Ahl e Sunnat Wa Jamaat Hanafi Brailwi (English)

Ahmadiyya Community Leader Mirza Masroor Ahmad is a Rapist

2020-09-29T19:34:00.002-07:00

If you have not realized the person in the picture above then let us tell you who he is and we will also his journey from Jail to Caliphate of Qadianis. The picture above is of Mirza Masroor who is now fifth Caliph of Qadianis who also call them self Ahmadi's now a days. The picture was taken on his release on Bail in 1999, he was accused of rape.

When Mirza Masroor was asked about his Jail time in Pakistan, he claimed that it was due to his Qadiani preaching but in Pakistan story is different. Qadiani Media cells have hit this news on social media and always tried to get it removed. After he was out on bail instead of facing trial, he escaped to United Kingdom where his journey to Qadiani Caliphate started.

In Uk his anti Islamic activities made him favorite of other leaders and after death of their fourth caliph Mirza Tahir Ahmad he was selected as fifth Caliph of Qadianis even after he was accused of Rape, whose trial he never faced after bail. So Qadianis in Uk should becareful of such a leader whose reputation is not good in other places.

Now a days he looks like this.

Qadianis are declared Non-Muslims in Pakistan due to their beliefs. The main belief due to which they were declared Non Muslim is this that they believe Mirza Ghulam Ahmad Qadiani to be Prophet. In real Islam Prophet Muhammad SalAllaho Alaihi Wasalam is the last Prophet and no Prophet will come after him. Quran o Hadees prove that and we will quote one Verse from Quran.

Allah says in Quran Sura Al Ahzab 33 and Verse 40

مَا کَانَ مُحَمَّدٌ اَبَاۤ اَحَدٍ مِّنۡ رِّجَالِکُمْ وَلٰکِنۡ رَّسُوۡلَ اللہِ وَ خَاتَمَ النَّبِیّٖنَ ؕ وَ کَانَ اللہُ بِکُلِّ شَیۡءٍ عَلِیۡمًا ﴿۴۰﴾٪

محمّد تمہارے مَردوں میں کسی کے باپ نہیں (ف۱۰۳) ہاں اللّٰہ کے رسول ہیں (ف۱۰۴) اور سب نبیوں کے پچھلے (ف۱۰۵) اور اللّٰہ سب کچھ جانتا ہے

Mohammed is not the father of any of your men; yes He is the Messenger of Allah and the last one among all the prophets. And Allah knows all things.

This proves that no Prophethood ends after Prophet Muhammad no Prophet will come after Muhammad SalAllaho Alaihi Wasalam. Due to proofs like this, there are different sectors in Qadianis. Some Qadianis claim that Mirza Ghulam Ahmad was a Prophet, others believe that he was Imam Mahdi, other say he was Jesus and one group calls him to be a Pious person only. All of these sectors are declared Non-Muslim in Pakistan.

Mirza Ghulam himself has made different claims due to which many doctors said that he was a mentally ill person who was hired to Hit Islam by British. The whole story of his hiring is also published in many books where it is written that how he was hired in Sialkot by British to work on there Anti Islamic Agenda.

Now a days Qadianis claim that they are not in Peace in Pakistan but in reality they own big multi millionaire companies and there such claims are to show the world that Pakistan is not a safe place. This tactic helps them a lot and they get green cards on such bases. This also proves they are not just Anti Islamic but also Anti Pakistan.

We are just sharing this article to share information with our viewers and to tell them that do not go astray from the right path of Islam as Rapists are acting as Imams and Caliphs of Islam, who have nothing to do with Islam.

Qasim Nantovi Deobandi has commited a blasphemy saying that Follower of a Prophet can go above the Prophet Rank wise

2014-03-27T16:25:00.002-07:00

Qasim Nantovi Deobandi has commited a blasphemy saying that Follower of a Prophet can go above the Prophet *Rank wise* in doing something but Ahl e Sunnat says that the follower can not even gove above the sand that has touched the feet of the horse of the Prophet May peace b upon him. We have added the original scan pages of U.P and Delhi printed books which were in Urdu for review of our visitors.

HAAZIR & NAAZIR

2012-06-13T09:00:00.001-07:00

HAAZIR & NAAZIR

INTRODUCTION

THE LITERAL AND SHAR'I MEANING OF HAAZIR & NAAZIR

Haazir literally means someone who is present in front (i.e. he is not unseen). Al-Misbaahul-Muneer states, “حضر مجلس ای شھدہ و حضر الغائب حضور اقدم من غیبتہ”.

It is stated in Muntahul-Irb, "There are a few meanings to Naazir, e.g. a person who sees, the pupil of the eye, vision, the vein of the nose, the liquid of the eye."

Al-Misbaahul-Muneer states, "It is recorded in Qaamoosul-Lugaat, "Ibn Abi Bakr writes in Mukhtaarus-Sihaah, "We are Naazir until where our sight ends, and Haazir until where our authority reaches. Due to us being able to see until the sky, we are Naazirs (people that can see) until it but are not Haazir until it because our reach does not extend to there. We are however Haazir in the rooms and homes we are present in because we can grasp them."

According to the Shariah, the meaning of Haazir & Naazir in the creation is the spiritually strong person who sees the entire world as how he sees the-palm of his band, or the one who can also hear both near & far voices and sound equally and can travel through the whole creation assisting those with needs over thousands of miles. This speed can either be spiritually with a likeness in bodily structure [jism-e-misaali} or with that body that had been buried or is present somewhere. All of this is proven for the spiritual luminaries from the Quran, Hadith and rulings of the UJama.

IN PROOF OF HAAZlR & NAAZIR

Section 1

PROOFS FROM QURANIC VERSES

1. "0 Revealer of the Unseen! Verily we have sent you as Haazir & Naazir, I bearer of glad-tidings, a warner, inviter towards Allah عزوجل wlth His consent and an illuminating: sun."^3.1a.

- Surah Ahzaab. Verses 45-6

'Shaahid' can mean witness as well as Haazir & Naazir. A witness is called shaahid because he was present at the occasion. There are two reasons for addressing the Prophet صلی اللہ علیہ وسلم like this,

1. He bares testimony in the world by being the knower of the Unseen and the one who sees it. Otherwise, all prophets are witnesses.

2. Rasoolullahصلی اللہ علیہ وسلم will be an eye-witness for the Prophets on the Day of Qiyaamat. This witnessing will not be without having seen.

Similarly, he is Mubashir, Nazeer and Daaiyan llaUah as one who has seen. Other prophets have also performed these tasks but have done them by hearing. This is why only Rasoolullahصلی اللہ علیہ وسلم went on Me'raj. 'Siraajum-Muneer' is the sun which is present verywhere in the world and in every home. The Holy Prophet صلی اللہ علیہ وسلمis also present every place. Thus, this entire ayat is proof that he is Haazir & Naazir.

2. "And similarly, we made you the best of all ummabs so that you can bear witness for people and this Messenger صلی اللہ علیہ وسلم your protector and witness.^3.1b

_ Silrah Baqarah, Verse 143

3. "So how will it be when we shall bring forth a witness from every ummab, and 0 Beloved ot we shall bring you as a protector and witness over all of them."^3.1c

_ Surah Nisaa, Verse 41

These Quranic verses gesture towards the incident of Qiyaamat wherein the Ummahs of other prophets will say to Allah عزوجل "Your Messengers didn't propagate Your commands to us." The prophets though, will say that they did and present the Ummah of Sayyiduna Rasoolullah صلی اللہ علیہ وسلم as proof. Their testimony will then be objected to due to the final Ummah not having been in the times of the prophets: "How do you bare witness whilst you have not seen?" They will reply, 'The Prophet صلی اللہ علیہ وسلم told us." Then, the testimony of the Noble Messengerصلی اللہ علیہ وسلم will be taken. He will testify to two things - that the prophets did indeed propagate (tableegh) and that his Ummah is worthy of baring witness. This win conclude the case and judgement will be passed in favour of the prophets. 1£ Rasoolullah صلی اللہ علیہ وسلم did not witness the propagation of the previous prophets and the condition of his future Ummah by sight, why wasn't his testimony disputed! he way his Ummah's witnessing was? This proves that his testimony was by ~ and the Ummah's was by being told. Confirming that the Holy Prophet صلی اللہ علیہ وسلم Haazir & Naazir.

4. "Verily a Messenger صلی اللہ علیہ وسلمfrom amongst you, who becomes ~ieved when you experience any difficulty, has come to you." .3.1d

- Surah Tauba. Verse J 28

This ayat proves that the Holy Prophet صلی اللہ علیہ وسلم Haazir & Naazir in three ways,

I. 'Ja'akurn' is an address to Muslims that the Holy Prophet صلی اللہ علیہ وسلم has come to all of them. So be is with every Muslim and they are spread out over the entire world. Thus, the Prophet صلی اللہ علیہ وسلم is also present at all places.

2. 'Min anfusikum' (from amongst you, i.e. his coming) is like the entering of life in the body. Life, as you know, is present in every vein and pore of the body and is aware of its surroundings. Likewise, Rasoolullah صلی اللہ علیہ وسلم is cognizant of every action of all Muslims. If this ayat only means "he is a human from amongst you", then 'Minkum' would be sufficient. Why was 'Min anfusikum' used?

3. 'Azeezun alai maa anirum' means that the Prophet صلی اللہ علیہ وسلم distressed when you experience any trouble. This proves that he has information of our difficulties and ease at every moment, which is why his heart is sorrowed by our problems. If he had no information about us, how can he being distressed be explained? Actually, this statement is an explanation of 'anfusikum', that just as when any part of the body experiences pain, the soul is grieved. Likewise, we experience grief and our master, Muhammad Mustapha صلی اللہ علیہ وسلم, also feels our pain.

5. "And when they have been oppressive to themselves, 0 My Beloved صلی اللہ علیہ وسلم they Ire to come In your court; They must ask for forgiveness Crom Allah عزوجل the Messenger صلی اللہ علیہ وسلم must make their intercession. They will find Allah عزوجل accepting repentance and Merciful through this." 3.le

- Surah Nisaa, Verse 64

This proves that the path of forgiveness for sinners is only for them to present lbemselves in the Holy Prophet's صلی اللہ علیہ وسلم presence and ask for intercession, allowing him to intercede for mercy from the Most Mereiful, Allahعزوجل. It definitely doesn't mean that they should present themselves in Madina Sharif. Otherwise, what will be the means of forgiveness for poor sinners like us who are foreigners to the city? Even the wealthy only reach Madina once or twice in their lives but commit sin day and night. Thus, this would become a task beyond ability. So the meaning of the ayat is, "He is present by you. You have become unseen, so become Haazir and recognize him." This proves that the Prophet صلی اللہ علیہ وسلم is Haazir everywhere.

6. "And \Ve have not sent you but as a mercy for the entire creation."3.lf

- Surah Ambiya, Verse 107

Allah عزوجل then said,

"And My mercy encompasses everything."

- Surah Aaraaf. Verse /56

We can ascertain that Rasoolullah صلی اللہ علیہ وسلم is the Mercy to all the Worlds and. from the second ayat, that the worlds are enclosed with it (mercy). Therefore, the Holy Prophet صلی اللہ علیہ وسلم encompasses the worlds.

Bear in mind that Allah عزوجل is the Lord of all Worlds (Rabbul-Aalarneen) and the Prophet صلی اللہ علیہ وسلم the Mercy to all Worlds (Rahmatulil-Aalarneen). This proves that the Prophet صلی اللہ علیہ وسلم rahmat of everything. Allah عزوجل is the Rubb.

7. "It is Dot befitting that Allah عزوجل sends punishment to them wbile you, 0 Beloved:l, are amongst them."3.1g

- Surah Anfaol, Verse 33

Meaning the punishment of Allah عزوجل does not descend because the Prophet صلی اللہ علیہ وسلم present within them, and widespread punishment will not descend on any place until Qiyaamat.

This proves that the Holy Prophet صلی اللہ علیہ وسلم present at every place until Qiyaamat. In fact, Tafseer Roohul-Bayaan states that he is present with every virtuous and evil doer (this will be discussed in Section 3 Allah عزوجلstales, "Know that the Prophet صلی اللہ علیہ وسلم is present amongst all ofYOU."3·1h - Surah Hujaraat, Verse 7

All of the Sahaaha are addressed by this and they used to live in various places. So we know from this that the Prophet صلی اللہ علیہ وسلم present with the Companions at at every place they are.

8. "And similarly, we show Ibrabeem علیہ السلام the kingdom of the heavens and eartb."3·1l

- Surah Anaam. Verse 75

This establishes that Allah عزوجل made Hadrat Ibraheem علیہ السلام see the entire creation with his eye and vision. Rasoolullah صلی اللہ علیہ وسلم has a loftier rank than him. As a result, it necessitates that he also saw the entire world. This ayat has already been discussed in the section of Knowledge of the Unseen.

9. "0 My Belovedصلی اللہ علیہ وسلم Did you see how your Lord treated those people of Elepbants?"3·1J

- Surah FfI, Verse 1

10. "Did you Dot see what your Lord did with the nanoa of Aad?"3.lk

- Surah Fajr, Verse 6

These incidents regarding the Ashaab-e-Feel and the nation of Aad both occurred before the birth of the Holy Prophet صلی اللہ علیہ وسلم yet it was said. "Didn't you see? (AJam tara )" which means that he certainly did see. II can be asked: The Quran states, "Have they (the KufTaar) not seen how we have decimated the several nations before them?" 3.4 The Kulfaar didn't see how the previous disbelievers were destroyed, so how does it prove that Rasoolullah صلی اللہ علیہ وسلم saw these things?

The answer is that the ayat refers to looking at the ruined kingdoms of these Kuffaar and their destroyed homes. That is why it was said, "Why don't they take heed after seeing these things?" Neither did the Prophet صلی اللہ علیہ وسلم visibly travel through the world nor did he see the ruins of the nation of Aad, etc. Thus, we have to conclude that seeing through the noor of prophethood is meant here.

11. “’Vhen your Rubb said to the angels ... “3.lI

- Surah Baqarah. Verse 30

“When Musa said to his people….”, etc. 3.lm

- Surah Baqarah. Verse 54

In such places, the Commentators of the Quran state that the word “Remember” is omitted (mahzoot). Only that which had already been seen, even with attention Dot paid to it, is remembered. This proves that all past occurrences have been seen. Roohul-Bayaan states that the Prophet صلی اللہ علیہ وسلم even witnessed the entire incident ofHedrat Adam علیہ السلام. This will be mentioned later on.

OBJECTION:” And remember the time when Ve delivered you (0 Bani lsnel) from Firoun and his descendants. “3.5 This was said to the Jews of the Holy Prophet’s صلی اللہ علیہ وسلم time. However, they were not present at the time of this incident but still too do the Commentators say that “Remember” is omitted here.

Answer – The Jews knew the historical incidents by reading books of history. Their attention was directed towards this. Rasoolullah صلی اللہ علیہ وسلم did not leam from anyone, study history books, sit in the company of a historian or grow up in an educated society. So, the only means of knowledge for him now is his noor of prophethood.

12. “The Nabi is closer to the Believers than their own Iives.”3.1n

- Surah Ahsaab, Verse 6

The founder’ of Madrassah Deoband, Maulwi Qasim Nanautwi, writes that the meaning of aula is colosest of all. Tahzeerun-Naas, Pg.10

Hence, the ayat, “The Prophet صلی اللہ علیہ وسلم closer to the Muslims than their own lives” means that Rasoolullahصلی اللہ علیہ وسلم is the closest to us, our lives and even more so. Anything very close is obscured, and it is for this reason that he is not seen.

OBJECTION: You (the Ahle-Sunnah wal-Jamaat) are follwers of the Four Imams (Muqalllds) and so it isn’t allowed for you to take proofs from the Quran and Hadith. You are to present only verdicts of Imam Abu Hanifa رضی اللہ تعالٰی عنہ.

Answer – This can be answered in four ways,

1. You (the opposition) do not hold the belief of Haazir & Naazir. So you present a verdict of Imam Abu Hanifa رضی اللہ تعالٰی عنہ as proof of your belief as well.

2. In the discussion of Taqleed, we have already discussed that Taqleed is not allowed in rules of Beliefs (aqaaid). Taqleed occurs only in rules of Ijtihaadi Fiqh, and this is a case of Beliefs.

- A Muqallid can draw proofs from explicit Ayats and Hadith. Yes, be cannot deduce Fiqhi rules (masaail) from them.

Tahtaawi states, “Those commands which are understood from tbt evident wording (nasse-zaahir) and elucidated (mufassar) are not specific to the Mujtahid. Rather, the general Ulama have ability upon them IS well.”3 ·6

Musalarnus- Thaboot states, “Also, taking proofs from general ayats is prevalent in the fonner and latter Ulama without any objection:’ 3.7

The Holy Quran Slates, “Ask the people of zikr if you do not know.” 3.7a

_ Surah Nahl, Verse 43

We don’t know rules of Ijtihaad so we make Taqleed of the Imams. However, we do know the meaning of explicit ayats, and so do not make Taqleed in this.

- Verdicts of the Islamic Jurists (Fuqahaa), Muhadditheen and Mufassirecn follow in later sections. After pondering over them, it is known that this belief ofHaazir & Naazir is held hy all Muslims.

Section 2

HAAZIR & NAAZIR IN THE HADITH

All Ahadith regarding Knowledge of the Unseen which we have presented apply here, especially Hadiths 6, 7,18 and 19. The Prophet صلی اللہ علیہ وسلم has said in them, “I sec the entire world just as how I sec the palm of my hand,” ‘’My Ummah was presented to me,” “I know their identities, names, names of their fathers”, etc. Their annotations, which were also produced (especially by Mirqaat, Zarqaani, etc), apply here as wen. Besides these narrations, the following are also presented,

1. “Munkar and Nakeer ask the deceased in the grave, “What did you used to say about this man (Muhammad صلی اللہ علیہ وسلم )?” 3.8

- Mishkaat, Boob lthbaati Azaabi/-Qabr

Shaikh Abdul-Haqq Muhaddith Dchlwi رضی اللہ تعالٰی عنہ writes in its annotation, “By ‘haazarIijuJ’, it is meant the praised being of the Holy Prophet صلی اللہ علیہ وسلم – Ashiatul-Lam,aat

And further on, ‘’Or in the grave they present the visible self of Rasoolullah صلی اللہ علیہ وسلم In this manner the likeness of the Holy Prophet صلی اللہ علیہ وسلم being presented in the grave is glad·tiding to the sorrowful and those who yearn to look at the Beloved صلی اللہ علیہ وسلم to linaIly sec him.” –Ibid

The marginal notes of Mishkaat state on this Hadith, “It has been said that the veils arc lifted for the deceased until he sees the Holy Prophet صلی اللہ علیہ وسلم. This is indeed a grand glad-tiding.” 3.II

Imam QastaJaani رضی اللہ تعالٰی عنہ writes, It has been said that the veils are removed from the deceased until he sees Rasoolullah صلی اللہ علیہ وسلم. This is an enormous glad-tiding for believers if it is done:^oJ.12 - Imam Qastalaani's رضی اللہ تعالٰی عنہ Sharah of Bukhari, KitaabutJanoaiz, Vol. 3, Pg. 390

"So how will it be when we shall bring forth a witness from every ummah, and 0 Belovedصلی اللہ علیہ وسلم we shall bring you as a protector and witness over all of them."

- Surah Nisaa

Some people are of the opinion that 'haazar-rajul' (this man) points to the Mahoode-Zehni (i.e. the angels ask the deceased, "What did you used to say about the person who is present in your mind?") However, this is incorrect because if that truly was the case, a deceased kaafir would not be asked this question because his mind is free of the Prophet صلی اللہ علیہ وسلم. Also, a kaafir wouldn't reply, "I don't know," to this question, but ask, "Who are you referring to?" Him saying, "Laa adri (I do not know)" proves that he sees the Holy Prophet صلی اللہ علیہ وسلم with his eyes but does not recognize him.

This Hadith and annotations prove that after the deceased see Rasoolullah صلی اللہ علیہ وسلم in the grave, they are asked, "What did you used to say about this Shamshud-Duhaa and Badrud-Dujaa (Rasoolullah صلی اللہ علیہ وسلم) present hefore you?" Thus, the close demonstrative noun was used, confinning that they show him from near and then ask. That is why the Sufiya and love" of Rasoolullah صلی اللہ علیہ وسلم cherish death.

Thousands of deceased people are buried at one time. As a result, if the Holy Prophet صلی اللہ علیہ وسلم is not Haazir & Naazir, how can he be present in all of these places? II is now proven that there are veils on our vision which will be removed by the angels. This may be likened to sitting in a room. We cannot see the sun while inside, but if the roof is removed, we will.

2. "One night, the Holy Prophet صلی اللہ علیہ وسلم woke up dismayed and said, "SubhanalIah! Allahعزوجل has sent down several treasures in this nigbt but many mischiefs (Iitnas) as well."3.13

- Mishkaat, Baabut-Tahreer alaa Qiyaamil-lail

This proves that Rasoolullah صلی اللہ علیہ وسلم sees the fitna that will occur in the future with his eyes.

3. "Had rat Anas ibn Malik رضی اللہ تعالٰی عنہ states that the Holy Prophet صلی اللہ علیہ وسلم informed people about the martyrdom of Jafar, Zaid and Ibn Rawaaha رضی اللہ تعالٰی عنہ before news ortbis could reach. He said, "The nag was just taken by Zaid until he became sbabeed. Then by ... (etc.) until the sword of Allah عزوجل, Khalid ibn Walid., took hold of it and Allah عزوجل granted him victory." 3.15.

- Mishkaat, Baabul-Mu 'jizaat

It is ascertained from this that whatever was happening at Beere-Maoona, which is quite some distance from Medina, was being witnessed by the Holy Prophet صلی اللہ علیہ وسلم whilst he was in Madina.

4. "The Holy Prophet صلی اللہ علیہ وسلم bas said, "Hauze-Kauthar is the meeting place (for us) and I see it from here.”3.15

- Mishkaat, Vol. 2. Baabul-Karaamat, Baabu Wafaatin-Nabi صلی اللہ علیہ وسلم

5. And, "Keep your rows (saffs) of salaah staright because I see you even when you are behind." 3.16'

- Mishkaat, Baabu Taswiyatis-saff

6. A Sabaabi narrates, "We were with the Noble Messenger صلی اللہ علیہ وسلم when be looked towards the sky and said, "This is the time when knowledge will be sutched away from people to the extent that they will not be able to have any control over it ,,3.17

- Ttrmidhi, Vol. 2, Baabu Zihaabil-Ilm

Annotating on this narration. Hadrat Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes. "When the Prophet صلی اللہ علیہ وسلمlooked towards the slcy, the proximity of his demise became manifest, so he revealed this.'3.18-Mirqaat, Kitaabul-Rm

7. "Once, the Holy Prophet صلی اللہ علیہ وسلم stood on a bill of Madina and asked the Sahaaba, "Do you see what 1 see?" They submitted "No." He replied, "I see fltna on your homes just as how rain faUs on them.3.18.

- Mishkaat, Baabul-Fitna. Section 1

This establishes that he was seeing the fitna of Yazeed and Hajjaj ibn Yusuf which were to occur after some time.

These Abadith prove that Rasoolullah صلی اللہ علیہ وسلم sees the futurity, near and far occurrences, Hauze-Kauthar, Jannat, Jahannam, etc. with his blessed eyes.

Through his blessings, Allah عزوجل endows his slaves with this power and knowledge as well.

8. "Hadrat Umar رضی اللہ تعالٰی عنہ sent Hadrat Saariya رضی اللہ تعالٰی عنہ to Nabaawind as the commander of an army. While performing a Kbutba in Madfna, he began to proclaim, "Saariya رضی اللہ تعالٰی عنہ' Take the mountain!" After some time, a messenger صلی اللہ علیہ وسلم from that army arrived and said, "The enemies were just about to defeat us wben we heard a voice say, "Saarlya رضی اللہ تعالٰی عنہ' Take that mountain!" So w~ut our back! Towards the mountain and Allah عزوجل gave them defeat.,3.20.

- Mishkaat, Yolo 1. Baabul-Karaamat

9. "Hadrat Haarlth ibn Nu'maan رضی اللہ تعالٰی عنہ narrates that once, when he went to the Holy Prophet صلی اللہ علیہ وسلم he was asked, "Haarith رضی اللہ تعالٰی عنہ,In what conditIon have you found your day?" The SahaabI replied, "As a true believer (mu'min)." The 'Prophet صلی اللہ علیہ وسلمfurther enquired, "'What is the reality of your Imaan?" He answered, "It's as if I am visibly seeing the Divine Arsh, the inmates of Jannat meeting one another and the Jahaooamis making noise in Jahanoam. ,,3.21

- A/lama Jalaatuddin Suyuli'" in Jaame-Kabeer

Imam Abu Hanifa رضی اللہ تعالٰی عنہ has recorded this in Fiqhe-Akbar as well.

The above incident is also cited in Mathnawi Sharif in the following manner, "The Eight Heavens and Seven Hells are as visible before me as an idol before an idol-worshipper. I recognize every single creation as if they were wheat and barley in a grinding mill. The ones who are Jannati or Jahannami are like fish and ants before me. Should I remain silent or say more?" Rasoolullah صلی اللہ علیہ وسلم held his mouth and said, "Enough."

When this is the level of sight possessed by the Holy Propbet's رضی اللہ تعالٰی عنہ slaves, that they can see Jannat, Jahannam, the AJSh, the earth, etc. with their eyes, what can be said of his vision!

Section 3

VERDICfS OF THE JURISTS AND ULAMA IN PROOF OF HAAZIR & NAAZlR

AlIama Haskfi رضی اللہ تعالٰی عنہwrites, "To say, "0 Haazir, 0 Naazir,' is not infidelity (kufr)." 3.26_ Durre-Mukhtaar, Yolo 3. Baabul-Murtad, Discussion on the miracles a/tM Aultyc

A1lama Shaami رضی اللہ تعالٰی عنہ writes in the commentary of this extract. “…Because Hudboor means acquainted knowledge. The Holy Quran states, "In any secret meeting of three people, Allah عزوجل the fourth," 'Nazr' means to see. Allah عزوجل states, "Do you Dot know that Allah عزوجل sees?" Hence, the meaning is, "0 Knower (Aalim), 0 person who sees."5.27 _ Raddul-Muhraar

Allam Haskf رضی اللہ تعالٰی عنہ also writes, "Originating should be intended with the words of Attahiyaat, It will be as if the namaazi himself sends praise for Allah عزوجل and salaam upon Rasoolullah صلی اللہ علیہ وسلم - Vol. I. Baabu Kaifiyatis-Salaah.

Allam Shaami رضی اللہ تعالٰی عنہ stales in the explanation of the above, "In At-tahiyaat, intention should not be made to relate this kalaam that was said on the night of Me' raj between Allah عزوجل, the Noble Messenger صلی اللہ علیہ وسلم and angels."J.29 - Raddul-Muhtaar ".

These extracts of the Jurists prove that to address someone else besides Allah عزوجل as Haazir & Naazir is not infidelity (kufr), and salaam to Rasoolullah صلی اللہ علیہ وسلم should be made in At-tahiyaat with perception towards him. There are other extracts regarding At-tahiyaat which we now also produce.

Shaikh Ahdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, "The Prophet صلی اللہ علیہ وسلم informed of the actions and conditions of his Ummat. He grants guidance to those present in his august court and is Haazir & Naazir." _ Mujmaul-Barkoat

Shaikh Abdul-Haqq v also writes, "Even though there are many disagreements and muzhabs, there is absolutely no conflict between the Learned of the Ummah that the Holy Prophet صلی اللہ علیہ وسلم is alive and remains with actual life without any possibility of interpretation or figuration of his existence. They also agree that he is Haazir & Naazir over his ummah's doings and bestows guidance to those who seek and arc present in his court. He is also their developer. It _ Sulooki AqrabisSuln<l bit-Tawajuh ilaa Sayyidrr-Rasul صلی اللہ علیہ وسلم.

And, "The Prophet صلی اللہ علیہ وسلم are alive and exist with actual physical life. They also possess authority. There is absolutely no objection to this." - Sharah FutoohilGluzib. Pg. 33

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, "The Friends of Allah عزوجل (Auliya) can be in several different places at one moment and can even have a few likenesses of body simultaneously”3.33 - Mirqaat, Baabu Mao Yuqaala indo man Hadrahul-Maut

Shifaa Sharif states, "When there is no one in the house to make salaam to, say, "Salaam be upon you, Ya Rasoolallah صلی اللہ علیہ وسلم and the mercy and blessings of Allah عزوجل "

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in this extract's explanation, ‘…This is because the soul (rooh) of the Prophetصلی اللہ علیہ وسلم Haazir in the homes of Muslims,").Js _ Sharah Shifaa عزوجل.

In Madaarijun-Nubuwah, Shaikh Abdul-Haqq صلی اللہ علیہ وسلم writes, "Remember Rasoolullah صلی اللہ علیہ وسلمsend Durood upon him and when remembering him, remain as if he was physically present before you and that you are seeing him.

Remain with adab, respect and humility and know that the Noble Messenger صلی اللہ علیہ وسلم sees you and hears your speech, because he is a refection of superior qualities, one of which is, "I am present by the person who remembers me."

Imaam Ibnul-Haaj رضی اللہ تعالٰی عنہ and Imaam Qastalaani رضی اللہ تعالٰی عنہ write, "Our Ulama have stated that there is no difference between the Prophet's صلی اللہ علیہ وسلم life and demise. He sees his Ummah and knows their conditions.

Intentions and secrets at heart. All this is manifest for him with no obscurity." 3.36 - Madkhal, Mawaahib. Vol. 2, Pg. 387 respectively.

In Mirqaat, Mulla Ali Qaari رضی اللہ تعالٰی عنہ states, “Imam Ghazzali رضی اللہ تعالٰی عنہ has said, “When you enter the musjids, send salaam to Rasoolullah صلی اللہ علیہ وسلم because he is present in the mosques.” 3.37

Allama Khifaaji رضی اللہ تعالٰی عنہ writes, “Outwardly and pbysically, the prophets are with men but their concealed and spiritual strengths are angelic. This is why they see the easts and wests of the earth, hear the peevishness and complaints of the heavens and the fragrance of Hadrat Jibraeel علیہ السلام when he would descend to them.”) iaseemur-Riyaadh Sharah Shifaa, Vol. 3

The following narration appears in the khutba of Dalaailul-Khairaat, ‘The Holy Prophet صلی اللہ علیہ وسلم was asked about the condition of the Durood sent to biro by people far away and by those wbo are still to come. He replied, “I personally bear the Durood of those with love and recognize [them]. These Duroods are presented to me.3.39.

Imam Qaadhi Ayaadh رضی اللہ تعالٰی عنہ records the following. “It is narrated that Hadrat Alqamah رضی اللہ تعالٰی عنہ. States, “When I enter the musjid, I say, “Salaam be upon you, O Prophet صلی اللہ علیہ وسلم, and the mercy and blessings of Allah عزوجل -^3.40Shifaa Shari

This is supported by the Hadith mentioned in Abu Dawood and Ibn Majah under Baabud-Dua inda Dukhoolil-Musjid.

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ slates, “If it is said after this that Allah عزوجل granted the body of Rasoolullah صلی اللہ علیہ وسلم such a condition and power that he can go to whichever place he wishes to, whether with his true body or a likeness, to the heavens or the grave, then this statement is correct. There is a special connection with the grave in every condition.” – Madaarijun-Nubuwwah, Yolo 1, Pg.450

“The Prophet صلی اللہ علیہ وسلم said, “Hauze-Kauthar is the meeting place (for us) and I see it from here”

Misbaahul-Hidaayat. The translation of the book Awaariful-Ma’arif by Sbaikh Shahaabuddin Suharwardi ., states. ‘Therefore, just as how the bondsman deems Allah عزوجل to be aware in every condition. Visibly and secretly. So too should he accept Rasoolullah صلی اللہ علیہ وسلم to be Haazir visibly and secretly. Doing so becomes a proof of seeing the Noble Messenger صلی اللہ علیہ وسلم and L. respecting and revering him at all times. Display regret when acting contrary to him, openly and privately. Leave no stone untwned in showing respect to him.”, Pg.165.

These extracts and rulings of the Fuqahaa and Ulama of the Ummah explain that !be Holy Prophet صلی اللہ علیہ وسلم is Haazir & Naazir. Now, we demonstrate what a namaazi sIiouId think about Rasoolullah صلی اللہ علیہ وسلمwhile in salaah. We have already presented allacts from Durre-Mukhtaar and Shaami at the beginning of this section cooceming this. There are other rulings of the Buzurgaanedeen that now follow. Read them and illuminate your Imaan:

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “A few Aarifeen have said Ihat the reasoo for the direct addressing (khitaab) of Rasoolullah صلی اللہ علیہ وسلم in At-tahiyaat is because the Reality of the Prophet’sصلی اللہ علیہ وسلم (Haqeeqat-e-Muharnmadiya) being is pesent in every particle of creation and possibility. Therefore he is Haazir in the beings of the namaazis. Those who make salaah should take heed of this and not neglect his witnessing. By being aware of this, the secrets and noor of proximity will propel them to success.”-Ashiatul-lAmaat. Kitaabus-Saioab, Baabut Tashahud; Madaanjun-Nubuwwah. Yolo J. Pg. 135

Discussing the internal conditions of namaaz, Imam Ghazzali رضی اللہ تعالٰی عنہ writes, “Deem the Noble Messengerصلی اللہ علیہ وسلم his being Haazir in your heart and say, “As-Salaamu Alaika Ayuhan-Nabiyu wa Rabmatullabi wa Barakaatuhu.” 3.44- Ihyaaul-Uloom. Vol.1, Chapter 4, Section 3

Mirqaat, Baabut-Tashahud states the same as above.

Nawaab Siddique Hasan Khan Bhopaali Wahabi quotes the extract we have presented from AshiatuI-Lam’aat about At-tahiyaat (that the namaazi should make salaam to the Holy Prophet صلی اللہ علیہ وسلم in it, deeming him to be Haazir & Naazir), and writes the following verse thereafter, “There is no station far and near in the path oflove. I see you and make dua,” – Muslcul-Khitaam. Pg. 243

Allama Shaikh Mujaddid , slates, “The Prophet صلی اللہ علیہ وسلم being addressed in namaaz seemingly gestures towards Allah عزوجل making him aware of his

Ummah’s condition in namaaz until he becomes akin to Haazir over their deeds. The Holy Prophet صلی اللہ علیہ وسلم being addressed is also a means of increased khushoo and khuzoo (concentration) in salaah by thinking of his presence:’^3.45 .

There are also some Fiqhi laws associated to the belief of Haazir & Naazir. The Jurists state that if a husband is in the east and his wife in the west, if a child is born with the husband saying that it is his, the child is his. This is because he could be a Wali (Friend) of Allah عزوجل and come to his wife through a miracle (karaamat). – Shaami, Vol. 2. Baabu Thabootin-Nasab

Allama Shaami رضی اللہ تعالٰی عنہ writes, “To cover long distances is also a karaamat due to the saying of the Prophet صلی اللہ علیہ وسلم, “The earth has been folded for me.” This ~ corroborated by the role the Jurists have made, that if a person is in the east and makes Nikah to a woman who lives in the west, who thereafter gives birth to I child, the child will be connected towards him. Taataar Khaaniya slates, “This role supports this karaamat to be permissible:’ 3.46 – Raddul-Muhtaar, Vol. J. Baabul-Murtad, Matlabu Karaamaate-Auliya

He further writes, “The just statement about this is what Imaam Nasafi رضی اللہ تعالٰی عنہ has said. He was asked, “Is it allowed to say that the Kaaba went to visit one SaintT” He answered, “The AhIe-Sunnah wal-Jamaat believe miracles (karaamats) by the Saints that defy normality to be corrcct.”3.47 –Ibid

This extract proves that even the Kaaba travels the earth to visit the Friends of Allah عزوجل.

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes in the ending of Swab Mulk's commentary. "Imam Ghazzali رضی اللہ تعالٰی عنہ states, "The Holy Prophet صلی اللہ علیہ وسلم bas the power to travel the earth accompanied the souls of his Sahaaha. Many Friends of Allah عزوجل bave seen him (do this). - Tafseer Roohul-Bayaan.

Allama Jalaaluddin Suyuti رضی اللہ تعالٰی عنہ writes, It is proven from the Ahadith and traditions that Rasoolullah صلی اللہ علیہ وسلم keeps an eye on his Ummah's actions throughout the earth. makes istigfaar for their sins and dua for their afflictions to be removed. He grants them barkat and attends the janaazah of a virtuous person who dies from his Ummah -lntibaahul-A21riyafi Hayaati/-Auliya. Pg. 7.

Imam Ghazzaliرضی اللہ تعالٰی عنہ writes, "Those with insight of the heart see the prophets and angels while awake and even speak to them." - Al-Munqis: minad-Dalaal.

bnam Jalaaluddin Suyuti رضی اللہ تعالٰی عنہ writes, "If people bold the belief that the soul of Rasoolullah صلی اللہ علیہ وسلم or his likeness attends gatherings wherein the Quran is recited. Ramadaan is concluded or Meelad Sharif is read, it is permissible." 3.50 - Sharah- Sudoor.

Maulana Abdul-Hayy رضی اللہ تعالٰی عنہ states that a person who was a Naath reciter used to smoke huqqa. He saw a dream in which Rasoolullah صلی اللہ علیہ وسلم said to him. "I attend the gathering in which you recite Maulood Sharif but immediately leave it when buqqa is brought." - Taraweehul-Jinaati bi Tashreehi Hukmi Shurbid-Dukhaan

These extracts prove that the vision of Rasoolullah صلی اللہ علیہ وسلم is fixed on every particle of the creation at all times. He attends gatherings of Tilaawat, Meelad Sharif, Neat-recitals and the janaazahs of especially the virtuous with his blessed physical self.

Commentating on the following ayat of Surah Fatb, Verse 8, “انا ارسلنک شاھدا”Allama Ismail Haqqi رضی اللہ تعالٰی عنہwrites, "Due to the fact that Rasoolullah صلی اللہ علیہ وسلم is the first creation, he is therefore the witness to the oneness of Allah عزوجل is seeing all things that came into existence and reality from non-existence. e.g. souls. bodies, minerals, the plant kingdom, animals, angels, humans. etc. This is because no secret or wonder that can possibly be attained by the rest of creation may be bidden to him."'~2 - Tafteer Roohul-Bayaan

He further states, "Rasoolullah صلی اللہ علیہ وسلم witnessed the creation of Hadrat Adam علیہ السلام, his sajda being made, his leaving Jannat on the error, the acceptance of his tauba and all events that occurred with him until the end. He also witnessed the birth of Iblees and whatever took place with him." ^3.53Ibid

From this, we Call deduce that before coming into the realm of physical being, the Holy Prophet صلی اللہ علیہ وسلمwas witnessing every affair of all creation.

Tafseer Roohul-Bayaan continues further on, "Some spiritual luminaries (Akaabireen) have said that the soul of the Holy Prophet صلی اللہ علیہ وسلم is with every virtuous person and is what is meant by "Ar_Raqeebu.Al-Ateed. When the constant concentration of the Holy Prophet صلی اللہ علیہ وسلم was removed from Hadrat Adam علیہ السلام, only then did he forget, ensuing the result of his forgetfulness. A Hadith states that when a fornicator makes zina, Imam escapes from him." 3.54.

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes that here, the Attention of Mustapha صلی اللہ علیہ وسلم is what is meant by Irnaan. Meaning, whatever good deed a mu'min achieves is through the barkat of Rasoolullah's صلی اللہ علیہ وسلم attention, and any sin committed is due to his disengagement of concentration."

This clearly proves that is Haazir & Naazir.

lmam-e-Azam Abu Hanifa رضی اللہ تعالٰی عنہ states, "(Ya Rasoolullah رضی اللہ تعالٰی عنہ )

Whenever I listen, I hear onIl your remembrance, and when I look, I am able to see nothing besides you." 3.55- Qaseedo Nu'moan.

While living in Kufa.Jmarn Abu Hanifa رضی اللہ تعالٰی عنہ sees the Holy Prophet صلی اللہ علیہ وسلم everywhere.

Section 4

PROOFS OF HAAZIR & NAAZIR

FROM BOOKS OF THE OPPOSITION

Explaining the ayat, "An-Nabiyu Aulaa bil Mu'mineen min anfusihim," Maulwi Qasim Nanautwi writes, "The closeness Rasoolullah صلی اللہ علیہ وسلم possesses with his Ummah is a closeness not possessed by the Ummah with even their own lives. This is because 'aula' means more near {aqrab]." - Tchxeerun-Naas, Pg. 10

After giving an example of a fire and a piece of coal, Maulwi Ismail Deh1wi writes, "When the seeker's nafs is pulled into the depths of the Oneness of Allah عزوجل. (ahdiyyat) by the merciful waves, a voice from it is heard saying, "Anal.Haqq" and "Laisa fi Jubbati Siwallah". This condition is attested to by the Hadith-eQudsi, “کنت سمعہ الذی یسمع بہ و بصرہ الذی یبصر بہ و یدہ التی یبطش بھا” and in another narration, “لسانہ الذی یتکلم بہ” Translation of Siraate-Mustaqeem, Pg. 13. Hidayat

This extract significantly proves that when a person becomes annihilated (fanaa) in Allah عزوجل, he begins to see, hear, touch and speak through Divine power. Meaning, he sees everything of the world and touches and holds every far and near object. This is the meaning of Haazir & Naazir. When this is the level of an ordinary individual's annihilation in Allah عزوجل. can you imagine the Leader of all Creation's? Thus, Rasoolullah صلی اللہ علیہ وسلم is proven to be Haazir & Naazir more effectively in this.

Maulwi Rashid Ahmed Gangohi writes, UA spiritual disciple (mureed) should have certainty that the soul of the spiritual master (Shaikh) is not confined to one area Even if the disciple is far, near or physically distant from the Shaikh, the master's spirituality (roohaniyat) isn't far from him. When this has been established, the spiritual master should be remembered at all times so that the connection of heart is manifested and benefit can be gained from him continually. The disciple is needy of the master in his affairs. The Shaikh should be made Haazir in your heart and, through the voice of condition. you should ask from him. Through the order of Allah عزوجل, the soul of the Shaikh will inspire (but complete connection is a requirement for this). Through this connection of the Shaikh, the heart seemingly gains a voice. The path leading to Allah عزوجل is opened and He makes this person an achiever of inspiration {ilhaarn),-Imdaadus Sulool; Pg. 10

This extract establishes the following,

1. The Shaikh (peer) being Haazir & Naazir by the disciple (mureed).

2. The mureed being in tasawure-Shaikh (picturing the Shaikh).

3. The peer fulfils needs (Haajat-rawaa).

4. The mureed should ask from the Shaikh instead of Allah عزوجل.

5. The Shaikh inspires the rnureed.

6. The Shaikh makes the heart of the mureed flow.

When such qualities are possessed by a Shaikh, bow can it he polytheism (shirk) to accept them as qualities of the Shaikh of all creation, Sayyiduoa Muhanuoad Mustapha صلی اللہ علیہ وسلم? This extract has absolutely decimated the muzhah of the opposition, and the.entire text ofTaqwiatul-Imaan is obliterated through this.

Maulwi Ashraf Ali Thanwi writes that Abu Yazid was asked concerning covering distances of the earth. He replied. "This is nothing of wonder. Sec, lbiees also covers the east to the west in onc moment." «Hifrul-lmaan, Pg. 7

The above clearly illustrates that reaching the west from the east in a single moment. besides the close servants of Allah عزوجل, is also possible by the Kuffaar and Shayateen. In fact, it constantly occurs. This is the meaning of Haazir & Naazir. However, according to the text of Taqwiyatul-Imaan. to believe in it is polytheism (shirk).

These extracts openly prove that the Prophet صلی اللہ علیہ وسلم Haazir & Naazir.

Section 5

RATIONAL PROOFS OF HAAZIR & NAAZIR

All Muslims agree that the Holy Prophet صلی اللہ علیہ وسلم is Jaame-Kamaalaat {i.e. all excellences bestowed to other Prophets, or whatever shall be given to future Saints or creation have all been given to him and even more so). Rather, it is through him that they have attained whatever they have. The Holy Quran states, "You follow the path of all of them." - Surah Anaam, Verse 40

Allama Ismail Haqqi رضی اللہ تعالٰی عنہwrites in this ayat's explanation, "Allah عزوجل has bestowed the characteristic of every prophet to Rasoolullah صلی اللہ علیہ وسلم 3.51 – Tafseer-Roohul-Bayaan.

Maulwi Qaasim Nanoutwi states, "The prophets extract from Rasoolullah صلی اللہ علیہ وسلم and present to the Ummahs. In sbort, whatever they posses is his reflection and supplement!' - Tahzeerun-Naos, Pg. 49

There are many proofs from the Quean and Hadith etc. that can he provided fill this. However. furnishing more proof isn't necessary because it is something believed by the opposition. Thus, the accepted rule is that any quality of greatness attained by any creation has been bestowed to the Holy Prophet صلی اللہ علیہ وسلم completely and perfectly. Being Haazir & Naazir at all places has been given to many creations. As a result, we have to conclude that the Noble Messenger صلی اللہ علیہ وسلم has also been endowed with the quality.

We now clarify the amount of creation that has been given the ability to be Haazir & Naazir. The three meanings of the term discussed in the introduction 10 this discussion have been received by many:

I. Commentating on the ayat, “حتی از جاء احدکم الموت توفتہ رسلنا”3.60 the Mufassireen have said. "The entire earth has been made like a tray for the Angel of Death 10 lake lives from it whenever the need arises." 3.61 Roohul-Bayaan, Khaazin, Tafseer-Kabeer, etc.

Allama Haqqi رضی اللہ تعالٰی عنہ writes under this ayat, "Extracting souls is not difficult for the Angel of Death even if there is an extensive amount of souls which are spread over several places." 3.62 - Tafseer Roohul-Bayaan

Tafseer Khaazin states, "There is no person in a home or tent not visited by the Malakul-Maut twice everyday."J.6J

The Hadith states that when Azaan and Takbeer is made. Shaitaan runs away from the area it occurs to the distance of 36 miles. He then returns as soon as irs finished." - Mishkaat, Baabu Fadhlil-Azaan

This is the speed of travel possessed by this cursed individual.

When we sleep. a part of our soul leaves our body and travels throughout creation.

This is known as 'rooh seerani' and is proven from the Holy Quran, “و یمسک اخری” 3.64 However. If this sleeping person is awoken. that soul (which was present in Makka or Madinajust a moment ago) instantly returns to the body and the person subsequently wakes up.

Discussing the ayat “و ھو الذی یتوفکم باللیل”3.6S Tafseer Roohul-Bayaan states. "When a person wakes up from sleep. the soul takes less than a moment to return 10 the body."

The light of our vision goes to the heavens and returns to the earth in a moment. Our thought travels the world in a second and lightning, the telephone and loudspeaker all have the ability to transcend huge spaces in seconds.

The speed of Hadrat Jibrael علیہ السلام is that he left the Sidrah when Hadrat Yusuf علیہ السلام reached below half the distance of the well he was pushed into Hadrat Jibraeel علیہ السلام reached the bottom of the well before the prophet صلی اللہ علیہ وسلم could. This is found under the commentary of the ayat, “ان یجعلون فی غیابہ الجب” 3.66 by Tafseer RoohulBayaan.

“Hadrat Umar علیہ السلام sent Hadrat Saariya رضی اللہ تعالٰی عنہ to ahaawind as the commander of an army. Mislrkaat

Hadrat Ibrahim علیہ السلام placed the knife on the neck of Hadrat Ismail علیہ السلام yet before he could begin cutting, Hadrat libraeel علیہ السلام left the Sidrah with a ram and presented himself in his service.

While performing a Khutba in Madina, he began to proclaim, “Saariya ! Take the mountain!” After some time, a messenger صلی اللہ علیہ وسلم from that army arrived and said, “The enemies were just about to defeat us when we heard a voice say, “Saariya Take the mountain!” So we put our backs towards the mountain and Allah عزوجل gave them defeat.” –

The minister of Hadrat Sulaimanعلیہ السلام, Hadrat Asif ibn Barkhiya رضی اللہ تعالٰی عنہ brought the throne of Bilqees from Yemen and presented it in this prophet’s صلی اللہ علیہ وسلم gathering in Shaam literally in the time it takes 10 blink an eye. The Holy Quran states, “انا اتیک بہ قبل ان یرتد طرفک”3.67 This proves that Hadrat Asif رضی اللہ تعالٰی عنہknew where the throne was. It should also be bared in mind that he went to Yemen and returned from it with a monumentally heavy throne all in the blink of an eye! The question does arise, however: Did Hadrat Sulaiman علیہ السلام have the power to also do this or not? This will be dealt with m the second chapter of this discussion.

On the night of Me’raj, all the prophet read namaaz behind Rasoolullah صلی اللہ علیہ وسلم Baitul-Muqaddas. He then traveled on the Buraq (whose speed was such that it reached the horizon of visibility with evel)’ sleep it took, i.e. the speed of light). However, the speed of the prophets was even more so, because they were just reading salaah in BaitulMuqaddas a moment ago but had now reached the various Heavens before his arrival! (Rasoolullah صلی اللہ علیہ وسلم). Spoke of meeting certain prophets in various levels of Heaven during this incident.)

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes that the souls of the deceased got to the homes of their family and friends on a Thursday and wish for Esaal-eThawaab. – Asbtatul-Lam ‘aat, Baabu Ziyaaratil-Quboor.

Now, if their homes are in different countries, still too do the souls visit them.

We have proven from whatever we’ve presented that seeing the entire earth, traveling to every place instantaneously and being found in several places at once are all qualities bestowed by Allah عزوجل upon His servants.

There are two points which arise from this,

I. Accepting a bondsman to be Haazir & Nazir everywhere is not polytheism (shirk) because shirk is defined as ascribing partnership of another in the being and qualities of Allah عزوجل. This is not found here.

Also, if the slaves of the Prophet صلی اللہ علیہ وسلم have the capability to be in every place, then the Prophet صلی اللہ علیہ وسلم himself definitely possesses this attribute. In fact, even more so.

3. Water and grain is not found everywhere in the world but are present in particular areas. The former is found in wells, streams. Rivers, etc. while the latter in farms, homes, etc.

However, air and sunshine are found in every niche of the world. According to philosophel’3, an empty space is impossible because air is everywhere (as everything is needy of it). Brightness is also found to be consistent.

Every creation of Allah عزوجل has need of the Holy Prophet صلی اللہ علیہ وسلم at all times, as we have proven from the reference of Roohul-Bayaan, etc. So. This necessitates that the Noble Messenger صلی اللہ علیہ وسلم also be found in all places. The Holy Prophet صلی اللہ علیہ وسلم is the source of the entire creation due to the Hadith, “All creation is from my Door.” A source being found in all points of its supplements is necessary.

OBJECTIONS & ANSWERS TO HAAZIR & NAAZIR

OBJECTION 1: To be Haazir & Naazir in all places in the attribute of Allah عزوجل : “علی کل شی ء شھید”3.68 “بکل شیء محیط” 3.69 Thus, to accept this quality for anyone else besides Him is polytheism (shirk fis-sifat).

Answer _ To be Haazir & Naazir at every place is not the quality of Allah عزوجل because He is free from area and space. “Allah عزوجل does not endure time and no space can encompass him.” 3.10 – Books of Beliefs (Aqaaid)

Allah عزوجل definitely Haazir, but He is free from being in an area, which is why the ayat, “ثم استوی علی العرش” 3.71 has been classified as Mutashaabihaat. The Mufassireen stale in the commentary of ‘Bi ku1li Shai-in Muheet’ and other similar ayats, “Allah’s عزوجل knowledge and power (qudrat) encompass the entire creation.” 3.72

To accept Allah عزوجل being present in every place is not part of deen. This is the glory of the Prophet صلی اللہ علیہ وسلم of Allah عزوجل. Even if it is accepted to be Allah’s عزوجل quality, Haazir & Naazir’s attribute for the Holy Prophetصلی اللہ علیہ وسلم will then be successive {ataa’i), have an ending (haadith), a creation and in the control of Allahعزوجل.

Haazir & Naazir for Allah عزوجل will become original (zaati], infinite (qadeem), not a creation and not in the control of anyone else.

With all of these differences, how can this be ascribing partners to Allah عزوجل? The difference that exists in our hearing, seeing and other qualities are present here too.

Maulwi Rashid Ahmed Gangohi writes, “Accepting the Prophet صلی اللہ علیہ وسلم go to Mouloods is not proven. If, by Allah’s عزوجل bestowal, this is accepted then it is not polytheism (shirk). Otherwise, it is:’ – Fataawa Rashidia, Vol. J, KilaablJ· Btdcas, Pg. 91

The same statement is found in Baraheen-e-Qaatia, Pg. 23. Maulwi Rashid Ahmed has clarified that to accept someone besides Allah عزوجل being Haazir ! Naazir at all places by His bestowal is not shirk. It can be asked. “This necessitates that Khaaliqiyat (being the Creator), Obligation of presence & Being (Wujoob), Infinite (qidaam) and other Divine attributes be accepted for the prophets as successive (ataa’i) and that Rasoolul1ah صلی اللہ علیہ وسلمcan also be called Kbaaliq (creator), Qadeern, etc.?”

The answer to this is that there are four qualities which are unable to be bestowed because Divinity is concentrated on them (Wujoob, Qidam, Khaaliqiyat and not losing life and existence). The splendour of other qualities can be present in the creation (e.g. seeing. Hearing, etc.). However there is a major difference, as these qualities of Allahعزوجل are original {zaati), obligatory and will not cease, white those of the creation are successive (ataa’I) and will cease.

OBJECTION 1:”And you were not by them when they were putting their pens in water.” – Surah Aale-Imran, Verse 44

The Quran also states, “And you were Dot by them when they agreed 00 their case,” J.7J “And you were Dot by the western part when we sent to Musa,” 3.7 and “And you were Dot at the direction of Toor when we called out to l\1u5a.”J·75

These prove that Rasoolullah صلی اللہ علیہ وسلم was not present at these past incidents when they occurred. This clearly means that be is not Haazir & Naazir at every place.

Answer – This question has been asked due the questioner’s ignorance of the meaning of Haazir & Naazir. We have already said that there are three cases to Haazir & Naazir: To see the entire world while remaining in one place; to travel throughout the entire world in a moment and to be present in several places _ all simultaneously. What these ayats are saying is that he was not physically present at these occurrences. Where do they say that he was not witnessing these events? Not being present with an elemental, physical body and seeing these happenings are two very opposite things. Rather, the ayats mean, “0 My Beloved صلی اللہ علیہ وسلم! Even though you were not present there with this physical body, still do you have the knowledge and testimony of these events.” This proves that he is a true prophet صلی اللہ علیہ وسلم and the verses prove that the Holy Prophet صلی اللہ علیہ وسلم Haazir & Naazir

Commentating on Verse 46 of Surah Qasas, Tafseer Saawi states. “You were not present at Toor has been said in relation to the physical world. In relation to the spiritual (roohani) realm, Rasoolullah صلی اللہ علیہ وسلم is a witness over all the prophet’s صلی اللہ علیہ وسلم prophethood and present over all affairs from the time of Hadrat Adamعلیہ السلام until his physical birth into this world.,3.77

During his Migration (Hijrat), the Kuffaar of Makkah reached the entrance of the cave wherein the Prophet صلی اللہ علیہ وسلم and Sayyiduna Abu Bakr رضی اللہ تعالٰی عنہ were present. The Sahaabi became apprehensive but was consoled by RasooJullah صلی اللہ علیہ وسلم with the following, “Don’t worry, Allah عزوجل is with us.” 3.7. In other words, “Allah عزوجل is with us and not with those Kuffaar.’ Thus, Allah عزوجل is not everywhere because the Kuffaar are also part of this world.

Also, addressing the Kuffaar after the Battle of Uhud, it was said, “اللہ مولینا و لا مولی لکم”.79 Meaning “Allah عزوجل is our Maula and you do not have any Maula,” This proves that the dominion of Allah عزوجل is only upon the Muslims. The Kuffaar don’t fall under His governance. (Note: Maula means Ruler.)

So just as how these two verses will be interpreted (i.e. the former meaning that Allah عزوجل is with us with mercy and compassion and with the Kuffaar with fury and anger, while the latter that Allah عزوجل is our ruler who abets us. He is also your ruler but He does not assist or demonstrate mercy to you.) – So too will those two verses cited by the opposition be interpreted that apparently, with this physical body, he was not present by them.

OBJECTION 3:TheHoly Quran states, “And some residents of Madina rebelled with Hypocrisy (nifaaq). You do not know them but we do.” Surah Tauba, Verse 101

This proves that the Prophet صلی اللہ علیہ وسلم not Haazir everywhere. If he was, be would In been aware of the hidden secrets of the Hypocrites. From the above, we know that he wasn’t.

Answer –We have already given a detailed answer and explanation of this ayat in the section of Knowledge of the Unseen.

OBJECTION 4: Hadrat Zaid ibn Arqam رضی اللہ تعالٰی عنہcomplained that Abdullah ibn Ubai (the Leader of the Hypocrites) said, “Do not spend anything on the Muslims.”)..10 He also came to the court of the Holy Prophet صلی اللہ علیہ وسلم and swore the following false oath, “I did not say this.”

“The Holy Prophet صلی اللہ علیہ وسلم accepted him to be correct and belied me [Hadrat Zaid ibn Arqam رضی اللہ تعالٰی عنہ.” 3.81 – Bukhari Sharif, Kitaabut-Tafseer

If the Prophet صلی اللہ علیہ وسلم was Haazir & Naazir everywhere, why did he incorrectly verify Abdullah ibn Ubai? The following ayat was then revealed verifying Hadrat Zaid ibn Arqam رضی اللہ تعالٰی عنہ to be correct – “Laa Tunfikoo - SuraJr Munaafiqeen, Verse 7

Answer-Granting verification to Abdul1ah ibn Ubai does not necessitate that the Prophet صلی اللہ علیہ وسلم did not have knowledge of the original intent. In a case, the plaintiff needs to provide a witness of the defending win the ease by swearing on oath. The ruling of a Judge (Qaazi) is based on the presenting of a witness by the plaintiff or the swearing of an oath by the defendant, not by his own personal information. Hadrat Zaid ibn Arqam رضی اللہ تعالٰیعنہclaimed that Ibn Ubai had shown disrespect. But the latter denied this. Hadrat Zaid رضی اللہ تعالٰی عنہ was the plaintiff but he didn't have a witness. Therefore, the case was decided on the swearing of oath by the defendant, Abdullah ibn Ubai. Thereafter was the Quranic ayat revealed, attesting the claim ofHadrat Zaid رضی اللہ تعالٰی عنہ.

On the Day of Qiyaamat, the Kuffaar will deny that the prophets had propagated Allah's عزوجل commands. The prophets will counter that they did, and Allah عزوجل will then accept their claim by the Ummah of Rasoolullah صلی اللہ علیہ وسلم in their favour. Similarly, the Kuffaar will say, "Oath on Allah عزوجل, we were not Mushriks." Surah Anaam, Verse 23

After this, their record books, the angels and even their own body parts will be made to bare witness against them. So does Allah عزوجل also not have knowledge of the original occurrences? Obviously He does. These are examples of observing rules and regulations. Kazzabani means "He did not accept my claim". It doesn't mean "He accused me of lying", because a-liar is a sinner and the Sahaaba were all virtuous and just (aadil). To call any Muslim a sinner without any proof is disallowed.

Deobandis also ask, "Is the Holy Prophet صلی اللہ علیہ وسلم Haazir in impure places and Jahannam as well? To accept him being in such places is disrespectful."

The answer to this is that the Prophet صلی اللہ علیہ وسلم being present everywhere is similar to the angels or rays of the sun. These things are present everywhere but don't become impure by being in unclean places. Do you also accept Allah عزوجل to be Haazir in all of these places or not? If you do, then is this not disrespectful to Him as well? The light of the sun doesn't become impure by coming into contact with impure places. So how can impurity be accepted to reach the noor of Rasoolullah صلی اللہ علیہ وسلم?

OBJECTION 5: The Holy Prophet صلی اللہ علیہ وسلم reported by Hadrat Ibu Mas'ood رضی اللہ تعالٰی عنہ to have said, "None should relay the affairs of aoy Sahaabi to me. I wish to meet you with a complete heart.") - Tirmidhi

If Rasoolullah صلی اللہ علیہ وسلم is Haazir in every place, what consequence is there for any affair being related to him? He would know of these even prior to their relating.

Answer - The prophet’s صلی اللہ علیہ وسلم have attested (shuhoodi) knowledge of everything at all times. However, it is not necessary that their vigilance is directed to all of these things continually. We have already presented an excerpt from Haaji Imdaadullah Makki رضی اللہ تعالٰی عنہ in the discussion of Knowledge of the Unseen concerning this. The meaning of the Hadith is now perfectly clear, "00 not tum my attention to the affair of someone in order for me to become angry with that particular individual."

OBJECTION 6: Rasoolullah صلی اللہ علیہ وسلم has said, “I myself hear the Durood of. person who recites it near my Qabr. The Durood of one who recites it far away is brought to me."3.84 -Baihaqi

This proves that distant sounds do not reach the Prophet صلی اللہ علیہ وسلم Otherwise, what need is there for them to be brought to him?

Answer - Where does it say in this Hadith, "I do not hear the Durood from faram" The meaning of the narration is clear: that the Durood of people near is heard by Rasoolullah صلی اللہ علیہ وسلم himself while the Durood of those far is both heard and presented to him. We have already presented, in the proof of Haazir & Naazir, the Hadith wherein it is stated, "I myself hear the Durood of people of love, and the Durood of those who are not in this category is brought and made to reach me." - Dalaailul Khairaat

So "near" and "far" is in relation to love of the heart, not to physical distance. Being brought does not imply that Rasoolullah صلی اللہ علیہ وسلم doesn't hear them. Otherwise, the angels present the actions of the bondsman in the Court of Allah عزوجل so does He also not know? Durood being presented and brought is veneration for the servants. It is through the barker of Durood Sharif that the slaves are blessed by their names being present in the Holy Master's" صلی اللہ علیہ وسلم august Court.

The Iurists (Fuqahaa) state that the repentance (tauba} of the person who disrespects the Holy Prophet صلی اللہ علیہ وسلم is not accepted. Refer to Shaami, Baabul-Mwtad. This is because this disrespect is connected to Ute Rights of Ute Creation {HaqqulIbaad) which cannot be forgiven by tauba. If insolence was made but the Prophet صلی اللہ علیہ وسلم has no awareness of it. How can this be adjoined to Haqqul-Ibaad? Backbiting (gheebat) becomes associated to Haqqul-Ibaad only when the person whose gheebat was being made comes to know of it. Otherwise, it remains in the Haqq of Allah عزوجل. Refer to Sharab Fiqhe-Akbar by Mulla Ali Qaari رضی اللہ تعالٰی عنہ.

Ibn Qayyim, the student of Ibn Taymiya, records the following tradition, The sound and words of Durood recited by anyone, anywhere reaches me. This will continue after my demise as well." us - Jiltout-Afhaam, Pg. 73

A narration states that the Noble Messenger صلی اللہ علیہ وسلم said, "Recite durood abundantly on me on every Friday (Jumua) and Monday after my demise because I hear it directly." J.86 - Jilaul-Afhaam, Pg. 73; Uneesu-Jaees, Pg. 222, authored by Imam Jalaaluddin Suyuti رضی اللہ تعالٰی عنہ.

OBJECTION 7: Whoever says, "The souls of the Mashaaikh are present and aware," becomes a Kaafir."J.J7 - Fataawa Bazaatia

Shaikh Abdul-Azeez Muhaddith Deblwi رضی اللہ تعالٰی عنہ writes, "To accept the prophets to have Divine attributes sucb as Knowledge of the Unseen (Ilm-e-Ghaib), hearing the pleas of all people from all places or baving power over all things possible ... "-Tafseer Fatbul-Azeez; Pg. 55

It can be deduced from this that Knowledge of the Unseen and being Uaazir & Naazir at every place is Allah عزوجل quality alone. To accept such qualities for others besides Him is an explicit kufr. Bazaaziya is an authentic book of Fiqh and it rules disbelief (kufr).

Answer-The opposition also come under the strike of the visible extract of Fataawa Bazaaziya for the following reasons,

1. We have already presented the extract of Maulwi Rashid Ahmed Gangohi from his book, Imdaadus-Sulook, in which he clearly writes and promulgates the belief that the soul of the Shaikh is Haazir by the disciples.

2. The extract ofBazaaziya does not elucidate whether accepting the souls of the Mashaaikh being Haazir in one or all places is an act of disbelief. Due to this generality of the extract, it is deduced that if the soul of a Shaikh is accepted to be Haazir even in one place, or acceptance of having knowledge of even a single affair, leads to a person becoming a kaafir. The dissenters also accept the souls of the Mashaaikb to be present at their graves, at the station of Illiyeen, Barzakh, etc. Wherever they are, the dissenters accept them to be Haazir there. Therefore. Accepting them to be Haazir anywhere becomes a kufr too.

3. Under the discussion of Haazir & Naazir, we have already presented the extract of the book Shaami which states that to say "Ya Haazir" or "Ya Naazir" is not a kufr. (8-)

4. Extracts from Ashiatul-Lam'aat and Ihyaaul-Uloom, even Nawaab Siddique Hasan Khan Bhopali Wahabi who states that the namaazi shouJd say, "As-Salaamu aJaika ayuhan-Nabi", thinking the Holy Prophet صلی اللہ علیہ وسلم to be Haazir at heart, have already been furnished. Now, will be verdict of Bazaaziya also be applied to these elder Jurists or not? Therefore, it has to be agreed to that the acceptance of Haazir and Naazir deemed kufr by Bazaaziya is that kind of Haazir & Naazir unique to the quality of Allah عزوجل Meaning, Haazir & Naazir that is Zaati, Qadeem, Waajib and being Haazir without being present in any place. This form of being Haazir is Allah's عزوجلquality that He is everywhere, but in no place at all (physically).

In answer to the first question, we have already presented extracts from Fataawa Rashidia, Vol. I, Kitaabul-Bidaat, Pg. 91 and Baraheene-Qaatia, Pg. 23. These extracts prove that both Maulwi Rashid Aluned Gangohi and Maulwi Khalil Ambethwi agree with us in this verdict.

The excerpt of Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ is clear, that to accept the Mashaaikh and Prophets to have power like Allah عزوجل over all His qualities is infideJi (kufr). lfthis was not the case, then under the ayat, “ویکون الرسول علیکم شھیدا”3.89 Shah Abdul-Azeez رضی اللہ تعالٰی عنہ himself accepts the Holy Prophet صلی اللہ علیہ وسلم to be Haazir & Naazir. We have already recorded his excerpt under the abovementioned ayat in the discussion of Knowledge of the Unseen.

OBJECTION 8: Some dissenters who cannot find any other way to ensnare us Muslims say, "We accept and believe that Iblees has the ability to reach any place. Similarly, we accept this power for Hadrat Aasif ibn Barkhiya رضی اللہ تعالٰی عنہ the Angel of Death and other angels as well. However, we do not accept that the excellence of other creations is possessed by the prophets or by our Holy Prophet صلی اللہ علیہ وسلم)

Maulwi Qaasim Nanautwi writes, "With regards to deeds, sometimes non. prophets supercede prophets." - Tahzeerun-Naas

Maulwi Husain Ahmed has written, "See, Hadrat Sulaiman علیہ السلام does not have the power to bring the throne of Bilqees, but Aasif رضی اللہ تعالٰی عنہ possessed it If the former had the ability, why didn't he bring it by himself? Similarly, Hud-Hud said, "O Sulaiman علیہ السلام I come knowing something which you are unaware of." 3.1, -Surah Naml, Verse 22

Hud-Hud's eye was able to see the water within the earth, which is why he used to remain in the service of Hadrat Sulaiman علیہ السلام. It used to inform Hadrat Sulaiman علیہ السلامof water within the earth of jungles and desolate areas. Hadrat Sulaiman علیہ السلام had no knowledge of this. - Rujoomul-Mutnibeen

So, it is known that the knowledge and power of non-prophets and even animals can be more than that of the Ambiya.

To be Haazir & Naazir at every place is not the quality of Allah عزوجل because He is free from area and space.

Answer-To accept a non-prophet صلی اللہ علیہ وسلم have more excellence than a prophet صلی اللہ علیہ وسلم, and to accept any other prophet صلی اللہ علیہ وسلم to possess more excellence than our beloved master, Muhammad Mustapha صلی اللہ علیہ وسلم contrary to explicit Quranic verses, Sahib Ahadith and the Consensus (Ijmaa) of the Ummah. The opposition themselves accept this (their excerpts concerning this have already been produced). This eighth objection is against their own rulings and forsaking the verdicts of the it elders.

Shifaa Sharif states that the person who claims another individual to possess knowledge than the Holy Prophet صلی اللہ علیہ وسلم is a Kaafir. To accept anyone exceeding Rasoolullah صلی اللہ علیہ وسلم in any excellence is infidelity (kufr). No non-prophet صلی اللہ علیہ وسلم exceed my Nabi A, whether it is in knowledge or practice. If a person who tives for 800 years, spending every moment of his life in worship, says, "My worship compromises of 800 years whereas the Holy Prophet's صلی اللہ علیہ وسلم worship goes only until 65," then he is bereft of deen. The thawaab of his Prophet's صلی اللہ علیہ وسلم sajda is more than our thousands of years in ibaadat. Only the striving was more, but he (worshipper] has no likeness at all to any prophet صلی اللہ علیہ وسلم in proximity to Allah عزوجل rank and reward. The glory of a prophet صلی اللہ علیہ وسلم above explanation.

Rasoolullah صلی اللہ علیہ وسلم has said, 'The small amount of barley given out by my Sahaaba in charity is more excellent than you giving an entire mountain of gold." Mishkaat, Baabu Fadhaailis-Sahaaba.

Shamoon (from the Bani Israel) continuously made ibaadat for months (83 years, 4 months). Muslims became envious of his worship and submitted, "How will we ever reach his rank?" Then the following was revealed, 'The night is more excellent than a thousand months.")· 9b –

Surah Qadr, Verse 2

Meaning, O Muslims! I give to you Lailatul-Qadr, a night in which ibaadat made is more excellent than the thousand months of ibaadat of the Bani Israel." Rasoolullah's صلی اللہ علیہ وسلم every moment is more excellent than thousands of LailatulQadrs. One rakat of namaaz in the musjid of which the Holy Prophet صلی اللہ علیہ وسلم is present within (i.e. Musjidun-Nabawi} is equal to 50 thawaab. So, he through whose closeness an increase in our ibaadat's reward is experienced. What can be said of his worship and ibaadat!

Similarly, saying that Hadrat Aasif ibn Barkhiya رضی اللہ تعالٰی عنہ had the power to bring the throne and Hadrat Sulaiman رضی اللہ تعالٰی عنہ didn't is utter nonsense. The Holy Quran states, "The person who had knowledge of the book said, "I shall bring the throne of Bilqees to you before the blink of your eye:, 3.89c; - Surah Naml, Verse 40

It can be concluded that Hadrat Aasif رضی اللہ تعالٰی عنہ gained the ability to do so due to the knowledge of the Kitaab (Book). Some Commentators state that he was given the Personal Name of Allah عزوجل (Isme-Aazam) and was able to bring the throne through this. He gained this knowledge through the blessings of Hadrat Sulaiman علیہ السلام. Therefore, how can it be possible for him to have this power while his teacher, Hadrat Sulaiman علیہ السلام, doesn't?

The question remains: Why didn't Hadrat Sulaiman علیہ السلام bring the throne himself? The answer to this is apparent! Servants are charged with the responsibility of completing chores, not Rulers. The grace of kingship demands that servants be made to complete tasks. Kings ask their servants to bring water to them for drinking. Does this mean that they don't have the ability to bring the water themselves? Allah عزوجل makes the angels complete many tasks of the world (e.g, making it rain, taking away life, giving features to the fetus in the womb, etc.).

Because all of these tasks are appointed to angels, does it mean that Allah عزوجل doesn't have the ability to do these things? Do angels possess more power than Him?!

Commentating on the ayat, “فصیام شھرین متتابعین ”3.90 Tafseer Roobul-Bayaas states that Hadrat Sulaiman علیہ السلام ordered Hadrat Aasif رضی اللہ تعالٰی عنہ to bring the throne of Bilqees because he did not want to descend from his rank, i.e., this job is the work of servants.

Similarly, the Quran has merely recorded the statement of Hud-Hud, who said to Hadrat Sulaiman علیہ السلام, "I have seen that which you are not aware of." Where does the Holy Quran slate that Hadrat Sulaiman علیہ السلامtruly had do knowledge of it? Thinking that perhaps Hadrat Sulaiman علیہ السلام wasn't aware of it, Hud-Hud made this statement. Hence, this statement cannot be used as a proof.

Hud-Hud also said, "I have come after seeing that which you have not seen." 3.901a In other words, "You did not go to that country with your physical body to see it." Hadrat Sulaiman علیہ السلام was aware of all these things but it was Divine Planning that such a tremendous task be completed by the bird (Hud-Hud). This was to prove that the animals that keep the company of the prophets can complete such tasks which are unable to be performed even by humans! If Hadrat Sulaiman علیہ السلام was not aware of these things, how could Hadrat Aasif ibn Barkhiya رضی اللہ تعالٰی عنہ have reached the home of Bilqees in the city of Saba without asking of directions and bring back the throne within the passing of a moment? So, it can be deduced that the entire country of Yemen was before Hadrat Aasif ibn Barlhiya رضی اللہ تعالٰی عنہ. Can all of this now be hidden to Hadrat Sulaiman علیہ السلام?

Hadrat Yusuf علیہ السلام recognized his father but did not divulge this information before time so that his father's glory could be known to the world and the drought would occur. Only after this would he meet his father.

Hud-Hud deciphering water beneath the earth was its service to Hadrat Sulaiman علیہ السلام Kings and Rulers do not do these tasks themselves.

The following incident is recorded in the Mathnawi Sharif of Maulana Jalaaluddin Rumi رضی اللہ تعالٰی عنہ. Once, the Holy Prophet صلی اللہ علیہ وسلم removed his socks to make wudhu. A kite-bird flew low and suddenly picked up one of them. After the bird flew higher, it dropped the sock and a snake was revealed to have been inside. When the Prophet صلی اللہ علیہ وسلم asked the bird why it had picked up his sock, it replied, "While flying, I came across your blessed head and there was an intense light (nooor) emanating from it until the heavens. When I flew into this noor, the seven levels of the earth became apparent to me. Through this, I was able to see that thc:e was a snake in your sock and, after thinking that you will wear it inattentively with harm being brought to you, I picked it up."

Sayyidah Aisha رضی اللہ تعالٰی عنہا said, "O Prophet صلی اللہ علیہ وسلم of Allah عزوجل Today, there was heavy rain and you were out in the Graveyard of Madina (Jannatul-Baqi). However, your clothes did not become wet?" He explained, "O Aisha رضی اللہ تعالٰی عنہا. what have you worn head?" She replied, "Your tahband (lower-garment)." The Prophet صلی اللہ علیہ وسلم then said, "0 My Beloved, the veils from the unseen has been lifted from your eyes through the blessings of this tahband. The rain you saw was that of noor, not water. The sky and clouds for this rainfall of noor are completely different. O Aisha رضی اللہ تعالٰی عنہا, it cannot be seen by others easily. But you have seen it through the blessings of my tahband." - Mathnawi Sharif

Hud-Hud's eye attained this power through the blessings of putting water on the fire of Hadrat Ibraheem علیہ السلامand through the companionship of Hadrat Sulaiman علیہ السلام.

OBJECTION 9: If the Noble Messenger صلی اللہ علیہ وسلم Haazir & Naazir at all places, what need is there for us to present ourselves in Madina Sharif?

Answer-When Allah عزوجل is everywhere. What need is there for us to go to the Kaaba? Also, what benefit was there for the Holy Prophet صلی اللہ علیہ وسلم to go to the Heavens on the night of Me'raj?

Madina Munawwara is the capital city of Rasoolullah's صلی اللہ علیہ وسلم kingship. The base of his noor. Every Qabr of the Saints is a reflection of this noor. Visiting them is necessary for us to gain noor ourselves.

CALLING THE PROPHET (صلی اللہ علیہ وسلم) A "MAN" OR "BROTHER"

2012-06-13T08:50:00.000-07:00

CALLING THE PROPHET (صلی اللہ علیہ وسلم)
A "MAN" OR "BROTHER"

INTRODUCTION THE DEFINITION OF “NABI” AND HIS RESPECTIVE POSITION. Belief - A Nabi (Prophet) is that male and human whom Allah عزوجلhas sent to propagate the commands of the Shariah. - Sharah Aqaaid Therefore, a Nabi cannot be non-human or a woman. The Holy Quran states. "We did not send before you but those men whom we made revelation (wahi) to"^3·91-Surah Yusuf Verse 109. This proves that Jin, angels. Women, etc. cannot be Nabis. Belief- A Nabi always hails from a distinguished family and genealogy. They are also given exceptional mannerism (akhlaaq) and are saved from both disreputable actions and a contemptible family background. - Bahare-Shariat When the order from the Prophet صلی اللہ علیہ وسلم concerning accepting Islam and remaining safe reached Hiraql, the king of the Roman empire. He called Hadrat Abu Sufyaan رضی اللہ تعالٰی عنہ and asked a few questions regarding the Prophet صلی اللہ علیہ وسلم. First, he enquired "According to you how is his family and genealogy ?"Abu Sufyaan answered, "He hails from a prestigious genealogical and family background amongst us [i.e. be is a Haashmi and Muttalabi]." In response to this, Hiraql said, "Prophets (Nabis) are always sent from illustrious families .4.1 Bukhari, Vol. 1. This proves that the Prophets emanate from noted family backgrounds. Note - Some individuals say. "A prophet came in every nation, so they must have been born from within loathed nations, e.g. Chamaars, Hindus, etc. Hence. Krishna, Buddha, etc. and should not be spoken bad of because they were prophets." (Allah عزوجل Forbid!) They use the following ayat as proof, ''There is a guide (Haadi) in every nation." - Surah Raad, Verse 7. These uninformed people also say. "Women were also Prophets because revelation (wahi) was made to the mother of Hadrat Musa علیہ السلام and Sayyidah Maryam رضی اللہ تعالٰی عنہا and anyone to whom wahi is made to is a Nabi. و اوحینا الی ام موسی .Thus, this and the other verses prove that these women are Prophets." Both of these deductions are wrong. Regarding the first claim (that Prophets heralded from evil nations), the complete ayat was not given and the translation made of it was incorrect. The complete verse is as follows, "You are a forewamer and the Haadi of all nations" 403 In other words, being the Haadi (guide) of all nations is the quality of RasoolAllah صلی اللہ علیہ وسلم. Other Prophets were Prophets for specific nations, but our beloved Prophet صلی اللہ علیہ وسلم is the Nabi of all. However, even if the ayat is accepted to mean that there was a guide (Haadi) in every nation, where does it state that the Haadi was himself from amongst the nation he guided? It is possible that the Nabi hailed from a reputed people while the rest fell under the former's command. Rasoolullah صلی اللہ علیہ وسلم himself is a Quraishi (one from the Quraish tribe) but is the Nabi of the pathans, Shaikhs, Arabs, Non Arabs rather, of all creation. Also, the word 'Haadi' is absolute and general.Meaning it can also refer to Prophets and non-Prophets. Thus, it can also mean that in every nation, some people were the guides of others. The existence of Mahadeo, Krishna. Buddha etc. has no Shariah proof (i.e. the Quran and Hadith have not given information about them). Awareness about them has been attained from idol-worshippers, and that too with some of them having four hands, some with six legs, an elephant's head for a human one, a monkey's tail at the rear, etc. They have contorted their names and distorted their appearances. Allah عزوجل said to the idol-worshippers amongst the Arabs, "These are names contorted by you and your fathers:,4 - Surah Najm Verse 23 When there is no certainty of their existence, to accept them to be Prophets is definitely stupidity. The second deduction (the women who received revelation are Prophets) is wrong because ilhaam (inspiration) was made to the heart of Hadrat Musa's علیہ السلام mother. This was interpreted by the word' Auhainaa' as warn also means ilhaam (inspiration). The Holy Quran states, "Your Lord inspired to the heart of the honey bee:,403b Here, wahi means to inspire to the heart. Neither was Revelation to Propagate (warn-e-tablighi) made to Hadrat Maryam رضی اللہ تعالٰی عنہا nor was she sent to proclaim and promulgate Divine Commands. Also, not every utterance of the angels is wahi and not every wahi is for purposes of propagation. Some Sahaaba heard the speech of angels. At the time of death, in the grave, in the Hereafter all people will be able to speak to angels. But not all are prophets. For a complete discussion regarding this, refer to my book Shaan-e-Hebibur-Rahman. Belief - No one can attain Prophetbood through one's worship or deeds because Propbethood (nabuwwah) is Divinely bestowed. اللہ اعلم حیث یجعل رسالتہ- Surah Anam, Verse 124A non-Prophet, whether he is a Ghauth, Qutb or from the Abdaal, cannot equal or exceed any Nabi in distinction. These points should be kept in mind. TO CALL THE HOLY PROPHET صلی اللہ علیہ وسلم "A MAN" OR "BROTHER", ETC. IS HARAM A Nabi is a human and comes in human form. He is not a Jinn or Angel. This is in relation to the world. Bashariyat (humanity) commenced from Hadrat Adam علیہ السلام because he is known as Abul-Bashr (The Father of Humanity). However, our Rasoolullahصلی اللہ علیہ وسلم was already a Prophet before Hadrat Adam علیہ السلام was between sand and water (i.e. while he was being created). Rasoolullah صلی اللہ علیہ وسلم himself states, “کنت نبیا و ادم بین الماء و الطین”.At that time, he was a Nabi but not a human. The Prophet صلی اللہ علیہ وسلم being a man and human is definitely true, but to call him a man or human or address him by saying. "Ya Muhammad," "0 Father of Ibraheem علیہ السلام"O Brother," etc. or remember him by expressions and words of equality is Haraam. If these words Were not used with the intention of insult, then it is infidelity (kufr). Alamghiri and other books of Fiqh state that the person who calls or addresses the Holy Prophet صلی اللہ علیہ وسلم by saying "This man" while intending offense is a Kaafir. The Holy Prophet صلی اللہ علیہ وسلم should be called by saying, ''Ya Rasoolaltah صلی اللہ علیہ وسلم," "Ya Habeebullah صلی اللہ علیہ وسلم," and other expressions of respect and dignity. The ''Ya Muhammad صلی اللہ علیہ وسلم used by poets in their stanzas is in relation to the literal meaning of it (e.g. Ya Mustapha صلی اللہ علیہ وسلم, Ya Mujtaba صلی اللہ علیہ وسلم), not to his personal name. The Holy Quran states. "Do not make the calling of the Rasool صلی اللہ علیہ وسلم as how you address each other."4.4 - Surah Noor, Verse 63. “Do not raise your voices and speak before the Rasool صلی اللہ علیہ وسلم as how you do amongst yourselves, lest your deeds be destroyed and you won't even be aware of it." 4 4 _ Surah Hujaraat, Verse 2. Deeds being destroyed occurs due to infidelity (kufr). Shaikh Abdul·Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, "The Holy Prophet صلی اللہ علیہ وسلم should not be called or addressed by his name like how some people call each other. Rather, "Ya Rasoolallah صلی اللہ علیہ وسلم Ya NabiAllah صلی اللہ علیہ وسلم should be said with respect and reverence." Modoortjun-Nubuwwoh, Vol. I

Commentating on the first ayah, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes. "The meaning is that the calling of the Holy Prophet صلی اللہ علیہ وسلم using his blessed name for calling should not be done like how some people use the names of others when calling, e.g. "Ya Muhammad صلی اللہ علیہ وسلم “O Son of Abdullah صلی اللہ علیہ وسلم etc. Rather, his titles of greatness should be used. e.g. "Ya Rasoolallah صلی اللہ علیہ وسلم"Ya HabeebAllahصلی اللہ علیہ وسلم etc. just as how Allah عزوجل Himself states, "Ya Ayuhan-Nabi صلی اللہ علیہ وسلم" "Ya Ayuhar-Rasool صلی اللہ علیہ وسلم.^4.6Tafseer Roohul-Bayaan. These ayats and verdicts of the Mufassireen and Muhadditheen prove that the respect of Rasoolullah صلی اللہ علیہ وسلم must be maintained in calling out or talking to him. Rather, respect must be shown in every condition. Secondly the names of people possessing any worldly status are also not used when addressing them. Parents and elder siblings are addressed with respect not by their names. If a person has to call his mother or father by the following, "0 wife of my father"or" O husband of my mother", or by their names, then although this is true. Such a person will be deemed disrespectful because he used words that demonstrate equality. The Holy Prophet صلی اللہ علیہ وسلم is the greatest Khalifa and sign of Allah عزوجلcalling him by his name or by saying "Brother" etc. is undoubtedly Haraam. At home, your sisters. Daughters, wives and mothers are all women but they are separate in regarda to chores and name. Whoever calls his mother his wife or vice-versa is verily a person without Imaan, and he who deems them to all be equal is definitely cursed. Similarly, the person who deems a Prophet to be an Ummati or vice-versa is cursed. Deobandis have given the Prophet صلی اللہ علیہ وسلم the status of an Urnmati, and their mentor. Maulwi Ismail Dehlwi, equated Sayyid Ahmed Baraelwi to the rank of a Prophet (Allah عزوجل - Forbid). Refer to the conclusion of the book Siraate·Mustaqeem. 3. Addressing someone whom Allah عزوجل has granted a unique rank to with general titles is a rejection of his prestigious eminence. Calling a person who was granted a certain title from the king as. "a Man" or "Brother" etc. is an offence because it means that the caller doesn't agree and is unhappy with the title. Hence, addressing that blessed personality, who Allah عزوجل has granted the title of Nabi and Rasool to, with common words such as "Brother" etc. is a severe transgression. 4. Allah عزوجل Himself has not addressed the Holy Prophet صلی اللہ علیہ وسلم to by saying, "Ya Muhammad صلی اللہ علیہ وسلم " or "O Brother of the Mu'mins"! Rather, He used "Ya Ayuhan Nabi صلی اللہ علیہ وسلم," "Ya Ayuhar-Rasool صلی اللہ علیہ وسلم," and other respected titles. When Allah عزوجل, as the Rabb, does so, what right do we slaves have to call Sayyiduna Rasoolullah صلی اللہ علیہ وسلم merely "man" or "brother"? 5. The Holy Quran has classified calling the Prophets as men to be the habit of the Kuffaar of Makkah. 'The Kuffaar said, "Y ou are only a man like us."^4.6a”4.6& - Surah Yaseen, Verse 15 states "If you follow a man like you, you are definitely hopeless,^4.6b”Surah Muminoon. Verse 34 There are many ayats like these. Similarly, claiming equality or lowering the status of the Prophets is the habit of Shaitaan. He said, "0 Allah عزوجل! You created me from fire and him [Hadrat Adam علیہ السلام] from sand:, 4.7 In other words, "I am more excellent than him." Likewise, saying, "What is the difference between us and the Prophets? We are humans and they too are humans. In fact, we are alive and they are dead," are all sayings of Iblees. OBJECTIONS & ANSWERS TO THE CONCEPT OF BASHARIYAT (HUMANITY) OBJECTION 1: The Holy Quran states, "0 My Beloved صلی اللہ علیہ وسلم! Say: "I am a man like you." a-Surah Kahf, Verse 110 This ayah proves that the Holy Prophet صلی اللہ علیہ وسلم is a human like us. If be is not deemed so, the ayah will be incorrect. Answer - It is necessary for this ayah to be pondered over in the following ways, I. "Qul" has been said, meaning, "0 My Beloved صلی اللہ علیہ وسلم! You say“, So only the Prophet صلی اللہ علیہ وسلم allowed saying this statement based on humility and humbleness. It bas not been said, "0 People! You say that Rasoolullah صلی اللہ علیہ وسلم is a man like us." 4.8.Rather, by "Qul" the ayah means, "Utterance of man etc. are to be said by you, Ya Habeeb صلی اللہ علیہ وسلم , and I (Allah عزوجل) shall address you as شاھدا و مبشرا و نزیرا و دا عیا الی اللہ یازنہ و سراجا منیرا" - Surah Ahzaab, Verses 45-6 ."I (Allah عزوجل) shall say " یاایھا المزمل, یا ایھا المدثرand describe your excellence. You are to make these sort of utterances out of humility:' Also, the Kuffaar are being addressed in this ayat. Due to everything having fear and hate for something foreign and different to themselves. It was accordingly said, "0 Kuffaar! Do not fear me (the Prophet صلی اللہ علیہ وسلم). I am from your category {i.e. I am a man):' Hunters imitate the voices of their prey to catch them. The object behind the ayat is to make the Kuffaar inclined (towards the Prophet صلی اللہ علیہ وسلم. If Deobandis also consider themselves to be Kaafirs, they may also accept this statement to apply to them. Rasoolullah صلی اللہ علیہ وسلم said to us Muslims, "Who from amongst you is like me?"Hadith Sharif 2. The ayat does not end on 'Mithlukum' ('Yuh aa ilayaa' follows). This stipulation of 'Yuhaa ilayaa' can be understood in the following manner. If I say, "Zaid is an animal (haiwaan) like other animals but has the ability to speak {uaatiq), the stipulation of being able to speak, creates an inherent differance between Zaid and other animals. Through this stipulation. Zaid is deemed to be the most respected of creation (i.e. human) and the other animals are classified as something different. Similarly, the stipulation of revelation (wahi) explained a major difference between the Nabi and -"mrnatis. There is only one difference between animals and humans, but there are 27 differences of rank between humanity and the glory of Rasoolullah صلی اللہ علیہ وسلم. Refer to the book, Shaan-e-HabiburRahman, for a detailed explanation of this. Therefore. How can a common human be equal to Sayyiduna Rasoolullah صلی اللہ علیہ وسلم? Claiming equality with him is like saying. "We are equal to Allah عزوجل because we see and He sees, He is alive and 50 are we Just as how our existence has no connection to Allah's عزوجل existence, so too does our humanity has no correspondence to the Noble Messenger صلی اللہ علیہ وسلم: being human. 3. The Holy Quran states. "The likeness of the Rubb's noor is like a niche on which there is a lamp. This ayah also includes the word 'misl' (likeness) can anybody say that the noor of Allah عزوجل is like the brightness of a lamp? Furthermore, Allah عزوجل states, "There is no animal on the earth or any bird that uses its wings to fly. But they are Ummats like you," e.g. The word 'amthaal'is used in this ayat. So, will it be compare donkeys/ chickens to humans? Definitely not! The confinement of 'lnamaa' is not substantial (haqeeqi) but supplemental (izaafi); meaning, "Neither am I (Rasoolullah صلی اللہ علیہ وسلم) Allah عزوجل nor His son. Rather, I am merely a servant like you." 4. After some reflection, we can conclude that Rasoolullah صلی اللہ علیہ وسلم is not like us in anything, wheather thats in Imaan, Ibaadat, social interaction, etc. There is a major difference between him and us in everything. His Kalima is "Anna Rasoolullah صلی اللہ علیہ وسلم (I am the Messenger of Allahعزوجل). If we have to say it, we would become Kaafirs. The Imaan possessed by him is coupled with seeing in what he believes in. e.g. Allah عزوجل, Jannat, Jahannun, etc. but our Imaan is based on hearing about these things. There are five pillars of Islam which are Fardh up/compulsary on us, but there are only four pillars obligatory on him. Zakaat wasn't. - Shoomt. Beginning of Kitaabuz Zakaat. We are obliged to perform five daily Salaah, but there is a sixth Salaah (Tahajjud namaaz) Fardh upon our Beloved Prophet صلی اللہ علیہ وسلم . ومن اللیل فتھجد بہ نافلۃ لک Surah Bani Israel. Verse 79.

There is a restriction of four wives on us, but there is no such limitation on the Holy Prophet صلی اللہ علیہ وسلم. He can marry above this as much as he wishes. After our death, our wives can marry again, but the wives of the Prophet صلی اللہ علیہ وسلم are the Mothers of all Muslims." و از واجہ امھا تھم"4.14 They cannot perform Nikah to anyone else. “و لا تتکحوا از واجہ من بعدہ ابدا”.Our estates are divided after our demise, but his estate is not. Our ur is 100% impure (naa-paak), but Rasoolullah's صلی اللہ علیہ وسلم excretions are pure (paak) for the Ummah. - Shaami, Baabul-Anjaas Mulia Ali Qaari,رضی اللہ تعالٰی عنہ writes, “ومن ثم اختار کثیر من اصحابنا طھارۃ فضلاتہ”Mirqaat, Baobu-Ahkaamil-Miyaah, Sect.1 And.“ولذا احجمہ ابو طیبۃ فشرب دمہ”- Mirqaat, Baabus-Satr. Madaarijun-Nabuwwah,Vol. I, Pg. 25 state the same as well. These were differences in regard to laws of the Shariah. Verily in these and thousands of other affairs are major differences found between the Holy Prophet صلی اللہ علیہ وسلم and ourselves. We have absolutely no correspondence with his blessed personality. He can be understood to be the matchless Creator's unrivalled creation. How can there be any equality in the face of such considerable unlikeness? Objection - The Holy Quran states, "All Muslims are brothers to each other." The Holy Prophet صلی اللہ علیہ وسلم is also a Mu'min. Therefore, he is also the brother of us Muslims. Why shouldn't we call him "brother"?Answer- if this is the case, then call Allah عزوجل your brother as well, because he is also a Mu’min. The Holy Quran states, “الملک القدوس السلام المومن”.5. The ayat states, "Basharurrr Mithlukum," it doesn't say "Insaanum-Mithlukum."Bashr" means a person with a visible face and appearance: "Bushrah" is the visible skin. Hence, the meaning is, "I am seemingly like you in visible shape and appearance but the truth is "Yuhaa ilayya" (wahi is revealed to me)." Even our visible body pains have no relation to that of the Holy Prophet صلی اللہ علیہ وسلم . Marvel at the miraculous body of Sayyiduna Rasoolullah. صلی اللہ علیہ وسلم he has to place his saliva in a brackish well, it turns it into sweet water. His saliva caused the dried-up well in Hudaibiyah to gush out water. It increased the food in the pot of Hadrat Jaabir رضی اللہ تعالٰی عنہ as and increased the dough it touched. His salin removed the venom of the snake-bite on the leg of Sayyiduna Siddique-Akbar رضی اللہ تعالٰی عنہ joined the fractured bone of the leg of Hadrat Abdullah ibn Aleeq رضی اللہ تعالٰی عنہ and removed the pain in the eye of' Hadrat Ali رضی اللہ تعالٰی عنہ at Khaibar. Today, medicine worth thousands cannot do any of this. If you wish to gain insight into the barkat of every body part of Rasoolullah صلی اللہ علیہ وسلم. refer to my book Shaane-Habibur-Rehman. Our bodies have a shadow, but the Prophet's صلی اللہ علیہ وسلم didn't. His perspiration had a fragrance more excellent than musk and ambar.6. Sbaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, "Actually these ayats are mutashaabihaa verses (this term has been explained in the introduction of this book). The Ulama have excelled in interpreting all of their meanings to establish the truth." Madaarijun-Nubuwwah. Vol. 1, Chapter 3. It can be ascertained from this that just as how those ayats which are seemingly against the glory of Allah عزوجل (e.g. ید اللہ فوق اید یھم,^4.19 مثل نورہ کمشکوۃ ^4.20)are mutashaabihaat, so too are those verses which are seemingly contrary to the status of Rasoolullah صلی اللہ علیہ وسلم (e.g. انما انا بشر 4.21) and other verses. Thus to use their visible meanings as proofs is incorrect. 7. Concerning Saume-Wisaal (continuous fasting without sehri or iftaar), the Prophet صلی اللہ علیہ وسلم himself asked. "Who from amongst you is like me?" He also said, "But I am not like you." with regards to sitting and performing nafl salaah. The Sahaaba said on many occasions, "Who from amongst us is like the Holy Prophet صلی اللہ علیہ وسلم ? The Ahadith state that Rasoolullahصلی اللہ علیہ وسلم is not like us but, seemingly the ayat asserts that he is. Therefore, it is necessary for conformity to be made between them. This is possible by interpreting the verse. 8. Commentating on the ayat, “کھعص" 4.22 Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes that the Prophet صلی اللہ علیہ وسلم has three appearances: human (bashari), authentic (haqqi) and angelic (malaki). The first is spoken of by the ayat, “انما انا بشر” The second by the Hadith, "He who sees me has seen Haq", and the third by the following, "Sometimes I have such close proximity to Allah عزوجل that even the nearby angels and mursal Prophets are not accommodated in it."u5 - Tafseer Roohul-Bayaan The strength of Hadrat Jibraeel علیہ السلام ended when the Sidratul-Muntahaa was reached on the night of Me'raj. (assension) However, the human strength of Sayyiduna Rasoolullah لی اللہ علیہ وسلم. hadjust begun. This ayat only mentions one case of appearance. 9. "I am like you:' has been said in the ayat. The exact quality of the likeness was not mentioned. In other words, the Prophet صلی اللہ علیہ وسلم meant. "Just as how you are not Allahعزوجل or His sons but merely His servants. So too am I not Allah عزوجل. His son or endowed with His qualities. I am only His servant. After seeing a few miracles of Hadrat Esa علیہ السلام, Christians began to accept him as Allah'sعزوجل son. You should not see my many miracles and accept me likewise. I am the servant and messenger of Allahعزوجل". Commentating on verse 27 of Surah Hood, "Imam Raazi رضی اللہ تعالٰی عنہ writes in the explanation of Hadrat Nuh's علیہ السلام incident that Prophets are men because, if they had come as angels. people would allot their miracles to their angelic prowess. When a Nabi demonstrates these miracles as a man. his excellence becomes established. In short, the humanity of the Prophets is their excellence." - Tafseer Kabeer. Thus, the aim of this ayat is, "I demonstrate these wonders being a man like you. Can you also demonstrate them?" 10. There are some words the Prophets can use for themselves which are in their excellence. However, if others use them. they will have committed blasphemy. Hadrat Adam علیہ السلام said, " ربنا ظلمنا انفسنا" 4.27 Hadrat Yunus علیہ السلام submitted to Allah عزوجل, “انی کنت من الظلمین ”4.28 and Hadrat Musa علیہ السلام said to Fraun, " فعلتھا اذا و انا من الضالین" 4.29 If somebody else call the Prophets oppressors (Zaalims) or Oaal (deviant) then his Imaan will be lost. The word "bashr" has the same command. OBJECTION 2: The Holy Prophet صلی اللہ علیہ وسلم said about himself, "You should respect your brother (i.e. Rasoolullah صلی اللہ علیہ وسلم we know from this that the Prophet صلی اللہ علیہ وسلم is our brother, but our elder - not younger - brother.OBJECTION 3:TheHoly Quran states, " و الی مدین اخاھم شعیبا" “و الی ثمود اخاھم صالحا”^4.32 and “والی عاد اخاھم ھودا” ^4.33These ayats prove that Allah عزوجل called the Prophets "The brothers of the nations Madyun, Thamood and Aad". We come to know that the Prophets are the brothers of the Ummaahs.Answer - Through his graceful mercy and blessed humility, the Holy Prophet صلی اللہ علیہ وسلم said. "Your brother." How does Rasoolullah صلی اللہ علیہ وسلم saying this permit us to also call him our brother?! If a king says to his subjects, "I am your servant;' will they then be allowed to call him their servant? Similarly, Allah عزوجل clarified that Hadrat Shuaib علیہ السلام Hadrat Salih علیہ السلام and Hadrat Hud علیہ السلام were from amongst the nations of Madyun, Thamood and Aad respectively. Not from any other. To do this, He used the word "Akhaakum". Where does it say that the people from these nations were given consent to call them their brothers? We have already proven, in the first chapter, that it is Haraarn to address the Prophets with words or equality, and the word "brother" is such a word. Even a father doesn't allow his son to call him "brother",

OBJECTION 4: The Holy Quran states, "All Muslims are brothers to each other." The Holy Prophet صلی اللہ علیہ وسلم also a Mu’min. Therefore, he is also the brother of us Muslims. Why shouldn't we call him "brother"?Answer - If this is the case then call Allah عزوجل your brother aswell, because He is also a Mu'rnin. The Holy Quran states, “الملک القدوس السلام المومن ^4.35every mu'min is a brother to the other. Hence, according to you, is Allah عزوجل also the brother of Muslims (ma'azallah)? The wife of a brother is a sister-in-law and Nikah with her is allowed. However, the wives of the Prophet صلی اللہ علیہ وسلم are the Mothers of the Nations and Nikah with them is Haraam. - Holy Quran Therefore, the Holy Prophet صلی اللہ علیہ وسلم like a father to us because the wife of the father is a mother, not the wife of the brother. My friend, we are believers (Mu'mins) and Sayyiduna Rasoolullah صلی اللہ علیہ وسلم is our actual faith (lmaan). Imaam Sharfuddin Busairi states, "Both the Sidiq (the truth, i.e. Rasoolullah صلی اللہ علیہ وسلم) and the Siddique (the truthful, i.e. Hadrat Abu Bakr رضی اللہ تعالٰی عنہ) were present in the cave of Thoor ^4.36- Qasida Burda. The word "Mu'min" is only common to both the Holy Prophet صلی اللہ علیہ وسلم and the general body of mu'mins, just as how it is mutual to Allah عزوجل and us. There is no connection between them in the reality and truth of Imaan. We are different Mu'mins to them and they are dissimilar to us.OBJECTION 5: Rasoolullah صلی اللہ علیہ وسلم is from the children of Hadrat Adam علیہ السلام. He eats, talks, walks, sleeps and spends his life just like us. He experienced sickness and underwent death. In face of so much relation, why can he Not be called "a man" or "our brother"?Answer - Maulana Jalaaluddin Rumi رضی اللہ تعالٰی عنہ answers this question very eloquently: 'The Kuffaar said, "We and the Prophets are both "bashr" because we both have the need of eating and sleeping," but these ignorant people do not know that there is a major difference in their respective destinations. The honey-bee and wasp both suck the nectar of the same flower but the former makes honey from it while the latter formulates venom. Both the deer and buck eat and drink the same things, but one emits the fragrance of musk: from doing so while while other simply excretes. We excrete whatever we eat. But whatever the Holy Prophet صلی اللہ علیہ وسلم eats perpetuates divine Noor." - Mathnawi Sharif This mentality is like saying, "The Quran and my book are the same because the same ink, paper and pen have been used to write it. Both are comprised of the same alphabets and have been printed from the same printing-press. They also share the same shelf. So, what difference is there between them?" Thankfully, 110 idiot says that his book is like the Holy Quran based on these visible differences. Thus, how can we claim likeness to the Prophet صلی اللہ علیہ وسلم to whom the Quran was revealed, based on any visible factor? Have they no knowledge that in me Kalima of Rasoolullah صلی اللہ علیہ وسلم it is proclaimed 'I am the Messengerصلی اللہ علیہ وسلم of Allah عزوجل that he underwent Me'raj, Salaam is made-to him in Salaah, Durood is read upon him in namaaz and all the Prophets and Saints are his servants? When even the angels do not posses such qualities, what can be said about us?! محمد بشر لا کلبشر، یا قوت حجر لا کالحجرMuhammad صلی اللہ علیہ وسلم is a man but not an ordinary man.A ruby is a stone but not a common stone.Some Deobandis say that if calling Rasoolullah صلی اللہ علیہ وسلم "a man" is Haraam, then calling him a human or servant (abd) should also be prohibited, because their meanings are close to similar. As a result, why do we say "Abduhu wa Rasooluhu" in the kalima? The answer to this is that the Kuffaar should use the word "bashr" with the intention of insult while Allah عزوجل called the Nabi صلی اللہ علیہ وسلم by the words "Insaan" and "Abd" in respect: خلق الانسان، علمہ البیان, 4.38 اسری بعبدہ لیلا 4.39.Therefore, to use these words in respect is permissible, but to say "bashr" is Haraam, just as bow saying "Raa'inaa" is Haraam even though it is similar in meaning to "Unzumaa" (because saying "R.aa'inaa" is the practice of the Kuffaar). The famous poet, Dr. Iqbal, states, "The glory of Allah عزوجل is demonstrated through the humanity of Rasoolullah صلی اللہ علیہ وسلم. But our bondsman ship became established through the greatness of Allah عزوجل. Both a prime- minister and soldier are civil servants, but the former demonstrates the grandeur of the king while having a civil job is honour for the soldier." OBJECTION 6: Sayyidinah Aisha رضی اللہ تعالٰی عنہا states, "The Holy Prophet صلی اللہ علیہ وسلم was a man amongst men."41 Similarly, when the Prophet صلی اللہ علیہ وسلم wanted to bonour her his Nikah, Hadrat Abu Bakr رضی اللہ تعالٰی عنہ said to him, "I am your brother. Is my daughter Halaal for you?" In the above, Sayyidinah Aisha رضی اللہ تعالٰی عنہا called Rasoolullah صلی اللہ علیہ وسلم a man and her father called himself the Noble Messenger's' صلی اللہ علیہ وسلم brother. Answer - To call the Prophet صلی اللہ علیہ وسلم as "man" or "brother" in speech is Haraam. However, explaining beliefs (aqaaid) and realizing rules (masaail) have separate situations. Both the father and daughter never addressed Sayyiduna Rasoolullah صلی اللہ علیہ وسلم as "brother" or "man". In the examples cited above. They did so out of necessity. Actually, Sayyidinah Aisha رضی اللہ تعالٰی عنہا made this statement to explain that the life Rasoolullah صلی اللہ علیہ وسلم led was very simple and unceremonious. It was like any normal person's, with him completing his every chore personally. Likewise, here Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ was enquiring a rule of Shariah. The Noble Messenger صلی اللہ علیہ وسلم had previously blessed him with the title of "brother". Hadrat Abu Bah Siddique رضی اللہ تعالٰی عنہ now wished to know if the rules of a true brother also applied to him (i.e. are his children permissible in marriage for Rasoolullah صلی اللہ علیہ وسلم or not?) In explaining beliefs (aqaaid), we also say that a Nabi is a man. Out of necessity, Hadrat Ibraheem علیہ السلام said to Sayyidah Saaraرضی اللہ تعالٰی عنہا ‘This is my sister," whereas she was his wife. This does not impel her to now call him "brother".We now present the speech if these respected Sahaaba to the Noble Messenger صلی اللہ علیہ وسلم beyond this instance. Everyone knows that Sayyidah Aisha رضی اللہ تعالٰی عنہا Hadrat Ali رضی اللہ تعالٰی عنہ and Hadrat Abbasرضی اللہ تعالٰی عنہ is the wife, cousin-brother and uncle of the Prophet صلی اللہ علیہ وسلم respectively. However, when they narrate Ahadith, they didn't say, "My husband", "My brother", or "my nephew Slates.' Rather, they all said, "Rasoolullah صلی اللہ علیہ وسلم” states so when those who are true brothers do not address him as "brother", how can we shameless slaves have the audacity to call him so? In the initial period of Islam, it was a rule that whoever wanted to submit something to the Prophet صلی اللہ علیہ وسلshould give out some sadaqah first and then come to him. The Holy Quran states, "0 Believers! If you wish to sell something discreetly to the Rasool, give out something first before you do." .42 _ Surah Mujaadalah, Verse J 2 Sayyiduna Ali رضی اللہ تعالٰی عنہ acted upon this command and enquired often laws after giving one dinaar in charity. - Tafseer Khaazin beneath the above ayat. Even though this rule is now annulled, the verse still establishes the great glory of the Holy Prophet صلی اللہ علیہ وسلم. If you wish to converse with Allah عزوجل - in namaaz, only wudhu is needed, but if you want to make a submission to the Holy Prophet صلی اللہ علیہ وسلم give out charity before doing so. How can such a prestigious person be called "brother" by us?

CALLING OUT, “YA RASOOLALLAH (صلی اللہ علیہ وسلم) (O PROPHET OF ALLAH عزوجل)

2012-06-13T08:47:00.002-07:00

CALLING OUT, “YA RASOOLALLAH (صلی اللہ علیہ وسلم)
(O PROPHET OF ALLAH عزوجل)”

To call out to the Holy Prophet صلی اللہ علیہ وسلم is permissible. Whether it is done from far or near, during his visible life or after his demise, or by one person or a congregation collectively. This discussion is divided into two chapters.

PROOF OF PROCLAIMING "Y A RASOOLALLAHصلی اللہ علیہ وسلم

To call out to the Prophet صلی اللہ علیہ وسلم is proven from the Holy Quran, the actions of the angels and the practice of the Sahaaba رضی اللہ تعالٰی عنہ and Ummah. The Holy Quran has called out the Holy Prophet صلی اللہ علیہ وسلم in several places, e.g. "Ya Ayuhan-Nabi," "Ya Ayuhar-Rasool," etc. Calling to the Prophet صلی اللہ علیہ وسلم is proven from all of these ayats. Yes. other Ambiya were called by their names, e.g. "Ya Musa علیہ السلام," "Ya Esa علیہ السلام," "Ya Yaha علیہ السلام" etc. but our Beloved Master has been addressed with appreciative titles:

یاایھا النبی، یا ایھا الرسول، یا ایھا المزمل، یا ایھا المدثر

In fact the Holy Quran has even called out the general body of Muslims, "Ya Ayuhalazina Aamanoo," and has ordered Muslims to call out and address the Holy Prophet صلی اللہ علیہ وسلم with cherished titles, “یاایھا الذین امنوا لا تجعلوا دعاء الرسول بینکم کدعاء بعضکم بعضا ”^5.1.This ayat doesn't disallow addressing the Holy Prophet صلی اللہ علیہ وسلم.Rather, it says that he shouldn't be addressed like ordinary people.

The Holy Quran states "Call and address them, relating them to their fathers ^5.2"This verse allows calling out to Hadrat Zaid ibn Haaritha رضی اللہ تعالٰی عنہ. However, he should not be addressed as "the son of Rasoolullah صلی اللہ علیہ وسلم ", but the son of Haaritha". Likewise, the Kuffaar have been allowed to call their helpers for assistance “واعوا شھداء کم من دون اللہ ان کنتم صدیقین”,^5.3.

In the first Hadith of Mishkaat Sharif, Hadrat Jibraeel علیہ السلامsubmitted “یا محمد اخبرنی عن الالسلام”, Calling out (nidaa) is found here. At the time of the Holy Prophet's صلی اللہ علیہ وسلم passing away, the Angel of Death علیہ السلام said, “یا محمد ان اللہ ارسلنی الیک” Mishkaat. Baabu Wafaatin-Nabi.

Calling out is proven here as well. Hadrat Uthman ibn Haneef رضی اللہ تعالٰی عنہ reports that a hlind person came to Rasoolullah صلی اللہ علیہ وسلم and requested a dua. Sayyiduna Rasoolullah صلی اللہ علیہ وسلم instructed him to make the following supplication, "O Allah عزوجل I ask from Thee and turn towards You with the Prophet of Mercy, Muhammad صلی اللہ علیہ وسلم. Ya Muhammad صلی اللہ علیہ وسلم I have turned towards my Lord using your means in this need of mine so that it is fulfilled.

Ya Allah عزوجل Accept the intercession of Rasoolullah صلی اللہ علیہ وسلم for me." Hadrat Abu Isbaaq رضی اللہ تعالٰی عنہ states that this Hadith is Sahib (sound)." Ibn Majah, Baabu Salaatil-Haaja.

This dua was taught to all Muslims until the Day of Qiyaamat. It proves that the permissibility of calling out, and help from the Prophet صلی اللہ علیہ وسلم was invoked in it.

Hearing distant voices and callings is absolutely not the quality of Allah عزوجل, because only he who is far from the caller hears callings from afar.

Alamghiri states, "Peace be upon you. 0 Nabi صلی اللہ علیہ وسلم! 1 testify that are the Messenger of Allah عزوجلKitaabul-Hajj, Adaabu ZiyaaralilQabrin-Nabi صلی اللہ علیہ وسلم.

After this, the book further states, "Salaam to Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ must be made by saying the following, "Peace be upon you, the true successor of Rasoolullahصلی اللہ علیہ وسلم. Peace be upon you, the Companion of the Noble Messenger in the cave.’’^5.7-Ibid

It also states, "The following should be said when presenting Salaam to Hadrat Umar Farooq-e-Azam رضی اللہ تعالٰی عنہ "Peace be upon you, O Leader of the Muslims. Peace be upon you, the Illuminator of Islam. Peace be upon you, the destroyer of idols."^5.8_Ibid .

Calling out to both Rasoolullah صلی اللہ علیہ وسلم and the two Companions at his side. Hadrat Abu Bakr رضی اللہ تعالٰی عنہ and Hadrat Umar رضی اللہ تعالٰی عنہ is found in these extracts.

Superior and senior Saints (Auliya) and pious people of this Ummat used to say, "Ya Rasoolallah صلی اللہ علیہ وسلمin their supplications and religious recitals (wazifas).

Imam Busairi رضی اللہ تعالٰی عنہ writes. "O Greatest of Creation صلی اللہ علیہ وسلم! There is none besides you for me to take refuge in at the time of difficulties.^5.9- Qasida Burda.

Imam Zainul-Abideen رضی اللہ تعالٰی عنہ states in his Qasida, "Ya Rahmatulil- صلی اللہ علیہ وسلم! Come and assist Zainul-Aabideen رضی اللہ تعالٰی عنہ because he is a prisoner at the hands or oppressors in this procession"^5.10.

Maulana Jaami رضی اللہ تعالٰی عنہ states, "The life of the world is diminishing because of separation. Ya Nabi صلی اللہ علیہ وسلم Have mercy. Are you not Rahmatulil-Aalameen? Why then are we criminals distant from the attention of your mercy?"

Sayyiduna Irnam-e-Aazam Abu Hanifa رضی اللہ تعالٰی عنہ states, "O Leader of all leaders رضی اللہ تعالٰی عنہ I come to your august court with a heartfelt desire. I am hopeful of your pleasure (radaa) and hand myself over to your protection.^5.12.

These extracts establish calling out to Sayyiduna Rasoolullah صلی اللہ علیہ وسلم as well as seeking assistance (istiaanat) from him. All of the above calls were made from afar and after the Holy Prophet صلی اللہ علیہ وسلمdemise.

Muslims say in namaaz “السلام علیک ایھا النبی و رحمۃ اللہ و برکاتہ "Addressing the Noble Messenger صلی اللہ علیہ وسلم at this juncture is compulsory (Waajib).

Extracts from the books Shaami and Ashiatul-Lam'aat, concerning At-Tahiyaat, have already been presented in the discussion of Haazir & Naazir. Refer to them there. All of the above was in regards to calling out "Ya Rasoolallah صلی اللہ علیہ وسلم" individually.

Many people collectively making a naraa (shout) of Risaalat (i.e. saying "Ya Rasoolallah صلی اللہ علیہ وسلم)” is also permissible because, if doing so individually is allowed, then surely nothing prohibits saying "Ya Rasoolallah صلی اللہ علیہ وسلم collectively. A few permissible things coming together cause its result and collection to be allowed. Just as how biryaani (a kind of food) is permissible because it is a collection of Halaal ingredients, so too is this also explicitly proven.

Hadrat Baraa رضی اللہ تعالٰی عنہ narrates that when the Holy Prophet صلی اللہ علیہ وسلم" entered Madina Sharif after migrating from Makkah, men and women ascended the roofs of their homes. The children and slaves went out to the streets and began to call out, "Ya Muhammad صلی اللہ علیہ وسلم! Ya Rasoolallah صلی اللہ علیہ وسلم Ya Muhammad صلی اللہ علیہ وسلم Ya Rasoolallah صلی اللہ علیہ وسلم! ^5.13_ Muslim, Vol. 2, Baabu Hadeethil-Hijrat.

This Hadith of Muslim Sharif proves the permissibility of making the naraa of risaalat, and we also conclude that the blessed Sahaaba used to practice it. The narration further states that the Sahaaba organized a march (juloos) to welcome the Holy Prophet صلی اللہ علیہ وسلم to Madina. Whenever the Prophet صلی اللہ علیہ وسلم returned from a journey, the residents of the city used to march to welcome him. - Mishkaat, Bukhari, etc.

"Jalse" means sitting, and "juloos" is its plural. Namaaz is the jalsa of Divine remembrance (zikr) because it occurs at only one place while Hajj is the juloos of remembrance because it occurs in many places. It is proven from the Quran that the angels brought the Ark of the Covenant (Taaboot-e-Sakina} in a march (juloos). At the time of the Holy Prophet’s صلی اللہ علیہ وسلم birth and Me'raj, angels coordinated themselves in juloos. Emulating the good is a means of reward. Hence, the march (juloos) which we hold is an emulation of these practices and a means of attaining thawaab.

BJECTIONS & ANSWERS

TO CALLING OUT ·YA RASOOLALLAH عزوجل"

OBJECTION 1: The Holy Quran states, "Besides Allah عزوجل, do no call out to anyone who can neither grant you benefit nor inflict barm." ^5.13a. Surah Yusuf, Verse 106.

We can ascertain from this that to call out to anyone besides Auab a is prohibited and is the practice of idol-worshippers.

Answer - The word "dua" in this ayats and others like it doesn't mean to call, but 10 worship (ref. Tafseer Jalaalain and other Commentaries of the Holy Quran).

Therefore, the meaning of these ayats is that no one except Allah عزوجل should be worshipped. Other verses corroborate this meaning. Allah عزوجل states, "And who calls another to be worshipped (ma’bood) with Allah عزوجل("calls" here meaning worship) " ^5.13b-Surah Muminoon. Verse 117.

We now understand that deeming someone besides Allah عزوجل to be Allah عزوجل and calling out to him is polytheism (shirk) because this is worship of someone woo isn't Allah عزوجل. If this meaning was not asserted to these ayats, then all oftbe extracts we have produced from the Quran, Hadith and. rulings of the Ulama wherein calling to others besides Allah عزوجل was found will all prove to be polytheism. Then calling or addressing anyone, whether near or far, alive or deceased, will all equal polytheism. We daily address and call out to qur family and friends. Therefore, there will be no one in this world free from shirk. Also, shirk is termed as ascribing a partner to Allahعزوجل in His being and qualities. So. why would calling out to or addressing someone be taken as applying DilW attributes to that person? How can this be polytheism?

OBJECTION 2: Remember Allah عزوجل sitting, standing and while restil It is known from this that to respect the name of someone besides Allah عزوجل & while sitting or standing is polytheism. Only Allah'sعزوجل remembrance should be made at all intervals.

Answer - Deeming remembering Rasoolullah صلی اللہ علیہ وسلم as Haraam or polytheism (shirk) based on this verse is ignorance. The ayat merely states that when you are finished with narnaaz, you may make Allah's عزوجل. zikr in every condition and state. In other words, namaaz has restrictions (e.g. it cannot be done without wudhu, Quran must not be recited during sajda, ruku or while sitting and that it (Salaah) should not be made sitting or lying down without a valid excuse) but when it is completed, these limitations are lifted. Now, you may make the remembrance of Allah عزوجل standing, sitting. Lying down or in any other condition.

After paying special attention to this ayat, the following points clearly emerge.

1. The imperitave "Remember Allah عزوجل is not for obligation (Wujoob) but for permissibility (jawaaz). Meaning, out of namaaz you have the choice to remember Allah عزوجل or others besides Him, or remain silent altogether. All of the above is allowed.

2. Even if this command was for obligation, still too would the remembrance of someone besides Allah عزوجل not be the abrogation of Allah's عزوجل remembrance (i.e. that by His remembrance becoming compulsory. remembering someone else besides Him becomes Haraam). Rather, the abrogation of Allah's عزوجلremembrance (zikr) is not making His remembrance at all.

3. The zikr of Rasoolullah صلی اللہ علیہ وسلم is indirectly the remembrance of Allah عزوجل. "Whoever is obedient to the Rasoola has shown obedience to Allah عزوجل."^5.14a Surah Nisaa; Verse 80.

When the Holy Prophet’s صلی اللہ علیہ وسلم remembrance is included in the Kalima, Namaaz, Hajj, Durood, Khutba, Azaao - in short, all forms of worship and is necessary in them. how can this remembrance become Haraam if made out of Salaah, whether whilst standing or sitting? Whoever recites Durood Sharif of the Kalima while standing, sitting or in any other condition is making the zikr of Rasoolullah صلی اللہ علیہ وسلم and is worthy of thawaab.

4. Is reciting ayats that specifically mention the Kuffaar or idols, e.g. Surah Lahah, Surah Munafiqoon, etc. the remembrance (zikr) of Allah عزوجل or not? Surely it is because these are Quranic verses. There is reward for every word. Even though the subject of these verses is the Kuffaar or idols, the speeeh (kalaam) is definitely Allah's عزوجل. The remembrance of Allah's عزوجل speech is His remembrance.

5. However, according to you, the remembrance of the Mercy. Noor and Prophet of Allah. عزوجلMuhammadur-Rasoolullah صلی اللہ علیہ وسلم, cannot be the remembrance of Allah عزوجل How is this fair? The Holy Quran states, "Qaala Firaun." The reciter of "Qaala" attains 30 thawaab for this' and 50 for "Firaun", because the reward for every letter read is multiplied by I O. So 50 thawaab was attained from reading the name of Firaun in the Quran, but taking the name of Sayyiduna Rasoolullah, Muhammad صلی اللہ علیہ وسلم, is equal to polytheism? What kind of intelligence is this?

6. Due to being separated from Hadrat Yusuf علیہ السلام, Hadrat Yaqoob علیہ السلام used to repeat his name whether he was sitting or standing. He cried so much that his eyes became white. Likewise, when Hadrat Adam علیہ السلامwas separated from Sayyidah Hawa علیہ السلام and Imam zainul-Aabideen رضی اللہ تعالٰی عنہ from Imam Husain رضی اللہ تعالٰی عنہ they would both repeat the names of their loved ones sitting or standing. Tell us, will the ruling of polytheism (shirk) apply to them as well? If the answer is "No", why then will the lover of Rasoolullah صلی اللہ علیہ وسلم who takes his Nabi's صلی اللہ علیہ وسلم name at every turn become a mushrik today? Day and night a businessman talks and thinks of his business, while a student repeats his lesson to memorize it. This is also the repetition of someone or something besides Allah عزوجل. Will they also be labeled as Mushriks?

Note - A debate on this topic of calling out "Ya Rasoolallah صلی اللہ علیہ وسلم" occurred between Maulwi Thanaullah Amritsari and I in Deena Nagar, Punjab. Maulwi Sahib presented this very ayat. I asked him only three questions,

1. How many meanings does a command (amr) have in the Holy Quran and which one applies here?

2. Will one opposite (naqeed) becoming Waajib make the other Haraam?

3. What is the opposite of the remembrance of Allah عزوجل? Is it remembering someone besides Him, or not making His remembrance at all?

He replied, "You have brought Principles of Fiqh {Usool-e-Fiqh) and logic (Mantiq) into these questions. Both these Sciences are Innovated (Bidat)." (In other words, being an ignorant person is Sunnat, according to him). I then asked him to correctly define Innovation (Bidat), showing how gatherings of Meelad become Haraam according to him but taking out a magazine propagating the beliefs of the "Ahle-Hadith" is Sunnat. These questions still need to be answered by him (and today, remain unanswered by both him and his supporters).

OBJECTION 3: Hadrat Abdullah ibn Mas'ood رضی اللہ تعالٰی عنہ reports that the Holy Prophet صلی اللہ علیہ وسلم" taught them At-Tahiyaat in the following words, “السلام علیک ایھا النبی و رحمۃ اللہ و برکاتہ ” When the Prophet صلی اللہ علیہ وسلم " passed away, we read At-Tabiyaat in the following manner, “فلما قبض قلنا السلام علی یعنی علی النبی صلی اللہ علیہ وسلم ” Bukhari, Yol. 1, Kltaabul-Istizaan, Baabul-Akhz bil-Yadain. Imam Aini رضی اللہ تعالٰی عنہ writes under this Hadith, "The apparent meaning of this is that the Sahaaba used the 'kaat' for addressing the Prophet صلی اللہ علیہ وسلم in "As-Salaamu Alaika (Peace be upon you…..)” during his time. When he passed away, they stopped this and began to use the word for absence, saying, "As-Salaamu alan-Nab" (peace be upon the Prophet صلی اللہ علیہ وسلم …” ^5.17- Aini Sharah Bukhari.

This Hadith and its annotation prove that "As-SaIaamu Alaika" was said in At-Tahiyaat during the time of Rasoolullah صلی اللہ علیہ وسلم, but after his demise, calling out to him in it was forsaken. Thus, when the Sahaaba omitted calling out to him in At-Tahiyaat, then the person who proclaims"Ya Rasoolallahصلی اللہ علیہ وسلم etc. out of Damaaz is a Musbrik indeed.

Answer - These extracts from Bukhari and Aini are contrary to you as well because no Mujtahid imam, even until today, has ordered that the At- Tahiyaat be changed.

Imam Abu Hanifa رضی اللہ تعالٰی عنہ and Imam Shafee رضی اللہ تعالٰی عنہ. adopted the At- Tahiyaat narrated by Hadrat Ibn Mas'ood رضی اللہ تعالٰی عنہ and Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ.respectively, but "As-Salaamu Alaika" is present in both their narrations. Ghair-Muqallids (these who reject the Four Imams رضی اللہ تعالٰی عنہ) also read this At-Tahiyaat with addressing. This leads us to deduce that some Companions changed the At- Tahiyaat through their ijtihaad. However, in the presence of a morfoo Hadith, the ijtihaad of a Sahaabi is not accepted. These Sahaaba didn't change it because calling out to the unseen is Haraam. Otherwise, the ·Sahaaba who lived far away during the time of the Holy Prophet صلی اللہ علیہ وسلم" would not have recited it even during the Prophet's. life. Namaaz was being performed everywhere, e.g. Yemen, Khaibar, Makkah, Iraq, Najd, etc. and this very At- Tahiyaat was also read everywhere. Calling out to the unseen was continuously being made because the Holy Prophet صلی اللہ علیہ وسلم A was present in Hijaz whilst the At-Tahiyaat with addressing was being read everywhere. Neither did the Prophet. prohibit this nor did the Sahaaba object to it. When teaching the At-Tahiyaat, Rasoolullah رضی اللہ تعالٰی عنہ. dido't say that this At-Tahiyaat is to be read only during my lifetime and another must be read after my demise.

Maulwi Rashid Cangohi writes. 'Therefore, to change the wording of address is DOt necessary, and neither is making the Taqleed of some Saahaba in this matter.

Otherwise, the Holy Prophet صلی اللہ علیہ وسلم" himself would have said that addressing shouldn't be done after his passing away. In any case, to adopt the wording of address is better because it was originally taught in this manner. - Fatawa Rashidia, VoJ. J, Kitaabul-Aqaaid, Pg.17.

In short, this action of some Sahaaba is not a proof, otherwise it will mean that polytheism (shirk) was being made during the Holy Prophet’s صلی اللہ علیہ وسلم, time and he didn't stop it. Also, only some, not all of the Sahaaba, changed it afterwards. In fact, Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, “قول ابن مسعود کنا نقول الخ فھو روایۃ ابی عوامۃ و روایۃ البخاری اصح فیھا بینت ان ذلک لیس من قول ابن مسعود بل من فھم الراوی عنہ و لفظھما فلما قبض قلنا ،سلام یعنی علی النبی فقولہ قلنا سلام یحتمل انہ اراد بہ استمررنا علی ما کنا علیہ فی حیاتہ۔ ” "Mirqaat, Baabut-Tashabud, Last Section.

We know from this that the Sahaaba never did change the At-Tahiyaat. This is only the understanding of the narrator and is not what truly happened.

OBJECTION 4: It is polytheism to call out to a Prophet or Saint from afar, believing them to hear these callings, because hearing from far is only I quality of Allah عزوجل. Accepting this power to be possessed by someone other than Him is ascribing partners to Him. If this belief was Dot held, the saying, "Ya Rasoolallah صلی اللہ علیہ وسلمYa Ghaus رضی اللہ تعالٰی عنہ," etc. would be allowed just as how' it is permissible to call out to the winds, e.g. "0 wind!" Here, it is Dot believed that the winds hear. (Fataawa Rashidia and other books or Wahabis stress this point.)

The Prophet صلی اللہ علیہ وسلم said, "When the angels beneath the Arsh used to make tasbeeh, I used to hear it even though I was in the womb of my mother."

Answer - Hearing distant voices and callings is absolutely not the quality of Allah عزوجل, because only be who is far from the caller hears callings from afar. Allah عزوجل is closer to us than our own jugular veins. He Himself states, "We are more closer to him than his jugular vein (i.e. his life source)," ^5.19"When My servants ask you about Me, then say that I am close," ^5.20 and "We are more closer to him than you are but you don't see."^5.21Allah عزوجل hears all callings and voices because all voices are near to Him and He Himself is close also, even if it is accepted that hearing from a distance is Allah's عزوجل quality, then hearing from near is also His quality. So if we now believe that someone has heard something from near, will we be ascribing Partners to Allah عزوجل, Every should be believed 10 be deaf.

Just as how hearing distant voices is a quality (sifat) of Allah عزوجل, so too arc seeing distant things and objects and attaining a scent from afar. We have a read proven in the discussion of Knowledge of the Unseen and Haazir & Naazir that both far and near are equal for the Friends (Auiiya) of Allah عزوجل. When their eyes can see both far and near equally, why does it become polytheism for their ears to hear distant sounds? They have attained this ability through Allah's عزوجل bestowal. We now prove that the Prophets and Saints hear distant Sounds and callings:

While in Kinaan, Hadrat Yaqoob علیہ السلام attained the Scent of Hadral Yusurs علیہ السلام shirt and said, “انی لا جدریح یوسف ” ^5.22 Is this polYtheism or not?

While in Madina, Hadrat Umar رضی اللہ تعالٰی عنہ called called out to Hadrat Saaria رضی اللہ تعالٰی عنہ who was Present in Nawaahind during a jihad. The latter heard this call.- Mishlcoat, Baahu/·Karaamat, Section 3.

The eye of Hadrat Umar رضی اللہ تعالٰی عنہ saw from afar and the ear of Hadral Saaria رضی اللہ تعالٰی عنہ heard a distant calling. Commentating on the ayat, “و اذن فی الناس بالحج” ^5.23 Mufassireen State that when Hadrat Ibraheemرضی اللہ تعالٰی عنہ completed the construction of the Holy Kaaba, he ascended a mounlain and called out to all the souls, "O Servants of Allah عزوجل Come!" Everybody who will be born until Qiyaamat heard this. The soul that said "Labbaik" on this calling will definitely go for Hajj and the soul that remained silent shall never. Tafteer RoohUI-Bayaan, Jalaalain, Madaarik.

Here, nevermind being far, all souls heard the Calling of Hadrat Ibraheem علیہ السلام before even being born! Is this polytheism or not? Hadrat Ibraheem علیہ السلام also submitted. "O Allahعزوجل Show me how you give life to the dead." He was ordered to slaughter four birds and put their flesh on four mountains. "Then call them, they will come hastily towards you.-Surah Baqarah, Verse 260.

Here, dead animals were called and they quickly carne forward. So are the Saints lesser than these animals? Sitting in Cape Town, a person can converse with someone in London with a phone. The former speaks to the latter with the belief that he can hear him through this instrument. Will this calling be polytheism (shirk) or not? So, if a Muslim who believes that the power of prophethood is more than the power of this telephone, and that the Nabi صلی اللہ علیہ وسلم, through this Divinely bestowed ability, his calling and thus calls out, "Ya Rasoolallah صلی اللہ علیہ وسلم Al-Ghiyaath," how can polytheism he made? While on a journey, Hadrat Sulaiman علیہ السلام heard the voice of an ant in the jungle from afar. It said, "Ants! Go into your homes lest Sulaiman علیہ السلام and his army crush you unknowingly,'^5.23b -Surah Naml, Verse 18.

Under this ayat, Tafseer Roohul-Bayaan states that Hadrat Sulaiman علیہ السلام heard the voice of this ant from a distant of three mites. Think the voice of an ant and the distance of three miles!? Is this polytheism or not?

The Ahadith state that after burial, the deceased in the Qabr hears the sound of the feet of those outside. He also sees and recognizes those who visit the grave. This is why Salaam should be made to the inmates of the graves when entering the graveyard. - Mishkaat, Baabu Ithbaati Azaabil-Qabr.

Under so much of sand, being able to bear even a soft sound is definitely hearing from afar. Is this shirks or not? In the discussion acknowledge of the Unseen of the Prophets. We have already produced the Hadith which states that the Friend of Allah عزوجل sees bears and touches with divinely bestowed power. Mishkaot, Kitaabud-Dawaat.

If the person, whom Allah عزوجل has granted this ability to, hears from afar, how is this proving partnership to Allahعزوجل?

A trusted Aalim of the opposition, Maulwi Abdul-Hayy Lucknowi, records the following Hadith. Hadrat Ahbas رضی اللہ تعالٰی عنہ asked, "Ya Rasoclallah صلی اللہ علیہ وسلم ! What did the moon do when you were an infant of 40 days?" Sayyiduna Rasoolullah صلی اللہ علیہ وسلم replied. "My compassionate mother put my hands tightly together. When I began to cry due to some discomfort, the moon used to console me and stop me from crying." Hadrat Ibn Abbasرضی اللہ تعالٰی عنہ asked, "At that time you were a baby of 40 days' old, so how do you know this? Rasoolullah صلی اللہ علیہ وسلم explained, "When the Pen (Qalam) used to write on the Protected Tablet (Lauhe-Mahfooz), I used to hear n even though I was in the womb of my mother. When the angels beneath the Arsh used to make tasbeeh, I used to hear it even though I was in the womb of my mother." Fataawa Abdul-Hayy, Kuaobut-Aqaaid,Pg.43.

This narration proves that the Prophet صلی اللہ علیہ وسلم used to hear all sounds of the heavens and earth from the time he was in his mother's womb. The Ahadith state the whenever a woman fights with her husband. the Maidens (Hoors) of Jannat cad out to her and curse her. We know from this that the Hoors see the fight within the confines of a home and hear it as well. They also have Knowledge of the Unseen with which they know the result of this man. Distant sounds lit heard by means of the radio or telephone. So, is the power of Sainthood (wilaayat) and Prophethood less than the power of wires? In the Me'raj, the Holy Prophet صلی اللہ علیہ وسلم" heard the footstep of Hadrat Bilal رضی اللہ تعالٰی عنہ, whereas the Sahaabi did not go for Me'raj but was at home. He must have been moving to perform Tahajjud Salaah here in the world, but the Holy Prophet صلی اللہ علیہ وسلم A heard his footsteps there in the Heavens! If it is accepted that Hadrat Bilal رضی اللہ تعالٰی عنہ also reached Jannat with a misaali body, then Haazir & Naazir is proven.

The dissenters will say to all of this, "Allah عزوجل made them hear. That is why they heard all of this." We too say that Allah عزوجل makes the Prophets and Saints hear distant callings and it is through this that they hear. This is Allah'sعزوجل original (zaati) quality and this is their successive (ataa'i) quality. It is qadeem for Him but haadith for them. For Allah عزوجل, this quality is not controlled by anyone, but for the Prophets and Saints, it is controlled by Allahعزوجل. His listening is without the means of an.ear, etc. and their listening is through the means of the ear. With so many differences, how can there be polytheism (shirk) in this? Much can be written on this subject, hut we make do with the above.

ATTAINING HELP FROM THE PROPHETS (صلی اللہ علیہ وسلم) AND SAINTS

2012-06-13T08:37:00.001-07:00

ATTAINING HELP FROM

THE PROPHETS (صلی اللہ علیہ وسلم) AND SAINTS

Asking the Prophet and Saints for assistance is permissible when it is believed that the help is actually from Allah عزوجل Himself, and that these personalities are merely the reflections of His assistance. Muslims ascribe to this belief alone and there is no ignorant person who deems a Saint to be Allah عزوجل. There are two chapters in this discussion.

PROOF OF ASKING HELP FROM OTHER THAN ALLAH عزوجل

There are Quranic verses, Ahadith-e-Shaheeha, rulings of the Jurists, Muhadditheen as well as the opposition in proof of asking for help from someone besides Allah عزوجل (Ghairullah). We shall discuss each part separatelr Allah عزوجلorders, "Besides Allah عزوجل call your supporters if you are true." .24 - Surah Baqarah, Verse 23

In this verse, the Kuffaar are invited to produce a chapter like the Holy Quran and to call their supporters to help them. Taking assistance from other than Allah عزوجل is permitted in here.

"Hadrat Esa علیہ السلام asked, "Who is my helper in Allah’s عزوجل deen? His Companions (the Hawaaris) said, "We shall aid the deen of Allah عزوجل," 5.25 - Surah Aale-Imran, I'erse52

This verse states that Hadrat Esa علیہ السلام asked the Hawaaris, "Who will help me?" Thus, Hadrat Esa علیہ السلامasked for help from other than Allah عزوجل.

"Help one another in good deeds and piety and not in sin and wrongdoing,',6.1 Helping one another is ordered in this ayat.

"If you help the deen of Allah عزوجل. He will help you." 6.2 Allah عزوجل. Who is Himself AI-Ghani (The Prosperous), commanded His servants to help his deen.

On the Day of Mithaaq, Allah عزوجل took a promise from the souls of all the Prophet صلی اللہ علیہ وسلم regarding His Beloved Nabi صلی اللہ علیہ وسلم, "You are to bring Imaan upon and aid him:,61a _ Surah Aale-Imran, Verse 81

"Seek help through patience and salaah." 6.3 Muslims are ordered to attain help from patience and Salaah, which are both other than Allah عزوجل.

"Help me with strength." 6.4 We see in this that Hadrat Zul-Qamain رضی اللہ تعالٰی عنہ asked the people for help while building the aluminum wall (surrounding Yajuj and Majuj).

Allah عزوجل states, "O Nabi صلی اللہ علیہ وسلم Allah عزوجل has strengthened you with His aid and through the Muslims." 6.5 "Ya Nabi صلی اللہ علیہ وسلم Allah عزوجل and your faithful Muslims are sufficient for you," 6.6 "Allahعزوجل, Jibraeel علیہ السلام and pious Muslims are the helpers of the Rasool صلی اللہ علیہ وسلم Thereafter are the angels his helpers." 6; 7 "O Muslims! Verily Allah عزوجل, His Rasool صلی اللہ علیہ وسلم and those believers who perform Salaah and give out Zakaah are your helpers."

And in another ayat, "و المومنون و المومنات بعضھم اولیاء بعض" 6.9 It is known from this that Allah عزوجل, the Rubb, is your Helper, as well as Muslims to each other.

However, Allah عزوجل is the direct (biz-zaat) Helper while the Muslims are indirect helpers.

When Hadrat Musa علیہ السلام was ordered to go to Firaun for propagation (tabligh), he submitted, "O Allah عزوجل! Make my brother a Prophet and a minister for me. Strengthen my back through his assistance," 6.1 At that point, Allah عزوجل didn't reply, "Why have you taken someone besides me to be your helper? Am I not sufficient?" Rather, He accepted his request. We know from this that to become the helper of the bondsmen is the characteristic (sunnah) of the Prophets.

Hadrat Rabee'ah ibn Ka'ab Aslami رضی اللہ تعالٰی عنہ narrates that the Holy Prophet صلی اللہ علیہ وسلم said to him, Ask I replied, "I ask you for your companionship in Jannat." Upon this, he asked, "Is there anything else you desire to ask for?" I replied, "This is all," Rasoolullah صلی اللہ علیہ وسلم then said, "Help me assist you by performing extra nafl salaah." 6.11 _ Mishkaat, Baabus-Sujood wa Fadhlihi.

This Hadith is clear that the Holy Prophet صلی اللہ علیہ وسلم was asked by Hadrat Rabee'ah رضی اللہ تعالٰی عنہ for Jannat. Note: he did not say in reply, "You have asked me for Jannat, leaving out Allah عزوجل. You have become a polytheist (mushrik)." Rather, the answer was, "Your request is accepted. Is there anything else you wish for?" This is also asking from other than Allah عزوجل for help. The Prophet صلی اللہ علیہ وسلم even said, "Help me assist you in this matter by performing nafl," which is requesting assistance from other than Allah عزوجل "'".

Shaikh Ahdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, "Ask was said absolutely by the Prophet صلی اللہ علیہ وسلم. He did not restrict it to any specific thing. We know from this that all affairs are in the blessed hands of Sayyiduna Rasoolullah صلی اللہ علیہ وسلم 0, He bestows whoever he wishes to and with whatever he wants with the command of his Rubb because,

فان من جودک الدنیا و ضرتھا، ومن علومک علم اللوح و القلم

This world and Hereafter are from his (Sayyiduna Rasoolullah صلی اللہ علیہ وسلم generosity. The knowledge of the Tablet and Pen is only a portion of what he knows (uloom).

If you desire the goodness of this world and the next, present yourselves in his court and ask for whatever you wish: Ashiatul-Lam Sharah Mishkaat

"O Allah عزوجل! Make my brother a Prophet and a minister for me (i.e, Hadrat Musa علیہ السلام). Strengthen my back through his assistance."-Surah Taaha.

There were 360 idols present in the Holy Kaaba which remained there for 300 years. It was later purified through the Holy Prophet صلی اللہ علیہ وسلم Allah عزوجل established, "When My house didn't become pure without the help of My Beloved صلی اللہ علیہ وسلم Of, your hearts will not be purified without his assistance."

The Khutba of the book Noorul- Anwaar, discussing Khalq, says, - Surah Taaha "Blessing and bestowing both the worlds and himself being attentive to his Rubb is the characteristic of the Holy Prophet صلی اللہ علیہ وسلم 6.13 It is apparent that only the person who is the owner (Malik) of both worlds and whatever they possess can bestow and give from it.

This extract from Shaikh Ahdul-Haqq رضی اللہ تعالٰی عنہ decided that all of the blessings of the world and Hereafter should he asked for from the Holy Prophet صلی اللہ علیہ وسلم. Ask for wealth, children. Jannat, safety from Jahannam and even to attain Allah عزوجل himself a Suli poet states, "Ya Rasoolullah صلی اللہ علیہ وسلم Allah عزوجل I ask you to haring me to Allah عزوجل. O Allah عزوجل I ask you for the Holy Prophet صلی اللہ علیہ وسلم"

Hadrat Qibla-e-Aalam, Muhaddith Alipuri رضی اللہ تعالٰی عنہ states, "Allah states, “if those who were oppressive on themselves come to your court ask for their forgiveness and this Rasool صلی اللہ علیہ وسلم also supplicates for their forgiveness, they will attain Allah عزوجل by your court." (But in what manner?) "Allah عزوجل will be merciful and accepting of their repentance:' 6.16 In other words, they will attain Allah عزوجل by coming to you, Ya Rasool صلی اللہ علیہ وسلم Allah عزوجل.

Like Ashiatul-Lam'aat, Mulla Ali Qaari e, writes under the same Hadith, "The Holy Prophet صلی اللہ علیہ وسلم gives whatever he wants to whoever he wishes." 6.17 - Mirqaar, Sharah Mishkaat.

Imam Fakhruddin Raazi writes, "The third group from them is the Prophet صلی اللہ علیہ وسلمs, who have been bestowed with so much knowledge (uloom) and cognizance by Allah عزوجل that they know the secret conditions of the creation and have authority over their souls. They have also been blessed with so much power that they may have authority over the visible beings of the creation.' - Tafseer Kabeer

Under the ayat “و اذ قال ربک للملئکۃ ” 6.19 this very Tafseer Kabeer records a narration of Hadrat Abdullah ibn Abbasرضی اللہ تعالٰی عنہ [The Prophet صلی اللہ علیہ وسلم said] ''The following should be said by the person who becomes lost in a jungle or desolate place, "O Servants of Allah عزوجل! Help me, Allah عزوجل will show mercy to you.’ 6.20

Commenting on the ayat, "و یسعون فی الارض فسادا " 6.21 Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes that Shaikh Salahuddin رضی اللہ تعالٰی عنہ states, "Allah عزوجل has granted me so mueh power that I can make the sky fall on the earth. If I wish, I can destroy all of the people on Earth by His power, but I only supplicate for goodness." - Tafseer RoohulBayaan.

Maulana Jalaaluddin Rumi رضی اللہ تعالٰی عنہ writes, 'The Saints have attained the power from Allah عزوجل to bring back the arrow which has left the bow.” -Mathnawi Sharif

Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, "Imam Ghazzali رضی اللہ تعالٰی عنہstates, ''The help of a person who used to be asked for assistance during his lifetime should be asked from after his demise as well. A buzurg states, "I have seen four people who help the same, or with even more intensity, from their graves just as how they used to assist in their lifetime." A group of people state that the help of those alive is more powerful. However, I say that the help of the deceased is. The Saints (Auliya) have governance over the worlds because their souls are kept intact" – Ashiatu Lam'aat, Baabu Ziyaarati-Quboor

The marginal notes on Mishkaat Sharif state, "Asking for dua from the inmates of the graves, besides our Holy Prophet صلی اللہ علیہ وسلم and other Prophets, has been refuted by the Jurists (Fuqahaa). However, the Mashaaikh of the Sufiya and some Jurists have proven that it is permissible. Imam Shafee states, "The grave of Imam Musa Kaazim رضی اللہ تعالٰی عنہ proven effective for acceptance of dua," Imam Ghazzalie رضی اللہ تعالٰی عنہ , states that help can be asked for from the person who used to be asked for assistance in his lifetime after his demise.,,6.24 - Baabu Ziyaaratil-Quboor.

This extract proves that the Jurists have no disagreement in asking for dua from the Holy Prophet صلی اللہ علیہ وسلم and other Prophets. There is only a difference of opinion in asking for dua from the graves of the Saints (Auliya). The U1ama of visible knowledge have refuted it but the Sufiya and Jurists who receive Divine revealing (Kashf) have deemed it to be permissible.

Hisnul-Haseen states, "When help is sought, say, "O Servants of Allah عزوجل, help me! O Servants of Allah عزوجل, help me! O Servants of Allah عزوجل, help me!" '6.25-Pg.202

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes under this, "If the animal of a person runs awal' he should proclaim the following, ''O Servants of Allah عزوجل a, stop the animal!"6.26-Hinuth-Tahmeen.

Commentating on "lbaadullah", he writes, "Servants can mean any of the following: Angels, Muslims, jinns or the Abdaals (Rijaalul-Ghaib).6.26a-Ibid

And further states, 'This Hadith is accepted (Hasan). Travelers have a dire need for this tradition and this practice is effective."6.27-Ibid

Shah Abdul-Azeez رضی اللہ تعالٰی عنہ writes, "It should be understood that to ask for assistance from someone else, not believing that the help he gives to truly be Allah’s عزوجل and only on trust, is Haraam. However, if attention is made to Allah عزوجل and this person is thought to be the reflection (mazhar) of His help, keeping in mind the procedure and reasons of Allah’s عزوجل works, and then asks for visible assistance, it is not far from Divine Recognition (lrfaan) and is permissible in the Shariah. This from of seeking assistance (istiaanat) from someone else has also been made by the Prophet صلی اللہ علیہ وسلمs and Saints. Actually, seeking help is not only asked from other than Allah عزوجل, but is asked from Allah عزوجل Himself." - Tafseer Fathul-Azeez; Pg, 20

He further writes, ''By ascribing Allah's عزوجل works (e.g. giving children, increasing sustenance, giving health back to the sick, etc) to the impure souls of the Mushrikeen and idol worshippers, these very people become Kaafirs. However, Muslims regard these things to he from the command of AIlah عزوجل. We consider the following to be beneficial to the creation (e.g. medicine, the good dua of Allah's عزوجل pious servants) as these bondsmen ask in His court and complete the needs of people. The Imaan of these believers is not shaken through this." Tajseer Azeezi, Surah Baqarah; Pg. 460

In his book Bustaanul-Muhaditheen, Shah Abdul-Azeez رضی اللہ تعالٰی عنہ records the following stanzas of Shaikh Abul-Abbas Ahmad Zardani رضی اللہ تعالٰی عنہ, "I am the collector of the various items of my disciple (mureed) when the problems of the time afflict him. If you are in any uneasiness or hardship, proclaim. "0 Zarooq رضی اللہ تعالٰی عنہ!” and I shall immediately come to you." 6.29

Under the ayat, “فلبث فی السجن بضع سنین”6.30 Tafseer Kabeer, Roohul-Bayaan and Khaazin state, “الاستعانۃ بالناس فی دفع الضرر و الظلم جائزۃ” and beneath the verse, “فانساہ الشیطان”6.32 Tafseer Khaazin also states, “الاستعانۃ بالمخلوق فی دفع الضرر جائز” It is permissible to ask for assistance from the creation to alleviate hardships."

The following is done as an amal to find a lost item, "When something is lost and the owner wishes that Allah عزوجلreturn the item to him, he should stand on an elevated place facing the Qibla, recite Surah Fatiha and present its thawaab, first to the Holy Prophet صلی اللہ علیہ وسلم" and then to Sayyidi Ahmad ibn Alwaan رضی اللہ تعالٰی عنہ. Thereafter, the following dua is to be read, "O my Ahmed ibn Alwaan رضی اللہ تعالٰی عنہ. If you don't retummy belonging to me, I shall take you out of the register of the Saints (Auliya)." Through this, Allah عزوجل will return the lost object with barkat."-DurreMukhtaar, Vol. 3, Baabul-Luqta

Sayed Ahmad ibn Alwaan رضی اللہ تعالٰی عنہ has been called, his help was requested and the lost item was asked from him in this dua. Who taught this supplication, you might wonder? It was the eminent Faqih of the Hanafi Muzhab and author of Durr-e-Mukhtaar, Imam Haskafi رضی اللہ تعالٰی عنہ.

Irnam Abu Hanifa رضی اللہ تعالٰی عنہ states, "O Most honored of all creation and treasure of Divine Blessings. Whatever Allah عزوجل has blessed you with, grant me some of it as well. Allah عزوجل has made you content (Raazi), so make me content.

I am aspirant generosity and there is no one besides you in the creation for Abu Hanifa رضی اللہ تعالٰی عنہ.6.34-Qasida Nu'man.

In these verses, help has explicitly been asked for from the Holy Prophet صلی اللہ علیہ وسلم

Imam Busairi رضی اللہ تعالٰی عنہ writes, "O Most excellent of all creation صلی اللہ علیہ وسلم “There is no one besides you for me to seek refuge in at the time of difIiculty."6.35-Qasida Burda.

If we had to compile every text wherein the Learned and Jurists of Islam asked the Holy Prophet صلی اللہ علیہ وسلم" for help, many joumals would be required. We make do just this much.

From an extract of Shaami, in the discussion of undertaking a journey to visit the graves, Imam Shafee رضی اللہ تعالٰی عنہ states, "Whenever I am laced with a need, I presenl myself in the mazaar of Imam Abu Hanifa رضی اللہ تعالٰی عنہ and, through this barkat, my need is fulfilled."

Mulla Ali Qaari رضی اللہ تعالٰی عنہ, records the statement of Hadrat Shaikh Abdul-Qadir Gawthal-Azam رضی اللہ تعالٰی عنہ, "Whoever asks for my assistance in any problem or sorrow, his difficulty will be removed. Whoever takes my name and calls out to me in any hardship, his hardship will be alleviated, and whoever uses me as an intermediary (waseela) to Allah عزوجل in any need, it will be fulfilled."6.36-Nuxhatul-Khaatiril-Faatir fi Tarjamati Sayyidi Abdil-Qaadir Pg. 61

At the same juncture, it is written that Hadrat Ghauthal-Azam رضی اللہ تعالٰی عنہ himself explains the method to perform Namaaz-e-Ghauthia: Two rakaats nafl should be read, with Swab Ikhlaas 11 times in both. After making Salaam Durood aod Salaam should be read 11 times each. Then, take 11 steps towards Baghdad Sharif and, on every step the name of Hadrat Ghauthul-Azam رضی اللہ تعالٰی عنہ should be taken and the need submitted. These two stanzas must also be read,

ایدر کنی ضیم و انت ذخیرنی، و الظلم فی الدنیا و انت نصیری

و عار علی حامی و ھو منجدی ، اذا ضاع فی البیدا عقال بعیری

After writing this, Mulla Ali Qaari رضی اللہ تعالٰی عنہ states, "This Namaaz-e-Ghauthia was tested many times. Its result was always correct and good, 6.37

Hadrat Ghauthul-Azam رضی اللہ تعالٰی عنہ teaches the Muslims to ask for his help in times of problems. A reliable scholar of the Hanafi muzhab recorded his teaching without any refutation and even testified to its effectiveness and validity. We know from Ibis that asking for help from the Buzurgs after their demise is permissible and beneficial.

All of the above were proofs from the Holy Quran, Ahadith and rulings of the Fuqahaa, Ulama and Mashaaikh. Now follows the opinions of the opposition themselves.

The Shaikhul-Hind of the Deobandis, Maulwi M HasaI writes translation of the Holy Quran under the ayat, "ایاک نستعین " 6.38 "Yes, it is permissible to visibly ask for help from a bondsman, believing him to be a means or Divine mercy and non-permanent (Ghair-Mustaqil) because this seeking of help (istiaanat) is actually seeking help from Allahعزوجل" [It should be bared in mind that Maulwi Mahmood Hasan wrote marginal notes on only 4 paras of the Quran. The rest were completed by Maulwi Shabeer Ahmed Uthmaani for him.] This extract has decided the matter.

It is our claim that no Muslim believes any Prophet صلی اللہ علیہ وسلم or Saint to be Allah عزوجل or His son. They merely accept them to be the intermediate (waseela).

The following question was posed to Maulwi Rasheed Ahmed, "What is the ruling of reading stanzas that say."Ya Rasool صلی اللہ علیہ وسلمAllah عزوجل A! This is a plea to you. Ya Muhammad Mustapha صلی اللہ علیہ وسلم we have a request to ask of you. Help, O Muhammad Mustapha صلی اللہ علیہ وسلم for the sake of Allah عزوجل! Every moment I request you."?

He answers, "Reading such stanzas in love and solitude. With the thought that Allah عزوجل will inform him (of those pleas) or in mere love without any though all is permissible:' - Fataawa Rasheedia, Vol. 1. Kitaabul-Hazr wal-Ibaaha, Pg. 64

Someone asked him as to what his ruling was on reciting the following stanzas as a wazifa,

یارسول اللہ انظر حالنا، یارسول اللہ اسمع قالنا

اننی فی بحرم ھم مغرق، خذ بیدی سھل لنا اشکالنا

or this verse of Qasida Burda, " یا اکرم الخلق ما لی من الوذبہ، سواک عند حلول الحادث العمم" He answered that reciting such statements, whether in poetry or prose, is Makrooh-e-Tanzeehi, not infidelity (kufr) and transgression (fisq). - Rasheedia, Vol. 3, Pg. 5

In both these extracts, asking the Prophet صلی اللہ علیہ وسلم for help has not been ruled a infidelity or polytheism. But as permissible and Makrooh-e-Tanzeehi at the most.

Maulwi Qaasim Nanautwi writes. "Grant helps, O mercy of Ahmed رضی اللہ تعالٰی عنہ, because there is no helper besides you for this unfortunate Qaasim."-Qasaaide-Qaasimi

Help from the Holy Prophet صلی اللہ علیہ وسلم" was asked in this verse, and it was further said, "There is no supporter for me besides you." What happened? Did he forget about Allah عزوجل?

Maulwi Ismail Dehlwi writes, 'These highly ranked individuals have authority and absolute permission in the Aalam-e-Mithaal and Aalam-e-Shahaadat" Translation of Siraate-Mustaqeem, Pg. 103

Haaji lmdaadullah Makki رضی اللہ تعالٰی عنہ states, "Ya Rasoolallah صلی اللہ علیہ وسلم, Allah عزوجل has placed the ship of the Ummah in your control. You can now either make it sink before you or let it proceed on its course."

Maulwi Rasheed Gangohi writes, "The following has been narrated in some traditions, "O Servants of Allah عزوجل! Help me." Actually, this is not a plea for help [istiaanat) from any deceased being. Rather, the 'Ibaadullah' are those who are present in the wild, as Allah عزوجل has appointed them for this very task." _ Fataawa Rasheedia, Vol. 1, Kitaabul-Bidat, Pg. 99

This extract is explicit, that there are some servants of Allah عزوجل present in deserts, jungles and the wild and are there by His permission to help people.

Seeking assistance from them is permissible. Asking for help (istimdaad) from the servants of Allah عزوجل is permissible is our claim as well. The question remains as to whether the Holy Prophet صلی اللہ علیہ وسلم helps or not. We have already written much about this and shall provide rational proofs for it in the next chapter.

Maulwi Mahmood Hasan writes, "Actually, the Holy Prophet صلی اللہ علیہ وسلم is the owner (Malik) of the world after Allah عزوجل. Animals, lifeless things like stones, mountains, etc; humans and non-humans all fall under his control. In short, he was truly the owner and it is for this reason that giving dowry (mehr) and Adl was not compulsory on him." - Awwala Kaamila, Pg.12

Maulwi Ismail Dehlwi writes, "Hadrat Ali رضی اللہ تعالٰی عنہ has a unique excellence over the first two Khalifas of Islam: It's that those who are obedient to him are many and all stations of sainthood (wilaayat, incl. Qutbiyat, Ghausiyat, Abdaaliyat and other services) are in his medium from his time until the Day of Qiyaarnat. He also has a major involvement in the kingship of kings and opulence of the wealthy. This is not obscured to those who have insight and travel the angelic realm." - Siraate Mustaqeem, Pg. 60

From this, it is clear that kingship, governance, opulence, sainthood, gausiyat, etc. are attained by people from Hadrat Ali رضی اللہ تعالٰی عنہ. The Peer and Murshid of the Deobandis, Haaji lmdaadullah Makki رضی اللہ تعالٰی عنہwrites, "Reaching this rank, the bondsman becomes the viceroy of Allah عزوجل and people are made to come towards him. In the Zaahir, the bondsman's secret becomes divinely infused. This is called Barzakh, and both Wujoob and Imkaan are equal here. No one has mastery over anyone in this realm. Reaching this station, the Aarif becomes authoritative over the world." - Zia-ul-Quloob, Pg. 29

Pay attention! The Peer has accepted Divine infusion and authority over the world.

There was an article in the newspaper lung (Monday, 9^th July 1961) wherein Maulana Ihtishaamul-Haq Deobandi is reported to have tied an Imam Zaamin the arm of the Pakistani President, Muhammad Ayub Khan, on his departure from Karachi to tour America. On Tuesday the 10^th of July 1961, there was also a photo in the same newspaper wherein the above Maulana is tying a few notes of money on the arm of a president. Imam Zaamin means tying a few notes of money on the name of Imam Husain رضی اللہ تعالٰی عنہ, to the arm of a traveler. The Imam then becomes his protector (i.e. the traveler is in his control). When the traveler returns safely, Fatiha will be made with those notes of money on the name of Imam Husain رضی اللہ تعالٰی عنہ in whose custody the traveler was placed.

See, help from Imam Husain رضی اللہ تعالٰی عنہ was taken in this incident, Fatiha and Nazar was made on his name and the President was given in his custody. Subhan Allah what an lmaan-enlightening deed was performed. Allahعزوجل be thanked that the Deobandis have accepted this part of Islam.

Maulwi Ashraf Ali Thanwi writes, "Seeking assistance from other than Allah عزوجل (Istiaanat and Istimdaad) made with the belief that the person (to whom it was made) has knowledge, power and is mustaqil (permanent) is polytheism. If help was asked without the belief of knowledge and power and the person asked is believed to be non-permanent (Ghair-Mustaqil), with his knowledge and power having been proven through a proof, then this is allowed, irrespective of whether the person beseeched is alive or has passed away." -lmdaadul-Fataawa, Vol. 4, Pg.99

He has decided that asking for help (istimdaad) made to the creation is permissible with the acceptance that he has non-permanent power, even if help is asked from a person who has passed away.

Maulwi Ashraf Ali Thanwi has translated the Arabic verses of Shiamul-Habeea and named it Shiamut-Teeb in the end of his book, Nashrut-Teeb. In it, he passionately asks for help from the Holy Prophet صلی اللہ علیہ وسلم. The verses now follow.

O My Nabi صلی اللہ علیہ وسلم me, as only you are my guardian in difficulties.6.40

Besides you, who is my refuge? The armies of rampage have overpowered

me. 6.41

O Son of Abdullab! This world is against me. O My Masterعزوجل! Attend to

me. 6.42

- Ashraf Ali Thanwi, Nashrut-Teeb, Pg. 145

RATIONAL PROOFS FOR ASKING THE SAINTS (AULIYAj FOR HELP

This world is the reflection of the Hereafter and the affairs ant gesture as to how the affairs of the Hereafter occur. That is why the Quran has proven Hashr, Nashr and Allah’s عزوجل Divinity through worldly examples. For example, it states that greenery begins to appear when rain falls to the dry earth. This is shown to teach us how lifeless bodies will be given life again. It is also said that when you dislike having a partner over your slaves, why then do you accept idols to be partners over Allah’s عزوجل governance? In short, the world is the reflection of the Hereafter.

"Do not call those who were killed in the path of Allah عزوجل “dead".

Instead, they are alive but you have no realization of it."

- Suralt Baqarah

It is noticed in the world that a king docs not complete every work himself. Rather, he sets up various departments for the affairs of the kingdom and keeps different levels and categories of people in each department, e.g. an officer, someone below him, etc. Then, a primeminister is appointed to oversee and be an authority over all these departments. In other words, everything and every affair occur according to the wish and desire of the king, but not directly through his hands. The king doesn't keep workers and administrators based on any helplessness. He can complete almost all needs of his existence by himself (i.e. he is able drink water himself) but it is due to awe and dignity that he takes the service of servants for every work. His subjects are guided that they turn to these appointed officials in their times of need.

In sickness, they should go to the doctor of the hospital or to the court and speak to the judge through lawyers in legal cases, etc. The subjects going to these departments and having appointed people for their needs and problems is not rebellion or insolence to the king but is in accordance to his desire, because he appointed these officials and authoritative people for this very reason. Yes, if the subjects make another their king and thereafter request help from him, they will be deemed rebels against the first for abandoning the officially appointed people and making someone else (a ghair) their judge.

When this is understood, comprehending the works and affairs of Allah’s عزوجل dominion (Sultanat) will be easy. Allahعزوجل tit has power to do and complete every minor and major task of His dominion Himself but doesn't, choosing father to appoint angels, etc. over the running of the world -and giving them separate factions and departments, e.g. the department of taking away life is run by Hadrat Izraa’il علیہ السلام(the Angel of Death). Likewise, there are other departments concerned with protecting humans, making sustenance (rizq) accessible, ensuring it rains, and producing the form and feature of the baby in the mother's womb, writing down the child's fate. asking the deceased the questions of the grave, blowing the Trumpet (Soor) to destroy the world and bring it back to life again, giving life back to the dead, making Qiyaamat occur, etc. To sum up, many affairs of the world and Hereafter have been allocated and distributed amongst angels.

Similarly, Allah عزوجل has handed the management of the world to His beloved servants and gave them special authority as well. A study of works in spirituality (Tasawwuf) will suffice in knowing how many groups of Saints there are and what their tasks and responsibilities are. This doesn't mean that Allah عزوجل is in need of them. No. Rather, this is the demand of the reflection of Dominion (Sultanat). They are also endowed with special authority through which they may say, "We can do this." 'This is not based on their own deduction but is attested to by the Quran and Hadith.

Hadrat Jibraeel علیہ السلام said to Sayyidah Maryam علیہ سلام “O Maryamعلیہ سلام! I am a Messenger of your Rubb and have come to give you a pure son," 7.1 From this, it is known that Hadrat Jibraeel علیہ السلام gives children.

Hadrat Esaعلیہ السلامsaid, "I shall create for you the appearance of a bird from sand, and when I blow in it, it will become a bird by the command of Allah عزوجل. 7.2 This proves that Hadrat Esaعلیہ السلام can give life to the lifeless by Allah’s عزوجل permission,

"Say, “The Angel of Death علیہ سلام will give you the death that has been appointed to you," 7.3 We can deduce from this that Hadrat Izraa’il علیہ السلام can make a living object lifeless, There are many ayats like these in which Divine works have been attributed to the servants.

Allah عزوجل states about the Holy Prophet صلی اللہ علیہ وسلم, "My Beloved صلی اللہ علیہ وسلم purifies then and teaches them the Book and wisdom.”7.3a-Surah Aale-Imran, Verse 164

'They have been made wealthy by Allah عزوجل and His Rasool صلی اللہ علیہ وسلم through His grace."7.3b _ Surah Tauba, Verse 74

We know from the above verses that the Prophet صلی اللہ علیہ وسلم" purifies people from every kind of impurity and makes the poor wealthy.

"Take sadaqah from their wealth and cleanse them with it.7.3c- Surah Tauba, Verse 103

Thus, it can be ascertained that only the amal which is willed in the court of Rasoolullah صلی اللہ علیہ وسلم is accepted in Allah’s عزوجل presence,

"And it would have been good if they were content with what Allah عزوجل His Rasool صلی اللہ علیہ وسلم, gave to them, and if they said, "Allah عزوجل is sufficient for us.

Now Allah عزوجل and His Rasool صلی اللہ علیہ وسلم will grant us from His bounties." 7.3d - Surah Tauba, Verse 59

We know from this that the Holy Prophet صلی اللہ علیہ وسلم" bestows. It is proven from these ayats that if a person says, "Rasoolullah صلی اللہ علیہ وسلم gives us respect, wealth and children," it is correct because these ayats have illustrated this.

However, the intent will be that these blessed people are the officials of the Divine control. Allah عزوجل has given to them and they give to us. Likewise, asking the Prophets and Saints for help in problems is similar to the servant of a king asking for assistance from the doctor or judge in their respective need.

The Holy Quran states, "And if these sinners who have been oppressive upon themselves come to you (O Prophetصلی اللہ علیہ وسلم), ask Allah عزوجل for forgiveness and you also supplicate for their forgiveness; then Allah عزوجلwill be found to be accepting of repentance and merciful." 7.3e - Surah Ntsaa, Verse 64

Aalamghiri states that people who visit the blessed Rauza of Rasoolullah صلی اللہ علیہ وسلم still recite this ayat. - Kitaabul-Hcjj; Baabu Ziyaarat Qabrin-Nabi صلی اللہ علیہ وسلم.

So far, the discussion was confined to the dunya. In the grave, three questions ore asked by Munkar and Nakeer (the angels who are assigned to ask the questions of the grave). The first question is, "What is your deen?" and he replies, "Islam:' All the dimensions of the deen is incorporated in the answer of lmean, but the questioning doesn't stop with it. The last question is, "What do you say about the Master of Madina. When he answers, "Yes I recognize him. He is my Nabi صلی اللہ علیہ وسلم Muhammad the questioning stops. So, salvation is attained through the help of his name in the grave. On the Day of Qiyaamat, being in complete misery, people will search for an intercessor. Upon reaching the court of the Holy Prophet صلی اللہ علیہ وسلم the giving of account (Hisaab, Kitaab) will commence - and that too, with the Holy Prophet’s صلی اللہ علیہ وسلم intercession. We can deduce from this that the entire creation being needy of Rasoolullah صلی اللہ علیہ وسلم is sanctioned by Allah عزوجل in the world, Hereafter and even in the grave. That is why He states, "Find a medium (waseela) to your Rubb." 7.4 In other words, the mediation (waseela) of the Holy Prophet صلی اللہ علیہ وسلم necessary.

If "waseela" here is taken to mean the mediation of good deeds, then sinful Muslims like us and those who die immediately after bringing Imaan will be without any.

Good deeds are also attained through the blessings of the Holy Prophet صلی اللہ علیہ وسلم. Still too is the Noble Messenger’s صلی اللہ علیہ وسلم mediation indirectly necessary. Even the Kuffaar accepted the Nabi صلی اللہ علیہ وسلم to be the waseela, “و کانوا یستفتحون علی الذین کفورا ” - Surah Baqarah, Verse 89.

The Kaaba was cleansed from the filth of idols by the mediation of the Holy Prophetصلی اللہ علیہ وسلم, and through his waseela did it become the direction for Salaah (i.e, the Qibla). “فلنو لینک قبلۃ ترضھا”.

Through his waseela, the Quran became classified as the Quran and its verses were categorized to be Makki or Madani by him being Makki or Madani. Otherwise, they would all be known as Arshi.

The cursed Shaitaan wants to reach Allah عزوجل without the means of the Prophets but is shot down by a meteor every time. If he went via Madina, he would never be treated so. This will be the same result of the person who says, "Accept Allah عزوجل and no one else."

This discussion of mine is clear. Asking the Prophets صلی اللہ علیہ وسلم and Saints for help or believing them to be able to fulfill needs is neither polytheism nor is it insolence to Allah عزوجل. Rather, it is in complete accordance to Islamic Law and His desire. My friends! On the night of Me'raj, Salaah was originally made Fardh 50 times a day. Then, through Hadrat Musa’s علیہ السلام request, it was reduced until it reached. Why? It was so that the creation may appreciate the help of Hadrat Musa علیہ السلام in 50 Salaah becoming 5. In other words, the beloveds of Allah عزوجلgive their help to us even after their demise. With regards to polytheists (Mushriks) asking their idols for help, it is no doubt polytheism for two reasons,

1. Believing them to possess Divine effects and to be false gods. This is why they call these idols "gods" and partners, meaning they accept these idols to be the servants of Allah عزوجل and to also be a part of Divinity, just as how Christians accept "Jesus" to be Allah’s عزوجل servant, His son, a part of the "Holy Trinity" or "God" Himself. Mu'mins, believing the Prophet صلی اللہ علیہ وسلم and Saints to be Allah’s عزوجل servants, accept them to be able to fulfill their needs just as how Deobandis accept the wealthy to be the supporters and helpers of their Madrassahs and Darul-Uloorns.

2. Allah عزوجل has not bestowed this power to the idols. It is the idol worshippers who choose to accept these idols to be their helpers and ask them for help, etc. Therefore, they are criminals and rebels amongst the servants of Allahعزوجل. The example to better illustrate this has already been given.

Shah Abdul-Azeez رضی اللہ تعالٰی عنہ based his judgement with this difference in mind. Thus without comparison an idol-worshipper becojnes a polytheist by performing sajda towards a stone because he himself invented this action. Muslims prostrate in the direction of the Kaaba, which is also a building of stone. However, we do not become polytheists (Mushriks) because this sajda is for Allah عزوجل in reality, not for the Kaaba, and is done on His command. On the contrary, the prostration of the polytheist to a stone is against the command of Allah عزوجل. This difference is necessary. Respecting the water of the Ganges is infidelity (kufr), but respecting the water of Zurn-Zurn is Imaan. Revering the stone in a temple is polytheism, but revering the Maqaarne-Ibrahim is Imaan, even if it is also a stone.

OBJECTIONS & ANSWERS

TO SEEKJNG HELP FROM OTHER THAN ALLAH عزوجل

OBJECTION 1: The Prophet صلی اللہ علیہ وسلم once said to Sayyida Fathima Zahra رضی اللہ تعالٰی عنہا'"I cannot help you." 7.6 -Mishkaat, Baabut-Tahszeer

When Rasoolullah صلی اللہ علیہ وسلم couldn't help Sayyida Fathima رضی اللہ تعالٰی عنہا what assistance can he give to others?

Answer - Firstly, this incident is connected to acceptance of Islamic propagation (tabligh). The intent was, "O Fathimaرضی اللہ تعالٰی عنہا, if you hadn't accepted Irnaan, I would not have been able to prevent punishment befalling you against the command of Allah عزوجل." An example of this was the son of Hadrat Nuh علیہ سلام.

That is why 'Min Allah عزوجل' was said here. It is the believers that Sayyiduna Rasoolullah صلی اللہ علیہ وسلم helps in every place. Allah عزوجل states, "Besides the pious, all friends will become an enemy to each other on the Day of Qiyaamat.” 7.7 The Prophet صلی اللہ علیہ وسلم will intercede for even major sinners and take care of those stumbling on that Day. He once said, "All bonds and relationships will break on the Day of Qiyaamat except for my bond and family tie."- Shaami, Baabu Ghuslil-Mayyit

The Holy Prophet صلی اللہ علیہ وسلم will truly not assist the Deobandis. Alhamdulillah, we are Muslims and due to this he will definitely help us.

OBJECTION 2: The Holy Quran states, -we make only your (Allah’s عزوجل) worship and only you do we beseech for help." 7.7. -Surah Fattlia, Verses 4·5

This proves that, like worship, help is to be asked for from Allah عزوجل alone. When the worship of someone besides Him is polytheism (shirk), asking from someone besides Him also becomes shirk.

Answer - Help here refers to actual help, meaning, "Believing You (Allah عزوجل) to be the true Maker (of affairs to occur), we ask only you for help." With regards to seeking assistance from the servants of Allah عزوجل, they are only asked for it with the sole belief that they are the means of Divine guidance, just as how the Holy Quran states, ''There is no judgment except for Allah’s عزوجل." or like how Allah عزوجل states in another verse, "Only for Allah عزوجل is everything of all the heavens and earth." 7.9 However, we still accept the rulings of our judges and lay claims of ownership over our possessions. In other words, the ayat refers to actual (Haqeeqi) rule and ownership, but through Divine bestowal, they are proven for the bondsman as well.

Also, clarify what the connection is between worship and seeking assistance. This ayat mentioned both of them. The connection is only that asking for help in the belief that Allah عزوجل is the true helper is also a branch of worship (ibaadat). Idol-worshippers ask for help at the time of worshipping their idols (e.g. "Kali Ma! We beseech you and ask for your help.") This is why both have been mentioned. If the meaning of the ayat is taken to be that asking any other besides Allah عزوجل{Ghairullah) for any kind of help is polytheism, then there will not be any Muslim on the face of the earth - neither the Sahaaba, nor the followers of the Quran, not even the opposition themselves! We have already proven this clearly.

Even today, the help of the wealthy is asked for in donations for Madrassahs. A human being is in need of the bondsmen's help from birth until burial (his parents' affection and nurturing, the lessons of his teacher, etc.}; rather, he is even in need of it on Qiyaamat. When our entire lives are based on the generosity of the creation, how can we say that we don't request help from anyone? There is no restriction in this ayat as to which form of assistance or time.

OBJECTION 3: Allah عزوجل states, “و ما لکم من دون اللہ من ولی و لا نصیر” 7.10 this proves that there are no Walis and helpers besides Allah عزوجل.

Answer - Here, the Friends of Allah عزوجل (Auliya-Allah) have not been rejected, but Wali min Doonillah (i.e. the idols and devils), who the Kuffaar believed were their helpers and supporters. A Waliullah is someone who Allah عزوجل has made to be the helper of His servants, e.g. the Prophet صلی اللہ علیہ وسلمs and Saints. So, help should be attained from the people who are appointed for this task, not others who can't. When Allah عزوجل commanded Hadrat Musaعلیہ السلام to go to Firaun because he had become a tyrant, he said, "Make my brother, Haroon, my minister so that my an is strengthened. 7.10a-Holy Quran

Allah عزوجل didn’t say in anger, "Why did you take the support of someone else besides Me?" Rather, He accepted the request. We know from this that taking the help of the pious servants of Allah عزوجل the practice of the Prophets.

OBJECTION 4:Durre-Mukhtaar, Baabul-Murtadeen, under the discussion of Karaamaatll-Auliya, states, “قول شیئا للہ قیل بکفرہ ” we can ascertain from this that saying, "Ya Abdal-Qaadir Jilani Shai-an Lillah رضی اللہ تعالٰی عنہ” is infidelity (kufr).

Answer- Here, "Shai-an Lillah" means, "For helping Allah’s عزوجل need, give something." Is Allah عزوجل in need of anything? This meaning is without doubt infidelity. Shaami writes in its explanation, "If the correct meaning was intended, "Give something for the sake of Allahعزوجل ", then this is permissible." 7.11

"Shai-an Lillah" has this very meaning according to us.

Objection 5: Being Allah’s عزوجل servants, why should we go to anyone else? We are His servants and present our needs to Him only. – Taqwiatul-Imaan

Answer - We go to His servants upon His command. The Holy Quran sends us to them. Allah عزوجل has sent these servants to the world for this very purpose. Refer to the previous chapter for a better understanding of this.

OBJECTION 6: Speaking about the infidelity of the disbelievers, the Holy Quran states that they ask idols for help. They became polytheists (Musbriks) by asking the idols for help and you have also become polytheists by asking the Saints (Auliya) for help.

Answer - You have become polytheists by asking the wealthy, policemen and government for help. We have already explained this difference in the section on rational proofs. Allah عزوجل states, "There is no helper for the person on whom Allah’s عزوجل curse descends." 7.12 The mercy of Allah عزوجل constantly descends upon the believers. This is why He has created many helpers for them.

OBJECTION 7: Hadrat Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes that when Hadrat Ibraheem علیہ السلامwas put in the fire of Namrud, he didn't want any help from Hadrat Jibraeel علیہ السلام after being offered. Instead, he said, "O Jibraeel علیہ السلام, I have no need from you." If asking from other than Allah عزوجل was permissible, why didn't Hadrat Ibraheem علیہ السلام, seek the help of Hadrat Jibraeelعلیہ السلام?

Answer - This was the time of a test In the fear of saying something that could be equated to a complaint and being disliked by Allah عزوجل, Hadrat Ibraheem علیہ السلام didn't even make dua to Allah عزوجل . He said, "O Jibraeel علیہ السلام ssa! I have no need from you. The One from who I do have a need knows what it is." Likewise, the Holy Prophet صلی اللہ علیہ وسلم did not inform people of Hadrat Husain’s رضی اللہ تعالٰی عنہ, martyrdom, but no one not the Prophet صلی اللہ علیہ وسلم, not Hadrat Ali رضی اللہ تعالٰی عنہ nor Sayyidah Fathima made dua for these difficulties to be removed.

OBJECTION 8: Asking those alive for help is allowed but not to the dead. This is because the living has the power to help, not the deceased. Thus, this is polytheism (shirk).

Answer- the Quran states, "We ask only you (Allah عزوجل) for help." Where is the differentiation between the living and the dead? Is the worship of the living permissible and the dead impermissible? Just as how the worship of anyone but Allah عزوجل (Ghairullah) is polytheism unrestrictedly, so should the requesting of help from the living or dead be. 2,500 Years after Hadrat Musa's علیہ السلام demise, he helped the Ummah of the Prophet صلی اللہ علیہ وسلم on the night of Me'raj by decreasing 50 salaah each day to only. Allah عزوجل knew that the Salaah would eventually be five, but to prove the help of the Buzurgaanedeen, He appointed it as 50. Then, through the dua of two of His beloveds, He decreased it to only 5.

Refuters of asking for help from others but Allah عزوجل (istimdaad) should read 50 salaah because the help from other than Allah عزوجل is included in the 5 daily Salaah.

Also, the Holy Quran regards the Friends of Allah عزوجل to be alive and states that they should not be called dead or even thought to be so:

"Do Dot call those who were killed in the path of Allah عزوجل “dead". Instead, they are alive but you have no realization of it." 7.14

When they are alive, asking them for help will be permissible. Some say that this ayat is about the shaheeds who were martyred by swords in the path of Allah عزوجل. This is an unjust deduction because the ayat doesn't confine itself by mentioning this. Those who were martyred by the sword of Divine love are also included in this order. - Roohul-Bayaan

It is for this reason that, according to the Hadith, the person who dies drowning, being burnt, by a plague; the woman who dies while giving birth or an Islamic student passing away while traveling, etc. are all shaheeds (martyrs). lf only those killed by swords are alive while the others are dead, it would necessitate accepting the Holy Prophet صلی اللہ علیہ وسلم and Hadrat Abu Bakr رضی اللہ تعالٰی عنہ to be dead (Allah عزوجل Forbid!) whereas it is the unanimous belief of all that they are alive with complete life. We have already presented the study into requesting assistance from the deceased and alive in the proof of this topic. The saying of Imam Ghazzali رضی اللہ تعالٰی عنہ should be referred to. Further insight into this will be given in the discussion of kissing the relics (tabarrukaat) and undertaking a journey to visit the graves, Insha-Allah عزوجل.

Under the ayat, “و لا تدع مع اللہ الھا اخرا" 7.15 Tafseer Saawi states, "Here, "Laa Tad'u" means "Do not worship". Thus, there is no proof to validate the Khaarijies belief that asking from other than Allah عزوجل (Ghairullah) is pure ignorance, because asking others besides Allah عزوجل, in the belief that Allah عزوجل gives benefit or harm through their mediation, is sometimes Waajib as this is the attainment of means. Only a dissenter or ignorant person will refute means of attainment." 7.16

There are three things that can be deduced from this extract,

1. Asking from someone besides Allah عزوجل is not only permissible but, in some instances, Waajib.

2. Only Khaarijies reject this beseeching.

3. 'La Tad'u' negates worshipping. It doesn't refute calling or asking for help.

OBJECTION 9: The illustrious and pious servants are seen unable to walk in their old-age and are, after their demise, absolutely powerless.

Therefore, asking help from such weak people is absurd, just as taking the help of idols is. Allah عزوجلhas spoken of its detriment, "و ان یسلبھم الذباب شیئا لا یستنقذو ہ منہ " 7.17 These Saints cannot remove even a fly from their graves. What assistance can they give us?

Answer-All of these weaknesses befall a physical body because the connection of the soul (rooh) with it is weakened with it. After demise, the soul doesn't experience any weakness at all, but becomes stronger. Proof of this is that the soul sees people outside of the grave while inside and even hears their footsteps. This is all especially proven for the souls of the Prophet صلی اللہ علیہ وسلم. Allah عزوجل states, "Every coming moment is better for you than the moment passed." 7.18 - Surah Duhaa, Verse 4

Seeking assistance is made to the soul of the Saint, not his physical body. Those who the Kuffaar ask for help from are bereft of any spiritual (roohani) power. They also believe stones, which have no soul at all, to be their helpers.

Commentating on the ayat, "یحلونہ عاما و یحرمونہ عاما " 7.19 Tafseer Roohul Bayaan states that the Holy Prophetصلی اللہ علیہ وسلم drank poison at Khaibar. However, its effect only became apparent at the time of demise. He drank it while he was in the station of truth (haqeeqat), and poison has no effect in this station. At the time of demise, humanity (bashariyat) appeared, and death occurs on manhood.

Therefore, the effect had now appeared. What to speak of removing a fly from the qabr - these Saints (Auliya) have the power to topple the world, but they pay no attention to this. Idols remained in the Kaaba for 300 years and Allahعزوجل didn’t remove them. So was Allah عزوجل weak that He couldn't purify His house from filth?

OBJECTION 10: Hadrat Ali رضی اللہ تعالٰی عنہ; Go and Imam Husain رضی اللہ تعالٰی عنہ had any power, why were they martyred at the hands of enemies? When they cannot remove their own problems, how can they remove your afflictions? Allah عزوجل states "و ان یسلبھم الذباب شیئا لا یتنقذوہ منہ "-SurahHajj, Verse 73

Answer - Indeed, they had the power to remove these hardships but didn't use it because Allah’s عزوجل desire was for this to occur. The staff (asaa) of Hadrat Musa علیہ السلام could’ve eaten Firaun, but he didn't use it. Imam Husainرضی اللہ تعالٰی عنہ had the power to bring the Fountain of Kauthar to Karbala, so what was the river of the Euphrates? In the end, he chose to remain content with the pleasure of Allah عزوجل. In Ramadaan, we have water with us but don't use it due to Allah’s عزوجل command. This is in contrast to idols that have no power at all. Thus, to fit these ayats on the Prophets and Saints is not a part of deen, as they are intended for idols. The grandfather of Imam Husain رضی اللہ تعالٰی عنہ (i.e. Sayyiduna Rasolullah صلی اللہ علیہ وسلم) made fountains of water flow from his fingers several times. This water used to come from Jannat.

Innovation (bidat) in Islam

2012-06-13T08:34:00.001-07:00

INNOVATION (BIDAT) IN ISLAM

THE MEANING OF INNOVATION AND ITS TYPES & LAWS

The literal meaning of 'Bidat' (Innovation) is a new thing. The Holy Quran states, "Say, "1 am not a new Rasool," 7.2 ''The Creator of the heavens and earth," 7.22 and “و رھبانیۃ ن ابتدعوا ھا ما کتبنھا علیھم”7.23.

The literal meaning of Bid at has been used in these verses (i.c. to create, to make new, etc). Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, "Bidat is the action which has no past example." 7.24 _ Mirqaat Sharah Mishkaat, Baabul-Itisaam bil-Kitaab wasSunnah

It is now used in three meanings,

1. A new action that came to be after the Holy Prophet صلی اللہ علیہ وسلم.

2. An action against the Sunnat which removes a Sunnat.

3. Bad or false beliefs (aqaaid) that came to be afterwards.

The first meaning of Bid at is divided into two categories,

1. Hasana (Good Innovation)

2. Sayyia (Bad Innovation)

The second and third meanings of innovation refer only to a Bad Innovation. The second meaning was meant by the pious when they said, "Every Innovation is Bad (Sayyia)." The third meaning is meant by the Hadith, "Every Innovation is a deviance." Thus, the Ahadith and rulings of the Ulama are not in conflict.

According to the Shariah, Innovation (Bidat) refers to those beliefs or practices which were not prevalent in the visible lifetime of Rasoolullah صلی اللہ علیہ وسلم and were produced afterwards. This results in Innovation within Shariah (Shar"i Bidat) to be of two types, Bidat-e-I'tiqaadi and Bidat-e-Amali.

Bidat-e-l'tiqaadi (Innovation in Belief) are those false beliefs that were produced in Islam after The Holy Prophet صلی اللہ علیہ وسلم. The beliefs of Jews, Christians, fire- worshippers and polytheists are not Bidat-e-I'tiqaadi because they were found in his time, also, these beliefs are not considered to be Islamic beliefs according to the Christians, etc.

The beliefs of the Jabriya, Qadriya, Murjiya, Chakraalwi, Ghair-Muqallids and Deobandis are Bidat-e-I'tiqaadiya because they were made afterwards and these people consider them to be Islamic beliefs. Examples of this follow: The Deobandi belief that Allah عزوجل has power to speak lies, The Holy Prophet صلی اللہ علیہ وسلم, is ignorant of Knowledge of the Unseen, thinking of Rasoolullah صلی اللہ علیہ وسلم in Salaah is worse than thinking of donkeys and mules in it, etc. These impure beliefs have been innovated from the Century A.H. Reference for this from Shaami has already been given in the introduction of this book. Now follows proof of the Good Innovation (Bidat-e-Hasana).

Allah عزوجل states," وجعلنا فی قلوب الذین ابتدعوہ رافۃ و رحمۃ ط ورھبانیۃ ن ابتدعوا ھا ما کتبنھا علیھم الا ابتغائ رضوان اللہ فمار عواھا حق رعایتھا " 7.25 He then says, " فا تینا الذین امنوا منھم اجر ھم " 7.26 This ayat proves that the Christians produced a Good Innovation, i.e. abstinence from the world. Allah عزوجل praised them for this and even rewarded them for it. Yes, He rebuked those who could not accomplish it. He then states, “فا تینا الذین امنوا منھم اجر ھم “7.27

Rebuke was not made for bringing about something new, but for not fulfilling it. We can deduce from this that the Good Innovation is something excellent and a means of reward. However, not keeping to it is bad. The Holy Prophetصلی اللہ علیہ وسلم states that continuance in something makes that affair the best. For this reason, Muslims should complete hosting Meelads, etc. regularly. Rasoolullah صلی اللہ علیہ وسلم is reported to have stated in a Hadith, "The person who invents in our deen a belief that is contrary to it is rejected (mardood)."7.28 - Mishkaat, Baabul-Itisaam

We have translated 'Maa' as belief because the deen constitutes of beliefs, Deeds (amal) are their supplement. A person who doesn't perform namaaz is a sinner but not someone out of the deen or a Kaafir. Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, “و المعنی ان من احدث فی الاسلام رایا فھو مر دود علیہ مر دود علیہ اقول وصف امرنا بھذا اشارۃ الی امر الاسلام کمل “In other words, the belief invented in Islam contrary to it will have the person rejected. I say, "The description (wast) of 'Haazal-Amr gestures that the affairs of Islam are complete." - Mirqaatul Mafaateeh

This proves that Innovation (Bidat) has been asserted towards beliefs, Once, someone came to Hadrat Ibn Umarرضی اللہ تعالٰی عنہ and said, "[So-and-so] has sent you Salaam." He replied, "I have information that he has become an Innovator (Bidati). If this is truly the case, do not convey my Salaam to him." 7.30 Mishkaat, Baabu/-Imaan bil-Qadr

How did this person become an Innovator? Rasoolullah صلی اللہ علیہ وسلم said, "In my Ummat, there will be sinking in the earth, distortion of appearances and throwing of stones amongst the Qadriya people." 7,31 -Ibid

We can deduce that the person who sent the Salaam was from the Qadriya (he rejected the concept of fate (taqdeerj).

Durr-e-Mukhtaar states, "Narnaaz performed behind an Innovator (Bidati) Imam is makrooh. Innovation (Bidat) is harboring that belief against the beliefs known from The Holy Prophet صلی اللہ علیہ وسلم." 7.32 - Kitaabus-Salaah, Baabul-lmaamat

We ascertain from these extracts that Bidat applies to innovated as well as bad beliefs, and all of the strong warnings of punishment mentioned in the Ahadith concerning Innovation and Innovators are towards Bidat-e-I'tiqaadiya. The Holy Prophet صلی اللہ علیہ وسلم states, "He who shows respect to an Innovator (Bidati) has helped in decimating Islam {i.e. one who has the Bidat-e-I'tiqaadia)." Maulwi Rasheed Ahmed Gangohi writes, "The Innovation which such strong threats were made against is Innovation in Beliefs, e.g. the innovation of the Khaarijies and Shias." Fataawa Rasheedta, Vol.1. Kitaabul-Bidat, Pg. 90

Bidat-e-Amali (Innovation in Practice) is every action and doing that was produced after the time of Rasoolullah صلی اللہ علیہ وسلم, irrespective of whether it is religious (deeni) or worldly, during or after the time of the Sahaaba رضی اللہ تعالٰی عنہ Mirqaat states, "According to the Shariah, Innovation is an action or practice that was not present in the Noble Messenger's صلی اللہ علیہ وسلم time." 7.33 - Baabul-Itisaam

Under this very chapter, Ashiatul-Lam'aat states, "Any action that was created after the Prophet صلی اللہ علیہ وسلمis Bidat (Innovation)."

In both of these extracts, neither is there any restriction of a religious action nor was the era of the Sahaaba considered. Any practice that took place after the time of the Prophet صلی اللہ علیہ وسلم, whether religious or worldly, is a Bidat, even if it occurred in the era of the Sahaaba. Yes, in general usage of speech, the innovations of the Sahaaba are called Sunnat-e-Sahaaba, not Bidat. This is usage. Otherwise, Hadrat Umar رضی اللہ تعالٰی عنہ, himself said after fixing Taraweeh salaah with Jamaat, "This is indeed a very excellent innovation (Bidat)." 7.35 - Hadith Sharif, there are two categories of Innovation, Good and Bad (Bidat-e-Hasana & Bidate-Sayyia).

Bidat-e-Hasana is the innovation that doesn't go against any Sunnat, e.g. gatherings of Meelad, Madrassahs, exotic and new foods, printing the Quran and religious books, etc.

Bidat-e-Sayyia is the innovation that is contrary to a Sunnat or ruins it, e.g, reading the Khutba of the luma and Eidain Salaah in a language other than Arabic (as the Sunnah is for it to be read in Arabic,. etc.)

Bidat-e-Hasana is permissible. Rather, it is preferable (mustahab) and even compulsory (Waajib) at times. A Bad Innovation is either Makrcoh-e-Tahrimi or Haraam. It can also be Makroohi-e-Tanzeehi. We shall discuss this categorization later on. Proof of both Good and Bad Innovations follow. Under the Hadith, “و کل بدعۃ ضلالۃ” Ashiatul-Lam'aat states, "The Innovation that is in conformity to the principles and laws (of the Shariah) and Sunnah and which Qiyaas is made with is known as Bidat-e-Hasana. Whatever is against the above is known is a deviant Innovation." - Vol. 1, Baabul-Itisaam.

A Hadith states, "He who initiates a good practice in Islam receives its reward. The reward of those who act upon it will also be attained by the initiator, with none of their thawaab being decreased. He who initiates a bad practice in Islam accwnulates its sin and the sin of those who act upon it. Their sin will also not be lessened." 7.38 - Miskhaat, Kitaabul-Ilm

We can deduce from this that inventing a good practice in Islam is a means of reward, and innovating a bad one causes sin to be accumulated.

Discussing the excellence of Imam-e-Azam Abu Hanifa رضی اللہ تعالٰی عنہ, the introduction of the book Shaami states, ''The Ulama state that the following Ahadith are from the laws of Islam: "He who invents a Bidat accumulates the sin of all those who act upon it. The person who brings out a Good Innovation attains the reward of all who act upon it until the Day of Qiyaamat." 7.39

This also proves that a Good Innovation causes thawaab to be attained while a Bad Innovation is a sin.

Something that goes against a Sunnat is a Bad Innovation. This is proven by the following, "Any person who takes out a practice or opinion in our deen contrary to it is rejected." .40 - Mishkaat, Baabul-Itisaam

"Contrary to it [i.e. the deen)" means against the deen, Therefore, Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes in the commentary of this Hadith, "It refers to something that is against the deen or something which changes it." Ashiatul-Lam'aat

Another Hadith states, "The Innovation produced by a nation causes the Sunnah of the same proportion to be lifted. Hence, holding on to the Sunnah is better than introducing an Innovation." 7.42 - Mishkaat, Baabut-Itisaam, Section 3

Ashiatul-Lam'aat states in the annotation of this Hadith, "When bringing out an Innovation wipes out a Sunnah, then upholding the Sunnah will effectively erase the Innovation."

This narration and its annotation prove that a Bad Innovation is that which erases a Sunnah. Examples of this have already been given. Both Good and Bad Bidats should be properly understood and recognized.

TYPES OF INNOYATION (BIDAT) AND THEIR CATEGORIES

We already know that there are two types of Innovation, Good (Hasana) and Bad (Sayyia). It has been mentioned that a Good Innovation is of three kinds: permissible (jaaiz), preferable (mustahab) and compulsory (waajib).

There are two types of Bad Innovations (Bidat-e-Sayyia): the disliked (makrooh) and prohibited (haraam). Proof of this categorization follows,

"Innovation is sometimes,

1. Waajib - such as to attain the knowledge of Arabic grammar and syntax (nahw) and deduce principles of Fiqh.

2. Haraam - the Jadriyya sect (i.e. their beliefs).

3. Mustahab - to build quarters for travelers and Madrassahs, to read Tarawech salaah with general congregation (jamaat} and every other good thing that was unfound in previous times.

4. Makrooh - to decorate the Musjids extravagantly.

5. Permissible - to shake hands (musaafaha) after Fajr salaah and to prepare and improve in food and drink." 7.44 - Mirqaa/, Baabul-Itisaam bil·Kitaab was-Sunnah

Allama Shaami writes, "Performing namaaz behind a follower or believer ora Haraarn innovation is makrooh (Note: what is meant here is prohibited dislike). Otherwise, Innovation is sometimes Waajib, e.g. learning Arabic grammar (nahw) and gathering proofs (of the Ahle-Sunnah); Mustahab, e.g. constructing traveler quarters and Madrassahs and instituting any good thing that was not present in past times; Makrooh, e.g. expensively adorning the musjids; Mubaah (allowed), e.g. dilation in tasty foods, drink and clothes. Jaame-Sagheer also states the same as above." 7.45 - Raddul-Muhtaar, Kitaabus-Salaah, Baabul-lmaamat, Vol. 1

The five kinds of Innovation (Bidat) are clearly understood from these extracts. Thus, we come to know that every innovation is not Haraam. Rather, some are occasionally necessary, such as deducing principles of Fiqh, to gather and place i'raab (zabar, zero pesh) in the Holy Quran, printing it in modem times, making schedules for teaching, etc. in Madrassahs, etc.

CATEGORIES OF INNOVATION, THEIR SIGNS AND RECOGNITION

The definitions of the Bad and Good Innovation (Bidat-e-Sayyia and Hasana) have already been given (an Innovation that goes against Islam or erases a Sunnah is Sayyia, and that which is contrary to this is Hasana). Now follows the recognition of these given categories:

Permissible (Jaaiz) Innovation - Every new action that is not prohibited by the Shariah and is carried out without any intention of goodness, e.g. eating various types of food, etc. Reference for this from Mirqaat and Shaami has already been presented. There is no reward or punishment accumulated in these actions.

Preferred (Mustahab) Innovation new action that is not prohibited by the Shariah and which the general Muslim public deems to be a deed of reward," that which a person completes with the intention of goodness, e.g. gatherings of Meelad and making the Fatiha of the pious, as the general Muslim public deems these actions to be of reward. The person who completes these actions will attain thawaab and the person who doesn't will not be a sinner. Proof of this follows.

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, "It has been narrated from Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ, "An action that is deemed to be good by Muslims is also good according to Allah عزوجل.

A marfoo Hadith states, "My Ummah will not agree upon deviance." 7.46 Mirqaat; Baabul-Itisaam

Mishkaat Sharif records the following Hadith, "Actions are based on intentions and a person attains for whatever he intended." 7.47

Durre-Mukhtaar states, "Mustahab is an action which the Holy Prophet صلی اللہ علیہ وسلم sometimes did and sometimes didn't, or an action deemed to be good by the past Muslims." 7.48 - Vol. 1, Discussion on the Preferred (mustahabaat) of Wudhu

Shaami states, Becaus food intentions make habits and actions to become acts of worship (ibaadat).,,74 - Vol. 5, Discussion on Qurbaani

The above is also said in Mirqaat, under the discussion of Niyyat.

These Ahadith and extracts of Fiqh prove that any permissible action that is completed with the intention of thawaab, or a deed deemed by Muslims to be full of reward, is also an action of thawaab in the sight of Allah عزوجل. So, whatever they testify to be good is acceptable and whatever they deem to be bad isn't acceptable.

An appropriate discussion on this can be seen in my book, ShaaneHabibur-Rahman, and a brief insight in this book under the discussion of the Urs of the Saints.

Waajib Innovation - A new action that is not prohibited by the Shariah and, by leaving it out, the deen becomes impaired, e.g. adding the zabar, zer and pesh of The Holy Quran, building Madrassahs of the deen, learning Arabic grammar (nahw), etc. Reference to this has already been given.

Makrooh Innovation - A new action through whose completion a Sunnah is missed. If the Sunnah missed is a Ghair-Muakida Sunnah, the innovation is Makrooh-e- Tanzeehi. If it is a Muakida Sunnah, then the innovation is Makroohe-Tahrirni. Examples and references for this have already been given.

Haraam Innovation - An Innovation that causes a Waajib to be abandoned (i.e. it erases one).

Durre-Mukhtaar, Baabul-Azaan, states that reciting Salaam after the Azaan was introduced in 781 AH but this is a Good Innovation (Bidat-e-Hasana). Under his, the book Shaami states in the discussion of Azaan in a troop, "This proves that whatever admirable gractice becomes current amongst Muslims leads to thawaab being attained." 7.0

We now demonstrate that no act of worship (ibaadat) is free from a Good Bidat.

Imaan - Every Muslim, even children, learn and memorize the Imaan-e-Mujmal and Imaan-e-Mufasal. These categorizations of Imaan as well as both of their names are Innovations. Their prevalence in the the Quroon-e-Thalaatha (times of Holy Prophet صلی اللہ علیہ وسلم and the two generations after him, ie. The Sahaaba and Taba'een) are unfound.

Kalima - All Muslims learn and memorize the six Kalimas. These, along with their number, progression (i.e. the first, second, etc.) and names are all Innovations. These things were not found in the time of The Holy Prophet صلی اللہ علیہ وسلم and two generations after him.

Quran - Dividing the Holy. Quran into 30 chapters, appointing Rukus in it, placing zabar, zer and pesh, binding and printing it by press are all Innovations. Such things were also not prevalent in the Quroon-e-Thalaatha.

Hadith - This includes gathering the Hadith in book form, relating their Chains of Narration, criticizing the integrity (Isnaad) of the Narrations, categorizing them to be Sahih, Hasan, Zaeef, Mudlas, etc, appointing the rank of acceptance to them (i.e. Sahih first, then Hasan, then Zaeef) and emplacing rules on them (i.e. Halaal and Haraam things will be deduced from Sahih Ahadith. Zaeef Ahadith are accepted in Fadhaail, etc.). In short, the entire science of Hadith is an Innovation. The era of the Holy Prophet صلی اللہ علیہ وسلم and two generations after him do not mention such things.

Usoole-Hadith (Principles of Hadith) - Science is completely Innovated. Even its name is a Bidat, and so are all of its rules and guidelines.

Fiqh (Islamic Jurisprudence) - Today, Islam is based on this knowledge, which is an Innovation from the beginning until the end. The time of The Holy Prophet صلی اللہ علیہ وسلم and the two generations after him don't mention it.

Usoole-Fiqh & Usoole-Kalaam (principles of Scholastic Theology) - These two Sciences are also Innovations, and so are their rules and guidelines.

Namaaz - To say the intention of namaaz by mouth is an Innovation and is unfound in the Quroon-e- Thalaatha, and so is it to be constant in 20 Rakaats of Taraweeh during Ramadaan. Even Hadrat Umar رضی اللہ تعالٰی عنہ said, concerning Taraweeh, 'This is a good Innovation."

Fasting - Saying the dua "Allahuma laka sumtu and "Allahuma Asooma laka at the time the lftaar and Sehri respectively are all Innovations.

Zakaat - Giving out Zakaat in today's currency of coins and notes is an Innovation. Coins and notes with pictures and designs were not available in the time of The Holy Prophet صلی اللہ علیہ وسلمand the two generations after him and neither were acts of worship such as Zakaat fulfilled with such currency. To deduce Fitrah of grains in the form of present coins is also an Innovation.

Hajj - To travel by car, train, bus and airplane to perform Hajj or going to Arafat by cars and taxis are all Innovations. These forms of transport were not used in previous times and Hajj was not completed with their usage.

Tareeqat - Approximately all practices and rules of Tareeqat and Tasawwuf (Spiritualism) are Innovations: Muraaqabah, Tasawur-e-Shaikh, the different fonns of Zikr, etc. The Quroon-e-Thalaatha does not directly refer to these things.

The Four Silsilas (Spiritual Cbains or Orders) - Both the Shariah and the Tareeqah have four major Silsilas each, i.e. Hanafi, Shafee, Maliki and Hanbali (related to the Shariah) and Qadiri, Chishti, Naqshbandi and Suharwardi (related to the Tareeqah). All of these are Innovations. Some of their names are not even in Arabic (Chishti and Naqshbandi). No Sahaabi or Tahi'een was a Hanafi or Qadiri.

Now, the question the Deobandis need to answer is, can they claim to be alive on the deen and reject the above Innovations? When even the Kalima and Inman are comprised of Innovations, how can they save themselves from it?

Worldly affairs - Today, there are many things that have been invented but were non-existent in the Khairul-Quroon (Best Period of Time). However, worldly life without these things is difficult. Every person is forced to use them, e.g. trains, cars, airplanes, ships, envelopes, phones, radios, etc. All of them and their usage are Innovations but every category of people unceremoniously use them.

Deobandis and Wahabis! Can you lead your worldly lives without these Good Innovations? Definitely not!

One once, a Maulwi Sahib went to perform a person's Nikah. When he reached the place, he saw that the bridegroom was wearing a garland (sehra) and immediately, he said, "Sehra is Bidat, Shirk and Haraam. Neither did The Holy Prophet صلی اللہ علیہ وسلم use it nor did any of the Sahaaba, Taba'een or Taba-Taba'een. Where is it written that a sehra should be worn at such an occasion?" After hearing this, the people removed it from him.

After the Nikah, the father of the bridegroom took out a Rs. l00 note and gave it to the Maulwi. He took it, but while stashing it in his pocket, his hand was grabbed by the bridegroom who asked, "Maulwi Sahib! Taking money after performing Nikah is Bidat, Shirk and Haraam. Neither did the Prophet صلی اللہ علیہ وسلم take such money nor did any of the Sahaaba, Taba'een or Taba-Taba'een. Where is it written that fees for Nikah should be given?" The Maulwi replied, "This money is for a happy occasion," which caused the bridegroom to say, "The garland was also for a joyous occasion." The Maulwi's face turned red with embarrassment.

This is Innovation according to such people.

OBJECTIONS & ANSWERS

TO THIS DEFENITION OF BIDAT AND ITS CATEGORIZATION

We defined Innovation in Practice (Bidat-e-Amali) as the following, "Whatever action, worldly or religious, that was innovated after the time of Rasoolullah صلی اللہ علیہ وسلم, whether in the time of the Sahaaba or after it, is Bidat.' There are two famous objections to this:

OBJECTION 1: Only the religious action that was invented after the Holy Prophet's صلی اللہ علیہ وسلمtime is known as Innovation (Bid at). New worldly actions and inventions aren't. Thus, gatherings of Meelad, etc. are Bidats while the telephone, cars, etc. are not, because the Hadith states, "Any new affair in our deen invented by a person is rejected." 7.50. 'Amri naa' in the Hadith explains that worldly inventions are not Bidat and no Bidat is Good (Hasana). All are Haraam. The Hadith states, "Any new affair is rejected."

Answer - To emplace the restriction of a religious action is only on your part and is contrary to the Sahih Ahadith and rulings of the Ulama and Muhadditheen. The Hadith states, "Every new work is an Innovation (Bidat).' 7.51 - Mishkaat, Baabul-Itisaam

There is no limitation of religious or worldly here. We have already presented the extracts from Ashiatul-Lam'aat and Mirqaat wherein it is stated that there is no restriction of a deeni work. We have also produced extracts from Mirqaat and Shaami in the first chapter of this discussion in which the authors of these works have included good food and clothes, etc.

Amongst the Permissible Innovation. These things are all worldly related but were included. Thus, to emplace such a restriction is incorrect. Hypothetically, even if it is accepted that there is a limitation of a religious work in Innovation, a religious work is only that action through which thawaab is attained. Mustahab, Nafil, Waajib and Fardh acts are all regligious works because a person completes them for reward, and any worldly work done with the intention of goodness causes thawaab to be attained. The Ahadith state, "Meeting your Muslim brother cheerfully carries with it the reward of Sadaqah; Nurturing your children brings reward if done with the intention of Goodness; Even the morsel of food with which you feed your spouse is reward."7.52.

Thus, every worldly action of a Muslim is a religious work. Now answer the question: Is feeding people palau (a rise dish) with a good intention Innovation or not? Also, placing the restriction of regligious work is not beneficial to you as well, because the Mzdrassah of Deoband, its timetable and syllabus of Hadith, giving a salary to the teachers of the institution, coordinating holidays and examinations, placing zabar, zer and pesh in the Holy Quran, printing Bukhari Sharif and the Holy Quran, making the Khatme-Bukhari at the time of any problem (as practiced by Darul Uloom Deoband), etc, are all religious works and Innovation. None of these things occurred in the time of The Holy Prophetصلی اللہ علیہ وسلم. Answer: Are these things Halaal or Haraam? What did Meelad and Fatiha ever do to you that you deem them to be Haraam "because they weren't in the time of Rasoolullah صلی اللہ علیہ وسلم "? They are deemed as Haraam but the abovementioned things are all Halaal?

In my debate with Maulwi Thanaullah Amritsari, I challenged him and his fraternity of "Scholars" to define only four things correctly and in such a manner that no objection can be raised. The four were: Innovation (bidat), Polytheism (shirk), Religion (deen) and Worship (ibaadat). Ifhe could do this, I would grant him any reward he wished from me.

Having trust in Allah عزوجل , I say that no Deobandi, Ghair-Muqallid (refuter of the Four Imams رضی اللہ تعالٰی عنہ ) or person who throws around the words "Bidet" and "Shirk" can define these four things while also saving their muzhab from any criticism due to these definitions.

Even today, every Deobandi and Ghair-Muqallid is challenged to define these four things, showing how Meelad gatherings become Haraam while taking out the magazine "Qaasim" and "Ahle-Hadith" remains Halaal; how asking the Friends of Allah عزوجل for help is polytheism (shirk) but asking from the police is completely in accordance to the laws of Islam. Insha-Allah they will not (and never will) be able to define these things in such a manner. Thus, they should make tauba from this baseless muzhab of theirs and enter the Ahle-Sunnah wal-Jamaat. May Allah عزوجل grant them the ability to do so.

With regards to the Hadith that you presented, we have already submitted that 'Maa' can refer to either beliefs or, if to deeds, then by 'Laisa minhoo' it refers to those deeds and actions which are contrary to the deen or Sunnah. We have already presented the reference for this.

Saying that every Innovation is Haraam and that there is no such thing as Good Innovation is contrary to the presented Hadith which states, "He who invents a good practice is worthy of reward and he who invents a bad practice is worthy of punishment." Extracts of Shaami, Ashiatul-Lam'aat and Mirqaat which state that there are five types of Innovation (Mubah, Waajib, Mustahab, Makrooh and Haraam) have already been given. So, if it is accepted that every Innovation is Haraam, you should do away with Madrassahs because they are included here.

Also, Fiqhi laws and practices of the Sufiya that originated after the Khairul Quroon (era of the Prophet صلی اللہ علیہ وسلم and two generations after him) will all become Haraam. All things mentioned above (e.g. Imaane-Mujmal and Mufassal, the gathering of Hadith into book form, criticizing their Chain of Narrators, etc) will all become Bidat because they all originated after the time of Rasoolullah صلی اللہ علیہ وسلم and even the Sahaaba. No Deobandi can show proof of these things in the Quran and Hadith. In short, there is no practice of the Shariah and Tareeqah that doesn't include Innovation (Bidal).

Maulwi Ismail Dehlwi writes, "Also, regarding the elders of Tareeqah, though they strived in fixing Azkaar, Muraaqabat, Riyaazat and Mujaahidat (practices of Tareeqah) which form the base of Sainthood (Wilaayat), they also acted upon knowing that there are appropriate practices for every time and that the method of Riyaazat would be different according to every era." - Siraate-Mustaqeem, Pg. 7

This quote proves that the practices of Tasawwuf (Islamic spiritualism) are the inventions of the Sufiya, are changed according to every time and era and are permissible. In fact, the path of Sulook (practical Tareeqah) is treaded upon with only these, so now what happened to the rule that "every new thing is Haraam"? In the end, we have to conclude that the action which goes against the Sunnah is bad and all others which don't are good and acceptable.

OBJECTION 2: We (i.e. the opposition] also say that the action or deed introduced during the time of The Holy Prophet صلی اللہ علیہ وسلم, Sahaaba, Taba'een or Taba- Taba'een is not included in Innovation. The deed invented after these times will be and are therefore impermissible and Haraam (the innovations of the Sahaaba, Taba'een and Taba-Taba'een are Sunnat).

1. The Ahaditb state, "My Sunnab and that of the Rtghtly-Gulded Khulafaa is obligatory upon you. Hold onto these Sunuahs carefully." 7.53 _ Mishkaat, Baabul-Itisaam

The Hadith bas classified" the actions of the Khulafaa to be Sunnab and has stressed observing them. Thus, we deduce that their inventions and innovations are not Bidat.

2. "The most excellent of my Ummah is {those of} my time, then the time after and then the time after. From then onwards, a people shall emerge who will travel giving testimony without being made witnesses and be distrustful. They will not be dependable." 7.54Mislrkaat, Baabu Fadhaailis-Sahaaba.

We know from this tbat there are three eras which are times of goodness (Le. the time of the Sahaaba, Taba'eeo and Taba-Taba'een), After these will the age of wickedness emerge. So, whatever originates in the era of goodness is acceptable {l.e. it is Sunnab) and whatever is invented in the time of wickedness is bad (t.e. it is Bidat).

3. "My Urnmah will be divided into 73 sects. Every sect besides one will be .lahanuamis." When it was asked, "Ya Rasoolullah صلی اللہ علیہ وسلم! Who is the one group?" he refslied, "The group that is on my path and the path of my Sahaaba," 7. 5 _ Mishkaar, Baabul-Itisaam.

This proves that following the Sahaaba is the path to Jannat. Thus, their inventions cannot be labeled "Bidat",

4. "My Sahaaba are like stars. You will attain salvation by following anyone of them." 7.56 - Mishkaat, Baabu Fadhaailis-Sahaaba.

This also proves that following the Companions of Rasoolullah صلی اللہ علیہ وسلم is a means of salvation. Therefore, their invented actions are not "Bidat" because Bidat is deviance.

Answer - This is a deceiving question. With reference to Mirqaat and Ashiatul Lam'aat, we have already proven that Innovation (Bidat) is the action that originated ·after The Holy Prophet صلی اللہ علیہ وسلم. Neither are the Sahaaba nor the Taba'een mentioned in them. Also, after ordering the performance of Taraweeh in congregation during his Khilaafat, Hadrat Umar رضی اللہ تعالٰی عنہ said upon seeing its jamaat, "This is an excellent Innovation (Bidat)." 7.56a - Mishkaat, Baabu Qiyaami Shahri-Ramadaan

Hadrat Umar رضی اللہ تعالٰی عنہ himself called his blessed action a Bidat! With reference to Mirqaat, we have already proven in the first chapter that the jamaat of Taraweeh is a Mustahab (preferred) Innovation; meaning, Taraweeh salaah is sunnat and to formally perform it in jamaat is a Bidat-e-Hasana. The author of Mirqaat classified the action of Hadrat Umar رضی اللہ تعالٰی عنہ to be a Bidat. When Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ ordered Hadrat Zaid ibn Thaabit رضی اللہ تعالٰی عنہ to gather the Holy Quran, the latter submitted, "Why do you do something which The Holy Prophet صلی اللہ علیہ وسلم8 didn't do?" Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ replied, "This is a good work." _ Bukhari, Vol. 2, Kitaabul-Fadhaailil-Quran, Baabu Jammail-Quran

In other words, Hadrat Zaid ibn Thaabit رضی اللہ تعالٰی عنہ submitted to Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ "Gathering the Holy Quran is an Innovation (Bidat), why do you introduce this?" He replied, "It is a Bidat but a Bidat-e-Hasana (i.e. a Good Innovation)." This proves that the actions of the Sahaaba are Bidat-e-Hasana.

Answers to the proofs of the opposition follow:

1. The sayings and actions of the Sahaaba have been called Sunnat according to the literal meaning of the word (i.e."O Muslims! Follow my methods and the methods of my Khulafaa." We have already presented the following Hadith in the first chapter.

“من سن فی الاسلام سنۃ حسنۃ فلہ اجرھا، ومن سن فی الاسلام سنۃ سیئۃ”

In this Hadith, Sunnat means manner. The Holy Quran states," سنۃ من قد ار سلنا من رسلنا و لا تجد لسنتنا تحویلا" - Surah !sraa, Verse 77

Allah عزوجل also states, “سنۃ اللہ التی قد خلت" - Surah Fath, Verse 23

Sunnat in these ayats and Ahadith do not refer to the Sumat of Shariah that is in opposition to Innovation. Rather, it refers to method. Hence, 'Sunnatullah' means method of Allah عزوجل, etc.

Discussing 'Fa alaikum bisunnati', Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes under this Hadith, "The Sunnats of the Khulafaa-e-Raashideen are actually prophetic Sunnahs that did not become famous in the time of The Holy Prophetصلی اللہ علیہ وسلم They found widespread usage in the times of the Khulafaa and are thus associated to them." - Ashiatul-Lam 'aat

This proves that the Sunnats of the Khulafaa are truly the Prophet's صلی اللہ علیہ وسلم Sunnats, but they made them popular amongst the people. The Commentators of the Holy Quran and Jurists (Fuqahaa) state that the commands of the Khulafaa are joined to the Sunnat (i.e. they are not Sunnats but have been joined towards them). If their invented works were Sunnat, what need was there for "joining"? Noorul Anwaar states, "If the sayings of a Sahaabi are about rational things, they are connected to Deduction (Qiyaas). If they are about incomprehensible things, they are joined to the Sunnat."7.59

If every saying and action of a Sahaabi was Sunnat, what meaning does "adjoined towards the Sunnat or Qiyaas" have? Under this Hadith, Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ also writes, "Every order the Khulafaa issued, even if it was through their own Deduction and Ijtihaad, fits the prophetic Sunnats. The word "Innovation (Bidat)" cannot be applied to it." - Ashiatul-Lam 'aat

These extracts clearly prove that the Sunnat of the four Khalifas means literal Sunnat and is adjoined to the Shariah Sunnat. Out of respect, they are not to be called Bidat, because "Bidat" generally applies to Bad Innovations.

2. The meaning of the Hadith cited in the objection is that goodness and virtue will be more in these three times and wickedness will gain prominence after. It doesn't mean that whatever action or work invented in these three times by anyone becomes a Sunnah. Where does it say this? If that was the case, what about the deviant sects (Jabriya and Qadriya) which were innovated in the time of the Taba'een? It was also during these times that the martyrdom of Imam Husain رضی اللہ تعالٰی عنہ occurred and the infamous oppression of Hajaj Allah عزوجل Forbid! Will such actions also be called Sunnah?!

3. From both cited Ahadith, it is established that being the slaves of the Sahaaba and following them is a means of salvation. Going contrary to or opposing them is a means of deviance. This is absolutely correct and every Muslim has Imaan on it. However, where does this stipulate that their every action is a Sunnah of Shariah? Good Innovations (Bidat-e-Hasana) are also necessary to be followed. The Holy Prophet صلی اللہ علیہ وسلم has said,

"Follow the major congregation, and whoever separates himself from them has separated himself towards Jahannam." 7.61 - Mishkaat, Baabul Itisaam

It has also been said, "Whatever is deemed to be good by Muslims is good in the sight of Allah عزوجل. He who has separated himself a hand's length from the congregation of Muslims has removed the rope of Islam from around his neck." 7.62 _ Hadith Sharif

The Holy Quran states, "And a path separate from the path of the Muslims was treaded upon. We shall leave him in his condition and put him into Hell." 7,63_ Surah Nisaa, Verse 115

This verse and Ahadith confirm that it is necessary on every person to remain with the congregation of Muslims in Beliefs (aqaaid) and Practices (a'maal). Opposition to them is the path of Jahannam. However, this doesn't mean that innovations of the Muslims are not counted as Innovations and are all taken to be Sunnah. They are Innovations but good ones (Bidat-e-Hasana), just as how the inventions of the Pious Predecessors are called Sunnat-e-Salaf Here, the word Sunnat refers to its literal meaning (i.e. an approved and liked religious practice).

Concerning those individuals who deem every Bidat (i.e. every new thing) to be Haraam, what do they assert to the following general rule, "The nature of all things is permissibility?" 7.64 In other words, everything is permissible and allowed. Yes, if the Shariah prohibits a certain thing, only then is it Haraam and impermissible.

Impermissibility is proven from prohibition on part of the Shariah, not by something merely being new. This rule is deduced from the Quran, Ahadith and rulings of the Fuqahaa. Almost every person who calls himself a Muqallid (Hanafi, Shafi, etc.) cannot reject it. The Holy Quran states, "O Mu'mins! Do not ask about things which, if opened, will be disliked by you. If they are asked about at the time of the Quean being revealed, they will be disclosed.' Allahعزوجل has already forgiven them:,7.6 - Surah Maida, Verse 101

This proves that whatever has not been explained to be either Halaal or Haraam falls under the category of forgiven things. That's why, after mentioning the women with whom Nikah is prohibited, the Ho?; Quran states, "All other women besides them are Halaal for you (to marry)," .66 and "Those things which are Haraam upon you have been elucidated clearly." 7.67 In other words, there is no need to explain Halaal things as all things are permissible. Yes, there are some things which are impermissible and have been explained to be so. The rest are Halaal. Rasoolullahصلی اللہ علیہ وسلم states, "Halaa! is that which Allah عزوجل has made permissible in His Book, and Haraam is that which Allah عزوجل has made impermissible in His Book. Whatever He remained silent on is forgiven." 7.68 _ Mishkaat, Kitaabul-Atimaa, Baabu Adaabit-Ta 'aam, Section 2

It is known from this Hadith that there are three categories of things,

I. Things which are explicitly mentioned in the Holy Quran as Halaal.

2. Things which are explicitly mentioned in the Holy Quran as Haraam.

3. Things which the Holy Quran has remained silent about. These are forgiven.

Discussing the definition of Sunnat, the book Shaami states, "According to the majority of the Hanafi and Shafee scholars, the rule is that permissibility is the nature of things." 7.69 - Vol.1, Kitaabut-Tahaarat

In the commentary of the above ayat, Tafseer Khaazin, Tafseer Roohul-Bayaan, Tafseer Khazaainul-Irfaan, etc. all clarify that the nature of every thing is permissibility. Impermissibility will be proven by prohibition. So, questioning the Ahle-Sunnah in the following manner, "Where is it written that hosting Meelad Sharif is permissible?" or, "When did The Holy Prophet صلی اللہ علیہ وسلم , Sahaaba, Taba'een or Taba-Taba'een every commemorate such things?" is only deceit. Rather, we should in turn ask such people, "Where is it written that to commemorate Meelad Sharif is Haraam? When Allah عزوجل and His Rasool صلی اللہ علیہ وسلم do not prohibit it and its impermissibility is not proven from any proof, which proof do you use to justify it so? Not having proof against Meelad Sharif is, in fact, a sign that it is permissible."

Allah عزوجل states, “قل لا اجد فیھا او حی الی محرما علی طاعم یطعمہ الا ان یکون میتۃ ” 7.70 and“قل من حرم زینۃ اللہ التی اخرج لعبادہ و الطیبت من الرزق الآیۃ ” 7.71 These ayats confirm that the lack of any proof of prohibition is a proof itself that it is Halaa1. Unfortunately, dissenters declare prohibition for all of these things. Tell us, where is it written that Madrassahs should be established or that the Sahaaba or Taba'een built such places?" Just as how these things are allowed, so too is Meelad, etc. allowed.

CELEBRATING THE BIRTH OF THE PROPHET (صلی اللہ علیہ وسلم) (MEELAD)

2012-06-02T04:11:00.000-07:00

CELEBRATING THE BIRTH OF
THE PROPHET (صلی اللہ علیہ وسلم) (MEELAD)

PROOF OF MEELAD SHARIF

Firstly, we should know what Meelad Sharif actually is and what is the rule concerning it. Thereafter will its proofs be presented.

Meelad Sharif is essentially narrating the occasion of the Holy Prophet’sصلی اللہ علیہ وسلم blessed birth, incidents concerning him being in the womb of his respected mother, the miracle of the Noor-e-Muhammadصلی اللہ علیہ وسلم, his genealogy, family heritage and infancy, narrating incidents of when he was in the care of Sayyidah Halima and praising him in either poetry (i.e, Naath Sharif) or prose. Now, whether the above is done in seclusion on in a gathering of people, in poetry or prose, sitting or standing - in short, any permissible manner - it will contribute it to being known as Mcclad Sharif. Holding gatherings of Meelad Sharif, expressing happiness on his birth, applying perfume (itr) or rosewater at the time of his remembrance, distributing sweetmeats and generally expressing happiness in whichever permissible method is Mustahab (preferred), a means of barkat being attained and the reason for Allah’sعزوجل mercy to descend.

Hadrat Esaعلیہ السلام supplicated to Allahعزوجل, “ربناانزل علینا مآئدۃمن السماء تکون لنا عیدا لا ولنا و اخرنا” Surah Maida. Verse 114

We see that Hadrat Esa علیہ السلام made the day in which the Heavenly Table-Spread (Maa'ida) descended to be a day of Eid (something Christians commemorate on Sunday as well). Surely the coming of the Holy Prophetصلی اللہ علیہ وسلم is a greater blessing than this. For this reason, the day of his birth is also the day of Eid.

Yes, to do Haraam in such a pure gathering is a severe offense and sin, e.g. women reciting Naath in such a loud voice that a foreign (ajnabee) man can hear them. It is impermissible for ajnabee men to hear the voice of ajnabee women. While performing namaaz, if a man wants to stop someone from passing before him, he should audibly say, "SubhanAllahعزوجل." However, if a woman wishes to do so, she shouldn't say this but hit the back of her left hand with her right hand instead. This explains that in namaaz, even in a situation of need, a woman should not make her voice audible. Similarly, reciting Naath Sharif with music and the loud voice of women in Meelad gatherings is a big sin. Music itself is Haraam as it is utterly vain.

Using it with Naath recitation, which is an act of worship {ibaadat), is an even greater sin. If any gathering of Meelad has these incorrect practices, they should be done away with. However, the Meelad Sharif itself shouldn't be abandoned. If a woman recites the Holy Quran in a loud voice or if recitation is made with music, these vices should be stopped, not the recitation (because reading the Quran Sharif is an act of worship).

Meelad Sharif is proven from the Quran, Ahadith, and opinions and practices of the Ularna, Angels and Prophets. The Holy Quran states,

1. " و اذکر نعمۃ اللہ علیکم"-Surah Maida, Verse?

The coming of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم is the greatest blessing of Allahعزوجل. Meelad Sharif remembers this. Therefore, holding gatherings of Meelad is acting upon this ayat.

2. "Publicize well the favours of your Lord."8.2 - Surah Duhaa, Verse 11

Indeed, the Holy Prophet’sصلی اللہ علیہ وسلم coming to this world is the greatest of all Divine favours. Allahعزوجلhas reminded us of this. Thus, to publicize it is practicing upon the instruction of this verse. Today, people commemorate the birthdays of their children every year. Marches (juloos) are held annually by leaders and kings to demonstrate happiness on the day when governance was obtained. So, how can display joy on the day in which the greatest blessing of Allahعزوجل was received be prohibited? The Quran itself speaks of the Prophet's صلی اللہ علیہ وسلم Meelad in various places. Allahعزوجل states, "O Muslims! The Prophet صلی اللہ علیہ وسلم of Greatness came to you (speaking of the Holy Prophet’sصلی اللہ علیہ وسلم birth)." The ayat continues, 'Min anfusikum' -explaining his genealogy (i.e. that he is from amongst you or from the most celebrated group amongst you). From 'Hareesun alaikum' until the end of the ayat, the Holy Prophetsصلی اللہ علیہ وسلم Naath is recited. Today, Meelad gatherings are comprised of these three things.

3. "Allahعزوجل has done a mor favour upon Muslims by sending His Beloved Messengerصلی اللہ علیہ وسلم to them." 8.3 - Surah Aale-Imran, Verse 164

"It is He (Allahعزوجل) who has sent His Messenger صلی اللہ علیہ وسلم with salvation and the Deen of Truth (lslam)." 8.4 - Surah Tauba, Verse 33

In short, there are various ayats which speak of Rasoolullah’sصلی اللہ علیہ وسلم blessed birth. We see from these that remembering the Meelad is the practice of Allahعزوجل, Now, if an Imam reads these ayats of Meelad in namaaz, our Beloved Nabi's صلی اللہ علیہ وسلم Meelad Sharif is made! Pay attention to this - the Imam and those standing behind him make up a congregation, and at that moment the pure birth (wilaadat) is remembered.

Even the Kalima Tayyiba contains Meelad Sharif, as it says, "Muhammadصلی اللہ علیہ وسلم" is the Rasool of Allahعزوجل " Rasool means the one who is sent, and 'coming' is necessary in being sent. Thus, the Holy Prophetصلی اللہ علیہ وسلم's" coming has been spoken of and the actual Meelad Sharif is made by it.

... expressing joy on the blessings of Allahعزوجل is a Divine instruction.

The Holy Quran has spoken of the Meelad of other Prophets as well. In Surah Maryam, it records the entire incident of Sayyidah Maryam’s رضی اللہ تعالٰی عنہا pregnancy with Hadrat Esaعلیہ السلام his birth, what she said while giving birth, how she was consoled by the angels, what she ate at the time and how Hadrat Esa علیہ السلام communicated to his nation. In short, the process and what occurred afterwards was spoken of. This is what reciters of Meelad Sharif also do. They mention the -miracles Sayyidah Amina رضی اللہ تعالٰی عنہا experienced at the time of our Beloved Prophet's صلی اللہ علیہ وسلم birth, i.e. the coming of the Hoors from Iannat, the Kaaba prostrating towards her home, etc. As a result, the Sunnah of the Holy Quran may be found in these actions.

The Quran Sharif also chronicles the birth, infancy, nurturing, etc. of Hadrat Musa علیہ السلام. Whatever it mentions about the other prophets are the very things remembered in gatherings of Meelad Sharif.

Madaarijun-Nubuwwah and other books state that all prophets informed their respective peoples and tribes of the Holy Prophet’sصلی اللہ علیہ وسلم advent to this world. Even the Holy Quran records the informing of Hadrat Esaعلیہ السلام, "I give glad tidings of a prophet صلی اللہ علیہ وسلم named Ahmad to come after me.,”' - Surah SajJ. Verse 6

Subhanallah! The names of children are kept by their parents on the seventh day of their births, but 570 year. Before the birth of our Beloved Rasool صلی اللہ علیہ وسلم, Hadrat Esaعلیہ السلام stated that Ahmed will be the name of the coming prophet. From this, we come to know that Allahعزوجل named His Beloved Prophet صلی اللہ علیہ وسلم. When? Only He who has kept the name knows.

This too is Meelad Sharif. The only difference is that, amongst their respective nations, the prophets said, "He will come." We say, "He has come." There is a difference of tenses but the matter is the same. It is proven from this that Meelad is the practice of the prophets.

Allahعزوجل states, "Express much happiness and joy on the mercy and blessings of Allahعزوجل." 8.4b - Surah Yousaf, Verse 58

This means that expressing joy on the blessings of Allahعزوجل is a Divine instruction. Rasoolullahصلی اللہ علیہ وسلمis both the Mercy and Favour of Allahعزوجل. Thus, demonstrating happiness on his birth is acting in accordance to this ayat, as happiness here is absolute (mutlaq). Every permissible happiness is included in it. Therefore, holding Meclad Sharif, decorating the area where it will occur, etc. are all means of reward.

4. "On the night of the Holy Prophet’sصلی اللہ علیہ وسلم birth, angels came and stood at the door of Sayyidah Amina's رضی اللہ تعالٰی عنہا home and commenced recital of Salaat and Salaam. Yes, the natural wretch and disgraced Shaitaan ran in sadness."Mawaahibul-Ladunya, Madaarijun-Nubuwwah, etc. discussing the blessed birth.

This proves that Meelad is also the practice of angels, and to stand at the time of the birth is their doing. Running away is the action of Shaitaan. Now, people have the choice of acting upon the practice of the angels on the remembrance of Meelad Sharif or follow the action of Shaitaan.

5. The Holy Prophetصلی اللہ علیہ وسلم himself remembered his blessed birth and qualities before the congregation of the Sahaaba, while he was standing on the mimbar. This proves that reciting the Meelad is the Sunnah of Rasoolullahصلی اللہ علیہ وسلم himself.

Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ states, "I once presented myself in the service of the Holy Prophetصلی اللہ علیہ وسلم. Probably news had reached him of some people slandering his genealogy. He stood on the mimbar and asked, "Who am I?" Everybody present said, "You are the Messenger of Allahعزوجل! He then said, "I am Muhammadصلی اللہ علیہ وسلم, the son of Abdullah, son of Abdul-Muttalib! Allahعزوجل created the creation and placed me amongst the most excellent of all. He then divided the best (humans) into two groups (Arabs and Non-Arabs) placed me amongst the best (i.e. the Arabs), then made the Arab nation into a few tribes and placed me amongst the best {i.e. the Quraish). Thereafter, He divided the Quraish into a few families and placed me amongst the best (i.e. the Banu Haashim)."Mishkaat, Vol. 2, Baabu FadhaailisSayyidil-Mursaleen, Section 2

The Prophet صلی اللہ علیہ وسلم has also said, "I am the Last Prophet صلی اللہ علیہ وسلم to come (KhaatamunNabiyeen), 1 am the dua of Hadrat Ibrahim علیہ السلام and the glad-tidings of Hadrat Esaعلیہ السلام. I am the scene of my mother who saw it at the time of my birth. It was a Noor she saw emanate from her. The light made the buildings of Syria bright, and she was able to see them." -Ibid

In this congregation, the Holy Prophetصلی اللہ علیہ وسلم explained his genealogy and family heritage, recited Naath Sharif and spoke of events around his blessed birth (wilaadat). This is accurately what happens in gatherings of Meelad Sharif. Hundreds of Ahadith like this can be presented to prove our stance.

6. The Sahaaba used to visit and request each other to recite the Naath Sharif of the Prophet صلی اللہ علیہ وسلم. This proves that Meelad Sharif is the Sunnah of the Sahaaba. Hadrat Ataa ibn Yesaar رضی اللہ تعالٰی عنہ, states, "I went to Abdullah ibn Arnr ibn A’as رضی اللہ تعالٰی عنہand requested him to recite the praise (Naath) of the Holy Prophetصلی اللہ علیہ وسلم found in the Torah (Old Testament). He recited it for me." Mishkaat, Baabu Fadhaailis-Sayyidil-Mursaleen, Section I

Likewise, Hadrat Ka'ab ibn Ahbaar رضی اللہ تعالٰی عنہ reveals that we find the praise (Naath) of the Prophet صلی اللہ علیہ وسلم in the Torah in the following manner, "Muhammadصلی اللہ علیہ وسلم is the Messenger of Allahعزوجل. He is my (Allah’sعزوجل) beloved servant. Neither is he mannered nor a hard man. His birth will occur in Makkah, and Taiba (Madina) will be where he migrates to. His governance will be in Syria. In happiness, sadness, and in every condition, his Ummah will praise Allahعزوجل considerably."Ibid

7. All of the above were regarding favoured servants, but even the disbelievers expressed joy on the Prophet's صلی اللہ علیہ وسلم birth. Due to this, they did attain some sort of benefit. The Ahadith state, "When Abu Lahab died, some of his family members saw him in a dream in a very terrible state. They asked him what he experienced so far, and he replied, "After being separated from you, I did not receive any goodness. Yes, I receive water from this finger because I used it to free my slave, Thuwaiba." 8.5 Bukhari, Vol. 2, Kitaabun-Nikaah, Baabu Wa Ummahaatukum

Abu Lahab was the brother of Hadrat Abdullab رضی اللہ تعالٰی عنہ, On the day Sayyiduna Rasoolullahصلی اللہ علیہ وسلم was born, his slave, Thuwaiba, came to him and said that a son was born in the home of his brother, Hadrat Abdullah رضی اللہ تعالٰی عنہ, he pointed with his finger to her out of happiness and said, "Go, you are free." Abu Lahab was an infamous kaafir whose notoriety was mentioned even in the Holy Quran. However, through the blessings of expressing happiness, Allahعزوجل was graceful to him. Whenever he experiences thirst in Jahannam, he sucks that very forefinger and his thirst is quenched. This occurs in spite of the fact that he was a Kaafir. We are Mu'mins. He was an enemy and we are Allah’s عزوجل slaves. Abu Lahab expressed joy on the birth of his nephew, not on the Messenger of Allahعزوجل We demonstrate happiness on the birth of the Beloved and Prophet of Allahعزوجل. So, when He is our Master and we are His bondsmen, will Allahعزوجل not bless us all?

After recording this very incident of Abu Lahab, Shaikh Abdul-Haqqرضی اللہ تعالٰی عنہwrites, "This incident is a major proof for people who host Mouloods, demonstrate happiness and spend wealth on the night of the Prophet's صلی اللہ علیہ وسلم birth date. If Abu Lahab, who was a Kaafir, attained benefit by expressing joy on Rasoolul1ah's صلی اللہ علیہ وسلم birth and rewarding his slave for feeding milk to him, what will that Muslim who is filled with love and happiness and spends his wealth for this purpose attain? Still, gatherings of Meelad should be free from the Innovations of the general public (i.e. music, etc)." - Madoortjun-Nubuwwah. Vol. 2, Sect. of Rasoolullah’s صلی اللہ علیہ وسلم milk-drinking

8. In every time and place, the Learned (Ulama), Saints, Mashaaikh and general Muslim public would (and still continue to) have Meelad gatherings, deeming Meelad Sharif as Mustahab (preferred). This important assembly is held with much pomp and preparation, even in Makkah and Medina. The practice is found amongst Muslims in all countries all over the world. The Auliya and Ulama have narrated several blessings and benefits of these gatherings.

We have already presented the Hadith that states, "Whatever action or practice is deemed to be good by the Muslims is also recognized as good in the sight of Allahعزوجل." The Holy Quran states, "So that you, O Muslims, be witnesses," The Prophet صلی اللہ علیہ وسلم also states, "You are witnesses of Allahعزوجل on earth."8.8- Hadith Sharif

It is for this reason that functions of Meelad are preferred (Mustahab). Discussing the month of Rabiul-Awwal [during which the Holy Prophetصلی اللہ علیہ وسلم was born], Muhaddith Shaikh Muhammad Taahir “رضی اللہ تعالٰی عنہwrites, “فائۃ شھر امرنا باظھار الحبور فیہ کل عام”- Majmaul-Bihaar, Pg. 550

We can deduce from this that we are instructed to disglay happiness in RabiulAwwal, every year. Under the ayat, "محمد رسول اللہ ",8.10 Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, "Having Meelad Sharif is a respect to the Holy Prophetصلی اللہ علیہ وسلم when it is free from incorrect practices. Imam Suyuti states, "It is preferred (Mustahab) for us to express thanks on the Holy Prophet’sصلی اللہ علیہ وسلم ill birth."8.11 Tafseer Roohul-Bayaan

He further writes, "Allama Ibn Hajar Haithami رضی اللہ تعالٰی عنہ states, "It is unanimously agreed that the Good Innovation (Bidat-e-Hasana) is Mustahab. Hosting Mee1ad Sharif and gathering people for it is, likewise, a Good Innovation." Imam Sakhaawi رضی اللہ تعالٰی عنہ states, "Meelad Sharif was not practiced in the three generations (Khairul-Quroon) but was introduced later on. After that, Muslims everywhere always held Meelad Sharif in every city. They continue to do so, give various charities (khairaat) on this occasion and recite Meelad with great enthusiasm and arrangements. Due to the blessings of this gathering, the people of Moulood are shown immense mercy by Allahعزوجل." Allama Ibn Jauzi رضی اللہ تعالٰی عنہ writes, "The effect of Meelad Sharif is that through its blessings, tranquility and safety descends the entire year and glad-tidings of needs being fulfilled are given. The ruler of Arbit was the first king to introduce it. Ibn Dahya es, wrote a book of Meelad Sharif for him and in turn the king presented him with 1,000 gold coins as a reward.

Haafiz Ibn Hajar and Imam Suyuti رضی اللہ تعالٰی عنہ have proven it to be originally from the Sunnah. They have refuted and rejected those who say that it is a Bad Innovation (Bidat-eSayyia) and consequently prohibit it." 8.12 - Tafseer Roohul-Bayaan

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, “لا زال اھل الاسلام یحتفلون فی کل سنۃ جدیدۃ و یعنتون بقر ائنۃ مولدہ الکرےم و یظھر علیھم من برکاتہ کل فصل عظیم”

Introduction to the book, Mauroodur-Rawaa,

He also records the following verses in the introduction of this book,

لھذا الشھر فی الاسلام فضل، و منقبۃ تفوق علی الشھور

ربیع فی ربیع فی ربیع ، و نور فوق نور فوق نور

- Anwaar-e-Saatia

Three facts emerge from these extracts,

1. Muslims from east to west, north to south have Meelad gatherings deeming them to be good.

2. Major and eminent Ulama, Fuqahaa, Muhadditheen, Mufassireen and Sufiya have accepted Meelad, such as Imam Suyuti, Allama Ibn Hajar Haithami, Imam Sakhaawi, Ibn Jauzi, Hafiz Ibn Hajar, etc. رضی اللہ تعالٰی عنہ"

3. Through the blessings of Meelad Sharif, safety is assured in the home for the entire year and needs and wishes are completed.

9. Even rationally, Meelad gatherings are very beneficial. A few benefits follow,

1. By hearing the excellence of the Holy Prophetصلی اللہ علیہ وسلم, his love is increased in the hearts of Muslims. Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ and other Sufiya state, "To increase one's love of the Prophet , an increase in the amount of Durood Sharif recited is necessary, as well as studying his life-stages." Literate people can read about the progression of his life in deeni books. However, those who do not have a complete education cannot read such books yet get an opportunity to hear of the history and life of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم through Meelad gatherings.

2. Meelad gatherings are an excellent means of calling towards and propagating (dawat and tabligh) Islam to non-Muslims. They can attend these functions and hear of the life and pristine teachings of the Noble Messenger صلی اللہ علیہ وسلم. After seeing the goodness of Islam, they may accept the deen if Allahعزوجل grants them the grace (taufeeq) to do so.

3. Through these assemblies, the opportunity to inform Muslims of religious laws is attained.

4. In Meelad functions, poetry (Nazms) that propagate and inform concerning religious laws are to be read for the benefit of Muslims because poetry has a greater effect on the heart and is easier remembered (in contrast to prose).

5. After hearing about the genealogy (nasab) of the Prophet صلی اللہ علیہ وسلم his children, wives, birth, nurturing and conditions of his life in these Meelad Sharifs, Muslims come to know and remember the above.

Today, Qadianis, Shias, etc. have complete information about their religions. Even the Shia children know the full names of the twelve Imams, as well as the names of the Khulafaae-Raashideen for the mere reason of swearing and slandering the Khalifas and Sahaaba. Children aside, even the adults of the Able Sunnah have no idea of knowledge of the Prophet's صلی اللہ علیہ وسلم life and things connected to him. How many children did he have? How many son-in-laws, etc.? The vital elements of knowledge being related in gatherings of Meelad Sharif are very beneficial.

Do no destroy that which is established. Try to build that which is destroyed.

10. The Peer and Murshid of the opposition, Haaji Imdaadullah Sahib states that hosting and attending gatherings of Meelad Sharif is permissible and a means of blessings (barkat). He رضی اللہ تعالٰی عنہ writes, "The practice of this faqeer (i.e. himself) is that I attend the Moulood Sharif. In fact, believing it to be a means of blessings, I host it annually. I attain immense grace and great relish in qiyaam (standing for Salaami)." - Faisla Haft Mas 'ala, Pg. 8

What a strange state of affairs? The Peer Sahib has Moulood Sharif believing it to be a means of much barkat every year but his "sincere" disciples have the belief that the gathering of Meelad Sharif is an assembly of polytheism (shirk) and infidelity (kufr). What fatwa will now be emplaced on the Peer?

11. In the discussion of Urs (the Death Anniversary of a Saint), we will prove that according to the Jurists, without proof, Meelad even being Makroohe-Tanzeehi cannot be proven. Impermissibility is far-off. For something to be Mustahab (preferred), it is enough that Muslims accept it to be good. Thus, whatever action or deed that is not prohibited by the Shariah yet Muslims complete with a good intention, or if the general Muslim population deems something to be acceptable and good, it is Mustahab. Proof of this has already been given in the discussion of Innovation.

In the end, concerning gatherings (mehfils) of Meelad, it can be said that the Shariah has not prohibited it and, believing it to be a rewarding practice; Muslims have Meelad Sharif with good intent. Therefore, it is preferable (Mustahab). What Qatee'us- Thuboot, Qatee'ud-Dalaalat Hadith or Ayat can be furnished in proof of Meelad being Haraam? Merely labeling it as an Innovation (Bidat) will not suffice.

OBJECTIONS & ANSWERS TO MEELAD SHARIF

OBJECTION 1: Mehfil-e-Meelad is an Innovation (Bidat) because it did not take place in the time of the Holy Prophetصلی اللہ علیہ وسلم, Sabaaba or Taba'een. Due to every Innovation being Haraam, Meelad is therefore also Haraam,

Answer - To call Meelad Sharif an Innovation (Bidat) is sheer ignorance. We have already proven in the previous chapter that Meelad is primarily a Divine practice, the Sunnah of the Prophets, Angels, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم himself, Sahaaba, the pious predecessors and the practice of the general body of Muslims.

How then can it be an Innovation? Even if it was one, it wouldn't necessarily be Haraam. In the discussion of Bidat, we have proven that Innovations can be Makrooh or Haraam but even waajib and Mustahab. In the first chapter, with reference to Roohul-Bayaan, we have said that gatherings of Meelad are a Good Innovation (Bidat-e-Hasana) and Mustahab. How can the remembrance of the Holy Prophetصلی اللہ علیہ وسلم be Haraam?!

OBJECTION 2: There are many Haraam things that occur in these gatherings, such as intermingling between men and women, beardless men reciting Naath Sharif and narrations of incorrect Ahadith. It is as if these assemblies are a collection of Haruam. Thus, the gathering itself is Haraam,

Answer - Firstly, these Haraam things do not occur in every mehfil of Meelad. In fact, the majority of Meelads are free from them. Women sit in pardah separate from men, reciters are observers of the Shariah, the narrations are sound (Sahih) and it has also been noticed that reciters and listeners sit with wudhu. They continuously recite Durood Sharif until tears fall when the Beloved Prophet is remembered.

The Prophet صلی اللہ علیہ وسلم, was asked about fasting on Monday. He explained, "I was born on that day and Revelation (of the Holy Quran) also began on it."

Even if these Haraam things were found in any place, these actions themselves will be Haraam, but how can the actual Meelad Sharif (i.e. remembering the birth of the Holy Prophetصلی اللہ علیہ وسلم) be Haraam? We shall submit, in the discussion of Urs, that a Sunnah or permissible action does not become Haraam due to Haraarn things infiltrating it. If that was the case, religious Madrassahs should be the first to be Haraarn because males with beards live in these Ulooms with young boys. During the process of learning, disapproved results occasionally emerge.

In Darul Ulooms, Tirmidhi, Ibn Majah and other books of Hadith are also constantly read. Not all of their traditions are Sahih. Some are of weak narration (zaeef) while others are at times fabricated (mauzoo). Some religious students and even some Islamic teachers shave their beards. So, due to these facts, should Madrassahs be closed? No! Rather, an attempt should be made to do away with these ills. Tell me, if a person who shaves his beard recited 'the Quran, wilt you prohibit the recitation of the Holy Quran? Definitely not, so if a person who shaves his beard recites Meelad Sharif, why do you prohibit that?

OBJECTION 3: Due to Meelad Sharif, people go to sleep late at night and miss Fajr namaaz due to this. Whatever causes the Fardh to be lost is Haraam. Thus, Meelad is Haraam.

Answer - Firstly, Meelad Sharifs do not always take place at night. They occur regularly during the day. Whenever they do take place at night, they are not run until very late. By 9 or 10 o'clock, the functions conclude (people generally stay awake until this time anyway), Even if they did take longer, those people who strictly observe namaaz with jamaat unquestionably wake up for Fajr salaah. This has been experienced many times. Thus, this objection is merely under pretense to stop the remembrance of the Prophet صلی اللہ علیہ وسلم. Even if Meelad Sharif runs for a long time and someone doesn't wake up at the time of namaaz because of this, why will Meelad Sharif become Haraam? Annual Jalsas of Madrassahs and other religious and cultural functions conclude late at night. In some places, Nikah functions last until almost dawn. After these gatherings, we have to still stay awake to travel back to our homes. Tell us, will these Jalsas, Nikahs and traveling afterwards be Halaal or Haraam? When all of these things are Halaal, why do gatherings of Meelad become Haraarn? Please explain the reason for this difference,

OBJECTION 4: Allama Sbaami رضی اللہ تعالٰی عنہ has said that Meelad Sharif is the worst of things. Raddul-Muhtaar, Vol. 2, Kitaabus-Satnn, Discussion of Nazar-e-Amwaat

Similarly, Tafseeraat-e-Ahmadla has labeled Meelad as Haraam and has deemed the person who accepts it to be Halaal as a Kaafir. This proves that gatherings of Meelad are strictly unacceptable.

Answer - Allama Shaami رضی اللہ تعالٰی عنہ has not termed Meelad Sharif as Haraam. Rather, he has prohibited the gathering wherein music and absurdities are present which people refer to as "Meelad", as well as deeming it to be a work of reward. In this very discussion, he writes, "Even worse than this is taking a vow (nazar) to read a Moulood from the minarets, in spite of the Moulood having music and absurdity, with its thawaab being presented to the Holy Prophetصلی اللہ علیہ وسلم as a gift”.8.15 - Raddul-Muhtaar

Likewise, Tafseeraat-e-Ahmadia has prohibited those gatherings in which music and nonsensical acts occur (even the consumption of alcohol) which people label as "Sunnah" and a work of reward. Tafseeraat-e-Ahmadia has even elucidated these irregular actions. Refer to it under the following ayat, “ومن الناس من یشتری لھو الحدیث" - Surah Luqmaan, Verse 6

We have already said that Meelad gatherings should be free from absurdity and definitely do not accept or allow such gatherings to be soiled with Haraam and nonsensical acts. In the times of these Scholars, Meelad gatherings were probably affected with such vile acts which were what lead to them to prohibit these things. If you completely accept Meelad Sharif as impermissible and infidelity (kufr), what decision will be taken on your Peer and Murshid, Haaji Imdaadullah Muhaajir Makki Sahib رضی اللہ تعالٰی عنہ?

OBJECTION 5: Recital of Naath is Haraam because this is also a form of music, which has been censored by the Abaditb. Likewise, distributing sweetmeats is Haraam as tbis is wastage.

Answer - Reciting and saying Naath Sharif is an excellent form of ibaadat. The entire Quran is the praise (Naath) of Rasoolullahصلی اللہ علیہ وسلم . Refer to my book Shaane Habibur-Rahman for insight into this. The previous Prophets recited the Naath of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم. The Sahaaba and all Muslims accept Naath Sharif as Mustahab. The Prophet himself heard his Naath Sharif and made dua to its reciter. Hadrat Hasan رضی اللہ تعالٰی عنہ used to pen verses of Naath and poetry, censoring the Kuffaar through it, and used to come before the Holy Prophetصلی اللہ علیہ وسلم who would then offer the mimbar to him. He once stood on it and proceeded to recite the Naath Sharif, after which the Prophet صلی اللہ علیہ وسلم made the following dua for him, "O Allahعزوجل! Help Hasan رضی اللہ تعالٰی عنہ, through Roohul_Quds."8.17- Mishkaat, Vol. 2, Baabus-Sher

This proves that reciting or speaking the Naath Sharif is such an excellent ibaadat that even a mimbar was presented for Hadrat Hasan رضی اللہ تعالٰی عنہ because of it (and that too, in the gathering of the Noble Messenger صلی اللہ علیہ وسلم)! Abu Talib also wrote Naath. Kharputi, the Sharah of Qaseeda Burda, states that the author of Qaseeda Burda was once struck with paralysis and no treatment proved to be beneficial. Eventually, he penned his famous Qaseeda and recited it in a dream before the Prophet صلی اللہ علیہ وسلم, through which he attained the cure from his

sickness and received a shawl (Burda) as a reward.

Blessings of the world and Hereafter are attained through Naath Sharif. Maulana Jaami, Imam Abu Hanifa, Hadrat Ghauthul-Azam رضی اللہ تعالٰی عنہ and, in short, all the Saints and Ularna have written Naath Sharif which are all noted and famous amongst us Muslims. The Ahadith and Islamic Jurisprudence (Fiqh) have censored music not Naath Sharif. Verily, the reciting of those verses and songs that speak of unbecoming behaviour, or those melodies that praise alcohol and the features of women, are impermissible. For a detailed explanation of this, refer to Mirqaat, the Sharah of Mishkaat, Baabu Maa Yuqaalu Ba'dat-Takbeer, KitaabusSalaah and within Baabush-Sher.

The Jurists state that it is Fardh-e-Kifaaya to learn eloquent and rhetoric verses of poetry even if their content is bad because knowledge is benefited through understanding their words. Diwaane-Mutanabi, etc is included in the syllabus of Islamic Madrassahs while its content is repulsive. So, how can learning, memorizing and reciting verses of Naath Sharif, whose content and wordings are of quality, substance and purity, be impermissible in any manner? Allama Shaami رضی اللہ تعالٰی عنہ writes, "Knowing, understanding and narrating the verses of poetry by poets during the Period of Ignorance is Fardh-e-Kifaaya according to the Jurists of Islam because rules of the Arabic language are established through them. Although it is possible that their writings have mistakes in meaning, there is no linguistic or grammatical error in them." 8.18 - Raddul-Muhtaar, Discussion Sher.

The complete examination of music and singing will be presented in the section of Urs wherein Qawwali is present, Insha-Allah.

Distributing sweetmeats is a good action. Feeding food and distributing sweet edibles on occasions of happiness is proven from the Ahadith. Inviting people to eat for an Aqeeqah, Waleemah, etc. is Sunnah - but why? Simple! These are occasions of happiness. At the specific time of Nikah, distributing dates is Sunnat as an expression of joy. Muslims experience bliss through the remembrance of the Holy Prophetصلی اللہ علیہ وسلم. Hence, we issue invitations for meals, give out charity and distribute sweetmeats. Likewise, it is the custom of deeni teachers to distribute sweetmeats on the commencement and ending of a deeni kitaab. It is also my personal experience that, close to the Madrassah where I was studying for a short while near Aligarh, there was a Deobandi Darul Uloom whose teachers distributed sweetmeats on beginning and concluding a deeni book. Thus, we com: to know that to distribute sweetmeats before and after completing any Islamic work is the practice of the Pious Predecessors (SalafSaaliheen).

Meelad Sharif is also an integral, religious work. Feeding relatives, Meelad reciters and attendees of this gathering before, end to distribute sweetmeats to them afterwards, all fall under this distinction. The practice of distribution is originally established from the Quran and Hadith. The Holy Quran states, "O Believers! If you wish to something quietly to the Prophet صلی اللہ علیہ وسلم, give out some charity before you do. This is better and purer for you." This ayat makes it known that in the initial stages of Islam, it was necessary on the wealthy to give out some charity before having consultation with the Noble Messenger صلی اللہ علیہ وسلم. Thus, Hadrat Ali رضی اللہ تعالٰی عنہ gave a dinaar in charity and learnt ten Islamic laws from the Prophet. The obligation of this ayat was later nullified. - Tafseer Khaazaainul-Irfaan, Khaazin, Madaarik

However, original desire to practice this and it being appreciated stilt remains, confirming that taking some sweet edibles to the tombs (Mazaars) of the Saints or to the Murshids and Pious is Mustahab. Likewise, giving out some charity before beginning any book of Hadith, Quran or any deeni book is good. To give out some charity before reciting Meelad Sharif is also a rewarding act, as the subject matter of Meelad gatherings is the Holy Prophetصلی اللہ علیہ وسلم. Shah Abdul-Azeez Muhaddith Dehlwi records the following Hadith, "In the book Shabul-Irnaan, Imam Baihaqi ضی اللہ تعالٰی عنہ narrates on the authority of Hadrat Ibn Umar رضی اللہ تعالٰی عنہ, "Hadrat Umar رضی اللہ تعالٰی عنہ learnt Surah Baqarah, with all of its secrets and clandestine knowledge, for 12 years. When he completed his study, he slaughtered a camel, prepared various dishes and fed the Sahaaba." - Tafseer Fat'hul-Azeez, Pg. 86

This proves the distribution of food and sweetmeats after completing an important deeni work. Meelad Sharif is also an important work. The elders state, "When going to visit family and friends, do not go empty-handed. Instead, take something and then go." A Hadith states, "Give gifts to each other. Love will increase through this."

The Jurists state, "When going to the city of the Beloved Prophet صلی اللہ علیہ وسلم (i.e. Madina Sharif), give charity to the poor and needy of this city because they are in the service of Rasoolullahصلی اللہ علیہ وسلم " Also, the first question asked by Allahعزوجل will be, "What deeds have you brought?"

This distribution is not waste (israaf). Someone once said to Hadrat Abdullah ibn Umar رضی اللہ تعالٰی عنہ, ''There is no goodness in waste." He immediately replied, ''To spend in goodness is not waste."

OBJECTION 6: Calling and inviting each other for the gathering of Meelad is Haraam. When it is prohibited to call people for performing nafl salaab in jamaat, why should it be allowed for Meelad? - Baraheen-e-Qaatiya

Answer - People are called for functions, lectures, wedding feasts, examinations, marriages, Aqeeqahs, etc. Tell us, will these gatherings become Haraam or remain Halaal? If you say, "Nikah, lectures, etc are obligations of the deen, so calling peopie for these things is Halaal," then we say to you that the respect of Rasoolullahصلی اللہ علیہ وسلم is from amongst the most important obligations. Thus, to gather people for it is also Halaal. To make a deduction (Qiyaas) from other affairs such as namaaz is sheer ignorance. If a person says, "Namaaz without wudhu is prohibited. So, due to this, reading the Hadith without wudhu should also be prohibited," he's an idiot because this is incorrect assumption.

OBJECTION 7: To remember someone and fix a date for it is polytheism (shirk). Meelad Sharif comprises of both of these things, so it is also shirk.

Answer - To remember a happiness or joyous event is the Sunnah, and to appoint a day and date for this is proven from it (masnoon). Branding it as polytheism (shirk) is the lowest level of ignorance and a sign of not being of the deen. Allahعزوجل - ordered Hadrat Musaعلیہ السلام, "Make the Bani Israel remember the day in which Allahعزوجلdescended His blessings on them.,,8.21- Surah Ibrahim, Verse 5

This refers to the day Firaun drowned; the day Manna and Salwa descended, etc. - Khazaainul-Irfaan

We know from this that we've been ordered to remember those days in which Allahعزوجل blessed His servants with blessings. The Ahadith state, "The Noble Messenger was asked about fasting on Monday. He explained, "I was born on that day and Revelation (of the Holy Quran) began on it as well." 8.22 - Mishkaat, Kitaabus-Saum, Saumut- Tatawu, Section 1

This establishes that fasting on Monday is Sunnah because this is the day the Holy Prophetصلی اللہ علیہ وسلم" was born. Three facts emerge from this,

1. It is Sunnah to hold remembrance.

2. To fix a day and date for remembrance is Sunnah.

3. To make ibaadat on the happiness of the Holy Prophet’s صلی اللہ علیہ وسلم birth is Sunnat, irrespective of whether it is physical (i.e. fasting, nafl salaah, etc) or financial (giving out charity, distributing sweetmeats, etc.)

When the Holy Prophetصلی اللہ علیہ وسلم came to Madina, he found the Jews there keeping fast on the Day of Ashura (10^th of Muharram). He questioned them about this and was told, "It was on this day that Allahعزوجل saved and protected Hadrat Musa علیہ السلام from Firaun. In thanks of this, we fast." The Holy Prophetصلی اللہ علیہ وسلمreplied, "We are closer to Musa علیہ السلام than you are." He then kept fast himself and ordered this fast of Ashura to be kept.-Mishkaat, Kitaabus-Saum, Saumut-Tatawu, Section 3

Incidentally, this fast was Fardh in the beginning of Islam. Its obligation is now annulled (mansookh) but it being preferred (Mustahab) still remains. Regarding this very fast of Ashura, it was said, "O Prophet of Allahعزوجل, there is likeness towards the Jews in it." He replied, "If we are alive next year, we shall keep two fasts." - Ibid

In other words, the Holy Prophetصلی اللہ علیہ وسلم did not forsake it. In fact, he increased it to be saved from similitude to the Jews. In my book Shaan-e-Habibur-Rahman, I have explained, with reference, why the units of namaaz are different. Fajr has two, Zohr has four, etc. We have proven in it that these Salaahs are the remembrance of the past Prophets. When Hadrat Adam علیہ السلام descended to the world and experienced nightfall, he became apprehensive and performed two Rakaats of Nan Salaah at dawn, which became the Fajr salaah. When Hadrat Ismailعلیہ السلام was saved from the sacrifice, Hadrat Ibrahim علیہ السلام offered four rakaats in thanks, which became Zohr salaah, etc. This proves that even the rakaats of namaaz are the remembrance of the other Prophets. From beginning until end, Hajj is the remembrance of Sayyidah Haajra, Hadrat Ibraheern علیہ السلام and Hadrat Ismail علیہ السلام, Nowadays there is no need there to search for water nor is Shaitaan preventing Qurbaani occurring, but all acts of the Hajj, such as running between Safaa and Marwa, pelting the devil at Mina, etc. are still emplaced. They serve as remembrance. For a detailed explanation of this, consult Shaan-e-HabiburRahman.

The month of Ramadaan, especially Lailatul-Qadr (27^th night), is the most excellent because the Holy Quran was revealed in them. Allahعزوجل states, “شھر رمضان الذی انزل فیہ القرآن" 8.23 and “انا انزلنہ فی لیلۃ القدر” 8.24.

When the Quran being revealed is the reason for Ramadaan and Lailatul-Qadr becoming distinguished, then through the birth of the Holy Quran Personified, Sayyiduna Rasoolul1ahصلی اللہ علیہ وسلم, why cannot Rabbiul-Awwal and its 12^th date be superior until the Day of Qiyaaruat? The day of Hadrat Ismail's علیہ السلام sacrifice became known as a day of Eid (showing that the day on which Allah’sعزوجل mercy descended on His favoured servant becomes a day of mercy until Qiyaamat).

Friday (Jumaa) is eminent because it was on this day that previous Prophets attained Divine favours (e.g. the creation of Hadrat Adam علیہ السلام, sajda was made for him on this day, he came to the world on this day, the ark of Hadrat Nuh علیہ السلام reached land, Hadrat Yunus علیہ السلام came out of the belly of the fish, Hadrat Yaqoobعلیہ السلام was reunited with his sons, Hadrat Musa علیہ السلام attained safety from Firaun, Qiyaamat will take place on this day, etc) All of these events have or will occur on the day of Friday, proving that it is the Leader of Days (Sayyidul-Ayyam).

Conversely, we should also be aware of those days, dates and areas wherein Divine anger was meted out to the nations. Tuesday is the day of blood because it was the day wherein Habeel was killed and Sayyidah Hawa علیہ السلام first experienced haiz. These events Occurred only once but because of them, the day became either reveredor abhorred.

If fixing or appointing something impels polytheism (shirk), then Darul Uloom Deoband will be the biggest Mushrik, because Deobandis themselves fix and appoint dates for exams, times for classes, rest, food, holidays, jamaat, etc. and salaries for their teachers, not to mention dates for any Nikah, Waleemah or Aqeeqah, etc. Do not bum down your home while attempting to make Meelad shirk.

These dates are fixed merely for convenience and habit. No one believes that Meelad is not possible on other dates besides the appointed ones. This is why Meelad Sharif, Fatiha, Urs, etc. occur throughout the year the world over, except of Course in DaruI-Uloom Deoband.

It should be noted that appointing or fixing a day or place is sometimes prohibited for a few reasons,

1. If the day or place has an association towards an idol or the Kuffaar (e.g. Holi, Diwali, Christmas, i.e. days of non-Muslim celebrations and "eminence"), to cook food or give out charity at temples in the respect of it (is prohibited). Once, a person vowed to slaughter a camel at a place called Bawaana. The Holy Prophetصلی اللہ علیہ وسلم asked him if there was any concentration or festival of the Kuffaar or idols there. When he said, "No," the Prophet صلی اللہ علیہ وسلم replied, "Go and complete your vow." -Mishkaat, Baabun-Nazar

2. If there is a similitude to the Kuffaar in the appointing of the dates.

3. If these fixed dates are believed to be compulsory (Waajib). This is why keeping fast on only the day of Jurnaa has been prohibited because there is likeness towards the Jews in this action. - Mishkaat, Baabu-Saumin-Nafl.

Prohibition for this could have also been made to either stop people from believing this fast to be Waajib or because Jumaa is the day of Eid and should not be made a day of fasting.

These objections establish that the dissenters have no proof of impermissibility. They merely rule it to be Haraam out of their unholy and baseless deductions. They should take heed however, because,

مٹ گئے مٹتے ہیں مٹ جائیں گے اعداء تیرے

نہ مٹا ہے نہ مٹے گا کبھی چرچا تیرا

Ya Rasoolallahصلی اللہ علیہ وسلم! Your enemies have been, are being and always will be exterminated, but never has your remembrance been erased nor will it ever be eradicated.

Alahazrat Imam Ahmad Raza Khan Barailwi رضی اللہ تعالٰی عنہ .

THE STANDING (SALAAMI)

2012-05-25T07:34:00.000-07:00

THE STANDING (SALAAMI)

INTRODUCTION

There are two types ofibaadats in namaaz - Qawli and Fi'Ii.

Qawli (by word) - This is the recitation of the Holy Quran, the Tasbeeh of Ruku and Sajda and reading At- Tahiyaat.

Fi'li (by action) - These are four: Qiyaam, Ruku, Sajda and sitting.

Qiyaam is to stand straight, in the manner that the hands cannot reach the knees. Ruku is to bend to the extent that the hands reach the knees. This is why the namaaz of the person with a straight back is not done behind a person who is very hunched, because the latter doesn't stand efficiently, but remains in Ruku at all times. Lastly, Sajda is having 7 body parts touch the ground (the part beneath both feet, the knees, palms, nose & forehead). [Translator's Note: the nose and forehead are counted as one because they are both from one part of the body, i.e. the face]

Before Islam, it was permissible for the Ummats of other Prophets to stand or sit, go into Ruku or Sajda, or complete any action to demonstrate respect for someone (not with the intention of worship, but purely with the intent of respect and reverence).

Allahعزوجل made the angels peform Sajda-e-Taazimi (the Sajda of Respect) for Hadrat Adam علیہ السلام, and Hadrat Yaqoob علیہ السلام and his sons made Sajdae-Taazimi for Hadrat Yusuf علیہ السلام. - Holy Quran

However, Islam has ruled Sajda-e- Taazimi and Ruku-e- Taazimi to be Haraam but has left Qiyaam-e- Tanzimi (standing in respect) and sitting in respect to be permissible.

This establishes that a rule of the Quran can be made inapplicable (mansookh) by the Hadith, because the former confirms the Sajda of Respect while the latter abolishes it.

It should also be remembered that bending or placing the head on the earth before someone will only become Haraam when Ruku and Sajda is intended by these actions.

However, if a person bends down to make the shoes of a Buzurg straight or kiss his hands, this will not be Ruku because even though bending has been performed, there was no intention of Ruku. Yes, to bend until one reaches the position of Ruku and then makes Salaam is Haraam (i.e, to bend for making Salaam in respect, until the position of Ruku, is Haraam). Ifbending in respect was for some other action, then it is permissible (e.g. to straighten sorneone's shoes, etc.) This difference should always be remembered as it is very helpful. Shaarni states, "To bend close to Ruku and gesture in making Salaam is like Sajda {i.e. it is Haraam). Muheet states that to bend before a king is Makrooh-e-Tahrimi.,,9.1- Vol. 5, Kitaabul-Karaahiyah, Baabul-lstibraa

PROOF OF STANDING (SALAAM!)

Qiyaam (i.e. standing), is of 6 types: Qiyaame-Jaaiz (permissible), QiyaameFardh, Qiyaame-Sunnat, Qiyaame-Mustahab (preferred), Qiyaame-Makrooh (disliked) and Qiyaame-Haraam. We shall present the methods and laws to recognize every one of them. This will suffice towards concluding what place standing holds in Meelad and what the ruling regarding it is.

1. To stand for worldly needs is permissible. There are thousands of examples of this (e.g. to stand and build a house and other worldly activities).

"When you have completed Jumaa salaah, spread yourselves over the earth.,,9.2 Without standing, spreading out is impossible.

2. Standing in the five daily Salaah and Waajib namaaz is Fardh. "Stand before Allahعزوجل in obedience." 9.3 In other words, if a person performs these Salaah sitting though he has the ability to stand, his Salaah will not be done.

3. To stand in optional (Nan) Salaah is Mustahab and to sit and perform Nail Salaah is allowed (though completing Nan Salaah standing has more thawaab).

4. It is Sunnah to stand on a few occasions, such as out of respect far a deeni glorified object. This is why it is proven from the Sunnah to stand and drink the water of Zam-Zarn and the water remaining after wudhu. If Allahعزوجلgrants us the honour, when presenting ourselves before the Rauza of Rasoolullah صلی اللہ علیہ وسلم, it is Sunnah for us to stand and fold our hands just as how we do in narnaaz. Alamghiri states, "Stand before the blessed Rauza Sharif just as how standing in namaaz is done. The beautiful appearance of the Holy Prophetصلی اللہ علیہ وسلم should be envisaged in the mind of him resting in his blessed grave and knowing and hearing the person standing before the Rauza,',9.4 - Vol. 1. Kitaabul-Hajj, Adaabu Ziyaarati-QabrinNabi.

Likewise, when making Fatiha at the graves of the Mu'mins, it is Sunnah to put the back towards the Qibla and stand facing the grave. Alamghiri states, "You should remove your shoes, put your back towards the Qibla and stand facing the grave." 9.3 - Kitaabul-Karaahiyah, Baabu Ziyaaratil-Quboor

The Rauza Sharif, water of Zam-Zarn and wudhu, as well as the grave of a Mu'min are all sacred things. Their respect has been emplaced with standing (qiyaam).

Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ states, "Whenever the Prophetصلی اللہ علیہ وسلم, woke up from a gathering, we used to stand up until we saw him enter the home of any of his spouses."

Secondly, whenever a deeni leader or person approaches, to stand for his respect is Sunnah. Standing when a deeni leader stands is Sunnah and sitting while he is standing is contrary to politeness. When Hadrat Sa'ad ibn Mu'aaz رضی اللہ تعالٰی عنہ came into Musjidun Nabawee, the Holy Prophetصلی اللہ علیہ وسلم ordered the Ansaar, "Stand up for your leader." 9.6 - Mishkaat, Vol. 1, Kitaabul-Jihoad, Baabu Hukmil-Usraa and Baabul-Qiyaam

This standing was in respect (Tazimi), the Ansaar were not made to stand out of any helplessness. Also, only a couple of people are sufficient to help him alight from the horse. Why were all submitted to stand? We shall have to accept that this standing was done in reverence. Hadrat Sa'ad رضی اللہ تعالٰی عنہ was the chief of the Ansaar and they were used to showing respect to him.

For those people who have been deceived by the 'ilaa' in the Hadith and say that this standing was because of some sickness, what do they take the following ayat to mean, " اذا قمتم الی الصلاۃ " 9.7 Is namaaz also sick that we have to stand up to help it? Under this very Hadith, Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, "At this juncture, the wisdom behind the display of reverence to Sa'ad رضی اللہ تعالٰی عنہ was because he was called to decide on the Bani Quraiza. Demonstrating his distinction and glory in this manner was appropriate and good." - Ashiatul-Lam'aat

Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ states, "Whenever the Prophetصلی اللہ علیہ وسلم woke up from a gathering, we used to stand up until we saw him enter the home of any of his spouses." 9.9 _ Mishkaat, Baabul-Qiyaam

Under the Hadith 'Qoomu ilaa-Sayyidikum', Ashiatul-Lam 'aat states, "Based on this Hadith, the majority of scholars have unanimously agreed on the permissibility of respecting the virtuous Ulama. Imam Nawawi رضی اللہ تعالٰی عنہstates, "To stand at the time of Buzurgs approaching is Mustahab (preferred). Many Ahadith have been narrated in proof of this and there is none that explicitly prohibits it." It has been recorded from the book 'Qeenya' that it is not Makrooh for a sitting person to stand up in respect of someone who approaches." - Kitaabul-Adab, Baabul-Qiyaam

Alamghiri states, "To demonstrate the esteem of someone besides Allahعزوجل by standing up and shaking hands (Musaafaha) with inclination is perrnissible.9.11-Kitaabul-Karaahiyat, BaabuMulaaqaatil-Mulook

'Inclination' here refers to bending less than the position of Ruku. Bending until the position of Ruku is forbidden, as stated in this discussion's introduction. Allama Haskafi رضی اللہ تعالٰی عنہ writes, "It is permissible - in fact, preferable - to stand in respect for an approaching verson, e.g. a person reciting the Quran is allowed to stand before an Aalim." 9. 2 - Durre-Mukhtaar, Vol. 5, Kitaabul-Karaahiyat, Baabul-Istibraa

It is known from this that even in the condition of reciting the Holy Quran whilst an Aalim approaches, it is Mustahab to stand up for him. Allama Shaami writes under this, "It is not Makrooh for a person reciting the Holy Quran to stand up in the respect of a person who is coming towards him, provided he who is coming is worthy of being shown respect." 9.13 - Raddul-Muhtaar

Shaami states that while a person is sitting in the first row (saff) of the Musjid, waiting for Salaah to commence while an Aalim approaches, it is Mustahab to make place for him and even leave his sitting place for the Aalim. In fact, doing this is more excellent for him than performing Salaah in the first row." - Vol. 1, Baabul-Imaamat

This respect was for the Learned (Ulama) of the Ummah. However, while even leading namaaz, when Hadrat Abu Bakr رضی اللہ تعالٰی عنہ saw the Holy Prophetصلی اللہ علیہ وسلم approaching, he made himself a follower (muqtadi) and the Holy Prophetصلی اللہ علیہ وسلم thus became the Imam, all during the middle of the Salaah! -Mishkaat, Baabu Mardil-Nabi صلی اللہ علیہ وسلم.

These actions establish that respect for the Buzurgs of Islam should be made even in the condition of worship (ibaadat). A Hadith states, "Talha ibn Ubaidullah رضی اللہ تعالٰی عنہ stood up and ran towards me. He made Musaafaha and congratulated me." 9.14 - Muslim, Vol. 2, Hadith Taabati ibn Maalik, Kitoabut Taube

Imam Nawawi رضی اللہ تعالٰی عنہ writes in the commentary of this Hadith, 'This proves that to make Mustafaha to a person who approaches, to stand up in respect for him and to run to meet him is Mustahab” 9.15-Sharah Nawawi

Thirdly, it is Sunnah to stand up in happiness and kiss the hands and legs of a beloved person whenever he arrives. Once, Hadrat Zaid ibn Haaritha رضی اللہ تعالٰی عنہ stood at the home of the Holy Prophetصلی اللہ علیہ وسلم and knocked on the door. Rasoolullah stood towards him without his covering on his upper body. Hadrat Zaid ibn Haaritha رضی اللہ تعالٰی عنہ then embraced and kissed him. 9.16 - Mishkaat, Kitaabul-Adab, BaabulMusaafaha

When Sayyidah Fathima Zahra used to present herself in the Prophet’sصلی اللہ علیہ وسلم court, "He used to stand up for her hold her by her hand, kiss her and make her sit in his sitting place. Likewise, when the Messenger صلی اللہ علیہ وسلم used to visit her, she would do the same to him." 9.17 -Ibid

Mirqaat states. “و فیہ ایمائ الی ندب القیام لتعظیم الفضلاء و الکبرا" - Baabul-Mashi bilJanaazah, Section 2

This proves that Standing in Respect is allowed for the People of Eminence (Fudhala).

Fourthly, whenever the remembrance of a beloved or any good news is heard, to stand up at that time is preferred (Mustahab) and the Sunnah of the Sahaaba and Salaf.

Hadrat Uthman رضی اللہ تعالٰی عنہ states that once, upon giving Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ some good news, “... He stood up and said, "May my parents be sacrificed on you! The person truly worthy of this is you." 9.19 - Mishkaat, Kitaabul-Imaan, Section 3

Under the commentary of the ayat, " محمد رسول اللہ" Tafseer Roohul-Bayaan stales that a gathering of Ulama was present with Imam Taqi'uddin Subki رضی اللہ تعالٰی عنہ .When a Naath reciter read two verses of Naath Sharif. "Immediately, Imam Subki رضی اللہ تعالٰی عنہ and all those present in the gathering stood up. A great delight was attained through this gathering." 9.21

Fifthly, if a Kaafir is the leader and chief of his people and there is hope that he will embrace Islam, to stand in his respect when he approaches is Sunnah. Thus, when Hadrat Umar رضی اللہ تعالٰی عنہ presented him in the Holy Prophet’s صلی اللہ علیہ وسلم court to accept Islam, the Prophetصلی اللہ علیہ وسلم stood up and embraced him. - Books of History

Alamghiri states, "If a Zimmi Kaafir comes to a Muslim and the latter stands up for him in the hope that he will accept Islam, it is permissible." 9.22 - Kitaabul-Karaahiyat, Baabu Ahliz-Zimma

5. Standing at certain times is also Makrooh. Firstly, standing at the time of drinking water besides Zam-Zam and leftover water from wudhu (without an excuse) is Makrooh. Secondly, it is Makrooh to stand in the respect of a materialistic person (dunyadaar) in greed of materialism without an eligible excuse. Thirdly, standing in the respect of a kaafir solely for the reason of his wealth is Makrooh. Alamghiri states, "If standing for him (a Kaafir) takes place not for the aforementioned cases but rather for the greed of his wealth, it is Makrooh." 9.23 - Kitaabul-Karaahiyat, Baabuv Ahliz-Zimma

Fourthly, to stand in respect for a person who wants people to respect him is prohibited. Also, if people stand around a seated, respected man with their hands folded is explicitly disallowed. To like people standing for you is also prohibited.

Reference for this will be given in the next chapter, Insha-Allah.

After this study, we now come to know that standing (qiyaam) at the time of remembering the birth in a Meelad Sharif is the Sunnah of the Sahaaba and proven to be the practice of the Pious Predecessors. The fourth and first type of standing mentioned above attest to this. Thus, the standing ofMeelad is included in the Sunnah for a few reasons,

1. Standing in respect of the Holy Prophet’s صلی اللہ علیہ وسلم birth.

2. What other happiness can there be for a Muslim greater than the remembrance of the Noble Messenger's صلی اللہ علیہ وسلم birth? Standing is proven from the Sunnah upon receiving any good news.

3. Who is more beloved to a Muslim than Sayyiduna Rasoolullah صلی اللہ علیہ وسلم? He is more beloved than life, children, parents and endless wealth. To stand up on his remembrance is the Sunnah of the Pious Predecessors.

4. At the time of his actual birth, angels stood by the house in which it took place. This is why standing on remembering his birth has similitude to the actions of angels.

In the discussion of Meelad Sharif, we have proven from the Hadith that the Messenger صلی اللہ علیہ وسلم once stood on the mimbar and narrated his qualities and genealogy. Thus, the source for this standing is attained.

6. The Shariah has not prohibited it and the general Muslims of every country believe it to be an action of thawaab. Verily, whatever is believed to be good by Muslims is accepted likewise in the sight of Allahعزوجل. We have already proven this in the discussion of Meelad Sharif and Innovation, and have confirmed that an action deemed as Mustahab (preferable) by Muslims is also Mustahab according to the Shariah. Shaami states, “لان التعامل بیترک بہ القیاس لحدیث ما راہ المومنون حسنا فھو عنداللہ حسن”. - Vol. 3, Kitaabul-Waqf, Waqfu-Manqulaat

When Hadrat Sa'ad ibn Mu'aaz رضی اللہ تعالٰی عنہ came into Musjidun-Nabawee, the Holy Prophetصلی اللہ علیہ وسلم ordered the Ansaar, "Stand up for your leader."

In other words, donating (waq!) of cauldrons, J anaazah, etc. should not be allowed according to Deduction (Qiyaas). However, due to the general Muslim public practice, Qiyaas has been left out and doing so has been considered permissible. See, whatever action is deemed good by the general body of Muslims with no explicit proof (Nas) to prohibit it necessitates the abandoning of Qiyaas. Durre-Mukhtaar states, "Fees for bathrooms (Harnaam) are permissible because the Noble Messenger صلی اللہ علیہ وسلم used the bathrooms of the city of Jahfa, and also due to common usage (urf). The Prophetصلی اللہ علیہ وسلم said, "Whatever is deemed good by Muslims is deemed acceptable by Allahعزوجل" 9.25 - Vol. 5, Kitaabul-Ijaaraat, Baabu IjaaratilFaasida

Under this, Shaami states that the narration of the Prophetصلی اللہ علیہ وسلم entering the Hamaam of Jahfa is immensely weak (zaee). Some have even said that it is fabricated (mauzoo). Thus, only one proof remains for the permissibility of using bathrooms: Common Usage (Urf-e-Aam). It is now established that an action completed by Muslims who believe it to be permissible is, in fact, allowed. In this very extract, Shaami further states, “لان الناس فی سائر الامطار یدفعون اجرہ الحمام فدل اجماعھم علی جواز ذلک و ان کان القیاس یاباہ” This is because Muslims in all cities give fees for these bathrooms. So through their consensus, it is established that doing so is permissible even though this is contrary to Deduction (qiyaas).

Fees for bathrooms should not be permissible according to Qiyaas because it is not known how much water will be used, and knowing the amount of usage is necessary in knowing the compensation for it. However, it has become permissible because Muslims generally deem it to be so. Standing in Meelad is also believed to be preferable (Mustahab) by the general body of Muslims. Thus, it too is Mustahab.

7. Allahعزوجل £ states, "O Muslims! Help and respect our Nabi. صلی اللہ علیہ وسلم" 9.26 _ Surah Path, Verse 9

There is no restriction in respect. Rather, the method of respect of any place or time should be used on condition that the Shariah has not made it Haraam, e.g. the Sajda and Ruku of Respect. In our times, royal orders are read-out whilst standing. As a result, the remembrance of the Beloved should also be made standing. The Holy Quran states, “کلوا و اشربوا" 9.27 this ayat permits eating and drinking absolutely, i.e. every Halaal food and drink may be consumed. Thus, Biryaani, Palau, Qorma, Zarda, etc. are all Halaal whether they were in the Best Period (Khairul-Quroon) or not. Likewise, the command of "Respect him" (Tuaqiroohu) is absolute, i.e. every type of permissible reverence can be used, irrespective of whether it is found in the Khairul-Quroon or not.

8. Allahعزوجل states, "Whoever respects the signs of Allahعزوجل has this from the piety of the heart." 9.28 - Surah Hajj, Verse 32

Under the ayat, “وتعاونوا علی البر و التقوی و لا تعاونوا علی الاثم و العدوان ” 9.29 Allama Ismail Haqqi رضی اللہ تعالٰی عنہwrites that anything which attains a religious greatness becomes a sign of Allahعزوجل and thereafter respecting it is necessary, e.g. some months, days, places and times, etc. This is why Saffa and Marwa, the Kaaba, month of Ramadaan and Lailatul-Qadr are all shown respect. - Tafseer Roohul-Bayaan

Remembrance (zikr) of the Prophet’s صلی اللہ علیہ وسلم birth is also from the signs of Allahعزوجل. As a result, standing adequately fulfils the respect that is needed for it.

We have proven this standing (qiyaam) to be Mustahab in 8 proofs. However, the opposition doesn't have even a single proof of prohibition and merely label it Haraam through their personal and incorrect reasoning.

OBJECTIONS & ANSWERS

TO THE STANDING (SALAAM!) OF MEELAD

OBJECTION 1: Due to the standing of Meelad not having been in the Best Period (Khairul-Quroon), it is an Innovation (Bidat) and every Innovation is Haraam. Only those forms of respect that are proven from the Sunnab will be used for the Holy Prophetصلی اللہ علیہ وسلم, not what he have introduced.

In comparison to the Sahaaba, our love Ior the Holy Prophetصلی اللہ علیہ وسلم seems less. When they didn't stand, why should we?

Answer - The response to Innovation has been given many times before (every Innovation is not Haraam). With regards to "only those forms of respect that are proven from the Sunnah will be used for the Holy Prophetصلی اللہ علیہ وسلم ", tell us, does this rule apply only to the respect of the Prophetصلی اللہ علیہ وسلم or it is applicable to the Aalims of Deoband as well? In other words, the Learned, Books, Madrassahs and all other things are to be respected in the methods proven from the Sunnah only. Thus, concerning going to the station to welcome the Aalims of Deoband, placing a garland of flowers around their necks, organizing functions for them, decorating the stage and roads with banners and flags, placing chairs and spreading carpets for them, etc., can all of these forms of respect for them be proven by you (that the Sahaaba snowed respect to the Holy Prophetصلی اللہ علیہ وسلم with such methods)? No, you cannot provide such proofs. So is this respect Haraam or Halaal? It has to be concluded that the rule which you have made is incorrect. Besides Sajda, Ruku and other forbidden acts of respect, any mode of reverence that is popular in any country is permissible, and the emotions and inclination of the heart lead actions to become the worship of Allahعزوجل.

It is stated in the biography of Hadrat Imam Maalik رضی اللہ تعالٰی عنہ that he never rode a horse on the earth of Madina. Whenever he taught Hadith, he would firstly make Ghusal, wear clean clothes, apply itr (perfume) and sit with reverence and awe.

Introduction of Ashiatul-Lam 'aat and Mirqaat

Tell us, did any Sahabi respect the Hadith or Madina Sharif in this manner? No! This is the inclination and emotion of Imam Maalik's رضی اللہ تعالٰی عنہ heart, so it is thawaab indeed. Under the ayat, “ما کان محمد ابا احمد من رجالکم” 9.30 Tafseer Roohul-Bayaan narrates the following incident. Ayaaz had a son named Muhammad who the Sultan used to call by name. One day, the Sultan went into the bathroom and said, "O Son of Ayaaz! Bring water." Ayaaz asked the Sultan why he did not call his son by name as he usually did. He explained, "At that time, I was without Wudhu and didn't want to take his blessed name without it."

Where is this fonn of reverence proven? Did Sultan Mahmood and Imam Maalik have more love for the Holy Prophetصلی اللہ علیہ وسلم than the Sahaaba?

OBJECTION 2: If you are so keen to respect the remembrance or Rasoolullah then stand up for every remembrance. In fact, remain standing from the beginning of a Meelad Sharif. What is sitting at that beginning and then standing?

Answer - This is no objection at all. We shall not prohibit the person who bas the ability and strength to stand through the entire Meelad Sharif from beginning until end.

Whether you stand for the entire time or just part of it, any manner is permissible.

Alahazrat Imam Ahmad Raza رضی اللہ تعالٰی عنہ used to stand and teach books of Hadith. I have been informed by those who have witnessed this that even his students used to stand during these lessons! This action of his is blessed indeed. However, standing only occurs for us at the time of the remembrance of the Messenger's صلی اللہ علیہ وسلم birth because standing from the beginning until the end of a Meelad Sharif is difficult for the public. Also, whilst sitting, some people begin to tire and yawn. SaIaat & Salaam is recited while standing so that sleep may be taken away. This is why rosewater, etc. is distributed at this time (people are refreshed with its scent).

In namaaz, you complete some Zikr standing, some in Ruku, some in Sajda and even while sitting. When reciting, "Ash-hadu al-Laa ilaaha iIIalaah" in AtTahiyaat, we are ordered to gesture with our index (tashahhud) finger. This same Kalima is recited by you thousands of times out of namaaz, so why don't you move your finger?

The Sufiya have stipulated certain gestures in some Wazaaif. For example, when you go before a judge in a case, "Kaaf, Haa, Ain, Saad," should be read whilst closing a finger on each letter (one finger on Kaaf, one on Haa, etc} and when you are before him, 'Haa, Yaa, Ain, Saad," should be read whilst opening a finger on each Jetter. When reciting the Holy Quran, why aren't these gestures made when coming across these verses? Where are these gestures proven from the Sahaaba? Those who recite Hizbul-Behr, etc. make certain gestures at particular instances. Why don't they make these gestures when they come across these words at other times? Imam Bukhari رضی اللہ تعالٰی عنہ narrated some Ahadith with their Chains of Narration (Sanads) but narrated others as attachments (taaleeqs). Why didn't he narrate all of them equally? Thousands of questions like these can be asked. Can prohibition be proven through such objections? Definitely not!

OBJECTION 3: People have deemed the standing of Meelad to be necessary and taunt those who don't complete it. Believing something which is Dot necessary to be obligatory is impermissible. Therefore, standing is disallowed.

Answer - This is only an allegation against the Muslims (that we believe standing to be Waajib). Neither has any Aalim written this nor is this preached in lectures and discourses. Even the general Muslims do not accept standing to be Waajib. Rather, they say that it and the Meelad Sharif are deeds of reward. On what basis do you level this accusation against us? if a person does think of standing to be Waajib, his view is incorrect. The actual practice of standing will not become Haraarn because of this.

Reading Durood Sharif in namaaz is necessary according to Imam Shafee رضی اللہ تعالٰی عنہ but not obligatory according to the Hanafi muzhab. Based on this, according to us (Hanafis), their ruling is not correct. This doesn't necessitate Durood and namaaz being prohibited (lmdaadullah Muhaajir Makki رضی اللہ تعالٰی عنہ has clearly illustrated this in his book, Faisla Haft-Mas'ala).

An objection is often presented, "Muslims continuously hold these gatherings of Meelad and call those who do not have Meelad Wahabies "," This is absolutely true. The Holy Prophetصلی اللہ علیہ وسلم at states in a Hadith, "According to Allahعزوجلthe most beloved of all actions is the one which is performed persistently, even if it is little in amount.,,9.31 - Mishkaat, Baabul-Qasd fil-Amal

To complete every good deed continuously is Mustahab. Muslims wear good clothes every Eid, make Ghusal and apply it every Friday, close Madrassahs for the holidays during every Ramadaan and Friday, hold examinations every year, sleep every night, etc. - so do they believe doing so to be Waajib, or is continuance the sign of obligation (Wujoob)? With regards to calling those who do not stand "wahabies", the reason for this is that in our times, this is the sign of Wahabies in India [and in South Africa as we/l- Translator]. The recognition of Believers has been different in every era and, according to the shifting times, it is necessary to adopt the recognitions of Imaan to save ourselves from the signs of the KufIaar. In the initial stages of Islam, it was said, "He who says "La ilaaha illallaah ... “is a Jannati (one who will enter Jannat)." - Mishkaat, Kitaabul Imoon

This was because, at that time, reciting the Kalima was the recognition of people of lmaan. Then, when Hypocrites emerged amongst those who professed the Kalima, the Holy Quran proclaimed, "(O My Beloved صلی اللہ علیہ وسلم!) Hyproerites (Munaafiqs) approach you and say. "We testify that you are the Messenger of Allahعزوجل.

Allahعزوجل.a also knows that you are His Messenger. but He is a witness that these Hyprocrites are liars." See, what they were saying was the truth. but they were still liars. A Hadith states. "There will emerge a nation who will perform ibaadat very intensely but will leave the deen just as how an arrow leaves the hunter's bow." And in another Hadith, 'The recognition of Khaarijees is that they will have shaved heads." - Both Ahadith from Misbkaat, Kitaabul-Qisaas, Baabu Qatli Ahlir-Rudaa

These three signs are in relation to three eras of time. Hadrat Mulla Ali Qaari رضی اللہ تعالٰی عنہ states that a person asked Imam Abu Hanifa رضی اللہ تعالٰی عنہ "What is the recognition of a Sunni?" He answered. "Having love for the two son- in-laws (Hadrat Uthman رضی اللہ تعالٰی عنہ, and Hadrat Ali رضی اللہ تعالٰی عنہ). expressing the excellence to Hadrat Abu Bakr رضی اللہ تعالٰی عنہ and Hadrat Umar رضی اللہ تعالٰی عنہ (the Shaikhain) over all and wiping (masah) the leather socks." 932_ Sharah Fiqhe-Alcbar

Under the ayat, “و ان ھذا صراطی مستقیما “9.33 Tafseeraate-Ahmadiya states that Hadrat Abdullah ibn Abbas once said, "He who has the following characteristics and habits is a Sunnl, “تفضیل الشخین، توقیر الخنتین، تعظیم القبلتین، الصلوۃ، علی الجنازتین، الصلوۃ خلف الامامین، ترک الخروج علی الامامین، المسح علی الخفین، و القول “یالتقدیرین، و الامساک عن الشھادتین، و اداء الفریضتین”.

.Mirqaat states,) “سئل انس ابن مالک عن علامۃ اھل السنۃ و الجماعۃ فقال ان تحب الشخین ولا تطعن الخنتین تسمع علی الخفین” - Baabul-Masah alal-Khufain

Durre-Mukhtaar states, "Making Wudbu with water from a fountain is better.

This is to spite the Mu'tazilites (a deviant sect)." - Baabul-Miyaah

Allama Shaami writes under this, "Mu'tazilites say that making Wudhu with water from a fountain is impennissibJe, so we will make Wudhu with this type of water to anger them." 9.3' - Raddul-Muhtaar

Making Wudhu with water from fountains, wiping the leather socks, etc. are not from the compulsory acts (Waajibaats) but, due to refuters of these things emerging in those times, they were classified as a sign of Sunnis. Standing (Salaami), Meela, Fatiha, etc. are also not from the eompulsory acts but amongst the signs ofSunnis in our time due to their refuters emerging in this age.

To sit alone in a gathering of Meelad is the sign of a Deobandi, The Hadith states, "He who imitates or resembles a nation is from amongst them." Thus, we should abstain from resembling them. The extract from Shaami also proves that if people stop any permissible or preferable action unnecessarily, it should definitely be completed. Today in India. the Hindus stop the slaughtering of cows. This is not Waajib for Muslims but we still do it in opposition to the Hindus. The same applies to gatherings of Meelad, Fatiha, Standing, etc. Conversely, according to the Islamic Jurists, it must be remembered that keeping theclloti (a long lock of barr) of the Hindus, placing the Quran in impurity, etc. is infidelity (kufr) because these are the traits of the Kuffaar and their religious recognition.

Important note - This objection is raised by the majority of Deobandis. They rule Fatiha, Urs, Meelad, etc. to be Haraam because of this and say, "You (the Ahlc-Sunnah) have invented the recognitions and signs of being a Swmi by yourselves. The Quran and Hadith do not speak of these things." The answer to this will be given and, Insha-Allah, silence lhem.

OBJECTION 3: To stand up in the respect of someone is prohibited. A Hadith states, "When the Sahaaba used to see the Holy Prophetصلی اللہ علیہ وسلم, they would never stand because they knew that this was disliked by bim."936 MishkQQI, Baabul-Qiyaam

Rasoolullah صلی اللہ علیہ وسلم has said, "He who likes people to stand before bim should fmd bis place in Jabannam."- Ibid

"Do Dot stand like bow the non-Arabs (Ajamis) stand."9.8 - Ibid

These Ahadith confirm that if a celebrated person approaches, we should stand up in his respect. Rasoolullah صلی اللہ علیہ وسلم doesn't even come to a Meelad Shrif, so bow can Standing in Respect (Qiyaame- Tazimi) be permissible?

Answer - These Ahadith do not prohibit standing unconditionally. Otherwise, Ibcy will be contrary to those Ahadith and rulings of the Jurists (Fuqahaa) which we have presented in Chapter One. So, we have to conclude that prohibition is towards certain conditions and situations {i.e. wanting people to stand for you, or baving people standing around you with folded hands while you, as a leader, sit in front of them). We have already written that of both these types of standing are impermissible. Annotating on the first Hadith, Ashiatul-Lam'aat states, 'The summary of this is that the practice of performing or not performing the Standing of Respect (Qiyaame-Tazimi) changes in relation to time, condition and personalities. Accordingly, the Sahaaba sometimes stood for the Holy Prophetصلی اللہ علیہ وسلم! Sometimes didn't."

This proves that the Sahaaba used to sometimes stand when Rasoolullah صلی اللہ علیہ وسلم approached them and sometimes did not. Not standing has been mentioned here and proof of standing has already been given. The dislike of the Holy Prophetصلی اللہ علیہ وسلم. towards standing for him was based on humility and humbleness. Here, to remain standing is what is being negated, not standing unconditionally. Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes in the commentary of the second and third Hadith, "Standing itself is not disliked (Makrooh). Rather, wanting people to stand is. If the person does not wish standing for himself, it is not Makrooh to stand up for him. Imam Qaadhi Ayaadh رضی اللہ تعالٰی عنہ has said, "Standing in the manner that the perscs sits while those around him stand is prohibited. Standing in Respect (Qtyaame Tazimi) for worldly people is Makrooh and many warnings have been given about doing so." - Ashiatut-Lam 'aat

Similarly, the marginal notes of Mishkaat state under the Hadith 'Qoomu ila Sayyidikurn' (Stand for your leader), "Imam Nawawi رضی اللہ تعالٰی عنہ writes, "This proves the practice of showing respect to pious elders; meeting and standing for them. The majority of Ulama have used this to substantiate that this standing is not from amongst the prohibited types. It is only prohibited when people stand around a person who is sitting and remain standing while he sits." 9.41 - Kitaabul-JiJuul, Baobu Hukmil-Usraa

These extracts prove that these two Ahadith prohibit specific situations of standing, and the standing performed during the Meelad is not from amongst them. Also, if the Standing of Respect was prohibited, why do people immediately stand-up when Deobandi Ulama approach them, with the latter Dot stopping them? How is this allowed?

Fatiha, 3 days, 10 days and 40 days (Isaal e Sawab)

2012-05-23T06:01:00.000-07:00

FATIHA, 3 DAYS, 10 DAYS & 40 DAYS

INTRODUCTION

To pass on the reward of physical and financial ibaadat to other Muslims is permissible, and the thawaab reaches the person whom it is passed to. This is proven from the Quran, Hadith aod rulings of the Jurists (Fuqahaa). The Holy Quran has ordered Muslims to make dua for each other. Namaaz-e-Janaazah is made by Muslims for another Muslim. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ said to someone. “من یضمن لی منکم ان یصلی فی مسجد العشار رکعتین و یقول ھذہ لا بی ھریرۃ" Mishkaat, Baabul-Fitan. Baabu/-Malaahim, Section 2

Three important points emerge from this,

I. Completing physical ibaadat (namaaz with the intention of passing the reward, i.e. Isaal-e-Thawaab) for someone else is permissible.

2. Passing on the reward (Isaal-e-Thawaab) by mouth (i.e. saying, "O AlIah عزوجل! Give its reward to this certain individual.') is an excellent practice.

1 With the intention of blessings, to perform namaaz in Musjids associated to the pious elders is a means of reward.

With regards to financial ibaadat (e.g. Zakaat) and the collection of both physical and financial ibaadat (e.g. Hajj), if a person says to another, "Give out Zakaat on my behalf," the latter may do so. If a person with wealth does not have the strength to complete the Hajj, he may arrange for another to perform Hajj-eBadal for him. The reward of every act of worship definitely reaches the correct person. This is akin to giving my wealth to another, who then becomes the owner of it,

Yes, the difference between wealth and thawaab is that distributed wealth no longer remains with you and the amount becomes less with every added person it is shared with. However, if you pass on thawaab to a few people, each one of them receives the complete reward (including you). This can be understood through the following example - if someone teaches a few people the Holy Quran and all attain its knowledge, still too will the teacher not lose his knowledge. Refer to Shaami, Vol. I,

Discussion on the Dafn (Burying) of the Deceased. This is why taking a gift from a minor (Naa-Baaligh) child is prohibited yet taking thawaab isn't. Some people say that thawaab doesn't reach anyone because the Holy Quran states, "Only that which a person has done himself is beneficial or harmful to him," 10.1 and "A human receives only that which he himself bas done." 10.2

According to them, these Ahadith establish that the actions of others arc not beneficial to an individual. This is totally incorrect because the ' ل' here is for ownership, meaning the deeds of a human are solely in his ownership and are worthy of being trusted. Hoping that Isaal-e-Thawaab will be made and forsaking one's own deeds is incorrect. Who knows if anyone will make Isaal-e- Thawaab or not? So, trust your own deeds and do not neglect completing them. -Tafsen Khazaainul-Irfaan, etc.

Another common objection is that this order was from the scriptures (saheefas) of Hadrat Ibrahim علیہ السلام and Hadrat Musa علیہ السلام , not Islam (it was merely quoted here), or that this ayat has been made inapplicable (mansookh) by this verse, “ اتبعتھم ذر یتھم بایمان” This is the verdict of Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہwhich is why Muslim infants will enter Jannat through the means of their parents. Without having done any deed, they will attain rank. - Jumal, Khaazin

There are many interpretations like these for this verse. Fatiha, Teeja (Fatiha made on the 3^rd day after a person's death), Daswaa (the l0th day after Chaliswaa (on the 40 day after), etc. are all branches of lsaal-e-Thawaab. Only the following transpires and makes up Fatiha: Recitation of the Holy Quran, which is a physical act of worship (ibaadat), and Charity, which is financial ibaadat. These are collected and their thawaab is passed on.

PROOF OF FATIHA

Under the ayat, “و ھذا کتاب انزلناہ مبارک” 10.4 Tafseer Roohul-Bayaan states, "It is narrated from Hadrat Aaraj رضی اللہ تعالٰی عنہthat 4,000 angels say "Ameen" on the dua made after the completion of the Holy Quran's recitation. They then make dua for the reciter and ask for his forgiveness until either dawn or dusk."10.5

The above quotation appears in Imam Nawawi's رضی اللہ تعالٰی عنہ book, Kitaabul-Azkaar, Kitaabu-T'ilaawatil-Quran. It confirms that dua is accepted at the time of the Quran being completed (khatam). Isaal-e-Thawaab is also a dua. Thus, 1O complete the recitation of the Quran at that time is good. Ashiatul-Lam'aa states, "Charity should be given from the day the deceased pass away until seven days after." - Baabu Ziyaaratil-Quboor

The book further states. "On Thursday nights. the soul of the deceased returns to his home to see whether people give out charity on his behalf or not." -Ibid

This reveals the source of the practice in some areas of continuously giving out charity in the form of rotis from the day of demise until the seventh day after.

Constantly making Fatiha is also sourced from this. The Holy Prophet" gave out charity on behalf of Ameer Harnzaرضی اللہ تعالٰی عنہon the 3^rd, 7^th and 40^th day, as well as on the 6^lh and 12^th month subsequent to his demise. - Anwaare-Saatia, Pg. 145. Marginal notes on the book. Khazaanatur-Riwaayat

This is the source for Fatiha on the 3" day (Teeja), after 6 months (Shashmaahi) and a full year afterwards (Barsi).

At the time of completing the Holy Quran (Khatmul-Quran), Hadrat Anas رضی اللہ تعالٰی عنہ used to gather his family members and make dua. Hakeem ibn Utba states that Mujaahid and his slave, Ibn Ahi Luhaaha, gathered people together and said, "We have called you because we are completing the Holy Quran today and dua is accepted at the time of Khatmul-Quran." It has been authentically narrated from Hadrat Mujaahid رضی اللہ تعالٰی عنہ that the Pious elders used to call gatherings of people at the time of Khatmul-Quran and say, "Mercy descends in this time." - KilaabulAskaor, Baabu Tilaawatil-Quran

Thus, the gatherings of Teeja (3^rd Day) and Chaliswaa (40^th) is the practice of the pious predecessors. Durre-Mukhtaar states. "If a person recites Surah Ikhlaas 11 times and conveys its reward to the deceased, all of the deceased equally receive the thawaab.'10.8-Baobu-Dafn, Qiraat IiI-Mayyit

Under the above extract. Shaami states, "Whatever is possible to be read from the Quran should be recited. Also, Surah Fatiha, the initial ayats of Surah Baqarah, Ayatul-Kursi, the final ayats of Surah Baqarah, Surah Yaseen, Mulk, Takaasur and Ikhlaas, either II, 7 or ) times. Should be recited and then said afterwards, ''O Allahعزوجل! Convey the reward of whatever I have recited to [so-and-so]" 10.9

These extracts explain the complete procedure of the contemporary method of malting Fatiha, which is reciting the Holy Quran from different places and then making dua for the Isaal-e- Thawaab. Lifting the hands in dua is Sunnat, so the hands should he lifted in the dua of Isaal-e-Thawaab as well. In short, the current method of Fatiha is clearly illustrated here. Fataawa Azeezia states. "Reciting the Qui-Sharif, Fatiha and Durood on the food for the niaz of Hadrat Imam Hasan رضی اللہ تعالٰی عنہ and Husain رضی اللہ تعالٰی عنہ is a means of blessings, and consuming it is good and allowed."Pg.75

Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, "If maleeda (a type of food) or milk is prepared and fed for the Fatiha of a pious person with the intention of Isaal-e-Thawaab, it is permissible and there is nothing wrong with it." Fataawa Azeezia, Pg. 41

Even the Teeja of Shah Waliyullah رضی اللہ تعالٰی عنہ (who the opposition accepts as their leader) took place. Shah Abdul-Azeez رضی اللہ تعالٰی عنہ mentions it in the following manner, "On the third day, there was such a major concentration of people that they were beyond count. There were 81 counted Khatams of the Holy Quran but definitely more than this amount. There is no estimation of how many times the Kalima Tayyiba was read." - Malfoozoat-e-Abdul-Azeez, Pg. 80

This proves the observance of Teeja and making the Khatarn of the Holy Kalaam of Allahعزوجل. The founder of Darul-Uloom Deoband, Maulwi Qaasim Nanautwi, رضی اللہ تعالٰی عنہwrites, "The expression on the face of one of Hadrat Junaid's رضی اللہ تعالٰی عنہ. disciple's (mureed) changed. When he asked him regarding what had brought about this change in composure, the disciple explained through Mukaashifa (Unveiling of Sight), "I see my mother in Jahannam." At that time, Hadrat Junaid رضی اللہ تعالٰی عنہ had already recited the Kalima 105,000 times in aspiration of forgiveness found in some narrations concerning the recital of this amount of Kalima Sharif He inunediately conveyed the reward of this amount to this disciple's mother but did not inform him of this. As soon as he passed on the reward, he noticed the disciple's face turn bright. He asked about this and was told, "I see my mother in Jannat." Upon hearing this, Imam Junaid رضی اللہ تعالٰی عنہ said, "I learnt the authenticity of this young man's Unveiling of Sight (Mukaashifa) through the Hadith, and !he authentication of whatever the Hadith said was from it." - Tahzeerun-Naas, Pg. 24

This proves that the forgiveness of the deceased is what is hoped wbeu conveying the reward of 105,000 Kalima Sharif and this is what is read on Teejas (the 3^rd day after one's passing away).

All of these extracts prove the permissibility of the common practices of Fatiha, Teeja, etc. Whether one recites Quranic ayats in Fatiba and thereafter lifts the bands to make dua for Isaal-e-Thawaab or recites the Holy Quran and Kalima Sharif on Teeja and prepares food to make niaz, all practices are establisbcd. What remains is lifting the bands for dua while food is in front of oneself. Then are various methods to this. In some places, food is prepared and fed to the poor first with Isaal-e-Thawaab being made afterwards, while in other places, Isaal-eTbawaab is made with the food being in front first and then fed to the people. Both methods are permissible and proven from the Ahadith. There are many narrations found in Mishkaat wherein it is stated that the Prophet" made dua for the host upon seeing the food. In fact, he even ordered that dua be made for the host after eating the meal provided by him. After eating, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم used to say. “الحمد اللہ حمدا کثیرا طیبا مبار کا فیہ مکفی و لا مودع و لا مسنغنی عنہ ربنا” Mishkaat, Baabu Aadaabit-Ta'aam

This establishes that two things are proven from the Sunnah after eating.

I. Praising and thanking Allahعزوجل

2. Making dua for the host.

Both of these are included in Fatiha and are probably not refuted much by the opposition. Regarding food being present before oneself, many Ahadith have been recorded regarding this. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہstates that he came to the Holy Prophetصلی اللہ علیہ وسلم with some dates and asked him to make dua for barkat on them. The Messengerصلی اللہ علیہ وسلم of Allahعزوجل gathered them and made duo for barkat, 10.13-Mifhkaat, Baabul-Mujizaat, Section 2

In the Battle of Tabuk, the Muslim army experienced a shortage of food. Rasoolullahصلی اللہ علیہ وسلم ordered the entire army to gather whatever food they had. The people brought what they could and the food was then placed on a spread tablecloth. The Holy Prophetصلی اللہ علیہ وسلمthen made duo on it and said, "Take and put it back in your containers." 10.14 - Mishkaat, Baabul-Mujizaat, Section 1

When the Noble Messengerصلی اللہ علیہ وسلم married Sayyidah Zainab رضی اللہ تعالٰی عنہا ., Hadrat Umme Sulaimرضی اللہ تعالٰی عنہ prepared a little food for the wedding feast (Waleemah). However many people were invited. Rasoolullahصلی اللہ علیہ وسلم" placed his blessed hands on the food and recited something. 10.15 - Ibid

On the day of the Battle of Khandaq, Hadrat Jaabir رضی اللہ تعالٰی عنہ prepared a little amount of food and invited the Holy Prophetصلی اللہ علیہ وسلمto come and partake in it. When Rasoolullahصلی اللہ علیہ وسلم entered the house, kneaded dough was placed before him. He placed his blessed saliva in it and made duafor harkat. 10.16 -Ibid

There are many other narrations like these that can be presented. However, we shall make do with the above.

Alhamdulillah, now all procedures and parts of Fatiha have clearly been proven. There is nothing incorrect about it from even a rational perspective, because we have already explained that Fatiha is a collection of two ibaadats - recitation of the Holy Quran and charity (Sadaqah). When these two acts of worship are permissible separately, how can joining them be Haraam? Nowhere is eating Biryaani proven to be anything but Halaal. Why is this? Simple-Biryaani is a collection of rice. Meat.

Ghee, etc which are all individually permissible. Thus, whatever they combine to make is also Halaal. Yes when joining multiple Halaal things is known to be Haraam (e.g, being wed to two sisters at one time) or when, by joining two Halaal things together, something Haraam is produced (e.g. intoxication by combining liquids), then the product is undoubtedly Haraam. Here neither has recitation of the Holy Quran and the giving of charity been classified as Haraam by the Shariah, nor is the product that they produce something classified as Haraam. How then can this be impermissible?

Rasoolullahصلی اللہ علیہ وسلم stood before the slaughtered animal and said, "O Allahعزوجل! This Qurbaani is on behalf of my Ummat."

If a sheep dies by itself, the meat is considered carrion and Haraam. However, if this same dying animal had to be slaughtered with the name of Allahعزوجل it becomes Halaal and pure to consume. The Holy Quran is mercy and a cure for Muslims, “شفاء و رحمۃ للمومنین “10.17 so if by reciting it, the food became Haraam (according to you), why then is it a mercy? Definitely, the Quran Sharif is a mercy for Muslims but a pain and sickness for the Kuffaar. "Oppressors remain in harm due to it." 10.18 Due to the Quran being recited, they failed to benefit from the food.

Also, the person for whom dua is being made should be before oneself at the time of the supplication. The deceased is placed before in Salaatul-Janaazah because the dua is being made for him. What harm is now caused by placing food in front at the time of dua? Similarly, dua is always made while standing before the grave (Qabr).

After making Qurbaani on behalf of his Ummat, Rasoolullahصلی اللہ علیہ وسلم stood before the slaughtered animal and said, "O Allah عزوجل! This Qurbaani is on behalf of my Ummat." 10.19 Hadrat Ibrahim رضی اللہ تعالٰی عنہ also made dna with the Kaaba before him after he had completed building it. He said “ربنا تقبل منا”-Surah Baqarah, Verse 127

Even until today, dua is made with the animal of Aqeeqah being in front. So if food is placed in front for Fatiha and Isaal-e-Thawaab, what is wrong with doing so?!

Eating is commenced by saying "Bismillah", which is an ayat from the Holy Quran. If placing food before oneself and reciting the Holy Quran was prohibited, reading "Bismillah" would also have been disallowed.

The adopted leaders of the opposition also deem the modem method of Fatiha as permissible. Shah Waliyullah رضی اللہ تعالٰی عنہ writes, "Durood Sharif should be read ten times, followed by the entire Khatam of the Holy Quran. Thereafter, Fatiha for all the Khwajagaan of the Chishti Silsila should be made on a few sweetmeats," - AIfnlibaah fil-Salaasili Auliya-Allahعزوجل

While answering a question once, he further stated. "If Fatiha of a Buzurg was made on some rice and milk, with these food items being cooked and eaten with the intention of conveying reward to his soul, and if it was made to the Buzurg (in this manner), then it is permissible and those with money (who are not in need) can also partake in the food," - Zubtatun-Nasaaiq, Pg, 132

The Murshid of Maulwi Ashraf Ali Thanwi and Rasheed Aluned Gangohi. Haaji Imdaadullah Muhaajir Makki رضی اللہ تعالٰی عنہ states. "There can be nothing said against the conveyance of reward {lsaal-e-Thawaab} to the souls of the deceased, If Isaal-e-Thawaab is done with the belief of obligation or specification of it occurring only ina particular time or period, it is prohibited, However. if this is not the case and lsaal-e-Thawaab is appointed and completed for a convenient wisdom, there is no problem, e.g. the Jurists (Fuqahaa) have allowed specifying a particular Surah in uamaaz based on a wisdom {hikmat). This is the general practice of Mashaaikh in Tahajjud Salaah." - Faisla Haft-Mas'ala.

He further writes, "Intention from the heart is only sufficient in namaaz. However, for the heart and tongue to both be in accordance is better for the public, Thus, if it is said, "O Allahعزوجل Convey the reward of this food to (so-and-so]", here too is this better, After this, based on the mind and heart concentrating more when that for which dua is made is present, people began placing the food in front, and it was then realized that with this dua, it will be more effective if some recitation of Allah’sعزوجلKalaam (i.e. the Holy Quran) is also made so that there is more hope in the acceptance of the supplication and the reward of this recitation may also be conveyed, This will be the completion of two acts of worship (Jamaa bainal-Ibaadatain)." - Ibid

Haaji lmdaaduIllah Sahib also رضی اللہ تعالٰی عنہwrites, "The Gyarwee of Huzoor Ghaus-ePaak رضی اللہ تعالٰی عنہFatiha on the 10 days, 20 days, 40 days, 6 months.

1 year, etc, the Tausha of Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ, the Sehmani of Hadrat Bu Ali Shah Qalandar رضی اللہ تعالٰی عنہ the Halwa of Shab-e-Baraat (the 15^th of Shabaan) and all other methods and practices of Isaal-e-Thawaab are based on this rule." -Ibid

These writings of the Peer Sahib have conclusively decided the matter. Alhamdulillah, Fatiha has been proven through both transmitted and rational proofs, as well as from the writings of the opposition.

OBJECTIONS & ANSWERS TO FATIHA

OBJECTION 1: Many Jurists have prohibited the preparing of food for the deceased on the 3^rd and 7^1hday. Refer to Shaami and Alamghiri. Even Bazaaziya bas said, "Cooking food is not allowed after even a week." 10.22

Fatiha after a year (Barsi) or 40 days (Chaliswaa), etc. all fall under this. Qaadbi Tbanaullah Paani Pattiرضی اللہ تعالٰی عنہ writes in his will, "Also, the Holy Prophetصلی اللہ علیہ وسلمA bas said, "Food for the deceased makes the heart become lifeless," etc.

Answer - The Jurists have not prohibited Isaal-e-Thawaab for the deceased. What they have prohibited is something entirely different - family and friends taking food on the name of the deceased (for them to be saved from the taunts of people, the Teeja, Daswa, etc. for the deceased is made by mass-invitation of family and friends for name and fame to partake in the food). This is not permissible because it was done for popularity, while the time following a death is not for the purpose of show.

The poor and needy being fed after making the Fatiha of Isaal-e-Thawaab is allowed by all. Allama Shaami رضی اللہ تعالٰی عنہ states, "To accept an invitation from the bereaved is Makrooh because inviting for food takes place on happy occasions, not on instances of grief."10.24-Raddul-Muhtaar,Vol.1, Kilaabul-Janaaiz, Baabud-Dafn

''To accept an invitation" refers to the family and friends preparing food in trying to impress others. He further states. "All of these actions occur solely for show.

Therefore abstaining from them is required because they do not intend Allahعزوجل pleasure with their doings. 10.25 -Ibid

This clearly proves that giving invitations to family and friends boastfully and in pride is prohibited. However he alsoرضی اللہ تعالٰی عنہwrites, "If the bereaved family prepare food for the poor, this is good."I0.26 -Ibid

This proves the permissibility of Fatiha.

Saying Qaadhi Thanaullah Paani Patti رضی اللہ تعالٰی عنہ stopped his Teeja and Daswaa is completely correct. What are worldly traditions? Women gathering on the Teeja to cry, lament and wait loudly - all of which are undoubtedly Haraam. This is why he said that consolation (taziyat) is not permissible for more than three days.

Nowhere has Isaal-e- Thawaab or Fatiha been mentioned here. The object is that mourning (maatam) should not be made.

Unfortunately, I have not come across the cited Hadith anywhere ("Food of the deceased causes the heart to become lifeless"). If this is a Hadith, what would those Ahadith wherein inclination is made towards giving out charity on behalf of the deceased mean? You also say that it is acceptable to give charity on behalf of the deceased without the specification of a date. Who will eat this charity? Will the hearts of the people who eat it die? Will angels descend to eat it?

Rule - Food of the Fatiha for the deceased should be fed to the poor and needy only. Alahazrat Imam Ahmad Raza Khan رضی اللہ تعالٰی عنہ has written a complete treatise on this topic {Jaliyus-Saut lin-Nahyid-awaat anil-Mayyit). In fact, those who have witnessed it bare testimony that Alahazrat رضی اللہ تعالٰی عنہ himself never took paan or used the bulla of the bereaved home he visited. In his will (wasaya), he wrote, ''The food of my Fatiha should strictly be given to the needy and poor."

If the food of the Fatiha for the deceased is prepared from one's estate, it must be bared in mind that the Fatiha should not be made from the share of an absent or minor (Naa-Baaligh) inheritor. In other words, the estate of the deceased should first be distributed and only then can a mature (Baaligh) inheritor complete these good works. Otherwise, this food will not be permissible for anyone to eat because the consent of the owner is unfound in this situation and the wealth of a minor has been used. Both of these are disallowed. This has to be bared in mind.

OBJECTION 2: Appointing a date for Fatiha is not permissible. Specifying or days and dates, e.g. 3 days, 10 days, 40 days, Gyarwee (11^th), etc. is utter nonsense. The Holy Quran states, "Muslims abstain from absurdity." 10.27 Surah Muminoon, verse 3

Isaal-e-Thawaab should be done as soon as possible. Why should the third day be waited for?

Answer - The response to specifying a date or day has already been given in the discussion of Standing in Meelad. The only intent and object behind appointing a date or day for a permissible work is so that all people may gather can complete it together. If a specific time is not appointed at all, this deed cannot be satisfactorily completed. This is why Hadrat Abdullah ibn Mas'ood رضی اللہ تعالٰی عنہ specified Thursday for his discourses. When people requested him to lecture every day, he replied, "I do not wish to place you in difficulty." -Mishkaat, Kitaabul-llm

Even Bukhari Sharif has a chapter which discusses the permissibility of appointing times. This is only done for ease. Today, Jalsas, exams, vacations, etc. are all appointed and planned in Madrassahs so that people may reach the Madrassahs without being called every year. Indeed, this is their only intention in this matter.

Now remains the question: "Why have these particular dates been fixed?" The reason behind fixing the 11^th date is that, in all the departments of Islamic kings and Rulers, salaries used to be given on the 10^th day after the sighting of the moon. All of the workers used to wish that the initial share of their salaries be spent on the Fatiha of Huzoor Ghause-Paakرضی اللہ تعالٰی عنہ , Thus, they would bring some sweetmeats home in the evening after work and the Fatiha was made after Maghrib (the 11^th night). The practice became so famous that this Fatiha became known as Gyarwee (11) Sharif. Now, on whatever date or day the Fatiha of Huzoor Ghause-Azam رضی اللہ تعالٰی عنہ is made or a little money is spent on his name, it is popularly known as Gyarwee Sharif. Fatiha for Huzoor Ghause-Azam رضی اللہ تعالٰی عنہ is made throughout the month of Rabiul-Aakhir but all are called Gyarwee Sharif.

Dua after the Janaazah Salaah (Prayer)

2012-05-23T05:57:00.000-07:00

DUA AFTER THE JANAAZAH SALAAH

PROOF OF DUA AFTER THE JANAAZAH NAMAAZ

A Muslim undergoes four stages after death,

1. Before the Janaazah Namaaz.

2. After the Janaazah Namaaz.

3. Before burial.

4. After burial.

To make dua and Isaal-e-Thawaab in all of these stages is not just permissible, but superior. Yes, if you want to recite the Holy Quean near the deceased before he is to be given Ghusal, you should cover him because he is now impure (Naa-Paak). After Ghusal is given, recite the Quran in every way unrestrictedly. The opposition accept making dua, etc. prior to the namaaz and after burial as permissible. However, they brand making dua, etc. after the namaaz and before burial to be impermissible, Haraaarn, Shirk, Innovation and who knows what else?! Now follows proof of the permissibility of making dun after Salaatul-Janaazah.

A Hadith states, "When you finish performing namaaz on the deceased, make clear dua for him." 11.1 - Mishkaat, Baahu Salaatil-Janaazah, Section 2

'Faa' establishes that dua should be made immediately after the namaaz without any delay. Those who take the above Hadith to refer to making dua in the Salaatul-Janaazah proves that they are ignorant of the meaning of 'faa'. According to Arabic grammar, 'Salaitum' is the clause (shaft) and 'Fakhlisoo' is its consequence {jazaa).

Contrast (taghaayur) is needed between these two (they should not be joined in one another). Futherrnore, "Salaitum' is the past tense and 'Fakhlisoo' is a command.

This confirms that the order of dua is after the predominance of the namaaz. Examples of this grammatical usage follow,

فاذا طعمتم فانتشروا

- Surah Ahzaab, Verse 53

This refers to speaking out after (not at the same time as) eating.

اذا قمتم الی الصلاۃ فاغسلوا و جوھکم

- Surah Maida, Verse 6

Here, waking up for namaaz is meant, not the standing (qiyaam) ofsalaah. This is proven from 'ilaa'. Therefore, Wudhu is to be made after intending namaaz. 'Faa' here establishes delay. To abandon the true meaning and adopt the figurative without a reason is impermissable. Another Hadith states, "The Holy Prophetصلی اللہ علیہ وسلم recited Surah Fatiha on a Janaazah. 11.2 - Ibid

Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, "It is possible that Rasoolullahصلی اللہ علیہ وسلم recited Surah Fatiha before or after the namaaz for the attainment of bark at, as is the practice of today." -Ashiatul-Lam'aat

This establishes that even from the time of Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ, Surah Fatiha, etc. was recited for barkat before and after the Salaatul-Janaazah. He did not prohibit it, but asserted it towards the Hadith.

Fat'hul-Qadeer states that while the Holy Prophetصلی اللہ علیہ وسلم was on the mimbar giving information about the Battle of Muta, he delivered news of the martyrdom of Hadrat Jafar ibn Abu Talib رضی اللہ تعالٰی عنہ .He then performed his Janaozah Salaah, made duo for him and said to the gathering. "You should also make dua for hi! forgiveness. 11.4-Kitaabul-Janaaiz, Section of Salaatul-Janaazah

The “و ” before the 'Da'aa' proves that this supplication was separate from the Dua of Janaazah. After recording this very incident, Mawaahibul-Ladunya states, ''Then, the Holy Prophetصلی اللہ علیہ وسلم said, "Make dua of forgiveness for him." 11.5 - Vol. 2, Al-Qismus-Saani

Similarly, after performing the Janaazah Salaah of Hadrat Abdullah ibn Rawaaha رضی اللہ تعالٰی عنہ, dua for him was also made. This proves that dua for forgiveness after Salaatul-Janaazah is permissible. Muntakhab Kanzul-Ummal records the following, narrated by Ibrahim Hijri , witnessed that when the daughter of Ibn Abi Aufaa رضی اللہ تعالٰی عنہ , who was a Companion of the Baitur-Ridhwaan, passed away, he made 4 Takbeers on her (i.e. he performed Salaatul-Janaazah) and then stood in dua equal to the time between two Takbeers. After this he said, "I have seen the Holy Prophetصلی اللہ علیہ وسلم do the same." 11.6 - Kitaabul-Janaaiz

Baihaqi states, "Mustazil ibn Haseen رضی اللہ تعالٰی عنہ narrates that Sayyiduna Ali رضی اللہ تعالٰی عنہ made dua on a janaazah after performing Salaatul-Janaazah ." 11.7

Madoonatul-Kubra states, "This should be said on every Takbeer including the last. After that, say, "Allahعزوجلumma Salli Alaa Muhammad رضی اللہ تعالٰی عنہ11.8

This shows that Durood Sharif should be read after the Namaaz-e-Janaazah. Kashful-Ghataa states, "Making Fatiha and dua for the deceased before burial is correct and this ruling is practiced upon."

Khullasatul-Fath states likewise. Shamsul-A'imma Sarkhasi رضی اللہ تعالٰی عنہ writes that Hadrat Abdullah ibn Umarرضی اللہ تعالٰی عنہ said after the namaaz of a janaazah which had been performed, "If you have performed the namaaz before me, I will not let you make dua before I do." 11.10-Mabsoot, Vol.2. Pg. 67. Baabu Ghus Mayyit.

Mabsoot also establishes that Hadrat Umar رضی اللہ تعالٰی عنہ, Abdullah ibn Abbas رضی اللہ تعالٰی عنہ and Abdullah ibn Salaam رضی اللہ تعالٰی عنہ all made dna after the Janaazah namaaz. - Ibid

'Falaa Tasbiqoo' confirms that the Sahaaba practiced this dua after the SalaatulJanaazah. Maulana Fateh Muhammad Burhaanpuri writes, "When the Janaazah namaaz is completed, it is preferred (Mustahab) for the Imam or another pious person to recite Surah Baqarah until 'Muflihoon' at the head-side of the Janaazah and the last ayats of this Surah (i.e Aamanar-Rasoolu…) at the left side. Some Ahadith have documented this recital after burial. However, if it is possible to recite this both times, then do so because it is permissible," - Miftaahus-Salooh, Pg.

Zaadul-Aakhirat documents, with reference to Nahrul-Faaiq Sharah Kanzud Daqaaiq and Behre-Zukhaar, "Recite after Salaam, "O Allahعزوجل! Do not keep us away from his reward and cause us to plummet into fitna after him. Forgive both him and us,',11.l2

Tahtaawi states, "When Hadrat Imam Abu Hanifa رضی اللہ تعالٰی عنہ passed away, 70,000 complete recitals of the Holy Qwan (Khatams) were read on him before he was buried."11.13

Kashful-Gumma, Fataawa Alamghiri and Shaarni, Baabud-Dafn, under the “ ” consolation (taziyat) after burial is better.

At this juncture, Shaami and Alamghiri further state, "This is when there is no uneasiness of sorrow and grief amongst the bereaved inheritors. Otherwise, consolation should be given before burial." 11.15

Hasan Zahriya رضی اللہ تعالٰی عنہ states, "Giving consolation after burial is better than giving it before."11.l6

Imam Sha'raani رضی اللہ تعالٰی عنہ writes, "Imam Abu Hanifa and Thauri رضی اللہ تعالٰی عنہ have said that to offer condolences before the burial is Sunnah, not after it, because increased grief occurs before burial. Thus, condolences should be offered with dua as well."l7 - Meezaan-e-Kubra

These extracts prove that to offer condolences before burial, whether before the Salaatul-Janaazah or after, is permissible. In fact, it is proven from the Sunnah. Dua of reward and patience for the deceased and the bereaved is what is made when offering condolences.

Dua after Salaatul-Janaazah should also be allowed from a rational point of view. This is because Salaatul-Janaazah is a dua in one regard (i.e. the deceased is placed in front with no Ruku, Sajda, etc. though it is also a namaaz). It is for this reason that Ghusal, Wudhu, facing the direction of the Qibla, covering of the satr and one's clothes being clean are its conditions and performing it in congregation is proven from the SUIUlah. If it was only a dua, why are these conditions of namaaz incorporated within it? Like all other duas, it can be asked for in any manner. We shall have to conclude that it is a namaaz in one regard, and a dua after every namaaz is Sunnah and assists in acceptance. Thus, Mishkaat states, "The Holy Prophetصلی اللہ علیہ وسلم was asked, "Which dua is more accepted?" He replied, "The dua made in the middle of the last third of the night, and after the Fardh

Salaah, 11.18 -Baabuz-Zikr Baadas-Salaah

Namaaz-e-Janaazah is also a Fardh namaaz, so why shouldn't dua be made after it? Also, supplicating has been permitted at all times and has even been stressed. Mishkaat states, "Dua is also an act of worship {ibaadat)."11.18a- Baabud-Daawaat

And, "Dua is itself an ibaadat.'·1I·18b - Ibid

There is no restriction of time, etc. for making dua. So, what is the reason for dua being permissible before Salaatul-Janaazah and after the burial but Haraam after the namaaz and before the burial? Is the Namaaz-e-Janaazah some sort of witchcraft that causes dua of Isaal-e-Thawaab made after it to become Haraarn, and is this witchcraft removed only after the burial (i.e. after the burial, everything becomes allowed again)? Thus, dua and Isaal-e-Thawaab is permissible at all times. There is absolutely no limitation of time.

OBJECTIONS and ANSWERS

TO THE DUA AFTER SALAA TUL-JANAAZAH

There are only four objections to this dua, one academic and the rest rational. Besides these, there is no other.

OBJECTION 1: The same old objection that this dua is an Innovation (Bidat) and every Innovation is Haraam. Thus, making this dua is Haraam, polytheism and Dot a part of Islam.

Answer - Thus dua is not an Innovation and its source, from the sayings and practice of the Prophetصلی اللہ علیہ وسلم, has already been proven. The Sahaaba also performed it and the Jurists (Fuqahaa) have classified it as permissible in the first chapter. Even if it was accepted to be an Innovation, still too is every Innovation not Haraam. There are, in fact, five categories of Bidat. Refer to them in the relevant discussion.

OBJECTION 2: There is already a dua present in Salaatul-Janaazah. Due to this, making dua a second time is unacceptable because the initial is sufficient.

Answer - This objection is totally baseless. There is dua included in the five daily salaah, as well as in Istikhaarah namaaz, Kusoof and Istisqaa Salaah. However, making dua after all of them is not only permissible, but Sunnah. A Hadith states, "Make dua incessantly." To make dna after making dna is incessant supplication.

This is only a dua.

In some situations, Namaaz-e-Janaazah is read twice. If the guardian (wali) of the deceased did not perform the Salaatul-Janaazah while others did, the namaaz may be repeated. Rasoolullah صلی اللہ علیہ وسلم passed away on Monday and was buried on Wednesday. (ref. Shaami, Kitaabus-Salaah, Baabul-Imaamat) Between these two days, people came in congregations and performed the Salaatul-Janaazah for as long as Sayyiduna Abu Bakr رضی اللہ تعالٰی عنہ” who was the wali, did not perform it. Now that be has, it is not permissible for anyone to perform the Holy Prophet’sصلی اللہ علیہ وسلم Janaazah Salaah until Qiyaamat. – Shaami, Baabu Salaatil-Janaazah, Discussion on the one more worthy of Imaamat

Now answer: This namaaz was a dua and was done once, how can it be performed a second time? This objection can be likened to saying, “Do not drink water after eating food because water is already in the food and was used in its preparation.”

OBJECTION 3: Due to this dua, there is a delay in the burial, and this is Haraam. Therefore, this dua is also Haraam.

Answer – This objection is also unsupported. Firstly, you have initially prohibited this dua unconditionally. Now you only prohibited it when it causes a delay in the burial, otherwise not? So answer, if there is delay in the grave being dug and the Salaatul-Janaazah has already been performed, can dua, etc. be made or not (because now, delay in burial is not due to the dua but for other circumstances)?

econdly, there isn’t much delay because of this dua – it barely takes two or three minutes. A pause this imperceptible changes nothing. It has a delay less than the time used in taking the janaazah to the graveyard slowly, completing the Ghusal appropriately or digging the grave carefully. If this amount of delay was Haraarn, it would mean that the people giving Ghusal and kafan should hurry and mindlessly complete their task, the gravedigger should dig a grave haphazardly and the people carrying the bier should run with it towards the grave, throw the deceased inside and quickly return!

Thirdly, we have proven in the first chapter that consoling the bereaved family before the burial is not just permissible but a Sunnah, irrespective of whether it occurs before or after the namaaz. Will doing this also cause some delay or not? Definitely it will, but due to it being a deeni work, it is permissible.

Fourthly, we have just explained that the Holy Prophetصلی اللہ علیہ وسلم passed away on Monday and was buried on Wednesday. Allama Shaami رضی اللہ تعالٰی عنہ writes, “This practice (Sunnat) still remains, i.e. the Khalifa is not buried until another is found as his successor.” 11.19-Raddul-Muhtaar. Kitaabus-Salaah, Baabul-Imaamat

This proves that delay in burial due to any worldly reason is disliked (Makrooh) but delay due to a religious reason is somewhat permissible. Appointing a Khalifa is a religious work and delay in burial- has been allowed because of it making dua is also a deeni work. Thus, if an imperceptible delay is experienced due to it, it has no bearing.

Lastly, where it is written that to delay the burial is absolutely Haraam? The Jurists state that if a person passes away on Friday, Jumaa namaaz should not be waited for. Rather, if burial is possible even before Jumaa namaaz, it should be performed. They do not classify a delaying in burying it to be Haraam, polytheism or infidelity (kufr}.

OBJECTION 4: The Fuqabaa have censored making dua after tbe Jsuaazah Namaaz. Jaamtur-Rumoez states, “Do not remain standing for dua after the Namaaz-e-Janaazah,” 11.20

Zakbeera Kubra and Mubeet state, “Do not remain standing for dua after Namaaz-e-Janaazah.” 11.21

Alamghiri states, “ The open ruling is that dua should not be made after it [Salaatul-Janaazah],” 11.22

Mirqaat states, “After the Janaazah Namaaz, dua shouldn’t be made for the deceased because this is likened to being excessive on the Janaazah

Namaaz.” 11.23

Kasbful-Gataa states, “After the namaaz, do not remain standing for dua.” 11.24

Jaamiur-Rumooz states, “Do not remain standing for dua after the Salaatul-Janaazah because this has likeness to excessiveness.”

It is narrated from Ibn Haamid رضی اللہ تعالٰی عنہ “To make dua after the Janaazah Salaah is Makrcoh.” 11.26

These extracts of Fiqh (Islamic Jurisprudence) prove that to make dua, etc. after the Janaazab Namaaz is impermissible.

Answer – There is both a brief and detailed answer to this objection. The brief answer is that there are three causes for the prohibition of dua,

1. If it is made after the fourth Takheer, before the Salaam.

2. If it is very long, i.e. it shouldn’t cause a major delay in the burial. This is why waiting for Jumaa Salaah to perform the Janaazah causes a major delay in the burial and is prohibited.

3. Similarly, if it is made while standing in rows (saffs) like the ones of namaaz, which would cause a person who is witnessing this to believe that namaaz is taking place, it is likeness to excessiveness. For this reason, to sit after the Salaam or break the rows and then make dua for a little while is permissible without any dislike.

These reasons have been formulated so that the extracts of the Jurists do not go against each other or against the mentioned Ahadith, actions and rulings of the Sahaaba.

The detailed answer is that the extracts quoted from Jaamiur-Rumooz, Zakheera, Muheet and Kashful-Gataa do not prohibit dua, but censor standing (exactly like in saffs) and performing it. We also prohibit this. The extracts of Mirqaat and Jaamiur-Rumooz also state. "This is likeness to excessiveness [i.e. through this dua, there is possibility of a misunderstanding amongst people that the Janaazah Namaaz has been increased)." This proves that making dua in a manner, which would create such a misunderstanding, is prohibited (such as making dua whilst standing in saffs).

If the row is broken or if one sits down, there is no problem. After the Jamaat of a Fardh Namaaz, we are ordered to break the rows and complete the Sunnah namaaz.

This is so that there is no misunderstanding of Jamaat taking place. - Shaami, Mishkaat, Baabus-Sunan

The above does not mean that performing Sunnat namaaz after a Fardh is prohibited. Rather, joining it to the Fardh is. The situation is similar here. The extract of Alamghiri has erroneously been quoted. The original extract is, "There is no dua after the fourth Takbeer and before the Salaam," 11.27 meaning, in the first three Takbeers of Janaazah Namaaz, something is definitely read, but not after the fourth, just as how we have explained. Therefore, Badaa'i, Kifaayah and Enaayah state, ''The quoted extracts of Abu Baler ibn Haamid is originally from the book, Qeenya.

This book is not a reliable and trustworthy source, and an Islamic Verdict (fatwa) is not based on it. Allama Shaamiرضی اللہ تعالٰی عنہ writes that the author of Qeenya accepts weak rulins and that it is not permissible to issue Islamic Verdicts from this book." 11.2 - The introduction of Raddul-Muhtaar, Discussion on Rasmul-Mufti

Alahazrat رضی اللہ تعالٰی عنہ writes, 'The author of Qeenya is a Mu'tazilite and astray."BazluI-Jawaa'iz

Even if this extract of Qeenya was accepted to be correct, it will be against the opposition as well because he says that dua after the J anaazah Namaz is prohibited.

So, dua after the burial should also be impermissible because that is also after the namaaz. In short, no extract is in agreement with your stance.

· Through accepted sources and proofs, we have clearly established that dua after Janaazah Namaaz is not just permissible, but Sunnah.

CONSTRUCTING DOMES OVER THE BURIAL PLACES OF SAINTS

2012-05-23T05:15:00.000-07:00

CONSTRUCTING DOMES OVER THE BURIAL PLACES OF SAINTS

There are two types of Muslims,

1. The general and lay-body Mu'mins.

2. The Ulama, Mashaaikh of the Friends (Auliya) of Allahعزوجل whose respect and reverence is, in fact, respect towards Islam

To reinforce the graves of the general Mu'mins and build domes over them, etc. is prohibited because doing so has no benefit or reason. Yes, sand, etc. should continuously be placed on them to shape and preserve their recognition so that Fatiha, etc. can be made there. This is permissible.

Concerning the graves of the Friends (Auliya) of Allahعزوجل which are visited by crowds of people who sit around the blessed grave of the Wali to recite Quran, make Fatiha, etc.,: to build a structure around the grave or dome, etc. for the visitor's convenience and ease and to demonstrate the grandeur of the Saint is permissible according to the Shariah. In fact, it is proven from the Sunnah of the Sahaaba. On the contrary, to build domes over the graves of the lay-Mu'mins which have been made durable is prohibited. If their graves have already been strengthened, it is not allowed to tear down its reinforcement. The first rule is agreed upon by all, but there is division regarding the other two. Thus, we present this discussion in two chapters - the first containing proof of our stance and the second answering the objections.

PROOF OF ERECTING EDIFICES AROUND THE GRAVES (MAZAARS) OF THE SAINTS

There are three circumstances at this point,

1. Reinforcing the grave itself.

2. Increasing the height of the watt's Qabr moderately, according to Sunnat.

3. Constructing a building around the Qabr.

Thereafter, there are two circumstances related to reinforcing the grave itself,

1. Reinforcing the interior portion the grave, i.e. the part that is joined to the body.

2. Reinforcing the exterior, i.e. the part that is visible.

Only baked and whole bricks may be used to reinforce the inner part of the grave.

Using sticks here is prohibited. Yes, if stones or cement is used to strengthen it, it is permissible because sticks and bricks have the effect of fire. To strengthen the outer portion of the grave for general Muslims is prohibited, but doing so for the Ulama and Mashaaikh especially, is permissible.

It is also allowed to extend the hump of tile grave to the length of more than one hand. Also, if the casing around the Qabr is extended and the hump of the Qabr remains at one hand's length, it is permissible.

Constructing an edifice around or near the Qabrs of general Muslims is impermissible, but doing so around the graves of the Jurists (Fuqahaa) and Ulama (Learned) isn't. Proof of this follows,

1. When Hadrat Uthman ibn Mazoon رضی اللہ تعالٰی عنہ was buried, the Holy Prophetصلی اللہ علیہ وسلم placed a stone on the head-side of the grave and said, "With this, we place the recognition of our brother's grave and shall bury the deceased of our family here." 12.1 - Mishkaat, Kttaabul-Janaatz, Baabud-Dafn with reference to Abu Dawood

2. Hadrat Khaarija رضی اللہ تعالٰی عنہ states, "We were present in the time of Uthmane. The most successful jumper from us was the person who was able to leap across the grave of Uthman ibn Mazoon رضی اللہ تعالٰی عنہ 12.2 - Bukhari, KitaabulJanaaiz, Baabul-Jareed alal-Qabr, narrated as a note (taaleeq)

We know from the narration in Mishkaat Sharif that there was a stone on the head-side of Hadrat Uthman ibn Mas'un's رضی اللہ تعالٰی عنہ grave and, from this Hadith of Bukhari, it's known that the hump of his grave was that stone. Consistency between these two narrations can be made through the following - "A stone was placed at the head-side of the grave" doesn't mean that it was placed near the head, separate from the grave, but that it was placed in the grave itself at the head-side. It could also mean that the entire grave was of that stone (but only the head-side was mentioned). Both of these Ahadith prove that to preserve the recognition of a certain grave by making it a little high or strengthening it with stones, etc. is permissible. This is so that people realize that this is the grave of a Buzurg. The two rules are cleared through this. Also, the Fuqahaa state that if the piece of earth is soft and the deceased has to be buried in a box of wood, the inner area of the grave should have sand spread within in all four directions. Shaami, Alamgbiri, etc. Baabu-Dajni-Mayyit

We can also deduce from this that the interior of the grave shouldn't be solid. Two rules are hereby proven.

3. To construct a building, shelter or edifice around the graves of the Friends of Allah and Mashaaikh of Ulama or nearby is proven to be permissible from the Quran and practice and rulings of the Sahaaba, Ulama and general body of Muslims.

Narrating the incident of the People of the Cave [Ashaab-e-Kahf), the Holy Quran states, "The person who was dominant in this matter said, "We shall build a Musjid over the People of the Cave." 12,3 - Surah Kah[. Verse 21

Under the Bunyaanan of this ayat, Tafseer Roohul-Bayaan states, "They said, "Build for the People of the Cave a wall that surrounds their graves so that it is safe from the knowledge of people, just as how the Holy Prophetصلی اللہ علیہ وسلم grave is surrounded by four walls." 12.

This was not sanctioned, however, and so a Musjid was built. Under the commentary of Musjidaa in this ayat, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, "People can read namaaz in it and attain barkat through them." 12.5 - Tafteer Roohul-Bayaan

The Holy Quran mentioned two things about the People of the Cave. The first was that people planned to build a dome and edifice around them, and the second was that a Musjid was built nearby. After mentioning these plans, it didn't censor any of them. This establishes that both actions were allowed then and is still permissible, as proven from the books of Principles (Usool).

Rasoolullahصلی اللہ علیہ وسلم was buried in the apartment (hujra) of Sayyidah Aisha رضی اللہ تعالٰی عنہا .If this was not allowed, the Sahaaba should've first tom down the walls and then buried him. Hadrat Umar رضی اللہ تعالٰی عنہlater constructed an arched wall with 'half-baked bricks around this area during the period of his Khilaafat. Some time later, in the time of Waleed ibn Abdul-Malik, Hadrat Abdullah ibn Zubair رضی اللہ تعالٰی عنہ strengthened and supported this edifice solidly in the presence of all the Sahaaba. Allama Sayyid Samboodi رضی اللہ تعالٰی عنہ writes) “عن عمرو ابن دینار و عبیداللہ ابن ابی زید قال لم یکن فی عھد النبی صلی اللہ علیہ وسلم علی بیت النبی علیہ السلام جدار فکان اول من بنی علیہ جدارا عمر ابن الخطاب ثم بناہ عبداللہ ابن الزبیر فکانت حجرتہ من الکعسۃ من سعیر مربوطۃ فی خشب عرعرۃ” - KhuloasaatulWafaa. Section 10. Pg. 196

The translation of this extract is what has been said above. Hadrat Urwah رضی اللہ تعالٰی عنہ states that in the time of Waleed ibn Abdul-Malik, a wall of the Rauza Sharif of the Holy Prophetصلی اللہ علیہ وسلم fell down and the Sahaaba busied themselves in repairing it. A foot was visible and, after seeing it, people became concerned because they thought that it belonged to the Prophetصلی اللہ علیہ وسلم. Hadrat Urwah رضی اللہ تعالٰی عنہ said, "Oath on Allahعزوجل! This is not the foot of the Holy Prophetصلی اللہ علیہ وسلم. It is the foot of Umar " 12.6-Bukhari, Vol. 1, Kitaabul-Janaaiz, Baabu Maa Ja 'a fi-Qabri Nabi صلی اللہ علیہ وسلم.

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, "In the year 550 A.H, Jamaaluddin Asfahaani رضی اللہ تعالٰی عنہ put a lattice made of sandalwood around this wall in the presence of the Ulama (Learned). Later, in 557 A.H, some Christians came to Madina Sharif in the garb of pious people and planned to dig a tunnel and remove the blessed body of Rasoolullahصلی اللہ علیہ وسلم from his Rauza Sharif. The Messenger came to the king in a dream three times and informed him of their sinister plan. As a result, the king executed them, dug a very deep foundation around the Rauza Sharif and filled it with lead. In 678 A.H, Sultan Saalihi built this green dome which is present until today." -Jazbul-Quloob ilaa Diyaaril-Mahboob

These extracts prove that the Sahaaba built the Rauza Sharif. If someone says, "This is unique to the Prophetصلی اللہ علیہ وسلم we reply that Hadrat Abu Bakr رضی اللہ تعالٰی عنہ and Hadrat Umar رضی اللہ تعالٰی عنہ are both buried in the Rauza Sharif, and so will Hadrat Esa علیہ السلام be buried there as well. Thus, it is not a specialty of Rasoolullahصلی اللہ علیہ وسلم B. When Hadrat Imam Hasan ibn Hasan ibn Ali رضی اللہ تعالٰی عنہ passed away, his wife kept a dome over his grave for the entire year." - Bukhart, Vol. 1, Kitaabul-Janaaiz and Mishkaat, Baabul-Bukoa alal-Mayyit

This also occurred during the time of the Sahaaba and in their presence. None of them rejected this. Also, his wife remained at the grave for an entire year and thereafter returned home, proving the permissibility of attendants (Mujaawars) at the graves of the Pious.

We have, until now, only presented proof from the Quran and Hadith. Now, we provide proof from the rulings of the Jurists and Commentators of the Quran and Hadith.

Under the ayat, “انما یعمر مسجداللہ من امن باللہ” 12.8 Tafseer Roohul-Bayaan states, "Constructing buildings on the graves of the Learned (Ulama), Saints and Honored is a permissible action when the intention behind doing so is to inculcate the recognition of greatness and appreciation in the hearts of people. This is so that they don't disregard the people of these graves." 12.9

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, 'The former Ulama have permitted the building of edifices on the graves of the Mashaaikh and Ulama so that people may visit them and sit or rest there,"12.10 - Mirqaat, Kitaabul-Janaaiz, Baabu Dafnil-Mayyit

When Hadrat Uthman ibn Mazoon رضی اللہ تعالٰی عنہ was buried, the Holy Prophetصلی اللہ علیہ وسلمplaced a stone on the head-side of the grave and said, "With this, we place the recognition of our brother's grave and shall bury the deceased of our family here."

- Mishkaat Sharif

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, "In the latter times, due to the general masses being very perceptive to visible things, the construction of buildings on the graves of the Mashaaikh and pious people increased based on wisdom. This is so that the honour and rank of the Saints become apparent to the Muslims, especially in India, as many KufTaar and enemies of the deen are found here. These buildings and places proclaim the glory of the Friends of Allahعزوجل and are a means of instilling awe within the hearts of the KufTaar. There are many things which were Makrooh but have become preferred (Mustahab) in the latter times." - Sharah Safrus-Sa'adat

Shaami states, "If the deceased is from the Mashaaikh, Ulama and Sa'adat, to build an edifice over his grave is not Makrooh." 12.11 - Vol. 1, Baabud-Dafn

Durre-Mukhtaar states, "A building shouldn't be built on a grave, but it has been said that there is nothing wrong with this and that the latter ruling is accepted." 12.12 _ Baabud-Dafn

Some people say that Shaami and Durre-Mukhtaar have permitted these buildings using the word 'Qeel'. Thus, this ruling is weak and defective. This is incorrect. 'Qeel' is not a sign of weakness in Islamic Jurisprudence (Fiqh). In some places, there are two opinions stated about a single query and both have been explained through 'Qeel'. Yes, 'Qeeli' is the recognition of defectiveness in the Science of Logic (Mentiq). Refer to the discussion on the Azaan at the Grave for a complete study into 'Qeel'.

Tahtaawi alaa-Maraaqil-Falah states, "The people of Egypt have the habit of placing stones on the graves so that they are saved from being effaced and disentombed. A grave shouldn't be plastered or mortared and no building should be built over it.

However, it has been said that there is nothing wrong with doing so and this is the accepted ruling."12.13 - Pg. 335

Imam Sha'raani رضی اللہ تعالٰی عنہ states, "It is based on this that other Imams say that a building shouldn't be built on a grave nor should it be plastered, even though the ruling of Imam Abu Hanifa رضی اللہ تعالٰی عنہ is, "All of these things are permissible." So, the former sayings have hardship and the latter one has ease:' 12.14 - Meezaan-e-Kubra, Vol.1, Kitaabul-Janaaiz

It has now been absolutely proven that according to the Imam of the muzhab himself (Imam Abu Hanifa رضی اللہ تعالٰی عنہ, building domes, etc. over the graves is permissible.

Alhamdulillah, it has now been established through the Quran, Hadith, extracts of Fiqh and Imam Abu Hanifa that building domes, etc. over the graves of the Saints and Learned is permissible. Rationally speaking, this should also be allowed:

Firstly, it has been noticed that the public do not have concentrated respect for general graves which are not reinforced. Not much of Fatiha -and dua is made there.

In fact, some even tread over them! On the contrary, if they had to see a strengthened grave or a grave with a covering (ghilaaf) over it, they would realize that this is the grave of a Buzurg and respectfully pass it with their hands lifting up in dua very quickly. It has been stated that the life of a Muslim before and after his death are the same (i.e. they should be respected equally). - Mishkaat, Baabud-Dafn and Mirqaat

To kiss the graves of your parents is permissible. - Alamghiri, Kitaabul-Karaahiyat and Ashiatul-Lam'aat, Baabud-Dafn

Likewise, the Jurists state that we should sit away from the grave equal to the distance we used to sit away from the person of the grave during his lifetime. This proves that the respect of the deceased is similar to the respect in his lifetime. The Friends of Allahعزوجل. are Necessary to be Respected (Waajibut-Tazeem) in their lifetimes. Thus, after their passing away, revering them is also and still necessary.

Constructing an edifice over the graves is a means of demonstrating this respect. For that reason, it should at least be Mustahab (preferred).

Secondly, just as how the official buildings of the government are distinguished amongst all other buildings (as well as Musjids) for the sole reason of people recognizing and extracting benefit from them, so too should the Ulama distinguish themselves from others so that people may recognize them and enquire about deeni rulings. Likewise, the graves of the Ulama and Mashaaikh should also be distinguished from all other common graves so that people recognize and attain guidance from them.

Thirdly, the graves of the Saints are the signs of Allahعزوجل as we have previously proven with reference to Roohul-Bayaan. It is proven from the Quran that reverence to the signs of Allahعزوجل is necessary. Therefore, the graves should be respected. There are various methods and practices of respect in every country and throughout the passing of time. Whichever method of respect is not contrary to Islam is permissible. In. the time of the Holy Prophetصلی اللہ علیہ وسلم the Holy Quran used to be transcribed on bones and skin, the Mosque of the Prophetصلی اللہ علیہ وسلم" (MusjidunNabawi) was not strongly built and its roof was made of date-leaves. It leaked when it rained. However, the Musjid was later very beautifully renovated with the Rauza of Rasoolullahصلی اللہ علیہ وسلم being carefully built (and the Holy Quran was printed on good-quality paper).

Durre-Mukhtaar states “و جاز نحلیۃ المصحف لما فیہ من تعظیمہ کما فی نقش المسجد” Kiiaabul-Karaahiyat, Fast fil-Ba'ee

Shaami states under this extract, "In other words, to embellish the Holy Quran with gold and silver is permissible because this is respectful to it, just as how it is permissible to decorate the Musjid. Furthermore, it was ordered in the time of the Sahaaba to keep the Quran free from Ayat numbering, Rukus and I'raab. However, after that period, it became permissible - in fact, necessary-due to the need of the time." Shaami further states, "It has been narrated from Hadrat Ibn Mas'ud رضی اللہ تعالٰی عنہ that the Quran should be kept free from I'raab, etc. This applied to that era, and there are numerous other things which adapt due to the change of time and place." 12.16

Shaami also states that the Holy Quean should not be printed in small text or in handwriting. Rather, its words should be visible and bold. Why have all of these instructions been given? For the respect of the Holy Quran. Similarly, in the former times, to take compensation for either teaching the Quran or saying the Azaan and Iqaamat was Haraam, as per the Hadith and extracts of Fiqh. However, doing so was permitted afterwards due to need being felt. In the time of Rasoolullah صلی اللہ علیہ وسلم even the living were not allowed to reinforce their homes. One Sahaabi did, and this caused the Prophetصلی اللہ علیہ وسلم to become so angry that he didn't even reply to his Salaam until the Sahaabi brought down the reinforcement. Mishkaat, Kitaabur-Riqaaq, Section 2

The Holy Prophetصلی اللہ علیہ وسلم" said, "When blessings cease in a person's wealth, he begins to spend it on putting up bricks.12.17 -Ibid

In spite of these rules, however, Muslims built their homes and Musjids strong. It's indeed surprising that those who deem reinforcing the graves of the Friends of Allahعزوجل or constructing domes over them to be Haraam extravagantly plaster and cement their homes. Do they accept some Ahadith and reject others? May Allahعزوجلgrant them understanding.

Fourthly, supporting the graves of the Saints and constructing buildings around them is a means of propagating Islam. In Ajmer Sharif, etc. it has been noticed that there are more Kuffaar visitors to the site than Muslims. I have witnessed many Hindus and Shias embracing Islam after seeing the pomp and glory of Huzoor Khwaja Ghareeb Nawaazرضی اللہ تعالٰی عنہ.

The newspapers of July 1960 persistently reported that the grave of Sayed Ahmed Barailwi (the Murshid of Maulwi Ismail Dehlwi), situated in Baalaakot, was in a very deplorable condition. It was going to be repaired with a dome built over it. How ironic that Sayed Ahmed, the person who spent his entire life destroying the graves of Muslims, will have a dome built over his own?

On July 29^th 1960, the president of Pakistan, Ayyub Khan, laid the foundation of the structure to built on the grave of Muhammad Ali Jinnah. There were 100,000 Muslims present at this function and approximately Rs. 75,000 were spent on this construction. The function was also attended by the leader of the Deobandis, Maulwi Ihtishaarnul-Haqq, whose speech was recorded in the Rawalpindi newspaper Jung on August 12^th, 1960. Expressing much happiness, he said, "Congradulations, O Father of the revolution! Today the foundation-stone for the monument of the founder of Pakistan's grave has been placed. Until now, the Pakistani government was very slow in completing this blessed task."

Muslims! This is the Deobandi fraternity who, until now, used to root out the graves of Muslims. They are the very people who sent a telegram to the Wahab if Najdi Government of Saudi Arabia congratulating them on destroying and ruining the graves of the Sahaaba and Able-Bait. Today, if a dome, etc. is being built on the grave of Muhammad Ali Jinnah, they honour the construction of the edifice. Who knows what their muzhab is? Their actions and rulings have no consistency at all. As if they go wherever the wind blows.

Nevertheless, it is proven from this that even Deobandis accept domes being built on the graves (Mazaars) of the Saints.

OBJECTIONS and ANSWERS

TO BUILDING DOMES, ETC. AROUND THE GRA YES

There are only two objections from the opposition concerning this,

OBJECTION1: "The Prophetصلی اللہ علیہ وسلم prohibited the plastering of graves, building structures and sitting on them." 12.18 - Mishkaat, Baabud-Defn with reference to Muslim

Also the general body of Jurists state, "This Hadith proves that there are three things which are Haraam - reinforcing the grave, constructing a building over it and sitting at the grave as a caretaker (Mujaawar)."

Answer - There are three cases in the prohibition of strengthening a grave,

1. Strengthening the inner part (i.e. the portion that is touching the deceased). This is why the Hadith said 'An-Yujassasa al-Quboora', not 'Alal-Quboor.'

2. Reinforcing the graves of lay-Muslims. This has no benefit. Thus, the meaning will now be taken as, "Strengthening every grave has been prohibited."

3. Strengthening the grave for decoration, boastfulness and ceremony.

These three situations have been censored and are Haraam. However, if the grave of a Saint (Wali) is maintained to keep its recognition, irs permissible because the Holy Prophetصلی اللہ علیہ وسلم reinforced the grave of Hadrat Uthman ibn Mazoon رضی اللہ تعالٰی عنہ with stone, as we have proven in the first chapter.

Under 'An-Yujassasa al-Quboor", Lam'aat states, “….Because only decoration and ceremony is intended by this." 12.20 This proves that if decoration, etc. is not intended, it is permissible.

''Building a structure on the grave" also has a few meanings,

[It is prohibited] If the building is made on the grave itself, in the manner that it becomes included in the building's wall. Shaami states, "To increase the Qabr more than a hand's length is prohibited because it is narrated in Muslim that the Holy Prophetصلی اللہ علیہ وسلم disallowed strengthening the grave or building something actually upon it."12.21 - Baabud-Dafn

Durre-Mukhtaar states, "It is prohibited to put extra sand on the grave because this is equated to building a structure on the actual grave." 12.22 - Baabud-Dafn

This establishes that "building on the Qabr" refers to when the grave itself becomes included in the construction. A dome is not built on the grave but over and around it. Thus, it is not prohibited.

2. This rule of prohibition is intended for the graves of lay-Muslims.

3. The 'building' mentioned here has been explained by another Hadith, "O Allahعزوجل! Do not make my grave become an idol that is worshipped. May Allah’sعزوجل curse be on the nation that makes the graves of their Prophets Musjids.12.23-Mishkaat, Baabul-Masaajid

This proves that it is Haraam to alter any grave to be a Musjid, construct a building on it and performing namaaz in its direction. This is what is intended by the Hadith. The meaning of "make the graves Musjids" refers to when the graves themselves were made the Qibla and Sajda was performed towards them." Allama Ibn Hajar Asqalaani رضی اللہ تعالٰی عنہwrites, "Baidaawi said, "Because the Jews and Christians used to prostrate in respect towards the graves of the Prophets, make the graves as Qibla and read namaaz towards them, they had made these graves similar to idols, which the Holy Prophetصلی اللہ علیہ وسلم cursed and censored Muslims from imitating." 12.24 Fat'hul-Baari, Sharah Bukhari

This Hadith clears and explains the quoted Hadith of the opposition. We now know that building domes was not censored, but making the Qabr the direction of Sajda.

Fourthy, this prohibition was not a command of Shariah but the teaching of piety and abstinence from the world, just as how even reinforcing the homes for living was stopped (as we have submitted in the first chapter). In fact, the strengthening used to be demolished.

Fifthly, building constructions around the grave is not allowed when the belief of the constructor is that the deceased will attain some ease or benefit from it. This belief is totally incorrect. It is permissible if the building is constructed for the ease of visitors.

We have made all of these interpretations because several Sahaaba have constructed buildings on specific graves. As a result, this action is a practice of the Sahaaba. Hadrat Umar Faaruq-e-Azam رضی اللہ تعالٰی عنہ built a structure around the grave of the Holy Prophetصلی اللہ علیہ وسلم and Hadrat Ibn Zubair رضی اللہ تعالٰی عنہ, added to it later on. The wife of Imam Hasan Muthanaa also made a dome over her husband's grave. We have already furnished the reference for this from Mishkaat Sharif. Under this act of Hadrat Hasan Muthanaa's رضی اللہ تعالٰی عنہ wife, Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, "It is apparent that this dome was for the gathering of friends and Sahaaba so that they may perform the Zikr of Allahعزوجل recite the Holy Quran and make dua for forgiveness. Asserting this action of this virtuous woman to be unbeneficial is not in keeping with the great honour of the Able-Bait." 12.25 - Mirqaat, Baabul-Bukaa

This clearly proves that to build an edifice that doesn't offer any benefit to anyone is prohibited, but doing so is permissible if it is built for the comfort and ease of the visitors. Also, Hadrat Urnar رضی اللہ تعالٰی عنہ built a dome on the grave of Sayyidah Zainab bint Jahsh رضی اللہ تعالٰی عنہا Sayyidah Aisha رضی اللہ تعالٰی عنہا built a dome on the grave of her brother, Hadrat Abdur-Rahman رضی اللہ تعالٰی عنہ and so did Hadrat Muhanunad ibn Hanfia رضی اللہ تعالٰی عنہ on the grave of Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ.

Abu Abd Sulaiman رضی اللہ تعالٰی عنہ states, "Hadrat Umar رضی اللہ تعالٰی عنہ built a dome over the 'grave of Hadrat Zainab bint Jahsh رضی اللہ تعالٰی عنہ, Sayyidah Aisha رضی اللہ تعالٰی عنہا on the grave of her brother Hadrat Abdur-Rahman رضی اللہ تعالٰی عنہ and Hadrat Mubanunad ibn Hanfia رضی اللہ تعالٰی عنہ (the son of Hadrat Ali رضی اللہ تعالٰی عنہ) on the grave of Hadrat Ibn Abbaa رضی اللہ تعالٰی عنہ Whoever has classified building domes to be disliked (Makrooh) has said so if they are built in boast and show." 2.26-Muntaqaa, the Sharah of Muatta Imam Malik.

Badaaius-Sanaai states, "When Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ passed away in Taaif Hadrat Muhanunad ibn Hanfia رضی اللہ تعالٰی عنہ read namaaz on him {i.e. Janaazah Salaah), arched his grave and built a dome over it." 12.27 - Vol. 1, Pg. 320

Aini, the Sharah of Bukhari, states, "These Sahaaba have done this and indeed, the Rauza of Rasoolullahصلی اللہ علیہ وسلم is visited by the entire Urfimah. No Muhaddith, Faqih or Aalim objected to the Rauza Sharif. Thus, the Hadith cited will have to be interpreted as we have."

"Sitting on the grave" refers to climbing and sitting on top of it. This is what is prohibited, not becoming a caretaker (Mujaawar) there. There is no prohibition in becoming a caretaker at the grave. The duties of such a person are keeping the key to open and lock the building and seeing to the needs of it, etc. This is proven from the Sahaaba. Sayyidah Aisha رضی اللہ تعالٰی عنہا the Mother of the Faithful, was the key-keeper and saw to the affairs of the Holy Prophet’sصلی اللہ علیہ وسلم Qabr Sharif. When the Sahaaba wished to visit (Ziyaarat) the blessed grave, they contacted her to open the Rauza Sharif for them. - Mishkaat, Baabud-Dafn

Even today, there are caretakers at the Rauza Sharif of the Holy Prophetصلی اللہ علیہ وسلم. No one has ruled this to be impermissible.

OBJECTION 2: The Hadith states, "Abu Hayyaj Asadi رضی اللہ تعالٰی عنہ narrates that Hadrat Ali رضی اللہ تعالٰی عنہ said to him, "Should I not send you on the task for which the Holy Prophetصلی اللہ علیہ وسلم bad also sent me for once? This task is to destroy any picture or statue and level any high grave you come across." 11.29 -Mishkaat, Baabud-Dafn

Bukhari Sharif states, "Hadrat Ibn Umar رضی اللہ تعالٰی عنہ saw a dome and tent on the grave of Hadrat Abdur-Rahman رضی اللہ تعالٰی عنہ and said, "Young man, remove it because his deeds are shading him." 12.30 - Vol. 1, Kttaabut-Janaatz, BaabulJareed alal-Qabr

Both of these Ahadith prove that if a grave is high or has a building it, it should be brought down.

Important Note-Using this Hadith as a shield, the Najdi/Wahabies have demolished and leveled the graves (Mazaars) of the Sahaaba and Able-Bait to the ground.

Answer- The graves which Hadrat Aliرضی اللہ تعالٰی عنہ, was ordered to bring down were the graves belonging to the Kuffaar, not the graves of Muslims.

He said, "I shall send you on the task for which the Holy Prophetصلی اللہ علیہ وسلم also sent me once." Those graves which Hadrat Ali رضی اللہ تعالٰی عنہ leveled in the time of the Holy Prophetصلی اللہ علیہ وسلم cannot have been the graves of Muslims because Rasoolullahصلی اللہ علیہ وسلم used to attend the burial of every Sahaabi, and the Sahaaba never did anything without consulting the Holy Prophetصلی اللہ علیہ وسلم. Thus, all the Muslims graves which existed in that time were either made in the presence of Rasoolullahصلی اللہ علیہ وسلم or with his full consent. Based on this, which Muslim grave would've become impermissible and necessary to level? Yes, the graves of the Christians were high. Discussing the construction of Musjidun-Nabawi, Bukhari Sharif states, "Rasoolullahصلی اللہ علیہ وسلم gave an order for the graves of polytheist. (Mushriks). Accordingly, they were unearthed, 12.31- Vol. 1, Pg. 61

There is a chapter in Bukhari Sharif named "Should the Mushriks' graves from the Period of Ignorance be excavated?" - Vol. 1. Pg. 61

Allama Haafiz Ibn Hajar رضی اللہ تعالٰی عنہwrites in the annotation of this, "... Except for the Prophets and their followers, because exhuming their graves is disrespect to them.12.32-Fat'hul-Baari, Vol. 2, Pg. 26

And, ''This Hadith proves that disposition in a graveyard that has come into ownership is permissible. Old graves may be disentombed except for when they are respected:,12.33 - Fat 'hul-Baari

This Hadith and its annotation have explained the cited Hadith of Hadrat Ali رضی اللہ تعالٰی عنہ by the opposition (i.e. it is the graves of Mushriks that should be leveled). Secondly, why were pictures mentioned with the graves? Where are there photos, etc. at the graves of Muslims? We can reason that only the graves of the Kuffaar are meant in it because only at their graves are pictures of the deceased kept. Thirdly, the quoted Hadith speaks of leveling the high graves to the ground. It is Sunnah for a Muslim grave to be a hand's length above the earth. To level it equally against the earth is against the Sunnah. Again, we shall have to accept that the graves of the Kuffaar was intended, otherwise it will be very surprising that Hadrat Ali رضی اللہ تعالٰی عنہ levels high graves but his son, Muhammad ibn Hanfia رضی اللہ تعالٰی عنہ , is responsible for constructing a dome over Hadrat Ibn Abbas's رضی اللہ تعالٰی عنہ grave!

Even if the grave of a Muslim has become high, still too can it not be brought down because this is disrespect to a Muslim. The grave shouldn't be made high in the first place, but shouldn't be destroyed if it is. To print the Holy Quean in fine print is prohibited (ref. Shaami, Kitaabul-Karaahiyat), but if it is, it shouldn't be burned, discarded or thrown away because this is disrespectful to it.

The Ahadith state that it is forbidden to sit, excrete, walk with shoes or without upon the grave of a Muslim. It is unfortunate that the Wahabies have obliterated the tombs of the Friends of Allahعزوجل to the ground yet the graves of English Christians are continuously being made extremely high in Jeddah. Verily, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم :i spoke the truth, "Every person has love for his mutual kind.,,12.34

To use the Hadith of Hadrat Ibn Umar رضی اللہ تعالٰی عنہ as a proof is absolutely baseless because he himself says that the shadow of a deceased's deeds (aamaal) is sufficient. We establish from this that if a dome is made to shelter the deceased himself, it is impermissible. Under this very Hadith of Hadrat Ibn Umar رضی اللہ تعالٰی عنہ, Aini, the Sharah of Bukhari, states, "This gestures towards the permissibility of putting up a shelter over a grave for a valid purpose, e.g. to save people from the heat of the sun. It is not allowed to put up a shelter over a grave to give shade to the deceased." 12.35

It is my personal experience that building shelters over the graves (Mazaars) is very beneficial. Once, I went to the Mazaar of Mulla Abdul-Hakeern Faazil Siyaalkoti رضی اللہ تعالٰی عنہ, the eminent scholar of Islam. There was no covering over it and the heat of the sun was relentless. Due to the intensity of it, the earth was like hot coals. I quickly read a few ayats and Fatiha and returned because of the unbearable weather, but was saddened by what little I had done. It was then that I realized the benefit of buildings over the graves of the Auliya.

Under the ayat, “اذ یبایعونک تحت الشجرۃ”12.36 Tafseer Roohul-Bayaan speaks about the arrogant individuals who say that they will demolish the graves of the Saints to demonstrate to the people who respect them that the Friends of Allahعزوجل have no power, or they would save these graves from being demolished. It states, "Know that this action is pure infidelity (kufr). Such a deed is extracted from the saying of Firaun (pharaoh), "Leave me! I'll kill Musa so that he can call his Lord! I fear that he will change your religion and spread mischief on the earth.12.31

Once, a person asked me, "If the Saints or Sahaaba had any power, why didn't they save their graves from the Wahabies and Najdis? From this, we come to know that they are lifeless and dead, so why should they be respected and revered?"

There were 360 idols in the Holy Kaaba before the Holy Prophetصلی اللہ علیہ وسلم , and the Ahadith further state that, near Qiyaamat, there will be a person who will demolish the Holy Kaaba, Today, the Musjid Shaheed Ganj in Lahore has become the temple of Sikhs, and there are many other Musjids which have been demolished. What answer will you give to Hindus who ask, "If Allahعزوجل had any power, why didn't he save His house from demolition?"

The Friends of Allah (Auliya) or their graves are respected due to their closeness to Allahعزوجل not solely for their power and authority.

PLACING FLOWERS AND SHEETS ON AND BRIGHTENING THE GRAVES

2012-05-23T02:49:00.001-07:00

PLACING FLOWERS AND SHEETS ON AND BRIGHTENING THE GRAVES

There are three topics to this discussion,

1. Placing flowers on the graves of Saints (Mazaars).

2. Spreading sheets (ghilaafs) over them.

3. Illuminating the area.

The Ulama of the Ahle-Sunnat rule that it is permissible to place flowers on the grave of every Mu'min, irrespective of whether he is a Friend of Allah (Wali) or a sinner.

Regarding the placing of sheets on graves, the Jurists state that doing so is permissible for the graves of the Saints, Learned and Pious but impermissible for the graves of general Muslims because there is no benefit in this.

There is much detail in brightening the grave area (by lamps, candles, electricity, etc.) Doing so is impermissible if it is done at the graves of ordinary Muslims without any necessity. If there is one, however, it is allowed. If it is to demonstrate the greatness of the Saint (which the Mazaar belongs to), it is also acceptable. There are three necessities,

1. If a deceased is to be buried and light is needed, it is permissible.

2. If the grave is at the edge of the road and a light is lit there so that no one trips over it or so that people may see the light and come to make Fatiha, it is permissible.

3. If a person goes to the grave of a Muslim at night and wishes to recite the Quran, etc., brightening the grave-area is correct.

If light is lit for another reason besides these three, it is 'considered wastage and prohibited as a result. Concerning the Friends of Allah, even if no need at all is found, still too is it permissible because this is admiration towards them. The opposition refutes these three things. Thus, we divide this discussion into two sections-Section One in proof of our stance and Section Two dealing with their objections.

PROOF OF PLACING FLOWERS, SHEETS AND BRIGHTENING THE GRAVES (MAZAARS)

1. In the discussion before this, we have explained that the graves of the Saints are the signs of Allahعزوجل and to respect the signs of Allahعزوجل (i.e. the signs of His deen) is a Quranic instruction, “ومن یعظم شعائر اللہ فانھا من تقوی القلوب” 13.1 There is no restriction in demonstrating respect. AU permissible practices of showing respect which exist at any time are correct for use.

Placing flowers and sheets (ghilaafs) on their graves, as well as illuminating their Mazaars, is in admiration to them and, as a result, permissible. Fresh flowers have life and therefore make tasbeeh and tahleel. Through this tasbeeh etc, reward is attained or punishment is decreased for any ordinary Muslim grave, and the visitors to a Mazaar gain a pleasant fragrance.

Therefore, placing them on any Muslim grave is allowed. Even if the deceased is experiencing punishment, through the blessings of the tasbeeh, it is lessened. The source for this is the Hadith wherein the Holy Prophetصلی اللہ علیہ وسلم passed by two graves whose inmates were undergoing punishment. One of them never used to save himself from the drops of urine and the other was a backbiter. Sayyiduna Rasooullahصلی اللہ علیہ وسلم took a branch of a tree and broke into two parts, placing one on each grave. When he was asked about this he replied. "As long as they aren't dry, their punishment will be decreased." 13.2 - Mishkaat. Baabu Aadaabil-Khalaa, Section

Imam Nawawi رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, "It has been said that the punishment will be lessened because, as long as they are fresh, tasbeeh will be made by them. Based on this Hadith, Ulama have ruled that reciting the Holy Quran near the grave is Mustahab (preferred because this is more suited to lessen punishment than the tasbeeh of a branch." 13.3.

Under this very Hadith, Ashiatul-Lam'aat states, "A group (of Jurists) rule the permissibility of placing flowers, green plants and fragrance on graves based on this Hadith."

Mirqaat states under this Hadith, "We can deduce that placing fresh flowers on the Mazaars is Sunnat." 13.5 Tahtaawi alal-Maraaqil-Falaah states, "Based on this Hadith, some of our companions from the latter times have ruled that the practice of laying flowers and scenting is Sunnat." 13.6 -Pg. 364

The word 'some' in these extracts doesn't mean that other Ulama have ruled this to be impermissible. Rather, it means that some accept doing so to be Sunnat. All Ulama agree that it is permissible, though there is a difference amongst them concerning it being a practice of the Prophetصلی اللہ علیہ وسلم. Alamghiri states, "To place flowers and fragrance on graves is good." 13.7 - Kitaabul-Karaahiyat, Vol. 5, Baabu Ziyaaratil-Quboor

Discussing visiting the graves, Shaarni states, "From this and the Ahadith, it is ascertained that placing these things on the graves is Mustahab. The practice of placing branches of the myrtle plant, etc. On graves is modeled on this." 13.8-Vol. I, Ziyaaratil-Quboor

It further states. "The reason for the decrease in punishment is the branches not becoming dry. In other words, through the blessings of them making tasbeeh, the punishment of the grave is lessened, since the tasbeeh of a fresh branch is more complete in comparison to a dry one. This is because there is a kind of life existing in the former." 13.9 - Ibid

Two issues emerge from these Ahadith and extracts of the Commentators of Hadith and Jurists,

1. It is permitted to place every green plant, etc. on the graves of Muslims.The Holy Prophetصلی اللہ علیہ وسلمhimself placed branches on those graves that were undergoing punishment.

2. The decrease in punishment is through the blessings of the tasbeeh made by the green plants etc, not only because of Rasooullah’s صلی اللہ علیہ وسلم dua. If it was only due to this dua, why was the restriction of "as long as they are dry" mentioned in the Hadith?

Thus, today, if we lay flowers etc, the deceased will surely benefit from this action, Insha-Allah. The wisdom behind keeping the graves of general Muslims natural is that when it rains, green grass will sprout and, through the tasbeeh of the grass, the punishment of the deceased will decrease. This proves that placing flowers or green plants on the graves of Believers is allowed.

Maulwi Ashraf Ali Thanwi writes that flowers should be placed on the graves of Faasiqs (open transgressors of the Shariah), not on the graves and Mazaars of the Saints because there is no punishment there to be lessened through the placing of flowers, etc. - Islaahur-Rusoom

However, it should be bared in mind that the action which is a remover of hardship for sinners causes an increase in the rank of the pious, e.g. walking towards the Musjid erases our sins but increases the rank of the virtuous. Likewise, some duas eradicate the sins of criminals like us but increase the distinction of the pious. The logic used by the opposition necessitates that the pious should not come to the Musjids or make istighfaar because they are cleansed of sin. Through the tasbeeh of these flowers, the mercy of Allahعزوجل shall descend more upon their graves just as how it increases by the recitation of the Holy Quran.

2. Placing sheets (ghilaafs/chaadars) on the graves of the Friends of Allahعزوجل is permissible because through this, the grandeur of the inmate of the grave (who is a Wali) becomes apparent to the general public who visit. Allama Shaami writes, "Fatawa Hujja has stated that placing mantles on the graves is Makrooh (disliked). However, we say that if today, creating respect within the general public is intended by doing so (so that they may not deem the inmate of the grave with contempt but rather, through these shrouds, respect, admiration and awe is instilled amongst those unaware), then placing sheets is permissible. This is because actions are based on intentions." 13.10 _ Raddul-Muhtaar, Vol. 5, Baabul-Karaahiyat, Baabul-Labs

This extract of Shaarni has decided that whatever permissible action is done to demonstrate the greatness of the Auliya of Allah is permissible. The source of sheets is that even in the time of Rasooullahصلی اللہ علیہ وسلم the Kaaba was covered with the Ghilaaf and he didn't prohibited this. For centuries, there have been very expensive green coverings of silk over the Rauza Sharif of the Holy Prophetصلی اللہ علیہ وسلم. No one has disallowed this even until today. There is even a covering on (and a building built over) the Maqaam-e-Ibrahim (the stone on which Hadrat Ibrahim iti!l stood to build the Holy Kaaba).

Marvel at the glory of Allahعزوجل! The Najdi Wahabies still maintain the Maqaam-e-Ibrahim in the above manner. Why have sheets been placed over them? Simple: to demonstrate the greatness of these things.

Thus, for the reverence of the Friends of Allahعزوجل, it is preferred (Mustahab) to place sheets, etc. over their graves. Under the ayat, “انما یعمر مسجد اللہ من امن باللہ” 13.11 Allama Haqqi رضی اللہ تعالٰی عنہwrites, "Building shelters over the graves of the Learned, Saints and Pious or placing sheets {ghilaafs), mantles and turbans on them are all permissible actions when establishing their respect amongst the masses is intended (so that they don't hold them in contempt)." 13.12 - Tafseer Roohul-Bayaan

3. To brighten (through lamps or electricity) the graves of general Muslims out of a need, or the graves of the Saints in demonstrating their greatness, is permissible.

Therefore, Hadiqa Nadiya, the annotation of Tareeqah Muharnrnadiah, states, "Taking lamps to the graves is an Innovation (Bidat) and wastage of money according to the book Bazaaziya. This entire ruling applies to when there is no benefit visible. However, it is permissible to light lamps if there is a Musjid or path near the grave, if a person is sitting there or to respect the soul of the inmate of the grave if he is a Saint (Wali) or reputable Aalim. Also, to inform and demonstrate to people that this is the grave of a Saint so that they may attain benefit from it and make dua to Allahعزوجل there permits the lighting of lamps in that area," 13.13 - Vol. 2, Pg. 429, Egyptian Edition

Under the same ayat, Tafseer Roohul-Bayaan also states, "Likewise, lighting lamps and candles near the graves of the Saints and pious in demonstration of their glory is permissible because there is a valid intention here. To make a vow of lighting candles and lamps near their graves to demonstrate their greatness is also permissible. Doing so should not be prohibited.13.15

Allama Nablusi رضی اللہ تعالٰی عنہ has written the very same thing in his treatise "Kashfun-Noor an-Ashaabil-Quboor."

These actions should also be valid logically speaking, because we have mentioned in the Discussion of Domes that the beauty of the graves of the Friends of Allahعزوجل is, in fact, the splendor of Islam itself.

An Aalim who goes to deliver a lecture should wear good clothes, and it is Sunnah on every Muslim to wear good clothes and apply itr on the day of Eid. Why? It is so that people may be drawn towards meeting them. This shows us that anyone who has dealings with the general public of Muslims should present himself in an appealing manner. The tombs (Mazaars) of the Auliya are places the entire creation visits and assembles at. Supporting and maintaining them for this reason is also necessary.

I went for Hajj during the current governance of the Najdi Wababi regime. Around the Kaaba, I saw a circle of lights that brightened even the Haram Sharif At the door of the Kaaba itself were four brightly lit lamps. When I visited the city of Madina Sharif, I noticed that there was more light at the Rauza of Rasooullahصلی اللہ علیہ وسلم then at the Holy Kaaba. The light bulbs were stronger in wattage and plentiful.

During the rule of the Turks. there must have been more illumination than this. Why have all of these arrangements been made? It's because they naturally create more reverence in the eyes of the masses.

So the graves of the Auliya are also the reflections of the noor of the Kaaba and Rauza Sharif. If arrangements for light are made here as well. what wrong is there? Today, we light up our homes for weddings and much money is spent on this. Jalsas cf'Darul Ulooms brighten their surroundings (also with an exorbitant amount of money being dedicated to this). A few years ago. Deobandis held a Jalsa of the Jamiatul-Ulama in Muraadabad. The lighting was so bright that it actually hurt the eyes. Indeed. a vast amount of money was spent for this purpose over their three day function. They lightened up the place to only make the people happy and alert.

Likewise, flags and buntings are placed in Islamic functions and garlands of flowers adorn the necks of lecturers. This is not wastage (israaf) or Haraam. These gatherings of Drs are also religious gatherings and so these actions should be valid in them as well.

OBJECTIONS and ANSWERS TO PLACING FLOWERS, SHEETS AND BRIGHTENING THE GRAVES OF THE SAINTS

OBJECTION 1: The Holy Prophetصلی اللہ علیہ وسلم has said, "Allahعزوجل has not ordered us to dress stones and sand in cloth." 13.16 -Mishkaat, Baabut-Tasaaweer

This proves that placing Ghilaafs or sheets on the graves is Haraam because the stone there is also made from sand.

Answer - This Hadith refers to ceremoniously and unnecessarily placing covers over the walls of homes, and mentions piety (taqwa) and abstinence (zuhd) meaning, the decorations of homes is against the concept of abstinence from the world. This very Hadith also explains that Sayyidah Aisha رضی اللہ تعالٰی عنہا put a Ghilaaf over a wall. Rasooullahصلی اللہ علیہ وسلم took it down and then said the above. The sheets of the graves of the Saints have no connection to this. There is an expensive black Ghilaaf over the Holy Kaaba and a green mantle over the Rauza of the Holy Prophetصلی اللہ علیہ وسلم. So if this is allowed, the mantles of the graves of the Auliya are as well.

OBJECTION 2: Placing flowers and sheets on graves and brightening them is waste (and prohibited as a result). There are many flowers and lamps at these graves of the Anliya-Allahعزوجل. To merely fulfill the need, One flower or lamp is sufficient.

Answer - The meaning of wastage (israaf) is spending money without any benefit attained. Placing flowers, etc. is not wastage because of the benefit in this (as we have discussed in the first chapter). With regards to sufficing, we submit that over our kurtas, we wear waistcoats and jubbas. These clothes may also be very expensive. However, only one kurta is sufficient (and with ordinary material at that).

Is this wastage or not? Likewise, people pay special attention to possessing expensive buildings, partaking in varieties of food and owning various types of clothing whereas a lesser amount of these is manageable. This is not wastage. Whatever the Shariah has classified as Halaal is completely permissible.

قل من حرم زینۃ اللہ التی اخرج لعبادہ

- Surah Aaraaf. Verse 32

OBJECTION 3: The Holy Prophetصلی اللہ علیہ وسلم has cursed women who visit the graves, those people who build Musjids on graves and those who light lamps over them. 13.17- Mishkaat, Baabul-Masaajid

The above extract shows that lighting lamps is an action worthy of being cursed. Fatawa Aalamghiri states, "Fataawa Dazaazia states the same as well. In other words, taking lamps to the graveyard is an Innovation (Bidat) which has no source." 13.18 Allama Shaami writes, "If a person made a vow to burn oil (in a lamp) on the grave of the Shaikh or on the minaret, just as how women take vows to burn oil for Huzoor Gbaus-e-Paak رضی اللہ تعالٰی عنہ and burn it on the Eastern Minaret, it is void and baseless." 13.19 - Raddul-Muhtaar, Vol. 2, Kitaabus-aum

Qaadhi Tbana'ullah رضی اللہ تعالٰی عنہ writes, "The lighting of lamps (Chiraagah) is an Innovation (Bidat). The Noble Messenger صلی اللہ علیہ وسلم has cursed the lighting of lamps of graves and prostrating towards them." - Irshaadut- Taalibeen

Hadrat Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes in his Fataawa, "Completing Haraam actions in Urs gatherings, such as performing the lighting of lamps and covering graves in sheets is all Bidat." - Pg. 14

All of these extracts prove that lighting lamps on graves is Haraam. With regards to the lighting of lamps occurring in the two Harams, this practice is not a proof because it has taken place after the Khairul-Quroon (time of the Holy Prophetصلی اللہ علیہ وسلم and two generations after) and thus has no credibility. It was introduced by the Turkish rule.

Answer - Actually, this objection is a combination of 6 objections, on which strength the opposition wreaks havoc.

In the chapter before this, we have written that lighting a lamp near a grave without any benefit gained is prohibited as this is wastage of money. If there is any benefit, doing so is allowed. There were approximately four benefits explained. Three were regarding the graves of general Muslims and the fourth was related to the respect of the souls of the Auliya, Mashaaikh and Ulama. The prohibition made in the Hadith of lighting lamps refers to when there is no benefit. The marginal notes of Mishkaat, under this very Hadith, state, "Lighting oflamps at graves is prohibited because this is wasting money.13.22

Mirqaat, the Sharah of Mishkaat, also explains the same. After mentioning this Hadith, Hadiqaa-Nadiya states, "Those people who light lamps near graves unnecessarily and without any benefit have been censored:' 13.23 - Vol.2, Pg. 429, Egyptian Edition

Mishkaat states, "One night, when the Prophetصلی اللہ علیہ وسلم went to the graveyard to bury one of the deceased, he lit a lamp." 13.24 Baabud-Dafn

The Hadith states, "Rasooullahصلی اللہ علیہ وسلم has cursed those who build Musjids on graves light lamps." 13.15

Mulla Ali Qaari, Shaikh Abdul-Haqq Muhaddith Dehlwi and other Annotators of Hadith رضی اللہ تعالٰی عنہ state in the explanation of this Hadith that building a Musjid on the grave itself, which would result in Sajda being made towards the Qabr, or if the grave comes into the area of the actual Musjid, is what is prohibited.

However, if the Musjid is built near the Qabr for the sake of blessings then this is allowed. In other words, 'Alaa' has maintained its literal meaning. This necessitates that lighting a lamp on top of the actual grave is also not allowed, but if it is lit near and around it then it is visibly not on the Qabr itself This will be permissible as per our explanation in the Discussion of Domes. Also, Allama Nablusi رضی اللہ تعالٰی عنہ writes in the commentary of this Hadith, "Especially on the grave itself." 13.26 Hadiqaa-Nadiya

The reason for this prohibition is that a lamp has fire, and placing fire on a grave is a wicked action. This is why Jurists have disallowed placing a board of wood over a grave, as it would increase the fire. However, if it's left nearby, there is no harm.

Thus, prohibition is towards the lamp itself, not directed to the respect of the grave. Also, here only one "Alaa" (the preposition for "upon" in Arabic) is used, but the Musjid and lamp are both mentioned. You accept the literal meaning for 'Alaa' in relation to the Musjid {i.e. specifically on the grave itself} but adopt the metaphorical (majaazi) meaning when it mentions the lamps (near the grave). This impels the gathering of literal (Haqeeqat) and metaphorical (Majaaz), which is prohibited. Therefore, the literal meaning of 'Alaa' in both places has to be accepted.

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in the commentary of this very Hadith, "The restriction of "on" has been implaced. This proves that building a Musjid near the grave has no wrong." 13.26 - Mirqaat

The word' Alaa' proves that building a Musjid near the grave is allowed. It also ascertains that lighting lamps near the grave is valid.

With reference to Shaami and other books, we have already written in the Discussion of Domes that there were many thins forbidden in the time of the Sahaaba but are now permissible. Under the this ayat of Surah Tauba, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, "Imam Ghazzali رضی اللہ تعالٰی عنہ states in Ihyaa-ul-Uloorn that there are many preferable acts in our time which were prohibited in the era of the Sahaaba." 13.28-Roohul-Bayaan

Hadrat Umar رضی اللہ تعالٰی عنہ ordered that no Muslim governor should travel on a mule, etc, eat Chapaati Roti, wear delicate clothes or close the door to a person in need. He further said, "If you do any of these things, you will be punished." 13.29 _ Mishkaat, Kitaabul-Imaarah, Baabu Maa alal-Wulaat

Another Hadith of Rasooullahصلی اللہ علیہ وسلم states, "I haven't been commanded to build Musjids high." 13.30 - Mishkaat, Baabul-Masaajid

The marginal notes on this narration state, ''There is no instruction to build high Musjids and decorate them." 13.31

Another Hadith states, "Do not stop women from entering Musjids." 13.32 _ Ibid

The Holy Quran has appointed eight recipients of Zakaat (Mualifaatul-Quloob is included), but the recipients of Zakaat have been lessened to only 7 during the Khilaafat of Hadrat Umar رضی اللہ تعالٰی عنہ (i.e. Mualifaatul-Quloob has been separated).-Refer to Hidaya, etc.

Are the above still practiced? If Islamic rulers stay in common conditions, they will not have awe on their constituents. If the homes and temples of the Kuffaar are high but the Musjids of Allahعزوجل are low and unadorned, this will be disrespectful to Islam. If women are allowed in Musjids, numerous ills will occur, and giving Zakaat to a Kaafir is not permissible. Why have these rulings been changed? Simple because their circumstances have changed. In those times, the respect and honour of the graves of the Auliya (Friends of Allahعزوجل) were present in the hearts of Muslims without them having any visible adornment or embellishment. Therefore, there was simplicity in all affairs.

In today's times, the world looks towards outer refinement. Therefore, these actions are deemed to be permissible. In previous times the ruling was that lighting of Mazaars should not be done. This has been allowed in this era. Under Verse 18 of Surah Tauba, Allama Ismail Haqqi رضی اللہ تعالٰی عنہwrites that Hadrat Sulaiman brightened the minaret of Baitul-Muqaddas, to the extent that women were able to spin thread in this brightness 12 miles away! The extract of Alamghiri was incorrectly quoted. The original extract is) "It is an Innovation (Bidat) to take lamps to the graveyard in the initial nights." 13.34

Two parts need to be paid special attention to in this extract: 'Ikhraaj' and 'Fillayaalil-Uwal". These clearly prove that in those times, people used to light lamps at the graves of their newly deceased and return home, thinking that the deceased are unsettled in their graves. This can be understood by the practice of some women today. Who light lamps at the graves of the deceased for 40 days thinking that the soul of the deceased arrives and, if it finds darkness, returns. Thus they light lamps to illuminate the area. The practice is absolutely Haraam as oil is being wasted and used unnecessarily. There is also an erroneous belief in this. The lighting during an Urs (Death Anniversary of a Saint) does not have this intention behind it nor does it occur during the initial nights. If this was not meant, why then is there the restriction of "the initial nights"?

The extract of Shaami is also clear. It doesn't prohibit the lighting of Urs. It states that making a vow to light lamps in the hope of attaining proximity to the Friends of Allahعزوجل is Haraam, explaining this under the following extract of Dum Mukhtaar, "It should be known that the vows made by the masses for the dead and whatever amount of money, candles, oil, etc. is taken to light the area of the graves for attaining nearness to the Saints is unanimously baseless.,13.35

The extract of Shaarni itself states, "Lau Nazare" (if he makes a vow) and "Fauqa Dareehish-Shaikh" (on the grave of the Shaikh). Dareeh is known as the structure of the grave. - Muntakhabul-Lugaat

We have already written that lighting a lamp on the grave itself is forbidden. Likewise, if there is no grave but similarly a lamp is lit and kept on the name of a Buzurg (as is the practice of some ignorant people who light lamps and place them on certain trees) in niches or on someone's name, it is Haraam. This practice is what is being forbidden when it's said that lighting a lamp on the name of Huzoor Ghause-Azam رضی اللہ تعالٰی عنہ and placing it on the eastern minaret is baseless. The Qabr of Huzoor Ghause-Azam رضی اللہ تعالٰی عنہ is in Baghdad Sharif. Why shonld a lamp be lit in the minaret of Syria for him? This is not allowed. In short, the book Shaami bas disallowed three things,

1. Vowing to light a lamp (that too with the intention of gaining nearness to Any Wali).

2. Lighting the lamp upon the actual grave.

3. Lighting a lamp for someone (one even without a Qabr).

The lighting of lamps (Chiraagah) at gatherings of Urs is free from these three things.

Rule - Some ignorant people light lamps at a certain tree or place thinking that a particular Saint visits the area. This is totally unsubstantiated. Yes, making ibaadat in a place where a pious person used to sit, or making ibaadat thinking that a certain area is blessed, is permissible. In fact, it is Sunnat.

Imam Bukhari رضی اللہ تعالٰی عنہ states that Hadrat Abdullah ibn Urnar used to read namaaz on the path wherever the Holy Prophetصلی اللہ علیہ وسلم sometimes performed ibaadat. At some of these places, Musjids were even built. However, some were erroneously built not at the actual places of' Rasooullah’s صلی اللہ علیہ وسلم ibaadat. Hadrat Abdullah ibn Urnar es would never read namaaz in these Musjids and only perform ibaadat in the correct ones. “فلم یکن عبداللہ ابن عمر یصلی فی ذلک المسجد کان یترکہ عن یسارہ” - Bukhari Sharif, Vol. I, Kitaabus-Salaab, Baabu/-Masaajid Alatt fi Tareeqil-Madina

This was entirely to attain barkat. Even today some Haajis go to the Cave of Hira, wherein Rasooullahصلی اللہ علیہ وسلم made ibaadat for six months, to make Salaah. Therefore, performing Salaah in the ibaadat quarters of Khwaja Ghareeb Nawaaz etc, visiting and believing in them to be blessed is proven from the Sunnah of the Sahaabah.

Rule- The vow (nazar) made on the name of the Friends of Allahعزوجل is not a vow of Shariah. Rather, it is literal, i.e. a Nazaraana, or 'tribute'. For example, if a person says to his teacher, "This is a gift (nazar) for you," it is completely permissible. The Jurists rule that vow made on the name of the Saints when it is thought to be a vow of Shariah is Haraam. This is why they say, "Taqaruban ilaihim' (to gain closeness to him). The vow of Shariah (Shar"i Nazar) is an act of worship and to accept it for anyone besides Allahعزوجل is without doubt infidelity (kufr).

Some say, "O Ghaus Paak رضی اللہ تعالٰی عنہ make dua. If my sickness is removed,

1 will cook a meal and feed it in your name." This definitely doesn't mean that he has taken Ghause-Azam رضی اللہ تعالٰی عنہ to be Allahعزوجل and that, on the gaining of health; this ibaadat will be completed for him. Rather, it means, "I will feed in charity (sadaqah) for the sake of Allahعزوجل and shall present you with whatever reward 1 attain for it." An example of this is when someone says to his doctor, "If the sick person I brought you gains health, I shall give you R50 as a gift." What sin is there in this? This was the very thing expressed in Shaami, "The wording of a vow (nazar) is for the worship of Allahعزوجل, and the needy who remain at the grave of the Shaikh are its recipients." 13.36 - Kitaabus-Saum, Discussion of Amwaat

This is permissible. So, understand that this sadaqah is for Allahعزوجل its reward is a gift to the soul of the Shaikh and the recipients of this reward are the needy and attendants at the grave of the Shaikh. An example of this is that the mother of Sayyidah Maryam said, "O Allahعزوجل! Whatever child I carry in my womb! Vow (nazar) for you. The child will be dedicated to the service of BaitulMuqaddas." The vow was for Allahعزوجل and the recipient was Baitul-Muqaddas, “انی نذرت لک ما فی بطنی محررا” -Surah Aa/e-1mran, Verse 35

Swearing an oath on the name of other than Allahعزوجل is prohibited according to the Shariah. However, the Quran itself and the Prophetصلی اللہ علیہ وسلم" took oaths on other than Allahعزوجل). “والتین والزیتون و طور سینین” Surah Teen, Verses 1-2

The Holy Prophetصلی اللہ علیہ وسلم has said, "Oath on his father, he has attained success." 13.38

Meaning that an oath (qasam) on which the commands of it such as Kafaarah, etc. can be emplaced is not to be made on anyone besides Allahعزوجل. However, a literal oath, which is only to emphasize speech, is allowed. This is also the state of Nazar.

Once, a person made a vow to send oil for the lamps of Baitul-Muqaddas. The Messenger صلی اللہ علیہ وسلم said to him, "Complete this vow." Another person vowed to sacrifice a camel in a place called Bawaana. Rasooullahصلی اللہ علیہ وسلم said, "Complete your vow if there is no idol, etc. there." - Mishkaat, Baabu-Nuzoor

The Prophetصلی اللہ علیہ وسلم once said to someone who vowed to read Namaaz in Baitul-Muqaddas, "Perform Salaah in the Musjid-e-Haraam." These Ahadith prove that to emplace a restriction of a particular place or people (e.g. the needy) in vows of giving charity is permissible. Likewise, Maulwi Rashid Ahmed Gangohi writes, "If a vow (nazar) is made for the Friends of Allahعزوجل with the belief that the thawaab of the action is to reach their souls, it is correct because this is charity. However, the vow with the intention of closeness to them is Haraam." - Fataawa Roshidia, Vol. J, Pg. 54

Some women made a vow that if the Holy Prophetصلی اللہ علیہ وسلم returned safely from the Battle of Uhud, they would beat duffs before him." - Mishkaat, Baahu Manaaqibil-Umar

This vow was Urfi, not Shar"I (i.e. it was a tribute of happiness to the Holy Prophetصلی اللہ علیہ وسلم). In short, the word 'Nazar' has two meanings -, literal and Shar"i. The literal usage of it for the pious elders is permissible, just as how the word 'Tawaaf has two meanings. Literally, it means moving around and, according to the Shariah, it means as per the Holy Quran.

"Making Tawaaf of the ancient house" 13.39 Here, the Shar'i usage of Tawaaf is meant. Allahعزوجل also states, “یطوفون بینھا و بین حمیم ان” 13.40 In this verse, the literal usage of Tawaaf is meant (i.e. to move around).

Hadrat Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ and Qaadhi Thanaullah Paani Patti رضی اللہ تعالٰی عنہwere undoubtedly pious personalities.

However, they were not Mujtahids for Makrooh-e- Tahrimi and prohibition to be proven from their opinion only. For this, a distinct proof of Shariah is needed.

Through the saying of an Aalim, permissibility and it being preferable can be proven.

Mustahab is that which the Ulama deem to be preferable. However, for Karaahat and impermissibility to be proven, a specific proof is necessary. Also, Shah Abdul-Azeez رضی اللہ تعالٰی عنہ and Qaadhi Thanaullah رضی اللہ تعالٰی عنہ say that the lighting of lamps (Chiraagah) and the sheets of Mazaars are Haraam, but Shaami rules the placing of sheets to not just be permissible, but preferable. Tafseer Roohul-Beyaan and the author of Hadiqaa-Nadiya also rule the lighting of lamps to be allowed and even preferable. Definitely, their ruling (of permissibility) is more worthy of acceptance.

The sayings of Shah Abdul-Azeez رضی اللہ تعالٰی عنہ and Qaadhi Thanaullah رضی اللہ تعالٰی عنہ, necessitates that the Haramain Sharifain, especially the Rauza Sharif of Rasooullahصلی اللہ علیہ وسلم , are centers of Innovations (Bidats) and Haraam actions because the lighting of lamps occurs there and sheets (Ghilaafs) are used to cover. Until now, no Aalim or Faqih has stopped these actions. Therefore, they would all be either Innovators (Bidatis) or astray. How can the opinion of these two Scholars now be accepted? Accepting their verdict (fatwa) impels this.

Verily the deeming by the Ulama of the two Harams about something being good is proof of it being preferable. This is the sacred land wherein polytheism (shirk) cannot be made. A Hadith states that Shaitaan has become hopeless of the people of the Arab peninsula worshipping him. The land of Madina is the sanctuary of Islam and is safe from the Kuffaar and Mushriks. Madina takes out bad people from its land just as how the furnace of a blacksmith removes dirt from steel. This is done either immediately, after some time or after death. Mishkaat, Baabu Haramil-Madina

Shah Abdul-Haqq رضی اللہ تعالٰی عنہ writes. "This means that the land of Madina removes all mischief and vice, and this uniqueness will always remain." - Jazbul-Quloob

Therefore, to label the ibaadat of the Ulama of Madina without thinking is very wrong, as well as saying that this lighting of lamps is the invention of the Turkish government. Both Imam Sayyid Nooruddin Samhoodi رضی اللہ تعالٰی عنہ and Imam alaaluddin Suyuti رضی اللہ تعالٰی عنہ passed away in 911 A.H. The fermer wrote the book KhulaasatulWaf aa in the year 893 A.H. Speaking about the lighting of Madina Sharif, he رضی اللہ تعالٰی عنہ writes in it, "I do not know from when the old and silver lamps, hung around the Rauza of Rasooullahصلی اللہ علیہ وسلم, were introduced." 3.42 - Chapter 4, Section 16

He also رضی اللہ تعالٰی عنہ writes, "Imam Subuki has written a book named Tanzilus-Sakeenah alaa Qanaadeelil-Madina. In it, he states that the lamps of the Rauza Sharif are allowed. Makin_B them waqf is permissible and nothing from them can be spent for the Musjid." .43 -Ibid

Alhamdulillah, all objections of the opposition have been answered.

CONCLUSION

In some areas, people light lamps (Chiraagah) in Musjids on the night of the Quran Sharif being completed in Taraaweeh during Ramadaan. This is attacked by some Deobandis to be polytheism and Haraam, though it is merely them being far from Islam.

The decoration of Musjids is the recognition oflmaan. Under the 18^th verse of Surah Tauba, Tafseer Roohul-Bayaan states that Hadrat Sulaiman علیہ السلام ordered 1,700 lamps to be lit in Baitul-Muqaddas. In the beginning, Musjidun-Nabawi used to be brightened by burning sticks of the date tree, etc. Tameem Daari later brought some lamps, oil and string to the Musjid and hung the lamps to its pillars. When the Prophetصلی اللہ علیہ وسلم" saw this, he said, "Tameem! You have brightened our Musjid. May Allahعزوجل keep you bright."

When Hadrat Umar also made Chiraagah and put up lamps, Hadrat Ali said to him, “نورت مسجدنا نور اللہ قبرک یا ابن الخطاب” Urnar, you have illuminated our Musjid. May Allahعزوجل make your grave bright.

Under the ayat, “انما یعمر مسجد اللہ من امن باللہ” Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہwrites, ''The Holy Prophetصلی اللہ علیہ وسلم has said in a Hadith, "For he who lights a lamp in a Musjid, the angels and those holding the Arsh make dua for his forgiveness for as long as its light remains." 13.47 - Tafseer Kabeer

Maulwi Rashid Ahmed Gangohi has accepted that in the time of Hadrat Umar, some Sahaaba saw the lamps at Baitul-Muqaddas and came to Musjidun Nabawi lighting many of their own. Thereafter, the king, Mamoon Rasheed, gave a general decree for many lamps to be lit in the Musjids. In short, the lighting in Musjids is the Sunnah of the Prophets, Sahaaba and general body of Islam. Fataawa Rashidia, Vol. J, Pg. J 12

GIVING AZAAN AT THE GRAVE

2012-05-23T02:45:00.001-07:00

GIVING AZAAN AT THE GRAVE

According to the Ahle-Sunnat, giving Azaan at the grave after burying the deceased is permissible. This is validated by many proofs. However, Wahabies and Deobandies call doing so "Innovation", "Haraam", "Shirk" and who knows what else.

IN PROOF OF GIVING AZAAN AT THE GRAVE

Giving Azaan at the graveside after burial is permissible and is testified to by various Ahadith and rulings of the Jurists (Fuqahaa). The Holy Prophet صلی اللہ علیہ وسلم has said, ''Teach your deceased "Laa ilaaha illallaah 13.47a - Miskhaat, KitaabulJanaaiz, Baabu ma Yaqool Inda man Hadaral-Maut

After the completion of worldly life, there are two incredibly difficult periods for a human,

1. At the pangs of death (when the soul is leaving the body).

2. During the Questioning of the Grave.

If 'Khaatima bil-Khair' was not achieved at the time of the soul exiting the body, the entire collection of deeds in one's lifetime is lost. Also, if the deceased failed in the test of the grave, the life of the Hereafter will be ruined. In school, you can take another examination the following year if you fail the first one, but this doesn't apply to the grave. This is why it is necessary for the living to help those who are both close to death and deceased during these two difficult times. At the time of death approaching, the living should make the sound of the Kalima audible. By doing so, the deceased leaves the world saying the Kalima and becomes successful in the test of the grave through it. Therefore, there can be two meanings to this Hadith,

1. Teach the Kalima to those who are dying.

2. Teach the Kalima to those have already passed away.

The first is a metaphorical (Majaazi) meaning and the second is literal (Haqeeqi). To unnecessarily adopt a metaphorical is incorrect. Therefore, the translation of the Hadith is, ''Teach your deceased the Kalima." Naturally, this is after the burial.

Shaami states, "According to the Ahle-Sunnah, this Hadith ("Laqqinoo ... ") takes its literal meaning. It has been said that the Prophet صلی اللہ علیہ وسلم ordered encouraging the recitation of the Kalima (Talqeen) after the burial. As a result, you should say, "O Son of [so-and-so]! Remember the religion that you were on." 14.1 - Vol. 1, Baabud-Dafn, Discussion on Talqeen after death.

Shaami further states, "Encouraging the recitation of the Kalirna (Talqeen) after burial shouldn't be prohibited because there is no harm or loss in it. Rather, there is only benefit because the deceased attains solace from the remembrance of Allah عزوجل as per the Ahadith.14.2 -Ibid

These extracts and Hadith prove that making Talqeen of the Kalima after burying the deceased is preferred (Mustahab) so that the deceased is successful in answering the two Angels who question in the grave (Nakeerain). Due to the Azaan containing the Kalima, the Azaan is thus also Talqeen for the deceased and Mustahab. In fact, it is completely Talqeen because the Nakeerain ask the deceased three questions,

I. Who is your Lord?

2. What is your religion?

3. What do you say regarding this man?

The answers to these questions are,

I. "Ash-hadu an Laa ilaaha Illallaah.

2. "Hayya alas-Salaah." In other words, "My deen is the religion that has five daily Salaah." Besides Islam, no other religion has this obligation.

3. "Ash-hadu ana Muhammadar-Rasoolullah صلی اللہ علیہ وسلم.

Durre-Mukhtaar states that it is Mustahab to say the Azaan at ten places, "For the five daily Salaah, in the ear of a child, at the time of fire and war, after a Musaafir, at the time of a jinn appearing, at the time of anger, when a traveler forgets his path and for a person with epilepsy." 14.3 - Vol. 1, Baabul-Azaan

Shaami also states under this, "Besides Namaaz, giving Azaan at a few places is Sunnah: In the ear of an infant, a person who is worried, a person with epilepsy and someone who is angry. It is also Sunnah to be given in front of an animal which is troublesome, at the time of an army going to fight, at the time of a fire or while placing the deceased in the grave - which is making Qiyaas on the time he was born.

However, Ibn Hajar رضی اللہ تعالٰی عنہ has refuted giving Azaan at this time to be Sunnah. It is also Sunnah to give Azaan at the time when a jinn becomes mischievous.14.3a.

The reply to Allama Ibn Hajar's رضی اللہ تعالٰی عنہ refutation will be given in the second chapter.

Rasoolullah صلی اللہ علیہ وسلم has said, "Do not end your Sehri on the Azaan of Bilaal ضی اللہ تعالٰی عنہ. He gives it to wake up people." - Miskhaat, Baabu Fadhlil-Azaan

We learn from this that at the time of Sehri during the era of the Holy Prophet صلی اللہ علیہ وسلم, Azaan used to be given. Thus, giving Azaan to wake up others is established from the Sunnah.

There are seven benefits of Azaan that are found from the Ahadith and rulings of the Jurists. We present them so that you may understand what benefits the deceased achieves,

1. Encouraging the recitation of the Kalima (Talqeen) eases the answering of the questions in the grave. This has already been discussed.

2. Shaitaan flees from the sound of Azaan. A Hadith states, "When the Azaan for Salaah is made, Shaitaan runs away until he cannot hear it." 14.4 - Mishkaat, Baabul-Azaan

Just as how Shaitaan comes at the time of death to trouble the person dying so that he may take away his Imaan, so too does he come at the time of the questioning in the grave, saying to the deceased, "Say that I am Allah, hoping that we fail this final test. May Allahعزوجل save us from him. Imam Muhammad ibn Ali Tirmidhi رضی اللہ تعالٰی عنہ states, "When the deceased is questioned in the grave, "Who is your Lord?" Shaitaan points to himself and says, "I am your Lord." This is why it is proven that the Messenger صلی اللہ علیہ وسلم made dua for the deceased to remain steadfast at the time of being questioned in the grave." 145 - Nawaadirul-Usool.

Now, through the blessings of the Azaan, Shaitaan .runs away and the deceased receives safety from him not being there.

3. Azaan removes the fear at heart. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ states, "Hadrat Adam علیہ السلامcame down to India and was apprehensive. Then, Hadrat Jibrael علیہ السلام descended and gave the Azaan." 4.6 - Abu Nuaim, Ibn Asaakir

Madaarijun-Nubuwwah, Vol. 1, Pg, 62 states likewise. The deceased also experiences fear at this time as he has been separated from his family and friends and is alone in a dark, desolate place. The senses lose their sharpness in fear and there is dread of failure in the test of the grave because of this. Through the Azaan, the heart will at be at ease and the questions will be answered correctly.

4. Through the barkat of Azaan, sorrow is removed and the heart gains contentment. Hadrat Ali رضی اللہ تعالٰی عنہstates, "The Holy Prophetصلی اللہ علیہ وسلم saw me in a very troubled state and said, "Why is it that I find you in a depressed state? You should tell someone to give Azaan in your ears because it removes sorrow." 14.7-Musnadul-Firdous

The pious elders, even Allama Ibn Hajar رضی اللہ تعالٰی عنہ state that they have tested this and found it to be effective. - Mirqaat, Beginning of Baabul-Azaan

Hence, though the barkat of the Azaan, the sorrow in the heart of the deceased at that time will be removed and he will attain serenity.

5. A burning fire is extinguished through the blessings of Azaan. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ narrates, "Extinguish a lit fire through Takbeer and say it when you see a fire because Takbeer extinguishes fire." 14.8 -Abu-Ya'laa

We are all aware that the Azaan includes Takbeer ("Allahعزوجلu-Akbar"). Thus, if there is a fire in the grave of the deceased, it is hoped that Allahعزوجل ~ shall extinguish it through the blessings of the Azaan.

6. Azaan is the remembrance (Zikr) of Allahعزوجل and, through the barkat of Zikr, the punishment of the grave is removed. The grave is widened and the deceased attains safety from the narrowness of the Qabr. Hadrat Jaabir رضی اللہ تعالٰی عنہnarrates the incident of Hadrat Sa'ad ibn Mu'aaz's رضی اللہ تعالٰی عنہ burial , "Aller the burial, the Holy Prophetصلی اللہ علیہ وسلم said, "SubhanAllah," and, "AllahuAkbar". Those around then said the same. When asked about the reason for saying the Tasbeeh and Takbeer, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم explained, ''The grave became narrow for this virtuous bondsman but Allahعزوجل widened it." 14.9 -Imam Ahmed, Tibraani, Baihaqi

Allama Teebi رضی اللہ تعالٰی عنہ writes in the annotation of this, "You and I were continuously making Tasbeeh and Takbeer until Allahعزوجل widened the grave.14.10

7. The Azaan even contains the remembrance {Zikr} of the Prophetصلی اللہ علیہ وسلم and mercy descends at the time of remembering the pious. At this time, the deceased is in dire need for mercy. Therefore, if the deceased attains these benefits by us moving our lips only a little, what harm is there in doing so?

It has now been proven that giving Azaan at the grave is a means of reward. Shaami states, "The reality of all things is permissibility." 14.12 - Baabu Sunanil-Wudhu

In other words, whatever the Shariah hasn't prohibited is not impermissible. Rather, it is allowed and whatever permissible action is done with a good intention becomes preferable (Mustahab).

Shaami states, ''The difference between a habit and worship is the intention of sincerity: 14.13 Discussion of Sunanul-Wudhu

In other words, whichever action is completed with sincerity becomes an act of worship (ibaadat). If it is done without then it is known as a habit. Durre Mukhtaar states, "Mustahab is that action which the Holy Prophetصلی اللہ علیہ وسلم sometimes completed and sometimes didn't. It is also that which the previous Muslims accepted to be good."14.14 Discussion on the Mustahabaatul-Wudhu

Shaami states, "Whatever Muslims deem to be correct is good according to Allahعزوجل 14.15 - Discussion on Dafn

These extracts prove that because the Azaan at the Qabr is not prohibited by the Shariah, it is permissible. Because it is done with a sincere intention for the benefit of a fellow Muslim, it is also preferrable (Mustahab) and even a good practice according to Allahعزوجل because Muslims deem it to be beneficial The leader of the Deobandis, Maulwi Rashid Ahmed, writes, "It was asked if encouraging the recitation of the Kalima (Talqeen) is proven or not after burial. The answer is that there was much difference about this case amongst the Sahaaba. None can give a clear, decisive decision about this. Thus, with regards to making Talqeen after burial, both acting and not acting upon it is allowed." Fatawa Rashidia, Vol. 1, Pg. 14

OBJECTIONS and ANSWERS TO GIVING AZAAN AT THE GRAVE

OBJECTION 1: Giving Azaan at the grave is an Innovation (Bidat) and every Innovation is Haraam. This falls under the same ruling because it is Dot proven from the Holy Prophetصلی اللہ علیہ وسلم [The same old objection of Bidat]

Answer - We have already proven in the preceding chapter that reading Zikrullah, Tasbeeh and Takbeer after burial is proven from the Prophetصلی اللہ علیہ وسلم.

Whatever is proven in this manner is Sunnah, and to disregard it is prohibited. The Jurists state that the wording of the Talbiya in Hajj is transmitted from the Ahadith.

The wording shouldn't be lessened, but increasing it is allowed. Hidaayah etc.

Azaan includes Takbeer and more. Thus, it is sourced from the Sunnah. Even if it was an Innovation, it would be a good one [Bidat-e-Hasana) as we have explained in the Discussion of Innovation,

The Holy Prophetصلی اللہ علیہ وسلم said, "Teach your deceased "Laa ilaaha illallaah…”

A leader of the Deobandis, Maulwi Rashid Ahmed, was asked if making the Khatarn of Bukhari Sharif at the time of a hardship was proven from the Quroon-eThalaatha (time of the Prophetصلی اللہ علیہ وسلم and two generations after) or not, i.e. was it considered an Innovation? He answered that Bukhari Sharif was not compiled in the Quroon-e-Thalaatha. However, making its Khatam is correct because dua is accepted after completing good deeds. This has its source in the Shariah and is not an Innovation (Bidat.Fataawa Rashidia, Vol.1. Pg. 89

He also writes on page 88 of this book, "Feeding on an appointed day is Bidat, although the reward will be passed."

So, why is this thawaab being attained for the Fatiha of Barsi? Why is KhatmeBukhari observed? These are all Innovations and, according to you, every Innovation is Haraam. How can reward be attained from something forbidden?

Important Note - At the time of any hardship, the Madrassah of Deoband makes its students complete the Bukhari Sharif, and the needy students are given Shireeni. Money is collected for this and is in surplus at times. This is probably permissible for them because the Madrassah needs the money and here is an easy method to gain it. However, still too is Azaan at the grave of a Mu'rnin Haraam for them.

OBJECTION 2: While mentioning the occasions when Azaan is given, Shaami mentions giving it at the grave. However, it also states, "Allama Ibn Hajar رضی اللہ تعالٰی عنہ" bas refuted this Azaan in the book, Sharhul-Abaab," 14.17

This shows that Azaan at the qabr has been refuted.

Answer - First of all, Ibn Hajar رضی اللہ تعالٰی عنہ is Shafee in Fiqh. Many Ulama, including some Hanafis, state that Azaan at the Qabr is Sunnat. Allama Ibn Hajar رضی اللہ تعالٰی عنہ, though, refutes this. So are we, Hanafis, to act upon the ruling of the majority or the opinion of a Shafee?

Secondly, he didn't refute the Azaan. Rather, he rejected it being a Sunnat. In other words, it isn't one according to him. If! say, "Printing Bukhari Sharif is not a Sunnat," it will be correct because neither was Bukhari Sharif available in the Holy Prophet’sصلی اللہ علیہ وسلم time nor was any printing-press existent. This doesn't mean that actually printing it is incorrect. At this place, Shaarni states, "Giving Azaan on these occasions is Sunnah,” and continues, "Allama Ibn Hajar رضی اللہ تعالٰی عنہ has rejected this." So what has been rejected? Simple, the Azaan being a Sunnah.

To understand the book Shaami, you should have intelligence and Imaan.

Thirdly, even if it is accepted that he has refuted the Azaan, will the rejection of something by an Aalim prove either hatred or prohibition? Definitely not. Rather, a proof of Shariah is needed for this. Without one, even Makrooh-e-Tahrimi cannot be proven. Shaami states, "Leaving out a preferred act (Mustahab) does not prove Dislike (karaahat), as a unique proof is needed to prove this:' 14.18 - Discussion on the Mustahabaatul-Wudhu

Allama Shaami رضی اللہ تعالٰی عنہ further wrote, "Not completing a Mustahab does not necessitate the action becoming Makrooh without a specific prohibition. This is because Karaahat is a ruling of the Shariah and there is need of a specific proof for it to be established." 14.19 - Raddul-Muhtaar, Vol. 1. Discussion on Makroohaatis-Salaah

The opposition declares the Azaan at the Qabr to be Haraam whereas the Jurists don't even rule something to be Makroon-e-Tanzihi without a specific prohibitive proof.

Shaami discussed Azaan at the grave with the word 'Qeel'. The opposition can say that 'Qeel' is the sign of weakness. Our reply to this is that 'Qeel' doesn't impel defectiveness in Fiqh. Shaami states, “فتعبیر المصنف بقیل لیس یلزم الضعف” Kitaabus-Saum, Section on Kafaarah

Likewise, discussing the burial of a deceased, Shaami also states “قیل تحریما و قیل نتزیھا”.

Here, both rulings have been expressed with the word 'Qeel'. Alamghiri states, “و قیل ھو مسجد ابدا و ھو الاصح” - Kitaabul-Waqf, Discussion on the Musjid

In the above extract, the correct ruling has been given through the word 'Qeel', demonstrating that the word is not proof of weakness. Even if it is accepted as one, only calling this Azaan Sunnat will be weak. It will not incur declaring this Azaan to be permissible as weak, because the opinion of Surmat is only being spoken of here.

We also do not claim that the Azaan at the Qabr is Sunnat. It is permissible and preferred (Mustahab).

OBJECTION 3: The Jurists state that nothing besides Fatiha should be made when you are at the Qabr. Azaan at the qabr is Dot Fatiha, therefore It is Haraam. Bahrur-Raaiq states, “و یکرہ عند القبر کل ما لم یعھد من السنۃ و المعھود منھا لیس الا زیادتھا و الدعائ عندھا قائما ” Shaami states, "Giving Azaan at the time of burying the deceased, as is the practice of today, is not Sunnat. AIlama Ibn Hajar رضی اللہ تعالٰی عنہ has explained that this is an Innovation (Bidat) and he who claims that it is Sunnat is definitely wrong." 14.20 - Kitaabul-Janaaiz

Durrul-Bihaar states, "Giving Azaan at the grave after the burial is one of the Innovations that have become rampant in India." 14.21

Hadrat Mahmood Balkhi رضی اللہ تعالٰی عنہ writes, "Giving Azaan at the grave unestablished." 14.22 _ Tau-Shaikh Sharah Tanqeeh

Mulla Ishaaq writes, "Giving Azaan at the Qabr is Makrooh because tbis is not proven. Whatever is not established from tbe Sunnat is Makrooh."Miata-Masaail

Answer - Whatever has been quoted from Bahrur-Raaiq ("besides visiting and dua, anything else performed at the grave is Makrooh") is totally correct. This extract refers to the time whilst visiting the graves. In other words, when going to the grave with the intention of visiting it (ziyaarat), do not perform impermissible acts such as kissing the grave, making tawaaf around it, etc. Azaan at the grave is at the time of burial, not at the time of visiting it. If the time of burial is also included in this rule, it would imply that placing the deceased in the grave, putting sand over it, encouraging the recitation of the Kalima (Talqeen, which Fatawa Rashidia has also allowed), etc. would all also become prohibited. So, should the deceased just be placed in a desolate area and, after making Fatiha, must the people run away?

Performing prohibited acts at the time of visiting the graves is not allowed. This is the aim of Bahrur-Raaiq. Otherwise, making Salaam to the deceased and placing green plants or flowers over the grave is agreed to be permissible. These actions are proven from the Holy Prophetصلی اللہ علیہ وسلم. Here, Bahrur-Raaiq is merely stating that besides visiting and standing in dua, nothing else should be done there.

A question was posed to Maulwi Ashraf Ali Thanwi Deobandi regarding the permissibility of Kashfe-Quboor explained by Shah Waliyullah: "After it, seven rounds of Tawaaf should be made around the grave and Takbeer should be said in this. The Tawaaf should be commenced from the right-side and the face should be kept at the leg-side of the grave." - Hifrul-Imaan

So are Sajda and Tawaaf at the grave permissible? Maulwi Ashraf Ali answers, ''The Tawaaf is not technical (i.e. made for respect and gaining proximity). Prohibition of this is proven from the proofs of the Shariah. Rather, the Tawaaf here is in the literal meaning (i.e. going around the grave for the purpose of creating a connection with the inmate of the grave like in revelation and to gain guidance. The example of this is the incident of Hadrat Jaabir رضی اللہ تعالٰی عنہ, whose father passed away and left behind much debt. The creditors were very hard upon him after this, so he went to the Holy Prophetصلی اللہ علیہ وسلم and said, "Come to the orchard to give some respite." When the Messenger صلی اللہ علیہ وسلم arrived at the orchard, after making heaps of dates to be stacked, he passed around the biggest hump three times. This action of Rasoolullahصلی اللہ علیہ وسلم was not Tawaaf Rather, it was to pass an effect on the dates. That is why he went around it. Likewise the practice Kashful-Quboor is modeled on this." - Hifzul-Iman, Pg. 6

So, if Azaan at the Qabr is prohibited (that besides visiting and dua, nothing else is allowed), why should this Tawaaf of the grave and gaining guidance from it be allowed? For this reason, the apparent extract of Bahrur-Raaiq is also against you.

The marvel of the matter is that from the extract of Hifzul-Imaan, it is established that guidance (faiz) is attained from the grave and going to the grave to gain it, making Tawaaf and placing fire on it are all permissible. However, all of this has been classified as polytheism (shirk) in Taqwiatul-Iruaan. The extracts of Shaarni, Tau-Sheikh, etc. have already been answered in the reply to the first objection (i.e. the Azaan at the Qabr being Sunnah has been rejected, not its permissibility).

'Laisa bi-Shai'In' of Tau-Shaikh doesn't mean that it is Haraam. It means that it is not Fardh, Waajib or Sunnat. Rather, it is merely permissible and preferable.

Deeming it as Sunnat or Waajib is totally incorrect. Those Jurists who have called this Azaan an Innovation actually refer to it being a permissible or even a preferable one, not an abhorred (Makrooh) one because without any proof, Dislike cannot be established. Maulwi Ishaaq is a Deobandi leader and his ruling is not a proof. The rule that "whatever isn't proven from the Sunnat is Makrooh" is also wrong.

Otherwise, the chapters of the Quran, its Iraab and Bukhari Sharif will all become Makrooh because they are not proven from the Sunnat. Durre-Mukhtaar states, “و وقوف الناس یوم عرفۃ فی غیرھا تشبیھا بالو اقفین لیس بشیء” -BaabuSalaatil-Eidain, Discussion on Takbeer-e-Tashreeq

Under this extract, Allama Shaami رضی اللہ تعالٰی عنہ states,“ و ھو نکرۃ فی موضع النفی فتعم انواع العبادۃ من فرض و واجب و مستحب فبقیت الاباحۃ قیل یستحب ” - Raddul-Muhtaar

Under 'Laisa bi-Shai'in', Hidaayah states, “ای لیس بشیء یتعلق بہ الثواب و ھو یصدق علی الاباحۃ”.

These extracts prove that 'Laisa bi-Shei'In' can also refer to permissibility.

OBJECTION 4: Azaan is given to inform about and announce Salaah, What sort of Salaah is being made at the time of burial that it has to be announced? This Azaan is impermissible because it is absurd.

Answer - Thinking that Azaan is only for announcing a Namaaz is also wrong. In the previous chapter, we have mentioned the occasions on which Azaan can be given.

Azaan is given in the ear ofan infant. What time of Salaah is this? In the time of the Holy Prophetصلی اللہ علیہ وسلمtwo Azaans were given during the nights of Ramadaan. One was for waking people up for Sehri and the other was for Fajr Salaah.

Note - The Ahle-Sunnah practices Musaafaha (shaking hands) after Salaah and Mu'anaqa (embracement) after the Eid Salaah, etc. A person once said to me, "Mu'anaqa and Musaafaba should be made at the first meeting. After Salaah, people are parting, so why should it be made at that time? It is an Innovation (Bidat) and is thus Haraam." I replied that Muaanaqah is sourced from the Holy Prophetصلی اللہ علیہ وسلم . Mishkaat has dedicated a chapter for this in Kitaabul-Adab, BaabulMusaafaha wal-Mu'anaqa. In it, Rasoolullahصلی اللہ علیہ وسلم making Mu'anaqa with Hadrat Zaid ibn Haaritha رضی اللہ تعالٰی عنہ is reported. The tone of the Hadith suggests that the embrace was of happiness. The day of Eid is also an occasion of happiness. Therefore, to demonstrate happiness, Mu'anaqa is made. Also, Durre-Mukhtaar states, "Making Musaafaha is permissible even if it is made after Asr Salaah. The meaning of the Fuqaha's statement (that Musaafaha after Asr Salaah is an Innovation) means that it is a Rermissible and Good Innovation, as per the book Azkaar of Imam Nawawi رضی اللہ تعالٰی عنہ 14.25 - Vol. 5. Baabul-Karaahiyat, Baabul-Istibraa

Allama Shaami رضی اللہ تعالٰی عنہ writes beneath this, "To shake hands on every meeting is preferable, and the practice of making Musaafaha after the Fajr Salaah has no source in the Shariah. However, there is also no harm in it. The mentioning and prohibition of Fajr or Asr is only based on the habit of people. Otherwise, Musaafaha (shaking hands) after every Namaaz has the same command." 14.26-Raddul-Muhtaar

This proves that Musaafaha is permissible. However, the questioner was dissatisfied with this and repeated that Musaafaha, etc. should be made on meeting. I then asked, "What is meeting?" He replied, "To meet someone after he has become absent (ghaib) is the first meeting." I said, "There are two cases to becoming absent (ghaib). The first is becoming absent with body (physically) and the second is to become absent with mind. In Narnaaz, although all of the Muqtadies (followers) and Imam are seemingly in one place, they are unseen to each other according to command. They can't speak or help one another, and are even absent from all worldly affairs (i.e. eating, drinking, talking and other worldly acts are Haraam upon them). They are the result of Salaah being the ascension of a Believer, and have severed ties with the world and have reached Allahعزوجل. When they make Salaam, they return to the world and all worldly acts become Halaal for them again. The time of making Musaafaha is also after returning from being absent. Thus, it is Sunnat."

He replied, 'This is Logic (Mantiq). The Shariah has not accepted this time to be a time of meeting." I asked, "At the time of Salaah, to who and why do we make Salaam? The Imaam should intend making Salaam to the angels and Muqtadies, and the Muqtadies should have the intention of making Salaam of the Imaam and angels. A person who reads Namaaz alone should only have the intention of greeting the angels. If Salaam is only made either at the time of meeting or parting, why is it performed here? Have these people just arrived? Are they going anywhere? No, they aren't because there are things which are read after Salaah that still remain (i.e. dua, wazifas, etc). After reading Fajr Salaah, some people will only leave after performing Ishraaq. We will know from their Salaam that they have returned from journeying to a higher state and are now with us. So, if they shake hands at this time, what harm is there?" He replied, "So shaking hands (Musaafaha) should be made after every Namaaz?" I replied, "Yes! If it is made after every Salaah, still too would it not be prohibited." Alhamdulillah, this answer was satisfactory to him.

The urs (Anniversary on the departure of a Saint)

2012-05-22T07:05:00.000-07:00

THE URS (ANNIVERSARY ON THE DEPARTURE OF A SAINT)

IN PROOF OF URS

The literal meaning of Urs is wedding, and it is for this reason that the bride and bridegroom are called 'Uroos'. The date of demise of the Friends of Allahعزوجل and Buzurgs is called Urs because, whih the angels who question in the grave (Nakeerain) test the deceased and find him to be successful, they say, "Sleep like a bride who will not be awakened by anyone except for the person who is most beloved to her." 15.1 - Mishkaat, Baabu Ithbaatil-Qabr

Because these angels have called them 'Uroos' on that date, it therefore becomes the day of 'Urs',

Another reason is because, on this day, the angels will reveal the beauty and splendor of Rasoolullahصلی اللہ علیہ وسلم and ask him, "What did you say about this man?" He will reply, "He is the Uroos (adorned personality) of all creation. The entire creation has attained splendor through him." Meeting the beloved is the day of 'Urs', and it is for this reason that the day is called Urs.

Urs merely means to visit the grave on the date of demise every year, convey the reward of the recitation of the Holy Quran and give charity. The source of Urs is found in the Ahadith and rulings of the Jurists. Shaami states, "Ibn Abi Shalba رضی اللہ تعالٰی عنہ stales that the Holy Prophetصلی اللہ علیہ وسلم used to go to the graves of the martyrs (Shuhadaa) of Uhud every year." 15.2 - Vol. 1, Baabu Ziyaaratil-Quboor

Tafseer-e-Kabeer and Durre-Mansoor state, "It is proven that the Prophetصلی اللہ علیہ وسلم. used to go to the graves of the martyrs every year and make Salaam to them. The four Khulafaa used to also do this."15.3

Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, "Secondly, many people gather and, after completing the Quran and Fatiha on the Sheerini, distribute it amongst those present. This part was not practiced in the Holy Prophet’sصلی اللہ علیہ وسلم time or during the era of the Khulafaa-e-Raashideen, but there is nothing wrong in someone doing so. Rather, the deceased attain benefit from the actions of the living." -Fataawa Azeezia, Pg. 45

Answering Maulwi Abdul-Hakeem Siyaalkoti, Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, "This taunt is because people are unaware of conditions.

No one accepts anything else to be Fardh except for what the Shariah has classified as so, Yes, attaining barkat from the graves of the pious, reciting the Holy Quraa and Isaal-e-Thawaab and distributing sweetmeats and food to assist them (m thawaab) is good according to the Consensus of the Ulama. The day of Urs appointed to remind people of his demise. Otherwise, on whatever day these acts are done is good," - Zubdatun-Nasaaih fi Masaailiz-Zabaaih

The literal meaning of Urs is wedding, and it is for this reason that the bride and bridegroom are called 'Uroos'. The date of demise of the Friends of Allahعزوجل is called Urs because, when the angels who question in the grave test the deceased and find him to be successful, they say, "Sleep like a bride who will not be awakened by anyone except for the person who is most beloved to her."

Hadrat Shaikh Abdul Qudoos Gangoohi رضی اللہ تعالٰی عنہ writes to Maulana Jalaaluddin, "The Urs of Peers, according to their method with Samaa wl cleanliness, should be practiced," - Maktoob. Letter no. 182

Haaji Imdaadulilb Muhaajir Makkir رضی اللہ تعالٰی عنہ , the Peer of Maulwi Rashid Ahmed and Ashraf Ali Thanwi, notably stresses the permissibility of Urs and, while explaining his practices, رضی اللہ تعالٰی عنہ writes, "The practice of this Feqe (i.e. myself) in this matter is that I make Isaal-e- Thawaab to the soul of my Peer every year. Firstly, Quran is recited, and if there is enough time, Moulood Sharif is read.

Thereafter the reward of this is conveyed." - Faisla Haft Mas 'ala Maulwi Rashid Aluned Gangohi also accepts Urs to originally be permissible. He رضی اللہ تعالٰی عنہwrites, "There are many things that were permissible originally but were then prohibited at a later time. Gatherings of Moulood and Urs are examples of this. It is known from Arabs that they used to commemorate the Urs of Hadrat Sayed Ahmed Badawi رضی اللہ تعالٰی عنہ on a large scale with much pomp, The Ulama of Medina used to especially observe the Urs of Sayyiduna Ameer Hamza رضی اللہ تعالٰی عنہ.

Whose grave (Mazaar) was at the mountain of Uhud. In short, Muslims throughout the globe, including the Ulama, pious and especially the people of Madina, used to strictly observe Urs, and that which is good according to Muslims is good in the sight of A1lah عزوجل "-Fataawa Rashidia, Vol.1, Pg. 92

Rationally speaking, holding the Urs of the Saints should also be a good action.

Firstly, the Urs is a celebration of visiting the graves and giving charity. Both of these actions are Sunnah, so how can the collection of two Sunnahs be Haraam? The Holy Prophetصلی اللہ علیہ وسلم has said, "I had previously stopped you from visiting the graves. Now, you may definitely visit them. -Mishkaat, Baabu Ziyaaratil-Quboor.

This confirms the permissibility of visiting the graves in every manner. They can be visited daily or annually, alone or in a group. Thus, when someone enplaces his own restrictions to this (e.g. visiting the graves in a group is prohibited, or visiting it after appointing a date for it every year, etc.), it is inconsequential. The practice is permissible with or without specifying a date or day.

Secondly, appointing a date for Urs eases the gathering of people. They gather together and collectively recite the Holy Quran, Zikr, Durood, etc. and, through this, many blessings are attained.

Thirdly, all of the mureeds of a Peer gather on the date of his demise and come to know of each other's conditions. They meet unceremoniously and love is increased through this.

Fourthly, those who wish to become disciples of a Peer are aided in their search of one because a single gathering of Urs is attended by many Mashaaikh, Ulama and Sufiya. When he sees them, he may commit (bai't) to whoever he is drawn o.

Even in Hajj and the visiting (ziyaarat) of Madina Sharif are there specifications of dates. The abovementioned benefits are also incorporated in this. I have seen the graves of Deobandi elders. They have no beauty and there is none to make Fatiha or Isaal-e-Thawaab for them. Neither is there any person wanting to attain benefit from them nor is there someone to give guidance to others. This is the result of stopping good works.

OBJECTIONS and ANSWERS TO URS

OBJECTION 1: You believe the person whom you bury to be a Saint (Wali) ud even host his Urs afterwards. How do you know that he is a Wali? We dou't even know for certain whether a person died a Muslim, so how can the sainthood (wilaayat) of a deceased be known? There have been many pious people who passed away as Kaafirs.

Answer - The visible rulings of life are emplaced after death, so he who was I Muslim in his lifetime will be deemed to be one after death as well. As a resub, Namaaz-e-Janaazah, Kafn, Dafn, etc. will all be completed. Regarding he, was a Kaafir in his lifetime, he will not be given Ghusal, Kafn, etc and his Salaatul-Janaazah will not be made. The command of the Shariah applies to evident. A mere possibility has no credibility. Likewise, he who was a saint in his lifetime is also a Saint after death. If commands of the Shariah are appliede possibilities, then Janaazah-Salaah of Kaafirs should also be read as it is possible that they died as Muslims. While we are at it, we should also bum Muslims after death because it's possible they didn't die as Muslims.

Once a Janaazah, which was praised by people, passed before the Holy Prophetصلی اللہ علیہ وسلم. He said, "It has become Waajib." Another Janaazah which was spoken badly of passed by him a little later and he said the same thing. When Hadrat Umar رضی اللہ تعالٰی عنہ asked him what had become Waajib, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم explained, "Jannat for the first and Jahannam for the second." He continued, "You are the witness of Allahعزوجل on earth." 15.8 - Miskhaat, Kitaabu/-Janaaiz, Baabul-Mashyibil-Janaazah

This proves that he who is deemed to be a Friend of Allah (Wali) by the general body of Muslims is also a Wali in the sight of Allahعزوجل. Muslims bring to mouth only that which is established in the sight of Allahعزوجل. Similarly, anything which Muslims think to be thawaab and Halaal is worthy of reward and permissible according to Allahعزوجلbecause Muslims are the witnesses of Allahعزوجل. The Hadith, “ما راہ المومنون حسنا فھو عنداللہ حسن” establishes this. The Holy Qwan states, "We have made you the just nation so that you may give witness on people."I5.8a _ Surah Baqarah; Verse 143

A Muslim is a witness on both the Day of Qiyaamat and in the world. In proving the Holy Quran and Prophetصلی اللہ علیہ وسلم" to be true, Allahعزوجل presents the testimony of Hadrat Abdullah ibn Salaam رضی اللہ تعالٰی عنہ and other Buzurgs, “و شھد شاھد من بنی اسرائیل علی مثلہ ”- Surah Yusuf. Verse 26

If Prophethood can be proven through the testimony of pious Muslims sainthood can be proven through it even more effectively. Similarly when this testimony can prove the entire Quran, surely it can prove a rule of Shariah more thoroughly.

Note- This question was posed in the Hararn of Makkah Sharif by a Najdi Imam. I gave the same answer to him in a vast gathering. In reply to it, he said, "This is only the quality of the Sahaaba. Whatever they bear witness to is correct because the Quran says "Autum" (You). We are not included in this because we weren't present with the Sahaaba," I replied, 'The very same Mishkaat states at the same place, "Another narration says that the Muslims are Allah’sعزوجل witnesses on earth." 15.9 This doesn't have 'Antum' in it. Also, all commands of the Holy Quran begin with an address (e.g. "Perform Salaah", "Give Zakaat", etc.) and we were not present at the time of the Holy Quran being revealed. Therefore, according to you, we are free from following these commands and only the Sahaaba have to read namaaz, not us." The Holy Quran and Hadith addresses all Muslims until Qiyaamat. Alharndulillah, this answer angered the Imam very much, but he was unable to answer.

OBJECTION 2: A Hadith states, "Do not make my Qabr an Eid.ⁿ 15.10 This proves that people gathering at a grave and having festivities there is prohibited because 'Eid' means fair. Gathering and festivities occur in Urs functions. Thus, it is Haraam.

Answer - How do you conclude that 'Eid' refers to the gathering of people and that the Hadith means, "Do not gather at my grave. Come individually to it."? On the day of Eid, people commemorate happiness, decorate homes and enjoy the company of one another in play and amusement. This is what is meant in the above Hadith, i.e.

"When you present yourselves at my grave, be respectful and do not make a noise or have fun and amusement there." If gathering at the grave was what the Messengerصلی اللہ علیہ وسلم was referring to, what about the caravans of people who go to Madina and gather and present Salaam every day after the five daily Salaah?

Discussing the subject of Urs, Haaji Imdaadullah Muhaajir Makki رضی اللہ تعالٰی عنہwrites, 'The correct meaning of this Hadith is that holding fairs at the Qabr, having fun and amusement and making provisions to decorate it are all prohibited. It doesn't mean that gathering at a grave is impermissible. Otherwise, caravans of people go to Madina to visit the blessed Rauza. This would now become prohibited, and surely this can't be. Therefore, the truth is that visiting graves, whether individually or in groups is correct. The Hadith may also mean, "Come to my grave as soon as possible. Do not come to it after an entire year like an Eid." -Faisla Haft Mas 'ala

OBJECTION 3: In general gatherings of Urs, there is intermingling between men and women, dancing and the singing of Qawaali. In short, the Urs of the Saints are collections of several Haraam acts. This is why it is Haraam.

Answer - The concise answer to this is that that the joining of Haraam things in anything proven to be Sunnah (masnoon) or a permissible action does not make the originality of Halaal change into Haraam. Halaal is Halaal and Haraarn is Haraam.

Allama Shaami رضی اللہ تعالٰی عنہ writes, "Visiting graves shouldn't be abandoned if impermissible actions take place there (such as the intermingling of males and females) because even with such impermissible actions, preferable actions are not omitted. Rather, it is necessary on the person to visit the graves and prohibit the Bidat. This is supported by the previous rule that going with the Janaazah should not be aborted though there may be women wailing and lamenting (nauha) in the procession." 15.12- Raddul-Muhtaar, Kitaabul-Janaaiz, Discussion on Visiting the Graves

Prior to the Conquest of Makkah, there were idols in the Kaaba and at Safa and Marwa but Muslims didn't forsake making Tawaaf because of them. Yes, when Allahعزوجل gave them strength, they eventually destroyed the idols. Today, there is intermingling between men and women in the marketplace, on public transports and in worldly gatherings. In the transports for Haajis at Mina, Muzdalifa and even while making Tawaaf, open intermingling between the two genders can be seen. However, no one rules the original action (Hajj, etc.) to be prohibited because of these things.

There are even shortcomings in Deeni Madrassahs at times. These institutions are not closed due to this.

Similarly is the matter of Urs. Both women going there (in the graveyard) and dancing is Haraam. However, because of these actions, how does the original gathering of Urs become Haraam? The correct approach is to go there, stop these impermissible acts and try to make people understand the values of Islam.

The hypocrite, Ibn Qais, submitted. "Do not take me with in the Battle of Tabuk because the western women of Rome are very beautiful. I fear that they will lead me towards fitna since I am very fond of women," The Quran however, rejected the excuse in the following manner, “الا فی الفنتۃ سقطوا و ان جھنم لمحیطۃ بالکفرین ”-Surah Tauba, Verse 49

Allahعزوجل did not accept this excuse and classified it as a means of infidelity (kufr) and Jahannam (Refer to Tafseer-e-Kabeer and Roohul-Bayaan). This is the very excuse Deobandis cling to in stopping the gatherings of Urs.

In the present day, there are numerous Haraam practices in weddings. These actions destroy Muslims and make them sinners, However, no one rules Nikah to be Haraam and stops it because of what goes on within them.

Today, the general and popular method of Qawaali (wherein dirty stanzas are sung, sinners and Amrads (boys without beards) gather and in which Ruqs (spiritual movement) is made only on the beauty of voice) is totally Haraam. However, if all of the conditions of Qawaali are first met by the reciters and listeners and then it is hosted, it cannot be called so. Eminent Sufiya have ruled Qawaali to be permissible for those who are worthy (Ahl) of listening and reciting it, not for those who aren't.

The source of this is the following Hadith: A slave girl was beating a daff (small tambourine) in front of the Holy Messengerصلی اللہ علیہ وسلم . When Hadrat Abu Baler رضی اللہ تعالٰی عنہ came to the Prophetصلی اللہ علیہ وسلم's court, she continued beating it and didn't stop even when Hadrat Uthman رضی اللہ تعالٰی عنہ arrived, When Hadrat Umar رضی اللہ تعالٰی عنہ arrived, however, she stopped beating it, placed it on the floor and sat down. The Noble Messengerصلی اللہ علیہ وسلم then said, "O Umar رضی اللہ تعالٰی عنہ , Shaitaan fears you!" - Mishkaat, Kitaabul-Fadhaail- Baabu Manaqibi Umar'"

One may ask: is beating the daff the practice of Shaitaan or not? If it was, was the Holy Prophetصلی اللہ علیہ وسلم, Hadrat Abu Bakr رضی اللہ تعالٰی عنہ and Hadrat Uthman رضی اللہ تعالٰی عنہ feared by Shaitaan? What meaning will the saying of Rasoolullahصلی اللہ علیہ وسلم have? The answer to this is before Hadrat Umar رضی اللہ تعالٰی عنہarrived, this action was not a Shaitaanic act but was leading towards one. When Hadrat Umar رضی اللہ تعالٰی عنہ did arrive, it became a Shaitaanic act and was stopped.

This is why the Sufiya have emplaced 6 conditions on Qawaali. One of the conditions is that anyone who isn't worthy of it should not be in its gathering. Otherwise, Shaitaan will join in it just as how he joins the gathering of a meal wherein a person doesn't recite "Bismillah" before eating. This doesn't necessarily mean that the rank of Hadrat Umarرضی اللہ تعالٰی عنہ was less. Rather, the character and method of each Sahaabi was different. Some of them were drawn towards adherence while others were immersed in the emotion of love. This is why the effects which they produced were different. If a Ghaus or Qutb began eating without saying "Bismillah", Shaitaan also joins in the meal. This is in no way disrespect to the Ghaus or Qutb.

Shaarni states, “الۃ اللھو لیست محرمۃ لعینھا بل لقصد اللھو منھا الا تری ضرب تلک الالۃ بعینھا احل تارۃ و حرم اخری و فیہ دلید لساداتنا الصوفیۃ الذین یقصدون بسما عھا امورا ھم اعلم بھا فلا یبادر المعترض بالانکار کی لا یحرم برکتھم فانھم السادۃ الاخیار” - Vol. 5, Kitaabul-Karaahiyat

Under the ayat, “ومن الناس من یشتری لھو الحدیث” Tafseeraat-e-Ahmadiya has thoroughly researched Qawaali. At the end of his study, Mulla Jeewan رضی اللہ تعالٰی عنہ rules that it is permissible for those who are worthy of it (Ahl) and Haraam for those who are not. He then رضی اللہ تعالٰی عنہ writes, “و بہ ناخذ لانا شھدنا انہ نشاء من قوم کانوا عرفین و محبین لرسول اللہ و کانوا معذورین لغلبۃ الحال و یستکشرون السماع للغناء و کانوا یحسبون ذلک عبادۃ اعظم و جھاداکبر فیحل لھم خاصۃ انتھی ملخصا”- Tafseeraat-e-Ahmadia

Speaking about the Qawaali in gatherings of Urs, Haaji Imdaadullah رضی اللہ تعالٰی عنہ writes, ''The opinion of Scholars is that Qawaali is allowed if its conditions of permissibility are found and if the factors which prohibit it are removed. Otherwise, it is not." -Faisla Haft Mas'ala

Maulwi Rashid Ahmed has also stated, "Listen to Qawaali that is free from music.

Song is permitted if the reciter is not a concentration of mischief and if whatever he reads doesn't go against the Shariah. If whatever is read is in accordance to the rhythmic beat of music, then there is no problem." - Fataawa Rashidia, Vol. I, Pg. 61

In short, Qawaali, with its conditions, is permissible for the person who is worthy but prohibited for the person who isn't, Allama Shaami رضی اللہ تعالٰی عنہ has listed 6 conditions for Qawaali,

1. The gathering must be free from Amrads (boys without beards) and the entire congregation should be people who are worthy (Ahl) of it, not those who are not.

2. The intention of the reciter (Qawaal) should be sincere. He shouldn't intend taking compensation for his recital.

3. The congregation should not have the intention of eating and amusement when coming to it.

4. Without true Wajd (spiritual concentration), no one should stand up.

5. The verses shouldn't contradict or go against the Shariah.

6. An Ahl (one worthy of Qawaali) is one who does not feel the strike of a sword to the body in the state of Wajd.

- Raddul-Muhtaar, Vol. 5, Kitaabul-Karaahiyat

He further writes, "Some Sufiya state that an Ahl of Qawaali is he who hasn't eaten for seven days and, if there is both food before him and Qawaali, he leaves the food and goes for the latter." -Ibid

This discussion of mine doesn't mean that the popular gatherings of Qawaali in today's times are Halaal or that people should listen to such things. Rather, I have heard people of the opposition swear the eminent and elder Sufiya merely on the grounds of Qawaali. They believe it to be Haraam like fornication. So, we submit to them - do not listen to Qawaali but don't dishonor those Auliya who have listened to Samaa. Qawaali is an elixir for sickness. He who is sick should drink this medicine and he who doesn't should not. Hadrat Mujaddid Alf-e-Thaani رضی اللہ تعالٰی عنہ states, "Neither do I do this nor do I reject it." I have heard people say, "The Hadith has censored music. Therefore, the sayings of Khwaja Ajmeri رضی اللہ تعالٰی عنہ and Imam Ghazzali رضی اللہ تعالٰی عنہ have no credibility against the narrations. They were all sinners." Allahعزوجل Forbid!

This is indeed very hurting to them. We have discussed this objection very concisely.

OBJECTION 4: If this rule is correct (that by the inclusion of Haraam things in a Halaal action, the action doesn't become Haraam), it implies that Taazia Daari, fairs of idol-worship, cinema, etc. are all allowed because there is definitely a permissible act somewhere in them. Why don't you say here too that going to cinemas, Taazia Daari, etc. is not Haraam, only whatever is bad in them is? Also, the Jurists state that to attend the Waleemah that has dancing and music at the time of feeding is prohibited despite the fact that it is Sunnah to accept and attend an invitation. It has become Haraam due to Haraam acts incorporated within it. Similarly is the case of Urs.

Answer - Here there are two things to understand,

1. One is an action of Haraam being included and joined within Halaal,

2. The other is to join that which is Halaal with Haraam.

Whenever Haraam becomes part of something Halaal (in the manner that the Halaal cannot be done without it). or when Halaal is done through the Haraam, its classification of Halaal doesn't remain and in this situation the Haraam will make the Halaal also become Haraam.

If Haraam isn't included in the Halaal but sometimes occurs with it and sometimes without, then this Haraam will not cause the original Halaal to become Haraam.

The Urs (Anniversary on the departure of a Saint)

An example of this is clothes and water touched by urine. The urine didn't become part of the clothes but did become part of the water it touched. This causes much variation in ruling. There are many Haraam things joined with Nikah, traveling, etc.

However, these Haraarn things have not become part of these Halaal doings, in the manner that without them, Nikah, etc. will not be classified to be so.

Wastage, music and impermissible fairs of amusement have entered Taazia Daari to the extent that these things have become a part of it. In other words, no Taazia Daari, etc. is free from these things and, if it was, it wouldn't be classified as Taazia Daari. However, if a person builds a duplicate of the Mazaar of Karbala and keeps it at home without burying it or performing these other Haraarn acts, it is allowed because making a representation of inanimate objects is permissible. Alhamdulillah, dancing, etc. has not entered Urs gatherings and there are many functions that are free from these prohibited acts but are still called Urs. The Urs Sharif of Mujaddid Alf-e-Thaani رضی اللہ تعالٰی عنہat Sirhind Sharif is absolutely free from these practices. Generally, people commemorate the Urs of Irnam-e-Azam, Imam Zainul-Aabideen, etc. رضی اللہ تعالٰی عنہ only with lectures by the Ulama and the distribution of food.

Also, accepting every invitation is not Sunnat. Accepting the invitation of a minor (Naa-Baaligh), of the home of the deceased or of the wealthy that have amassed only Haraarn, is not permissible. Similarly, to accept the invitation of a Waleemah that has music and dancing especially at the time of feeding is prohibited.

This is in contrast to the visiting of graves because it is Sunnah under any circumstance. Invitation does not become Sunnah after the mixing of Haraam actions within it, but visiting the grave is Sunnah unconditionally, so it doesn’t become Haram. This can be understood by the ruling of t asking pat in burial under any circumstance. Even if prohibited acts are performed there, the Sunnah is not Haram. This is a very delicate difference that needs to be understood.

JOURNEYING TO VISIT THE BURIAL PLACES OF SAINTS

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JOURNEYING TO VISIT THE BURIAL PLACES OF SAINTS

Traveling for the Urs of the Friends of Allah and visting (ziyaarat) graves is permissible and a means of reward. However, Deobandis, etc. label this Haraam as well.

IN PROOF OF TRA YELING FOR URS

The ruling of traveling is related to its aim. In other words, it is Haraam to travel for something that is Haraam, permissible for something that is permissible, Sunnah for something that is Sunnah and Fardh for something that is Fardh. For example, Hajj is Fardh, so journeying for it is also Fardh. At times, traveling for Jihad or business becomes Sunnah because they are Sunnah practices themselves. Traveling to visit (ziyaarat) the Holy Prophet’sصلی اللہ علیہ وسلم. Rauza Sharif is Waajib because the visting itself is Waajib. Traveling to meet friends, join functions of weddings, etc. of family and friends or to consult doctors, etc. is permissible as these things are allowed. And finally, traveling to steal or vandalize is Haraam because these acts are Haraam. In short, if you want 10 know the ruling of a journey, you should look at the intention behind it. Urs is chiefly defined as visiting the grave, and visiting graves is Sunnah. Therefore, it will be counted as Sunnah.

The Holy Quran has spoken of traveling in several places,

“[For] He who leaves his home to migrate (hijrat) towards Allahعزوجل and His Rasoolصلی اللہ علیہ وسلم but was then apprehended by death, his reward is established by Allahعزوجل “16.1- Surah Nisaa, Verse 100

"Traveling in both seasons of winter and summer has dirtied the Quraish."16.2_ Surah Quraish, Verses 1-2

The above two verses verify the permissibility of traveling for either hijrat or business.

"And remember when Musa said to his servant, "I will not stop until 1 reach the place where two oceans meet." 16.3 Hadrat Musa علیہ السلام went to meet Hadrat Khidr علیہ السلام Journeying to meet the Mashaaikh is proven from this.

"O My sons! Go and search for Yusuf علیہ السلام and his brother and do not become hopeless of the mercy of Allahعزوجل," 16.4 Hadrat Yaqoob علیہ السلام ordered his sons to search for Hadrat Yusuf علیہ السلام. Traveling in search of a beloved is proven from this.

Hadrat Yusuf علیہ السلام said, "Take this cloth of mine and place it on the face of my father. His eyesight will be restored," 16.5 The above verifies traveling to either gain or give treatment to the sick,

"Thereafter, when they all reached Hadrat Yusuf علیہ السلام, he made place for his mother and father”16.6 this proves journeying to meet children.

The children of Hadrat Yaqoob علیہ السلام said to their father "Send our brother with us. We shall bring grain and definitely protect him,’6.1 This proves traveling to gain sustenance (rizq).

Hadrat Musa علیہ السلام was instructed, "Go to Firaun because he has become tyrannical." 16.8 From this, journeying for the propagation of Islam (tabligh) is confirmed.

The Holy Prophetصلی اللہ علیہ وسلم state? "The person who comes out in search of knowledge is on the path of Allahعزوجل.16.8a - Mishkaat, Kitaabul-Ilm

The Ahadith state, "Seek knowledge even if it is in China." 16.8b

The book Kareema has the following stanza, "To seek knowledge is Fardh on you, and traveling for it is compulsory." This establishes traveling to gain knowledge,

Shaikh Saadi Shiraazi states. "Go and tour the world before death," (Gulistaan) Journeying to tour the world is proven by this. Similarly, the Holy Quran states, "O My Beloved, say to the Disbelievers, ''Tour the earth and see the result of the Kuffaar,' 16.11 Traveling to places that were struck with Divine punishment so that we may learn from them is also proven here.

When such an excessive amount of reasons for traveling have been proven, then surely traveling to visit the tombs (Mazaars) of the Friends of Allahعزوجل has been established more effectively. The Saints are spiritual doctors whose guidance is different. Divine glory can be seen when visiting their Mazaars because those who are close to Allahعزوجلrule the world even after their demise. Visiting Mazaars causes an urge to make ibaadat more excessively and dna is accepted more quickly.

Shaami رضی اللہ تعالٰی عنہ states, "Is traveling to visit the graves, just as how the people of today practice journeying to visit Khalilur-Rahman (i.e. Hadrat Ibrahim علیہ السلام ) and Sayed Badawi , Mustahab? I haven't seen any elucidation on this by any of our Imams. Some Shafee Ulama have prohibited this, deducing it (qiyaas) from journeying to too far Musjids. However Imam Ghazzali رضی اللہ تعالٰی عنہ has refuted this prohibition and clearly explained the difference between them," 16.11. - Vol. I, Discussion of Ziyaarat of Graves

Shaami رضی اللہ تعالٰی عنہ further states, "However, the Friends of Allahعزوجل are different in relation to nearness to Allahعزوجل and giving benefit to those who visit them. This difference is based on their Divine Secrets and knowledge.,,16.11 - Ibid

Discussing the relevance of Imam Abu Hanifa رضی اللہ تعالٰی عنہ, Allama Shaami رضی اللہ تعالٰی عنہ quotes this statement of Imam Shafee رضی اللہ تعالٰی عنہ , "I attain benefit from Imam Abu Hanifa رضی اللہ تعالٰی عنہ and also go to his place of burial. Whenever I am faced with a need, I perform two rakaats of Namaaz, to his Mazaar and make dua to Allahعزوجل. My need is then swiftly completed." 6.14 Introduction of Shaami رضی اللہ تعالٰی عنہ .

This extract proves a few things,

1. Traveling to visit graves is permissible because Imam Shafee رضی اللہ تعالٰی عنہ left his home in Palestine and went to Baghdad to visit the burial place of Imam Abu Hanifa رضی اللہ تعالٰی عنہ.

2. It is also permissible to attain barkat from the inmate of a Mazaar .

3. Go to their burial places and make dua .

4. And accept the irunate to be one who can fulfill one's needs.

5. Traveling to visit the Rauza of Rasoolullahصلی اللہ علیہ وسلم being necessary is also proven here.

Maulwi Rashid Ahmed writes, ''The Ulama of the Able-Sunnah differ about traveling to visit the Buzurgs. Some rule it to be allowed while others negate its validity. Both groups are from the AhIe-Sunnah. The ruling is contrasting and arguing about it is incorrect. It is impossible for us Muqallids to decide upon a ruling about this." - Fataawa Rashidia, Vol. I, Pg. 59

Based on this, no Deobandi has the right to prohibit a person from traveling for Urs gatherings because Maulwi Rashid has prohibited disputing this and says that none can decide upon a ruling regarding it.

Traveling should also be permitted according to rational thinking. We have already submitted that the prohibition and permissibility of traveling is known from the intention behind it. Here, the intention behind journeying is to visit the grave, and this is not prohibited. Rather, permission to visit the graves is absolute. The Hadith states Alaa fa Zooroo haa So how will traveling become Haraam? Also, traveling for worldly trade or religious work occurs day and night. This is traveling for the latter.

Can it still be forbidden?

OBJECTIONS and ANSWERS

TO VISITING THE BURIAL PLACES OF SAINTS

OBJECTION 1: ,The Holy Prophetصلی اللہ علیہ وسلم" states, "Do not journey to any direction except for three Musjids, Le, Musjid-e-Haraam (Makkah Sharif), BaituI-Muaddas (Jerusalem) and my Musjid (Musjidun-Nabawl in Madinl Sharif)," 16. 5-Mishkaat, Baabul-Masaajid

This Hadith proves that it is not permissible to travel to any place except towards these three Musjids, Visiting of graves is not amongst these.

We journey to the friends of Allahعزوجل because they are doors to His mercy. Why does a sick person travel to a doctor to regain health when Allahعزوجل is the Curer?

Answer - This Hadith means that a person attains more thawaab for Namaaz in these three Musjids. A good deed in Musjid-e-Haraam is equal in reward to 100,000 and a good deed in both Baitul-Muqaddas and Musjidun-Nabawi is equal to 50,000.

Therefore, coming to these Musjids from afar with this intention is allowed because doing so is beneficial. However, traveling to any other Musjid besides these (thinking that thawaab is more there) is totally baseless and impermissible because the reward in all Musjids is equal. An example of this is how people travel from far towards the Jaame-Musjid of Dehli for the last Juma of Rarnadaan thinking that reward is more there. This is not allowed.

So, traveling to another Musjid with the intention of increased reward is what is being stopped. If the Hadith is not interpreted in this manner, then all of the traveling we have proven from the Holy Quran in the chapter prior to this will become Haraam. Today, journeys are undertaken for business, in search of knowledge, worldly affairs and other reasons. Will they all become Haraam? Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes in the commentary of this Hadith, "Some Ulama have said that Musjids are what are being discussed here. In other words, journeying to any other Musjid besides these three is not permitted. Places other than Musjids are separate from the discussion of this Hadith." - Ashiatul-Lam 'aat

And Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, "It is reported in the Sharah of Muslim by Imam Nawawi رضی اللہ تعالٰی عنہ that Abu Muhanunad has said, "Traveling to any place besides these three Musjids is Haraam." This is incorrect. lliyaul-Uloom states, "Some Ularna have disallowed journeying to visit the burial places of Ulama and several blessed sites. My research into this is that their disallowing of it is incorrect. It is based on the Hadith 'Alaa fa Zooroo faa' (i.e. the instruction to visit graves). Traveling to another Musjid besides these three has been prohibited because all Musjids are equal (in reward). However, blessed sites are not. Their barkat is according to rank Will this prohibition also prevent traveling to visit the graves of the Prophets like Hadrat Ibrahim علیہ السلام ,

Hadrat Musa علیہ السلام,Hadrat Yahya علیہ السلام etc? The Friends of Allahعزوجل are included in the ruling of the Prophetsصلی اللہ علیہ وسلم. Thus, it will not be impossible that there is a special intention behind journeying them, just as how the visiting of the Learned Scholars are made 10 their lifetimes." 16. - Mirqaatul-Mafaateeh

Another Hadith states, ''The oceans shouldn't be traveled on except for those who go for Hajj, Umrah and Jihad." 16.18 - Mishkaat, Kiiaabul-Jihad fi Fadhaailihi

So, is traveling by sea for a purpose besides these three things Haraam?

In short, the meaning of the Hadith would have to be taken as per our explanation, or else worldly life would be very problematic.

OBJECTION 2: Allahعزوجل and His mercy are in every place. Why do people travel to the burial places of the Saints in search of their needs being fulfilled when Allahعزوجل is The Giver and is constantly 'With us?

Answer - The friends of Allahعزوجل are doors to His mercy. A train travels along the entire railway line but, in order to board it, you have to go to the station. If you stand anywhere else, it will simply pass you by. Why do you journey for worldly affairs like work, business, etc when Allahعزوجل is The Sustainer? Why does a sick person travel to a doctor to regain health when Allahعزوجل is the Curer? People travel to mountainous regions like Kashmir for a change in climate because this is supportive of good health, but to you the burial places of the Saints are not beneficial for Imaan? How is this?! Why was Hadrat Musa علیہ السلام sent to Hadrat Khidr علیہ السلام? He could have remained as he was.

The Holy Quran states, “ھنالک دعا زکریا ربہ ” 16.19 This proves that Hadrat Zakaria علیہ السلام stood by Sayyidah Maryam رضی اللہ تعالٰی عنہا and supplicated for a child. We learn that making dua near a Saint (Sayyidah Maryamرضی اللہ تعالٰی عنہا) is a means of it being accepted. For this reason, we make dua at the burial sites of the Friends of Allahعزوجل so that they may be quickly accepted.

OBJECTION 3: People made the tree beneath which the Baltur-Rldhweaa occurred a place of visiting. Hadrat Umarرضی اللہ تعالٰی عنہ cut it down for this reason. So, taking the burial sites of the Friends of Allahعزوجل as places of visiting is contrary to the practice of Hadrat Umar رضی اللہ تعالٰی عنہ,

Answer - This is totally wrong. Hadrat Umar رضی اللہ تعالٰی عنہ didn't cut the tree dowp. What happened was that people forgot which tree it was and began to visit (ziyaarat) another in this confusion. To save them from this, Hadrat Umar رضی اللہ تعالٰی عنہ cut down the second tree. If he was against visiting sacred relics, why didn't he do anything to the blessed hair of the Holy Prophetصلی اللہ علیہ وسلم his tahband and Qabr Sharif! They too were all made objects and places of visit?

Hadrat Ibn Musayab رضی اللہ تعالٰی عنہ states, "My father, who made bai'at (pledged allegiance) to the Prophetصلی اللہ علیہ وسلم at the tree, said. "We went for Hajj the following year but the area (where the bai'at took place) was obscured to us." 16.20 - Muslim, Vol. 2, Kttaabul-Imaaraat, Baabu Bayaani Bat'attr-Ridhwoan and Bukhari, Vol. 2, Baabu Ghazwatil-Ambiya

Bukhari also states, “فلما خرجنا من العام المقبل نسینا ھا فلم نقدر علیھا” When we went there the following year, we forgot and couldn't find it." - Ibid

If they couldn't find the original tree, how could Hadrat Umar رضی اللہ تعالٰی عنہ have chopped it down?

Ilm ul Ghayb- The Knowledge of the Unseen

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Ilm ul Ghayb- The Knowledge of the Unseen

We, the Ahl as-Sunna, believe that Allah has given the knowledge of the Ghayb (unseen), to the Prophet (may Allah bless him and grant him peace), and that it is also permissable to say that our Prophet (may Allah bless him and grant him peace) knows the knowledge of the Ghayb. However, it is not possible, nor permissable to say that the Prophet's (may Allah bless him and grant him peace) knowledge of the Ghayb is equal to that of Allah - or even like the knowledge of Allah, since Allah's knowledge is His own and the Prophet's (may Allah bless him and grant him peace) knowledge has been given to him by Allah.

There are some people who say that to hold such beliefs will render that person a kafir. We will prove, with the help of Allah, that such a notion is not one of kufr.

Belief of the Ahl as-Sunna about 'ilm of the Ghayb

Mufti Ahmad Yar Khan states:

"Allah has informed His Prophets about certain things from the Unseen. The knowledge of the Prophet (may Allah bless him and grant him peace) is more than anyone elses. Nobody can be equal to the knowledge of the Prophet's (may Allah bless him and grant him peace) knowledge in the world.

There are five special things of the Unseen and Allah has informed some of these parts to the Prophet (may Allah bless him and grant him peace)"

[Khan, Ahmad, Y., Ja-al-Haq, chapter on 'Masala of Ghayb' ]

Proof from the Qur'an that the Prophet Muhammad (may Allah bless him and grant him peace) has been given the knowledge of al-Ghayb

Allah says in the Qur'an:

"These are the tidings of the Unseen that We reveal to you in secret"

[Sura al-Imran, verse 44]

"Nor will He disclose to you the secrets of the Unseen. But He chooses of His Apostles [for the purpose]"

[Sura al-Imran, verse 179]

"The Knower of Unseen reveals not His secret to anyone

Except to His chosen Messengers".

[Sura al-Jinn, verse 26]

"...Allah has sent down to you the Book and Wisdom and has taught to you what you did not know, and great is the grace of Allah upon you"

[Sura an-Nisa, verse 113]

Imam Tabari writes under this verse:

"Allah Most High has told the Prophet (may Allah bless him and grant him peace) to thank Him as He has informed the Prophet of what has already happened and what will happen in the future and this is a bestowal of great grace"

[Tafsir Tabari, Sura an-Nisa, under verse 113]

The above Qur'anic verses prove that Allah Most High has given Muhammad (may Allah bless him and grant him peace) the knowledge of the Ghayb.

Proofs from the Ahadith that Prophet Muhammad (may Allah bless him and grant him peace) Possessed Knowledge of the Ghayb

We find in a narration from the collection of Imam al-Bukhari:

"Prophet Muhammad (may Allah bless him and grant him peace) stood up in one meeting and he started to tell us about events from the beginning of this world to the end and he told us about Heaven and Hell and about the people who were going to Hell and who were going to Heaven and what will be their places in Heaven and Hell. Of course, some people remember what he told us and some people have forgotten"

[Bukhari, chapter on 'Bada al-Khalq]

Imam Muslim writes:

"The Prophet Muhammad (may Allah bless him and grant him peace) led the Fajr prayer and then sat on the pulpit, and until Zuhr he told the people of the things about the Unseen. After Zuhr, he sat on the pulpit and continued until 'Asr, then sat on the pulpit and continued until Maghrib prayer. He even informed of the dwellers of Paradise and Hell"

[Muslim, chapter on 'Fada'il']

Hafiz ibn Hajar al-'Asqalani in his famous commentary to Sahih al-Bukhari writes that:

"What Prophet Muhammad (may Allah bless him and grant him peace) told in that one meeting is a miracle of the Prophet and this should not be doubted"

[Fath al-Bari, chapter on Bada al-Khalq]

Imam al-Bukhari writes:

"The munafiqs [hypocrites - those who were outwardly Muslims but inwardly unbelievers] made an objection to the knowledge of the Prophet (may Allah bless him and grant him peace). The Prophet (may Allah bless him and grant him peace) stood on the pulpit and said,'Ask me what you will'.One person stood up and asked, "What will be my place in the Hereafter?" The Prophet replied, 'Hell'. Another person, whose name was 'Abdullah ibn Huzayfa (people doubted whether he was a legitimate child), stood up and asked, 'Who is my father?' The Prophet (may Allah bless him and grant him peace) replied, 'Your father is Huzayfa.' [The accusation on 'Abdullah ibn Huzayfa was cleared]. The Prophet (may Allah bless him and grant him peace) repeated, 'Ask me, ask me' "

[al-Bukhari, Kitab-ul-I'tisaam; Muslim, chapter on 'Fada''l']

It is evident from this hadith that the only people who objected to the knowledge ('ilm al-Ghayb) of the Prophet (may Allah bless him and grant him peace) were the munafiqs (hypocrites). Further, the belief that Allah informed His Prophet (may Allah bless him and grant him peace) of more knowledge than anyone else is the belief of the blessed Companions of the Prophet.

Imam Ahmad ibn Hanbal quotes the following narration which provides more evidence on the Prophet's knowledge:

"The Prophet (may Allah bless him and grant him peace) stated, "I have seen my Lord. He put His hands upon my chest, after which everything appeared before me and I recognized everything"

[Musnad Ahmad Ibn Hanbal, vol 5, page 243]

Hafiz Ibn Kathir writes:

"A shepherd was with his goats upon which a wolf came and grabbed one goat and ran. The shepherd then chased after the wolf to get the goat back. The wolf then spoke to him and said, 'Why do you take what food (rizq) which Allah has provided for me?' The shepherd was astonished that the wolf spoke. The wolf again said, 'If you are so surprised that I can talk then go to Madina. You will find the last of the Prophets, and he can inform you of the past and the future'. The shepherd left his goats and went straight to the Prophet (may Allah bless him and grant him peace) and mentioned his experience. The Prophet (may Allah bless him and grant him peace) replied, 'The wolf spoke the truth.' Isnad [chain of narrators]. for this hadith is authentic.

[Ta'rikh Ibn Kathir, chapter on 'Miracles of the Prophet']

We also find the following clear-cut hadith, without any ambigious meanings, from Sahih Muslim:

"The Prophet (may Allah bless him and grant him peace) stated, 'Allah put the earth before me and I saw it from the East to the West'

[Muslim, chapter on 'Excellence of the Prophet']

This hadith is a proof that the Prophet (may Allah bless him and grant him peace) was bestowed with the knowledge of the whole world.

Hafiz Ibn Kathir and Muhammad ibn 'Abd al-Wahhab an-Najdi writes:

"Suad ibn Qarib recited a poem in front of the Prophet (may Allah bless him and grant him peace): 'I bearwitness that there is none worthy of worship except Allah. Allah has made you the trustee over all the Ghayb' "

[Ibn Kathir, Sirat an-Nabi; and Ibn 'Abd al-Wahhab, Mukhtasar Sirat ar-Rasul, story of 'Suad ibn Qarib']

Shaykh al-Islam, Hafiz Ibn Hajar al-'Asqalani, writes:

"One of the qualities bestowed upon a Prophet is the quality that he knows what has already happened in the past and what will happen in the future"

[Fath al-Bari, chapter on 'The Anbiya']

From all the above ahadith it is proven that the Prophet(may Allah bless him and grant him peace) was bestowed with more knowledge than any other creature by Allah Most High. It is also clear that he (may Allah bless him and grant him peace) has been bestowed with the knowledge of the past and future and it is therefore permissible to say that Prophet Muhammad (may Allah bless him and grant him peace) is the trustee of the knowledge of Ghayb.

It is proven from the above narrations that Allah Most High bestowed our Prophet (may Allah bless him and grant him peace) the knowledge of the Ghayb, so it is permissible to say that he (may Allah bless him and grant him peace)knows the Ghayb. Hence if someone says that they hold the Prophet to know the Ghayb (Unseen), he is not committing kufr or shirk by holding such a belief.

Sayyiduna al-Khidr (peace be upon him) also knew the Ghayb?

Imam at-Tabari, Imam al-Qurtubi and Qadi Shawkani quote the following narration:

"Ibn 'Abbas reported that al-Khidr was a man who did all his work with the knowledge of the Ghayb because he knew the Ghayb"

[Tafsir Tabari; Tafsir Qurtubi; Qadi Shawkani, Tafsir Fath al-Qadir;]

The above statement of a Sahabi is a narration which is accepted by leading and reputable classical authorities. It is thus permissible to say that Khidr knew the Ghayb, and so how can it possibly be wrong to say that Prophet Muhammad (may Allah bless him and grant him peace) also knows the Ghayb?

Hafiz ibn Kathir and Muhammad ibn 'Abd al-Wahhab an-Najdi both narrate:

"Malik ibn 'Awf an-Nazri has written a poem about our Prophet (may Allah bless him and grant him peace) and has written:

'I have not seen any one like you in this world that I can compare with,

Who always fulfill all that he promises.

There is no one more generous than him,

When you ask him something he will inform you of what is going to happen tomorrow' "

[Ibn Kathir, Sirat an-Nabi; and Ibn Kathir & Ibn 'Abd al-Wahhab., Muktasar Sirat ar-Rasul, chapter on 'Gazwa Hawazan']

We will now examine some doubts that are raised by the opponents of the above Qur'anic ayats and ahadith based beliefs and then, by the grace of Allah, will answer their doubts so that the truth may become clear, insha'llah.

Q) How can you say that Muhammad (may Allah bless him and grant him peace) has been given the knowledge of the Ghayb when Allah Most High says in the Qur'an that there are five things of which no one has any knowledge about?

A) The relevant verse of the Qur'an is as follows:-

"Undoubtedly, Allah has the knowledge of the Hour, and He sends rain and knows what is in the wombs of the mothers and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All-Aware"[Sura al-Luqman, verse 34]

There are two answers to this:

Firstly, the word used in this verse in Arabic is adri, which refers to that knowledge which someone can attain by guessing. Of course the knowledge of the Unseen of the Prophet (may Allah bless him and grant him peace) was not by guessing. Allah informed this to him.

Hafiz Ibn Kathir (who met and briefly studied with Ibn Taymiyya) has written in his famous commentary to the Qur'an, Tafsir Ibn Kathir, the meaning of this ayat, namely, that no-one can find the knowledge of these things on there own endeavor. Only Allah can give this knowledge. For example, Allah gives knowledge to the angels, whose duties are to control rain, and therefore on the command of Allah it rains. Also Allah commands an angel who goes into the mother's womb and hangs a record around the child's neck which tells what he/she will do in his/ her lifetime. This knowledge is not attained by the angel but rather it is given by Allah Himself.

Secondly, if the literal and direct meaning is taken from the above quoted ayat, then it will mean that only Allah knows what is in the mothers womb but today, we can discover quite easily if the child is a male or female by modern scanning techniques. If the angels have some knowledge of the five things from the Unseen - given to them by Allah, why is it strange if the Prophet (may Allah bless him and grant him peace) also has some of this knowledge - again bestowed by Allah?

During the Battle of Badr, the Prophet mentioned the names of the kuffar that were to die and also described the manner in which the Companions would achieve martyrdom.

These are clear and authentic examples of the Prophet (may Allah bless him and grant him peace),informing his Umma about future events, hidden from all else (ie Ghayb).

[Taken from Sahih al-Bukhari, chapter on 'The Battle of Badr'; and also Tafsir Ibn Kathir, on 'Sura al-Luqman, verse 34]

(Q) Did Prophet Muhammad (may Allah bless him and grant him peace) not stop people from saying that he had the knowledge of tomorrow? On one occasion our Prophet (may Allah bless him and grant him peace) went to a wedding.There, the girls were singing about the Battle of Badr. When they saw the Prophet (may Allah bless him and grant him peace) coming they stopped singing about the Battle of Badr and started to sing that:'There is a Prophet amongst us that knows about tomorrow'. The Prophet (may Allah bless him and grant him peace) told them to carry on singing what they were singing before[Miskat, chapter on 'Nikah']

If he (may Allah bless him and grant him peace) knew about tomorrow, then why did he stop them from singing it?

(A) These poems were written by a Companion (Sahabi) before the wedding and had it been incorrect he (may Allah bless him and grant him peace) would have instructed them to stop immediately and not allowed them to repeat. This means the poem was right.The reason he told them to stop singing was because a wedding celebration was taking place and he wanted them to sing the poem that they were singing before, and secondly he did not want them to praise him in the presence of himself.This hadith demonstrates one of the beauties of our Prophet (may Allah bless him and grant him peace), that he did not like to be praised in front of others.

Everyone knows that our Prophet (may Allah bless him and grant him peace) knew about the future events up to the Day of Judgment and even after; how else could he have told us about the Mahdi, the Dajjal, the second coming of Jesus, the questions to be asked in the grave, the bridge over Hell which everyone will have to cross to get to Heaven, the mizan (scales) in which everyones' actions shall be weighed etc.

There are countless more proofs which show without a shadow of a doubt that the beloved Messenger of Allah (may Allah bless him and grant him peace) had been given the knowledge of the Ghayb (Unseen) and Allah is the knower of all things!

WRITING KAFANI OR ALFI

2012-05-20T11:51:00.003-07:00

WRITING KAFANI OR ALFI

This discussion has two topics,

1. Placing the Shajra Sharif, Ghilaaf of the Kaaba, Ahad-Nama or other sacred relics (Tabarruks) in the grave.

2. To write the Ahad-Nama or Kalima Tayyibah on the kafn or forehead of the deceased with the finger, sand or something else.

Both of these things are permissible and proven from the Ahadith and rulings of the Fuqahaa, However, the opposition rejects this.

PROOF OF WRITING KAFANI OR ALFl

Placing sacred relics (Tabarruks) of the Buzurgs, Ghilaaf of the Kaabe, Shajra Sharifor Ahad Nama in the grave is a means (waseelah for the forgiveness of the deceased. The Holy Quran states, “و ابغوا الیہ الوسیلۃ” 7.1 Hadrat Yusufعلیہ السلام said 19 his brothers, "Take this shirt of mine and put it on the face of my father. He will regain his eyesight., 11.2

This proves that clothes of the Buzurgs grant cure because that very shirt belonged to Hadrat Ibrahim علیہ السلام , As a result, it is hoped that the names of the Buzurgs will open the mine of the deceased and he will remember the correct answers [in the grave].

Sayyidah Umme Atia رضی اللہ تعالٰی عنہ states that when they finished giving Ghusal to Sayyidah Zainab رضی اللہ تعالٰی عنہا the daughter of the Holy Prophetصلی اللہ علیہ وسلم they informed him of its completion. She narrates, "The Prophetصلی اللہ علیہ وسلم then handed us his tahband (lower garment) and ordered that it be kept with the body in the kafan," - Mishkaar, Baab. Ghuslil-Mayyit

Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes under this, "This Hadith is the source of attaining blessings from the belongings and clothes of the pious just as how some disciples of the Mashaaikh place the kurta of the Mashaaikh in the grave," 17.3 - Lam'aat

Annotating on this Hadith, he رضی اللہ تعالٰی عنہwrites in his Persian commentary of Mishkaat, "This confirms the attaining of blessings from the clothes and relics of the pious after death in the grave to be preferable (Mustahab) just as how it was before death." - Ashiatul-Lam'aat

Speaking about his father, Saifuddin Qaadri رضی اللہ تعالٰی عنہ Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, "It is appropriate that verses which discuss mercy and forgiveness be written on a piece of paper and kept with my kafn," - Akhbaarul-Akhyaar

Shah Abdul-Azeez رضی اللہ تعالٰی عنہ writes, "Placing the Shajra in the grave is the practice of the Buzurgs. This is done in two ways. The first is placing the Shajra on the chest of the deceased either above or beneath the kafn, which is prohibited by the Jurists. The second is making a niche in the grave at the head-side of the deceased and placing the Shajra within." - Fataawa Azeezia

Hadrat Jabir رضی اللہ تعالٰی عنہ states that the Holy Prophetصلی اللہ علیہ وسلم" went to the grave of Abdullah bin Ubai (the Leader of the Hypocrites) after he was placed in the grave. He ordered for him to be brought out, placed his blessed saliva on him and dressed him with his upper garment." - Mishkaat, Baabu Ghuslil-Mayyit

Once, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم came out wearing his tahband.

Someone saw it and requested him for it. The Sahaaba replied, "The Prophetصلی اللہ علیہ وسلم" had a need for the tahband at that time but rejecting someone who asks from him was not his habit." When they asked the man why he requested it, he explained. "Oath on Allahعزوجل! I did not ask for it to ear it, but that it, but that it may become my kafn. Sahl states that this tahband eventually did become his kafn. - Bukhart, Vol. 1, Kitaabul-Janaaiz, Baabu Man A'adal-Kafn

Sayyiduna Abdullah ibn Abbas رضی اللہ تعالٰی عنہ reports that Rasoolullahصلی اللہ علیہ وسلم gave his shirt to the mother of Sayyiduna Ali Fatima bint Asad رضی اللہ تعالٰی عنہ, as a kafn. He even placed her in her grave and buried her himself. When people enquired the reason for this, he explained, "I made her use my shirt so that she may attain clothes of Jannat. 1 placed her in her grave so that its narrowness is removed for her." 17.8-Ma 'arifatus-Sahaaba of Abu Nuaim and Musnadul-Firdaus of Dailmi

Allama Ibn Abdul-Bir رضی اللہ تعالٰی عنہ states that at the time of demise, Hadrat Ameer Mu'awiya رضی اللہ تعالٰی عنہwilled, 'The Holy Prophetصلی اللہ علیہ وسلم blessed me with his clothing. I have kept them for this very day. Keep them beneath my kafn, Take the blessed hair and fingernails of the Messengerصلی اللہ علیہ وسلم and place them on my face, eyes and parts of Sajda? 17.9 _ Kitaabul-lsti 'aab fi Ma 'arifatis-Sahaaba

Imam Haakim narrates from Hameed ibn Abdur-Rahman Rawaasi that Hadrat Ali رضی اللہ تعالٰی عنہ once had some musk. He stated in his will, "Perfume me with this musk because it is the remainder of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم" - Mustadrak

Other references like these can be produced but we make do with this much. Those who want further insight should refer to the treatise 'Al-Harful-Hasan of Alahazrat

It is permitted to write the Ahad Nama or Kalima Tayyiba either on the deceased's forehead or kafn. Similarly, placing the Ahad Nama in the grave is also allowed (written either with the finger or with something else). Imam Tinnidhi Hakeem ibn Ali رضی اللہ تعالٰی عنہ narrates that the Holy Prophetصلی اللہ علیہ وسلم said, "He who رضی اللہ تعالٰی عنہwrites this dua on a piece of paper and places it between the kafn and chest of the deceased causes the deceased to not undergo punishment in the grave and not see Munkar and Nakeer (the two angels who question the inmates of the grave)." 17.9b - Nawaadirul-Usool

The Fataawa of Allama Makki states after quoting this Hadith, "This dua has an established source. Faqih Ibn Ajeelرضی اللہ تعالٰی عنہ used to order this and give the verdict on the permissibility of doing so, deducing (qiyaas) from the fact that the name of Allah عزوجل is written on the camels of Zakaat.” 17.10.

This dua is “لا الہ الا اللہ و اللہ اکبر لا الہ الا اللہ وحدہ لا شریک لہ لا الہ الا اللہ لہ الملک و لہ الحمد لا الہ الا اللہ و لاحول و لا قوۃ الا باللہ العلی العظیم”.

Tirmidhi narrates from Akbar that when a person recites the Ahad Nama, the angels place a stamp on it and keep it for Qiyaamat. When the deceased is resurrected, they produce this stamped pact and ask, "Where is the person of the pact?" They will then return it to him. - AI-Harful-Hasan

Imam Tirmidhi states, "It is reported that Hadrat Ta'oos رضی اللہ تعالٰی عنہ ordered these words to be written. Thus, they were written on his kafn." 17.11 - Al-HarfulHasan

Imam Kurduri رضی اللہ تعالٰی عنہ writes, "Imam Saffar رضی اللہ تعالٰی عنہ, has said, "If the Ahad Nama is written on the forehead, turban or kafn of the deceased, it is hoped that Allahعزوجل will forgive him and save him from the punishment of the grave." 17.12 -Wajeez, Kitaabul-Istihsaan

Durre-Mukhtaar states, "If the Ahad Nama is written on the forehead, turban or kafu of the deceased, it is hoped that Allahعزوجل will grant him forgiveness." 17.13-Vol. 1, Baabush-Shaheed

At this very juncture, Durre-Mukhtaar records an interesting incident. A person stated in his will (wasiyat) that 'Bismillahir-Rahmanir-Raheem' should be written on either his chest or forehead. Accordingly, it was carried out. Someone later saw him in a dream and asked, "What did you experience?" He replied, "After being buried, the Angels of Punishment arrived but, upon seeing 'Bismillah' written, they said, "You have been saved from the punishment of Allahعزوجل."

Fataawa Bazaaziya states, "If the Ahad Nama is written on the forehead, turban or kafn of the deceased, it is hoped that Allahعزوجل will forgive and protect him from the punishment of the grave. Imam Naseer states that from this narration, it is known that writing this is permissible. It has also been narrated that Hadrat Umar رضی اللہ تعالٰی عنہwrote on the thighs of the horses of Astabul: 'Hubisaa -Sabeelillah'." 17.14 _ Just before Kitaabul-Jinaayaat

Many other extracts of Fiqh may be produced besides these, but we make do with the above. Refer to Al-Harful-Hasan' or 'Fataawa Razvia' for more details.

For various reasons, writing the Abad Nama, etc. or placing it in the grave should be permissible even from a rational point of view,

1. When the tasbeeh of grass and fresh flowers on top of the grave benefits the deceased, why can't the tasbeeh, etc. that is written benefit him?

2. We are instructed to encourage the recitation of the Kalima (Talqeen) to the deceased from outside the grave so that the name of Allahعزوجل reaches his ear and he is successful in the test of the Qabr. So, it is hoped that the deceased answers the two angels (Nakeerain) successfully upon also seeing the written name of Allahعزوجل inside. This is also a type of Talqeen, and the order to make Talqeen is absolute in the Hadith ('Laqqqinoo Amwaatakwn'). Therefore, it is correct in any way performed, be it verbally or in writing.

3. Through the blessings of the names of the favoured servants of Allahعزوجل, difficulties are removed, fires are extinguished and an uneasy heart attains satisfaction. Allahعزوجل state, 1s through the remembrance (zikr) of Allahعزوجل do hearts gain serenity . 17.15- Surah Raad, Verse 28

Under the ayat, “ما یعلمھم الا قلیل ”17.16 Tafseer Nishaanpuri, Roohul-Bayaan and Tafseer Saawi state that the names of the Ashaab-e-Kahf (People of the Cave) are beneficial at many instances, such as at the time of searching for a lost object or retreating in battle. Their names should be written on a piece of paper and placed in a blazing fire to extinguish it. This is also useful at the time a child cries (it should be placed under the child's head in the cradle), for better farming (stuck on a stick placed in the middle of the farm), for sickness, headache, at the time of going for a judgement (tied around the thigh of the right leg) for protection of wealth, at the time of journeying by sea and to be saved from being killed." -Al-Harful-Hasan, Tafseer Khazaatnul-Irfaan, Jumal

Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ states that there are seven names of the People of the Cave (Yamleekhah, Makshileenah, MasWeena Mamoosh, Dabamoosh, Shaaznoosh and Martoosh رضی اللہ تعالٰی عنہ) - Roohul-Bayaan

The Muhadditheen sometimes record Sahib Chains of Narration (Isnaad) and say, "If this is read on a person with lunacy, he will gain relief." 17.17

What is a Chain of Narration? It is the names of the Buzurgs who are narrators of Hadith. The wazifah of the Ashaab-e-Badr is also constantly read. So, how can it be that the names of these Buzurgs were beneficial in our lifetime but cease to be so after our death? This can never be. Help is definitely attained by them. Thus, the Ahad Nama should be written on the kafn, etc. of the deceased.

OBJECTIONS and ANSWERS TO WRITING KAFANI OR ALFI

OBJECTION 1: The same old objection that writing Kafani or Alfi is an Innovation (Bidat) and is thus Haraam.

Answer - Our previous discussion proves that this is not an Innovation (bidat). Its source is established. Even if it was, not every Innovation is Haraam. Refer to our study on Bidat.

OBJECTION 2: To think that Kafani encourages the recitation of the KaUma (falqeen) is incorrect, because if the deceased is illiterate, how will be read whatever is written at the time being questioned?

Answer - After death, everybody gains the ability to read. Illiteracy can exist in this world, not in the Hereafter. The Hadith states that the language of the people ofJannat is Arabic. - Shaami, Kitaabul-Karaahiyat

However, there are many annatis in the world who do not know Arabic. Similarly, the angels question every deceased in Arabic and they understand the language.

Even on the Day of Mithaaq, Allahعزوجل took a pledge from every soul in Arabic. So do the deceased attend a Madrassh after death to learn Arabic? No. It comes to him instinctively. On the Day of Qiyaamat, people will be given their deeds (Naama-e-Aamaal) in written form and both the learned and the illiterate will be able to read it.

This proves that after death, everybody can understand and read the language of our Beloved Nabi صلی اللہ علیہ وسلم. Therefore, this written document (The Ahad Nama) is beneficial to the deceased.

OBJECTION: Allama Sbaami رضی اللہ تعالٰی عنہ bas prohibited writing on the kafn.Raddul-Muhtaar, VoL 1, Just after Baabut-Tashahud

Likewise, Shah Abdul-Azeez رضی اللہ تعالٰی عنہ bas prohibited doing so because when the body decomposes, the matter will erode the letters of what is written and this will be disrespectful to it. - Fataawa Azeezia

As a result, it is not permissible. [This is the most common objection by the opposition]

Answer - There are a few replies to this,

1. This proof has no accordance to the claim (that keeping anything written in the grave is prohibited). It only establishes that it we are not allowed to keep something written with ink or sand in the kafn, but writing something on the forehead of the deceased or chest with the finger, or keeping the Ahad Nama in a niche within the grave, is permissible because in these cases there is no fear of the letters being disrespected. Thus, this objection is not sufficient for you.

2. Allama Shaami has not prohibited writing completely. He further states in the same quoted reference, "Some scholars have quoted from Fawaaidush-Sharjee that 'Bistnillaahir-Rahmanir-Raheem' should be written on the forehead of the deceased and 'Laa ilaaha illallaah Muhammadur-Rasoolullahصلی اللہ علیہ وسلم on the chest, by finger and without any ink. This writing should be done after the Ghusal is given and before kafn is put on the mayyit." 17.18 - Raddul-Muhtaar, Vol. 1, Just before BaabtnTashahud

This confirms that writing has not completely been prohibited.

3. A1lama Shaami رضی اللہ تعالٰی عنہ has quoted a ruling of permissibility from Fataawa Bazaaziya. It is proof that the elder scholars of the Hanafis rule permissibility on this. A ruling of prohibition is quoted from the Fataawa of Allama Ibn Hajar رضی اللہ تعالٰی عنہ who is a Shafee scholar. So, should Hanafis practice the ruling of Shafees over their own? Definitely not, also, the ruling of prohibition is the personal opinion of Allama Ibn Hajar رضی اللہ تعالٰی عنہ. He didn't quote anybody in support of his opinion.

4. It is not a certainty that every mayyit will decompose. There are many who are saved from this. So, how just is it to keep the deceased away from benefit merely based on an uncertainty of disrespect?

5. In the previous chapter, we have already recorded the Sahaaba's practice of stating in their will (wasiyat) to have the sacred relics (Tabarruks) of the Prophetصلی اللہ علیہ وسلم in their kafns. The Prophetصلی اللہ علیہ وسلم" himself placed his Tahband Sharif in the kafn of his beloved daughter, Sayyidah Zainab رضی اللہ تعالٰی عنہا, Hadrat Ta'us رضی اللہ تعالٰی عنہ wished for words of dua to be written on his kafn. So, did they not fear matter dirtying the kafn? Were these things not sacred to them?

6. It is a rule of Shariah that placing sacred things in what is impure (najaasat) is Haraam. However, if a person places these sacred things due to a need in a pure place with a good intention, doing so will not become impermissible merely on the possibility of it becoming soiled. There are many examples of this. Zam-Zam is sacred water. To make istinjaa with it is Haraam, but to drink it is allowed. To write Quranic ayats, wash it and thereafter drink it is correct. It is permissible to drink the urine of the Holy Prophetصلی اللہ علیہ وسلم even though it is formed by entering the stomach and leaving the body as such. In the chapter before this, we have written that Hadrat Umar رضی اللہ تعالٰی عنہ wrote 'Hubisaa fi-Sabeelillah' on the thighs of the horses of Astabul, even though there is a strong fear of drops of urine touching the thighs. Horses also lay on impure surfaces, but this had no bearing. Based on this proof, Imam Naseer رضی اللہ تعالٰی عنہا and Imam Saffaar رضی اللہ تعالٰی عنہا, who are two eminent scholars, and Irnaams of the Hanafi muzhab, ruled that it is permissible to write the Kafani, etc. With regards to the statement of Shaikh Ibn Hajarرضی اللہ تعالٰی عنہا ("This writing of Hadrat Umar رضی اللہ تعالٰی عنہ on the horses was for differentiation. Thus, the ruling of this has changed"}, this is incorrect because although there are different intentions, the letters that were written are the same. The ruling of the letters {Huroof} does not change due to the difference in intention. In short, this objection is totally baseless. The single deduction (qiyaas) of a Shafee who is not even a Mujtahid is not credible when it is opposing the Hadith, practice of the Sahaaba and rulings of the Imams. What the opposition can provide is an explicit Hadith or ruling of a Hanafi Imam that corroborates their stance, though they won't be able to.

7. Permissibility or prefer ability can be proven from the sayings of the Ulama, but a specific proof of Shariah is required to prove Dislike (Karaahiyat), as we have already explained. So, the ruling of prefer ability is worthy of acceptance from these opinions, not the ruling of Karaahat, because it is bereft of proof.

OBJECTION 4: Keeping the Ahad Nama or the Shajra in the grave is wastage (israaf) because it will not serve any purpose being there and will eventually decay and decompose. Wastage is Haraam.

Answer - It is not useless because it benefits the deceased in many ways, as explained above.

OBJECTION 4: The Holy Prophetصلی اللہ علیہ وسلم" put his blessed shirt the Hypocrite, Abdullah bin Ubai رضی اللہ تعالٰی عنہ , after his death and placed his blessed saliva in bis mouth. However, no benefit was gained from doing this. This proves that Kafani is useless aod that the Holy Prophetصلی اللہ علیہ وسلم" does not have Knowledge of the Unseen.

Otherwise, he wouldn't have given his shirt and put his blessed saliva in Abdullah's mouth. Another point that emerges is that fragments of Rasoolullah’sصلی اللہ علیہ وسلم body can enter Jahannam because Abdullah bin Ubai رضی اللہ تعالٰی عنہ is a Hypocrite and Jabanoami, and he had the Prophet’sصلی اللہ علیہ وسلم saliva in his mouth. Thus, the saliva went where he did.

Answer - Actually, this incident proves the permissibility of Kafani because Rasoolullahصلی اللہ علیہ وسلم dressed the Hypocrite with his blessed shirt as.

Kafani. From this, we see that without Imaan, these sacred relics (Tabarruks) do' not give benefit to the deceased. We too believe that Kafani is beneficial to a deceased who is a Mu'min, not a Kaafir. Of course the Prophetصلی اللہ علیہ وسلم knew that Abdullah bin Ubai was a Hypocrite (Munaafiq). In fact, it was through him revealing this that we know he was one! He also knew that this will give no benefit to the one who has no Imaan, because all of this deals with Beliefs (Aqaaid) and it is necessary for the Holy Prophetصلی اللہ علیہ وسلم to have knowledge of this. When a fanner is able to recognize fertile and barren land for fanning, why can't the Nabi صلی اللہ علیہ وسلم know and understand the land of Imaan (the human heart)? There are three reasons why Rasoolullahصلی اللہ علیہ وسلم gave Abdullah bin Ubai رضی اللہ تعالٰی عنہ these relics,

1. Abdullah bin Ubai's son was a sincere Mu'rnin and pleasing him was intended by this.

2. 2. Once, this Hypocrite gave his shirt to Hadrat Abbas رضی اللہ تعالٰی عنہ to wear. Rasoolullahصلی اللہ علیہ وسلمwanted to free his uncle of this debt.

3. The Holy Prophetصلی اللہ علیہ وسلم demonstrated that he was the Mercy to the Worlds (Rahmatulil-Aalameen) in this incident. He is ready to show mercy to everyone, irrespective of whether a person takes his guidance or not. A cloud rains down on every kind of earth, but solid, mountainous regions take no benefit from it.

The fragments of the Holy Prophetصلی اللہ علیہ وسلم cannot enter Jahannam whilst remaining in their state. Surety the angels didn't even let the Hypocrite's mouth take in the blessed saliva - they must have removed it. Kan'aan, the son of Hadrat Nuh علیہ السلام, will enter Jahannam in the complete adult form. Why? Because only when the semen (nutfaa) turns into something else, then will it enter Jahannam in this new state. On the other hand, when Hadrat Talha رضی اللہ تعالٰی عنہ drank the blood of the Holy Prophetصلی اللہ علیہ وسلم after cupping, the Prophetصلی اللہ علیہ وسلم said, "The fire of Jahannam is Haraam upon you."

Performing Zikar loudly

2012-05-20T07:00:00.001-07:00

PERFORMING ZIKAR LOUDLY

In some places, Durood Sharif and some Tasbeeh are recited loudly after narnaaz. The opposition call doing so Haraam and try to stop it through numerous chicanery.

One deception used by them is saying that loud Zikr (Zikr bil-Jahr) is an Innovation (Bidat) and contrary to the principles (usool) of the Hanafi Fiqh. People in namaaz are disturbed by it and consequently forget what they are reading. Thus, according to them, this Zikr is Haraarn. Insha-Allah, loud Zikr being permissible (and even necessary at times) shall be proven by us.

PROOF OF LOUD ZIKR

Loud zikr is permitted and proven from the Quran, Hadith and rulings of the Learned. The Holy Quran states, "Remember Allahعزوجل just as how you remember your forefathers; and even more than their remembrance." 18.1 - Surah Baqarah, Verse 200

After completing the Hajj, the Kuffaar of Makkah used to speak about their family virtues and nationalistic greatness in gatherings, Doing so is prohibited in this ayat and making Allah’sعزوجل Zikr instead has been ordered, It is evident that this Zikr will be loud, which is why reading the talbiyah ("Labbaik", ") loudly is Sunnah, especially when meeting crowds and gatherings of people, Allahعزوجل states, "When the Quran is recited, listen to it and remain silent." 18.la We can deduce from this that reciting the Quran loudly is permitted. Only loud Zikr can be heard, not silent {Zikr-e-Khafi]."-Tafseer Kabeer, under the abovementioned ayat.

Mishkaat Sharif states, "When the Holy Prophetصلی اللہ علیہ وسلم used to complete his Salaah, he would loudly recite, "Laa ilaaha illallaah wahdahu lashareeka lahu." 18.3 Baabuz-Zilcr bad'as-Salaah

Mishkaat also states, "Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ states, "I used to know that the Holy Prophetصلی اللہ علیہ وسلم had completed his Salaah by the sound of Takbeer." 18.4 - Ibid

Due to his young age, Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ did not attend some namaaz with jamaat. He says, "After Salaah, the Muslims used to recite the Takbeer so loudly that we at home would understand that they have completed it."

Under this Hadith, Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, "Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ was a child at that time. That is why he was not punctual in attending Salaah withjamaat.,,18.5 Lam'oatu-Tanqeeh

Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ himself states, "Making the zikr of Allahعزوجل loudly after completing the Fardh Salaah was practiced in the time of the Holy Prophetصلی اللہ علیہ وسلم 18.5a-Muslim, Vol. 1, Baabuz-Zikr baad'as-Salaah

A Hadith reports Allahعزوجل to have said, "I also remember in my heart the person who remembers me in his heart. For he who makes My Zikr (remembrance) in a gathering, I make his Zikr in a gathering more prestigious than his (i.e. the gathering of the angels)." 18.6 -Mishkaat, Baabu-Zikrullah

Imaam Jalaaluddin Suyuti records the following Hadith, "Hadrat Anas رضی اللہ تعالٰی عنہ reports the Holy Prophetصلی اللہ علیہ وسلم to have said, "Recite "Laa ilaaha illallaah" excessively in a Janaazah,',18.7 - Jaame-Sagheer

We see in this that to recite the Kalima Sharif or any other Zikr with the Janaazah is permissible in any manner, loudly or silently. The Ustaad in Hadith of Maulwi Rashid Ahmed, Shaikh Muhammad Thaanwi, writes, "The Holy Prophetصلی اللہ علیہ وسلم and Sahaaba used to make Tasbeeh and Tahleelloudly after namaaz." 18.8 _ Risaalah Azkaar, Pg, 79

Commentating on the ayat, “ربنا ما خلقت ھذا باطلا سبحنک فقنا عذاب النار “18.9 Allama Ismail Haqqi رضی اللہ تعالٰی عنہwrites, "To make Zikr loudly is not only permissible, but preferable if there is no show (riya). This is so that the Deen is made visible and apparent. The blessings of Zikr reach both the listeners in the home and those who engage themselves in it after hearing its sound. On the Day of Qiyaamat, every wet and dry object will testify to the Imaan of a person who makes Zikr." 18.10-Roohul-Bayaan

This confirms that there are many Deeni benefits to loud Zikr. Under the ayat, “و اتینا داود زبورا ” 18.11 Tafseer Khaazin and Roohul-Bayaan, Parah 6, record the following Hadith: The Holy Prophetصلی اللہ علیہ وسلم said to Hadrat Abu Musa Ash'ari رضی اللہ تعالٰی عنہ, "I have listened to your Qiraat. You have been blessed with the voice of Dawood." He replied, "Oath on Allahعزوجل, if I knew that the Quran Personified (i.e. Rasoolullah صلی اللہ علیہ وسلم) was listing to my recitation of the Holy Quran, I would've recited it in a better voice.

Two facts emerge from this Hadith,

1. The Sahaaba used to make Zikr so loudly that its sound was heard outside of their homes.

2. Zikrullah and recitation of the Holy Quran is the worship (ibaadat) of Allahعزوجل. The desire of the Sahaaba was to please the Noble Messengerصلی اللہ علیہ وسلم even then!

Once, Rasoolullahصلی اللہ علیہ وسلم came out at night to examine his Sahaaba (i.e. to see what they busied themselves with at night). He saw Hadrat Abu Bakr رضی اللہ تعالٰی عنہ reciting the Holy Quean softly while Hadrat Umar رضی اللہ تعالٰی عنہ was reciting it very loudly. In the morning, when he asked them about their respective actions, Hadrat Abu Bakr رضی اللہ تعالٰی عنہI replied, "Ya Rasoolullah صلی اللہ علیہ وسلم! He who I was reciting for (i.e. Allahعزوجل) has listened to it." Hadrat Umar رضی اللہ تعالٰی عنہ, "I was waking up those who were sleeping and chasing Shaitaan away," I8.12b

Subhanallah! Both answers were blessed and the Holy Prophetصلی اللہ علیہ وسلم" didn't display dissatisfaction to either. Rather, he said, "Abu Bake, raise your voice. Umar, lower yours." - Mishkaat, Kitaabus-Salaah; Baabu Salaatil-Lail

Hadrat Buraida رضی اللہ تعالٰی عنہ narrates, "lance accompanied the Noble Messengerصلی اللہ علیہ وسلم to the Musjid at the time of Esha and saw a person reciting loudly. I said, "O Prophetصلی اللہ علیہ وسلم of Allahعزوجل, this person is doing it for show {riya]." He replied, "No! He is a Mu'min who repents (tauba).',18.14 - Mishkaat, Kitaabu Asmaa-illah.

Alamghiri states, "If there is a big gathering of people around a Qaadhi and they collectively recite "SubhanAllahعزوجل" or "Laa ilaaha illallaah" loudly, there is no problem with this."l8.l5. - Kitaabul-Karaahiyat, Baab jis-Salaah wat-Tasbeeh wa Qiraatil-Quran

It further states, "Besides namaaz, it is better to recite the Holy Quran loudly." 11.16_Ibid

And, "There is nothing wrong with saying "Subhanallah" or "Laa ilaaha illalllaah", even if it is said loudly." 18.17 - Ibid

Shaami states, "The former and latter Ulama have agreed that the loud Zikr of groups in the Musjid is preferable. However, a person recitin the Quran, sleeping or reading namaaz should not be troubled by the loudness." 8.18 - Vol. 1, Matlab fi Ahkaamil-Musjid

Allama Shaami رضی اللہ تعالٰی عنہ further writes, "Some learned Ulama have said that making audible Zikr is excellent because there is more effort in this and its benefits are gained by the listeners. This type of Zikr also wakes up the hearts of the negligent, attracts their thoughts and ears towards Allah’sعزوجل remembrance, chases away sleep and increases happiness." 18.19 - Ibid

Durre Mukhtaar states, "The general Muslim public shouldn't be stopped from making proclamations (naara) of Takbeer in the marketplace during the days of Tashreeq. We choose this as our ruling." 18.20 - Boabul-Salaatit-Bidein, Discussion on Takbeer-e-Tashreeq

In that time, the Muslim public used to proclaim the Takbeer (naara) in the marketplace during the days of Eid. Although this is an Innovation (Bidat), Shaarni states that it shouldn't be censored. It explains regarding this extract, "Imam Abu Hanifa رضی اللہ تعالٰی عنہ was asked, "Do the people of Kufa, etc. accept making Takbeer in the marketplace and Musjids during the ten days of Zul-Hijjah to be Mustahab (preferable)?" He answered, "Yes." Imam Abu Jafar رضی اللہ تعالٰی عنہ, states, "According to me, the public shouldn't be stopped from this Takbeer because they are originally not drawn towards doing good acts." We choose this as our ruling., 18.21 - Ibid

This proves that the Takbeers made in the marketplace is Mustahab.

Imam Nawawi رضی اللہ تعالٰی عنہstates, "Reciters of Hadith, etc. should recite Salaat and Salaam loudly when making the Zikr of the Holy Prophetصلی اللہ علیہ وسلم .Our Ulama have explained that Durood should be read audibly on Sayyiduna Rasoolullahصلی اللہ علیہ وسلم in the Talbiya ("Labbayk ... "}," 18.22 _ Kitaabul-Azkaar, Kitaabus-Salaah alan-Nabi صلی اللہ علیہ وسلم.

There are various other Ahadith and rulings of the Jurists that can be produced, but we make do with this. Alhamdulillah, the leader of the opposition. Maulwi Rashid Ahmed, agrees with us on this matter. He was asked if Zikr, Dua or Durood read loudly is permissible or not, with the loudness either slight or strong. He replied, "Loudly reciting any type of Zikr is Makrooh according to Imam Abu Hanifa رضی اللہ تعالٰی عنہ except for those circumstances wherein loudness is established from explicit proofs. The Saahibain (Imam Abu Yusuf رضی اللہ تعالٰی عنہ and Muhammad رضی اللہ تعالٰی عنہ) and other Jurists and Muhadditheen rule making Zikr loud to be permissible. The practice of our Mashaaikh is based on the acceptance of the Saahibain's ruling." - Fataawa Rashidia, Vol. 4, Kitaabul-Hazr wal-Ibaahah

Now no Deobandi or Wahabi has the right to stop Sunni Muslims from audibly making Zikr because its permissibility, without any dislike, is proven by their leader.

Rationally speaking, loud Zikr should also be permissible for various reasons,

1. It is a rule in Shariah that reward is attained according to strife. This is why making Wudhu, going to the Musjid for jarnaat on a dark night and coming to it from far is a means of extra reward!' - Mishkaat, etc.

In comparison to silent (khufi) Zikr, loud Zikr has more labour. Thus, it is more excellent.

2. The Hadith state that all the trees, grass, leaves, linn and humans, in the area where the Azaan of the Muazzin is heard, will testify for his Imaan on the Day of Qiyaamat." - Mishkaat, Kitaabu/-Azaan

So, this benefit is hoped from loud Zikr as well.

3. Silent Zikr only benefits the person reciting it, but loud Zikr benefits the person reciting it and those listening. Through the concentration (zarb) of the Kalima, etc, the heart is awakened for both parties. It is possible that the listeners will also make Zikr after hearing it. Even if they don't, there is reward in listening to it.

4. Shaitaan runs away from the sound of Azaan. - Mishkaat, Baabul-Azaan

We have just quoted the answer of Hadrat Umar رضی اللہ تعالٰی عنہ in which he said,

I was chasing Shaitaan away," proving that sleep, laziness and negligence is removed through loud Zikr. Generally, people sleep away while making Zikr silently.

It must be remembered that this discussion concerns the situation wherein the entire Zikr is not made for show (riya). If show is intended, then making muraaqiba and even Narnaaz will be a sin. The Mashaaikh of the Naqshbandi Silsila practice and have perfected silent Zikr, while the Mashaaikh of other Silsilas practice loud Zikr and engage them selves in it.

Both are beloveds of Allahعزوجل. The Naqshbandis create a world in concealment while -the others create seclusion even while being amongst many people. Still, "Allahعزوجل has promised Jannat to all of them." 18,23

This difference of theirs does not pertain to permissibility and prohibition. It is only their personal choice. Neither should those who make loud Zikr taunt those who don't, and vice-versa. This discussion is directed towards those Deobandis, etc. who rule prohibition on loudness. The saying of Mujaddid Alf-e- Thaani "Neither do I do this nor do I reject it," is blessed indeed.

OBJECTIONS and ANSWERS TO LOUD ZIKR

OBJECTION 1: The Holy Quran states, "Remember your Lord in your heart with humility, fear and without taking out a sound at morning and at night." 11.24 This proves that Allah’s عزوجلremembrance (Zikr) should be made at heart. Making His Zikr loudly is prohibited.

Answer - There are a few answers to this,

1. The Zikr in this ayat refers to while in Salaah. It means that the silent Salaah (Zohr and Asr), qiraat or the At-Tahiyaat in every narnaaz should be read silently by the follower (muqtadi) of the Imam in jamaat, or that the Imam should not raise his voice unnecessarily. Allama Ismail Haqqi writes in the commentary of this verse, "The Imaam who leads a jamaat in an audible namaaz shouldn't raise his voice in qiraat. Rather, the loudness should be enough for the people behind him to hear. Kashf states that a person shouldn't raise his voice more than necessary, otherwise he will be sinful." 18.25 - Roohul-Bayaan

Imam Raazi رضی اللہ تعالٰی عنہ writes under this ayat, "It means that Zikrullah should be made between loudness and mildness.,,18.26 - Tafseer Kabeer

Tafseer Khaazin states under this ayat, "Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ stales that Zikr in this ayat refers to the recitation of the Holy Quran in namaaz. Its aim is to make people recite at heart." 18.27

The Holy Quran itself explains this at another juncture, "In your namaaz, do not read it with a very raised voice or absolutely silent. Find a way between these two things.,,18.28 -Surah Israa, Verse 110

In the introduction of this book, we have already proven that the commentary of the Quran by the Quran itself has authority over everything else.

2. The object of the ayat is that the Zikr shouldn't be made only by mouth, but that the heart should be included as well. Without the heart being included, Zikr is useless. Khaazin states under this ayat, "It has been said that making Zikr in your heart means that the greatness of Allahعزوجل should be present in your heart.,,18.29

The same Tafseer further states, "Making Zikr by mouth alone and without the heart being present is pointless because the benefit of Zikr is in making the heart present and concentrating the greatness of Allahعزوجل within it.,,18.30 _ Khaazin

This means that, sometimes, Zikr at heart is better than loud Zikr. This is a command of preferability which is not applicable every time, only in certain situations. That is why this ayat follows the quoted verse, “ ” - Surah Aaraaf, Verse 55

By joining both ayats, we can conclude that the remembrance of Allahعزوجل (ZikruUahlZikr-e-IIaahi) must sometimes be made loudly and sometimes softly.

When the Zikr is loud, listen to it, and when soft, reflect and ponder on it. If there is a fear of show in the loudness then silence is better, but if chasing away Shaitaan, waking up the sleeping, making the heart conscious and for all things to give testimony on the Day of Qiyaamat for the person making Zikr are intended, then loudness is definitely better. Under this ayat, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, 'This refers to silent Zikr because softness is a greater part of sincerity and closer to be accepted. This Zikr encompasses all Zikrs, Qitaat and Duas." 18.31 - Roohul-Bayaan

He further writes, "Soft Zikr is better when there is a fear of show or if people reading namaaz or sleeping are troubled by it. Besides these situations, loud Zikr is better because there is extra effort in it and its benefits reach the people listening as well. It is also better because it awakens the heart of the person making Zikr, gathers his though to concentrate and causes his ears to pay.

OBJECTION 2: The Holy Quran states, "Make dua to your Lord softly and sincerely. Verily, He doesn't appreciate those who transgress." 18.33 This proves that making Zikr in loud voice is disliked by Allahعزوجل.

Answer - There are a few replies to this as well,

1. This ayat refers to dua, not to every form of Zikrullah, and making dua softly is truly better so that sincerity is reached. Commentating on this ayat, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, "Dua should be made with sincerity, humility and softly so that it nears acceptance, because it is proof of sincerity and far from show.,18.34 - Tafseer Roohul-Bayaan

Tafseer Khaazin states under this verse. "It has been said that the ayat actually refers to dua, and this is correct because dua is a form of request and a form of worship." 1 8.35

The same Tafseer further states. ''The method of dua is that it should be made softly. Based on this ayat, Hasan رضی اللہ تعالٰی عنہ has said, "A dua made with a faint voice is equal to 70 duas made loudly." 18.36

2. The ayat could mean that making the remembrance (Zikr) of Allahعزوجل a in a soft voice is better in some situations. ‘Udoo’ refers to every Zikr of Allahعزوجل.

This is a command of preferrability (Istihaabi Arm) and that too only in relation to some circumstances. Tafseer Khaazin states, “Based on this ayat, some Mufassireen are of the opinion that making ibaadat discreetly is better than making it openly. This is also far from show. Some other Mufassireen state that making ibaadat openly is better so that people see and follow him in performing it. Some Ulama state that to? Perform obligatory ibaadat is better than completing it discreetly.”

OBJECTION 3: Allahعزوجل states, “O My Beloved When My servants ask you about Me, it should be said that I am near and I accept the dua or the person who called out to Me.” 18.38 –Surah Baqarah, Verse 186

We see in this ayat that Allahعزوجل is near to us and hears the thoughts and discreet desires of the heart. Therefore, calling out loudly is absurd.

Answer – This ayat refutes the thinking of those who make loud Zikr believing Allahعزوجل to be far from them, and that He cannot hear them unless they raise their voices. This thinking is sheer ignorance. Loud Zikr is made to wake up an inattentive heart. Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes in the commentary of this ayat, “The cause behind this ayat being revealed is that a Bedouin asked the Holy Prophetصلی اللہ علیہ وسلم “Is Allahعزوجل near so that we may make discreet supplications (Munaajaat) to Him or is He far so that we have to scream to Him?” Upon this, the ayat was revealed.” 18.39 – Tafseer Roohul-Bayaan

We learn that calling out to Allahعزوجل £ thinking that He is far is incorrect. In another narration, it has been reported that this ayat was revealed before the Battle of Khaibar. Some people wanted to proclaim (Naara) the Takbeer whilst the Messengerصلی اللہ علیہ وسلم wished to reach there discreetly so that the Kuffaar were not informed of their approach. Tafseer Roohul-Bayaan further states. “When the Noble Messengerصلی اللہ علیہ وسلم was approaching Khaibar, some people climbed a high place and screamed the Takbeer loudly. He said, “Be compassionate to yourselves. You are not calling out to someone deaf or absent.” Sayyiduna Rasoolullahصلی اللہ علیہ وسلم said this according to the situation and circumstances and to remove thoughts of the unaware regarding loud Zikr.” 18.40

OBJECTION 4: A Hadith states, “When people began to say the Takbeer in a raised voice, the Prophetصلی اللہ علیہ وسلم replied, “O People! Be merciful to yourselves. Neither are you addressing someone deaf nor someone absent. You are calling out to He Who is All-Hearing, All-Seeing and constantly with you. He Who you are calling out to is closer to you than the necks of your rides.” 18.41-Mishkaat, Kitaabul-Asmaa, Baabu Thawaabit-Tasbeeh wat-Tahmeed

This Hadith establishes that loud Zikr is prohibited and is disliked by the Holy Prophetصلی اللہ علیہ وسلم.

Answer – The reply to this has already been given (briefly) in the answer to Objection 2 (concerning a journey during a Jihad). At that time, it was required for the Muslim army to enter Khaibar undetected so that the Kuffaar could not prepare for war. Some people made Takbeer loudly. Due to it possibly jeopardizing this strategy, it was stopped. The beginning of this Hadith confirms this, “We were with the Holy Prophetصلی اللہ علیہ وسلم” on a journey when people began making Takbeerloudly .... “ 18.42

Or, this was also said by the Prophetصلی اللہ علیہ وسلم in advising easiness to the Muslims, i.e. “You are enduring the hardships of traveling, so do not take on the difficulty of screaming as well.” Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, “This Hadith gestures towards the fact that this prohibition of loudness is merely for dexterity, not because loudness is completely censored:’ 18.43 Lam ‘aatun- Tanqeeh

He writes in his Persian (Farsi) annotation of Mishkaat, “The Hadith gestures that this censoring of audibility is for easiness, not because loudness is prohibited unconditionally. The truth of the matter is that loud Zikr is definitely instituted by the Shariah, but for a reason. I have proven this in the treatise ‘Awraad’.”Ashiatul-Lam ‘aat Sharah Mishkaat

OBJECTION 5: Hidaaya states, “Imam Abu Hanifa رضی اللہ تعالٰی عنہ has adopted the ruling of taking the minimum by Sayyiduna Abdullab ibn Mas’ood because saying the Takbeer in a raised voice is an Innovation (Bldat).” IUS_ Vol. 1, Section on the Takbeers of Tasltreeq

Adopting the least amount of Bldat is better. According to Imam Abu Hanila ., Takbeer on the days of Tashreeq begins from the Fajr Salaah of the 9^th of Zul-Hijjah to the Asr namaaz on the 10^th, but according to tbe Saabibain (Imam Abu Yusuf رضی اللہ تعالٰی عنہ and Muhammad), it must begin from the Fajr of the 9^th Zul-Hljjah and end on the Asr of the 13^th Imam Abu Hanlfa states that Takbeer must be said on two days because loud Takbeer is an Innovation and selecting the minimum amount in an Innovation is better (This also proves that loud Zikr is considered an Bldat), Hidaaya further slates, “This is because saying the Takbeer loudly is contrary to the Sunnah and its command is only with the gathering of these conditions.” 18.46 –Ibid

Answer – The difference between Imam Abu Hanifa رضی اللہ تعالٰی عنہ and the Saahibain concerns the obligation of Takbeer-e-Tashreeq, not its permissibility.

Meaning, Takbeer-e-Tashreeq is necessary only for two days according to Imam Abu Hanifa رضی اللہ تعالٰی عنہ but for 5 days according to the Saahibain. When calling it an Innovation (bidat) and contrary to the Sunnah, Imam Sahib is refuting its obligation. In the previous chapter, we have already written that Imam Abu Hanifa رضی اللہ تعالٰی عنہhimself permitted the people of Kufa to proclaim (Naara) the Takbeer in the marketplace. If he thought that loud Zikr was wrong, why did he allow it here? Discussing Eidul-Eitr, Shaami states, “Difference pertains only to reference. With regards to Dislike (Karaahat), no one has given such a ruling.” 8.47 _ Baabu Salaatil-Eidain

The same book further states, ''To proclaim (naara) the Takbeer during other days besides the days of Tashreeq is not Sunnah except for when encountering enemies or thieves. Some have deduced (qiyaas) and ruled that proclamations (naara) of Takbeer can also be given at a fire or whilst encountering any fearful thing. Qahistaani has added that it can be said when climbing as well." 18.48 -Ibid

Durre-Mukhtaar states, “These rules are for the Khawaas (Learned). The general public shouldn’t be stopped form making Takbeer or Nafl.” 18.49-Baabdul-Eidain.

In short, it has been proven that the entire discussion of Hidaaya pertains to the Takbeer being Sunnah, not to its permissibility. Also, the ruling of the Saahibain is acted upon in relation to the Takbeer of the days of Tashreeq. In the chapter prior to this, we have quoted the verdict of Maulwi Rashid Ahmed Gangohi about loud Zikr being permissible. If these ayats and Ahadith are not interpreted in this manner, they will even be contrary to the opposition, because they too make some Zikrullah loudly, e.g. Azaan, the Takbeers of Tashreeq during Eidul-Adha, Talbiyah in Hajj, Naaras of Takbeer during functions, shoutings of “Long live..” (zindabaad) for a particular person, etc. The proofs of the opposition unconditionally prohibit loud Zikr, and it is an established principle that Quranic ayats cannot be restricted by single (Ahad) narrations of Hadith. Thus, they cannot claim, “These things (i.e the abovementioned examples of loud Zikr performed by the opposition) are permitted because loud Zikr on these occasions is proven from the Hadith, for where is it allowed to limit Quranic ayats through the Hadith?

OBJECTION 6: Fataawa Bazaaziya states, “It has been quoted from the Fataawa of Qaadhi Sahib that making Zikr loudly is Haraam. This is based on a Sahih (sound) narration in which it is proven that Hadrat Abdullah ibn Mas’ood رضی اللہ تعالٰی عنہ chased a group of people out of the Musjid on the sole reason that they were loudly reciting “ Laa ilaaha illallah” and Durood Sharif. He also said to them, “You people are Innovators (Bidatis) in my view.”-Pg.378

This shows that loudly making the Zikr of Allahعزوجل and reciting Durood Sharif collectively in a group is Harraam. These people were reciting the same and were called Innovators by Hadrat Ibn Mas’oodرضی اللہ تعالٰی عنہ and even chased out of the Musjid! Unfortunately, today, those who do not make loud Zikr are called Wahabies. This is a true reflection of the change in times. Imman has become infidelity (kufr) and infidelity has become Imaan.

Answer- There are two replies to this objection (Ilzaami and Tahqeeqi),

1. Based on this, you too are Innovators and have committed Haraam because during your political rallies gatherings of lecturers, shouts of Takbeer and ‘Zindabaad’ are made. This happens daily in Musjids but you neither stop these loud Zikrs nor do you issue verdicts on them. Is only reciting Durood loudly in the Musjid Haraam, whereas all of your other functions and Naaras permissible?

2. The scholarly (Tahqeeqi) response to this is what has been said by Fataawa Bazaazia and Shaami. Unfortunately, you didn't quote the complete extract. If you did, you would have found the answer to your objection. The book Shaami states, "To make Zikr loudly is permissible just as how it occurs in the Azaan of the Jumuah Khutba and in Hajj. This issue has been clearly elucidated in Fataawa Khairiaa. Whatever is in Fataawa Qaadhi refers to harmful loudness."

It is established by this that those people who were called Innovators by Hadrat Ibn Mas'ood رضی اللہ تعالٰی عنہ were making loud Zikr at the time of the firstjamaat Namaaz, i.e. while it was still being read. Either this loud Zikr of theirs truly jeopardized the people's Salaah or another deem ill was found in their action. In. short, harmful loudness was censored here. Another reason why Hadrat Ibn Mas'ood رضی اللہ تعالٰی عنہ did so is given in Fataawa Bazaaziya, "Hadrat Abdullah ibn Mas'ood's رضی اللہ تعالٰی عنہ, chasing them out oftbe Musjid could also have been due to a belief of theirs that this loudness was an act of worship (ibaadat). Thus, he did this to explain to people that this belief is an Innovation. A permissible action can sometimes become impermissible due to a temporary reason."

The opposition has only three logical objections to this Zikr,

OBJECTION 1: Allahعزوجل is near, so why should we read loudly?

Answer - The reply to this has already been given. The raising of voice is not for Allahعزوجل to hear but for other benefits, just as how Azaan, etc. is said loudly.

OBJECTION 2: The Durood 'SalaUaahu Alaika Wa Salaamu Ya Rasoolallah صلی اللہ علیہ وسلم is not proven from the Hadlth, Thus, it is impermissible.

Answer - This objection has already been answered in a previous chapter. A specific quotation and reference from a proof of Shariah is not necessary for the recitation of Durood and dua. Rather, whatever doesn't reach the level of impermissibility is allowed. Refer to my book, Shaane-Habibur-Rahman, for the discussion on which Durood is the best.

OBJECTION 3: The loud Durood that is read after Namaaz is a disturbance and harm to the people In Salaab because they lose their concentration. Thus, it is impermissible.

Answer - There are a few replies to this,

I. This objection is not in keeping with your claim. You say that loud Zikr is unconditionally prohibited, but now you say that it is only prohibited when it affects people in Salaah, otherwise not. For this reason, it should be allowed when no one is performing Salaah.

2. Nonetheless, it has been noticed that this Zikr generally takes place when people have already completed their Salaah anyway.

3. In the previous chapter, we have already presented the Ahadith which state that the Prophetصلی اللہ علیہ وسلمand Sahaaba used to make Zikr loudly after Namaaz. Even today, there are Musjids wherein Madrassahs teaching the Quran are found. In them, students loudly recited the Holy Quran after Esha Salaah. Sometimes, deeni functions are held in Musjids after Esha Salaah and lectures and Naaras are given in them. During EidulAdha, inunediately after completing the Fardh Salaah in jamaat, people begin to loudly read the Takbeer of Tashreeq.

Through all of these Zikrs, is the concentration of the Namaazi broken or not? Do you now say that these actions are also forbidden?

The Jurists state, "If loud Zikr is troublesome to the Narnaazi, it is prohibited." The meaning and object to this is visible, that at the time of jamaat, when people are engaged in Namaaz, making this loud Zikr is censored. It doesn't mean that when people have finished their Namaaz and have commenced Zikr and recitation, a person may now say (using his Salaah as an excuse), "O those making Zikr or explaining the Quran and Hadith! Keep quiet because I want to read Namaaz now." It should be bared in mind" that the initial jamaat is given special attention in Musjids. There are many rules of Shariah that apply to this. Tawaaf is stopped in Makkah Sharif only for the first jamaat. After it is completed, Tawaaf begins. There is so much noise due to the Tawaaf and duas that a person can't hear anything without being spoken to in his ear. What ruling does this loud Zikr have there? Will the Tawaafbe stopped due" to the Namaaz being disturbed?

Looking after animals on the names of Saints

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LOOKING AFTER ANIMALS ON THE NAMES OF SAINTS

Some people very punctually observe and commemorate the Fatiha of Gyarwee or Meelad Sharif. Some time before, they raise and fatten chickens, etc. for slaughter (zabah) and take the name of Allahعزوجل on the day of the Fatiha. The food is served to the pious and needy. Due to the animal being brought up and nourished with this intention, it is called 'The sheep of Gyarwee" or "The cow for Ghaus Paak رضی اللہ تعالٰی عنہ. According to the Shariah, this is Halaal and similar to looking after an animal for a Waleemah. However, the opposition rules this to be Haraam, deeming the meat to be carrion and the person who does so to be a Murtad and polytheist.

PROOF OF DOING SO

The Halaal animal which a Muslim or Ahle-Kitaab (person originally of a Divine religion, i.e. Jews, Christians) slaughters whilst taking the name of Allahعزوجل is Halaal. On the contrary, the Halaal animal slaughtered by a Murtad or Mushrik is carrion and impure. Additionally, if a Muslim intentionally and knowingly omits saying 'Bismillah' or takes someone else's name besides Allahعزوجل and then slaughters (e.g. instead of saying "Bismillah, AllahuAkbar", he says, "Ya Ghaus"), it is Haraam.

It should be bared in mind that Hilat (state of being Halaal) and Hurmat (state of being Haraam) is based on the slaughter of the animal, not its owner. If the animal of a Muslim is slaughtered by a Mushrik, it becomes impure carrion. If a Murshrik brought up an animal on the name of an idol but it was slaughtered by a Muslim who took the name of Allahعزوجل it is Halaal. Likewise, at the time of slaughtering, credibility is given to the taking of name, not before or after it. If the animal was on the name of an idol during its lifetime but the name of Allahعزوجل was taken at the time of its slaughtering, it is Halaal. If it was a Qurbaani animal in its lifetime but, at the time of slaughtering, a name besides Allahعزوجل was taken, it becomes Haraam.

This is what the Holy Quran refers to in the ayat, 'The animal that was called on the name of ether than Allahعزوجل is also Haraam." 19.1 Surah Baqarah, Verse 173

Here, "called" refers to which name was taken at the time of slaughtering. Tafseer Baidaawi states in the commentary of this ayat, "[If] The name of other than Allahعزوجل was taken on that 'animal just as how the Kutfaar used to take the name of Laat and Uzza at the time of slaughtering:' 19.2

Tafseer Jalaalain states, " ... In the manner that slaughtering was made on the name of someone besides Allahعزوجل."

Tafseer Khaazin states, "That animal which was slaughtered on the name of anyone besides Allahعزوجل is Haraam, because the Arabs used to take the names of idols at the time of slaughtering during the Period of Ignorance. Allahعزوجل has classified this to be Haraam through this ayat and the other verse 'Wa Laa Ta'kuloo ... '" 19.4

Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ writes. "At the time of slaughtering, Arabs used to say 'Bismilaat wal-Uzza' (In the name of Laat and Uzza). Allahعزوجل has decreed this to be Haraam.,,19.5 - Tafseer Kabeer

Mulla Jeewan رضی اللہ تعالٰی عنہ writes under this ayat, "The verse means that the animal has been slaughtered on the name of someone besides Allahعزوجل e.g. idols!' 19.6 -Tafseeroat-e-Ahmadia

Imam Nasafi رضی اللہ تعالٰی عنہ writes, "The animal that is slaughtered for idols is Haraam (i.e. the name of others besides Allahعزوجل was taken on it). In other words, the calling of idols was taken on it, and 'Bismilaat wal-Uzza' was said by the People of Ignorance " - Tafseer Madaarik

Tafseer Lubaabut-Ta'weel states, “یعنی ماذبح للاصنام و الطواغیت و اصل الاھلال رفع الصوت و ذلک انھم کانوا یرقعون اصواتھم بذکر الھتھم اذا زبحوھا”.

From all of these commentaries, it is established that 'Uhilaa' in the ayat means taking the name of someone besides Allahعزوجل at the time of slaughtering. Thus, associating an animal in its lifetime to something is of no consequence. We now present the rulings of the Jurists.

Under the ayat, “و ما اھل بہ لغیر اللہ” Mulla Jeewen رضی اللہ تعالٰی عنہ writes. "We know from this that the cow which has been taken as a Nazar (vow) for the Friends of Allahعزوجل, as is the practice of our time, is Halaal and pure. This is because the name of someone besides Allahعزوجل is not taken at the time of slaughtering, even though a vow (Nazar) of the cow was!' 19.10 - Tafseeraat-e-Ahmadiya

This has specifically cleared the issue of the Gyarwee Sharif's cow by directly speaking about it. The author of this book is Mulla Jeewan رضی اللہ تعالٰی عنہ, who was a Buzurg and teacher to both Arab and non-Arab Ulama. The entire Deobandi fraternity also accepts him as an Islamic Scholar. Allama Shaami رضی اللہ تعالٰی عنہ writes. "It should be known that the credibility of Hilat (state of being Halaal) and Hurmat (state of being Haraam) is of intention at the time of slaughtering." 19.11 - RaddulMuhtaar, Baabuz-Zabah

This also explains that the intention or name before slaughtering has absolutely no reliability. Alamghiri states, "If a Muslim slaughtered a goat that was for the temple of fire-worshippers or the idols of a Kaafir, it is Halaal because the Muslim invoked Allah’s عزوجل name at the time of slaughter. However, doing so is disliked (Makrooh) for a Muslim. The book 'Taataar Khaaniya' quotes 'JaamiulFataawa' likewise ^l9.¹² - Baahuz-Zahah

Thus, regarding the animal which has been brought up by a Kaafir who wants to slaughter it with the intention of worship of the idol or fire, both the bringing up by the owner and his reason for sacrifice are wrong, but the animal is Halaal because at the time of slaughter, a Muslim took the name of Allahعزوجل and sacrificed it. So, is the sheep of Gyarwee or Meelad more abhorred than the sheep of an idol-worshipper, that the former is Haraam while the latter is Halaal?

Alhamdulillah, it has clearly been established that the' animal for Gyarwee, etc. is Halaal and that this action is a means of reward.

OBJECTIONS and ANSWERS TO LOOKING AFIER ANIMALS ON THE NAME OF THE FRIENDS OF ALLAHعزوجل

OBJECTION 1: “وما اھل بہ لغیر اللہ”the word 'Uhilaa' comes from the root word 'IhlaaI', which doesn't mean sacrifice according to the dictionary, but to term something absolutely. Therefore, whichever animal is labeled on the name or other than Allahعزوجل whether in its lifetime or at the time of sacrifice, is carrion and impure. So, the sheep for Ghaus Paak رضی اللہ تعالٰی عنہ ., etc. is Haraam even though it is sacrificed on the Dame of Allahعزوجل.

Note- This objection is raised by Shah Abdul-Azeez, who has made a major mistake in not understanding this issue.

Answer - Definitely, the literal meaning of Ihlaal is to term or address something absolutely. However, its urfi (general usage) meaning is specifically to call out at the time of sacrificing. The urfi meaning is intended here.

The literal meaning of Salaah is dua absolutely, but it is generally used to mean Namaaz. Thus, we take the ayat "Establish your Salaah" as an order to read Namaaz, not make dua. Commentating on the verse, Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ writes, "Ihlaal means to raise the voice (callout). This is its meaning according to the dictionary. Thereafter, it has been used in relation to a Muhrim (one in the ihram of lIajj)." 19.14 - Tafseer Kabeer

The marginal notes on Tafseer Baidaawi by Shuhaab states under this ayat, "In other words, he has been called out. This is the literal meaning of 'Uhilaa'. After that, it is used to mean the animal that has been sacrificed on the name of someone besides Allahعزوجل " 19.15

If the literal meaning Ihlaal is taken here, it will necessitate certain ills,

1. This Tafseer (Commentary of the Holy Quran) will be contrary to the rulings and elucidations of the Sahaaba and the Consensus of the Mufassireen. The opinions of the Mufassireen have already been presented in the first chapter. We now present the rulings and statements of the Sahaaba. Tafseer Durre-Mansoor states under this ayat, “اخرج ابن المنذر عن ابن عباس فی قولہ تعالی و ما اھل الایۃ قال ذبح و اخرج ابن حمائر عن ابن عباس و ما اھل یعنی ما اھل للطواغیت و اخرج ابن ابی حاتم عن مجاھد و ما اھل قال ما ذبح لغیر اللہ و اخرج ابن حاتم عن ابی العالیۃ و ما اھل یقول ما ذکر علیہ اسم غیر اللہ”. Tafseer Mazhari

We come to know that according to the decision of the Sahaaba and Taba'een, the ayat refers to sacrificing on the name of someone besides Allahعزوجل .

2. The meaning you adopt goes against the Holy Quran itself. It states, "Allahعزوجل has not adopted Baheera, Saaiba, Waseelab and Haam; but the Kaafirs assert lies towards Allahعزوجل 19.16 - Surah Maida. Verse 103

These four animals (Baheera, etc.) used to be left free by the Kuffaar of the Arabian Peninsula on the names of idols, and they used to deem them to be Haraam. The Quran, however, refuted them being Haraam despite being taken in the names of idols during their lifetimes. It also ordered that these animals may be consumed.

Under the ayat, “ما جعل اللہ من بحیرۃ الخ” 19.19 Tafseer Fat'hul-Bayaan states, ''This ayat aims to reject the impermissibility of those animals which the Kuffaar used to deem Haraam (i.e. Baheera, etc). The animals are not Haraam due to being regarded by Kaafirs as so." 19.20

Imam Nawawi رضی اللہ تعالٰی عنہ writes the same in his Sharah on Muslim, Kitaabul-Jannah, Baabus-Sifatilati Yurafoo bihaa fid-Dunya,

This establishes that the bull or cow raised on the name of idols does not become Haraam. Thus, if a Muslim slaughters it while taking Allah’s عزوجل name, it becomes Halaal. Naturally. It is prohibited if the animal is in the ownership of another individual.

Allahعزوجل also states, "The Kuffaar said, 'These animals and farms are forbidden. No one will eat these things except those who we wish through our thought 19.21 _ Surah Anaam, Verse 138

And, "The Kuffaar said, "Whatever is in the stomach of these animals is specifically for our deceased and Haraam on our women," 19.22 - Surah Anaam, Verse 139

These were the farms and animals that were dedicated (waqf) to the names of idols.

The Kuffaar used to enforce severe restrictions on the permissibility of these things, but the Holy Quran refuted them. So, when animals that have been left free on the names of idols do not become Haraam, how does the animal that was brought up with the intention of slaughtering it for the Fatiha of the Friends of Allahعزوجل become Haraam?

3. The meaning you ascribe to 'Uh1iha' is also contrary to the rulings of the Jurists. Refer to the previous chapter wherein the verdicts of Alamghiri and Tafseeraat-e-Ahmadia are quoted.

4. Adopting this meaning also goes against rational thinking. because if the literal meaning of 'Uhilaa' (i.e. emplacing the name of someone besides Allahعزوجل on an animal during its lifetime or at the time of slaughtering) causes it to become Haraam, it impels other things besides these animals which are asserted to someone other than Allahعزوجل a to also become Haraam, as the Holy Quran states, "Eve'l.thing that is called out on the name of someone other than Allahعزوجل 19. 3

There is no restriction on animals in the word 'Maa'(Everything). So, irrespective of whether it is made with the intention of worship (Taqarrub) or anything else, prohibition must be leveled unconditionally. Thus: the sheep of laid, the buffalo of Amr, my house, the well of Umme Sa'ad رضی اللہ تعالٰی عنہ, the Madrassah of Deoband, the book of Imam Bukhari etc. all become forbidden and their usage Haraam because they have now been related to someone besides Allahعزوجل! Friend, sometimes association to other than Allahعزوجل causes an increase in the value of the object (e.g. the handwritten Quran of Huzoor Ghause Paak e, etc). In short, this meaning of 'Uhilaa' is incorrect in both academic proofs and rationality.

5. Consider a person who raises an animal on the name of an idol but repented from this (i.e. he accepted Islam) afterwards in his life. If he slaughters the animal with the correct intention and procedure, it is considered Halaal unanimously. However, this is also incorporated in 'Uhilaa'. In fact, the restriction of 'Uhilaa' falls into place if the name of anyone other than Allahعزوجل is used on the animal even once! Therefore, we have to accept that the taking of name at the time of slaughtering is credible, not the labeling before it. If a person slaughters the animal on the name of someone besides Allahعزوجل but intends the name of Allahعزوجل on the carcass, this is absolutely not credible.

In any case, accepting this meaning is totally incorrect.

OBJECTION 2: It is an accepted rule of Fiqh that if 'Bismillah' is said OD an animal at the time of slaughtering but the intention of slaughtering was to attain closeness through worship (faqarrub) to someone besides Allahعزوجل , it is Haraam. This is found here, because the intention a person has behind the commemoration of Gyanvee is to please Huzoor Ghaus Paak رضی اللہ تعالٰی عنہ.So, even if 'Bismillah' is said at the time of slaughtering the animal, it is Haraam based on tbis rule. Its proof follows in Objection do.3.

Answer - There are four types of slaughtering (zabah):

I. When the purpose is merely the dropping of blood for the pleasure of Allahعزوجل (the actual meat is not the primary concern). It is performed for Qurbaani, Hadi (during Hajj], Aqeeqab and the animal slaughtered in a vow. It is also an act of worship though restriction of time or place is found in it, e.g. Qurbaani is only performed at a particular time, not before or after, and Hadi is counted in the Haram of Makkeh, not anywhere else.

2. Slaughtering to test the sharpness of a knife. This is neither an act of worship nor a sin. If 'Bismillah' is said here the animal is Halaal. Otherwise, it is Haraam.

3. Slaughtering for eating, i.e. weddings, waleemas or for purposes of trade.

This is the slaughtering made for the Fatiha of the Buzurgs. The single intention behind all of these is the attainment of meat. If 'Bismillah' is not said, the animal becomes Haraam. If it is, it is Halaal.

4. Slaughtering to please someone besides Allahعزوجل. This is made with the sole intention of flowing blood, not for the meat at all. An example of this is how Hindus sacrifice animals on alters of their idols and gods, intending to please their idols by presenting its blood. If such animals are slaughtered, even while saying 'Bismillah', they will still be Haraam as long as the person slaughtering has the intention of this sacrifice, not the one making him slaughter. These rulings of Fiqh refer to this. The Holy Quran states, 'Those animals which are sacrificed on idols are Haraam." I .24 _ Surah Maida, Verse 3

Allama Sulaiman Jamal رضی اللہ تعالٰی عنہ writes in the commentary of this ayat, 'The animal through whose slaughtering the worship of an idol is intended, with the idol's name not being taken at the time of slaughtering, is Haraam. The animal which is slaughtered in the respect of an idol is also Haraam. Therefore, 'alaa' here actually means 'lee' (effectively giving the meaning of for the alter of idols). Thus, this ayat does not reiterate the previous one because 'Maa Uhilaa' there refers to those animals which were slaughtered taking the names of idols. Here, those animals, through whose slaughter respecting the idol is intended (even though their names may not be taken at the time of slaughtering), are being referred to." 19.25

Subhanallah! This clearly explains the issue. Whichever animal is slaughtered while taking the name of an idol is included in 'Maa Uhilaa' while those animals which are slaughtered with the intent of respecting someone besides Allahعزوجل under 'Ma Zubihaa alan-Nasab". Some Jurists have proven both categories from the ayat 'Ma Uhilaa', i.e. 'Maa Zubihaa li Ta'zeemi Ghairilllah' (whatever is slaughtered for the respect of someone besides Allahعزوجل). The extract of DurreMukhtaar refers to this. In short, there are two factors which affect the prohibition of an animal.

1. Taking the name of someone besides Allahعزوجل at the time of slaughtering.

2. Making blood flow as a sacrifice or to please anyone but Allahعزوجل with the implication that the meat is not directly the object of the slaughtering. But to gain closeness through worship (taqarrub) to someone besides Allahعزوجل.This is what the Jurists rule to be Haraam.

The animals of Gyarwee and Fatiha are from the third category not the fourth. This is why it is not Haraam, since the intention of the person slaughtering the animal is for the attainment of meat to make Fatiha on cook it and distribute it amongst the needy. Ultimately, the meat is the object here. This difference should definitely be remembered.

Some Deobandis say. "The meat of an animal is not intended by the person who slaughters it for Gyarwee. He is neither willing to exchange it for another one nor replace it for an equal amount of meat. So, if the attainment of meat was truly intended, why is he so possessive of it? We come to know that dropping blood on the name of Ghaus Paak رضی اللہ تعالٰی عنہ is intended not the meat."

This is wrong for two reasons.

1. The reality of an intention (niyyat) is only known by the person who intends it. To have suspicions of Muslims without any proof is Haraam.

2. The sole reason for not exchanging the animal is due to preparation and sentiment. The person thinks that the meat being attained in the exchange will not be similar to the meat of the animal he has raised. Some people look after animals for Waleemas and also don't like changing them. Though there are some who incorrectly believe that changing the animal promised in slaughtering for Fatiha is not allowed for Qurbaani, why should the slaughtering become Haraam due to this?

In the end, sentiment and preparation is one thing and sacrifice is another. The summary of all of this is that if the slaughtering itself is made with the intent of pleasing someone else besides Allahعزوجل. It is Haraam. However, if it is for Fatiha or feeding people, and the Fatiha or feeding is not to please any person, it is Halaal.

OBJECTION 3: Both Durre-Mukhtaar and AJamghiri in Baabuz-Zabah, as well as Imam Nawawi in his Sharah of Muslim Sharif, state, "The animal slaughtered on the coming of a king or an influential person is Haraam because the name of someone other than Allahعزوجل has been taken on it, even though Allah’sعزوجل name itself was actually taken." 19.26

We come to know that slaughtering an animal for the pleasure of someone is Haraam even if it is slaughtered saying 'Bismlllah". Thus, the animal for Gyarwee is Haraam because it is-for the pleasure of Ghaus Paak رضی اللہ تعالٰی عنہ. Taking the name of Allahعزوجل at this time doesn't change anything.

Answer - The complete reply to this has been given in the answer to Objection 2 (if the animal is slaughtered with the intention of sacrifice for the king or anyone else, it is Haraam). We have already explained the meaning of sacrifice (Its object is to please only Allahعزوجل. by the dropping of blood. The meat is secondary). If the animal is slaughtered for meat to feed the king, etc, it is Halaal even though the intent behind feeding is pleasing the king. Durre-Mukhtaar states, "If the slaughtering is for the guest, it is not Haraam because this is the practice of Hadrat Ibrahim علیہ السلام, and to respect a guest is respect to the command of Allahعزوجل.fllt. The difference is that if the meat of the animal is placed before the guest so that he may eat from it, this slaughtering will be for Allahعزوجل and its benefits for the guest (the same applies to slaughtering for a waleema or for trade).

If the meat was not given to the guest to eat was distributed to people, this is respect for someone besides Allahعزوجل and is effectively Haraam.-Kitaabul-Zabaaih, Baabuz-Zabah

This clearly proves that the difference between worship (ibaadat) and that which isn't is the intention behind the meat. Durre-Mukhtaar further states, "Doing so is disliked (Makrooh) but the slaughterer will not become a Kaafir through it because we do not think negativell about a Muslim (that he worships other than Allahعزوجل through this slaughter}." I .28 -Ibid

This verifies that having negative suspicions on Muslims is a crime. The marginal notes of Durre-Mukhtaar, Raddul-Muhtaar by Allama Shaami elucidate this even further. However, whatever we have provided is sufficient.

Under the ayat, “و ما اھل بہ لغیر اللہ ” Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, The Ulama of Bukhara have given a verdict of prohibition (Hunnat) disallowing slaughtering an animal before the coming of a king to gain nearness to him. Imam Raafi states that the animal doesn't become Haraam because these people slaughtered it on the happiness of the king's arrival, just as in Aqeeqah on the birth of a child. Occasions like this do not make the animal Haraam. Sharah Mashaariq states likewise.,,19.30 - Tafseer Roohul-Bayaan

We learn from the above that in the past, it was a practice to slaughter animals in every home on the arrival of a king. This tradition doesn't exist today. Whatever slaughtering was made with the intention of worshipping the king is Haraam, but the slaughtering to demonstrate happiness by feeding people is Halaal. The difference in verdicts (Fataawa) here is due to the change in times. In brief, the animal for Gyarwee has absolutely no connection to the slaughtering made on the coming of the king.

OBJECTION 4: The person who looks after a sheep with the intention or Gyanvee is an apostate (Murtad) because making a vow on someone besides Allahعزوجل is infidelity (kufr). The slaughtering of a Kaafir and Murtad is Haraam. Thus, the slaughtering of someone who makes Gyanvee is Haraam. Sbaami states, “و النذر للمخلوق لا یجوز لانہ عبادۃ و العبادۃ لا لمخلوق”- Vol. 1, Kitaabus-Saum, Discussion on Nazar-e-Amwoat

Answer - The comprehensive reply to this has already been given by us (that this is not a Shar'i, but an urfi Nazar vow. An urfi Nazar means gift or tribute. This is not polytheism (shirk). Refer to the discussion on Urfi Nazar for the complete answer [under the reply to Objection 3 in the discussion of placing flowers or sheets upon or lighting the burial places of the Friends of Allahعزوجل].

RESPECTING RELICS AND KISSING THE HANDS AND FEET OF THE PIOUS

2012-05-20T06:45:00.001-07:00

Kissing the hands and feet of the Friends of Allahعزوجل and their relics (eg. hair, clothes, etc) after their demise, as well as respecting them, is preferable (Mustahab).

This is proven from the Ahadith and the practices of the Sahaaba. However, there are some who refute this.

PROOF OF KISSING SACRED RELICS (TABARRUKS)

Kissing sacred relics is permissible. The Holy Quran states, "O Bani Israel! Enter the door of Baitul-Muqaddas making Sajda and say, "May our sins be forgiven"." 19.31 - Surah Aaraaj, Verse 161

This verse commands the respect of Baitul-Muqaddas (which is the resting area of the Prophets), ordering the Bani Israel to enter it making Sajda. It is also known from this verse that repentance (tauba) is quickly accepted at sacred places. A Hadith رضی اللہ تعالٰی عنہ states, "Hadrat Ziraa رضی اللہ تعالٰی عنہ who was present in the delegation of Abdul-Qais, narrates. "When we arrived at Madina, we hastily descended from our rides and began to kiss the hands and feet of the Holy Prophetصلی اللہ علیہ وسلم " 20.1 Mishlmat, Baabul-Musaafaha wal-Muanaqa, Section 2

Hadrat Safwaan ibn AsaaI رضی اللہ تعالٰی عنہ states, ''They kissed the hands and feet of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم 20.2 - Mishkaat, Baabul-Kabaair wa AlaamaatinNifaaq

In another Hadith, "Sayyidah Aisha رضی اللہ تعالٰی عنہا states, 'The Noble Messengerصلی اللہ علیہ وسلم kissed Uthman ibn Ma'zoon رضی اللہ تعالٰی عنہ when he passed away," 20.3 - Mishkaat, Baabu Maa Yuqaal inda man Hadarahul-Maut

And Qaadhi Ayaadh رضی اللہ تعالٰی عنہ states, "Hadrat Abdullah ibn Umar رضی اللہ تعالٰی عنہ used to place his hand and mouth upon (i.e. he used to kiss) the mimbar from which the Holy Prophetصلی اللہ علیہ وسلم used to deliver the khutba 20.4 - Shifaa Sharif

It is written in the Sharah of Bukhari by Allama Ibn Hajar رضی اللہ تعالٰی عنہ Some Ulama have proven kissing the relics of the pious, etc. based on the kissing of the corners of the Kaaba. Imam Ahmad رضی اللہ تعالٰی عنہ was asked, "What is the ruling on kissing the mimbar or Qabr Sharif of the Holy Prophetصلی اللہ علیہ وسلم?" He answered; there is nothing wrong with this." It is reported that Ibn Abu Sinf Yemeni رضی اللہ تعالٰی عنہ, who was an eminent scholar of the Shafee muzhab, said, "Kissing the pages of the Holy Quran, Hadith and the burial places of the Friends of Allahعزوجل is permissible'" - Chapter 6, Pg. 15

Imam Jalaaluddin Suyuti رضی اللہ تعالٰی عنہ states, "Some Aarifeen have proven kissing the burial places of the pious from the kissing of Hajar-e-Aswad." 20.6 - Tausheikh

"Hadrat Ziraa رضی اللہ تعالٰی عنہ who was present in the delegation of Abdul-Qais, narrates, "When we arrived at Madina, we hastily descended from our rides and began to kiss the hands and feet of the Holy Prophetصلی اللہ علیہ وسلم.

These Ahadith and extracts of the Muhadditheen and Ulama prove the permissibility of kissing the hands and feet of the pious, as well as all of their tabarruks, e.g. clothes, shoes, hair, etc. Likewise, kissing the pages of the Quran, Hadith and the Kaaba is allowed and a means of attaining barkat. Actually, respecting the relics of the Saints and attaining assistance from them in wars, problems etc. is proven from the Holy Quran. Allahعزوجل states, 'The Bani Israel's Prophetصلی اللہ علیہ وسلم said to them, "The sign of the kingship of Taloot is that a box (taboot) will come to you. This box will have solace for hearts from your Lord and will contain some things from that which Hadrat Musaعلیہ السلام and Hadrat Haarun علیہ السلام have used and left behind. The angels will carry it." 20.7 - Surah Baqarah, Verse 248

Tafseer Khaazin, Roohul-Bayaan, Madaarik, Jalaalain, etc. have said in the commentary of this ayat that taboot was a box made from the wood of the Shamshaad tree (box tree). It contained the pictures of the Prophets (not made by men, but naturally), models of their respective homes, the walking stick of Hadrat Musa علیہ السلام , his shoes and clothes, as well as the walking stick and turban of Hadrat Haarun علیہ السلام. Whenever the Bani Israel went into war, they would place this box in front of them to attain barkat. They even did this when supplicating to Allahعزوجل.Thus, it is clearly proven that attaining guidance (faiz) from the sacred relics of the pious and respecting them is the practice of the Prophet’sصلی اللہ علیہ وسلم,

Under the ayat, “فلما ذھبوا بہ ” 20.8 Tafseer Khaazin, Madaarik, Roohul-Bayaan and Tafseer Kabeer state that when Hadrat Yaqub علیہ السلام sent Hadrat Yusuf علیہ السلام with his brothers, he tied the shirt of Hadrat Ibrahim علیہ السلام as an amulet {ta'weez} around his neck for protection.

Allahعزوجل has created water, but the water of Zarn-Zam is respected because it emerged through the feet of Hadrat Ismail علیہ السلام. When the Maqaam-e-Ibrahim (a stone) attained a connection to Hadrat Ibrahim علیہ السلام, it became so elevated that Allahعزوجل states, “و اتخذوا من مقام ابراھیم مصلی” 20.9 and even made people offer Namaaz by it.

When Makkah became connected to the Holy Prophetصلی اللہ علیہ وسلم, Allahعزوجل took an oath on this city. “لا اقسم بھذا البلد و انت حل بھذا البلد” Surah Balad, Verses 1-2

The Holy Quran also رضی اللہ تعالٰی عنہ states, “و ھذا البلند الامین” - Surah Teen, Verse 3

Allahعزوجل said to Hadrat Ayub علیہ السلام, “ارکض برجلک ھذا مغتسل بارد و شراب”- Surah Su'oad, Verse 42

The water which emerged from the feet of Hadrat Ayub علیہ السلام became a cure.

Thus, we know that the water which touches the feet of a Prophet has eminence and is an elixir for physical or spiritual sickness.

Hadrat Asma bint Abu Baler رضی اللہ تعالٰی عنہ had the Jubba Sharif of the Holy Prophetصلی اللہ علیہ وسلم in her possession. Whenever a person fell ill in Medina, she used to wash it and give the water to the sick person to drink. - Mlshkaat, Kuaabut-Libaas

Once, the Holy Prophetصلی اللہ علیہ وسلم went to the home of Hadrat Kabsha رضی اللہ تعالٰی عنہ and drank water by placing his blessed mouth on the leather water-bag (mashkeeza) of his host. Hadrat Kabsha رضی اللہ تعالٰی عنہcut out this piece and kept it for blessings. - Mishkaat, gnaobul-Attmaa, Baabul-Ashribaa

Also, a group of people once came to the Prophetصلی اللہ علیہ وسلم and accepted Islam on his blessed hands. They then submitted, "Ya Rasoolallah صلی اللہ علیہ وسلم There is a temple of Jews (Biaa) in the area where we come from. We wish to bring it down and build a Musjid there," The Messengerصلی اللہ علیہ وسلم took a dish with water and gargled (kulli) in it. He then said, "Break down the temple, sprinkle this water over the earth and then build the Musjid." - Mishkaat, Kitaabus-Salah, Baabul-Masaajid, Section 2

This confirms' that the blessed saliva of the Holy Prophetصلی اللہ علیہ وسلم removes the impurity of infidelity (kufr).

Hadrat Khalid ibn Waleed رضی اللہ تعالٰی عنہ used to keep in his hat a strand of hair of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم. He would always wear this hat when going into battle,

When the Noble Messengerصلی اللہ علیہ وسلم once finished making wudhu, Hadrat Bilal رضی اللہ تعالٰی عنہ took the water that was used. People saw this and hurried towards him. The one who placed his hand in this used water (ghusata) of the Prophetصلی اللہ علیہ وسلم wiped it over his face, and the one who couldn't reach it took its wetness from the hand of another and used it to wipe his. - Mishkaat, Baabus-Surmah

These Ahadith prove that to attain barkat from that which the virtuous have used is the practice of the Sahaaba. We now present the rulings of the Jurists.

Alamghiri states, "There is nothing wrong with kissing the hand of an Aalim for his knowledge or the hand of a pious king for his fairness." 20.10 - Kitaabul· Karaahiyat, Baabu-Mulaaqaatil-Mulook

And, "There is nothing wrong with a person kissing the graves of his parents," 20.11 _ KitaabuI-Karaahiyat, Baabu Ziyaaratil-Quboor

It is also stated in another place, "There are five kinds of kissing,

I. A kiss of mercy (e.g. a father kissing his son).

2. A, kiss when meeting (e.g. some Muslims kiss their Muslim friends upon meeting each other).

3. A kiss of affection (e.g. a child kissing his parents).

4. A kiss of friendship (e.g. a person kissing his friend).

s. A kiss of lust (e.g. a husband kissing his wife).

Some have added 'a kiss of deen' to this (e.g. the kissing of Hajar-e-Aswadl"

Durre-Mukhtaar states, "Kissing the hands of an Aalim or just king is legitimate,',20.l3- Vol. 5, Kitaabul-Karaahiyat, Baabu !stibraa

Beneath this, Allama Shaami رضی اللہ تعالٰی عنہ quotes a Hadith from Haakim, "The Holy Prophetصلی اللہ علیہ وسلمgave permission to this person, who in turn kissed the Prophet’sصلی اللہ علیہ وسلم blessed hands and legs. Rasoolullahصلی اللہ علیہ وسلم then said, "If! were to commaod Sajda to a person, I would instruct a woman to make Sajda to her husband:' 20.14 - Raddul-Muhtaar

At the same place, Durre-Mukhtaar also records the five kinds of kissing as stated above, but Allama Haskafi رضی اللہ تعالٰی عنہ further adds, "Another type of kissing is a religious kiss (e.g. kissing the Hajar-e-Aswad, the door of the Kaaba, the Holy Quran, etc.). Some have said that kissing the Holy Quran is an Innovation (Bidat), but it is reported that Hadrat Umar رضی اللہ تعالٰی عنہ used to take the Holy Quran in his hand every morning and kiss it. With regards to kissing roti (bread), Imam Shafee has permitted this saying. "This is a permissible Innovation:' Some have also said that doing so is a good one (Bidat-e-Hasana)." 20.15

Allahعزوجل states, “و اتخذوا من مقام ابراھیم مصلی” Maqaam-e-Ibrahim is the stone that Hadrat Ibrahim علیہ السلامstood on to build the Kaaba. Due to the blessings of his foot, the stone became so elevated in rank that Haajis from the entire world are commanded to prostrate near it.

These extracts prove that there are various types of kissing. To kiss sacred relics and objects is a sign of being religiously conscious (Deendaar). These were all opinions of those who agree to it.

The leader of the opposition, "Maulwi Rashid Ahmed Gangohi, however, writes, "Standing to respect a religious personality is correct. Likewise, kissing the feet of such a person is also allowed, and doing so is proven from the Hadith," Fataawa Rashidta, Kitaabul-Hazr wal-Ibaadah, Pg. 54

There are various other Ahadith and Fiqhi rulings that can be presented on this topic but we make do with this much.

OBJECTIONS and ANSWERS

TO KISSING SACRED RELICS (TABARRUKS)

OBJECTION 1: The Jurists state that kissing the floor before the Ulama is Haraam, as well as bending downwards to respect them because this resembles Ruku, Just as how the Sajda of Respect (Sajda-e-Ta'zeemi) has been made Haraam, so too has the Ruku of respect been prohibited. When a person places his face on the foot of a person to kiss it, this is not really a Ruku, but a Sajda! Thus, it is Haraam.

Durre--Mukhtaar رضی اللہ تعالٰی عنہ states, "Kissing the floor or earth before the Ulama and revered pious people is Haraam because doing so is similar to idol-worship.

Bending until the position of Ruku in making Salaam (greeting) is akin to making Sajda. The book Muheet also states that bending before kings, elt. is Makrooh. In the end, the apparent 0f-inions of the Jurists are that they regard the kissing to be Sajda itself." 2.18 - KitaabuJ-Karaahiyat, Baabul. Istibraa, Discussion on Musafaha

We know from this that to bend or make Sajda before a person polytheism (shirk). Thus, kissing a person's feet also falls under this. When Hadrat Mujaddid Alfe-Thaani رضی اللہ تعالٰی عنہ was called to the court of King Akbar, the entrance to it was sc small that he would have had to bend to enter it As I result, upon reaching the door, be entered with his feet first so that he wouldn't have to do this.

Hadrat Abdullah ibn Umar رضی اللہ تعالٰی عنہ used to place his hand and mouth upon (i.e, he used to kiss) the mimbar from which the Holy Prophetصلی اللہ علیہ وسلم; used to deliver the khutba.

Answer - Let's first define what Sajda is, clarify the rules regarding it and then discuss the ruling of bending before a person. By this, Insha-Allahعزوجل, the objection will be removed by itself.

According to the Shariah, Sajda is when seven body parts touch the floor (the two I front portions of the feet, the two knees, two palms and the head, i.e. nose and forehead). The Sajda must also be intended when these body parts touch the ground. - General books of Ftqh, Kitaabus-Salach, Discussion on Sajda

There is no prohibition in lying on the floor when you have no intention of making Sajda.

There are two types of Sajdas: the Sajda of Respect (Sajda-e-Tahiyat) and the Sajda of Worship (Sajda-e-Ibaadat).

Prostrating when meeting a person is the Sajda of Respect, and making Sajda to Allahعزوجل or someone else in the belief that he is like Allahعزوجل is the Sajda of Worship.

The Sajda of Worship for anyone besides Allahعزوجل is polytheism (shirk) and doing so was not made permissible in any Prophet’s deen because every Prophetصلی اللہ علیہ وسلم propagated the oneness of Allahعزوجل (tauheed). None of them promoted shirk.

The Sajda of Respect was allowed from the time of Hadrat Adam علیہ السلام until the commencement of Islam. Angels made Sajda to Hadrat Adam علیہ السلام and Hadrat Yaqub علیہ السلام and his sons prostrated to Hadrat Yusuf علیہ السلام, Under the ayat, “وقیل بعدا للقوم الظلمین” 20.19 Tafseer Roohul-Bayaan records a narration of Hadrat AbulAaliya رضی اللہ تعالٰی عنہ that Shaitaan once wanted to repent. Thus, the wretch was told by Hadrat Nuhعلیہ السلام "Make Sajda to the grave of Hadrat Adam علیہ السلام .He replied, "When I couldn't make Sajda to him during his lifetime. How can I make Sajda to him now?"

Islam has ruled the Sajda of Respect to be Haraam. Thus, if a Muslim performs this type of Sajda for a person, he is a sinner and has committed Haraam but is not a polytheist (mushrik) or Kaafir. The extract of Durre-Mukhtaar quoted by the opposition further states. "If this kissing of the floor is for worship and respect, it is infidelity (kufr). If it is for respect alone, it isn't. Yes, the person is asinner ... and a major one at that!" 20.20

Allama Shaami رضی اللہ تعالٰی عنہ further clarifies this under his explanation of this extract in Raddul-Muhtaar.

The topic of bending before someone still remains. There are two types of bending,

1. Bending in respect (e.g. bending and making Salaam or kissing the floor in front ofa revered personality). If this reaches the position of Ruku, it is Haraam, and this is what the Jurists were referring to.

2. Bending to complete an action of respect (e.g. bending to straighten the shoes of a pious person or to kiss his feet). Even though bending is found in these actions, it was only the consequence and not the intention. This is Halaal.

If this interpretation is not made, what meaning will the Ahadith and rulings of Fiqh which we have presented have?

Also, this objection goes against the Deobandis as well, because their leader, Maulwi Rashid Ahmed, has ruled kissing the feet to be permissible.

The cited incident regarding Hadrat Mujaddid Alfe- Thaani رضی اللہ تعالٰی عنہ explains his exceptional piety. People used to make Sajda to Akbar in his court. The Great Mujaddid رضی اللہ تعالٰی عنہ knew this and so didn't bend before him (as he was aware that the king wanted this). Even if he did bend to enter King Akbar's court, there wouldn't have been any Shar"i charge against him because he would not have intended showing any respect to the king from it.

OBJECTION 2: The Ahadith state that when Hadrat Umar رضی اللہ تعالٰی عنہ kissed the Hajar-e-Aswad (Black Stone), he said, "I know well that you are merely a stone. Neither do you give harm nor do you assist. If I had not seen Rasoolullahصلی اللہ علیہ وسلم kiss you, I wouldn't have myself." 20.21

This proves that kissing the Hajar-e-Aswad was upsetting to Hadrat Umar رضی اللہ تعالٰی عنہ However, he kissed it in compulsion because there was an Islamic proof (Nas) that established doing so. As a result, it is not suitable to kiss these relics (tabarruks) because there is no proof related to this.

Answer - In the introduction to Hidaaya, Mazeelatul-Hidaaya, Maulwi Abdul. Hayy records this Hadith under the annotation on Hajar-e-Aswad, "According to the narration of Haakim, Hadrat Ali رضی اللہ تعالٰی عنہ said (to Hadrat Umar رضی اللہ تعالٰی عنہ) "Ya AmeeraiMu'rnineen! This Hajar-e-Aswad does give benefit and harm. It would be nice if you paid attention to the commentary of this ayat, "On the Day of Meethaaq, when your Lord took a pledge from the children of Adam علیہ السلام.

“Hadrat Ali رضی اللہ تعالٰی عنہ continued, "This pledge was written on a piece of paper and placed in the Hajare-Aswad. The Hajar-e-Aswad will arrive on the Day of Qiyaarnah having eyes, a mouth and a voice and will testify for the Mu'mins. Thus, it is the successor to the command of Allahعزوجل and a witness for Muslims." When Hadrat Umarرضی اللہ تعالٰی عنہ heard this, he said, "O Ali.' May Allahعزوجل not keep me where you are not!20.11

We now come to know that the Hajar-e-Aswad does give benefit and harm, and respecting it is showing reverence to the deen. The address by Hadrat Umar رضی اللہ تعالٰی عنہ to it was not because he was angry about kissing it. Being unhappy with the Sunnah infidelity (kufr). Rather, it was because the Arabs were former idol worshippers. By this kissing of the Black Stone, Muslims did not wish for the Kuffaar to believe that Islam had taken them away from idols and turned them towards a stone. By this statement, Hadrat رضی اللہ تعالٰی عنہ wanted to clarify that stones were worshipped in the past, but this was something else. Worshipping and kissing are two different things. The aim of Hadrat Ali رضی اللہ تعالٰی عنہ wasn't to refute this.

By saying "Neither do you give harm nor do you assist", Hadrat Umar رضی اللہ تعالٰی عنہ wished to explain that this stone by itself does not have the power to give benefit or harm as per the belief of the Arabs (who thought that their idols, which were also stone, had the power to do so). Thus, the statements of both Khulafaa

were to help the people understand this difference.

It is surprising that the opposition believe this kissing of Hajar-e-Aswad by Hadrat Umar رضی اللہ تعالٰی عنہ to go against our belief. It was that very same Hadrat Umarرضی اللہ تعالٰی عنہ who said to Rasoolullahصلی اللہ علیہ وسلم, "Ya Rasoolallah صلی اللہ علیہ وسلم as, we make the Maqaam-e-Ibrabim a place of Salaah, perform Sajda in its direction and read Nafl Salaah there." Then, the ayat was revealed, “واتخذوا منمقام ابراھیم مصلی”-Surah Baqarah. Verse 125

Maqaam-e-Ibrahim is also a stone. Why is there no problem in making Sajda and performing Salaah before it by you?

OBJECTION 3: Some people also say that it is not known whether the relics (tabarruks) of the Holy Prophetصلی اللہ علیہ وسلم which exist today are original or fake. For this reason, to kiss and revere them is prohibited because there is do proof of their originality. In many places, the Blessed Hair (Baal Mubaarak) of the Messengerصلی اللہ علیہ وسلم is taken out for people to view and visit. How do we know that these strands are truly his or not?

Answer - When these are famously known amongst Muslims to be sacred relics of the Holy Prophetصلی اللہ علیہ وسلم, then this is sufficient for them being established, believed and proven to be authentic. There is no need to prove their authenticity through the Quran and Hadith of Bukhari because the proof for everything is not equal. Four pious Muslims' testimony are necessary to prove fornication (zina), two testimonies are required for most financial affairs and the witnessing of only one woman is sufficient to prove the moon of Ramadaan. Only being famed is sufficient in proof of Nikah, family lineage (nasab), places of remembrance and dedications (awqaat). Consider a male foreigner who lives with a woman as husband and wife. Seeing this recognition of marriage (i.e. living together), you can testify to their Nikah. When we say, "I am the son of [so-and-so] and the grandson of [so-and-so]:' there is no Quranic ayat or Hadith, nor is there any witness of our parents' wedding present to verify and substantiate our statement. However, this lineage being famous amongst Muslims is a sufficient proof. Likewise, only being famed is credible in proof of places of remembrance.

Allahعزوجل states, "Do these peoRle not travel the earth so that they can see the result of those before them?" 2 .23 This verse encourages the disbelievers of Makkah to travel and see the previous abodes of the Kuffaar and their ruined cities so that they may realize the result of the insolence. Now, how can it be known where a particular nation lived of where their exact place of abode was? The Quran didn't openly explain this. Thus, being familiar has been accepted in authenticity, even according to Allahعزوجل. Shifaa Sharif رضی اللہ تعالٰی عنہ states, "Respecting the means and ties of the Holy Prophetصلی اللہ علیہ وسلم , his abodes, whatever has touched his blessed body and whatever is famously known to have been his all fall under respect to him." 20.24

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in the annotation of this extract, "The aim of this is to respect whatever is connected or famed as belonging to Sayyiduna Rasoolullahصلی اللہ علیہ وسلم " 20.25 - Sharah Shifaa

Maulana Abdul-Haleem Lucknowi رضی اللہ تعالٰی عنہ quotes this extract of Shifaa Sharif and cornmentates on it, Even if this connection is only based on being well-known and its of is not found in the Hadith. Mulla Ali Qaari رضی اللہ تعالٰی عنہ states the same as well." 2 .26 _ Noorul-Imaan

Mulla Ali Qaari رضی اللہ تعالٰی عنہ has written this in his book, Maslak-Mutaqasit. Likewise, the Ulama of the Ummat have written books on the rules and guidelines of Haij. In them, they have advised the visitors to the Haramain Shareefain to visit every place people revere and honour. It is surprising that in support of the excellence of deeds (aamaal), the Jurists accept even weak (zaeef) Hadith. However, our distinguished opposition demands a Hadith from Bukhari in proof of relics.

Once, I went to a Musjid to deliver a lecture on the 12^th of Rabiul-Awwal. The Blessed Hair of the Prophetصلی اللہ علیہ وسلم (Baal Mubarak) was being displayed for visiting (ziyaarat) in the Musjid and numerous Muslims carne for this purpose, some crying and others making dua. There was a very spiritual atmosphere due to this ziyaarat. However, I did notice a person sitting in a corner with a noticeably angry expression on his face. When I asked him why he was angry, he said, "Polytheism (shirk) is taking place in the Musjids. What proof is there that this is the Holy Prophet’sصلی اللہ علیہ وسلم" hair?" I didn't answer him directly. Rather, I enquired, "What is your name?" He replied, "Abdur-Rahman." When I asked him what his father's name was, he said that it was Abdur-Raheem. I then asked, "What proof is there that you are the son of Abdur-Raheem? There is no witness to his Nikah, and even if there was, the witness can only testify to the contract of marriage. How will the witness know that your birth is the result of your father's seed?" He furiously replied, "Muslims say that I am my father's son and their testimony is credible." I then explained, "My brother, Muslims say that this is the Holy Prophet’s صلی اللہ علیہ وسلم hair and their testimony is also trustworthy." He became ashamed and retorted, "This is a different matter." When I asked him which institute he graduated from, he replied, "Deoband." I finally said, "Then what use is there talking to you. You're already brainwashed."

Once, a Deobandi said to Hadrat Maulana Qutbuddin Bramahchari رضی اللہ تعالٰی عنہ "Addressing the Prophetصلی اللہ علیہ وسلم as "Huzoor" is an Innovation (Bidat). His name should be taken because calling him "Huzoor" is not proven anywhere." Hadrat Maulana رضی اللہ تعالٰی عنہ replied, "Shut up, idiot." The Deobandi enquired, "What was that for?!" He explained, "I cannot address you as "Sir" or with respect because this is not proven anywhere."

Verily, the Deobandis will have much grief on the Day of Qiyaamat when the Holy Prophetصلی اللہ علیہ وسلم “will be blessed with the Station of Praise (Maqaam-e-Mahmood), and by this will his eminence and glory be visible for all to see.

آج لے ان کی پناہ آج مدد مانگ ان سے

پھر نہ مانیں گے قیامت میں اگر مان گیا

"Accept Sayyiduna Rasoolullah’sصلی اللہ علیہ وسلم ,. protection and ask him for assistance today, There will be no need to ask him on Qiyaamat for it if he has helped you here."

Alahazrat Imam Ahmad Raza Qadri.

OBJECTION 4: The replica of the Footprint of the Holy Prophetصلی اللہ علیہ وسلم (Naalain Paak) is not original. You people use your own ink and pens to make a duplicate of it, so why should it be respected?

Answer - This is a reproduction of the original. A duplicate of something respected is also respected. Today, Queans are printed in many cities. Their paper and ink has not come from the Heavens. They are our own products, but it still has to be respected because it is a replica of the original. Every month of Rabbiul-Awwal and every Monday is revered because they are copies of their original, defining moments of distinction.