BELIEFS

May peace be on you!!!

It’s one of my favourite things and practice that i do. And if i will start elaborating this specific topic will take 4 to 5 hours to wrap up but here I’m writing it in briefest way I can. I also ask people not to follow but to make it as a daily routine of their to make their problematic schedule and routine a bit easier. I will first describe all the above mentioned words one after the other.

Zikr (chanting/reciting) Its a act where people Chant or recite few specific Words, names, lines or phrases given by their Spiritual mentor or Sheikh/Pir. These words can be from Qur’an, Names of ALLAH, lines from Quran, phrases of great Sufis or from Hadiths (sayings of prophet).

2.Fiqr (Worrying) Its a feel and later it will develop as a normal thing but will have tremendous effect on Your deeds.Because Yout Murshid/Pir/Sheikh will preach you How to be worried for Life after that which will start after the resurrection.

3.Shukra (Gratitude) it has to be taken as for everything that happens is for a good and noble cause. As ALLAH says in Qur’an- “PERHAPS VERILY YOU HATE A THING AND ITS GOOD FOR YOU”. So in every situation there should be thanks giving and expression of Love.

Haazir O Naazir (Present and Witnessing)

According to the Holy Quran everything has to die as Allah almighty says:
“Every soul is to taste the death” (Sura Al-Imran)

Like this prophets of Allah almighty were also passed through the process of death. They were given death but it was for a very short time. And at the same time they were brought to life as same as before.
Now all of the prophets (Alaihis salam) of Allah almighty are alive. Allama Baihaqi (Rahmatullah Alaih) has collected a number of narrations in the proof of the life of the prophets (Alaihis salam) after death.

Such as Allama Jalaluddieen Sayuti (Rahmatullah Alaih) also written a book on this topic and there are so many scholars of ummah who have written very much about this topic. Now I prove it from the Quran and Hadith. Allah Almighty says:
“And say not those who are killed in the path of Allah as dead, but they are alive yes, you are unaware.” (Sura Al Baqara, Verse 154)

According to the Holy Quran pious people are of four categories. The Prophets (Alaihis Salam) are one of the highest grades and then comes the number of truthful and then martyrs and righteous people stands fourth in grade. And all four kinds are blessed according to their grades. As the Holy Quran says: “Those who have been blessed by Allah viz., the Prophets, and the truthful, and martyrs and righteous.” (Sura Al Nisa, Verse 69)

According to the general practice of the people we see that an officer of grade “B” is provided all facilities which are provided to the officer of grade “C”. But the officer of B grade is given more than the officer of C grade. Like this is the case of the officer of grade “A”. He is not only provided all the facilities of the officer of grade B but also more than that of “B” grade. Now we believe that a martyr gets the life after death by practicing the teachings of his Prophet (Alaihis Salam) although he comes in third grade of the pious peoples, so what is about the position of the Prophet (Alaihis Salam) who is highest of all in his grade. Surely He is the most deserve able of all others to be alive after death. It is a logical proof.

Secondly the Prophet of Allah almighty is a martyr because he died due to the eating of piousness food. As Imam Bukhari and Baihaqi (Rahmatullah Alaih) narrated by Aiysha (Allah almighty is well pleased with her) that the Holy Prophet (Allah’s Grace & Peace be upon Him) said in his mortal disease, ” I always felt the pain of food which I ate in Khaibar, now that poison is killing me.” (Al Havi Lilfatawa. Printed from Bairut. Vol. 2, P 149)

So the Holy Prophet (Allah’s Grace & Peace be upon Him) is also alive according to the Quranic verse.

Proof of the life of Prophets (Alaihis Salam) after death by narrations of the Holy Prophet (Allah’s Grace and Peace be upon Him)

1) Qazi Shaukani writes that the Holy Prophet (Allah’s Grace & Peace be Upon Him) in saheeh hadith that the Prophets (Alaihis Salam) of Allah almighty are alive in their shrines. And Baihaqi (Rahmatullah Alaih) has rectified it and wrote a book on this topic. (Nail-ul-Qwatar. Vol.5, Page 108)

Abu Darda (Radi Allaho Unho) narrates that the prophet of Allah said, “Send salutation (Durood) upon me again and again on Friday. Because these salutation (Durood) are observed by angles. No one sends salutation but it is presented to me before his getting free from salutations”. I asked him, “What is about after death?” He (Allah’s Grace & Peace be Upon Him) said “Allah almighty has made unlawful upon earth to spoil prophet’s bodies and the Prophet of Allah is alived and he is given food.” (Sunnan-e- Ibne Maja, Printed Noor Muhammad, P 118)

There are so many narrations which are found in proof of the life of Prophets (alaihis salam) after death, those can’t be written this is why I stop my pen at this because it is enough for a reasonable man.

What does the Holy Quran say?
Before we quote the Holy Quran let us define and understand the terminology of this subject matter. The terms used for the omnipresence are “Haazir” and “Naazir”and these terms need to be clarified and understood from the outset.

The meaning of Haazir and Naazir is explained below:
HAAZIR-To be present (physically or spiritually, i.e. in being)
NAAZIR-To see or behold with one’s own eyes (from near or afar)
Note very carefully, that to be truly present and seeing one must be ‘Aware’ and ‘Understand’ what one sees.

To illustrate, a person named Zaid is in his home watching the live Jum’a broadcast from Mecca. Then it follows that Zaid is Haazir (physically), at his home, and Zaid is Naazir (seeing events) in his home and in Mecca. Now Zaid saw with his own eyes the Imaam lead the Jum’a prayer in Mecca, although Zaid was sitting in London.

Added to the fact that, while sitting in London Zaid observed the events in Mecca, Zaid needs two more abilities to become a WITNESS to this event, i.e. Zaid must be AWARE of what he sees & hears, as well as UNDERSTAND the event fully. Therefore, when Zaid satisfies the conditions of being present and seeing,together with the ability to comprehend the event in front of him, Zaid may be called upon as a WITNESS to that event.

Now, it would follow that, if Zaid were blind or deaf, Zaid could not be called upon as a reliable witness, since Zaid does not fulfill all the requirements of being are liable witness. Therefore, a WITNESS is someone who is HAAZIR & NAAZIR at an event and fully understands the event. Be it that the witness was at the event physically or was able to observe the event LIVE from afar spiritually or in the case of Zaid electronically!

It must also be apparent that one cannot be NAAZIR without being HAAZIR; the two abilities go hand in hand.
This is a very important point to understand. Now, bearing in mind the definition of HAAZIR & NAAZIR together with the definition of being a WITNESS to an event, pay full attention to what the Holy Quran says about the Holy Prophet (Sallal Laahu Alaihi Wasallam).

1) ” ‘O’ Nabi (communicator of the unseen) we have sent you as a witness.” (S33 V45)
2) “Then how shall it be, when we bring up a witness from each nation (of each Prophet) and ‘O’ beloved Messenger we will bring you as a witness and guardian against all those.” (S4 V41)

Observe that the Holy Prophet (Sallal Laahu Alaihi Wasallam) is being called a WITNESS to all the nations that Allah has put upon this Earth. Therefore, the Holy Prophet (Sallal Laahu Alaihi Wasallam) must have been present before his Earthly appearance and is still present after this Earthly demise, otherwise he cannot be called upon as a witness in the true sense of the word. There are many other verses of the Holy Quran that call upon the Holy Prophet (Sallal Laahu Alaihi Wasallam)to be a witness. And a witness can only be someone who is Haazir & Naazir.

A Technical Point
The following Quranic verses are often quoted to show that the Holy Prophet (Sallal Laahu Alaihi Wasallam) was not present and seeing before his Earthly appearance:

“And you (‘O’ Prophet) were not with them (present) when they cast their pens (to decide) which of them should be
Mary’s guardian.” (S3 v44)

“The Prophet was not present when Musa was called upon Tur” (S28 V46) Yes, the Holy Prophet (Sallal Laahu Alaihi Wasallam) was not present (physically speaking) at these events, but this is not to say that he was not seeing (Naazir) these events. On the contrary, he must have been seeing these events, otherwise how can he be a witness to all the events as mentioned in the previous Quranic Verses. And since he was seeing (NAAZIR) he must have been present (HAAZIR), be it spiritually and from afar.

Read the following verses of the Holy Quran:

3) “(‘O’ Prophet) Have you not seen how your Lord dealt with the owners of the Elephant.” (S105 V1)
This event took place many days before the birth of the Holy Prophet (Sallal Laahu Alaihi Wasallam).

4) “(‘O’ Prophet) Have you not seen how your Lord dealt with (the people) of Aad.” (S89 V9)
Now the people of Aad lived many centuries before the advent of the Holy Prophet (Sallal Laahu Alaihi Wasallam) on this Earth.

So, how could the Holy Prophet (Sallal Laahu Alaihi Wasallam) ‘SEE’ these events? Allah only knows how, but, since it is clear from the verses of the Holy Quran,that the Holy Prophet (Sallal Laahu Alaihi Wasallam) did SEE these events, then you must admit that the Holy Prophet (Sallal Laahu Alaihi Wasallam) was present and seeing (HAAZIR & NAAZIR) at these events. Furthermore, the Holy Prophet (Sallal Laahu Alaihi Wasallam) witnessed these events before his Earthly advent.

Note that Allah did not say, “have you not HEARD…” or “have you not been TOLD..”. No, Allah says to the Holy Prophet (Sallal Laahu Alaihi Wasallam) “did you not SEE”!

Please apply a little common sense. Is there not a difference between seeing an event and being told about an event?
Mu’adh(RA)reports that the Holy Prophet(Sallal Laahu Alaihi Wasallam) said, “I saw Allah. He put His hand between my shoulders. I felt the coolness of His hand in my breast which enlightened me about everything. And I recognized Him.”(Tirmidhi Sharif)

Even a lifetime would not be enough to contemplate on this Hadith, if only Allah would open our minds to contemplation and understanding.

Sayyidina Umar (RA), states “In one Friday sermon, the Holy Prophet (Sallal Laahu Alaihi Wasallam) informed us about everything which has happened or will happen from the very beginning of time until the Hereafter when some will inhabit Paradise while the others Hell.” (Bukhari Sharif)

Is it not clear, that the Holy Prophet (Sallal Laahu Alaihi Wasallam) is a witness to all that has happened and will happen!

Ibn Abbas (RA) reports that the Holy Prophet (Sallal Laahu Alaihi Wasallam) said, “I know everything which is in the Heavens and the Earth, from the East to the West.” (Tirmidhi Sharif)

How can the Holy Prophet (Sallal Laahu Alaihi Wasallam) know everything in the Heavens and the Earth and their constant changing conditions, without beholding the conditions of the Heavens and the Earth continuously!

The Holy Prophet (Sallal Laahu Alaihi Wasallam) had elevated some of his companions to such a state of being, that even those selected companions were ever seeing the Heavens and the Earth.

Imaam Al Azam, Imaam Abu Hanifa writes that Haaris Ibn La’man and Haarisa bin Na’man have stated, “Once I went to the Holy Prophet (Sallal Laahu Alaihi Wasallam). The Holy Prophet (Sallal Laahu Alaihi Wasallam) asked me a question, ‘O Haaris in what state did you pass the day?’ I replied ‘as a true Muslim’. Then the Holy Prophet (Sallal Laahu Alaihi Wasallam) asked me the state of my faith.

I replied ‘I see the Throne of Allah and the people of Paradise helping each other and the people of Hell lamenting in Hell. I see in front of me Eight Heavens and Seven Hells as clear as idol worshippers see their Idols. I can recognize each individual just like a miller can recognize Wheat from Barley, even who is to go to Paradise and who is to be found in Hell. In front of me people are like fish and ants. Shall I stay silent or continue to speak?’

The Holy Prophet (Sallal Laahu Alaihi Wasallam) told him to stop and say no more. (Fiqah-Al-Akbar)

All it takes is a little common sense, if a companion of the Holy Prophet (Sallal Laahu Alaihi Wasallam) can behold Allah’s creation in such detail, then what remains to be said about what the Holy Prophet (Sallal Laahu Alaihi Wasallam) beholds of Allah’s creation.

Allama Ahmed Qustulani (RA) commentator of Bukhari Shareef, writes in his book Mawahib-ladunya and Imam Muhammad Ibni Hajar Makki (RA) writes in his book Madkhal: “There is no difference between the states of life and death of the Holy Prophet (Sallal Laahu Alaihi Wasallam), in his seeing his entire ummah and his recognizing of their states, their intentions and their minds, and all this is clear to him; there is no secret thereof to him.” (Mawahib p.32, Madkhal p.21).

Qadi Ayyaz(RA) the well-known author of Shifa, writes “Whenever there is nobody present in the home and you enter the home recite “Assalamo Alaika Ayyohannabi Warahmatullah Wa Barakatahoo” Meaning “Peace be upon you ‘O’ Holy Prophet(Sallal Laahu Alaihi Wasallam) of Allah and Allah’s mercy and blessings be upon you.” (Shifa Sharif)

The point to note is that we are saluting the Holy Prophet (Sallal Laahu Alaihi Wasallam) in the present tense i.e. accepting him as Haazir & Naazir.

Mulla Ali Qari (RA): Substantiating on the above, the great Islamic scholar, Mulla Ali Qari(RA) in his Shareh Shifa writes, “The reason( for saluting the Holy Prophet(Sallal Laahu Alaihi Wasallam) in the present tense) is that the Holy Prophet(Sallal Laahu Alaihi Wasallam’s) soul is HAAZIR (present) in every Muslim home”. (Shareh Shifa)

There are a billion Muslim homes throughout the world, and according to the Islamic scholars, the Holy Prophet (Sallal Laahu Alaihi Wasallam) is present in everyMuslim home, does this not prove that the Holy Prophet (Sallal Laahu Alaihi Wasallam) is Haazir in many places at the same time and Naazir as well.

Imaam Ghazali (RA) the seal of Islam, a great scholar and a Sufi Master writes, “When you go into a mosque then say salaam to the Holy Prophet(Sallal Laahu Alaihi Wasallam) because the Holy Prophet (Sallal Laahu Alaihi Wasallam) is present (Haazir) in mosques.” (Mirqat – Shareh Miskat)

There must be millions of Mosques situated around the world and in all mosques the Holy Prophet (Sallal Laahu Alaihi Wasallam) is present spiritually. When the Holy Prophet (Sallal Laahu Alaihi Wasallam) is Haazir then he must be seeing and therefore he must be Naazir as well.

It has been reported in the famous book ‘Tafseer-e-Roohul Bayan’ that Imaam Ghazali (RA) stated, “The Holy Prophet (Sallal Laahu Alaihi Wasallam) and his companions’ souls have been given the right to travel the world and many Awliya Allah have seen the Holy Prophet (Sallal Laahu Alaihi Wasallam).”(Tafseer-e-Roohul Bayaan – Surah Malak )

Again Imaam Ghazali (RA), referring to the position of sitting (Tashahudd) during Salat and reciting ‘At-Tahiyyatu..’, says that on reciting the words ‘Ayyohannabi'(‘O’ Prophet) the reciter must behold the Holy Prophet (Sallal Laahu Alaihi Wasallam) as Haazir. Imaam Ghazali (RA) says,”And believe in your hearts that the Holy Prophet (Sallal Laahu Alaihi Wasallam) is present (Haazir) and then say Assalamo Alaika Ayyohannabi” (Ihya ‘ ul – Uloom Vol. 1 Section 3)

Hazrat Sheikh Abdul Haqq Muhaddith Dehlvi (RA), the 30th in line of the Golden Naqshbandi Sufi Order says,In Attahiyat, the reason for reciting ‘Ayyohannabi’ is that Haqqiqat-e-Muhammadi (Reality (light) of the Holy Prophet (Sallal Laahu Alaihi Wasallam)) is present in every little thing. Therefore, it is present in the people praying Salat, and those performing the Salat should be fully aware of this fact and should not pay attention to anything except for the Holy Prophet(Sallal Laahu Alaihi Wasallam’s) presence (Haazri)”. (Madarijun Nabuwat Vol. 1 part 4 – Zikreh Fazaalileh Nabi )

Imaam Jalaluddin Suyuti (RA) says,(Intibahul Azkiyya)  “To keep watch of his own followers’ work and to pray for their forgiveness; to pray for their abstention from bad deeds; to come and go in all parts of the world to give auspiciousness; if one pious person dies from his followers then to come and attend his janazah (funeral), all this is done by the Holy Prophet(Sallal Laahu Alaihi Wasallam)”

Imaam Suyuti (RA) further states, ”If someone believes, that, while performing Milad Sharif, or at the end of Ramadan or while reciting Qasida(Naat) Sharif, that the Holy Prophet (Sallal Laahu Alaihi Wasallam’s) soul is present on these occasions, then to believe this is perfectly acceptable” (Shareh Sudoor)

By now any reasonable minded Muslim must, at least, accept that the Holy Prophet(Sallal Laahu Alaihi Wasallam) has been granted the ability of being in several places at the same time, be it spiritually. However, some Muslim believe that the Holy Prophet(Sallal Laahu Alaihi Wasallam) can even present himself physically.

Sheikh Abdul Haqq Muhaddis Dehlvi(RA) states, ”Allah Ta’ala has given the Holy Prophet (Sallal Laahu Alaihi Wasallam) the strength and power to go anywhere he likes, he can go with his own body or only in soul. On the earth, in the sky, in the grave and the Holy Prophet(Sallal Laahu Alaihi Wasallam’s) connection stays with his own shrine.”(Madarigun Naboowat Vol.2 Part4 Wasleh Hayaateh Ambiya)

Abdul Karim Ibn Ibrahim Al Jili (RA) is a descendant of the great Sheikh Abdul Qadir Jilani (RA). Sheikh Jili (RA) gives us a mind-blowing insight into the reality of the Holy Prophet (Sallal Laahu Alaihi Wasallam) in his book “The Perfect Man”. However, we shall stay with the subject matter and quote Sheikh Jili (RA) on this subject alone. He writes “His original name is Muhammad (Sallal Laahu Alaihi Wasallam), his name of honor is Abu’l Qasim, his description Abdullah, and his title Shamsuddin. In every age he bears a name suitable to his guise in that age. I once met him in the form of my Sheikh”. He further writes, “The truth of the matter is that the Holy Prophet (Sallal Laahu Alaihi Wasallam) has the power of assuming every form (In every age).” (Al Insanul Kamil)

Sheikh Jili(RA) relates how the Holy Prophet(Sallal Laahu Alaihi Wasallam) took the bodily form of Sheikh Shibli (RA). He writes, “Thus, when he appeared in the form of Shibli, Shibli said to his murid, ‘Bear witness that I am the Messenger of Allah’; and the murid, being of insight, recognized the Holy Prophet(Sallal Laahu Alaihi Wasallam)and said, ‘I bear witness that thou art the Messenger Allah.’ ” (Al Insanul Kamil)

Finally, take heed of what the saint of saints has said on this subject.
Sheikh Abdul Qadir Jilani (RA) writing about the Holy Prophet (Sallal Laahu Alaihi Wasallam) says, “He is called the Total Intellect, because he saw and understood everything.” (Sirr al-asrar)

Sheikh Abdul Qadir Jilani (RA) further writes, “The soul of the Holy Prophet (Sallal Laahu Alaihi Wasallam), is watching you. He is pained, at seeing your state.” (Sirral-asrar)

What more proof does anyone require? If our feeble minds are unable to understand the omnipresence the Holy Prophet (Sallal Laahu Alaihi Wasallam) then that is our own weakness. However, to deny something when irrefutable proofs are presented is pure foolishness.

“AAJ LE UNKI PANAH AAJ MADAD MA’ANG UNSE,

KAL NA MANENGE AGAR MAAN GAYA”

  ‘FATEHA AND ESAL E SAWAB’

(Sending good deeds to dead)

  1. All the Ulama-e-Haq and the Buzrugaan-e-Deen hold the belief that to send Esaale Sawaab to the souls of the deceased is permissible.
  2. It is permissible for a Muslim to send the Sawaab of his deeds, such a Salaah, Saum, Zakaah, Hajj, Sadaqa, etc. to others. (Hidaya)
  3. If a person kept Fast, performed his or her Salaah, or gave Sadaqa and then sent this Sawaab to another person, either living or deceased, then to do so is permissible, and that Sawaab reaches the said person. (Bahrur Raa’iq)

Hazrat Anas (radi Allahu anhu) asked the Prophet (S.A.W.): “If we send Sawaab to the deceased, give Sadaqa and Khayraat and ask Dua for them, does this reach them?” The Prophet (S.A.W.) said: “Verily it reaches them. Read Salaah for them as you read for yourself and fast for them as you fast for yourself. In other words, make Esaale Sawaab of Salaah and Saum for them.” The meaning of this Hadith Shareef is that we should send the Sawaab of our actions to the deceased, since in reality one cannot perform Salaah and keep fast for another person or on his behalf, but we can send the Sawaab of our actions to them.

Hazrat Abdullah ibn Abbas (radi Allahu anhu) has stated: “On the Days of Eid, the 10th of Muharram, the first Friday of Rajab, on Shabbe Baraat, and on Thursday nights, the souls of the deceased are left free to go to their homes, wherein they go and ask for Sadaqa and Khayraat. If they do not receive any Dua or Fateha, then they return to their graves saddened and disappointed and they say, ‘O Allah! They have deprived us, You deprive them’”.

  1. The Prophet (S.A.W.) as said: “When a person passes away and the family of the deceased gives Sadaqa, Khayraat and makes Dua for him, then Sayyiduna Jibraeel (alaihis salaam) takes it to them in their graves on a tray that is beautifully decorated. When they receive this, they become so pleased as if someone in the world becomes pleased on receiving a gift, and his neighbour who has not received any Sawaab becomes sad”.
  2. Hazrat Sa’ad ibn Ubaadah (radi Allahu anhu) once came to the Prophet (S.A.W.) and said: “Ya Rasoolallah (S.A.W.)! My mother has passed away. What can I do for Esaale Sawaab?” The Prophet (S.A.W.) said: “Prepare a well for water”. When the well was prepared, Rasoolullah (S.A.W.) went close to the well and made Dua: “This is for the Esaale Sawaab for the mother of Saad”. While making this Dua, he raised his hands high, and after Dua, he turned his hands over his blessed face.
  3. For those who object to Fateha and Dua, the following is for their perusal:-
    (A). It is allowed to make Dua in front of the Niyaz (offering), as this is what the Prophet (S.A.W.) did by coming close to the well to make Dua.
    (B). It is allowed to lift up the hands for Dua and to end the Dua by turning the hands over the face.
    (C). It is preferable to call a pious person to make the Dua.
    (D). To make Fateha on Niyaz is allowed. If it were not, then the Prophet (S.A.W.) would not have made Dua near the water, but would have said that the intention was sufficient.
    (E). For the person to obtain the Sawaab, it is not necessary to feed the Niyaz first, but Dua can be made before this since the Prophet (S.A.W.) made Dua even before any person drank out of the well.
  4. Whosoever makes Khatam of the Holy Quran and then makes Dua, 4 000 Angels say Aameen on his Dua. They then continue making Dua for him and they continue asking blessings for him until the morning or afternoon. (Tafseer Roohul Bayaan)
  5. At the time of Khatam Shareef, there is a flow of mercy and to make Dua after completing the Quran is Mustahab.

When Hazrat Anas (radi Allahu anhu) used to complete the Holy Quran, then he would call all his family and friends and make Dua. (Jila’ul Afhaam)

  1. When making Fateha, one should follow the procedure of the pious Saints. When making the Fateha, send the Sawaab to the Prophet (S.A.W.), the pious servants, the Companions, and then through their blessing, ask for it to be sent to the soul of the deceased. This is the prescribed method, and this is the method that the Ahle Sunnah has always followed.
  2. By making Esaale Sawaab, it gives comfort to the deceased, pleases them, saves them from the torment of the grave, elevates their status and causes benefit to the sender as well as the receiver.

THE AULIA ALLAH ARE ALIVE IN THEIR GRAVES

Allah Pak says in the Quran Sharif: “Do not even think of those who are martyred in the way of Allah as dead, BUT THEY ARE ALIVE near their lord and given provision.  They are joyous of what Allah bestowed upon them of his favour and they give good news to those who have not as yet reached them”.  (Surah Al-Imraan, Verse 170).

As we have explained earlier that the Awliya are those who have attained nearness to Allah.  Attaining this nearness is not easy because there are certain obstacles.  One of the greatest obstacles is bringing one’s carnal desires (nafs-ul-ammarah) under control.  In this regard, the struggle with one’s carnal soul has been regarded as a Jihad-e-Akbar (Great battle), in contrast to Jihad-e-Asghar (Smaller Battle, which is fought on the actual battlefield).  This concept is derived from the popular Hadith of the Most Beloved (S.A.W.), in which he said to his companions returning from a battle:
“You have returned from a smaller battle to a greater battle.” He was then asked by the companions, “What can be a greater battle that that we have just fought?”
He (S.A.W.), answered, “The battle against one’s nafs.”
Imam al-Ghazzali (Radi Allahu ta’ala Anhu) says in Ihya al Uloom Vol. IV:
“Death cannot destroy the soul, which is the place of Allah’s Ma’rifat, because it is something spiritual.  Death causes the change of the condition of soul, and relieves it from the prison of it’s bodily cage.  It does not end as Allah says
“Do not even think of those who are martyred in the way of Allah as dead, BUT THEY ARE ALIVE near their lord and given provision.  They are joyous of what Allah bestowed upon them of his favor and they give good news to those who have not as yet reached them.”  (Surah Al-Imraan, Verse 170).”

One should not think that this position is acquired only by those that are
martyred on the battlefield, because every breath of an Arif (one who has
recognized his creator) is a martyr.”
From the above quotations we can deduce that if those that fight the smaller battle are alive, then surely, without any doubt, those that fight the greater battle are ALIVE!!!
Imam Abu Naeem (Radi Allahu ta’ala Anhu) , in his book “Hilyaat-ul-Awliya”, narrates from Hadrat Saeed (Radi Allahu ta’ala Anhu) , that:
“By Allah, Hameed Taweel, and myself were burying Hadrat Thabit Nibhaani (Radi Allahu ta’ala Anhu).
As we were setting the final rocks, one rock accidentally fell into the grave.  As I peeped into the grave, I saw Hadrat Thabit Nibhaani (Radi Allahu ta’ala Anhu) was about to perform salaah, and he was imploring to Allah in the following manner:
‘O Allah!  You have given certain of your creation the permission to perform their salaah within the grave.  Give me also this same permission.’
It was indeed beyond the mercy of Allah to refuse him.”
Hadrat Thabit Nibhaani (Radi Allahu ta’ala Anhu) was a Taba’ee (Ones that saw the Sahaaba after the demise of the Most Beloved Prophet S.A.W.

TO CALL TO THE AULIA ALLAH

Some persons believe that it is Shirk (associating partners with ALLAH) if you call to the Aulia Allah (Saints) for help, for example,” Ya Khwaja, Assist me” or” “Ya Ghous, Assist me”. The Ahle Sunnah Wal Jamaat believes that it is permissible to call to the Aulia Allah for assistance or help as this is not associating partners with Allah Taala. We believe that Allah Taala has given the Aulia Allah special powers to assist the creation with His permission.

The following verse of the Holy Quran proves that one can also seek the assistance of the Aulia Allah: “Your helpers are Almighty Allah and His Rasool (S.A.W.W) and those Muslims who perform Salaah and give alms and make Ruku” (Part 6, Ruku 6) This verse refers to the Helpers as “those Muslims” who are in reality the “Auliya”.

The Holy Prophet (S.A.W.) has stated, “There are certain of Allah’s servants that have been set aside to fulfill the necessities of the people. People will call to them in their times of need. They are protected from the punishment of Almighty Allah”. (Jame Saghir)
This Hadith Shareef clearly proves that one may call the Aulia Allah for assistance.

Hazrat Allama ibn Juzri states, “If one is ever in any need then He should say, ‘O servants of Allah, assist me! O servants of Allah, assist me! O servants of Allah, assist me’.” (Tibraani)

Hazrat Imam Naudi, the commentator of “Muslim Shareef”, quotes an incident: “One of my superiors narrated an incident to me, ‘My mule ran away and I had known the Ahadith and I immediately said, ‘O servants of Allah, assist me!’ Almighty Allah immediately stopped the mule (from running away)’.” (Kitaabul Azkaar)

Hazrat Shamsuddeen Muhammad Hanafi was performing ablution in his room. He suddenly threw his wooden sandal into the air. It disappeared although there was no way for it to exit through the room. He gave the other sandal to his disciple and asked him to keep it until the first one returned. After some time a certain person from Syria arrived with the sandal and some money as gifts and said, “May Almighty Allah give you the thanks for this. The actual incident, which occurred, was that once when a thief sat on my chest and was about to slaughter me. In my heart I said, ‘Ya Sayyidi Muhammadin Ya Hanafiyu.’ Then suddenly, this sandal came and fell on the chest of the thief with such force that he became dazed and collapsed and Almighty Allah has saved me through your blessing.” (Tabqaatul Kubra)

Hazrat Allama Abdul Wahab Shuraani when explaining the status and significance of Hazrat Moosa Abu Imran states: “When any of his Mureeds would call to him from anywhere, he would answer them even if he is in a year’s distance away or even more than that.” (Tabqaatul Kubra)

When Hazrat Sayyidi Shamsudeen Hanafi was on his death-bed, he called his Mureeds and said: “If anyone has any wish or need, he should come to my grave, I will indeed help him in fulfilling it. Remember between you and me, there is merely a handful of sand, and how can a mere handful of sand be a screen between a Murshid and his Mureed. If the sand does become a screen, then the Murshid cannot be a perfect Man (Insaan-e-Kaamil).”

Hazrat Sayyidi Mohammed Farghal states: “I am indeed amongst those Saints who can assist you from the grave. If, therefore, you have any wish or need come to my grave and facing me, mention your requirements. I will fulfill them.”

It is recorded that while Hazrat Sayyidi Madeen Ahmed Ashmooni was performing the Wudhu, he suddenly threw his sandal towards the eastern side of the city. A year latera man arrived and described a strange incident. He said: “My daughter was once walking in the jungle, when an evil man tried to entrap her. She did not at the time remember the name of her father’s Murshid, yet in panic, she screamed, ‘O Murshid of my father, save me!’ Suddenly, a sandal appeared from thin air and rendered the evil man unconscious.” It is stated that the sandal is still in the possession of the mentioned family.

Hazrat Imaam Arif Billah Sayyidi Abdul Wahab Sha’raani, in his book, “Lawaaqi-ul-Anwaar Fi Tabqaatil Akhyaar”, records a strange and miraculous incident. It is recorded that a Mureed of Sayyidi Mohammed Khawri (radi Allahu anhu) was once passing through the market, when the foot of the animal he was riding slipped. In extreme panic he screamed, “Ya Sayyidi Muhammad, Ya Ghamri!” Co-incidently, in that very market place, the captured ruler, ibn Omar Saeed, was also passing through. He inquired from the Mureed as to who was Sayyidi Mohammed. When he was told who he was, he asked permission to use the name of the Murshid so that he could also be released. As soon as he had proclaimed the name of the great Wali, the spiritual master appeared and driving away the capturers, freed the ruler. The Shaikh then blessed the ruler, and thereafter departed.

Among the excellences of Hazrat Sayyidi Moosa Abu Imraan , it is recorded that whenever his Mureeds used to call to him, he immediately use to assist them, even though the Mureed was as far away as a year’s journey or even more. Before the passing away of Hazrat Moulana Rumi, he revealed to his Mureeds a startling secret. He said: “Whatever conditions you may be in, remember me, so that I can be your protector and helper, irrespective of what state I may be in. In this world I have two types of relationships, one with my body and the other with you, and when, with the Mercy of Allah I am freed from this contact with my body and the world of loneliness is exposed to me, I will divert the attention of my soul to you.”

Hazrat Shah Wali’ullah, records a method for achieving and fulfilling one’s needs and wishes in his book, “Al intibah fi Salasil-e-Awliya”. He states: “One should first perform two Rakaats of Nafil Salaah. After completion he should recite the following – 111 times Durood Shareef, 111 times Kalima Tamjeed and 111 times ‘Shay an Lillah, Ya Shaikh Abdal Qaadir Jilaani’.” From this book, it has been proven that all the great Luminaries believed in the proclamation of “Shay an Lillah” as being a valid and a great solution to many unsolved problems.

Hazrat Ahmed Zarooq said: “I indeed bless my (Mureeds) with tranquillity during times of difficulty and perplexity, when cruelty and evil oppresses them and in times of misery and fear. Therefore (during these times) call to me ‘Ya Zarooq’, I will immediately come to your assistance.”

Allama Ziyadi, Allama Ajhoori, Allama Dawoodi and Allama Shaami (radi Allahu anhum), have all prescribed a method for finding mislaid items. They state: “One should climb on to a high spot and offer Faatiha for Hazrat Sayyidi Ahmed bin Alwaan Yamaani (radi Allahu anhu). Thereafter invoking his name one should say, ‘Ya Sayyidi Ahmed, Ya ibn Alwaan’.”

From all of the above narrations one will see that to call upon the Auliya for assistance is permissible even if they are thousands of miles away. With the permission of ALLAH Taala they certainly assist those who are in need.

THE PIOUS CAN HELP EVEN AFTER DEATH

When the Beloved Messenger of Allah, (May Allah bless him and grant him peace), went on the Mi’raj, fifty prayers a day were initially ordered. On return Prophet Musa, peace be upon him, requested the Messenger of Allah, (May Allah bless him and grant him peace), to return to Allah and ask for a reduction in prayers. He did so and by doing this, the number of times was reduced to five prayers a day.
[Muslim and Bukhari sharif, chapter Miraj]

Prophet Musa, peace be upon him, helped the Umma of the Messenger of Allah, (May Allah bless him and grant him peace), even after he had passed away.
Some further evidence:
Ibn Khathir writes that: ‘Uthman Ghani, may Allah be pleased with Him, said that when the enemy surrounded his house and stopped the household from receiving water, they were thirsty for many days. ‘Uthman said: One day I saw that the Messenger of Allah, (May Allah bless him and grant him peace), give me some water from my window. Some days later my roof parted, and the Prophet of Allah,  (May Allah bless him and grant him peace) accompanied by Aby Bakr and Umar (May Allah be pleased with them, entered and gave me some water to drink, and enquired: You will break your fast with us tomorrow
[Tarikh Ibn Kathir, Chapter on the death of ‘Uthman, may Allah be pleased with Him]
• Imam al Waqdi writes that: Abu Ubaidah, may Allah be pleased with Him, was the leader of the army of Damascus and was in Jihad. In his dream he saw the Prophet of Allah,  (May Allah bless him and grant him peace), inform him that ‘ Tomorrow Damascus will be defeated,’ and He,  (May Allah bless him and grant him peace), departed quickly’. I asked the Prophet ‘Why are you returning so hastily?’ He replied ‘Abu Bakr has died and I am going to attend his Janaza’ (funeral)
[Futuh as sham, Allama Waqdi]

Imam al Waqdi writes; In the battle of Damascus, a kafir became a Muslim, and began to speak Arabic in an instant. Abu Ubaidah asked him ‘you do not know Arabic, how is it that you speak so fluently? He replied ‘Last night I saw the Messenger of Allah, (May Allah bless him and grant him peace), in my dream. I asked him, if you are the messenger of Allah, then supplicate for me that I may speak Arabic. When I woke up in the morning I found that I could speak Arabic’.
[Futuh as Sham, Chapter on Fath ad Dimishk, Allama Waqdi]

Ibn Kathir writes that In the 18th year of the Hijra during the Khilafa of ‘Umar,may Allah be pleased with Him, there was a famine. ‘Umar and Bilal, May Allah be well pleased with them, went to the blessed grave of the Prophet (May Allah bless him and grant him peace), and said ‘Ya Rasul Allah! Your Umma is dying (from hunger), pray for us that Allah sends us rain’. Later, Bilal, may Allah be pleased with Him, had a dream in which the Prophet of Allah, (May Allah bless him and grant him peace), told Bilal to go to ‘Umar, and convey his salaam, and to inform him that there will be rain and that he should perform Salaah Istisqa’. This is a very authentic narration.
[Tarikh Ibn Kathir, chapter Khilafa of ‘Umar, may Allah be pleased with Him]
Ibn Taymiyya says that: In the time of a drought, a person came to our Prophet’s grave and complained about the drought. He then saw our Prophet, (May Allah bless him and grant him peace), who said go to ‘Umar and tell him to perform the Salaah of Istisqah. There are numerous true narrations similar to this.
[Iqtisa Sirat al Mustaqim, page 373, Also Imam Bukhari has mentioned about this in his book, Tarikh al Kabir, biography of Malik al dar]
• Ibn Hajar al Asqalani writes: A person came to the grave said: ‘Your Umma is dying; supplicate to Allah to send rain. Sayf says: The person who made this supplication to the Messenger of Allah, his name was Bilal Ibn al- Harith, may Allah be pleased with Him. This narration is authentic.
[Fath al Bari, Chapter on al Istisqa, Hafidhh Asqalani]
• The Scholar of Masjid an Nabawi, Shaykh Al-Jazari writes: The narration of Bilal bin Harith concerning going to the grave and asking our Prophet, (May Allah bless him and grant him peace), to supplicate for the rain, is also recorded by Imam Bukhari in his book of Tarikh. Also, Hafidhh Asqalani recorded this in Fath al Bari; Imam al Bayhaqi included it in his Dala’il al -Nabuwat, and it also appears in the Musnaf of Ibn Abi Shayba, Ibn Abi Khusayama and in Ibn Abd al Barr – this narration has really surprised me.
[Waja a-Yarkudun, page32 by Abu Bakr al-Jazari]
If Abu Bakr Al-Jazari knew that Ibn Taymiyyah and Ibn Kathir wrote this narration, he would not have been so bewildered.

TO CALL TO THE AULIA ALLAH

Some persons believe that it is Shirk (associating partners with ALLAH) if you call to the Aulia Allah (Saints) for help, for example, ” Ya Khwaja, Assist me” or  “Ya Ghous, Assist me”. The Ahle Sunnah Wal Jamaat believes that it is permissible to call to the Aulia Allah for assistance or help as this is not associating partners with Allah Taala. We believe that Allah Taala has given the Aulia Allah special powers to assist the creation with His permission.

The following verse of the Holy Quran proves that one can also seek the assistance of the Aulia Allah: “Your helpers are Almighty Allah and His Rasool (S.A.W.W) and those Muslims who perform Salaah and give alms and make Ruku” (Part 6, Ruku 6) This verse refers to the Helpers as “those Muslims” who are in reality the “Auliya”.

  1. The Holy Prophet (S.A.W.) has stated, “There are certain of Allah’s servants that have been set aside to fulfill the necessities of the people. People will call to them in their times of need. They are protected from the punishment of Almighty Allah”. (Jame Saghir)
    This Hadith Shareef clearly proves that one may call the Aulia Allah for assistance.
  2. Hazrat Allama ibn Juzri states, “If one is ever in any need then He should say, ‘O servants of Allah, assist me! O servants of Allah, assist me! O servants of Allah, assist me’.” (Tibraani)
  3. Hazrat Imam Naudi, the commentator of “Muslim Shareef”, quotes an incident: “One of my superiors narrated an incident to me, ‘My mule ran away and I had known the Ahadith and I immediately said, ‘O servants of Allah, assist me!’ Almighty Allah immediately stopped the mule (from running away)’.” (Kitaabul Azkaar)
  4. Hazrat Shamsuddeen Muhammad Hanafi was performing ablution in his room. He suddenly threw his wooden sandal into the air. It disappeared although there was no way for it to exit through the room. He gave the other sandal to his disciple and asked him to keep it until the first one returned. After some time a certain person from Syria arrived with the sandal and some money as gifts and said, “May Almighty Allah give you the thanks for this. The actual incident, which occurred, was that once when a thief sat on my chest and was about to slaughter me. In my heart I said, ‘Ya Sayyidi Muhammadin Ya Hanafiyu.’ Then suddenly, this sandal came and fell on the chest of the thief with such force that he became dazed and collapsed and Almighty Allah has saved me through your blessing.” (Tabqaatul Kubra)
  5. Hazrat Allama Abdul Wahab Shuraani when explaining the status and significance of Hazrat Moosa Abu Imran states: “When any of his Mureeds would call to him from anywhere, he would answer them even if he is in a year’s distance away or even more than that.” (Tabqaatul Kubra)
  6. When Hazrat Sayyidi Shamsudeen Hanafi was on his death-bed, he called his Mureeds and said: “If anyone has any wish or need, he should come to my grave, I will indeed help him in fulfilling it. Remember between you and me, there is merely a handful of sand, and how can a mere handful of sand be a screen between a Murshid and his Mureed. If the sand does become a screen, then the Murshid cannot be a perfect Man (Insaan-e-Kaamil).”
  7. Hazrat Sayyidi Mohammed Farghal states: “I am indeed amongst those Saints who can assist you from the grave. If, therefore, you have any wish or need come to my grave and facing me, mention your requirements. I will fulfill them.”
  8. It is recorded that while Hazrat Sayyidi Madeen Ahmed Ashmooni was performing the Wudhu, he suddenly threw his sandal towards the eastern side of the city. A year latera man arrived and described a strange incident. He said: “My daughter was once walking in the jungle, when an evil man tried to entrap her. She did not at the time remember the name of her father’s Murshid, yet in panic, she screamed, ‘O Murshid of my father, save me!’ Suddenly, a sandal appeared from thin air and rendered the evil man unconscious.” It is stated that the sandal is still in the possession of the mentioned family.
  9. Hazrat Imaam Arif Billah Sayyidi Abdul Wahab Sha’raani , in his book, “Lawaaqi-ul-Anwaar Fi Tabqaatil Akhyaar”, records a strange and miraculous incident. It is recorded that a Mureed of Sayyidi Mohammed Khawri (radi Allahu anhu) was once passing through the market, when the foot of the animal he was riding slipped. In extreme panic he screamed, “Ya Sayyidi Muhammad, Ya Ghamri!” Co-incidently, in that very market place, the captured ruler, ibn Omar Saeed, was also passing through. He inquired from the Mureed as to who was Sayyidi Mohammed. When he was told who he was, he asked permission to use the name of the Murshid so that he could also be released. As soon as he had proclaimed the name of the great Wali, the spiritual master appeared and driving away the capturers, freed the ruler. The Shaikh then blessed the ruler, and thereafter departed.
  10. Among the excellences of Hazrat Sayyidi Moosa Abu Imraan , it is recorded that whenever his Mureeds used to call to him, he immediately use to assist them, even though the Mureed was as far away as a year’s journey or even more. Before the passing away of Hazrat Moulana Rumi , he revealed to his Mureeds a startling secret. He said: “Whatever conditions you may be in, remember me, so that I can be your protector and helper, irrespective of what state I may be in. In this world I have two types of relationships, one with my body and the other with you, and when, with the Mercy of Allah I am freed from this contact with my body and the world of loneliness is exposed to me, I will divert the attention of my soul to you.”
  11. Hazrat Shah Wali’ullah, records a method for achieving and fulfilling one’s needs and wishes in his book, “Al intibah fi Salasil-e-Awliya”. He states: “One should first perform two Rakaats of Nafil Salaah. After completion he should recite the following – 111 times Durood Shareef, 111 times Kalima Tamjeed and 111 times ‘Shay an Lillah, Ya Shaikh Abdal Qaadir Jilaani’.” From this book, it has been proven that all the great Luminaries believed in the proclamation of “Shay an Lillah” as being a valid and a great solution to many unsolved problems.
  12. Hazrat Ahmed Zarooq said: “I indeed bless my (Mureeds) with tranquillity during times of difficulty and perplexity, when cruelty and evil oppresses them and in times of misery and fear. Therefore (during these times) call to me ‘Ya Zarooq’, I will immediately come to your assistance.”
  13. Allama Ziyadi, Allama Ajhoori, Allama Dawoodi and Allama Shaami (radi Allahu anhum), have all prescribed a method for finding mislaid items. They state: “One should climb on to a high spot and offer Faatiha for Hazrat Sayyidi Ahmed bin Alwaan Yamaani (radi Allahu anhu). Thereafter invoking his name one should say, ‘Ya Sayyidi Ahmed, Ya ibn Alwaan’.”

From all of the above narrations one will see that to call upon the Auliya for assistance is permissible even if they are thousands of miles away. With the permission of ALLAH Taala they certainly assist those who are in need.

WASILA
(TO SEEK THE MEDIATION)

“oh ye the faithful! Fear Allah and seek wasila” (5:35)
In explanation of this verse from quran “tafsir ruhul bayan” (page 388, volume 2) says that without Wasila, one cannot reach Allah and the saints are the phenomenous of wasila.
“Get your needs fulfilled through who have my Rahmat”
This hadis is reffered by Imam Baihaqi and Imam tabrani in “sunan kubra” and “Mu’jam Aswat” respectively, as reported by Abi Sayeed khudri. The same Hadis is reffered to by Imam Manawi in “sharah jaami’us sagheer” (part one) and Mulla ali Qari in “Sharah ainul Ilm”.
Some people believe that it is not permissible to seek a Wasila (mediation) when making Dua to ALLAH Taala. And we should make Dua directly to Almighty ALLAH. The Aqeeda of the Ahle Sunnah wal Jamaat is that to seek the mediation of RASOOL ALLAH (S.A.W.) is permissible or allowed by the Shariah.

The following verse proves that one can seek a Wasila when approaching Allah Taala. Allah Taala states in the Holy Quran:
“O ye who believe! Fear Allah and search for a Wasila (mediation) towards Him and strive in His path on that hope that you will gain refuge.” (Part 6, Ruku 10)

  1. The following verse proves that one can seek a Wasila by approaching the Holy Prophet (S.A.W.). Allah Taala states in the Holy Quran: “And if when they do injustice unto their souls, then O Beloved! They should come to you and then beg forgiveness from Allah, and the Messenger should intercede for them, then surely, they would find Allah most Relenting, Merciful.” (Part 5, Ruku 7)
  2. Hazrat Abdullah ibn Abbas (radi Allahu anhu) states that when the Jews wished to gain victory over their enemies they would make this Du’a: “O Allah! We ask to you through the mediation of the unlettered Prophet that You may grant us victory over those Polytheists.” (Tafseer Durre Manthur)
  3. Hazrat Imam ibn Jureer Tibri (radi Allahu anhu) writes that the Jews also made this Du’a: “O Allah! Send down that a Prophet who will make justice between us and the people and those people used to gain victory and help against the others through his mediation.” (Tafseer ibn Jareer)
  4. Hadrat Uthman bin Haniff (radi Allahu anhu) says that a blind man came to the court of the Holy Prophet (S.A.W.) and said, “O Messenger of Allah! Pray for me that I may regain my sight.” The Prophet (S.A.W.) said, “Go and perform ablution and read two Raka’ats of Nafil Salaah and read this Du’a: ‘O Allah! Verily I ask of You and towards You I use the mediation of Nabi-e-Rahmat, Muhammad Mustapha (S.A.W.). O Muhammad! Verily I turn through your Wasila to Your Creator for my needs so that my needs may be fulfilled. O Allah, accept the intercession of Muhammad (S.A.W.) for me”. (Ibn Maja; Shifa Shareef)
  5. With regards to this Hadith Shareef about the blind man being asked to make Du’a with the Wasila of the Holy Prophet (S.A.W.), Hazrat Allama Abdul Ghani Delhwi (radi Allahu anhu) says, “It proves the permissibility of mediation and that of the Prophet’s (S.A.W.) intercession. This command is that during his life, but also after his demise.” (Misbahus Zijaja Bar Hashia ibn Maja) Thus, one is allowed to seek the Wasila of the Holy Prophet (S.A.W.) even after his demise.
  6. When Hazrat Adam (alaihis salaam) ate from the forbidden tree, he made Du’a to Allah Ta’ala through the mediation of the Holy Prophet (S.A.W.) in this way: “O Allah! Forgive me with the Wasila of Muhammad Mustapha (S.A.W.).” (Tibraani; Muwahibul Ladaniyah)
  7. The Ambiya are Wasilas (mediators) for their Ummah in every form and the Wasila of the Ambiya is the Holy Prophet Muhammad (S.A.W.). Hence, the Holy Prophet (S.A.W.) is the Wasila of all mediations, even the Wasila for Hadrat Adam (alaihis salaam). (Tafseer Saadi)
  8. Hazrat Aisha Siddiqa (radi Allahu anha) says that the Holy Prophet (S.A.W.) said, “O Allah! Grant Islam respect through Umar ibn Khatab.” (Ibn Majah)
  9. The Holy Prophet (S.A.W.) said: “Abdaals will be in Syria. They are forty men. When one of them passes away, then Allah Ta’ala puts another in his place. Through their blessings it rains. Through them victory is gained over enemies and through their blessings punishment is moved away from the people of Syria.” (Mishkaat; Ash’atul Lam’aat)
  10. Hazrat Umar Farouk (radi Allahu anhu) sent troops towards Kasra and he made Hazrat Sa’ad bin Ka’ab Waqqas (radi Allahu anhu) the commander of the troop. Hazrat Khalid bin Walid (radi Allahu anhu) was the chief commanding officer. When they came close to the Dajla, there were no ships or boats to cross the river. Hazrat Khalid bin Walid (radi Allahu anhu) and Hadrat Sa’ad bin Ka’ab (radi Allahu anhu) went forward and spoke to the river, saying: “O River! You are flowing through the Command of Almighty Allah. Thus, we are giving you the Wasila of the justice of Rasool (S.A.W.) and the Khalifa of Rasool (S.A.W.), Hazrat Umar Farouk (radi Allahu anhu). Do not become a stoppage between us and our crossing.” Suddenly, the river gave way. Then the troops crossed the river with their horses and camels. They reached the other side of the land in such a manner that their (horses and camels) hooves did not even get wet. (Ar Riyaadhun Nadhra)
  11. In the above narrations one sees that the Sahaba-Ikraam used various forms of mediation as solutions to their problems.
  12. Hazrat Abdul Haq Muhadith Delhwi (radi Allahu anhu) writes the following: “According to the Ijma of the Ulema, to use the Wasila of the Holy Prophet (S.A.W.) to gain assistance both with verbally or physically is said to be confirmed to be desirable.” (Jazbul Quloob)
    Hazrat Junaid Baghdadi says “One has to remember the aulia in order to receive Allah’s mercy and get one’s wishes fulfilled”
    Wasila, Istimdaad, Istighaasa, Istishfaa and Istiaana are the terms which mean more or less the samething- intercession or recommendation. It also includes seeking support, recommendation, help and cure illness etc.

“URS SHARIF”

(Anniversary celebration)

Urs of the beloveds of Allah is an Islamic function, which is generally organized by the Khalifa or disciples to commemorate the death anniversary of a wali (Friend of Allah). To a wali, death is the culmination of a lifelong yearning to meet Allah and His Rasool (S.A.W.). In terms of the dictionary it means wedding. In Arabic, the bride and groom are called Aroos.
The Prophet (S.A.W.) mentions in an authentic Hadith, “When the Munkar and Nakir (the angels who question the deceased after death), questions the wali in the grave about Allah, Islam and the Prophet (S.A.W.) and the Wali successfully answers the questions, they (lovingly) declare Sleep like the bride who will only be awakened by the beloved (Mishkaat). Hence the word Urs is traced to a Hadith.
Annually on the day or month on which the wali parted from this world and entered into the hereafter, the mureed and followers and general public gather at the gravesite, recite Quran, Zikrullah, Khatme Khwajagaan and render Esaale Sawaab to the soul of the wali. Normally a lecture is given by an ‘alim, who discusses Quranic verses and Ahadith relating to Aulia Allah. The life of the Wali is presented as an example for other Muslims to follow. People are encouraged to emulate the Imaan, Piety (Taqwa), sacrifices and services of the wali.
The roots of Urs are also traced to the actions of the Prophet (S.A.W.) and the four Khulafaae Raashidoon. Ibne Ali Sheebah reports that: “The Prophet (S.A.W.) used to visit the graves of the martyrs of the Battle of Uhud every year. He used to send Salaams to them. The four righteous Khulafa upheld this Sunnah also, who used to visit the graves of Shuhadae Uhud (Those companions of the prophet (S.A.W.) who lost their lives in the Battle of Uhud, which took place in Madina). (Fatawa Shaami, Tafseere Kabeer Durre Mansoor).
Shah Abdul Aziz Muhaddith of Delhi (son of Shah Waliallah) writes in his famous Fatawa Azizia, page 45: Secondly, many people must assemble, recite the Holy Quran, recite fatiha on something sweet and other edibles and then distribute it amongst those present.
The Chaadar and Sandal procession is a public event designed to reflect love and respect of the soul of the wali. It is an event whereby homage is paid to the wali, and to his success in the hereafter. Trays are decoratively laden with many Ghilaaf (sheets of material used to cover the grave of the wali), flowers, Itr, Niyaaz and sandal powder. These trays are carried on the head as a mark of respect (This does not constitute Ibaadat in any way). The mureedeen and other devotees of the saint normally prepare the trays. A Shaamyaana (roughly translated as a four – handled shade, awning or umbrella) usually in the colours of the Silsila to which the saint belongs; is held aloft by those who are taking part in the procession. It is there to shelter on from the natural elements, viz. The sun and rain. It also lends dignity to the procession
Devotional poetry based on the Hamd (Praise of Allah), Na’ at (Praise of the Prophet (S.A.W.) and Manqabat (Praise of Aulia Allah) are sung all the way during the procession. Salat o Salaams and Zikrullah are also recited in some countries. These processions differ in different countries in presentation and style; as, the cultural flavourings and influences differ. These various cultural influences should not be mistaken as an imitation of any “religious denomination”.

Chaadars are placed on the grave of the Aulia Allah. This is an act of Sunnah. After the demise of the Prophet (S.A.W.) a sahaabiyah came to Sayyida Ayesha Siddiqah (R.A.) and requested her to show the grave of the Prophet (S.A.W.). Sayyidah Ayesha Siddiqah (R.A.) then raised a Gilaf (sheet of fabric) from the grave of Sayyiduna Rasoolullah (S.A.W.). The sahaabiyah became very, very emotional, wept beyond control, finally collapsed and passed away. (Baihaqi Shareef). Fatawa Shami, Volume 5. The Chapter on Libaas also states that it is good to place Chaadar on graves of Aulia Allah.

The grave is then sprinkled with sandal, Itr and covered with flowers. To place flowers and other fresh branches on the graves is also a Sunnah. (Bukhari Sheriff Vol.1). Itr is sprinkled onto the grave, as perfume (Ittar), has a certain degree of affinity with the rooh and spirituality. The Holy Prophet (S.A.W.) loved perfume. One of the three things made for Huzoor (S.A.W.) to prefer in this world is perfume, (Hadith). The sprinkling of Ittar is for our benefit. The spiritualised precincts of a wali’s tomb are sprinkled with itr so that it ushers us into calmness and serenity. It tends to purify our thoughts and is also synonymous with the state the wali is in. Aulia Allah is a special servant of Allah.

Their graves are covered with a Ghilaaf just as we cover the Quran and Kaabah with Ghilaaf. The heart of a believer is the throne of Allah (Hadith). Even up to this day the walls housing the grave the Prophet (S.A.W.) is laden with Ghilaaf bearing Kalima Sharief and other Quranic verses which can be seen clearly from the outside also. This Sunnah is in practice from the days of the sahaaba and maintained even by the present Wahaabi regime. The Fuqahaae Kiraam has stated that the intentions behind covering the graves of Aulia Allah is love and respect for their spiritualized souls.

It also displays recognition of the achievement and success of the departed soul. It also dawns on the observer that this is the grave of a beloved of Allah who has reached the ultimate goal of nearness to Allah. The Fuqaahae Kiraam (Islamic jurists) have stressed that chaadars should not be placed on the graves of the general Muslim public.

To further highlight the status and honor of the Aulia Allah, let us take into account the following ayah of the Holy Quran: Thus, then, if he be of nearest to Allah, (there is for him) rest and satisfaction, and a ‘Garden of Delights’. (S.56.V88/89.)

ZIARAT
(VISITING GRAVES OF DECEASED)

It is the sunnat of our beloved Prophet (swallalao alaiwassalm) to visit the graves and do fateha.

The prophet said to his followers” i asked you (at first) not to perform ziyarat. But now, I’m asking you to perform ziyarat, because verily ziyarat makes you think of the hereafter”.
(refernce: sahih bukhari, muslim, tirmizi, ibne maaja, abu dawood and nasaee shaif)

The prophet has said: “whose so ever visits the graves of his parents or one of them on Fridays, he will have the benefit of having performed Haj”, and “also his/her sins will be forgiven and shall be described (before Allah) as a faithful one”.
(reference:mishkat and tahteeb)
Even many Imams used to perform ziyarat, Imam Shafi used to visit Imam Abu Hanifas grave during his difficult time while giving Islamic decree”.

A deep understanding of these sayings reveal that ziyarat purifies our heart and deeds and enables one to get salvation.
About the women its common to here that they should not go for visiting graves (ziyarat) but Prophet Muhammad’s (swallalaho alaihwassalm) wife umul momineen bibi Ayesha (radiallah taala anhu) used to visit the grave of Prophet and her dear father Hazrat Abu bakr siddique (radiallaho taala anho) who were buried in a room of her house. She used to offer salams to them often.

Later,  when Hazrat Umar e khattab (radiallaho taal anho) got buried since then she started to veiled her face. This information we get from” Mishqat sharif”.
Imam Fakhruddin says that “bibi Fatima  (radiallaho taala anhu) used to visit the grave of Hazrat Hamza (radiallaho anho).
Some people refer to the hadis “Allah dislikes the women who perform ziyarat” and say women should not visit the graves. Imam Muhaddis ibn hajr askallani says in his “taqreeb” that the hadis is weak one. Allama syed Amir brings many proofs to say that weshould not act by relying on a weak hadis. Many ullamas of Ahle-sunnat are also in agreement with this view.
“It is not forbidden but in fact a sunnat for women to perform ziyarat” says Imam kaleeli.
(Reference: fataawa kaleeli, part-2)
If after all these evidences, one refuses to understand the truth and continues to speak against ziyarat, then he is against Allah’s messenger and prophet Muhammad (swallalaho alaiwassalm).

May Allah subhana wa taala shows the straight path and put Love for his messenger an Prophet (swallalaho alaiwassalm).

Ziyarat comes from the Arabic word zur meaning to visit. The word is actually pronounced ziyarah with a silent ‘t’ at the end but as Arabic is not the first language of most Muslims, the word is commonly pronounced ziyarat rather than ziyarah. It can also be transliterated from Arabic as ziarah.

The Importance of Ziyarat (visiting Sufi Sanits / Shrines):-

o The importance of visiting / spending time / staying with the Saints while they are alive and once they are accepted into God (freed from the body limitations and into the Absolute) is simply because they are Teachers.

o Spiritual Teachers extend Inward transformation to those seek help from Them to be able to advance in the spiritual path.

o Their Teachings are primarily in Silence. It is a heart-to-heart (core of existence – to – core of existence) communication that physical senses and the intellect fail to register. Hence it’s difficult to comprehend.

o Silent communications are real to those who have experienced it. It is manifold stronger, purer, intense and is sure, whenever one visits the physical remains of a Saint resting in His tomb / Their tombs all over this planet at their Designated spots / places.

o Some experience / see light in Saint’s tomb / tombs. In Saint’s company, those sitting with Saint / Saints are enveloped in Light.

o A Saint’s tomb ( resting place of Saints’ body after Their soul has left the body behind ) is a Threshold to / between corporeal and God. In day-to-day life, we are able to notice light coming out through the openings of a well-lit building at night. Those visiting a Saint’s tomb (Threshold) the light will fall upon provided they are right at the opening (Threshold.)

o Saint’s Teachings and Blessings continue to Benefit those seek during Saint’s life in this world and Saint’s life hereafter as the Teachings are extended to a seeker in silence / Absolute silence ( imperceptible to the corporeal. )

o Sitting with a Saint helps the internal faculties to harmonize, integrate, become silent and inwardly peaceful to begin with. Once the rush, gush, wandering nature is calmed, doubts settle and confusions clear the Image ( Qualities both corporeal and spiritual ) of the Saint / Truth / God is Imprinted / Reflected into the inward reality of the seeker, in silence. Hence Become.

o A seeker to begin with is like a mirror reflecting the Image ( Qualities of the Saint / Saints ) followed by reflecting Light like a diamond and finally becomes the Meaning / Truth i.e. the state of being Self-Luminous.

o Sitting in the company of a Saint during their physical presence and sitting in a Saint’s tomb is same. In a Saint’s tomb it is far more real – real in manifolds.”

Nazr’o Niyaz

(Offering Cash/Offerings)

It is all due to the lack of proper religious knowledge, lack of well-established customs precedents and traditions and lack of settled Islamic and judicial pronouncements on this point.
Nazar-O-Niaz which is a combination of two words of Arabic language, in English it means vows and oblations. It is paid on the fulfillment of one’s own vow (Mannat e.g. getting a child or such as business or completion of a house etc.) it is a gesture of appreciation paid for rendering satisfactory spiritual service hence it is personal, undisputable, irrefutable and ‘un claimable’ by others. It is neither pre-determined nor pre fixed but willing offering on the fulfillment of one’s on cherished desires.

ACCORDING TO ISLAMIC LAW

Offering i.e. Nazar-O-Niaz is a deed through which the nearness is attained, it is also a source of earning the pleasure and blessings of those who have attained the nearness of god ,not only this , presentation of Nazar-O-Niaz is considered as a source of achievement and success in life.
According to CHISHTIA sect: Offerings which people make at any Dargah, their intention and aim is to obtain the blessing of that Saint at whose Dargah the offerings are made and also the blessings of that person who is the custodian of that Dargah and in his capacity as Gaddi Nashin, Sajjadas and Khadim is entitled to receive the same.
After understanding the literary meanings of offerings let us see how the famous Muslim Jurist and Ulama have theologically explained the same.

  1. In his book Nazar Buzurgan-e-din HAZRAT SHAH RAFIULLAH says:-
    whatever is presented in cash or in kind at any Dargah by the devotees is known as offerings. This further means and implies that offerings made at Dargah are not for any charitable purpose but for the benefit of those attached to Dargah
  2. Another famous Jurist Imam Ghani Al-Nablisi Al-Qudsi in his book Hadiqa-e-Nadiah has clearly written: the main object of offerings made at Dargah is to benefit or facilitate the Moallims.
  3. In his another book Kash’fun-Noorhe has further clarified the object and purpose of Nazar as under:
    those who make offerings at the Dargah of a saint, know well and fully understand that those offerings are for personnel use and sustenance of those who are attached with Dargah,particularly the Sajjadas or khadims.
  4. Hazrat Allama Ahmed Raza Khan Fazile Barelawi has also confirmed that acceptance of offerings at a Mazar is the right of its Khadims and he has further emphasized that the kiths and kins of Sahib-e-Mazar will not be the beneficiaries (Fatwa-e-Rizwiyah, Vol. 4, Page-126).

Some other relevant references based on the following authentic books of Islamic jurisprudence written by the prominent theologians:

  1. Raddul Mokhtar F1 Sharh-e-Durre Mukhtar by Allama Syed Ibn-e-Abidin Shami Hanafi (Kitabus som, Nazar-e-Amwat).
  2. Risala-e-Nuzoor (Persian) by Shah Rafiuddin son of Shah Waliullah Muhaddis  Dehalvi Page-12.
  3. Tafsir-e-Ahmadi by Mulla Ahmed Jiwan, Ustad of Aurangzeb Alamgir.
  4. Mukhzan-Noor by Allama Abdul Ghani Nabulusi.

NATURE OF OFFERINGS

At any Dargah particularly at Dargah Sharif .The nature and purpose of offerings apart from what has been said earlier is, with some modification as under:

  1. Firstly a person makes a vow and when his vow is fulfilled he makes the offerings.
  2. The Second form of the offerings is that the devotee has not made any vow, but when he visits Dargah he out of devotion presents certain money at the holy grave of the saint with the intention that whatever he is presenting he s presenting as an offering to that with clear implication that the same will be used by those who are entitled to receive it. At Dargah Sharif devotees pay the offering to a Moallim who may take as their well-wisher or spiritual preceptor.
  3. The third form of offering is that it is paid directly to the Sajjada/ Pir knowing well that the same is for the benefit and personal use of that Sajda.
  4. The fourth form is that devotees pay a particular amount of offering to the Moallim and limit its expanses they clearly specify the purpose i.e. either to distribute equally among all the Sajjada, to feed the poor, to spend in religious and spiritual functions, to present flowers or chadar (made of cotton or fine cloth) on the Mazar. The sole purpose of the offering in all the religious orders is nothing but to grace, benefit and facilitate the Sajdas or the person attached to Dargah.

The definition of a ta’wiz is simply, “a written du’a from the Qur’an or ahadith, and is for the one who cannot read or has not memorized that particular du’a. It is written on a piece of paper and is worn around the neck”.

We, the Ahl as-Sunna, believe that to wear a ta’wiz around the neck is permissible if the du’a’ contained in it is written from the Qur’an or ahadith. Prophet Muhammad (May Allah bless him and grant him peace) used to recite du’a’ and then blow onto the sick person. The Companions of the Prophet (May Allah bless him and grant him peace) also did this and they wrote the du’a’ on a piece of paper and placed it around the neck of a person if they could not read it. Of course, the du’a’s from the Qur’an and ahadith have the power to heal the sick. Some people say that if you wear the ta’wiz you are committing shirk, but we shall prove, with the help of Allah, that it is permissible to wear a ta’wiz.

The Qur’an Has the Power of Healing
Allah Most High says in the Qur’an:

“…We send down in Qur’an that which is a healing and a mercy to the believers…”

[Sura Banu Isra’il, verse 82]
Qadi Shawkani writes,
“If the Qur’an’s du’a’s are recited and blown on the sick, they will be cured. When the non-believers recite the Qur’an, their blasphemic disease will be cured” [Tafsir Fath al-Qadir, under Sura Bani Isra’il, verse 82]
Proof of Wearing the ta’wiz

Hafiz Ibn Kathir and Qadi Shawkani write:

“Amr ibn Shu’aib (may Allah be pleased with him) said that ‘Rasulu’llah (may Allah bless him and grant him peace) taught my father and grandfather a du’a which we would read before going to sleep, to protect us from fear and anguish.We told our elder children to recite this du’a before going to sleep as well. But for those children who were not yet literate, we would write it and then put it around their necks”

[Musnad Ahmad ibn Hanbal vol.2; Abu Dawud, in ‘Chapter of Medicine’; Tafsir Ibn Kathir, under Sura al-Mu’minun, verse 97; and Qadi Shawkani, Fath al-Qadir, under the same verse]

It is Permissible to Read Du’a and Blow Upon the Sick

Imam al-Bukhari and Imam Muslim write:
“When a person who was sick or in some distress they would go to the Prophet (may Allah bless him and grant him peace) who would then place his hand on the area of pain and recite a du’a’ and then blow onto him”
[Bukhari; Muslim, Chapter of Tibb]

Imam Muslim writes:

“When the Prophet (May Allah bless him and grant him peace) was ill for the last time, Angel Jibril (peace be upon him) came and recited du’a’ and blew on to the Prophet (May Allah bless him and grant him peace)” [Muslim, Chapter of Tibb]

Imam Muslim writes:

“ ‘A’isha (may Allah be pleased with her) relates that when the Prophet (may Allah bless him and grant him peace) was ill for the last time, she recited Sura al-Falaq and Sura an-Nas and then blew on to the Prophet’s (may Allah bless him and grant him peace) hands. The Prophet then blew this onto his own face and body because his hands had more blessing then ‘A’isha’s (may Allah be pleased with her)” [Muslim, Chapter of Tibb]

From the above narrations, it proves that to blow after reciting du’a’s onto the sick is Sunna and the more pious the person is, the more healing power he has because he is blessed more than the ess pious.

Hafiz Ibn Taymiyya writes:
“It is permissible to [to recite du’a’s and then] blow upon the sick in Islam, but the words must be from the Qur’an or ahadith. If the words are not, then it is not permissible”
[Ibn Taymiyya, At-Tawassul, Chapter on Blowing onto the Sick]

Questions
Q) Some people ask, ‘How is it allowed to blow dua’s onto the sick when some ahadith say this is forbidden?’

  1. A) Allama Sa’idi has written the answer to this question in great detail; he has also included the opinion of all the other great scholars, and we will present this here.

Allama Sa’idi writes:
“Imam an-Nawawi in Sharh Muslim states: ‘There are two types of ahadith concerning blowing. [reciting a du’a and then blowing onto a person]. One of the types is transmitted in Bukhari: ‘There will be people who will enter Paradise without any questioning, who have never been blown upon.’ Imam Muslim has also recorded a hadith in support of those who do not ask to be blown upon. Imam Bukhari in the chapter on Tibb [Medicine] has written du’as that our Prophet (May Allah bless him and grant him peace) recited when doing damm [reciting a du’a and then blowing onto a person]. Imam Muslim states in ‘The Chapter on Virtues of the Prophet (may Allah bless him and grant him peace)’ that: “When our Prophet (may Allah bless him and grant him peace) was ill, the Angel Jibril came to him and performed the blowing.” The above types of ahadith apparently seem to contradict each other but in reality there is no contradiction.

“The former type of hadith refers to the prohibition of having read something that is not from the Qur’an and Sunna [i.e. something that has pictures, diagrams or words not from the Qur’an or Sunna] and then blow upon someone. The latter types of ahadith which permit damm refer to those kalimat [words or verses] which have been taught by the Prophet (May Allah bless him and grant him peace)”

[Allama Sa’idi, Sharh Sahih Muslim, Chapter of Tibb]

In the same way as above there are two types of ahadith concerning ta’wiz. There are many narrations that forbid the use of ta’wiz and also many permitting their use.
Imam al-Qurtubi wrote in detail about both types of ahadith concerning ta’wiz:

“The ta’wiz that are forbidden are those ta’wiz from the Time of Ignorance – those which are satanic and contain an element of shirk [mantar, voodoo and magic, etc.]. The ta’wiz, which are permitted are those written with du’as evidently from Qur’an and ahadith only”
[al-Qurtubi, at-Tadhkirat, chapter on ‘Ta’wiz’]

Here are the narrations which show the permission for one to wear a ta’wiz around one’s neck:

Allama Alusi al-Hanafi, in his Tafsir of the Qur’an, writes:

“According to Imam Malik ‘It is permitted to put around the neck the ta’wiz written with the name of Allah.’ Imam Baqir also stated that it is permitted to put such a ta’wiz around the neck of a child”
[Ruh al-Mani, chapter 15, under Sura al-Mu’minun, verse 97]

Allama Shami al-Hanafi writes:”It is permitted to write a ta’wiz and put it around the neck… It would be better if a person recites the du’as taught by the Prophet (May Allah bless him and grant him peace). But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck”
[Rad al-Mukhtar, chapter on ‘Qira’at’; Sa’idi, Sharh Sahih Muslim, Chapter on Tibb]

To conclude, it can be said that those verses that oppose the Qur’an, Shari’a, or the Sunna are forbidden to read and also forbidden to put around the neck.But as for the du’as and verses from the Qur’an and Sunna it is permitted to be written and put around the neck of a small child, illiterate or a sick person.

It has been the practice of the Muslims of every period in history to show utmost respect to preserve Tabarukaat (Islamic Relics). To show respect and veneration of Islamic Relics, to gain blessings from them, to utilise them as a means for gaining victory, and to keep them near at the time of problems, or during any illness, or to steer away hardships, is not a new custom as some believe.

This argument is supported by the teachings of the Holy Quran. It is also proven form the books of Ahadith that the Companions of Sayyiduna Rasulullah (sallal laahu alaihi wasallam) used to gain blessings from the blessed relics of Sayyiduna Rasulullah (sallal laahu alaihi wasallam). They also used the Tabarukaats as a means of having their prayers accepted.

Volumes can be written concerning the respect and honour that should be accorded to Islamic Relics and this little booklet cannot fully serve that purpose. The author has placed a few facts before the readers in order that the beliefs of the true believers be reinforced and that their Imaan and practices be increased.

For those people of corrupt perceptions and wicked hearts who say that Tabarukaats are Bid’at (Innovation) and that they are Haraam (Prohibited), and are who opposed to the blessings that can be gained from the religious relics and blessed belongings, let this book serve as exposing their falsehood and as a means of correcting themselves.

ALLAHU RABBU MUHAMMADIN SALLA ALAIHI WASALLAM
NAHNU IBAADI MUHAMMADIN SALLA ALAIHI WASALLAMA

Bismillah Hir Rahmaan Nir Raheem
Nahmadahu Wa Nusalli A’la Rasoolihil Kareem

Almighty Allah says in the Holy Quran:”And make the standing place of Ebrahim, the place of Salaah.” (Sura Baqara)

In this verse, the command for Salaah to be performed at the place of “Muqaam-e-Ebrahim” was given. The question is: From the entire area of the Haram, why has the spot of “Muqaam-e-Ebrahim” received such a high distinction?

It has been stated in the famous and authentic books of Tafseer that: “Muqaam-e-Ebrahim is that stone wherein is the impression of the footprint of Hadrat Ebrahim (alaihis salaam). Muqaam-e-Ebrahim is that stone on which Hadrat Ebrahim (alaihis salaam) stood and built the Holy Kaaba.” (Jalaalain)

This one single stone which has been associated to Hazrat Ebrahim (alaihis salaam) has become so blessed that after making the Tawaaf of the Holy Kaaba, it is greater to read two Rakaats Salaah at that place than any other place. Almighty Allah has made it one of His tokens (signs). It is stated that: “Verily the very first house which was selected for the people, is that which is in Makkah. It is a blessed one and one that shows the path to the entire world. In is clear signs, the standing stone of Hazrat Ebrahim (alaihis salaam).” (Sura Nisa)

Commenting on the above verse of the Holy Quran, Hazrat Mujahid (radi Allahu anhu), the exalted student of Hazrat Abdullah ibn Abbas (radi Allahu anhu) says, “For the impression of both the blessed feet of Hazrat Ebrahim (alaihis salaam) to be imprinted on the stone, is a clear sign.” (Ibn Jareer; Ibnil Munzir)

For a stone that has been related to Hazrat Ebrahim (alaihis salaam), for that stone to become (part of) a verse of the Holy Quran and also a spot for the performance of Salaah, and for it to be protected for so many centuries is the proof of the excellence of that stone – that those objects which are associated to the beloved servants of Almighty Allah become blessed and religious relics! They should be respected and also preserved.

“The Prophet of Bani Israeel (Shamwail alaihis salaam) said to them: The sign of Taloots Kingship is this that a trunk from your Creator will come towards you in which there will be tranquillity of the hearts, and a few preserved objects from the belongings of respected Moosa and respected Haroon. This will be brought by the Angels. Verily in it for you is a great sign if you keep faith.” (Sura Baqara)

This trunk contained belongings and relics such as the Aasa (Staff) and Na’lain Shareef (Blessed Sandal) of Hazrat Moosa (alaihis salaam); the Imaama (Turban) of Hazrat Haaroon (alaihis salaam); the ring of Hazrat Sulaiman (alaihis salaam); a few Scripts of the Tauraat, and many other Tabarukaats. It was through the blessings of these relics that the Bani Israeel, when fighting any battle, would place the trunk before them, and would become victorious and conquer their enemies. The books of Tafseer record that they used the trunk for all their needs, to fulfil whatever they wished for and as mediation.

“Those relics were the Sandal and Staff of Hazrat Moosa (alaihis salaam), and the Turban of Hazrat Haroon (alaihis salaam) and a few pieces of Mun (Food from the skies) that used to come to the People of Israeel, and a few pieces of scriptures.” (Jalaalain)

“Those relics were portions of scriptures, the Staff (stick of Jannat) of Moosa (alaihis salaam), his clothing, his Sandals, the Turban of Hazrat Haroon (alaihis salaam), some of the Tauraat, the ring of Hazrat Sulaiman (alaihis salaam) and a few pieces of Mun (Food from the skies).” (Roohul Bayaan, Vol. 1, pg. 386)

The proof that the Bani Israeel kept this trunk before them in times of war, that they asked through its mediation and for victory over their enemies is present in the books of Tafseer. It has been stated: “The Bani Israeel used to ask, through the mediation of this trunk, for victory over their enemies. They used to place it in front of them in a battle, and this used to give them tranquillity.” (Jalaalain)

In has also been stated: “When the Bani Israeel used to present themselves in battle, then they used to keep that trunk in front of them and they used to ask for victory over their enemies through it’s mediation.” (Roohul Bayaan, Vol. 1, page 385)

From these clarifications, we learn that it is necessary to respect and honour the relics and belongings of the pious servants. It is through their blessings that victory is gained over the enemies, prayers are accepted and needs are fulfilled. By respecting and honouring the blessed belongings, one gains blessings and great benefit. By disrespecting and insulting these blessed relics, one is faced with many problems, sickness begin to spread, and destruction and devastation occurs.

The clear proof of this is that when Imaaqa stole the sacred trunk from the Bani Israeel and began to show disrespect and insult towards it, they became engulfed in all types of illnesses and all five of their villages were destroyed. It is recorded that: “When the Bani Israeel showed disobedience and began causing turmoil, Almighty Allah appointed Imaaqa over them. They became victorious over the Bani Israeel and took the trunk away form them. They kept it in the toilet area. When Almighty Allah intended to make Taaloot the King, then Almighty Allah sent problems on Imaaqa to this extent that any person who urinated near the trunk got piles, and five towns and their population were destroyed. The Kaafirs then knew that all this destruction was being caused through the disrespect of the Trunk. Thus, they took the trunk out of their locality. (Roohul Bayaan, Vol. 1, page 385)

We learn from this incident of the destruction and problems of Imaaqa, that showing disrespect and insult to the blessed belongings of the pious servants leads to destruction.

It is also evident that to respect, honour, show respect and use these blessed belongings as mediation is the sign of the believers. To show disrespect and insult to these blessed relics is a sign of being misled.

“Take this shirt of mine and place it on my fathers face and his eyesight will be regained.” (Sura Yusuf)

In Cairo, Hazrat Yusuf (alaihis salaam) asked his brothers concerning the condition of his father, Hazrat Yaqoob (alaihis salaam). They replied that he cries much in the loss of Hazrat Yusuf (alaihis salaam) and that he cannot see any more. When Hazrat Yusuf (alaihis salaam) heard this, he instructed his brothers to take his Kurta (shirt) and place it on his father’s face. This will enable him to see. When his brothers took the shirt and placed in on the face of Hazrat Yaqoob (alaihis salaam), he immediately regained his eyesight. Almighty Allah says: “And when the person with glad tidings arrived, he placed the Kurta (shirt) on the face of Yaqoob, immediately his eyes turned (he began to see).” (Sura Yusuf)

The shirt that Hazrat Yusuf (alaihis salaam) gave to his brothers was also from the belongings of Hazrat Ebrahim (alaihis salaam). Hazrat Ebrahim (alaihis salaam) used the very same shirt to confront Namrud. It was this same shirt that reached Hazrat Yaqoob (alaihis salaam).

Hazrat Yaqoob (alaihis salaam) later made the shirt into a Ta’weez and placed it around the neck of Hazrat Yusuf (alaihis salaam) as a protection against evil sight, and other things. This is evident in “Tafseer-e-Jalaalain”, “Tafseer-e-Saawi” and other books.

“And that shirt belonged to Hazrat Ebrahim (alaihis salaam) which he wore at the time when he was put into the fire. It was also around the neck of Hazrat Yusuf (alaihis salaam) when he was thrown into the well.” (Jalaalain)

“That shirt was by Hazrat Ebrahim (alaihis salaam). When he passed away, Hazrat Yaqoob (alaihis salaam) then received it. He placed the shirt in a silver cover, lengthened the top and placed it around the neck of Hazrat Yusuf (alaihis salaam) for the protection from evil sight. When he was thrown bare into the deep well, then Jibraeel (alaihis salaam) came and removed the shirt from the Ta’weez and dressed him in it.” (Tafseer Saawi, Vol. 2, page 258)

Sayyiduna Ebrahim Khaleelullah’s (alaihis salaam) shirt passing from one Nabi to another Nabi, it being placed as a Ta’weez around the neck of Hazrat Yusuf (alaihis salaam), for it to be used for the regaining of sight, and for Hazrat Yusuf (alaihis salaam) to send the Kurta to his father, Hazrat Yaqoob (alaihis salaam), is clear proof that to preserve the Tabarukaat of the pious servants, to show respect and honour towards it, to keep it for the cure of illnesses, etc. is not only permissible, but is the manner of the Ambiya (alaihimus salaam).

ARGUMENTS FROM HADITH SHAREEF

There are many Ahadith Shareef concerning Tabarukaat that cannot be included in this booklet. From these (Hadith), a few are being quoted to prove our position:

(1) It has been narrated from Hazrat Anas (radi Allahu anhu) that the Holy Prophet (sallal laahu alaihi wasallam) summoned a barber to remove the right-hand side of his hair. He then called Hazrat Abu Talha Ansaari (radi Allahu anhu) and gave all the hair to him. He then commanded the left-hand side of his hair to be removed and gave it to Hazrat Abu Talha (radi Allahu anhu), saying, “Distribute it amongst the people.” (Bukhari; Muslim)

Commenting on this Hadith, Imam-e-Ajal Abu Zakariyyah Nawawi Shaafa’i (radi Allahu anhu) states: “From this Hadith it has been proven that to take blessings from the blessed hair of the Holy Prophet (sallal laahu alaihi wasallam) and to keep it with you is permissible.” (Muslim, Vol. 1, page 421)

The command of the Holy Prophet (sallal laahu alaihi wasallam) to distribute the hair among the Sahaba-e-Kiraam is evident that Tabarukaat are objects of benefit and blessings. Whoever receives this will become prosperous.

(2) Hazrat Anas bin Maalik (radi Allahu anhu) also narrates that when Rasulullah (sallal laahu alaihi wasallam) used to perform his morning prayer, the servants of Madinatul Munawwarah used to come with dishes full of water. Huzoor (sallal laahu alaihi wasallam) used to dip his blessed fingers in whichever dish that was placed before him. (Muslim – Vol 2 – Page 256)

(3) Hazrat Anas (radi allahu anhu) states: “I saw that the barber was shaving the blessed head of Rasulullah (sallal laahu alaihi wasallam). The Sahaba-e-Kiraam were moving in circles around the Prophet (sallal laahu alaihi wasallam) with the intention that should any hair fall, then it will fall in one of their hands.” (Muslim, Vol. 2, page 256)

Concerning both the above mentioned Ahadith, Hazrat Imam Nawawi (radi Allahu anhu) states: “In this, there is explanation of gaining blessing from the relics of pious people. The habit and manners of Sahaba-e-Kiraam shows that they used to gain blessings from the possessions of Rasulullah (sallal laahu alaihi wasallam). They used to place the hands of Huzoor (sallal laahu alaihi wasallam) and gain blessings from it. They used to gain blessings from his blessed hair. They showed such respected and excellence to it that before one hair would fall anywhere, it would fall into the hands of the person in that position.” (Sharah Muslim, Vol. 2, page 256)

From this it can be learnt that to be the first in gaining any blessings, showing utmost respect and honour, and to gain benefit and blessings from it is not an innovation, but it is the Madhab and way of the Sahaba-e-Kiraam (radi Allahu anhumul ajma’in).

Hazrat Abu Juhaifa (radi Allahu Anhu) states: “During intense heat, Nabi (sallal laahu alaihi wasallam) came to us. Wudhu water was presented in his respected court. Huzoor (sallal laahu alaihi wasallam) performed his Wudhu and the Sahaba took the Wudhu water and rubbed it on themselves.” (Bukhari, Vol. 1, page 31)

In connection with this Hadith, Hazrat Imam Ahmad bin Muhammad Qistilaani (radi Allahu anhu) states: “To acquire blessings from anything that touches the blessed bodies of pious people is proven from this hadith.” (Irshaadus Saari; Sharah Sahih Bukhari)

In the explanation of this hadith, Hazrat Badrud’deen A’ini (radi Allahu anhu) states: “In this Hadith, the proof is to gain blessings from the Tabarukaat of the pious Servants.” (A’ini, Vol. 1, page 823)

“When the Prophet (sallal laahu alaihi wasallam) used to perform Wudhu, the Sahaba used to rush for the water in such a manner that it would seem as if they are at the verge of struggling with one another.”(Bukhari Shareef, Vol. 1, page 31)

We realise from this Hadith that the Sahaba-e-Kiraam (radi Allahu anhumul ajma’in) used to regard the water of Rasulullah (sallal laahu alaihi wasallam) to be more important than their lives. They would try their best to obtain it and to gain its blessings. They used to rub this blessed water on their bodies and face. Those who did not get this water used to take the wetness from the hands of the other Sahaba and rub it on themselves. By the Prophet (sallal laahu alaihi wasallam) not stopping this action is clear evidence that anything which touched the hand of Rasulullah (sallal laahu alaihi wasallam) became blessed.

Hazrat Utbaan bin Maalik Ansari (radi Allahu anhu) once said in the blessed court of Rasulullah (sallal laahu alaihi wasallam): “Ya Rasulallah (sallal laahu alaihi wasallam)! It is my desire that Huzoor (sallal laahu alaihi wasallam) blesses the home of this humble servant with his presence, and perform Salaah in my home so that I may set this spot for my Salaah.”

Hazrat Utbaan (radi Allahu anhu) further states: “Huzoor (sallal laahu alaihi wasallam) then came to my humble home. Hazrat Abu Bakr Siddique (radi Allahu anhu) was with the Prophet (sallal laahu alaihi wasallam). The sun was already high. Rasulullah (sallal laahu alaihi wasallam) requested permission to enter the house. This servant granted permission to enter. On entering the house, Huzoor (sallal laahu alaihi wasallam) said, ‘Which spot in your house do you desire that I may perform Salaah?’ I then pointed to one corner of the house. Huzoor (sallal laahu alaihi wasallam) stood there and made Takbeer. We made our Safs and Huzoor (sallal laahu alaihi wasallam) performed two Rakaats Salaah and turned Salaam.” (Bukhari Shareef)

Note! The Aqida and the Imaan of the Sahaba-e-Kiraam (radi Allahu anhumul Ajma’in) was that the place where Huzoor (sallal laahu alaihi wasallam presents himself, even that place becomes full of blessings and goodness. For Rasulullah (sallal laahu alaihi wasallam) to accept the request and grace the home of the Sahaba by presenting himself there is proof enough that this is an action which is permissible and desirable.Imam Ibn Hajr Asqilani (radi Allahu anhu) has stated in the commentary of this Hadith that, “From this Hadith, it is certified that those places where Huzoor (salall laahu alaihi wasallam) performed Namaaz or on that ground on which he kept his blessed feet, it is of such a status that blessings may be gained from it.” (Fathul Baari; Sharah Sahih Bukhari)

In the commentary of this Hadith, Hazrat Imam Nawawi (radi Allahu anhu) states: “To gain blessings from the Saints and their belongings, to perform Salaah where the pious people keep there feet, and to ask them to make anything blessed, is all proven from this Hadith.” (Sharah Muslim, Vol. 1, page 233)

It is therefore proven from the above mentioned Ahadith Shareef that the Sahaba (radi Allahu anhum) used to gain blessings from the belongings of the Prophet (sallal laahu alaihi wasallam) and even tried to attain his belongings even during his physical life on earth. Now examine this fact, that for the education of the Ummah, the Holy Prophet (sallal laahu alaihi wasallam) personally showed the excellence of the Wudhu water of a believer.

Sayyiduna Abdullah ibn Umar (radi Allahu anhu) states: “The Holy Prophet (sallal laahu alaihi wasallam) used to ask for drinking water from the place where the Muslims used to make Wudhu. He did this for obtaining Barkat

To understand the essence of this Hadith, this quotation of Sayyiduna A’la Hadrat, Azeemul Barkat, Ash Shah Imam Ahmed Raza Khan Fazil-e Bareilwi (radi Allahu anhu) is sufficient: “It is Huzoor Pur Noor, Sayyidul Mubaarikeen (sallal laahu alaihi wasallam) whose dust from his blessed sandals is blessing to the heart and soul and Surma for the eyes of Imaan. He made that water blessed that was used to wash the hands of the Muslims; and requested that water for drinking, even though, I swear by Allah, that the Barkat that is in the hand, tongue, heart and soul of the Muslims was also bestowed to them by him. All these blessings were gained through the Sadqa of his blessed Sandals. This was all done for the education of the Ummah and as a warning for those who are lost in their dreams – that if you do not understand it in this way, then listen to the action of your Leader (sallal laahu alaihi wasallam). Awaken and become a attainer of the blessings of the Awliyah and Ulema. What kind of an ignorant and deprived person is he who cannot recognise the relics and belongings of the beloveds of Allah and who does not gain blessings from them.” (Badrul Anwaar fi Adaabil Aathaar)

ARGUMENTS FROM THE ACTIONS AND SAYINGS OF THE SAHABA-E-KIRAAM

(RADI ALLAHU ANHUMUL AJMA’IM)

The sayings and the conditions of the Sahaba-e-Kiraam are minarets of light and guidance for us. Their very sayings and actions are proofs of Shariat. The solution to many laws concerning the permissibility and prohibition can be attained from the actions of the Sahaba-e-Kiraam. Thus, in the argument of gaining benefit and blessings from the blessed belongings and relics of pious people, it is of utmost importance to examine the sayings of the Sahaba-e-Kiraam so that the solution becomes absolutely clear.

There are various sayings of the Sahaba-e-Kiraam concerning the respect and honour of Tabarukaat and the gaining of blessings from it. But, we will quote only a few for the benefit of the readers.

(1) Hazrat Asma bint Abu Bakr Siddique (radi Allahu anhuma) took out a Kasrani cloak. Its plait was silk and both the collars had silk work. She said: “This is the Cloak of Rasulullah (sallal laahu alaihi wasallam). It was in the possession of Umul Mo’mineen, Hazrat Aisha Siddiqa (radi Allahu anha), and I took it after her demise. Nabi (sallal laahu alaihi wasallam) used to wear it and we used to continuously wash it and give to the ill to drink and acquire cure from it.” (Bukhari; Muslim)

It is realised from this hadith that to obtain blessings from Tabarukaats – to wash them and give it to the sick for strength -is the manner of the Sahaba-e-Kiraam. It is also Mustahab (desirable). Therefore, in the commentary of this Hadith, Imam Nawawi (radi allahu anhu) states: “In this hadith, there is proof of gaining blessings from the belongings and garbs of the pious people.” (Sharah Muslim, Vol. 2, page 191)

It is also evident from this Hadith of the Prophet (salall laahu alaihi wasallam) that the Sahaba used to receive Tabarukaat with much pleasure. They used to keep it with great care. They also allowed others to make Ziyaarat of it and they believed that cure and blessing can be gained from it. Hazrat Sheikh Abdul Haq Muhadith-e-Dehlwi (radi Alalhu anhu) quotes: “It is said that Hazrat Asma used to allow Ziyaarat of the Cloak just for the sake of Tabrukaat and blessings.” (Ash’atul Lam’aat, Vol. 2, page 446)

So, the Ziyaarat of the belongings of the pious people is the way of the Sahaba-e-Kiraam and this has been continuing till now.

(2) Hazrat Abdullah bin Umar (rad Allahu anhuma) was seen to be rubbing his hands on the spot of the Mimbar where Rasulullah (sallal laahu alaihi wasallam) used to sit and he used to rub his hands on his face. (Shifa Shareef; Tabqaat-e-Ibne Sa’ad)

Note! Sayyiduna Abdullah ibn Umar (radi Allahu anhuma) was gaining blessings from that spot where the Prophet (sallal laahu alaihi wasallam) used to be present. From this, it is understood that to gain blessings from the Tabarukaat – to touch and kiss these blessed relics – is the way of the Sahaba.

(3) “I swear by Allah, that when anything came out of the blessed nose of the Prophet (sallal laahu alaihi wasallam), then it would go into the hand of any Sahaba who used to rub it on his face and body. If Rasulullah (sallal laahu alaihi wasallam) commanded them to do anything, then they would act swiftly. When the Prophet (salall laahu alaihi wasallam) would perform Wudhu, then it was close that they may struggle for your wudhu water.” (Bukhari, Vol. 1, page 279)

We gain from this that anything from the blessed body of the Prophet (sallal laahu alaihi wasallam) was respected and exalted. The Sahaba showed so such respect and honour to them that even before anything fell onto the ground, they used to take it and rub it onto their faces and bodies. This is the excellence of their Imaan.

From this it is also gained that every possession of a pious person is blessed and to gain blessing from it is the method of the Sahaba-e-Kiraam. Imam Ahmed bin Ali bin Hajr Asqilaani (radi Allahu anhu) states: “From this hadith it is proven that the moisture from the nose, and the hair which is separated from the body is paak (pure) and to gain blessing from the pure parts of the pious people is permissible.” (Fathul Baari, Vol. 5, page 341)

(4) Hazrat Khalid bin Walid (radi Allahu Anhu) kept a few blessed hairs of the Holy Prophet (sallal laahu alaihi wasallam) in his hat. In one of the battles, Hazrat Khalid bin Walid’s (radi Allahu anhu) hat fell off his head, with the result that he advanced a powerful attack to retrieve it. This was also due to certain objections from his companions. Many Muslims were martyred in this battle. Hazrat Khalid bin walid (radi Allahu anhu) said: “This attack of mine was not for the hat but it was for the blessed hair of Rasulullah (sallal laahu alaihi wasallam), that it’s Barkat should stay by me and not get into the hands of the Kufaar.” (Shifa Shareef)

This attack of Hazrat Khalid bin Walid (radi Allahu anhu) was such that he did not wish to be deprived of the blessings of the blessed hair. This clearly proves that the Sahaba believed in gaining blessings from the blessed Baal Mubaarak (Hair), they protected and the respected the blessed hair, and they would even put their lives in jeopardy for it.

(5) This was the respect and the honour of the blessed hair of the Prophet (sallal laahu alaihi wasallam) which is more excellent than everything in the world. All their lives, the Sahaba respected that hair on which the Prophet (sallal laahu alaihi wasallam) passed his blessed hands.

Hazrat Abu Makhdoora (radi alalhu anhu) was the Mu’azzin of the Prophet (salall laahu alaihi wasallam). His wife, Hazrat Safia bint Najda (radi Alalhu anha), reports that Hazrat Abu Makhdoora’s (radi Allahu anhu) hair, that was in front of his forehead, was so long that when he used to sit and open it, it used to touch the ground. People asked him as to why he did not trim his hair. He replied: “I am not going to separate these hairs because Rasulullah (salall laahu alaihi wasallam) rubbed them with his blessed hands.” (Shifa Shareef)

We can derive from this that the Sahaba highly respected that which was touched by the hand of Rasulullah (sallal laahu alaihi wasallam). They did their best to gain blessing from this. If something was Makrooh for others, then they did not accept this for themselves. Concerning this, Hazrat Allama Shahbud’deen Khafaaji (radi Allahu anhu) has stated: “He kept those hairs which had been touched by the Holy Prophet (salall laahu alaihi wasallam) because he may gain blessing from it. For this reason there is no objection like for others. If the hair is grown other than a reason of such blessings, then their is room for objection.” (Naseemur Riyaadh, Vol. 3, page 434)

(6) Hazrat Bisha (radi Allahu anhu) reports: “Rasulullah (salall laahu alaihi wasallam) came to my humble home. There was a bottle of water hanging outside. Rasulullah (sallal laahu alaihi wasallam) drank from the mouth of the bottle. After he had finished, I got up and cut out the mouth of the bottle.”(Tirmizi)

The reason for cutting the mouth of the bottle is proof that whatever is touched by any part of the blessed body of Rasulullah (sallal laahu alaihi wasallam), becomes Tabaruk. The preservation of Tabarukaat was the habit of the Sahaba.

(7) Ibne Sirrin (radi Allahu anhu) states: “I said to Hazrat Ubaida (radi Allahu anhu) that we have the blessed hair of Rasulullah (sallal laahu alaihi wasallam) which we received through Hazrat Anas (radi Alalhu anhu) or his close people. Then Hazrat Ubaida (radi Alalhu anhu) said, ‘If I had the blessed hair of the Prophet (sallal laahu alaihi wasallam), I will love it more than the entire world and all the contents of this world.’” (Bukhari, Vol. 1, page 29)

Look at how much the Sahaba and Taabi’een respected the Tabarukaat! They accepted one hair of the Prophet (sallal laahu alaihi wasallam) to be more precious than the entire world with its worldly belongings.

(8) Hazrat Umaara (radi Allahu anhu) possessed the blessed hair of Rasulullah (sallal laahu alaihi wasallam). The mother of Hazrat Umaara (radi Allahu anhuma) used to wash it and give it’s water to the sick. They used to recover. (Noorul Imaan)

(9) Hazrat Abdullah ibn Umar (radi Allahu anhu) used to dismount to perform his Salaah. He would ask a passer by concerning the spot where Rasulullah (salall laahu alaihi wasallam) performed his Salaah. When he (found) that spot where the Prophet (sallal laahu alaihi wasallam) had dismounted and sat, he would place his hands on that spot and rub them over his face. (Noorul Imaan)

Readers! Note, that to respect and honour the Tabrukaat, to gain its blessings, to give its water to the ill, to make Ziyaarat of it, to touch it and rub your hands on the face and body is proven from the Sahaba-e-Kiraam. If someone still considers these actions to be Shirk, Haraam or Bid’at, then whose heart and sight is more blind that this?

SAYINGS AND ACTIONS OF THE AULIA AND THE ULEMA

Proof of the actions and sayings of the Awliyah and Ulema concerning the permissibility of showing respect and gaining blessing from Tabarukaat is as bright as daylight. If all the sayings of the Awliyah and Ulema has to be combine, then a massive book of various volumes can be written. A few such sayings are being quoted below:

1. Hazrat Imam Maalik (radi Allahu anhu) lived all his life in Madina Shareef. With the exception of the time of illness, he never answered the call of nature inside the boundaries of Madina. Hazrat Shah Abdul Aziz Muhaddith-e-Dehlwi (radi Allahu anhu) states: “Imam Maalik (radi Allahu anhu) used to be very conscious concerning the (respect and honour) of Madina Munawwarah. It is said that in his entire life, he never sat in the boundaries of Madina Munawwarah to answer the call of nature. He used to go outside the boundaries of Madina, except during illness and in great need.” (Bustaanul Muhaditheen)

2. Hazrat Imam Maalik (radi Allahu anhu) used to sit in Madina on his mount and say, “I am ashamed before Allah that I am trodding the hooves of a horse on this ground where the Prophet (sallal laahu alaihi wasallam) is resting.” (Shifa Shareef)

This is the manner of how to respect the respected city of the Holy Prophet (sallal laahu alaihi wasallam)! It is for this reason that Allama Qaazi Ayaaz (radi Allahu anhu) states: “One type of the respect of the Prophet (sallal laahu alaihi wasallam) is this – that any place or thing that is associated to the Prophet (sallal laahu alaihi wasallam) – that place where the Prophet (sallal laahu alaihi wasallam) kept his blessed feet, Makkah Mu’azzama, Madina Munawwarah, the blessed house of the Prophet (sallal laahu alaihi wasallam), that place where the Prophet (salall laahu alaihi wasallam) used to visit often, and that object which was touched by the Prophet (sallal laahu alaihi wasallam) or that thing which is recognised throught the Prophet (salall laahu alaihi wasallam) – all such things should be respected.” (Shifa Shareef)

To respect and honour the belongings of the Holy Prophet (sallal laahu alaihi wasallam), is to respect and honour him. It should be noted that there is really no need for research on this topic. All that is required and sufficient to know is that anything that is associated or recognised through the Prophet (sallal laahu alaihi wasallam) becomes worthy of respect and a means of blessing. It is for this reason that the Ulema and the A’imma have requested that the Naalain Shareef of the Prophet (salall laahu alaihi wasallam) to be printed on paper and in books. They have commanded that it be kissed, rubbed over the eyes and kept on the head. It can be used as mediation, cure for illness and has great blessings. Concerning this topic alone, the Ulema have written a number of authentic books.

Sayyiduna A’la Hadrat, Azeemul Barkat (radi Allahu anhu), states: “If this is the respect and Barkat of a picture, then imagine the Barkat and excellence of the real Naalain-e-Paak. Then place your sight on the belongings, the Cloak, the Turban, that which is thousands of times more excellent than these Tabarukaats, the blessed finger nails since all the above mentioned were belongings, and this, part of the actual body and more excellent and exalted and superior than this, is the blessed hair from the blessed beard of the Prophet (sallal laahu alaihi wasallam).

“The Imaan of a Muslim is witness that the seven skies and the seven earths cannot reach the excellence of one blessed hair. It has become evident from the sayings of the A’imma-e-Kiraam that there is no need for evidence or any certification. All that is required is that it be associated to the blessed name of Rasulullah (salall laahu alaihi wasallam).” (Badrul Anwaar fi Adaabil Asraar)

If, according to the A’imma-e-Kiraam, one piece of paper bearing the picture of the Naalain-e-Paak is so exalted, then what will be the condition and the excellence of the actual relics of the Prophet (sallal laahu alaihi wasallam). It is for this reason that the pious people have attained blessings from the belongings of the past Awliyah. However, Khaatimul Muffasireen, Allama Ismaeel Haqqi (radi Allahu anhu), states the following in commentary of this verse concerning the Khirqah (religious dress of mendicant): “Faqeer says that this Khirqah wearing is the way of the Mashaa’ikh-e-Kiraam (radi Allahu anhuma). These personalities wear the Khirqah for the gaining of blessings. These people do this due to Ilhaam (Divine Message) from Allah. No one has the right to object to this as it will be improper and Bid’ate Sa’iya in Shariat.” (Roohul Bayaan, Vol. 4, page 315)

Hazrat Shah Wali’ullah Muhaddith-e-Dehlwi (radi Allahu anhu), who is even accepted by the Wahabis, states: “In Haramain Sharifain, a certain person attained the Killah Mubaarak of Hazrat Ghaus-e- Azam (radi Allahu anhu) from one of his superiors. One night, he saw Hazrat Ghaus-e-Azam (radi Allahu anhu) in his dream and he was saying, ‘Pass this hat on to Abul Qaasim Akbar Abaadi.’ As a test, this person also added an expensive cloak. He took it to the prescribed person and said, ‘This is the Tabaruk of Hazrat Ghaus-e-Azam (radi Allahu anhu) and I have been commanded to give it to you. Hazrat Abul Qaasim accepted it and was very happy.

“The person then said, ‘Invite the people of the city for a meal in thanks of gaining these Tabrukaat. (Abul Qaasim radi Allahu anhu) asked him to come in the morning. In the morning, many people arrived. All of them ate delicious foods and made Fateha. He was the questioned, ‘You are a poor man. From where did you get all this food.’ He said, ‘I sold the cloak and preserved the Tabaruk.’ (On hearing this), the people said, ‘Thank Allah that the Tabaruk went to one worthy of it.” (Infaasul Aarifeen).

After examining all the narrations and quotations, it is clear as bright as the sun that in every era the respect of the Tabarukaat was in progress. The Sahaba-e-Kiraam, Akaabireen, A’imma-e-Mujtahideen, Awliyah and the Ulema have always respected and honoured the Tabrukaat. Those who showed disrespect towards it were engulfed by the Azaab (Punishment) of Almighty Allah. Thus, it is necessary upon the Muslims to respect and honour the Islamic relics.

Never go without Tahaarat in the place where the Tabarukaat is kept. Always keep it in a clean and pure place. Always read the Quran and Durood Shareef in abundance in that room. Do not show your back or feet towards the Tabarukat. Try as much as possible not to sleep in that room as disrespect can occur while asleep. Do not keep it in such a place where there is a fear of disrespect being shown since respect is necessary and disrespect will take you far from the Mercy of Allah. Make arrangements for Ziyaarat so that others may be blessed with an opportunity of gaining spiritual benefit.

May Almighty Allah through the Wasila of Nabi Muhammad (sallal laahu alaihi wasallam) grant the Muslims the Taufeeq of respecting the Tabarukaat and may we all benefit through it’s blessings. Aameen Bijaahis Sayyidil Mursaleen (sallal laahu alaihi wasallam).

FATIHA, 3 DAYS, 10 DAYS & 40 DAYS

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
These 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-e¬Badal 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 عنہ which 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 3rd 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 Harnza رضی اللہ تعالٰی عنہon the 3rd, 7th and 40th day, as well as on the 6lh and 12th 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.” – Kilaabul¬Askaor, Baabu Tilaawatil-Quran
Thus, the gatherings of Teeja (3rd Day) and Chaliswaa (40th) 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

AHL-E-BAIT

Q 1: Which personages are included in “Ahl-e-Bait”?
A. Posterity of the Holy Prophet and his near relatives for whom “Sadaqa”(propitiatory gift, alms) is unlawful, his pious wives (revered mothers of believers), Hadrat Faatemah, Hadrat ‘Alee, Hadrat Imaam Hasan and Hadrat Imaam Husain (may Allah be pleased with them all) are included in Ahle Bait.

Q 2: What is the status of the Holy Prophet’s wives?
A. It is proved by the Holy Qur-aan that the pious wives of the Holy Prophet are superior to all women. No woman is like them in any way. Their virtues and good deeds earned them more reward than other women (i.e. twenty fold for them and ten fold for others) owing to their submission to and worship of Allah and their services and obedience to the Holy Prophet.
Q 3: Which personages are called “Panj-tan-Pak”?
A. “Panj-tan-Pak (five revered personages) means the Holy Prophet Hadrat Muhammad Mustafa (May Allah’s choicest blessings & peace be upon him), Hadrat Faatemah, Hadrat ‘Alee, Hadrat Imaam Hasan and Hadrat Imaam Husain (may Allah be pleased with them all).
Q 4: What is the excellence of Ahle Bait?
A. The Qur-aanic verses and sayings of the Holy Prophet concerning Ahl-e-Bait indicate that their excellence are numerous. Some of them are:
1. Allah Almighty has cleansed them of impurity and purified them well. They have been protected from such things which are
unbecoming of their status.
2. Hell-fire is Haraam (forbidden) for them.
3. Sadaqa (propitiatory gift, alms) is unlawful for them because it is dross of the property/ wealth.
4. The first group of believers for whom the Holy Prophet will intercede on the Day of Judgement is of Ahle Bait.
5. To love them is one of the obligatory duties of Islaam and to harbour ill-will or malice against them is hypocrisy.
6. The case of “Ahle Bait” is like Noah’s Ark that the one who boarded it was safe and annihilated was he who avoided it.
7. Believers have been emphasised upon to hold fast to the rope of Ahle Bait.
A tradition to this effect says: I am leaving among you two things i.e. the Holy Qur-aan and my “Aal” (progeny), you will never go astray unless you abandon them. Another saying stresses the believers to equip their off-spring with three qualities i.e. love of the Holy Prophet, love of Ahle Bait and regular recitation of the Holy Qur-aan.
Q 5: What are the excellences of Hadrat Faatemah (may Allah be pleased with her)?
A. The Holy Prophet is reported to have said: (1). I have named my daughter “Faatemah” because Allah Almighty has protected her and those believers who love her, against hell-fire. (2). Hadrat Faatemah is chaste and hell is “Haraam” (forbidden) for her and for her posterity. (3).She is from me. I like what she likes and dislike what she dislikes. (4).Addressing Hadrat Faatemah, the Holy Prophet once said: O’ Faatemah! Allah’s anger lies in your anger and His pleasure lies in your pleasure. (5). On another occasion, he said: O’ Faatemah! Are you not pleased with the grace that Allah has made you the leader of all female believers in paradise. (6). The Holy Prophet said (Hadrat) Faatemah is dearest to me of all my family members.


Q 6: What are the excellences of Hadrat Imaam Hasan and Imaam Husain (may Allah be pleased with them)?
A. The Holy Prophet said: (1) [Hadrat] Hasan and Husain are my two flowers in the world. (2). He who loves them actually loves me and he who harbours malice against them actually harbours malice against me. (3). [Hadrat] Hasan and Husain are the leader of all youths in paradise. (4) He who loves me and loves Hasan and Husain and their parents [Hadrat ‘AH and Hadrat Faatemah] will be in paradise with me. In short, the Ahle Bait is Muqtadaa (leader) of Ahle-Sunnat-wa-Jama’at (true followers of Sunnah). He who does not love them is, indeed, accursed one. Hadrat Imaam Hasan and Imaam Husain are the “martyrs of high rank”. Denial of their martyrdom is misguidance and disbelief.
Q 7: Will the love of Ahle Bait be of any avail to believers without the love of Prophet’s companions?
A. It is obligatory upon every believer to love and respect “Aal-o-Ashaab” (progeny and companions) of the Holy Prophet. One is not true believer unless he loves Aal-e-Rasool. Similarly one’s belief is also defective until he loves the Prophet’s companions. If Aal-e-Rasool is a boat for the Muslim Ummah, the companions are stars. So the help of boat and stars is must to achieve the goal of Islamic faith. A tradition runs in this respect which says: “the love of Hadrat ‘Alee and malice against Hadrat Abu Bakr Siddique and Hadrat ‘Umar-e-Farooq can not stay together in the heart of a believer”. It means that it is against Islamic faith to love one companion and to hate the other.

Q 8: Who was Yazeed?
A. Yazeed belonged to Bani Umaie-yah family whose hands are stained with the blood of Hadrat Imaam Husain and his family members. His crime will keep him earning hatred and scorn of the Muslim Ummah till the end of time.
Yazeed was born to Hadrat Amir Mu’aawi-yah (may Allah be pleased with him). He was awkwardly fatty, ill-tempered, drunkard, dissolute and tyrant. He re-enforced usury and desecrated the Holy Ka’bah and Holy Madinah.
Despite all these ill and blasphemous activities at his part, believers should not call him “Kaafir” (infidel, disbeliever), as Imaam-e-Azam Abu Hanifa’s (May Allah be pleased with him) creed is “Sukoot” (silence) to this effect which means that we can call him “Faasiq-o-Faajir” (transgressor and sinful) but should neither call him “Kaafir” nor Muslim.
Now-a-days some misguided people say that Hadrat Imaam Husain and Yazeed were both princes and we got no right to speak about their dispute, such people are Kharijites (those who dissented from Hadrat Ali) and render themselves liable to be cast into hell-fire.
Q 9: Who are twelve Imaams of Ahle Bait?
A. Twelve Imaams (religious leaders) of Ahle Bait are: (1) Hazrat ‘Alee (2) Hazrat Imaam Hasan (3) Hazrat Imaam Husain (4) Hazrat Imaam Zain-ul-Abideen (5) Hzt:Imaam Baqar (6) Hzt:Imaam Jaffar Sadiq (7) Hzt:Imaam Musa Kazim (8) Hzt:Imaam ‘Alee Musa Raza (9) Hzt:Imaam Muhammad Taqi (10) Hzt:Imaam Hadi Naqi (11) Hzt:Imaam Hasan Askari and (12) Hzt: Imaam Mehdi who will come towards the end of the world.