Fazael e Sadaat

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Answer the Wahabi

 

The practice of Khattam & Essal-E-Sawab

Khattam :

“I am often told by the Wahabis that our Khattam Sharif done on Thursdays or sending prayers to someone who has died is Bidah (an innovation) especially the food aspect. I have faith and believe this to be correct but do not have the knowledge to prove this with evidence from our beloved Prophet Salla Allahu ta’ala ‘alayhi wa Sallam or the Holy Qur’an.”

To reach a final conclusion on the state of Khattam or any other related practice, in respect to the Shariah of Islam, we must first of all divide it into its basic parts. Its like, for example, if for the very first time we are required to know whether we can or can’t drink a cup of tea. We will first of all find that it is made up of a teabag, water and maybe milk and sugar. When all these ingredients are placed in a cup it is called a cup of tea, and all the ingredients are permitted and halal so the whole cup of tea will be halal. But if one of the ingredients was haram, for example the teabag was stolen or an intoxicating drug was added then the cup of tea would become totally haram.

In short, if we are to find the reality of anything we must first of all divide it into its smallest components and then pass judgment on each of them. If there is any Bidah or illegal component then the whole practice will be condemned and rejected. On the other hand, if all the components are permitted then it will be a justified practice in terms of the Shariah.

Discussion:

Let us now investigate what happens in a modern periodic Khattam. The week prior to the Khattam is spent reciting the Holy Qur’an and sending blessings upon the blessed Prophet Salla Allahu ta’ala ‘alayhi wa Sallam. Secondly, on the Thursday, or any other day for that matter, food is prepared. We will discuss the day of the Khattam later in the article, Insha Allah. Thirdly, a scholar or Imam and other guests are invited, mainly neighbours and relatives. Fourthly, the scholar recites over the food. Fifthly, the scholar supplicates to Allah Subhanahu wa Ta’ala that the blessings of the holy Qur’an recited over the past week to be presented to the named deceased person. And finally, the guests and the scholar eat some of the pre-prepared food.

The above is also true for Giyarwee, the only difference being that the named person whom the holy Qur’an is recited for is Hadrat Gauth ul-‘Azam. And the same procedure is also true for Urs, where the named person is any other Friend of Allah Subhanahu wa Ta’ala. In addition, in these two events scholars teach and lecture Muslims about Islam. So let us now investigate each of these parts in the light of the Holy Qur’an and the Ahadith of the blessed Prophet Salla Allahu ta’ala ‘alayhi wa Sallam to see if we can practice each of these acts – or if they are simply an innovation in Islam.

Reciting for the deceased:

The question that arises here is that can virtue be transferred and given to another person? For example, if I recite a Surah of the blessed Qur’an, I will receive a certain amount of virtue. Now, does Islam allow me to pass on this virtue to another person? Or if I build a mosque on behalf of a friend, will the virtue benefit him? This concept of transferring virtue and deeds is termed Ithale Thawab in Arabic – so is it Islamic or not?

For this we would like you to consider the following Ahadith. Hadrat Abu Hurrairah Radi Allahu anhu reported that the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam said, “When a man dies merit ceases further to occur from his actions except three things: The ever reoccurring charity (like building a mosque or a well), the knowledge from which benefit is derived and pious offspring who invoke blessings upon him.” [Bukhari]

Secondly, Hadrat Anas Radi Allahu anhu reports: He asked, “O Messenger of Allah! We give charity for our deceased and we perform Hajj on their behalf and we supplicate for them, do all these deeds reach them?” He Salla Allahu ta’ala ‘alayhi wa Sallam replied, “Yes, they do receive them and they become happy with them like anyone of you is happy when a tray of gifts is given to him.” [Raddul Mukhtar]

Thirdly, Hadrat Anas Radi Allahu anhu says: “I heard the blessed Messenger Salla Allahu ta’ala ‘alayhi wa Sallam saying, “My people are a blessed nation whose repentance is accepted. They were buried in their graves with their sins and will leave the graves free from them. They have been purified from all their sins through the asking for forgiveness of other believers.” [Tibrani]

Preparation of food :

The preparation of food is also part of the Ithale Thawab, and it is prepared for the guests – if any. This food doesn’t need to be present at the Ithale Thawab but it is virtuous to prepare food for guests. Hadrat Abu Shuraih Radi Allahu anhu relates that he heard the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam say, “One who believes in Allah and the Day of Judgment should honour his guest according to his right. He was asked, “O Messenger of Allah! What is his right?” He said, “A day and a night (of food feasting) and hospitality for (up to) three days. Thereafter it is charity.”

So it is made clear that the host should provide the guests with food, as this is an additional act of virtue and the food is not essential for the supplication to take place. But this does not mean that it is best not to have the food present when supplicating because in many other Ahadith the blessed Prophet Salla Allahu ta’ala ‘alayhi wa Sallam has supplicated on food.

Taking this into consideration the scholar and Imam should supplicate upon the food that may Allah the Almighty grant the hosts blessings in all their income and in particular may He never keep them hungry.

It is reported on the authority of Hadrat Abu Hurrairah Radi Allahu anhu that on the day of the battle of Tabuk the Muslims were hard pressed by hunger and they asked the Messenger of Allah (saw): “O Messenger of Allah! Grant us permission to slaughter our camels and eat them and use their fat. He granted them permission. On this Hadrat Umar Radi Allahu anhu came and said, “O Messenger of Allah! If it is to be done, we shall suffer from lack of transportation. I wish that you should gather whatever has been left and supplicate to Allah Subhanahu wa Ta’ala to bless it, that He will bestow His blessings upon it.

The Messenger Salla Allahu ta’ala ‘alayhi wa Sallam agreed and called for his leather table-cover and had it spread out and asked people to bring their left over provisions. They started fulfilling the command. One brought a handful of dates, a second brought a piece of bread and thus some provisions were collected on the table-cover. The Messenger Salla Allahu ta’ala ‘alayhi wa Sallam invoked blessings and said, “Now take it up in your vessels. Everyone filled his vessel with food” [Muslim] So it is obvious to see that supplicating upon food for Barqah and blessings is an act of the Messenger Salla Allahu ta’ala ‘alayhi wa Sallam. So in the case of Khattam, the food is placed before the Imam who then proceeds to supplicate for the deceased person as well as for the hosts and the food they prepared.

It must be noted that Ithale Thawab can be handled individually but many Khattams involve calling an Imam. What is the nature of this practice? And is it Islamically permitted? Allah Subhanahu wa Ta’ala has said in the blessed Qur’an: “And help each other (in matters of) virtue and piety.” [Surah Al-Maidah – 5:2] And who can help us more than those who are acquainted with the religion, the ones whom we accept to lead us in prayer. The blessed Prophet Salla Allahu ta’ala ‘alayhi wa Sallam has time and time again encourage us to keep their company. Hadrat Abu Sa’eed Khudri Radi Allahu anhu relates that the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam said, “Only keep company with a believer, and let your food be eaten only by the righteous.” [Abu Daud and Tirmazi]

We are ordered to keep the company of the most righteous and that is possible not only if we visit them, but also by inviting them to visit us. We can better our own practice by inviting them to help us in our internal affairs such as Khattam and in the process we can also ask them any other query we have about Islam. And only such scholars and Imams are rightful to eat our food.

Reciting Qur’an over the food :

It may still be argued that in the Ahadith mentioned above supplicating over the food is permitted but reciting the Holy Qur’an over it still remains doubtful. And the Imam who attends the Khattam proceeds to recite the Holy Qur’an over the food before supplicating. Is this a valid practice in Islam or an evil innovation invented by the mislead?

Every Muslim, child or adult, knows that by reciting Bismillah (With the Name of Allah the Most Merciful the Most Compassionate), we receive blessings in the food we eat. In fact, the blessed Prophet Salla Allahu ta’ala ‘alayhi wa Sallam has encouraged us to recite the Bismillah before a meal. [Abu Daud and Tirmazi]

It is also universally accepted that the Bismillah is a part of the holy Qur’an. So when such a small part of the Holy Qur’an gives blessings in food, naturally the more the blessed Qur’an is recited over the food the more increase in the blessings. Allah Subhanahu wa Ta’ala says: “And we reveal in the Qur’an that which is a healing and a mercy to those who believe though it causes nothing to the unjust but loss after loss.” [Surah Al-Israa – 17:82]

Supplicating to Allah Subhanahu wa Ta’ala :

The scholar then supplicates to Allah Subhanahu wa Ta’ala so that the virtue of the recited Qur’an is presented to the deceased person. The acceptance of this practice has been discussed earlier but let us now see how this gift of virtue and blessings is presented to the deceased.

Hadrat Anas Radi Allahu anhu reports that he heard the blessed Prophet Salla Allahu ta’ala ‘alayhi wa Sallam saying, “When a donation is made for a dead person it is presented to him by Jibraeel on a tray of light. He then stands at the edge of the grave and says to him, ‘O dweller of the deep grave this is a gift sent to you by your family, accept it.’ And it will be given to him. He will rejoice because of it and his neighbours who have not received anything will be sad.” [Sharh us-Sudoor]

Selected day:

Transferring virtue or Ithale Thawab is accepted but why designate them to a particular day? Many Muslims who wish to send blessings to their relatives organize gatherings on the third day, a week and the fortieth day after their death. And then after that it is done annually. Or it is done weekly, for example on a Thursday. Why is this?

One should not for a moment think that if they perform Ithale Thawab on any other day other than these days, the blessings would not reach the person. No, they will reach the deceased person no matter however, whenever or wherever it is done. The reason the third day after death is commonly chosen is that the blessed Prophet Salla Allahu ta’ala ‘alayhi wa Sallam has said that mourning for a loved one should not exceed three days. So it is only relevant that this day is chosen to present the deceased relative with a gift of blessings on the final day of mourning. The fortieth day is also significant in Islamic terms as many noble events took this period of time. And weekly, in particular Thursdays are relevant because Hadrat Abdullah Bin Masud Radi Allahu anhu chose Thursdays to do virtuous deeds (A’amaale Khair). But again these days are not exclusive to Ithale Thawab and Khattam, but these practices can occur any time irrespective of the day.

The practice of Ghiyarwee and URS :

Khattam is the Ithale Thawab for one’s relatives.

Giyarwee is specific to the Ithale Thawab of the leader of Saints Hadrat Gauth ul ‘Azam Radi Allahu anhu and Urs is the Ithale Thawab for any other saint and friend of Allah Subhanahu wa Ta’ala. The legitimacy of these practices is similar to the legitimacy of Khattam but there is one extra question that arises here: Ithale Thawab means to transfer blessings, but why do we need to transfer blessings and virtue to notable saints of Allah especially Gauth ul-‘Azam? They are people whose entire lives were devoted to the work of Allah Subhanahu wa Ta’ala. Why do they require us to present gifts of virtue to them?
It is not them who require this virtue and blessings but it is us who are in need of establishing a connection with them. Hadrat Ibn Masud Radi Allahu anhu relates that a man came to the Noble Prophet (Salla Allahu ta’ala ‘alayhi wa Sallam) Salla Allahu ta’ala ‘alayhi wa Sallam and asked: “O Messenger of Allah! What would you say about a person who loves (certain) people but does not share their period? He Salla Allahu ta’ala ‘alayhi wa Sallam replied, “A person will be with those he loves.” [Bukhari and Muslim]

So by sending this gift of blessing to Hadrat Gauth ul-‘Azam Radi Allahu anhu and other friends of Allah (swt), we are showing love and affection for them. And on the Day of Judgment when our association with these people will be established through our gifts to them, we will be counted within their lines. As the Messenger Salla Allahu ta’ala ‘alayhi wa Sallam said, “A person will be with those who he loves.”

Conclusion:

Dear readers it is quite clear from this lengthy discussion that Khattam, Giyarwee and Urs are far from being innovations in Islam.

It is clear that every aspect of these practices has a firm base in the Holy Qur’an and the traditions of the blessed Prophet Salla Allahu ta’ala ‘alayhi wa Sallam. There may be counter-arguments against the Ahadith I have presented but the fundamental point still remains that these practices cannot be innovations or Bidah as they have roots in the traditions of our beloved Prophet Salla Allahu ta’ala ‘alayhi wa Sallam. I am by no means suggesting that we do not have answers for counter-questions but it simply means that the argument will be much longer but with the same conclusion. It is just a game played by those who are intent on proving the illegitimacy of such practices. We can only pray that Allah Subhanahu wa Ta’ala guides these people towards the truth, Amin.

Finally, I would like you ponder over the following hadith of the Messenger of Allah and notice that even though Khattam was not found in its modern form in the time of the Messenger (saw), every aspect of it is virtuous and a blessing. This is exactly what the Messenger Salla Allahu ta’ala ‘alayhi wa Sallam was implying when he said, “Whoever introduces in Islam a good measure will have his reward for it and also a reward for those who act upon it without reducing anything from their reward.” [Muslim]

Proof of Visiting Graves and Shrines of Ambia (Alaihimus Salam) and Aulia ALLAH :

We are living in a world of uncertainty and misconceptions. Man is beginning to question the very roots of his beliefs for Allah Almighty and the Holy Prophet Sall Allahu alaihi wa Aalihi wa Sallim, to create doubt in the minds of the simple and un suspecting Muslims.

Here is proof from QUR’AN, Ahadith-e-Nabawi (Sallallaho Alaihi Wasallam), Sayings of Sahab-e-Kiram and from the writings of great and authentic scholars of Islam and writings of those who declare this as SHIRK, BID’AT etc. which show beyond a shadow of a doubt that Visiting Graves and Shrines of Anbia (Alaihimus Salam) and Aulia ALLAH (Rehmatullah Alaihi Ajamaien) is Lawful.

What does HOLY QURAN says :

1. Holy Quran says:

“And when they impose on their lives (sin), they must come to your (the Nabi’s) presence, then seek repentance from ALLAH and the Rasool(Peace Be Upon Him) also asks for their forgiveness. Then, they will indeed find ALLAH Most Forgiving and Compassionate.” (An-Nisa:61)

2. Holy Quran says (summary is): “No Doubt ALLAH and his Prophet and those who offer prayers, zakat are helpers”. (Al-Maaidah:55)

3. Holy Quran says (summary is): “Verily, ALLAH helps them and Jibril and Saaleh Mumineen and then angels are helpers”. (Al-Tehreem:4)

4. Holy Quran says: “Lo! Verily, the friends of ALLAH are (those) on whom fear (cometh) not, nor do they grieve.” (Surah Younus:61)

What does Ahaadeeth-e-Nabawi says:

1. Syyeduna Rasoolullah said:

“Wallahu Yu’ti wa anal QASIMU Rizqihi”

Ibn `Umar (May Allah bepleased with them) reported: Messenger of Allah (sal lal laho tala alaihi wasalam) said, “A believer continues to guard his Faith (and thus hopes for Allah’s Mercy) so long as he does not shed blood unjustly”. [Al-Bukhari].

“ALLAH gives and I (Muhammad) distribute”. (Bukhari, Muslim)

2. Hazrat Aaisha narrates: “Rasoolullah Sallallaho Alaihi Wasallam use to visit Baqee Shareef on late nights and Sarkar Sallallaho Alaihi Wasallam prayed there three times raising his Blessed Hands” (Muslim)

3. Allama Nabalsi states: “Sarkar use to visit Baqee Shareef and pray standing beside their graves ‘I ask comfort for you people and ourselves”. (Muslim)

4. Syyeduna Rasulullah Sallallaho Alaihi Wasallam said: “Recite Sura Yaseen for your died ones” (Abu Dawud, Ibn-e-Maaja, Mishkaat – Kitaabul Janaiz)

5. According to Imam Baheeqi: “Rasoolullah Sallallaho Alaihi Wasallam regularly visits the grave of Shuhda-e-Ahud every year. And Hazrat Abu Bakar Siddiq, Hazrat Umer, Hazat Usman and Hazrat Fatima (Ridwanulla Alaihim Ajamain) use to go there and praying there”. (Baheeqi)

6. Syyeduna Rasolullah Sallallaho Alaihi Wasallam said: “One who visits my grave, my Shafa’at will be necessary (wajib) upon him”. (Daar Qutni, Bazaz, Baheeqi, Ibn-e-Khuzaima)

7. Syyeduna Rasolullah Sallallaho Alaihi Wasallam said: “One who perform HAJJ after me and then visits my grave, that means he visits me in my life”. (Daar Qutni, Baheeqi, Mishkaat, Tibrani Fiss Sageeril Ausat, Majma’ al zawaid)

8. Syyeduna Rasoolullah Sallallaho Alaihi Wassallam said: “I ordered you to not to visit garves; I now order you to visit graves, because it reminds you of Hereafter and keeps you away from world (Dunya)”
(Narrated By Hazrat Ibn-e-Masud Radi ALLAH Anho in Ibn-e-Maaja, Mishkaat – Baab Ziaratul Quboor, Sarhus Sudoor – Page No: 28, Ziaul Hadeeth – Page No: 96)

9. Hazrat Muhammad Bin Noman Radi ALLAH Anho narrates that Holy Prophet (Peace Be Upon Him) said: “ALLAH forgives the sins of those , who on fridays regularly visits the grave of his mother and father or any one of them and his name will be recorded amongst those who exercise kindness with parents”. (Baheeqi, Mishkaat, Ziaul Hadeeth – Page No: 108)

10. Hazrat Aaisha Radi ALLAH Anha narrates that Holy Prophet (Peace Be Upon Him) said: “When ever a person visits the grave of his Muslim brother and sits besides him; then his Muslim brother feels comfort, and this condition remain until the visitor left the grave” (Hayatul Amwaat Page No: 47, Ibn-e-Ibid dunya)

11. When Nabi Kareem Sallallahu Alaihi passed near graveyard of Madina Munawwarah then he said:

“Assalam O Aalaikum Ya Ahlul Quboor Yagfirullahu Lana Walakum wa antum salfuna wa nahnu bil asari” (Mishkaat – Baab Ziaratul Quboor, Tirmizi)

12. Syyeduna Rasoolullah said: “when ever some on send salam to saahib-e-Qabr then he replies, and if he know him in his life then he do know him after death” (Baheeqi Fee Su’Bil Iman, Ibn-e-Abi Dunya)

13. Imam Bukhari states Hadeeth-e-Qudsi in his Sahi: “One who hates my WALI (freind), I declear Battle with him”. (Sahih Bukhari, Mishakaat Bab Ziktullah Wat Taqrib Ilahiyyah)

What Does SAHABA-E-KIRAM Believe?

1. “When ever Hazrat Anas Radi ALLAH Anho use to visit the grave of Syyeduna Rasoolullah Sallallaho Alaihi Wasallam, He use to stand in a way that he is offering prayer (in real he was not offering the prayer)” (Kitubus Shifa, Vol2)

2. “Hazrat Abu Al-Jawaz Radi ALLAH Anho narrates that once there was no rain for long time in MADINA then the dwellers of MADINA came to Hazrat Aaisha Radi ALLAH Anha and ask her for help, She replied ‘Turn to Holy Prophet Peace Be Upon Him and make hole in a roof towards sky so that there should no hurdle between Roza-e-Mubarak (Blessed Grave) and Sky’, When people did the same; sky started raining and produce greenery and the camels were fead as well.” (Mishkaat Shareef, Ziaul Hadeeth – Page No: 58)

3. “Hazrat Saad Bin Abi Waqas use to visit Shuhda-e-Ahud with his companions and asked them to send salam upon them who answers your salam.” (Sharhus Sudoor – Page 193, Jazbul Quloob – Page 202)

4. Hazrat Umro Bin Al-Aas in very last moments of his life said his son Hazrat Abdullah (Ridwanullah Alaihim Ajamain):

“When you bury me, put the send slowly on my grave site beside my grave for the duration in which a camel can be slaughtered and the meat of camel can be distribute so that I can gain comfort and I should know what I have to answer the angels.” (Sahih Muslim, Mishkaat Babud Dafanil Mayyat)

5. Hazrat Ibn-e-Umer states: “There are some believers of ALLAH, whome ALLAH have awarded the quality of Helping the people and people turns to them for the solution of their problems” (Al-Jamiul Sageer, Vol 1, Page 93)

What the Great Scholars of ISLAM says?

1. Imam Shaa’faiee states: “I gain the blessings from the grave Imam Abu Hanifa and whenever I get into trouble, then I offer two rakats and then I visit his grave, and pray their for the solution, and ALHAMDO LILLAH my needs are always fulfilled.” (Al-Khairatul Hassan Vol 1 Page 38, Tareekh Khateeb-e-Baghdadi Vol 1 Page 123, Raddul Mukhrat Vol 1 Page 38)

2. Imam Ibn-e-Hajar Makki Shaafai states: “It is seen from many years that Ulma and the people use to visit the grave of Imam Abu Hanifa for the solution their problems and make him waseela for the completion of their needs”.

3. Imam Ahmed Bin Hunble states: “When ever someone(i.e.muslim) died in Ansaar-e-Madina then they use to visit their graves and recite Quran Kareem on their graves”. (Mirqaat Sharha Mishkaat, Vol 4, Page 81)

4. Imam Gazali Radi ALLAH Anho said: “If seeking help from a person in his life is lawful then it is lawful to seek help from him after his death”. (Buhjatul Asraar)

5. Imam Ghazzali states: “This is property of Auliya ALLAH that Blessings are found in their speeches, their breath, their clothes, their houses, and in the sand of their feet and at a place where he sits for a day” (Minhajul Aabideen Ma’a Sharha Sirajus Saalikin, Page 529)

6. Allama Abdul Ghani Afandi Nabalsi said: “once i heared with my ears when I visited the grave of Arsalan Damishqi that a man said ‘Why you visit sand, this is foolish act’, I was amazed that a Muslim cannot say this” (Kashfun Noor – Page 19)

7. Allama Shahabuddin Khafaji states in his commentry: “Visitng the graves of Aulia ALLAH and seeking waseela from them towards ALLAH is proved and All Muslim Ummah accept this belief. But their are some mulhideen who do not believe this. May ALLAH save us from their evil beliefs”

8. Shah Abdul Aziz Dehlvi states: “The souls of Aulia gain more power and spirituality after their death”. (Fatawa Azizia, Vol 2, Page 102)

9. Shah Waliullah Dehlvi in his book “Faizul Haramain”, Page No: 57:

“If Someone achieves mystical knowledge then his soul become so powerful that Tariqah, Maslak, Saintly chain, Lineage, Genealogy, Relations and everything connected with that person comes into the range of his favor and inclination; The favor of ALLAH, reflects through his spiritual attention”

10. and in his book, “Hama-at”:

“This Guarantees for the regular attending on death anniversaries (URS) of the saints, regular visiting to their shrines, to recite Fatiha there, Distribution of Charity, to honor his offspring, relations and Relics are lawful in Shariah; and also these are supererogation (Nafl and Mustahab) actions.”

11. Hazrat Daata Gunj Bux in his Famous Book “Kashful Ma’joob” said: “Do visit the graves of your relatives and beloved and do recite Fatiha and Yaseen at their graves, so that they should pray for you.”

12. “Gaining spritual reflections from Mashaikh and thier attention from thier life and from their graves are no doubt true”. (Al-Muhmind i.e. Aqaid-e-Ulma-e-Deobanad By Haji Imdadullah, Page 18 )

ACT of those who declare this as SHIRK :

1. when Ahraf Ali Thanvi came to Lahore, He visits the grave of Daata Sahib and said “He is a Great Personality, He is still controlling the happenings”. (Safar Naama Lahore wa Lakhnow, Page No: 50, Published By Maktaba Ashrafia Lahore)

2. Ahraf Ali Thanvi said for Sultanul Hind: “India is the emperor of Chishti’s because of Khwaja Gharib Nawaz” (Al-Afazaatul Youmia, Vol 1, Page 309)

3. He further said about an English man: “One English man went England from India and said ‘A Late in Ajmer (Khwaja Gharib Nawaz) is ruling entire India” (Al-Afazaatul Youmia, Vol 1, Page 309)

4. “Prime Minister and Doctor Israar Ahmed are reciting Fatiha for the Late brother of Doctor Asrar” (Daily Iman – Karachi, Dated 20th July 2004)

By the Divine Grace of Almighty Allah, this brief but informative answer will suffice to remove doubts from the hearts and minds of the Muslims created by the notorious Wahabi.

Proofs from The Holy Quraan regarding BAI’AT:

1.Those who swear allegiance to you,swears allegiance to ALLAH.The hand of ALLAH is over their hands so whosoever breaks his oath,he breaks it to own loss and whosoever fufils the covenant which he made with ALLAH then ALLAH shall soon give him great reward. (sura fath verse 10)

2.Surely ALLAH was pleased with the believer when they were swearing allegiance to you under the tree,and ALLAH knew what were in their hearts so he sent down on them tranquility and rewarded them with a near victory. (sura fath verse 18)

3.O Prophet!When believing women come to you for taking oath of allegiance at your hands,that they will not associate anything with ALLAH,and they will not commit theft,and will not commit adultery and nor kill their children and nor will bring a calumny forging it between their hands and feet,and will not disobey you in anything good.then accept their allegiance and beg ALLAH to forgive them.Undoubtely ALLAH is all forgiving,merciful. (sura mumtahinah verse 12)

Proof in Holy Quran about Wali ALLAH :

Some erroneous type of concept of many people has been developed towards the acknowledgment of Aulia (Saints) in the religion of Islam. Some of them do not know about the reality of this magnificence Aulia Akram (Holy Saints) and some of them say that, These Sufis and Saints are baseless since there is not any type of zikar in Quran and Hadith. For both the type of communities, Allah ALL MIGhtY and His Prophet Mohammed (sallal laahu alaihi wasallam) has delineate by giving orders in the Holy Quran and Sunnah.

In the Holy Quran LA ILLAHA ILLAL LA HO WAHDAHO LASHARIQA LAHO Allah (GOD) revealed: Behold! Verily on the friends Of Allah (GOD) there is on fear, nor shall they grieve; those who believe and (Constantly) guard against evil. For them is Glad Tiding, in the life of the Present, And in the Hereafter: No change can there be in the Words of Allah (GOD). This is indeed. The supreme Felicity. [10:62]

In another words Allah TA’ALA have revealed in the Holy Quran:- None one can be its guardian except Al-Muttagun (The pious, Saints) But most of them know not [8:34]

Allah TA’ALA declares that: “Verily, he who has purified the Nafs has attained victory, and he who has despoiled it has lost.

Allah TA’ALA also states that: “That day of Qiyamat (the day of doom) neither wealth nor sons will benefit anyone, but that person who comes to Allah with a reformed hearts”.

Trough these Surrahs reference of Holy Quran it is undoubtedly defined that Aulia Allah (Saints) are not erroneous but also ALL MIGHtY Allah keeps them His comrade. Also Prophet Mohammed (sallal laahu alaihi wasallam) has briefly clarified this issue of Aulia Akram (Saints) in Hadith.

Hazrat Saad Bin Abe Waqas (r.a.) has narrated that, Once Prophet Mohammed (sallal laahu alaihi wasallam) said that “Allah (GOD) alleviates the nations but through His devotees friends”.

In this Hadith which is narrated by Hazrat Saad Bin Abe Waqas (r.a.), Prophet Mohammed (sallal laahu alaihi wasallam) has defined that Allah helps the nation as a sum or individually only because of His friends which are Aulia Akram (Saints).

Hazrat Eabad (r.a.) has narrated that once Prophet Mohammed (sallal laahu alaihi wasallam) said that” In MY (sallal laahu alaihi wasallam) nation there are forty Abdals (devotees) because of whom the system of the world exists. Cause of them rainfalls and due to them you are helped.

Hazrat Annas (r.a.) narrates that once Prophet Mohammed (sallal laahu alaihi wasallam) said that “This world will not remain vacant from forty Abdals (devotees). Those who will be from the grandsons and nation of Hazrat Abraham (a.s.) and due to them you will be helped.

All the authentic principals of Aulia Akram (Saints) are to be found in the Holy Quran and Hadith. This clearly untrue the saying, that Aulia Allah (Saints) are baseless or flawed and since there is not any Zikar of these Sufis and Saints in Holy Quran and Hadith is absolutely erroneous and against the teaching of Quran & Hadith. Even though, Allah GE and His propitiate Prophet Mohammed (sallal laahu alaihi wasallam) have explicitly defined about these enormous celebrities. As we can see that these Aulia Akram are the major part of Islam and also they are one the most lightened path for the true believers and followers.

The spiritual statue of this Saints Undoubtedly is below the prophets, yet they are recognized as true successor of them. Their spiritual heights and achievements are enormous, glittering and unforgotten as they have attracted the suffering masses to their fold through their supernatural acts and mystic deeds. The suffering humanity not in their life time but even after passing of hundred of years after their breathing the last continues to be blessed even to this day and look up to them relievers of their worldly needs spiritual problems such as incurable, misfortunes, untold, miseries and natural calamities.

The Permissibility of Kissing the Thumbs :

Bismillahir Rehmanir Raheem

Some people say that at the time of Azaan, it is Haraam to kiss the nails of the thumbs when the name of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is uttered.

The Ahle Sunnah Wal Jama’at believes that it is permissible to read the Durood Shareef and kiss the thumbs upon hearing the name of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) during the Azaan.

The Holy Prophet (sallal laahu alaihi wasallam) said, “Whosoever has touched the name Muhammad with his hands, then kissed his hand with his lips and rubbed it on his eyes, then he sill see Allah Ta’ala just as the righteous ones see and my intercession will be close to him even though he is a sinner.” (An Nawafi ul Atri’aa)

In Jannat, when Hazrat Adam (alaihis salaam) desired to meet the Holy Prophet (sallal laahu alaihi wasallam), then Allah Ta’ala sent Wahi (revelation) to him, “From your generation, he will become apparent in the later years”. Then Hazrat Adam (alaihis salaam) desired from Allah Ta?ala to meet the Prophet (sallal laahu alaihi wasallam). Allah Ta?ala showed him the Noor of the Holy Prophet (sallal laahu alaihi wasallam) on the Shahadat finger of his right hand. The Noor recited the Tasbeeh of Allah Ta’ala. It is for this reason that this finger is known as the Kalima finger. Allah Ta’ala showed the beauty of the Holy Prophet (sallal laahu alaihi wasallam) on both the thumbnails of Hazrat Adam (alaihis salaam) like a mirror. Then, Hazrat Adam (alaihis salaam) kissed both his thumbnails and turned them over his eyes.

Thus, this Sunnah of Hazrat Adam (alaihis salaam) became consistent in his descendants. When Hazrat Jibraeel Ameen (alaihis salaam) informed Rasoolullah (sallal laahu alaihi wasallam) of this, he said, “That person, who when hearing my name in Azaan, kisses his thumb nails and turns it over his eyes, he shall never go blind.” (Tafseer Roohul Bayaan)

Once, the Holy Prophet (sallal laahu alaihi wasallam) entered the Masjid and sat down near a pillar. Hazrat Abu Bakr Siddique (radi Allahu anhu) was seated beside him. Hazrat Bilal (radi Allahu anhu) then stood up and commenced with the Azaan. When he said: “Ash hadu Ana Muhammadur Rasoolullah”, Hazrat Abu Bakr Siddique (radi Allahu anhu) placed both the thumb nails on to his eyes and said “Qurratu Aini bika Ya Rasoolallah” (Ya Rasoolallah! You are the coolness of my eyes). When Hazrat Bilal (radi Allahu anhu) completed the Azaan, the Holy Prophet (sallal laahu alaihi wasallam) said, “O Abu Bakr! Whosoever does like you have done, Almighty Allah will forgive all his sins.” (Tafseer Roohul Bayaan)

Sayyiduna Imam Hassan (radi Allahu anhu) said, “Whosoever hears the Mu’azzin say ‘Ash Hadu Ana Muhammadur Rasoolullah’ and says, ‘Marhaba bi Habibi’ and ‘Quratu Aini Muhammad bin Abdullah’ and then kisses both thumbs and keeps it on his eyes, then he will never become blind and his eyes will never be sore.” (Maqaaside Husna)

It is desirable after (hearing) the first Shahaadah of Azaan, to say: “Sallal laahu alaika Ya Rasoolallah” and after hearing the second Shahaadah, to say “Qur’ratu Aini bika Ya Rasoolallah”. You should then kiss the nails of your thumb and place them on the eyes and say: “Allahuma Mati’ni bis Sam’i Wal Basari” then the Holy Prophet (sallal laahu alaihi wasallam) will take such persons behind him into Jannah. (Shaami Shareef)

In another Kitaab it is stated that both the thumbs of the hands should be kissed and rubbed on the eyes and when the Mu?azzin says: “Ash hadu Ana Muhammadur Rasoolulah” then say, “Ash Hadu Ana Muhammadan Abduhu wa Rasooluhu Raditu billahi Rabban Wa bi Islami Deenan wa Muhammadin Nabbiyan”. (Tahtaawi Shareef)

From these discussions it can be affirmed that kissing the thumbs and touching them with the eyes at the time of Azaan is Mustahab. It is the practice (Sunnah) of Hazrat Adam (alaihis salaam), Hazrat Abu Bakr Siddiq (radi Allahu anhu) and others. The scholars of the Shari?ah (Fuqaha), Ahadith (Muhaddiseen) and the Knowledge of the Quran (Mufassireen) all are in agreement with this issue.

This practice carries multiple benefits, some of which are:

The man who acts upon this practices and maintains it as a regular habit shall not suffer any disease or pain in his eyes. Insha Allah, he shall not become blind at any stage of his life.

For a person who suffers from any ailment in his eyes, he should adopt this practice as a cure of his ailment. It is hoped his eyes shall become normal and healthy once again.

The person who constantly adopts this act of goodness showing his deep regard and veneration for the Holy Prophet (sallal laahu alaihi wasallam) shall be blessed and honoured with his Shafa?at on the Day of Judgment and he shall be included in the rows of the followers of the Holy Prophet (sallal laahu alaihi wasallam).

The permissibility of Erecting a Mausoleum, Tomb, Shrine:

Bismillahir Rehmanir Raheem

Some people say that it is Haraam to build a Mazaar (Shrine, Tomb, Mausoleum) of a Saint. They have always labelled those who construct or visit the Mazaaars as Mushriks (Idol Worshippers) and non-believers. They label those who erect Mausoleums for the Saints as “Qabar Pujaris” or “Grave-worshippers” and call them misled.

It must first be understood that there are two types of Muslims:-

Ordinary Muslims (Muslims Layman): The erection of a Mausoleum for an ordinary Muslim is forbidden since it is of no benefit.

Special Muslims (Saint, Pious, Martyrs and Ulema): The erection of a Mausoleum for special individuals, i.e. pious men, Saints, Martyrs and the Ulema (learned Scholars of Islam) is permissible.

The reason for building a Mazaar is to make the status of the Saint apparent or distinct to mankind, for respect towards such great people is actually respect for Islam. It is built also for the convenience of the people and the followers of the Saint.

Allah Ta’ala says in the Holy Quran: “Some said ‘construct a building over them’. Their Lord knows best about them. Those who prevailed over their affairs said “Let us surely build a place of worship over them.” (Surah Kahf: 18)

In accordance with the commentators of this verse of the Quran, Imam Bayzawi (radi Allahu anhu) says: “From this it is understood that to erect a Mausoleum for the special people, i.e. Pious Saints and Ulema, is permissible”.

Imam Fakhrud’deen Razi (radi Allahu anhu) writes: “The leaders of the city said that we will build a Mosque over them so that we will worship Allah Ta’ala and by the means of this Mosque the monument of As’haab Khaaf will remain.” (Tafseer Kabeer)

In “Tafseer Roohul Bayaan”, Vol. 3, according to the verse: “To build over the graves of the Ulema, Awliya and the Saliheen is a permissible act with this condition that the motive is that the greatness of these pious people must be made apparent so that the people don’t think that it is an ordinary grave.”

Concerning the erection of a Mausoleum, it is also recorded in “Mirqaat Shara Mishqaat”: “The previous scholars said that it is permissible to erect Mausoleums for the graves of the pious, Saints, Ulema, etc. so that people visit their Mausoleums and sit therein conveniently.”

It is also written in “Fatawa Shaami”, Vol. 1: “If the deceased is from amongst the Masha’aikh (Great Predecessors), Ulema (Learned Muslims Scholars) and Sayeds (descendants of the Holy Prophet) then to erect upon their graves is not undesirable.”

Hazrat Sheikh Abdul Haq Muhaddith Dhelwi (radi-Allahu-anhu) said that to build tombs is a praiseworthy act, hence in “Shara Safarus Sa’ada” he says: “In the previous generations, the ordinary people used to only pay attention on the apparent structure of the buildings (Tombs). To build over the graves of pious men and Saints, and in continuing it, it is known to be good. So according to this, few additions have been made so that the Muslims and the Saints status were made apparent especially in India (non-Muslim countries). This has been continually done because in India there are a lot of anti-Muslims. Because of the respected status of the pious and Saints, the Hindus and non-Muslims tend to follow them. The excess of these action and these paths (ways) which were undesirable in the previous generation are now declared praiseworthy.” Hazrat Sheikh Abdul Haq Muhaddith Dhelwi (radi Allahu anhu) is an accepted Scholar both by the Arabs and non-Arabs. He first brought and spread I’lme Hadith (the Knowledge of Ahadith Shareef) in the Indo-Pak sub-continent.

Those who object to the erecting of Mausoleums say that it is not permissible to build on the grave, thus to erect a Mazaar is not permissible. The correct meaning in this context is to build on TOP of the grave after it has been flattened.

The Ahle Sunnat Wal Jama?at believes that to build on top of a grave is not allowed, but to build around the grave is permissible. Therefore, we build Mazaars around the grave of the Awliya and not on top of grave.

Those objecting to the Mazaars say that Muslims visit these places in order to prostrate to graves. It is not a common practise for Muslims to prostrate or bow before graves. Neither do Muslims make Tawaaf (Circumbulate) of the graves. As a matter of fact, some Muslims even behave un-Islamically in the Mosques. Does this mean that Mosques should also not be built?

Numerous other countries throughout the world also have tombs of Saints, Martyrs, and Ulema with Mausoleums erected over them. These Mausoleums date back to the early days of Islam. Does it now mean that all these Mazaars will have to be razed to the ground? Were those who erected these Mausoleums not Muslims? It should be pointed out that the Muslims of that era were even more pious than the Muslims of today. Furthermore, and equally important is that they were also more well-versed in the laws of Islamic Jurisprudence.

It has been stated in the Ahadith: “Think good about Muslims.” To those persons who directly or indirectly object to the building of Mausoleums realise that they are contradicting the above Ahadith by thinking ill of those learned Muslim scholars who were responsible for the erection of Mausoleums in every period of history!

It is sad that the Najdi and Wahabi Ulema were responsible for bulldozing the tombs of numerous Sahaba, Ahle-Bait, Martyrs, Saints and religious scholars.

The Righteous Ulema of India, Pakistan, Mauritius, Indonesia, Turkey, Egypt, Syria, Hijaz Shareef, Iraq and many others have all unanimously said and proven from the Shari?ah (Islamic Law) that the erecting of Mausoleums of the Awliya-Allah and Ulema is absolutely permissible.

The Intercession of the Holy Prophet (Salallaho Alaihi Wasallam) :

Bismillahir Rehmanir Raheem

Some people believe that the Holy Prophet (sallal laahu alaihi wasallam) does not have the power to intercede.

The belief of the Ahle Sunnah Wal Jama’at is that the Holy Prophet (sallal laahu alaihi wasallam) is an Intercessor and that he will intercede on the Day of Qiyamah by the permission of Allah Ta?ala. Allah Ta’ala says in the Holy Quran: “Who is he that would intercede with him except with His permission. He knows what is before them and what is behind them.” (Part 3, Ruku 1)

The Holy Prophet (sallal laahu alaihi wasallam) has been given the station of Maqaam-e-Mahmood. Maqaam-e-Mahmood is that point on intercession where all will praise and honour the Holy Prophet (sallal laahu alaihi wasallam). (Tafseer Khaazin; Tafseer Jalalain) The Holy Quran states: “It is near that your Lord may make you stand at a place where all should praise you.” (Part 15, Ruku 9)

The Holy Prophet (sallal laahu alaihi wasallam) said: “I will intercede for my Ummah until my Creator summons me, ‘O Muhammad! Have you been pleased?’ I will say, ‘O my Creator! I am pleased?”. (Durr Manthur; Roohul Bayaan)

Hazrat Abi bin Ka’ab (radi Allahu anhu) reports that the Holy Prophet (sallal laahu alaihi wasallam) said: “On the Day of Qiyamah, I will be the Leader and Khatib of all the Ambiya (alaihums salaam) and I will be the master of their intercession. I do not say this out of arrogance.” (Mishkaat Shareef; Ash’atul Lam’aat)

The Holy Prophet (sallal laahu alaihi wasallam) stated: “On the Day of Qiyamah, I will be the leader of the children of Hazrat Adam (alaihis salaam). I will be the first to rise from my grave. I will be the first to start interceding and my intercession will be the first to be accepted.” (Mishkaat Shareef; Sahih Muslim Shareef)

The Holy Prophet (sallal laahu alaihi wasallam) stated: “The Ulema, the Hufaaz, and the Shuhada of my followers will indeed intercede on the Day of Judgment. Even the infant whose parents are Muslims will intercede.” If, as some misled individuals say, that it is not permissible to ask the creation for assistance but only from Allah Ta?ala, then how will these above-mentioned beloved slaves help us on the Day of Judgment? This again is proof that it is not wrong to ask them for help in this world also!

On the Day of Qiyamah, all the people will congregate and they will say among themselves, “We wish we could find some one to intercede for us in the Court of Allah Ta’ala so that He may give us comfort at this point.” They will go to Hazrat Adam (alaihis salaam) and ask him to intercede for them. He will tell them to go to Hazrat Nooh (alaihis salaam) as he is the first Nabi that Allah Ta’ala sent towards the people on earth.

Hazrat Nooh (alaihis salaam) will tell them to go to Hazrat Ibrahim (alaihis salaam) as he is the Friend of Allah Ta’ala. He in turn will tell them to go to Hazrat Moosa (alaihis salaam) as he is a special servant of Allah Ta’ala. He will say to them to go to Hazrat ‘Isa (alaihis salaam) as he is the special servant and Rasool of Allah Ta’ala, and His Kalma and His Rooh.

The people will then present themselves before Hadrat ‘Isa (alaihis salaam) who will say, “This is not my job. Go into the court of Hazrat Muhammad (sallal laahu alaihi wasallam) who is a unique servant of Almighty Allah Ta’ala and it is through him that Almighty Allah has forgiven those before and after him.” Then the Holy Prophet (sallal laahu alaihi wasallam) said, “They will come to me. I will ask for permission in the Court of Almighty Allah and permission will be granted. When I see Almighty Allah, I will make Sajdah and Almighty Allah will say, ‘O Muhammad (sallal laahu alaihi wasallam)! Lift up your head, ask, request and it will be given, and intercession will be accepted’.” (Bukhari Shareef; Ibn Majah)

The Prophet (sallal laahu alaihi wasallam) will then intercede. After him, the great Prophets and Saints will intercede. Those who say that the Prophet (sallal laahu alaihi wasallam) cannot intercede, how will it be permissible on the Day of Judgment?

To Recite Salat-o-Salam Upon the Holy Prophet (Salallaho Alaihi Wasallam) :

Bismillahir Rehmanir Raheem

It is completely within the Shari’ah to recite Salutations and Blessings upon Allah’s Messenger (sallal laahu alaihi wasallam) as is evident in the following Quranic verse: “Undoubtedly, Allah and His Angels send blessings on the Prophet (the Communicator of Unseen News), O you who believe! Send upon him blessings and salute him fully well in abundance”. (Surah al-Ahzab, Verse 56)

Here, in the above verse, Allah Ta?ala at the very outset attributed Salawat (recital of blessings) on our Beloved Nabi Hazrat Muhammad (sallal laahu alaihi wasallam), first to Himself (Sunnat-i-Ilaahi), then to His Angels (Sunnat-i-Malaa’ika), and after this enjoined on the Muslims (Sunnat-i-Mu’mineen) to do the same.

It is stated in the commentary of the Qur’aan, “Tafseer-i-Rooh al-Bayaan”: “Some ‘Ulama are of the opinion that the meaning of Allah’s blessing is to raise Hazrat Muhammad Mustapha (sallal laahu alaihi wasallam) to Maqaam-i-Mahmood (Glorious Station), the place from where he will intercede to Almighty Allah on behalf of his Ummat; the Angels’ blessing means their prayer for enhancing the position of Hazrat Muhammad Mustapha (sallal laahu alaihi wasallam) and beseeching forgiveness for his followers. Blessings on the path of the believers means to obey, love and eulogize him.”

The honour and reverance shown to Hazrat Muhammad (sallal laahu alaihi wasallam) is of a much greater degree than shown to Hazrat Adam (alaihis salaam) to whom only Angels were made to bow down (in honour). For in honouring Hazrat Muhammad Mustapha (sallal laahu alaihi wasallam) Allah Ta?ala has also attributed it to Himself, whereas in the case of Hazrat Adam (alaihis salaam) Allah Ta?ala asked only the Angels to show honour.

The Holy Prophet (sallal laahu alaihi wasallam) said: “Increase your recitation of DUROOD on me on Friday because on this day Angels present themselves to me. There is no servant of Allah who recites SALUTATIONS upon me, except that his voice reaches me from wherever he is”. The Companions asked even after your departure? He replied, “Yes after my departure too, because Allah has made it Haraam upon the earth to consume the bodies of the Prophets”. (Jila-ul Ifhaam)

“On Fridays recite the Salawat for me repeatedly! The Salawat will be conveyed to me.” (Ibn Habbaan, Ibn Majah) When it was asked whether the Salawat would be conveyed to him after his Wisaal also, the Prophet (sallal laahu alaihi wasallam) answered, “Soil does not rot Prophets’ bodies. Whenever a Muslim says the Salawat for me, an Angel informs me of it and says, ‘So-and-so’s son, so-and-so of your Ummah sent his Salaam and prayed for you.'”

Allah’s Messenger (sallal laahu alaihi wasallam) came out and met Hazrat Abu Talha (radi Allahu anhu). The latter rose and went to him saying: “My father and mother be sacrificed for you, O Messenger of Allah! I see joy and delight in your countenance?” The Prophet (sallallahu ‘alaihi wasallam) said: “Yes, for Gabriel has just come to me saying: ?O Muhammad, whoever among your Community invokes blessings upon you once, Allah records for Him ten meritorious deeds, erases from his register ten evil deeds, and raises him ten degrees because of it?.” (al-Sakhawi, al-Qawl al-Badi)

The Holy Prophet (sallal laahu alaihi wasallam) said: “Invoke blessings upon me abundantly on Friday because it is a day that is (particularly) witnessed and the Angels witness it (abundantly). As soon as a person invokes blessings on me his invocation is shown to me until he ends it.” Hazrat Abu al-Darda’ (radi Allahu anhu) said: “Even after (your) death?” The Prophet (sallal laahu alaihi wasallam) replied: “Verily, Allah has forbidden the earth to consume the bodies of Prophets.” (Ibn Majah)

The Holy Prophet (sallal laahu alaihi wasallam) says in a Hadith, “Definitely there are many Angels of Allah that sojourn the earth and bring the Salaam of my Ummat to me”. (Nisaai; Ibn Habban)

Hazrat ‘Abd ar-Rahman bin ‘Auf (radi Allahu anhu) says that one day the Holy Prophet (sallal laahu alaihi wasallam) came and entered a date garden. There he performed a very long prostration. Hazrat ‘Abd ar-Rahman (radi Allahu anhu) feared that Allah Ta?ala had caused him to leave this world. He drew close to him and began to look at him. The Holy Prophet (sallal laahu alaihi wasallam) raised his holy head from the prostration and asked what had happened to him. He disclosed his fear to him. At this, the Holy Prophet (sallal laahu alaihi wasallam) said that Hazrat Jibra’il (alaihis salaam) asked whether he should not give him glad tidings that Allah Ta?ala said that He would send blessings to the person who recited the Holy Qur’an on him and peace and security to the person who bade Salutations to him. (Ahmad)

These are just a few Ahaadith. It is established beyond any doubt that the recitation of Salawat and Salaam has its origin in the Quran and Hadith.

Some people say that it is wrong to send Salaam to the Prophet (sallal laahu alaihi wasallam) in the form of a Naat (Verses in Praise of the Prophet).

Rasoolullah (sallal laahu alaihi wasallam) had amongst his Ashaab, poets who used to refute the slanders of the enemies and eulogize (praise) the Holy Prophet (sallal laahu alaihi wasallam). Rasoolullah (sallal laahu alaihi wasallam) liked the poetry of Hazrat Hassan ibn Thabit (radi Allahu anhu) the most. He offered the Mimbar to Hazrat Hassan (radi Allahu anhu), who would censure the enemies and praise Rasoolullah (sallal laahu alaihi wasallam) on the Mimbar. Rasoolullah (sallal laahu alaihi wasallam) on hearing the poetry of Hazrat Hassan (radi Allahu anhu) prayed, “Allahumma ayyidhu bi rooh hil Qudus!” (O Allah, let the holy spirit (Jibrael) be his helper (in recitation) (Mishkaat)

When Rasoolullah (sallal laahu alaihi wasallam) made Hijra and entered Madina, the people sang out, “Tala`a al-badru `alayna, Min thaniyyat al-wada`, Wajaba al-shukru `alayna, Ma da`a lillahi da`”. Ulama from time immemorial have been writing and reciting Naat and Qasaa’id in Praise of Rasoolullah (sallal laahu alaihi wasallam) in a variety of languages.

Some people say that it is wrong to send Salawat and Salaam because those who read Salaam put a chair in the gathering and say that the Prophet (sallal laahu alaihi wasallam) is sitting on the chair whilst the Salaam is being read. The curse of Allah is on those liars! No true Muslim has ever done such a thing.

The Concept of Haazir-o-Naazir Used for Holy Prophet (Salallaho Alaihi Wasallam) :

Bismillahir Rehmanir Raheem

Some people believe that Allah Ta’ala is “Omnipresent”, that is, Allah Ta?ala is Present and Over-looking at every time and at every place. They believe Allah Ta?ala to be “Haazir” and “Naazir”.

This is not true, as Allah Ta’ala is not bound by time and space. Allah Ta’ala is Present and Seeing from eternity without time and without space.

Allah Ta’ala’s Attributes, namely, Life, Knowledge, Power and Speech, are without time and without place, so are Allah Ta?ala?s other attributes. Allah Ta’ala’s Attributes always exists and will continue to exist till eternity.

There is a great difference between Allah Ta’ala being Present and the souls of His creation being present. No one is present like Allah Ta’ala being Present.

The Angels, the souls of Prophets, the souls of the Awliya Allah and the souls of pious Muslims are present at any place where they are called. They were non-existent, before being present. They will seize to exist after a while. The souls of the creation were absent before it became present there, and will be absent some time later. The presence of the souls is with time and with place.

Now that we have explained the concept of Allah Ta’ala being Present and clarified our position with regards to the station of the souls in this respect, we will explain the concept of Haazir (present) and Naazir (over-looking) of the Holy Prophet (sallal laahu alaihi wasallam).

It is the belief of the Ahle Sunnah Wal Jama?at that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is given power by Allah Ta’ala to be Haazir and Naazir.

Some persons say that the Ahle Sunnat Wa Jamaat believes that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is present like Allah Ta?ala is Present. This is totally false because the Ahle Sunnah Wal Jama’at does not have such a belief.

The Ulema have used the words “Haazir-o-Naazir” for Rasoolullah (sallal laahu alaihi wasallam).

Allah Ta’ala states in the Holy Quran: “How then if I brought from each people a Witness and brought you (O Muhammad) as a Witness against these people”. (Sura al-Nisa: 41) This proves that each Prophet is a Witness for his Ummah, for those who accept Allah Ta’ala and those who reject Him. It also proves that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) was present before each Ummah, witnessing their deeds. On the Day of Qiyamah, when they will be questioned about their deeds, they will deny it. Then, Allah Ta’ala will bring the Final Messenger (sallal laahu alaihi wasallam) as a Witness and he will testify because he was present there when they were practising evil.

Imam Khaazin (radi Allahu anhu) states, “To be a witness means to be ‘Haazir’ or present.” (Tafseer Khaazin)

Hazrat Sheikh Abdul Haq Muhaddis Delwi (radi Allah anhu) writes: “Rasoolullah (sallal laahu alaihi wasallam) is Haazir-o-Naazir on the deeds of his Ummah”. (Haashiya Akhbarul Akhyaar)

Allah Ta’ala states in the Holy Quran: “O Prophet! Truly, We have sent you as a Witness, a Bearer of Glad Tidings, and a Warner”. (Sura al-Ahzab: 45) Here Allah Ta’ala says that the Holy Prophet (sallal laahu alaihi wasallam) is a witness sent by Him concerning men’s doings and how they receive Allah Ta’ala’s Message. In order to give evidence, a witness has to be present and watching. Even in the Court of Law, a witness is asked, “Did you see the incident taking place?”

Allah Ta’ala states in the Holy Quran: “And the Apostle is a Witness over yourselves.” (Sura al-Baqarah: 144) Commenting on this Ayah, Hazrat Shah Abdul Aziz Muhaddith Dehlwi (radi Allahu anhu) writes: “The Prophet (sallal laahu alaihi wasallam) is observing everybody, knows their good and bad deeds, and knows the strength of Imaan of every individual Muslim and what has hindered his spiritual progress.” (Tafsir Azizi)

Allah Ta’ala states in the Holy Quran: “And keep thy soul content with those who call on their Lord morning and evening, seeking His face and let not thine eyes pass beyond them.” (Sura Kahaf: 28) In this verse Allah Ta’ala is asking Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) to keep a close watch on those people who seek Him. He is asked to observe them day and night. Note that no limitation has been imposed – “observe them during your life and after you assume a veil of departure”. This is another proof that the Prophet (sallal laahu alaihi wasallam) is watching us 24 hours a day!

Allah Ta’ala states in the Holy Quran: “The Prophet (sallal laahu alaihi wasallam) is closer to the Believers than their own selves”. (Sura al-Ahzab: 6) Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is with every Muslim. (N.B. Not every Muslim, but every “Mu’min” among the Muslims). That is the reason why the non-Mu’mins feel that Sayyiduna Rasoolullah – sallal laahu alaihi wasallam – is far from them. But it is they who are far from the beloved of Allah (sallal laahu alaihi wasallam). Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is closer to them than they are to their own selves, irrespective of time and place. He is witnessing their deeds. Allah Ta?ala gives this power to him.

It is reported by Hazrat Abdullah bin Umar (radi Allahu anhuma) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: “Indeed this entire world is in front of me so that I can observe everything in it. I can see everything in this world and everything that will take place till the Day of Qiyamah. I see the entire world as I see the palm of my hand”. (Mawahib-e-Ladunnia) This Hadith Shareef substantiates the belief of the Ahle Sunnah that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is Haazir and Naazir.

Hazrat Qazi Abu Iyaaz (radi Allahu anhu) writes in his “Shifa” that Hazrat Amr bin Dinar (radi Allahu anhu), a Taba’in and Faqih of Makkatul Mukarramah, said: “If you enter a house and find that there is nobody there, say ‘May Peace and Blessings of Allah be upon the Holy Prophet (sallal laahu alaihi wasallam)'”. Writing a commentary on this Hadith Shareef, Hazrat Mulla Ali Qari (radi Allahu anhu) says: “This is so because the soul of the Prophet (sallal laahu alaihi wasallam) is present in every Muslim home”.

Hazrat Ali Hameed Saaidi (radi Allahu anhu) has reported that the Messenger of Allah (sallal laahu alaihi wasallam) said: “If any of you enters the Mosque, send Salaams to me, followed by this Du’a: ‘O Allah! Open your Door of Blessing for me'”. (Abu Dawud, Ibne Majah, Baihaqi) This Hadith proves that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is present in every Mosque of this world and according to Islam, the entire earth is a Mosque for the Muslims, as reported by Hazrat Jabir bin Abdullah (radi Allahu anhu) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: “The entire earth has been made a Mosque for me”. (Bukhari Shareef) Thus, the Prophet (sallal laahu alaihi wasallam) is present everywhere on earth!

The Holy Prophet (sallal laahu alaihi wasallam) has stated, “Whosoever sees me in his dream then he will soon see me while awake.” (Bukhari Shareef; Abu Dawood) Commentating on this Hadith, Hazrat Sheikh Abdul Haq Muhadith Delhwi (radi Allahu anhu) says: “This is glad tidings for those who see the Holy Prophet (sallal laahu alaihi wasallam) in their dreams that after arriving from the darkness of the Nafs and the completion of the desires of the body they have reached this stage that in reality, without any veil in the condition of awakeness they will have this opportunity of seeing him just like the Awliyah Allah who see him while awake. In this text, this Hadith proves that it is possible and proper to see the Holy Prophet (sallal laahu alaihi wasallam) while awake.” (Ash Atul Lam’aat)

The Holy Prophet (sallal laahu alaihi wasallam) said, “I have been sent towards all the creation of Almighty Allah.” (Sahih Muslim Shareef; Mishkaat Shareef) This Hadith Shareef proves that the Prophet (sallal laahu alaihi wasallam) is being a witness for those towards whom he was sent as a Prophet.

It is written in an authentic Kitaab: “Even due to much objections and differences in the opinions of the Ulema, one does not have any doubt in this case that without any doubt and illusion, the Holy Prophet (sallal laahu alaihi wasallam) is continuosly alive and he is Haazir and Naazir in the A’mal of his Ummat and he gives his mercy towards those who turns towards him and he guides them.” (Maktoobat Shareef bar Haashia Akhbaarul Akhyaar Shareef)

Hazrat Haji Imdaadullah Muhaajir Makki (radi Allahu anhu) writes: “Our Ulema fight in the issue of Meelad Shareef. The Ulema believed in its permissibility as well. When the side of permissibility exists, why then is there so much hardness on this issue? For us, it is sufficient to follow the people of Haramain (Makkah and Medina). At the time of Qiyaam one should not have the belief of Tawallud (that Rasoolullah – sallal laahu alaihi wasallam – is born now). The possibility of the arrival of Rasoolullah (sallal laahu alaihi wasallam) in the Meelad assembly is not wrong because the bodily world is restricted to time and place, but the spiritual world is free from both. So the arrival of Rasoolullah (sallal laahu alaihi wasallam) is not far from being possible”. (Shamaime Imdaadiya)

Imam Ahle Sunnat, Hazrat Sayed Ahmed Sa’eed Qazmi (radi Allahu anhu) states: “When the word Haazir-o-Naazir is used for Rasoolullah (sallal laahu alaihi wasallam), it does not mean that the physical body of Rasoolullah (sallal laahu alaihi wasallam) is everywhere and that he is present in front of everybody. This in fact means that as the soul exists in every part of the body similarly the light filled reality of the Soul of both the worlds (sallal laahu alaihi wasallam) exist in every atom of the worlds. Based on that Rasoolullah (sallal laahu alaihi wasallam) arrives with his spirituality and lightfulness in many places at one time. Many times, the Pious observe the beauty of Rasoolullah (sallal laahu alaihi wasallam) in a state of wakefulness with their physical eyes”. (Taskeenul Khawatir fi Mas’alatil Haazir wan Naazir)

Thus we have learnt that Hazrat Muhammad (sallal laahu alaihi wasallam), through the Light (Noor) of his Prophethood, knows the faith of every faithful and the degree of his Imaan and also the obstacles which stand in the way of a faithful’s spiritual advancement. The Holy Prophet (sallal laahu alaihi wasallam) knows our sins, and our spiritual status, and our good and bad deeds, and our sincerity and hypocrisy. His witness is the most acceptable in favour of his Ummah.

The Soul of Hazrat Muhammad (sallal laahu alaihi wasallam) observes all the souls and living beings. The deeds of the Ummah are presented to Hazrat Muhammad (sallal laahu alaihi wasallam) every morning and every evening and the Holy Prophet (sallal laahu alaihi wasallam) recognizes (each member) of his Ummah through their actions, and hence, he would be a witness for them. Hazrat Muhammad (sallal laahu alaihi wasallam) is a witness for the Believers over their faith, for the non-Believers over their apostasy and for the hypocrites over their dual character.

There are some mislead individuals who feel it appropriate to believe that Rasoolullah (sallal laahu alaihi wasallam) has been restricted to his Blessed Grave till the Day of Qiyamah and that it is out of his reach to travel wherever he pleases and to make himself present wherever he pleases.

Allah Ta’ala sent all the Prophets to our Prophet (sallal laahu alaihi wasallam) on the Mi’raj night. He became the Imaam, and they performed two rak’ahs of Salaah. It is thus seen that all the Prophets (alaihimus salaam) made Haaziri (were present) in Musjid al-Aqsa to perform Salaah with our Noble Prophet (sallal laahu alaihi wasallam) being the Imaam. If Prophets cannot leave their Blessed Graves then how is it that all of the Prophets (alaihimus salaam) were present in Musjid al-Aqsa, on the blessed night of Mi’raj an-Nabi which occured long after the Wisaal of the other Prophets.

Shaikh Abd al-Haqq Muhaddith Dehlwi (radi Allahu anhu) 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’s (sallal laahu alaihi wasallam) connection stays with his own shrine.” (Madarijun Nabuwat)

Imam Jalaaluddeen as-Suyuti (radi Allahu anhu) says, “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)”. (Intibahul Azkiyya)

It is recorded that at the time of the call to prayer (Adhan) the Shaitaan runs thirty-six miles away and returns in an instant after the completion of the Adhan. (Mishkaat) How can it be, that Allah Ta’ala’s Beloved, Huzoor-e-Aqdas Muhammad Mustafa (sallal laahu alaihi wasallam) is confined to his Blessed Grave while Shaitaan is freely running up and down, and that too, at high speeds!

Besides Shaitaan, even Angels have this ability. The Holy Qur’aan says: “…when death comes to any of you, Our Angels take his soul and they do not fail ” (Surah al-Anaam: 61). Relating to this it is written that, “For the Angel of Death the whole of the Earth is like a tray, so that he may take the souls as he pleases. There is no difficulty for the Angel of Death to take souls, even though there are many and at many different places !” (Tafseer Kabir Khazeen; Ruh-ul-Bayaan)

The speed of Jibra’eel (alaihis salaam) is such that, when Nabi Yusuf (alaihis salaam) was thrown into the well, Jibra’eel (alaihis salaam) travelled from Sidratul Muntaha to the bottom of the well. When Nabi Ibraheem (alaihis salaam) was about to sacrifice Nabi Ismail (alaihis salaam) and had his knife on the neck of Nabi Ismail (alaihis salaam), Jibra’eel (alaihis salaam), travelled from Sidratul Muntaha to the earth with a Ram.

The above events relate to an Angel and it’s abilities, but men of Allah (Awliya Allah) are also imbued with such powers. Asaf ibn Barkhiya’s taking the throne of Bilqis (the Queen of Sheba) to Hazrat Sulaiman (alaihis salaam) is also reported in the Holy Quran, Surah Naml, Verses 39 and 40.

It is written in the book “Wahhabiyya”: “Tayy al-masaafa, that is, traversing long distances in a moment, is a Karaama (miracle) bestowed upon Awliya’. It is Waajib to believe in this.”

Ibn Hajar al-Haitami (radi Allahu anhu) wrote in his Fatawa: “The number of those who said that if a Wali (saint) goes to a very distant place in the West (in a short time) after he has performed the evening Salaat and if the sun has not set there yet, he need not perform the evening Salaat for the second time at that place, are many.”

Concerning the questioning (of the dead person) in the grave, the third question that will be asked by the Angels of the grave is, “Ma kunta taqulu fi haqqi hazar rajul” (meaning : “What did you have to say about this person?” (i.e. the Prophet (sallal laahu alaihi wasallam) When this question is asked the veil is removed from the dead person’s eyes so that he can see the Holy Prophet (sallal laahu alaihi wasallam) who will be present (Haazir) in the grave. (Mishkaat Shareef; Bukhaari) From this Hadith we learn that the Prophet (sallal laahu alaihi wasallam) is seen by the dead in person and not in some sort of mental thought, because the word “rajul” that is used in the question, in Arabic grammar refers to a real person made of flesh and bones.

So it is established that every person that dies sees the Holy Prophet (sallal laahu alaihi wasallam) in his grave in person. Now, at any given time thousands of people around the world are buried and all these people see the Holy Prophet (sallal laahu alaihi wasallam) at the same time and are asked the same question. This is ample proof that the Holy Prophet (sallal laahu alaihi wasallam) by the Grace of Allah Ta’ala can present himself in many places at the same time. All the ‘Ulama of Ahl as-Sunna agree with this.

The Permissibility Of Proclaiming Ya Rasoolullah (sal lal laho tala alaihi wasalm):

The sensitive issue of whether or not Muslims can call upon the Holy Prophet(SAW) by proclaiming the words ‘Ya Rasulullah’ (sallal laahu alaihi wasallam) needs to be clarified effectively, sincethis issue divides the Muslim community and causes untold pain and friction among the Muslim communities throughout the world.

There are basically two schools of thought, one that says that calling upon the Holy Prophet(sallal laahu alaihi wasallam)) is ‘shirk’ and that any Muslim proclaiming ‘Ya Rasulullah’ (sallal laahu alaihi wasallam)in fact goes outside the pale of Islam and becomes a mushrik. Thus, such a person needs to take the ‘shahadah’ again in order to became a Muslim or he remains a ‘mushrik’.

I ask the learned Scholars of Islam :

(1) Are such calls to the Holy Prophet (sallal laahu alaihi wasallam) permitted in Islam?

(2) What is the ruling of the Learned Scholars concerning individuals who refer to those who call to the Prophets and Saints as Kaafirs and Mushriks?

Please enlighten us on this. We pray that you enjoy the mercy of Allah on the Day of Judgement. Aameen.

ANSWER :

Alhamudullilahi wa Kafaa Was Salaatu Was Salaamu alaa Habeebihil Mustafa wa Aalihi Wa Ashaabihi Oolis Sidqi Was Safaa.

The utterance of the above words are indeed permitted and no person other than those who are misled would argue with it. For reference on this matter, we shall consult the following great Jurists of Islam and their books:-

A. “Shifa-us-Siqaam”, by Imaam Taqi’udeen Abul Hasan Subki (radi Allahu anhu),

B. “Mawaahibbe Ladunnia”, by Imaam Ahmed Qastalaani (radi Allahu anhu), being the Sharah (Commentary) of Sahih-ul-Bukhari,

C. “Sharah of the Muwaahibbe Laddunnia”, by Allama Zarqaani (radi Allahu anhu),

D. “Mutaali-ul-Mussarraat” by Imaam Allama Faasi (radi Allahu anhu),

E. “Sharah of Mishkaat”, by Allama Mulla Ali Qaari (radi Allahu anhu),

F. “Ashatul Lamaat”, including the books, “Jazbul Quloob” and “Madaarijun Nubuwat”, by Shaikh Muhaqqiq Allama Abdul Haq Muhaddis Dehlwi (radi Allahu anhu),

G. “Afdalul Qur’a”, which is the “Sharah of Ummul Qur’a” by Imaam ibn Hajar Makki (radi Allahu anhu).

I will now quote a Hadith, proving that it is permissible to utter the above mentioned words. This Hadith has been certified authentic by the following great Scholars of Islam:-

A. Imaam Nisaai (radi Allahu anhu),

B. Imaam Tirmidhi (radi Allahu anhu),

C. Imaam ibn Maaja (radi Allahu anhu),

D. Imaam Haakim (radi Allahu anhu),

E. Imaam Baihaqi (radi Allahu anhu),

F. Imaam ibn Hazeema (radi Allahu anhu),

G. Imaam Abul Qasim Tabraani (radi Allahu anhu),

H. Imaam Manzari (radi Allahu anhu),

I. Imaam Muslim (radi Allahu anhu),

J. Imaam Bukhari (radi Allahu anhu).

(1) All the above mentioned Scholars of Ahadith, narrate on the authority of Hazrat Uthman bin Haneef (radi Allahu anhu), that a Sahabi who was blind by birth was taught a special Du’a by the Holy Prophet (sallal laahu alaihi wasallam), which he was to recite after every Salaah.

The Du’a is as follows: Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika Binabiyika Muhammadin Nabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fi Haajati haazihi lituqda li. Allahumma Fashaf’fi’u Fiya. “O Allah, I ask from you, and turn towards you through the Wasila (Medium) of Your Nabi Muhammad (sallal laahu alaihi wasallam), who is indeed a Prophet of Mercy. O Muhammad, with your Wasila (Medium) I turn towards Allah for my need so that it may be bestowed. O Allah, accept the Prophet’s intercession for me.”

(2) Imaam Tabraani (radi Allahu anhu), in his “Muhjam” records the following incident:

A person in dire need visited Ameerul Mu’mineen Hazrat Uthman Ghani (radi Allah anhu). The Caliph was busy with some other work and he did not attend to his need. Thereafter, the person went to Hazrat Uthman bin Haneef (radi Allahu anhu) and complained about the matter. Hazrat Uthman bin Haneef (radi Allahu anhu) ordered the man to perform the Wudhu (ablution), enter the musjid and to offer two Rakaats of Nafil Salaah. He was then to recite the following Du’a:Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika Binabiyina Nabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fayadiha Haajati wa tazkuru haajataka wa ruh illaya hatta arooha ma’aka. “O Allah, I beg of you and I seek your assistance, with the Wasila (Medium) of your beloved Prophet (sallal laahu alaihi wasallam) who is the Prophet of Mercy. O Muhammad! I turn to Allah with your Wasila so that my needs be fulfilled.”

Thereafter, he was told to mention his need. On completion, he was told to visit Hazrat Uthman bin Haneef (radi Allahu anhu), so that both could visit the august court of Hazrat Uthman Ghani (radi Allahu anhu). When he presented himself in front of the great Caliph, he was not only shown great respect, but his need and wish were also immediately granted. The Caliph, then addressing the man stated: “In future if you require any favour, come immediately to me.”

After they had left the court of the great Caliph, the man thanked Hazrat Uthman bin Haneef (radi Allahu anhu) for mentioning him to the Caliph, the latter clearly stated that he had not even approached the Caliph. He then stated: “By Allah, I saw the Holy Prophet (sallal laahu alaihi wasallam) teaching the very same Du’a to a blind man. Miraculously, the blind man then approached us before we could even complete our conversation, and it appeared as if he had never been blind.”

Imaam Tabraani and Imaam Munzari (radi Allahu anhuma) have both stated that this Hadith is authentic.

(3) Imaam Bukhari (radi Allahu anhu) in his “Kitaabul Adaabul Mufrad”, Imaam Ibnus Sinni and Imaam ibn Bashkool (radi Allahu anhuma) have recorded that, Hazrat Abdullah Ibn Omar (radi Allahu anhu) once suffered from a cramp. Someone advised him to remember the person whom he loved the most. The great companion then proclaimed loudly, “Ya Muhammadah.” It is recorded that he was immediately relieved.

(4) Imaam Nawawi (radi Allahu anhu) in his commentary of the Sahih Muslim, including in his book, “Kitaabul Azkaar”, records that some individuals were sitting in the company of Hazrat Abdullah ibn Abbas (radi Allahu anhu), when suddenly one of them suffered from cramps. The great companion advised the man to remember the person whom he loved the most. The man proclaimed, “Ya Muhammadah.” He was immediately cured. There are in fact many Ashbaab who narrate incidents of similar incident.

(5) Substantiating this, Allama Shahaab Khafaaji Misri (radi Allahu anhu) states in his “Naseem-ur Riyaaz” a commentary of the “Shifa” by Imaam Qaadi Ayaaz (radi Allahu anhu), that it is an established practice of the people of Medina Shareef to proclaim “Ya Muhammadah” in times of difficulty and anxiety.

(6) Hazrat Bilal bin Al Haarith Muzani (radi Allahu anhu) states: A drought which was known as “Aamur Ramadah” once occurred during the Caliphate of Hazrat Umar Al Farouk (radi Allahu anhu). His tribe the Bani Muzaina approached him and complained that they were dying of hunger, and thus requested the Caliph to sacrifice a few sheep. When he told them that there was nothing left of the sheep, they still insisted. After the sheep were cut and cleaned they noticed that only red bones were to be seen. Hazrat Bilal (radi Allahu anhu), seeing this state of affairs, proclaimed loudly, “Ya Muhammadah”, in grief and concern.

He was then blessed with seeing the Holy Prophet (sallal laahu alaihi wasallam) in his dream, who informed him of future glad tidings which did occur later on.

(7) Imaam-e-Mujtahid Sayyidi Abdur Rahman Huzaili Kufi Masoodi (radi Allahu anhu), was the grandson of Hazrat Abdullah ibn Masood (radi Allahu anhu). He was also a very great Jurist and a Taabi’in of high rank. It is stated that he used to wear a long hat with the inscribed words, “Muhammad, Ya Mansoor.”

(8) This was also confirmed by Imam Hasheem bin Jameel Az Zaaki (radi Allahu anhu) who was among the great Ulema and Muhadditheen of the time states: “I saw him (ie, Hazrat Abdur Rahman Masoodi) place a long hat on his head, with the words inscribed, ‘Muhammad, Ya Mansoor’.”

(9) It is recorded in the Fatawa of Hazrat Imaam, Shaikul Islam, Shahaab Ramli Ansaari whether it was permissible for the people to invoke the names of Prophets, Saints and Ulema in times of difficulty as they normally did. The great scholar replied: “Undoubtedly it is permissible to seek the assistance of great Prophets, Saints and Ulema. They do in fact assist, even after they have departed from this world.”

10.Imam-e-Mujtahid Sayyidi Abdur Rahman Masoodi(RA) was the grandson of Hazrat Abdullah ibn Masood(RA). He was also a very great Jurist and a Taabieen of high rank. It is said he used to wear a long hat on which were inscribed the words “Muhammad, Ya Mansoor”.Substantiating this, Imam Hasheem bin Jameel Az Zaaki(RA) who was among the great Ulema and Muhaddatheen of the time states: “I saw him (i.e. Hazrat Abdur Rahman Masoodi) place a long hat on his head, onit were inscribed the words “Muhammad, Ya Mansoor”.

11.Sayyidi Jamal bin Abdullah bin Omar Makki(RA), in his Fatawa states that he was questioned about those people who proclaim in times of difficulty: “YaRasulullah, Ya Ali, Ya Shaikh Abdul Qadir” as to these proclamations being permissible in Islam. The great Scholar replied “Yes, these proclamations are permissible, to call upon them is permissible including using their names as Waseelas(intercessions). This is permissible in the light of shari’ah. Such an act is desirableand approved. Only those individuals who are stubborn and arrogant would oppose or question this reality, and they verily are unfortunate and deprived of theBarakaat of the Awliya Allah”.

12.Imam Allama Chairmen Ramble(RA), the illustrious teacher of Islamic scholars and the writer of one of the most authentic book on Islamic Jurisprudence “DourMukhtar” states in his Fatawa Khayria: “People who proclaim, Ya Abdul Qadir are merely emulating a call, what therefore is the reason for it not to be permissible?”.

There are numerous occasions when the great and ordinary people have called upon the Holy Prophet(sallal laahu alaihi wasallam) and received help, we have but quoted a few instances. The following great personalities deem it permissible to proclaim “Ya Rasulullah”(sallal laahu alaihi wasallam) whether in the life time of the Holy Prophet(sallal laahu alaihi wasallam) or after, in Medina or in Deoband!

1. Hazrat Uthman bin Hanif(radi Allahu anhu)

2. Hazrat Abdullah ibn Abbas(radi Allahu anhu)

3.Imam Bukhari(radi Allahu anhu)

4. Imam Muslim(radi Allahu anhu)

5. Imam Tabraani((radi Allahu anhu)

6. Imam Khayrudeen Ramli(radi Allahu anhu)

7. Sayyidi Jamal Makki(radi Allahu anhu)

8. Shaikh Abdul Qadir Jilaani(radi Allahu anhu)

9. Imam Ghazali(radi Allahu anhu)

In fact the list is endless, and with such great personalities, that even the opponents of the proclamation of “Ya Rasulullah” (sallal laahu alaihi wasallam)can ill afford to ignore. Having forwardedboth points of view, we shall now quote an independent source dating some 600 years before the advent of the Holy Prophet Muhammad Mustafa(sallal laahu alaihi wasallam) on this Earth.

A crowd of more then 5,000 were addressed by Isa(alaih salam) who told them about the coming of the great Prophet Muhammad(sallal laahu alaihi wasallam), on hearing his words the crowd reacted as follows: “Then the crowd lifted their voices saying: ‘O’ God, send us thy messenger. ‘O'(Ya) Muhammad, come quickly for the salvation of the world.” (Gospel of Barnabas, Chapter 97).

Now Isa(alaih salam), who is one of the great Prophets of Allah, did not reprimand his followers for saying “Ya Muhammad”(sallal laahu alaihi wasallam). Nor did he brand his followers as ‘mushriks’.Then who are these Wahhabi/Deobandi/Tableeghi mullahs to brand Muslims, who proclaim ‘Ya Muhammad'(sallal laahu alaihi wasallam), as mushriks. Perhaps these mullahs consider themselves greater in knowledge then Isa(alaih salam). At the end of the day it is up to you to decide upon your beliefs but bear in mind a few points.

1. Until the end of the Khalifat and the dominance of the Wahhabi movement some 70 years ago, no Khalifa of Islam passed a law banning people from proclaiming”Ya Rasulullah”(sallal laahu alaihi wasallam).

2. No Mahdhab of the Sunni school of thought gave a fatwa of ‘shirk’ upon those who proclaim “Ya Rasulullah”(sallal laahu alaihi wasallam).

3. If you still believe in the Wahhabi /Deobandi/Tablighi school of thought, then you are, in fact, declaring that all your fathers and forefather who used to proclaim”Ya Rasulullah”(sallal laahu alaihi wasallam) and hold Milad-un-Nabi ceremonies, were ‘mushriks’. So, if you are prepared to hold your fathers & forefathers as ‘mushriks’, then so be it. But if you are men of integrity, then come out fighting for the truth and establish the truth in your Mosques. Stand up to the evil Wahabi/Deobandi/Tablighi mullahs andAllah will reward you.

May Allah give us the courage and strength to establish the truth. May He protect our Iman from the evil scholars of shaitan. Ameen.

Evidence of Milad-un-Nabi from Qura’an Sharif :

Allah Subhanahu wa Ta’ala says in the Holy Qur’an: “Say: ‘In the bounty of Allah Subhanahu wa Ta’ala, and his mercy; Therein let them rejoice.’ That is better then what they Amass.” (10:58)

In this verse, Allah Subhanahu wa Ta’ala tells us that we should be happy when we receive blessings and mercy from him. Without doubt, the Prophet ( Salla Allahu ta’ala ‘alayhi wa Sallam) is the greatest mercy and blessing of Allah Almighty. Allah Subhanahu wa Ta’ala says in the Qur’an: “And we sent not to you but a mercy for all the worlds.” (21:107)

“O Prophet Sallallaho Alahi Wa Sallam! The communicator of unseen news. We have sent you as a present beholder and bearer of glad tidings and a warner. And an inviter towards Allah by His command and a brightening sun. And give glad tidings to the believers that for them is great bounty of Allah Subhanahu wa Ta’ala.” (33: 44-47)

“…remind them of the day of Allah…” (14:5)

Hafidhh Ibn Kathir and Qadi Shawkani write that “the day of Allah Subhanahu wa Ta’ala” refers to the day on which Allah Subhanahu wa Ta’alahas done a favour on mankind. For example, the freedom of Bani Isra’il from the slavery of Fir’awn.

Allah Subhanahu wa Ta’ala’s greatest favour on mankind was the birth of the Prophet (Sallallaho Alaihi Wa Sallam). This means that the Milaad of the Prophet (Sallallaho Alaihi Wa Sallam) is a “day of Allah Subhanahu wa Ta’ala,” therefore we should remember it.

Hafidh Ibn Rajab writes that “It is recommended to fast on those days on which Allah Subhanahu wa Ta’alahas sent blessings on us. The greatest favor which Allah Subhanahu wa Ta’ala has bestowed us with, is the sending down of the Prophet (Sallallaho Alaihi Wa Sallam). Allah Subhanahu wa Ta’alasays in the Qur’an: ‘I have favored among nations and sent to you a Prophet (Sallallaho Alaihi Wa Sallam)from among you.’”

The Holy Prophet (Salallaho Alaihi Wasallam) hears from Both Far and Near :

Bismillahir Rehmanir Raheem

There are some people whose Aqeeda is that the Holy Prophet (sallal laahu alaihi wasallam) cannot hear anything from a distance. They say that he only hears the voices of his Ummah who are in Madinah Munawwarah and that he can only hear the Durood Shareef that is recited there. They say that if a person believes that the Holy Prophet (sallal laahu alaihi wasallam) can hear from far and near is Shirk or Polytheism (i.e. associating partners with Allah).

Imaam-e-A?zam Abu Hanifa (radi Allahu anhu) writes that Haaris ibn La’man and Haarisa bin Na’man (radi Allah anhuma) have said that: “Once I went to the Prophet (sallal laahu alaihi wasallam). The Prophet (sallal laahu alaihi wasallam) asked me a question, ‘Oh Haaris, in what state did you pass the day?’ I replied, ‘As a true Muslim.’ Then the 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 recognise each individual just like a grinder can recognise wheat from barley that is, 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 Prophet (sallal laahu alaihi wasallam) told him to stop and say no more. (Fiqah Akbar) This narration illustrates the sight of a Sahabi (Blessed Companion of the Prophet). He could see the Throne of Allah, the Heavens, the Hells and their inmates! Imagine the sight of Rasoolullah (sallal laahu alaihi wasallam)!

Addressing the Sahaba (radi Allahu anhuma), Rasoolullah (sallal laahu alaihi wasallam) proclaimed: “What I see you cannot see, and what I hear you cannot hear.” (Tirmidhi Shareef)

The Holy Prophet (sallal laahu alaihi wasallam) is reported to have said, “I saw Prophet Moosa in the valley of Azraq, while passing from Makka to Madina. He was reciting ‘Talbiah’ in a loud voice. On another occasion, I saw Prophet Yunus wearing a long woolen overcoat and riding a red camel.” (Ibn Majah)

The Holy Prophet (sallal laahu alaihi wasallam) said: “I know the stone in Makkah which used to pay me Salutations before my advent as a Prophet and I know that even now.” (Sahih Muslim) The Holy Prophet (sallal laahu alaihi wasallam), whilst in Madina, was able to see and hear the stone in Makkah paying him Salutations!

The Holy Prophet (sallal laahu alaihi wasallam) said: “I hear all that which you do not hear.” (Sahih Bukhari; Mishkaat Shareef)

The Holy Prophet Muhammad (sallal laahu alaihi wasallam) has stated: “I hear with my own ears the Durood of those who love me and I also recognise them”. (Dala’ile Khairaat Shareef)

The distinguished Sahaba of the Holy Prophet (sallal laahu alaihi wasallam) used to call to the Prophet (sallal laahu alaihi wasallam) from distances, even at the time of battles, which took place great distances away. They did this because they believed that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) could hear from far and from near.

It is recorded that Hazrat ‘Umar (radi Allahu anhu), who was delivering a Khutba in Madina Shareef, was able to see Hazrat Sari?ah (radi Allahu anhu) and the rest of the Muslim army who were in Persia. Hazrat ‘Umar (radi Allahu anhu) called out a warning to Hazrat Sari?ah (radi allahu anhu), who heard the calling of Hazrath ‘Umar (radi Allahu anhu). (Mishkaat Shareef) This narration illustrates two points: Firstly, the Sahabi was able to see what was happening hundreds of miles away. Secondly, the other Sahabi was able to hear his call from hundreds of miles away.

This is the state of the Sahaba, Mu’mineen and the Awliya (Saints). It is obvious that the status and powers of Rasoolullah (sallal laahu alaihi wasallam) are much more superior than that of the Sahaba, Mu’mineen and the Awliya (Saints). So, if his blessed Companions can accomplish the above we are sure that he can accomplish it.

The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said: “Recite Durood Shareef abundantly on Fridays since it is a day of witnesses. Angels present themselves there. When any servant recites Durood, no matter who and where he is, his voice reaches me”. (Jila’ul Ifhaam; Az ibn Qayyim As Salaatu was Salaam)

It is clear from this Hadith Shareef that the belief of the Ahle Sunnah Wal Jama’at is correct because the Holy Prophet (sallal laahu alaihi wasallam) himself said that the person who recites Durood Shareef upon him from whichever place, the voice of that person reaches him.

Another Hadith Shareef says that the Durood Shareef is presented to the Holy Prophet (sallal laahu alaihi wasallam): “When a person recites Durood Shareef, then an Angel takes it and goes up and presents it before Almighty Allah. Allah Almighty says, ‘Take it to the Mazaar of my Beloved servant, Muhammad (sallal laahu alaihi wasallam) so that he may make Du’a-e-Bakhshish for the person who sent the Durood and he may gain coolness in his eyes’.” From this Hadith Shareef it is obvious that the Durood Shareef is first taken to Allah Ta’ala, and then presented in the court of the Holy Prophet (sallal laahu alaihi wasallam). Some people argue that if the Prophet (sallal laahu alaihi wasallam) hears the Durood, then what need is there for the Angels to present it to him?

This argument is not only contradicting the power of hearing of the Holy Prophet (sallal laahu alaihi wasallam), but it is also contradicting the power of Hearing of Allah Ta’ala as well since the Durood Shareef is first presented in the Court of Allah Ta’ala. Does this mean that Allah Ta?ala cannot hear from far and near? Therefore, the argument is baseless.

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) was making Wudhu for Tahajjud Salaah at the home of Hazrat Maimuna (radi Allahu anha). He suddenly called out three times, “Labbaik, Labbaik, Labbaik!” (Here I am) and “Nusirtu, Nusirtu, Nusirtu!” (I helped you). After saying this, he remained where he was and did not leave that place. Hazrat Maimuna (radi Allahu anha) further said: “When the Prophet (sallal laahu alaihi wasallam) completed his Wudhu, I asked him why he had called out those words”. He replied: “Raajiz was calling me”. What actually happened was that the Quraish wanted to kill Hazrat Umar bin Saalim Raajiz (radi Allahu anhu) as he was on the road leading to Madinatul Munawwarah. He called out: “O Nabi (sallal laahu alaihi wasallam)! Help me or else the enemies will kill me!” Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) responded to his call from home and saved him from death. (Baihaqi; Tibrani)

This Hadith Shareef proves four points:

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) is observing his Ummah.

It is Ja’iz (Permissible) to call the Prophet (sallal laahu alaihi wasallam) for help.

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) can hear the call of his Ummah.

Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) can help those in distress regardless of distance.

Hadrat Shah Abdul Aziz Muhaddith Delhwi (radi Allahu anhu) wrote: “Through the help of Noor-e-Nabuwat, the Holy Prophet (sallal laahu alaihi wasallam) is aware and well informed of the condition and status of every religious person. He knows of the point where that person has reached in his Deen and what is the condition of his Imaan and through which veil it is that he is deprived of elevation. Thus, he knows your sins, intentions and bad ideas. This is why, according to Shari’ah, he will be witness for the Ummah in the world and in the Hereafter and he will be accepted and a compulsory action.” (Tafseer Azizi)

When Hazrat Umar Saalim (radi Allahu anhu) arrived in Madinatul Munawwarah, he wrote a few Arabic poems. The translation of a stanza is: “Ask the Prophet (sallal laahu alaihi wasallam) for help, because he is ever willing to help. Call out to the servants of Allah. They will help you!”

Al-‘arifu billah Sayyid Muhammad ‘Uthman al-Mirghani al-Makki al-Hanafi (radi Allahu anhu) said in his book “Akrab at-turuki ila ‘l-haqq”: “Think of Rasoolullah’s (sallal laahu alaihi wasallam)presence facing you, his seeing and hearing you! Even if you are far away, Allahu Ta’ala makes your voice be heard and displays you. Here, being near or distant is the same.”

To Kiss the Hands and Feet of Pious People:

Bismillahir Rehmanir Raheem

Some people say that to kiss the hands and the feet of the pious people are prohibited and Shirk (associating partners with Allah). They say that by bending (like in Ruku) and kissing the feet of the pious we are making Sajdah to a creation of Allah Ta?ala.

The Ahle Sunnah Wal Jama’at believes that this act is permissible and desirable as the books of Ahadith prove that the Ahle Bait and the Sahaba-e-Ikraam kissed the blessed hands and feet of the Holy Prophet (sallal laahu alaihi wasallam) and they even kissed the hands and the feet of one another.

The word Sajdah in the Shari?h is meant that while doing Sajdah eight parts of the human body must touch the ground, namely both feet (toes), both the knees, both the arms (hands), nose and the forehead, with the express intention (Niyah) of doing Sajdah. Without the clear intention of Sajdah if a person lies on the ground by bending his legs and feet (as is susally done when some one feels extreme cold or he is inflicted with some ailment), this will not mean Sajdah. Therefore, to kiss the feet of the elders or pious persons is not Sajdah since it does not satisfy the conditions of Sajdah.

Sajdah is of two kinds:

Sajdah Tahiyah (by way of greeting) is when a person meets some dignitary, then to express his reverence the one meeting the dignitary touches the ground with his forehead, while the Sajdah is to regard some one as a deity or god.

Sajdah Ibaadah (worship) is Haraam in every Shari?ah.

Sajdah Tahiyat was permissible from the time of Hazrat Adam (alaihis salaam) to the Holy Prophet (sallal laahu alaihi wasallam). The Angels offered Sajdah before Hazrat Adam (alaihis salaam). Hazrat Yaqub (alaihis salaam) and the brothers of Hazrat Yusuf (alaihis salaam) offered Sajdah to Hazrat Yusuf (alaihis salaam). Later on, this Sajdah Tahiyah was declared as Haraam in the Shari?ah of Islam as well. Any one doing Sajdah-e-Tahiyah is guilty of a sin and committing act of Haraam. But he is not a Mushrik or a Kaafir. He can offer repentance (Taubah) in the presence of Allah.

As far as the question of bending before someone is concerned, this bending is of two kinds. If it is by way of respect to anyone, provided it is not to the extent of bending as in Ruku. If it is so then it is Haraam and Islamic Jurists have forbidden this kind of bending. The other kind of bending is while doing some other work such as picking the shoes with a spirit of respect. This latter posture is permissible (Halaal) as it has no tinge of worship.

When the Holy Prophet Muhammad (sallal laahu alaihi wasallam) visited the house of his daughter, Hazrat Fathima Zahra (radi Allahu anha), she would stand up for him in respect, take his hand and kiss it and make him sit in her place. When Hazrat Fathima Zahra (radi Allahu anhu) visited the Holy Prophet (sallal laahu alaihi wasallam), then he would stand up for her, hold her hand and kiss it and allow her to sit in his place. (Abu Dawood; Mishkaat Shareef)

Hazrat Abdullah ibn Umar (radi Allahu anhu) says that the Sahaba-e-Ikiram kissed the blessed hands of the Holy Prophet (sallal laahu alaihi wasallam). (Abu Dawood)

Hadrat Ashbah (radi Allahu anhu) went to the court of the Holy Prophet (sallal laahu alaihi wasallam), held the hand of the Holy Prophet (sallal laahu alaihi wasallam) and kissed it. The Holy Prophet (sallal laahu alaihi wasallam) said, “In you there are two habits which is dear to Almighty Allah and the Holy Prophet (sallal laahu alaihi wasallam).” (Adabul Mufrad) From this incident it is clear that the kissing of the hands is a desired action, which was even preferred by the Holy Prophet Muhammad (sallal laahu alaihi wasallam).

Once, two Jews came to the Holy Prophet (sallal laahu alaihi wasallam) and asked him a question. The Holy Prophet (sallal laahu alaihi wasallam) answered them. Thereafter, they kissed the hands and the feet of the Holy Prophet (sallal laahu alaihi wasallam) and told him that they bear testimony that he is a Nabi. (Tirmizi Shareef; Mishkaat Shareef)

A man came to the Holy Prophet (sallal laahu alaihi wasallam) and told him that he had taken a vow that should Allah Ta’ala grant Rasoolullah (sallal laahu alaihi wasallam) victory over Makkah, he would go the Holy Kaaba and kiss the chaukat. The Holy Prophet (sallal laahu alaihi wasallam) instructed him: “Go and kiss the feet of your mother. Your vow will be complete.” (Umdatul Qaari)

Imam Ghazzali (radi Allahu anhu) states that Hazrat Abu Ubaidah bin Jarrah (radi Allahu anhu) kissed the hand of Hazrat Umar Farouk (radi Allahu anhu). (Kimya-e Sa’adat; Awaariful Mu’aarif)

Whenever the Sahaba-e-Ikraam would return from a journey they would embrace one another and kiss the hands of one another. (Bustaanul Arifeen)

It is said in “Alamgiri”, Bab Mulaqatul Muluk, that if someone kisses the hand of a learned Scholar or the just King because of his erudition (learning) and the quality of justice with his people then there is no harm in it.

In the same book “Alamgiri”, Bab Ziyaratil Qubur, it is said that it does not matter much if some one kisses the graves of his parents.

There are five kinds of kisses:

the kiss of affection and love like a father kissing his son,

the kiss of meeting (mulaqat) like a Muslim kissing another Muslim on meeting one another,

the kiss of love and regard like a son kissing his parents,

the kiss of friendship, when some one kisses his friend, and

the kiss of sensual love, like the husband kissing his wife or vice versa. Some have added another kind of kiss as a mark of religious sanctity like of the Hajar-e-Aswad. (Alamgiri)

There is another kiss and it is in respect of religious sanctity and it is the kissing of Hajar-e-Aswad and the threshold of the Holy Kaaba. Some have said that kissing the Holy Quran is Bid?ah. However, it is reported that Hazrat Umar (radi Allahu anhu) used to kiss the Holy Quran every morning by holding it in his hands. Kissing the bread (roti) is permissible before Imam Shafa?ee (radi Allahu anhu) as a permissible Bid?ah or Bid?at-e-Hasanah. (Durre Mukhtar)

It is now obvious that to kiss the hands and feet of the pious and respected persons is Sunnah and those who regard this Shirk and a Bid’at have no basis in their arguments.

No Muslim Worships Graves but Worships Only Allah ( Blaming Muslims as Kaafirs ) :

Bismillah Hir Rahman Nir Raheem. Jaz Allahu Thaalan Ana Syedina Muhammadan ( Sal-lal-lahu Alaihi Wa Sallam ) Maa Huwa Ah-lul.

Topic : No Muslim Worships Graves but Worships Only Allah ( Blaming Muslims as Kaafirs & musriks and blaming muslims as worshippers of graves )

Today some misguided groups worship allah but have same tawhid like Iblis Shaitan But they disrespect awliyas and the lovers of awliyas.

The Tawhid of Sunnis ( the lovers of awliyas ) is that They worship only allah subhaanahu Thaalah but they respect anbiyas and awliyas to great extend. Because sunnis beliefs awliyas of ummah are have very high status than any other ummahs of the past and Awliyas will come until the day of qayamat, even awliyas can take muslims to paradise ( bukhari Shareef )

Today when people respect ” Awliyas ” and Anbiyas they are blamed as ” Worshippers of Graves and they are sometimes labelled as Kaafirs and mushriks.

Now the Question Arises here ” Can a Muslim Say to a Kafir as Kafir ? Is there is any hadith where kafirs should not be called as Kaafirs in Islam ?

Yes there is a Hadith Shareef where it is clearly mentioned that a muslim should not say a kafir as Kafir.

But today some misguided ( Gumrah people followers of Iblis shaitan ) blame muslims as kaafirs and mushriks.

” Muslim is one who never harms other muslims with tongue or hand ” ( hadith shareef )

Even Iblis ( shaitan namardoodh ) worshipped allah subhaanahu thaalah for thousand and thousand of years. There is no place where Iblis didn’t do sajdah. Iblis Shaitan did so many sajdahs and worshipped so much, no one can imagine. But iblis shaitan showed disrespectness to hazrat adam alaihis salaam. So he became Lanaati on disrespecting the nabi hazrat adam the first anbiya alaihis salaam.

Today people worship allah but when they disrespect awliyas and anbiyas and other muslims, their worships will also been thrown on their faces like how Iblis shaitan worships were thrown on his face.

Ask Whom sunnis Worship ? Ask a sunni a lover and a respecter of awliyas and anbiyas ? Answer from sunnis : Our lord is one allah subhaanahu thaalah we worship only allah subhaanahu thaalah.

Ask sunnis do they worship graves and believe awliyas as god ? Answer from sunnis : We respect and love awliyas to greater extend but our god is only allah subhaanahu thaalah and we worship only allah.

Ask sunnis visiting graves and mazars of awliyas / Anbiyas is worship or respect ? Answer from sunnis : It is love and respect, when you love some one you kiss them. So all awliyas by their deeds are also the family of our beloved prophet syedina muhammad ( sal-lal-lahu alaihi wa sallam ) and kissing awliyas graves, kissing quran, kissing Hajreh Aswad, Kissing Kaaba cloth for the sake of allah doesnot mean worhip but it is love and people who love will kiss with respect. This love is not worship.

For sajdah of worship : Neeyah is compulsory and 8 conditions are there for sajdah. Before blaming others one should learn first about islam.

For worship : Again neeyah is compulsory and the Qibla direction is compulsory and there are many conditions for performing Salah ( namaz ).

Misguided groups are claming themselves as Better and the righteous muslims by disrespecting anbiyas and awliyas but they should rember a muslim is not a momin unless he loves other momins and muslims . Also a muslims never harms with tongue and hand to other muslims.

Sunnat ul jamaat follows the same Aqeedah and imaan of Sahaba-e-Ikhram and awliyas .There is no need for new misguided groups ( which started from 150 years ) to teach us Islam. We know Islam and can follow better.

What is Tawaaf ? What all the conditons for Tawaaf ?

Bismillah Hir Rahman Nir Raheem. As-salawatu-As-Salaamu Alaika ya Syedi Rasool Allah sal-lal-lahoo alayhi wa sallam.

Rotating round Kaabah tul shareef in anti clock wise direction is known as Tawaaf. Tawwaaf of Kaabatul shareef is done 7 rounds . Your Tawwaaf ( Umar or Hajj ) gets accepted only when you read 2 rakaat nafil namaz in front of Muqham-e-Ibrahim Alaihis salatus salaam. If you don’t read 2 rakaats nafil salah ( namaz ) near Muqam-e-Ibrahim Your Tawwaff , Your umara or Your hajj is not complete or it is not accepted.

Tawaaf is started from Hajreh Aswad ( stone ) corner . Rukn-e-Yemeni ( stone in direction of Yemen ) is in one corner and next to Rukne Yemeni is the Hajreh Aswad stone corner. From Rukn-e-Yemeni you have to recite dua ” rabana Aatina Fidduniya Hasantuwn Wa Qina Azabanaar. This dua should be recited from rukne e yemeni to hajreh aswad during every round of tawaaf. When you reach Hajreh Aswad corner you have to Do salaam to ” Hajreh Aswad” raising right hand. At the end you can kiss the stone hajreh aswad. From Hajreh aswad till rukne yemeni third kalam is recited.

Tawwaaf is done in Anti Clockwise direction and 7 rounds around kaabatulshareef.

On 7th Asmaan ( 7th sky heaven ) there is one more kaaba of Malayakas, it is called Bait-ul-Mamoor where faristas also do tawwaaf anti clockwise directions.

So donot compare Tawaaf of Kaaba shareef with other things. Some people who get haaziri ( if they are affected with jinnats ) or some weak persons rotate because there is psycological cure which helps in curing there problems. Do Not compare Shariyat with other things which take usually in the places of awliyas and pull other people legs. If you want proof for this see hazrat Qamar Ali Baba Darvesh biography or See Amroha biography in aulia-e-hind site of dargahs, that how auliyas places are benefincial to mankind.

The conditions for Tawaaf is 7 rounds anti clockwise direction in Heram dress.

Neeyah for Tawaaf
Tasbiyath of Tawaaf
Also 2 rakaats Nafil Namaz near Muqam-e-Hazrat Ibrahim alaihis salaam ( if this 2 rakaat is not done near muqam-e-Hazrat ibrahim alahis salaam your Tawaaf is not complete and tawaaf is not accepted )

A Parwana ( insects ) are attracted towards Shama ( light ) because parwana loves the shama . So so weak persons who are effected by jinnats get hazari in dargahs of awliya. Awliya come to help to these weak persons who are mentally effected or spiritiual effected . So there is a treatement and alignments and healings in the places of awliyas. Also even if a person rotates near any dargah is due to his problems and it is the awliya who can solve his problems not the person who blames others.

If any muslim doesn’t believe this i will challenge him and Invite him to come to Naib-e-Rasool Baba dargah in Rahmatabad and also there are many dargahs of Awliyas who are spiritual power is so high and solving problems of the people. Amma Jan in Rahmatabad is a sufi women who even today by her spiritual power of wilayat treats many womens on the spots even today and daily narrated by kalimeens auliyas of this time and current period.

Today nonmuslims hindus are far better than the muslims because muslims are pulling out the legs of other muslims and compare shariyat with other things.

For Sajdah or Tawaaf Neeyah is the important first and there are many conditions without which sajdah and Tawaaf will not be accepted.

We kiss kaaba because we love and we think it is allah house.
we kiss mazars we love and we think inside friend of allah.
we kiss quran we love it and think it is kalam of allah
we kiss our beloveds because we love them.

There are many Hadith which show that the Sahabah used to kiss the grave of Nabi Muhammad, sall-Allahu `alayhi wa sallam: Ibn Asakir in Tarikh Dimashq, al-Samhudi in Wafa al-Wafa and al-Imam al-Mujtahid al- Subki in Shifa as-Siqam bi-ziyarat Khayr al-Anaam, narrate that when Sayyidina Bilal,radi Allahu `anh, came back to Madinah after many years, he went straight to the Honourable Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and fell down and put his forehead on the Qabr, and kissed it, saying, “Oh my beloved, Rasulullah, sall- Allahu `alayhi wa sallam.”

This was an expression of his love for Nabi Muhammad, sall-Allahu `alayhi wa sallam. No doubt, some of todays “shaykhs” would label Sayyidina Bilal a “Mushrik”, claiming that he was worshipping the Prophet, sall-Allahu `alayhi wa sallam! Astaghfirullah.

Tabarani narrates that Abu Ayyub al-Ansari, radi Allahu `anh, the Great Sahabi, once put his head on the honourable Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and kissed it. The Umayyad ruler, Marwan bin al-Hakam, a notorious man, asked Abu Ayyub why he was worshipping the stone. Abu Ayyub replied that he was visiting Nabi Muhammad, sall-Allahu `alayhi wa sallam, and not a stone. Someone then intervened and warned Marwan not to interfere with Abu Ayyub, radi Allahu `anh, as he was one of the Companions of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and Marwan let him be.

Thus, when we visit the tombs of the Ahl al-Bayt and the Awliya, we are expressing our love for them, as Sayyidina Bilal and Sayyidina Abu Ayyub, not worshipping them.

Awliyas and Anbiyas are not Ghairs of Allah ( What is do mean by Ghair ullah ) :

Bismillah hir Rahman nir Raheem. Allahumma Salle ‘Ala Syedina Muhammadin Wa ‘Ala Aalihi Syedina Muhammadin Wa Barik Wa Sallim

Awliyas and Anbiyas Are Not Ghairs of Allah ( What is the meaning of Ghair ullah ) ?

What Do you mean by Ghair ullah ? How are Ghairs of Allah ?

Some misguided people believe auliyas and anbiyas as Ghairs of Allah. Na Awzoobillah.

Any Person who takes you away from Allah is the Ghair of Allah. or

Any Person takes you towards himself and keeps you away from Allah is the Ghair of Allah.

There is a hadith Shareef Sahih Bukhari ” The Best among people are those by seeing their faces you will remember Allah “

on Seeing Faces of Ahl-lulahs ( Saleheens , auliyas ) there is rememberance of allah subhaanahu thaalah ( as per Sahih Bukhari shareef )

In Makkah-tul-Mukkarama a pious elderly person use to come every year for Hajj, after hajj he use to wear turban ( amamaah ) and people use to see his face and feel as if they remember allah on seeing the face of pious. The person’s age was more than 100 years and he had never missed Hajj in his life. People use to get some satisfication on seeing his face and they use to feel happy on seeing the face of this pious elderly person.

There are many Sahiheens and Imaams of Hadiths, whose faces people use to see and when they see they use to remember allah subhaanahu thaalah like hazrat Imam Ahmad bin Hanbal razi allahu thaalah anhu, people use to see his face and remember allah. There are many more auliyas and saleheens where people use to see their faces and remember allah.

Hazrat Khwaja Moin uddin Chishty ( Rahmatullah Allaih ) converted 9.5 million people to Islam and people only on seeing his Face accepted Islam. There use to be a Jamaal on his face which use to attract people. ( Thus seeing the faces of auliyas remembers once about allah subhaanahu Thaalah ). In India various sufis have spread Islam only by love, brotherhood, peace and humanitian approach.

Friends of Allah ( Auliyas / Saleheens ) always take people towards Allah. Their Mission is to make people reach allah. Bring people to right path. Now many groups in this ummah are misguiding many young generations that Auliyas and Anbiyas are Ghairs of Allah.

Even Iblis ( shaitan Namardoodh) disrespected Hazrat Adam Alaihis salaam and Iblis is the one who started this Ghair ullah feeling. “ Iblis was the master of 900 ulooms he felt that Hazrat Adam Alaihis salaam as Ghair. Same say some misguided groups also perform lot of namazs but everything is waste and will go in vain like how worship of iblis shaitan namardood went waste after disrespecting Hazrat Adam Alaihis Salaam. Today you can find people worshipping more and more but they have lot of harted ( disrespect ) towards awliyas.

What a type of muslims of today who worship to great extend and are ver proud , Also they harm other muslims with their tongue and they easily break hearts of innocent people. ( A muslim is one who doesn’t harm other muslims with tongue or hand – Now what muslims follow decide yourselves )

Without knowledge of AHadiths Mubarkas and Islam many groups are trying to spoil the Imaan of new generations and they have alreday mind washed many millions of youths.

May allah give us the love of Saleheens and Auliyas. Ameen Suma Ameen Ya rabil ‘alameen.

When Sunnis drink water or eat food ” they first say Bismillah ” and follow the method of sunnah.

Sometimes majlis of fateha is done to achieve the blessing of allah, fateha is mother of all books. So sunnis read fateha near food so that Barkah is achieved. How can this food become Ghairullah ? What is fateha ? Fateha is praising of allah.

Now a days lot of fitna going on just to blame sunnis and create confusion. Never mind such people brother. The misguided people have no complete knowlege of the lives of anbiyas and awliyas, so they just point out mistakes of other muslims without complete knowledge of ahadiths and quran-e-kareem.

” The place where Hazrat Khizr Alaihis salaam ( a wali not nabi ) use to do Wazu ( Wadhu ) and breathe in the environment, in this place a dead fish became alive. Is this water ghairullah ? or this place of wali is ghairullah ?. The places where walis ( awliyas ) are there it is the place of Barakats and rahmats of allah subhaanahu thaalah. It is sunnah to visit such places. Today in the places of awliyas people take barakah which is blamed as ghairullah etc.

” The dog of ashaab-e-kaaf was alive for 309 years and his Zikr is mentioned in Quran ? Is the dog Ghairullah ? Dog didn’t pray or didn’t had such connection of heart which ashaab-e-kaaf had ? Only the dog respected awliyas ( friends of allah ) and he loved awliyas . So his Zikr comes in quran. It is not ghairullah.

Now you can think the dog of ashaab-e-kaaf respecting and loving is awliyas is much better or today’s people who say shirk to visit dargahs of awliyas are better.

When allah subhaanahu thaalah does zikr of a dog in quran-e-kareem and Allah never says Ghairullah to things of anbiyas and awliyas ” how dare” a person can speak about ghairullah and patch ghairullah label to other muslims.

Ziyarah of Auliya Allah is Ebadath # Ziyarah of Auliyas is the Sunnah of Anbiyas :

Bismillah Hir Rahman Nir Raheem. As-salawatu-As-Salaamu Alaika ya Syedi Rasool Allah sal-lal-lahoo alayhi wa sallam.

Ziyarah of Auliya Allah is Ebadath # Ziyarah of Auliyas is the Sunnah of Anbiyas Alaihis Salaam .

When a Anbiya ( a Nabi or Rasool ) Alaihis Salaam does an act it becomes Hujjath in Shariyath that is it becomes Sunnah for the Ummah. When a wali allah does a karamaat or an act it does become Hujjath in shariyath but it has Barakaats.

In the Quran-e-Kareem there are various Waqiyas mentioned about Anbiyas Meeting Auliyas :-

Hazrat Musa ( alaihis salaam ) was asked to meet Hazrat Khizr Alaihis salaam who was a wali. Anbiya was asked to meet Auliya. So Hazrat Musa Alaihis salaam went in Search of Khizr Alaihis Salaam. This becomes sunnah in Shariyat. Going in search of Auliyas . Thus Becomes sunnah of Anbiya.

Hazrat Zakriaya ( Alaihis Salaam ) duas were heard in the Hujrah-e-mubrak of Hazrata Bi Bi Mariyam Alaihis salaam. Hazrat Zakriya Alaihis salaam saw some fruits in the Hujrah of Hazrata Bi Bi Mariyam Alaihis salaam and He asked hazrata Mariyam from where she got these fruits in unseason. She replied Allah Subhaanahu Thaalah has sent these fruits for me when i sit in Khalwath in the Zikr of Allahu Subhaanahu Thaalah. On seeing these special blessing on Bibi Mariyam Alaihis salaam Hazrat Zikriya Alaihis salaam cried and made dua in the same place. Allah subhaanahu thaalah was very happy that Hazrat Zikriya Alaihis salaam did dua in this place being a Nabi. So Hazrata Bi Bi Mariyam Alaihis salaam was a waliyah ( sufi women ) not a nabi or rasool. This incident proves that we should ask in the places of auliyas which is the sunnah of anbiya alaihis salaam.

Doing Ziyarath of auliyas or Going to Auliya places or Seeing the faces of Auliyas , Visit Graves are Sunnahs of Anbiya Alaihis salaams and all these things are part of Emaan and also Ebadaah.

Is it allowed to Kiss the Qabr :

The issue of kissing is often (deliberately) misunderstood. Kissing is a natural human behaviour. One could kiss someone out of love, respect, honour, desire, or maybe even worship. It depends on your intention – the reason why you do it. However, some individuals insist on interpreting all types of kissing as worship. There is no real basis for this view, as it is not found anywhere in the Quran or the Sunnah. Nabi Muhammad, sall-Allahu `alayhi wa sallam, used to kiss the black stone, and thus, by the Prophet’s action one can clearly see that there is a distinction between merely kissing and worshipping. And even as this stone is the stone from Heaven (as in Nasai, Tirmidhi and Hakim), so are the Prophets, sall-Allahu `alayhi wa sallam, and the saints the People of Heaven.

These individuals then proceed to label Muslims who may kiss them out of veneration or love as Mushriks or Kafir. This labeling is the real act of Kufr.

There is an interesting story about a man who condemned the kissing of the Awliya and the descendants of Nabi Muhammad, sall-Allahu `alayhi wa sallam, as Shirk and Worship of other Humans. When he was seen kissing his own son, he was asked why he was now worshipping his son. He said that he kissed his son out of love. The people responded by saying that they, too, kissed the family of Nabi Muhammad, sall-Allahu `alayhi wa sallam, out of love. The man then kept quiet.

It is for this reason, the reason of love and respect, that visitors to the Qubur of the Ahlul Bayt, Sahabah, and Awliya kiss their respective Qubur.

If individuals insist on holding the view that kissing a Qabr is an act of worship, let them prove it from Qur’an and Sunnah, and not merely give an opinion based on their hawa, or base desire.

There are many Hadith which show that the Sahabah used to kiss the grave of Nabi Muhammad, sall-Allahu `alayhi wa sallam: Ibn Asakir in Tarikh Dimashq, al-Samhudi in Wafa al-Wafa and al-Imam al-Mujtahid al- Subki in Shifa as-Siqam bi-ziyarat Khayr al-Anaam, narrate that when Sayyidina Bilal,radi Allahu `anh, came back to Madinah after many years, he went straight to the

Honourable Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and fell down and put his forehead on the Qabr, and kissed it, saying, “Oh my beloved, Rasulullah, sall- Allahu `alayhi wa sallam.”

This was an expression of his love for Nabi Muhammad, sall-Allahu `alayhi wa sallam. No doubt, some of todays “shaykhs” would label Sayyidina Bilal a “Mushrik”, claiming that he was worshipping the Prophet, sall-Allahu `alayhi wa sallam! Astaghfirullah.

Tabarani narrates that Abu Ayyub al-Ansari, radi Allahu `anh, the Great Sahabi, once put his head on the honourable Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and kissed it. The Umayyad ruler, Marwan bin al-Hakam, a notorious man, asked Abu Ayyub why he was worshipping the stone. Abu Ayyub replied that he was visiting Nabi Muhammad, sall-Allahu `alayhi wa sallam, and not a stone. Someone then intervened and warned Marwan not to interfere with Abu Ayyub, radi Allahu `anh, as he was one of the Companions of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and Marwan let him be.

Thus, when we visit the tombs of the Ahl al-Bayt and the Awliya, we are expressing our love for them, as Sayyidina Bilal and Sayyidina Abu Ayyub, not worshipping them.

Imam al-Qastalani narrates in his Mawahib Ladunniyyah that when Nabi Muhammad, sall-Allahu `alayhi wa sallam, died, his daughter, Sayyidah Fatimah, radi Allahu `anha’, took sand from His Qabr and put it over her face and wept, saying: “Maza ala man shamma Turbata Ahmadin an laa yashumma madaz Zamaani Ghawaliya (The person who has smelt the dust of the Grave of Nabi Muhammad, sall-Allahu `alayhi wa sallam, does not need to smell any perfume ever again)

In other words, the Dust on the Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, has a better fragrance than any perfume in the world. This is what Imam al-Busiri said in his world famous Qasidat al-Burdah and some ignorant ‘shaykhs’ called him a Kafir too.

Would some of todays “shaykhs” also condemn Sayyidah Fatimah’s act of Love, radi Allahu `anha’! Astaghfirullah!

Ibn Hisham narrates that when Nabi Muhammad, sall-Allahu `alayhi wa sallam, had passed away, Sayyidina Abu Bakr As-Siddiq, radi Allahu `anh, went to kiss his forehead and said, “How blessed and perfumed are you when you are alive, and how blessed and perfumed are you when you have passed away.” Was he making Shirk?

These are evidences from the Sahabah. And the same Nabi Muhammad, sall-Allahu `alayhi wa sallam, who instructed us to destroy all the idols also instructed us to kiss the black stone – not for worship – but because of the stones closeness to Allah, subhana Hu wa Ta`ala. We draw an analogy between this stone and the tombs of the Awliya.

The Ka’bah is also a stone building. We pray towards it and tawaf around it. Does imply worship? No! The Ka’bah represents the presence Allah, subhanaHu wa Ta`ala, just as the shrines of the Awliya are places where Allah’s, subhanaHu wa Ta`ala, Rahmah descends.

We also pray at the Maqam Ibrahim, as we are clearly instructed to in the Holy Qur’an (1:125): “And take Maqam Ibrahim as a place of Prayer” (wat takhizu min Maqam Ibrahima Musalla ) . Maqam Ibrahim is merely a large slab of stone containing the footprints of Nabi Ibrahim, `alayhi-s-salam. It is thousands of years old, and is not even a grave, nor the physical feet of Nabi Ibrahim, `alayhi-s-salam. Is praying there Shirk or Kufr? If not, then why condemn praying at the tomb of Nabi Muhammad, sall-Allahu `alayhi wa sallam, and the Awliya of his Ummah?!

Imam al-Dhahabi narrates in Majmu’ Shuyukh al-Dhahabi (vol.1 p.72-74) that the son of Imam Ahmad bin Hanbal said to his father that people touch and kiss the Qabr of Nabi Muhammad, sall-Allahu `alayhi wa sallam, to get the Barakah. Imam Ahmad bin Hanbal replied that there was no problem with that (la ba’sa bihi).

Imam al-Dhahabi went on to explain that: “Only some of the Sahabah did this, as the Sahabah had (obviously) seen Nabi Muhammad, sall-Allahu `alayhi wa sallam, when he was alive, had close interaction with him, kissed his hand, fought over his Wudu water, distributed his Hair for Barakah, and even took his spit and rubbing it over their faces (as in Bukhari in clear words). But those who had not met Nabi Muhammad, sall-Allahu `alayhi wa sallam, express their love by going to his Qabr, and kissing and touching it”.

Imam al-Ghazali says in his famous work Minhaj al-‘Abideen (p.347) that the Wali of Allah reaches such a state that: “Allah gives Barakah in his Breath, Speech, Clothes, Company, places where he sat and even the Sand he walked on”.

If the Barakah IS THERE, what is wrong if we try to get it???

We Ask: If we kiss the cloth over the Ka’bah because inside it is the House of Allah, And the cover of the Quran because inside it is the Book of Allah.THEN why can’t we kiss the cloth over a Tomb because inside it is a Wali of Allah??

Some ignorant and misguided people, upon losing all arguments, then go on to question the integrity of the Honourable Awliya and say: How do we know Status in the Akhirah?

For them, the following Two Hadith’s from Bukhari (Kitab al-Jan’iz) should suffice:

It is narrated that once a Janazah went pass the Prophet (s.a.w), and some of his

Companions praised the dead person, so the Prophet (s.a.w) said: “It has been affirmed to him”. They asked What?. He said “The Jannah”, giving the reason for it as “You are the Witnesses of Allah on this Earth” (Antum Shuhad’a Allah fil Ard).

The Prophet, sall-Allahu `alayhi wa sallam, also said: “Any Muslim, who is attested by four people to have Good Nature-Allah will enter him into Paradise”.

We say, the Awliya of this Ummah are attested by Millions of Pious Muslims to be from the Friends of Allah, how can one then still question their Imaan?

How can such an evil thought even occur in a Muslim’s mind concerning those who are honoured by both Allah and his Creation?

To have a bad opinion of an ordinary Human Being is a sin, let alone to question the Imaan of those Saints whose holy lives and examples have inspired generations of True Believers in Allah.

Point: If an accusation is made that people are kissing the Awliya out of worship, it remains the onus of the accusers to prove this, as we are all Muslims who say, “La ilaha ill-Allah, Muhammadun Rasul Allah.”

To brand a Muslim as a Kafir is one of the gravest sins in Islam. We worship Allah, subhanaHu wa Ta`ala, and honour his friends.

Shirk is related to one’s internal belief concerning Allah, it is not about kissing and respecting. To consider acts of love and respect as Shirk is a trivialization of the concept of Shirk. In fact, to call Muslims as Mushriks on issues of difference is the real Bid’ah that is plaguing the Ummah of Islam.

Death Is Not The End :

Bismillahir Rehmanir Raheem

It is unfortunate that the reality of “DEATH” is not known in a true sense in our day, and DEATH is commonly assumed to be someone’s “ending”.Actually, without being an end, DEATH is nothing more than a transition from the physical world to a world beyond the physical! It is just a transformation! Right after a person’s separation from his physical body through DEATH, his life goes on within a “spirit” — hologramlike body of frequencies— either in the grave or outside.

That is, DEATH is the continuation of life, beginning with the spirit body after the end of life with the physical body.
The Koran that informs the fundamentals of Islam explains “death” as follows:

“Every SOUL will taste DEATH!”

Following is a saying of Hazrat Mohammed (peace be upon him) about death as the great Islamic Scholar and Sufi Ibrahim Hakki Erzurumi recounts it in his book entitled “Marifatname (Book of Gnosis):”

“The deceased (one who tasted death) knows those who washed his body, who shrouded the corpse, who performed the funeral service for him, who attended his funeral procession, who descended the corpse into the grave and who prompted over his grave! “

“Do not cry out by slapping your cheeks and tearing your clothes beside the deceased for he is tortured by your wailing!” This shows that he will be seeing and feeling troubled of the others’ emotional states.

I want to draw your attention to the following saying of Sayyidina RasulAllah sallallahu alaih wasallam, that will make us clearly comprehend that, even though someone in grave —who has experienced his death,— has lost his tie with his physical body, he will still be living on in an aware and conscious state within his “spirit” and besides he will be hearing the addressing from outside.

As Hazrat Talha radhi’allalhu ahn narrated:
“On the day of the battle of Badr, Sayyidina RasulAllah sallallahu alaih wasallam ordered that the twenty four corpses from the Quraish tribe should be picked up altogether. They were then thrown into a pit among the ditches of Badr; so, had more dirt added to it.”

When a victory was gained, Sayyidina RasulAllah sallallahu alaih wasallam used to take up temporary quarters in the open fields gained from the enemy tribes each time for three days. As it was the third day of the battle of Badr, he ordered his camel to be brought. Food for the road was put upon the load.

As Sayyidina RasulAllah sallallahu alaih wasallam rode on, the companions followed him. Meanwhile they talked among themselves that Sayyidina RasulAllah sallallahu alaih wasallam was probably going for a purpose.

At last, Sayyidina RasulAllah sallallahu alaih wasallam stopped by a ditch where the killed had been thrown, and then called them by the name of their fathers:

“O, Aba Jahil Ibn-i Hisham! O, Utbe Ibn-i Rabia, O, So-and-so!! . . . Would not you be joyful now if you believed and obeyed “ALLAH” and HU’s Rasul? The Killed! We have indeed found the victory that our Lord promised us. Have you, too, found the victory that your Lord promised you, indeed?”
On hearing him speak, Hazrat Omar radi Allahu anhu. asked:
“O RasulAllah sallallahu alaih wasallam! How do you address people already cadaverous?”
Sayyidina RasulAllah sallallahu alaih wasallam replied:
“I swear by Whom in Whose hands Mohammed’s soul is that you are no better than they at hearing what I say!”

In this event recounted in Bukhari , Sayyidina RasulAllah sallallahu alaih wasallam corrects a great misunderstanding by an occasion.No hadith can be better to correct such a false belief that “men are laid into their graves being as dead and they are raised to life later again on the Day of Resurrection (qiyamat).”

In fact, men are put into grave in an aware, conscious and an alive state same as in our current state of life, and they hear the addressing from outside as easily as if they are outside.

Hazrat Usman bin Afwan radi Allahu anhu. who is the third khaliph to Sayyidina RasulAllah sallallahu alaih wasallam, used to shed tears until his beard got wet if he stood by a grave. He was asked once:

“You do not cry when remembering heaven and hell, but why do you shed tears because of the fear of the grave?”
Hazrat Usman bin Afwan radi Allahu anhu answered:
“As I have heard from RasulAllah, the grave is certainly the first of stations in the next world! If a person is freed from there, it will be easier to be released from the others to come. If he fails to become free from there, the others to come will then be more fierce!”
Hazrat Usman bin Afwan radi Allahu anhu then continued:
Sayyidina RasulAllah sallallahu alaih wasallam said that: “I have never seen a TERRIBLE sight worse than that in a grave!”

Standing by the grave of Sadd bin Muaz who was a leading Islamic figure and martyr for the Islam (shahid), Sayyidina RasulAllah sallallahu alaih wasallam once said:
“Such a distinguished servant was he that heaven trembled and its doors were opened for him and thousands of angels came on earth. Even he felt so squeezed into the grave that his bones almost crackled!
If it were possible to escape from the torment of the grave and the afflictions after death, it would first have been bestowed on Sadd! He was immediately delivered from such afflictions owing just to the spiritual state he had reached; that is all!” Take a minute to consider this! If men were not in an alive state, i.e., conscious in their graves, would such a torment ever be under consideration?

It was once asked to Sayyidina RasulAllah sallallahu alaih wasallam:
“O RasulAllah! Who is the most aware and conscious among the believers?”
He answered:
“Those who most often remember what befalls a man on death and who prepare themselves doing their best for such a life beyond death. They are the wisest, the most conscious and aware ones.”
In another statement he noted that:
“The most conscious and the most farther-sighted man is he who makes himself (his soul) subject to divine orders and who deals with the deeds that will bring benefit after death. Weak is he who remains dependent on his own (selfish) desires and then expects favor from ALLAH!”
Hazrat Ibn Masud radi Allahu anhu who was among the companions (ashab) of Sayyidina RasulAllah sallallahu alaih wasallam, tells the following about the torment in grave:

“As I have heard from Sayyidina RasulAllah sallallahu alaih wasallam:
“Sinners will surely be exposed to the punishment (azab) of the grave; the beasts even have a sense of hearing their cries.”

Narrated Hazrat Abu Said al Khudri radi Allahu anhu, Sayyidina RasulAllah sallallahu alaih wasallam notified:
“The unbeliever is obsessed by ninety nine monsters in his grave, each biting and stinging him until Doomsday. If any one of them had ever breathed over the earth, no grass would ever be able to grow then!”

Narrated Ibn Omar radhi’allahu ahn: Sayyidina RasulAllah sallallahu alaih wasallam notified:
“When anyone of you dies, he is shown his place both by day and night. If he is one of the people of paradise; he is shown his place in it, and if he is from the people of Hell-Fire, he is shown his place there-in. Then it is said to him: `This is your place till ALLAH will resurrect (baa’th) you on the Day of Resurrection! “

Now let us also pay attention to another point that is a sentence we recite in Amantu:
“Wal baa’th u bad’al MAWT” meaning “and [I believe] to revive right after (as a consequence of) DEATH”
Examine this carefully!
We do not say: “Wal baa’thu bad’al KIYAMAT (DOOMSDAY).”
It is that, the event implied by the word “baa’th” is not one after DOOMSDAY, but that after TASTING DEATH!

In this world, a person lives with his known physical body along with the spirit body constructed by his physical brain. In parallel, great Islam scholar (alim) and Sufi (mutasawwuf) Imam Ghazali tells the following in the explanation of the name AL-BAIS in his book entitled “The Interpretation of Asma Al-Husna”:

“Most people are taken in by false conjectures and vague imaginings regarding this fact, the upshot of which is their imagining death to be mere absence, non-existence, or that the “baa’th” brings forth something new in the wake of this absence, as in the first creation.

Before all, their presumption that death is non-existence is a mistake, as is their opinion that the second revival is like the first one. Concerning their belief that death is non-existence, it is groundless. Indeed, the grave is either one of the pits of the fires of Hell, or a garden out of the gardens of Paradise. Interior vision has guided the masters of intellectual perception to the fact that man was created for eternity and that there is no way for him to become non-existent. Of course, there are times his tie with his corpse is cut off when it is said “he is dead”; or other times his tie may return, and it is said “he has enlivened, he has come to life.”

Now, concerning their hypothesis that the resurrection is something like the first coming-to-be, that is not sound, they are wrong in their assumption, for the “resurrection” refers to another sort of creation quite unrelated to the first coming to life. To tell the truth, human beings undergo a number of revivals, not only two.”

Kissing thumbs in Azaan :

Question: Is kissing thumbs on listening to Azaan allowed??

Answer: It is Mustahab (Commendable) and Mustahsan (Established by the Sunnah) to kiss the thumbs and rub over the eyes on listening to the blessed name of the Holy Prophet (Sallallahu alaihi wa sallam) in the Azaan. The Fuqaha (Jurists), Muhadditheen (Hadith-experts) and the scholars have cited the Hadith of Hadhrat Abu Bakr Siddiq (May Allah SWT be well pleased with him) in its proof.

Imam Shamsuddin Sakhawi (May Allah SWT shower His Mercy on him) writes in his book Maqasid Ul Hasana:

Translation: Dailami has narrated the Hadith about kissing thumbs on the authority of Hadhrat Abu Bakr Siddiq in his book “Musnad Ul Firdous.” When Hadhrat Abu Bakr Siddiq (May Allah SWT be well pleased with him) heard the muezzin saying “Ashadu Anna Muhammadur Rasulallah” in the Azaan, he recited this Dua, kissed the nail portion of both his index fingers (Shahadat finger) and rubbed them over his eyes. Then the Holy Prophet (Sallallahu alaihi wa sallam) said: My intercession (Shafa’at) is Wajib (compulsory) for the person who does as My favorite (i.e. Hadhrat Abu Bakr) has done.

(Al Maqasid UL Hasana, Harf Ul Meem, Vol 1, Pg No: 203)

It is also mentioned in Maqasid Ul Hasana:
Translation: Hadhrat Abul Abbas Ahmed bin Abi Bakr Sufi (May Allah SWT shower His Mercy on him) narrates on the authority of Hadhrat Khizr (Peace be upon him) in his book “Mujibatir (May Allah SWT shower His Mercy on him) wa azaim ul maghfirah) that he (i.e. Hadhrat Khizr) says: The person who recites Marhaba Habibi wa qurratu aini Muhammad bin Abdullah Sallallahu alaihi wa sallam) when the muezzin says “Ashadu Anna Muhammadur Rasulallah” in the Azaan and kisses both the thumbs and places them on his eyes, that person’s eyes will never hurt.

(Al Maqasid UL Hasana, Harf Ul Meem, Vol 1, Pg No: 203)

Imam Ibn Abidin Shami says in Radd Ul Muhtaar that it is Mustahab to recite “Sallallahu alaika ya rasulallah”, the first time the muezzin says “Ashadu Anna Muhammadur Rasulallah” and Qurrata aini bika ya rasullah on the second time and kiss the nails of both the thumbs and place them on the eyes saying: Allahumma Matti’ini bis sam’i wal basari, because the Holy Prophet (Sallallahu alaihi wa sallam) says: I am the leader of that person unto Jannah who kisses the thumbs and places them on his eyes on listening to “Ashadu Anna Muhammadur Rasulallah” in the Azaan.

(Radd Ul Muhtaar, Kitab Us Salaah, bab ul azaan, Vol 1, Pg No: 293)

The life after death in Barzaq :

The Soul and Barzakh :

The intervening period between the death and the resurrection on the Day of Judgement is called ”barzakh.’ The world of ”barzakh’ is tiny compared to this world. In barzakh, some live in comfort and happiness while some live in suffering and pains. The soul of a Muslim after his death is treated, during the barzakh, in accordance with his deeds and spiritual standing. Different souls, therefore, are kept at different places according to their status. While some souls, during barzakh, live in the graves, some live in the well of ‘Zamzam’. Some souls live in the space between the sky and the Earth, while some remain between the first and the seventh skies, and some rest in the holy glow of the Divine candle burning under the arsh. Whatever the souls may dwell, they keep their connections with their bodies.

It is reported by Hadrat Abu Hurairah Radi Allahu anhu that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu ta’ala ‘ alayhi wa ‘aalihi wa Sallam said that when a believer’s soul is taken away then the Angels bring white silken clothes from Paradise and say. ”O Soul! Come out of the body. Allah is pleased with you and you are pleased with Allah.” So the soul comes out and it has perfume better than musk. Then the Angels welcome it and smell its perfume, till they bring it to the door of the door of the first Heaven. The Angels there also talk about the fragrance of the perfume. The Angels say this at each Heaven until it is brought to the seventh Heaven where the believers soul rests. They talk about the troubles and grief he endured in the world. When an unbelievers soul is being taken away, the Angels of punishment bring blankets and ask the evil soul to come out and face punishment of Allah. The Angels tell him that he was not pleased with Allah ta’ala and Allah ta’ala is not pleased with him. Eventually the soul comes out smelling worse than a rotten dead body. They take his soul to the seventh door of the earth where the unbeliever’s soul rests.

When a person visits a grave, the soul living therein immediately recognizes and listens to that person. It is not necessary that the souls see us from the graves only. The soul has been compared in a Hadith to a bird in a cage which has been set free. It has been quoted in a Hadith that, ”When a Muslim dies, he is at liberty to go anywhere he likes.” The great scholars of the past write, ”The pious souls, when set free from the bondage of their bodies, get mingled with the ”Aalim-e-Billa’ (the world above) and look down from there and hear and see everything as if they were present in this world.”

Hadrat Shah Abd’al Aziz Muhaddith al-Dehlvi Rahmatullahi alayh writes,

” It makes no difference for a soul whether the place it wants to visit is far or near.”

The sum of what is said above is that the souls of Muslims are absolutely free to go anywhere and at anytime they want. There is no restriction whatsoever on them. There are numerous Ahadith, some of which are mentioned elsewhere in this book, on souls of the deceased visiting their homes on certain holy nights asking the occupants to remember them and to pray for them. But as regards the souls of the unbeliever’s, they are bound in dismally subjected condition. Some of them live at their site of cremation while some dwell in a drain called ”Chah-e-Barhoot.” Some live between the first and seventh stratum while some live in the deepest abyss called ‘Sijjeen.’ However, they too recognise the visitors to their cemeteries, and hear what they say. Their souls are however not as free, as the souls of the Muslims, to move about and always remain confined. (Bahar-e-Shariat). See article in Appendix : Visit to the houses by Souls.

There are many authentic books describing talks between the dead and the living and the meeting with souls. Souls meet and talk with good and pious people. The deceased recite the Qur’an-e-Majeed, the kalima’s, they state that the Most Beloved Prophet Salla Allahu ta’ala ‘ alayhi wa ‘aalihi wa Sallam said the truth, the four Khalifa’s were true and told their virtues as well as many things to happen in the future. Some talked to their partners and helped them. Imam Baihaqi Rahmatullahi ‘alayh writes that the talk of the dead has been authentically written with authentic narrations by the muhadditheen and imams in their books of religion. For those who seek evidence, the books of the full narrations of the sahaba, the Pious and the Saints.

The trying ordeal as well as the soothing rewards of the grave are true and inevitable and will equally affect the body and soul of the dead. The physical body gets perished in the fire or gets mingled with the dust but its basic elements will remain intact until the ‘Day of Judgement’ when the body and soul are recreated. The subject of soul and resurrection is too wide to be covered in this book and readers are advised to refer to books on these subjects. Those who deny punishment and rewards of the grave are gravely misguided.

The Dead Know and Can Hear :

Hadrat Abdullah ibne Umar Radi Allahu anhu stated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta’ala ‘alayhi wa ‘aalihi wa Sallam came to Ahle Kaleeb (the well in whch Abu Jahal, Ibne Hisham, Umaiyah bin Khalak, Utba bin Rubaiyyah and Saiba ibne Rubbiyah – all the Kafirs of Makkah were thrown into) and said, ” Did you obtain the true call of your Rab-Allah?” Hadrat Muhammad Mustafa Salla Allahu Ta’ala ‘alayhi wa ‘aalihi wa Sallam when asked by the Sahaba-e-Kiram (Allah be pleased with them) if he talked to the dead, replied,

”They hear better than yourself but are unable to reply.” (Bukhari Shareef)

Hadrat Abu Sa’id al-Khudri Radi Allahu Ta’ala anhu narrated that the Most Beloved Prophet Salla Allahu Ta’ala ‘alayhi wa ‘aalihi wa Sallam said that:

the dead ones recognise those who give ghusal (bathe) to their bodies, shroud them, carry them to the cemetery and lower them into the grave. (Tibrani)

Hadrat Umar bin Dinar Rahmatullahi ta’ala ‘alaih has related that after death a person’s soul remains with an Angel and sees its body being bathed and shrouded and when people praise him, the Angel points this out to him. (Abu Naim). In a Hadith narrated by Umar bin Dinar Rahmatullahi ta’ala ‘alaih it has been stated that in addition to these acts, the deceased knows whatever is being done in the house at the time. (Ibn Abi Duniya)

Hadrat Abu Qatada Radi Allahu anhu has narrated that the Most Beloved Prophet Salla Allahu Ta’ala ‘alayhi wa ‘aalihi wa Sallam said,

” When you are a custodian of any dead, give them a fine shroud because they visit one another’s place and meet one another.” (Tirmidhi, Ibn Majah, Baihaqi)

Hadrat Anas Radi Allahu anhu narrates that the Most Beloved Prophet Salla Allahu Ta’ala ‘alayhi wa ‘aalihi wa Sallam stated that:

when the relatives and freinds of the dead leave the graveyard after the burial is over, the dead body in the grave can hear the sound of their shoes and footsteps. (Bukhari)

It is evident from many Ahadith and from writings of Saints and Scholars that the deceased can hear, feel and understand (know what is happening around them). In the eminent Kitab, ‘Hayatul mawaat fibanane amwaat” by Mujaddid al Azam Hadrat Shah Imam Ahmad Raza Khan Rahmatullahi ta’ala ‘alayh, over 75 Hadiths and 375 statements of eminent scholars are listed in support of this belief.

Squeezing of and Punishment in the Grave :

Punishment and tribulations of the grave is a reality and is mentioned in many places in the Qur’an-e-Majeed and in Ahadith, and is part of our belief. Allah Subhanahu wa Ta’ala has said :

”And whosoever will disregard My Admonition, he will enjoin a life that will be narrow and We will raise him blind on the Day of Judgement.” (Kashfur Rahman)

”And undoubtedly these tyrants will have another punishment before the mentioned punishment.” (Kashfur Rahman)

According to Allama Qurtabi Rahmatullahi ‘alayh this ayat points clearly to the tribulations of the grave. However, according to Hadrat Ali Karamallahu wajahu there were still doubts regarding tribulations of the grave. When ‘Surah Takasur’ was revealed, these doubts were cleared :

”You people grew negligent due to greed of the excess and pride till you are laid in your graves.” (Kashfur Rahman)

The punishment in the grave is the same thing as punishment of barzakh, as both are between this world and the Hereafter. And if Allah Subhanahu wa Ta’ala decides to punish the dead, he is punished in barzakh. This punishment will take place if the dead is buried, cremated, drowned, hanged or eaten by animals. As punishment normally takes place in the grave, it is called as punishment of the grave. The punishment will last till the ‘Day of Judgement’. After that day, the real and severe punishment begins. Those people thinking death and therefore the ‘Day of Judgement’ is far off for the punishment to be met out are only deceiving themselves. For the sinful, the punishment starts soon after their death on burial or disposal of their bodies by other means.

It is reported by Hadrat Abu Hurayrah Radi Allahu anhu, that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta’ala ‘alayhi wa Sallam passed near two graves in which punishment was met out. He said one was careless while urinating and the other used to backbite. Then he took a branch of date tree, broke it into two and put these on the two graves. The Noble Companions (May Allah be pleased with them) asked the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta’ala ‘alayhi wa Sallam the reason for doing so. He replied that he expected that as long as the branch remained green, it will continue doing dhikr of Allah, and Allah will reduce their punishment. This hadith not only proves punishment in the grave, but also relief to the dead from dhikr and Fateha done on their behalf.

The Prophets alaihim-us salaam are not asked questions in the grave, nor does the grave press or squeeze them. The Prophets alaihim-us salaam, the Awliya Radi Allahu anhum ajma’in, Shuhadaa Radi Allahu anhum, Aalim-e-Deen, Hafiz al-Qur’an, the person who always recites the Durood Shareef and loves the Beloved of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta’ala ‘alayhi wa Sallam immensely are all – always physically alive in the grave. Almighty Allah has also made it haraam upon the earth to eat the blessed bodies of the Prophets alaihim-us salaam.

The arsh is the ceiling of Paradise. But the grave also is one of the gardens of Paradise. The mind cannot comprehend this. Belief in this causes one to be saved from torment. But for being able to utter that beautiful word (Kalima Tawhid) in the last breath it is necessary to obey the shariah in the world and to do pious deeds.

The 14 Orginal Silsila’s

Silsila Zaidia:

 It is named after Khaja Zaid bin Abdul Wahid Rahmatullahi ‘alayh, the Khalipha of Hazrat Hasan Rahmatullahi ‘alayh  of Basra. Shaikh Zaid Rahmatullahi ‘alayh received another robe (khirqa) of khalafat from Shaikh Kumal bin Ziyad Rahmatullahi ‘alayh  as well. Five of the descendants of Hazrat Abdullah bin Auf Rahmatullahi ‘alayh, famous companion of Rasoolullah sallallahu alayhi wasallam, also joined this Sisila.

Towards the end of his life, Shaikh Zaid bin Abdul Wahid Rahmatullahi ‘alayhselected two of his promonent disciples and commissioned them as his deputies (Khalifas) to guide others. They were Shaikh Fuzail Ibn Ayaz Rahmatullahi ‘alayhand Shaikh Yaqub as-Susi Rahmatullahi ‘alayh.

Silsila Ayaziya:

This is named after Shaikh Fuzail Ibn Ayaz Rahmatullahi ‘alayh. He received spiritual guidance from other Mashaikh of the day as well, such as the members of the Blessed Family of Rasool Allah sallallahu alayhi wasallam, the Aima Ahl Bait Al Athar, He was also guided by the Companions of the Companions of Rasool Allah sallallahu alayhi wasallam known as the Tabiyin Rahmatullahi ‘alayh, who were living in the more prominent places of Arabia in large numbers and guiding the people in the esoteric sciences of Islam.

Silsila Adhmiya:

This Silsila is named after its head, Shaikh Ibrahim bin Adham Rahmatullahi ‘alayh who received spiritual guidance and khalafat at the hands of Shaikh Fuzail Ibn Ayaz Rahmatullahi ‘alayh and Sayyidinah Imam Baqir Rahmatullahi ‘alayh, grandson of Sayyidinah Hazrat Imam Hussein Alahis Salam, grandson of Rasool Allah sallallahu alayhi wasallam, on his Blessed Daughter’s side. This Silsila connects up with Sayyidinah Hazrat Ali Alayhis Salam, via Sayyidinah Hazrat Imam Hussein Alayhis Salam as well as Shaikh Hasan Rahmatullahi ‘alayh of Basra.

Silsila Hubairiya:

It is named after Khwaja Abu Hubaira Aminuddin Rahmatullahi ‘alayh  of Basra, who was a Khalifa of Khwaja Huzaifa Marashi Rahmatullahi ‘alayh, the Khalifa of Hazrat Ibrahim bin Adham Rahmatullahi ‘alayh, Khalifa of Shaikh Fuzail Ibn Ayaz Rahmatullahi ‘alayh, Khalifa of Shaikh Abdul Wahid bin Zaid Rahmatullahi ‘alayh, Khalifa of Shaikh Imam Hasan Rahmatullahi ‘alayh of Basra.

Silsila Chishtiya:

The head of this Silsila is Khwaja Mamshad Ali Dainuri  Rahmatullahi ‘alayh who was the Khalifa of Khwaja Abu Hubaira Aminuddin Basri Rahmatullahi ‘alayh. Khwaja Mamshad Ali Dainuri Rahmatullahi ‘alayh was succeeded by Khwaja Abu Ishaq Shami Rahmatullahi ‘alayh who was deputed by the Shaikh to settle down at a place called Chist in the neighbourhood of Herat in Afganistan. Shaikh Abu Ishaq Shami Rahmatullahi ‘alayh  was the first Shaikh who was called Abu Ishaq Chisti Rahmatullahi ‘alayh. It is thus that a great Silsila Chishtiya came into existence. He was succeeded by Khwaja Abu Ahmad Abdal Rahmatullahi ‘alayhwho was a dignitary of Chist. Khwaja Abu Ahmad Rahmatullahi ‘alayh was succeeded by Khwaja Abu Muhammad Chishti Rahmatullahi ‘alayh, who was succeeded by Khwaja Abu Yusuf Chishti Rahmatullahi ‘alayh, who was succeeded by Khwaja Qutubuddin Maudud Chishti Rahmatullahi ‘alayh.  These five Shaikhs are known as the pillars of Silsila Chishtiya and are buried at Chist.

Silsila Ajamiya:

It is named after Khwaja Habib Ajami Rahmatullahi ‘alayh who was the Khalifa of Shaikh Imam Hasan Rahmatullahi ‘alayh  of Basra.

Silsila Taifuriya:

It is named after Shaikh Sultan-al-Arifin, Khwaja Abu Yazid Bistami Rahmatullahi ‘alayh whose original name was Taifur. It is stated in Tazkarat-ul-Awliya by Shaikh Fariduddin Attar Rahmatullahi ‘alayh that Shaikh Abu Yazid Rahmatullahi ‘alayh received spiritual Faizan from a hundred and sixteen Shaikhs and that He lived twelve years with Sayyidina Imam Jafar as-Sadiq Alahis Salam, the sixth Imam of the family of Sayyidinah Rasoolullah sallallahu alayhi wasallam and received spiritual blessings and benefits. Some are of the opinion that he received inspiration from Sayyidinah Imam Jafar as-Sadiq Alayhis Salam by the way of Uwaisiya (i.e. after the latters demise through spiritual presence). However, both of these methods are recognised by the Spiritualists as effective. It is said that in Lataif Ashrafi that He received Khalafat from Khwaja Habib Ajami Rahmatullahi ‘alayh as well.

Silsila Karkhiya:

It is named after Khwaja Maaruf Karkhi Rahmatullahi ‘alayh who received Khalafat from Sayyidinah Imam Musa Kazim Alayhis Salam, the seventh Imam of the Blessed Family of Sayyidinah Rasoolullah sallallahu alayhi wasallam. He received another robe of Khalafat from Khwaja Daud Taiy Rahmatullahi ‘alayhwho was the Khalifa of Shaikh Habib Ajami Rahmatullahi alayh.

Silsila Saqtiya:

The head of this Silsila is Shaikh Khwaja Sari Sakti Rahmatullahi ‘alayh  who was the Khalifa of Shaikh Ma’ruf Kharki Rahmatullahi ‘alayh.

Silsila Junaidiya:

This Silsila is named after khwaja Junaid Rahmatullahi ‘alayh of Baghdad who was a Mureed and Khalifa of Khwaja Sari Saqti Rahmatullahi ‘alayh. These Shaikhs were so great that all the various branches and their offshoots were known after them under seperate names.

Silsila Gazruniya:

Which is known after the name of Khwaja Abu Ishaq Gazruni Rahmatullahi ‘alayh who was the king of Gazrun. He left his kingdom and became the mureed of Khwaja Abdullah Khafif Rahmatullahi ‘alayh who was the Khalifa of Khwaja Muhammad Roem, the Khalifa of Shaikh Junaid Rahmatullahi ‘alayh of Baghdad who traced his origin with Hazrat Ali Alayhis Salam.

Silsila Tusiya:

The head of this Silsila was Shaikh Ala ud-Din Tusi Rahmatullahi ‘alayh, Khalifa of Khwaja Wajhuddin Abu Hafs Rahmatullahi ‘alayh who was connected up with Shaikh Junaid Baghdadi Rahmatullahi ‘alayh  through intermediary Shaikhs. Shaikh Ala ud-Din Tusi was a friend of Shaikhs Najmuddin Kubra Rahmatullahi ‘alayh  of Firdaus.

Shaikh Najmuddin Rahmatullahi ‘alayh was a contemporary of St. Francis of Asisi who undertook the journey to Baghdad to see the former but could not reach there due to some unknown reasons. Shaikh Najmuddin Kubra Rahmatullahi ‘alayh  was a Khalifa of Shaikh Abu Najib Suharwardi Rahmatullahi ‘alayh.

Silsila Suharwardiya:

It is known after Shaikh Zia-ud-Din Najib Suharwardi Rahmatullahi ‘alayh who was a Khalifa of Shaikh Wajhuddin Abu Hafs Rahmatullahi ‘alayh. Shaikh Abu Najib Rahmatullahi ‘alayh received another robe of Khalafat from Shaikh Ahmad al-Urla Rahmatullahi ‘alayh  who traces his origin to Shaikh Junaid Baghdadi Rahmatullahi ‘alayh through five intermediary shaikhs.

Silsila Firdausiya:

The head of this Silsila is Shaikh Najmuddin Kubra Rahmatullahi ‘alayh who was a dignitary of Firdaus and was a Mureed and Khalifa of Shaikh Abu Najib Suharwardi Rahmatullahi ‘alayh. Mawlaanah Jami Rahmatullahi ‘alayh has said in his Nafahat al-Uns that Shaikh Najmuddin Rahmatullahi ‘alayh got another robe of Khalafat from Shaikh Ammar Yasir Rahmatullahi ‘alayh as well. Shaikh Ammar Yasir Rahmatullahi ‘alayh was one of the prominent Khalifas of Shaikh Abu Najib Suharwardi Rahmatullahi ‘alayh who was connected up with Shaikh Junaid Baghdadi Rahmatullahi ‘alayh  through six Shaikhs in-between.

Thus the four Silsilas, Firdausiya, Suharwardiya, Tusiya and Gazruniya, join up with Shaikh Junaid Baghdadi Rahmatullahi ‘alayh who is connected through another link of Tariqat with Imam Ali Raza Alayhis Salam, son of Imam Musa Kazim Alayhis Salam, son of Imam Jafar Sadiq Alayhis Salam, son of son of Imam Baqir Alayhis Salam, son of Imam Zainul Abidin Alayhis Salam, son of Amir ul-Mumineen Sayyidinah Imam Hussein Alayhis Salam, son of Amir ul-Mumineen Sayyidinah Hazrat Ali Alayhis Salam, the fourth Khalifa of Aaqaa e Do Jahan Sayyidinah Hazrat Muhammad Mustapha sallallahu alayhi wasallam. According to a tradition, Amir ul-Mumineen Sayyidinah Imam Hasan Alayhis Salam also comes in these four Silsilas.