Al Qur'an wa Sunnah wa Ijma' wa Qiyas
JOURNEYING TO VISIT THE BURIAL PLACES OF SAINTS
Jaa al Haqq wa Zahaqal Batil
Mufti Ahmed Yar Khan Naeemi رضی اللہ تعالٰی عنہ
Traveling for the Urs of the Friends of Allah and visiting (ziyaarat) graves is permissible and a means of reward. However, Deobandis, etc. label this Haraam as well.
IN PROOF OF TRAVELING FOR URS
The ruling of traveling is related to its aim. In other words, it is Haraam to travel for something that is Haraam, permissible for something that is permissible, Sunnah for something that is Sunnah and Fardh for something that is Fardh. For example, Hajj is Fardh, so journeying for it is also Fardh. At times, traveling for Jihad or business becomes Sunnah because they are Sunnah practices themselves.
Traveling to visit (ziyaarat) the Holy Prophet’sصلی اللہ علیہ وسلم. Rauza Sharif is Waajib because the visting itself is Waajib. Traveling to meet friends, attend functions of weddings, etc. of family and friends or to consult doctors, etc. is permissible as these things are allowed. And finally, traveling to steal or vandalize is Haraam because these acts are Haraam. In short, if you want 10 know the ruling of a journey, you should look at the intention behind it. Urs is chiefly defined as visiting the grave, and visiting graves is Sunnah. Therefore, it will be counted as Sunnah.
The Holy Qur’an has spoken of traveling in several places,
“[For] He who leaves his home to migrate (hijrat) towards Allahعزوجل and His Rasoolصلی اللہ علیہ وسلم but was then apprehended by death, his reward is established by Allahعزوجل “16.1- Surah Nisaa, Verse 100
“Traveling in both seasons of winter and summer has dirtied the Quraish.”16.2_ Surah Quraish, Verses 1-2
The above two verses verify the permissibility of traveling for either hijrat or business.
Read more: Proofs in Support of Journeying to Visit the Burial Places of Saints
IN PROOF OF URS
Jaa al Haqq wa Zahaqal Batil
Mufti Ahmed Yar Khan Naeemi رضی اللہ تعالٰی عنہ
The literal meaning of Urs is wedding, and it is for this reason that the bride and bridegroom are called ‘Uroos’. The date of demise of the Friends of Allah عزوجل and Buzurgs (elder pious Muslims) is called Urs because, when the angels who question in the grave (Nakeerain) test the deceased and find him to be successful, they say, “Sleep like a bride who will not be awakened by anyone except for the person who is most beloved to her.” – Mishkaat, Baabu Ithbaatil-Qabr
Because these angels have called them ‘Uroos’ on that date, it therefore becomes the day of ‘Urs’,
Another reason is because, on this day, the angels will reveal the beauty and splendor of Rasulullah صلی اللہ علیہ وسلم and ask him, “What did you say about this man?” He will reply, “He is the Uroos (adorned personality) of all creation. The entire creation has attained splendor through him.” Meeting the beloved is the day of ‘Urs’, and it is for this reason that the day is called Urs.
Urs merely means to visit the grave on the date of demise every year, convey the reward of the recitation of the Holy Qur’an and give charity. The source of Urs is found in the Ahadith and rulings of the Jurists. Shaami states, “Ibn Abi Shalba رضی اللہ تعالٰی عنہ stales that the Holy Prophetصلی اللہ علیہ وسلم used to go to the graves of the martyrs (Shuhadaa) of Uhud every year.” – Vol. 1, Baabu Ziyaaratil-Quboor .
Tafseer-e-Kabeer and Durre-Mansoor state, “It is proven that the Prophetصلی اللہ علیہ وسلم. used to go to the graves of the martyrs every year and make Salaam to them. The four Khulafaa used to also do this.”
Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “Secondly, many people gather and, after completing the Qur’an and Fatiha on the Sheerini, distribute it amongst those present. This part was not practiced in the Holy Prophet’sصلی اللہ علیہ وسلم time or during the era of the Khulafaa-e-Raashideen, but there is nothing wrong in someone doing so. Rather, the deceased attain benefit from the actions of the living.” -Fataawa Azeezia, Pg. 45
Answering Maulwi Abdul-Hakeem Siyaalkoti, Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “This taunt is because people are unaware of conditions.
No one accepts anything else to be Fardh except for what the Shariah has classified as so, Yes, attaining barakah from the graves of the pious, reciting the Holy Qur’an and Isaal-e-Thawaab and distributing sweetmeats and food to assist them (m thawaab) is good according to the Consensus of the Ulama. The day of Urs is appointed to remind people of his demise. Otherwise, on whatever day these acts are done is good,” – Zubdatun-Nasaaih fi Masaailiz-Zabaaih
The literal meaning of Urs is wedding, and it is for this reason that the bride and bridegroom are called ‘Uroos’. The date of demise of the Friends of Allahعزوجل is called Urs because, when the angels who question in the grave test the deceased and find him to be successful, they say, “Sleep like a bride who will not be awakened by anyone except for the person who is most beloved to her.”
Hadrat Shaikh Abdul Qudoos Gangohi رضی اللہ تعالٰی عنہ writes to Maulana Jalaaluddin, “The Urs of Peers, according to their method with Samaa and cleanliness, should be practiced,” – Maktoob. Letter no. 182
Haaji Imdaadullah Muhaajir Makkiرضی اللہ تعالٰی عنہ , the Peer of Maulwi Rashid Ahmed and Ashraf Ali Thanwi, notably stresses the permissibility of Urs and, while explaining his practices, ر ضی اللہ تعالی عنہ writes, “The practice of this Feqe (i.e. myself) in this matter is that I make Isaal-e- Thawaab to the soul of my Peer every year. Firstly, Qur’an is recited, and if there is enough time, Moulood Sharif is read.
Thereafter the reward of this is conveyed.” – Faisla Haft Mas ‘ala Maulwi Rashid Ahmed Gangohi also accepts Urs to originally be permissible. He رضی اللہ تعالٰی عنہwrites, “There are many things that were permissible originally but were then prohibited at a later time. Gatherings of Moulood and Urs are examples of this. It is known from Arabs that they used to commemorate the Urs of Hadrat Sayed Ahmed Badawi رضی اللہ تعالٰی عنہ on a large scale with much pomp, The Ulama of Medina used to especially observe the Urs of Sayyiduna Ameer Hamza رضی اللہ تعالٰی عنہ, who’s grave (Mazaar) was at the mountain of Uhud. In short, Muslims throughout the globe, including the Ulama, pious and especially the people of Madina, used to strictly observe Urs, and that which is good according to Muslims is good in the sight of A1lah عزوجل “-Fataawa Rashidia, Vol.1, Pg. 92
Rationally speaking, holding the Urs of the Saints should also be a good action.
Firstly, the Urs is a celebration of visiting the graves and giving charity. Both of these actions are Sunnah, so how can the collection of two Sunnahs be Haraam? The Holy Prophetصلی اللہ علیہ وسلم has said, “I had previously stopped you from visiting the graves. Now, you may definitely visit them. -Mishkaat, Baabu Ziyaaratil-Quboor.
Read more: In Proof of Urs (Anniversary on the Departure of a Saint)
Jaa al Haqq wa Zahaqal Batil
Mufti Ahmed Yar Khan Naeemi رضی اللہ تعالٰی عنہ
There are three topics to this discussion,
1. Placing flowers on the graves of Saints (Mazaars).
2. Spreading sheets (ghilaafs) over them.
3. Illuminating the area.
The Ulama of the Ahle-Sunnat rule that it is permissible to place flowers on the grave of every Mu’min, irrespective of whether he is a Friend of Allah (Wali) or a sinner.
Regarding the placing of sheets on graves, the Jurists state that doing so is permissible for the graves of the Saints, Learned and Pious but impermissible for the graves of general Muslims because there is no benefit in this.
There is much detail in brightening the grave area (by lamps, candles, electricity, etc.) Doing so is impermissible if it is done at the graves of ordinary Muslims without any necessity. If there is one, however, it is allowed. If it is to demonstrate the greatness of the Saint (which the Mazaar belongs to), it is also acceptable. There are three necessities,
1. If a deceased is to be buried and light is needed, it is permissible.
2. If the grave is at the edge of the road and a light is lit there so that no one trips over it or so that people may see the light and come to make Fatiha, it is permissible.
3. If a person goes to the grave of a Muslim at night and wishes to recite the Qur’an, etc., brightening the grave-area is correct.
If light is lit for another reason besides these three, it is ‘considered wastage and prohibited as a result. Concerning the Friends of Allah, even if no need at all is found, still too is it permissible because this is admiration towards them. The opposition refutes these three things. Thus, we divide this discussion into two sections-Section One in proof of our stance and Section Two dealing with their objections.
1. In the discussion before this, we have explained that the graves of the Saints are the signs of Allah عزوجل and to respect the signs of Allahعزوجل (i.e. the signs of His deen) is a Qur’anic instruction, “ومن یعظم شعائر اللہ فانھا من تقوی القلوب” There is no restriction in demonstrating respect. All permissible practices of showing respect which exist at any time are correct for use. Placing flowers and sheets (ghilaafs) on their graves, as well as illuminating their Mazaars, is in admiration to them and, as a result, permissible. Fresh flowers have life and therefore make tasbeeh and tahleel. Through this tasbeeh etc, reward is attained, or punishment is decreased for any ordinary Muslim grave, and the visitors to a Mazaar gain a pleasant fragrance.
Therefore, placing them on any Muslim grave is allowed. Even if the deceased is experiencing punishment, through the blessings of the tasbeeh, it is lessened. The source for this is the Hadith wherein the Holy Prophet صلی اللہ علیہ وسلم passed by two graves whose inmates were undergoing punishment. One of them never used to save himself from the drops of urine and the other was a backbiter. Sayyiduna Rasulullah صلی اللہ علیہ وسلم took a branch of a tree and broke into two parts, placing one on each grave. When he was asked about this he replied. “As long as they aren’t dry, their punishment will be decreased.” – Mishkaat. Baabu Aadaabil-Khalaa,
Imam Nawawi رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, “It has been said that the punishment will be lessened because, as long as they are fresh, tasbeeh will be made by them. Based on this Hadith, Ulama have ruled that reciting the Holy Qur’an near the grave is Mustahab (preferred because this is more suited to lessen punishment than the tasbeeh of a branch.”
Under this very Hadith, Ashiatul-Lam’aat states, “A group (of Jurists) rule the permissibility of placing flowers, green plants and fragrance on graves based on this Hadith.”
Mirqaat states under this Hadith, “We can deduce that placing fresh flowers on the Mazaars is Sunnat.” Tahtaawi alal-Maraaqil-Falaah states, “Based on this Hadith, some of our companions from the latter times have ruled that the practice of laying flowers and scenting is Sunnat.” -Pg. 364
The word ‘some’ in these extracts doesn’t mean that other Ulama have ruled this to be impermissible. Rather, it means that some accept doing so to be Sunnat. All Ulama agree that it is permissible, though there is a difference amongst them concerning it being a practice of the Prophetصلی اللہ علیہ وسلم. Alamghiri states, “To place flowers and fragrance on graves is good.” – Kitaabul-Karaahiyat, Vol. 5, Baabu Ziyaaratil Quboor
Discussing visiting the graves, Shaami states, “From this and the Ahadith, it is ascertained that placing these things on the graves is Mustahab. The practice of placing branches of the myrtle plant, etc. On graves is modeled on this.” -Vol. I, Ziyaaratil-Quboor
It further states. “The reason for the decrease in punishment is the branches not becoming dry. In other words, through the blessings of them making tasbeeh, the punishment of the grave is lessened, since the tasbeeh of a fresh branch is more complete in comparison to a dry one. This is because there is a kind of life existing in the former.” – Ibid
Read more: Placing Flowers and Sheets on and Brightening the Grave
CONSTRUCTING DOMES OVER THE BURIAL PLACES OF SAINTS
Mufti Ahmed Yar Khan Naeemi رضی اللہ تعالٰی عنہ
There are two types of Muslims,
1. The general and lay-body Mu’mins.
2. The Ulama, Mashaaikh of the Friends (Auliya) of Allahعزوجل whose respect and reverence is, in fact, respect towards Islam
To reinforce the graves of the general Mu’mins and build domes over them, etc. is prohibited because doing so has no benefit or reason. Yes, sand, etc. should continuously be placed on them to shape and preserve their recognition so that Fatiha, etc. can be made there. This is permissible.
Concerning the graves of the Friends (Auliya) of Allahعزوجل which are visited by crowds of people who sit around the blessed grave of the Wali to recite Qur’an, make Fatiha, etc., to build a structure around the grave or dome, etc. for the visitor’s convenience and ease and to demonstrate the grandeur of the Saint is permissible according to the Shariah. In fact, it is proven from the Sunnah of the Sahaaba. On the contrary, to build domes over the graves of the lay-Mu’mins which have been made durable is prohibited. If their graves have already been strengthened, it is not allowed to tear down its reinforcement. The first rule is agreed upon by all, but there is division regarding the other two. Thus, we present this discussion in two chapters – the first containing proof of our stance and the second answering the objections.
There are three circumstances at this point,
1. Reinforcing the grave itself.
2. Increasing the height of the watt’s Qabr moderately, according to Sunnat.
3. Constructing a building around the Qabr.
Thereafter, there are two circumstances related to reinforcing the grave itself, 1. Reinforcing the interior portion of the grave, i.e. the part that is joined to the body.
2. Reinforcing the exterior, i.e. the part that is visible.
Only baked and whole bricks may be used to reinforce the inner part of the grave.
Using sticks here is prohibited. Yes, if stones or cement are used to strengthen it, it is permissible because sticks and bricks have the effect of fire. To strengthen the outer portion of the grave for general Muslims is prohibited, but doing so for the Ulama and Mashaaikh especially, is permissible.
It is also allowed to extend the hump of tile grave to the length of more than one hand. Also, if the casing around the Qabr is extended and the hump of the Qabr remains at one hand’s length, it is permissible.
Constructing an edifice around or near the Qabrs of general Muslims is impermissible but doing so around the graves of the Jurists (Fuqahaa) and Ulama (Learned) isn’t. Proof of this follows,
1. When Hadrat Uthman ibn Mazoon رضی اللہ تعالٰی عنہ was buried, the Holy Prophetصلی اللہ علیہ وسلم placed a stone on the head-side of the grave and said, “With this, we place the recognition of our brother’s grave and shall bury the deceased of our family here.” – Mishkaat, Kilaabul-Janaaiz, Baabud-Dafn with reference to Abu Dawood
Read more: Construction Domes Over the Burial Places of Saints
WRITING KAFANI OR ALFI
Mufti Ahmed Yar Khan Naeemi رضی اللہ تعالٰی عنہ
This discussion has two topics,
1. Placing the Shajra Sharif, Ghilaaf of the Kaaba, Ahad-Nama or other sacred relics (Tabarruks) in the grave.
2. To write the Ahad-Nama or Kalima Tayyibah on the kafn or forehead of the deceased with the finger, sand, or something else.
Both of these things are permissible and proven from the Ahadith and rulings of the Fuqahaa, However, the opposition rejects this.
PROOF OF WRITING KAFANI OR ALFl
Placing sacred relics (Tabarruks) of the Buzurgs, Ghilaaf of the Kaaba, Shajra Sharif or Ahad Nama in the grave is a means (waseelah for the forgiveness of the deceased. The Holy Qur’an states, “و ابغوا الیہ الوسیلۃ” Hadrat Yusufعلیہ السلام said his brothers, “Take this shirt of mine and put it on the face of my father. He will regain his eyesight.
This proves that clothes of the Buzurgs grant cure because that very shirt belonged to Hadrat Ibrahimعلیہ السلام , As a result, it is hoped that the names of the Buzurgs will open the mine of the deceased and he will remember the correct answers [in the grave].
Sayyidah Umme Atia رضی اللہ تعالٰی عنہ states that when they finished giving Ghusl to Sayyidah Zainab رضی اللہ تعالٰی عنہا the daughter of the Holy Prophetصلی اللہ علیہ وسلم they informed him of its completion. She narrates, “The Prophetصلی اللہ علیہ وسلم then handed us his tahband (lower garment) and ordered that it be kept with the body in the kafan,” – Mishkaat, Baab. Ghuslil-Mayyit
Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes under this, “This Hadith is the source of attaining blessings from the belongings and clothes of the pious just as how some disciples of the Mashaaikh place the kurta of the Mashaaikh in the grave,” – Lam’aat
Annotating on this Hadith, he رضی اللہ تعالٰی عنہwrites in his Persian commentary of Mishkaat, “This confirms the attaining of blessings from the clothes and relics of the pious after death in the grave to be preferable (Mustahab) just as how it was before death.” – Ashiatul-Lam’aat
Speaking about his father, Saifuddin Qaadri رضی اللہ تعالٰی عنہ Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, “It is appropriate that verses which discuss mercy and forgiveness be written on a piece of paper and kept with my kafn,” – Akhbaarul-Akhyaar
Shah Abdul-Azeez رضی اللہ تعالٰی عنہ writes, “Placing the Shajra in the grave is the practice of the Buzurgs (pious elders of the deen).
This is done in two ways. The first is placing the Shajra on the chest of the deceased either above or beneath the kafn, which is prohibited by the Jurists. The second is making a niche in the grave at the head-side of the deceased and placing the Shajra within.” – Fataawa Azeezia
Hadrat Jabir رضی اللہ تعالٰی عنہ states that the Holy Prophetصلی اللہ علیہ وسلم” went to the grave of Abdullah bin Ubai (the Leader of the Hypocrites) after he was placed in the grave. He ordered for him to be brought out, placed his blessed saliva on him and dressed him with his upper garment.” – Mishkaat, Baabu Ghuslil-Mayyit Once, Sayyiduna Rasulullahصلی اللہ علیہ وسلم came out wearing his tahband.
Someone saw it and asked him for it. The Sahaaba replied, “The Prophetصلی اللہ علیہ وسلم” had a need for the tahband at that time but rejecting someone who asks from him was not his habit.” When they asked the man why he requested it, he explained. “Oath on Allah عزوجل! I did not ask for it to wear it, but that it may become my kafn. Sahl states that this tahband eventually did become his kafn. – Bukhari, Vol. 1, Kitaabul-Janaaiz, Baabu Man A’adal-Kafn
Sayyiduna Abdullah ibn Abbas رضی اللہ تعالٰی عنہ reports that Rasulullahصلی اللہ علیہ وسلم gave his shirt to the mother of Sayyiduna Ali Fatima bint Asad رضی اللہ تعالٰی عنہ, as a kafn. He even placed her in her grave and buried her himself. When people enquired the reason for this, he explained, “I made her use my shirt so that she may attain clothes of Jannat. I placed her in her grave so that its narrowness is removed for her.” -Ma‘arifatus-Sahaaba of Abu Nuaim and Musnadul-Firdaus of Dailmi.
Allama Ibn Abdul-Bir رضی اللہ تعالٰی عنہ states that at the time of demise, Hadrat Ameer Mu’awiya رضی اللہ تعالٰی عنہ willed, ‘The Holy Prophetصلی اللہ علیہ وسلم blessed me with his clothing. I have kept them for this very day. Keep them beneath my kafn, Take the blessed hair and fingernails of the Messengerصلی اللہ علیہ وسلم and place them on my face, eyes and parts of Sajda? -Kitaabul-lsti‘aab fi Ma‘arifatis-Sahaaba.
Imam Haakim narrates from Hameed ibn Abdur-Rahman Rawaasi that Hadrat Ali رضی اللہ تعالٰی عنہ once had some musk. He stated in his will, “Perfume me with this musk because it is the remainder of Sayyiduna Rasulullahصلی اللہ علیہ وسلم” – Mustadrak.
Other references like these can be produced but we make do with this much. Those who want further insight should refer to the treatise ‘Al-Harful-Hasan of Alahazrat.
It is permitted to write the Ahad Nama or Kalima Tayyiba either on the deceased’s forehead or kafn. Similarly, placing the Ahad Nama in the grave is also allowed (written either with the finger or with something else). Imam Tirmidhi Hakeem ibn Ali رضی اللہ تعالٰی عنہ narrates that the Holy Prophetصلی اللہ علیہ وسلم said, “He who writes this dua on a piece of paper and places it between the kafn and chest of the deceased causes the deceased to not undergo punishment in the grave and not see Munkar and Nakeer (the two angels who question the inmates of the grave).” – Nawaadirul-Usool
Read more: Proof for Writing Kafani or Alfi (Dua Ahad Nama etc.)
Sharh al-`Aqeedah an-Nasafiyyah
Imaam Sa`d-ud-Deen at-Taftaazaani رحمة الله عليو
In the present age, there are numerous baatil groups promoting their own baatil beliefs that are in conflict with the age-old beliefs of Ahlus Sunnah wal-Jamaa`ah. This kitaab is meant to ground the readers in the correct `Aqaa'id (beliefs) of Ahlus Sunnah wal-Jamaa`ah.
Sharh al-`Aqeedah an-Nasafiyyah is a Maatureedi kitaab, but the differences between the Ash`aris and the Maatureedis are very few, and really are just semantical. There are no major differences between Ash`aris and Maatureedis in terms of `Aqeedah - the differences are all minor. In this kitaab, when it comes to an issue wherein the Ash`aris have a belief different to the Maatureedis, Imaam at-Taftaazaani mentions it, so this kitaab serves to impart both Maatureedi `Aqeedah and Ash`ari `Aqeedah.
We make Du`aa that Allaah Ta`aalaa makes this kitaab a means of benefit to us and to all those who read it, and that He lets us live and die upon the correct `Aqeedah and Manhaj, .آمين يا رب العالمين
All of the Islamic Books are embedded in PFD format. Please click "read more" to view.
