CONCERNING THE AWLIYA ALLAH

To Celebrate the Urs of The Awliya And Visit Their Mazaar ‘Urs is the day of the passing away of the noble Saints and Prophets. The word ‘Urs has been taken from the Hadith: "Sleep just like the bride." (Mishkhat) The Angels say to the Pious in the grave, "Sleep with restfulness and comfort just like a bride." On the day of the passing away of a Saint or on a specific date, his admirers, disciples, followers and relatives assemble together at the grave of the Saint to obtain spiritual benefit and celebrate the anniversary with rejoice. It is also very worthy to recite the Quran Shareef and pass on the Sawaab (reward) to their soul and to recite Fateha and distribute sweetmeat among those present. The object of fixing the day and time of ‘Urs is that the people become aware of this auspicious occasion, gather together and that they should make Du’a and obtain the full spiritual benefits. There is no harm for fixing up the day for a permissible affair. To cite a few examples: A. The Holy Prophet (Sallal laahu alaihi wasallam) himself has commanded to observe fast on the Day of 'Arafat, ‘Ashura and the 15th of Shabaan, and he has also commanded to perform the prayer of Ishraaq (sun-rise). B. Similarly, he has commanded to perform the child's Aqeeqah on the 7th day. C. Rasoolullah (Sallal laahu alaihi wasallam) went to Ghazwa-e-Tabook on a Thursday and he preferred to journey on a Thursday. D. He used to keep fast on Mondays and Thursdays. E. The Holy Prophet (Sallal laahu alaihi wasallam) would go every Saturday to Musjid-e-Quba. The Holy Prophet (Sallal laahu alaihi wasallam) has fixed the timings of all these things; had it been non-permissible, he would not have fixed the timings. After the Holy Prophet's (Sallal laahu alaihi wasallam) demise, Sayyiduna Abu Bakr (Radi Allahu anhu) prepared a good deal of food on the 12th day, and on reading Fateha, he entertained the people of Madinah with it. He had so much of food prepared that it was enough for the people of Madinah. People began to enquire, "What is today?" Those who were knowing replied, "Today is the 'Urs of the Messenger of Allah, today is the 'Urs of the Messenger of Allah." It has become evident from this that the noble Companions celebrated the 'Urs of the Holy Prophet (Sallal laahu alaihi wasallam). (Fathul Ma'ani). It has been stated in the Holy Quran that Sayyiduna 'Isa (Alaihis salaam) said: "O Allah! Our Lord, send down upon us a tray from the Heaven so that it should be a festival for us, for the first one of us and the last one of us ...."

This verse indicates that we should rejoice on the day of receiving a bounty, and honoring and respecting that it is counted among the teachings the Prophets (Alaihimus salaam), and a source of Allah's Pleasure. (Tafseer Kabeer, Tafseer Roohul Bayan) To rejoice on the day of the demise of the noble Saints and the pious men is far much better than and meritorious because it is the day that they get "Union" with Allah Ta'ala. Sayyiduna Maulana Shah Abdul Aziz Muhaddith Dehlwi (Alaihir rahmah) has written that if the day of ‘Urs is meant for invocation or reminding for the deceased one, there is no harm. That gives benefit to the living as well as the deceased ones. (Fatawa Aziziyah). Those who object to the ‘Urs celebrations say that we are practising Polytheism (Shirk) by worshipping a dead person, calling us "Qabar Pujaris". We, the Ahle Sunnah Wa Jama’ah, do not ever take the person in the grave (whether he be a Wali or a Prophet of Allah) to be the permanent and real authority. We do not believe that the person in the grave to be a partner of Allah Ta'ala. On the date of the ‘Urs of a Wali or some special date set aside for its celebration, people go to the graves of the Friends of Allah Ta'ala to seek blessings and out of love for them, stand before the graves of the Saints and pray to Allah Ta'ala through the intercession of the Wali in the grave, whom they supplicate to intercede with Allah Ta'ala on their behalf. Doing so can never be called grave-worship or Shirk (associating partners with Allah). Placing Of Ghilaf on the Grave Ghilaf or Chadar (cloth) is placed on the grave of a Wali or pious Muslim for the benefit of the visitors so that they may understand and realise the status of the deceased Muslim. It is allowed to put on a Ghilaf on the graves of Awliya and Ulema when it is recognised that the majority respect the person in the grave. People are also aware of the holy person's status and gain auspiciousness from the holy person who is resting in the grave. In the famous book, "Raddul Mukhtaar", it is stated: "It is permissible to place a cloth on the Qabar of a Wali or pious Muslim so that visitors be more respectful when visiting the grave. We should also realize that ,“The basis of action is upon the Intention". The Burning Of Incense Sticks, Lobaan, Etc. To light incense sticks (agarbatti) and lobaan in the Mazaar of the Awliya (or the gatherings of Khatams) and for the benefit of the visitors is permissible. One should bear this in mind that it is done not for the deceased but rather for the comfort of the visitors, as they will feel better in a sweet-scented environment. The action of doing good deeds for others is also a means of Sadaqa and the deceased also receive the Sawaab of this Sadaqa performed by those who are living.

Placing Of Flowers of the Grave The placing of flowers on the grave of an ordinary or a pious Muslim is permissible. The flowers or plants are a creation of Allah Ta’ala and as long as they remain fresh they continuously recite the Tasbih of Allah Ta’ala, praising and glorifying Him. The heart of the deceased is satisfied. Allah Ta’ala says in the Holy Quran: "There is not a thing but celebrates His praise". (Bani Israeel: 44) It is recorded in Sahih Bukhari Shareef that the Holy Prophet Muhammad (Sallal laahu alaihi wasallam) once broke a green branch in two pieces and placed each of them on separate graves. Sayyiduna Sheikh Muhaddith Dehlvi (Alaihir rahmah) states with regard to this: "This very Hadith has been accepted by the Ulama as proof in placing flowers on the graves". (Ashatul Lam’aat). Allama Tahtawi (Alaihir rahmah) states: "Some among our preceding Ulama have given a legal verdict that the action of placing flowers or fresh branches is Sunnah and is proven from Hadith". Wet grass should not be removed from the grave because the wet grass prays the Tasbih of Allah Ta’ala and gives solace to the buried. If it is removed then you have committed an unjust deed for the deceased. Kissing Of the Grave and Making Tawaaf It is forbidden to Kiss or perform circumbulation around the grave. (Bahar Shariat,Ash'atul Lam'aat). Time and Day of Visiting It is Sunnah to visit the graves. One should go once a week, either on a Friday, Thursday, Saturday or Monday. The best time is on a Friday morning. While visiting the Mazaar of a Wali, if you see something there which is against the Shari’ah, such as facing women or hearing music, then do not stop going, but think of it as bad and try and avoid it because to stop a pious act because of seeing bad things is not correct. It is a wise thing that women should be stopped from visiting the graves. (Radd-ul-Mohtar; Fatawa-e-Razvia) To Call To the Awliyah Allah For Asistance Some persons believe that it is Shirk (associating partners with Allah) if you call to the Awliyah Allah (Saints) for help, for example, "Ya Ghous, Assist me" or "Ya Khwaja, Assist me". The Ahle Sunnah Wal Jama'at believes that it is permissible to call to the Awliyah Allah (Radi Allahu anhum) for assistance or help as this is not associating partners with Allah Ta’ala. We believe that Allah Ta’ala has given the Awliya Allah special powers to assist the creation with His permission. The following verse of the Holy Quran proves that one can also seek the assistance of the Awliya Allah: "Your helpers are Almighty Allah and His Rasool and those Muslims who

perform Salaah and give alms and make Ruku" (Part 6, Ruku 6) This verse refers to the Helpers as "Those Muslims" who are in reality the "Awliya". The Holy Prophet (Sallal laahu alaihi wasallam) has stated, "There are certain of Allah's servants that have been set aside to fulfil the necessities of the people. People will call to them in their times of need. They are protected from the punishment of Almighty Allah". (Jame Saghir) This Hadith Shareef clearly proves that one may call the Awliya Allah for assistance. Sayyiduna Allama ibn Juzri (Alaihir rahmah) states, "If one is ever in any need then He should say, 'O servants of Allah, assist me! O servants of Allah, assist me! O servants of Allah, assist me'." (Tibraani) Sayyiduna Imam Naudi (Alaihir rahmah), the commentator of "Muslim Shareef", quotes an incident: "One of my superiors narrated an incident to me, 'My mule ran away and I had known the Ahadith and I immediately said, 'O servants of Allah, assist me!' Almighty Allah immediately stopped the mule (from running away)'." (Kitaabul Azkaar) Sayyiduna Shamsuddeen Muhammad Hanafi (Alaihir rahmah) was performing ablution in his room. He suddenly threw his wooden sandal into the air. It disappeared although there was no way for it to exit through the room. He gave the other sandal to his disciple and asked him to keep it until the first one returned. After some time a certain person from Syria arrived with the sandal and some money as gifts and said, "May Almighty Allah give you the thanks for this. The actual incident, which occurred, was that once when a thief sat on my chest and was about to slaughter me. In my heart I said, 'Ya Sayyidi Muhammadin Ya Hanafiyu.' Then suddenly, this sandal came and fell on the chest of the thief with such force that he became dazed and collapsed and Almighty Allah has saved me through your blessing." (Tabqaatul Kubra) Sayyiduna Allama Abdul Wahab Shu'raani (Alaihir rahmah) when explaining the status and significance of Hadrat Moosa Abu Imran (Alaihir rahmah) states: "When any of his Mureeds would call to him from anywhere, he would answer them even if he is in a years distance away or even more than that." (Tabqaatul Kubra) When Sayyiduna Sayyidi Shamsudeen Hanafi (Alaihir rahmah) was on his death-bed, he called his Mureeds and said: "If anyone has any wish or need, he should come to my grave, I will indeed help him in fulfilling it. Remember between you and me, there is merely a handful of sand, and how can a mere handful of sand be a screen between a Murshid and his Mureed. If the sand does become a screen, then the Murshid cannot be a perfect Man (Insaan-e-Kaamil)." Sayyidi Mohammed Farghal (alaihir rahmah) states: "I am indeed amongst those Saints who can assist you from the grave. If, therefore, you have any wish or need come to my grave and facing me, mention your requirements. I will fulfill them." It is recorded that while Sayyiduna Sayyidi Madeen Ahmed Ashmooni (alaihir rahmah) was performing the Wudhu, he suddenly threw his sandal towards the eastern side of the city. A year later a man arrived and described a strange incident. He said: "My daughter was once walking in the jungle, when an evil man tried to entrap her. She did not at the time remember the name of her father's Murshid, yet in panic,

she screamed, 'O Murshid of my father, save me!’ Suddenly, a sandal appeared from thin air and rendered the evil man unconscious." It is stated that the sandal is still in the possession of the mentioned family. Imaam Arif Billah Sayyidi Abdul Wahab Sha'raani (alaihir rahmah), in his book, "Lawaaqi-ulAnwaar Fi Tabqaatil Akhyaar", records a strange and miraculous incident. It is recorded that a Mureed of Sayyidi Mohammed Khawri (alaihir rahmah) was once passing through the market, when the foot of the animal he was riding slipped. In extreme panic he screamed, "Ya Sayyidi Muhammad, Ya Ghamri!" Co-incidently, in that very market place, the captured ruler, ibn Omar Sa'eed, was also passing through. He inquired from the Mureed as to who was Sayyidi Mohammed. When he was told who he was, he asked permission to use the name of the Murshid so that he could also be released. As soon as he had proclaimed the name of the great Wali, the spiritual master appeared and driving away the capturers, freed the ruler. The Shaikh then blessed the ruler, and thereafter departed. Among the excellences of Sayyiduna Sayyidi Moosa Abu Imraan (alaihir rahmah), it is recorded that whenever his Mureeds used to call to him, he immediately use to assist them, even though the Mureed was as far away as a year's journey or even more. Before the passing away of Moulana Rumi (alaihir rahmah), he revealed to his Mureeds a startling secret. He said: "Whatever conditions you may be in, remember me, so that I can be your protector and helper, irrespective of what state I may be in. In this world I have two types of relationships, one with my body and the other with you, and when, with the Mercy of Allah I am freed from this contact with my body and the world of loneliness is exposed to me, I will divert the attention of my soul to you." Sayyiduna Shah Wali'ullah (alaihir rahmah), records a method for achieving and fulfilling one's needs and wishes in his book, "Al intibah fi Salasil-e-Awliya". He states: "One should first perform two Rakaats of Nafil Salaah. After completion he should recite the following - 111 times Durood Shareef, 111 times Kalima Tamjeed and 111 times 'Shay an Lillah, Ya Shaikh Abdal Qaadir Jilaani'." From this book, it has been proven that all the great Luminaries believed in the proclamation of "Shay an Lillah" as being a valid and a great solution to many unsolved problems. Sayyiduna Ahmed Zarooq (alaihir rahmah) said: "I indeed bless my (Mureeds) with tranquillity during times of difficulty and perplexity, when cruelty and evil oppresses them and in times of misery and fear. Therefore (during these times) call to me 'Ya Zarooq', I will immediately come to your assistance." Allama Ziyadi, Allama Ajhoori, Allama Dawoodi and Allama Shaami (alaihimur rahmah), have all prescribed a method for finding mislaid items. They state: "One should climb on to a high spot and offer Faatiha for Sayyiduna Sayyidi Ahmed bin Alwaan Yamaani. Thereafter invoking his name one should say, 'Ya Sayyidi Ahmed, Ya ibn Alwaan'." From all of the above narrations one will see that to call upon the Awliya for assistance is permissible even

if they are thousands of miles away. With the permission of Allah Ta’ala they certainly assist those who are in need. To Proclaim "Ya Sheikh Abdal Qaadir Jilani Shai Un Lillah" Some persons say that to utter "Ya Sheikh Abdal Qaadir Jilani Shai un lillah" is Shirk because one is making partnership with Allah Ta’ala (committing Shirk) by asking for assistance from the creation of Allah Ta'ala. They say that one can only ask directly from Allah Ta’ala. The Ahle Sunnah Wal Jama'at believes that it is absolutely permissible to say "Ya Sheikh Abdal Qaadir Jilani Shai un lillah" when asking for assistance from those servants of Allah Ta'ala whom He has appointed as helpers of the Ummah. We understand from the verse "Iyya ka Na'budu Wa Iy'ya ka Nas Ta'een" (You Alone we worship and You Alone we ask for Help), which is found in Surah Fateha, that the True Helper is Allah Ta'ala. But it is Allah Ta’ala who has appointed helpers from within His servants to assist the creation with His permission. Sayyiduna Shah Abdul Azeez Muhaddith Delhwi (Alaihir rahmah) explains the Tafseer of the verse "Iy'ya ka Na'budu Wa Iy'ya Ka Nastaeen" by writing: "Here, it should be understood that to ask for assistance from anyone other than Allah, by putting full trust and not thinking of it as a marvel of Almighty Allah, is prohibited. But, if the attention is towards Allah and then to think of a person as the Splendour of Almighty Allah and by keeping the means and wisdom of Almighty Allah before you, if one asks from anyone other than Allah, then this is not far from the Wisdom of Almighty Allah. This action is permissible and allowed in Shari’ah. To ask for help in this way is not really asking from someone but Allah, but in reality it is to ask from Allah." (Tafseer Azeezi). As long as a person bears this fact in mind that the True and Real Helper is Allah Ta'ala and no matter whom he asks from, it will be through the Mercy of Allah Ta'ala, then it is permissible to ask from such a person. This can never be termed as Shirk. In the Holy Quran, it is proven that the Ambiya (Alaihimus salaam) asked the servants of Allah Ta'ala, who are His creation, to assist them in their mission of Deen. To quote two examples:A. We read about Sayyiduna ‘Isa (alaihis salaam) asking for help from his Disciples: "Who are those who will assist me in the path of Allah." His Disciples replied to him by saying, "From the servants, we will help in the Deen of Allah." (Part 3, Ruku 13). B. Sayyiduna Moosa (Alaihis salaam) also asked Allah Ta'ala for assistance and the name of his brother, Sayyiduna Haroon (Alaihis salaam) was suggested to him. If it was Shirk to ask for assistance from the creation, then the Ambiya (Alaihimus salaam) would have never asked the people to assist them in their propogation of Deen. Besides the Ambiya (Alaihimus salaam) asking the servants of Allah Ta'ala to assist them in the Deen, Allah Ta'ala states in

the Holy Quran that Jibraeel (alaihis salaam) and the pious Muslims are also helpers: "Then, undoubtedly Allah is his helper, and Jibraeel and the righteous Believers and after that the Angels are his helpers." (Part 28). The Holy Quran says: "We gave clear signs to 'Isa son of Maryam and we assisted him with the Holy Spirit." (Part 3, Ruku 1) The Holy Spirit in this verse refers to Sayyiduna Jibraeel (Alaihis salaam), who is an Angel and one of Allah Ta'ala’s creation. If the help of the creation was considered to be Shirk, then Allah Ta'ala would have never allowed Jibraeel (Alaihis Salaam) to be the assistant of Sayyiduna ‘Isa (Alaihis salaam). Once, Sayyiduna Has'saan bin Thaabit (Radi Allahu anhu) recited a Naath in the court of the Holy Prophet Muhammad (Sallal laahu alaihi wasallam). The Holy Prophet (Sallal laahu alaihi wasallam) thereafter made a Du'a for him. This Du'a alone will show that we are from the Ahle Sunnah Wal Jama'at. The beautiful Du'a was that: "O Allah! Assist him (Sayyiduna Has'saan bin Thaabit) through Rooh Quds (Jibraeel Ameen)." (Bukhari Shareef). Sayyiduna Sheikh Abdul Haq Muhaddith Delhwi (Alaihir Rahmah) states: "There are certain Awliyah Allah, whom Allah has created only for the informing and guidance of his servants. People with needs turn towards them for help and they receive for that which they ask and they chant this song that, 'If you come towards Me with your body, then I shall come towards you with My soul'." (Tafseere Azeezi) Sayyidi Jamal bin Abdullah bin Omar Makki (Alaihir rahmah), in his Fatawa states that he was questioned about those people who proclaim in times of difficulty, "Ya Rasoolullah, Ya Ali, Ya Sheikh Abdul Qaadir" as to these proclamations being permissible in Islam. The great scholar replied: "Yes, these proclamations are permissible. To call to them is permissible including using their names as Wasilas. This is permissible in the light of the Shari'ah. Such an act is desirable and approved. Only those individuals who are stubborn and arrogant would oppose or question this reality, and they certainly are unfortunate and deprived of the Barakaat (Blessings) of the Awliya Allah." Imaam Allama Khairudeen Ramli (Alaihir rahmah) wrote: "People who proclaim, Ya Sheikh Abdul Qaadir (are merely following) a call, what, therefore, is the reason for it, not to be permissible?" (Fatawa Khayria) Sayyiduna Ghousul-Azam, Sheikh Abdul Qaadir Jilaani (Alaihir rahmah) said: "If anyone seeks my help in difficulty, I remove the difficulty and if anyone in danger calls me by my name, I save him from danger and if anyone seeks my Wasila (medium) to Allah the Almighty in need and necessity, these are fulfilled". (Bahyay-ul-Asran; Zubdat-ulAsran).

Sayiddina Ghousul-Azam (Alaihir rahmah), states: "If a person in distress or hardships calls out to me, his hardship will be eradicated. If a person uses my name as his Wasila (medium) and pleads to Allah, his need will be fulfilled." The great Saint describes a Salaah, which can be extremely beneficial. He states: "A person should perform two Rakaats of Salaah, in every Rakaat he should recite eleven times the Surah Fateha and, thereafter, Surah Ikhlaas eleven times. After completing the Salaah, he should recite the Durood and Salaam upon the Holy Prophet (sallal laahu alaihi wasallam), then remembering me he should proceed eleven steps towards the direction of Baghdad invoking my name in every step, including mentioning his need and wish. In this manner (Allah willing) his need and wish will be granted." The verses of the Holy Quran, the Ahadith and sayings of great Mufasireen that we have quoted here is proof enough that it is permissible to ask help from Sayyiduna Sheikh Abdul Qaadir Jilani (alaihir rahmah). Undoubtedly, he is from those servants of Allah Ta'ala, who has been chosen to serve and help the Ummah. The Practice of “Giyarwee Shareef” “Giyarwee Shareef” is specifically an “Esaale-Sawaab” for Sayyiduna Sheikh Abdul Qaadir Jilani (Alaihir rahmah). The celebration of Giyarwee Shareef has been observed by great Awliya and Ulema for many hundreds of years. It is also celebrated on the 11th of every Islamic Month (“Giyarwee” means “eleven” in Urdu) in many mosques or by individuals at home. This auspicious function takes place both nationally and internationally endowing great spiritual benefits and Barakah (Blessings). These are many proofs in the Holy Qur an, the Ahadith and from the statements of many of the illustrious Ulema and Mashaa’ikh of Islam substantiating the validity of Esaale-Sawaab. Almighty Allah states in the Holy Quran: “And those who came after them say, ‘Our Lord forgive us and our brothers who came before us into the Faith, and leave not in our hearts rancour (dislike) against those who have believed. Our Lord! You are indeed full of Kindness, Most Merciful.’” (Surah Hashr: 10) The Holy Prophet (Sallal laahu alaihi wasallam) has stated: “There is Allah’s Mercy on my Ummah. A person who is buried as a sinner, but with prayers and Istighfaar (asking for forgiveness) of Muslims, they will arise without sins (on the Day of Judgement)”. (Tibrani). In another Hadith which is recorded in Sahih Mishkaat Shareef, it is narrated that a Sahaba once asked the Prophet (Sallal laahu alaihi wasallam): “O Prophet of Allah! We give Sadqa (Charity) on behalf of our deceased and perform Hajj on their behalf. Does the Sawaab reach them?” The Holy Prophet (Sallal laahu alaihi wasallam) replied: “Yes, without doubt they become happy as one of you becomes happy when he is presented with a gift.” The Ahadith and the verses, as well as many other, suggest that Du’as and Esaale-Sawaab for those Muslims who come before is a highly commendable act. This action of making Du’a is also

the essence of the Giyarwee Shareef. Although the event pertains the Great Saint, all Muslims are remembered in the Du’as for Esaale-Sawaab. Describing the circumstances of his time, Sheikh Abdul Haq Muhaddith Dehlvi (Alaihir rahmah) in “Ma Thabata minas Sunnah” writes: “Verily in our country (Indo-Pak sub-continent) in these times, the celebration of Giyarwee Shareef is widespread. It is more famous among the Mashaa’ikh of the Qaderiyyah Order.” Shah Abdul Aziz Muhaddith Dehlvi (Alaihir rahmah) states in his “Fatawa Azeeziyah”: “To read Fateha and to send his Sawaab to the Arwaah (souls) is permitted and correct.” He further states in his “Malfoozat-e-Azeezi”: “During the Giyarwee Shareef, the Sultan and the pious elders congregate at the Mazaar Shareef (Blessed Tomb) of Sayyiduna Sheikh Abdul Qaadir Jilani in Baghdad Shareef. They recite the Khatam Shareef from Asar Salaah till Maghrib Salaah and also recite the praises the praises of Sayyiduna Sheikh Abdul Qaadir Jilani (alaihir rahmah). After the Maghrib Salaah, the Spiritual Head sits in the middle of the congregation and leads the Zikr. On this occasion many people experience a sense of Wajd (spiritual ecstasy). This is followed by distribution of sweets prepared for the function. The people disperse after the Esha Salaah.” There are numerous scholars who have elaborated on the Giyarwee Shareef. To name a few: The son of Mulla Jeewan (alaihir rahmah) in his book, “Wajeesus Siraat”. Mulla Jeewan is also the teacher of Sultan Aurangzeb Alamgir, the Great Mughal Emperor; Allama Ghulam Sarwar Lahori (Alaihir rahmah), author of “Khazinat ul Asfiyah”; Sheikh Abdul Haq Muhaddith Dehlvi (Alaihir rahmah) in his book “Akhbaar-ul Ahyaar”; Shah Abul Mu’aali (Alaihir rahmah) in his book “Tuhfa-e-Qaaderiyah”; Arif-e-Billah Imam Shatooni (alaihir rahmah) in his famous Kitaab “Bah-jatul Asrar Shareef”. To Slaughter an Animal with Other than the Name of Allah Some people consider the animals that are slaughtered at the time of the Urs Shareef of the Awliyah Allah or during the Esaale Sawaab to be Haraam because the name of a Wali is taken at the time of slaughtering. They say that the law of "Wa Ma Uhil'la bihi lighairillah" applies, which means to make Zabah with the names of idols (besides Allah) like in the days of ignorance (Jahilliyah). The Ahle Sunnah Wal Jamat' believes and practices that only the Name of Allah Ta’ala should be uttered at the time of slaughtering of an animal. The name of any Wali or idol is not taken at the time of Zabah (slaughter). If this is done, then this is considered to be Haraam. After the animal is slaughtered, the Sawaab is sent to the Rooh (soul) of the Wali. "Wa ma Uhil'la bihi lighairillah" refers to that animal which was slaughtered by calling a name other than that of Allah Ta'ala. In Arabia, during the time of ignorance, the Arabs would call the names of their idols at the time of slaughtering. Thus, through this verse of the Holy Quran, Allah Ta'ala made

this unlawful. (Tafseer Khaazin) The animal that is slaughtered at the time of the Gyarwee Shareef (on the 11th of each Islamic month) of Sheikh Abdul Qaadir Jilani (Alaihir rahmah) or during the Urs of any Wali Allah is done by uttering the words "Bismillahi Allahu Akbar." Therefore, the food is permissible to eat. The Permissibility Of Erecting A Mausoleum (Mazaar) 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:1. Ordinary Muslims (Muslims Layman): The erection of a Mausoleum for an ordinary Muslim is forbidden since it is of no benefit. 2. 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 (alaihir rahmah) 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." Sheikh Abdul Haq Muhaddith Dhelwi (alaihir rahmah) 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." Sheikh Abdul Haq Muhaddith Dhelwi (alaihir rahmah) 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 practice 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 Masjids. Does this mean that Masjids 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 realize 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.

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