To Seek Mediation and Intercession
An english translation of
Talab e Waseela wa Shafaa'at
by Mawlana Shaykh Muhammad Shafee Okarvi
And undoutebly the person with dignity and honor is made Waseelah towards the One who is superior to him. Such as the the Holy Prophet صلى الله عليه وآله وسلم is made a source of mediation towards Allah. Then in every situation to request for help, mediation, Shafaa'at (intercession) and attention from the Almighty Allah through the Holy Prophet صلى الله عليه وآله وسلم exists. Even after his birth, in his physical presence (worldly life) and after his departting from the world, his hidden life (Barzakh and on the day of judgement (Zarqaani Alal Mawaahib, vol-8 pg-317.
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The Starter’s Guide to Islamic Creed
Translation of Kitāb al-Áqāýid
Şadr al-Afāđil Shaykh Sayyid Naýīmuddīn Murādābādī
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Bad’ al-Amali
English Translation of a Classical Text on Sunni Creed
Imam Áli Ibn Úthman Al-Ūshi
(d. 575 AH / 1179 CE)
Every Muslim should learn the fundamentals of faith [aqīdah], which is also termed as obligatory knowledge. There are many short and lengthy works on this subject and this poem on Sunni creed [qaşīdah] is well known and used to be a component of elementary education in the past. This qaşīdah is written by Imām Alī al-Ūshī, a Ĥanafī scholar who lived in the 6th century of the Islamic calendar. He was born or lived in Uūsh, by the Farghana valley (Osh in today’s Kyrgyzstan) and hence his demonym al-Ūshī.
The present translation of Bad’ al-Amālī is intended to be a beginner’s guide and a handy reference of the Creed of Ahl al-Sunnah. A transliteration is appended in the end, as an aid to students who wish to memorise the poem.
Read more: Bad’ al-Amali: English Translation of a Classical Text on Sunni Creed
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