MILAD AL NABI MUBARAK

PLACING FLOWERS AND CHADAR ON AND BRIGHTENING THE GRAVES

PLACING FLOWERS AND SHEETS ON AND BRIGHTENING THE GRAVES

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 Quran, 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.

PROOF OF PLACING FLOWERS, SHEETS AND BRIGHTENING THE GRAVES (MAZAARS)

1. In the discussion before this, we have explained that the graves of the Saints are the signs of Allahعزوجل and to respect the signs of Allahعزوجل (i.e. the signs of His deen) is a Quranic instruction, “ومن یعظم شعائر اللہ فانھا من تقوی القلوب” 13.1 There is no restriction in demonstrating respect. AU 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 Prophetصلی 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 Rasooullahصلی 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." 13.2 - Mishkaat. Baabu Aadaabil-Khalaa, Section

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 Quran near the grave is Mustahab (preferred because this is more suited to lessen punishment than the tasbeeh of a branch." 13.3.

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." 13.5 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." 13.6 -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." 13.7 - Kitaabul-Karaahiyat, Vol. 5, Baabu Ziyaaratil-Quboor

Discussing visiting the graves, Shaarni 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." 13.8-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." 13.9 - Ibid

Two issues emerge from these Ahadith and extracts of the Commentators of Hadith and Jurists,

1. It is permitted to place every green plant, etc. on the graves of Muslims.The Holy Prophetصلی اللہ علیہ وسلمhimself placed branches on those graves that were undergoing punishment.

2. The decrease in punishment is through the blessings of the tasbeeh made by the green plants etc, not only because of Rasooullah’s صلی اللہ علیہ وسلم dua. If it was only due to this dua, why was the restriction of "as long as they are dry" mentioned in the Hadith?

Thus, today, if we lay flowers etc, the deceased will surely benefit from this action, Insha-Allah. The wisdom behind keeping the graves of general Muslims natural is that when it rains, green grass will sprout and, through the tasbeeh of the grass, the punishment of the deceased will decrease. This proves that placing flowers or green plants on the graves of Believers is allowed.

Maulwi Ashraf Ali Thanwi writes that flowers should be placed on the graves of Faasiqs (open transgressors of the Shariah), not on the graves and Mazaars of the Saints because there is no punishment there to be lessened through the placing of flowers, etc. - Islaahur-Rusoom

However, it should be bared in mind that the action which is a remover of hardship for sinners causes an increase in the rank of the pious, e.g. walking towards the Musjid erases our sins but increases the rank of the virtuous. Likewise, some duas eradicate the sins of criminals like us but increase the distinction of the pious. The logic used by the opposition necessitates that the pious should not come to the Musjids or make istighfaar because they are cleansed of sin. Through the tasbeeh of these flowers, the mercy of Allahعزوجل shall descend more upon their graves just as how it increases by the recitation of the Holy Quran.

2. Placing sheets (ghilaafs/chaadars) on the graves of the Friends of Allahعزوجل is permissible because through this, the grandeur of the inmate of the grave (who is a Wali) becomes apparent to the general public who visit. Allama Shaami writes, "Fatawa Hujja has stated that placing mantles on the graves is Makrooh (disliked). However, we say that if today, creating respect within the general public is intended by doing so (so that they may not deem the inmate of the grave with contempt but rather, through these shrouds, respect, admiration and awe is instilled amongst those unaware), then placing sheets is permissible. This is because actions are based on intentions." 13.10 _ Raddul-Muhtaar, Vol. 5, Baabul-Karaahiyat, Baabul- Labs

This extract of Shaarni has decided that whatever permissible action is done to demonstrate the greatness of the Auliya of Allah is permissible. The source of sheets is that even in the time of Rasooullahصلی اللہ علیہ وسلم the Kaaba was covered with the Ghilaaf and he didn't prohibited this. For centuries, there have been very expensive green coverings of silk over the Rauza Sharif of the Holy Prophetصلی اللہ علیہ وسلم. No one has disallowed this even until today. There is even a covering on (and a building built over) the Maqaam-e-Ibrahim (the stone on which Hadrat Ibrahim iti!l stood to build the Holy Kaaba).

Marvel at the glory of Allahعزوجل! The Najdi Wahabies still maintain the Maqaam-e-Ibrahim in the above manner. Why have sheets been placed over them? Simple: to demonstrate the greatness of these things.

THE URS (ANNIVERSARY ON THE DEPARTURE OF A SAINT)

THE URS  (ANNIVERSARY ON THE DEPARTURE OF A SAINT)

IN PROOF OF URS

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 and Buzurgs is called Urs because, whih 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." 15.1 - 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 Rasoolullahصلی 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 Quran 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 states that the Holy Prophetصلی اللہ علیہ وسلم used to go to the graves of the martyrs (Shuhadaa) of Uhud every year." 15.2 - 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."15.3 .

Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, "Secondly, many people gather and, after completing the Quran and Fatiha on the Sheerini, distribute it amongst those present.

Haaji Imdaadulilb Muhaajir Makkir رضی اللہ تعالٰی عنہ , the Peer of Maulwi Rashid Ahmed and Ashraf Ali Thanwi, notably stresses the permissibility of Urs and, while explaining his practices, رضی اللہ تعالٰی 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, Quran is recited, and if there is enough time, Moulood Sharif is read.

Maulwi Rashid Aluned 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. Whose 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.

This confirms the permissibility of visiting the graves in every manner. They can be visited daily or annually, alone or in a group. Thus, when someone enplaces his own restrictions to this (e.g. visiting the graves in a group is prohibited, or visiting it after appointing a date for it every year, etc.), it is inconsequential. The practice is permissible with or without specifying a date or day.

Secondly, appointing a date for Urs eases the gathering of people. They gather together and collectively recite the Holy Quran, Zikr, Durood, etc. and, through this, many blessings are attained.

Thirdly, all of the mureeds of a Peer gather on the date of his demise and come to know of each other's conditions. They meet unceremoniously and love is increased through this. 

(Taken from JA-AL-HAQ by Ahmed yaar khan naeemi rh)

Article about darga in newspaper

A brief article about darga-e-gaffaria, is published today in sakhshi newspaper dated 17/2/2010.
link http://epaper.sakshi.com/epapermain.aspx
anyone welcome to translate, which will be posted later.

pass your comments.