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Tuesday, December 13, 2011


PART - 1
RITUALS AFTER DEATH - The rituals/practices performed by Mehdavia community related to Ziyarat and after death, in the light Ahadith-e-Mohammed RasoolAllah SAWS. [It shall also be noted that, Qabr-parasthi (worshiping of grave) is prohibited in Islam and Alhamdulillah, this evil practice doesn't exists in Mehdaviat as well. Our concept of Ziyarat is in complete accordance of Holy Commandments.]
It took almost 2 years, for the compiler of the book, to compile it, and all the efforts has been made, to collect the continuously repeated Traditions of our beloved Prophet SAWS, which reaches the status of authenticity (Ahadees-e-Mutawattir). Hence, THERE IS NO SCOPE FOR ANY DEBATE ON THEM AS THE MATAN (TEXT/CONTENT) OF THE AHADITH ITSELF IS SUFFICIENT FOR THE SEEKERS OF TRUTH (TALEBAAN-E-HAQ).
Following is the list of, some of the topics, covered under this book, which has been divided in to small parts, for the convenience of the readers:-
• Whether the soul of the dead person is connected with the body (grave) or not?
• Is it permissible to visit Graves (or Graveyards)?
• Performing Qadambosi of the Pious Souls
• Putting Flowers on the Grave
• Requesting the Pious Soul to supplicate to Allah on one’s (visitor’s) behalf
• Whether a dead person can hear and speak?
• Recitation of Fatiha on the departed souls
• Effort by a Mehdavi to ask forgiveness and help the departed souls
• The practice of relatives (or friends) bringing the food for the family members (of deceased)
• Sawiyat, Ghadi and feeding people with the intention to offer reward to the deceased
• Removing shoes before entering the Graveyard
• Walking or sitting on Grave is strictly undesirable
• What is Sajdah? Do Mehdavis perform Sajdah at the Graves of Pious Souls?

There are few groups who firmly believe that, visiting the graves is strictly undesirable / it is an innovation / and some even say it is a Shirk (especially the followers of Salafi maslak). And subsequently, all rituals related to the death of a person are also not allowed in the Religion, brought by our beloved Prophet Syedna Mohammed Mustafa SAWS. Hence, they believe, the rituals of Mehdaviat, such as; visiting the graves (Ziyarat), feasting people after the death of a person (Chowtha, Duswa’an, Beeswa’an, Chahlum etc.), asking for the help of dead for forwarding our wishes (Zariya banaana / making source for fulfilling desires) etc. etc., are against the Religion of Allah………!!!!
This is not only the thought (belief) of non-Mehdavis, but it has also crept into the minds of (some of) our brothers, as well, due to lack of their knowledge. Though no regrets for this, as it has been more than 500 years since Khalifatullah, Hazrath Syedna Mohammed Jaunpuri Mehdi Maud AS has departed from this world for Heavenly Abode, after exhibiting and explaining the inner-self (Batin) of Rahmat-ul-Aalameen, Afzal-ul-Ambia, Khatim-un-Nabi’een, Hazrath Syedna Mohammed Mustafa SAWS, which was the mission assigned to him (Mehdi Maud AS) by the Ultimate King, The Creator of all that exists.
They are prey to their lack of knowledge and the following of false guides (leaders), who are habituated to leading others far away from Truth, for their own benefit. Insha-Allah we will go through some of the Authentic (Mutawattir) Ahadith of our beloved Prophet SAWS, which will show (and guide) us the permissible, desirable and important acts related to the death of a person.
First-off-all, we will study that “Whether the soul of the dead person is connected with the body (grave) or not?”
Hazrat Abu Saaed RZ reports, once RasoolAllah SAWS came out and saw some people bursting with laughter so that their teeth became visible. Having seen their state, he remarked:
“You must constantly remember death abundantly which curtails the taste of everything. Had you been doing so I would not have seen you in this state. Not a day passes by that the grave says: ‘I am the house of strangeness; I am the house of loneliness; and I am the house of insects.’” Thereafter he added: “When a Believer is buried, the grave addresses him, ‘Welcome home! In fact you were dear to me. Now when you have been consigned to me, you will see what good treatment you will receive from me.’ Thereafter the grave is widened and a gate of Heaven is flung open for you. When a transgressor or an unbeliever is buried, the grave admonishes him, ‘You are most unwelcome! You have come to a very bad abode, you were the most accursed. Now that you have been buried, you will see how I treat you.’ Thereafter, the grave squeezes him forcibly so that the ribs are broken.” RasoolAllah SAWS demonstrated this by inserting his fingers into each other. [Mishkat Shareef]
Hazrat Saeed bin Museeb RZ reports that once Hazrat Ayesha RZ submitted to RasoolAllah SAWS:
“O RasoolAllah SAWS! From the day you have mentioned about the (horrible) voice of ‘Munkir’ and ‘Nakir’ and the pressing of the grave, you have become quite restless.”
RasoolAllah SAWS said:
“O Ayesha! The voice of ‘Munkir’ and Nakir’ will be very sweet to the ears of the believers, and pressing of the Believers by the grave is like the affectionate mother massaging the head of her child with the purpose of comforting and relieving pain. But O’ Ayesha! Those having doubt in Allah are doomed and they will be squeezed in the grave like eggs being smashed under the stone.” [Al-Mujam Al-Kabeer - Imam Tabarani]
The aforementioned Ahadith proves that, there will be torment in the grave (for the infidels & sinners), as well as comfort (for Believers). There are many more Ahadith that proves concept of the ‘Torment in the Grave’. Hence, it becomes compulsory that ‘The Soul must have some connectivity with the Body’.
To make it further clear :

Most of the scholars came to the conclusion that, ‘Soul of the person is connected to his Body even after his death’.
The following statement is mentioned in Al-Ikhtiyarat Al-Fiqhiyah, Page 94 :- According to the scholarly view, the torment of the grave befalls both the soul and the body. Sheikh Al-Islam Ibn Taymiyah said : “The view of the Salaf (Ancestors) of this Ummah and its Imams is that the torment or blessing (of the grave) happens to the soul of the deceased and his body. After it departs the body, the soul continues to be blessed or punished, and it is also connected to the body from time to time, so that the blessing or torment reflects on the body as well as the soul.”
Further, there is also a Fatwa issued by Saudi Scholar Muhammad Saleh Al-Munajjid, saying that the Torments of Grave affects body and soul.
2. Is it permissible to visit Graves (or Graveyards)?
There are some ignorant, who say that ‘Prophet Mohammed SAWS has restricted his Ummah from visiting the graveyards’. This thinking is absolutely wrong. In fact, visiting of graveyards is the Sunnah of Prophet Mohammed SAWS. Moreover, he made his orders clear to his ummah as well. Lets study:-
This disobedient slave of Allah is blessed with the permission of entering The Haramain Shareefain (Two Holy Masjids in Makkah & Madinah) on more than one occasion. Hence, I witnessed the words written on a big hoarding upon entering Jannat-ul-Baqi (Adjacent to Masjid-un-Nabawi - Madinah. Most of Prophet SAWS’s wives PBUT and many companions PBUT are rested here to peace). For our reference, I will quote two Ahadith written there along with the opening note :-
“Dear Visitor,
This is the Prophet SAWS way of visiting the graveyard:
1) Graves are to be visited for introspection and learning a lesson. Prophet SAWS said ‘Visit the grave for they remind you of death’.
2) Upon entering the graveyard Prophet SAWS used to greet the people of the grave saying, ‘Peace be on you O people of Abode of the believers: We are surely going to join you Insha-Allah. May Allah shows mercy to the former and to the latter. We ask well being for us and for you. O Allah! Do not deprive us of the recompense (that u may grant us for our bereavement), and do not subject us to temptation after their departure.’”
Like Jannat-ul-Baqi, there are few Ahadith written on a big hoarding outside the graveyard, where the martyrs of “The Battle of Uhud” are laid to rest (including Hazrath Hamza RZ, uncle of Prophet Mohammed SAWS). The first Hadith which appear here is :-
“The visiting of graveyard is recommended to remind one of the hereafter. Prophet PBUH said: ‘Previously I had forbidden u from visiting graveyards. Now u can visit them, however, for they serve to remind one of the hereafter.’”
The point of visiting the graveyard is proved here. Further, for the information, similar Ahadith (as mentioned above) can be found in 203rd Chapter of Book # 4 (Kitaab Al-Salaat) of Sahih Al Muslim. In this chapter, Imam Muslim has included the Ahadith relating to “What is to be said while visiting the graveyard and the supplication to be offered for the dead lying in the graves”, which is actually the title for this chapter.
Hence, visiting of graveyard is proved as a permissible act, rather we can say an essential act of Islam.
Other practice(s) of a Mehdavi :
3) Performing Qadambosi of the Pious Souls
As, it a proven fact that the Soul of the deceased person is connected with the grave constantly, then no explanation is required for the performance of Qadambosi (kissing the feet) of the Pious Souls.
If anyone doubt the concept of Qadambosi in Mahdaviat (that it is not permissible in Islam and has been innovated by Mehdavis), then kindly go through the following Ahadith :-
Imam Bukhari’s Al-Adab Al Mufrad: Chapter 445. Kissing the Feet
Hadith No. 975 : Al-Wazi Ibn Amir RZ said, “We came and were told, ‘That is the Messenger of Allah SAWS.’ We took his hands and feet and kissed them and kissed them.”
Hadith No. 976 : Suhayb RZ said, “Ali RZ kissed the hand and feet of al-Abbas.” (al-Abbas was Ali’s uncle).
Further, similar Ahadith has been quoted by other compilers (of Ahadith) and emphasized on their being Sahih (Authentic) :-
From Safwan ibn `Asal al-Muradi RZ: “One of two Jews said to his companion: Take us to this Prophet SAWS so we can ask him about Musa's ten signs... [the Prophet SAWS replied in full and then] they kissed his hands and feet and said: we witness that you are a Prophet...”. Reference: Ibn Abi Shayba (Book of Adab, Chapter entitled A Man Kissing Another Man's Hand When He greets Him), Tirmidhi (Book of Adab) who declared it hasan sahih, al-Nasa'i, Ibn Maja (Book of Adab), and al-Hakim who declared it sahih.
Burayda RZ narrated that one of the Bedouin Arabs who came to the Prophet, Peace be upon him, asked: "O Messenger of Allah, give me permission to kiss your head and your feet," and he received it. Reference: Hakim's Mustadrak and in Ibn Muqri. Both al-Hakim and al-`Iraqi declared the latter's chain authentic.
The above-mentioned and many other Ahadith, confirms the permissibility of Qadambosi in Islam. Further, it shall be noted that, these very Ahadith were also published in the leading daily English newspaper of Kingdom of Saudi Arabia - "ARABNEWS", dated 13th December 2002, under the section "Guidance from the Prophet (SAWS)" and with the title "Kissing hands and feet". [more specific discussion on kissing, touching the graves in the later parts]
4) Putting Flowers on the Grave

RITUALS AFTER DEATH - The rituals/practices performed by Mehdavia community related to Ziyarat and after death, in the light Ahadith-e-Mohammed RasoolAllah SAWS. [It shall also be noted that, Qabr-parasthi (worshiping of grave) is prohibited in Islam and Alhamdulillah, this evil practice doesn't exists in Mehdaviat as well. Our concept of Ziyarat is in complete accordance of Holy Commandments.]
Let us check out (with authentic Ahadith), whether a dead person can hear us and capable of speaking and praying?
Sahih Al Bukhari - Volume 2, Book 23, Number 452
Narrated Ibn ‘Umar [RZ]:
The Prophet [SAWS] looked at the people of well (the well in which the bodies of the pagans killed in the Battle of Badr were thrown) and said, “Have you found true what your Lord promised you?” Somebody said to him, “You are addressing dead people.” He replied, “You do not hear better than they but they cannot reply.”
Dead person can speak as well. In the below Hadith the reason has been explained, why human being can not hear what the dead person says :-
Sahih Al Bukhari - Volume 2, Book 23, Number 402
Narrated Abu Sa’id Al-Khudri [RZ]:
The Prophet [SAWS] said, “When a funeral is ready and the men carry the deceased on their necks (shoulders), if it was pious then it will say, ‘Present me quickly’, and if it was not pious, then it will say, ‘Woe to it (me), where are they taking it (me)?’ And its voice is heard by everything except mankind and if he heard it he would fall unconscious.” [Also Sahih Al Bukhari - Volume 2, Book 23, Number 462 with slight changes in words]
Before we know more regarding the speaking capabilities of a dead person, lets discuss few things regarding the hearing first:
There is a difference in opinion between the scholars of Ahle Sunnat-ul-Jamaat regarding this issue. Those who reject the concept will produce the Quranic Verse “So verily, thou cannot make the dead to hear…” This is the 52nd Verse of Surah Ar-Rum (30). But this is incomplete Verse, and interpretation of the Verse would be only to mislead others and in attempt to make their philosophy authentic. Lets analyze this Verse :-
“So verily, thou canst not make the dead to hear, nor canst thou make the deaf to hear the call, when they show their backs and turn away.”
This Verse is clearly referring to those, who will deny the Truth of Prophet Mohammed SAWS and The Book revealed on him. Hence, the term “dead” here refers to “those people” who will not accept the Truth. To make it further clear, I will quote another translation of this Verse :-
“So verily, you (O Muhammed SAWS) cannot make the dead to hear (i.e. the disbelievers, etc.) nor can you make the deaf to hear the call, when they show their backs, turning away.” [Translator: Dr. Muhammed Muhsin Khan]
If still any doubts remain, I will present the Verse 52 and 53 together, which will further clarify the indications (objective) of Almighty Allah with these Holy Verses :-
“So verily, you (O Muhammed SAWS) cannot make the dead to hear (i.e. the disbelievers, etc.) nor can you make the deaf to hear the call, when they show their backs, turning away. [52] And you (O Muhammed SAWS) cannot guide the blind from their straying; you can make to hear only those who believe in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and have to submitted to Allah in Islam (as Muslims).[53]”
Hence the stance of these people is wrong and they want to mislead the common people by inapt interpretation of Holy Verses.
Now we will move on to the speaking and meeting capabilities of a dead person :-
Hazrat Qays bin Qabisa RZ reports that RasoolAllah SAWS stated:
“Unbelievers are not permitted to talk with each other”
Someone enquired whether the dead could speak, he answered:
“Yes, and they also visit each other.” [Sahih - Ibn Hibban]
Similar Hadith has been also reported by Umm-ul-Musaddiqeen Hazrath Aisha RZ :
Hazrat Aisha RZ reported that RasoolAllah SAWS said:
“One who is not a Believer is not allowed to talk to the dead.”
“Do the dead speak too?” Someone enquired.
“Yes, of course!” said RasoolAllah SAWS and added “They also visit each other.”
Hazrat Jabir RZ reports that RasoolAllah SAWS stated:
“When a Believer is placed in the grave, he feels as if the sun is setting. Thus when his soul is returned he seats himself up and says (to the angels):‘Leave me to say Salaat (prayer) first’.” [Sunan - Ibn Majah]

The status and condition of a Believer (Momin) is far more better in the Hereafter, comparing to his life in this perishable world
It is narrated by Abdullah Bin Amr that Prophet Mohammed SAWS said “The gift of a believer is death”. [Mishkat Shareef]
Further, a famous Hadith of Prophet Mohammed SAWS (recorded in almost all compilations of Hadith), where he said:-
“Man loves his life, while death is better for him”.
The following words are mentioned in an article of a Sunni Scholar :-
“From the teachings of our Holy Prophet Muhammad (Sallallahu-Alayhi-Wasallam) it becomes clear that after the demise of a person we apparently take him/her to be lifeless, but that person remains alive, although his/her life is different from our lives. The Holy Prophet (Sallallahu-Alayhi-Wasallam) is reported to have said that the act of breaking a bone of the dead body causes the deceased as much pain as is felt by a living person.” [Courtesy :]
Sunan Abu Dawood - Book 20, Number 3201
Narrated Aisha, Ummul Mu’minin RZ:
The Apostle of Allah (peace_be_upon_him) said: Breaking a dead man's bone is like breaking it when he is alive.
I guess, the above discussion should be sufficient to understand the condition and capabilities of a dead person.

iv) Recitation of Fatiha
Sunan Abu Dawood - Book 20, Number 3193
Narrated Abu Hurayrah [RZ]:
The Prophet (peace_be_upon_him) said: When you pray over the dead, make a sincere supplication for him.
Also narrated by Abu Hurairah [RZ] in Sunan Ibn Majah and Mishkat Shareef: The Prophet SAWS said, “When you pray for a dead man (or person), make your prayer sincere for him.”
Sahih Al Bukhari - Volume 2, Book 23, Number 419
Narrated Talha bin 'Abdullah bin 'Auf:
I offered the funeral prayer behind Ibn Abbas and he recited Al-Fatiha and said, “You should know that it (i.e. recitation of Al-Fatiha) is the tradition of the Prophet Muhammad.”
Reciting Surah Al-Fatiha (1st Chapter of Holy Quran) in the funeral prayer is a Sunnah of Prophet Mohammed SAWS and he also made it clear; to pray sincerely for a dead person.
Given below is the (most common) procedure followed by a Mehdavi (for reciting Fatiha on the Holy Soul) :-
“Al Fatiha Ba Rooh-e-Paak XYZ (Name of the deceased)
“Reciting Surah Al Fatiha (1 time)
“Reciting Surah Al Ikhlas (3 times)
“Reciting Durood-e-Shareef (1 time)”
Then we offer this reward (of the above recitation) to the Holy Soul and ask for his/her salvation (Ya Allah, iska sawaab XYZ ki rooh ko baksh aur unki Maghferat kar).
What a beautiful way for praying for a dead person!!!! Where is the question of Shirk or worshipping the graves or joining any gods with God???? Our procedure of reciting Fatiha itself eliminates all the doubts regarding Shirk and worshipping of graves, rather, more importantly, we affirms our faith in total Unity and Attributes of God:-
We recite Surah Al-Fatiha; Which is also known as Umm-ul-Quran and Asas-ul-Quran. Here it is reasonable to quote the translation - In the name of Allah, the Beneficent, the Merciful Praise be to Allah, Lord of the Worlds, The Beneficent, the Merciful. Owner of the Day of Judgment, Thee (alone) we worship; Thee (alone) we ask for help. Show us the straight path, The path of those whom Thou hast favoured. Not (the path) of those who earn Thine anger nor of those who go astray.

We recite Surah Al-Iqhlas, that to be 3 times; Which is the core base for the principle of Tauheed - (English Translation) Say: He is Allah, the One! Allah, the eternally Besought of all! (2) He begetteth not nor was begotten. And there is none comparable unto Him.
We recite Durood-e-Shareef; And, we finish-off by sending our sincere salutations to Holy Prophet Mohammed SAWS and his Ahle-Baith. And, we do not seek the reward for this recitation for us. Rather, we request The Almighty to reward the departed soul for this recitation of holy words.
SubhanAllah… What a beautiful practice… Something, which could never be found/practiced in/by any other sects. of Islam. SubhanAllah.
Where is the question of biddat, shirk or worshipping the graves????
And, this is just a sincere effort by a Mehdavi to seek forgiveness and help the deceased person, which is a highly regarded deed and best possible service to a dead person :-
Al Bukhari’s Al-Adab Al-Mufrad - Chapter: Dutifulness towards Parents after their death
Abu Hurayra RZ reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When a person dies, all actions is cut off for him with the exception of three things: sadaqa which continues, knowledge which benefits, and a righteous child who makes supplication for him.”
Sahih Al Muslim - Chapter 195, Book 004, Number 2104
Jubair b. Nufair says: I heard it from 'Auf b. Malik [RZ] that the Holy Prophet (may peace be upon him) said prayer on the dead body, and I remembered his prayer: “O Allah! forgive him, have mercy upon him, give him peace and absolve him. Receive him with honour and make his grave spacious; wash him with water, snow and hail. Cleanse him from faults as Thou wouldst cleanse a white garment from impurity. Requite him with an abode more excellent than his abode, with a family better than his family, and with a mate better than his mate. Admit him to the Garden, and protect him from the torment of the grave and the torment of the Fire.” ('Auf bin Malik) said: I earnestly desired that I were this dead body. [Also narrated in 2105 and 2106 by different chain of transmitters]
Sunan Abu Dawood - Book 20, Number 3194
Ali ibn Shammakh said: I was present with Marwan who asked Abu Hurayrah [RZ]: Did you hear how the Apostle of Allah (peace_be_upon_him) used to pray over the dead? Abu Hurayrah [RZ] said: O Allah, Thou art its Lord. Thou didst create it, Thou didst guide it to Islam, Thou hast taken its spirit, and Thou knowest best its inner nature and outer aspect. We have come as intercessors, so forgive him.
Hazrat Ibn Abbas [RZ] reports that RasoolAllah [SAWS] stated:
“A dead body is as helpless in his grave as the drowning man. He keeps waiting for (duaas) supplications from his father, mother, brother and friends. When he receives supplication from anyone, he becomes so delighted as if he has something better than everything on this earth. Definitely, Allah Ta’ala confers reward on the men in the grave equal to the mountains. Seeking forgiveness by the living is the gift for the dead.” [Mishkat Shareef]
Hazrat Abu Hurairah [RZ] reports that RasoolAllah [SAWS] said:
“Allah Ta’ala will elevate the status of the Heavenly men in Jannat (Paradise). He will ask in astonishment, “O’ Allah! How did I receive such a high status?” Allah Ta’ala will say, “It is because of your children seeking forgiveness for you that you have received such a high status.” [Mishkat Shareef]
Similar Hadith has been also collected by Imam at-Tabarani:
Some persons will have virtues equal to mountains. They will be astonished as to how did they get so much virtue and would ask about it. Allah Ta’ala will say: “These are conferred on you because of your children’s seeking forgiveness.” [Al-Mujam Al- Kabir – at-Tabarani]
vi) The practice of relatives (or friends) bringing the food for the family members (of deceased), for initial few days after death
There is a common practice in Mehdavia community that, the relatives/friends of deceased/his family members, use to bring the food for family members of the deceased for first few days. This practice is also in accordance with the instructions of Prophet Mohammed SAWS :-
Sunan Abu Dawood - Book 20, Number 3126
Narrated Abdullah ibn Ja'far [RZ]:
The Apostle of Allah (peace_be_upon_him) said: Prepare food for the family of Ja'far for there came upon them an incident which has engaged them.
vii) Sawiyat, Ghadi and feeding people with the intention to offer reward to the deceased

Monday, December 5, 2011


An article by Syed Mohammed Suhael

What is Maafa Maafi? On the 10th of Muharram, every year, we visit all our relatives and friends and ask forgiveness from them for any mistakes or offences committed against them intentionally or unintentionally. How is it done? The conversation between two persons goes as follows: Person 1: Bola Chala Maaf Karo Waaste Allah Ke (Translation: Please forgive the words I have spoken (against you) and the actions I have taken (against you) for the sake of Allah.) Person 2: Maine maaf kiya waaste Allah ke. Aap bhi mujhe maaf karo waaste Allah ke. (Translation: I have forgiven for the sake of Allah. You too forgive me for the sake of Allah.) Person 1: Maine bhi maaf kiya waste Allah ke. (Translation: I too have forgiven for the sake of Allah.) What does Bola Chala mean? Bola refers whatever one has said. This includes things which one has intentionally said to hurt the other person and also those things said which have unintentionally hurt the other person and the first person is not even aware of it. Chala refers to actions one has taken. This includes actions which one has intentionally taken to hurt the other person and also those actions which have unintentionally hurt the other person and the first person is not even aware of it. Why do we do it? We do it so that we can forgive one another and clean our hearts of ill-will towards others. This is a unique practice which is followed only by the Mahdavia community What does the Holy Quran say about forgiveness? Allah mentions in the Holy Quran that believers are The recompense for an evil is punishment like it; but whoever forgives and makes reconciliation, his reward is with Allâh. Verily, He likes not the unjust. (Surah Ash-Shoora 42:40). Allah further says, Those who avoid the greater sins and shameful deeds, and, when they are angry even then forgive (Surah Ash-Shoora 42:37). Allah says in another place in the Holy Quran, Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon men;- for Allah loves those who do good. (Surah Aal-e-Imran, 3:134) In this verse, Allah says that He loves those who do good i.e. those who restrain anger and pardon men. Rights of Allah and Rights of People There are two rights upon us. One is the rights of Allah (Huqooqullah) and the second is the rights of people (Huqooqul-Ibaad). Allah’s right, or Huqooqullah, is that we worship Him, follow His commands as given in the Holy Quran and as commanded by the Holy Prophet SLM and do not stray from the right path. If we stray from Allah’s path and commit sins, then we should ask forgiveness from Allah. If He desires, Allah will forgive us with His immeasurable grace and kindness. Huqooqul-Ibaad refers the rights of people. Every person around us has certain rights. Parents have rights upon their children. Children have rights upon parents. Husbands have certain rights which their wives should fulfil and vice versa. Neighbours have rights upon one another. Thus, in every interaction between two human beings, one has certain rights which the other should fulfil. These are the rights as per the established laws of Allah. If we do not fulfil these rights, we should ask forgiveness from the person we have wronged. Otherwise we will be answerable on the Day of Judgement. Shouldn’t we forgive and ask forgiveness as soon as we do a mistake? Yes, when one does a mistake, one should immediately ask for forgiveness. And the other person should forgive. However, many times the forgiveness does not happen immediately because of the following reasons: Heated circumstances, anger and ego, dissuade a person from asking for forgiveness. Later on when one reflects with a cool head, one feels like asking for forgiveness. 10thMuharram offers that opportunity to cleanse our hearts of ill feelings towards others by asking for forgiveness and by forgiving them. This is true of both persons – the one asking for forgiveness and the one forgiving. It could also be that the person who has pained your heart is not even aware that he has hurt you. On 10th Muharram, adhering to the Sunnah of ImamanaAS you will forgive that person willingly. When the entire community’s mood is for forgiveness, it is easier for the person to forgive. It could also be that the person did not have the courage to ask for forgiveness. On 10th Muharram, forgiveness is assured because it is the Sunnah of Mahdi Mau’oodAS and one can be sure that the forgiver will adhere to this sunnah and forgive. Most important of all, for all Mahdavis, this is a sunnah of Mahdi Mau’oodAS and therefore it should be followed. If we depart from this world without getting forgiveness for our wrong doings, what will happen on the Day of Judgement? If we have committed transgressions against someone and he/she hasn’t forgiven us, then Allah will compensate them on the Day of Judgement. Allah will take our virtues and give it to those who we have wronged to the extent of the injury caused by us. Thus we will lose the benefit of many of the good deeds done in this life. If that compensation is not enough, then Allah will transfer the sins of the person we have wronged to us. Thus, apart from losing the benefit of our good deeds, there is also the risk that we will be burdened with other’s sins if we have wronged that person and he has not pardoned us. Therefore we should settle our accounts in this world only so that we are not at loss on the Day of Judgement. On the deathbed It is also a practice of Mahdavi people that when they are in their deathbed, they say bola chala maaf karo to every visitor who visits them. This again is with the intention of going away from this world with a clean record. What is the significance of 10th Muharram? on the 10th muharram - Allah accepted the repentance of Hazrat AdamAS - Hazrat IbrahimAS was saved from the fire - Hazrat MusaAS and his people were saved from Firaun (Pharoah) - Hazrat EsaAS was born - Hazrat EsaAS was raised to the heavens - The ship of Hazrat NuhAS reached the mountain of Judi - Hazrat YunusAS was freed from the belly of the fish - Hazrat YakhoobAS regained his eyesight - Hazrat YusufAS was taken out of the dark well - Imam HussainRZ , the Prophet SLM's grandson, was martyred Fasting was prescribed on this day for the people of the previous prophets. On the 10th of Muharram, Hazrat Imam HussainRZ was martyred in Karbala. After saying his Fajr prayers, the ImamRz went to each and every person of his household and asked their forgiveness. Then he set out for battle and was martyred.