Fateha and Eisaal-e-Thawaab

Fateha and Eisaal-e-Thawaab

The entire structure of humanity rests upon mutual help and collective effort among human beings.  Human rights have been best protected by law in Islam.  There are rights of relatives, neighbors, parents and even our dead people.  It is an Islamic obligation upon the living people to do something for their dead which helps them in their lives in Hereafter. 

How can we forget our dead, particularly our parents, teachers and Shuyooks who have helped us so much during their life times.  What kind of human beings we are if we resort to destroying their graves soon after their deaths in the name of Islam and treat their graves like deities (idols) and associate shirk with them? What kind of Islam the Salafis and their like minded groups preach that treats their dead in a most humiliating and insulting manner?      

Reading of Quran, fasting, charity, feeding people, construction of mosques or schools in the name of our dead relatives etc., are a few ways by which we can donate recompense (Thawaab) for them.  This helps them in increasing their comforts (if they were good Muslims) and in reducing their torment (if they were sinful Muslims).

Eisaal-e-Thawaab is Sunnah proved by so many Ahadith and Fateha is one of the kinds of Eisaal-e-Thawaab. 

It is in Hadith (Bukhari and Muslim), narrated by Ibn Abbas (رضئ اللہ تعالی عنہ) that a person came to the audience of Prophet Mohammad (صلى الله عليه و آله وسلم) and submitted that his sister had made a vow (nazr) that she would do Hajj.  But She died without doing it.  On this the Prophet (صلى الله عليه و آله وسلم) and submitted that his sister had made a vow ( said, "if she had a loan, would you pay it?  He said, yes I would.    The Prophet (صلى الله عليه و آله وسلم) said, pay the loan due to Allah (سبحانہ و تعا لی) , He deserves to be paid more than anybody else".

It is in Hadith (Muslim), narrated by Hazrat Buraidah (رضئ اللہ تعالی عنہ)saying 'when I was sitting with the Prophet (صلى الله عليه و آله وسلم), a woman came and said, O'Prophet (صلى الله عليه و آله وسلم), I had given a slave maid to my mother and now my mother is dead.  The Prophet (صلى الله عليه و آله وسلم)said, your retribution (Jaza) is a certainty and the inheritance has returned that slave maid back to you.  Then the woman said, O'Prophet(صلى الله عليه و آله وسلم) my mother had an obligation to keep one month's fasts.  Shall I keep fasts on her behalf?  Again she said, O'Prophet (صلى الله عليه و آله وسلم) she had never done Hajj.  Shall I do Hajj on her behalf?  The Prophet (صلى الله عليه و آله وسلم) said , do Hajj on her behalf".

It is in Hadith - that a "sweet water well" was dug for the (dead) mother of Hazrat Sa'ad (رضئ اللہ تعالی عنہ) (in Madina during Prophet Mohammad's -  صلى الله عليه و آله وسلم) time and it was announced "Haazihi li Umme Sa'ad" (Meaning - this well is for the mother of Sa'ad - رضئ اللہ تعالی عنہ).  Both rich and poor used to drink water from this well. (Abu Dawood and Nasa'i).

It is in hadith (Bukhari and Muslim), narrated by the mother of believers Aisha Siddiqua (رضئ اللہ تعالی عنہا) that a person came to the Prophet(صلى الله عليه و آله وسلم) and said O'Prophet (صلى الله عليه و آله وسلم) my mother died all of a sudden.  In my opinion if she had lived, she would have done some charity.  If I do it on her behalf, will she get the recompenses (thawaab)?  The Prophet (صلى الله عليه و آله وسلم) said 'Yes'.

The above Ahadith confirm Eithaal-e-Thawaab to the dead.  If we do any charity or good deeds and donate the recompense to them, they get it in Barzaq (Life after death).  If we read Quran, feed the poor or do any kind of charity and donate the recompense to our dead relatives, it reaches them in Hereafter and is beneficial for them.

It is in Hadith - Prophet (صلى الله عليه و آله وسلم) said: " Iqra'u `ala mawtakum ya seen (Meaning - Read Sura Ya Seen over those of you who are dying/deceased."   This Hadith is narrated by Abu Dawud in hisSunan (Jana'iz), al-Nasa'i in his Sunan (`Amal al-yawm wal-layla), Ibn Majah in his Sunan (Jana'iz), and Ibn Hibban in his Sahih.

It is in Hadith - Prophet Muhammad (صلى الله عليه و آله وسلم) said  "three things continue to benefit a (believing) person even after death - charity which he had given (which continues to benefit others), beneficial knowledge which he had left behind (i.e. authored or taught), and supplication on his behalf by a righteous child. (Muslim).

It is in Quran -  Verily, the good deeds remove the evil deeds (i.e. small sins). That is a reminder for the mindful (those who accept advice). (Hud - 114)

It is in Quran - Whoever brings a good deed  shall have ten times the like thereof to his credit, and whoever brings an evil deed  shall have only the recompense of the like thereof, and they will not be wronged. (Al-An-Aam - 160)

It is in Quran - "Except those who repent and believe  and do righteous deeds, for those, Allah (سبحانہ و تعا لی) will change their sins into good deeds, and Allah (سبحانہ و تعا لی) is Oft-Forgiving, Most Merciful. (Al-Furqan - 70)

It is in Hadith -  (Bukhari wo Muslim).  The Prophet (صلى الله عليه و آله وسلم)said that if a person intends to do a good thing, he gets one recompense in his book of good deeds.  If the person, after the intention does that good deed, 10 recompense are written in his book of good deeds.

It is in Hadith - (Bukhari wo Muslim).  The Prophet (صلى الله عليه و آله وسلم)said that Allah (سبحانہ و تعا لی) increases the recompense of the good deeds up to 700 times in some cases and beyond that to some people.

The above Quranic verses and Ahadith signify the importance of Eisaal-e-Thawaab to our dead relatives.  Who knows, our good deeds done with the intention to benefit them carry unlimited Thawaab to them and help in removal of their bad deeds or converts their bad deeds into good ones.  This way they get significant assistance from the living people to increase their Thawaab even after their deaths.  

What do we do in Fateha.  We cook food and read the verses of Quran and feed the people and send the recompense to our dead relatives.  It is important that we repeat Fateha more often so that our dead relatives get more thawaab. 

Why do we keep the cooked food in front of us while reading Quran on it during Fateha? 

It is for the simple reason that while doing Fateha, we determine our offering for the recompense of our dead relatives. It is in Ahadith that Prophet Mohammad (صلى الله عليه و آله وسلم) asked a small container of food prepared for two or three people,  read some Quranic verses on them which resulted in Barakah and the  food was sufficient to feed hundreds of people.   

It is in Hadith "Kullu amrin zee baalin lam yubda' bihamdillahi fa hua abtar" (meaning - Every important thing which does not start with the praise of Allah (سبحانہ و تعا لی) (Alhamdulillahi) is vitiated (devoid of virtue). 

Thus Fateha is a requirement established by Prophet's (صلى الله عليه و آله وسلم) commandment and is in practice since the time of Prophet Mohammad (صلى الله عليه و آله وسلم). 

In Fateha, generally people read one time Sura Fateha, three times Sura Iqhlas (it is in Hadith that the recompense of reading 3 times Surah Ikhlas is equal to one full Quran), three times Durood Sharif and in the end Dua for our dead relatives.  We do not understand what is wrong in it and why it is objected? 

Why should we do things in a specific way?  Put the food in front, read Quran on it and feed people.  Can't we feed the people without doing any such thing? 

It is a Prophet(صلى الله عليه و آله وسلم) practice for barakah in the food.  In addition, how How can you do things in a haphazard way?  When people are invited for Fateha, you should allow them to join you in reciting Quran.  When all the people join in a social gathering, in reading Quran and in eating, the beneficiaries of such are many dead relatives of all the people who have gathered for Fateha.

Why should we do Fateha at a specific time in a year.?  Like at the time of Prophet's (صلى الله عليه و آله وسلم) birth day, at the time of the birth day of Ghousul Azam (رضئ اللہ تعالی عنہ), on 40th day after the death of a person and on certain other occasions?

Because it is Sunnah.

(1) It is in Ahadith that Prophet Mohammad  (صلى الله عليه و آله وسلم) used to keep fast on the 'Day of Arafat', Ashura, 15th Shabaan. 

(2) Prophet Mohammad (صلى الله عليه و آله وسلم) commanded us to perform Child's Aqeeqa on the 7th Day of birth.

(3) Prophet Mohammad (صلى الله عليه و آله وسلم) went to Ghazwa-e-Tabook on Thursday and he preferred to start journey on Thursdays.

(4) Prophet Mohammad (صلى الله عليه و آله وسلم) used to keep fast on Mondays and Thursdays.

(5) He (صلى الله عليه و آله وسلم) used to go to Masjid-e-Quba on Saturdays.

There are so many Ahadith which tell us that Prophet Mohammad (صلى الله عليه و آله وسلم) fixed the days, dates and timings of many things. This is the reason Ahle Sunnah wal Jama'a  fix the dates for doing good deeds like Eisaal-e-Thawaab.

It is important that when we intend to do a good thing, we should  fix the time in advance so that we do not forget to do it or ignore it because of certain preoccupations. 

Some people purchase goats, chicken (birds)  and other halal animals in advance with the intention to use them as food for Fateha (Eisaal-e-Thawaab). 

Is it polytheism to say that "such sacrificial animal(s) is/are for 'conveying recompense (eisaal-e-thawaab) for a dead person"? 

Please explain what is forbidden under the Quranic commandment  وَمَاأُهِلَّ لِغَيْرِ اللَّهِ بِهِ " Wama Uhilla lighairillahi bihi " (Meaning - Whatever is sacrificed in the name of anyone other than Allah -  سبحانہ و تعا لی is forbidden).  (Al-Maa'ida - 3)?

We refer to so many things ( in our day to day conversation) 'as ours'. Like this goat I have purchased for certain Fateha, this house is mine, this is my wife, this is his / her food or this  bike or car belongs to so and so.  If we take the literal meanings of  وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ   (Meaning - Whatever is sacrificed in the name of anyone other than Allah -  سبحانہ و تعا لی  -  is forbidden), then it will become very difficult to talk. 

If someone takes the literal meanings of the above verse and refer his house as 'Allah's (سبحانہ و تعا لی) house, then his house will become an endowment (Waqf property).

The purport of the above verse   وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ   is with reference to what we intend and say at the time of sacrificing the animal.  

The Makkan apostates used to say 'Bismillati wal Uzza' (Meaning - In the name of Laat and Uzza - the deities of Makkans). 

Against this, it was established that Muslims say  "Bismillahi Allahu Akbar" [Meaning - In the name of Allah (سبحانہ و تعا لی), and Allah (سبحانہ و تعا لی) is Supreme]. 

It is in Ahadith - that at the time of sacrificing the animals Prophet Mohammad(صلى الله عليه و آله وسلم) used to say "Allahumma haaza minka wa laka.  Allahumma inna haaza un Mohammadin wa aalihi.  Bismillahi Allahu Akbar"  [Meaning - O'Allah (سبحانہ و تعا لی) this is for you and from you.  O'Allah (سبحانہ و تعا لی) this is from Mohammad(صلى الله عليه و آله وسلم) and 'Aal-e-Nabi (صلى الله عليه و آله وسلم) '.   In the name of Allah(سبحانہ و تعا لی)   and Allah (سبحانہ و تعا لی) is Supreme]. And"Allahumma inna haaza amman shahidani bil balaag" [Meaning - O'Our Lord this is from the ones who stood witnessed to my conveying your message (to your servants)]. 

Slaughtering of animals for deities is different from sacrificing them in the name of Allah (سبحانہ و تعا لی) for conveying recompense. 

Ibn 'Abdul-Wahhab took Quranic verses revealed for the Mushrikeen of Makka and applied them to Muslim Ulema, Awliya Allah, Sufi Shaikhs and others and said  those who perform Fateha and Eisaal-e-Thawaab are similar to the Mushrikeen  of Makka.  He branded all Muslim Ulema / Awliya and Shaikhs of 1000 years before him as Mushrikeen by misinterpreting Quranic verses.

It is in Quran -  وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ  (Meaning - Whatever is sacrificed in the name of anyone other than Allah -  سبحانہ و تعا لی  -  is forbidden).  (Al-Maa'ida - 3).

WHAT IS IMAAN, ISLAM AND IHSAAN ?

                 WHAT IS  IMAAN, ISLAM AND IHSAAN ?

There are three primary sources of our knowledge, as follows. 

Messengers of Allah (SWT) convey and teach people what is sent to them from Allah (SWT).

It is in Quran, O’ Prophet – SAWS convey and teach people what is sent down to you’ (Al-Ma’ida - 67).

Acting upon the commandments of Allah (SWT) they show to the people the operational and practical side of the religion by elucidating details of Islamic deeds.

It is in Quran - ‘ The Apostle Mohammad – SAWS is an exemplary model for - all of you’ . (Al-Ahzab -21)

Prophets cleanse, purify and reform people from their personal attention.

It is in Quran -

‘Certainly Allah –SWT has done a favor on the believers when He sent to them an Apostle – SAWS, from among them, who reads them the divine verses and who purifies them and who teaches them the book and wisdom’ (Aal-e-Imran – 164).

‘He is the Lord, who has sent to the unlettered people, from among them, an Apostle, who reads to them divine verses and cleanse them and teaches them the book and wisdom’. ( Al-Jum’a – 2 ).

‘ O’our Lord send an Apostle from among them from whom they could hear your book, who would teach them from the divine book and wisdom and purify their hearts’. ( Al-Baqra – 129). 

(This was the supplication of Prophet Ibrahim (AS) while re-building Kaba’a; which Allah (SWT) fulfilled by sending Prophet Mohammad (SAWS) as the seal of Prophets.)

From the above, it is clear that Prophets’ undertake the following tasks.

They read out to people and teach what is sent down to them from Allah (SWT). This is Quran.

Becoming a practical example they educate people how to carryout Allah’s (SWT) commandments.  This is Hadith.

They cleanse and purify people’s hearts by their personal attention and training. This is Purification of Hearts (tazkia Nafs).

What is cleansing and purification of hearts ( tazkia nafs )?

It is turning people’s attention away from the darkness of materialism to the light of Islam.

What is light of Islam?

It is people’s training in 

(i) sincerity of heart (Ikhlas), 

(ii) wisdom (Hikmah) of actions, and 

(iii) Islamic vision.

What is Islamic vision?

As per the Hadith of Ihsan, (Bukhari wo Muslim) people are commanded to see Allah (SWT) while doing Obligatory Salah.

Can anyone visualize Allah’s (SWT) presence when his heart is covered with materialistic darkness?

No, you need Islamic light.  Prophet Mohammad (SAWS) trained his companions to see in Islamic light.

Once you get Islamic vision you become stead fast in faith and deeds and never lose the straight path of Islam.

What is Ihsaan?

As per the Hadith of Ihsan, we are required to see Allah (SWT) while doing obligatory Salah.  It was Prophet Mohammad (SAWS) practice of Praying.

He also taught us to see and refrained us from arguing in the meaning of religions vision.

It was Prophet Mohammad’s (SAWS) training which helped his companions to acquire Islamic vision with which they visualized Allah’s (SWT) presence every where every moment.

It is in Quran –

‘(He is) Existing everywhere every moment’.

‘Wherever you are, He is with you’ (Al-Hadid– 4).

‘You turn your face anywhere, you will find Allah-SWT’. ( Al-Baqra – 115 ).

‘Allah is the light (existence) of the Heavens and Earth’. (An-Noor -35).

‘We (Allah-SWT) are closer to you than your jugular vein’. (Qaf – 16).At another place in Quran – ‘He is in your own self, will you not then see’. (Az-Zariyat – 21).

Among Prophet Mohammad’s (SAWS) companions, some acquired proficiency in Quran teaching and reciting, like Hazrat Othman (ru) and Hazrat Abbas (ru).   Some acquired proficiency in the subject of Hadith, like Hazrat Abu Huraira (ra) and Hazrat Abdullah bin Abbas (ru).  Some became prominent in cleansing and purification of people’s hearts, like Hazrat Abu Bakr Siddique (ru) and Hazrat Ali (ru).

In the light of Hadith of Ihsan, Muslims can be categorized as:

People of Iman – those who are good at faith but not good at Islamic deeds.

People of Islam – those who are good at Islamic deeds but not good in Islamic faith.

People of Ihsan – those who are good both in Islamic faith and deeds.

Who are Sheikhs of Ihsan?

They are friends of Allah (SWT).

It is in Quran - ‘Behold the friends of Allah –SWT! On them shall come no fear, nor shall they grieve. These are they, who have believed in Allah –SWT and are mindful of Him (the feeling of closeness of Allah –SWT) and (have consequently abstained from everything evil). To them tidings come (from Allah-SWT) of a happy life both in this world and in Hereafter. The Word of Allah –SWT is never revoked. This in itself is a great felicity’ (Younus – 62- 64).

It is in Quran - ‘Allah –SWT is the guardian of those who believe (in Him). He brings them out of darkness into light’. (Al-Baqarah – 257).

What is darkness?

Our excessive attention towards materialistic comforts.

What is light?

It is Islamic vision.

Teaching is different from training.  By teaching we increase people's knowledge.  But training we develop their skills.  Therefore, in addition to teaching of Quran and Sunnah; cleansing and purifying hearts of the people is important for every Muslim.  This insulates us from major sins, enlightens our hearts and exposes us to the truth of Islam.

It is in Quran - 

“Allah (SWT) loves those who practice Ihsan.” (Al-Baqarah 2:195; Aal-e-Imraan 3:134, 148; Al-Ma'idah 5:13, 93)

“We have enjoined on man to behave with his parents with Ihsan.” (Al-Ahqaf 46:15)

“Those who spend (in the way of Allah-SWT) in prosperity and in adversity, who repress their anger and who forgives people; and Allah(SWT) loves Muhsineen (those who practice Ihsan).” (Aal-e- Imran 3:134)

“So, forgive them and overlook (their offensive behaviour), verily, Allah (SWT) loves Muhsineen.” (Al-Ma'idah 5:13)

“Indeed, who maintains Taqwa and remains patient and steadfast, Allah (SWT) does not let those who practice Ihsan lose their reward.” (Yousuf 12:90)

 “Verily, Allah (SWT) does not let the Muhsineen (who practice Ihsaan) lose their reward.” (At-Towbah 9:120, Hood 11:115, Yousuf 12:56, 12:90)

“We do not let the reward of one who performs in the most excellent manner be lost.” (Al-Kahf 18:30)

“Allah (SWT) is with those who have Taqwa and practice Ihsan.” (An-Nahl 16:128)

  “Allah’s (SWT) Mercy is near those who practice Ihsan.” (Al-A’raaf 7:56)

“Yes indeed, who turns his face submissively toward Allah (SWT) and he practices excellently, his reward is with his Lord.” (Al-Baqarah 2:112)

“Is the reward for excellence other than excellent.” (Ar-Rahmaan 55:60)

“To reward those who do their best with what is the best.” (An-Najm 53:31)

“For those who perform excellently is the best (reward) and even more.”(Yunus 10:26)

“Who can be better in deen than him who turns to Allah (SWT) in submission and practices Ihsan.” (An-Nisaa 4:125)

“And Practice Ihsan, Allah (SWT) loves those who practice Ihsan.” (Al-Baqarah 2:195)

It is in Hadith - the Prophet (SAWS) once asked him companions -  “Should I guide you to the qualities, because of which, Allah (SWT) raises people’s ranks?” The companions said yes.  Then the Prophet (SAWS)  said, “Be patient (forbearing) with him who treats you ignorantly; forgive him who is unfair to you; give him who deprives you; and, fulfill social obligations to the relative who is delinquent in doing his part.” (Reported from ‘Ubadah Ibn Samit in Targheeb and Tarheeb - reference  At-Tabarani)

It is in Hadith -  The Prophet (SAWS) said, “My Lord has commanded me nine qualities (as follows)  -

(i) Fearing Allah (SWT) both secretly and openly; 

(ii) Saying only the words of justice both when angry and when happy;

 (iii) Maintaining moderation both during poverty and affluence;

(iv)  Making up (social obligations and relationships) with a relative who shirks his obligation to me or breaks away from me;

(v) Giving even to the person who deprives me; 

(vi) Forgiving him who is unjust to me; 

(vii) Reflecting when I am quiet; remembering Allah (SWT) when I speak; and, learning lessons from what I see;

(viii) Enjoining good; and, (ix) Forbidding evil.”

(Reported by Abu Hurairah in Mishkaatul Masabih).

Balanced food and regular physical exercise is required to keep our body fit. Similarly, we need to balance our religious life with performance of daily obligatory prayers and keep all evil desires at bay.

Shaikhs’ of Ihsan teach you how to keep our desires at bay. This routine will make our soul (Rooh) stronger with which we become strong in both in Islamic belief and deeds.

Look at the strength of the belief of Prophet’s (SAWS) companions. Why they were like that? Because they were trained by Prophet Mohammad (SAWS).

When this training and daily routine became scarce and diluted, true faith slipped away from Muslims resulting in their steep downfall in the world.

It is in Quran – ‘Hold on firmly to the rope of Allah and do not allow differences to occur among yourself ’. (Aale-Imran – 103).

It is in Quran ‘ These are those who ripped their religion and divided themselves into sects. Allah (SWT) has nothing to do with them. Their matter is with Allah (SWT) and then He will point out to them what (exactly) they were doing (in the World).’ (Al-Ana’am – 159).

Imagine, if we ban physical exercise from a country, what will happen to its citizens. They all will fall sick and soon die of various ailments. Something similar has happened to Muslims.  Their souls are critically sick and they have lost track of the straight path. We need to do something about it soon so that we get back to the right path of Islam and acquire both, inner strength of religion, and outer strength, for peaceful living in this world.

O’our Lord ! call us not, to account, if we have forgotten or have fallen into error.

Our Lord ! Lay not on us a burden (of responsibilities) such as you have laid on those gone before us. Our Lord ! Lay not on us that which we cannot bear, and overlook our faults; and forgive us; and have mercy on us. You are our protector; help us then against the unbelievers.’ (Al-Baqara – 286).

O’our Lord give us good in this world, and good in the world to follow, and protect us from the punishment of Fire’. ( Al-Baqarah – 201).

The Holy City of Jaunpur

The Holy City of Jaunpur

by Syed Khudabakhash Shiraz Daniyal

Bismillah Hir-Rahman Nir-Raheem.

As-Salaam Alaikum Woh Rahmatullahi Woh Barakatuhu.

Our beloved Prophet Syedna Mohammed Mustafa SAWS prophesied that, "the Promised Mehdi (AHS) would born in Madina (City)". Regarding this Hadith, some people argue the birth of Promised Mehdi, Hazrath Syed Mohammed AHS in a place called "Jaunpur", which was neither a city nor a place of significance in Islamic world, according to them. But, this comment could not be regarded less than "absurd" and proof their lack of knowledge and ill intentions to regard "Jaunpur" as a remote village.

Here it would be reasonable to also discuss the meaning of term "Madinah". In Arabic terminology, the word "Al-Madinah" refers to any "city". In no sense, it refers to "Madinah Munawwara" in "Kingdom of Saudi Arabia" only. In fact, the name of "Madinah Munawwara" of "K.S.A." was "Yathrib" and later, after the migration of Prophet Mohammed SAWS to this place from Makkah, its name was changed to "Madinat-un-Nabi (City of Prophet)". Hence, this holy place became famous as "Madinah" since then (instead of Yathrib).

It shall also be noted that, all the Ahadith in this regards, just mention the word "Madinah" in original text and no where it is mentioned as "Madinat-un-Nabi". Hence, logically, the birth place of Promised Mehdi AHS should be interpreted as a "city" itself, or in Islamic Terminology, it would be a "Religious City".       

Lets check out the background (history) of this holy city of Jaunpur :-

The founder of Jaunpur, the birth place of Khalifatullah, Khatim-e-Vilayat-e-Mohammedia, Hazrath Syed Mohammed Jaunpuri Al Mehdi Al Maud AHS, was Sultan Feroz Shah Tughlaq, the emperor of Delhi. Jaunpur is situated on the bank of the river Gomti, in Allahabad Province.

Sultan Feroz Shah Tughlaq once happened to camp in the vicinity of the river Gomti. There the open space attracted the attention of the Sultan. He decided to build a model city there. Thus the city was established in 772 AH and was named as “Jaunpur” after the great learned king of the dynasty, Mohammed Bin Tughlaq (Juna Khan), who (said to be) advised the emperor in a dream to name it after him. Sultan Feroz Shah Tughlaq selected the gems of all the trades and learning's from Delhi and asked them to shift to Jaunpur with attractive scholarships and pensions. Thus the foundation of the city was laid with the selected persons of all the trades and learning's.

Soon, the City became very popular and developed as an academic (Islamic) centre during the period of the Sharqiya Kings. There were great number of Ulema, learned persons and scholars. They used to invite famous Ulema, men of letters and artisans to the Court and grant them pensions and jagirs (property) for their maintenance. It is said that, there were 1700 Ulema in Jaunpur during the reign of Sultan Hussain Sharqi, who later became a devoted admirer and follower of Hazrath Syed Mohammed AHS. There were also a number of Schools, Universities and Masjids in Jaunpur at that time. Thus, it became very famous as a centre for Islamic studies in the East, easily comparable to the city of Shiraz in the Middle East, and hence named as Shiraz-e-Hind. Till date, there are many ancient Masajids in Jaunpur which attracts the Tourists, like; Jama Masjid, Lal Darwaza Masjid, Athala Masjid etc.   

Many Sufi Saints were residing in the holy city of Jaunpur, such as; Hazrath Shaikh Daniyal Chishti RH. The Islamic scholars of the city were popular among the Arab and non-Arab Muslims alike. The books written here were used as books for reference, teaching and research and were included in the syllabi of the Universities worldwide. Thus it was a place, regarded and respected as a place of scholars, sufis, Aulias, literature and books all over the world.

No historian of ancient India had failed to mention the glory of Jaunpur with special reference to its eminence in the field of Islamic studies.

It would be appropriate to give few quotations, supporting the above statements :

·         Narender Nath Laa writes in 'Promotion of learning's in India during Mohammedan Rule' :- "During lbrahim's reign (1402-1440 AD) the court of Jaunpur far outshone that of Delhi and was the resort of all the learned men of the east".

·         F.A. Keay writes in 'Indian education in Ancient and later Times' that :- "the place in India which was most famous in its days as a Mohammedan place of learning was Jaunpur. It was comparable to Shiraz in Persia and was called as the Shiraz of India".

·         In the Imperial Gazetteer of India - Volume IV, published from Oxford in 1908 AD, it is written that; "Jaunpur remained the seat of Governor till the reorganisation of the empire by Akbar, who raised Allahabad to the position of a provincial capital. From that time Jaunpur declined in political importance though retained some of its former reputation as a centre of Mohammedan learning, which had gained for it the title 'Shiraz of India'."

·         Farishta has named Jaunpur as the second Delhi.

·         Shahjahan, the fifth Moghal emperor called Jaunpur the Shiraz of his empire.

·         When Humayun reached Iran during his exile, the king of Iran, Shah Tahmasap Shah first enquired about Jaunpur and its scholars and felt envied on learning about the progress of Jaunpur on Islamic studies, against the decline of Shiraz (of Persia).

·         The importance of Jaunpur as a centre for Islamic studies can be well assessed from the fact that it was called a University (Dar-ul-Uloom) in itself by the author of Tabqaat-e-Akbari.

After knowing the brief facts mentioned above, only an ignorant person or a person who intends to mislead others from Truth, could only deny "Jaunpur" being a "Holy City" in the Islamic History. 

Hence, it could be well said that,  “The Promised Mehdi Hazrath Syed Mohammed Alaihis-salatu-was-salaam, was born in the City of Jaunpur (Madinat-ul-Jaunpur)”

Apart from this, there are several Ahadith, which indicates the birth place of Promised Mehdi AHS to be in the Hind (India) / East. These Ahadith will be discussed separately, in the next piece of writing. 

Rangrez Shaheed RA and their pious Mother

May Allah - The Almighty - bless us with the Faith of Rangrez Shaheed RA and their pious Mother. Aameen. by Syed Khudabakhash Shiraz Daniyal “So their Lord accepted of them ……………so those who were emigrated and were driven out of their homes, and suffered harm in My cause, and who fought, and were killed (in My cause), [3:195] One day in the city of Ahmadabad in Gujrat an announcement was made by the orders of the ruler, that anyone who takes the name of the Mehdi AHS he/she will not be spared. If the Mehdavis disown their faith they will be given pardon or else if they stick to their adherents then they will be subjected to inhuman atrocities or may be executed. Soon this notification spread like wild fire in the then Sultanate of Gujrath. When this announcement was rendering in Ahmedpur a locality of fabric dyers (Rangrez) in Gujarat that whoever takes even the name of Mehdi AS he will be dealt severely, and the announcers were roaming with this royal order (of the ruler of Gujrat) the very moment two young boys came down from their shop of fabric dyeing by reciting the Tasbeeh loudly and said, “Who can stop us from the tasdiq of Mehdi AS and the teachings provided to us by the Bandagi Miyan RZ. Who is it calling us towards the falsehood and who is begging for our heads. We are not afraid of any atrocities or of death. Do whatever you want but we will not change our Faith. Whoever it is can come and collect our heads in charity in the name of Allah, Rasool Allah SAWS and Mehdi Murad Allah AHS." Historians record that the elder brother Miyan Kabir RA was 18 years old and the younger brother Miyan Ismail RA was 14 years old. Satan played its role the people gathered around these two young boys and started beating them severely with fists, sticks and rods. As the beating increased the Tasbeeh increased. After some time everybody were exhausted and the boys fell down on the ground. Among the mob someone shouted, let their family members be called so that they can advice the boys not to take the name of Mehdi AHS. To their astonishment, they came to know that both these boys are the only children of an old (widow) woman. She was called and was let her to the injured boys to give a piece of advice. The old Mehdavi mother advised her children in this manner: "O my children, I always dreamt of you both when you reach the age, I wanted to see you dressed as grooms and decorate you with flowers and garland by my hands and now both of you had already brought me happiness more than that. The only thing which remains is the garlands. She said 'Remember this blood flowing from your heads is the flowers and Martydom (Shahadath) is the garlands of Eeman around your necks'. "If you give your heads to keep your Eeman intact then none other than Hz Bandagi Miyan Rz, Imam Mehdi AHS and RasoolAllah SAWS will be attending your procession of celebrations and will present you both in the presence of Allah, do not turn away from the Giroh of Imam Mehdi AHS. AND IF YOU TURN AWAY FROM YOUR FAITH, I WOULD NOT GIVE THE SALVATION OF MY MILK (DOODH KI BAQSHISH) ON THE DAY OF RESURRECTION." After giving this advice the old Mehdavi Mother went away. The crowds gathered around were aghast and dumb stuck to hear these words of faith by this old Mehdavi mother. People thought she would seek pardon to take her young children back. But, it was not to be the case. As the executioner came with the sharp sword the elder brother stepped forward and said, 'First you have to execute my younger brother'. The executioner asked 'Why is it?' The brother replied, 'This is none of your business. Do your job'. Then out of curiosity the executioner asked the reason again. The elder brother replied, 'Nobody knows the secrets of the heart. If my younger brother, after seeing my spilled blood, can change his decision. So, I don’t want him to be a shameful loser in front of my Murshid, Hz Bandagi Miyan RZ.' Hence, according to his request, with a single stroke by the sharp sword the younger brother’s head came down on the ground, next the elder brother’s head followed and the blood oozed out from their cut-throats. Spectators were stunned to see that both the heads were smiling and their radiant faces were glowing than earlier and shining with the divine luminosity (Noor). Their old mother said, ‘O Allah I hear people say save your both children but I am sad and regretful that you gave me just 2 sons why you did not gave me 20 sons. Today I would have happily presented 20 heads instead of just these 2 heads in the name of Imam-ul-Kainaath Mehdi Murad Allah AHS.' This was the status of the Faith of Mehdavis, of the earlier era. When this incident of shahadath came in the audience of Hz Bandagi Miyan RZ, at that moment he was taking food in his Daira at Khambel, as soon as he heard he stopped the morsel in his hand and said “Both these Shaheed brothers are the Imam of my Shahadath (Martyrdom)” The persecution of the Mehdavis was started in a very brutal and inhuman manner, everywhere in Gujrat. Then Hz Bandagi Miyan RZ took action, one of his trusted Khalifa (Khalifa-e-Qaas) Hz Malik Allahdad Khalifa-e-Giroh RZ was sent and a fatwa was acquired from the same Ulema of Gujrat on a Istifta (matter/issue) regarding the orders of persecution of innocent people, "Who believe in Allah SWT and His Prophet SAWS. Who follow Shariat perfectly and fear Allah SWT. Who follow the Commandments of Holy Quran and act according to it." And to this, the Ulema gave the verdict that "those who issued such orders are liable to be killed under the Shariat of Prophet Mohammed SAWS." And now with the fatwa in hand he got killed all those Ulema’s who issued fatwas for the killing of innocent Mehdavis. Those Ulemas who were killed, includes Mulla Hamid and Mulla Anaruddin as well, which shattered the complete Sultanate of Gujrat and surrounding. And due to the fear of being killed for their evil deeds, the surviving Ulema convinced the Sultan to take Military action against the Mehdavis, claiming that "Mehdavis are a threat to his kingdom and his life and his kingdom is in danger". They succeed, and the unfortunate ruler ordered his army to attack the Daira of Bandagi Miyan Shahe Khundmeer RZ. And, what happened during this 2-day battle, is history, and recorded by numerous historians of that era and later era's. As per the Historical recordings, after the martyrdom of the Rangrez brothers and the following battle - Jung-e-Badr-e-Vilayath, the ‘Shahadath’ of Hz Bandagi Miyan RZ, this cruel Sultanate was no more and Sultan Muzaffar-II was conquered, and he, along with, his entire progeny and those (his obedient) Ulema who issued fatwa were finished completely.

Conditions Prevailing on the eve of the Advent of The Promised Mehdi Alaihis salatu was salaam.

By Syed Khudabakhash Shiraz Daniyal

It is Narrated by Prophet Mohammed (PBUH):-
"The earth will be filled with injustice and corruption. At that time, a man from among my progeny will rise and will rule for seven or nine years and will fill the earth with justice and equity."
(Musnad - Ahmad ibn Hanbal RH)

Hazrat Ali (RZ) narrates that Prophet of Allah (PBUH) said: “Even if only a day remains for Qiyamah to come, yet Allah will surely send a man from my family who will fill the earth with such justice and fairness, just as it initially was filled with oppression.”
(Sunan Abu Dawood)
---
Students of history are aware that during the ninth century Hijri, Chaotic conditions were prevailing in the political, social and religious lives of the Muslims. There was a vast difference between the preaching and the practicing of the Ulema. The adoption of new customs, innovations, religious heresy and wrong habits were common among Muslims. Essential elements of Islam were neglected. The state of affairs prevailing prior to the appearance of The Promised Mehdi AHS was best described by the renown historian / author Moulana Abul Kalam Azad, in his famous book "TAZKIRA":-
“The ninth century Hijri, prior to the reign of Akbar, was a period of great tumult, confusion and unrest. The rise and fall of Kingdoms was an everyday feature. There was no central Government strong enough to vouchsafe the promulgation and protection of the ordinances of the Shariat. The worldly minded Ulema were far greater in number than the God-fearing Ulema. Materialism, fraud and deceit were rampant. To crown them all, the BIDAT and the unlawful activities of the ignorant Sufis had made confusion worse, confounded and misled the people. Infringement and violation were registering a rapid rise in everyday life. Kings and nobles were steeped in debauchery and immorality”.

Other famous historians like; Basheer Ahmed Mohandis, Khalleq Ahmed Nizami, Syed Hashmi Fareedabadi and Abdul Haq Mohadith Dehelvi have depicted a very gloomy picture of Islam and its followers, during the reign of the Sultans of Delhi. They were unanimous in their findings, that there was little left of the original form. To say in brief (as per these historians):-
• The Mullahs of the day were under the influence of the kings, used to give unfounded interpretations to the Quranic verses and were very liberal in giving Verdicts (Fatwah) in favour of the kings without caring for the real position of the Islamic law.
• The sufis were not interested in the Islamic law (sharia) either.
• It was considered as ignorance to talk in terms of Kufr (Blasphemy) and Iman (Faith).
• No distinction was made between the creatures and the Creator.
• The kings were more interested in their own kingdom rather than in the Kingdom of Allah.
• Allah and his Laws were used as a shield for their unauthenticated deeds and rule.

Since, the foundation of Islam was laid by the sufis, more stress was given to the mystic path (Tareeqa) and there was a series of Sufis, Aulias and mystic-men in all parts of India. These sufis had their given Silsilas (Orders] of spiritual teachings inherited by them. But, according to local (political) circumstances they (being an ordinary human beings, were capable of erring) had introduced many new things and accepted several innovations which were un-Islamic in strict terms. The majority of the Muslim population was converted from Hindus and had retained many practices of the earlier faith, especially, the caste system and the Idol worship in a different/modified form (BIDAT).

In other countries, especially in the Arabian Peninsula the Sharia (Islamic law) was given more importance and the mystic path (Tareeqa) was completely ignored. In fact there was a confrontation between these two wings.

J.Spencer Trimingham in his book "The Sufi Orders in Islam" has given an account of the situation :-
"But these are theoretical ways none of which developed into Silsila - Tareeqa. Their teaching was modified by their pupils in accordance with their own mystical experiences... Thus there was a great contrast in both these wings and there was a greater need for introducing a balance between them".

The population of Muslims in India was relatively larger than the population in other countries, and was growing at a healthy rate, and as said above, the Religion here was well mixed with several innovations. Thus the need to introduce this blend of balance in India was more required than elsewhere. [This is also one of the main reason for the advent of the Promised Mehdi AHS in India.]

In view of this there was a greater need of a reformer in India than elsewhere. This need was founded on two aspects.
(1) The original form of Religion was to be restored to Islam and its Sharia.
(2) The spiritual and the Gnostic (Ma'rifa) aspects of Islam were to be taught in the real Islamic way.

Before we try to understand the first aspect i.e. restoration of Sharia, we have to take two things into consideration; First: Islam in India had no opportunity to have the living examples of the holy lives of the companions (Sahaaba-e-Ikram RZ) of the Messenger of Allah (PBUH). Secondly: the rulers of India, though Muslims, were not having the experience of a real Islamic state. The concept of the Khilafath had long died. In Islam, the real duty of the ruler was that of a servant of Allah, who was assigned the job of taking care of the land of Allah and its inhabitants. He was not only answerable to Allah, but also to the weakest citizen of the land. This concept was changed and the kings were termed as - Dilullah (Shadow of Allah) - (Naa'oozobillah-min-zaalik-bey-eteqaad) and were treated as privileged beings, free to do any thing they liked; and there was none to question them. Thus, there was a real need to restore the teachings of Islam in the original form, as it was in the times of the Prophet of Allah (PBUH).

The second aspect is purely Gnostic (Ma'rifa) and spiritual. To understand this aspect we will refer to few traditions (Hadiths).
1. Hazrath Abu Hurairah RZ (the eminent companion of the Prophet PBUH) narrated:
I have memorized two kinds of knowledge from Allah's Apostle (PBUH). I have propagated one of them to you and if I propagated the second, then my pharynx (throat) would be cut (i.e. killed).
[Sahih Al Bukhari : Volume 1 - Book 3 - Number 121]
2. Hazrath Abdullah Ibn-e-Abbas RZ had also referred to such type of knowledge in a tradition by saying that he was sure that he "would be stoned to death" if he were to reveal the meaning of a Quranic verse which he knew. [Complete details regarding this can be found on page 105 of Imam Ghazali's (RH) Ahya al-Uloom al-Deen, Vol. I]
3. Hazrath Huzaifatul Yaman (who was also known as the sahib-e-sirre-rasuul-Allah) has said that Prophet Muhammad (PBUH) had himself taught this (particular) knowledge especially to him. [Ahya al-Uloom al-Deen and Al-Kaukab al-Duriya]

From the above traditions it is evident that the Prophet of Allah (PBUH) had revealed certain aspects of Islam to those of his companions who were capable of understanding such teachings.

The Sufi Silsilas (Orders) in India trace their origin to the fourth Caliph Hazrath AliRazi-allahu-anhu, or to the first Caliph Hazrath Abu BakarRazi-allahu-anhu. Since the teachings of the Ma'nfa (gnosis) were not made common, they had many doubts and had to depend upon the interpretations given by the sufis and saints who were not free from erring (Ghair-Masoom).

The teachings were mostly based on the individual experiences and utterances of the sufis of the Silsila. The Islamic concept of the Gnosis was vanishing due to the local influence of the Hindu saints of Bhakti Movement. These saints were equally popular among Hindus and Muslims. Thus the Muslim sufis were also forced to follow them to retain their popularity.

Under the above Islamic / Historical background, and by the Wish and Will of Almighty Allah, Khalifatullah, Hazrath Meeran Syed Mohammed Jaunpuri, The Promised Mehdi AHS was born in 847 Hijri at Jaunpur in eastern India.

Al Quran Wal Mehdi Imamuna, Aamanna Woh Saddaqna

RITUALS AFTER DEATH

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?

BISMILLAH-HIR-RAHMAAN-NIR-RAHEEM
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 : inter-islam.org]
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)
“Bismillah-hir-Rahmaan-nir-Raheem
“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.
SubhanAllah.


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.
SubhanAllah.
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

MAAFA MAAFI

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.