Chapter 48: Majaalis-E-Khair ‘Virtuous
Assemblies’
Law: Commemorating the
Meelad Shareef, in other words, presenting discourses and narrations (etc.)
related to the Holy Birth of the Beloved Rasool
صلَّی اللہ تعالٰی علیہ وسلَّم is permissible. Supplementary to this are incidents
relating to his Excellence, Miracles, History, Blessed Life, Blessed Childhood
and His Blessed Arrival, which are also discussed in this Sacred Assembly (gathering).
These issues have been discussed in the Ahadith and in the Qur’an Shareef as
well. If the Muslims discuss this in their assemblies (gatherings), and even if
they arrange assemblies (Mehfils) specifically to do the above mentioned, there
is no reason to deem it impermissible. To invite people towards such gatherings
and to have them attend these gatherings is to invite people towards
righteousness. Just as lecture programmes and Jalsas (Religious gatherings) are
announced, posters are printed and distributed, articles are published in
papers concerning them and due to this, and those Lecture Programmes and Jalsas
are not regarded as being impermissible. Likewise, inviting people towards the
Zikr-e-Paak (Meelad Shareef) cannot be regarded as being impermissible and
bid’at (an innovation). Similarly, to distribute sweets during the Meelad Shareef
is also permissible and to distribute sweetmeats is the same. When this
gathering (assembly) is permissible, then to distribute sweets, which was a permissible
action, will not cause this assembly to become impermissible. To label it as
impermissible because people regard it as necessary is also incorrect. Nobody
regards it as being Waajib or Fard. I have personally witnessed on numerous
occasions, that a Meelad Shareef programme took place, and sweetmeats were not distributed,
and let us assume that there is someone who does regard it as necessary, then
it is something which he refers to as necessary in the sense of it being
customary (i.e. expected and routine). He does not regard it as being necessary
in the sense of it being an obligation in the Shariah.
In these gatherings, people stand whilst remembering the Blessed Birth
(of Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم ). In other words, Durood and Salaam is conveyed upon the Prophet صلَّی اللہ تعالٰی علیہ
وسلَّم whilst standing. The Ulama have mentioned this Qiyaam[1]
to be Mustahsan[2]. It is (thus) permissible
to stand whilst reading Salaat-o-Salaam. Some pious predecessors have even been
blessed with the honour of seeing the Beloved Rasool صلَّی
اللہ تعالٰی علیہ وسلَّم in these gatherings. Although it cannot be
said that Huzoor صلَّی
اللہ تعالٰی علیہ وسلَّم definitely visits that particular gathering,
but if he صلَّی اللہ تعالٰی علیہ وسلَّم blesses
one of his servants with his special affection and Honours the gathering with
his Holy Presence, then this is also not something which is unlikely and
far-fetched.
Law: In the gatherings of
Meelad Shareef, as well as in other such gatherings, only those narrations (and
incidents) should be presented, which are proven and authentic. Unauthentic and
fabricated accounts should never be discussed, because instead of attaining
blessings, one accumulates sin for mentioning such accounts.
Law: It is permissible to
arrange gatherings to discuss the Me’raj Shareef, which is commonly known as ‘Rajabi
Shareef’ and to present the incidents relating to it is also permissible.
Law: It is commonly
mentioned that Huzoor صلَّی
اللہ تعالٰی علیہ وسلَّم journeyed for Me’raj whilst wearing his
sacred Naalain[3], and the orators also present
a particular incident in regards to this. There is no proof of this, and it is
also not proven that he صلَّی اللہ تعالٰی علیہ وسلَّم went
barefoot. It is thus best to remain silent with regards to this issue.
Law: It is also permissible
to commemorate gatherings in honour of the Khulafa-e-Raashideen[4]
on the dates of their Wisaal, to educate the Muslims in regards to their lives,
excellence and splendours, for these blessed personalities are True Leaders of
the Muslims. Their heroic deeds and memorable works serve as a torch of
guidance for the Muslims, and to remember them is a means of attaining blessing
and virtue. It is also a means of Mercy descending over us.
Law: Fasts are kept on the
26th and 27th of Rajab. The people refer to the first as ‘Hazaari’ and the
second as ‘Lakhi’. In other words, they say that the first comprises the reward
of one thousand fasts, whilst the second comprises the reward of one hundred
thousand fasts. There is no objection or harm in keeping these fast, but as for
the issue made common regarding the amount of reward one will attain, (then) in
this regard, there is no evidence of it.
Law: To commemorate
gatherings during the ten days of Muharram and to discuss incidents related to
Karbala is permissible, for as long as the narrations which are being discussed
are authentic narrations. There is a perfect lesson of patience and tolerance,
in these narrations, and it also displays a firm and powerful practical example
of adherence to the Principles of Shariat and obedience to the Sunnat. Where
Imam Hussain رضی اللہ تعالٰی عنہ gave the
sacrifice of his elders, close family members, his companions and ultimately
sacrificed his own life for the preservation of Deen-e-Haq, with complete
tolerance and without allowing any show of mourning and wailing at all. Actually,
the Sahaba-e-Kiraam are also discussed in these gatherings, so that there may be a difference and
distinction between the gatherings of the Ahle Sunnat Wa Jama’at and the shia.
Law: ‘Taazia Daari’ whereby
different types of drafts are made with regards to the incidents of Karbala, which
are said to be the commemorative model of the tomb of Imam Hussain رضی اللہ تعالٰی عنہ. In some places, platforms are constructed,
sepulchres are made, flags and banners are raised, drums and other musical
instruments are played, and the taazias are paraded with great splendour and
show. People argue and fight with each other to be in front or at the back,
like in the days of ignorance. Sometimes the branches of trees are cut off, whilst
in other places terraces are dug, vows are invoked from the taazias, banners
and flags made from gold and silver are hoisted, garlands, flowers and coconuts
are offered. To go there wearing shoes is regarded as a sin and they forbid
this with such firmness, that such firmness is not even shown when having to
really forbid a sinful act. They regard erecting an umbrella (canopy) as being
very bad. Inside the taazias, they make two artificial graves. They place a green
covering over one and a red covering over the other. They refer to the one with
the green cloth as the grave or the model of the grave of Imam Hassan رضی اللہ تعالٰی عنہ and the one with the red cover, as that of Imam
Hussain رضی اللہ تعالٰی عنہ. There, they offer Faateha over Maalida[5]
and flavoured milk etc., having the notion that they are doing this in the Holy
Presence of the Sacred Mazaar of Imam Aali Maqaam Imam Hussain رضی اللہ تعالٰی عنہ. These taazias are taken to an artificial
Karbala on the 10th of Muharram and are then buried there, as if it
were a Janaazah, which they have buried and then returned.
Thereafter, the 3 days, 10 days and 40 days etc. is commemorated and
this consists of all types of irrational practices. They carry out the Mehndi
procession of Hazrat Qaasim رضی اللہ تعالٰی عنہ as if it
was his wedding and the Mehndis is celebrated. In connection with the same
‘Taazia Daari’ are dressed to resemble a courier and tinkling bells are tied to
his waist, as if he were the courier and envoy of Imam Aali Maqaam رضی اللہ تعالٰی عنہ who is carrying a letter from here to ibn
ziyad and yazid, and this person runs around like a courier (on his mission). A
child is dressed to resemble a Faqeer and a small bag is hanged around his
neck. They send him to beg from house to house. Someone is dressed as a water-carrier
and a water skin is hanged on his shoulder, as if he were Hazrat Ab’bas the
flag bearer, attempting to fill water from the River Euphrates as the Yazidis
pierced the water skin with arrows. Many other things like this take place. All
these are irrational and absurd. Sayyiduna Imam Hussain ◌ can never be pleased with all of this. You
should ponder over this personally; that he gave such a great sacrifice for the
sake of preserving and reviving Deen and Sunnat, and you have (Allah Forbid)
turned it into a means of introducing innovations.
In some places, a (supposed) image of the Buraaq[6]
is made in an astonishing form. Part of it is made to resemble a human and part
to resemble an animal. Probably (they regard this) as a means of conveyance for
Imam Hussain رضی اللہ تعالٰی عنہ. Others
make replicas of Dul Dul[7]
whilst some construct huge graves. In some places, people appear as bears,
monkeys and long tailed black monkeys, running and jumping around. This is not
only regarded as impermissible by Islam, but is also against the principles of human
refinement.
Islam does not regard such immorality as permissible under any circumstance.
It is sad, that they claim to love the Ahl-e-Bait-e- Kiraam[8]
yet their behaviour is so meaningless. This incident was a guiding lesson for
you, and you have turned it into entertainment and a spectacle. Mourning and
lamenting is another aspect connected to this, and those involved in it even
beat their chests with such force that it causes the chest to swell and become
red. Some even lament and mourn by beating themselves with chains and knives,
causing blood to flow from their chests. Marsiyahs[9]
are recited at the taazias and when the taazias is paraded, even then, these
Marsiyahs are rendered in front of it. Incorrect accounts of Karbala are
composed in many of these Marsiyahs. Things such as the impatience, mourning
and weeping and how the Ahl-e-Bait were treated with disrepute are presented in
them, and because most of (these) Marsiyahs are composed by those who are known
as the raafdis[10] some of them comprise of
‘Tabarra’[11]. However, in spite of this,
Sunnis also end up reciting them unceremoniously, and they do not even seem to
realise what they are reading. All these are impermissible and sinful actions.
Law: They scatter their
hair to display sadness, and also tear their clothing. They even throw dust on
their heads and scatter chaff. To do this is also impermissible, and is the
behaviour of the ignorant. It is very necessary to refrain from (all) of this.
These actions have been strongly condemned in the Ahadith. It is necessary upon
the Muslims to refrain from such things. They should do that which pleases
Allah and His Rasool صلَّی اللہ تعالٰی علیہ
وسلَّم , as it is this which is the path to
salvation.
Law: Some people distribute
meals etc. whilst parading the Taazia and flags etc. In other words, they throw
rotis or biscuits etc. from high places. This is impermissible as it is utter
disregard for sustenance. These food items sometimes even fall into the
gutters, and often end up under the feet of those who are trying to get a share
of it, causing much of it to be trampled, and thus wasted. If these items were
to be distributed in a humane manner to the poor (who are truly deserving of
it), then it would have avoided any disrespect to it and it would have benefited
those to whom it is being given. Such people regard disposing of it in this
manner an illustration of their (supposed) virtue.
[1]
Qiyaam means to stand. However standing, in this context, refers
to standing in honour of Rasoolullah صلَّی اللہ
تعالٰی علیہ وسلَّم whilst
conveying Durood and Salaam.
[2] Mustahsan in the terminology of Shariah is that which is virtuous
and recommendable.
[3] Naalain in this context refers to the Sacred Footwear of
Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم
[4]
Khulafa-e-Raashideen here refers to the Four Senior Companions of
the Prophet صلَّی اللہ تعالٰی علیہ وسلَّم and the Righteous Khalifas, namely; Hazrat
Abu Bakr Siddique, Hazrat Umar-e-Farooq, Hazrat Uthmane-Ghani and Hazrat
Ali-e-Murtuza رضی اللہ تعالٰی عنہم
[5]
Maalida is bread mashed in butter and sugar. However, it must be
noted that there is no harm in making Maalida and offering Faateha in the name
of the Shuhada or any other pious servant of Allah, over the Maalida, but to do
this there and with the wrong intention, is incorrect.
[6]
The Buraaq is the Jannati creature which was assigned for the
conveyance of the Beloved Prophet صلَّی اللہ تعالٰی علیہ
وسلَّم on the eve of Me’raj.
[8]
Ahl-e-Bait-e-Kiraam refers to the Noble Family of the Holy Prophet
صلَّی اللہ تعالٰی علیہ وسلَّم
[9]
A Marsiyah is an Elegy.
[10]
Raafdi refers to the shias, who are another corrupt and deviant
sect, which hold corrupt beliefs. They slander the many of the companions
including Hazrat Abu Bakr, Hazrat Umar and Uthman and they disregard and reject
the Khilaafat of these three illustrious Khulafa. More detail can be found in
books of the Ahl-e-Sunnah Scholars. For reference in this regard, peruse Raddur
Rufada by Imam Ahmed Raza رضی اللہ تعالٰی عنہ
[11]
Tabarra refers to expressions of disapproval.
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