Happy-Eid* Regarding Virtuous Gatherings and Meelad Shareef
* Regarding Rajabi Shareef
* Regarding Rasoolullah Sallallahu ta’ala alayhi wa sallam going to the Arsh wearing his Naalain Shareef
* Commemorating Virtuous Gatherings on the Wafaat of the Khulafa-e-Raashideen
* What is meant by ‘Lakhi and Hazaari Roza’
* Gatherings during the ten days of Muharram
* Regarding Taazia Daari******

Law: Commemorating the Meelad Shareef, in other words, presenting discourses and narrations (etc) related to the Holy Birth of the Beloved Rasool Sallallahu ta’ala alayhi wa sallam 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 with regards to them, and due to this; 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 Sallallahu ta’ala alayhi wa sallam ). In other words, Durood and Salaam is conveyed upon the Prophet Sallallahu ta’ala alayhi wa sallam 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 Sallallahu ta’ala alayhi wa sallam in these gatherings. Although it cannot be said that Huzoor Sallallahu ta’ala alayhi wa sallam definitely visits that particular gathering, but if he Sallallahu ta’ala alayhi wa sallam 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 Sallallahu ta’ala alayhi wa sallam 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 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, so as to educate the Muslims in regards to their lives, excellence and splendours; for these blessed

1. Qiyaam means to stand. However standing, in this context, refers to standing in honour of Rasoolullah 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
4. Khulafa-e-Raashideen here refers to the Four Senior Companions of the Prophet and the Righteous Khalifas, namely; Hazrat Abu Bakr Siddique, Hazrat Umar-e-Farooq; Hazrat Uthman-e-Ghani and Hazrat Ali-e-Murtuza ﺍﲨﻌﲔ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ

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, whereby Imam Hussain radi allahu anhu 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 radi allahu anhu. 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 radi allahu anhu and the one with the red cover, as that of Imam Hussain radi allahu anhu

There, they offer Faateha over Maalida 1 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 radi allahu anhu. 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 radi allahu anhu 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 radi allahu anhu 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

1. Maalida is bread mashed in butter and sugar. It must however, 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.

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 radi allahu anhu 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 1 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 radi allahu anhu. Others make replicas of Dul Dul 2 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 3 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 4 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-eBait were treated with disrepute are presented in them, and because most of (these) Marsiyahs are composed by those

1. The Buraaq is the Jannati creature which was assigned for the conveyance of the Beloved Prophet Sallallahu ta’ala alayhi wa sallam on the eve of Me’raj.
2. Dul Dul was the name of Imam Hussain radi allahu anhu’s horse
3. Ahl-e-Bait-e-Kiraam refers to the Noble Family of the Holy Prophet Sallallahu ta’ala alayhi wa sallam
4. A Marsiyah is an Elegy

who are known as the raafdis 1 some of them also comprise of ‘Tabarra 2, but 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 Sallallahu ta’ala alayhi wa sallam, 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. 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 radi allahu anhum
2. Tabarra refers to expressions of disapproval

_ _ _

Extracted From

Bahar E Shariat Vol 16, Chapter 48

Qadi Sadrush Shariah , Mufti Amjad Ali al-Qadiri radi allahu anhu

Translated by Muhammed Afthab Cassim al-Qadiri


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