Urs of the beloveds of Allah is an Islamic function, which is
generally organized by the Khalifa to commemorate the death
anniversary of a wali. To a wali, death is the culmination of a life
long yearning to meet Allah and His Rasool (S.A.W.). In terms of the
dictionary it means wedding. In Arabic, the bride and groom are
called Aroos.
The Prophet (S.A.W.) mentions in an authentic Hadith, "When the
Munkar and Nakir (the angels who question the deceased after death),
questions the wali in the grave about Allah, Islam and the Prophet (S.A.W.)
and the Wali successfully answers the questions, they (lovingly)
declare Sleep like the bride who will only be awakened by the
beloved (Mishkaat). Hence the word Urs is traced to a Hadith.
Annually on the day or month on which the wali parted from this
world and entered into the hereafter, the mureed and followers and
general public gather at the gravesite, recite Quran, Zikrullah,
Khatme Khwajagaan and render Esaale Sawaab to the soul of the wali.
Normally a lecture is given by an 'alim, who discusses Quranic
verses and Ahadith relating to Aulia Allah. The life of the Wali is
presented as an example for other Muslims to follow. People are
encouraged to emulate the Imaan, Piety (Taqwa), sacrifices and
services of the wali.
The roots of Urs are also traced to the actions of the Prophet (S.A.W.)
and the four Khulafaae Raashidoon. Ibne Ali Sheebah reports that:
"The Prophet (S.A.W.) used to visit the graves of the martyrs of the
Battle of Uhud every year. He used to send Salaams to them. The four
righteous Khulafa upheld this Sunnah also, who used to visit the
graves of Shuhadae Uhud (Those companions of the prophet (S.A.W.)
who lost their lives in the Battle of Uhud, which took place in
Madina). (Fatawa Shaami, Tafseere Kabeer Durre Mansoor).
Shah Abdul Aziz Muhaddith of Delhi (son of Shah Waliallah) writes in
his famous Fatawa Azizia, page 45: Secondly, many people must
assemble, recite the Holy Quran, recite fatiha on something sweet
and other edibles and then distribute it amongst those present.
The Chaadar and Sandal procession is a public event designed to
reflect love and respect of the soul of the wali. It is an event
whereby homage is paid to the wali, and to his success in the
hereafter. Trays are decoratively laden with many Ghilaaf (sheets of
material used to cover the grave of the wali), flowers, Itr, Niyaaz
and sandal powder. These trays are carried on the head as a mark of
respect (This does not constitute Ibaadat in any way). The mureedeen
and other devotees of the saint normally prepare the trays. A
Shaamyaana (roughly translated as a four - handled shade, awning or
umbrella) usually in the colours of the Silsila to which the saint
belongs; is held aloft by those who are taking part in the
procession. It is there to shelter on from the natural elements,
viz. The sun and rain. It also lends dignity to the procession
Devotional poetry based on the Hamd (Praise of Allah), Na' at
(Praise of the Prophet (S.A.W.) and Manqabat (Praise of Aulia Allah)
are sung all the way during the procession. Salat o Salaams and
Zikrullah are also recited in some countries. These processions
differ in different countries in presentation and style; as, the
cultural flavourings and influences differ. These various cultural
influences should not be mistaken as an imitation of any "religious
denomination''.
Chaadars are placed on the grave of the Aulia Allah. This is an act
of Sunnah. After the demise of the Prophet (S.A.W.) a sahaabiyah
came to Sayyida Ayesha Siddiqah (R.A.) and requested her to show the
grave of the Prophet (S.A.W.). Sayyidah Ayesha Siddiqah (R.A.) then
raised a Gilaf (sheet of fabric) from the grave of Sayyiduna
Rasoolullah (S.A.W.). The sahaabiyah became very, very emotional,
wept beyond control, finally collapsed and passed away. (Baihaqi
Shareef). Fatawa Shami, Volume 5. The Chapter on Libaas also states
that it is good to place Chaadar on graves of Aulia Allah.
The grave is then sprinkled with sandal, Itr and covered with
flowers. To place flowers and other fresh branches on the graves is
also a Sunnah. (Bukhari Sheriff Vol.1). Itr is sprinkled onto the
grave, as perfume (itr), has a certain degree of affinity with the
rooh and spirituality. The Holy Prophet (S.A.W.) loved perfume. One
of the three things made for Huzoor (S.A.W.) to prefer in this world
is perfume, (Hadith). The sprinkling of Itr is for our benefit. The
spiritualised precincts of a wali's tomb are sprinkled with itr so
that it ushers us into calmness and serenity. It tends to purify our
thoughts and is also synonymous with the state the wali is in. Aulia
Allah is a special servant of Allah.
Their graves are covered with a Ghilaaf just as we cover the Quran
and Kaabah with Ghilaaf. The heart of a believer is the throne of
Allah (Hadith). Even up to this day the walls housing the grave the
Prophet (S.A.W.) is laden with Ghilaaf bearing Kalima Sharief and
other Quranic verses which can be seen clearly from the outside
also. This Sunnah is in practice from the days of the sahaaba and
maintained even by the present Wahaabi regime. The Fuqahaae Kiraam
have stated that the intentions behind covering the graves of Aulia
Allah is love and respect for their spiritualized souls.
It also displays recognition of the achievement and success of the
departed soul. It also dawns on the observer that this is the grave
of a beloved of Allah who has reached the ultimate goal of nearness
to Allah. The Fuqaahae Kiraam (Islamic jurists) have stressed that
chaadars should not be placed on the graves of the general Muslim
public.
To further highlight the status and honor of the Aulia Allah, let us
take into account the following ayah of the Holy Quran: Thus, then,
if he be of nearest to Allah, (there is for him) rest and
satisfaction, and a 'Garden of Delights'. (S.56.V88/89.)
DUA & Pray
A summary of a lecture on the Philosophy of Duas :
• Duas is the weapon of the believer.
• The Salat achieves acceptance if accompanied with duas. Especially
the Tasbihe Zehra is very beneficial.
• Presence of heart is essential for a dua. Recitations of mere
words without the longing of the heart is insufficent. We have to be
in a state of seeking/begging from the All powerful creator.
• Duas can be in any language BUT using those words used by his
chosen servants have greater effect.
• Duas with the references of HIS chosen people & recitation of
Salwaat before & After dua have greater effect.
• Duas don't reach the level of acceptance due to our sins (refer
Dua Kumail words) Especially those where we have not given the
rights of believers including Khums, Cutting of relations with
relatives. etc
• We need to pray to HIM so that HE bestows on us a state where our
hopes are ONLY from HIM 100% (Inqitah state, cut off form all other
sources) This state is sought by the learned & pious.
• We need to ask from/Remember HIM in every small / insignificant
thing too & then HE will answer in our bigger crisis situation as
well.
• Scientists acknowledge that Duas have a positive impact on the
well being of the individual (though Islam is not dependant upon
certification of this from scientists)
• Duas without action is inappropriate eg praying for rizq but
without making any efforts in that direction will not produce
results.
Ulema mention that there are 3 situations (Maslehats) :
(1) HE will give whether we ask for it or not (2) HE will NOT give
whether we ask or not (3) HE will give ONLY if we ask
We do not know, which sought after condition/thing falls in which of
the above 3 categories & hence we pray for everything . All prayers
have rewards in the hereafter.
In the 3rd category too there are those things which HE gives but
AFTER a period of time (Eg Musa (as) dua to drown Firon was answered
after 30 years) or HE gives only if the asking is for x no of times
eg HE will give if asked for from HIM for say 25 times.
• HE gives sometimes very quickly if he does NOT like the method
used by seeker
• HE delays the giving if HE likes the voice /method of the seeker
so that he continues to ask of HIM.
Sura No. 2 Baqarah : Ayat 216 says :"And it may be that you dislike
a thing while it is good for you, and it may be that you love a
thing while it is evil for you, and Allah knows, while you do not
know."
Eg : a child who wants to have a colorful snake in his hand will cry
for it , BUT we as elders know the poison that it contains & harm it
can bring & hence do not provide the thing to him. Sometimes Wealth
/ Children can also deviate us from the straight path
Eg : A Prophet (as)'s companion who was very poor but recited Jamaat
salat every day in the first Row & slowly when he became more
prosperous, even started to make his salat Qaza.
For every delay / unanswered dua a believer will be rewarded. On the
day of judgement he will receive his book of deeds which contains
many many good deeds which he did not perform & he will mention that
this book is not his. BUT HE will inform that those additions are to
compensate him for the unanswered duas. The believer will then
mention; alas it would be better for me if NONE of my duas were
answered!
He has hidden His Answering (your supplications) in Your prayers to
Him so then do not consider any part of your prayers to Him as being
insignificant as it is possible that within that prayer lies His
Answering while you are not aware." How many times we have called
upon Allah (SWT), waiting patiently for an answer? We sit down to
recite the extended supplications such as those in Sahifatul
Sajjadiyah and the other beautiful pleas contained in Mafaatihul
Jinaan thinking that the longer the prayer, the better chance that
Allah (SWT) will accept it. We fail to realize that even one short
dua of a few lines has as much a chance of being accepted by Allah
as the 'longer' duas.
The key to acceptance of a dua of any length is to ensure that we
have maintained the prerequisites of supplication mentioned in the
Quran and Prophetic words of wisdom, and to pray with a pure
intention. If the prayer is fulfilled by Allah (SWT), we should
realize that is what was best for us in this life and the next; if
it is deferred to the next world, then we need to accept that what
we wanted may have been detrimental for our life in this world and
more importantly, our status in the next life. We must accept that
after all, Allah (SWT) knows best.
Annual Urs commences with Flag Hoisting at Buland Darwaza.
Urs of Khwaja Gharib Nawaz (R.A.) is celebrated every year in the
first week of Rajab, on seeing the moon of Rajab, the seventh month
of the Islamic calendar. On the appearance of the moon for the month
of Rajab, there comes a change in daily routine which is generally
held at the Holy Shrine. The main entrance of the Holy Tomb which in
ordinary days is closed at night, is kept open through out the day
and night (barring for 2 or 3 hours at night) during the six days of Urs. All other daily and weekly programmes are suspended and few
functions and ceremonies commence from that night.
drums are beaten to herald the commencement of the annual ceremony.
The permanent Chauki (troupe) of qawwals arrive, and after Maghrib
(sunset prayers) sit infront of the Shrine and sing the following
verses:
“Bartui mehfil-shahana-mubarak-bashad
Saqia-badao-paimana mubarak bashad”
(Felicitation to thee for this blessed and majestic assembly;
salutation, ‘Oh Saqi for your bountiful goblet of sacred wine).
And,
“Ilahi ta-abd-astana-i-yar-rahe
Yeh-asra-hai-gharibon-ka-barqarar rahe”
(Oh God, may this Shrine of the beloved exist till the last day, may
this refuge of the poor remain forever!)
Qul Day ( Final Day)
Qul ceremony takes place on the last day of Urs which is also the
sixth day of the month of Rajab. This is considered to be a very
important day. After the morning prayer, people start gathering the
Holy Tomb. The activities include recital of Quran, Darood,
Shijra-e-Chishtia and other verses. People also tie small turbans on
each other’s head and pray for the benefit of the people, for peace,
prosperity and happiness.
