Islamic Articles, - Permissibility of Fatiha Teeja Daswan and Chaliswan

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Permissibility of Faatiha
Teeja, Daswaan and Chaliswaan
The reward (Thawab) of physical and financial good deeds is conveyed and received in favour of the other Muslim and it is permissible, in support of which there are many proofs provided by the verses of the Holy Qur'an, AHadith of the Holy Prophet (Peace Be Upon Him) and the sayings (statements) of the religious scholars. The Holy Qur'an has stressed upon Muslims to pray for the welfare of other Muslims as brothers and well wishers in the Islamic fraternity; funeral prayer of deceased Muslim is a glaring example in this behalf. In the Mishkaat, Babul Fitan, Babul Malaahim, Chapter Two, there is a saying of Hadrat Abu Huraira:
يضمن لي منكم أن أصلي في مسجد العشاء ، يعني بالأيلة ركعتين أو أربعة ، يقول هذه عن أبي هريرة
Is there any of you who will undertake to pray two or four rak'ahs on my behalf in the mosque of al-Ashshar, stating, "they are on behalf of Abu Hurayrah"
Sunan Abi Dawood, Kitab al-Malaahim, Vol 2, Page 244, Hadith 3754
Shau'ab al-Iman lil Bayhaqi, Bab al Fadail al-Hajj wa al-Umrah, Vol. 9, Page 152, Hadith 3960
From the above narration three clear problems and their solutions can be deduced namely:
*.To offer physical act of worship (Namaz) with the intention of conveying the thawab of that Namaz to any other person is permissible.
*.To utter by the tongue praying Almighty Allah to convey the thawab to so and so (by Name) is much better than simple intention.
*.To offer the Namaz in the Masjid of some righteous saintly person with the intention of receiving more thawab is also permissible.
Fatiha, Teeja (Fatiha made on the 3rd day after a person's death), Daswaan (the 10th day after) and Chaliswaan (on the 40th day after) etc. pertain to the exclusive category of Eesal-e-Thawab and not for receiving any benefit for one's own self! On these occasions Fatiha (recitation of Qur'an a kind of physical deed of goodness) and Sadqah (a mode of financial involvement) are done mainly, rather exclusively for conveying the reward (Eesal-e-Sawab), in favour of the deceased persons whether near and dear ones or some spiritual dignitaries (Awliyal Allah) who are in themselves the fountain heads of blessing and beneficence for their devotees.
In Tafsir Ruh al-Bayan, it is said while commenting on the verse 155 of Surah An'aam:
وعن حميد الاعرج قال من قرء القران و ختمه ثم دعا امن علي دعائه اربعة الاف ملک ثم لايزالون يدعون له و يستغفرون و يصلون عليه الي المساء او الي الصباح
It is reported from Hadrat Aa'raj that the person who completes the recitation of the Holy Qur'an from beginning (at a stretch or with intermittent intervals) then prays for its acceptance along with the fulfillment of his desires in the Presence of Almighty Allah, on that occasion four thousand angels say Aameen and they (the angels) remain engaged in the prayer (Dua) for the betterment and forgiveness of that person from morning to evening or from evening to morning.[Tafsir Rooh al-Bayan, Vol. 3, Page 156/157, Under Verse 155 of Surah al-An'aam]
This very subject has also been mentioned in the book of Imam Nawawi's Kitab al Azkaar, Chapter relating to the Tilawat (recitation of the Holy Quran).
It is evident from the above presented reference that the prayer begged from Almighty Allah on the conclusion of the Completion of recitation of the Qur'an (known as Khatm-e-Quran), is granted by Almighty Allah. The deed of Eesal-e-Sawab is also a dua (invocation) in the Presence of Almighty Allah. This means that if the Eesal-e-Sawab is done when the Tilawat of the Quran has been done in full, it shall be most beneficial both for the person for whom the Eesal-e-Sawab is intended and the person or persons who help completing the reciting of the Quran for that purpose.
In the book Ash'atul Lam'at it is said in the chapter Ziyaratil Qubur (visiting the graves ),
وتصدق کردہ شوداز میت بعد رفتن اداز عالمتا ہفت روز
"After the death of the deceased, the sadqah should be given for seven days".[Ashiat al-Lam'at, Vol. 1, Page 716]
At another place in the some book it is said,
وبعض روایات آمدہ است کہ روح میت مے آید خانہ خورا شب جمعہ پس نظرمی کند کہ تصدق کنند از دے یا نہ
"The soul of the deceased visits its home in the night of Friday to see whether the inmates (relatives) are offering sadqah or not."[Ashiat al-Lam'at, Vol. 1, Page 716]
From this it is seen that at places where breads are distributed for seven days continuously (daily) after the demise of the relative and offer Fatiha regularly on each Thursday, the ceremony has this origin as to its admissibility.
In the book Anwar-e-Sati'ah and Hashiyah Khazanat ar-Riwayaat it is written that
Holy Prophet (Peace and Blessings of Allah be Upon Him) offered sadqah on the third, seventh and fortieth day of the martyrdom of Sayyiduna Hamzah and repeated the same at every sixth months and at the end of the year.[Anwaar-e-Sati'ah, Page 145]
This is the origin and reality of the generally known Teeja, Chaaleewan, Shash Mahi (sixth monthly) and Barsi (yearly) Fatiha among the sunni Muslims.
Imam al-Nawawi Alaihir raHma has said:
Hadrat Anas bin Malik used to gather his family members on the occasion of Khatm al-Quran and offered Fatiha, in the Presence of Allah for the welfare of all.[Kitab al-Azkaar, Baab Tilawatil Qur'an]
Hakeem Ibn Utbah says that
Once Ibn Abi Lubabah invited a group of the people and told them that he had invited them at his home because he was completing the Khatm al-Qur'an on that day so that they might benefit thereby as the dua on that auspicious occasion receives the acceptance from the Almighty Allah.[Kitab al-Azkaar, Baab Tilawatil Qur'an]
It is also reported by Hadrat Mujahid on reliable authority that
Some righteous persons used to gather the people on the occasion of the Khatm al-Qur'an and told them that on this occasion, the Mercy (Rahmat) from Allah descends upon those present there.[Kitab al-Azkaar, Baab Tilawatil Qur'an]
This provides sanction from holding the gathering on the occasions of Teejah, and Cheh'lam (Chaliswan) is a practice among the saintly persons of the Ahlus Sunnah, which is in a sense their sunnah.
In Raddul Muhtar it is said that according to a Hadith:
من قرأ الإِخلاص أحد عشر مرة ثم وهب أجرها للأموات أعطي من الأجرِ بعدد الأموات
If a person recites Surah Ikhlas eleven times and conveys its thawab to the deceased Muslims, then he himself shall receive the thawab equal to the total reward given to the souls of the deceased Muslims.[Raddul Muhtar, Qir'at lil Mayyit, Baab ad-Dafan, Vol. 1, Page 666]
It is said in the Shaami:
و يقرء من القران ماتيسرله من الفاتحة و اول البقرة و اية الکرسي و امن الرسول و سورة يس و تبارک الملک و سوره التکاثر و الاخلاص اثني عشر مرة او احدي عشر او سبعا او ثلاثا ثم يقول اللهم اوصل ثواب ماقرئناه الي فلان او اليهم
One may recite the Holy Qur'an by way of Fatiha, on any particular occasion in the following manner: In the beginning Surah Fatiha, then the first there verses of the Surah Baqrah then Ayat-ul-Kursi, the last three verses of the Surah Baqrah, then Surah Yasin, Surah Mulk, Surah Takathur and in the end Surah Ikhlas the last one recited Twelve times or Eleven times or Seven times or Three time then pray to Almighty Allah for the Eesal-e-Sawab in favour of so and so person or persons.[Raddul Muhtar, Qir'at lil Mayyit, Baab ad-Dafan, Vol. 1, Page 666]
In the above passages full procedure of the known offering of Fatiha has been outlined, which in short is that the man offering Fatiha should recite the Holy Qur'an from different places and finally pray to Almighty Allah to grant the reward of the recitation in favour of or persons concerned. Since it is sunnah to raise hand at the time of final prayer of Eesal-e-Sawab, the man should raise both palms joined together up to the shoulders. Thus the proof of the Fatiha is established.
It is said in the Fatawa Aziziyah:
طعامیکہ ثواب آن نیاز حضرت امامین نمایند برآں قل و فاتحہ ودرود خواندن متبرک می شود وخوردن بسیار خوب است
"The Fatiha which is intended for Hadrat Imam Hasan and Hadrat Imam Hussain on the food prepared for the occasion should be offerred with the recitation of the Surah Fatiha accompanied by four Quls and the Durood which is the source of blessing and eating the food prepared for the occasion is also blissful."[Fatawa Aziziyah, Page 75]
In the Fatawa-e-Azizia, at page 41 it is said:
اگر مالیدہ و شیر برائے فاتحہ بزرگے بقصد ایصال ثواب بروح ایشاں پختہ بخوراند جائز است مضائقہ نیست
"If the Fatiha for the thawab of the Awliya Allah is offered on the food prepared with the milk and the bread meshed together (known as Maleedah) is also permissible and there is no harm in doing so."[Fatawa Aziziyah, Vol. 1 , Page 41]
ؑEven the Teeja of Shah Waliullah (who the opposition accepts as their leader) took place. It is recorded in Malfoozat-e-Abdul Aziz:
روز سوم کثرت ہجوم مردم آں قدر بود کہ بیروں از حساب است ہشتادویک کلام اللہ بہ شمار آمدہ و زیادہ ہم شدہ باشد و کلمہ را حصریست
In the Teeja (3rd after the demise) of Shah Waliyullah there was a huge crowd of persons who could not be counted easily and number of the Khat'm-e-Qur'an was no less then eighty one or more and the repetition of the Kalima-e-Tayyabah was literally beyond numbers.[Malfoozat-e-Abdul Aziz, Page 80]
This justifies the ceremony of the Fatiha and Teeja and the recitation of the Holy Qur'an as much as it is convenient preferably the Khatm-e-Qur'an.
Qasim Nanotvi of Madrissa Deoband, writes in his book Tehzeer an-Naas:
جنید کے کسی مرید کا رنگ یکایک متغیر ہوگیا۔ آپ نے سبب پوچھا تو بروے مکاشفہ اس سے یہ کہا کہ اپنی ماں کو دوزخ میں دیکھتا ہوں حضرت جنید نے ایک لاکھ پانچ ہزار بار کلمہ پڑھا تھا یوں سمجھ کر بعض روایات میں اس قدر کلمہ کے ثواب پر وعدہ مغفرت ہے، آپ نے جی ہی جی میں اس مرید کی ماں کو بخش دیا اور اس کی اطلاع نہ دی۔ بخشتے ہی کیا دیکھتے ہیں کہ وہ جوان ہشاش بشاش ہے۔ آپ نے سبب پوچھا۔ اس نے عرض کیا کہ اپنی ماں کو جنت میں دیکھتا ہوں۔ آپ نے اس پر یہ فرمایا کہ اس جوان کے مکاشفہ کی صحت تو مجھ کو حدیث سے معلوم ہوئی۔ اور حدیث کی تصحیح اس کے مکاشفہ سے ہوگئی۔
"In a meeting, the colour of the face of one Murid of Hadrat Junaid changed suddenly (due to fear). Hadrat Junaid asked him the reason for this sudden fear, the murid explained through mukashifah that he has seen his mother in the hell. Hadrat Junaid had previously recited the Kalima one Lac and five thousand times. Believing that as he had come to know according to certain traditions (riwayat) that by reciting the Kalima for one Lac and five thousand times and the Eesal-e-Thawab thereof in favour of certain deceased there is hope that the deceased shall be granted forgiveness by Almighty Allah, Hadrat Junaid offered the thawab of the said Kalima to the mother of his murid, secretly and silently in his heart without informing the murid. Within a few moments the murid was seen bursting with delight and happiness. On being asked the reason of this sudden change he said that he was seeing his mother joyfully admitted in the Paradise Then Hadrat Junaid explained the situation and said that he had come to know the Mukashifah correctness of the young man through the Hadith and the correctness of the Hadith was confirmed by the Mukashifa of that man."[Tehzeer al-Naas, Page 24]
From this passage it is observed that through the recitation of the Kalima Tayyaba one lac and five thousand times, and on being given reward to him, it is hoped that the deceased Muslim shall be forgiven of his short comings in the world. This tradition of Esal-e-Thawab has been accepted as the part of the Teeja.
The only aspect for consideration is whether the food should be kept in front and then offers the Fatiha, by raising hands. There are many Ahadith concerning this point. It is recorded in Mishkaat Sharif, Chapter of Miracles (Al-Mu'jizaat). It is reported by Hadrat Abu Huraira that once he brought some dates in the presence of the Holy Prophet (Peace Be Upon Him) and requested him to pray for its abundant growth
فضمهن ثم دعا لي فيهن بالبرکة
The Holy Prophet (Peace Be Upon Him) mixed these dates together and prayed for increased growth of the dates (dry fruit).[Tirmidhi, Bab al-Manaqib, Vol 12, Page 327, Hadith 3774]
It is recorded in the Mishkaat, Babul Mujizat that in the Battle of Tabuk,
At one stage of the battle a shortage of food was felt in the Islamic army. The Holy Prophet (Peace Be Upon Him) asked every man present there to bring whatever was with him. Every one brought whatever was with him and presented it to the Holy Prophet (Peace Be Upon Him). The tablecloth was spread. The Holy Prophet (Peace Be Upon Him) prayed for the blessing over the food so spread. After this he asked the men to put back the food in the utensils (pots) as a reserve for eating at the food time.[Mishkat al-Masabih, Baab al-Maujizat, Page 539]
In the same Mishkaat, it is also recorded that
On the wedding of the Holy Prophet (peace be upno him) with Hadrat Zainab, Hadrat Umm-e-Saleem prepared a small quantity of valima in celebration of the wedding. But the Holy Prophet (Peace Be Upon Him) invited a large number of Companions to attend the Valima. The food was obviously short. The Holy Prophet (Peace Be Upon Him) recited some prayer on the food and passed his Holy hand over the food.[Mishkat al-Masabih, Baab al-Maujizat, Page 539]
There is yet another incident of praying over the food for the blessing in the food which is recorded in the same Mishkaat and it is that
On the occasion of the battle of Trench (Ghazwa-e-Khandaq), the Companion Hadrat Jabir prepared some small quantity of food for the Holy Prophet (Peace Be Upon Him). When the Holy Prophet (Peace Be Upon Him) came to Hadrat Jabir, He brought some kneaded flour with intent for prayer for its sufficiency to feed the number of guest-companions whom the Holy Prophet (Peace Be Upon Him) had brought with them to participate in taking the food. The Holy Prophet (Peace Be Upon Him) offered Dua for the barakah in the food and mixed his blessed saliva (lu'ab) as a token of blessing.[Mishkat al-Masabih, Baab al-Maujizat, Page 539]
However, it suffices to prove that necessary stages of the Fatiha described in these lines, prove the Fatiha as a permissible offering for the purpose of Eesal-e-Sawab. It is now clear that Fatiha is the combination of the above mentioned two things namely, the recitation of the Quran and Sadqah which are obviously permissible as well as the means and medium of blessing (barkat) in their own way. Then why should the combination of these two in the offering of Fatiha be considered as Haram, when the intent has no mundane or worldly gain in the offering of Fatiha?
For obvious reasons when the ingredients of many eatables are halal, then on what grounds the combination of these ingredients be declared as unlawful or haram when the prepared combination does not produce any objectionable result which is not permissible in the laws of the shariah. The other point to observe in this regard is that the thing for which fatiha or dua for blessing is sought, should be placed before the person doing the dua. This is sunnah and the tradition of the Holy Prophet (Peace Be Upon Him) as we have seen that in the cases mentioned in these lines the things for which blessing was prayed were placed before the Holy Prophet (Peace Be Upon Him). The funeral pier (Janaza) of the deceased is placed in front of the Imam who leads the funeral prayer and offers the Dua forgiveness in the Presence of Allah. Just in the same way the foodstuff on which blessing is sought is placed before the person offering the dua. There appears no valid justification for objecting this gesture of seeking Blessings from Almighty Allah. It is said that the Syeduna Rasoolullah Sallallaho Alaihi Wa Sallam while sacrificing the animal of Qurbani prayed for the blessings in favour of the Ummah while the animal of sacrifice lay before him, he recited he following dua on that occasion:
اللهم هذا من امة محمد
O Allah! Accept this Qurbani (Sacrifice) on behalf of my Ummah.[Sunan Abi Dawood, Vol. 2, Page 30]
The Dua on the occasion of Aqiqa is also recited over the sacrificial animal that remains before the sight. Reciting Bismillah before eating the food kept in front is the command of the Shariagh. Bismillah, as we all know, is the verse of the Holy Qur'an. Fatiha for Eesal-e-Sawab or blessing is the process on a larger scale but not different in any way!
The leader of the prohibitors of the Fatiha is also in favour of the Fatiha in the current manner. Shah Waliyullah in his book Kitabul Intibah fi Salassil Auliya writes as under.
پس دہ مرتبہ درود خوانند ختم تمام کنند بر قدرے شیرینی فاتحہ بنام خواجگان چشت عموماً بخواند و حاجت از خدا سوال نمایند
"Then recite the Durood ten times and after completing it offer the Fatiha in the name and on behalf of the Khwajgan-e-Chisht on some sweets and then pray to Allah for His Blessing."[Kitabul Intibah fi Salassil Auliya, Page 114]
Shah Waliyullah in his other book 'Zubdatun Nasaaiq' writes while replying to a question addressed to him:
وشیر برنج بر فاتحہ بزرگے بقصد ایصال ثواب بروح الیشاں یزند و بخورند مضائقہ نیست و اگر فاتحہ بنام بزرگے وادہ شود اغنیا راہم خوردن جائز است
"Offer Fatiha on the food cooked with the mixture of rice and milk for the Eesal-e-Sawab of some Wali Allah and eat some of this yourself besides offering to the poor and the needy, If the Fatiha is offered in the name of some mystic great personality. Then this can be taken even by rich and the well to do persons."[Zubdat an-Nasaiq, Page 132]
Hadrat Haji Imdadullah, the Murshid of Ashraf Ali Thanwi and Rashid Ahmad Gangohi has written in his book 'Faisla Haft Mas'alah'
"No one has any objection and it is acceptable to all that the issue of Eesal-e-Thawab by itself for the blessings of the deceased persons is justifiable; however if the Fatiha or Eesal-e-Sawab is done in the name of some chosen person and restrict in the blessing thereof exclusively to that personality, believing it as Fard or Wajib, then such a course is prohibited except that this exclusive offering is on account of some specific reason without believing as Fard and Wajib, then such an offering can be allowed. This may be taken as or suggesting recitation of certain part of the Holy Qur'an in the offering of some Nawafils or other suggested prayers. The latter course has the approval and consent of the religious scholars, for example, practice of some Mashaikh in the Namaz of Tahajjud."[Faisla Haft Mas'alah]
Then at another place he says:
"Though the intent in the heart for offering any namaz is permissible, but in order to have a kind of union between the heart and the tongue, it is advisable if the intent (Niyat) of the Namaz may also be uttered by tongue. Apropos of this holy intent in respect of the Namaz, if a few words O Allah! Grant the thawab of this Fatiha to some deceased. It should be taken as something permissible, This in other words, justifies the offering of the Fatiha or Eisale Sawab, as is usually done by devotees of the Sunnat wal Jama'at, especially some portion of the Holy Qur'an is also recited in the latter occasions in which the sawab of the Quran will be added to the offering of Fatiha. The most striking feature of this admissibility of the Nazar-o-Niyaz as the high ideals expressed by the great scholar"[Faisla Haft Mas'alah]
Hadrat Haji Sahib continues saying:
"The Giyarhween of Ghaus Pak, Daswan, Beeswan, Chehlam, Shashmahi and Salan (The fatiha ceremonies of the day, twentieth day, fortieth day, the Sixth montly and the Annual Fatihas), Tosha of Hadrat Shaikh Abdul Haq and Barsini of Hadrat Shah Bu Ali Qalander, the Halwa of Shab-e-Bra'at and other modes of fatiha etc come within the purview of this general admissibility."[Faisla Haft Mas'alah]
The broad hearted words of the great Pir Sahib have settled the problem of Fatiha as a great and worth while decision in this behalf, on the moral logical, philosophical, religious, and spiritual grounds, leaving no justifiable excuse or objection in this behalf and if any such things crop up by way of objection or denial then it will not be difficult to answer them effectively!

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Islamic Articles, - Meaning and Excellenceof Bayat (Pledge)

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The meaning of Bay'at or pledging spiritual allegiance is to be totally sold, which means to surrender yourself totally to a Spiritual Master (Murshid) to guide you to Allah.
Bay'at should be done on the hands of that person who possesses the following e attributes or else Bay'at will not be permissible. These are:
1. First and foremost, he must be a Sunni Muslim holding correct Islamic beliefs.
2. He should at least have that amount of knowledge which will enable him, without the assistance of anyone, to extract questions relating to Islamic Jurisprudence from Islamic books.
3. His Silsila (Chain of Spiritual Order) must be directly linked to the Holy Prophet (SallAllahu Alaihi wa Sallam) without a break in the sequence.
4. He must not be a Fasiq-e-Mo'lin (One who openly commits transgression and sin).
People, today, consider Bay'at to be some kind of fashion. They are ignorant of the reality of Bay'at. An example is given here to give you an idea of what Bay'at really is. Once a Murid (Disciple) of the great Shaykh Sayyiduna Yahya Maneri (Radi Allahu' Ta'ala Anho) was drowning. Sayyiduna Khidr (Alaihis Salam) appeared and said the Murid, "Give me your hand and I will save you". The Murid replied, "This hand has already been given in the hands of Sayyiduna Yahya Maneri Radi ALLAHu Ta'ala Anho and since it belongs to him I cannot give it to anyone else". Sayyiduna Khidr Alaihis Salam disappeared and, instantly, Sayyiduna Yahya Maneri Radi ALLAHu Ta'ala Anho appeared and saved him.
TAJDID-E-BAY'AT (RENEWAL OF BAY'AT)
Tajdid or renewal of Bay'at used to take place in the time of the Holy Prophet SallAllaho Alaihi wa Sallam. Once the Holy Prophet SallAllaho Alaihi wa Sallam personally took Bay'at thrice from Sayyiduna Salmah bin Akwah Radi ALLAHu Ta'ala Anho who was preparing to leave for Jihad. In the first instance, Rasoolullah SallAllaho Alaihi wa Sallam asked, "Did Salmah take Bay'at?" After a while the Holy Prophet SallAllaho Alaihi wa Sallam asked, "Salmah, are you not going to take Bay'at?" Sayyiduna Salmah Radi ALLAHu Ta'ala Anho said, "Ya Rasoolullah SallAllaho Alaihi wa Sallam! I had already taken Bay'at". After all the Ashabs had taken Bay'at, the Prophet of Islam SallAllaho Alaihi wa Sallam repeated for the third time, "Salmah are you not going to take Bay'at?" Sayyiduna Salmah Radi ALLAHu Ta'ala Anho said, "Ya Rasoolullah SallAllaho Alaihi wa Sallam! I have already taken Bay'at twice". The Prophet of Islam SallAllaho Alaihi wa Sallam said, "Repeat the Bay'at". So, Sayyiduna Salmah Radi ALLAHu Ta'ala Anho, in a single sitting took Bay'at (Tajdid) thrice.
The secret and wisdom of the emphasis of Bay'at made on him was that he always made Jihad with the Kufar by foot. For him to now dash into the army of the enemy and confront them alone meant nothing to him.
BAY'AT AND ITS BENEFITS
There are two types of Bay'at:
(A) BAY'AT-E-BARAKAH
This is to initiate one's self for the mere Barakah (Blessing) of joining a Silsila and this is the general idea or reason of today's Bay'ats. This should, at least, be done with a good intention. If Bay'at is taken for mere worldly gain or any reason other than spiritual upliftment, then such Bay'at is Batil (null and void). For Bay'at-e-Barakah it is sufficient if the Shaykh you take Bay'at from is Shaykh-e-Ittisal, which means that his Silsila is linked to the King of the Prophets, Sayyiduna Muhammad SallAllaho Alaihi wa Sallam without a break in sequence and that the Shaykh possesses the four mentioned pre-requisites mentioned.
A'la Hazrat (Radi ALLAHu' Ta'ala Anho) states: "The above Bay'at is not useless, but beneficial, in fact, very beneficial and profitable in Deen and Dunya. At least, his name would be recorded in the books of the Beloved of Allah (Mehbooban-e-Khuda). By just having a link with a spiritual order (Silsila) is by itself a great fortune and blessing of which three are mentioned below:
1. Emulation or imitation of the elite and Beloved ones of Allah (Khasan-e-Khuda) in the field of Tariqah or Sufism. Rasoolullah (SallAllahu Alaihi wa Sallam) said:
"One who imitates a nation is among them".
Sayyiduna Shaykh-ush-Shuyuk Shahabud Din Suhrwardi (Radi ALLAHu' Ta'ala Anho) states in his book, "Awariful Ma'ahrif":
"Be it known that there are two types of Bay'at - Bay'at-e-Tabaruk (Barakah) and Bay'at-e-Iradah (Devotion). The actual intention of the Murids of a Masha'ikh is Bay'at-e-Iradah and Bay'at-e-Tabaruk has similarity with it. So for the real and true Murid there is Bay'at-e-Iradah and, for those who desire imitation there is Bay'at-e-Tabaruk because those who imitate a nation is amongst them".
2. A divine link is connected with the Awliya and Sualihin. Rasoolullah (SallAllahu Alaihi wa Sallam) says that His Rabb, the All Powerful and Almighty Allah says.
"There are those people who, by merely sitting with them, one will never become a Kafir". (This refers to the Awliya)
3. The Beloved of Allah are Ayat Rahmah (Signs of Mercy). They take into their fold of mercy all those who remember and honour them and also focus their beams of mercy on them. Someone asked the King of the Awliya, Sayyiduna Ghousul Azam (Radi ALLAHu' Ta'ala Anho):
"If any person takes your name in respect and honour though he may not be your Murid or not initiated by you personally, would he be counted as your Murid?"
The great Ghawth replied:
"Allah will accept those who have any form of relation or connection with me and notes his name in my spiritual office. If such a person adopts any desired path, Allah will bless him with guidance and repentance. He will be under my spiritual banner. Verily, my Rabb, the All Powerful and Almighty, has promised me that all my Murids, all those who love me and all those who follow the path I am on, will enter Jannah (Paradise)".
(B) BAY'AT-E-IRADAH
This means to totally abolish ones desires and intentions and surrender on's self at the hands of a true Guide or Spiritual Master who has entered the Kingdom of the Heavens. You have totally empower him as your commander and ruler. You have to sincerely obey and execute all his orders and methods entrusted on you by him concerning the path to the spiritual domain. Never take a step without his consent even though some laws and orders may not suit you or make sense to you. Remember the example of Khidr (Alaihis Salam) when Sayyiduna Moosa (alaihis salam) met him and they both travelled together. The Murshid's commands may cause great discomfort to you and at such moments the Murid must regard this as the interference of the Cursed Shaitan. Your every hardship and difficulty must be presented to him. In conclusion, the Murid must totally hand himself over to the Shaykh like a corpse in the hands of a person performing Ghusal. This is known as Bay'at-e-Salikin. Such Bay'at is regarded as being the aim and object of the grand Spiritual Masters. Such Bay'at leads one to Allah the Almighty. It was Bay'at-e-Salikin that was taken by the Ashabs at the hands of the Holy Prophet (SallAllahu Alaihi wa Sallam).
Sayyiduna Obadah bin Samat (Radi ALLAHu' Ta'ala Anho) states:
"We had taken Bay'at (at the hands of Rasoolullah SallAllahu Alaihi wa Sallam) on the following principles:
We will await his command and execute it in times of every ease and difficulty, every form of ecstasy or displeasure. And when the Master commands us we will never disobey or cross question him".
The command of the Murshid is the command of Rasoolullah (SallAllahu Alaihi wa Sallam) and his command is the Command of Allah, the All Powerful, Who nobody dares disobey. Allah states in the Holy Quran:
"And it is not appropriate for faithful men and women; when and His Messenger have judged a matter, to consider it a matter of choice for themselves; and one who does not accept the judgement of and His Messenger has indeed clearly entered darkness."[Sura Ahzab: 36]
In "Awariful Ma'arif" Shaykh Shahab al-Din Suhrawardi Radi ALLAHu Ta'ala Anho sates:
"To be under the command of the Shaykh is to be under the Command of Allah and His Rasool SallAllaho Alaihi wa Sallam and is the revival of a Sunnah - Bay'at. This is only applicable on those persons who imprison themselves in the hands of the Shaykh, discard all desires and dissolve themselves in the Shaykh (Fana-fish-Shaykh)".
Shaykh Suhrawardi Radi ALLAHu Ta'ala Anho also states:
"Abstain from criticizing the Shaykh for it is a deadly poison for the Murid. It is extremely rare for a Murid who criticise his Shaykh to find serenity and success. In any action of the Shaykh which does not seem correct to the Murid, he should remember the events of Sayyiduna Khidar. This is because the actions performed by Sayyiduna Khidar Alaihis Salam were apparently questionable (e.g. making a hole in the boat of the poor and killing an innocent child), but when the reasons for these actions were explained then it became obvious that the Shaykh should not be questioned".
Sayyiduna Imam Abul-Qasim Qushayri Radi ALLAHu Ta'ala Anho states in his Kitab, "Risalah", that Sayyiduna Abu Sahal Sahlooki Radi ALLAHu Ta'ala Anho states,
"Any person who says 'why' to any word of his Shaykh will never achieve success."
May Allah Azza wa Jal grant us peace and success. Aameen!!
RECTIFICATION TO A MISCONCEPTION:
It has become a misconception today, that only Sayyids (descendants of the Beloved Prophet SallAllahu Alaihi wa Sallam) are allowed to be Peers. They are the only ones who have the right of making mureeds. Sadly, amongst those who spread such propaganda, are mostly those who themselves are not Sayyid and only claim to be Sayyid, so that they may broaden their horizons. True Love and respect for the Sayyid is the recognition of the people of Imaan. Very deprived and unfortunate are those who have no love for the family of the Prophet (SallAllahu Alaihi wa Sallam). But it must be noted, that it is not necessary to be Sayyid to be a Peer. The Holy Quran says,
"The exalted and respected in the Court of Allah are those amongst you that are pious and Allah Fearing."
It must be noted, that, Hadrat Ghawth al-Azam Shaykh Abd al-Qadir al-Jilani (Radi Allahu Ta'ala Anhu) is no doubt Hasani Husaini Sayyid, but his Peer, Hadrat Abu Saeed Makhzoomi, and his Shaykh Hadrat Abul Hassan Hakaari and His Shaykh Hadrat Abul Farah Tartoosi and various other Shuyookh of the Silsila, namely Shaykh Abdul Waahid Tameemi, Shaykh Abu Bakr Shibli, Hadrat Junaid Baghdadi, Hadrat Siiri Saqti and Hadrat Ma'roof Karkhi Radi Allahu Anhum al-Ajma'een are all not Sayyids. The Peer of Sultaan al-Hind Hadrat Khwaja Mueen al-Deen Chishti Alaihir Rahma wa ar-Ridwaan, Hadrat Khwaja Usman Harooni Alaihir Rahma wa ar-Ridwaan is also not a Sayyid.
AlaHadrat (Radi Allahu Anhu) states:
To say that it is a condition for a Peer to be Sayyid, is to claim that all the silsilas (Spiritual Chains) are baatil (broken). In the Silsila Aaliyah Qadiriyah, all the Shaykhs between Sayyiduna Ali Rida and Hadrat Ghawth al-Azam (Radi Allahu Ta'ala Anhum al-Ajma'een) are all non Sayyids. And in the Silsila Aaliyah Chishtiya, immediately after Sayyiduna Ali (Radi Allahu Ta'ala Anhu) is Hadrat Imam Hassan al-Basri (Radi Allahu Ta'ala Anhu), who neither Sayyid, Quraishi nor an Arab, and in Silsila Aaliyah Naqshabandiya, the actual inception is from Hadrat Abu Bakr Siddique (Radi Allahu Anhu).[Fatawa Radawiyyah, Vol. 9, Page 114]
THE EXCELLENCE OF RECITING ONE'S SAJRAH
There are many virtues in reciting one's Sajrah of which a few are mentioned below:
1. Memorising the chain of Awliya up to Rasoolullah SallAllahu Alaihi wa Sallam.
2. The Zikr and Remembrance of Swalihin (Awliya) is the means of receiving Allah's Rahmah (Mercy)
3. Performing the Esal-e-Sawab for all the Spiritual Masters which is a cause of receiving their spiritual guidance.
4. When the Murid remembers them in times of ease the Awliya of the Silsila will remember him in times of hardship and will also be of assistance to him.

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Women site, - Umm Salamah- II

Her widowhood and marriage to the Prophet,sallallaahu alayhi wa sallam.
In the third year of Hijrah )Migration of the Prophet, sallallaahu alayhi wa sallam, from Makkah to Madeenah(, Abu Salamah, may Allaah be pleased with him, fought in the Battle of Uhud. In that historic and crucial battle, his arm was wounded by a poisoned arrow shot by the enemy. He, may Allaah be pleased with him, later recovered after treatment, but could survive only for a few months. His wound relapsed and ultimately he, may Allaah be pleased with him, died.
Umm Salamah. may Allaah be pleased with her, was immensely grief-stricken at the demise of her loving husband. When the Prophet, sallallaahu alayhi wa sallam, heard about this, he, sallallaahu alayhi wa sallam, went to offer condolences to her may Allaah be pleased with her and asked her to have patience and bear the calamity with fortitude.
According to one narration, when the Prophet, sallallaahu alayhi wa sallam, paid a condolence visit to Umm Salamah, may Allaah be pleased with her, after the death of her husband, he, sallallaahu alayhi wa sallam, asked her to pray Allaah to grant Abu Salamah the lofty rank of the righteous and grant her a better husband than him.
At this, Umm Salamah, may Allaah be pleased with her, wondered who could be a better husband for her than Abu Salamah, may Allaah be pleased with him. Seeing the forlorn state of Umm Salamah, may Allaah be pleased with her, after shewaswidowed, Abu Bakr, may Allaah be pleased with him, sent her a proposal for marriage, which Umm Salamah, may Allaah be pleased with her, declined.
The Prophet, sallallaahu alayhi wa sallam, was greatly impressed with the courage, which Umm Salamah, may Allaah be pleased with her, displayed in facing the misfortunes and adversities of life. He, sallallaahu alayhi wa sallam, was also highly moved for her tragic situation and sent the proposal for marriage to her through 'Umar Ibn Al-Khattaab, may Allaah be pleased with him. Umm Salamah, may Allaah be pleased with her, consented, and in Shawwal, the 4th year of Hijrah, her marriage to the Noble Prophet, sallallaahu alayhi wa sallam, took place.
A Historical example of her wisdom
In the 6th Hijrah year, the Prophet, sallallaahu alayhi wa sallam, accompanied by his 1,400 companions, may Allaah be pleased with them, decided to perform 'Umrah )minor Pilgrimage(. When Quraysh learned about this, they decided to stop the Muslims from performing the pilgrimage; but when the Muslims decided to fight them they feared and signed a treaty with the Muslims, which consisted of several terms and conditions which appeared to be unfair for the Muslims as it prevented them from performing 'Umrah that year.
The Prophet, sallallaahu alayhi wa sallam, accepted these conditions in adherence to the Divine Command instructing him, sallallaahu alayhi wa sallam, to do so. Then the Prophet, sallallaahu alayhi wa sallam, ordered the Muslims to slaughter animals in sacrifice )indicating the end of the 'Umrah rites(. But the Muslims hesitated in offering the sacrifice, which grieved the Prophet, sallallaahu alayhi wa sallam.
Umm Salamah, may Allaah be pleased with her, who was with the Prophet, sallallaahu alayhi wa sallam, on this journey, heard this and suggested to the Prophet, sallallaahu alayhi wa sallam, to offer the sacrifice, shave his head and take off the Ihraam. The Prophet, sallallaahu alayhi wa sallam, did so acting on her advice. When the companions, may Allaah be pleased with, them saw that the Prophet's command was irrevocable, they at once sacrificed their animals and shaved their heads.
Her character:
Umm Salamah, may Allaah be pleased with her, led a very simple and austere life. She may Allaah be pleased with her was a devout worshiper. Every month, she may Allaah be pleased with her fasted for three days )other than the fasting of Ramadan(. Once, she may Allaah be pleased with her wore a necklace, which had a little amount of gold in it. The Prophet sallallaahu alayhi wa sallam did not like her wearing even this little amount of gold. So Umm, Salamah may Allaah be pleased with her, immediately took it out.
Umm Salamah, may Allaah be pleased with her, was very generous. She may Allaah be pleased with her implored others also to give away in the cause of Allaah. Whatever she, may Allaah be pleased with her, had, she, may Allaah be pleased with her, would readily give away to a beggar or a needy person.
Once, a few destitute people came to her begging for charity importunately. Umm Salamah may Allaah be pleased with her ordered her maid not to send them back empty-handed, and if there was nothing in the houses, she should give them just a few dates.
Umm Salamah, may Allaah be pleased with her, has narrated 378 Hadeeths of the Prophet sallallaahu alayhi wa sallam. In moral excellence and nobility of conduct, she ranks, among the Prophet's wives, next only to 'Aa'ishah may Allaah be pleased with her. She may Allaah be pleased with her was an excellent reciter of the Quran, and her style was much similar to the Prophet's.
She may Allaah be pleased with her was endowed with exceptionally beautiful countenance, deep knowledge, intelligence and sound judgment.
Her death:
After a life filled with faith and righteous deeds, the Mother of the Believers, Umm Salamah may Allaah be pleased with her died in the year 61 A.H., aged 84 and the venerable Companion, Abu Hurayrah may Allaah be pleased with him led the people in her funeral prayer, after which she may Allaah be pleased with her was buried in Al-Baqee' Cemetery in Madeenah.

Women site, - Umm Salamah- I

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Her real name was Hind; while her title was Umm Salamah, may Allaah be pleased with her. She may Allaah be pleased with her came from the family of Makhzoom, which belongs to the Quraysh tribe. Her father’s name was Abu Mugheerah Ibn 'Abdullaah Ibn 'Umar Ibn Makhzoom and her mother was 'Aatikah Bint 'Aamir who belonged to the family of Faraas.
Umm Salamah, may Allaah be pleased with her, was first married to her cousin Abu Salamah Ibn 'Abdul-Asad. He was a young man with exceptionally good nature and unblemished conduct. It was improbable for this young man of exceptionally lofty morals to remain unmoved by the noble and life-giving message of the Noble Prophet, Muhammad, sallallaahu alayhi wa sallam.
Defying his tribesmen, Abu Salamah, may Allaah be pleased with him, embraced the new faith and entered the fold of Islam. Umm Salamah, may Allaah be pleased with her, followed suit.
Thus, the couple joined the rank of those noble souls, who had won the unique distinction of embracing the new faith in its early phase.
These noble souls suffered all kinds of hardships and harassment in the cause of Islam, but they did not budge even an inch from the right path. As the number of the people who had embraced the new life-giving faith increased, the persecution and torture meted out to them also increased in intensity.
When this persecution reached intolerable levels, the Noble Prophet, sallallaahu alayhi wa sallam, gave permission to his followers to migrate to Abyssinia, which was ruled at that time by a kind-hearted king, in order to protect their lives and preserve their religion. According to an authentic narration, Abu Salamah, may Allaah be pleased with him, and Umm Salamah, may Allaah be pleased with her, who has already entered the fold of Islam, also migrated to Abyssinia. They may Allaah be pleased with them came back to Makkah after spending some time in exile. From Makkah, they, may Allaah be pleased with them, left for Madeenah on their second migration. Those days, Abu Salamah, may Allaah be pleased with him had only one camel with him. He they may Allaah be pleased with him, seated Umm Salamah, may Allaah be pleased with her, and his young son, Salamah, at the saddle. Holding the reins of his camel, he may Allaah be pleased with him started his long journey on foot.
When her family came to know about the couple’s planned destination, they intercepted the camel and told Abu Salamah, may Allaah be pleased with him, that he could proceed, but they would not allow their daughter )Umm Salamah, may Allaah be pleased with her(. They took away the reins of the camel from Abu Salamah, may Allaah be pleased with him, and forced Umm Salamah, may Allaah be pleased with her, to dismount. In the meantime, Banu 'Abdul-Asad, the members of Abu Salamah’s clan, appeared on the scene and snatched Umm Salamah’s child from his mother and threatened Banu Mugheerah that if they did not allow their daughter to accompany her husband, they would also not allow the child to accompany his mother. As for Abu Salamah, may Allaah be pleased with him, they said that he was free to go anywhere liked.
By this time, the Noble Prophet, sallallaahu alayhi wa sallam, had given permission to his Companions may Allaah be pleased with them to migrate to Madeenah, where they could live in peace and safety from the torture of Quraysh. Abu Salamah, may Allaah be pleased with him, left for Madeenah, leaving his wife and child behind. Umm Salamah, may Allaah be pleased with her, was staying with Banu Mugheerah while her child was in the custody of Banu 'Abdul-Asad. Thus, the three of them – the father, the mother and the child – were undergoing the pain of living separately.
Umm Salamah, may Allaah be pleased with her, was grief-stricken due the separation from her child and husband. Everyday she may Allaah be pleased with her would go and sit forlorn on a hillock, crying and longing to join her husband and son. A whole one year passed like this.
One day, a kind-hearted and influential man from the clan of Banu Mugheerah saw her pathetic condition and was moved by her agony. He called out the people of his tribe and said: “This woman is our own flesh and blood, how long will we keep her away from her husband and child? By Allaah! Our tribe is very brave and honorable; we can’t tolerate persecution of innocent people.”
Hearing this, her tribesmen gave permission to Umm Salamah they may Allaah be pleased with her to join her husband in Madeenah. When Banu 'Abdul-Asad heard of this, they also took pity and sent her child, Salamah, to her. She may Allaah be pleased with her took the child and a camel to ride alone to Madeenah. At At-Tan'eem )in the outskirts of Makkah(, she met 'Uthmaan Ibn Talhah Ibn Abu Talhah may Allaah be pleased with him, a chivalrous and decent man of Makkah. When he saw Umm Salamah, may Allaah be pleased with her, traveling alone with a small baby, he thought: “How unbecoming of me, if I did not escort this lonely woman traveler of Quraysh to Madeenah!”
He, may Allaah be pleased with him, took the reins of Umm Salamah’s camel and started for Madeenah. Whenever they stopped on the way, 'Uthmaan, may Allaah be pleased with him, would withdraw to rest under the shade of a tree. When they reached Qubaa', where Abu Salamah, may Allaah be pleased with him, was staying, 'Uthmaan, may Allaah be pleased with him, returned to Makkah and Umm Salamah, may Allaah be pleased with her, rejoined her husband, who thanked Allaah for once again reuniting his family.
Umm Salmah, may Allaah be pleased with her, always remained grateful to 'Uthmaan ,may Allaah be pleased with him, for his thoughtful and kind gesture. She, may Allaah be pleased with her, used to say: “I have never seen a more gallant and compassionate man than 'Uthmaan Ibn Talhah.”

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