Dars e Imam-Qawali

“Bismillahir Rahmannir Raheem””Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

In short, Qawaali, with its conditions, is permissible for the person who is worthy but prohibited for the person who isn’t, Allama Shaami (ra)has listed 6 conditions for Qawaali,

1. The gathering must be free from Amrads (boys without beards) and the entire congregation should be people who are worthy (Ahl) of it, not those who are not.

2. The intention of the reciter (Qawaal) should be sincere. He shouldn’t intend taking compensation for his recital.

3. The congregation should not have the intention of eating and amusement when coming to it.

4. Without true Wajd (spiritual concentration), no one should stand up.

5. The verses shouldn’t contradict or go against the Shariah.

6. An Ahl (one worthy of Qawaali) is one who does not feel the strike of a sword to the body in the state of Wajd. – Raddul-Muhtaar, Vol. 5, Kitaabul-Karaahiyat

He further writes, “Some Sufiya state that an Ahl of Qawaali is he who hasn’t eaten for seven days and, if there is both food before him and Qawaali, he leaves the food and goes for the latter.” -Ibid

In the famous book, “Raddul Mukhtaar”, it is stated: “It is permissible to place a cloth on the Qabar of a Wali or pious Muslim so that visitors be more respectful when visiting the grave. We should also realise that the basis of action is upon the intention”.

Legality of respecting the grave-The hadiths encourage to keep adab in treating the grave by not standing or sitting on it, etc. Therefore, the basis of respecting the grave is established. Anything that facilitates respecting the grave is also thereby permitted. Therefore, placing the cloth is permitted to respect the grave.
This is permissible according to Imam Malik-Imam Sumhudi in his book “wafa al wafa biakhbaar dar al mustafa” vol2, pg 582 quotes Imam Ibn Rushd who in his bayaan says that Imam Malik (r) disliked the grave of Prophet(saw) being left open and that he considered by analogy to the Kaaba which has a kiswa over it, that it is permitted to have a cloth over the grave because if the Kaaba deserves the respect then surely the grave of the Prophet(saw) deserves the respect in the eyes of the people.

It is recorded in Sahih Bukhari Shareef that the Holy Prophet Muhammad ﷺ once broke a green branch in two pieces and placed each of them on separate graves. Hazrat Sheikh Muhaddith Dehlvi (radi Allahutala anhu) states with regard to this: “This very Hadith has been accepted by the Ulama as proof in placing flowers on the graves”. (Ashatul Lam aat)

Allama Tahtawi (radi Allahutala anhu) states: “Some among our preceeding Ulama have given a legal verdict that the action of placing flowers or fresh branches is Sunnat and is proven from Hadith”.Wet grass should not be removed from the grave because the wet grass prays the Tasbih of Allah Ta ala and gives solace to the buried. If it is removed then you have committed an unjust deed for the deceased.

the Holy Prophet ﷺ passed by two graves whose inmates were undergoing punishment. One of them never used to save himself from the drops of urine and the other was a backbiter. Sayyiduna Rasooullah ﷺ took a branch of a tree and broke into two parts, placing one on each grave. When he was asked about this he replied. “As long as they aren’t dry, their punishment will be decreased.” – Mishkaat. Baabu Aadaabil-Khalaa, Section1(the holy prophet (peace be upon him) knows why the punishment is given to them suggesting knowing of ilm e ghaib)

Imam Nawawi (ra)writes in the annotation of this Hadith,”It has been said that the punishment will be lessened because, as long as they are fresh, tasbeeh will be made by them. Based on this Hadith, Ulama have ruled that reciting the Holy Quran near the grave is Mustahab (preferred because this is more suited to lessen punishment than the tasbeeh of a branch.” .

Under this very Hadith, Ashiatul-Lam’aat states, “A group (of Jurists) rule the permissibility of placing flowers, green plants and fragrance on graves based on this Hadith.” Mirqaat states under this Hadith, “We can deduce that placing fresh flowers on the Mazaars is Sunnat.” . Tahtaawi alal-

Maraaqil-Falaah states, “Based on this Hadith, some of our companions from the latter times have ruled that the practice of laying flowers and scenting is Sunnat.” 13.6 -Pg. 364

Thus, for the reverence of the Friends of Allah(swt), it is preferred (Mustahab) to place sheets, etc. over their graves. Under the ayat, “انما یعمر مسجد اللہ من امن باللہ ” 9/18 .Allama Haqqi (ra)writes, “Building shelters over the graves of the Learned, Saints and Pious or placing sheets {ghilaafs), mantles and turbans on them are all permissible actions when establishing their respect amongst the masses is intended (so that they don’t hold them in contempt).” – Tafseer Roohul-­Bayaan .To brighten (through lamps or electricity) the graves of general Muslims out of a need, or the graves of the Saints in demonstrating their greatness, is permissible. Tafseer Roohul-Bayaan also states, “Likewise, lighting lamps and candles near the graves of the Saints and pious in demonstration of their glory is permissible because there is a valid intention here.

under the this ayat of Surah Tauba, Allama Ismail Haqqi (ra)writes, “Imam Ghazzali (ra)states in Ihyaa-ul-Uloorn that there are many preferable acts in our time which were prohibited in the era of the Sahaaba.”Roohul-Bayaan

Singularity /wahdat =no place/time 

Qasrat /abundance =has place and time.

Subhanalzi =ascending of prophetﷺ

Van najm =desending of prophetﷺ .

When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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