INTRODUCTION

The aim of this short treatise is to explain the masaai-il of the Shariah pertaining to Ziyaarat-e-Quboor and after Dafn (Burial). There exists a variety of practices for these occasions in different places. No one appears to be confidently versed with the tareeqah (way) of the Shariah and the Ta-aamul (the permanent practice from time immemorial) of the Akaabireen (our senior and illustrious Ulama – the Authorities of the Shariah). As a consequence of this unawareness coupled to the inflated ego of some modern-day Molvis and students of Deeni Madaaris, the Muslim public is in a quandary on this issue.

Issues which had long ago been settled by the Akaabireen have been given new forms of controversy for no valid and no good reason whatsoever. The Akaabir Ulama of Deoband have visited and guided the Muslims of South Africa for more than half a century. The avenue of guidance and the Sunnah was opened up for South African Muslims about 50 years ago with the arrival of Hakimul Islam, Hadhrat Maulana Qaari Tayyib Saheb (rahmatullah alayh). Thereafter followed a number of senior Ulama and Auliya of Deoband. The Muslims of South Africa look on these Akaabireen as paragons of virtue, embodiments of the Sunnah and Standard-Bearers of Allah’s Immutable Shariah and Fierce Opponents and Destroyers of Bid’ah.

The present generation of Ulama who have studied under these illustrious seniors in India and Pakistan for 5, 7, and 10 years had observed the Sunnah Tareeqah of their Akaabir Mashaaikh and Asaatizah from very close range. They saw the ways and the methods of the Ulama of the Sunnah—the Ulama of Deoband. They followed them, They never objected to the Tareeqah of their Asaatizah, Mashaaikh and the Ulama in general in Deoband, Saharanpur, Jalalabad, Karachi, Lahore, etc., etc. They acted according to the teachings and ways of these Seniors without a murmur of discontent.

The South African Maulanas who are today creating a controversy on the Ziyaarat-e-Quboor issue, studied Hadith, Fiqh and Tafseer under the senior Ulama of Deoband. They (i.e. the South African Maulanas) are aware that the Akaabir Ulama of Deoband and Saharanpur were experts in Hadith. Their entire lives were devoted to the service of Hadith, Fiqh and Tafseer, etc. Our South African Maulanas, all of them, had accompanied the Akaabireen on visits to the Qabrustaan and to the graves of the Ulama and Auliya. They saw how the seniors conducted themselves during their Ziyaarat of the Quboor. They followed the seniors, and never wagged their tongues nor dared to even intimate that they (i.e. the small Maulanas) had knowledge of Hadith as the Akaabireen had. Hence they were mute muqallideen in every aspect.

But today when all their senior Asaatizah, Mashaaikh and Ulama have departed from this earthly realm, some South African Maulanas have run away with the corrupt idea of being qualified in the propensity of Ijtihaad. Thus, they dig out a Hadith from some niche of a Hadith Kitaab, subject it to their corrupt ‘ijtihaad’, and like a magician doing a hat trick, produce a ‘fatwa’ in stark conflict with the established Ta-aamul of the Akaabireen—a Practice which has come down to us from the Seniors, from one generation to the other – a Practice of which these new Maulanas are not ignorant –a Practice in which they themselves participated and upheld when they were studying under the Akaabireen.

The misdirection of the Maulanas in the present day is truly lamentable. In their new fatwas they appear to be either competing with the Ahl-e-Bid’ah who hitherto were the Barelwis. But, we have to state unequivocally, that Bid’ah is not restricted to the ranks of the Barelwis. Much bid’ah in recent years has crept into the new brand of Molvis who are associated with our Ulama of Deoband.

In this concise treatise we shall, Insha’Allah, explain the Tareeqah of Ziyaarat-e-Quboor in accordance with the Shariah. The Ta-aamul of the Akaabireen is a facet of the Shariah. This no Molvi Saheb dare deny. Any ‘fatwa’ or way which is in conflict with the Ta-aamul of the Akaabireen, is baseless and should not be followed. The Tareeqah of the Akaabireen who are today all in their Graves, is the way of the Shariah – the Way of the Sunnah. The new ways concocted by the modern-day Molvis is baatil – baseless and should be shunned.

Insha’Allah, we shall present two things in this short booklet:

(1) The Shariah’s Tareeqah of Ziyaarat-e-Quboor.
(2) Our response to the new bid’ah which is being propagated in the graveyard.

“And follow the Path of those who turn to Me.”
(Qur’aan)