A unique feature of these ceremonial observances is the honour that is displayed even towards what may otherwise be seen as unimportant objects. The hillocks of Safa and Marwa are an example. Two hillocks are elevated to a position of being "symbols of Allah" in the Holy Qur'an by virtue of the fact that a beloved one of Allah -Sayyida Hajra- walked between them once in her life (S.2 V. 157). Another example is that of the animals that are to be sacrificed on Eid ul Adha. They are also called "symbols of Allah", and they are accorded an honour according to the Holy Qur'an that garlands of flowers are tied around their necks to indicate that they have been singled out for sacrifice to Allah (S. 5 V.2) Reverence and honour to the symbols of Allah has been described in the Qur'an as actions performed by people who have piety in their hearts (S.22 V.32). If this is the honour shown to seemingly insignificant things, then how great must be the honour of man who is the "most noble of creation". The honour that a believer is accorded by Allah can be gauged from the fact that the Holy Prophet Muhammad (Sallallahu alaihi wa Sallam) in Ibn Majah-one of the six authentic books of Ahadith-has stated that the sanctity of a true believer is more inviolable than the sanctity of the Holy Ka'bah.

"Urs of the beloveds ofAllah is an honorary ceremonial function, which is generally organised by the spiritual successor of a saint to commemorate the death anniversary of a saint [wali]. To a wali, death is the culmination of a life long yearning to meet Allah and His Rasool (Sallallahu alaihi wa Sallam ). In terms of the dictionary it means wedding. In Arabic, the bride and groom are called "Aroos. It is mentioned in Mishkaat that when the [Nakirayn]'-the angels who question the deceased after death, question the wali in the grave about Allah, Islam and the Holy Prophet (Sallallahu alaihi wa Sallam) and the wali successfully answers the questions, they declare:

Sleep like the bride who will only be awakened by the beloved'

Since the angels refer to the person as 'aroos', hence the death anniversary of the beloved of Allah is called" Urs.

The roots of Urs are also traced to the actions of the Holy Prophet Muhammad (Sallallahu alaihi wa Sallam) and the four Khulafa al- Raashidoon. Ibn Abi Shayba reports that The Holy Prophet Muhammad (Sallallahu alaihi wa Sallam ) used to visit the graves of the martyrs of the Battle of" Uhud as a mark of respect and honour to them every year. It is stated that he used to send Salaams to them and make dua for them. This Sunnah was upheld by the four righteous Khulafa also, who used to visit the graves of Shuhadaa of Uhud²:

The Prophet once came out and offered the funeral prayer for the martyrs of Uhud, and proceeded to the pulpit and said, "I shall be your predecessor and a witness on you, and I am really looking at my sacred Fount [al-Kauthar] now, and no doubt, I have been given the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes³.

Important points of note in this Hadith are:

·         The visitation of the Holy Prophet Muhammad (Sallallahu alaihi wa Sallam) to the tombs of the martyrs of "Uhud.

·         The sahaaba accompanying the Holy Prophet Muhammad (Sallallahu alaihi wa Sallam ) to the tombs of the martyrs.

·         The Holy Prophet Muhammad (Sallallahu alaihi wa Sallam) ascended a pulpit in the precincts of the tomb of the martyrs and described the favours that Allah has bestowed upon him-ie. Having the ability of seeing his Fountain al-Kauthar which is in the heavens whilst on earth, as well as being granted the keys to the treasures of the world.

·         The Holy Prophet Muhammad (Sallallahu alaihi wa Sallam) took an oath on Allah at the tomb of the martyrs of his certainty that his ummah will not fall into shirk after his earthly demise.

·         The Holy Prophet Muhammad (Sallallahu alaihi wa Sallam ) feared the ummah becoming involved in the desire for the world.

·         The Holy Prophet Muhammad (Sallallahu alaihi wa Sallam) preceding us and being a witness for us in the hereafter.

Annually on the day or month on which the wali departed from this world and entered into the hereafter, the admirers, followers and general public gather at the gravesite, recite Qur'an, Zikrullah, etc. and render Esaale Sawaab to the soul of the wali, Normally a lecture is given by an 'alim, who discusses Qur'anic verses and Ahadith relating to Awliya Allah and admonishing people concerning the preparation for the hereafter. 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.

Moulana Rashid Ahmed Gangohi Saheb states in his Fatawa Rashidiya:

There are many things that were permissible previously but at later times became impermissible. The gatherings of Moulood and 'Urs are an example.⁴

He also states:

He (Haji ImdaaduUah) has regarded it as permissible [mubah] as he was not aware of the practices of the people of the present era. We, knowing the beliefs of the people -that they regard *Urs and Meelad as something mandatory (fard), on the basis of this belief (i.e. it being mandatory) therefore, call these occassions as bid'ah. In reality, the disagreement is not on the act itself which, is permissible, but our disagreement is on the actions perpetuated by the people of our time.⁵

Also, Shah Abdul Aziz Muhaddith of Delhi (son of Shah WaliAllah) in his famous Fatawa Azizia states:

Secondly, many people must assemble, recite the Holy Quran, recite fatiha on something sweet and other edibles and then distribute it amongst those present.⁶

The Procedure at an Urs

The Procession of Sundal:

The procession [fuloos] of sheet covers [chaadar] and sundal (fragrance) is a public event designed to reflect love and respect to the soul of the wali. It is an event whereby homage is paid to the wali, and to his success in the hereafter. It is a symbolical reminder to people of the success that is enjoyed by a beloved servant of Allah in the sight of Allah and a means of educating people to do the same. It is essentially also a symbolic re-enactment of the scene that unfolds at the time of the physical demise of a beloved one of Allah as described in a hadith of the Holy Prophet Muhammad (Sallallahu alaihi wa Sallam).

The Holy Prophet Muhammad (Sallallahu alaihi wa Sallam) has stated:

When a believing servant is about to leave this earthly dimension and is to commence his journey to the hereafter, fair-faced angels whose faces are as illuminated as the sun descend from the heavens carrying with them a shroud of the shrouds of paradise, and fragrance from the fragrance of paradise and seat themselves before the saint as far as the eye can see. Then the angel of death descends and sits at the head side of the saint and addresses the saint thus: "O pure soul! Leave the body in order to enter into the forgiveness and pleasure of your Lord. Thus the soul is removed in the manner that water droplets are separated from musk and the angel of death holds the soul. Before one can bat an eyelid, the angels 'snatch' this blessed soul from the angel of death and adorn it with the shroud of paradise and scent the shroud with the fragrance of paradise. A fragrance begins to emanate from the soul more fragrant than that of any musk to be found on the face of the earth. The blessed soul is then carried towards the heavens. The soul doesn't pass by a single gathering of angels without the angels enquiring who that blessed soul is. Upon this enquiry the angels that have been transporting the soul identify the blessed soul with his name and the most honorific titles that the soul was bestowed with on earth. In this manner the soul reaches the first heaven, and permission is sought for its entry and it is allowed access. This procedure continues till the blessed soul reaches the seventh heaven followed by an ever increasing procession of angels from every strata of heaven. At this point Allah instructs that the noble deeds of this blessed soul must be recorded on Illiyyin...

(Mishkat ul Masabih, Musnad Imam Ahmad bin Hanbal)

Thus, the procession of sundal and chaadars is a dramatic enactment of the tradition of the angels of honouring a beloved servant of Allah at his physical demise. In imitation of the behaviour of the angels during the physical demise of a wali; the lovers of the saint re-enact that procedure which the angels undertook during a procession of sundul. At the time of his death anniversary trays are decoratively laden with many Ghilaaf {sheets of material used to cover the grave of the wali), flowers, Itr, Niyaaz and Sundal powder. These trays are carried on the head as a mark of respect (This does not constitute Ibaadah in any way). The admirers and other devotees of the saint normally prepare the trays. When people follow the procession toward the final resting place of the saint as the angels do in the heavens, the spiritual lesson to be learnt is that whilst one walks behind this sandal physically, spiritually and mentally one makes a commitment to follow in the footsteps of the beloved Waliullah. In the manner that he was a personification of Qur'aan and Sunnah, one should desire to become a personification of Qur'aan and Sunnah so by following him, one might achieve success. A [Shaamyaana] (roughly translated as a four -handled mobile 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. This also serves the purpose of informing people that a spiritual exercise is taking place and that they should participate. The spiritual significance is that it is symbolic of the shade of Almighty Allah, for it is stated that one of the people who will be under the shade of Almighty Allah, on the day of Qiyaamah will be those that loved one another for the sake of Allah.⁷

Devotional poetry based on the Hamd (Praise ofAllah), Na "at (Praise of the Prophet (Sallallahu alaihi wa Sallam) and Manqabat (Praise of Awliya Allah) are recited, zikrullah durood etc. is read all the way during the procession. 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". It is a great method of publicly attracting people to Islam especially in areas where Islam is stifled by other religious denominations and the opportunity of attracting a diverse group of people by attracting their curiosity.

The procession then proceeds to the grave of the saint where the covers are placed on his grave, fragrant flowers or scent [itr] are applied to the sheet covers [chaadar/ghilaafl This is similar to the adornment of a deceased person [mayyit] wherein a mayyit is also covered in itr sundal powder in his funeral shroud [kafan] as also it is symbolically performed by the angels. When you enter the mazaar and the chaadar is placed on the grave, then learn the lesson, that as you put on external clothing, the Waliullah put on one more garb- The garb that we should all wear, the libaas at taqwa according to the Holy Qur'aan. You have to put on the Clothing Of Taqwa and Allah consciousness, for that is the garb of the Waliullah. His external garb was something else, but his internal had been fragranced with the Clothing Of Taqwa (libaas at taqwa).The sprinkling of itr is for our benefit. The spiritualised precincts of a wall'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 wall is in.

These actions are to remind the observer that true achievement and success lies in the pleasure of Allah. It also dawns on the observer that this is the grave of a beloved of Allah who has reached this ultimate goal of nearness to Allah.

Thus, then, if he be of nearest to Allah, (there is for him) rest and satisfaction, and a 'Garden of Delights'. (56:88-89.)

A similar ceremonial procession takes place when an Islamic flag is hoisted at Islamic institutions. The flag has always been a feature of Islamic tradition and ceremony since the era of the Holy Prophet Muhammad (Sallallahu alaihi wa Sallam) especially during jihad and conquests, when high-ranking soldiers of the Muslim army would carry the flag as a sign of Islam's strength and a means of inspiration for the adherents of Islam to give all that they have in preserving the ideals of Islam which was symbolised by the flag. Today this sunnah is duly observed by members of long established Islamic institutions as a symbol of their jihad (active struggle) and commitment to preserving and promoting Islamic ideals.

As with the hoisting of a national flag which takes place with a great deal of formality, pomp, pageantry and solemnity, which takes the form of a march and procession by soldiers, who hold the flag aloft, and the national anthem being recited, and cannons being shot, the flag hoisting ceremony at Islamic institutions are Islamised, with a thoroughly Islamic flavour. This type of ceremony-as described above- serves to thwart the interest that is created at unislamic ceremonies for the Muslim public and allows them the opportunity to observe them in an Islamic setting.

Some objectionable acts have crept into these gatherings at the tombs of Awliya Allah, and the organisers should see to it that these impermissible acts are stopped. However, these actions shouldn't be use as a detractive measure to prevent people from attending these gatherings. Mufti Ahmad Yar Khan quotes from Fatawa Shaami:

People should not stop the visitation of the tombs of Awliya Allah because of the unislamic acts that occur-such as the intermingling of sexes etc. These reasons are not to be a deterrent factor from indulging in commendable actions [mustahabbat]. It is imperative that people visit the tombs of Awliya Allah and prevent these innovations [bid’ah].⁸

 1 Mishkaat

2 Ja-al Haq op.cit, Mufti Ahmad Yar Khan has cited Al-Durr al Manthur and Fataawa Shaami

3 Bukhari, Vol.2 Hadith no. 428

4 Gangohi, Rashid Ahmad Moulana. Fatawa Rashidiyya.,Deh\i. Kutub Khana Rahimiyyah.1927. p.92.Vol.1

5 ibid, op.cit., p.101

6 Ja al-Haq.oip.cit.ip.322

7 Bukhari

8 Ja al-Haq,op.cit, p.326