الصلوۃ والسلام علیک یارسول اللہ
صَلَّی اللہُ عَلٰی حَبِیْبِہٖ سَیِّدِنَا مُحَمَّدِ وَّاٰلِہٖ وَاَصْحَابِہٖ وَبَارَکَ وَسَلَّمْ
واہ کیا مرتبہ اے غوث ہے بالا تیرا
اونچے اونچوں کے سروں سے قدم اعلیٰ تیرا
المدد یاغوث الااعظم
Celebrating Urs of Wali Allah

Meaning of the word "URS" from Sahih hadith 
The literal meaning of Urs is wedding, and it is for this reason that the bride and bridegroom are called 'Uroos'. 

Word Urs in Sahih Hadith 
The date of demise of the Friends of Allahعزوجل and Buzurgs is called Urs because, whih the angels who question in the grave (Nakeerain) test the deceased and find him to be successful, they say, "Sleep like a bride who will not be awakened by anyone except for the person who is most beloved to her.

 : [Mishkaat, Baabu Ithbaatil-Qabr]

Because these angels have called them 'Uroos' on that date, it therefore becomes the day of 'Urs',

Another reason is because, on this day, the angels will reveal the beauty and splendor of Rasoolullahصلی اللہ علیہ وسلم and ask him, "What did you say about this man?" He will reply, "He is the Uroos (adorned personality) of all creation. The entire creation has attained splendor through him." Meeting the beloved is the day of 'Urs', and it is for this reason that the day is called Urs.



Let me quote the arabic hadiths again From tafseer ibn e khateer 
فيدخل فيسلم ثم ينصرف، رواه ابن جرير. ورواه ابن أبي حاتم من حديث إسماعيل بن عياش، عن أرطاة بن المنذر عن أبي الحجاج يوسف الألهاني قال: سمعت أبا أمامة، فذكر نحوه. وقد جاء في الحديث أن رسول الله صلى الله عليه وسلم كان يزور قبور الشهداء في رأس كل حول، فيقول لهم: { سَلَـٰمٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَىٰ ٱلدَّارِ } وكذلك أبو بكر وعمر وعثمان

Translation : The Prophet Muhammad (صلى الله عليه وسلم) used to go to the graves of the martyrs of Uhd once a year and also recite the verse of the Holy Qur’anon excellence of patience. The Prophet Muhammad (صلى الله عليه وسلم) used to pray for them. When the beloved Prophet Muhammad (صلى الله عليه وسلم) passed away himself, the Khalifs, Abu-Bakr (رضي الله عنه), Umar (رضي الله عنه), Usman (رضي الله عنه) used to do the same thing. 

Reference :

►Tafsir Tabari, 

►Tafsir Ibn-Kathir for Quran 13:20

►and Tafsir Qurtabi by Imam Tabari, Imam Qurtabi commentary of Surah Ra’d Verse 20.]

► Shaami states and quotes same hadith in Vol. 1, Baabu Ziyaaratil-Quboor

So from Above Sahih hadith we conclude that 

1) On the day of the passing away of a Saint or on a specific date, his admirers, disciples, followers and relatives assemble together at the grave of the Saint to obtain spiritual benefit and celebrate the anniversary with rejoice. 

2) It is also very worthy to recite the Quran Shareef and pass on the Sawaab (reward) to their soul and to recite Fateha and distribute sweetmeat among those present.To Recite Naats or do other forms of Zikr of Allah is also done on such a blessed day. 

For proofs on Ishal e Thawab [sending blessing to deceased by good acts ]

3) Or to give lectures and remember the work done by Awliyas [rahimullah] and how they acted on Quran and sunnah and spread Islam around the world.

View point of Classical scholars of Al Islam 

Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ

writes, "Secondly, many people gather and, after completing the Quran and Fatiha on the Sheerini, distribute it amongst those present. This part was not practiced in the Holy Prophet’sصلی اللہ علیہ وسلم time or during the era of the Khulafaa-e-Raashideen, but there is nothing wrong in someone doing so. Rather, the deceased attain benefit from the actions of the living." 

[Fataawa Azeezia, Pg. 45]

Shah Abdul-Azeez Muhaddith Dehlwi

Answering Maulwi Abdul-Hakeem Siyaalkoti, Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, "This taunt is because people are unaware of conditions.
No one accepts anything else to be Fardh except for what the Shariah has classified as so, Yes, attaining barkat from the graves of the pious, reciting the Holy Quraa and Isaal-e-Thawaab and distributing sweetmeats and food to assist them (m thawaab) is good according to the Consensus of the Ulama. The day of Urs appointed to remind people of his demise. Otherwise, on whatever day these acts are done is good," - 

[Zubdatun-Nasaaih fi Masaailiz-Zabaaih]

Hadrat Shaikh Abdul Qudoos Gangoohi رضی اللہ تعالٰی عنہ

writes to Maulana Jalaaluddin, "The Urs of Peers, according to their method with Samaa wl cleanliness, should be practiced," 

[ Maktoob. Letter no. 182]

Haaji Imdaadulilb Muhaajir Makkir رضی اللہ تعالٰی عنہ

the Peer of Maulwi Rashid Ahmed and Ashraf Ali Thanwi [deoband founders ]
, notably stresses the permissibility of Urs and, while explaining his practices, رضی اللہ تعالٰی عنہ writes, "The practice of this Feqe (i.e. myself) in this matter is that I make Isaal-e- Thawaab to the soul of my Peer every year. Firstly, Quran is recited, and if there is enough time, Moulood Sharif is read.
Thereafter the reward of this is conveyed." -

Deobandi founder Rashid Aluned Gangohi

also accepts Urs to originally be permissible. He writes, "

It is known from Arabs that they used to commemorate the Urs of Hadrat Sayed Ahmed Badawi رضی اللہ تعالٰی عنہ on a large scale with much pomp, The Ulama of Medina used to especially observe the Urs of Sayyiduna Ameer Hamza رضی اللہ تعالٰی عنہ.
Whose grave (Mazaar) was at the mountain of Uhud. In short, Muslims throughout the globe, including the Ulama, pious and especially the people of Madina, used to strictly observe Urs, and that which is good according to Muslims is good in the sight of A1lah عزوجل "

[Fataawa Rashidia, Vol.1, Pg. 92]


Cloth on the grave is placed for respect. There is nothing wrong in it just as Cloth on Kaaba sharif is place to increase its respect. 

  1. Ghilaf or Chadar (cloth) is placed on the grave of a Wali or pious Muslim for the benefit of the visitors so that they may understand and realise the status of the deceased Muslim.
  2. It is allowed to put on a Ghilaf on the graves of Awliya and Ulema when it is recognised that the majority respect the person in the grave. People are also aware of the holy person's status and gain auspiciousness from the holy person who is resting in the grave.
  3. In the famous Hanafi fiqh 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".



To light incense sticks (agarbatti) and lobaan in the Mazaar of the Awliya (or the gatherings of Khatams) and for the benefit of the visitors is permissible. 

One should bear this in mind that it is done not for the deceased but rather for the comfort of the visitors, as they will feel better in a sweet-scented environment. 

The action of doing good deeds for others is also a means of Sadaqa and the deceased also receive the Sawaab of this Sadaqa performed by those who are living. In the end this is an act done to create freshness in the air only.



The placing of flowers on the grave of an ordinary or a pious Muslim is permissible. 

Objection: Putting flowers on the graves


Sahih Al Bukhari - Volume 1, Book 4, Number 215

Narrated Ibn 'Abbas: Once the Prophet (Sallalahu Alaihi Wasallam), while passing through one of the grave-yards of MADINA or MAKKAH heard the voices of two persons who were being tortured in their graves. The Prophet ( said, “These two persons are being tortured not for a major sin (to avoid).” The Prophet then added, “Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmity between friends).” The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried."

so putting flowers or petals on a grave is a established sunnah.

Allama Tahtawi (radi Allahu 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 Taala and gives solace to the buried. If it is removed then you have committed an unjust deed for the deceased.




It is also narrated that Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.

► Ibn Majah 2:1320, 



►al-Subki, and Ibn `Asakir


Dawud ibn Salih said: "[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone.,

► Ibn Hibban in his Sahih, 

►Ahmad (5:422), 

►Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245 and 5:441 #5845 Book of Hajj, "Section on the honoring of the dwellers of Madina, chapter on placing one's face against the grave of our Master the Prophet " and #9252 Book of Khilafa, "Chapter on the leadership of those unworthy of it"), 

►al-Hakim in his Mustadrak (4:515);

► both the latter and al-Dhahabi said it was sahih.

► It is also cited by al-Subki in Shifa' al-siqam (p. 126) 

►and Ibn Taymiyya in al-Muntaqa (2:261f.)

Prophet's (صلی اللہ علیھ وآلھ وسلم) Grave

Imam al-Dhahabi said: "Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this from him. If it is asked: "Why did the Companions not do this?" ]We reply: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of the Messenger of Allah "? Muslims are not moved to these matters except by their excessive love for the Prophet , as they are ordered to love Allah and the Prophet more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and 'Umar more than themselves.

[Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).] 

"'Abd Allah ibn Ahmad said: "I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I say: Where is the quibbling critic of Imam Ahamad now?

It is also authentically established that 'Abd Allah asked is father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room, and he said: "I do not see any harm in it." May Allah protect us and you from the opinion of the Khawarij and from innovations!

[ Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ah.mad, section entitled Min adabih]

NOTE from Ala Hadrat Imam Ahmed Raza Khan (rah)

Even after above Sahih hadiths and opinion of salafs Mujadad Ala Hadrat Imam Ahmed Raza khan (rah) said 

He states: there are diverse opinions amongst the scholars regarding kissing graves. It is an act which lies between two things: something that allows the practice: love and something that disallows it: adab respect.Hence, the one who does it through overwhelming love is not criticized because this act is proven from the sahabah. Though, it is better for the general public to be precautious.] Our scholars have explicitly stated that one should stand at least four feet away from the grave, so how would one kiss it!?

(Fatwa Ridhwiyah, 9:528) 
Answering Objection : Doing Tawaaf of graves 

This is also not allowed and haram according to ahlus sunnah viewpoint. 



QUESTION: What do the Ulamaa-e-Deen and Muftiyaane Share-Matin say regarding kissing the grave of Awliyaa-e-Kiraam and doing the tawaaf of the grave and doing sajdah before the grave (give written answer and earn sawaab)

 No doubt doing the tawaaf of anything else except the Kaabah Muazzamah is unlawful [haram] .Sajdah (prostration) in front of anyone else except Allah is forbidden in our Shariat and about kissing the grave there are differences about it among the Ulamaas It is allowed and proved from Hadiths and even Salafs But seeing the modern fitna and ahle biddah [innovators] spreading false stories about ahlus sunnah and showing it as people are doing sajda to graves when they kiss the ground or grave only ,

.Mujadad Ala Hadrat Imam Ahmed Raza khan (rah) said 

He states: there are diverse opinions amongst the scholars regarding kissing graves. It is an act which lies between two things: something that allows the practice: love and something that disallows it: adab respect.Hence, the one who does it through overwhelming love is not criticized because this act is proven from the sahabah. Though, it is better for the general public to be precautious. Our scholars have explicitly stated that one should stand at least four feet away from the grave, so how would one kiss it!?

(Fatwa Ridhwiyah, 9:528) 


Answering Objection :
 What about unislamic Practises at such places 

It is Sunnat to visit the graves. One should go once a week, either on a Friday, Thursday, Saturday or Monday. The best time is on a Friday morning.

While visiting the Mazaar of a Wali, if you see something there which is against the Shariah, such as women without pardah or other unislamic acts , then do no not stop going, but think of it as bad and try and avoid it because to stop a pious act because of seeing bad things is not correct. Also because on Two Sharee Eids many muslims do unislamic practises, during Hajj and ummarah many unislamic practises occur as well but people don't stop going their. Same is the case here. People their [if any] doing wrong need to be corrected 

The concise answer to this is that that the joining of Haraam things in anything proven to be Sunnah (masnoon) or a permissible action does not make the originality of Halaal change into Haraam. Halaal is Halaal and Haraarn is Haraam. 

Allama Shaami [rah] writes
 , "Visiting graves shouldn't be abandoned if impermissible actions take place there (such as the intermingling of males and females) because even with such impermissible actions, preferable actions are not omitted. Rather, it is necessary on the person to visit the graves and prohibit the Bidat. This is supported by the previous rule that going with the Janaazah should not be aborted though there may be women wailing and lamenting (nauha) in the procession." 

[Raddul-Muhtaar, Kitaabul-Janaaiz, Discussion on Visiting the Graves]

Today, there is intermingling between men and women in the marketplace, on public transports and in worldly gatherings. In the transports for Haajis at Mina, Muzdalifa and even while making Tawaaf, open intermingling between the two genders can be seen. However, no one rules the original action (Hajj,umarrah etc.) to be prohibited because of these things.

There are even shortcomings in Deeni Madrassahs at times. These institutions are not closed due to this. 

Similarly is the matter of Urs. Both women without parda going there (in the graveyard) and other acts is haram. However, because of these actions, how does the original gathering of Urs become Haraam? The correct approach is to go there, stop these impermissible acts and try to make people understand the values of Islam. 

The hypocrite, Ibn Qais, submitted. "Do not take me with in the Battle of Tabuk because the western women of Rome are very beautiful. I fear that they will lead me towards fitna since I am very fond of women," The Quran however, rejected the excuse in the following manner, “الا فی الفنتۃ سقطوا و ان جھنم لمحیطۃ بالکفرین ”- Surah Tauba, Verse 49

Allahعزوجل did not accept this excuse and classified it as a means of infidelity (kufr) and Jahannam (Refer to Tafseer-e-Kabeer and Roohul-Bayaan).

In the present day, there are numerous Haraam practices in weddings. These actions destroy Muslims and make them sinners, However, no one rules Nikah to be Haraam and stops it because of what goes on within them. 

Answering Objection :
 Why do some people make Tawassul [pray to Allah using intercession of Prophets [aleh islam] or Pious muslims ] is it allowed in islam 

The issue of Tawassul is explained from Quran, Sahih hadiths and classical scholars here  Tawassul From Quran And Sahi Hadiths

Please check it for full proofs 

Answering Objection :
 Is building Shrines around graves allowed from Quran and hadiths ? 

Yes it is allowed , Please check following Detailed Article having all the proofs from Quran and Sahih hadiths Click Here :- Proofs of building Shrines/Tombs of Prophets

Answering objection 
: Distributing Sweets to people 

It is a sunnah to eat sweets or food which is sweet. As Prophet [salehalawaalihi wasalam] used to like and eat sweets. Let us go back to Sahih hadiths to understand it 

Hadith # 1

'A'isha (Allah be pleased with her) reported Allah's Messenger (may peace be upon him) liked sweet (dish) and honey.

References :

► Sahih Muslim Book 9 Hadith 3497

Hadith # 2

Narrated 'Aisha (Allah be pleased with her): 

Allah's Apostle [ salehalawaalihi wasalam ] was fond of honey and sweet edible things

References :

► Sahih Bukhari Book 63 Hadith 193

► Sahih Bukhari Book 86 Hadith 102 

► Sahih Bukhari Book 71 Hadith 586



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