Hazrat Khadija and Her Death Anniversary

Grave of Hazrat Khadija

Dr. Mazhar Naqvi

The tenth day of Ramadan (Ramzan) is a just a couple of days away. Like other days of the month, this day will also pass with Muslims observing fast from dawn to dusk and engrossed in prayers. But very few would remember that it was on this day Hazrat Khadija, the wife of Prophet Hazrat Muhammad, had breathed her last in 619 AD and her death had left the holy Prophet in a state of much bereavement. This is surely not an ideal situation. In an era when fanatics in Syria, Pakistan, Yemen, Afghanistan, Iraq and several other pockets of the world are bent upon to relegate the position of women to the period of ‘Jahiliyah’ (Ignorance), it is incumbent upon all the true believers to create awareness about the life and works of Hazrat Khadija. There is also an urgent need to draw inspiration and lessons from her life to inculcate the culture of professionalism and entrepreneurship   among Muslim women.

Hazrat Khadija was born in Mecca in 555 CE to Khuwalid bin Asad in a noble and pious family. Her mother’s name was Fatima Binte Zaaeda. As her parents were honest and pious, Hazrat Khadija grew up to be one of the most enlightened women in the era known as ‘Age of Ignorance’- period when Arab society was at its worst. At the time of the pagan regime of the Arabs before Islam, she earned the title of "Tahira" (Pure and Chaste Woman) in her youth from Arabs only.

She established herself as a great and distinguished wealthy lady in the Arabian Peninsula by carrying out business by the assistance of others, who traded in partnership on her behalf. She came to known about  Hazrat Muhammad when she started looking for an able and honest person who could take care of her business interests. She was informed about him as the most trustworthy and honest man on whom she could rely completely. Holy Prophet was only 25-years-old when she made a proposal to him through his uncle Janab-E-Abu Talib to manage her business. Impressed with the excellent management of her business with integrity by Hazrat Muhammad, she proposed and married the Holy Prophet at the age of 40 in 595 CE. The lower-class and ignorant women of Mecca who knew Khadija's  wealth and prominent suitors for marriage, criticized her harshly for accepting and marrying the prophet, who was an orphan of Abdullah, indigent of Bani Hashim and who was not of her standing. But she remained firm in her decision and ignored such criticism. Khadija lived with the prophet for 25 years and was his only wife during that period. When the revelations came from Allah and Muhammad was made and declared the last prophet in 610 CE, it was Khadija who accepted the faith and became the first Muslim. She was 55 years old at that time. Her acceptance of Islam greatly helped the spread of the religion among the Mecca residents.

Her life exemplifies that Islam in no way discourages women to do a job when needed. She was also very professional in her work dealt with everyone in a modest manner. She never mixed professionalism with arrogance. She exhibited how to be a professional and soft hearted at the same time. Another thing very good about her was that she used to appreciate her workers and in turn they used to work better. Is it not an example of non-monetary incentives that are described as essential for successful human resource management in the present era? Hazrat Khadija showed to the world that success in business depends upon understanding of human nature and acknowledgement of people’s sincere effort for achieving the pre-determined objectives of the enterprise.

She was an amazingly brave woman who had faith in Allah no matter what circumstances she faced. She stood by the prophet all the time. In moments of trial and difficulty, the prophet used to come to her and she consoled and comforted her husband and encouraged him. She spent all her wealth in propagation of Islam. She was his friend, advisor and consoler. Right after the Revelation, the Holy Prophet (S.A.W) came to her quite distressed and narrated her what had taken place. Hazrat Khadija (R.A) believed his every word, smiled the most beautiful smile, and comforted him by saying “I feel you are becoming a Prophet.” Even after Prophet Hood, she bore the hardships of Shaibe Abi Talib with great patience and endurance even though she was more of age than Hazrat Muhammad. She also gave her daughter like Bibi Fatima Zahra who is a role model for women of all times. Because of her these virtues, the Prophet had remarked “Khadija married when none believed me. She made me a partner in her wealth." He also said that she was one of the four perfect women who had ever lived. The other three being Janab-E-Asiya, the wife of Firaun, Hazrat Maryam, the mother of Prophet Isa and Hazrat Fatima Zahra, daughter of Prophet Muhammad, wife of Hazrat Ali and mother of Hasnain i.e. Imam Hasan and Hussain.(Reference available on request)

Imambara Mir Anees and Its Demolition

Stamp Released by Indian Government on Mir Anees

Dr.Mazhar Naqvi

Marsiya and Mir Anees are inseparable and unforgettable. But people have surely erased the memory of the Imambara erected by ‘Khuda-E-Sukhan’ (creator of words) in Lucknow from their minds. During Muharram, his marsiyas are recited in ‘Majalis-E-Aza’ all over the world. But ironically not a single word is ever uttered about the grief and pain suffered by Mir Anees after demolition of his Imambara by the British. Sketchy details available about Imambara give two versions about its erection.

One legend says that once the great poet was invited by Dayant- Ud -Daula to recite marsiya in a majlis. The host became so delighted by the excellent performance of Anees that he offered the ownership of his own Imambara to the poet. He also offered him a house near the Imambara. DAneesh, a descendant of Mir Anees confirms in his account that the Imambara was demolished after recapture of Lucknow in 1857. He has reproduced a poem of 15 couplets by Mufti Mir Abbas. His last couplet offers chronogram of the Imambara and lamentation on its demolition. Imambara was located in front of what is today known as Haathi Park. Imambara must have been quite an impressive one if one gets any indication from the temperament of Dayant- Ud- Daula who was a great builder as is evident from the magnificence of Karbala built by him in 1852.He was a Khwajasara(eunuch) named Muhammad Hussain Ali. He was very close to the heir apparent Wajid Ali Shah .After ascending throne, Wajid Ali Shah had appointed him as the in- charge of his ‘Parikana’. The king also changed his name to Muhammad Mutamud Ali Khan and bestowed upon him the title of Dayanat-Ud- Daula.

An article published in the city edition of a popular English daily of Lucknow however contradicts any association of Dayanat-Ud-Daula with Imambara Mir Anees. The write-up says that Anees had shifted along with his father Mir Khaliq to Lucknow in 1842. The family initially settled down at Shaidon ka Hata( Compound). Anees built an Imambara over the grave of his father near his residence after his death in 1844. The article also confirms the demolition of Imambara by the British in 1857. It is a well known fact that the British had blown off two third of the total Nawabi buildings after recapture of Lucknow. So intense and barbaric was the persecution of the British that Mir Anees along with his family members shifted to Malihabad to save himself from the wrath of invaders. Faqir Mohammad Khan ‘Goya’, the grand-father of revolutionary poet Josh Malihabadi accommodated Anees and his family in the   orchards by putting camps there. Goya extended true hospitality to the ‘marsiyago’(reciter of elegiac poetry). When normalcy restored in Lucknow, Mir Anees returned to Lucknow. He stayed in Mansur Nagar in the house of his student Mirza Ahmed Abbas for some time. He also lived in the Raja Ka Bazaar area in Munshi Sirajuddin's house as a tenant. In 1862, Anees purchased a house in ‘Chaubdari Mohalla’ in Chowk area of old Lucknow. He lived there till his death 1874. To what extent the demolition of Imambara gave him grief is evident from the marsiyas written by him after 1857. One can feel the agony of the tragic events that followed the Begum Hazrat Mahal led campaign against the British rule in his later compositions. It will be a befitting tribute to Mir Anees if zakirs and marsiyakhwans make a reference of his plight and sufferings after the demolition of his Imambara whenever they get a chance. Such a move will surely let his admirers know this hidden aspect of his life.  (Reference available on request)

Last resting Place of Mir Anis in Lucknow.

Ramadan(Ramzan)- Purpose and History

Dr.Mazhar Naqvi

Over one million Muslims all over the world are excited as Ramadan- also called as Ramzan- in countries like India- has started. It is indeed a special month for believers and they await its arrival to observe fasts to fine tune their lives with spirituality, modesty and patience. They treat the holy month as a time for inner reflection, devotion to Allah (God) and self-control. Ramadan is a religious obligation and offers an opportunity to gain by giving up, to prosper by going without and to grow stronger by enduring weakness. Apart from fasting, the month is also a time of intensive worship, reading of the Quran, giving charity, purifying one's behavior, and doing good deeds.

Ramadan was the name of the ninth month in Arabian culture long before the advent of Islam. The dates of Ramadan vary and move forward about ten days each year as its commencement depends upon sighting of the moon. The word Ramadan is derived from an Arabicroot rmd, as in words like "ramida" or "ar-ramad" denoting intense heat, scorched ground and shortness of rations. Al Masudi in his work Muruj Al-Thaheb also claims that Ramadan received its name because of the warm weather during that month. For fasting, the Holy Quran proclaims “fasting has been written down as obligatory upon you, as it was upon those before you". According to the earliest hadith(hadees0, ‘before you’ in the proclamation refers to the Jewish practice of fasting on yom kipur. The Prophet Hazrat Muhammad started Ramadan for Muslims to fast for the sake of Allah, and to offer more prayers than usual. Laylat al-Qadr (Night of Power) also falls during the holy month. It commemorates the revelation of the first verses of the Qur'an and is considered the most holy night of the year.  In the Quran Allah  declares about   the night of power "We have indeed revealed this (Message) in the night of Power: And what will explain to thee what the Night of Power is? The Night of Power is better than a thousand Months. Therein come down the angels and the Spirit by Allah's permission, on every errand: Peace!... This until the rise of Morn!" (Qur'an - Surah 97 - Al Qadr)

Ramadan is a time of reflecting and worshiping. Muslims are expected to put more effort into following the teachings of Islam and to avoid obscene and irreligious sights and sounds. Purity of both thoughts and actions is important. The very purpose of Ramadan or fasting dilutes if the believers on the plea   that ritual allows them to eat after breaking the fast( Iftar) eat a large meal at night and wake up early in the morning to consume another big meal. There is no place of any type of  hypocrisy during Ramadan .Instead of eating simple meals like other months of the year if the believers  arrange for elaborate meals, it’s not true fasting, but an excuse for eating extra in the name of  fasting. They fail to realize that by doing so they have simply changed the time of their meals from daylight to darkness. Such Muslims need to understand fellowship with Allah does not depend upon arduous or deceptive religious practices. Allah never grants fellowship on the basis of religious practices alone. It should always be remembered that fasting is a special act of worship only between humans and God since no one else knows for sure if the person is actually fasting. Allah says in his holy book “Fasting is for Me and I only will reward it". In another tradition (haddith or hadees), the Prophet Hazrat Muhammad said "If one does not give up falsehoods in words and actions, Allah has no need of him giving up food and drink".

Fasting has many other benefits as well. It helps the believers to learn the art of self-control. It is also a way of experiencing hunger and developing sympathy for the less fortunate, and learning how to thank and appreciate for all of Allah’s bounties. Fasting is also advantageous to health and provides a break in the cycle of rigid habits or overindulgence. Due to the lack of preoccupation with the satisfaction of bodily appetites during the daylight hours of fasting, a measure of ascendancy is given to one's spiritual nature. During the month, Muslims ask forgiveness for past sins, pray for guidance and help in refraining from everyday evils, and try to purify themselves through self-restraint and good deeds. There are psychological effects of fasting as well. There is a peace and tranquility for those who fast. Personal hostility decreases. Muslims derive inspiration from the words of holy Prophet who said, "If one slanders you or aggresses against you, say I am fasting." This psychological improvement changes undesirable behavior. There is a benefit of extra prayers in the holy month, especially at night. This helps in energy output.( references available on request)

Imambara Agha Baqar

Imambara Agha Baqar

Dr.Mazhar Naqvi

Hats off to Lucknow Imamis. They have done a remarkable job by restoring the lost glory of Imambara Agha Baqar. Their efforts need to be replicated by Imamis elsewhere also. Due to lack of maintenance, a large number of Imami shrines are in a dilapidated condition all over India. Especially in those areas where the Imamis are less in number, the situation is grimmer. Hence, it becomes incumbent upon affluent Imamis to take care of such shrines. Lucknow Imamis have surely taken in a lead in this direction. In the past two decades, many Imambaras and Karbalas have been repaired and renovated .Instead of ruinous ,now they bear a majestic look and Imambara Agha Baqar is one of them. Historically, Imambara is second oldest of in Lucknow. Built by Agha Baqar who was commander of 5000 cavalry soldiers during the reign of Nawab Shuja-ud-Daula, Imambara was so attractive that it served as a model when Nawab Muhammad Ali Shah decided to built Husasinabad Imambara almost a century later. It is recorded in contemporary accounts that Agha Baqar had built Imambara to honor the request of his nephew Agha Ismail Dilawar Jung. The nephew was not only a devout Muslim but also very intelligent. He had anticipated the need for an Imambara in Lucknow following its emergence as a city with considsrable population of Imamis. Jung therefore requested Agha Baqar to erect an Imambara for observance of Muharram ceremonies in Lucknow. Baqar not only built the Imambara but also constructed a Musafirkhana (Travellers’ Lodge) so that devotees from outside Lucknow could get free accommodation during Muharram and other days.

Like many a shrines of Lucknow, Imambara Agha Baqar also suffered at the hands of British in 1857.While Asafi Imambara used as a temporary fort, British soldiers demolished Baqar’s Imambara and Musafirkhana completely. It remained under the occupation of British until Haider Shikoh, grandson of Mirza Suleman Shikoh, got the area released in his favor on the plea that Imambara contained the grave of his father Mirza Kam Bakhsh. Haider Bakhsh also covered his father’s grave with a shed .Later on, a temporary structure of an Imambara was also built with a large Panja.( Palm shape icon).It is a part of the renovated structure in its main hall still and a large number of devotees throng everyday for the fulfillment of their wishes in front of the icon.

Apart from the grave of Mirza Kam Bakhsh, Imambara also contains the grave of Shahenshah-E-Qasida and great Urdu poet, Mirza Muhammad Rafi Sauda. Born in 1713 in  Sauda moved to court of Awadh in 1771. Nawab  honored him with gifts and offered him a salary of Rs. 200 per month. His son ‘Asaf-ud- Daula’ bestowed on him title of ‘Mulk-ush-Shu'ara’ with annual pension of Rupees Six Thousand. In 1775, Asaf-ud-Daula shifted his capital to Lucknow.; Sauda also arrived with him and settled in the new capital. Sauda breathed his last on 26th June, 1781 at the age of 70 years and ;laid to rest  at ‘Imambara Agha Baqar ( Reference available on request)

Who lies buried at Imambara Agha Baqar

Karbala and Modern Management Principles

Karbala- A Matchless Case Study of Crisis Management  
Dr.Mazhar Naqvi

Karbala has traditionally been perceived as a rhyme of anguish and pain on the lips of time. This most tragic event of Islamic history still echoes fearless voice of Hazrat Imam Hussain, the grandson of prophet Hazrat Mohammad,  “ By Allah, I will never give you my hand like a man who has been humiliated, nor will I flee like a slave”. Karbala inspires for revolt against tyranny, stands as a symbol for revolutionaries and a cause for grief and wailing for all those who have hearts, conscience and emotions. Poets and scholars, generation after generation, have written incessantly about the martyrdom of Imam and unflinching loyalty of his followers for the cause of human values under the command of his magnetic leadership.

The globalize world is today characterized by intense competition, galloping materialism, overstressed people and poorly managed human relations. Every year during Moharram ceremonies, religious speakers exhort people to follow the teachings of Imam Hussain to overcome their psychological and socio- economic   problems. It is therefore quite surprising that why Karbala has so far remained out of the gaze of modern management Gurus.

Management is defined as a systematic way of carrying out activities in any field of human effort. It aims at making people capable of joint performance, to make their weaknesses irrelevant, to create harmony in working together i.e. equilibrium in thoughts and actions, goals and achievements, plans and performance, products and markets. It resolves situations of scarcity, be they in the physical, technical or human fields, through maximum utilization with the minimum available processes to achieve the goal.

Against the backdrop of these established principles of modern management one finds Karbala leading us towards a harmonious and blissful state of affairs in place of the conflict, tensions and poor productivity. At Karbala, Imam Hussain had scarce resources. He was aware of dire consequences. Yet he did not give allegiance of loyalty to Yazid. Rather, he flatly rejected the offer, for he was quick to realize that giving allegiance would jeopardize the survival of mankind and Islam. Imam and his supporters suffered unparalleled hardships and persecution for preferring to safeguard the tenets of Islam.  The forces of tyranny and injustice cut off the basic necessities to Husain’s camp, including access to water. The camp consisted of Imam Husain, his family, friends, and companions, all of whom stood fast and firmly with him at the cost of their lives. But nothing could dampen his spirit. Not even the slaughtering of his 6-month-old infant Ali Asghar after the brutal killing of his brothers, sons and friends. Hussain remained focused and offered sacrifice in totality with the sole objective of improving the basic thinking of man. He was of the view that improvement in the basic thinking of man would automatically enhance the quality of his actions.

 His creative thinking foiled the plan of Yazid and exposed the ugly designs of those who wanted to promote falsehood, oppression and disbelief under the garb of Islam forever. His sacrifice had far reaching effects. In a short span of time, Karbala proved to be a volcano that stirred the consciousness of ignorant and learned alike. The martyrdom of Hussain uprooted powerful Bani Umaiya dynasty and turned the momentary victory of Yazid into the humiliating defeat. The quality of his actions established forever as to how exemplary leadership coupled with careful planning and strategic thinking generates the maximum desired output with minimum resources.

However one must remember that Karbala enlightens about the concepts of excellence in efforts, decision-making, leadership, and motivation with a difference. While the modern management principles deal with problems at material, external and peripheral levels, philosophy of Hussain tackles these issues from the grass roots level of human thinking. Thus, Karbala deserves to be discussed at B- schools as a case study on forming a vision, planning the strategy, art of leadership, institutional excellence, building an innovative organization, developing human resources, team building, teamwork, delegation, motivation, communication, ethics and social responsibility etc. (Author is a Kanpur- based internationally acclaimed management teacher and trainer).

Kashmiri Imambaras with their Brief History

A view of Imambara Hassanabad

Dr.Mazhar Naqvi

Kashmir, called as paradise on earth in view of its scenic beauty, also has in its kitty some of the oldest and magnificent Imambaras. Most of these Imambaras are located in Srinagar ,Kargil, Budgam and Laddakh regions. Imamis are aware about the existence of these Imambaras in the Kashmir valley under Indian control but they have no idea about the Imambaras of Gilgit-Baltistan. As Gilgit-Baltistan is under the occupation of Pakistan and infamous for persecution of Imamis and followers of Sufism, much material is not available on Imambaras in Skardu, Hussain Abad,Gilgit and other cities like Ghangche, Garikot,NasirAbad and Misgar.However,there is no dearth of material on Imambaras in Indian Kashmir.A brief history of some popular Kashmiri Imambaras is being given as under : 

Hassanabad Imambara is the 2nd oldest Imambara of Kashmir and is famous for its muharram rituals all over the world. Built after the construction of Kashmir’s most persecuted Imambara Zadibal, it is located in south west of city centre Lal Chowk area of Sri Nagar. The Imambara has surroundings that indicate nothing but communal harmony and inter-faith understanding. Imambara is surrounded by world famous Dargah  Hazratbal on one side, Temple of Mata Sharka Devi and Gurdawara Chatti Padshahi on other sides. The early foundation of Imambara was laid down by Mirza Mohammad Ali, a Srinagar based businessman.

During Mughal period, Hassanabad was a developed city and merchants and scholars and Sufis used to throng here in large number whenever emperors like Akbar and Jahangir camped there. The stay of emperors offered them opportunity to seek jobs, sell goods and satisfy the spiritual queries of the kings and their consorts. A Mughal graveyard surrounds the imambara and its contains "Baba Mazar" - the last ‘Aaramgah’(resting place of a number of luminaries like Baba Ali, Syed Mirza Shah , the great Persian poet of 17th century "Mulah Abdul Gani" and famous poet of  Kashmiri  Marsiya "Hab Saheb Mullah".

Budgam Imambara is one of the prime religious attractions of Budgam. A shrine dedicated to memory of martyrs of Karbala Budgam Imambara stands as a symbol of immense respect and faith in the valley. Its existence in a state known for the persecution of pro-Ahle-Bait Muslims for the past several centuries only reaffirms the belief that oppressive forces can never suppress the emotional and universal appeal originated from the martyrdom of Imam Husain on the plains of Karbala.  
Budgam Imambara is also an example of a magnificent architectural acumen. It comprises of five entry points with one especially reserved for the women devotees or visitors. Built in 1857, Imambara can be seen in the shape of an octagon. The interiors of Imambara carry a visible impact and influence of the Indo-Iranian architecture. The admirers of Imam Husain and his companions consider Budgam as an important religious place. The followers throng in large number almost daily to pay their homage and seek blessings of the Almighty and his Ahle-Bait at Budgam.

 During Muharram Imambara is visited by large number of people who come to offer their prayers to the feet of the ultimate divine power during first 10-day phase of Muharram mourning. Imambara Budgam not only entices pilgrims from Imami faith but also attracts reverence from the followers of other religions. As an ancient pilgrim spot of Jammu and Kashmir .Budgam has become a subject of prime interest for historians too. The governing body of Imambara makes all possible efforts on regular basis to enhance footfalls in the shrine.

Trespone is a most beautiful and famous  hilltop Imambara of Kargil region f Jammu and Kashmir state. It reflects a quaint mix of Islamic and Tibetan elements in its construction style and location. It is not only a place with holy relics but also popular among tourists. In all the brochures of J& K Tourism the imambara because of its antiquity and beauty is mentioned as a tourist spot. During Muharram, Imambara becomes a center of attraction due to observance of azadari rituals such as Duldul, Tazia and Alam processions.  

The Imambara at Trespone

It is also the place where the tradition of making a prototype of the ancient Scythian bow is still carried out by some families. This traditional bow is made from slivers of ibex horns glued to a central frame of mulberry wood, which being highly tensile and strong, is ideal suited for the purpose. There is high demand for these bows as they are used all over the region for the annual archery competitions held in almost very village of Kargil region during

Imambara Ahmadpura is another significant Imambara in Kashmir. It was built by Maulvi Mohammad Jawwad in 1948.It is a popular place for religious gatherings and muharram processions and functions under the management of All Jammu and Kashmir Shia Association. Maulvi was an eminent scholar and social reformer. He not only constructed imambara but also erected the Shrine of Syed Mohammad Mosavi Ardbeli at Habak

Most of the Imambaras in Kashmir are controlled by supporters of ‘Qadimi’ and ‘Jadeedi’ groups. The former represent the Maulvi family and the latter are supporters of  Agha family of Budgam. Both groups have immensely contributed to the propagation of azadari in the valley but Agha family’s role surely surpasses Maulvi family in this context. Since 1857, Agha  family has produced great thinkers, scholars, social reformers and theologians who played a significant role in the development of Imami School in Kashmir. The respect given to the family can be gauged from the fact during the reign of Maharaja Gulab Singh, Pratab Singh, and Hari Singh, an article was included in the constitution of Kashmir that bestowed Agha family with a unique honour. The article stated that if any one from the Agha family was required to give testimony in any case then the court would not summon him but go to his residence to record the testimony.

Agha family is the descendent of Mir Syed Shamsuddin Iraqi. It was Ayatollah Agha Syed Mehndi, who after staying for twenty seven long years in Iraq during which he was awarded the rank of jurisconsult (Mujtahid), returned to his native land in 1880 and started preaching and propagation of Shia faith. Inspired by his articulate teaching and sagacity, hundreds of people accepted the Imami faith. Aga Syed Mehdi was a great scholar and he has left behind number of books dealing on various subjects like Islamic history, jurisprudence etc. His most popular book is the one that was written on the  Hazrat Ali. His death in 1892  coincided with the martyrdom of Imam Hazrat Ali i.e. 21 Ramazan. He was laid to rest in Budgam.

Agha was succeeded by his son, Agha Syed Mohammed.He laid the early foundation of Imambara Budgam. He established an organization,’ Hamiyul Islam’ to run Madrasas in different villages and towns of Kashmir. Aga Syed Mohammed left for the eternal abode on 7 March, 1931A.D. His elder son Agha Syed Ahmed shouldered the responsibility and dedicated himself to preservation and promotion of Imami faith. He rebuilt the tomb of Mir Shamsuddin Iraqi in 1352 Hijri and also got the Imambara Hassanabad reconstructed in 1354 Hijri. He breathed his last on 21 Zilhij,1364 Hijri. ( Reference available on request)

Prophet Muhammad's Forgotten Footprints

Dr..Mazhar Naqvi

The Shrines known as ‘Qadam Rasul’ (Prophet Muhammad’s Footprint)  dates back to 13^th century in India. The word was first heard in connection with a pair of mosques at a place called in Bengal as Qadam Rasul. Then, another Qadam Rasul is located near the shrine of Maula Ali on a hill near Secunderabad. Dargah Shah-E-Mardan in New Delh also has a Qadam Rasul. In Cuttack, an 18^th century mosque is also called as Qadam Rasul.

In Nawabi era, two Qadam Rasuls were commissioned in the kingdom of Awadh. The first was commissioned by King Ghazi Uddin Haider himself while the second was raised by  a tailor (Darzi) of his son and successor Naseer Uddin Haider in Khairabad town of Sitapur district. Lucknow shrine was built near imambara shah Najaf on the bank of Gomati River on a lofty mound of earth with steps leading up to it on one side. It was a small, square and free standing edifice with an arched entrance on each face.

The building was raised on a convention style-a square block at ground level with a crowned dome. The king used in its construction brick and masonry material. But some of its inner wall appears to have been built with stones or a tightly compacted stone and brick masonry work. The strength of its wall had left the British soldiers bewildered in 1857 when East India Company launched an expedition to recapture Lucknow. The artillery barrage of British troops  failed to create any impact on the walls of shrine that was being used by native forces as a powder magazine. Qadam Rasul today forms a part of Botanical garden.

Like its counterpart in Lucknow, Khairabad Qadam Rasul has a long flight of steps leading up to it. In Khairabad, the ceilings and walls of the shrine were painted over with motifs permissible by Islam. The façade of Qadam Rasul has a fantastic floridity and complexity. The domes have perforations. The materials used for its construction are brick and stucco. The interior has blue, green and yellow coloring on the walls. The exterior is brown with age. Makka Darzi, a Darogha ( Superintendent) of Naseer Uddin Haider and a tailor by profession, had built it as a part of a large complex dedicated to the memory of martyrs of Karbala. A square shrine chamber lies at the center. The edifice employs the same compositional elements – a square ground level surmounted by a round dome .The ground level block has projecting arcaded porticos on all fronts.

Despite the greatest importance of Holy Prophet, Qadam Rasuls mentioned above can easily be categorized as forgotten monuments with a rich past. The Khairabad Qadam Rasul is in an utter state of neglect and requires immediate repairs and renovation. The apathy of the followers of Prophet Muhammad towards the shrines dedicated to his footprints is really strange and surprising. While a number of old imambaras and other shrines in dilapidated conditions in Lucknow and other parts of the country are being renovated, little or no attention is being paid to restore the lost glory of Qadam Rasuls. Being associated with Hazrat Muhammad they are not only worth visiting or reverence but also a part of a distinct style of architecture. ( Reference available on request) 

   

Azadar Almas Ali Khan

Karbala Taal Katora( Lucknow)from where the Mud for Karbala Almas Ali was Excavated

Dr.Mazhar Naqvi

Miyan Almas Ali Khan was not only the most remarkable administrator of Imami Kingdom of  Awadh. He was also a great devotee of Ahle-Bait and builder of several Imami shrines in various cities and villages under his control. British residents and historians have eulogized his administrative skills but refrained from writing his contribution to promotion of Azadari in 18^th century north India. What is more surprising that Indian historians have neither written about his administrative competencies nor about his love for erecting magnificent religious buildings for observation of  Muharram ceremonies. The attitude of British writers is understandable as they usually avoided penning down the religious life of rulers and their trusted nobles and preferred to highlight their personal weaknesses. But the blogger fails to understand the approach of their Indian counterparts. Why they did so probably will always remain a mystery? An idea about the indifference of Indian writers towards Almas can be gauged from the account of Faiz Baksh who instead of giving a detailed description avoided him simply by saying “His history is too well known to need mention”. Similarly, another author Imad-Us Saadat summed up his entire life and character in these words “Almas was famous for his charity and kindness, and that early in his life he had had to put up with the greatest hardships.”

Almas was the son of a Jat cultivator from a village near Hoshiarpur, and a eunuch from birth.He was purchased by Muhammad Ishaq Khan ,Diwan-I-Khalsa of Muhammad Shah. When Khan’s daughter was married to Shuja-Ud-Daula, he arrived in awadh. He initially served as a slave of Bani Khanam Sahiba( step-mother of  Nawab Shujauddaula).Then he became part of Bahu Begum's (Asaf-Ud-Uaula's mother) dowry. Almas was a man of great ability and intelligence, and Bahu Begum soon appointed him to manage the estates gifted by Nawab Shujauddaula to  in Gonda and Faizabad. He earned the confidence of begum to the extent that heir apparent Asaf-Ud-Daula called him 'mamu' (maternal uncle).As soon as Asaf- Ud-Daula ascended on the throne ,he entrusted to Almas the management of considerable territory including the rich and strategic Rohilkhand and a large portion of the Doab. He held for about 40 years the districts given to him for revenue collection and administration and yielded annual revenue of about 10 million rupees. Titles like Rukun- Ud-Daula , Nasir- ul-Mulk and Fateh Jung were bestowed upon him as a recognition of his meritorious services.

He built the first Imambara of Kanpur on the bank of Ganga near Bithoor. While Imambara has disappear43ed, the mosque adjacent to it is still visible and exists in a ruinous form. It is believed that the construction of Bithoor Imambara was supervised by Zain- Ul= Abdeen Khan who himself is credited with erecting an Imambara in Lucknow with excellent calligraphy on the walls. Almas also built an Imambara in Kora Jehanabad in Fatehpur district near a garden erected by him with a pavilion based on Mughal architecture. Almas also founded after his name a village Miyanganj in district Unnao between Kanpur and Lucknow. He treated Miyanganj as his headquarters and built several imposing buildings, including an Imambara specially for the purpose of holding Majalis during Muharram of the several buildings; only a gateway survives as mute reminder of a bygone golden era.

In Lucknow too, Almas raised several religious buildings in memory of martyrs of Karbala. He used bricks of larger than usual size in the construction of buildings erected by him. Due to this tendency, these bricks came to be known as almasi in common parlance. He built an Imambara in Sarai Mali Khan and later on erected a mosque also near it. History records that Nawab Asaf-Ud-Daula had visited the Imambara on fourth day of Muharam on July 21,1795 and also offered rs.500 as Nazr at the tazia.

Miyan Almas also built a Karbala on fifty bigha land at the instance of Nawab Saadat Ali Khan. Nawab wanted new Karbala for the burial of tazia of Bahu Begum’s brother as the existing Karbala had become congested and also used by common people. Karbala Almas Ali had two halls, one for placing the relics, tazia pulpit and other for accommodating mourners. Haji Masita had designed the structure of Karbala and mud for the purpose of its construction was excavated from the place where the famous Taal Katora stands today. The excavation had resulted in the form of a pond (Taal) and when Mir Khuda Baksh built a Karbala near it it came to be known as Taal Katora

Almas also laid out a garden in Lucknow.it was fortified and once possessed a palatial building. As Almas was a man of refined taste, he used to host mehfils of renowned poets. During Muharram elegiac poetry was also recited and poets used to get generous reward for their efforts. Being a true follower of Imams and their teachings, he kept his subjects secure in life and property and strived to keep them as happy as people. He never deviated from the path of justice generosity, piety and equality. He used his immense income on religious and charitable works. He never allowed his subordinates to exploit his subjects and treated and protected the better class of cultivators, such as Lodhs, Kurmis and Kachis and used to call them as his children. His reign over half of the Kingdom is considered to have been the golden era of Awadh. Sleeman who was a bitter critic of Nawabs has praised Almas. He writes “  Mean Almas was the greatest and the best man of any note that oude( Awadh) has produced”. It is disappointing that Miyan Almas remains forgotten and the young Imamis of Lucknow and other parts of Awadh Kingdom are jot aware about him.( References available on request)

'Martyr without Martyrdom'

Grave of Marsiya Writer -Chunnu Lal Dilgeer Lucknowi
Photo Courtesy : :Lucknow Observer
Dr.Mazhar Naqvi

People from all faiths revere a ‘Terhi Qabr’ (Tilted Qabr) near famous ‘Chiriya Bazar( Birds’ Market) in ‘Nakhas’ area of Lucknow as a shrine of ‘Shaheed Mard’(Martyr). Who floated the theory of ‘Tehri Qabr’ as that of a martyr is not known but there is no doubt that one of the greatest marsiya writers and devotee of Imam Husain lies buried in the grave. His name was Jhunnu Lal( Mentioned also as Chunnu Lal in the accounts of certain historians)  and he composed his marsiyas with ‘Takhallus’ (pen name) ‘Dilgeer’. Some people addresses him as Channu Lal also.  He was brother of Raja Jhau Lal who was deputy chief Minister during the regime of Nawab Asaf Ud Daula.

Raja Jhau Lal was not only a close aide of Nawab Asaf Ud Daula but also had genuine affection for the martyrs of Karbala. He also built an Imambara in Thakurganj locality and still in use. It is a simple structure but impressive in spirit of its builder. Had Raja Jhau Lal built only to please his master, there would not have been any impact of his endeavor on his brother. Inspired by his brother’s affection towards Ahle- Bait, Jhunnu Lal studied the tragic narratives of Karbala in detail and he was so captivated by the sublime sacrifice of Imam Husain and his small band of determined and brave followers that he embraced Imamia faith.

As usually happens in the case of men with poetic talents, Jhunnu Lal also began as a romantic poet and concentrated on Ghazals, Masnavi and vasokht. But once he started praising the prophet and his progeny , he gave up writing ghazals or other forms of romantic poetry completely .Not only this, he destroyed all his earlier compositions by throwing them into Moti Jheel and dedicated himself to marsiya and salam writing.

History records that he was one of the most favorite disciple of one of the most celebrated poets of Urdu’ Nasikh’ and contemporary of Mir Khaliq and Mirza Fasih. Another version says that Mirza Khani Nawazish was his first Ustad and Nasikh replaced him at a later stage. Poet Mushafi has praised his poetry but stated that ‘Tarab’ was his takhallus. He did not recite marsiyas himself due to speech defect but his compositions were quite popular during the regime of King Muhammad Ali Shah and were recited in Majlises. The researchers are of the view that he used Tarab as takhallus so long as he composed Ghazals but once he started composing poetry in praise of Ahle-bait-E-Athar, he always used Dilgeer as pen name.

His reputation as a marsiya writer soared so high that a large number of people used to believe that he was Ustad of one of the greatest Marsiyago Mirza Dabeer. At the time of his death, the entire Lucknow was engulfed in the rumor that the Ustad of Mirza Dabeer had breathed his last. Mirza Dabeer however did not brush aside the rumor and just remarked “It indeed would have been a great honor for me, had Dilgeer been my Ustad.”      

The words of Mirza Dabeer are a pointer to the capability of Dilgeer to produce high quality marsiyas and salams in praise of martyrs of Karbala. As Dabeer is rated at par with Mir Anis and even superior to the latter by a large number of people even today, Dilgeer would have not earned a false praise from him. Similarly a poet of Dabeer’s stature could have not uttered anything in a lighter mode for a great Azadar like Dilgeer.

Historical accounts reveal that Dilgeer was born in 1780 and died in 1848. He was alive during the reign of Nawab Saadat Ali Khan. He also witnessed the coronation of Badshah Ghazi Uddin Haider. In ‘Shahan-E-Awadh –Haqeeqat ke Aine Mein’, (Rulers of Awadh in the Mirror of Reality)Dilgeer has been praised by its writer Akbar Haideri for constructing an imposing imambara during the period of Ghazi Uddin Haider. The author has also appreciated Dilgeer for placing a Good looking Tazia. Haideri has also reproduced in his work five lines composed by Dilgeer about his conversion to Imamia faith during the rule of Ghazi Uddin Haider to whom the poet had addressed as ‘Shah-e-Zaman’.       The most prominent composition of Dilgeer is ‘Ghabraegi Zainab- Ghabraegi Zainab- Bhaiya ko Madine mein Kahan payegi Zainab’. This famous dirge is recited all over the world  after almost every  Shaam-e Ghareeban Majlis.His composition titled  ‘Majmua Marasi Mirza Dilgeer’, was printed by Munshi Nawal Kishore Press, Lucknow. His creative best is also reflected when he says “  

“Akbar Hai Na Qasim Hai Na Abbas-e Dilawar,
Yeh Meri Rihaee To Hai Ab Qaid Se Badtar”

( This release is worst then prison without Akbar, Qasim and Abbas)

The contemporary accounts shed no light as to what extent Dilgeer enjoyed royal patronage? What was his source of Income or how he spent his last days? One gets mention of Nawab Mohammad Ali Shah honoring him with four hundred rupees for a Masnavi written in praise of Husainabad.

While no trace or exact location of his imambara is available details of his house and grave is known. Historian Agha Mehndi has mentioned the location of his house In Kanghi wali Gali that is untraceable now. It is however believed that he resided near the  Tiraha merging with Victoria Street near Nakhas. His house was in ruins when Agha Mehndi saw it but his grave was intact and called as Terhi Qabr by the locals.

It is still popular with the same name but even those who light candles and keep it clean don’t anything about Dilgeer. They even don’t know about his compositions or what status he enjoyed during the Nawabi era. To them he is a saint who was martyred with divine powers to fulfill their wishes .None of the societies or Anjumans has so far bothered to place even a display board at his Qabr ,containing brief life history and his literary contribution to lamentation poetry that has kept alive Karbala for more than 13 centuries.

Since it has happened in Lucknow, a city known for its azadari throughout the world, the apathy of those promoting and preserving the Muharram rituals in an active manner even today appears to be tragic and calls for immediate attention. They can organize a Mehfil or seminar on annual basis in the memory of Dilgeer who had isolated himself from worldly affairs and left his own faith to become an Azadar considering the message of Imam Husain as a true path to tread upon to attain salvation. The Mazloom Imam also blessed him with the title of martyr (Shaheed Mard) even though he had a natural death. His reverence only proves once again that Masoomeen never owe anything to anyone and always bless him with more than what their devotees offer them out of love or affection. 

Muharram- A Harbinger of Interfaith Understanding

Dr. Mazhar Naqvi 

The globalized world has witnessed much religious intolerance in the recent past. Communal disharmony has repeatedly caused huge destruction of human loss and property in the Indian sub- continent as well. The recent communal riots have made it crucial that people belonging to different faiths should understand each other and remove their mutual misunderstandings. In this context, Muharram ceremonies can play a very significant role as the harbinger for interfaith understanding. The observance of Muharram beliefs has always bolstered social cohesion. Hazrat Imam Husain’s great sacrifice is commemorated everywhere in the world, but it is observed with great emotional intensity in the sub-continent. The most noteworthy feature of Muharram observances in India is the prominent participation of Hindus in these rituals. This has been a feature of Hinduism for centuries in large parts of India, and continues even today. All over the country, Hindus join Muslims in lamenting the martyrdom of Imam Hussain. They take part in tazia processions with traditional fervor.

The credit for institutionalizing Muharram ceremonies as a symbol of peace and communal harmony can be given to Qutub Shahi rulers. They did not try to impose any restriction over the diversified ways of its observance. They did not force the people to abide by the rules laid down for it in their religion. Instead they universalized the social customs associated with it. They knew that neither the non-Muslims could be brought into the mosque to offer prayers, nor the Muslims could participate in the prayers inside the temple. Thus, they developed Ashur Khana   or Imambara as a place where people of different faiths could be brought together and allowed to participate in the ceremonies according to their own ways. Their efforts paid dividends and non-Muslims, who did not believe in Islam, also paid their homage to the Alams and adorned them. Inspired by the success of the Qutub Shahi experimentation, several non- Muslim dynasties also strived to create interfaith understanding between Muslims and Hindus by observing Muharram ceremonies. The Hindu rulers of Vijayanagar in Deccan built wonderful Imambaras during the 16th and 17th centuries. They even wore the black garments of mourning during the first 10 days of the month of Muharram. Muharram processions during the 18th and 19th centuries were taken out by the Hindus in Rajasthan, Gujarat and Maharashtra with rath (Hindu chariots) shaped tazias. The Maharaja of Gwalior used to go barefoot with the procession every year on the day of Ashura.The scions of  Scindias of Gwalior,  Holkars of Indore, Geakwads of Baroda and the Bhonsle of Kolhapur observe Muharram rituals with great devotion till date..
In north India, Awadh Nawabs did exactly what Quth Shahi dynasty had done in Hyderabad to popularize azadari among the masses. Their liberal policy encouraged non-Muslims, especially Kayasthas to rever the Muharram ceremonies greatly Lucknow. The tradition still continues though on a subdued note in Lucknow but in the rural pockets of erstwhile Awadh Kingdom, Muharram is celebrated by all the communities. Thus, there is a long history of Muharram observance by Muslims and Hindus.These ceremonies have also proved useful in increasing inter-communal interaction.Muharram affords an excellent opportunity for mass participation and collective performance of rituals on joint basis by Muslims and Hindus

It is therefore unfortunate that every year some separatist forces raise their heads against the observance of Muharram and exhort people to be away from Muharram rituals. Such forces can’t deter the spirit of the admirers of the martyrs of Karbala. They have to simply remember the words of Maulana Abul Kalam Azad who had given a befitting reply to pro- Yazid elements    in his article in Al Balagha, Kolkata, (Nov 26,1915) “The tradition of Azadari in the subcontinent goes back hundreds of years. The Karbala tragedy that happened over 14 hundred years ago is definitely a grave tragedy in human history. It gives an eternal lesson in human sacrifice and dignity and teaches one to wage war against the Yazids of all times. That is why this saga, despite being repeated time and again, has not become old. Restrictions imposed by rulers, exigencies of circumstances, and fatwas of blasphemy and innovation have failed to reduce the tragic importance and the truth of Karbala to insignificance. This is because suppression and oppression still live on, long after its perpetrators killed Imam Hussain. (Reference available on request)

Second Imami Martyr- Zayn al- Deen

Dr.Mazhar Naqvi

Zayn al-Deen al-Jubai al-Amili was one of the greatest Imami scholars. He is popularly known as Shaeed-E-Thani (Second martyr).Imamis hold him in high esteem for carrying out the mission of Ahle-Bait in most adverse circumstances. He was beheaded by a fanatic who was opposed to his endeavors to propagate Deen-E-Haque. Shaeed-e-Thani was born in 1506. He studied under famous scholars of all Islamic schools in Jabal Amel, Damascus, Cairo, and Jerusalem. Some of his teachers included luminaries like Shaykh Muhammad,  Shams al-Din Dimashqi, Al Al-Shaykh, Abu l-Hasan al-Bakri, Al-Shaykh Abu l-Latif al-Maqdisi, Mulla Hasan Jurjani, Mulla Muhammad Astarabadi, Mulla Muhammad 'Ali jilani, Shahab al-Din ibn al-Najjar al-Hanbali, Zayn al-Din al-Hurri al-Maliki and Al-Shaykh Nasir al-Din al-Talawi. 

Always in pursuit of knowledge, he studied from nearly twelve Non-Jafrii Ulema of fiqh. Apart from the proficiency in fiqh, he was well versed in Usool, Philosophy, Irfan, Medicine and Astronomy. He also studied from Muhaqqiq Karaki before the latter migrated to Iran. He was respected by the scholars of all Islamic  scholars and authorized to teach Muslims in the Nouriyah Islamic school in accordance with the principles of five schools of thoughts.
 He became a Mujtahid at age 33 after his visits to Iraq. Since Ijtihad was forbidden and followers of Ahle-Bait had a long history of persecution in the area, he traveled widely and visited Egypt, Syria, Hijaz, Baitul Muqaddas, Iraq and Constantinople (Istanbul).He must have spent considerable time in TUS, for he has occasionally put his signature as "alTUSI, al-Shami "

Like a true follower of Masoomeen, he believed strongly in high thinking and simple living. His most popular saying is mentioned in his work Kashful Rabi. He has narrated messenger of Allah and Sixth Imam Jafar Sadiq “the thing nearest to infidelity is that a person listens to a word from a person and remembers it for using it later to insult him by telling it to others. Such people can never make a gain in the hereafter”.He was a man of piety and famous for his austere life. His students have mentioned in his biography that Shaeed-e-Thani eked out his living by selling woods cut by him. To maintain his family, he used to cut wood at night and teach his students in the day to fulfill his duty as a teacher and preacher of Imami faith. During his stay in Balbak, he conducted classes in Fiqh according to five schools, i.e. Jafari, Hanafi, Shafei, Maliki and Hambali. He also wrote the first sharh of Shaheed-e-Awwal Abu  Abd Allah Shams ud Deen Mohammed’s celebrated work Al Lumah ad-Dimashqiya( The Damascene Glitter).He gave the name to the sharh  as   Ar-Rawda al-Bahiyah fi Sharh al-Lum'ah ad-Dimashqiya  (The Beautiful Garden in Interpreting the Damscene Glitter).His work is part of the curriculum of almost every Hawza even today.

As his influence and popularity grew as a great scholar among the followers of all Islamic school of thoughts, some fanatics hatched a conspiracy against him. They informed the ruler that Amili was a heretic and substantiated their claim on false and petty evidence. As a sequel, the ruler summoned Amili to explain his views on the allegations leveled against him. Being aware of his caliber, the opponents knew that he would be able to defend himself before the ruler. In a bid to get rid of him, they got him beheaded in 1558 while he was on his way to meet the ruler. Upon coming to known about the incident, an infuriated ruler not only got arrested his killer but also ordered his execution. Some Turkmen who were aware of his stature erected a shrine at the spot where he was killed. Like Shaheed-E-Awwal, His successor Amili also attained martyrdom at the age of 52. The second martyr is also devoid of any shrine over his grave as his body was reportedly thrown into sea. ( References available on request)

Shab-e-Barat-Night of Forgiveness

Dr.Mazhar Naqvi

Shab-e-Barat means the night of forgiveness or atonement. The festival is celebrated with great pomp and show in the month of Shaban. Muslims see Shab-e-Barat as the night of good fortune and a popular legend says that on this night the Prophet visits each house and relieves the pains of suffering humanity. In Persian, ‘Shab’ means night and ‘Barat’ means ‘the night of commission or assignment’. In Arabic, however, the day is known as Lailatul Barat (the night of emancipation).The night also commemorates the entry of Prophet Muhammad into the city of Mecca. However, Imami Muslims associate this night with the birth of their last Imam Sahab-E-Zaman Al-Mahdi. The auspiciousness of Shaban can be gauged from the fact that the Prophet has referred to it as "MY MONTH".

The Holy Prophet is reported to have stated “People are not aware of the excellence of the month of Shaban, the month that comes between the months of Rajab and Ramadan. In this month, the actions of the people are presented to ALLAH.I wish my actions to be presented whilst I am fasting." The importance of Shaban has also been highlighted by  Anas ibn Malik. He says” once when Prophet was asked about the most meritorious fasting, he answered, “Fasting in Shaban in honor of Ramadan.” Prophet himself used to fast for the whole month of Shaban.

Similarly, about significance of Shab-e-Barat Maula-E-Kainat Hazrat Ali says  "o people, spend the 15th night of Shaban in divine worship and keep fast on the 15th day of Shaban. on this auspicious night, ALLAH spreads HIS mercy on the earth and calls out: 'IS THERE ANY WHO SEEKS CURE FROM ILLNESS THAT I MAY CURE HIM? Thus Almighty Allah calls the destitute and needy and grants them means to fulfill their various needs till dawn."The festival is celebrated on the intervening night of fourteenth and fifteenth day of Shaban- the eighth month of the Muslim year.

Garcin De Tassy, the 19^th century French Indologist, has given a vivid description of Shab-E-Barat’s celebration in India and Persia. In his memoir, he writes about India  “ A grand fete of the Muslims takes place on the 14^th of Shaban, which is called Shab-I-Barat, or the night of deliverance. On this solemn day the faithful assemble and make in the name of all those who reside in the Kingdom of eternity, offerings which are considered inviolable, these offerings comprise bread, halwa and flask of water”

About Persia, he describes “The Persians say that in this night, through the intercession of Muhammad and Ali, God saves a large number of souls of their co-religionists, by making the angel Gabriel draw them from hell. They say that there is a great merit on going to pray on this day to the graves of the dead and in distributing alms liberally. This is one of th most popular fetes….devotion consists in sitting at the graves and each one talking to the dead parents and friends ,calling them with lamentations and prayers.”

As Shab-e Barat falls just fifteen days before the commencement of the holy month of Ramadan, devotees also use it as an occasion to pray to Allah both in preparation for Ramadan and for the forgiveness of the sins committed by them.

On this night, the AMAL NAMA (record book) of a person containing all his deeds of the past year are closed and kept away in preservation till the day of resurrection and new Record books are started. Also, on this night, Allah assigns and instructs the angels in charge of births, deaths, etc, are about their various duties-the names and number of people who are to die during the coming year, births and the dates and times they are to take place. On Shab-E-Barat Allah writes the destinies of all men for the coming year by taking into account the deeds committed by them in the past.

Like other parts of India and many a countries, Shab-e-Barat is celebrated in Kanpur with traditional enthusiasm and gaiety. People visit graveyards, light candles and recite fatiha. Imamis hold Mehfils in honor of awaited Imam. For the past several years, a Mehfil is organized on a beautifully decorated boat in the wee hours of 1y6th Shaban in the mid-stream of river Ganges. Eminent poets recite poetry in praise of Hidden Imam and also pray for his appearance at the earliest. Janab Salim has been the chief organizer of the Mehfil. Even though he is not a man of means, yet he hosts Mehfil with grandeur. From this year onwards, another Mehfil has been introduced at Karbala Nawabganj by its new Mutwalli Imtiaz Hussain.( The Blogger has written this article on the occasion of Shab-e-Barat today and after visiting the grave of his father Mir Saeedul Hasan Naqvi at Nawabganj Karbala in Kanpur. He belonged to a respected landlord family of Makanpur and was a leading journalist of India. May Allah give him place among his beloved ones.   Reference available on request)ussaion  Photo Courtesy- Google Images

Imam Mahdi in the works of Sufis and Non-Imami Scholars

Dr. Mazhar Naqvi

“The Riser will appear, I do confess,

With grace he will rise, blessed and good:

And will deal with the faithful and the faithless

And will distinguish between truth and falsehood “

Famous poet Dubal al-Khuzai had recited this couplet in presence of Imam Reza. Upon listening, the Imam had asked the poet “ do you know who this riser( Qaim) is and when shall he rise”. In reply, Dubal said” I don’t know details but have heard repeatedly that an Imam would purge the world from evils and fill it with justice”. Then, Imam explained “ O Dubal, my son Muhammad ,will come when I am gone. He will be awaited during his absence. When he appears, the world shall bow down before him”.

It would be however inappropriate to assume on the basis of conversation between imam Reza and Dubal that subject of awaited ‘Muhammad’ who is famous with his title Al-Mahdi, is restricted to Imamis only. Rather, the awaited or hidden Imam has been object of interest among all Islamic schools of thoughts. Prominent scholars of non- Imami faiths have written volumes on the topic. Sufis too have also treated the disappearance and reappearance of Al-Mahdi from their own perspectives.

Great mystic, Aziz al-Din Nasafi, in his work ‘Al-Insan al-Kamil’ ('The Perfect Man)’ writes: "Now know that this Perfect Man has many names, including Hadi (the guide), al-Mahdi, Imam, Caliph (or Khalifa, successor), and Sahib al-Zaman (Lord of the Time).This Perfect Man has always existed in the world, and He is no more than one. “

Similarly , Muhyi al-Din ibn Arabi in 'The Bezel of Adam' states “ Caliphate is confined to the Perfect Man. Succession (khilafat) cannot be true except for the Perfect Man. Of course, it must be noted that from the viewpoint of the mystics, the 'Qutb' (the Pole) in the world of existence is like the spirit in the body, and 'Hadi' and Mahdi bear the same meaning of the 'Qutb”.

Sheikh Muhyi al-Din ibn Arabi describes Al Mahdi as a mystic, philosopher and theologian in his work. in his work. He was born in Murcia and settled and died in Damascus in 638 A. H. Sheikh wrote several books with  Futuhat al-Makkiyah, Muhadarat al-Abrar, Fusus al-Hikam, al-Tajalliyyat al-Illahiyya being prominent ones. he speaks about the awaited imam  in the Futuhat, and on different occasions. In chapter 366, for example, he remarks “Know that al-Mahdi (A.S.) must come, but he will not come until the earth is filled with injustice and oppression. He will fill it with justice and equity. Even if there remains a single day of the world, God will extend that day until that Caliph(successor) comes to Caliphate (ruling as a caliph).” The Futuhat also includes elegant poems expressive of Sheikh’s love, devotion and respect for Hidden Imam. Saad al-Din Muhammad , an Iranian mystic has expressed his views on the Guardian, the saints and Imam Mahdi(A.S.) in these words “"And when it was the turn of the religion of Muhammad, he said, "After me there would be no Prophet to call people to my religion. After me there will be those who follow me and are close to God. ……The scholars of my community are like the Prophets of the Israelites." However, the last, who is the Twelfth Guardian, is the Seal of the Saints and is called Al-Mahdi (A.S.) and Lord of the Time."
‘Golshan-e Raz (The Rose Garden of the Secrets)’ is regarded as one of the most excellent book on mysticism. Authored by Sheikh Mahmud Shabistari and Sheikh Muhammad Lahiji, the book contains many commentaries in poetical form .The commentaries express devotion, loyalty and love for the exalted status of Imam Mahdi.

About the excellence of Imam Mahdi, Muhyi al-Din  speaks beautifully in ‘Al-Manaqib (The Virtues) “Ali is the Secret of the Eminent Secrets, the Hidden Soul of the Holy Souls, the Ladder of the Intellects, the Accomplishment of the Principles, the Pole of the Millstone of the Existence, the Centre of the Circle of the Revelation, the Perfection of the Creation and the Origin of the Perfection, the Beauty of all and the Gathering Place of the Existence, the Known and Existing Knowledge. Questions turn to him, he whose birth is well-known. He is parallel to the Prophetic Mirror, the Verifier of the Appeasing Secrets, the One Embellished by the Divine Lights, and the One Nourished within the Lordly Veils. He emanates truths by his existence, and splits subtleties by his revelation. He is the Greatest Divine Name, containing the Infinite Modes of the Creation, the Endless, the Diver into the Merciful Ocean, the King of Compassionate Bounties, the Mountain of Godly Manifestation, the Fire of the Corporeal Tree, the Law of the great Allah, the Ultimate Goal of mankind, the Father of the master of the Time, the one of who is the Refuge of the Truth, the Organizer of the hidden and known places of order”.

Sheikh 'Ali Akbar, a well-known Indian scholar, in his ‘Yawaqit ('Emeralds')’quotes  Al-Sharani having said “the 'Qutb' or the Perfect Man is described by fifteen signs. These include the fact that he should be characterized by infallibility, mercy and succession, he should strengthen the Carriers of the Throne, and the truth of humility should be revealed to him. He should also be familiar with all the Divine Attributes.”

Sheikh Saad al-Din Hamuyah has similarly said, "Al-Mahdi will not appear until the secrets of b scholars of non-Imami school of Muslim law who have eulogized Imam Mahdi also includes names like hafiz Muhammad ibn Yusuf al-Kanji al Shafi- the author of celebrated work ‘Al –Bayati fi akhbari Sahib al-Zaman, Hafiz Abu Naim Isfahani of naat al-Mehdi’ fame  and Abu Dawud al-Sijistan who has devoted a full fledged chapter titled “Kitab al- Mehdi” in his work ‘Sunan’.Al Tirmithi in his Sahih, Ibn Majah in his Sunan and Al hakim in his compilation ‘mustardak’ have also done. They have expressed their attitudes in beautiful words, recited odes and verses in honor of Imam , called him the Pole of the Time, the Guardian of the Age, Master of  the Time,  the Guide and Seal of the Saints, the Secret of the Sublime Secrets, the Greatest Divine Name and  the Greatest Law of Allah..

Islamic and non- Islamic world knows Al-Mahdi is of the progeny of the holy Prophet and descendant of Bibi Fatima. His name is not only same as that of Prophet’ but he is also like messenger of Allah in temperament, for no-one is closer to the unparalleled temperament of the Prophet. Born to imam Hasan Askari in Samra on 15 Shaban in 868 AD ,Al Mahdi went into  occultation around 256/873-874. Imamis believe that will appear before the day of Judgment, to restore justice and equity on earth. Al Mahdi is their twelfth and Hidden Imam and mentions him with titles like Imam-i Asr (the Imam of the "Period") and Sahib al-Zaman (the Lord of the Age).On the basis of the available material, it can be concluded that the views of the verifiers among non-Imami scholars and Sufis about the promised Mahdi are similar to belief of Jafris, for the mystics and other Islamic schools too  respect to the virtues, attributes and the absence of Al-Mahdi. As the tranquility, equity and justice are on a diminishing mode in the modern world, May Allah hasten his appearance. Amen ( The article has been uploaded as the birthday of Imam -E-Zamana is after two days. References available on request)) Photo Courtesy- Google Images