Based on this, no Deobandi has the right to prohibit a person from traveling for Urs gatherings because Maulwi Rashid has prohibited disputing this and says that none can decide upon a ruling regarding it.

Traveling should also be permitted according to rational thinking. We have already submitted that the prohibition and permissibility of traveling is known from the intention behind it. Here, the intention behind journeying is to visit the grave, and this is not prohibited. Rather, permission to visit the graves is absolute. The Hadith states Alaa fa Zooroo haa So how will traveling become Haraam? Also, traveling for worldly trade or religious work occurs day and night. This is traveling for the latter.

Can it still be forbidden?

OBJECTIONS and ANSWERS

TO VISITING THE BURIAL PLACES OF SAINTS

OBJECTION 1: ,The Holy Prophetصلی اللہ علیہ وسلم" states, "Do not journey to any direction except for three Musjids, Le, Musjid-e-Haraam (Makkah Sharif), BaituI-Muaddas (Jerusalem) and my Musjid (Musjidun-Nabawl in Madinl Sharif)," 16. 5-Mishkaat, Baabul-Masaajid

This Hadith proves that it is not permissible to travel to any place except towards these three Musjids, Visiting of graves is not amongst these.

We journey to the friends of Allahعزوجل because they are doors to His mercy. Why does a sick person travel to a doctor to regain health when Allahعزوجل is the Curer?

Answer - This Hadith means that a person attains more thawaab for Namaaz in these three Musjids. A good deed in Musjid-e-Haraam is equal in reward to 100,000 and a good deed in both Baitul-Muqaddas and Musjidun-Nabawi is equal to 50,000.

Therefore, coming to these Musjids from afar with this intention is allowed because doing so is beneficial. However, traveling to any other Musjid besides these (thinking that thawaab is more there) is totally baseless and impermissible because the reward in all Musjids is equal. An example of this is how people travel from far towards the Jaame-Musjid of Dehli for the last Juma of Rarnadaan thinking that reward is more there. This is not allowed.

So, traveling to another Musjid with the intention of increased reward is what is being stopped. If the Hadith is not interpreted in this manner, then all of the traveling we have proven from the Holy Quran in the chapter prior to this will become Haraam. Today, journeys are undertaken for business, in search of knowledge, worldly affairs and other reasons. Will they all become Haraam? Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes in the commentary of this Hadith, "Some Ulama have said that Musjids are what are being discussed here. In other words, journeying to any other Musjid besides these three is not permitted. Places other than Musjids are separate from the discussion of this Hadith." - Ashiatul-Lam 'aat

And Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, "It is reported in the Sharah of Muslim by Imam Nawawi رضی اللہ تعالٰی عنہ that Abu Muhanunad has said, "Traveling to any place besides these three Musjids is Haraam." This is incorrect. lliyaul-Uloom states, "Some Ularna have disallowed journeying to visit the burial places of Ulama and several blessed sites. My research into this is that their disallowing of it is incorrect. It is based on the Hadith 'Alaa fa Zooroo faa' (i.e. the instruction to visit graves). Traveling to another Musjid besides these three has been prohibited because all Musjids are equal (in reward). However, blessed sites are not. Their barkat is according to rank Will this prohibition also prevent traveling to visit the graves of the Prophets like Hadrat Ibrahim علیہ السلام ,

Hadrat Musa علیہ السلام,Hadrat Yahya علیہ السلام etc? The Friends of Allahعزوجل are included in the ruling of the Prophetsصلی اللہ علیہ وسلم. Thus, it will not be impossible that there is a special intention behind journeying them, just as how the visiting of the Learned Scholars are made 10 their lifetimes." 16. - Mirqaatul-Mafaateeh

Another Hadith states, ''The oceans shouldn't be traveled on except for those who go for Hajj, Umrah and Jihad." 16.18 - Mishkaat, Kiiaabul-Jihad fi Fadhaailihi

So, is traveling by sea for a purpose besides these three things Haraam?

In short, the meaning of the Hadith would have to be taken as per our explanation, or else worldly life would be very problematic.

OBJECTION 2: Allahعزوجل and His mercy are in every place. Why do people travel to the burial places of the Saints in search of their needs being fulfilled when Allahعزوجل is The Giver and is constantly 'With us?

Answer - The friends of Allahعزوجل are doors to His mercy. A train travels along the entire railway line but, in order to board it, you have to go to the station. If you stand anywhere else, it will simply pass you by. Why do you journey for worldly affairs like work, business, etc when Allahعزوجل is The Sustainer? Why does a sick person travel to a doctor to regain health when Allahعزوجل is the Curer? People travel to mountainous regions like Kashmir for a change in climate because this is supportive of good health, but to you the burial places of the Saints are not beneficial for Imaan? How is this?! Why was Hadrat Musa علیہ السلام sent to Hadrat Khidr علیہ السلام? He could have remained as he was.

The Holy Quran states, “ھنالک دعا زکریا ربہ ” 16.19 This proves that Hadrat Zakaria علیہ السلام stood by Sayyidah Maryam رضی اللہ تعالٰی عنہا and supplicated for a child. We learn that making dua near a Saint (Sayyidah Maryam رضی اللہ تعالٰی عنہا) is a means of it being accepted. For this reason, we make dua at the burial sites of the Friends of Allahعزوجل so that they may be quickly accepted.

OBJECTION 3: People made the tree beneath which the Baltur-Rldhweaa occurred a place of visiting. Hadrat Umar رضی اللہ تعالٰی عنہ cut it down for this reason. So, taking the burial sites of the Friends of Allahعزوجل as places of visiting is contrary to the practice of Hadrat Umar رضی اللہ تعالٰی عنہ,

Answer - This is totally wrong. Hadrat Umar رضی اللہ تعالٰی عنہ didn't cut the tree dowp. What happened was that people forgot which tree it was and began to visit (ziyaarat) another in this confusion. To save them from this, Hadrat Umar رضی اللہ تعالٰی عنہ cut down the second tree. If he was against visiting sacred relics, why didn't he do anything to the blessed hair of the Holy Prophetصلی اللہ علیہ وسلم his tahband and Qabr Sharif! They too were all made objects and places of visit?

Hadrat Ibn Musayab رضی اللہ تعالٰی عنہ states, "My father, who made bai'at (pledged allegiance) to the Prophetصلی اللہ علیہ وسلم at the tree, said. "We went for Hajj the following year but the area (where the bai'at took place) was obscured to us." 16.20 - Muslim, Vol. 2, Kttaabul-Imaaraat, Baabu Bayaani Bat'attr-Ridhwoan and Bukhari, Vol. 2, Baabu Ghazwatil-Ambiya

Bukhari also states, “فلما خرجنا من العام المقبل نسینا ھا فلم نقدر علیھا” When we went there the following year, we forgot and couldn't find it." - Ibid

If they couldn't find the original tree, how could Hadrat Umar رضی اللہ تعالٰی عنہ have chopped it down?