This was entirely to attain barkat. Even today some Haajis go to the Cave of Hira, wherein Rasooullahصلی اللہ علیہ وسلم made ibaadat for six months, to make Salaah. Therefore, performing Salaah in the ibaadat quarters of Khwaja Ghareeb Nawaaz etc, visiting and believing in them to be blessed is proven from the Sunnah of the Sahaabah.

Rule- The vow (nazar) made on the name of the Friends of Allahعزوجل is not a vow of Shariah. Rather, it is literal, i.e. a Nazaraana, or 'tribute'. For example, if a person says to his teacher, "This is a gift (nazar) for you," it is completely permissible. The Jurists rule that vow made on the name of the Saints when it is thought to be a vow of Shariah is Haraam. This is why they say, "Taqaruban ilaihim' (to gain closeness to him). The vow of Shariah (Shar"i Nazar) is an act of worship and to accept it for anyone besides Allahعزوجل is without doubt infidelity (kufr).

Some say, "O Ghaus Paak رضی اللہ تعالٰی عنہ make dua. If my sickness is removed,

1 will cook a meal and feed it in your name." This definitely doesn't mean that he has taken Ghause-Azam رضی اللہ تعالٰی عنہ to be Allahعزوجل and that, on the gaining of health; this ibaadat will be completed for him. Rather, it means, "I will feed in charity (sadaqah) for the sake of Allahعزوجل and shall present you with whatever reward 1 attain for it." An example of this is when someone says to his doctor, "If the sick person I brought you gains health, I shall give you R50 as a gift." What sin is there in this? This was the very thing expressed in Shaami, "The wording of a vow (nazar) is for the worship of Allahعزوجل, and the needy who remain at the grave of the Shaikh are its recipients." 13.36 - Kitaabus-Saum, Discussion of Amwaat

This is permissible. So, understand that this sadaqah is for Allahعزوجل its reward is a gift to the soul of the Shaikh and the recipients of this reward are the needy and attendants at the grave of the Shaikh. An example of this is that the mother of Sayyidah Maryam said, "O Allahعزوجل! Whatever child I carry in my womb! Vow (nazar) for you. The child will be dedicated to the service of Baitul­Muqaddas." The vow was for Allahعزوجل and the recipient was Baitul-Muqaddas, “انی نذرت لک ما فی بطنی محررا” -Surah Aa/e-1mran, Verse 35

Swearing an oath on the name of other than Allahعزوجل is prohibited according to the Shariah. However, the Quran itself and the Prophetصلی اللہ علیہ وسلم" took oaths on other than Allahعزوجل). “والتین والزیتون و طور سینین” Surah Teen, Verses 1-2

The Holy Prophetصلی اللہ علیہ وسلم has said, "Oath on his father, he has attained success." 13.38

Meaning that an oath (qasam) on which the commands of it such as Kafaarah, etc. can be emplaced is not to be made on anyone besides Allahعزوجل. However, a literal oath, which is only to emphasize speech, is allowed. This is also the state of Nazar.

Once, a person made a vow to send oil for the lamps of Baitul-Muqaddas. The Messenger صلی اللہ علیہ وسلم said to him, "Complete this vow." Another person vowed to sacrifice a camel in a place called Bawaana. Rasooullahصلی اللہ علیہ وسلم said, "Complete your vow if there is no idol, etc. there." - Mishkaat, Baabu-Nuzoor

The Prophetصلی اللہ علیہ وسلم once said to someone who vowed to read Namaaz in Baitul-­Muqaddas, "Perform Salaah in the Musjid-e-Haraam." These Ahadith prove that to emplace a restriction of a particular place or people (e.g. the needy) in vows of giving charity is permissible. Likewise, Maulwi Rashid Ahmed Gangohi writes, "If a vow (nazar) is made for the Friends of Allahعزوجل with the belief that the thawaab of the action is to reach their souls, it is correct because this is charity. However, the vow with the intention of closeness to them is Haraam." - Fataawa Roshidia, Vol. J, Pg. 54

Some women made a vow that if the Holy Prophetصلی اللہ علیہ وسلم returned safely from the Battle of Uhud, they would beat duffs before him." - Mishkaat, Baahu Manaaqibil-Umar

This vow was Urfi, not Shar"I (i.e. it was a tribute of happiness to the Holy Prophetصلی اللہ علیہ وسلم). In short, the word 'Nazar' has two meanings -, literal and Shar"i. The literal usage of it for the pious elders is permissible, just as how the word 'Tawaaf has two meanings. Literally, it means moving around and, according to the Shariah, it means as per the Holy Quran.

"Making Tawaaf of the ancient house" 13.39 Here, the Shar'i usage of Tawaaf is meant. Allahعزوجل also states, “یطوفون بینھا و بین حمیم ان” 13.40 In this verse, the literal usage of Tawaaf is meant (i.e. to move around).

Hadrat Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ and Qaadhi Thanaullah Paani Patti رضی اللہ تعالٰی عنہ were undoubtedly pious personalities.

However, they were not Mujtahids for Makrooh-e- Tahrimi and prohibition to be proven from their opinion only. For this, a distinct proof of Shariah is needed.

Through the saying of an Aalim, permissibility and it being preferable can be proven.

Mustahab is that which the Ulama deem to be preferable. However, for Karaahat and impermissibility to be proven, a specific proof is necessary. Also, Shah Abdul-Azeez رضی اللہ تعالٰی عنہ and Qaadhi Thanaullah رضی اللہ تعالٰی عنہ say that the lighting of lamps (Chiraagah) and the sheets of Mazaars are Haraam, but Shaami rules the placing of sheets to not just be permissible, but preferable. Tafseer Roohul-Beyaan and the author of Hadiqaa-Nadiya also rule the lighting of lamps to be allowed and even preferable. Definitely, their ruling (of permissibility) is more worthy of acceptance.

The sayings of Shah Abdul-Azeez رضی اللہ تعالٰی عنہ and Qaadhi Thanaullah رضی اللہ تعالٰی عنہ, necessitates that the Haramain Sharifain, especially the Rauza Sharif of Rasooullahصلی اللہ علیہ وسلم , are centers of Innovations (Bidats) and Haraam actions because the lighting of lamps occurs there and sheets (Ghilaafs) are used to cover. Until now, no Aalim or Faqih has stopped these actions. Therefore, they would all be either Innovators (Bidatis) or astray. How can the opinion of these two Scholars now be accepted? Accepting their verdict (fatwa) impels this.

Verily the deeming by the Ulama of the two Harams about something being good is proof of it being preferable. This is the sacred land wherein polytheism (shirk) cannot be made. A Hadith states that Shaitaan has become hopeless of the people of the Arab peninsula worshipping him. The land of Madina is the sanctuary of Islam and is safe from the Kuffaar and Mushriks. Madina takes out bad people from its land just as how the furnace of a blacksmith removes dirt from steel. This is done either immediately, after some time or after death. ­Mishkaat, Baabu Haramil-Madina

Shah Abdul-Haqq رضی اللہ تعالٰی عنہ writes. "This means that the land of Madina removes all mischief and vice, and this uniqueness will always remain." - Jazbul-Quloob

Therefore, to label the ibaadat of the Ulama of Madina without thinking is very wrong, as well as saying that this lighting of lamps is the invention of the Turkish government. Both Imam Sayyid Nooruddin Samhoodi رضی اللہ تعالٰی عنہ and Imam alaaluddin Suyuti رضی اللہ تعالٰی عنہ passed away in 911 A.H. The fermer wrote the book Khulaasatul­Waf aa in the year 893 A.H. Speaking about the lighting of Madina Sharif, he رضی اللہ تعالٰی عنہ writes in it, "I do not know from when the old and silver lamps, hung around the Rauza of Rasooullahصلی اللہ علیہ وسلم, were introduced." 3.42 - Chapter 4, Section 16

He also رضی اللہ تعالٰی عنہ writes, "Imam Subuki has written a book named Tanzilus-Sakeenah alaa Qanaadeelil-Madina. In it, he states that the lamps of the Rauza Sharif are allowed. Makin_B them waqf is permissible and nothing from them can be spent for the Musjid." .43 -Ibid

Alhamdulillah, all objections of the opposition have been answered.

CONCLUSION

In some areas, people light lamps (Chiraagah) in Musjids on the night of the Quran Sharif being completed in Taraaweeh during Ramadaan. This is attacked by some Deobandis to be polytheism and Haraam, though it is merely them being far from Islam.

The decoration of Musjids is the recognition oflmaan. Under the 18^th verse of Surah Tauba, Tafseer Roohul-Bayaan states that Hadrat Sulaiman علیہ السلام ordered 1,700 lamps to be lit in Baitul-Muqaddas. In the beginning, Musjidun-Nabawi used to be brightened by burning sticks of the date tree, etc. Tameem Daari later brought some lamps, oil and string to the Musjid and hung the lamps to its pillars. When the Prophetصلی اللہ علیہ وسلم" saw this, he said, "Tameem! You have brightened our Musjid. May Allahعزوجل keep you bright."

When Hadrat Umar also made Chiraagah and put up lamps, Hadrat Ali said to him, “نورت مسجدنا نور اللہ قبرک یا ابن الخطاب” Urnar, you have illuminated our Musjid. May Allahعزوجل make your grave bright.

Under the ayat, “انما یعمر مسجد اللہ من امن باللہ” Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہwrites, ''The Holy Prophetصلی اللہ علیہ وسلم has said in a Hadith, "For he who lights a lamp in a Musjid, the angels and those holding the Arsh make dua for his forgiveness for as long as its light remains." 13.47 - Tafseer Kabeer

Maulwi Rashid Ahmed Gangohi has accepted that in the time of Hadrat Umar, some Sahaaba saw the lamps at Baitul-Muqaddas and came to Musjidun­ Nabawi lighting many of their own. Thereafter, the king, Mamoon Rasheed, gave a general decree for many lamps to be lit in the Musjids. In short, the lighting in Musjids is the Sunnah of the Prophets, Sahaaba and general body of Islam. ­Fataawa Rashidia, Vol. J, Pg. J 12