Reflections Asharah Mubarakah 1438 H Dar Es Salaam, Tanzania

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Reflections Asharah Mubarakah 1438 H Dar es Salaam, Tanzania

1st Waaz Mubarak – 2nd Moharram al-Haraam, 1438 H [,O Lord] – اهدنا الصراط المستقيم In every rak´at of every namaaz one recites the aayat shareefah guide us towards Siraat-e-Mustaqeem (the Straight Path). In every day and age by following the guidance of Awliyaa’ Allah AS and repenting for our sins and transgressions we remain steadfast upon this path, attain perfect tahaarat and ensure our ultimate salvation. Perfect bukaa’ At the onset of the waaz mubarak, Syedna Aali Qadr Mufaddal Saifuddin TUS revealed a nuance of Rasulullah’s SA hadeeth, ‘The one who grieves and laments upon my son [Imam] Husain AS or causes another to grieve and lament upon him or [with an affirmation of grief in his heart] attempts to grieve and lament is assured of jannat’. He explained that the word is known as maqsur ء The first spelling, without the . بكاء and بكا bukaa’ can be written as (shortened) while the other form is known as mamdud (prolongated). Bukaa, without the hamzah, means to only shed tears, a form of grief which is imperfect. While bukaa’, with the hamzah, is to shed tears, and wail in lament giving voice to one’s pain. This form of grief is, thus, of the utmost perfection. It is this form and manner of grief upon Imam Husain AS which we are to express. Mumineen should derive inspiration from the manner in which Imam Ali Zain al- Abedeen AS grieved upon Imam Husain AS, while Muminaat are to follow the exceptional conduct of Maulatona Zainab AS and Maulatona Umme Kulthum AS. Syedna al-Dai al-Ajal TUS stated that Awliyaa’ Allah AS have remained engrossed in this grief, and implored Mumineen to remain so as well: Syedna al-Moaiyyad al-Shiraazi RA, Syedna Abi al-Barakaat RA, Syedna Idris Imaduddin RA, Syedna Abdulqadir Najmuddin RA, Syedna Taher Saifuddin RA and the Maula whose grief-stricken countenance and lament we have all seen and heard: Syedna Mohammed Burhanuddin RA. The final portion of Rasulullah’s SA hadeeth reveals his mercy upon his ummah. It was his desire that not one of his followers, those who profess mohabbat for him, be denied of salvation no matter how grave their sins. In face of these efforts, as is the divine sunnat, there are always those who question the need to hold such majaalis, the need to make such extensive preparations for it, the need for one to set aside his business and profession for it. It is during such times that Maula gives an azaan calling the faithful to the majaalis of Imam Husain AS and securing their place among malaai’kat. The First Aayat Syedna al-Dai al-Ajal TUS mentioned that this is his third Asharah Mubarakah following his accession as al-Dai al-Mutlaq. He informed us that the central theme of this year’s Asharah Mubarakah would be the nine aayaat (auspices; a miraculous change of form and state) that occurred during the revival and restoration of al-Jami´ al-Anwar, the masjid of the 16th

Fatemi Imam, al-Imam al-Hakim bi Amr Allah AS in Cairo, Egypt. He added that the numerical value of Moosa and al-Dai are both 116. Similarly, Moosa Nabi AS had also revealed nine miracles in Egypt. He further elaborated that Imam Hakim AS was the 16th Imam, and the restorer of his masjid, a masjid in which one attains thawaab of one hundred namaaz, Syedna Mohammed Burhanuddin RA ascended to his heavenly abode on the 16th of Rabi al-Awwal, 1435 H. Syedna Mohammed Burhanuddin RA always called towards the remembrance of Imam Husain AS. In 1401 H and 1402 H he conducted Asharah Mubarakah in Jami´ Anwar, as well as a Lailatul Qadr in 1401 H. Further, Syedna Burhanuddin RA longed for the day when he would conduct one more Asharah Mubarakah in the sacred precincts of Jami´ Anwar, a desire which he expressed on the 20th of Rabi al-Aakher, 1411 H, the very year in which he graced Dar es Salaam for Asharah Mubarakah. Cleaning Jami´ Anwar The first of the nine aayaat (auspices) is the nazaafat (cleaning) of Jami’ Anwar. Syedna al-Dai al-Ajal TUS stressed the importance of maintaining purity and cleanliness in all aspects of our lives. He mentioned that Rasulullah SA directed one of his servants to ensure that the masjid is cleaned every Thursday. In this manner, Syedna Burhanuddin RA not only cleansed the masjid of Imam Hakim AS, but also disproved the numerous allegations made upon the Imam’s persona by historians.

The cleansing of al-Jami´ al-Anwar, was undertaken by Syedna al-Dai al-Ajal TUS at the behest of Syedna Mohammed Burhanuddin RA in 1398 H (1978). Hundreds of years of neglect had left Anwar a ruin. There was little indication left that this was at one time a

3 majestic place of worship and tranquility. Instead, over the years, it had been used as a store, pathway, school, museum, football ground, while the masjid’s extension built by al-Imam al- Zaahir AS, known as the ziyaadah, was used as a stable and had churches built within it by the Crusaders. Worse, it was being used as a place for local inhabitants to relieve themselves, with excrement filling-up a deep pit behind the mihrab. The resultant putrid stench by the mihrab was so foul that merely standing by it was unbearable. Following the inauguration of Maulatona Zainab’s AS zareeh mubarak, Syedna Burhanuddin RA was departing to Kuwait. Syedna Saifuddin TUS having sensed the wishes of Syedna Burhanuddin RA sought his raza mubarak to remain in Cairo and commence the cleaning of this revered masjid. On 29th Safar, 1398 H, Syedna Saifuddin TUS gathered some loyal volunteers and set about cleaning the masjid. To their dismay, when they returned the next day the filth had returned. Syedna al-Dai al-Ajal TUS then narrated, that even though it has been around 40 years, he vividly remembers how the masjid caretaker took him by the hand and said ‘come with me, I will show you’. He took him to the cavity behind the mihrab and showed him the cesspool of excrement and human waste. The stench and the uncertainty over its depth had made even the municipal workers reluctant to clean the pit. Finally, workers were found, the pit cleaned and made fragrant with bukhoor. Syedna al-Dai al-Ajal TUS then expressed his wish to perform a zabihat at the place, and at that moment, as if out of nowhere, a man appeared with a black goat and the zabihat was done. He added that over 29,000 cubic metres of sand and waste was removed from the masjid site.

This gap between the mihrab and the wall, was used by nearby residence to drop their waste and refuse Cleansing the Soul Following on from this narration, Syedna al-Dai al-Ajal TUS stressed the efforts made by Syedna Mohammed Burhanuddin RA to cleanse and purify the faith of Mumineen, adding that it is impossible to enumerate the ways in which he did so. He then mentioned the hadeeth of Rasulullah SA ‘Clean the path of the Quran’. When asked what this path is, he replied ‘your mouths’. Syedna al-Dai al-Ajal TUS stressed the importance of keeping pathways clean. If the path is kept clean, then one will reach his desired destination. Many people throw litter on the road, out of their car windows and from their balconies. The sight of dirty streets and littered neighbourhoods adversely influences our mood, mindsets and dampens our enthusiasm. He related how the traveler Nasir Khusraw likened the houses of Fatemi Cairo as being made of jewels. He appreciated the distances between each dwelling which ensured that renovation work in one premise would not disturb one’s neighbor. He mentioned how the Tanzanian cities of Mwanza and Arusha are competing over being the cleaner, how Mysore and Chandigarh are considered as the cleanest cities of India, while Calgary and Honolulu hold the distinction of the being the world’s cleanest cities. Similarly, if a doctor’s instruments are not properly sterilized the patient is more likely to fall further ill than be cured. Just as there are appropriate and clearly defined ways, means and methods for worldly activities, the same is also to be said for matters pertaining to the hereafter. Just as a path is required to reach a destination, a waseelah is needed for one to reach the hereafter. A lady in the time of Rasulullah SA threw waste upon him whenever he passed by her house with the intent of damaging his health and in turn the health of his ummah. However, when one day she failed to do so, Rasulullah SA enquired about the reason behind this. When informed that she was unwell, he proceeded to visit her for the purpose of granting her health. The nobility of Rasulullah’s SA character guided her towards the path of Islam. Syedna al-Dai al-Ajal TUS explained that sharia means path, the pathway to salvation. He stressed that the Dai is the pathway to salvation, and one should refrain from any action or words that attempt to bring disrespect to his lofty status. If one fails to do so, then the consequences will be severe. He recollected how Duat Mutlaqeen RA ensured that the path of Dawat always remained clean. In 1399 H, Syedna Burhanuddin RA issued directives to preserve the sanctity of the Deori Mubarak, Surat, and how Miyasaheb Ibrahim Yamani wrote a prose in praise of the Deori Mubarak’s sanctity. The 49th Dai Mutlaq Syedna Mohammed Burhanuddin RA specifically mentioned three people who would not take part in his funeral proceedings, and by divine providence it happened that all were not present. In

5 the same way, the janaazah mubarakah of Syedna Burhanuddin RA rid us of all existing waste and filth. Outer cleanliness impacts the inner cleanliness as inner cleanliness does outer cleanliness. This is seen vividly in the meeting of Eesa Nabi AS with the men washing their clothes upon the river bank. He asked them what they thought of those who wear these clean clothes whilst their bodies remained filthy; they agreed that this would be senseless. To this Eesa Nabi AS responded, that this was what they themselves were doing. Though they were initially incredulous; it was not so, he told them that indeed it was so since they were draping their sinful, defiled souls in bodies that were clean and well groomed. Amongst these many sins of the soul is the cardinal sin of jealously, which takes one away from the path leading towards attaining Allah’s blessings. Imam Mu’iz AS counseled that even praying to be blessed with the same level of wealth as another is actually a form of jealousy. Rather, instead of making suggestions to Allah, one should simply beseech him to grace him with His blessings, as He wishes. In Karbala, each of Imam Husain’s AS deeds and actions were of nazaafat and cleanliness. Initially, Hur AS was with the opposing forces. Imam Husain AS suggested to him that they both lead their followers in separate groups of namaaz. However, Hur AS requested him to lead them all in namaaz. This was the beginning of his path towards good fortune and salvation. As Syedna al-Dai al-Ajal TUS established at the beginning of the waaz mubarak, that the zikr of Imam Husain AS is the path towards salvation. A path that we should all adhere to by expressing noh and aweel; an expression that involves all organs and limbs of our body. It is this level of unwavering and complete commitment that rids our thoughts of impurities and firmly secures for us the best of both worlds. The concepts of cleanliness and the impact between the outer and the inner can be examined in the context of baka and tabaaka - wailing and lamentation upon Imam Husain AS. Over the last few months a deep emphasis has been placed on Mumineen expressing wailing and grief out loud, uninhibited and without recalcitrance. To some wailing out loud as a display of grief when it hasn’t come naturally is seen as hypocrisy; but it is here that we realize, that when the soul does have genuine grief then the display of outer grief no longer remains hypocritical – no matter how ostentatious it may seem. Instead, it is this very expression itself that becomes the path that leads a person towards the perfect form of bukaa’ which is weeping tears with noha and aweel – explicit wailing and lamentation. Each impacts the other and for the faithful, whose ultimate aim is to shed a tear upon Imam Husain AS and cleanse their soul of the sins holding them back from reaching the Hereafter – any path that achieves this aim is a righteous one.

2nd Waaz Mubarak – 3rd Moharram al-Haraam, 1438 H ‘Not even in fifty years’, was the then Egyptian Home Minister’s response upon hearing Syedna Mohammed Burhanuddin’s RA intention to complete the restoration and revival of Jami’ Anwar in just 27 months. Likewise, the then prime minister, when informed of the intended date of completion was also taken aback. He commented that completing such an immense task within such a limited time defied logic. He like many others was unaware that the restoration of this luminous masjid was being undertaken by the Maula in whose service are time and space. In today’s wa’az Mubarak, Syedna Aali Qadr Mufaddal Saifuddin TUS focused on the 2nd aayat (auspices; a miraculous change of form and state) that was revealed during the restoration of Jami´ Anwar: the completion of the restoration work in the astonishingly short span of 27 months. The narration of some of the events that transpired over these months formed the basis of an exploration of the concepts of time and space: how they restrict man but serve Awliyaa’ Allah AS and all those who serve them. Time and space are restrictions of a physical nature in which we are encumbered. The reason being that we did not repent at the correct time. It is now time to redress that failure, to be timely in our repentance and regret and seek the paradise lost because of that missed opportunity. Syedna al-Dai al-Ajal TUS explained that in every day, age, time and place the deeds and actions of Awliyaa’ Allah AS are always that which are the most appropriate. If another course of action had been taken, then the consequences would have only been detrimental. Just as time and space remain in their khidmat, it compels their followers to value time and make the most of it. Just as praying namaaz at its first time, its foremost time, is a source of Allah’s happiness, similarly, attending the majaalis of Dawat and complying with the directives of Maula TUS without hesitance or delay are means to attaining Allah’s happiness. 27 The number 27, the number of months in which Anwar was restored, holds great significance. The 27th of Rajab al-Asab was the day of Rasulullah’s mabath, the eve of 27th Rajab was the night of his israa’ and mi´raaj, 27th Jumaad al-Ukhraa the shahaadat of Syedna Qutubkhan Qutbuddin RA with 27th Moharram being the shahaadat of Syedi Fakhruddin al- Shaheed QR. The 27th of Shawwal is when the urs mubarak of Syedi Abdulqader Hakimuddin QR is commemorated, 27th Zilqadah is the milad mubarak of Syedna Taher Saifuddin RA and 27th Zilhaj is the urs mubarak of both Syedna Abdulhusain Husamuddin RA and Syedna Mohammed Burhanuddin RA. Syedna al-Dai al-Ajal TUS recollected how over these 27 months, time and space had served Syedna Burhanuddin RA by bringing together all the raw material, equipment, expertise and resources required for the restoration.

He then added that the number ‘27’, made of ‘2’ and ‘7’, alludes to the 2nd day of Moharram on which the steed of Imam Husain AS stopped upon the plains of Karbala, and the 7th day, from which he was denied water. ‘Just as we had left, we have returned’ During the Asharah Mubarakah of 1401 H in Jami´ Anwar, Syedna Mohammed Burhanuddin RA addressed the congregation with words that encapsulated the efforts of Duat Mutlaqeen over the 900 years following the Imam’s seclusion, ‘we are fortunate to be coming here (Misr) after 900 years in this manner. Just as we had left, we have returned’. During Asharah Mubarakah 1402 H, Syedna Burhanuddin RA expressed his desire for Cairo to become an imaani city and for Mumineen to settle here, do the ziyaarat of Imam Husain AS. Syedna al-Dai al-Ajal TUS elaborated that we had returned to the Fatemi capital, after nine centuries, with the same tradition, philosophy, etiquette, history with which we had left. In the same way that Duat Mutlaqeen have preserved the monuments of that era, and brought them to vigourous life, they had preserved Mumineen. A vivid example of this is the expression of noh and aweel upon Imam Husain AS. Just as al-Dai al-Ajal Syedna al-Moayyad al-Shiraazi RA had directed Mumineen to express noh and aweel upon Imam Husain AS during

8 the time of Imam Mustansir AS, today Mumineen all over the world continue to do so. Even if there is a congregation of a 100 Mumineen, or even less, say 50 Mumineen, their expression of noh and aweel, in the morn and eve, is uncompromised. Time and timeliness are essential to faith. Doing something at the correct time or in the right moment can make a world of difference. Maulana Hur AS halted Imam Husain’s AS horse in Karbala, but on the day of Ashuraa’ in a single moment came from the side of purgatory to that of salvation. It is also a feature of time to influence all that it comes to bear upon. A child becomes an adult, and ultimately, meets his end. Similarly, a person is also affected by his location: heat, rain and cold all take their toll on him. Yet, Duat Mutlaqeen remain unaffected by such vagaries. The seat of Dawat moved from Misr to Yemen and then on to India. In India, it moved from one place to another in accordance with the needs of the age. Such changes were multiple, yet in the face of them Duat Mutlaqeen remained constant and steadfast. A Moment’s Contemplation – تفكر ساعة خير من عبادة سنة – Syedna al-Dai al-Ajal TUS quoted the hadith of Rasulullah SA ‘contemplation of a moment is superior to a year’s worship’. This contemplation obviously has to be of a superior caliber, pertaining to Allah’s creation and the intricacies of faith. He explained that the true meaning of ‘moment’ is the Maula present in every day and age. Pondering over and contemplating over the glories of Maula, even one that appears to be small is a supreme form of thought, a source of great divine reward and to do so at the time of one’s death is an assured means of salvation. For Ziyaad al-Aswad, the thought of gaining an audience with the Imam was foremost in his mind, and one that ultimately propelled him to the Imam’s presence; overcoming the obstacles of time and distance: the arduous journey over scorching desert sands. Another example pertained to those who have the opportunity to worship in the most sacred and revered space on earth, between Hajar Aswad and Maqaam Ibraahim, yet their worship yields no reward for they are void of thought and contemplation which in this context is the mohabbat of Awliyaa’ Allah AS. However, even the smallest of deeds done with ‘thought’ and ‘contemplation’ is significant and a source of great reward. The ability to think and contemplate should make one ponder over the state of those, who despite living in advanced countries barely make ends meet and those who reside in less advanced nations yet lead a life of contentment. Syedna al-Dai al-Ajal TUS then narrated how Mumineen, with the raza mubarak of Duat Mutlaqeen have settled all over the world. Yet, despite their location they remain engrossed in the worship of contemplation and hold firm to Maula. Those who harboured ill towards the community attempted to prevent Syedna Taher Saifuddin RA and Syedna

Mohammed Burhanuddin RA from visiting East Africa. Similarly, in India, all those whose wealth and status gave rise to hubris and disrespect of the Dai Mutlaq ended up in such a state of destitution that neither their wealth nor status remained. Even the homes in which they stayed in no longer remained with them. Time and space are subservient to the will of Awliyaa’ Allah AS. Rasulullah SA placed his head in the lap of Maulana Ali AS and slept. As the time for ásr namaaz was about to pass, Maulana Ali AS determined that Rasulullah SA was receiving divine revelation and even though it was the time for namaaz, the moment required that he did not disturb Nabi Mohammed SA and disrupt his comfort. When Rasulullah SA awoke, he asked him whether he had prayed ásr namaaz, to which he replied no. Rasulullah SA prayed for the sun to return to its place at the time of Asr, and subsequently, Maulana Ali AS prayed ásr namaaz at its right time. The sun had returned for Amirul Mumineen AS many times after that, in Khyber, Siffeen and Babel. Likewise, Imam Husain AS demonstrated his control over time and space, when he bestowed a couple with 7 children. This was despite the fact that their potential for bearing children had passed. The same Imam Husain AS, on the day of Aashuraa’ asked a question that parallels the action of Maulana Ali AS with Rasulullah SA. Imam Husain AS was offered the services of malaai’kat to destroy the enemy forces. Though he knew that they had descended in accordance with Allah’s orders, he was still determined to ask them what Allah’s will is. Immediately upon being told of Allah’s wish he sheathed his sword. Maulana Ali AS had not wished to disturb Rasulullah SA, likewise, Imam Husain AS had no desire to renege on the promise he had made to his noble grandfather; a promise that for Rasulullah SA was a source of comfort and respite. Whoever strives to attain the happiness of Maula and perseveres in his khidmat will never miss out on anything; he will never be restricted by time and space. Similarly, one who attends the majlis of Imam Husain AS at the beginning of the year yields blessings that sustain him for the remainder of the year and beyond. During these ten days the one who attends these majaalis will never miss out or forego anything despite what others may want him to believe. Here and now there is only one place that counts and that is the majaalis of Imam Husain AS. Other things, if given preference over it, will result in him missing out on the barakat of these majaalis, which once forsaken will be forever gone, and the extent to which he may benefit from his misplaced sense of priorities is questionable. Even if one has an important business meeting or court date during these days he should set them all aside since the majaalis of Imam Husain AS take precedence over all worldly commitments. Another meaning for ásr is time. Despite the hardships he faced and the oppressions he was subjected to, the time for Amirul Mumineen AS to retain the caliphate did eventually

10 dawn. Likewise, following decades of decadent rulers, the sun rose from the west with Imam Mehdi AS coming out of seclusion in 297 H in Sijilmasa, Morocco heralding the dawn of the Fatemi state which then proceeded eastwards towards Cairo. Syedna al-Dai al-Ajal TUS encouraged Mumineen to visit the countries where the Fatemi state prevailed: Tunisia, Algeria and Morocco, and prayed that may he too soon visit. Syedna Mohammed Burhanuddin RA was very particular about time and timeliness, to such an extent that one could set his watch by him. Similarly, Mumineen too should be particular about time and punctuality. If they have taken an appointment they should attend to it on time, if they have given someone an appointment then they should honour it. They should not keep any one waiting outside, or even seated before him while they talk away on their mobile phone. Seven Types of Sleep Just as there is a time for everything, there are times for sleep as well. While mentioning the biological clock, Syedna al-Dai al-Ajal TUS listed the 7 types of sleep, the time for each one being the determining factor of whether it is beneficial or detrimental: 1) Sleep during the recitation of al-Quran or a bayaan is the sleep of neglect 2) Sleep at the time of prayer is the sleep of depravity 3) Sleep at the cusp of dawn is the accursed sleep 4) Sleep after Fajr namaaz is a sleep that is punishable by a loss in livelihood 5) Sleep in the middle of the day is a sleep of rest and respite 6) Sleep at night is the permissible sleep 7) Sleep on Friday eve is a sleep of regret and angst. Syedna al-Dai al-Ajal TUS mentioned the five things one should take advantage of before they are replaced by five others: your youth before old age, your health before illness, your wealth before poverty, the time available to you before becoming occupied, and your life before your death. After being bestowed with an understanding of time and space, may we, during these days of Imam Husain AS, utilize our youth, health, wealth, opportunity and lives in the remembrance of Imam Husain AS and the khidmat of his Dai, Syedna Aali Qadr Mufaddal Saifuddin TUS and ascend to a realm free from the constraints of time and space.

3rd Waaz Mubarak – 4th Moharram al-Haraam, 1438 H Foundations are essential not only in the construction of structures of steel and brick but also for the edifices of one’s life. The firmness and depth of these foundations influence the ability of a structure to endure the vicissitudes of time. The taller a structure aspires to be, the deeper and firmer its foundation should be. During the revival and restoration of Jami´ Anwar, al-Dai al-Ajal Syedna Mohammed Burhanuddin RA gave his raza mubarak to dig along the right side of the masjid in search of the original foundation of the pillars and arches. Two metres down, the original continuous foundations of the pillars were unearthed upon which the new pillars and arches were based. Such was the importance of this revelation, that the then Deputy Prime Minister of Egypt Syed Mohammed Tihaami professed that the ‘Sultan’s (Syedna Burhanuddin RA) restoration of this masjid will bring about the zuhoor of [Aimmat] Fatemiyeen AS. A number of years later, after ascending the minaret of Jami´ Juyushi, Syedna Mohammed Burhanuddin RA exclaimed to the Shahzadas present ‘behold the light of Anwar has spread throughout the world’. Legend has it that Imam Hakim AS had buried a reserve of gold beneath one of Anwar’s column to be used for future restoration of the masjid. In reality, the true treasure, one that would suffice the restoration of Anwar to its former glory, was Syedna Mohammed Burhanuddin RA.

Excavating the original continuous foundations

Al-Dai al-Ajal Syedna Aali Qadr Mufaddal Saifuddin TUS stated that this discovery – the third of the nine aayaat revealed during the restoration of Anwar – alludes to the fact that all the actions and words of Duat Mutlaqeen are based on the firm foundation of sharia, the directives of Nabi Mohammed SA, and the conduct of Aimmat Tahereen AS. For example, it was with the intent of Imam al-Zaman’s AS zuhoor that al-Dai al-Ajal Syedna Abdeali Saifuddin RA constructed Masjid Moazzam in Surat, placing in it the barakat of Bait Allah in Makkah Mukarramah. A hundred years later, his namesake, al-Dai al-Ajal Syedna Taher Saifuddin RA built a residence in the proximity of Bait Allah, with the noble intention that Imam al-Zaman AS grace it with his august presence. Syedna al-Dai al-Ajal TUS prayed that this residence be rebuilt and the intention of Syedna Taher Saifuddin RA be fulfilled. Similarly, Syedna Burhanuddin RA revealed the foundations of zuhoor during the restoration of Anwar. Then, Syedna al-Dai al-Ajal TUS beseeched Imam al-Zaman AS: Duat Mutlaqeen have laid the foundations for your zuhoor! Grace us O Maula with your presence and the deedar of your radiant countenance. Syedna al-Dai al-Ajal TUS referred to a Swahili proverb meaning that the strength of a house is by its foundations. He gave an example of the Petronas Towers in Malaysia, the tallest twin towers in the world, with their foundations reaching a depth of 105 metres in some places. Despite the advancement in technology the most well laid foundations are susceptible, with the restoration of historic buildings sometimes carrying the risk of weakening the structure instead of strengthening it. However, the foundations of the edifice of faith have been laid since the beginning of time and even today, having endured many an earthquake, remain firm and unshakeable. It is upon this continuous foundation that Nabi Adam AS established his sharia, Nuh Nabi AS constructed his safeenah, Nabi Ibrahim AS built Bait Allah, Moosa Nabi AS wielded his staff, Eesa Nabi AS made his cross and Nabi Mohammed SA his sharia. Just as the ultimate aim of any doctor is to cure his patient, for which the medication he prescribes may differ according to the illness, similarly, the objective of the various prophets has always been the salvation of souls, though the means to achieve this may differ according to the prevalent circumstances. Sharias may vary, but the faith has and always will remain that of Islam. The Foundation of Faith The foundation of faith is mohabbat, by virtue of which deeds and actions are accepted. Amongst the seven pillars of Islam – walaayat is a pillar, but it is the pillar that holds up the remaining six. Through a narration of Imam Ja’far al-Sadiq’s AS in which he addresses his followers, Syedna al-Dai al-Ajal TUS elaborated the foundations of our faith: mohabbat for Maula, belief in Maula and remaining with Maula. As a result, the structure of our life and death is like that of Awliyaa Allah AS. In contrast, the foundations of those who bear ill

13 towards us are on hatred, denial and severing relations; foundations that will inevitably give way. Syedna al-Dai al-Ajal TUS spoke about the foundations of a Mumin’s home. The word bayt (house) is used when referring to the homes in which one dwells in. Just as Bayt Allah is a place of solace and tranquility, the house of each Mumin when filled with the mohabbat of Ahlebayt AS is a source of peace and tranquility. The Holy Quran states that ‘we have created for you, your spouses so that you may seek comfort in them, and we have nurtured love and mercy between you’. The traits of love and mercy are the bedrock of a happy home. These foundations and bedrocks cannot be shaken as long as we remain true to the ideals of Awliyaa’ Allah AS. However, the moment we deviate from them we will render our homes and lives vulnerable. Likewise, the expression of noh and aweel on Imam Husain AS is the foundation of our lives. This foundation, which has been laid from the ‘first day’, is one we should never forget. It is upon this foundation that we are to construct the structures of our lives. Bait Allah and Imam’s Palace The foundations of faith have remained firm ever since they were first laid. Syedna al- Dai al-Ajal TUS illustrated this with examples of physical foundations that have survived the onslaught of time. The first of these is Bayt Allah. The foundations of the House of Allah go back to the very beginning. In the era of Nuh Nabi AS the Kaabah was elevated to the fourth heaven. On the basis of the original foundations, Ibrahim Nabi AS was instructed to reconstruct it. Maulana Ismali AS gathered stones while Ibrahim Nabi AS put them in place. When it came to fill the space of Hajar Aswad, Ibrahim Nabi AS sent his son Maulana Ismail AS in search of a stone. While he was looking for a stone, Jibraeel descended with the Hajar Aswad, which Ibrahim Nabi AS laid in its place. Over the years a number of attempts at rebuilding the Kaabah were made. One such effort was undertaken by Quresh (the tribe) in the time of Rasulullah AS, prior to his accession as a Nabi. Once the construction was completed, the various branches of Quresh squabbled over who would place Hajar Aswad in its place. They came to an agreement that the first person to appear before them would decide the course of action. Lo and behold that person was Nabi Mohammed SA, who upon seeing they all called out in unison ‘the trustworthy has come’. They were all greatly pleased to see him. Nabi Mohammed SA gave them a novel solution. He placed the sacred stone upon a sheet, asked the heads of each family to grab an end of the sheet and together bring it to its location. Once there, Nabi Mohammed SA lifted it out himself and placed it in its rightful place. One infamous person said of Hajar Aswad that he did not know whether kissing it brought any benefit or forgoing it brought any detriment, but since he had seen Rasulullah SA

14 revere it, he would too. To this Amirul Mumineen AS instantly replied, ‘indeed, it brings both benefit and detriment; Rasulullah SA would never obligate any act that holds no meaning’. The second example was of the ancient foundations of Imam Mu´izz’s AS palace in al- Qaherah (Cairo). The Imam had sent instructions for a palace to be built in time for his arrival in al-Qaherah from North Africa. Kaafur al-Ikhshidy, whom Imam AS had entrusted with the palace’s construction, intended to ask Imam AS about the number of rooms and entrances to the palace. However, like the camel of Rasulullah SA and the horse of Imam Husain AS, Imam Mu´izz AS sent a mule which came to a stop at a vast piece of land outside of the existing city. Kaafur began excavating the area and found the foundations of a structure with the number of rooms and entrances clearly marked. Upon being informed of this finding Imam AS replied, ‘long have we resided there’. With regards to Masjid Quba, the first masjid constructed in Islam, the Quran Majeed states that its foundation is upon taqwaa (piety). Syedna al-Dai al-Ajal TUS explained that the sanctity of the land upon which a masjid is constructed is eternal. It is for this reason that during the dedication of a masjid it is explicitly mentioned that a masjid cannot be sold, bought, gifted or inherited by anyone. In the context of waqf, Syedna al-Dai al-Ajal TUS, quoted the words of Syedna Taher Saifuddin RA addressing those who accused him of misappropriating waqf properties. He questioned their claims that they have the best interests of the community at hand. He asked them how many members of the community do you know? What have you done for their betterment? Are you ever there for them in times of grief? All you do this talk. Whenever an initiative is being carried out for the community’s betterment, you are at the forefront of efforts to sabotage it. Ultimately, I am with Mumineen and Mumineen are with me. Free from Interest Syedna al-Dai al-Ajal TUS stressed the importance of founding our trade practices and eating habits on halal. The prohibition of interest, in all its forms, is clear and beyond doubt. Yet, a number of deviants continue to propagate practices that justify the giving and receipt of interest. He explained, that a Mumin should distance himself from all forms of interest even to the extent that they should not take advantage of a person to whom they have given a loan to. Syedna TUS gave an example, if a person in India gives someone in Dar es Salaam a loan, he should not stay at his home or use his car if he ever happens to visit Dar es Salaam. Doing so equates to taking interest on his loan. Syedna Mohammed Burhanuddin RA had delivered a number of bayaans regarding interest, from which Syedna al-Dai al-Ajal TUS narrated: Interest takes away a person’s faith from Allah by fixing the returns he gains. Even in ancient civilizations, like that of the Romans, Greeks and Chinese, interest was prohibited. Taking interest is considered a bad

15 characteristic since it is nothing but taking advantage of the misfortunes of others. Interest is comparable to quicksand, blood cancer and a snake – its skin is smooth but a deadly poison lies within it. It paralyzes and destroys one’s business and deters one from spending for good causes. Amirul Mumineen AS directed a youth to first verse himself in fiqh before entering into trade, for one who trades without an understanding of fiqh will be dragged into the mire of interest. Syedna Dawood b. Ajabshah RA accepted the invitation for a Mumin’s ziyaafat but was subsequently told that person was mired in interest. Syedna called him and informed him that he would not be able to come unless he divested himself of all his interest earnings and properties. Everything had to go, and in its place Syedna gave him some clothes, a large handkerchief, and 4 fulus. The man did as Syedna had instructed. In possession of no material wealth whatsoever, he went to the market, sat down, and laid before him the handkerchief given to him by Syedna. A man came to the bazaar with a stone in hand and asked four fulus for it. All the traders he passed by offered two or three fulus, but none four, but this man offered four fulus. As it turned out the stone was a gem-filled ore and worth two to three hundred thousand Mahmudis. Similarly, Syedna Abdeali Saifuddin RA made it clear to the British in India, that they will not pledge funds for their causes and receive interest in turn. However, if funds are ever required, he will do his level best to provide them. The British governor appreciated Syedna’s firmness. Essentially, purifying one’s self from all forms of interest is easy. Easy for all those who profess mohabbat for Maula. Syedna al-Dai al-Ajal TUS explained the importance of consuming halal food. Syedna Abdeali Saifuddin RA was asked about the need to recite Bismillah and carry our zabihats even though the animal is a halal one. He replied that when an animal is not slaughtered with Allah’s name, then the good and bad elements in it mix with each other and adversely influence the one consuming it. But when zabihat is done and Allah’s name taken these detrimental elements are separated, only the pure and beneficial remain to be consumed. Where ever one eats, even if it is a five-star hotel, one should verify the source of meat and never assume that it is halal. Similar care should be taken when consuming fish. The concept of eternal foundations encapsulates the call to noh and aweel as well as the historical examples we were shown. The foundations of noh and aweel were laid at the very onset of our fall from grace. The majaalis of Asharah Mubarakah and in particular those that have taken place in recent months in the lead up to this year’s Asharah have shown us all our ancient foundations of wailing and lamentation laid at the time of the fall, and it is upon these foundations that we build the structures that enable us to return to our original state.

4th Waaz Mubarak – 5th Moharram al-Haraam, 1438 H The Revelation of the bi’r The bi’r, well, of al-Anwar was the fourth aayat (auspice) that was revealed during the revival and restoration of the masjid. The discovery came about during the clean-up operation when one of the bulldozers being used to shift the mounds of dirt and rubble struck something solid, causing it to tilt inwards. This object turned out to be a covering of some kind with a massive cavity beneath. When the cover was removed, water was seen. Al-Dai al-Ajal Syedna Aali Qadr Mufaddal Saifuddin TUS recollected that he was present at the site and that an enthusiastic Egyptian by the name of Mohammedain quickly descended in it, tasted the water – despite it still being murky with silt – and declared ‘It is barakat and shifaa’’. Of those present, someone suggested that a sample of the water be sent to a laboratory to be tested, in order to determine its source and whether it is potable. Syedna al-Dai al-Ajal TUS replied that this water is the barakat of Imam AS and bears shifaa’. A pump was installed to draw out the water, however, the force of the pumping led to portions of the sahn (courtyard) collapsing which in turn prevented access to the well. Syedna Aali Qadr TUS was adamant that the well be re-dug as soon as possible, and with his hands began removing the blockage. After a depth of ten metres was cleared, it was established beyond doubt that this was indeed a well built by Aimmat Tahereen AS, and its discovery was nothing short of miraculous. Due to the general shortage of water in the locality, the discovery of the bi’r proved invaluable to the construction needs of the masjid. Syedna Mohammed Burhanuddin RA once stated that the water of this bi’r is delectable. Whenever, Syedna Burhanuddin RA visited Anwar he would drink from this well, and today Syedna al-Dai al-Ajal TUS continues to do so. Prior to Anwar’s inauguration in 1980, the Minister for Awqaaf came to the masjid in preparation for President Anwar Saadat’s visit. The minister, who was skeptical towards the community, came by the well and questioned as to what was inside it. He had seemingly been misinformed by miscreants that the well was being used to conceal weapons. Amirul Jamea, Syedi Najmuddin QR replied by asking him whether anything other than water comes out from wells in Misr!

The Bi'r of Jami´ Anwar

Water & Knowledge: Essential to Life As stated in the Quran Majeed, the water found in wells is the very water that has descended from the skies. It is this water which is vital to the formation of minerals, growth of trees, survival of animals and the sustenance of human life. Such is the importance of water and, likewise, the vitality of knowledge. Keeping both water and knowledge free from all forms of contamination is vital. The means to ensure the pureness of knowledge, is purity of intent: one’s knowledge should lead him and aid him in reaching Allah and the hereafter. Syedna al-Dai al-Ajal TUS then counseled Mumineen to advance in all fields of knowledge, innovate, think and contemplate. However, they should never lose their sense of purpose in attaining knowledge, otherwise, instead of yielding benefit the knowledge that they have acquired will prove to be detrimental. Purity of purpose is a notion that extends to all matters. If the intent behind the development and use of weapons technology is to find a path towards Allah then they will never be used for purposes of destruction. But the

18 moment Allah is forgotten, these weapons will be used for nefarious purposes, spreading chaos and discord and leading to the ruin of towns and cities. For example, dynamite can be used to make roads in mountainous regions, but it can also be used for the destruction of society. In Yemen, Syedna Burhanuddin RA constructed a road leading to Hutaib Mubarak from Manaakha. A local resident complained to a government minister that this road was self-serving and only built to ease access to the mausoleum at the end of it. The minister replied ‘If only there were shrines of saints atop all the hills, then they would all have roads’. Syedna al-Dai al-Ajal TUS guides us that regardless of the field of knowledge or literature, the end goal should always be the remembrance of Allah Ta´ala. If this balance between the temporal and spiritual is maintained, then one’s attainment is meaningful and of value. Imam AS inscribed a design in the mihrab of Jami´ Azhar known as Shajarat al-Hayaat (Tree of Life), a design which Syedna Burhanuddin RA replicated in Jami´ Anwar. A mihrab leads the worshipper towards Allah, similarly the placement of this design in the mihrab indicates that the purpose behind all craftsmanship should be to attain proximity to the Creator.

Shajarah al-Hayaat (Tree of Life) in Anwar's mihrab

The Battle of Khandaq In the narration of Khandaq (Battle of the Trench), Syedna TUS expounded upon the variation in purity of intent. Firstly, one of Prophet Mohammed’s companions conveyed to him that Ámr b. Abd Wad had stipulated that he would withdraw from battle if Rasulullah SA were to renounce his claims of prophethood. He urged Rasulullah SA to do so claiming ‘what difference does it make’. Rasulullah’s SA rebuke was so severe that it led to that companion taking up his bow and arrow and pointing it at Ámr. Ámr glanced back and threatened him with the annihilation of Ádee (his tribe) if he were to release the arrow. The companion, displaying his lack of faith in Rasulullah SA and composure in warfare, dropped his weapon and fled. Syedna TUS noted that the true test of one’s expertise is when he finds himself in a trying situation. Like Ohod, where Amirul Mumineen AS refused to leave Rasulullah SA despite everyone else having fled, in Khandaq he too showed the knowledge he had attained. Once again the stark contrast in ideals between Amirul Mumineen AS and his opponent was evident for all. As he rose to face Ámr, he stated to Rasulullah SA: I am ready to serve you, and will seek aid from Allah in combatting him. These words showed that Amirul Mumineen’s AS knowledge guided him to keep faith in Allah and come to the aid of Rasulullah SA. Amirul Mumineen’s AS nobility was seen when he first confirmed with Amr the truth of the vow he had taken that he would not be given two options but would accept one of them. The first option Amirul Mumineen AS offered was for him to accept Islam. Maulana Ali’s AS first words were to convey to him the message of Allah Taála and call him towards peace. Ámr refused that offer and accepted instead the invitation to draw swords. At this point, Ámr’s actions laid bare his misplaced ideals: he committed another atrocity by slicing off the feet of his horse, an old Arab custom, so that in the event of defeat the victor would be unable to mount it. After having sliced Ámr right down the middle, that same companion of Rasulullah SA came up to Amirul Mumineen AS, kissed his forehead and urged him to take Amr’s armour which was worth four thousand Dirhams. Amirul Mumineen AS replied ‘I will never take away someone’s clothes and leave them bare’. Syedna al-Dai al-Ajal TUS stated ‘It is the way of adversaries to lay bare [shortcomings], whilst the way of Amirul Mumineen AS is to conceal them’. The Battle of Siffeen This nobility of thought and deed was further exemplified during the Battle of Siffeen where Maulana Ali AS had downed an enemy and was preparing to strike the final blow. Just then that man spat in Amirul Mumineen’s AS face. The natural reaction would be greater rage but this was Maulana Ali AS. Maulana Ali AS drew his sword back and let the man go. The man asked him the reason behind this sudden turn of events to which he replied that war is only for Allah’s cause. Since the man had spat at him, Amirul Mumineen AS explained that his

20 anger towards the man also became entwined with his intention to fight in Allah’s cause. However, he did not wish to do anything unless it was solely for Allah and hence he let him go. Syedna al-Dai al-Ajal TUS drew our attention to Maulana Ali’s AS ‘presence of mind’ in such a tense and heated moment, the outcome of which was that the man accepted Islam. The above two examples call to the heart of Awliyaa’ Allah’s AS actions. Whether they rise to battle or forsake it, their ultimate aim is the preservation of Islam and the salvation of its adherents. Maulana Ali AS did not draw his sword when dragged to give an oath of allegiance following the passing of Rasulullah SA since many of those who had come to get him would have the faithful amongst their descendants. In Siffeen, when he did draw his sword, he struck all those he struck knowing them and their descendants, despite the heat of battle. In the same manner, Imam Husain AS was well aware of all those he slayed in Karbala, knowing that there would be no faithful in their future generations. The Battle with One’s Self The narration of these battles, reminds us of Rasulullah’s SA observation when returning from the Battle of Tabuk ‘we have returned from a lesser jihad to a greater jihad’. This greater jihad is one in which we battle our whims and fancies and persevere for the betterment of our souls. In all of their battles, Awliyaa’ Allah AS displayed the underpinning values of the greater jihad. Maulana Badr al-Jamaali RA lists twelve conflicts that constitute jihaad akbar (the Greater Jihaad): 1. To hold one’s self back from whims and desires 2. To bring the soul on to the path of righteousness 3. To bring the soul towards the actions of the pious 4. Decorate the soul with love for the scholarly 5. Make the soul bear the difficulties faced in Allah’s obedience 6. Cause the soul to forgive the transgressions of the naïve 7. Hold the soul back from transgression when angry 8. Inculcate in the soul forbearance in the face of hardships 9. Make the soul thankful during times of distress just as it shows gratitude in times of happiness 10. Prepare the soul to such an extent that when it has the power to impose punishment it instead chooses to forgive 11. To make the soul desist from vanity, pride and eye-service 12. To distance the soul from miserliness and depravity In Shawwal 1437 H, during their meeting in Cairo, Egypt, the Egyptian President General Sisi asked Syedna al-Dai al-Ajal TUS about his views regarding the state of global

21 affairs. Syedna al-Dai al-Ajal TUS replied, ‘If everyone was to engage in jihaad akbar, then all would become well’. The President immediately agreed. In the battle of the self the tussle is between worldly comfort and desires and religious discipline and piety. This is perhaps not better illustrated than by the well-known narrative of Maulaya Raja QR in Morbi whose occupation was weaving cloth. One day, with the time for Maghrib namaaz imminent, he decided to finish off a portion he was working on. The first time of namaaz passed before he went to the well to draw water. Instead of water, the pail drew silver and gold coins. He cast them back in and drew up the pail again only to find it filled with jewels. Praying for forgiveness for his tardiness in praying namaaz he cast them away too and was finally rewarded with a pail of water. From that day on he never prayed namaaz but at the first time, while his rewards for forsaking worldly chattels, temporal jewels, was that in his descendants he was blessed with the jewels of Aale Mohammed AS: Duat Mutlaqeen RA. In order to remain safe from haram, one is required to carefully read the ingredients before purchasing food products. Similarly, he should be aware of the education he is receiving, whether it will benefit him in the pursuit of the hereafter, or whether it will divert him from it. Syedna al-Dai al-Ajal TUS directed that the slopes of Yemen be rid of Qat and in place crops that benefit, like coffee be planted. He recited a few verses written by Syedi Hasan b. Idris QR in praise of coffee describing its plantation as a delight to the eye, its beans as rubies and its aroma like musk. In another qaseedah he calls coffee the mother of comfort. Similarly, Syedna Abdulqadir Najmuddin RA wrote verses stating that coffee benefits digestion, as well as inviting Syedi Abdeali Imaduddin QR to have some. In Karbala, Imam Husain AS ensured that Ahlebayt AS and Ashaab AS engaged in jihaad akbar. Despite three days of thirst and hunger, their words and thoughts were only of praise and gratitude. Just as Mulla Raja QR discarded the jewels, Maulana Aliakber AS disregarded the amnesty offered to him by the opposing forces. Regardless of the adversities he faced, Imam Husain AS did not surrender, and at the time of ´asr asked where Allah’s happiness lies. The need to ‘return’ from the lesser to the greater jihad, alludes to our fall from grace. At that time, we failed to engage in battle with our soul. Today we have the opportunity to return to this battle with our souls so that we may regain what we have lost. Just as Maulana Aliasger AS cried for being unable to attain shahaadat on the day of Aashuraa’ stopping only when Imam Husain AS lifted him out of his cradle and took him to the battlefield, may our tears on Imam Husain AS flow incessantly until we finally ascend from the cradle of this world and enter the presence of Imam Husain AS.

5th Waaz Mubarak – 6th Moharram al-Haraam, 1438 H One of the many glories of Prophet Mohammed SA is that he is the ‘gatherer of dispersed strengths’. This ability remains with Aimmat Tahereen AS, and in their seclusion, with Duat Mutlaqeen. Al-Dai al-Ajal Syedna Mohammed Burhanuddin RA revealed the very same glory when he assembled the lost pieces of Jami´ Anwar’s historical tablet:

In the name of Allah, the most gracious, the most merciful. “And we desired to bestow a favour upon those who were deemed weak in the land, and to make them the Imams, and to make them the inheritors (28:5)”. This is what Allah’s servant and chosen one, Abu Ali al-Mansur al-Imam al-Hakim Bi Amr Allah, the Commander of the Faithful – May Allah’s blessing be upon him and his pure ancestors – ordered to be done (constructed) in the month of Rajab of the year 393

The fifth aayat (auspice, miracle) of Anwar is the lawhat taarikhiyah (historical tablet). This unique stone inscription adorns the inner side of the masjid’s main entrance. The recovery of its scattered pieces, and its subsequent reassembly due to the blessed presence of Syedna Burhanuddin’s RA disproved allegations pertaining to Imam Hakim’s AS claims to divinity. On 8th Moharrum 1401 H, in Jami´ Anwar, Syedna Burhanuddin RA stated ‘Nine with this discovery ,’م بامر‘ months ago a piece of inscription was found. Upon it was written efforts to find the remaining pieces commenced. 118 years ago, the tablet was recorded to be in its original place, a traveler from Europe awed by the beauty of its script attempted to have it relocated to a museum in Europe. However, by 1880 AD, the tablet had broken into pieces, a priceless treasure was lost. During its restoration, six other pieces were gathered from various museums. Mamluk Aale Mohammed arrived in al-Qaaherah and another piece ,was identified as being from the bismillah حيم inscribed upon it. The ’حيم ونريـ‘ was found with and the next part as the beginning of a Quranic aayat. Al-Dai al-Ajal Syedna Aali Qadr Mufaddal Saifuddin TUS explained that the first piece is from his بامر and حاكم is from م found contained parts of Imam Hakim’s name –the It was due to the barakat of the Imam’s name that the remaining pieces . بامر هللا honorific were found and the tablet put together. Further, ‘meem’ and ‘be’ are two letters with which we are all familiar with, for they comprise the tauqee mubarak (signature) of Syedna Burhanuddin RA. Many of us have araaiz which have been graced by this tauqee mubarak. The indicate that it was ’امر‘ denote Mohammed Burhanuddin, and the remaining word ’م ب‘ Imam’s amr (directive) to Syedna Burhanuddin RA to commence the revival and restoration of Jami´ Anwar.

The fragment of the lawhat which was first found.

Syedna al-Dai al-Ajal TUS commented that putting together the various pieces was no easy task. The difficulties involved in getting even the smallest of artefacts from a museum is well-known. However, Syedna Mohammed Burhanuddin RA was a divine magnet towards whom the relics of Aimmat Tahereen AS were drawn. Just as numerous manuscripts of Dawat kutub, many were autographs: in the handwriting of their authors, gathered in the library of Syedna Taher Saifuddin RA along with the coins and shawls of Aimmat Tahereen AS. Gathering Mumineen It was with the revival of Jami´ Anwar that the gathering of Mumineen began on an unprecedented scale. Rasulullah’s SA Dai, Syedna Burhanuddin RA, continued to gather Mumineen in his presence. Some came many times a year, even if there was no occasion. They were drawn to him in droves. Anwar’s inauguration was the first time that many Mumineen had travelled by plane. Others who did not possess the means, gathered funds from here and there and made the journey. This was all done to acquire the happiness and benedictions of Syedna Burhanuddin RA. Similarly, in 1411, when Asharah Mubarakah was held in Dar es Salaam, many Mumineen from Madagascar, who had not even left their respective towns and cities, made the journey to Dar es Salaam. At the zenith of all gatherings was the one that took place in 1435 H. As word spread of Syedna Mohammed Burhanuddin’s RA wafaat, Mumineen from all over the world dropped everything and made their way to Mumbai to be a part of the janazah mubaraakah. Syedna al-Dai al-Ajal TUS stated that gathering in this manner is not something to be belittled or consider trivial. The act of gathering is a key element in the functioning of this world. For example, if one was to trace the origins of the foods he consumes he will realize that it comes from various locations. These dispersed elements all come together in one’s body, yet the ability to bring together these scattered elements is divine and only possessed by Imam al-Zaman AS and his Dai TUS. The Art of Writing The gathering of the fragments of the lawhat, and the joining of letters in writing are works of skill. Writing involves the gathering of alphabets to form words. The writer who skillfully conjoins letters is known as a calligrapher. Amirul Mumineen AS explained to his calligrapher Abdullah b. Abi Raafe´ the prerequisites of graceful handwriting which included taking care of the inkwell, pen, joining letters and maintaining proper spacing between words. Maula alone is truly able to gather and bring us together in a coherent whole. While others in this world attempt to form and maintain a union, they are prone to failure with someone eventually seeking to exit the setup. By Allah’s will, Maula gathers disparate entities which were strewn far and wide when the fall from grace took place. This majlis is an

25 example in which Maula gathers Mumineen of varying temperaments. One may be sitting next to an individual who may be of a completely different nature to him/her, however, the overarching mohabbat for Imam Husain AS brings and keeps everyone together. The juxtaposition of writing skill and gathering is beautifully demonstrated in the narrative of Maulatona Fatema’s AS pearl necklace. The young Imam Hasan and Imam Husain AS attempted to wrestle each other in order to establish which of them was stronger. They came before Rasulullah SA and asked him to judge between them. He replied that such acts do not behoove us, and instead asked them to write a sentence each. When they did, Rasulullah SA sent them to Amirul Mumineen AS since he did not wish to upset one by favouring the other. With the same intention in mind, Amirul Mumineen AS in turn, sent them both to Maulatona Fatema AS. Her solution was to scatter her necklace containing seven pearls, the one who gathers more pearls will be deemed the stronger. Each of them managed to gather three pearls and were looking for the fourth one, however, at the same time each intended for the other brother to gather that elusive pearl. This wish of theirs came to fruition when Jibraeel descended and made two pearls out of the remaining one. Syedna al-Dai al-Ajal TUS cast a new light upon this incident when he told us that the strength Rasulullah SA wanted to see was their strength in gathering together far flung souls and bringing them all together, just as they had brought together alphabets into words. Likewise, Aimmat Tahereen AS counseled the Duat of their times to bring together their followers. Following, their seclusion, Duat Mutlaqeen RA continued to gather Mumineen, and to that end were prepared to do all that was necessary. Even when circumstances are adverse, they will nevertheless avail each and every opportunity to bring together Mumineen. It is well-known that the sons of Adamjee Peerbhoy were deeply embittered towards dawat and dai, but they also maintained a high-profile within the community. The Chelum of Imam Husain AS was one occasion during which they hosted a niyaaz for which Syedna would always grace them, even if it meant traveling to Mumbai for the occasion. One year, however, the sons demanded that no invitation be sent to Syedna Mohammed Burhanuddin RA (49th Dai Mutlaq) who was in Surat at the time. As the date drew near and the news of this misdeed spread, the faithful made it clear that since Syedna was deliberately not invited, they too would stay away. Faced with public humiliation, a telegram was sent to Syedna requesting him to attend. Despite the last-minute invitation, Syedna set out taking the night train to Mumbai. Even then there was friction in the family since Adamji observed the required etiquettes for qadambosi even though his sons had ordered him not to. The argument continued for over ten minutes, with Syedna hearing every word of this vociferous feud. The sons were rebuking their father, while the father continued reminding his sons of Syedna’s benevolence for gracing them with his presence. The ill feelings festered, however,

26 and Syedna departed from Mumbai where he stayed at Adamji’s residence after just ten days – much shorter than usual. Adamji’s residence in Mumbai was frequented by Duaat Mutlaqeen, and was a place where they found solace. On one occasion, the young Syedna Taher Saifuddin RA was seated on the verandah practicing his handwriting in a book. Following a sabaq, Syedna Mohammed Burhanuddin RA came to him and asked him what he was doing. Syedna Burhanuddin RA took the book and wrote the verse ‘And soon Allah will suffice, and He is the all-hearing, all- knowing’. In 1341 H, it was this very bungalow that Syedna Taher Saifuddin RA purchased covertly without the sons of Adamji knowing until the time of documentation. Syedna Taher Saifuddin RA relates that even as they ascended Malabar Hill he was still uncertain as to which bungalow was purchased, but finally when they turned in from Jinnah’s bungalow he was certain that the bungalow he wanted to acquire – where Syedna Burhanuddin had written the aayat for him, all those years ago – had in fact been purchased. The knowledge of how to gather Mumineen was also in the possession of hudood fodalaa’. During the time of Jafar’s fitnat, Maulaya Raj QR brought Mumineen to the fold of Dawat by visiting their homes garbed in the clothes of a beggar and gently counseled them. When the Jafaris and Hashawis came to know of his efforts in gathering Mumineen, they cut him into pieces. His qabr mubarak is in Ahmedabad surrounded by the graves of 125 other shohadaa’. Syedna al-Dai al-Ajal TUS also counseled Mumineen and Muminaat to lead their lives in a manner that ensures that they remain with Maula in this world and the next. He stressed that one must pray all five faridat namaaz on time, eat a hearty breakfast, persevere in seeking a livelihood, sit at a thaal for dinner, spend time with their family and at the end of the day take account of the day’s activities. If they have wronged anyone then they should seek forgiveness from him/her. Likewise, so that one remains safe from the gaze of those with ill- intent, he should recite Quran Majeed, as well as other duaa’s like al-Nasr wa al-Mahaabah, Duaa’ al-Kaamil – to be prayed at least once a day – and Duaa’ Joshan. He also made it clear that Satan will surely enter the homes in which songs are played. He addressed those women who felt that this modern age requires that they attire themselves in a manner that is more becoming of it. He responded to those who question ‘why are you asking us to maintain purdah’, by stating that the mohabbat of Maulatona Fatema AS requires Muminaat to maintain their purdah. We are Dawoodi Bohras. For us, beauty is the inner one. The expression of noh and aweel is the key to gather the scattered entities that were once a whole. Noh means to come together and cry. Another meaning is for the soul, body and all the organs to come together and be unified in their grief and lament upon Imam Husain AS. The remembrance of Imam Husain AS has greatly increased our strength: as

27 individuals and as a community. We should remember that in the moments leading to his shahaadat, Imam Husain AS addressed the various parts of his body. He counseled his heart to bear these hardships, his feet to persevere in Allah’s cause, his raas mubarak to offer gratitude to Allah even when raised atop the spear, and for his body to praise Allah despite being soaked in its own blood. May we too counsel each part of our body, our family members, our loves ones and brethren in faith to expend ourselves in actions that bring us all closer to Maula and, eventually, allow us to gather in his presence.

6th Waaz Mubarak – 7th Moharram al-Haraam, 1438 H The 6th aayat revealed during the restoration and revival of Jami´ Anwar was the discovery of a Fatemi shubbaak: a stucco grille with floral patterns from the original masjid. This grille had long been hidden behind another grille from the Mamluk period, and it was only upon close inspection of the Mamluk grille that the original Fatemi grille was seen, after a period of 698 years. Al-Dai al-Ajal Syedna Aali Qadr Mufaddal Saifuddin TUS mentioned that there was a bird’s nest in front of the Mamluk grille.

The original Fatemi grille revealed during the revival of Anwar Since the Mamluk grille also had historical value, its removal was contentious, however, in order to maintain the authenticity of the original structure it was removed. Syedna Mohammed Burhanuddin RA directed that the Mamluk grille be preserved, since it had protected the Fatemi one for hundreds of years.

هلل Another grille found in Anwar has inscribed upon it, in mirrored form, the words (the kingdom is of Allah’s) الملك هلل For Allah is the kingdom) which can also be read as) الملك indicating that Allah’s domain extends over both the spiritual and temporal realms.

The Fatemi grille with the mirrored inscription A well-known historian had written that this grille is not Fatemi. His claim is is الملك هلل disproved on the basis of an existing shawl of Imam Hakim’s AS upon which embroidered in the same script as that found upon the grille, along with a running band of recurring images of two pigeons facing each other.

Imam Hakim’s AS duppatta mubarak Windows to the Eternal World Windows can be both open and partially hidden: an open window in known as naafezah while screens and grilles are known as shubbak. A grille allows air and light, essential elements of life, into the room and restricts unwanted things. Syedna al-Dai al-Ajal TUS touched upon the architectural importance of windows and the desire people harbour to acquire residences that have large amounts of glazing that offers breathtaking views. A hotel room with a sea view commands a higher rate than one without one. There are also rooms without any windows at all – cells used to detain people. Bringing the narrative to the technologies of the last century, Syedna al-Dai al-Ajal TUS stated that when the first television was invented it was described as a ‘window onto the whole world’. In the computer age, the use of devices running the Windows operating system allows us to explore the entire world from the comforts of our homes. Awliyaa’ Allah AS are the divine shubbaks through which we see the divine light of the eternal realm. They ensure that the radiant grace of the hereafter reaches each individual in accordance to their ability and intentions. Shubbaks are an integral feature of Fatemi architecture and it is from such windows that the faithful are blessed. Al-Dai al-Ajal Syedna

Abdeali Saifuddin RA would often observe the students of Darse Saifee through a window, and identify the hard-working and studious amongst them. Likewise, each day during the Imtehan of Aljamea-tus-Saifiyah, like Syedna Burhanuddin RA, Syedna Mufaddal Saifuddin TUS graces the ghurfah mubarakah of Iwaan al-Barakaat prior to the viva voce bestowing upon each and every talabat his benevolent glance. Closing windows We were also told that some windows allow nefarious and detrimental objects to enter. Thus, just as it is important to open the right windows it is as important to make sure we firmly shut the wrong ones. In this context, Syedna al-Dai al-Ajal TUS referred to the divine directive to seal all the doors of the houses adjacent to Masjid Nabawi. When the masjid was originally built, several of the Prophet’s companions built their houses adjoining it, each house had a door that opened in to the masjid for direct access. After some years, divine instructions that all doors that led directly to the masjid be sealed save for the door of Rasulullah SA and Amirul Mumineen AS. Though they all immediately complied, some of the companions were greatly upset and expressed their reservations. One even requested that he be permitted to maintain a small window so that he could peep out and see whether or not Rasulullah SA had arrived for namaaz. However, even this was denied. This event, and many other like it, would undeniably lead one to seek justification for burying a person next to someone who did not wish to yield even as much as a keyhole to him. Syedna TUS spoke of the need for parents to be aware of what their children are learning at school. Education and upbringing are primarily the responsibilities of parents and should not be entirely left to teachers. In the same vein, it is incumbent upon children to obey their parents but once again, like windows, diligence is needed. If parents are deviating from the tenets of faith, then children should never do the same. Syedna TUS spoke of a child who approached him during a recent trip to Mombasa and requested him to direct his mother to pray namaaz. He then related the incident which took place with Abdullah b. ´Amr who was found to be amongst the ranks of the enemies in Siffeen and to whom Imam Husain AS refused to speak to thereafter. Finally, when Imam Husain AS gave him an audience, he claimed that since Rasulullah SA had once told him to obey his father, and he did so by being alongside him in Siffeen. To this, Imam AS questioned him about whether he had come across the Quranic verse: And if either of them (one’s parents), force you to ascribe a partner to me, of which you have no knowledge, then do not obey them.

Pigeons Immediately following the narration regarding the authenticity of the Fatemi shubbak, Syedna al-Dai al-Ajal TUS spoke about the merits of pigeons and doves. Pigeons have been created from good elements and because of this they possess the ability to ward off evil spirits and influences. Many Mumineen keep pigeons in their homes, and they are also found in mazaaaraat. Another characteristic of these birds is that they never forget their homes, which was why they were used as messengers in the past, many were even awarded medals for their wartime bravery. Society at large considers pigeons and doves symbols of peace. This is seen in the way they are released prior to international events such as the Olympics. Hawks, on the other hand, are considered belligerent. In contrast to pigeons and doves are crows. This bird is very much the polar opposite to pigeons in all its traits. One day Imam Jafar al-Sadiq AS admonished a crow that continued to disturb him: perish in your rage! The crow fell to the ground and met its end. When asked about the crow, Imam AS replied that it was Hajaaj b. Yusuf, a bearer of great animosity towards Ahlebayt AS. This difference between pigeons and crows was revealed with reference to two anecdotes of Syedna Mohammed Burhanuddin RA. Once in London, Syedna Burhanuddin RA gazed upon a flock of pigeons and mused over when it would be there turn to ascend to the hereafter. While, in Saifee Mahal, during a bout of illness, a crow perched upon his balcony and cawed noisily to which Syedna Burhanuddin RA commented ‘it is intent on being a nuisance’. Syedna al-Dai al-Ajal TUS narrated the argument of two pigeons in the masjid of Kufa in which Maulana Ali AS interceded on behalf of the male pigeon who was trying to reassure his female companion that he had not left her for another. ‘Even birds have such worries’ Maula charmingly remarked. Further, in Fatemi literature the soul has been likened to a pigeon while in his lament Syedi Abdeali Mohyiddin QR calls upon pigeons to coo: Mumineen to cry upon Imam Husain AS. Earlier in the waaz mubarak, Syedna al-Dai al-Ajal TUS stated that Duat Mutlaqeen are the Sheet of Purity that was draped upon Khamsat Athaar AS. That drape is a window through which we can see the glories of Khamsat Athaar AS and Aimmat Tahereen AS. The radiance of Maulatona Fatema’s AS shawl guided a Jew and 80 of his family members to Islam. Todays by glancing at Syedna Mufaddal Saifuddin TUS we are gazing at the divine and eternal, and through him the rays of that realm shine upon our bodies and souls. These rays, are the rays of noh and aweel which are shining upon our hearts. With its warmth and light they free us from the entrapment of this mortal domain. During her final moments, Maulatona Fatema AS expressed a desire that her ghusl and funeral take place at night, so that no one but a select few be a part of it. After her ruh

33 mubarak ascended to the heavens and night fell, Maulana Ali AS asked Imam Husain AS to call Maulana Abizer RA to aid with the funeral. Maulana Ali AS carried Maulatona Fatema’s AS jism mubarak for burial at night. As they entered the grounds a voice called out to them ‘towards me, towards me!’ When they came to the source of the voice they found that her qabr mubarak had already been divinely excavated. Following the burial, Amirul Mumineen AS entreated to the ground to take care of her; immediately came the reply, ‘I will keep her with compassion; have no fear, head towards your home and sleep without worry’. When Amirul Mumineen AS returned home, Maulatona Zainab AS and Maulatona Umme Kulthum AS questioned Imam Hasan AS and Imam Husain AS, where is our mother? Where has she gone? Then the four of them, two brother and two sisters, came together and grieved. Today, by the blessings of Maulatona Fatema’s AS mohabbat and the benevolence of the Fatemi Dai, Syedna Mufaddal Saifuddin TUS, regardless of their land of abode, Mumineen lead their lives free of all fear and worry. Year after year, they come together with their fellow brethren in the presence Maula and grieve together, so that they may all remain together in this world and the next.

7th Waaz Mubarak – 8th Moharram al-Haraam, 1438 H He is Unto I In 1411 H, 27 years ago, al-Dai al-Ajal Syedna Mohammed Burhanuddin RA graced Dar es Salaam for the first ever Asharah Mubarakah on its soil. It was an Asharah Mubarakah during which Syedna Mohammed Burhanuddin RA gave another clear indication of his mansoos al-Dai al-Ajal Syedna Aali Qadr Mufaddal Saifuddin TUS by directing him to deliver the first three waaz mubarak in Mumbai when he was taken ill. Seeing the video recording of Syedna Burhanuddin’s RA waaz mubarak on 8th Moharram al-Haram 1411 H in Dar es Salaam allows us to comprehend the efforts he made to uplift Mumineen on all fronts. The fruits of these efforts are apparent before us as we sit today, in and around Hakimi Masjid and bear witness to the leaps and bounds Mumineen in Dar es Salaam, Tanzania, East Africa and all over the world have made. The word reflection means the mirror image of an object. Today, like the painters in the presence of Imam Mustansir AS, we heard Syedna Mohammed Burhanuddin RA and Syedna Aali Qadr Mufaddal Saifuddin TUS in the words of Syedna Taher Saifuddin RA. We saw Syedna Taher Saifuddin RA and Syedna Mufaddal Saifuddin TUS while doing the deedar of Syedna Burhanuddin RA, just like we see the 51st, 52nd Dai and all previous Duat Mutlaqeen RA in Syedna al-Dai al-Ajal TUS every day, in every instant. Syedna Taher Saifuddin’s RA words made it clear that the exhortation to noh and aweel is nothing new, even if the remarkable transformation we have witnessed over the months seems revolutionary. The prayers for prosperity, health and staying true to one’s faith as well as the narration of Imam Husain’s shahaadat AS by Syedna Taher Saifuddin RA is no different from the words, sentences, grief and lament that we see and hear today from his namesake, Syedna Mufaddal Saifuddin TUS, more than half a century later. In a microcosm, so to speak, we saw the history of Dawat, and saw the reflection of every Imam and Dai, as well as the continuation of noh and aweel throughout the centuries. Syedna Taher Saifuddin RA stated that during these auspicious days I am engrossed in ´ibaadat: the remembrance of Awliyaa’ Allah AS. During these auspicious days of Asharah Mubarakah, Syedna Burhanuddin RA remained, and today Syedna Saifuddin TUS remains engrossed in this ´ibaadat by narrating the preeminence of Awliyaa’ Allah and the calamities that befell them. During this waaz mubarak, Syedna Burhauddin RA narrated numerous instances which established beyond doubt the preeminence of Maulana Ali AS. He explained that were it not for Amirul Mumineen AS the universe would not have been created. It was he who came to the aid of Anbiyaa’ Kiraam AS. It was also he who explained the meanings of the Quran. Syedna Burhanuddin RA gave an example of the verse in which Rasulullah SA was asked to question all previous messengers regarding the directive to not worship any deity

35 but Allah. A person asked him when was Rasulullah AS able to put this question to all Anbiyaa’ since they were all before his time. Amirul Mumineen AS replied that after Rasulullah SA led all Anbiyaa’ Kiraam in namaaz on the night of Israa’, he turned towards them and asked this question. Syedna Mohammed Burhanuddin RA explained that Amirul Mumineen AS is the Kauthar that was bestowed to Rasulullah SA. A Kauthar whose grace encompasses all, for even when Ibn Muljim was apprehended, Maulana Ali AS, despite the severity of his illness, directed that he be given milk and honey, and for him to be properly fed. Four Rivers Through their bayaans, compilations and compositions Awliyaa’ Kiraam AS bestow upon us the blessings of the four rivers of jannat. These rivers convene in Hawd Kauthar, hence it is comprised of all four rivers. It is from this hawd that the faithful will drink in the Hereafter while the disbelievers will remain parched. In the context of quenching the soul’s thirst, these rivers are analogous to rivers of knowledge. The first type of river, as mentioned in the Holy Quran, is that of water, water that remains forever fresh. These rivers flow in the Rasaa’il Ikwaan al-Safaa’ (The Epistles of the Brethren of Purity) written in the early 3rd century by the 9th Fatemi Imam, Imam Ahmed al- Mastur AS. The Abbasid caliph, Mamum, had convened a conference of scholars to deliberate the need for sharia considering the advancement of sciences in his time. He was confident that the scientific community would render the sharia redundant. However, on the morning of the conference, copies of the epistles were placed in venues where the conference participants were likely to be. As they read Imam’s AS words, the participants were left with no option but to affirm that science and religion are in perfect harmony with one another, and one does not preclude the other. The Rasaail encompass the sciences, mathematics, geometry, astronomy, music amongst its contents. One remarkable chapter is on the animal kingdom and their contestation of man’s supremacy over all other living organisms. Above all, Imam AS establishes that every form of knowledge in its true form leads one to the Almighty. In this sense this water is always fresh; timeless; as relevant today as it was yesterday and at any time in the past. The second river is of milk: milk that does not go sour. This river alludes to the esoteric works of al-Dai al-Ajal Syedna Qadi Noman RA. Syedna Burhanuddin RA explained that the children of Dawat have been nourished by this milk, that of Taaweel al-Daaim. The third river is of khamr, wine, such that is always delectable to its drinker. It does not lead to intoxication or stupor. This river indicates the teachings of al-Dai al-Ajal Syedna Moayyad al-Shiraazi RA and includes both his prose and poetry written in the era of the 18th

Imam, Imam Mustansir AS. His works include the 800 readings of Majaalis Moayyadiyah, numerous qasaaid and munaajaat. The fourth river is that of honey; pure and full of curative properties: shifaa’. Bees have been divinely instructed to spread far and wide and seek nectar for their remarkable product. Along with honey’s unique capacity of not going bad itself, it is also able to preserve all that is placed in it. In the context of knowledge, this river is the writings of Syedna Hameed al-Deen al-Kirmaani, one of the dai’s of Imam Hakim AS. Amongst his treatises is Raahat al-Aql, one of the books taken in the six cartloads of books seized by the enemies of Dawat when they came to arrest al-Dai al-Ajal Syedna Qutbuddin al-Shaheed QR. Desperate to prove the heresy of the community, they sought to find evidence from dawat texts, but they were unable to even comprehend the texts before them, let alone find anything to twist for their purpose. The knowledge of these four rivers flows from the dai of each era. This is seen in the diversity and all-inclusiveness of his sermons, waaz and bayaan which are timeless, unspoiled, delectable, curing of our souls’ ills and preservative of our faith. Syedna Burhanuddin RA stated that the content of these four rivers are found in the rasaail shareefah of Syedna Taher Saifuddin RA, and by that virtue the rasaail shareefah of Syedna Burhanuddin RA and Syedna Saifuddin TUS. Syedna al-Dai al-Ajal TUS has meticulously narrated the restoration and revival of Jami´ Anwar in his first risaalah shareefah, a narration that for us is Hawd Kauther for it contains the blessings of all four rivers. Thus, through each waaz mubarak of this year’s Asharah Mubarakah, Syedna al-Dai al-Ajal TUS extends towards us the eternal meanings and timeless teachings and guidance entailed in this restoration. Dar es Salaam Syedna Burhanuddin RA stated that East Africa holds a unique place in the history of Dawat. Blessed by the raza mubarak of Duat Mutlaqeen, Mumineen settled on its shores. Syedna Taher Saifuddin RA was the first dai mutlaq to grace East Africa, visiting in 1384 H. Yesterday, we all witnessed the remarkable humility and reverence with which the current President of Tanzania greeted Syedna al-Dai al-Ajal TUS and expressed his gratitude to him for gracing Dar es Salaam for Asharah Mubarakah. Today, we heard how the then President of Tanzania also extended an invitation to Syedna Burhanuddin RA to conduct Asharah Mubarakah here in Tanzania. Syedna Burhanuddin RA mentioned that he had conveyed an invitation on behalf of Mumineen residing in Tanzania, and one invitation on his behalf. Syedna Burhanuddin RA praised the then president’s efforts for the nation’s betterment and prayed for his health and wellbeing, just as Syedna Saifuddin TUS did yesterday. There was also extensive praise for the wonders of this country, its peacefulness, natural beauty and favourable location. He also appreciated the uprightness of its citizens.

Reiterating Rasulullah’s SA directive that ‘Patriotism is an integral part of faith’, Syedna Burhanuddin RA urged Mumineen to be law-abiding citizens and actively contribute to the nation’s development. Many years ago, such was the state of many cities in East Africa that a coterie of troublemakers actively sought to prevent the dai mutlaq from visiting. Similarly, they went to great lengths to ensure that the bukaa’ and maatam of Imam Husain AS did not take place. Yet today, we are witnessing a golden age in the history of East African Mumineen. Syedna al- Dai al-Ajal TUS graces them on multiple occasions each year, and Asharah Mubarakah majaalis having been convened in Nairobi, Mombasa and Dar es Salaam on multiple occasions. The flow of divine rivers through this region have made it lush and vibrant, and the souls of its Mumineen evergreen.

8th Waaz Mubarak – 9th Moharram al-Haraam, 1438 H The Mishkat al-Anwar, and its design, is ubiquitous. It is found in dawat buildings all over the world. Be it a masjid or a qubbah or a madrasah, this lantern illuminates the path of guidance for the faithful. Along with Libaas al-Anwar, it is one of the most apparent symbols of Jami´Anwar’s barakat. During hajj, Mumineen pilgrims converge under the symbol of the mishkat, a symbol that distinguishes us from the hundreds of thousands of others undertaking this sacred journey. Yet, just forty years ago, this design was another hidden Fatemi relic, and like many other such relics, it was destined for the Fatemi Dai, Syedna Mohammed Burhanuddin RA to reveal it. The 7th aayat of Jami´ Anwar’s restoration is the Mishkat al-Anwar. In the original construction of the masjid, Imam Hakim AS had placed it in 400 lanterns. When the time came to place lanterns in the newly restored masjid, great discussion took place. One morning, Syedna Mohammed Burhanuddin RA glanced at the stone façade of Jami´ Aqmar, the last masjid constructed by the Fatemi Imams AS, and pointed to the design of a lantern hanging in a window, engraved upon it. The design is found in stone windows engraved upon both sides of the masjid’s facade, and the symbolism and meanings entailed in it were revealed in today’s waaz Mubarak by Syedna Mufaddal Saifuddin TUS.

The engraving of the mishkat on Jami´ Aqmar’s facade

Tears from Stone Just as the mishkat was derived from a design found in stone, Duat Mutlaqeen, and especially Syedna Mohammed Burhanuddin RA repaid the great debt of Imam Husain’s AS grief and lament by drawing tears from stone, from the walls of mazaaraat: Taherabad, Ahmedabad, Hutaib Mubarak Raudat Taherah, and also from those with hearts of stone. Miskhat means the niche in which one places a lamp, a misbaah. The light of the mishkat is that very light which originates from the eternal realm, its beams guiding us back towards it. This light is the Imam and in his seclusion, his Dai. Today’s waaz mubarak established the distinction of Maula’s light over that of the celestial sun. To preface this distinction and superiority, we heard the narration of Hafsah b. Noman, who during the Battle of Siffeen, left his camp at night and proceeded towards the desert. As he was walking, he saw a light shining from a lantern, carried by someone. He began to walk towards it. The closer he came to it the dimmer the light became, until he came before the person who turned out to be Amirul Mumineen AS. Near in his greatness, great in his nearness Following this narration, Syedna al-Dai al-Ajal TUS directed the entire majlis to recite the Ayat al-Nur, which they did in unison. Then reciting phrases from the du´aa’ mubarak of Imam Ali Zain al-Abedin AS, he explained that this narration reveals one of the glories of Maula: ‘Near in his greatness, great in his nearness’. The sun is the king of all stars and planets but has been placed in the fourth sphere, as close to Earth as it can possibly be. If it was any closer the intensity of its heat and light would prevent life from flourishing on Earth. A surface temperature of 5500 degrees and a core temperature of 15 million degrees limits how close it can be to us, despite its greatness. Prolonged exposure to it whitens our clothes, and burns our skin. Similarly, when one ascends a mountain, the higher he climbs the more the lack of oxygen affects him. However, Maula is such a mishkat that even though one may come close to it, its light guides – it does not blind; its heat grants life – it does not burn. Likewise, despite his mountain-like stature, the one who assails heights in the comprehension of his glories will enhance his faculties. This is apparent during the last rites of the slave of Bani Riyaah. Rasulullah SA led his funeral for which angels had descended from the heavens. This was because whenever he met Maulana Ali AS he would profess to him, ‘By Allah, I have mohabbat for you, my Maula’. When a Mumin is laid to rest, he is covered by the earth. Yet, the level of spaciousness he senses on either side of the grave is equivalent to the distance one would cover when walking continuously for a month. Those Mumineen who genuinely respect the greatness of Maula, will be raised by him to heights of greatness.

Like clothes and skin, this radiance and darkening was also seen when Maulana Ja´far al-Tayyaar RA took a group of Muslims to Abyssinia to seek refuge with the Emperor al- Najaashi (Negus). The noble Christian emperor gave them shelter, and was, eventually, so taken aback by the message he heard and the nobility of Maulana Ja´far RA and his companions, that he converted to Islam. This was in spite of efforts of the chasing envoys of Quresh who were smugly expecting the Najaashi to forsake the Muslimeen and hand them over to them. They felt that Nabi Mohammed’s SA new religion would be dismissed as blasphemy to their Christian beliefs, but when verses from the Quran were recited before them, the Najaashi and his bishops wept, leaving the adversaries ashen-faced. This nearness is not gauged by physical proximity. Many of those who were physically close to Rasulullah SA were as far from him as one can get. They are like the rocks that lay near Niagara Falls. Despite the thundering force of the water, they remain bone dry. Syedna al-Dai Ajal TUS commented on how close Shimar was to Imam Husain AS, yet he unable to see even a flicker of this radiant mishkat. On the other hand, a Mumin in peril, in a car being faced head-on by a truck, just needs to call out Ya Ali, and the impending tragedy is averted. Syedna Mohammed Burhanuddin RA affection on children was remarkable. They, like adults, could all easily approach him. Syedna al-Dai al-Ajal TUS counseled that one dimension of a parent-child relationship is that they should be like friends to each other. Similarly, al- Dai al-Ajal Syedna Abdulqadir Najmuddin RA was asked how he managed to sleep at night considering the tense and difficult affairs he faced. He replied, whenever I leave the sitting room, I bundle up my worries and place them in one of room’s niches to be reopened the next day.

‘Near in his greatness’ is exemplified by Imam Ali Zain al-Abedin AS. On the day of Ashuraa’, all but Imam Husain AS had attained shahaadat. Imam Zain al-Abedin AS attempted to lift his sword and venture out on to the battlefield. However, he did not have the strength to do so. This was how close he was to going in to battle. Imam Husain AS halted him, saying that it was his destiny to ensure the continuation of the imamate in Imam Husain’s AS and his progeny. Thus, Imam AS sacrificed his desire to sacrifice himself for Imam Husain AS. In Madeenah Munawwarah, Imam Ali Zain al-Abedin AS continued to demonstrate the nearness of Awliyaa’ Allah AS, despite their greatness. When he passed away, there was a mark on this shoulder, in addition to those on the parts of his radiant body which touch the ground during namaaz. Only Imam Mohammed al-Baaqir AS was aware of the reason behind the mark on his shoulder, and it was only in Imam Zain al-Abedin’s AS passing did he divulge the reason. Each night, Imam AS would direct his cook to prepare quantities of food far greater than the requirements of the household. Then, late at night, once everyone had retired for the day, he would carry a skin full of food on his shoulder and proceed towards the impoverished sections of Madeenah. When one skin became empty, he would return home to refill it, often returning multiple times during one night. He did this at night, so that no one would recognize him, and he took it upon himself to feed the hungry rather than delegating the task to a servant. On a night when he happened to arrive at their homes later than usual, children would come upon the doorsteps of their houses and call out ‘where is the ‘mashkiwala’, the food-bearer’. Such was the greatness of his 1000 rak´ats of namaaz a day and the deed of providing for 100 households. This tradition of providing for others has continued over the ages. Al-Dai al-Ajal Syedna Ismail Badruddin RA began the tradition of providing lodging and boarding for students who came to the presence of the Dai al-Zaman to seek knowledge. Likewise, Syedna Mohammed Burhanuddin’s RA grand initiative, implemented by Syedna al-Dai al-Ajal TUS, Faiz al-Mawaaid al-Burhaniyah, has spread worldwide. This noble program has ensured that no Mumin ever goes to bed at night hungry. Like all values and principles, this greatness and nearness was also seen in Karbala. After they had fallen, Imam Husain AS came to each shaheed and carried him on his shoulder to a place where he had gathered their bodies. How much closer could anyone be to Imam Husain AS than to be carried upon his shoulders – the Maula who Rasulullah SA placed upon his shoulders – their bodies touching his divine one. In order to further raise Mumineen, Syedna al-Dai al-Ajal TUS directed Mumineen to conduct majlis in their homes, with the intention that there be at least one hafiz al-Quran in each home. Likewise, he stressed that our business practices should abide with the tenets of sharia. If Mumineen enter in partnerships with their fellow brethren, then the terms and

42 conditions of the agreement should be clearly documented in accordance with the laws of the land. Finally, he drew our attention to those who attempted to deny us the nearness and greatness Maula wished to offer us. In their enmity and arrogance, the four manaahis who were in Jamea used to claim that ‘Is there anyone who can make us shed even one tear upon Imam Husain AS?’ Today, by the efforts of Syedna Mohammed Burhanuddin RA and Syedna Mufaddal Saifuddin TUS such impurities have been cleared away. Maula has drawn so near t him, that when even a young child of five or six years of age stands before us and recites the shahaadat of Imam Husain AS, the entire majlis breaks out in bukaa’ and maatam. Syedna al-Dai al-Ajal TUS made it explicit that regardless of the county one resides in, there is no need for anyone to have any inhibitions when it comes to expressing the grief and lament on Imam Husain AS. Come what may, there is no need for us to fear. It is with this clear message reverberating in our hearts and minds, that we prepare ourselves for expressing noh and aweel on the day of Ashuraa’. This expression is of utmost importance. This expression is salvation.

9th & 10th Waaz Mubarak – Yaum Ashuraa’, 1438 H wAashuraa’s waaz mubarak expounded upon the eighth and ninth miracles of Jami´ Anwar: the relocation of the school from its courtyard and the removal of the Qurqumash mausoleum from in front of the masjid’s main portal. Centuries of neglect had left the masjid in ruins, and gradually the noble ideal of it being a sacred place of worship was lost to a succession of abuses. One such abuse was the construction of a school, its basketball court and football pitch all in the masjid’s courtyard. A Comprehensive Education A masjid has and always will be a centre for learning and the dissemination of knowledge. The establishment of the masjid of Al-Azhar and its university is a prime example of the Fatemi Imams’ concern and regard for learning. However, the sanctity of the masjid must always be preserved. In the instance of Anwar, the school, known as Madrasah Sulehdar, and its attendant noise and play of 5000 children were not at all in keeping with its reverence and had to be removed. Its removal was contentious, and it took a tragic event to coalesce the wills of the parties involved. A young boy lost his life playing on the wooden beams stored for construction. The local populous was enraged and the contractor requested Syedna Mufaddal Saifuddin TUS to leave the site out of fear of reprisal. Syedna al-Dai al-Ajal TUS stated, ‘Where away from this masjid can I find refuge?’ At that instant, he also remembered that it was Imam Hakim AS who had come to the aid of a lonely Mumin calling for him from a remote masjid in Egypt. Syedna TUS remained resolute and, eventually, the tense situation was becalmed. The upshot of the whole episode was that the school’s removal was decided

43 and, finally, a signboard was placed on the structure proclaiming it to be Jami´ Anwar, the masjid of Imam Hakim AS.

The school in Anwar’s sahn The theme of teaching and education for which a masjid stands for, and which the school in this context was failing to do, was explored. The essence of all knowledge and understanding is recognizing that Imam Husain AS sacrificed everything for the faith’s eternal survival. It is by virtue of his sacrifice that we are Mumineen today and, thus, are able to realize our ultimate purpose in this world. This is the benevolence of Imam Husain AS upon us, one that is ingrained in each and every part of our body and soul; a benevolence to be remembered in every day and age. Each Mumin is able to recite Imam Husain’s AS shahaadat regardless of their level of temporal or spiritual attainment. It is this education, that is itself a complete one, regardless of what other fields of expertise one may or may not possess. It was this education that was given to us by Maulatona Fatema AS when she counseled us to adhere to the ‘corner of the home’: remain steadfast to our traditions and values. Upon this firm foundation, Mumineen, through their thought and contemplation, are able to reach the far corners of the universe. It is with this philosophy of education in mind that Aimmat Tahereen SA established Al-Azhar University in Al-Qaaherah; taking the faithful to the stars and beyond. Following in the footsteps of the Fatemi Imams AS , their Duat Mutlaqeen enjoined upon Mumineen to decorate their souls with the pearls of knowledge, establishing schools and madrasas and ensuring that the education process was thorough and comprehensive.

Like his predecessors, the 52nd Dai Mutlaq, Syedna Mohammed Burhanuddin RA, offered and encouraged Mumineen to benefit from all forms of knowledge, not only deeni taalim (religious education). He showed how the principles and teachings of faith lead to the betterment of the temporal world, for Amirul Mumineen AS has said:

It is all the better when the spiritual and temporal worlds go hand in hand. May Allah never bless a dunyaa (temporal world) that has no element of deen (faith) in it.

The 48th Dai Mutlaq, Syedna Abdulhusain Husamuddin RA, whose birth was on the Day of Aashuraa’, stated that the more learned one is, the greater his grief for Imam Husain AS. When Amirul Mumineen AS passed through Karbala, while returning from the Battle of Siffeen, his grief for Imam Husain AS for so great that it caused him to lose consciousness. Syedna al-Dai al-Ajal TUS addressed Mumineen as seekers of knowledge. In doing so, he made explicit the type of knowledge that is to be sought and the signs and indications that signify whether one has acquired it. The emblem of Aljamea-tus-Saifiyah (pictured below) bears the aayat: ِِ ِ ِ ِ ُكونُوا َراَّبني َني ِبَا ُكنتُم ت َُعل ُموَن الكتَا َب َوِِب َا ُكنتُم تَدُرُسوَن ‘Attain divinity by virtue of you being taught the kitaab (book) and through your study of it’.

Syedna TUS explained, that the word ِ means a person who has attained an َراَّبن eternal existence, by acting in accordance with what he has learnt, affirmed his servitude to Allah and instilled in himself humility. He then narrated the conversation that took place between Khadir AS and Moosa AS while they sat by the Furaat (Euphrates) river. As they sat, a bird perched itself on a branch which then stooped allowing the bird to sip from the river. Khadir AS said to Moosa AS, ‘I am the branch, you are the bird, and the river is the knowledge of Mohammed Rasulallah SA.’ Imam Husain AS attained shahaadat by the Furaat, and it is the knowledge of his shahaadat and the meanings entailed in it by which a Mumin has been blessed. Like the shohadaa’ on Ashuraa’, Hudood Fodalaa’ like Syedna al-Khattaab RA, Syedna Mohammed b. Taher RA, Syedi Fakhruddin Shaheed QR, Syedi Hasanfeer QR, Maulaya Raj QR, Syedi Abdulqadir Hakimuddin QR and Syedi Khanji Feer QR exemplified the fact that the highest level of educational attainment is reverence and humility before the Dai. It is on the basis of this knowledge, that we are able to adhere to the tenets of sharia. This knowledge gives us the resolve to refrain from all that is haram, such as interest, in all its forms, and intoxicants. It also urges us to ensure that any meat we consume is halal, its zabihat has been done in accordance with sharia. It is this knowledge that purifies our intentions and conscience, ultimately enabling us to reach the presence of Maula, seen in the series of events which took place when one of Imam Tayyib’s AS followers proceeded to sell a rock crystal vase. Likewise, it establishes for us that attaining Maula’s happiness and complying with his wishes is what grants one the tawfeeq to undertake life-giving acts such as sadaqah, as we heard in the instance of the Aaraabi. It is this education that enables us to better define and set our priorities. Like the aged lady who toiled day and night to earn the large sum to pay the toll imposed by the Abbasid Caliph on all those wishing to do the ziyarat of Imam Husain AS in Karbala. When she had gathered the stipulated amount of 500 uqiyat – an uqiyat is one ounce of silver; a silver coin weighing one ounce –she immediately set out. She had no steed, her clothes were ragged and no footwear to speak of. As she crossed the checkpoint she was summoned by the caliph himself who happened to be there at the time. The caliph advised her that she should have waited longer, maybe a year or two, until she had earned enough to avail of a mount along with other requirements for a comfortable journey. Rebuffing his short- sightedness, she replied, ‘I am already of an old age. I do not know when my time in this world will come to end. If I were to pass away, then my heartfelt desire for doing the ziyaarat of Imam Husain AS would go unfulfilled’. When he heard her story his stance softened and he reduced the toll from 500 to 2 uqiyat.

The Shortest Path The 96th surah of the Quran commences with ‘Read, in the name of your Lord’, and ends with the directive ‘prostrate yourself [before Him] and draw near [to Him]’, thus, highlighting the essence and outcomes of all scholarly endeavours: attaining closeness to the Lord. A sajdah is the most difficult of acts for it involves placing one’s forehead, the highest part of his body, upon the earth he walks on. Imam Husain AS stated, ‘The shortest path towards Allah, is that which is the most difficult one’. Syedna TUS named the various routes that can be taken for scaling Tanzania’s Mount Kilimanjaro, pointing out that the shortest path is the most challenging one. It is through obedience that one attains nearness to the Almighty. This was the path taken by Maulaya Adam QR upon receiving Syedna Idris Imaduddin’s RA directive that henceforth the raza for all Hind will remain with the water-bearer in Maulaya Adam’s QR home. As soon as he received this directive, Maulaya Adam QR showed him the reverence and respect a servant shows for his master. When the time for namaaz came, many were of the view that they should wait a day or two so that the water-bearer could be prepared for leading prayers. Maulaya Adam QR brushed aside such suggestions, and countered that the water-bearer knows some of the shorter surah, and can, therefore, lead us in prayer. When news of his exceptional conduct reached Syedna Idris RA, he gathered all those in his presence, ‘Is there any amongst you who shows such obedience, reverence and humility?’ It was, ultimately, such ikhlaas (purity and sincerity) that brought the seat of Dawat to Hind. Both Imam Hasan AS and Imam Husain AS undertook a number of hajj pilgrimages on foot. Whenever the faithful passed by them, they too alighted from their mounts out of reverence for them both. However, walking soon proved to be tiresome for many. A request was made to both Imams to ride for the remainder of the journey. They replied that they had taken it upon themselves to undertake the hajj on foot, and, out of consideration for their fellow pilgrims, switched to a less frequented path. Similarly, Imam Hasan AS took the difficult path of entering into a treaty with Muawiyah. Likewise, Imam Husain AS was urged by the faithful to journey to Yemen, instead of Karbala, where a loyal following resided. And, if he was determined to set out towards Kufa, then at least he leave the women and children of his family behind. The Ahle Bait AS and Ashaab AS of Imam Husain AS also showed similar discernment. On the eve of Aashuraa’, when Imam Husain AS directed them all to depart in the darkness of night, not one of them left. On the day of Aashuraa’ when Imam Husain AS denied them raza mubarak to go in to battle, they did not give up or venture out without raza but instead came before him with various forms of waseelah (intermediaries). Finally, at the time of ´asr, when Jibraeel came before him, accompanied by malaa’ikat offering their khidmat, Imam Husain AS sought the shortest path to Allah by asking Jibraeel where His will lay.

Maqtal The 9th aayat of Jami´ Anwar’s restoration was the removal of the Qurqumash mausoleum that had been constructed directly in front of the masjid’s main portal. This structure denied us the opportunity to behold the beauty of the main portal.

The Qurqumash tomb, obstructing the main portal of Anwar The revelation of the main portal, and its restoration to its former glory indicated that the effulgence of Imam al-Zaman AS had also spread far and wide. Syedna al-Dai al-Ajal TUS beseeched Imam al-Zaman AS, that like Jami´ Anwar, he and thousands of Mumineen with him, eagerly await the glorious day in which they may glimpse his countenance. He narrated how the 20th Dai Multaq, Syedna Hasan Badruddin RA, in a letter to the Mumineen of Hind, bestowed them with the tidings of Imam’s AS imminent zuhoor. Maula TUS directed us to prepare, and guided our preparations by mentioning that the essence of all of ´ibaadat and acts of repentance is the grief of Imam Husain AS. Furthering our preparations, he counseled us to maintain taqwaa and optimise all opportunities for khidmat. He commended how Mumineen, following the wafaat of Syedna Mohammed Burhuddin RA and in a time of great difficulty, are ever ready to expend all that is theirs. They respond with ‘labbaik’ and immediately comply with Maula’s wishes. Finally, transforming the droplets of our deeds into oceans of divine reward, he stated ‘I take pride in your mohabbat, your ikhlaas, your tafaadi, the attentiveness with which you listen to bayaans, the incessancy of your tears, and in your expression of noh and aweel; I take pride; I take pride; I take pride. May Allah keep all of you safe; out of harm’s way.’

The removal of the obstructing structure also enabled the radiance of Imam Husain’s AS grief to spread throughout the world. It opened the doorway to the overwhelming expression of noh and aweel by Mumineen. The days and nights of Asharah Mubarakah spent in the bukaa’ and maatam of Imam Husain AS, in affirming the pre-eminence of Awliyaa’ Allah AS, and in furthering our commitment to the teachings of Islam and Fatemi philosophy, removed the structures constructed by misleading ideologies that obstructed and hindered our perception. Their removal allowed us – during the time of ásr on the day of Aashuraa’ – to behold the baab, doorway, to Imam al-Zaman, the portal to salvation, Syedna Aali Qadr Mufaddal Saifuddin TUS with a greatly enhanced level of márefat: understanding and comprehension. The illumination of our souls with the radiance of the luminous masjid: Jami´ Anwar, empowered us to perceive in Maula the radiance of Panjatan Paak AS, their Imams AS and their Duats AS. We realised the reason why Anwar was revived and restored. It was so that the barakat of Imam Husain’s AS bukaa’ and maatam reaches every Mumin, and in turn revives their souls and, ultimately, restores them to their heavenly abode. All with the streak of a solitary tear. *** May Allah Taála grant al-Dai al-Ajal Syedna Aali Qadr Mufaddal Saifuddin TUS a long and healthy life, till the Day of Qiyaamat.