Checked & Annotated
Abu Hibban & Abu Khuzaimah Ansaari
The Mawlawiyaḥ Methodology
In our city there was a special settlement which was called the “Mawlawiyaḥ settlement”. It was at a very big Masjid where the daily prayers were performed. In this settlement there were a lot of graves which had fences around them. There was a magnificent stone which was raised up high at the top of all the graves and it had Qurānic ayāt engraved on it. There was also the name of each grave and some poetry written on it. The Mawlawiyaḥ group would gather here or at a specific location every Friday. These people wore long Dervish fleece hats that were yellow to orange in colour. In their gatherings they would play musical instruments loudly which would be heard from far away. Once I saw an individual from this group who was located in the centre of their gathering and was spinning around in a circle. He was fixed in his position and didn’t move from it. Whenever these people used to ask for help from their saint Jalaludīn Rūmī they would put Henna on their heads. I found out some really strange things about this group which I will mention below:
1. There are many Masājids in the Muslim countries however I found the Masjid of this group to be really strange because it contained graves inside it. In this regards these people are exactly like the Jews and Christians. Whilst the Prophet (Ṣallalāhū ʿAlaīhī Wa Sallam) said,
“May Allah’s curse be on the Jews and the Christians, as they took the graves of their Prophets as Masājid.”
(ʾAīsha and Abdullāh Bin ʾAbbās (Rāḍī Allāhū ʾAnhūma) stated) He (Ṣallalāhū ʿAlaīhī Wa Sallam) intended to warn the Muslims of what (the previous nations) Jews and Christians had done. (Ṣaḥīh Būkhārī no.4443 & no.4444)
Additionally, the Prophet (Ṣallalāhū ʿAlaīhī Wa Sallam) forbade us from facing towards the graves and praying towards them as mentioned in the below narration,
“Do not sit on the graves and do not pray facing towards them.” (Ṣaḥīh Muslim no.972)
As for making seating places at graves, domes or walls and writing on them then listen to the prohibition of the Messenger of Allah (Ṣallalāhū ʿAlaīhī Wa Sallam). The companion Jabir (Rāḍī Allāhū ʾAnhū) narrated that,
“Allah’s Messenger (Ṣallalāhū ʿAlaīhī Wa Sallam) forbade that the graves should be plastered or they be used as sitting places (for the people), or a building should be built over them.” (Ṣaḥīh Muslim no.970)
In another narration it is stated,
“The Messenger of Allah (Ṣallalāhū ʿAlaīhī Wa Sallam) forbade writing anything on graves.”(Sunan Ibn Mājaḥ no.1563, Graded authentic by Darussalam)
2. As for musical instruments being used in Masājid and during Ḍhikr gatherings is concerned, then this is a religious innovation which the Sūfīs invented during the latter times. Whilst the Prophet (Ṣallalāhū ʿAlaīhī Wa Sallam) declared music as harām.
“From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful…” (Ṣaḥīh Būkhārī no.5590)
It should be noted that the exception is the playing of the Duff by women on the day of ʾEīd and during weddings.
3. The people of the Mawlawiyaḥ group use the kettledrum for the announcement of the start of some prayers and the opening of the fast. This is also classified as a musical instrument and is played in the Masājid. These people also use it to wake people up at night. Along with this the people now get the chance of hearing other musical instruments like the flute. (T.N. In places like Pakistan the kettledrum is still used in the villages but has recently been replaced by the sound of a siren.)
4. I also know of a person from this group who made his son wear the same head dress which the non-Muslims wear. I took it from him discreetly and tore it apart. This Sūfī person became really displeased, offended and angry with me when he found out that I did that and said a lot of bad things to me. I said to him,
Forgive me for that because I was overcome by fervency when I saw your son wearing the non-Muslim clothing, I won’t do this again.
This Sūfī had a paper which was hanging from his notebook that had, O Great Mawlana Jalaludīn Rūmī written on it. So I said to him,
How can you call upon this person just like Allah? This person can’t hear your call and neither can he reply to you. So he remained silent. (So this was a summary of the Mawlawiyaḥ Methodology)