4th al-Muharram al-Haraam

In the opening address of today’s waʿz mubarak, al-Dai al-Ajal al-Fatimi Syedna Aali Qadr Mufaddal Saifuddin TUS alluded to buildings and structures. He addressed Mumineen as those who strive in the cause of Allah, by virtue of their maatam on Imam Husain AS, as if they were a bunyaan marsoos, a solid structure. Mumineen were addressed as the followers of 

  • Rasul Allah SAW, who placed the Hajar-e-Aswad in its place in the Kaʿba,
  • Ali Amirul Mumineen AS, who demolished the structures of kufr and built the edifices of tawheed,
  • Maulatona Fatema AS who sheltered the home of the Ahle Bayt AS from harm by bearing unspeakable atrocities upon herself.
  • Hasan Imam AS, who protected the house of imaan with his reconciliation, and
  • Husain Imam AS, upon whom shedding tears provides thousands of homes in jannat. 

Syedna al-Mifdaal TUS described the edifices of the Fatimi Imams AS as being strong and secure, citing al-Dai al-Ajal al-Fatimi Syedna Taher Saifuddin’s RA following verse:

اُنظُر فأَيُّ مَنارِهِم لم يَرتَفِع  *   شرفاً واَيُّ بِنائِهِم لَم يَرصُصِ

“Behold – which of their beacons has not risen in glory? And which of their foundations is not secure?”

Referencing the Quran Majeed, Mufaddal Maula TUS described the Duat as those houses of worship ‘that Allah has permitted to be raised’ (24:36). The 51st and 52nd amongst them, Syedna Taher Saifuddin RA and Syedna Mohammed Burhanuddin RA, are the zeenat of masajid. Concluding his opening address, Maula TUS referenced the bunyaan marsoos description of Mumineen once more, adding that they give strength to one another, particularly in their commitments to memorizing the Quran Majeed, their zikr of Imam Husain AS, and in all aspects of life.

Syedna al-Dai al-Ajal TUS pronounced that today was the majlis of Nabi Ibrahim AS, expressing his desire to be blessed with his ziyaarat. Ibrahim Nabi AS was instructed to raise Bayt Allah, the first house established for people, and as such, was a builder. Therefore, Syedna TUS informed the gathering that today’s waʿz mubarak would be on the topic of architecture and engineering, and the qualities and circumstances these fields of knowledge and hunar give rise to. Mufaddal Maula TUS listed the various professions related to architecture including their urban, residential, commercial, landscape, industrial, and green varieties. Listing engineering fields, he spoke of their electrical, mechanical, civil, industrial, and chemical divisions. Interior designing also had a special mention. 

Laying the foundation for today’s waʿz mubarak, Syedna al-Dai al-Ajal TUS drew upon a bayaan of Syedna Jaʿfar bin Mansoor al-Yemen RA, who described the defining parameters of a masjid: four walls, the roof, the land upon which it stands, and the air within it. These seven hudood formed the framework for the remainder of the waʿz, each explored through three interconnected strands: the mastery and precision required of architects and engineers; planning as a general exercise in daily life, based on the premise that architects are essentially planners; and how these same principles can be applied to the upbringing of children.

Among all structures in the built environment, the masjid holds supreme importance. For a place of this importance, the site must be meticulously chosen long before ground-breaking or construction can begin. The zameen of the masjid is the first of the seven hudood, and its location is paramount. Exemplifying this ultimate standard of planning, the Prime Architect of Creation, Allah Subhanahu, selected the sacred location for His House on Earth–Bayt Allah to be aligned to his glorious ʿarsh(throne). 

Bayt Allah stood in this sacred spot throughout the era of Nabi Adam AS and Nabi Nuh AS until the Flood came to pass, at which point it was raised to the fourth aasmaan (heavenly orbit). Following this, Maulana Ibrahim AS was directed to construct Bayt Allah anew on Earth. A divinely ordained wind named Sakinat was sent to guide the noble Nabi AS toward its site, which remains the most preeminent location on the planet.

Emulating the Almighty to the best of their ability, Awliya Allah AS have similarly selected the finest settings for establishing the centres of Dawat. This is especially evident in the choices made by the first four Imams who graced the period of zuhoor. Imam Mahdi bi-Allah ASSA chose the site for al-Mahdiyya al-Mardiyya for its natural defenses, strategic position, and sublime beauty. The area for al-Mohammediyya (al-Masila) in present-day Algeria was selected by Imam al-Qaim AS in the year 315 H for, among other reasons, its vast expanse and abundant natural resources. The Imam AS masterfully traced the layout of his envisioned city using a spear-tip in the ground where the city would later rise, after which he appointed Ali bin Hamdun al-Andalusi as its first governor. Subsequently, al-Mansuriyya and al-Muizziyya al-Qahira were established by Imam Mansur ASSA and Imam Muʿizz ASSA respectively.

Duat Mutlaqeen AS, as vicegerents of the Imams, similarly selected ideal settings for the edifices they commissioned. The 43rd Dai Mutlaq Syedna Abdeali Saifuddin RA purchased the haveli of the 40th Dai Mutlaq, Syedna Hebatullah al-Muayyad Fiddeen RA — a place imbued with barakaat — and established Darse Saifee for talabat al-ilm. Similarly, al-Qasr al-Husaini, the blessed site where the zarih mubarak of Maulana al-Imam al-Husain SA was assembled, was chosen by al-Dai al-Ajal Syedna Mohammed Burhanuddin RA as the site for Raudat Tahera, the mausoleum of al-Dai al-Ajal Syedna Taher Saifuddin RA.

As a natural progression of planning wisely for construction, Syedna al-Mifdaal TUS outlined the key attributes of ideal environments for Mumineen to live their lives in. Amirul Mumineen’s AS kalaam mubarak,

خيرُ البلادِ ما حَمَلَك

 ‘The best of places is that which meets your needs,’ 

was explained as referring to localities that are safe and prosperous, where a halal livelihood can be pursued, where faith can be practised, where children can be nurtured as desired, and most importantly, as places blessed with Wali Allah’s AS mubarak nazar. The importance of selecting appropriate habitations then extends to all aspects of life where planning for the optimum is required. This applies to dimensions as diverse as selecting a space for namaaz, a venue for an excursion, an environment for restful sleep, or an institution for the education of children.

The actions of Awliya Allah AS in identifying settings for their habitations, the care with which they choose the most appropriate sites for the requirements of Dawat and Mumineen, and the precision with which master designers, architects, and engineers select the right locations for their projects, all point to the ultimate building project — the shaping of souls and the quest for their eternal flourishing. Nowhere is this more vital than in the upbringing and schooling of minors, and prime among all education is the cultivation to remain true to the faith.

The 43rd Dai Mutlaq, Syedna Abdeali Saifuddin RA states:

ورَوّيتُ نفسي مِن حِياضِ عُلومِهِم * فَفَضلي على غيري كفَضلِ مَشَارِبي  

“I have quenched my soul’s thirst for knowledge from the reservoirs of ʿuloom Aale Mohammed AS (knowledge of the Progeny of Mohammed SAW). Therefore, my superiority over others is due to the superiority of my mashrab (source of pure water).”

The Imams AS are the sole bearers of all knowledge and wisdom, which is supreme and all-encompassing among all other forms of learning. Duat Mutlaqeen AS are custodians of the Imams’ intellectual legacy in the period of satr, and it is binding upon Mumineen to approach them to gain ʿilm Aale Mohammed AS. By his immense grace, Syedna Abdeali Saifuddin RA established Darse Saifee for talabat al-ilm (students) and made it one with his own revered self, signifying that one who studies in Darse Saifee, today known as Aljamea-tus-Saifiyah, learns directly from the Dai Mutlaq.

To be illuminated by the radiance of ʿilm Aale Mohammed AS is not optional for a Mumin; it is fareezat (mandatory). This is especially crucial for children and young adults who receive this sacred inheritance as deeni taʿleem. Together, Syedna Taher Saifuddin RA and Syedna Mohammed Burhanuddin RA worked tirelessly over the course of a century to ensure that no Mumin child be denied this spiritual upbringing. They have time and again declared that no excuse is admissible for a Mumin to be deprived of their right to deeni taʿleem. No amount of expense or resources dedicated to its cause can be considered disproportionate, and no effort expended to provide it can be deemed excessive. Giving central importance to deeni taʿleem does not mean neglecting dunyawi taʿleem or secular education. Mumineen should benefit from the best of dunyawi taʿleem, but never at the expense of deeni taʿleem.

The second hadd of a masjid is its wall, which is only as strong as the masjid’s foundation. An architect’s integral responsibility is to ensure first and foremost that the foundation of his building is strong. Allah Taʿala states: 

لمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ

“Only a masjid founded from the very first day upon taqwa is worthy of you [Rasul Allah SAW] observing namaaz therein.”

One meaning of taqwa is fortification, and therefore the foundation of a masjid should be very strong. Nabi Ibrahim AS teaches us of the foundational principle upon which all else rests. Allah Taʿala states: 

وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ 

"When Ibrahim raised the foundations of Bayt Allah, and with him Ismail.”

During the construction of Bayt Allah, Ismail AS would hand each stone to Ibrahim Nabi AS who in turn would place it. In this manner, Bayt Allah rose until finally the last stone remained where hajar-e-aswad now rests. Ibrahim AS asked Ismail AS for a stone that would be appropriate for that space but Ismail AS found none. Ibrahim AS instructed him to seek one and whilst he searched, Jibraeel AS descended from heaven and handed hajar-e-aswad to Ibrahim Nabi AS who then placed it. When Ismail AS returned empty handed, he saw that hajar-e-aswad had already been placed and asked Nabi Ibrahim AS where it had come from. Ibrahim AS replied that it had come from Allah, Who is not reliant upon the toil and labour of His creation for His will to be realised. Nabi Ibrahim AS demonstrates that tawakkul - faith and trust in Allah is the foundation of all endeavours. 

Allah Taʿala asks:

أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ تَقْوَىٰ مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَم مَّنْ أَسَّسَ بُنْيَانَهُ عَلَىٰ شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ

“Which then is better, he who has founded his building on Allah’s taqwa and happiness, or he who has founded his building on a crumbling river bank so that it tumbles down with him into hellfire.”

Regardless of the type of building one intends to construct, be it physical or spiritual, of this world or the next, it must be founded upon taqwa and Allah’s ridwan - happiness, both of which are attainable through tawakkul. When the foundations of any plan are strongly rooted in tawakkul, one becomes impervious to hardships and challenges. For instance if someone plans to travel with a loved one for medical treatment and that plan is rooted in tawakkul, even if the sought treatment is not forthcoming, their tawakkul in Allah will keep them from despair. Conversely, an absence of tawakkul can sometimes lead people to lose their belief in Allah altogether. 

Whilst undertaking the upbringing of children and erecting the edifices of their souls, the foundational elements should be taqwa and ridwan, taqwa being Wali Allah’s AS muhabbat and taʿat - obedience and ridwan being the quality of sincere acceptance. Jabir bin Abdillah al-Ansari QR would counsel the ansaar to raise their children upon the muhabbat of Amirul Mumineen AS because muhabbat ensures that regardless of children’s circumstances, they will never stray from Maula.

Since four of the seven parameters of a masjid are its four walls, Syedna TUS treated each wall as a separate point in his discussion and exploration of architecture, life-planning, and child-rearing. For the third overall point, and the second wall, Maulana al-Minʿaam TUS referenced one of the Arabic words for  wall:, حائط, haaʾit, which denotes encompassment. Walls encompass a space, protect it, and in doing so make it usable — and utility is a key objective of the architect. A well-designed space should give the feeling of openness and remove any sense of constraint; Syedna al-Dai al-Ajal TUS encouraged architects and interior designers to keep this principle at the heart of their work. Syedna Burhanuddin RA often prayed that the homes of Mumineen be palaces, and Maulana al-Minʿaam TUS echoed that prayer — that no child should grow up feeling their home wanting compared to those around them.

Realising that aspiration — that every Mumin’s home be a palace — requires planning, and careful planning is as essential in daily life as it is in architecture, particularly in adherence to the Shariat. The example Syedna TUS gave was namaaz: wherever one may be — on a picnic, an outing, or travelling by air, sea, or land — prayer must be accounted for in advance, and the location or mode of travel chosen with that in mind. Where water is unavailable, tayammum serves in place of wudhu — a light touch to the face and then the back of the fingers of each hand — and even the dust gathered on a windowsill suffices. The point Syedna TUS underscored was absolute: there is no circumstance in which namaaz may be missed. Even a person who is drowning must pray.

Returning to the theme of encompassment, Syedna al-Dai al-Ajal TUS instructed parents to raise their children in an all-encompassing way, what he described as being a “holistic approach” so that they are successful both in deen and dunya. Their upbringing should be oriented toward a single overarching aim: that they attain spiritual salvation, with their intellect sound, their bodies healthy, and their character praiseworthy. A child should not be raised to conduct business without etiquette, nor to care for the body while neglecting the soul, nor to master English and other languages while losing dawat ni zabaan. 

The fourth parameter of a masjid brings us to the third wall, for which Syedna al-Dai al-Ajal TUS used the Arabic term jidaar, which carries a sense of height. A building’s towering qualities often reflect the towering aspirations of its builder, Syedna TUS stated. An architect and engineer, too, must possess this high ambition and resolve when designing their buildings, so that challenges in its construction can be confronted and the resulting structure is one that inspires awe and admiration. 

Bayt Allah is the supreme example of such a structure.Syedna al-Dai al-Ajal TUS conveyed a sentiment expressed by Amirul Mumineen AS regarding the Kaʿaba’s peculiar setting. Allah could have placed it in a lush, river-fed valley, and built it from rubies and emeralds to command instant wonder. Even amidst a desert, a sanctuary of such jewels would be breathtaking. Yet, Allah Taʿala decreed a different path: a simple stone structure set in a barren land. To reach it, pilgrims must cross rugged terrain, arriving stripped of worldly status and clothed in two simple garments. The divine purpose is clear: to strip away human arrogance and anchor the soul in absolute humility. And just as a towering or beautifully designed building inspires awe, so too does the Kaʿaba — not through grandeur or ornamentation, but through the irresistible pull that draws pilgrims across every hardship to its threshold. 

The fifth parameter of a masjid, is its fourth wall. No matter how high a wall might be, it must remain firmly rooted in the ground. Syedna Abdulqadir Najmuddin RA would state:

كُن رَجُلا رِجلُه في الثّرى وهامَةُ هِمتِه في الثُّريّا

“Be one whose feet are firmly planted on the ground, yet the head of his determination and resolve touches the stars.”

When designing any structure, an architect must ensure the plan is both feasible and practical. To illustrate the perils of impractical design, Syedna al-Minʿaam TUS cited Fallingwater, a famous house in the United States built directly over a waterfall. Although visually stunning and a renowned tourist attraction, the house lacks the functionality of a conventional home. It has been plagued by chronic issues, including persistent leaks and fungal growth caused by excessive humidity. Furthermore, shortly after its completion, the structure suffered from severe subsidence, ultimately requiring major engineering interventions to save it. 

The wisdom of Awliya Allah AS perfectly illustrates this balance. During the conquest of Makkah, Rasulullah SAW granted amnesty to three groups: those in Abu Sufyan’s house, those in the Kaʿaba, and those who remained in their own homes. Recognizing that the first two venues could not shelter the entire populace—leaving women and children vulnerable—Rasulullah SAW included the third option. Ensuring safety within one’s own home was a profoundly practical, grounded strategy, an approach one must adopt in all aspects of life. Similarly, parents should raise children to balance lofty aspirations with reality. We must nurture their high potential while remaining mindful of their practical capabilities, never burdening them with tasks that exceed their strength.

The sixth element of a masjid is its roof which protects from the elements. Just as a weak roof lets in rainwater, care should be taken that the home environment is robust enough to withstand outside influences and keep them at bay. The roof is also the highest part of any given structure, teaching us that our niyyat (intention) in all matters should always be lofty. Rasul Allah SAW states:

نِيةُ المُؤمِنِ ابلغُ مِن عَملِه

“A Mumin’s niyyat (intention) is farther reaching than his conduct.”

When Syedna Abdeali Saifuddin RA constructed Darse Saifee, his lofty niyyat was that the construction effort would serve as preparation for the zuhoor of Imam al-Zaman AS. Syedna TUS then reiterated his earnest wish to see one hundred thousand huffaz within the community, emphasising that his niyyat too is preparation for the zuhoor of Imam al-Zaman AS. 

Architects and engineers should also maintain a lofty niyyat in all their undertakings. Whilst others may intend to benefit society through their expertise, or make a contribution to cultural heritage, a Mumin, in addition to these, always has the happiness of Wali Allah AS as his highest intention. 

The upbringing of children also requires an elevated niyyat. When raising children, one should be mindful that they are a trust from Allah and great care must be taken that they do not stray from the path of righteousness. To illustrate this concept, Syedna TUS cited the narrative of Syedi Abdulqadir Hakimuddin QR. At a young age, he would frequent the court of Islampura’s ruler, instructing him and teaching him to recite the Quran Majeed. As recompense, the ruler offered Syedi Hakimuddin QR a large estate. Despite his refusal, the ruler insisted. On one occasion, Syedi Hakimuddin’s QR respected father, Syedi Bawa Mulla Khan QR, found a grain filled cart at his doorstep. He asked where it came from and was informed that it contained the harvest of the estate gifted to Syedi Hakimuddin QR by the ruler of Islampura. Syedi Bawa Mulla Khan QR was greatly disappointed and said to his son, “Have you forsaken the khidmat of Dai al-Zaman in favour of serving the ruler?” Syedi Hakimuddin QR immediately accepted his father’s counsel and dedicated himself to the khidmat of Dai al-Zamam wholeheartedly. Syedna TUS then invoked the intercession of Syedi Abdulqadir Hakimuddin QR, himself a hafiz, beseeching Allah to grace all those who endeavour to memorise the Quran, with ikhlaas (purity and sincerity) in their intentions, remarking, “Ikhlaas is everything.”

The seventh and final aspect of a masjid is hawa - ventilation. Architects and engineers employ a range of methods to ensure that air flow within a building is optimised. They raise portions of a ceiling (clerestory) and incorporate open spaces such as verandas. Syedna TUS paused to remark that the flow of air within the masjid was at an optimum, requiring no adjustment whatsoever. He then went on to note that air is characterised by fluidity and flexibility and therefore it teaches the architect to always be fluid and flexible in their plans. If plan A does not pan out, one should always have a contingency in the form of plan B. When raising children likewise, one should employ a range of strategies so that where one fails another may succeed. The same wisdom should be imparted to children that they too never despair when their hopes and aspirations are not immediately realised, rather they should persevere and seek other avenues.

The sacred ground of Karbala, which sits atop a mount of jannat and whose earth has seen the passing of Anbiya AS through it, served as the site on which Imam Husain AS engineered structures that would stand the test of time. These edifices are the Aimmat AS and the Duat RA. The moment of his sajda on the burning sands of Karbala was when these monumental structures came into existence. The foundational stone on which Imam Husain AS erected these buildings, was his unwavering faith and trust in Allah Taʿala, so much so that when the moment came, he sheathed his sword and rested against the date-palm, complete in his conviction that his shahadat would ensure the continuity of the Aimmat AS and Duat RA.

His tadbeer - planning and preparation - was multi-dimensional. Whilst manifesting the Aimmat AS and Duat RA into existence, Imam Husain AS enabled forgiveness of Mumineen’s sins, and the clearing of past and future debt. Nothing short of the laudatory exclamations of “Waah! Waah!” Can define the profound solution that Imam Husain’s AS question offered to the burdensome challenge faced by Jibraeel in conveying Allah Taʿala’s wish.

As he went into sajda, Imam Husain AS was aware that Maulatona Zainab AS was watching and to that end, he endeavoured to persuade his executioner to stay his blade until Maulatona Zainab AS had returned to her campsite. At the same time, he ensured that his shahadat became the method by which a Mumin, through weeping and trying to cry, could build a dwelling in jannat. 

Whilst reciting the noha, Syedna al-Dai al-Ajal TUS spoke of the razing and burning of the camps of Ahl Bait AS in the immediate aftermath of Imam Husain’s AS shahadat. They tore away at these dwellings, forcing Ahle Bayt AS to disperse in fear. They did not spare any part, burning the sacred masnad - seating-place - of Imam Husain AS. Custom dictates that great care is given to where a person of standing is seated. A young talib-e-ʿilm, is afforded this respect and a sujni - piece of cloth laid for one to sit - is provided for him to be seated on.  Syedna al-Minʿaam TUS narrated that a young child to whom the shahadat was being narrated, asked who laid down the sujni for Imam Husain AS when he rested against the date-palm? A young child understands that this is the very basic of what is offered to an Imam, yet these accursed people did not understand the exalted standing of Imam Husain AS, and instead slaughtered him on the fiery sands of Karbala with no thought to his revered person. 

Syedna TUS narrated this heartrending final moment from past majaalis. When Imam Husain AS approached the campsite to bid his final farewell, the children of Ahle Bayt AS surrounded him, holding on to his garbs as their eyes flowed with tears. Cries of “wa mazloomah! wa ghawtha!” filled the air. Imam Husain AS turned to them, and with eyes brimming with tears, placed a loving hand on each of them. At that moment, Maulatona Zainab AS ran out as well, unable to contain her grief. She implored Imam Husain AS to answer her question: “Was the pain and suffering that afflicted past Anbiya AS greater or was what Imam Husain AS faced greater?” Imam Husain AS pleaded with her to not seek an answer, yet she persisted. Imam Husain AS replied: 

“O bahen! Adam AS had to leave paradise for his sins and was separated from Hawwa AS yet he was reunited with HawwaAS on ʿArafah. I am without sin, yet, here I have left my home and come to Karbala, only to be surrounded by enemies and be separated from you never to be reunited. 

“O bahen! Nuh AS was subjected to wounds by his enemies, yet those wounds healed. But here, these accursed people have attacked me with a cascade of spears and a flurry of arrows with blow upon blow, leaving no opportunity for my wounds to heal. 

“O bahen! Ibrahim AS was catapulted into a pit of fire, yet he landed in a garden. I have been lit aflame by torment and anguish, my garden met with devastation. 

“O bahen! Ismail AS was destined to be sacrificed, but at that moment, he was spared the blade by a ram that descended from heaven. Yet here, Shimr will slaughter me and no ram will descend!

”O bahen! YaqubAS was separated from his son Yusuf AS and he lost his eyesight. But he was reunited and his sight returned. Yet my son Ali Akbar AS who was the light of my eyes has been lost. I only reached him in his final moments and cradled his head. Yaqub AS was fortunate to get his son back and to witness him atop a throne, but will I ever get my Yusuf back? All that I have experienced is witnessing the last tremors of my son’s feet as his soul departed. 

“O bahen! Yunus AS was swallowed by a whale and was cast out on an island. To prevent the sun’s rays from burning his body, Allah Taʿala grew vines that enveloped his body offering respite and providing sustenance. Here, I will have no shade or shield. The only shade which I will have are the fiery rays that will envelop me and the only fruit that will be offered to me is Shimr’s blade! My body will remain uncovered for days on the scorching earth with no shroud to protect it.”

With that, Imam Husain AS bid farewell to his sister and rode out for the last time onto the battlefield of Karbala. 

May Allah Taʿala bless Syedna al-Dai al-Ajal al-Fatimi TUS with a life filled with health and happiness until the Day of Qiyamat.