thawab-okarwi

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Thawb alThawb alThawb alThawb al----Ibdt il Arw alIbdt il Arw alIbdt il Arw alIbdt il Arw al----AmwtAmwtAmwtAmwtTheTheTheThe ConveyanceConveyanceConveyanceConveyance of the Reward of Worshipof the Reward of Worshipof the Reward of Worshipof the Reward of Worship

to the Souls of the Deceasedto the Souls of the Deceasedto the Souls of the Deceasedto the Souls of the DeceasedHonourable Falat al-Shaykh,

al-Allmah Muammad Shaf al-Khab OkarawTranslated by Shaykh Tahir Mahmood Kiani

Released by www.marifah.netwww.marifah.netwww.marifah.netwww.marifah.net 1428 H

Types of WorshipTypes of WorshipTypes of WorshipTypes of WorshipThere are three types of worship, and they are:

1- PhysicalPhysicalPhysicalPhysical: that which is connected to the physical aspect, e.g. the recitation of theNoble Quraan, the tasb (praising God the Exalted) and tahll(acclamation of God

the Exalted), the du(supplication) and istighfr(repenting), and thealh (prayer)andawm (fasting), etc.

2- FinancialFinancialFinancialFinancial: that which is connected to the financial and monetary aspect, e.g. thezakh (mandatory almsgiving), the adaqt (charities) and khayrt (philanthropies),etc.

3- Combined (Physical and Financial)Combined (Physical and Financial)Combined (Physical and Financial)Combined (Physical and Financial): that which is a combination of both thephysical and financial aspects, e.g. the ajj(annual pilgrimage to the sanctified cityof Makkah al-Mukarramah to perform various religious rites), in which both thephysique of an individual is necessary to reach Makkah al-Mukarramah in order to

perform the rites ofajj, as well as the monetary expenditure that goes with it.

Of all these different types of worship, when a Muslim performs even one type with sincerity,Allh , by His divine grace and affection, blesses him with thawb (reward). The question thatarises here is that whether one Muslim may confer the reward of his own performance ofworship to another Muslim who has deceased, or not. (In other words, can one Muslim conveythe reward of his own performance of worship to the deceased soul of another Muslim?)

The belief of the Mutazila1111 is that neither the reward and nor any benefit thereof reaches thedead. On the contrary, the majority [of the Muslims, that is], the Ahl al-Sunnah wal-Jamahbelieve that the reward reaches them, and that the deceased also benefits from such reward.

1111Mutazila: name of a theological school which introduced speculative dogmatism into Islm.


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Although the Mutazila cease to exist today, but, unfortunately, there have appeared within theMuslims, [some] people, who reject the fact of l al-Thawb (the conveying of reward). Todeclare faith in the Blessed Qurn and the Noble adth, whilst at the same time to reject thereality of the lal-Thawb, are beliefs of a contradictory nature. These people believe in the

teachings of the Glorious Qurn and the Blessed adth, and it is astonishing that whilstdeclaring faith and actions in these two, however, have they managed to reject the reality oflal-Thawb, and with it they have rejected the benefits thereof.

Such people should analyse the following pieces of evidence (with respect to the truth ofl al-Thawb) in accordance with the teachings of the Majestic Qurn and the Honourable adth),and reconsider their position.

Physical Forms of WorshipPhysical Forms of WorshipPhysical Forms of WorshipPhysical Forms of WorshipTo supplicatTo supplicatTo supplicatTo supplicate and seek forgiveness for the deceased:

e and seek forgiveness for the deceased:e and seek forgiveness for the deceased:e and seek forgiveness for the deceased:

1- Sayyidun Numn ibn Bashr says that the Blessed Messenger said:al-duu huwa l-ibdah

(Ab Dwd)

(Supplication is [in itself] worship.)

2- Sayyidun Anasreported that the Blessed Messenger said:al-duu mukhkhu l-ibdah

(Kanz al-Umml)

(Supplication is the essence of worship.)

It has been proven from the two adths mentioned above that the supplication is the reality ofthat respective worship, and to state further, it is in actual fact the essence of that worship.

3- Allhsays:wa l-ladhna j min-badi-him yaqlna: Rabba-na ghfir la-n wa li-ikhwni-na l-ladhna sabaqn bil-mn

(The Majestic Qurn 59:10)

(And those who came after them, they say: Our Lord! Forgive us and (forgive) ourbrothers who have preceded us in faith.)

In this verse, Allh has stated the noble act of the Muslims with commendation and praise.He praises them for their seeking of forgiveness for themselves as well as for their Muslimbrothers who have passed away before them.

It has been proved that the du, or supplication, is the essence of worship, and therefore, ithas been proven that the worship of those alive can be of benefit to the dead. If this, now, isnot accepted, then we may say that the du and istighfr (supplication and seeking of

forgiveness) by the Muslims in the favour of their deceased brothers is futile and a waste of


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time. Likewise, we shall also have to believe that (May Allh safeguard us from believing so)that the Blessed Qurn praises and prefers useless and time-wasting acts.

This, therefore, proves that the supplication and seeking of forgiveness by living Muslims forthe deceased Muslims is a means of forgiveness and exaltation of status for the latter.

4- Imm Jalluddn al-Suysays:wa qad naqala ghayru widin al-ijmu al anna al-dua yanfaul-mayyita, wa dallu-hu mina l-qurni qawlu-Hu tal: wal-ladhna j min-badi-him yaqlna Rabba-naghfir la-n wa li-ikhwni-na l-ladhna

(Shar al-udr, pp.127)

(And on this issue, many scholars have transmitted a consensus (ijm) that thesupplication definitely benefits the deceased and it is supported by the saying of Allhtal in the Qurn: And those who came after them, they say: Our Lord! Forgive us

and (forgive) our brothers who have preceded us in faith. (59:10))

5- Allh la-Hu l-amatu wa l-kibriyu mentions the supplication of Prophet Ibrhmwith praise in the Magnificent Qurn:

Rabba-na ghfir-l wa li-wlidayya wa lil-muminna yawma yaqmu l-isb(The Blessed Qurn 14:41)

(Our Lord! Forgive me and my parents and the Faithful on the day when the reckoningis done.)

Here, Prophet Ibrhm is supplicating to Allh for the forgiveness of his deceasedparents2222 and for [all] the Muslims. Du(Supplication) is worship, and the worship of ProphetIbrhm will definitely benefit his parents and the Muslims; otherwise his supplicationwould prove useless. Would it be, then, adequate to say that such a high-ranking prophet asProphet Ibrhm indulged in an act that was futile, and that the Glorious Qurnmentioned something to us that is of no use? (May Allh protect us from saying so!)

6- Allh says that those angels who have the honourable duty of lifting the Throne(Arsh) of Allh the Creator, and those who surround the Throne, they praise me andglorify my Divinity, and at the same time they:

wa yastaghfirna lil-ladhna man(The Noble Qur`n 40:7)

(and the angels) seek forgiveness for those who have faith.)

This verse tells us that the angels supplicate to Allh for the forgiveness of the Mumins(those who have faith) whilst praising and glorifying Allh Himself. How wonderful, that itis the angels who are seeking forgiveness for the Muslims, and that it is the Muslims who willbenefit thereof. If their supplication goes unheard and the Muslims do not receive any benefitfrom their supplication, then such an act of theirs would be useless, whereas the angels are

2222 Who were the parents of Prophet Ibrhm ? For the detailed research by the author, please see thebook titled Zikr-e-asn.


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innocent and mamr min-Allh (ordained by Allh ) and that none of what they do goesfruitless. This proves that the worship of one individual can benefit another individual, withrespect, undoubtedly, to the particular intention.

7- Sayyidun Abdullh ibn Abbssays that the Noble Messenger said:m al-mayyitu f al-qabri ill ka al-gharq al-mutaghawwithi, yantairu dawatan talaqu-hmin abin, aw ummin, aw akhin, aw adqin. fa-idh laiqat-hu, kna aabba ilayhi min al-duny wa m f-h, wa inna Llha ta`l layudkhilu il ahl al-qubri min dui ahl al-ariamthl al-jibli, wa inna hadiyyat al-ayi ila al-amwti al-istighfru la-hum

(Mishkt, pp. 206)

(The situation of a deceased one in the grave is like that of someone who is drowningand yelling for help. He awaits a supplication from his father, his mother, his brotheror his friend. When a supplication reaches him, then its arrival is more beloved to himthan the world and whatever it contains. And indeed, Allh tala blesses, by virtue of

the supplication of those of the land, to those of the graves, the reward and blessings[the size of] like those of mountains. And, obviously, the gift of those alive to thosewho have deceased is the [supplication of] seeking forgiveness for them.)

This adth proves that the deceased awaits the supplication ofistighfr, and it also proves thatgifts from those alive, i.e. supplication for the seeking of forgiveness, are a means of greatbenefit to him.

8- It was reported by Sayyidun ibn Abbs that the Beloved Messenger said:m min rajulin muslimin yamtu, fayaqmu al janzati-h arbana rajulan, l

yushrikna bi Llhi shayan ill shaffaahum Allhu feehi(Ab Dwd)

(Whenever forty Muslims, who have never committed polytheism, participate in thefuneral of a Muslim, Allh accepts their intercession [made] in favour of thedeceased, i.e. forgives him of his sins.)

So, here we see that the intercession of forty living Muslims for a deceased Muslim, i.e.supplicating for his forgiveness, is a means for salvation.

9- Sayyidun Mlik ibn Buayrah reported that he heard the Beloved Messengersay:m min muslimin yamtu, fa-yuall alay-hi thalaathatu afoofin min al-muslimna illawjaba

(Mishkt, pp. 147)

(When three rows of congregation of Muslims gather at the funeral of a Muslim thenParadise becomes definite for him.)

This is why we normally try to form three rows of congregation at a funeral. It is obvious thatforming lines in a congregation and saying the funeral prayer are not acts to be done by the

deceased, but rather, by others. This act of other people becomes a means of forgiveness for thedeceased.


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10- It has been reported by Sayyidun Ab Sad al-Khudr that the Noble Apostle ofAllh said:

yatbau al-rajulu yawm al-qiymati min al-asanti amthl al-jibli, fa-yaqlu: ann

hdh?, fa-yuqlu: bi istighfri waladika lak(a) (al-Adab al-Mufrad Li l-Bukhr, pp.9 ; Shar al-udr, pp. 127)

(On the Day of Judgement, a man will be pursued by [such a vast number of] piousdeeds that would [literally] resemble mountains. He will ask, Whence are these? And itwill be said to him, Due to your sons seeking of forgiveness for you.)

11- Sayyidun Ab Hurayrah reported that the Noble Apostle said that Allh jallasha'nu-Hu exalted the status of one of His pious servants:

fa-yaqlu: y Rabbi ann hdhih ?, fa-yaqlu: bi istighfri waladika lak(a)

(Mishkt, pp. 256)

(He [the servant] asks, O my Lord , why is this [exaltation of status] done for me?[Allh ]replies, Due to your sons seeking of forgiveness for you.)

It is evident from this adth that supplicating for the seeking of forgiveness in the favour of apious person, or for a saint, is a means of elevating his status, and if the same is done in thefavour of a sinful person, then that becomes a means of easement, rather vindication ofpunishment from him, as we have discussed earlier.

12- It was reported by Sayyidun Anas that the Final Prophet said:ummat ummatun marmatun, tadkhulu qubra-h bi-dhunbi-h, wa takhruju minqubri-h l dhunba alay-h, tamaaa an-h bi istighfri al-muminn(a)

(Shar al-udr, pp. 128)

(My nation (ummah) is a blessed nation. It will enter the graves with its sins, but it willemerge from the graves without a [sigle] sin upon it. It shall be purified [of its sins] dueto the seeking of forgiveness by the faithful.)

13- The Shar Aqid Nasaf, an authoritative book in the anaf school of thought,states:

wa f dui l-ayi li l-amwti aw adaqati-him an-hum nafun la-hum khilfan li al-mutazilah

(And, contrary to [the beliefs of] the Mutazilah, the supplication of those alive forthose who have deceased, or giving in charity and in good causes on their behalf, are[acts] of benefit to them.3333)

14- The author of Mirqt a commentary on Mishkt, the great Imm, Sayyidun al-Allmah al-Mull Al al-Qrsays:

3333 The deceased.


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ittafaqa Ahl al-Sunnatial anna al-amwti yantafina min sayi al-ayi(Shar al-Fiqh al-Akbar)

(The Ahlu s-Sunnah are united [on the fact] that the deceased ones benefit from the[noble] acts of those alive.)

To perform the prayer, to fast and to perform thTo perform the prayer, to fast and to perform thTo perform the prayer, to fast and to perform thTo perform the prayer, to fast and to perform theeeeajjajjajjajjon behalf of the deceased:on behalf of the deceased:on behalf of the deceased:on behalf of the deceased:

15- A person presented himself in front of the Merciful Messenger and said: OMessenger of Allh ! When my parents were alive, I treated them well. Now that theyhave passed away, how may I do good to them?The Noble Prophet replied:

inna mina l-birri an-tualliya la-hum maa alti-ka wa an-tama la-hum maa iymi-ka


(For them, it is best that whilst you offer your prayer, you offer [extra] prayers on theirbehalf also, and when you fast [for yourself], you fast [extra] for them also.)

16- Mother of the Faithful (Umm al-Muminn), Sayyidah ishah al-iddqah raiy-Allhutal anh says:

qla raslu Llhi all-Allhu alayhi wa-sallama: man mta wa alayhi iymun, ma an-hu waliyyu-h

(Muslim)

(The Apostle of Allh said: Whoever dies and [in such a state that] there are fasts[still] due on him, then his heir (wal) should complete those fasts for him.)

17- Sayyidun Bardah reports from his father that he [his father] was sitting with theBlessed Messenger when came a woman. She said: O Messenger of Allh ! Mymother has passed away. [She continued:]

inna alay-h awmu-shahrin a-fa-amu an-h ?, qla: m an-h, qlat: inna-h lam-taujja qau, a-fa-aujju an-h ?, qla: ujj an-h

(Muslim, Kitb al-awm; Ab Dwd, Kitb al-Way)

(and she had a months fasting [still] due on her. Shall I fast on her behalf?The Great Messenger replied: [Yes,] fast on her behalf.She [then] said: My mother had never performed the ajj. Shall I perform the ajjonher behalf?The Noble Prophet replied: [Yes,] perform the ajjon her behalf.)

The above-mentioned three adths prove that the Blessed Messenger commanded that theprayer, the fast and the ajjshould be performed on behalf of the deceased. It is obvious thatsuch performance of prayer, fast and the ajjwould definitely benefit those who have passed

away. If, however, the dead did not benefit from the worship of those alive, then the FinalProphet would never have allowed such worship to be performed on their behalf, but rather,


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he would have told us that our worship is of no benefit to them, and that to perform an act ofworship on their behalf is useless.

18- Sayyidun ibn Abbs says that a woman from the tribe of Juhaynah came to theBeloved Messenger and said: O Messenger of Allh,:

inna umm nadharat an-taujja, fa-lam-taujja att mtat, a-fa-aujju an-h ?, qla:ujj an-h

(Bukhr)

(My mother had pledged to perform the ajj, but unfortunately, she passed away beforeshe could perform the ajj. Shall I perform the ajjon her behalf?(The Blessed Prophet replied: [Yes,] perform the ajj on her behalf.)

Here we see that a woman had died with the burden on herself of a pledge for the performanceofajj, which, naturally, was compulsory on her. She was ultimately liable to punishment, but

when her heir, who was alive, [carried out her pledge and] performed the ajjfor her, she wasnow free from the punishment due to her. This tells us that the dead may benefit from the[noble] actions of the living, as long as that act has been carried out with the sincere intentionof conferring its reward to that particular deceased person.

19- Sayyidun Abdullh ibn Umar reported that the Blessed Messenger said:man ajja an-wliday-hi bada wafti-him, kataba Llhu la-hu itqan min al-nri, wakna li al-majji an-hum ajra-ajjatin-tmmatin min ghayri an-yanqua min ujri-himshayun.qla raslu Llhia: m waala dh-ramin rama-hu bi-afala min ajjatin yadkhulu-h

alay-hi bada mawti-h f qabri-h (Shar al-udr, pp.129)

(Whosoever performs the ajjon behalf of his parents after they have passed away, Allh notes down his exoneration from the Fire [of Hell] and he wins the reward of acomplete ajj[performed by himself], whereas nothing is deducted from the reward ofhis parents.

The Messenger of Allh said: Nothing reaches the uterine relative, in his/her grave,after his/her demise, better than the ajjperformed on his/her behalf.)

20-Sayyidun Zayd ibn Arqam says that the Blessed Messenger said:man ajja an abaway-hi wa-lam-yaujj, jaz an-hum wa bushshirat arwu-hum f al-sami wa kutiba inda Llhi barran


(Whosoever performs the ajjon behalf of his parents who did not perform the ajj,then this ajjshall be sufficient for them, and their souls in the heavens shall be giventhe glad tidings thereof, and the performer of the ajjshall be recorded with Allh azzawa jalla as a devout person.)

21- Sayyidun Ab Hurayrah is reported to have said that the Noble Messenger said:


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man ajja an-mayyitin fa-li l-ladh ajja an-hu mithla ajri-hi(Shar al-udr, pp. 129)

(Whosoever performs the ajjon behalf of a deceased person, then the performer of the

ajjshall receive an equal reward as that of the deceased [on behalf of whom the ajjwasperformed].)

22-It is stated in the Hidyah, a famous book in the Hanafschool of thought:inna al-insna la-h an-yajala thawba amali-h li-ghayri-h altan aw awman awghayru-h, inda ahli s-sunnati wa l-jamati

(According to the Ahl al-Sunnah wal-Jamah, a person may, certainly, confer the rewardof his [good] action to another person, be it [the reward of] prayer, fasting or anythingelse [whatsoever].)

23-Sayyidun Shah Waliyyullh al-Muaddith al-Dehlawsays:bad az-farogh dogna thawb Amr Al Hamdn ba-khwnad

(Intibh f Salsili Awliyi Llh, pp.116)

(When one is free, he should confer the same reward to Amr Sayyid Al Hamdn)

To recite theTo recite theTo recite theTo recite the Glorious Qurn and to do FtiGlorious Qurn and to do FtiGlorious Qurn and to do FtiGlorious Qurn and to do Ftiahahahah----KhwnKhwnKhwnKhwn4444 (special supplication for deceased)(special supplication for deceased)(special supplication for deceased)(special supplication for deceased)in favour of the deceased:in favour of the deceased:in favour of the deceased:in favour of the deceased:

24-Sayyidun Anasreported that the Messenger of Allh said:man dakhala l-maqbira fa-qaraa srata y-sn, khaffafa Llhu an-hum, wa kna la-hubi-adadi man f-h asantin

(Whosoever enters a cemetery and recites the Srah Y-Sn, Allh makes a concession[in punishment] for them, and He grants the amount of reward for the reciter as thereare the number of buried persons.)

wa qla al-qurubiyyu f adthi iqra al mawt-kum y-sn: hdh yatamilu an-takna hdhihi l-qiratu inda al-mayyiti f li mawti-hi, wa yatamilu an-takna indaqabri-h


(and Allmah al-Qurub , with respect to the adth, Recite the Srah Y-Sn onyour deceased ones, says:

This (adth) could possibly mean that the recitation be made close to thedeceased person whilst he/she is dying, or it could [also] possibly mean that it bemade next to his/her grave.)

4444A ceremony in which the Srat al-Ftia, with other parts of the Noble Qurn, supplications andprayers are said, and the reward thereof is conferred to the soul of the deceased.


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25- It has been reported by Sayyidun Al karram-Allhu wajha-hu al-karm that the FinalMessenger said:

man marra al al-maqbiri wa qaraa qul huwa Llhu aadun id asharata marratan,

thumma wahaba ajra-hu li l-amwti, uiya min al-ajri biadadi l-amwti(Dr al-Qun; Durr al-Mukhtr, Qirtu l-Maytah, Bb al-Dafan; Shar al-udr,

pp.130)

(Whosoever passes by some graves and recites the Qul Huwa Llhu Aad (Srat al-Ikhl) eleven times, and that he confers the reward thereof to the deceased ones, thenhe [himself] shall be given reward equal to the reward of the number of the deceasedpersons [in total.].

26-Sayyidun Ab Harayrah says that the Blessed Apostle said:man dakhala al-maqbira thumma qaraa ftiata l-kitbi, wa qul huwa Llhu aadun,wa alh-kumu t-takthuru, thumma qla: Allhumma inn qad jaaltu thawba mqaratu min kalmi-Ka li-ahl al-maqbiri mina l-muminna wa l-muminti, knshufaa la-h ila Llhi tal


(Whosoever enters a cemetery and recites the Srat al-Fatiah, the Qul Huwa LlhuAad (Srat al-Ikhl) and the Alh-kumu t-Takthur (Srat al-Takthur) and says,O Allh! I have conferred, the reward of whatever I have recited from your Word, tothe Faithful men and the Faithful women of these graves, the deceased in those gravesintercede for him in the presence of Allh tl.)

27-Imm al-Shab says:knat al-anru, idh mta la-hum al-mayyitu, ikhtalaf il qabri-h yaqrana la-hu l-qurna


(It was the custom of the Ansr that whenever one passed away from amongst them,they would repeatedly visit his grave and recite the Noble Qurn for him.)

28-In the commentary of the Hidyah, Allmah Badruddn al-Ayn , also acommentator of the a al-Bukhr, says:

inna l-muslimeena m zl f kulli asrin yaqrana l-qurna wa yahdna thawba-hu, wal yunkiru dhlika munkirun, fa-kna ijman inda ahli s-sunnati wa l-jamati

(The Muslims have, incessantly, been reciting the Majestic Qurn and conferring itsreward [to the deceased ones], and even the Munkir (rejecter of the Truth) does notreject [this fact], and, furthermore, the Ahl al-Sunnah wal-Jamah have a consensus [onthis issue].)

29-Imm Amad ibn anbal says:


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idh dakhaltum al-maqbira fa iqra bi-ftiati l-kitbi, wa l-muawwadhatayni, wa qulhuwa Llhu aadun, wa ijal dhlika li-ahl al-maqbiri, fa-inna-h yailu ilay-him


(Whenever you go to the graves (cemetery), recite the Srat al-Ftia, the

Muawwadhatayn (Srat al-Falaq and Srat al-Nss) and the Qul Huwa Llhu Aad(Srat al-Ikhl), and confer the reward thereof to those of the graves, for it definitelyreaches them.)

30-Imm al-Zafarn ramat Allhi tal alayhisays:inn saaltu al-Shfiiyyah raima-hu Llhu ani al-qirati inda al-qabri, fa-qla: l basabihi


(I asked Imm al-Shfi regarding the recitation [of the Qurn] near the grave and

he told me that there is nothing wrong with that.)

31- Imm al-Nawaw says:yustaabbu li-zir al-qubri an-yaqraa m tayassara min al-qurni wa yad la-humaqabah, naa alayhi al-shfiiyyu, wa ittafaqa alayhi al-asbu, wa zda f mawiinkhara wa in khatam al-qurna al al-qabri, kna afal


(It is desirable, for the one who visits the graves, to recite as much as he can from theGlorious Qurn and to pray for them. Imm al-Shfi presented legal evidence on

this [issue] and all [his] followers5555 have agreed upon it. In another place it further statesthat if they6666 complete the [recitation of the whole of the] Qurn near that grave thenthat is even better.)

32- Imm al-Qurub says:kna al-shaykhu Izzuddni ibnu-Abdil Salmi yuft bi-annahu l yailu il al-mayyitithawba m yuqrau la-h, fa-lamm tuwuffiya, ra-h bau asbi-h fa-qla la-h: inna-ka kunta taqlu, inna-h l yailu il al-mayyiti thawba m yuqrau wa yuhd ilay-hi, fa-kayfa al-amru? qla la-h: kuntu aqlu dhlika f dri d-duny, wa al-na fa-qad rajatuanhu lamm raaytu min karami Llhi f dhlika, wa anna-hu yailu ilay-hi thawbadhlika


(Shaykh Izzuddn ibn Abdul Salm would decree that a deceased person does notreceive the rewards of the recitation [of the Blessed Qurn] made on his behalf. Whenhe7777 passed away, one of his companions saw him in his dream, and asked, You used tosay that the deceased person does not receive the reward of what is recited for him andgifted to him [of the Magnificent Qurn]. [Tell me,] how is it?

5555

Shfis6666 the visitors to the graves.7777 Shaykh Izzuddn ibn Abdul Salm


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35- Sayyidun ammd al-Makk says, One night, I entered the cemetery of Makkah al-Mukarramah. I placed my head upon a grave and fell asleep. I dreamt that the people ofthe graves were sitting in a circle, so I asked them what big calamity had taken place:

ql: l, wa lkin rajulan min ikhwni-n qaraa qul huwa Llhu aadun wa jaalathawbah la-n, fa-nanu naqtasimu-h mundhu sanatin


(They replied, Nothing, except that one of our Muslim brothers recited the Qul HuwaLlhu Aad (Srat al-Ikhl) and conferred its reward on us. Thus, we are [sitting here,]dividing it for a year.9999)

36-Sayyidun Shah Waliyyullh al-Muaddith al-Dehlaw says:after this, one should recite the Srat A-Lam-Nashra Laka (Srat al-Inshir)

three hundred and sixty times, then he should say the respective, mentionedsupplication three hundred and sixty times, then he should recite Durd Sharf tentimes and complete the procedure. He should recite the Ftiah mentioning the namesof all the saints of the Chisht cluster upon something sweet and then he should askAllh concerning his need. He should do likewise every day and, In Sh Allhutal, his purpose will be fulfilled in a few days.


37-The same scholar, Sayyidun Shah Waliyyullh al-Muaddith al-Dehlaw, in anotherpassage, says:

wa yaqrau shayan min al-qurni li-wliday-hi, thumma li-shaykhi-hi, wa li-ustdhi-hi,thumma li-abi-hi, wa li-ikhwni-hi, wa yaru arwa l-muminna wa l-muminti


(and he should read a portion of the Noble Qurn, which he should [then] conferthe reward of to the departed souls of his parents, to his Murshid (religious guide), tohis teachers, to his friends and to his brothers from all the male and female Faithfulpeople.)

38-Sayyidun Allmah Q Thanullh of Pni Pat says:

All the legal jurists have decreed that the reward of reciting the Blessed Qurn and ofthe Itikf (religious seclusion) [and then conferring the reward thereof to the dead] arevalid acts. Imm Ab anfah, Imm al-Mlik and Imm Amad m also acknowledgethis fact. Al-fiz Shamsuddn ibn Abdul Wid has said that the Muslims, since longago, gather in the cemetery and recite the Glorious Qurn for the sake of the dead.Thus, we have Ijm (consensus) on this [issue].

(Tadhkirat al-Mawt wa l-Qubr)

39- Sayyidun Allmah Shah Abdul Azz al-Muaddith al-Dehlaw says:

9999It had been a year and, due to the sheer amount of the reward, the people of the graves were stilldistributing the reward of that recitation between themselves.


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It is a very noble and good act to visit the graves of the pious people, [in order] toreceive blessings from them, to l al-Thawb (confer religious reward) upon them, torecite the Majestic Qurn there, to supplicate goodness for them and to distribute foodand something sweet in their honour. The scholars are unanimous (there is Ijm) onthis issue.

(Fatw Azz)

To perform the TasbTo perform the TasbTo perform the TasbTo perform the Tasb and recite the Kalimah on behalf of the deceased and recite the Kalimah on behalf of the deceased and recite the Kalimah on behalf of the deceased and recite the Kalimah on behalf of the deceased

40- Sayyidun Jbir says, When [Sayyidun] Sad ibn Madh passed away, weperformed the funeral prayer alongside the Blessed Messenger . He was then loweredinto the grave and [his body] was covered with earth. After that, the Noble Apostle []began to recite the Takbr (exaltation of Allh ) and the Tasb (praise of Allh ).We joined him in [this] recitation, which went on for a long time.

fa-qla: y rasla Llhi, li-ma sabbata thumma kabbarta? qla: la-qad tayyaqa alhdh al-abd al-lii qabruh-hu att farraja-hu Allhu an-hu

(Mishkt, pp. 26)

(Then, someone asked, O Messenger of Allh ! Why did you say the Takbrand theTasb?He replied, The grave had become contracted for this pious servant (of Allh tal). (Itis due to our Tasb and Takbrthat) Allh has made it spacious for him.)

This adth tells us very clearly the Tasb (praise of Allh ) and the Takbr (exaltation ofAllh ) by the Beloved Messenger Muammad and by his Companions over a grave.

One need not be a genius, thereby, to understand the issue of the saying of the Adhn (call toprayer) either, over a grave, shortly after a burial.

41- Sayyidun ibn Abbs says that the Great Messenger passed by a couple of gravesand said, These two persons in the graves are in punishment, and it10101010 is not due to abig sin, but rather, that one was not cautious of splashes during urination whilst theother was a backbiter.

thumma akhadha jardatan raabatan, fa-shaqqa-h bi-nifayni, thumma gharaza f kulliqabrin-widatin, ql: y rasla Llhi, li-ma anata hdh? fa-qla: laalla-hu an-yukhaffifa an-hum m lam-yaybisaa

(Agreed Upon; Mishkt, pp. 46)

(He then took a fresh branch [of date-palm] and split it in two halves. He then fixed oneon each grave. They11111111 asked, O Messenger of Allh! Why have you done this?(The Messenger ) replied, Because their punishment will be lessened so long as theyremain fresh.)

We may note a number of important points in this adth :1- That nothing of the Barzakh (life in the grave) is hidden from the Messenger

Muammad ,

10101010 the punishment11111111 the Companions


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2- That the Messenger had perfect knowledge of those particular sins due to which thedeceased persons were being punished,

3- That the Merciful Messenger declared the placing of fresh branches on a grave as ameans of reduction in punishment by personally doing such an act.

We may ask, whether it was only the branches that were a means of the concession inpunishment for those in the graves, or whether there was something else besides them. If wetake the branches as the sole means of the lessening of punishment, then they would act for thesame purpose (just as effectively) even after drying out. But rather, that is not the case. Thisshows that means for the concession in punishment in the grave is not the branches alone, butthe Tasb (praise of Allh ), as made by the branches. The verse of the Noble Qurn wa in-min shayin ill yusabbiu bi-amdi-H tells us that everything praises Allhjalla sha'nu-Hu,and because branches die when they go dry, meaning their cessation ofTasb, this proves thatthe means of the easing of the punishment in the grave is the Tasb of the (fresh) branches andnot the branches themselves.

If, therefore, the Tasb done by branches of trees is a means of a concession in the punishmentfor a deceased person in the grave, then, and beyond any doubt whatsoever, the Tasb made byus, that is the humans, is definitely a means for the easement in punishment for those in thegrave, as is evident in adth No. 40.

Furthermore, this also proves the permissibility of the placing of (fresh) flowers on graves,because just as (fresh) branches of date-palms do the Tasb (of Allh ), so do fresh flowers.

Some people say that the Messenger placed fresh branches to help alleviate the punishmentof those in the graves. They take this point to attack us, saying that we place flowers on gravesof theAwliy Alh (friends of Allh tal ) believing that they are in punishment, and that we

place flowers to help ease their punishment. The simple answer to this query is that the Tasbdoes not only prove useful to those who are being punished, but also for those who have beendivinely blessed. If the Tasb is, on the one hand, a means for the easement in punishment tohim who is being punished in the grave, then it is also, on the other hand, a means ofhappiness and elevation of status to him who is in the state of diving mercy.

Many a ab12121212 and Wal13131313 have, at the times of their demise, willed to have fresh branchesof date-palms placed on their graves. What were we to know what such sick people14141414 wouldregard of them!

Shah Abdul Azz al-Muaddith al-Dehlaw says, The placing of flowers and (the placingof) something with fragrance on a grave is a means of bliss for the one in the grave, and it islegally proven in Islm as valid.

(Fatw Azz Part One)

42- Imm Rabbn, Mujaddid Alf Thn,Shaykh Amad Farq Sirhind says:

Tell friends and companions to recite the Kalimah (ayyiba)15151515 L ilha illa Llhuseventy thousand (70,000) times for the sake of the deceased Khwjah Muammad

12121212 Companion of the Blessed Messenger Muammad 13131313

Saint, or Friend of Allh 14141414those who reject theAwliy15151515L ilha illa Llhu muammadu r-rasluLlh.


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diq, and to recite it seventy thousand (70,000) times for his late sister, UmmKulthm. (Ask them to) confer the reward of (the recitation of) seventy thousand(70,000) Kalimah (ayyiba) to the soul of one, and to confer the reward of (therecitation of) seventy thousand (70,000) Kalimah (ayyiba) to the soul of the other. I askfriends to supplicate (to Allh) in their favour.

(Maktbt Sharf)

43- Muammad Qsim Nanotv, the founder of the School of Deoband, says:

The colour (of the face) of one of the disciples of Sayyidun Junayd suddenlychanged. He16161616 asked the reason and he replied that he, by way of revelation, sees hismother in Hell. Sayyidun Junayd had, some time ago, recited the Kalimah (ayyiba)one hundred and fifty thousand times. Silently, he conferred the reward thereof to themother of that disciple, without letting him know, in the faith that, according to somereports, the reward to such an amount of Kalimah (ayyiba) recitation is a definitepardon. With that, he saw that the disciple was now looking very cheerful (and in high

spirits). Sayyidun Junayd asked the reason, again. He replied that he now saw hismother in Paradise. He17171717 then said that he had come to know of the truth of thedisciples revelation by way ofadth, and (now) the truthfulness of the adth had beenproven by his revelation.

(Tadhr al-Nss)

Financial FormFinancial FormFinancial FormFinancial Forms of Worships of Worships of Worships of WorshipTo giveTo giveTo giveTo give adaqah ( alms) and Khayradaqah ( alms) and Khayradaqah ( alms) and Khayradaqah ( alms) and Khayrt (charity) for the sake of the deceased:t (charity) for the sake of the deceased:t (charity) for the sake of the deceased:t (charity) for the sake of the deceased:

44- Ummu l-Muminn (Mother of the Faithful) Sayyidah ishah al-iddqah raiy-Allhutal anh says that once someone said to the Messenger , O Messenger of Allh!My mother died suddenly without having made any will. I think she would havedefinitely given adaqah (alms) if she had been able to speak.fa-hal la-h ajrun in taadaqtu? qla: naam

(Muslim, Kitb al-Zakh; Bukhr, Kitb al-Way; Muwa Imm al-Mlik; Ab Dwd)

(If I give alms for her sake, will she receive the reward thereof?He replied, Yes.)

45- The mother of Sayyidun Sad ibn Ubdah passed away, so he asked the Beloved

Messenger :

y rasl-Allhi, hal yanfau-h an ataaddaqa an-h? fa-qla raslu Llhia: naam, fa-qla: iun kadh wa kadh adaqatun an-h

(Bukhr; Ns, Kitb al-Way; Muwa, Kitb al-Aqiyah)

(O Messenger of Allh ! Will it benefit her if I give alms on her behalf?The Messenger of Allh said, Yes.Sayyidun Sad (then) said, My so-and-so a garden is (given as) alms on her behalf.)

16161616 Sayyidun Junayd 17171717Sayyidun Junayd


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46- Sayyidun ibn Àbbs says that once a person came and told the Blessed Messenger that his mother had died. (He said):

a yanfau-h in taaddaqtu an-h? qla: naam, qla: fa-inna l mikhrnan, wa ushhidu-ka inn qad taaddaqtu an-h

(Tirmidh, Kitb al-Zakh)

(Will she receive benefit if I give alms on her behalf?(The Messenger ) replied, Yes.(Then that person) said, I have a garden and I declare you a witness that I have given itas alms on her behalf.)

It is proven from the above three (3) adths that if anyone from the relatives of a deceased onegives in charity or as alms on behalf of the latter, then the deceased one receives the benefit ofthat spending.

47- Sayyidun Sad ibn Ubdah came to the Prophet and said: O Messenger of Allh! My mother has passed away.

fa-ayyu al-adaqati afalu? qla: al-mu, fa-afara biran, wa qla: hdhih li-ummi-sadin

(Abu Dawd, Kitb al-Zakh)

(So, which [type of] charity is better [that I may perform for my mother]?[The Messenger ] replied, Water.Therefore, he dug a well and announced, This is for the Mother of Sad)

It is worth noting here that such an honourable ab as Sayyidun Sa`d radhiy-Allaahutaàalaa ànhu says, hdhih li-ummi-sad (This [well] is for the Mother of Sa`d, i.e. his ownmother). In other words, that well had been dug for the sake of conferring reward to her soul.This proves, directly, that if a donation is made to confer the reward thereof to the soul of adeceased person and the name of that person is mentioned, then that donation is certainly notarm (unlawful). Examples are such as saying that this Sabl is for Sayyidun Imm usaynand the martyrs of Kerbal or that such food is for the Sabah , or for the Ahl al-Bayt(those of the household of the Noble Messenger ), or for al-Ghawth al-Aam18181818, or forKhwjah Gharb Nawz19191919, etc. Such Sabl and such food or drink will definitely not bearm. If it were to be arm, then we would have to declare the water of the well thatSayyidun Sad dug asarm, whereas the Blessed Prophet , as well as the abah , andafter them, the Tbin20202020, then the Tbi al-Tbin21212121 and also the people of Madna al-Munawwarah drank from that well. Can any Muslim dare to say that such pious people drankwater that was arm? May Allh tal protect us from saying so! No Muslim can ever saysuch a thing.If the water of the well for which it had been announced that it was for the mother of Sad islawful and good, according to the Crown of Creation, the Prophet Muhammad and hisabah , then likewise, the water of any Sabl for which it has been pronounced that it is for

18181818 al-Sayyid Abdul Qdir al-Jln al-Baghdd 19191919

Khwjah Monuddn asan Chisht Ajmer 20202020 the generation of Muslims succeeding the abah 21212121the generation of Muslims succeeding the Tbin


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Imm ussain and for the martyrs of Kerbal , or that any donation is for so-and-so aMumin, then that also is, according to the Muslims, all (lawful) and good.

48- Sayyidun li ibn Dirham says, We went on ajjto Makkah al-Mukarramah wherewe met Sayyidun Ahu Hurayrah . He said to us, Near your city of Basrah, there is a

village called Uballah. In it, there is a mosque called Masjid Ishr. Which one of youpromises to perform two (2) or four (4) units of prayer for me?

wa yaqlu hdhih li-ab hurayrata(Mishkt, pp.468)

(and then say, This is for Abu Hurayrah)

Sayyidun Abu Hurayrah narrated that he heard the Beloved Messenger say that on theday of the Occurrence, the Resurrection and the Judgement,22222222 Allh la-Hu l-izzatu wa l-kibriyu will raise the martyrs from the Masjid Ishr, and they will be with the martyrs of

Badr.

In this adth, a great ab of the Messenger is requesting another to perform optionalprayer for him and to say, hdhih li-ab hurayrata that this prayer is for Abu Hurayrah ,i.e. the reward of this prayer is for him. This proves the conferring of the reward of physicalworship of one person to another, be the latter dead or alive.

Nevertheless, the mentioning of the name on whom such reward is to be conferred is a must.This adth also proves that worshipping at those places that enjoy a specific sanctity is an actof great virtue, and the worshipper entitled to great reward.

49- Sayyidun Abdullh ibn Umar reports that the Great Messenger said:

idh taaddaqa aadu-kum bi-adaqatin taawwuan, fa-yajala-h an abaway-hi, fa-yaknula-hum ajru-hum, wa-l yantaqiu min-ajri-h shayan

(abarni Awsa; Shar al-udr, pp.129)

(When any of you gives in supererogatory charity, he should transfer it (the rewardthereof) to his parents. Thus, its reward will be given to both of them [in full], and theone who gives that charity will not lose anything [of the reward for himself].)

50- It has been reported that Sayyidun Anas says that the Blessed Messenger said thatwhenever the family members of one who has passed away give in charity and goodcauses on his behalf, the Archangel Sayyidun Jibrl alayhis-salm takes that charity ina tray of light to the grave of that particular person, and says:

y iba l-qabri l-amqi, hdhih hadiyyatun ahda-h ilay-ka ahlu-ka, fa-aqbil-h, fa-tadkhulu alayhi, fa-yafrau bi-h, wa yastabshiru, wa yazunu jrnu-hu al-ladhna lamyuhdaa ilay-him shayun


22222222 the Last Day.


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(O you in the deep grave! This is a gift that your family members have sent you, soaccept it. It is then given to him and he becomes joyful and tells others about it. Hisneighbours who have not been sent anything [as a similar gift] become sorrowful.)

51- Sayyidun Anas says that he asked the Beloved Messenger whether the dead receive

the [benefits of] charity, ajj, etc. that we do for them.

fa-qla: inna-h yailu ilay-him wa yafrana bi-h kam yafrau aadukum bi l-hadiyyati

(Musnad Imm Amad)

((The Noble Apostle ) replied, Definitely, this reaches them and they rejoice in it justas any of you rejoice at the receiving of a gift.)

52- The author of the Tafsr Khzin, namely, Allmah Aludddn Al ibn Muammadal-Baghdd [] says:

inna al-adaqata an al--mayyiti tanfau al-mayyita, wa yailu-h thawbu-h, wa huwaijmu l-ulam(i)

(Tafsr Khzin)

(Indeed, the charity given on behalf of the deceased benefits the deceased, and its rewardreaches him. The scholars have a consensus on this issue.)

53- Sayyidun Shah Waliyyullh al-Muaddith al-Dehlawsays:

There is nothing wrong with cooking and eating creamed rice at the Ftiah (reward-

sending function) of a saint with the intention of conferring reward to him; this ispermissible. If such a reward-sending function is held then the wealthy are also allowedto eat.

(Zubdat al-Nai, pp. 132)

54- Sayyidun Shah Abdul Azz al-Muaddith al-Dehlaw says:

Food that is cooked for (charity to confer its reward to) Imm asan and Immusayn , and the Qul and the Ftiah, etc. are recited over it, it becomes full ofblessings and is good for you.

(Fatw Azz)

55- The author of Taqwiyyat al-mn, Isml Dehlaw says:

Every type of worship that a Muslim performs, and confers its reward to one who haspassed away, and [also] supplicates to Allh tal for his sake, this is an excellent andvirtuous act. Furthermore, there is no doubt in the excellence of performing thecustomary functions for the Ftiah, the Urs (death anniversary) and the adaqah.

(Sirt-e-Mustaqm, pp. 55)

56- In another place he says:


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None should think bad of the food and Ftiah for the sake of the dead, but rather,this is a great and outstanding act.

(Sirt-e-Mustaqm, pp. 64)

57- Here we present the Fatw (religious decree) of Ashraf Ali Thanv on the issue ofsl

al-Thawb or the conferring of reward to the dead:

Question- It is sometimes feared that if one confers the reward of his own noble act tosomeone else, then what is left (of the benefit) for himself? Therefore, do the dead[really] receive the benefit [of the noble act of another]? Please satisfy me by clarifyingthis to me.

Answer- f shar al-udri bi-takhrj al-abarn an ab amrin, wa qla rasluLlhi:idh taaddaqa aadu-kum adaqatan taawwuan, fa-yajal-h an abaway-hi, fa-yaknu la-hum ajru-h, wa l yunqau min ajri-h shayanThis adth tells us that after one has conferred the reward, its full equivalent value still

remains with him. Another adth in the ai al-Muslim man sanna sunnatanasanatan also supports this adth.

(Imdd al-Fatw, part 5, pp. 399)

To make sacrifice or to free a slave on behalf of the deceased:To make sacrifice or to free a slave on behalf of the deceased:To make sacrifice or to free a slave on behalf of the deceased:To make sacrifice or to free a slave on behalf of the deceased:

58- Sayyidah ishah al-iddqah raiy-Allhu tal anh reports that the Noble Apostleslaughtered a ram and said:

Allhumma taqabbal min muammadin, wa li-muammadin, wa min ummati-

muammadin (a) (Muslim; Abu Dwd, Kitb al-A)

(O Allh! Accept [this sacrifice] on behalf of Muammad, on behalf of the householdof Muammad and on behalf of the followers of Muammad.)

59- It was reported by Sayyidun Jbir u that the Blessed Messenger slaughtered a ramand said:

hdh an-n, wa an man lam-yua min ummat (Adu Dwd, Kitb al-A)

(This [sacrifice] is on my behalf and on the behalf of that person, from my followers,who has not sacrificed [anything of his own behalf].)

60-Sayyidun anash says that he saw Sayyidun Al karram-Allhu wajha-hu al-karmslaughtering two (2) animals, therefore he asked him why he was doing so. SayyidunAl karram-Allhu wajha-hu al-karm replied:

anna rasla Llhia aw-n an-uaiya anhu, fa-ana ua anhu(Bukhr, Kitb al-ay; Tirmidh; Abu Dwd)


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(The Messenger of Allh made a will to me that I make a sacrifice on his behalf,therefore I am making a sacrifice on his behalf.)

The above three (3) traditions prove that the act of one person may benefit another. We see thatthe Beloved Prophet sacrificed animals on behalf of his descendents as well as on behalf of

his Ummah. Moreover, he also asked Sayyidun Al karram-Allhu wajha-hu al-karm tosacrifice an animal on his behalf, and the obedience of Sayyidun Al karram-Allhu wajha-hual-karm in this regard is more than enough to prove that the act of one who is alive isbeneficial and helpful to that person who has passed away.

61- Sayyidun Zayd ibn Aslam says:ja rajulun il al-nabiyyia fa-qla: y rasla Llhi, atiqu an ab wa qad maata?, qla:naam


(A person came to the Prophet and asked, O Messenger of Allh ! My father hasdied. May I free a slave on his behalf?(The Beloved Messenger) replied, Yes.)

62-Sayyidun Abu Jafar says:anna al-asana wa al-usayna kn yutiqni an aliyyin bada mawti-h


(asan and usayn would free slaves on behalf of (their father) Sayyidun Alkarram-Allhu wajha-hu al-karm after he had passed away.)

The adaqah JThe adaqah JThe adaqah JThe adaqah Jririririyah (Continuous Charity):yah (Continuous Charity):yah (Continuous Charity):yah (Continuous Charity):

63-Sayyidun Abu Hurayrah says that the Messenger of Allh said that a believersactions stop when he passes away. Nevertheless, there are seven (7) articles of which hecontinues to receive the reward and benefit of. (They are):

i- If he has taught religious knowledge to someone, as long as that knowledgeremains, he shall continue to receive equal reward,

ii- If he leaves behind pious and righteous offspring that prays for him,iii- If he leaves behind (a copy of) the Noble Qurn,iv- If he has erected a masjid,v- If he has built a tavern for the benefit of travellers to rest in,vi- If he has dug a well or a stream, etc.,vii- If he has given aadaqah (in charity) in his life,So long as these articles exist and remain, he shall continue to receive due reward.

(Shar al-udr)

ConclusionConclusionConclusionConclusion::::


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All of the evidences that we have given from the Qurn, the Sunnah and the Scholars prove thedeceased persons reception of the reward of physical, financial and combined types of worshipdone by those alive. The entire Ummah has a consensus and an agreement on this issue.This conferring of reward becomes a means of forgiveness for the sins of the sinful, and ameans of the elevation of status for the righteous. The conferrer of the reward (the doer of the

noble act) receives his own full reward that he is entitled to whilst the one whom the reward isconferred to also receives an equal amount.

To hold religious functions such as tTo hold religious functions such as tTo hold religious functions such as tTo hold religious functions such as the Soyum (the Third), the Stwn (the Seventh), thehe Soyum (the Third), the Stwn (the Seventh), thehe Soyum (the Third), the Stwn (the Seventh), thehe Soyum (the Third), the Stwn (the Seventh), theGyrahvGyrahvGyrahvGyrahvn (the Eleventh), then (the Eleventh), then (the Eleventh), then (the Eleventh), the Chehlum (the Fortieth), the Chehlum (the Fortieth), the Chehlum (the Fortieth), the Chehlum (the Fortieth), the Urs (the Annual AnniUrs (the Annual AnniUrs (the Annual AnniUrs (the Annual Anniversary),versary),versary),versary),etc. for the deceased:etc. for the deceased:etc. for the deceased:etc. for the deceased:

Now that we have satisfactorily dealt with and understood the issue ofl al-Thawb or sl-e-Sawb (the sending/conferring of reward) in the light of the Qurn and the Sunnah, it will beeasier for us to know that holding various religious functions for the deceased such as the

Soyum (the Third), the Chehlum (the Fortieth) and the Urs (the Annual Anniversary), etc. are alllegally valid and permissible.

Normally, when one dies, he is mourned for three (3) days. Even the scholars and saints havemourned for three (3) days. Before wrapping up the mourning at the end of the third day, thefamily and friends of the deceased person mutually give something in the way ofadaqah andkhayrt(alms and charity), they read some portions of the Blessed Quraan and they bless thereward of it all to the departed soul of the deceased person. The name of this function hascome to be known as the Tj or the Soyum ( meaning, the Third).

The family, friends and well-wishers of Sayyidun Shah Waliyyullh al-Muaddith al-Dehlaw held a Tj (Third) in his honour. Sayyidun Shah Abdul Azz al-Muaddith al-Dehlawwrites:

On the third day, the crowd of people was so large that words are not enough todescribe it. There must have been 81 completions of the Glorious Qurn, maybe more,and the amount of times that the Kalimah Tayyibah was recited is incalculable!

(Malfzt-e-Azz, pp. 55)

Sayyidun s says:

inna al-mawt yuftanna f qubri-him saban, fa-kn yastaibbna an-yuama an-hum tilka l-ayymi

(Shar al-udr, pp. 57; Ab Nam f al-ilyah, Imm Amad f al-Zuhd)

(Indeed, the deceased persons are tested for seven (7) days in their graves. Hence, theabah would prefer that others be fed on behalf of that deceased person duringthose (seven) days.)

Shaykh al-Muaddithn Shah Abdul aqq al-Muaddith al-Dehlaw says:

adaqah should be given up to seven (7) days after the death of the deceased.

(Ashiat al-Lumut Shar Mishkt)


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Scholars and saints say that the soul of the deceased remains in a special contact with the homefor up to forty (40) days. The Beloved Prophet is reported to have said that when a Mumindies, those portions of the earth where he would worship, those doors of the heavenswherefrom his noble actions would enter and from where his livelihood would descend to him,they cry for him for forty (40) days. (Shar al-udr pp. 24).

This is why many scholars and saints have conferred reward to the soul of a deceased personcontinuously for forty (40) days!

The basis of all this is that the Greatest Prophet made adaqah (gave in charity), for theGreatest Martyr (Sayyid al-Shuhad), Sayyidun al-Amr amzah on the third day, the tenthday, the fortieth day, the sixth month and one year following his martyrdom. (kadh f al-Anwr al-Stiah maziyan il Majmt al-Riwyt, shiyat Khaznat al-Riwyt).

This proves that the customary religious functions of the Tj or Soyum (the Third), the Stwn(the Seventh), the Gyrahvn (the Eleventh), the Chehlum (the Fortieth) and the Urs, etc. are all

different names for l al-Thawb and are, therefore, permissible in Islm. To call suchfunctions as Bidah Sayyi`ah or Biddat-i-Sayyia (evil innovations) or a waste of time is itselfa loss of way and a folly.

To place foodTo place foodTo place foodTo place food and to recite the Word of Alland to recite the Word of Alland to recite the Word of Alland to recite the Word of Allhhhh ooooverververver it:it:it:it:

Sayyidun Anas narrates that when the Blessed Messenger married Sayyidah Zaynab raiy-Allhu tal anh, my mother (Sayyidah Umm Salm raiy-Allhu tal anh ) cooked somefood as a gift and had me deliver it to the Noble Apostle, stating that I should pass hersalm(regards) onto him and to also request him to accept what little she could offer at that time.

Accordingly, I delivered the food to him and passed him thesalm from my mother as well asthe message she had asked me to convey. The Messenger of Peace replied, O Anas, place it23232323down and call so-and-soI did as I was told and I continued calling [whomsoever the Messenger was commanding meto call] until three hundred (300) people had gathered.

fa-raaytu al-nabiyya a la-yaau yada-hu al tilka al-haysati wa takallama bi-msh

(Thus, I saw the Prophet place his blessed hand on the food and recited whatever hewanted to recite.)

Consequently, that food became so absorbed with blessings that everyones hunger wassatisfied. He then [turned to me and] said, Take the leftovers of the food away.When I saw the leftovers of the food, it was impossible for me to make out whether the food Ihad brought was more [in quantity] or this!

(Bukhr; Muslim; Mishkt, pp. 539)

This adth proves that the Beloved Messenger placed food in front of himself and recitedover it whatever he wanted to recite and the blessings thereof were immense!

23232323 the food.


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Sayyidun Abu Hurayrah says that during the battle of Tabk, the Muslim army wasfrustrated with hunger. Sayyidun Umar asked the Great Prophet , Y Rasla Llh (OMessenger of Allh) ! Please send for the supplies [of food] that we have remaining and makea prayer of blessings over it.He24242424 had the dining-mat laid out and called for the remaining amount of food. Some of the

Companions brought a handful of dates; others brought pieces of bread whilst some hadbeans, etc. In short, whoever had whatever bits of food left over, he brought it, and soon therewas a small gathering of food.

fa-da raslu Llhi bi l-barakati, thumma qla: khudh fee awiyatikum(Mishkt, pp. 538)

(Then the Messenger of Allaahsall-Allaahu taàalaa àlayhi wa-sallam prayed for mercyand then said, Fill your tiffin carriers.)

Naturally, there was so much blessing in those scraps of food [as a consequence of that

supplication] that the whole of the Muslim army had filled their tiffin carriers, had filled theirstomachs and there was still much food remaining. He then said, I testify that there is noneworthy of worship except Allh, and I am His Messenger.

This adth proves that the Great Messenger had food placed in front of himself and prayedfor blessings.

There are many other adths regarding this same topic of discussion, but these two (2) adthsshould be more than enough to prove our point. These two (2) adths validate thepermissibility of the placing of food in front of oneself and making a prayer over it.

ConclusionConclusionConclusionConclusion:

We present this issue ofl al-Thawb (the sending/conferring of reward) to our readers in thehope that they will understand its importance. The solid documentary proof we have providedshould help the readers in estimating the level of ignorance, misunderstanding, short-sightedness and narrow-mindedness of those who claim the Ftiah-Khwnas an absurdity or aBidah Sayyiàh, or Biddat-e-Sayyia (evil innovations), in order to hinder Muslims fromperforming such-like Islmic customs, and it should also help in exposing the negative stanceof those who reject the existence of any proof [on any Islmic issue] due to their ignorance offacts and their biased approach against the Truth. We also hope that the evidences given hereare sufficient to prove the Truth of Islm.

The Procedure for theThe Procedure for theThe Procedure for theThe Procedure for the FtiahFtiahFtiahFtiah----KhwnKhwnKhwnKhwnand theand theand theand the l all all all al----ThawbThawbThawbThawb oooorrrr alalalal----eeee----SawbSawbSawbSawb

When one desires to confer the reward of a particular type of worship, he should complete thatworship and say: O Allhjalla shanu-Ka, accept my worship and send its reward to the soulof so-and-so by the mediation of your Beloved Messenger Muammad.

24242424The Beloved Messenger


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The Normal Procedure for theThe Normal Procedure for theThe Normal Procedure for theThe Normal Procedure for the FtiahFtiahFtiahFtiah----KhwnKhwnKhwnKhwn::::

One should firstly recite a chapter or a unit of the Glorious Qurn. Then, the Srat al-Kfirnonce (1), the Srat al-Ikhl thrice (3), the Srat al-Falaq once (1), the Srat al-Nss once (1), the

Srat al-Ftia once(1), then the first few verses of the Srat al-Baqarah till humu l-muflinare recited. After that:

inna ramata Llhi qareebun mina l-muhsinn(a). a-l, inna awliy Allhi l khayfunalayhim wa-l hum yazann(a). Inna-m yureedu-Llhu li-yudhhiba ankumu r-rijsa ahlal-bayti wa yuahhira-kum ta-hra(n). wa m arsaln-ka ill ramata l-li l-lamn(a). mkna muammadun ab aadin mi r-rijli-kum wa-lki r-rasla Llhi wa khtama n-nabiyyna wa kna-Llhu bi-kulli shayin alma(n). inna Llha wa malikata-Hyuallna al n-nabiyyi, y ayyuha l-ladhna man all alayhi wa sallim taslma(n).Allhumma alli al sayyidi-n wa mawl-n muammadin-wa al li sayyidi-n wamawl-n muammadin-wa al abi sayyidi-n wa mawl-n muammadin-wa brik wa

sallim. aaltu wassalmu alayka y rasla Llh(i), aaltu wassalmu alayka yabba-Llh(i). subna- Rabbi-ka Rabbi l-izzati amm yaifn(a). wa salmun al l-mursaln(a), wal-amdu li Llhi Rabbi l-lamn(a).Allhu Akbaru, Allhu Akbaru, L Ilha ill Llhu wa Llhu Akbaru, Allhu Akbaru, wali Llhi l-amd.

O Allh, convey the reward of these sacred words25252525 as a gift on our behalf to the court of yourBeloved Messenger Muammad , and then, by his grace and his mediation, convey thisreward to the souls of his family and posterity, of his Companions, of his wives, of theTbin, of the great Awliy, the Imms, the scholars, the saints, and of all the Believers, male

and female, and then, in particular, convey this reward to the soul of so-and-so!

To make it brief, one may recite the Srat al-Ftia once and the Srat al-Ikhl three times.To send a great amount of reward, one may recite parts of the Noble Qurn once, or manytimes (the more the better) before the Ftiah-Khwn.

This is commonly know as the Ftiah, as in today it is the Ftiah of such-and-such a personetc. al-Ftia is the name of the srah (chapter) beginning with al-amdu li Llhi Rabbi l-lamn(a), and it is this chapter that is mainly recited, hence the name of this Islmic custom.In other words, tasmiyyat al-kulli bi ism al-juzi (the naming of the whole is due to the name ofthe part).

Rabba-n taqabbal minn, inna-Ka anta s-Sam u l-Alm(u),bi-urmati sayyidi l-mursaln(a) - all-Allhu tal alayhi wa li-hi wa-sallama

Servant of the Ahl al-Sunnah wal-JamahMuammad Shaf al-Khab Okrawi

25252525 and the reward of this food, sweetness, etc. if relevant

thawab-okarwi

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