Thursday, 5 January 2012

CONCEPT OF (Nazar o Niyaaz | Fatiha | Esaal e sawab | Urs | Giyarweeh Shariff | Kondey ki Niyaaz | Fatiha on Food | Thursday Fatiha and Return of Souls | Teeja | Daswa | Beeswa | Chaliswa | Fatiha on Eid | Fatiha on Shabe'Baraat | ) AND REFUTATION OF OBJECTIONS UPON THEM



LAST UPDATE: 28 / AUGUST / 2015



CONCEPT OF (Nazar o Niyaaz | Fatiha | Esaal e sawab | Urs | Giyarweeh Shariff | Kondey ki Niyaaz | Fatiha on Food | Thursday Fatiha and Return of Souls | Teeja | Daswa | Beeswa | Chaliswa | Fatiha on Eid | Fatiha on Shabe'Baraat | ) AND REFUTATION OF OBJECTIONS UPON THEM



CONTENTS:
PART 1: SHORT VIDEO CLIPS
PART 2: VIDEOS
PART 3: ARTICLES
PART 4: BOOKS



PART 1: SHORT VIDEO CLIPS

URDU VIDEO: CONCEPT OF NAZAR O NIYAAZ IN ISLAM AND REFUTATION OF OBJECTIONS UPON IT BY DR. TAHIR UL QADRI | 25 MINS 54 SECONDS

ENGLISH VIDEO: CONCEPT OF NAZAR O NIYAAZ  IN ISLAM AND REFUTATION OF OBJECTIONS UPON IT # REPLY 2 | 10 MINS 17 SECS

URDU VIDEO: 002 Hasnain Kariimain k liye nazar manna, Allah ne apne Quran me bayaan farma diya | 10 MINS 40 SECS

URDU VIDEO: 040 Urs Ka Lafz | 5min 14secs

URDU VIDEO: 052 ( Sahih Bukhari) Qabr Per Flowers Rakhne Ka Saboot | 12mins 10secs

URDU VIDEO: 055 ( Sahih Bukhari) Acche Amal Gair Ki Taraf Mansoob Ho Sakhte He Aur Niyaaz | 4mins 19secs

URDU VIDEO: 078 Ijtimayi Taur Per Ziyarat E Mazaar E Auliya Allah Karna ( Urs Karna), Sunnat E Rasool(saw) Wa Sahaba(r.a) He | 5mins 26secs

URDU VIDEO: 083 Niyaz Wa Fatiha K Liye Zibah Karna ( Tafsir Of Wa Ma Uhillah Bihi Lighayrillah) | 9mins 14secs

URDU VIDEO: BUKHARI SHAREEF _ GIYARHVI SHAFREEF | 2 MINS 35 SECS

URDU VIDEO: Esaal e Sawab per Hadiths | 3 MINS 23 SECS

ENGLISH VIDEO: Esal us Sawab (Transmission of Reward) Proven from 2 Quranic Verses | 3 MINS 3 SECS

ENGLISH VIDEO: Esal us Sawab with Charity _ Proof from Sahih Bukhari - Shaykh Abu Hanzala (HH) | 1 MIN 37 SECS

ENGLISH VIDEO: GIYARHVI _ SHIRK OR SUNNAH _ SHAYKH SAQIB SHAAMI (HH) | 7 MINS  13 SECS

URDU VIDEO: GIYARHWI _ THE STANCE OF FOUR MADHAHIB.SHAYKH SAQIB SHAAMI | 8 MINS 18 SECS

ENGLISH VIDEO: Isal e Sawab of Quranic Recitation - Proof from 3 Ahadith - Shaykh Abu Hanzala (HH) | 3 MINS 48 SECS

ENGLISH VIDEO: Permissibility of Giyaarweeh  shariff from Bukhari Shariff | 3 MINS 10 SECS

URDU VIDEO: Quran Khawani Reciting Quran for the Deceased Transmitting Rewards by DrTahir ul Qadri | 8 MINS 38 SECS

URDU VIDEO: toseef shetan ko jwaab by molana kokab norani | 4 MINS 26 SECS

ENGLISH VIDEO: What is Giyarhvi of Sheikh Abdul Qadir Jilani (RA) | 5 MINS 49 SECS


RELATED TO THE FATIHA/NIYAAZ ON FOOD
ENGLISH VIDEO: Giyarhvi _ Explicit proof from Sunnah - Shaykh Abu Hanzala Muhammad Saqib Shaami (HH) | 4 MINS 37 SECS

URDU VIDEO: Khana aage rakh kar Fatiha ya Niyaaz dena (Qur'an padhna) jayaz hai | 10 MINS 39 SECS

ENGLISH VIDEO: KHATAM _ DUA ON FOOD. SHAYKH SAQIB SHAAMI | 2 MINS 58 SECS

ENGLISH VIDEO: Khatam, why dua on fruits _ - Shaykh Abu Hanzala Muhammad Saqib Shaami (HH) | 2 MINS 44 SECS

ENGLISH VIDEO: Khatam, why dua on water - Shaykh Abu Hanzala Saqib Shaami (HH) | 2 MINS 44 SECS

URDU VIDEO: Q&A_ is food from Khatams haraam to eat_ | 2 MINS 33 SECS

ENGLISH VIDEO: Tafseer e Quran - (Wa Ma Uhillah Bihi Lighayrillah) - Shaykh Saqib Shaami (HH) |2 MINS 11 SECS

URDU VIDEO: 083 Niyaz Wa Fatiha K Liye Zibah Karna ( Tafsir Of Wa Ma Uhillah Bihi Lighayrillah) | 9mins 14secs


CORRECTING ZAKIR NAIK ABOUT THE CONCEPT OF ESAAL E SAWAB (NIYAAZ/FATIHA) AND QUR’AN KHAANI
0056 CORRECTING ZAKIR NAIK'S FALSE TAFSEER-E-QUR'AN(WA MA UHILLAH BIHI LIGHAYRILLAH) ABOUT 'NIYAAZ(FATIHA) ON FOOD' #ENGLISH | Duration: 38mins 9secs

0057 CORRECTING ZAKIR NAIK'S FALSE TAFSEER-E-QUR'AN(WA MA UHILLAH BIHI LIGHAYRILLAH) ABOUT 'NIYAAZ(FATIHA) ON FOOD' #URDU | Duration: 32mins 24secs

0058 CORRECTING ZAKIR NAIK ABOUT QUR'AN KHAANI #ENGLISH | Duration: 5mins 57secs

0059 CORRECTING ZAKIR NAIK ABOUT QUR'AN KHAANI #URDU | Duration: 11mins 38secs





PART 2: VIDEOS
ENGLISH VIDEO: Is Giyarhvi a Bid'ah By Allama Saqib Shaami | 2 HOURS 18 MINUTES

URDU VIDEO: Falsfa e Maut aur Urs ki Haqiqat | 1 HOUR 16 MINUTES

URDU VIDEO: Haqeeqat e Urs Quran aur Hadith ki roshani mein by Shaykh ul Islam | ABOUT 70 MINUTES

URDU VIDEO: Sunnat e Urs aur Faizan e Aulia | 1 HOUR 30 MINUTES

URDU VIDEO: Esale sawab ki shari hasyet | ABOUT 60 MINUTES

URDU VIDEO: TAHQEEQ E ISALAY SAWAB  5-8-2011-by Mufti dr. Ashraf Asif Jalali | 1 HOUR 6 MINUTES

URDU VIDEO: Is Celebrating Gyarvi Sharif Permissible MUST WATCH | 2 HOUR 27 MINUTES

URDU VIDEO: Nazar ki Sharai Haisiat_Mufti Ashraf Asif Jalali | 59 MINUTES
MISSING YOUTUBE LINK…



PART 3: ARTICLES
Conveying Rewards to the Deceased

Esal e sawab [ praying for dead and sending them blessing ] in Islam

Fateha AND Eisaal-e-Thawab

Fateha and Esaale Sawaab is permissible in Islam

Fatiha, 3 days, 10 days and 40 days | ALSO IT CONTAINS ANSWERS TO THE OBJECTIONS | Ja-Al Haq (Beliefs of AhleSunnah) |

Ihda' - Donating the reward of Qur'an

koonday ki niaz is one of the form of isaal-e-thawaab and isaal-e-thawaab is permissible in Islam

Permissibility of esaal-e-sawaab and fateha of gyarweeh shareef (Niyaaz of Ghaus-e-Azam Jilani r.a) etc

What does Ulema say about permissibility of Fateha of Imam Jafar Sadiq RA on 22 RAJAB which is termed as KOONDE?

FATWA: Islamic ruling about Fatiha

FATIHA ON FOOD

Is it permissible in Islam to perform Fatiha of food or blow on food by saying Al Fatiha ?



PART 4: BOOKS
BY DR. TAHIR UL QADRI
URDU HADITH BOOK: Arba‘in Series: Blessings of Donating Reward to the Deceased By Dr. Tahir Ul Qadri | PAGES: 88

URDU BOOK: Esaal e Sawaab ki shaari hesiyat [Sending of Blessings to the Deceased and its Legal Status] by Dr. Tahir Ul Qadri | PAGES: 152

URDU BOOK: Aqida e Tawhid aur Gayrullah ka tasawwur [Belief in the Oneness of God and the Concept of other than Allah] By Dr. Tahir Ul Qadri | PAGES: 156
This books consists of a detailed Tafsir Of this ayat “Wa Ma Uhillah Bihi Lighayrillah” which the deviants misuse against Niyaaz o Fatiha

BY OTHER SCHOLARS

ENGLISH BOOKS

ENGLISH BOOK: Visiting Graves And Isaaluth Thawaab For The Dead | PAGES: 89

ENGLISH BOOK: Conveying the rewards of the good deeds of the living to the deceased - Part 1 | PAGES: 22

ENGLISH BOOK: Conveying the rewards of the good deeds of the living to the deceased - Part 2 | PAGES: 24

ENGLISH BOOK: The concept of Isaal al-Thawab (Conveying the rewards of good deeds to others) | PAGES: 23

ENGLISH BOOK: CONVEYING REWARDS TO THE DECEASED | PAGES: 12

ENGLISH BOOK: Method of fatiha | PAGES: 26

ENGLISH BOOK: The Conveyance of the Reward of Worship to the Souls of the Deceased | PAGES: 24

ENGLISH BOOK: The Final Word about Wasila, Visiting graves and Fatiha | PAGES: 24

ENGLISH BOOK: RETURN OF THE SOULS | PAGES: 12



URDU BOOKS:

URDU BOOK: Anwaar e Satia Dr Bayan e Molood Wa Fatiha (takhreej Shuda) : VERY IMPORTANT BOOK | PAGES: 596
THIS IS THE BEST AND A UNIQUE BOOK.. IT’S THE SECOND EDITION WITH TAKHREEJ AND CONSISTING OF REPLIES TO THE OBJECTIONS RAISED ON ITS FIRST EDITION

URDU BOOK: Teeja, daswa, chaliswa, chamai, barsi ka saboot Hadees kariim ki roshni mai (saboot e esaal e sawab) by Syed Muhammad Intekhab Hussain | PAGES: 23

URDU BOOK: Baad maut zindagi aur Islam mai esaal e sawab by Syed Muhammad Intekhab Hussain | PAGES: 23

URDU BOOK: Qabro ke Phool (Refuting the objections on the hadith of placing a branch on the grave so that the punishment in the grave would be reduced) by SADRUL AFZAL NAIMUDDIN SAHAB | PAGES: 52

URDU BOOK: Chaliswa kya he | PAGES: 88

URDU BOOK: Koondo ki niyaaz ki sharai hesiat (Imam Jafar Siddique r.a ke koonde) | PAGES: 66

URDU BOOK: Kondy B Aik Maqsad Rakhte Hen | PAGES: 225

URDU BOOK: Esal-e-Sawab Musthib Amr Hy | PAGES: 100

URDU BOOK: Kia ahle mayet ka khana jaiz hai | PAGES: 98

URDU BOOK: Al Qolus Sawab Fee Masla Eesal o Sawab | PAGES: 230

URDU BOOK: Gayarveen Auliya o Ulema Ki Nazar Mein | PAGES: 25

URDU BOOK: 111 Sawal o Jawab Rabi-ul-Ghaus Ki Haqeeqat Mein | PAGES: 100

URDU BOOK: Urs Ki Sharai Hesiat | PAGES: 139

URDU BOOK: Aulia Karam Ki Nazar o Nayaz Mannay Ka Saboot | PAGES: 38

URDU BOOK: Eesal-e-Sawab Aur Fateha | PAGES: 33

URDU BOOK: Eesal-e-Sawab Sunnat Hai | PAGES: 23

URDU BOOK: Gayarveen Auliya Aur Ulema Ki Nazar Mein | PAGES: 30

URDU BOOK: Gayarveen Ki Shar'aee Haisiyat | PAGES: 138

URDU BOOK: Gayarveen Kya Hai | PAGES: 32

URDU BOOK: Gayarveen Shareef | PAGES: 32

URDU BOOK: Gayarveen, Nazr o Nayaz, Urs Ka Saboot | PAGES: 89

URDU BOOK: Gayarween Kya Hai | PAGES: 49

URDU BOOK: Muddallal-Khatam-Sharif | PAGES: 24

URDU BOOK: Niyaz Dilwao Falah Paoo | PAGES: 33

URDU BOOK: Saboot Fatiha Amwaat | PAGES: 41

URDU BOOK: Urs Ka Saboot | PAGES: 32




INSHA’ALLAH IN FUTURE I WILL ADD MORE INFO ON IT
MAY ALLAH(SWT) GRANT US THE DEEDAR E MUSTAFA(PEACE BE UPON HIM) BA HALT E BEDARI! AMIIN!

COMPILED BY: MUHAMMAD REHAN SIDDIQUI







Esal e sawab [ praying for dead and sending them blessing ] in Islam

Hadith # 1 

Narrated 'Aisha: 

Allah's Apostle said, "Whoever died and he ought to have fasted (the missed days of Ramadan) then his guardians must fast on his behalf." 

[Sahih Bukhari Book 31 Hadith 173]

Hadith # 2

في ذكر البصرة الملاحم سنن أبي داود
‏ ‏حدثنا ‏ ‏محمد بن المثنى ‏ ‏حدثني ‏ ‏إبراهيم بن صالح بن درهم ‏ ‏قال سمعت ‏ ‏أبي ‏ ‏يقول ‏
‏انطلقنا حاجين فإذا رجل فقال لنا إلى جنبكم قرية يقال لها ‏ ‏الأبلة ‏ ‏قلنا نعم قال من يضمن لي منكم أن يصلي لي في ‏‏ مسجد العشار ‏‏ ركعتين أو أربعا ويقول هذه ‏ ‏لأبي هريرة ‏ ‏سمعت خليلي رسول الله ‏‏ صلى الله عليه وسلم ‏ ‏يقول ‏ ‏إن الله يبعث من ‏‏ مسجد العشار ‏ ‏يوم القيامة شهداء لا يقوم مع شهداء ‏ ‏بدر ‏ ‏غيرهم ‏
‏قال ‏ ‏أبو داود ‏ ‏هذا المسجد مما ‏ ‏يلي ‏
,
The sahabi, Abu Hurayra, urged some people to pray 2 raka’ahs in Masjid Ashaar and told them to say after the prayers, “Haaza li Abi Hurayra”. THIS IS FOR ABU HURAYRA (Abu Dawud vol 2 p236)

Hadith # 3 

Narrated Abdullah ibn Amr ibn al-'As: 

Al-'As ibn Wa'il left his will that a hundred slaves should be emancipated on his behalf. His son Hisham emancipated fifty slaves and his son Amr intended to emancipate the remaining fifty on his behalf, but he said: I should ask first the Apostle of Allah (peace_be_upon_him). He, therefore, came to the Prophet (peace_be_upon_him) and said: Apostle of Allah, my father left in his will that a hundred slaves should be emancipated on his behalf and Hisham has emancipated fifty on his behalf and fifty remain. Shall I emancipate them on his behalf? The Apostle of Allah (peace_be_upon_him) said: Had he been a Muslim and you had emancipated slaves on his behalf, or given sadaqah on his behalf, or performed the pilgrimage, that would have reached him. 
,
[Abu Dawud Book 17 Hadith 2877 ]


Hadith # 4 

Abdullah b. Buraida (Allah be pleased with him) reported on the authority of his father: When we were sitting with the Messenger of Allah (may peace be upon him), a woman came to him and said: I had gifted to my mother a maid-servant, and now she (the mother) has died. Thereupon he (the Holy Prophet) said: There is a definite reward for you and she (the maid-servant) has been returned to you as an inheritance. She (that woman) again said: Fasts of a month (of Ramadan) are due upon her; should I observe them on her behalf? He (the Holy Prophet) said: Observe fasts on her behalf. She (again) said: She did not perform Hajj, should I perform it on her behalf? He (the Holy Prophet) said: Perform Hajj on her behalf.

[Sahih Muslim Book 6 Hadith 2558]

Hadith # 5 

Jabir b. 'Abdullah (Allah be pleased with him) reported: We performed Hajj along with Allah's Messenger (may peace be upon him), and we sacrificed a camel on behalf of seven persons, and a cow on behalf of seven persons.

[Sahih Muslim Book 7 Hadith 3026 ]


Hadith # 6

Narrated Aisha, Ummul Mu'minin:

A woman said: Apostle of Allah, my mother suddenly died; if it had not happened, she would have given sadaqah (charity) and donated (something). Will it suffice if I give sadaqah on her behalf? The Prophet (peace_be_upon_him) said: Yes, give sadaqah on her behalf. 

[Abu Dawud Book 17 Hadith # 2875],

Hadith # 7 

Narrated 'Aisha:

A man said to the Prophet, "My mother died suddenly, and I think that if she could speak, she would have given in charity. May I give in charity on her behalf?" He said, "Yes! Give in charity on her behalf." 
,
[Sahih Bukhari Book 51 Hadith 22]

Hadith # 8 : 

On issue of Sacrificing for Dead 


أَنَّهُ كَانَ يُضَحِّي بِكَبْشَيْنِ أَحَدُهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْآخَرُ عَنْ نَفْسِهِ فَقِيلَ لَهُ فَقَالَ أَمَرَنِي بِهِ يَعْنِي النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَا أَدَعُهُ أَبَدًا

Sayyidina Ali (RA) always sacrificed two rams, one on behalf of the Prophet (SAW) and one on his own account. Someone asked him, Why do you do that? He said, ‘The Prophet (SAW) had commanded me to do it. So I will never neglect it.”.

For Scan Page Click Here 

[Abu Dawud ,Book 15 ,Hadith 2784 [ under heading of sarficing for deceased/those in graves]


Hadith # 9

'A'isha reported Allah's Apostle (may peace be upon him) saying: If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted.

[Sahih Muslim Book 4 Hadith 2071] 

Hadith # 10 

Even animals , mankind, birds can do ishal e sawab
for dead
,
عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا مِنْ مُسْلِمٍ يَغْرِسُ غَرْسًا أَوْ يَزْرَعُ زَرْعًا فَيَأْكُلُ مِنْهُ إِنْسَانٌ أَوْ طَيْرٌ أَوْ بَهِيمَةٌ إِلَّا كَانَتْ لَهُ صَدَقَةٌ

Sayyidina Anas (RA) reported that the Prophet (SAW) said, “If a Muslim plants a tree or cultivates land and a man, a bird or an animal eats from it then that is a sadaqah[charity] on his behalf

[Bukhari 2320, Muslim 1553, Ahmed 12497]



أخبرنا أبو عبد الله الحافظ ثنا أبو العباس محمد بن يعقوبَ ثنا العباس بن محمد قال سألتُ يحيى بنَ مَعِيْنٍ عن القراءَةِ عندَ القبرِ فقالَ: حدثنا مُبَشِّرُ ابنُ إسمعيلَ الحلبيُّ عن عبد الرحمن بن العلاء بن اللجلاج عن أبيه أنه قالَ لبنيهِ: إِذَا أَدْخَلْتُمُوْنِي قَبْرِيَ فَضَعُوْنِي في اللَّحْدِ وقولُوا: بِسْمِ الله وعَلَى سُنَّةِ رسولِ الله صَلَّى الله عَلَيْهِ وَسَلَّمَ وسُنُّوا عَلَىَّ الترابَ سَنًّا، أَوْ اقْرَؤُا عِنْدَ رأسِي أَوَّلَ البَقَرَةِ وخَاتِمَتَهَا، فإنِّي رأيتُ ابنَ عُمَرَ يَسْتَحِبُّ ذَلِكَ


Translation:
 Abbas bin Muhammad (rah) asked Imam Yahya bin Ma’een about “RECITING (QURAN) AT THE GRAVE” he replied: It is narrated from Mubashar ibn Ismail al-Halbi who narrated from Abdur Rahman bin al-Ala bin Lajlaaj, who narrated from his father (Sahabi) that his father said to his sons: When you are entering me in the qabr then make a Lahd then say: In the name of Allah and upon the Sunnah of RasoolAllah (Peace be upon him)” and then start adding dust, after this stand on my (head’s) side reciting the “BEGINNING AND ENEDING OF SURAH AL-BAQARAH” because I saw Ibn Umar (ra) considering this as a “RECOMMENDED DEED” [Sunnan Bayhaqi al-Kubra (5/404), Hadith # 7097]

Regarding such ahadith mentioned in Bayhaqi, Imam al-Nawawi (rah) the legendary scholar said:

Translation: It is narrated in <> with “HASAN CHAIN” that Ibn Umar (ra) considered it “MUSTAHAB/RECOMMENDED” to recite the beginning and ending of Surah al-Baqarah “UPON THE GRAVE AFTER BURIAL” [Imam al-Nawawi in Kitab ul Adhkaar (1/162)]

Proof # 4bVolume 1, Book 4, Number 215: (Sahih Bukhari)Narrated Ibn 'Abbas: Once the Prophet, while passing through one of the grave-yards of Medina or Mecca heard the voices of two persons who were being tortured in their graves. The Prophet said, "These two persons are being tortured not for a major sin (to avoid)." The Prophet then added, "Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmiy between friends). The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried." 


Why punishment is reduced due to plants on grave?


The reason is that trees, leaves, plants do “Dhikr of Allah” so the logic of Adhaab being reduced is that till the time they remain fresh they will do dhikr due to which the punishment on Sahib-e-Qabr will be reduced, when Tasbih of Plants benefits the deceased then imagine the benefit of humans reciting Quran at graves and denoting the thawaab.

This is why Imam Ibn Hajr al-Asqalani (rah) said:

إن المعنى فيه أن يسبح ما دام رطباً فيحصل التخفيف ببركة التسبيح، وعلى هذا فيطرد في كل ما فيه رطوبة من الأشجار وغيرها. وكذلك فيما فيه بركة كالذكر وتلاوة القرآن من باب الأولىTranslation:The meaning of it is that till the time the stem remains fresh it will keep on doing Tasbih and due to Barakah of that Tasbih the punishment will be reduced. It is also derived from this that everything which has freshness from trees/plants then to put it on graves is a cause of reducing punishment. Similarly “EVERYTHING WHICH HAS BARAKAH LIKE DHIKR AND RECITATION OF QURAN, IS MORE AWLA (I.E. GREATER) IN THIS REGARD” [Fath ul Bari, Sharh Sahih ul-Bukhari (1/426)]


b) The Practise of Salaf as-Saliheen & Explanation by Classical scholars


Ibn Qayyim al Jawziyyah is amongst the top ranking scholars of misguided Wahabi/Ghair Muqalid sect and they claim him to be a champion and reviver of deen. Although he is not Hujjat for us and proofs for Isaal e Thawaab are proven from many other true Ahlus Sunnah scholars but I am showing proof from Ibn Qayyim so that opponents are left with no excuses.


Ibn Qayyim al Jawziyyah on real Salaf as-Saliheen


He states in his Kitab ar-Ruh:

وقد ذكر عن جماعة من السلف أنهم أوصوا أن يقرأ عند قبورهم وقت الدفن قال عبد الحق يروى أن عبد الله بن عمر أمر أن يقرأ عند قبره سورة البقرة وممن رأى ذلك المعلى بن عبد الرحمن وكان الامام أحمد ينكر ذلك أولا حيث لم يبلغه فيه أثر ثم رجع عن ذلك Translation: It is narrated from a group of Salaf that they advised to recite Quran on their graves after burying them. Abdul Haq has narrated that Ibn Umar (RA) ordered (others) to recite Surah Baqarah on his grave. Muala bin Abdur Rahman also holds the same opinion, Imam Ahmed (rah) did not agree to this in the beginning because proof had not reached him then, however later he agreed. [Kitab ar Ruh by Ibn Qayyim, Page No. 64, Published by Dar Ibn Kathir, Damascus, Syria]

That has hit bulls eye from Ibn Qayyim and destroyed the Wahabi version of Islam today, so Alhamdolillah it stands proven that Sufis are true followers of Salaf whereas Ghair Muqalideen/Salafis of today are just deceivers who disguise themselves with catchy names like “SALAFI”

Also note that Imam Ahmed (rah) rightly accepted reciting Quran on graves after proof reached him, unlike Ghair Muqalid sect of today who remain persistent even after proofs have reached them.

Hence Muslims should often visit graves of Awliya or their relatives and recite Quran there, Alhamdolillah I had the Sa’dat of doing that at Jannat ul Baqi in Madina al Munawwara.


Proofs from Majority of scholars including Salaf


Imam Zayn ud-din Ibn Nujaim al-Misri (rah) said:

والأصل فيه أن الإنسان له أن يجعل ثواب عمله لغيره صلاة أو صوماً أو صدقة أو قراءة قرآن أو ذكراً أو طوافاً أو حجاً أو عمرة أو غير ذلك عند أصحابنا للكتاب والسنة
Translation: According to us the thawaab of deeds performed by one person reaches the other, this includes Praying, Fasting, Charity, “RECITATION OF QURAN”, Dhikr, Tawaf, Hajj, Umra or any other (good) deeds. This is proven from Quran and Sunnah [Al-Bahr ar-Ra’iq Sharah Kanz al Daq’aiq (3/62)]

Also refer to Hashiya Dur ul Mukhtar by Allama Ibn Abideen ash-Shami (rah) [Volume No. 4, Page Nos: 12-28]


Imam al-Khalal Abu Bakr (rah) the great Muhadith wrote a whole booklet especially on this topic with title"Al Qira’ Andd al-Quboor (i.e. Recitation of Quran near the graves)” he narrates many proofs in it including this one 

عن إبراهيم النخعي رحمه الله قال : " لا بَأْسَ بقراءةِ القرآنِ في المقابِر
Translation: Imam Ibrahim al-Nakha’I (rah) said: There is no harm in reciting Quran inside tombs [Al Qira’ Andd al Quboor, Page No. 3]


Imam Jalal ud-din Suyuti (rah) says:

إختلف في وصول ثواب القراءة للميت فجمهور السلف والأئمة الثلاثة على الوصول
Translation: There is difference of opinion whether the dead receives Thawaab due to “RECITATION OF QURAN” The majority of the Salaf and the three Imams are of the opinion that “IT REACHES” [Sharh as Sudoor (1/302)]

Note: Imam ash-Shafi’i (rah) was of the opinion that Thawaab does not reach the dead but Alhamdolillah even he accepted that “THERE IS NO HARM IN RECITING QURAN AT GRAVES EVEN DOING KHATM E QURAN IS FINE” [Refer to Kitab ul Adhkaar of Imam al-Nawawi, Page No. 278]

*More proofs from hadith on reciting Quran at graves* ...Translation: It is narrated in Sahih Muslim from Amr ibn al-Aas (RA) that he said: When you have buried me then stand around my grave for a time in which a Camel could be slaughtered and its meat is distributed, so that I may "ENJOY YOUR COMPANY" and ascertain what answer I can give to the messengers (angels) of Allah...It is narrated in Abu Dawud and Baihaqi with "HASSAN" chain from Uthman (RA) who said: The Prophet (Peace be upon him) after burying the deceased used to stand (on his side) and say: Ask Allah for his forgivenss and that he should stand firm because he is being questioned. .. Imam Shafi'i (rah) and his companions said: To recite something from Quran (at the grave) is recommended, If "KHATAM UL QURAN" is done then it is even better.. It is narrated in Sunnan Baihaqi with "HASSAN CHAIN" that Ibn Umar (ra) considered it Mustahab to recite Beginning and ending Ayahs of Surah Baqarah at the grave after burying


[Kitab ul Adhkaar, Page No. 278]

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Note: Alot of above research work is done by Brother Aamir Ibrahim, Jazakallakhairan to him for his hardwork.
Section: Prayer on the Prophet, may Allah Bless Him and Grant Him Peace
Muwatta Book Number: 9, Hadith Number: 9.22.71 

Yahya related to me from Malik that Abdullah ibn Dinar said, "I saw Abdullah ibn Umar stop by the grave of the Prophet, may Allah bless him and grant him peace, and ask for blessings on the Prophet, may Allah bless him and grant him peace, and on Abu Bakr and Umar. "
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In Tafsir Fath al Aziz, Shah Abdul Aziz Muhadith Dhelvi (rah) mentions: It is narrated by Bayhaqi in his Shu’ayb ul Imaan from Ibn Umar (ra) that Umar (ra) finished Surah Baqarah with all (its uloom) in 12 years, upon finishing it he sacrificed a camel and distributed the meat to other Sahaba [Fath al Aziz, Page No. 86]
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Ibn Taymiyyah said:


ما يعمل للميت من أعمال البر، كالصدقة ونحوها، فإن هذا ينتفع به بنصوص السنة الصحيحة الصريحة، واتفاق الأئمة وكذلك العتق، والحج،بل قد ثبت عنه في الصحيحين أنه قال‏:‏‏(‏من مات وعليه صيام صام عنه وليه

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Translation: The deceased indeed gets benefit from the good deeds which are performed for him , such as giving Sadaqa, this is proven from explicit proofs of Sunnah and so are Imams "UNANIMOUS UPON IT" Similarly to free a slave on his behalf, to perform hajj, rather it is proven from Sahihayn that Prophet (saw) said: If someone dies and he has some missed fasts then the Wali should fast on his behalf. [Ibn Taymiyyah in Majmua al Fatawa, Volume 7, Page No. 498]
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http://sunniforum.net/showthread.php?t=3390
















Fatiha, 3 days, 10 days and 40 days | ALSO IT CONTAINS ANSWERS TO THE OBJECTIONS | Ja-Al Haq (Beliefs of AhleSunnah) |

To pass on the reward of physical and financial ibaadat to other Muslims is permissible, and the thawaab reaches the person whom it is passed to. This is proven from the Quran, Hadith aod rulings of the Jurists (Fuqahaa). The Holy Quran has ordered Muslims to make dua for each other. Namaaz-e-Janaazah is made by Muslims for another Muslim. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ said to someone. “من یضمن لی منکم ان یصلی فی مسجد العشار رکعتین و یقول ھذہ لا بیھریرۃ" Mishkaat, Baabul-Fitan. Baabu/-Malaahim, Section 2
Three important points emerge from this,
I. Completing physical ibaadat (namaaz with the intention of passing the reward, i.e. Isaal-e-Thawaab) for someone else is permissible.
2. Passing on the reward (Isaal-e-Thawaab) by mouth (i.e. saying, "O AlIah عزوجل! Give its reward to this certain individual.') is an excellent practice.
1 With the intention of blessings, to perform namaaz in Musjids associated to the pious elders is a means of reward.
With regards to financial ibaadat (e.g. Zakaat) and the collection of both physical and financial ibaadat (e.g. Hajj), if a person says to another, "Give out Zakaat on my behalf," the latter may do so. If a person with wealth does not have the strength to complete the Hajj, he may arrange for another to perform Hajj-e­Badal for him. The reward of every act of worship definitely reaches the correct person. This is akin to giving my wealth to another, who then becomes the owner of it,
Yes, the difference between wealth and thawaab is that distributed wealth no longer remains with you and the amount becomes less with every added person it is shared with. However, if you pass on thawaab to a few people, each one of them receives the complete reward (including you). This can be understood through the following example - if someone teaches a few people the Holy Quran and all attain its knowledge, still too will the teacher not lose his knowledge. Refer to Shaami, Vol. I,
Discussion on the Dafn (Burying) of the Deceased. This is why taking a gift from a minor (Naa-Baaligh) child is prohibited yet taking thawaab isn't. Some people say that thawaab doesn't reach anyone because the Holy Quran states, "Only that which a person has done himself is beneficial or harmful to him," 10.1 and "A human receives only that which he himself bas done." 10.2
According to them, these Ahadith establish that the actions of others arc not beneficial to an individual. This is totally incorrect because the ' ل' here is for ownership, meaning the deeds of a human are solely in his ownership and are worthy of being trusted. Hoping that Isaal-e-Thawaab will be made and forsaking one's own deeds is incorrect. Who knows if anyone will make Isaal-e- Thawaab or not? So, trust your own deeds and do not neglect completing them. -Tafsen Khazaainul-Irfaan, etc.
Another common objection is that this order was from the scriptures (saheefas) of Hadrat Ibrahim علیہ السلام and Hadrat Musa علیہ السلام , not Islam (it was merely quoted here), or that this ayat has been made inapplicable (mansookh) by this verse, “ اتبعتھم ذر یتھم بایمان” This is the verdict of Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ which is why Muslim infants will enter Jannat through the means of their parents. Without having done any deed, they will attain rank. - Jumal, Khaazin
There are many interpretations like these for this verse. Fatiha, Teeja (Fatiha made on the 3rd day after a person's death), Daswaa (the l0th day after Chaliswaa (on the 40 day after), etc. are all branches of lsaal-e-Thawaab. Only the following transpires and makes up Fatiha: Recitation of the Holy Quran, which is a physical act of worship (ibaadat), and Charity, which is financial ibaadat. These are collected and their thawaab is passed on.
PROOF OF FATIHA
Under the ayat, “و ھذا کتاب انزلناہ مبارک” 10.4 Tafseer Roohul-Bayaan states, "It is narrated from Hadrat Aaraj رضی اللہ تعالٰی عنہthat 4,000 angels say "Ameen" on the dua made after the completion of the Holy Quran's recitation. They then make dua for the reciter and ask for his forgiveness until either dawn or dusk."10.5
The above quotation appears in Imam Nawawi's رضی اللہ تعالٰی عنہ book, Kitaabul-Azkaar, Kitaabu-T'ilaawatil-Quran. It confirms that dua is accepted at the time of the Quran being completed (khatam). Isaal-e-Thawaab is also a dua. Thus, 1O complete the recitation of the Quran at that time is good. Ashiatul-Lam'aa states, "Charity should be given from the day the deceased pass away until seven days after." - Baabu Ziyaaratil-Quboor
The book further states. "On Thursday nights. the soul of the deceased returns to his home to see whether people give out charity on his behalf or not." -Ibid
This reveals the source of the practice in some areas of continuously giving out charity in the form of rotis from the day of demise until the seventh day after.
Constantly making Fatiha is also sourced from this. The Holy Prophet" gave out charity on behalf of Ameer Harnza رضی اللہ تعالٰی عنہon the 3rd, 7th and 40th day, as well as on the 6lh and 12th month subsequent to his demise. - Anwaare-Saatia, Pg. 145. Marginal notes on the book. Khazaanatur-Riwaayat
This is the source for Fatiha on the 3" day (Teeja), after 6 months (Shashmaahi) and a full year afterwards (Barsi).
At the time of completing the Holy Quran (Khatmul-Quran), Hadrat Anas رضی اللہ تعالٰی عنہ used to gather his family members and make dua. Hakeem ibn Utba states that Mujaahid and his slave, Ibn Ahi Luhaaha, gathered people together and said, "We have called you because we are completing the Holy Quran today and dua is accepted at the time of Khatmul-Quran." It has been authentically narrated from Hadrat Mujaahid رضی اللہ تعالٰی عنہ that the Pious elders used to call gatherings of people at the time of Khatmul-Quran and say, "Mercy descends in this time." - Kilaabul­Askaor, Baabu Tilaawatil-Quran
Thus, the gatherings of Teeja (3rd Day) and Chaliswaa (40th) is the practice of the pious predecessors. Durre-Mukhtaar states. "If a person recites Surah Ikhlaas 11 times and conveys its reward to the deceased, all of the deceased equally receive the thawaab.'10.8-Baobu-Dafn, Qiraat IiI-Mayyit
Under the above extract. Shaami states, "Whatever is possible to be read from the Quran should be recited. Also, Surah Fatiha, the initial ayats of Surah Baqarah, Ayatul-Kursi, the final ayats of Surah Baqarah, Surah Yaseen, Mulk, Takaasur and Ikhlaas, either II, 7 or ) times. Should be recited and then said afterwards, ''O Allahعزوجل! Convey the reward of whatever I have recited to [so­-and-so]" 10.9
These extracts explain the complete procedure of the contemporary method of malting Fatiha, which is reciting the Holy Quran from different places and then making dua for the Isaal-e- Thawaab. Lifting the hands in dua is Sunnat, so the hands should he lifted in the dua of Isaal-e-Thawaab as well. In short, the current method of Fatiha is clearly illustrated here. Fataawa Azeezia states. "Reciting the Qui-Sharif, Fatiha and Durood on the food for the niaz of Hadrat Imam Hasanرضی اللہ تعالٰی عنہ and Husain رضی اللہ تعالٰی عنہ is a means of blessings, and consuming it is good and allowed."­Pg.75
Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, "If maleeda (a type of food) or milk is prepared and fed for the Fatiha of a pious person with the intention of Isaal-e-Thawaab, it is permissible and there is nothing wrong with it." Fataawa Azeezia, Pg. 41
Even the Teeja of Shah Waliyullah رضی اللہ تعالٰی عنہ (who the opposition accepts as their leader) took place. Shah Abdul-Azeez رضی اللہ تعالٰی عنہ mentions it in the following manner, "On the third day, there was such a major concentration of people that they were beyond count. There were 81 counted Khatams of the Holy Quran but definitely more than this amount. There is no estimation of how many times the Kalima Tayyiba was read." - Malfoozoat-e-Abdul-Azeez, Pg. 80


This proves the observance of Teeja and making the Khatarn of the Holy Kalaam of Allahعزوجل. The founder of Darul-Uloom Deoband, Maulwi Qaasim Nanautwi,رضی اللہ تعالٰی عنہwrites, "The expression on the face of one of Hadrat Junaid's رضی اللہ تعالٰی عنہ. disciple's (mureed) changed. When he asked him regarding what had brought about this change in composure, the disciple explained through Mukaashifa (Unveiling of Sight), "I see my mother in Jahannam." At that time, Hadrat Junaid رضی اللہ تعالٰی عنہ had already recited the Kalima 105,000 times in aspiration of forgiveness found in some narrations concerning the recital of this amount of Kalima Sharif He inunediately conveyed the reward of this amount to this disciple's mother but did not inform him of this. As soon as he passed on the reward, he noticed the disciple's face turn bright. He asked about this and was told, "I see my mother in Jannat." Upon hearing this, Imam Junaid رضی اللہ تعالٰی عنہ said, "I learnt the authenticity of this young man's Unveiling of Sight (Mukaashifa) through the Hadith, and !he authentication of whatever the Hadith said was from it." - Tahzeerun-Naas, Pg. 24
This proves that the forgiveness of the deceased is what is hoped wbeu conveying the reward of 105,000 Kalima Sharif and this is what is read on Teejas (the 3rdday after one's passing away).
All of these extracts prove the permissibility of the common practices of Fatiha, Teeja, etc. Whether one recites Quranic ayats in Fatiba and thereafter lifts the bands to make dua for Isaal-e-Thawaab or recites the Holy Quran and Kalima Sharif on Teeja and prepares food to make niaz, all practices are establisbcd. What remains is lifting the bands for dua while food is in front of oneself. Then are various methods to this. In some places, food is prepared and fed to the poor first with Isaal-e-Thawaab being made afterwards, while in other places, Isaal-e­Tbawaab is made with the food being in front first and then fed to the people. Both methods are permissible and proven from the Ahadith. There are many narrations found in Mishkaat wherein it is stated that the Prophet" made dua for the host upon seeing the food. In fact, he even ordered that dua be made for the host after eating the meal provided by him. After eating, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم used to say. “الحمد اللہ حمدا کثیرا طیبا مبار کا فیہ مکفی و لا مودع و لا مسنغنی عنہ ربنا” Mishkaat, Baabu Aadaabit-Ta'aam
This establishes that two things are proven from the Sunnah after eating.
I. Praising and thanking Allahعزوجل
2. Making dua for the host.
Both of these are included in Fatiha and are probably not refuted much by the opposition. Regarding food being present before oneself, many Ahadith have been recorded regarding this. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ states that he came to the Holy Prophetصلی اللہ علیہ وسلم with some dates and asked him to make dua for barkat on them. The Messengerصلی اللہ علیہ وسلم of Allahعزوجل gathered them and made duo for barkat, 10.13-­Mifhkaat, Baabul-Mujizaat, Section 2
In the Battle of Tabuk, the Muslim army experienced a shortage of food. Rasoolullahصلی اللہ علیہ وسلم ordered the entire army to gather whatever food they had. The people brought what they could and the food was then placed on a spread tablecloth. The Holy Prophetصلی اللہ علیہ وسلمthen made duo on it and said, "Take and put it back in your containers." 10.14 - Mishkaat, Baabul-Mujizaat, Section 1
When the Noble Messengerصلی اللہ علیہ وسلم married Sayyidah Zainab رضی اللہ تعالٰی عنہا ., Hadrat Umme Sulaim رضی اللہ تعالٰی عنہ prepared a little food for the wedding feast (Waleemah). However many people were invited. Rasoolullahصلی اللہ علیہ وسلم" placed his blessed hands on the food and recited something. 10.15 - Ibid
On the day of the Battle of Khandaq, Hadrat Jaabir رضی اللہ تعالٰی عنہ prepared a little amount of food and invited the Holy Prophetصلی اللہ علیہ وسلمto come and partake in it. When Rasoolullahصلی اللہ علیہ وسلم entered the house, kneaded dough was placed before him. He placed his blessed saliva in it and made duafor harkat. 10.16 -Ibid
There are many other narrations like these that can be presented. However, we shall make do with the above.
Alhamdulillah, now all procedures and parts of Fatiha have clearly been proven. There is nothing incorrect about it from even a rational perspective, because we have already explained that Fatiha is a collection of two ibaadats - recitation of the Holy Quran and charity (Sadaqah). When these two acts of worship are permissible separately, how can joining them be Haraam? Nowhere is eating Biryaani proven to be anything but Halaal. Why is this? Simple-Biryaani is a collection of rice. Meat.
Ghee, etc which are all individually permissible. Thus, whatever they combine to make is also Halaal. Yes when joining multiple Halaal things is known to be Haraam (e.g, being wed to two sisters at one time) or when, by joining two Halaal things together, something Haraam is produced (e.g. intoxication by combining liquids), then the product is undoubtedly Haraam. Here neither has recitation of the Holy Quran and the giving of charity been classified as Haraam by the Shariah, nor is the product that they produce something classified as Haraam. How then can this be impermissible?
Rasoolullahصلی اللہ علیہ وسلم stood before the slaughtered animal and said, "O Allahعزوجل! This Qurbaani is on behalf of my Ummat."
If a sheep dies by itself, the meat is considered carrion and Haraam. However, if this same dying animal had to be slaughtered with the name of Allahعزوجل it becomes Halaal and pure to consume. The Holy Quran is mercy and a cure for Muslims, “شفاء و رحمۃ للمومنین “10.17 so if by reciting it, the food became Haraam (according to you), why then is it a mercy? Definitely, the Quran Sharif is a mercy for Muslims but a pain and sickness for the Kuffaar. "Oppressors remain in harm due to it." 10.18 Due to the Quran being recited, they failed to benefit from the food.
Also, the person for whom dua is being made should be before oneself at the time of the supplication. The deceased is placed before in Salaatul-Janaazah because the dua is being made for him. What harm is now caused by placing food in front at the time of dua? Similarly, dua is always made while standing before the grave (Qabr).
After making Qurbaani on behalf of his Ummat, Rasoolullahصلی اللہ علیہ وسلم stood before the slaughtered animal and said, "O Allah عزوجل! This Qurbaani is on behalf of my Ummat." 10.19 Hadrat Ibrahim رضی اللہ تعالٰی عنہ also made dna with the Kaaba before him after he had completed building it. He said “ربنا تقبل منا”-Surah Baqarah, Verse 127
Even until today, dua is made with the animal of Aqeeqah being in front. So if food is placed in front for Fatiha and Isaal-e-Thawaab, what is wrong with doing so?!
Eating is commenced by saying "Bismillah", which is an ayat from the Holy Quran. If placing food before oneself and reciting the Holy Quran was prohibited, reading "Bismillah" would also have been disallowed.
The adopted leaders of the opposition also deem the modem method of Fatiha as permissible. Shah Waliyullah رضی اللہ تعالٰی عنہ writes, "Durood Sharif should be read ten times, followed by the entire Khatam of the Holy Quran. Thereafter, Fatiha for all the Khwajagaan of the Chishti Silsila should be made on a few sweetmeats," - AI­fnlibaah fil-Salaasili Auliya-Allahعزوجل
While answering a question once, he further stated. "If Fatiha of a Buzurg was made on some rice and milk, with these food items being cooked and eaten with the intention of conveying reward to his soul, and if it was made to the Buzurg (in this manner), then it is permissible and those with money (who are not in need) can also partake in the food," - Zubtatun-Nasaaiq, Pg, 132
The Murshid of Maulwi Ashraf Ali Thanwi and Rasheed Aluned Gangohi. Haaji Imdaadullah Muhaajir Makki رضی اللہ تعالٰی عنہ states. "There can be nothing said against the conveyance of reward {lsaal-e-Thawaab} to the souls of the deceased, If Isaal-e-­Thawaab is done with the belief of obligation or specification of it occurring only ina particular time or period, it is prohibited, However. if this is not the case and lsaal-e-Thawaab is appointed and completed for a convenient wisdom, there is no problem, e.g. the Jurists (Fuqahaa) have allowed specifying a particular Surah in uamaaz based on a wisdom {hikmat). This is the general practice of Mashaaikh in Tahajjud Salaah." - Faisla Haft-Mas'ala.


He further writes, "Intention from the heart is only sufficient in namaaz. However, for the heart and tongue to both be in accordance is better for the public, Thus, if it is said, "O Allahعزوجل Convey the reward of this food to (so­-and-so]", here too is this better, After this, based on the mind and heart concentrating more when that for which dua is made is present, people began placing the food in front, and it was then realized that with this dua, it will be more effective if some recitation of Allah’sعزوجل Kalaam (i.e. the Holy Quran) is also made so that there is more hope in the acceptance of the supplication and the reward of this recitation may also be conveyed, This will be the completion of two acts of worship (Jamaa bainal-Ibaadatain)." - Ibid
Haaji lmdaaduIllah Sahib also رضی اللہ تعالٰی عنہwrites, "The Gyarwee of Huzoor Ghaus-e­Paak رضی اللہ تعالٰی عنہ Fatiha on the 10 days, 20 days, 40 days, 6 months.
1 year, etc, the Tausha of Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ, the Sehmani of Hadrat Bu Ali Shah Qalandar رضی اللہ تعالٰی عنہ the Halwa of Shab-e-Baraat (the 15th of Shabaan) and all other methods and practices of Isaal-e-Thawaab are based on this rule." -Ibid
These writings of the Peer Sahib have conclusively decided the matter. Alhamdulillah, Fatiha has been proven through both transmitted and rational proofs, as well as from the writings of the opposition.
OBJECTIONS & ANSWERS TO FATIHA
OBJECTION 1: Many Jurists have prohibited the preparing of food for the deceased on the 3rd and 71h day. Refer to Shaami and Alamghiri. Even Bazaaziya bas said, "Cooking food is not allowed after even a week." 10.22
Fatiha after a year (Barsi) or 40 days (Chaliswaa), etc. all fall under this. Qaadbi Tbanaullah Paani Patti رضی اللہ تعالٰی عنہ writes in his will, "Also, the Holy Prophetصلی اللہ علیہ وسلمA bas said, "Food for the deceased makes the heart become lifeless," etc.
Answer - The Jurists have not prohibited Isaal-e-Thawaab for the deceased. What they have prohibited is something entirely different - family and friends taking food on the name of the deceased (for them to be saved from the taunts of people, the Teeja, Daswa, etc. for the deceased is made by mass-invitation of family and friends for name and fame to partake in the food). This is not permissible because it was done for popularity, while the time following a death is not for the purpose of show.
The poor and needy being fed after making the Fatiha of Isaal-e-Thawaab is allowed by all. Allama Shaami رضی اللہ تعالٰی عنہ states, "To accept an invitation from the bereaved is Makrooh because inviting for food takes place on happy occasions, not on instances of grief."10.24-Raddul-Muhtaar,Vol.1, Kilaabul-Janaaiz, Baabud-Dafn
''To accept an invitation" refers to the family and friends preparing food in trying to impress others. He further states. "All of these actions occur solely for show.
Therefore abstaining from them is required because they do not intend Allahعزوجل pleasure with their doings. 10.25 -Ibid
This clearly proves that giving invitations to family and friends boastfully and in pride is prohibited. However he also رضی اللہ تعالٰی عنہwrites, "If the bereaved family prepare food for the poor, this is good."I0.26 -Ibid
This proves the permissibility of Fatiha.
Saying Qaadhi Thanaullah Paani Patti رضی اللہ تعالٰی عنہ stopped his Teeja and Daswaa is completely correct. What are worldly traditions? Women gathering on the Teeja to cry, lament and wait loudly - all of which are undoubtedly Haraam. This is why he said that consolation (taziyat) is not permissible for more than three days.
Nowhere has Isaal-e- Thawaab or Fatiha been mentioned here. The object is that mourning (maatam) should not be made.
Unfortunately, I have not come across the cited Hadith anywhere ("Food of the deceased causes the heart to become lifeless"). If this is a Hadith, what would those Ahadith wherein inclination is made towards giving out charity on behalf of the deceased mean? You also say that it is acceptable to give charity on behalf of the deceased without the specification of a date. Who will eat this charity? Will the hearts of the people who eat it die? Will angels descend to eat it?
Rule - Food of the Fatiha for the deceased should be fed to the poor and needy only. Alahazrat Imam Ahmad Raza Khan رضی اللہ تعالٰی عنہ has written a complete treatise on this topic {Jaliyus-Saut lin-Nahyid-awaat anil-Mayyit). In fact, those who have witnessed it bare testimony that Alahazrat رضی اللہ تعالٰی عنہhimself never took paan or used the bulla of the bereaved home he visited. In his will (wasaya), he wrote, ''The food of my Fatiha should strictly be given to the needy and poor."
If the food of the Fatiha for the deceased is prepared from one's estate, it must be bared in mind that the Fatiha should not be made from the share of an absent or minor (Naa-Baaligh) inheritor. In other words, the estate of the deceased should first be distributed and only then can a mature (Baaligh) inheritor complete these good works. Otherwise, this food will not be permissible for anyone to eat because the consent of the owner is unfound in this situation and the wealth of a minor has been used. Both of these are disallowed. This has to be bared in mind.
OBJECTION 2: Appointing a date for Fatiha is not permissible. Specifying or days and dates, e.g. 3 days, 10 days, 40 days, Gyarwee (11th), etc. is utter nonsense. The Holy Quran states, "Muslims abstain from absurdity." 10.27 ­Surah Muminoon, verse 3
Isaal-e-Thawaab should be done as soon as possible. Why should the third day be waited for?
Answer - The response to specifying a date or day has already been given in the discussion of Standing in Meelad. The only intent and object behind appointing a date or day for a permissible work is so that all people may gather can complete it together. If a specific time is not appointed at all, this deed cannot be satisfactorily completed. This is why Hadrat Abdullah ibn Mas'ood رضی اللہ تعالٰی عنہ specified Thursday for his discourses. When people requested him to lecture every day, he replied, "I do not wish to place you in difficulty." -Mishkaat, Kitaabul-llm
Even Bukhari Sharif has a chapter which discusses the permissibility of appointing times. This is only done for ease. Today, Jalsas, exams, vacations, etc. are all appointed and planned in Madrassahs so that people may reach the Madrassahs without being called every year. Indeed, this is their only intention in this matter.
Now remains the question: "Why have these particular dates been fixed?" The reason behind fixing the 11th date is that, in all the departments of Islamic kings and Rulers, salaries used to be given on the 10th day after the sighting of the moon. All of the workers used to wish that the initial share of their salaries be spent on the Fatiha of Huzoor Ghause-Paakرضی اللہ تعالٰی عنہ , Thus, they would bring some sweetmeats home in the evening after work and the Fatiha was made after Maghrib (the 11th night). The practice became so famous that this Fatiha became known as Gyarwee (11) Sharif. Now, on whatever date or day the Fatiha of Huzoor Ghause-Azam رضی اللہ تعالٰی عنہ is made or a little money is spent on his name, it is popularly known as Gyarwee Sharif. Fatiha for Huzoor Ghause-Azamرضی اللہ تعالٰی عنہ is made throughout the month of Rabiul-Aakhir but all are called Gyarwee Sharif.


Also, major events of the Buzurgs occurred on the 10th date (naturally followed by the 11th). On this night, Hadrat Adam رضی اللہ تعالٰی عنہ came to earth, his repentance was accepted, the ark of Hadrat Nuh رضی اللہ تعالٰی عنہ. reached safety, Hadrat Ismail رضی اللہ تعالٰی عنہ was saved from being slaughtered, Hadrat Yunus رضی اللہ تعالٰی عنہ exited the stomach of the fish, Hadrat Yaqoob رضی اللہ تعالٰی عنہ was reunited with his son, Hadrat Musa رضی اللہ تعالٰی عنہ was saved from the oppression of Firaun, Hadrat Ayub رضی اللہ تعالٰی عنہ was cured and Imam Husain رضی اللہ تعالٰی عنہ, was made shaheed (martyred) and attained the rank of The Leader of Martyrs (Sayyidush­ Shuhadaa), etc. After these events took place (on the 10th), the first night that followed was the n", Thus, it is of bark at and is why the Fatiha of Gyarwee Sharif generally occurs on the II th night (as charities should be given on blessed nights),
It has also been experienced, and this is my personal observation, that much barkat is attained in the home by regularly making Fatiha on the 11th with a fixed amount of money. Alhamdulillah, I punctually and diligently make the Fatiha of Gyarwee Sharif and see its immense blessings. It has been narrated that Huzoor Ghause-Azam رضی اللہ تعالٰی عنہ persistently commemorated the Baarawi (12th) of the Holy Prophetصلی اللہ علیہ وسلم {i.e. Meelad Sharif). Once, Rasoolullahصلی اللہ علیہ وسلم said to him in a dream, "Abdul-Qadir! You have constantly remembered me through the Baarawi, I grant you the Gyanvee {i.e. people will remember you through it)," - Yaazda Majlis
There is wisdom in fixing the third day for Teeja (3rd Day) as well. On the first day, people are occupied with the Janaazah and burial procedures and leave the second day free to rest. On the third, they generally congregate and recite Fatiha, Qui Sharif, etc. (the last day for offering condolences. It is prohibited after this except for those who are far and distant). Alamghiri states, "The time for consoling and offering one's condolences is from the time of death until 3 days after. Beyond this is Makrooh except if the person beinffi consoled, or the person who offers his condolences, is absent at this time." .28- Kitaabul-Janaaiz, Baabud-Dafn
People used to come for offering condolences (taziyat) until this 3rd day and not after. So, they used to make some Isaal-e-Thawaab at this occasion. Also, foreign families and friends become part of the Fatiha through this practice because a traveler generally reaches his home or destination on the third day.
The reason behind 40 days, 1 year, etc. is that Muslims want to convey thawaab to the deceased throughout the year at different times. After death, the heart of the deceased originally lingers with his friends and family and thereafter slowly detaches itself from them. When the Nikah of a girl is made and she is sent to her in-laws, she is lovingly called and given gifts, etc, Then as time goes by, these acts decrease because, in the beginning, she had no attachment to her in-laws' borne. The source for this is also found in the Ahadith. After burial, we should stand at the graveside for a little while and assist the deceased through Isaal-e­Thawaab and Talqeen.
Hadrat Amr ibn A'as رضی اللہ تعالٰی عنہ stated in his will, "After burying me, stand for a while at my grave so that my heart becomes familiar through you and I may answer the Nakeerain (two angels of the grave)." These are his words, “ثم اقیموا حول قبری حتی استانس بکم و اعلم ما ذا ار اجع رسل ربی” - Mishkaat, Baabud­Dafn
This is why lsaal-e-Thawaab is made for him as soon as possible. Under the ayat, “القمر اذا اتسق” 10.29 Shah Abdul-Azeez رضی اللہ تعالٰی عنہ states, "At the first stage of demise (i.e. at the time of the soul leaving the body), there remains an effect of the past life and a bond with one's body and close ones. It is as if this time is Barzakh (having a connection with this life and death). In this state, the help of the living quickly reaches the dead and the latter wait eagerly for their aid. Dua, charity, Fatiha, etc are all very beneficial at this time, This is why all people try hard to render this assistance until a year and especially on the 40th day after death," - Tafseer Azeezia
The living also undergo the same condition, At first there is much grief but, with the passing of time, the sadness lessons, Thus, the intent is to give charity (Sadaqah) throughout the entire year on every half Barsi should be made on the completion of a year, followed by the half of this (i.e. 6 months), then 3 months and thereafter on 45 days, which is half of 3 months, Fatiha on the 4Oth day has been fixed instead because this number aids in spiritual and physical development.
What kind of development is caused by this number 40? The mould of Hadrat Adam علیہ السلامremained in one condition for 40 years, a baby remains in the womb of the mother for 40 days as semen, then it becomes a blood-clot for 40 days and thereafter remains a mass of flesh for 40 days, - Mishkaat, Baabul-Imaan btl. Qadr
After childbirth, a mother experiences Nifaas (the flowing of blood) for 40 days, the intellect is matured at the age of 40 and it is for this reason that the majority of Prophets were commanded to propagate their message after having reached 40 years of age, The Sufiya-Kiraam train themselves in wazifas for 40 days and thereafter experience spiritual development. Hadrat Musa علیہ السلام was ordered to come to the mountain of Tur and perform I'tikaaf for 40 days, After that, he received the Torah, “و اذ و اعدنا موسی اربعین لیلۃ” -Surah Baqarah, Verse 51
Baihaqi narrates that Hadrat Anas رضی اللہ تعالٰی عنہ states, “ان الانبیائ لا یترکون فی قبورھم اربعین لیلۃ و لکنھم یصلون بین یدی اللہ حتی ینفغ فی الصور” - With reference to
Anwaar-e-Saaria, Discussion on Chellum
Zarqaani, the Sharah of Mawaahib, reports the meaning of this Hadith in the following manner, "The souls of the Prophets have a major connection with their buried bodies for 40 days. After this, they make ibaadat in Allah’s عزوجل presence and, in the form of physical bodies, go wherever they wish." It is also famous amongst the masses that the soul of the deceased remains attached to his home for 40 days, It is possible for this to have a legitimate source and proves that there is change with the number 40, As a result, it is appropriate for Fatiha to be made on the 40th day, a practice not even prohibited by Shariah.
OBJECTION 3: There is likeness with Hindus in Fatiha, etc. as they commemorate the 13th day for their dead. The Hadith states, "He who resembles a nation is from amongst them." 10.29a Due to this, Fatiha is forbidden.
Answer - Every resemblance to the Kuffaar is not forbidden. Rather, likeness to them in badness is. It is also necessary for that action or deed to be the religious or cultural recognition of the Kuffaar (meaning when one sees it, he understands that the doer of the action is from a certain religion, e.g. Dhoti, Choti, etc.). Otherwise, we bring Zam-Zam water from Makkah and Hindus bring 'Ganga-Jal' from their sacred Ganges River. We use our mouths to eat and feet to walk and so do they!
The Holy Prophetصلی اللہ علیہ وسلمcommanded the fast of Ashura even though there is likeness to the Jews in it. He then said, "We shall observe two fasts." In this instance, he emplaced a difference but did not do away with it. Likewise, we recite the Holy Quran in Fatiha which is unfound in other religions. Where is this likeness now? For a complete discussion on this, refer to Shaami, Baabu­Makroohaatis-Salaah.
Yes, whatever action is done with the intention of resembling the Kuffaar is prohibited. Consult the book Anwaar-e-Saatia for a comprehensive explanation of this.
OBJECTION 4: When there is the joining of physical and financial ibaadat in Fatiha, you should also make Fatiha when giving impure things as charity. Therefore, when giving manure (which is dung and impure), you should read Fatiha and then give it.
Answer - Reciting the Holy Quran on impure things and in dirty places is Haraam, which is why there is no recitation when giving such things away in charity. "Alhamdulillah" is said on burping, not on passing wind because the latter is impure and breaks Wudhu. Similarly, it is said after sneezing, not when the veins of the nose begin to bleed.






Is Isaal - e -Thawaab a Bidah?




Quote:
Wahabi/Salafi
“Reading Qur’aan at the grave
Q: Is it permissible to read Qur’aan at the grave?.
Fatwa no, 36513
"Reading Qur’aan at the grave is not prescribed in Islam because there is no report that says that the Prophet (peace and blessings of Allaah be upon him) did that.
The Standing Committee for Issuing Fatwas was asked:
Is it permissible to read al-Faatihah or anything from the Qur’aan for the deceased when visiting his grave, and does that benefit him?
^The Standing Committee for Issuing Fatwas
They replied:
"It is proven that the Prophet (peace and blessings of Allaah be upon him) used to visit graves, and he would recite du’aa’s for the dead that he taught to his companions and they learned them from him.
For example: “Al-salaamu ‘alaykum ahl al-diyaar min al-mu’mineen wa’l-Muslimeen, wa inna in sha Allaah bikum laahiqoon, nas’al Allaaha lana wa lakum al-‘aafiyah (Peace be upon you, O people of the dwellings, believers and Muslims. If Allaah wills we will join you. We ask Allaah to grant us and you safety).”
But there is no report that he (peace and blessings of Allaah be upon him) recited a soorah of the Qur’aan or any verses thereof for the dead, even though he visited them often.
If that had been prescribed, he would have done it and would have taught it to his companions, seeking the reward and out of mercy towards his ummah, and fulfilling the obligation to convey the message. For he was as Allaah described him (interpretation of the meaning):
“Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you; for the believers (he is) full of pity, kind, and merciful” [al-Tawbah 9:128]
The fact that he did not do that even though there were reasons why he might have done it indicates that it is not prescribed. His companions(may Allaah be pleased with them) knew that and followed in his footsteps, and they limited themselves to learning lessons and making du’aa’ for the dead when they visited them.
There is no report that they read Qur’aan for the dead. For them such reading was an innovation (bid’ah), and it was proven that the Prophet(peace and blessings of Allaah be upon him) said:
“Whoever introduces anything into this matter of ours [i.e., Islam] that is not part of it will have it rejected.” Agreed upon.
From Fataawa al-Lajnah al-Daa’imah, 9/38”
[End of Quote]
-
Quote: Wahabi/Salafi
"There is nothing to refute, the matter is open and each view is considerable view.
The best to be said about this matter is what Ibn Taymmya...
said, in the meaning of it,:
"Reciting quran with an intention to reach its reward to a deceased person is fine but it has not been practiced by Allah's Messenger or his companions, therefore it is best not to do it"
“This is not a big issue and do not deny on them unless you wish to let them know that such act was not practiced by Allah's Messenger and his companions.Nevertheless, it is fine anyhow.”
Source: Here
---------------
^Note what the wahabi/Salafi said regarding what Ibn Taymmya said
&
Quote:
“So, it is bid'ah in Islam as it wasn't practiced by the Prophet (sal-allahu 'alayhi was salam) or the Sahabah (May Allah be pleased with them) but if someone does it then we should let them do it. Does it matter in which manner it is performed: individually or collectively (in groups)?
How do we respond if they say "you say that is bid'ah but you allow it why don't you allow us to do other acts of 'ibadah which you also consider bid'ah i.e. celebrating the Prophet's (sal-allahu 'alayhi wa salam) birthday, certain adhkar, dhikr in gatherings etc"?
[End of Quote]
-
Quote:
“Shaykh ‘Abd al-‘Azeez ibn Baaz was asked:


Sometimes I do Tawaaf for one of my relatives or parents or grandparents who have died. What is the ruling on that? Also, what is the ruling on completing the Qur’aan for them? May Allaah reward you with good.



He replied:


"It is better not to do that, because there is no evidence (daleel) to that effect… With regard to praying (salaah) on their behalf, doing Tawaaf on their behalf and reading Qur’aan for them, it is better not to do that, because there is no evidence (daleel) to that effect.Some scholars have permitted that, by analogy with charity and du’aa’, but to be on the safe side, it is better not to do that. And Allaah is the source of strength."

Fataawa Ibn Baaz, 8/344, 345).






---

Is Isaal- e -Thawaab a Bidah?



It has been noticed that some people today claim that Isaal e Thawaab is an "evil innovation" and only actions done by person himself in his life will benefit him after death. They claim that there is no proof of denoting Thawaab to the dead by doing Sadaqa on his behalf, doing Hajj on his behalf, keeping fasts on his behalf and most importantly “RECITING QURAN TO DENOTE THAWAAB” etc...


Please Note:
 The opponents at first completely deny that a dead person can receive thawaab if a good deed is done by another alive person, but upon seeing proofs they make a 360 degree turn and start saying that certain donations of thawaab like for example digging a well on behlaf of dead, giving sadaqa etc… are allowed. 

The point is If they are so firm on their concept that a dead person according to Quran does not receive thawaab from deeds of alive people then they should not accept any form whatsoever because Quran can never contradict.


This article shall be based on following three crucial points 

a) Proofs from authentic hadiths 

b) The practice of Salaf as-Saliheen and explanation given by classical scholars 

c) Answer to proofs misused by Ahlul Bidah (i.e. Ghair Muqalideen/Wahabi sect)


The Holy Prophet – Peace be upon him said Yes! Whereas Ahlul Bidah Wahabis say No! – Naudhobillah)


Imam Muslim
 in his “SAHIH” made a whole chapter with title:
Chapter 3: THE DECEASED IS ENTITLED TO REWARD FOR THE SADAQA GIVEN AFTER HIS DEATH 

And then he brought this following hadith under it.
Book 013, Number 4003: (Sahih Muslim)

A'isha (Allah be pleased with her) reported that a man came to Allah's Apostle (may peace be upon him) and said: Allah's Messenger, my mother died all of a sudden without making any will. I think if (she could have the opportunity) to speak she would have made a Sadaqa. Would there be any reward for her if I give charity on her behalf? He (the Holy Prophet) said: Yes.

Look carefully that Prophet (Peace be upon him) is saying that a dead person is entitled to Thawaab of Sadaqa done by another person whereas some people of misguidance say that a dead person is not entitled to thawaab denoted by another person (Naudhobillah). Also remember that this action is not done by the dead (mother) but rather by (her living) son “ON MOTHER’S BEHALF” 

May Allah immensely reward Imam Muslim that he had set such a beautiful chapter title on denoting thawaab to the deceased. 

Doing Hajj on the behalf of a deceased person?

Volume 3, Book 29, Number 77: (Sahih Bukhari)


Narrated Ibn 'Abbas:
 A woman from the tribe of Juhaina came to the Prophet and said, "My mother had vowed to perform Hajj but she died before performing it. May I perform Hajj on my mother's behalf?" The Prophet replied, "Perform Hajj on her behalf. Had there been a debt on your mother, would you have paid it or not? So, pay Allah's debt as He has more right to be paid."

Note: Hajj is also an amal and performing an amal on behalf of a dead person proves that record remains open and Allah accepts good deeds done by the living on behalf of the dead.

Reciting Quran at the graves and elsewhere

Fasting on behalf of a passed away person who had missed fasts

Ibn Abbas
 (ra) reported that a woman came to the Prophet (Peace be upon him) and said, “My sister has died with two months successive fasts against her”. He said, “Listen, if she had a debt payable then would you have paid it?” She said, “Yes!” He said, “The right of Allah is more important to be paid”.

Imam Tirmidhi said: Ibn Umar (ra) and Sayyidah Ayshah (ra) have also narrated ahadith in this regard and the hadith of Ibn Abbas (R.A) is “HASAN-SAHIH (FAIR AND AUTHENTIC)”.[Reference: Sunnan Tirmidhi, Hadith # 710, Published by Dar ul Kutb al iLmiyyah]

In another Sahih report it also mentions of feeding a poor person everyday according to the fasts missed by dead person. [Refer to Sunnan Ibn Majah (1/558), Hadith # 1810, Mishkaat (1/559) and others] So one has the respite either he can fast or feed poor. 

Reciting Quran and denoting its Thawaab

This is the most important one and majority of scholars in past and present accept that Thawaab of reciting Quran also reaches the deceased.
Imam ash-Shafi’i (rah) is known to have differed on this regard but Alhamdolillah there are even proofs from him which prove doing “KHATM OF QURAN AT GRAVES” أخبرنا أبو عبد الله الحافظ ثنا أبو العباس محمد بن يعقوبَ ثنا العباس بن محمد قال سألتُ يحيى بنَ مَعِيْنٍ عن القراءَةِ عندَ القبرِ فقالَ: حدثنا مُبَشِّرُ ابنُ إسمعيلَ الحلبيُّ عن عبد الرحمن بن العلاء بن اللجلاج عن أبيه أنه قالَ لبنيهِ: إِذَا أَدْخَلْتُمُوْنِي قَبْرِيَ فَضَعُوْنِي في اللَّحْدِ وقولُوا: بِسْمِ الله وعَلَى سُنَّةِ رسولِ الله صَلَّى الله عَلَيْهِ وَسَلَّمَ وسُنُّوا عَلَىَّ الترابَ سَنًّا، أَوْ اقْرَؤُا عِنْدَ رأسِي أَوَّلَ البَقَرَةِ وخَاتِمَتَهَا، فإنِّي رأيتُ ابنَ عُمَرَ يَسْتَحِبُّ ذَلِكَ
Translation: Abbas bin Muhammad (rah) asked Imam Yahya bin Ma’een about “RECITING (QURAN) AT THE GRAVE” he replied: It is narrated from Mubashar ibn Ismail al-Halbi who narrated from Abdur Rahman bin al-Ala bin Lajlaaj, who narrated from his father (Sahabi) that his father said to his sons: When you are entering me in the qabr then make a Lahd then say: In the name of Allah and upon the Sunnah of RasoolAllah (Peace be upon him)” and then start adding dust, after this stand on my (head’s) side reciting the“BEGINNING AND ENEDING OF SURAH AL-BAQARAH” because I saw Ibn Umar (ra) considering this as a “RECOMMENDED DEED”[Sunnan Bayhaqi al-Kubra (5/404), Hadith # 7097]

Regarding such ahadith mentioned in Bayhaqi, Imam al-Nawawi (rah) the legendary scholar said: 

Translation: It is narrated in Sunnah al-Bayhaqi with “HASAN CHAIN” that Ibn Umar (ra) considered it“MUSTAHAB/RECOMMENDED” to recite the beginning and ending of Surah al-Baqarah “UPON THE GRAVE AFTER BURIAL”
[Imam al-Nawawi in Kitab ul Adhkaar (1/162)]

Sahih Bukhari-
Narrated Ibn 'Abbas: Once the Prophet, while passing through one of the grave-yards of Medina or Mecca heard the voices of two persons who were being tortured in their graves. The Prophet said, "These two persons are being tortured not for a major sin (to avoid)." The Prophet then added, "Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmiy between friends). The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried."
Volume 1, Book 4, Number 215: (Sahih Bukhari)

Why punishment is reduced due to plants on grave?

The reason is that trees, leaves, plants do “Dhikr of Allah” so the logic of Adhaab being reduced is that till the time they remain fresh they will do dhikr due to which the punishment on Sahib-e-Qabr will be reduced, when Tasbih of Plants benefits the deceased then imagine the benefit of humans reciting Quran at graves and denoting the thawaab.

This is why Imam Ibn Hajr al-Asqalani (rah) said:
إن المعنى فيه أن يسبح ما دام رطباً فيحصل التخفيف ببركة التسبيح، وعلى هذا فيطرد في كل ما فيه رطوبة من الأشجار وغيرها. وكذلك فيما فيه بركة كالذكر وتلاوة القرآن من باب الأولى


Translation: The meaning of it is that till the time the stem remains fresh it will keep on doing Tasbih and due to Barakah of that Tasbih the punishment will be reduced. It is also derived from this that everything which has freshness from trees/plants then to put it on graves is a cause of reducing punishment.Similarly “EVERYTHING WHICH HAS BARAKAH LIKE DHIKR AND RECITATION OF QURAN, IS MORE AWLA (I.E. GREATER) IN THIS REGARD” [Fath ul Bari, Sharh Sahih ul-Bukhari (1/426)]


The Practise of Salaf as-Saliheen & Explanation by Classical scholars


Ibn Qayyim al Jawziyyah
 is amongst the top ranking scholars of misguided Wahabi/Ghair Muqalid sect and they claim him to be a champion and reviver of their deen. Although he is not Hujjat for us and proofs for Isaal e Thawaab are proven from many other true Ahlus Sunnah scholars but I am showing proof from Ibn al Qayyim so that opponents are left with no excuses.

Ibn Qayyim al Jawziyyah on real Salaf as-Saliheen

He states in his Kitab ar-Ruh: وقد ذكر عن جماعة من السلف أنهم أوصوا أن يقرأ عند قبورهم وقت الدفن قال عبد الحق يروى أن عبد الله بن عمر أمر أن يقرأ عند قبره سورة البقرة وممن رأى ذلك المعلى بن عبد الرحمن وكان الامام أحمد ينكر ذلك أولا حيث لم يبلغه فيه أثر ثم رجع عن ذلك 

Translation: It is narrated from a group of Salaf that they advised to recite Quran on their graves after burying them. Abdul Haq has narrated that Ibn Umar (RA) ordered (others) to recite Surah Baqarah on his grave. Muala bin Abdur Rahman also holds the same opinion,Imam Ahmed (rah) did not agree to this in the beginning because proof had not reached him then, however later he agreed.[Kitab ar Ruh by Ibn Qayyim, Page No. 64, Published by Dar Ibn Kathir, Damascus, Syria]

That has hit bulls eye from Ibn al Qayyim and destroyed the Wahabi version of Islam today, so Alhamdolillah it stands proven that Sufis are true followers of Salaf whereas Ghair Muqalideen/Salafis of today are just deceivers who disguise themselves with catchy names like “SALAFI”

Also note that Imam Ahmed (rah) rightly accepted reciting Quran on graves after proof reached him, unlike Ghair Muqalid sect of today who remain persistent even after proofs have reached them. 

Hence Muslims should often visit graves of Awliya or their relatives and recite Quran there, Alhamdolillah I had the Sa’dat of doing that at Jannat ul Baqi in Madina al Munawwara.

Proofs from Majority of scholars including Salaf

Imam Zayn ud-din Ibn Nujaim al-Misri (rah) said:والأصل فيه أن الإنسان له أن يجعل ثواب عمله لغيره صلاة أو صوماً أو صدقة أو قراءة قرآن أو ذكراً أو طوافاً أو حجاً أو عمرة أو غير ذلك عند أصحابنا للكتاب والسنة

Translation: According to us the thawaab of deeds performed by one person reaches the other, this includes Praying, Fasting, Charity,“RECITATION OF QURAN”, Dhikr, Tawaf, Hajj, Umra or any other (good) deeds. This is proven from Quran and Sunnah [Al-Bahr ar-Ra’iq Sharah Kanz al Daq’aiq (3/62)]

Also refer to Hashiya Dur ul Mukhtar by Allama Ibn Abideen ash-Shami (rah) [Volume No. 4, Page Nos: 12-28]


Imam al-Khalal Abu Bakr
 (rah) the great Muhadith wrote a whole booklet especially on this topic with title: "Al Qira’ Andd al-Quboor (i.e. Recitation of Quran near the graves)” he narrates many proofs in it including this one 
عن إبراهيم النخعي رحمه الله قال : " لا بَأْسَ بقراءةِ القرآنِ في المقابِر

Translation: Imam Ibrahim al-Nakha’I (rah) said: There is no harm in reciting Quran inside tombs [Al Qira’ Andd al Quboor, Page No. 3]


Imam Jalal ud-din Suyuti (rah) says:
إختلف في وصول ثواب القراءة للميت فجمهور السلف والأئمة الثلاثة على الوصول 

Translation: There is difference of opinion whether the dead receives Thawaab due to “RECITATION OF QURAN” The majority of the Salaf and the three Imams are of the opinion that “IT REACHES” [Sharh as Sudoor (1/302)]

Note: Imam ash-Shafi’i
 (rah) was of the opinion that Thawaab does not reach the dead but Alhamdolillah even he accepted that “THERE IS NO HARM IN RECITING QURAN AT GRAVES EVEN DOING KHATM E QURAN IS FINE” [Refer to Kitab ul Adhkaar of Imam al-Nawawi, Page No. 278]
Rebuttal of misuse of proofs
Two misguided sects have strictly rejected Isaal e Thawaab

1) Mutazailites 

2) All Ghair Muqalid sects like Parvaize, Usmani, Jamaat e Muslimeen, Wahabis etc… who are all stems of same tree.

We also know that Imam ash-Shafi (rah) and some of his companions differed with the majority opinion which accepted Isaal e Thawaab, however Imam Ash-Shafi’I (rah) said there is “NO HARM IN RECITING QURAN AT GRAVES RATHER EVEN KHATAM OF QURAN COULD BE DONE”hence unlike the above two sects the great Imam ash-Shafi’I (rah) eventually reached the right opinion. 

The fundamental proof which is cited against Isaal e Thawaab is this verse:

That man can have nothing but what he strives for
 (53:39)

Insha’Allah I will shed light on this verse from majority of Mufasireen who proved that this verse has been abrogated. 

Proof # 1 

Imam al-Qurtubi (rah) the famous commentator of Quran, he also wrote an amazing book called At-Tadhkira, which he has written especially on the issue of life after death. He states: 
فروي عن ابن عباس : أنها منسوخة بقوله تعالى : و الذين آمنوا و اتبعتهم ذريتهم بإيمان ألحقنا بهم ذريتهم فيجعل الولد الطفل يوم القيامة في ميزان أبيه و يشفع الله تعالى الآباء في الأبناء و الأبناء في الآباء . يدل على ذلك قوله تعالى : آباؤكم و أبناؤكم لا تدرون أيهم أقرب لكم نفعاً و قال الربيع بن أنس : و أن ليس للإنسان إلا ما سعى يعني : الكافر . و أما المؤمن فله ما سعى ، و ما سعى له غيره . قلت : و كثير من الأحاديث تدل على هذا القول . و يشهد له . و أن المؤمن يصل إليه ثواب العمل الصالح من غيره .
Translation: It is narrated by Ibn Abbas (ra) that this verse (53:39) has been “ABROGATED” by this verse of Quran (52:21) in which Allah Ta’la said: 

“And (as for) those who believe and “THEIR OFFSPRING WHO FOLLOW THEM” in faith, We will unite with them their offspring and “WE WILL NOT DIMINISH TO THEM AUGHT OF THEIR WORK” every man is responsible for what he shall have wrought. (52:21)”

And a non-pubert child will be in the “RECORD OF DEEDS FOR HIS FATHER” and Allah will make the child in favour of father and father in favour of child as intercessors on day of judgement. 

This following verse also proves abrogation:

“..Ye know not whether your parents or your children are nearest to you in benefit….(4:11)

Hadrat Rabi’i bin Anas (ra) said that 53:39 was revealed about disbelievers whereas Momineen then they will not only benefit from their own deeds “BUT ALSO THAT OF OTHERS” “THERE ARE MANY AHADITH WHICH PROVE AUTHENTICITY OF THIS SAYING” and they prove that thawaab of good deeds done by others does reach. 
[At-Tadhkira, Volume No.1, Page No. 137-138, Published by Dar ul Bukhari,Al-Madina al-Munawwara]

Proof # 2

Imam al-Thalabi (rah) said in tafsir of this verse: 
قال ابن عباس: هذه الآية منسوخة، فأنزل الله بعدها
وَٱلَّذِينَ آمَنُواْ وَٱتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَاهُمْ }
[
الطور: 21] فادخل الأبناء بصلاح الآباء الجنة، وقال عكرمة: كان ذلك لقوم إبراهيم وموسى، فأما هذه الأُمّة فلهم ما سعوا وما سعى غيرهم.

Translation: Ibn Abbas(ra) said that this verse has been abrogated by Surah Toor:21 (verse shown above) because in this verse is mentioned that Allah entered the Ibna’ into paradise due to good deeds of Aba’. Akrama (rah) said that verse 53:38-39 was revealed about the nations of Ibrahim (AS) and Musa (AS) “WHEREAS OUR UMMAH GETS BENEFIT FROM THEIR DEEDS AND THE DEEDS OF OTHER”

Detailed Tafsir by Ibn Jawzi (rah)

- [Tafsir al-Kashf wal Bayaan, Under 53:39] - 

Here is detailed tafsir given by Ibn Jawzi (rah) who was a very strict scholar of his time. 
واختلف العلماء في هذه الآية على ثمانية أقوال:أحدها: أنها منسوخة بقوله: {وَٱتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـٰنٍ} [الطور: 21] فأدخل الأبناء الجنة بصلاح الآباء، قاله ابن عباس، ولا يصح، لأن لفظ الآيتين لفظ خبر، والأخبار لا تنسخ.والثاني: أن ذلك كان لقوم إبراهيم وموسى، وأما هذه الأمة فلهم ما سعوا وما سعى غيرهم، قاله عكرمة، واستدل بقول النبي صلى الله عليه وسلم للمرأة التي سألته: إن أبي مات ولم يحج، فقال: «حجي عنه».والثالث: أن المراد بالإنسان ها هنا: الكافر، فأما المؤمن، فله ما سعى وما سعي له، قاله الربيع بن أنس.والرابع: أنه ليس للإنسان إلا ما سعى من طريق العدل، فأما من باب الفضل، فجائز أن يزيده الله عز وجل ما يشاء، قاله الحسين بن الفضل.والخامس: أن معنى «ما سعى» ما نوى، قاله أبو بكر الوراق.والسادس: ليس للكافر من الخير إلى ما عمله في الدنيا، فيثاب عليه فيها حتى لا يبقى له في الآخرة خير، ذكره الثعلبي.والسابع: أن اللام بمعنى «على» فتقديره: ليس على الإنسان إلا ما سعى.والثامن: أنه ليس له إلا سعيه، غير أن الأسباب مختلفة، فتارة يكون سعيه في تحصيل قرابة وولد يترحم عليه وصديق، وتارة يسعى في خدمة الدين والعبادة، فيكتسب محبة أهل الدين، 
فيكون ذلك سببا حصل بسعيه، حكى القولين شيخنا علي بن عبيد الله الزاغوني 
Translation: There is difference of ulama in regards to this verse and there are 8 sayings of them 

First: Ibn Abbas (RA) said that this verse has been abrogated through 52:21 because Allah enetered the sons into paradise due to good deeds of their parents. (Ibn Jawzi said): This is not correct because both these verses are Akhbaar which do not have Naskh. (Note: This is personal interpretation of Ibn Jawzi and It shall be explained later)

Second: Akrama (rah) said: The principle that every human being gets reward according to what he did was applicable on the nations of Musa (as) and Ibrahim (as) whereas “OUR UMMAH GETS REWARD OF THEIR OWN DEEDS AND ALSO THAT OF OTHERS”

Conclusion of article

...because the Prophet (Peace be upon him) said to woman that she should perform hajj “ON BEHALF OF HER FATHER” 

Third: Rabi’i bin Anas (ra) said that “INSAAN” mentioned in 53:38 refers to “KAFIR/DISBELIEVER” because a momin gets reward for his own deeds and also deeds of other people.

*Fourth: Al-Hussain bin Fadhl (rah) said: The application of Allah’s Justice is that He gives reward to human beings according to what they did, whereas the application of “ALLAH’S BOUNTY” is that a human being also gets rewarded due to good deeds of others. Therefore 53:38 refers to Justice of Allah. (SUBHAN ALLAH)

Fifth: Abu Bakr al Warraq (ra) said: The meaning of “
سَعَىٰ” in this verse refers to the intention which means that humanbeings will get reward for their intentions.

Sixth: Al-Thalabi (ra) said: This verses proves that “DISBELIEVERS” will get benefit only in this world but not in hereafter.

Seventh: Imam Zaghwani al-Hanbli (rah) said that in this verse “LAAM” has occoured in meaning of “ALA” which means that a human being will be punished only for the bad deed which he committed not the bad deeds of other people as is mentioned in 53:38.

Eighth:
 Our Sheikh Ali bin UbaydUllah Zaghwani (rah) has given second answer to this verse i.e. every man will get reward for what he did has different asbaab such as (a) His relatives and friends have mercy on him and denote to him reward which reaches him (b) He loves the deen and does worship, therefore the pious people also start loving him and they become a means to “DENOTING THAWAAB”

- [Ibn Jawzi in Za’d al Maseer fi Ilm at-Tafsir (8/82)] -

Conclusion: The fourth point is simply beautiful and It leaves behind no doubt that Quran and hadith never contradict, the Isaal e Thawaab is accepted by Allah due to his bounty whereas not accepting is Allah's Justice.

We should learn from Imam Ahmed bin Hanbal (ra)

Some stubborn people reject Isaal e Thawaab even after proof has reached them,. they make it an issue of their egos. 

Here is great proof from Imam Ahmed bin Hanbal (rah) the great Imam from 4 schools of jurisprudence that he accepted denoting thawaab by reciting Quran even after learning from his students. 

جلس رجل ضرير يقرأ عند القبر فقال له أحمد يا هذا إن القراءة عند القبر بدعة فلما خرجنا من المقابر قال محمد بن قدامة لأحمد بن حنبل يا أبا عبد الله ما تقول في مبشر الحلبي قال ثقة قال كتبت عنه شيئا قال نعم فأخبرني مبشر عن عبد الرحمن بن العلاء اللجلاج عن أبيه أنه أوصى إذا دفن أن يقرأ عند رأسه بفاتحة البقرة وخاتمتها وقال سمعت ابن عمر يوصي بذلك فقال له أحمد فارجع وقل للرجل يقرأ
وقال الحسن بن الصباح الزعفراني سألت الشافعي عن القراءة عند القبر فقال لا بأس بها

Translation: After burial a blind person sat and started to recite (Quran) on the Qabr, Imam Ahmed said: It is Bidah to recite (Quran) near the grave,however when we left the graveyard ibn Qudama (rah) asked Imam Ahmed (rah) what his stance was on Mubashar al Halbi (rah)?
Imam Ahmed said that he is Thiqa. (Ibn Qudama) said: Have you taken his narrations?
Imam Ahmed said Yes, at this Ibn Qudama said: Mubashar narrated from Abdur Rahman bin Ala’ bin Lajlaj (RA) … (and he mentioned the same narration as mentioned before from Ala' bin Lajlaaj), hearing this Imam Ahmed (rah) asked to call the blind man back for reciting (on the grave) [Subhan Allah, look at our great Imam Ahmed – Rahimuhullah who did not get angry upon learning from his disciple] 

Hassan bin Sabah
 has narrated that Imam Shafi’i(rah) was asked about reciting near the grave, at which he replied: There is no harm in it (i.e. allowed)
 [Kitab ar Ruh by Ibn Qayyim, Page Nos. 64-67, Published by Dar Ibn Kathir, Damascus]

May our parents be taken ransom for Imam Ahmed bin Hanbal (rah) who in-spite of learning from his subordinates remained humble and accepted truth.
By A.Ibrahim
(edited by ADHM)
--------------------------------
Deobandi
Quote:
Q: Is there a narration, which documents that Rasulullah Sallallaahu Alayhi wasallam ever performed an Ibadat like reciting Qur'an, and asking Allah to forward the reward to any of his deceased relatives?

A: Isaal-e-Sawaab (to perform a virtuous act and grant the reward to any person, alive or deceased) is permissible and in fact (Mustahabb) meritorious.
There are basically 2 forms of Isaal-e-Sawaab:

The conveying of the reward of charitable deeds.


The conveying of the reward of physical deeds that do not entail wealth, e.g. Salaat, fasting, Dhikr, recitation of the holy Qur'an, Tawaaf of the Ka'abah, etc.


The first form is unanimously acceptable by the Ahlus Sunnah Wal Jama'ah.

The second form is correct according to the Hanafi and Hanbali Madhab and several Shaafi'ee and Maaliki scholars as well.

As for the reward of Du'aa (which is separate from the above), there is also unanimity of the scholars in its reward reaching and benefiting the deceased. (refer al-Azkaar of Imaam Nawawi)

Hafiz ibnul Qayyim states that if one accepts the charitable form of Isaal-e-Sawaab and refutes the physical form, it would be said to him: 'What is the proof to show that the recitation of the holy Qur'aan does not reach the deceased?'

And Allamah Qurtubi states, 'Just as the reward of charitable deeds benefit the deceased, similarly, the recitation of the holy Qur'aan, Du'aa and Isghtifaar also do the same, because all of these are regarded as Sadaqah (charity) in Shari'ah.' (al-Tazkirah pg.71)

He, thereafter, mentioned 2 narrations recorded in Sahih Muslim which prove that even Salaat and Dhikr of Allah (Tasbeeh, Takbeer and Tahleel) were all classified as Sadaqah by Rasulullah (Sallallaahu Alayhi Wasallam).


Hence, there remains no dispute in whether the reward of Qur'aanic recital benefits and deceased or not.


Besides the above, we will now for academic reasons, mention some proofs that substantiate both forms of Isaal-e-Sawaab.


1. Rasulullah (Sallallaahu Alayhi Wasallam) slaughtered sheep during his farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring faith on his prophethood.

(Sahih Bukhari)


Imaam Bukhari
 has reported on the authority of Sayyiduna Abdullah ibn Abbaas (Radhiallaahu Anhu) that Sayyiduna Sa'ad ibn Ubaadah (Radhiallaahu Anhu) was away when his mother passed away. When he returned, he asked Rasulullah, 'Will it be of any benefit if I give charity on her behalf?' Rasulullah (Sallallaahu Alayhi Wasallam) replied in the affirmative. (Sahih Bukhari Hadith2762)


Hafiz ibn Hajar al-Asqalaani (RA) states in his monumental commentary of Sahih Bukhari entitled, 'Fath al-Bari',

'This Hadith proves the permissibility of charity on behalf of the deceased and that the reward will reach him.'

(Fath al-Baari vol.5 pg.477 Hadith2761)


Sayyiduna Abdullah ibn Abbaas (Radhiallaahu Anhu) reports a man once asked Rasulullah (Sallallaahu Alayhi Wasallam), 'O Prophet of Allah! My father has passed away and he did not perform Hajj, can I perform Hajj on his behalf?' Rasulullah (Sallallaahu Alayhi Wasallam) enquired of him, 'If your father had any debt, would you have paid it.?' The man replied, 'Yes.' Upon this, Rasulullah (Sallallaahu Alayhi Wasallam) said, 'In that case, the Deen of Allah has more right.' (Sunan Nasaaie Hadith26331)


A separate incident of a similar nature has been recorded by Imaam Bukhari in his Sahih (Hadith6698). Hafiz ibn Qayyim (RA), the famous student of Hafiz ibn Taymiyah (RA), after quoting the above Ahaadith, states: 'These quotations all concur with the fact that when the living carry out any deed on behalf of the deceased, the reward will reach him (benefit him).' (Kitaab Ruh pg.161)


Sayyiduna al-Lajlaaj (Radhiallaahu Anhu), a companion of Rasulullah (Sallallaahu Alayhi Wasallam), had bequested his son that after he leaves this world, he should recite the beginning and end of Surah al-Baqarah at the head side of his grave. Sayyiduna al-Lajlaaj (Radhiallaahu Anhu) then mentioned that he heard this from Rasulullah (Sallallaahu Alayhi Wasallam). (al-Mu'jamul Kabeer of Imaam Tabrani; Hafiz Haythami has regarded the narrators of this tradition as reliable - refer Majmauz-zawaaid vol.3 pg.44)

Such has also been recorded to be the practice of Sayyiduna Abdullah ibn Umar (Radhiallaahu Anhu).

(Sunan al-Kubra of Imaam Bayhaqi vol.4 pg.56). This narration has been classified as Hasan (sound) by Imaam Nawawiy and Hafiz ibn Hajar(RA). (al-Azkaar pg.212 Hadith493; al-Futuhaat al-Rabbaaniyya vol.3 pg.194)

Allaamah al-Qurtubi [ra] states that, 'Some of our Ulama have based the permissibility of Isaal-e-Sawaab of the recitation of the Qur'aan on the Hadith of Sahih Bukhari (Hadith216, 1361) and Sahih Muslim wherein there is mention of Rasulullah [Sallallaahu Alayhi Wasallam] placing fresh branches on 2 graves and He [Sallallaahu Alayhi Wasallam] said, 'Perhaps their punishment will be lightened through it as long as the branches do not dry up.' (The Ulama explain the reason for this to be the Tasbeeh that those fresh branches will recite).

Allaamah al-Qurtubi
 further states, 'If the Tasbeeh of trees can benefit the deceased, then why not the recitation of the Qur'aan by a believer in Allah?' (Al-Tazkirah pg.70)


Hafiz ibn Hajar (RA) has mentioned in a reply to a query of whether the
reward of recitation of the Qur'aan reaches the deceased, that; it is Mustahabb (meritorious) for one to do this form of (Isaal-e-Sawaab) abundantly. (refer Tawdehul Bayaan li wusooli thawaabil Qur'aan of Shaykh Abdullah Siddique al-Ghumariy pg.2) Besides these there are numerous other narrations of this nature.


It thus becomes abundantly clear through the abovementioned Ahaadith that Isaal-e-Sawaab is totally permissible in all it's forms and is in fact a very virtuous deed.
 This is the view of the overwhelming majority of the classical scholars (Muhadditheen and Fuqahaa) of Islam. (refer Kitaab al-Rooh of ibn Qayyim pg.153; Fathul Baari vol.5 pg.477 Hadith2761; Sharhus-Sudoor of Allamah Suyuti pgs.402, 403 Dar ibn Kathir; al-Hidaaya vol.1 pg.296-297; Fathul Qadeer vol.3 pg.65-66; Shaami vol.2 pg.243 - HM Saeed)

If after understanding the above, one still denies the validity of the physical form of Isaal-e-Sawab, then the following method can in no circumstance be refuted. And that is that after one carries out a physical form of worship (i.e. Salat, fasting, recitation of the holy Qur'aan, etc.), he should make a Du'aa to Almighty Allah that Allah, firstly, accepts this noble deed and he should thereafter ask Allah to grant the reward to so and so person. In this way, if Allah accepts the Du'aa, the reward will automatically be conveyed to that specific person alive or deceased.

This method has been prescribed by great scholars like Imaam Nawawi and Hafiz ibn Hajar so as to remove all differences of opinion. We have already mentioned that there is no doubt in the deceased benefiting from the Du'aas of the living. In a narration of Sahih Muslim, Rasulullah (Sallallaahu Alayhi Wasallam) has mentioned that one the three things that will benefit the deceased is the Du'aa of his pious children. (Sahih Muslim pg.4199)

Lastly, we would like to mention that this Mas-alah (issue) is not something connect to beliefs, instead it is a Faraaidh (secondary) issue which entails a difference of opinion as well. (Fatawa ibnus salaah vol.1 pg.149). Hence, no one can claim that either part is guilty of perpetrating an act of Bid'ah (innovation), bearing in mind that the majority of the scholars accept all forms of Isaal-e-Sawaab. (refer Kitaab al-Ruh)

The incident of Imaam Ahmad ibn Hanbal has been recorded by Imaam Abu Bakr al-Khallaal in his Kitaabul Jaami as well as in his booklet entitled, 'Amr bil Ma'roof Wa Nahy anil Munkar, and according to this, Imaam Ahmad had approved of the recitation of the beginning and end of Surah al-Baqarah (refer Atharul Hadith of al-Muhaddith Shaykh Muhammad Awwaamah pgs.162-163)

As for your specific query of the validity of reciting the Qur'aan from the homes, it will suffice to say that there is no difference - in this instance - between recital in the graveyard and in the homes, just as there is no difference in making Du'aa for the deceased in the graveyard or from the home. And allow us to ask the question, what is the proof for the act of reciting from home and dedicating its reward to the deceased being void and incorrect?

and Allah Ta'ala Knows Best

Moulana Muhammad ibn Moulana Haroon Abassommar
FACULTY OF SPECIALTY IN HADITH
CHECKED AND APPROVED: Mufti Ebrahim Desai

-----------------------
عن عبد الرحمن بن العلاء بن اللجلاج قال : قال لي أبي : يا بني إذا مت فالحد لي لحدا فإذا وضعتني في لحدي فقل : بسم الله وعلى ملة رسول الله صلى الله عليه و سلم ثم سن التراب علي سنا ثم اقرأ عند رأسي بفاتحة البقرة وخاتمتها فإني سمعت رسول الله صلى الله عليه و سلم يقول ذلك رواه الطبراني في الكبير ورجاله موثقون


Sayyidna al-Lajlaaj (RA), a companion of Rasulullah (Peace be upon him), had told his son that after he dies, he should recite the beginning and end of Surah al-Baqarah at the head side of his grave. Hadrat al-Lajlaaj (RA) then mentioned that he heard this from Prophet (Peace be upon him).
[at-Tabrani in his al-Mu'jamul al-Kabeer, Hafidh al-Haythami declared all the narrators of this report as "THIQA (RELIED UPON)" in his Majma-Uz-Zawaaid (3/161)]
Imam Ibn Yusuf al Salihi (rah) said about it:
وروى الطبراني - برجال ثقات
Translation: This is narrated by at-Tabarani and all the Rijaal are "THIQA" [Sabl ul Huda (8/379)]
Imam al-Nawawi (rah) also authenticated the chain in Kitab ul Adhkar, where he said:
وروينا فـي «سنن البـيهقـي » بإسناد حسن ، أن ابن عمر استـحبَّ أن يُقرأ علـى القبر بعد الدفن أوَّل سورة البقرة وخاتـمتها
Translation: It is narrated in <> with “HASAN CHAIN” that Ibn Umar (ra) considered it “MUSTAHAB/RECOMMENDED” to recite the beginning and ending of Surah al-Baqarah “UPON THE GRAVE AFTER BURIAL” [Imam al-Nawawi in Kitab ul Adhkaar (1/162)]
There are also ahadith about reciting Surah al-Fatiha and 3 Qul of Qur'an at the graves [Mentioned in Sharah as-Sudoor by Hafidh Jalal ud-din Suyuti (rah)
Due to these ahadith Sheikh ul Islam Imam Ibn Hajr al-Asqalani (rah) said in Fath ul Bariwhile explaining the hadith why Prophet (Peace be upon him) had put fresh branches on the grave and how even Dhikr of Allah done by plants is beneficial to the deceased.
إن المعنى فيه أن يسبح ما دام رطباً فيحصل التخفيف ببركة التسبيح، وعلى هذا فيطرد في كل ما فيه رطوبة من الأشجار وغيرها. وكذلك فيما فيه بركة كالذكر وتلاوة القرآن من باب الأولى

Translation: This means that till the time the stem remains fresh it will keep on doing Tasbih and due to Barakah of that Tasbih the punishment will be reduced. It is also derived from this that everything which has freshness from trees/plants then to put them on graves is a cause of reducing punishment.Similarly “EVERYTHING WHICH HAS BARAKAH LIKE DHIKR AND RECITATION OF QUR'AN IS MORE AWLA (I.E. GREATER) IN THIS REGARD” [al-Asqalani in Fath ul Bari, Sharh Sahih ul-Bukhari (1/426)]
Even Ibn Qayyim al-Jawziyyah the leading authority in Wahabi sect accepted that Thawaab of recitation reaches the deceased, he wrote a magnificent book called Kitab ar-Ruh in which he proved himself as Mushrik according to logic of Wahabiyyah.
The Nobel Qur'an states:
O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper.(Al-Qur'an 5:35)


http://salafiaqeedah.blogspot.com/2011/02/is-isaal-e-thawaab-bidah-part1.html














CHAPTER NINETEEN
LOOKING AFTER ANIMALS ON THE NAMES OF SAINTS
Some people very punctually observe and commemorate the Fatiha of Gyarwee or Meelad Sharif. Some time before, they raise and fatten chickens, etc. for slaughter (zabah) and take the name of Allahعزوجل on the day of the Fatiha. The food is served to the pious and needy. Due to the animal being brought up and nourished with this intention, it is called ‘The sheep of Gyarwee” or “The cow for Ghaus Paak رضی اللہ تعالٰی عنہ. According to the Shariah, this is Halaal and similar to looking after an animal for a Waleemah. However, the opposition rules this to be Haraam, deeming the meat to be carrion and the person who does so to be a Murtad and polytheist.
PROOF OF DOING SO
The Halaal animal which a Muslim or Ahle-Kitaab (person originally of a Divine religion, i.e. Jews, Christians) slaughters whilst taking the name of Allahعزوجل is Halaal. On the contrary, the Halaal animal slaughtered by a Murtad or Mushrik is carrion and impure. Additionally, if a Muslim intentionally and knowingly omits saying ‘Bismillah’ or takes someone else’s name besides Allahعزوجل and then slaughters (e.g. instead of saying “Bismillah, AllahuAkbar”, he says, “Ya Ghaus”), it is Haraam.
It should be bared in mind that Hilat (state of being Halaal) and Hurmat (state of being Haraam) is based on the slaughter of the animal, not its owner. If the animal of a Muslim is slaughtered by a Mushrik, it becomes impure carrion. If a Murshrik brought up an animal on the name of an idol but it was slaughtered by a Muslim who took the name of Allahعزوجل it is Halaal. Likewise, at the time of slaughtering, credibility is given to the taking of name, not before or after it. If the animal was on the name of an idol during its lifetime but the name of Allahعزوجل was taken at the time of its slaughtering, it is Halaal. If it was a Qurbaani animal in its lifetime but, at the time of slaughtering, a name besides Allahعزوجل was taken, it becomes Haraam.
This is what the Holy Quran refers to in the ayat, ‘The animal that was called on the name of ether than Allahعزوجل is also Haraam.” 19.1 ­Surah Baqarah, Verse 173
Here, “called” refers to which name was taken at the time of slaughtering. Tafseer Baidaawi states in the commentary of this ayat, “[If] The name of other than Allahعزوجل was taken on that ‘animal just as how the Kutfaar used to take the name of Laat and Uzza at the time of slaughtering:’ 19.2
Tafseer Jalaalain states, ” … In the manner that slaughtering was made on the name of someone besides Allahعزوجل .”
Tafseer Khaazin states, “That animal which was slaughtered on the name of anyone besides Allahعزوجل is Haraam, because the Arabs used to take the names of idols at the time of slaughtering during the Period of Ignorance. Allahعزوجل has classified this to be Haraam through this ayat and the other verse ‘Wa Laa Ta’kuloo … ‘” 19.4
Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ writes. “At the time of slaughtering, Arabs used to say ‘Bismilaat wal-Uzza’ (In the name of Laat and Uzza). Allahعزوجل has decreed this to be Haraam.,,19.5 – Tafseer Kabeer
Mulla Jeewan رضی اللہ تعالٰی عنہ writes under this ayat, “The verse means that the animal has been slaughtered on the name of someone besides Allahعزوجل e.g. idols!’ 19.6 -Tafseeroat-e-Ahmadia
Imam Nasafi رضی اللہ تعالٰی عنہ writes, “The animal that is slaughtered for idols is Haraam (i.e. the name of others besides Allahعزوجل was taken on it). In other words, the calling of idols was taken on it, and ‘Bismilaat wal-Uzza’ was said by the People of Ignorance ” – Tafseer Madaarik
Tafseer Lubaabut-Ta’weel states, “یعنی ماذبح للاصنام و الطواغیت و اصل الاھلال رفع الصوت و ذلک انھم کانوا یرقعون اصواتھم بذکر الھتھم اذا زبحوھا”.
From all of these commentaries, it is established that ‘Uhilaa’ in the ayat means taking the name of someone besides Allahعزوجل at the time of slaughtering. Thus, associating an animal in its lifetime to something is of no consequence. We now present the rulings of the Jurists.
Under the ayat, “و ما اھل بہ لغیر اللہ” Mulla Jeewen رضی اللہ تعالٰی عنہ writes. “We know from this that the cow which has been taken as a Nazar (vow) for the Friends of Allahعزوجل, as is the practice of our time, is Halaal and pure. This is because the name of someone besides Allahعزوجل is not taken at the time of slaughtering, even though a vow (Nazar) of the cow was!’ 19.10 – Tafseeraat-e-Ahmadiya
This has specifically cleared the issue of the Gyarwee Sharif’s cow by directly speaking about it. The author of this book is Mulla Jeewan رضی اللہ تعالٰی عنہ, who was a Buzurg and teacher to both Arab and non-Arab Ulama. The entire Deobandi fraternity also accepts him as an Islamic Scholar. Allama Shaami رضی اللہ تعالٰی عنہ writes. “It should be known that the credibility of Hilat (state of being Halaal) and Hurmat (state of being Haraam) is of intention at the time of slaughtering.” 19.11 – Raddul­Muhtaar, Baabuz-Zabah
This also explains that the intention or name before slaughtering has absolutely no reliability. Alamghiri states, “If a Muslim slaughtered a goat that was for the temple of fire-worshippers or the idols of a Kaafir, it is Halaal because the Muslim invoked Allah’s عزوجل name at the time of slaughter. However, doing so is disliked (Makrooh) for a Muslim. The book ‘Taataar Khaaniya’ quotes ‘Jaamiul­Fataawa’ likewise l9.12 – Baahuz-Zahah
Thus, regarding the animal which has been brought up by a Kaafir who wants to slaughter it with the intention of worship of the idol or fire, both the bringing up by the owner and his reason for sacrifice are wrong, but the animal is Halaal because at the time of slaughter, a Muslim took the name of Allahعزوجل and sacrificed it. So, is the sheep of Gyarwee or Meelad more abhorred than the sheep of an idol-worshipper, that the former is Haraam while the latter is Halaal?
Alhamdulillah, it has clearly been established that the’ animal for Gyarwee, etc. is Halaal and that this action is a means of reward.


OBJECTIONS and ANSWERS TO LOOKING AFIER ANIMALS ON THE NAME OF THE FRIENDS OF ALLAHعزوجل
OBJECTION 1: “وما اھل بہ لغیر اللہ”the word ‘Uhilaa’ comes from the root word ‘IhlaaI’, which doesn’t mean sacrifice according to the dictionary, but to term something absolutely. Therefore, whichever animal is labeled on the name or other than Allahعزوجل whether in its lifetime or at the time of sacrifice, is carrion and impure. So, the sheep for Ghaus Paak رضی اللہ تعالٰی عنہ ., etc. is Haraam even though it is sacrificed on the Dame of Allahعزوجل.
Note- This objection is raised by Shah Abdul-Azeez, who has made a major mistake in not understanding this issue.
Answer – Definitely, the literal meaning of Ihlaal is to term or address something absolutely. However, its urfi (general usage) meaning is specifically to call out at the time of sacrificing. The urfi meaning is intended here.
The literal meaning of Salaah is dua absolutely, but it is generally used to mean Namaaz. Thus, we take the ayat “Establish your Salaah” as an order to read Namaaz, not make dua. Commentating on the verse, Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ writes, “Ihlaal means to raise the voice (callout). This is its meaning according to the dictionary. Thereafter, it has been used in relation to a Muhrim (one in the ihram of lIajj).” 19.14 – Tafseer Kabeer
The marginal notes on Tafseer Baidaawi by Shuhaab states under this ayat, “In other words, he has been called out. This is the literal meaning of ‘Uhilaa’. After that, it is used to mean the animal that has been sacrificed on the name of someone besides Allahعزوجل ” 19.15
If the literal meaning Ihlaal is taken here, it will necessitate certain ills,
1. This Tafseer (Commentary of the Holy Quran) will be contrary to the rulings and elucidations of the Sahaaba and the Consensus of the Mufassireen. The opinions of the Mufassireen have already been presented in the first chapter. We now present the rulings and statements of the Sahaaba. Tafseer Durre-Mansoor states under this ayat, “اخرج ابن المنذر عن ابن عباس فی قولہ تعالی و ما اھل الایۃ قال ذبح و اخرج ابن حمائر عن ابن عباس و ما اھل یعنی ما اھل للطواغیت و اخرج ابن ابی حاتم عن مجاھد و ما اھل قال ما ذبح لغیر اللہ و اخرج ابن حاتم عن ابی العالیۃ و ما اھل یقول ما ذکر علیہ اسم غیر اللہ”. Tafseer Mazhari
We come to know that according to the decision of the Sahaaba and Taba’een, the ayat refers to sacrificing on the name of someone besides Allahعزوجل .
2. The meaning you adopt goes against the Holy Quran itself. It states, “Allahعزوجل has not adopted Baheera, Saaiba, Waseelab and Haam; but the Kaafirs assert lies towards Allahعزوجل 19.16 – Surah Maida. Verse 103
These four animals (Baheera, etc.) used to be left free by the Kuffaar of the Arabian Peninsula on the names of idols, and they used to deem them to be Haraam. The Quran, however, refuted them being Haraam despite being taken in the names of idols during their lifetimes. It also ordered that these animals may be consumed.
Under the ayat, “ما جعل اللہ من بحیرۃ الخ” 19.19 Tafseer Fat’hul-Bayaan states, ”This ayat aims to reject the impermissibility of those animals which the Kuffaar used to deem Haraam (i.e. Baheera, etc). The animals are not Haraam due to being regarded by Kaafirs as so.” 19.20
Imam Nawawi رضی اللہ تعالٰی عنہ writes the same in his Sharah on Muslim, Kitaabul-Jannah, Baabus-Sifatilati Yurafoo bihaa fid-Dunya,
This establishes that the bull or cow raised on the name of idols does not become Haraam. Thus, if a Muslim slaughters it while taking Allah’s عزوجل name, it becomes Halaal. Naturally. It is prohibited if the animal is in the ownership of another individual.
Allahعزوجل also states, “The Kuffaar said, ‘These animals and farms are forbidden. No one will eat these things except those who we wish through our thought 19.21 _ Surah Anaam, Verse 138
And, “The Kuffaar said, “Whatever is in the stomach of these animals is specifically for our deceased and Haraam on our women,” 19.22 – Surah Anaam, Verse 139
These were the farms and animals that were dedicated (waqf) to the names of idols.
The Kuffaar used to enforce severe restrictions on the permissibility of these things, but the Holy Quran refuted them. So, when animals that have been left free on the names of idols do not become Haraam, how does the animal that was brought up with the intention of slaughtering it for the Fatiha of the Friends of Allahعزوجلbecome Haraam?
3. The meaning you ascribe to ‘Uh1iha’ is also contrary to the rulings of the Jurists. Refer to the previous chapter wherein the verdicts of Alamghiri and Tafseeraat-e-Ahmadia are quoted.
4. Adopting this meaning also goes against rational thinking. because if the literal meaning of ‘Uhilaa’ (i.e. emplacing the name of someone besides Allahعزوجل on an animal during its lifetime or at the time of slaughtering) causes it to become Haraam, it impels other things besides these animals which are asserted to someone other than Allahعزوجل a to also become Haraam, as the Holy Quran states, “Eve’l.thing that is called out on the name of someone other than Allahعزوجل 19. 3
There is no restriction on animals in the word ‘Maa'(Everything). So, irrespective of whether it is made with the intention of worship (Taqarrub) or anything else, prohibition must be leveled unconditionally. Thus: the sheep of laid, the buffalo of Amr, my house, the well of Umme Sa’ad رضی اللہ تعالٰی عنہ, the Madrassah of Deoband, the book of Imam Bukhari etc. all become forbidden and their usage Haraam because they have now been related to someone besides Allahعزوجل! Friend, sometimes association to other than Allahعزوجل causes an increase in the value of the object (e.g. the handwritten Quran of Huzoor Ghause Paak e, etc). In short, this meaning of ‘Uhilaa’ is incorrect in both academic proofs and rationality.


5. Consider a person who raises an animal on the name of an idol but repented from this (i.e. he accepted Islam) afterwards in his life. If he slaughters the animal with the correct intention and procedure, it is considered Halaal unanimously. However, this is also incorporated in ‘Uhilaa’. In fact, the restriction of ‘Uhilaa’ falls into place if the name of anyone other than Allahعزوجل is used on the animal even once! Therefore, we have to accept that the taking of name at the time of slaughtering is credible, not the labeling before it. If a person slaughters the animal on the name of someone besides Allahعزوجل but intends the name of Allahعزوجل on the carcass, this is absolutely not credible.
In any case, accepting this meaning is totally incorrect.
OBJECTION 2: It is an accepted rule of Fiqh that if ‘Bismillah’ is said OD an animal at the time of slaughtering but the intention of slaughtering was to attain closeness through worship (faqarrub) to someone besides Allahعزوجل , it is Haraam. This is found here, because the intention a person has behind the commemoration of Gyanvee is to please Huzoor Ghaus Paak رضی اللہ تعالٰی عنہ.So, even if ‘Bismillah’ is said at the time of slaughtering the animal, it is Haraam based on tbis rule. Its proof follows in Objection do.3.
Answer – There are four types of slaughtering (zabah):
I. When the purpose is merely the dropping of blood for the pleasure of Allahعزوجل (the actual meat is not the primary concern). It is performed for Qurbaani, Hadi (during Hajj], Aqeeqab and the animal slaughtered in a vow. It is also an act of worship though restriction of time or place is found in it, e.g. Qurbaani is only performed at a particular time, not before or after, and Hadi is counted in the Haram of Makkeh, not anywhere else.
2. Slaughtering to test the sharpness of a knife. This is neither an act of worship nor a sin. If ‘Bismillah’ is said here the animal is Halaal. Otherwise, it is Haraam.
3. Slaughtering for eating, i.e. weddings, waleemas or for purposes of trade.
This is the slaughtering made for the Fatiha of the Buzurgs. The single intention behind all of these is the attainment of meat. If ‘Bismillah’ is not said, the animal becomes Haraam. If it is, it is Halaal.
4. Slaughtering to please someone besides Allahعزوجل. This is made with the sole intention of flowing blood, not for the meat at all. An example of this is how Hindus sacrifice animals on alters of their idols and gods, intending to please their idols by presenting its blood. If such animals are slaughtered, even while saying ‘Bismillah’, they will still be Haraam as long as the person slaughtering has the intention of this sacrifice, not the one making him slaughter. These rulings of Fiqh refer to this. The Holy Quran states, ‘Those animals which are sacrificed on idols are Haraam.” I .24 _ Surah Maida, Verse 3
Allama Sulaiman Jamal رضی اللہ تعالٰی عنہ writes in the commentary of this ayat, ‘The animal through whose slaughtering the worship of an idol is intended, with the idol’s name not being taken at the time of slaughtering, is Haraam. The animal which is slaughtered in the respect of an idol is also Haraam. Therefore, ‘alaa’ here actually means ‘lee’ (effectively giving the meaning of for the alter of idols). Thus, this ayat does not reiterate the previous one because ‘Maa Uhilaa’ there refers to those animals which were slaughtered taking the names of idols. Here, those animals, through whose slaughter respecting the idol is intended (even though their names may not be taken at the time of slaughtering), are being referred to.” 19.25
Subhanallah! This clearly explains the issue. Whichever animal is slaughtered while taking the name of an idol is included in ‘Maa Uhilaa’ while those animals which are slaughtered with the intent of respecting someone besides Allahعزوجل under ‘Ma Zubihaa alan-Nasab”. Some Jurists have proven both categories from the ayat ‘Ma Uhilaa’, i.e. ‘Maa Zubihaa li Ta’zeemi Ghairilllah’ (whatever is slaughtered for the respect of someone besides Allahعزوجل). The extract of Durre­Mukhtaar refers to this. In short, there are two factors which affect the prohibition of an animal.
1. Taking the name of someone besides Allahعزوجل at the time of slaughtering.
2. Making blood flow as a sacrifice or to please anyone but Allahعزوجل with the implication that the meat is not directly the object of the slaughtering. But to gain closeness through worship (taqarrub) to someone besides Allahعزوجل.This is what the Jurists rule to be Haraam.
The animals of Gyarwee and Fatiha are from the third category not the fourth. This is why it is not Haraam, since the intention of the person slaughtering the animal is for the attainment of meat to make Fatiha on cook it and distribute it amongst the needy. Ultimately, the meat is the object here. This difference should definitely be remembered.
Some Deobandis say. “The meat of an animal is not intended by the person who slaughters it for Gyarwee. He is neither willing to exchange it for another one nor replace it for an equal amount of meat. So, if the attainment of meat was truly intended, why is he so possessive of it? We come to know that dropping blood on the name of Ghaus Paak رضی اللہ تعالٰی عنہ is intended not the meat.”
This is wrong for two reasons.
1. The reality of an intention (niyyat) is only known by the person who intends it. To have suspicions of Muslims without any proof is Haraam.
2. The sole reason for not exchanging the animal is due to preparation and sentiment. The person thinks that the meat being attained in the exchange will not be similar to the meat of the animal he has raised. Some people look after animals for Waleemas and also don’t like changing them. Though there are some who incorrectly believe that changing the animal promised in slaughtering for Fatiha is not allowed for Qurbaani, why should the slaughtering become Haraam due to this?


In the end, sentiment and preparation is one thing and sacrifice is another. The summary of all of this is that if the slaughtering itself is made with the intent of pleasing someone else besides Allahعزوجل. It is Haraam. However, if it is for Fatiha or feeding people, and the Fatiha or feeding is not to please any person, it is Halaal.
OBJECTION 3: Both Durre-Mukhtaar and AJamghiri in Baabuz-Zabah, as well as Imam Nawawi in his Sharah of Muslim Sharif, state, “The animal slaughtered on the coming of a king or an influential person is Haraam because the name of someone other than Allahعزوجل has been taken on it, even though Allah’sعزوجل name itself was actually taken.” 19.26
We come to know that slaughtering an animal for the pleasure of someone is Haraam even if it is slaughtered saying ‘Bismlllah”. Thus, the animal for Gyarwee is Haraam because it is-for the pleasure of Ghaus Paak رضی اللہ تعالٰی عنہ. Taking the name of Allahعزوجل at this time doesn’t change anything.
Answer – The complete reply to this has been given in the answer to Objection 2 (if the animal is slaughtered with the intention of sacrifice for the king or anyone else, it is Haraam). We have already explained the meaning of sacrifice (Its object is to please only Allahعزوجل. by the dropping of blood. The meat is secondary). If the animal is slaughtered for meat to feed the king, etc, it is Halaal even though the intent behind feeding is pleasing the king. Durre-Mukhtaar states, “If the slaughtering is for the guest, it is not Haraam because this is the practice of Hadrat Ibrahim علیہ السلام, and to respect a guest is respect to the command of Allahعزوجل.fllt. The difference is that if the meat of the animal is placed before the guest so that he may eat from it, this slaughtering will be for Allahعزوجل and its benefits for the guest (the same applies to slaughtering for a waleema or for trade).
If the meat was not given to the guest to eat was distributed to people, this is respect for someone besides Allahعزوجل and is effectively Haraam.-Kitaabul-Zabaaih, Baabuz-Zabah
This clearly proves that the difference between worship (ibaadat) and that which isn’t is the intention behind the meat. Durre-Mukhtaar further states, “Doing so is disliked (Makrooh) but the slaughterer will not become a Kaafir through it because we do not think negativell about a Muslim (that he worships other than Allahعزوجل through this slaughter}.” I .28 -Ibid
This verifies that having negative suspicions on Muslims is a crime. The marginal notes of Durre-Mukhtaar, Raddul-Muhtaar by Allama Shaami elucidate this even further. However, whatever we have provided is sufficient.
Under the ayat, “و ما اھل بہ لغیر اللہ ” Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, The Ulama of Bukhara have given a verdict of prohibition (Hunnat) disallowing slaughtering an animal before the coming of a king to gain nearness to him. Imam Raafi states that the animal doesn’t become Haraam because these people slaughtered it on the happiness of the king’s arrival, just as in Aqeeqah on the birth of a child. Occasions like this do not make the animal Haraam. Sharah Mashaariq states likewise.,,19.30 – Tafseer Roohul-Bayaan
We learn from the above that in the past, it was a practice to slaughter animals in every home on the arrival of a king. This tradition doesn’t exist today. Whatever slaughtering was made with the intention of worshipping the king is Haraam, but the slaughtering to demonstrate happiness by feeding people is Halaal. The difference in verdicts (Fataawa) here is due to the change in times. In brief, the animal for Gyarwee has absolutely no connection to the slaughtering made on the coming of the king.
OBJECTION 4: The person who looks after a sheep with the intention or Gyanvee is an apostate (Murtad) because making a vow on someone besides Allahعزوجل is infidelity (kufr). The slaughtering of a Kaafir and Murtad is Haraam. Thus, the slaughtering of someone who makes Gyanvee is Haraam. Sbaami states, “و النذر للمخلوق لا یجوز لانہ عبادۃ و العبادۃ لا لمخلوق”- Vol. 1, Kitaabus-Saum, Discussion on Nazar-e-Amwoat

Answer – The comprehensive reply to this has already been given by us (that this is not a Shar’i, but an urfi Nazar vow. An urfi Nazar means gift or tribute. This is not polytheism (shirk). Refer to the discussion on Urfi Nazar for the complete answer [under the reply to Objection 3 in the discussion of placing flowers or sheets upon or lighting the burial places of the Friends of Allahعزوجل].








CHAPTER FIFTEEN
THE URS (ANNIVERSARY ON THE DEPARTURE OF A SAINT)
IN PROOF OF URS
The literal meaning of Urs is wedding, and it is for this reason that the bride and bridegroom are called ‘Uroos’. The date of demise of the Friends of Allahعزوجل and Buzurgs is called Urs because, whih the angels who question in the grave (Nakeerain) test the deceased and find him to be successful, they say, “Sleep like a bride who will not be awakened by anyone except for the person who is most beloved to her.” 15.1 – Mishkaat, Baabu Ithbaatil-Qabr
Because these angels have called them ‘Uroos’ on that date, it therefore becomes the day of ‘Urs’,
Another reason is because, on this day, the angels will reveal the beauty and splendor of Rasoolullahصلی اللہ علیہ وسلم and ask him, “What did you say about this man?” He will reply, “He is the Uroos (adorned personality) of all creation. The entire creation has attained splendor through him.” Meeting the beloved is the day of ‘Urs’, and it is for this reason that the day is called Urs.
Urs merely means to visit the grave on the date of demise every year, convey the reward of the recitation of the Holy Quran and give charity. The source of Urs is found in the Ahadith and rulings of the Jurists. Shaami states, “Ibn Abi Shalba رضی اللہ تعالٰی عنہ stales that the Holy Prophetصلی اللہ علیہ وسلم used to go to the graves of the martyrs (Shuhadaa) of Uhud every year.” 15.2 – Vol. 1, Baabu Ziyaaratil-Quboor
Tafseer-e-Kabeer and Durre-Mansoor state, “It is proven that the Prophetصلی اللہ علیہ وسلم. used to go to the graves of the martyrs every year and make Salaam to them. The four Khulafaa used to also do this.”15.3
Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “Secondly, many people gather and, after completing the Quran and Fatiha on the Sheerini, distribute it amongst those present. This part was not practiced in the Holy Prophet’sصلی اللہ علیہ وسلم time or during the era of the Khulafaa-e-Raashideen, but there is nothing wrong in someone doing so. Rather, the deceased attain benefit from the actions of the living.” -Fataawa Azeezia, Pg. 45
Answering Maulwi Abdul-Hakeem Siyaalkoti, Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “This taunt is because people are unaware of conditions.
No one accepts anything else to be Fardh except for what the Shariah has classified as so, Yes, attaining barkat from the graves of the pious, reciting the Holy Quraa and Isaal-e-Thawaab and distributing sweetmeats and food to assist them (m thawaab) is good according to the Consensus of the Ulama. The day of Urs appointed to remind people of his demise. Otherwise, on whatever day these acts are done is good,” – Zubdatun-Nasaaih fi Masaailiz-Zabaaih
The literal meaning of Urs is wedding, and it is for this reason that the bride and bridegroom are called ‘Uroos’. The date of demise of the Friends of Allahعزوجل is called Urs because, when the angels who question in the grave test the deceased and find him to be successful, they say, “Sleep like a bride who will not be awakened by anyone except for the person who is most beloved to her.”
Hadrat Shaikh Abdul­ Qudoos Gangoohi رضی اللہ تعالٰی عنہ writes to Maulana Jalaaluddin, “The Urs of Peers, according to their method with Samaa wl cleanliness, should be practiced,” – Maktoob. Letter no. 182
Haaji Imdaadulilb Muhaajir Makkir رضی اللہ تعالٰی عنہ , the Peer of Maulwi Rashid Ahmed and Ashraf Ali Thanwi, notably stresses the permissibility of Urs and, while explaining his practices, رضی اللہ تعالٰی عنہ writes, “The practice of this Feqe (i.e. myself) in this matter is that I make Isaal-e- Thawaab to the soul of my Peer every year. Firstly, Quran is recited, and if there is enough time, Moulood Sharif is read.
Thereafter the reward of this is conveyed.” – Faisla Haft Mas ‘ala Maulwi Rashid Aluned Gangohi also accepts Urs to originally be permissible. He رضی اللہ تعالٰی عنہwrites, “There are many things that were permissible originally but were then prohibited at a later time. Gatherings of Moulood and Urs are examples of this. It is known from Arabs that they used to commemorate the Urs of Hadrat Sayed Ahmed Badawi رضی اللہ تعالٰی عنہ on a large scale with much pomp, The Ulama of Medina used to especially observe the Urs of Sayyiduna Ameer Hamza رضی اللہ تعالٰی عنہ.
Whose grave (Mazaar) was at the mountain of Uhud. In short, Muslims throughout the globe, including the Ulama, pious and especially the people of Madina, used to strictly observe Urs, and that which is good according to Muslims is good in the sight of A1lah عزوجل “-Fataawa Rashidia, Vol.1, Pg. 92
Rationally speaking, holding the Urs of the Saints should also be a good action.
Firstly, the Urs is a celebration of visiting the graves and giving charity. Both of these actions are Sunnah, so how can the collection of two Sunnahs be Haraam? The Holy Prophetصلی اللہ علیہ وسلم has said, “I had previously stopped you from visiting the graves. Now, you may definitely visit them. -Mishkaat, Baabu Ziyaaratil­-Quboor.
This confirms the permissibility of visiting the graves in every manner. They can be visited daily or annually, alone or in a group. Thus, when someone enplaces his own restrictions to this (e.g. visiting the graves in a group is prohibited, or visiting it after appointing a date for it every year, etc.), it is inconsequential. The practice is permissible with or without specifying a date or day.
Secondly, appointing a date for Urs eases the gathering of people. They gather together and collectively recite the Holy Quran, Zikr, Durood, etc. and, through this, many blessings are attained.
Thirdly, all of the mureeds of a Peer gather on the date of his demise and come to know of each other’s conditions. They meet unceremoniously and love is increased through this.


Fourthly, those who wish to become disciples of a Peer are aided in their search of one because a single gathering of Urs is attended by many Mashaaikh, Ulama and Sufiya. When he sees them, he may commit (bai’t) to whoever he is drawn o.
Even in Hajj and the visiting (ziyaarat) of Madina Sharif are there specifications of dates. The abovementioned benefits are also incorporated in this. I have seen the graves of Deobandi elders. They have no beauty and there is none to make Fatiha or Isaal-e-Thawaab for them. Neither is there any person wanting to attain benefit from them nor is there someone to give guidance to others. This is the result of stopping good works.
OBJECTIONS and ANSWERS TO URS
OBJECTION 1: You believe the person whom you bury to be a Saint (Wali) ud even host his Urs afterwards. How do you know that he is a Wali? We dou’t even know for certain whether a person died a Muslim, so how can the sainthood (wilaayat) of a deceased be known? There have been many pious people who passed away as Kaafirs.
Answer – The visible rulings of life are emplaced after death, so he who was I Muslim in his lifetime will be deemed to be one after death as well. As a resub, Namaaz-e-Janaazah, Kafn, Dafn, etc. will all be completed. Regarding he, was a Kaafir in his lifetime, he will not be given Ghusal, Kafn, etc and his Salaatul-Janaazah will not be made. The command of the Shariah applies to evident. A mere possibility has no credibility. Likewise, he who was a saint in his lifetime is also a Saint after death. If commands of the Shariah are appliede possibilities, then Janaazah-Salaah of Kaafirs should also be read as it is possible that they died as Muslims. While we are at it, we should also bum Muslims after death because it’s possible they didn’t die as Muslims.
Once a Janaazah, which was praised by people, passed before the Holy Prophetصلی اللہ علیہ وسلم. He said, “It has become Waajib.” Another Janaazah which was spoken badly of passed by him a little later and he said the same thing. When Hadrat Umar رضی اللہ تعالٰی عنہ asked him what had become Waajib, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم explained, “Jannat for the first and Jahannam for the second.” He continued, “You are the witness of Allahعزوجل on earth.” 15.8 – Miskhaat, Kitaabu/-Janaaiz, Baabul-MashyibilJanaazah
This proves that he who is deemed to be a Friend of Allah (Wali) by the general body of Muslims is also a Wali in the sight of Allahعزوجل. Muslims bring to mouth only that which is established in the sight of Allahعزوجل. Similarly, anything which Muslims think to be thawaab and Halaal is worthy of reward and permissible according to Allahعزوجل because Muslims are the witnesses of Allahعزوجل. The Hadith, “ما راہ المومنون حسنا فھو عنداللہ حسن” establishes this. The Holy Qwan states, “We have made you the just nation so that you may give witness on people.”I5.8a _ Surah Baqarah; Verse 143
A Muslim is a witness on both the Day of Qiyaamat and in the world. In proving the Holy Quran and Prophetصلی اللہ علیہ وسلم” to be true, Allahعزوجل presents the testimony of Hadrat Abdullah ibn Salaam رضی اللہ تعالٰی عنہand other Buzurgs, “و شھد شاھد من بنی اسرائیل علی مثلہ ”- Surah Yusuf. Verse 26
If Prophethood can be proven through the testimony of pious Muslims sainthood can be proven through it even more effectively. Similarly when this testimony can prove the entire Quran, surely it can prove a rule of Shariah more thoroughly.
Note- This question was posed in the Hararn of Makkah Sharif by a Najdi Imam. I gave the same answer to him in a vast gathering. In reply to it, he said, “This is only the quality of the Sahaaba. Whatever they bear witness to is correct because the Quran says “Autum” (You). We are not included in this because we weren’t present with the Sahaaba,” I replied, ‘The very same Mishkaat states at the same place, “Another narration says that the Muslims are Allah’sعزوجل witnesses on earth.” 15.9 This doesn’t have ‘Antum’ in it. Also, all commands of the Holy Quran begin with an address (e.g. “Perform Salaah”, “Give Zakaat”, etc.) and we were not present at the time of the Holy Quran being revealed. Therefore, according to you, we are free from following these commands and only the Sahaaba have to read namaaz, not us.” The Holy Quran and Hadith addresses all Muslims until Qiyaamat. Alharndulillah, this answer angered the Imam very much, but he was unable to answer.
OBJECTION 2: A Hadith states, “Do not make my Qabr an Eid.n 15.10 This proves that people gathering at a grave and having festivities there is prohibited because ‘Eid’ means fair. Gathering and festivities occur in Urs functions. Thus, it is Haraam.
Answer – How do you conclude that ‘Eid’ refers to the gathering of people and that the Hadith means, “Do not gather at my grave. Come individually to it.”? On the day of Eid, people commemorate happiness, decorate homes and enjoy the company of one another in play and amusement. This is what is meant in the above Hadith, i.e.
“When you present yourselves at my grave, be respectful and do not make a noise or have fun and amusement there.” If gathering at the grave was what the Messengerصلی اللہ علیہ وسلم was referring to, what about the caravans of people who go to Madina and gather and present Salaam every day after the five daily Salaah?
Discussing the subject of Urs, Haaji Imdaadullah Muhaajir Makki رضی اللہ تعالٰی عنہwrites, ‘The correct meaning of this Hadith is that holding fairs at the Qabr, having fun and amusement and making provisions to decorate it are all prohibited. It doesn’t mean that gathering at a grave is impermissible. Otherwise, caravans of people go to Madina to visit the blessed Rauza. This would now become prohibited, and surely this can’t be. Therefore, the truth is that visiting graves, whether individually or in groups is correct. The Hadith may also mean, “Come to my grave as soon as possible. Do not come to it after an entire year like an Eid.” -Faisla Haft Mas ‘ala
OBJECTION 3: In general gatherings of Urs, there is intermingling between men and women, dancing and the singing of Qawaali. In short, the Urs of the Saints are collections of several Haraam acts. This is why it is Haraam.

Answer – The concise answer to this is that that the joining of Haraam things in anything proven to be Sunnah (masnoon) or a permissible action does not make the originality of Halaal change into Haraam. Halaal is Halaal and Haraarn is Haraam.
Allama Shaami رضی اللہ تعالٰی عنہ writes, “Visiting graves shouldn’t be abandoned if impermissible actions take place there (such as the intermingling of males and females) because even with such impermissible actions, preferable actions are not omitted. Rather, it is necessary on the person to visit the graves and prohibit the Bidat. This is supported by the previous rule that going with the Janaazah should not be aborted though there may be women wailing and lamenting (nauha) in the procession.” 15.12- Raddul-Muhtaar, Kitaabul-Janaaiz, Discussion on Visiting the Graves
Prior to the Conquest of Makkah, there were idols in the Kaaba and at Safa and Marwa but Muslims didn’t forsake making Tawaaf because of them. Yes, when Allahعزوجل gave them strength, they eventually destroyed the idols. Today, there is intermingling between men and women in the marketplace, on public transports and in worldly gatherings. In the transports for Haajis at Mina, Muzdalifa and even while making Tawaaf, open intermingling between the two genders can be seen. However, no one rules the original action (Hajj, etc.) to be prohibited because of these things.
There are even shortcomings in Deeni Madrassahs at times. These institutions are not closed due to this.
Similarly is the matter of Urs. Both women going there (in the graveyard) and dancing is Haraam. However, because of these actions, how does the original gathering of Urs become Haraam? The correct approach is to go there, stop these impermissible acts and try to make people understand the values of Islam.
The hypocrite, Ibn Qais, submitted. “Do not take me with in the Battle of Tabuk because the western women of Rome are very beautiful. I fear that they will lead me towards fitna since I am very fond of women,” The Quran however, rejected the excuse in the following manner, الا فی الفنتۃ سقطوا و ان جھنم لمحیطۃ بالکفرین ”-­Surah Tauba, Verse 49
Allahعزوجل did not accept this excuse and classified it as a means of infidelity (kufr) and Jahannam (Refer to Tafseer-e-Kabeer and Roohul-Bayaan). This is the very excuse Deobandis cling to in stopping the gatherings of Urs.
In the present day, there are numerous Haraam practices in weddings. These actions destroy Muslims and make them sinners, However, no one rules Nikah to be Haraam and stops it because of what goes on within them.
Today, the general and popular method of Qawaali (wherein dirty stanzas are sung, sinners and Amrads (boys without beards) gather and in which Ruqs (spiritual movement) is made only on the beauty of voice) is totally Haraam. However, if all of the conditions of Qawaali are first met by the reciters and listeners and then it is hosted, it cannot be called so. Eminent Sufiya have ruled Qawaali to be permissible for those who are worthy (Ahl) of listening and reciting it, not for those who aren’t.
The source of this is the following Hadith: A slave girl was beating a daff (small tambourine) in front of the Holy Messengerصلی اللہ علیہ وسلم . When Hadrat Abu Baler رضی اللہ تعالٰی عنہ came to the Prophetصلی اللہ علیہ وسلم‘s court, she continued beating it and didn’t stop even when Hadrat Uthman رضی اللہ تعالٰی عنہ arrived, When Hadrat Umar رضی اللہ تعالٰی عنہ arrived, however, she stopped beating it, placed it on the floor and sat down. The Noble Messengerصلی اللہ علیہ وسلم then said, “O Umar رضی اللہ تعالٰی عنہ , Shaitaan fears you!” – Mishkaat, Kitaabul-Fadhaail- Baabu Manaqibi Umar'”
One may ask: is beating the daff the practice of Shaitaan or not? If it was, was the Holy Prophetصلی اللہ علیہ وسلم, Hadrat Abu Bakr رضی اللہ تعالٰی عنہ and Hadrat Uthman رضی اللہ تعالٰی عنہ feared by Shaitaan? What meaning will the saying of Rasoolullahصلی اللہ علیہ وسلم have? The answer to this is before Hadrat Umar رضی اللہ تعالٰی عنہ arrived, this action was not a Shaitaanic act but was leading towards one. When Hadrat Umar رضی اللہ تعالٰی عنہ did arrive, it became a Shaitaanic act and was stopped.
This is why the Sufiya have emplaced 6 conditions on Qawaali. One of the conditions is that anyone who isn’t worthy of it should not be in its gathering. Otherwise, Shaitaan will join in it just as how he joins the gathering of a meal wherein a person doesn’t recite “Bismillah” before eating. This doesn’t necessarily mean that the rank of Hadrat Umar رضی اللہ تعالٰی عنہ was less. Rather, the character and method of each Sahaabi was different. Some of them were drawn towards adherence while others were immersed in the emotion of love. This is why the effects which they produced were different. If a Ghaus or Qutb began eating without saying “Bismillah”, Shaitaan also joins in the meal. This is in no way disrespect to the Ghaus or Qutb.
Shaarni states, “الۃ اللھو لیست محرمۃ لعینھا بل لقصد اللھو منھا الا تری ضرب تلک الالۃ بعینھا احل تارۃ و حرم اخری و فیہ دلید لساداتنا الصوفیۃ الذین یقصدون بسما عھا امورا ھم اعلم بھا فلا یبادر المعترض بالانکار کی لا یحرم برکتھم فانھم السادۃ الاخیار” – Vol. 5, Kitaabul-Karaahiyat
Under the ayat, “ومن الناس من یشتری لھو الحدیث” Tafseeraat-e-Ahmadiya has thoroughly researched Qawaali. At the end of his study, Mulla Jeewan رضی اللہ تعالٰی عنہ rules that it is permissible for those who are worthy of it (Ahl) and Haraam for those who are not. He then رضی اللہ تعالٰی عنہ writes, “و بہ ناخذ لانا شھدنا انہ نشاء من قوم کانوا عرفین و محبین لرسول اللہ و کانوا معذورین لغلبۃ الحال و یستکشرون السماع للغناء و کانوا یحسبون ذلک عبادۃ اعظم و جھاداکبر فیحل لھم خاصۃ انتھی ملخصا”- Tafseeraat-e-Ahmadia
Speaking about the Qawaali in gatherings of Urs, Haaji Imdaadullah رضی اللہ تعالٰی عنہ writes, ”The opinion of Scholars is that Qawaali is allowed if its conditions of permissibility are found and if the factors which prohibit it are removed. Otherwise, it is not.” -Faisla Haft Mas’ala

Maulwi Rashid Ahmed has also stated, “Listen to Qawaali that is free from music.
Song is permitted if the reciter is not a concentration of mischief and if whatever he reads doesn’t go against the Shariah. If whatever is read is in accordance to the rhythmic beat of music, then there is no problem.” – Fataawa Rashidia, Vol. I, Pg. 61
In short, Qawaali, with its conditions, is permissible for the person who is worthy but prohibited for the person who isn’t, Allama Shaami رضی اللہ تعالٰی عنہ has listed 6 conditions for Qawaali,
1. The gathering must be free from Amrads (boys without beards) and the entire congregation should be people who are worthy (Ahl) of it, not those who are not.
2. The intention of the reciter (Qawaal) should be sincere. He shouldn’t intend taking compensation for his recital.
3. The congregation should not have the intention of eating and amusement when coming to it.
4. Without true Wajd (spiritual concentration), no one should stand up.
5. The verses shouldn’t contradict or go against the Shariah.
6. An Ahl (one worthy of Qawaali) is one who does not feel the strike of a sword to the body in the state of Wajd.
– Raddul-Muhtaar, Vol. 5, Kitaabul-Karaahiyat
He further writes, “Some Sufiya state that an Ahl of Qawaali is he who hasn’t eaten for seven days and, if there is both food before him and Qawaali, he leaves the food and goes for the latter.” -Ibid
This discussion of mine doesn’t mean that the popular gatherings of Qawaali in today’s times are Halaal or that people should listen to such things. Rather, I have heard people of the opposition swear the eminent and elder Sufiya merely on the grounds of Qawaali. They believe it to be Haraam like fornication. So, we submit to them – do not listen to Qawaali but don’t dishonor those Auliya who have listened to Samaa. Qawaali is an elixir for sickness. He who is sick should drink this medicine and he who doesn’t should not. Hadrat Mujaddid Alf-e-­Thaaniرضی اللہ تعالٰی عنہ states, “Neither do I do this nor do I reject it.” I have heard people say, “The Hadith has censored music. Therefore, the sayings of Khwaja Ajmeri رضی اللہ تعالٰی عنہ and Imam Ghazzali رضی اللہ تعالٰی عنہhave no credibility against the narrations. They were all sinners.” Allahعزوجل Forbid!
This is indeed very hurting to them. We have discussed this objection very concisely.
OBJECTION 4: If this rule is correct (that by the inclusion of Haraam things in a Halaal action, the action doesn’t become Haraam), it implies that Taazia Daari, fairs of idol-worship, cinema, etc. are all allowed because there is definitely a permissible act somewhere in them. Why don’t you say here too that going to cinemas, Taazia Daari, etc. is not Haraam, only whatever is bad in them is? Also, the Jurists state that to attend the Waleemah that has dancing and music at the time of feeding is prohibited despite the fact that it is Sunnah to accept and attend an invitation. It has become Haraam due to Haraam acts incorporated within it. Similarly is the case of Urs.
Answer – Here there are two things to understand,
1. One is an action of Haraam being included and joined within Halaal,
2. The other is to join that which is Halaal with Haraam.
Whenever Haraam becomes part of something Halaal (in the manner that the Halaal cannot be done without it). or when Halaal is done through the Haraam, its classification of Halaal doesn’t remain and in this situation the Haraam will make the Halaal also become Haraam.
If Haraam isn’t included in the Halaal but sometimes occurs with it and sometimes without, then this Haraam will not cause the original Halaal to become Haraam.
The Urs (Anniversary on the departure of a Saint)
An example of this is clothes and water touched by urine. The urine didn’t become part of the clothes but did become part of the water it touched. This causes much variation in ruling. There are many Haraam things joined with Nikah, traveling, etc.
However, these Haraarn things have not become part of these Halaal doings, in the manner that without them, Nikah, etc. will not be classified to be so.
Wastage, music and impermissible fairs of amusement have entered Taazia Daari to the extent that these things have become a part of it. In other words, no Taazia Daari, etc. is free from these things and, if it was, it wouldn’t be classified as Taazia Daari. However, if a person builds a duplicate of the Mazaar of Karbala and keeps it at home without burying it or performing these other Haraarn acts, it is allowed because making a representation of inanimate objects is permissible. Alhamdulillah, dancing, etc. has not entered Urs gatherings and there are many functions that are free from these prohibited acts but are still called Urs. The Urs Sharif of Mujaddid Alf-e-Thaaniرضی اللہ تعالٰی عنہ at Sirhind Sharif is absolutely free from these practices. Generally, people commemorate the Urs of Irnam-e-Azam, Imam Zainul-Aabideen, etc. رضی اللہ تعالٰی عنہ only with lectures by the Ulama and the distribution of food.
Also, accepting every invitation is not Sunnat. Accepting the invitation of a minor (Naa-Baaligh), of the home of the deceased or of the wealthy that have amassed only Haraarn, is not permissible. Similarly, to accept the invitation of a Waleemah that has music and dancing especially at the time of feeding is prohibited.
This is in contrast to the visiting of graves because it is Sunnah under any circumstance. Invitation does not become Sunnah after the mixing of Haraam actions within it, but visiting the grave is Sunnah unconditionally, so it doesn’t become Haram. This can be understood by the ruling of t asking pat in burial under any circumstance. Even if prohibited acts are performed there, the Sunnah is not Haram. This is a very delicate difference that needs to be understood.

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