INTRODUCTION
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 بی ھریرۃ"
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 عنہwhich 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 Harnzaرضی 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 Hasan رضی 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 3rd day
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 عنہstates 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 Sulaimرضی 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’sعزوجلKalaam (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 عنہFatiha 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 71hday. 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 Pattiرضی 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 alsoرضی 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
عنہ himself 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-Azam رضی اللہ تعالٰی عنہ is made
throughout the month of Rabiul-Aakhir but all are called Gyarwee Sharif.
Topic niyaz fathia eisal e sawab
Fathia niyaz eisal e
sawab ye teeno ko ek dusre se juda kar ke maqsad ko aap hasil nahi kar sakte
Ibn Abbas raziallahu
anh farmate hai ke jab eid jumma ya aashura ka din hota hai ya shab e barat
hoti hai to amwat ki rooh e apne gharo ke darwaze par khadi rehti hai koi
hamein yaad kare hum par taras khaaye
refrence khazain ur rivayat daqaiqul akhbaar pg 123 imam
ghazali
Hazrat Ali raziallahu anh farmate hai ke jo shaks
qabirastaan se guzre 21 martaba padh ke baksh de jitne bhi log dafan hue hai
unki taadad ke barabar unhe sawab milega kanzul amal
Firdaus ul akhbar tafseer e mazhari
tafseer e rooh ul bayan
Koi gareeb ko khaana
khila dena ya koi miskeen ko jagah de dena ya quran ka tilawat kar dene kisi
yateem ko parwarish kar dena ye sab eisal e sawab hai aur is tamam cheiz kar ne
ke liye khaalis Allah ke taraf matawwaje ho kar karna isey fathia e faal e
qabul kaha jata hai aur isko niyaz bhi kaha jaata hai means nazrana jo peshgi
ke maane me hai
Allah taala neik
bande ke darjaat buland farmata hai to banda arz karta hai ay rab mujhe darjaat
kaise mila jawab aayegi tere bache tere liye dua e maghfirat karne ki wajah se
Refrene mishkat pg no 206
adaab ul mufrid pg 30
Ibn majaah 268
tibrani ausad jild 5
pg 349
Qayamat me jab
gunahgaar apne nekiyon ke pahado ki taraf dekha ga to bargah e khuda wandi me
arz karega ye kaaha se aaya jawab milega ye tere aulad ki bakhshish mang ne se
hai
Refrence mishkaat pg 198
sharah us shudur 127
adaab ul mufrid pg 30
ibn majah pg 268
tibrani ausat jild 5 pg
349
Fathia eisal e sawab
aur niyaz kya fazl o karam hai Rasool e khuda Sallallahu alaihe wassalam ne
sachhe sunni ko ataa kiya
nawab siddique hasan
Bhopali wahabi pehle do rakat namaz padhe har raqat me surah ehlaas 11 baar
phir baad me salam aur baar darood 111
padh ke baad namaz fathia padh kar shaykh abdul qadir jilana rehmatullah alaihe
ke naam se taqseem kar diya sadqa e jariyah
refrence al daha walid wa pg 154
Ismail dehalvi wahabi paas har wo ibadat jo musalman ada
kare iska sawab guzre hue ke rooh ko pahuchaye Aur uske liye dua kare ye bHut
behtar hai aur fathia kare urs kare murdo ke nazro niyaz kare neki rasmo ke
khoobi me shak o sohoba nahi
siral ul mustaqeem pg 55
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