Chapter 47: Regarding Esaal-E-Sawaab Conveying
Reward to the Deceased
Law: To convey Esaal-e-Thawaab,
means to convey the reward of the recitation of the Qur’an-e-Majeed, Durood
Shareef[1],
Kalma-e- Tayyibah[2] or the reward of any other
virtuous deed is permissible. One may convey the reward of either
Ibaadat-e-Maaliya[3], or Ibaadate- Badaniyah[4],
be it Fard of Nafil, the reward for all of this can be conveyed to any other.
The conveying of reward by the living benefits the deceased. The explanation
concerning this is mentioned in the Books of Fiqh[5]
and Aqaa’id[6]. It has been discussed in
Hidaya and Sharah Aqaa’id Nasfiya. To refer to this as Bid’at is to be obstinate.
It is also proven to be permissible from the Hadith. When the mother of Hazrat
Sa’ad رضی اللہ تعالٰی عنہ passed away, he said, ‘Ya Rasool’Allah
صلَّی اللہ تعالٰی علیہ وسلَّم! The mother of Sa’ad (i.e. my mother) has passed away. Which Sadqa
is most virtuous?’ He صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘Water’. He had a well dug and said, ‘this well is for Umm-e-Sa’ad رضی اللہ تعالٰی عنہا.’ From this, it is
evident that the deceased receives reward through the deeds of the living, and
they attain benefit through this. Now, as for the matter of specifying
(particular days etc.) such as three days, or the forty days, then (it must be
noted) that these are neither specifications that are fixed by the Shariah, and
nor are they regarded as being fixed to be specific by the Shariah.
No one knows (or says) that the reward will only be received (if
sent) on this day or that it will not be received if it is conveyed on any other
day. This is simply a customary and commonly known practice which has been
performed by the people, for the sake of expediency. Actually, the recitation
of the Qur’an and other virtuous deeds are commenced immediately after the
person passes away. This continues for many days at the homes of some people.
So, with this occurring, why is it said that people regard it impermissible to convey
reward on any other day, except the specified days? This is merely a baseless
blame against the Muslims and is a futile attempt to deprive the deceased from
receiving reward and blessings conveyed to them by the living. Now, that we
have explained the actual principles, the minor details in this regard can be
ascertained from these principles. ‘Sawm’, in other words, the 3rd day (or three day Faateha) is that which
is done on the third day after the person has passed away. (In this) The recitation
of the Qur’an-e-Majeed and the Kalima Shareef takes place, and the reward of
this is conveyed to the deceased, and gram, puffed sugar candy or sweetmeats
are distributed amongst children and the needy, and food is prepared and fed to
the poor and the needy, or it is sent to their homes. These are all permissible
and virtuous. Thereafter, they also cook food on Thursdays according to their
capacity and have it given or fed to the poor. Then on the fortieth day (similarly)
they feed, and they again convey reward at six months and thereafter, the
annual customary conveying of reward takes place. All these are branches of
Esaal-e- Thawaab. All of them fall within the same category. However, it is necessary
that all of this should be done with a pure intention. It should not be done
for pomp and show, otherwise there will be no reward for it and it will not be
regarded as Esaal-e-Thawaab. Some people give invitations to their elders and
close relatives during such times. This is not a time to give invitations, but
it is a time to feed the poor and the needy, which will benefit the deceased.
Similarly,
Faateha[7]
is read over Halwa[8]. To cook this Halwa is
also permissible and to read the Faateha over it is included in the category of
Esaal-e-Thawaab. In certain places, during the month of Rajab, Surah Mulk is recited
forty times and then blessed over ‘Rotis’ or dry dates and these are then distributed,
whilst the reward of it is conveyed to the deceased, this is also permissible. In
the same month of Rajab, the Koonde[9]
of Hazrat Jalaal Bukhari علیہ الرحمہ is done by
some people. This is done by cooking rice or Kheer[10]
which is filled into earthen troughs (i.e. clay bowls). Thereafter, Faateha is
made (over it) and it is fed to the people, this too is permissible. However,
there is one thing that is undesirable and that is the fact that they only feed
it to people at the place where the bowls have been filled. They do not allow
one to move away from there. This is an absurd practice (i.e. the practice of
saying it can only be eaten there) and is the manner of ignorant people. This
does not prevail amongst those who are educated. Similarly, during the month of
Rajab, earthen troughs are filled with Purees[11]
for the Esaal-e-Thawaab of Imam Ja’far Saadiq رضی اللہ
تعالٰی عنہ (i.e. famously known as Kheer Puri), this too is permissible.
However, even in this some people have brought in the same restriction. This is
an unfounded restriction. With regards to this ‘Koonde’ (i.e. Niyaz of Imam
Ja’far), there is also a book which is known as ‘Dastaan-e-Ajeeb[12].
Some people read this during this time. There is no source of that which has
been written in this book. It is advisable to refrain from reading it. One
should simply read the Faateha and perform the Esaal-e-Thawaab. In the month of
Muharram, especially during the first ten days of Muharram, Esaal-e-Thawaab
takes place for Sayyiduna Imam Hussain رضی اللہ
تعالٰی عنہ and all the other Shuhada-e-Karbala[13].
Some (people) read Faateha over flavoured milk, over other sweet drinks,
sweetmeats and over bread and meat (etc). It is permissible to make Faateha on
whatever you wish. No matter which permissible manner is used to convey Thawaab
to them, it is regarded as Mandub. Many people erect free wayside stalls for
water and sweet drinks, and during winter, some people distribute tea whilst
others prepare Kichra[14].
It is fine, no matter which virtuous deed one does and conveys the
reward of it. None of these can be regarded as being impermissible. It is
common amongst some ignorant, that with the exception of the Faateha of the
Shuhada-e-Karbala, it is not allowed to have the Faateha of any other person in
Muharram. This view of theirs is incorrect. Just as the Faateha for anyone can
be done at any other time, it can also be done in this time. The Faateha of
Huzoor Ghause- Azam[15]
رضی اللہ تعالٰی عنہ is offered on the 11th of Rabi-ul-Aakhir, and
actually it is done on the 11th of every month4 (i.e. according to the Islamic Calendar
and lunar dates).
This too is a form of Esaal-e-Sawaab. Actually, no matter which
date this Faateha of Huzoor Ghaus-e-Azam[16]
رضی اللہ تعالٰی عنہ is offered on, the common general public
refer to it as Gyarwee Shareef[17].
Even the Faateha of Huzoor Khaja Ghareeb Nawaaz Mu’eenud’deen Chishti Ajmeri[18]
رضی اللہ تعالٰی عنہ is in the category of Esaal-e-Thawaab. It is
also permissible to make the Tausha[19]
of the Ashaab-e-Kahf[20],
or the Tausha of Huzoor Ghaus-e- Azam رضی اللہ
تعالٰی عنہ or that of Sheikh Abdul Haq Radaulvi[21]
قدس سرہ العزیز
and it is included in the category of
Esaal-e-Thawaab.
Law: The
Urs of the Awliyah-e-Kiraam رضی اللہ تعالٰی عنہماجمعین which is officiated annually is also permissible, because on
this date, the Khatam of the Qur’an-e- Majeed takes place and the reward of
this recitation is conveyed to the Pious Personalities. Together with this, the
Meelad Shareef is also read and lectures are delivered. In brief, all those
actions which are virtuous and a means of reward are permissible during this occasion,
just as they are permissible at any other time. Huzoor صلَّی اللہ تعالٰی علیہ
وسلَّم visited the graves of the Martyrs of Uhud at the beginning or end of
every year. However, it is necessary for the Urs to be free of all meaningless
and obscene practices. The uneducated, should be forbidden from practices which
are disallowed in the Shariah. If they still persist in doing wrong, even after
they have been cautioned, then they are accountable for their sins and their actions.
[1]
Durood Shareef refers to sending blessings and salutation upon
Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم ‘Allahum’ma Sal’le alaa Sayyidina Wa Maulana Muhammadiw Wa alaa
Aali Sayyidina Muhammadiw Wa Ashabihi Wa Baarik Wa Sal’lim’.
[2]
Kalma-e-Tayyibah refers to the first Kalima being ‘Laa ilaaha
il’lal laahu Muhammadur Rasoolullah.
[3]
Ibaadat-e-Maaliya refers to that which is done by spending in the
way of Allah, such as Zakaat etc.
[4]
Ibaadat-e-Badaniyah refers to that Ibaadat which is done
physically, such as Namaaz etc.
[5]
Books of Fiqh, meaning Books of Jurisprudence.
[6]
Aqaa’id refers to ones beliefs. We should all be Sunni Sahihul
Aqida as this is the only way and correct way.
[7] Faateha is when verses of the Qur’an and Surahs etc. are prayed
and the reward of it is conveyed for a virtuous reason.
[8] Halwa refers to batter pudding.
[9] Koonde refers to Faateha made on some sweet etc., which is usually
kept in clay trough.
[10] Kheer refers to rice pudding.
[11] Puree refers to a thin savoury pancake.
[12] Dastaan-e-Ajeeb means ‘Amazing Story’.
[13]
Shuhada-e-Karbala refers to the Martyrs of Karbala.
[14]
Kichra refers to a thick broth made from grains.
[15]
This date and all other Islamic dates are based on the Islamic
manner of starting the month and that is based on sighting of the moon. In
other words, Islamic dates are based on the lunar calendar, but based on proper
testimony of sighting.
[16]
Huzoor Ghaus-e-Azam رضی اللہ
تعالٰی عنہ is the title given to Sheikh Muhiyud’deen
Abdul Qaadir Al Jilani Al Baghdadi, who is the King of the Awliyah Allah and
the Imam of Mystics. His Mazaar-e-Paak is in Baghad-e-Muqaddas in Iraq.
[17]
Gyarwee Shareef is the name by which the Niyaz or Faateha of
Huzoor Ghaus-e Azam رضی اللہ تعالٰی عنہ is well-known.
[18]
Hazrat Khaja Ghareeb Nawaaz; is the title given to Sultanul Hind
Khaja Mu’ eenud’deen Chishti رضی اللہ تعالٰی عنہ. He is the Imam of the Silsila-e-Chisht and
one of the greatest and most Blessed Personalities. His Mazaar Shareef is in
Ajmer Shareef.
[19]
Tausha here is another name given to a meal prepared for the
Faateha of the pious.
[20]
Ashaab-e-Kahf refers to the Men of the Cave. This is explained in
detail in Surah Kahf.
[21]
Hazrat Sheikh Abdul Haq Radaulvi رضی اللہ
تعالٰی عنہ is a great Wali Allah. His Mazaar Shareef is
in Radoli, India.
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