Refulgent
Attire
Once a saint saw his deceased
brother in a dream and asked, "Does the supplication of the living people
reach you (the dead)?" He replied, "Yes. By Allah عَزَّوَجَلَّ! The supplication comes to us in the form
of refulgent attire that we wear."
(Sharḥ-us-Sudūr, pp.
305)
Refulgent
Tray
When anyone sends the Šawāb of good
deeds to a deceased person, Jibrāīl عَلَيْهِ
الصَّلٰوةُ وَالسَّلَام places the Šawāb in a refulgent tray and
stands with it near the grave and says, "O dweller of this grave! Your kin
has sent a gift, receive it." On hearing this, he becomes happy whereas
his neighbours (the deceased of his neighbouring graves) feel grieved on their
deprivation.
(Sharḥ-us-Sudūr, P308)
Qabr
mayṅ Āĥ Ghup Andĥairā ĥay
Fazl say kar day chāndnā Yā Rab عَزَّوَجَلَّ
Ah!
There is stark darkness in the grave;
Brighten it with Your bounty, Yā Rab عَزَّوَجَلَّ!
Šawāb
Equal to the Number of Deceased
The one who recites Sūraĥ Ikhlāṣ
eleven times in a graveyard and sends its Šawāb to the dead, he will get the recompense
equal to the number of all the dead (buried in the graveyard).
(Kashf-ul-Khifā, vol.
2, pp. 252, Ḥadīš 2629)
Deceased
Would Intercede
The Prophet of mankind, the peace of
our heart and mind, the most generous and kind صَلَّى
اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, "The one
who passes by a cemetery and recites Sūraĥ Fātiḥaĥ, Sūraĥ Ikhlāṣ and Sūraĥ
Takāšur over there and then makes the supplication: 'Yā Allah عَزَّوَجَلَّ! Send the Šawāb of whatever Qurān I have
recited to Muslim men and women' so those buried in the cemetery will intercede
for him on the Day of Judgement."
(Sharḥ-us-Sudūr, pp.
311)
Šawāb
of Sūraĥ Ikhlāṣ
Ḥaḍrat Sayyidunā Ḥammād Makkī رَحْمَةُ اللّٰہ تَعَالٰی عَلَيْه said that one night
he went to the graveyard of Makka-tul-Mukarramaĥ where he fell asleep. (In the
state of dream) he saw that the deceased buried in the graves were standing in
groups. Seeing them, he asked as to whether the Day of Judgement had taken
place. They replied, 'No. The thing is, a Muslim brother recited Sūraĥ Ikhlāṣ
and sent us its Šawāb which we have been distributing among ourselves for a
year.'
(Sharḥ-us-Sudūr, p.
312)
A
Well for Umm-e-Sa'd
Ḥaḍrat Sayyidunā Saad bin 'Ubādaĥ رَضِیَ اللّٰہ تَعَالٰی عَنْه asked, "Yā
Rasūlullāĥ صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ
وَسَلَّم! My mother has passed away (I want to give some Ṣadaqaĥ
(charity) on behalf of her), which Ṣadaqaĥ would be the best for her?" The
Holy Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ
وَسَلَّم replied, 'Water.' So, Sayyidunā Saad رَضِیَ
اللّٰہ تَعَالٰی عَنْه got a well dug and said, "This is for
Sa'd's mother."
(Sunan Abū Dawud
Sharīf, vol. 2, pp. 180, Ḥadīš 1681)
Dear Islamic brothers! Sayyidunā Saad
رَضِیَ اللّٰہ تَعَالٰی عَنْه declared that the
well was dug for Sa'd's mother, which meant that the digging of well was aimed
at donating Šawāb to the mother of Sa'd رَضِیَ اللّٰہ
تَعَالٰی عَنْه. The foregoing narration also made it clear that there is no
harm for the Muslims in relating a goat or cow etc. to saints by saying
sentences like, 'This is the goat of Sayyidunā Ghauš-e-Pāk رَضِیَ اللّٰہ تَعَالٰی عَنْه' as it also means that the sacrifice of
this goat is aimed at just donating its Šawāb to Sayyidunā Ghauš-e-A'ẓam رَضِیَ اللّٰہ تَعَالٰی عَنْه. Normally, people
also relate sacrificial animals to each other; for example, if you ask a person
who is wandering along with his sacrificial cow as to whose the cow is; he will
reply, 'Mine' and it is not considered objectionable either. Therefore, if
there is no objection to saying such sentences, no objection can be raised to
saying 'This is the goat of Ghauš-e-Pāk' as well. In fact, Allah عَزَّوَجَلَّ is the real Owner of each and every thing.
Moreover, whether it is the sacrificial cow or the goat of Ghauš-e-Pāk, the
name of Allah عَزَّوَجَلَّ is mentioned at the
time of slaughter of each sacrificial animal. May Allah عَزَّوَجَلَّ remove satanic whispers!
اٰمِیْن بِجَاہِ النَّبِیِّ الْاَمِیْن صَلَّى
اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم
صَلُّوا عَلَى الْحَبِيْب صَلَّى اللّٰہ
تَعَالٰی عَلٰی مُحَمَّد
18
Madanī Pearls of Donating Šawāb
1. One may make the Iīṣāl-e-Šawāb¹ of
each and every deed such as Farḍ, Wājib, Sunnaĥ, Nafl, Ṣalāĥ, fasting, Zakāĥ,
Ḥajj, delivering a speech or Dars, travelling with a Madanī Qāfilaĥ, acting
upon Madanī In'āmāt, call towards righteousness, studying a religious book or
making individual effort etc.
2. Holding gathering for the recitation
of the Holy Quran and serving meal to participants on the 3rd, 10th and 40th
day of someone's death or solemnizing his death-anniversary are all commendable
deeds, as these are also the means of Iīṣāl-e-Šawāb. By Sharī'aĥ, the absence
of the proof of impermissibility about holding such rites is itself a proof of
permissibility. Moreover, living people's making supplication for the deceased
is proven by the Holy Qurān and the whole concept of Iīṣāl-e-Šawāb is based on
this Quranic proof. Therefore, verse 10 of Sūraĥ Ḥashr, part 28 says:
وَالَّذِیْنَ جَآءُوْ مِنْۢ بَعْدِہِمْ
یَقُوْلُوْنَ رَبَّنَا اغْفِرْ لَنَا وَلِاِخْوَانِنَا الَّذِیْنَ سَبَقُوْنَا
بِالْاِیْمَانِ
And those who came after them make the plea: O our Lord! Forgive us and
our brothers who preceded us in faith.
[Kanz-ul-Īmān (Translation of Quran)]
3. The expenses for the meals served on
Sawyam (the 3rd day of demise), death anniversary etc. can be paid from the
bequest of the deceased provided all the inheritors are adult and they all give
consent either. If even a single heir is not adult, it is extremely Ḥarām to do
so. However, an adult inheritor can arrange for the meals from his own share.
(Derived from
Baĥār-e-Sharī'at, vol. 1, Part-IV, pp. 822)
¹ The act of sending the reward of good deeds.
4. If the family of the deceased cook
food on Sawyam, only the Faqīrs (destitute people) may eat from it (the rich
should not). (ibid, p. 853)
5. Iīṣāl-e-Šawāb may be made even to a
day's old deceased baby; Sawyam etc. may also be held.
6. Šawāb may also be offered to the
living Muslims and even to those who have not yet been born.
7. Šawāb may be donated to Muslim Jinns
as well.
8. Solemnizing Giyārĥwīn Sharīf, Rajabī
Sharīf (the death anniversary of Sayyidunā Imām Ja'far Ṣādiq رَحِمَهُ اللّٰہ تَعَالٰی عَنْه on the 22nd of Rajab)
etc. is permissible. It is not necessary to serve pudding in a
"Kūndā" (an earthenware pot used to serve) only; it may be served in
other plates etc. as well. It may also be brought out of the house.
9. The meal served for sending Šawāb to
the saints is called 'Naẓr-o-Niyāz' (in Urdu). This Niyāz (meal) is
"Tabarruk" (Sacred) and may be consumed by the rich as well as the
poor.
10. Serving the meal of Iīṣāl-e-Šawāb to
guests is not a condition; if the family members eat it themselves, there is no
harm in doing so.
11. If one makes the intention of
sending Šawāb to saints for the meal he eats each time, it would be wonderful.
For example, at the time of breakfast, he may intend, 'May the Šawāb of this
breakfast reach the Holy Prophet صَلَّى اللّٰہ
تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم as well as all other Prophets عَلَيْہِمُ الصَّلٰوةُ وَالسَّلَام through him!'
Similarly, at the time of lunch, he can make intention, 'May the Šawāb of this
meal that I have eaten (or will eat) reach Sayyidunā Ghauš-e-A'ẓam رَحِمَہُ اللّٰہ تَعَالٰی as well as all other
saints رَحِمَہُمُ اللّٰہ! Likewise, at the
time of dinner, he may intend, 'May the Šawāb of this meal that I am about to
eat reach Imām-e-Aĥl-e-Sunnat Imām Aḥmad Razā Khan عَلَيْہِ
رَحْمَةُ الرَحْمَان as well as all other Muslim men and
women!'
12. Whether Šawāb is donated before the
meal or after the meal, it is correct in both ways.
13. If possible, reserve 1% money of
your total daily sale (rather than daily profit) for the Niyāz of
Ghauš-e-A'ẓam; the employees should save at least 3% of their monthly salary
with the same intention. Either distribute religious books or spend this money
on any virtuous act. اِنْ شَاۤءَاللّٰہ عَزَّوَجَلَّ
you will see its blessings for yourself.
14. To establish a Masjid or Madrasaĥ is
Ṣadaqa-e-Jāriyaĥ (Perpetual Charity) and a best mode of Iīṣāl-e-Šawāb.
15. "Dāstān-e-'Ajīb",
"Shahzāday kā Sar", "Das Bībiyoṅ kī Kaĥānī", and
"Janāb-e-Sayyidaĥ kī Kaĥānī" etc. are all fabricated and false tales;
never read them. A pamphlet entitled 'Waṣiyat Nāmaĥ' (Will) consisting of the
dream of a man called "Shaykh Aḥmad" is distributed; it is also
false. This pamphlet mentions the benefits of getting it photocopied and
distributed in a particular quantity and harms otherwise; do not believe it at
all.
16. Even if Šawāb is donated to
innumerable Muslims, it is hoped by the grace of Allah that complete Šawāb will
be given to each of them. It is not so that Šawāb will be divided amongst them.
(Rad-dul-Muḥtār, vol.
3, pp. 180, Derived from Baĥār-e-Sharī'at, vol. 1, Part-IV, p. 850)
17. The Šawāb of the one donating Šawāb
is not reduced at all; rather, it is hoped that he would get Šawāb equal to the
total amount of Šawāb he donated to each and every person. For example, someone
performed an act of piety for which he was given (the Šawāb of) ten good deeds
which he donated to ten other deceased Muslims. Now, each of the deceased would
get ten good deeds and the sender of Šawāb would get one hundred ten. If he
donated Šawāb to one thousand deceased, he would get ten thousand ten and so
forth.
(Baĥār-e-Sharī'at,
vol. 1, Part-IV, pp. 850)
18. Iīṣāl-e-Šawāb may be made to the
Muslims only. Making Iīṣāl-e-Šawāb to a disbeliever or an apostate (Murtad) or
calling them 'Marḥūm' is Kufr (blasphemy).
