Marhoom ke liye isale sawab3/20/2023 ![]() The Holy Prophet” gave out charity on behalf of Ameer Harnza رضی اللہ تعالٰی عنہon the 3 rd, 7 th and 40 th day, as well as on the 6 lh and 12 th month subsequent to his demise. 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.Ĭonstantly making Fatiha is also sourced from this. the soul of the deceased returns to his home to see whether people give out charity on his behalf or not.” -Ibid Ashiatul-Lam’aa states, “Charity should be given from the day the deceased pass away until seven days after.” – Baabu Ziyaaratil-Quboor Thus, 1O complete the recitation of the Quran at that time is good. It confirms that dua is accepted at the time of the Quran being completed (khatam). The above quotation appears in Imam Nawawi’s رضی اللہ تعالٰی عنہ book, Kitaabul-Azkaar, Kitaabu-T’ilaawatil-Quran. They then make dua for the reciter and ask for his forgiveness until either dawn or dusk.”10.5 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. These are collected and their thawaab is passed on. 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. Fatiha, Teeja (Fatiha made on the 3 rd day after a person’s death), Daswaa (the l0th day after Chaliswaa (on the 40 day after), etc. There are many interpretations like these for this verse. Without having done any deed, they will attain rank. Tafsen Khazaainul-Irfaan, etc.Īnother 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. Who knows if anyone will make Isaal-e- Thawaab or not? So, trust your own deeds and do not neglect completing them. ![]() Hoping that Isaal-e-Thawaab will be made and forsaking one’s own deeds is incorrect. 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. 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.” 10.2Īccording to them, these Ahadith establish that the actions of others arc not beneficial to an individual. ![]() This is why taking a gift from a minor (Naa-Baaligh) child is prohibited yet taking thawaab isn’t. I,ĭiscussion on the Dafn (Burying) of the Deceased. 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. However, if you pass on thawaab to a few people, each one of them receives the complete reward (including you). 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. This is akin to giving my wealth to another, who then becomes the owner of it, The reward of every act of worship definitely reaches the correct person. 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. Hajj), if a person says to another, “Give out Zakaat on my behalf,” the latter may do so. Zakaat) and the collection of both physical and financial ibaadat (e.g. saying, “O AlIah عزوجل ! Give its reward to this certain individual.’) is an excellent practice.ġ With the intention of blessings, to perform namaaz in Musjids associated to the pious elders is a means of reward. Passing on the reward (Isaal-e-Thawaab) by mouth (i.e. Isaal-e-Thawaab) for someone else is permissible.Ģ. Completing physical ibaadat (namaaz with the intention of passing the reward, i.e. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ said to someone. Namaaz-e-Janaazah is made by Muslims for another Muslim. The Holy Quran has ordered Muslims to make dua for each other. This is proven from the Quran, Hadith aod rulings of the Jurists (Fuqahaa). ![]() 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.
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