Aulia -Essale Sawaab Sadaqa

“Bismillahir Rahmannir Raheem”Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

SOHBATE AULIA / AFFILIATION WITH THE AULIA

And Qurtubi wrote in his Tadhkira:“The legal basis for this is the permissibility of sadaqa on behalf of the dead, which no one disagrees about. And just as its rewards reach the dead, so do the rewards of Qur’an recitation and du’a, for all of that is sadaqa, and sadaqa does not only refer to money.”

Nafrawi al-Maliki states (Fawakih Dawani 1:284):“al-Qarafi said that that which is apparent is the obtainment of the blessing of the Qur’an-recital for the dead, just as blessing is obtained by being buried next to the righteous. Therefore, it is not appropriate to abandon the Qur’an-recital and invocations (tahlil) performed on their behalf, and in all of that one relies on Allah and His bountiful mercy.

Madkhal (Ibn al-Haj) stated….. say, ‘O Allah! Cause the reward of what we recite to reach so-and-so’, and in this way the dead gets the reward of the recital, and he gets the reward of du’a”.

Ibn ‘Abidin al-Hanafi (Hashiya 2:243) said:“In visiting graves one may recite Fatiha, Baqara, Ya Siin, Mulk, Takathur, and Ikhlas 12, 11, 7, or 3 times, and then say, ‘O Allah, convey the reward of what I have recited to so-and-so (one or many)’” Perhaps this is from the hadith which states, “Whoever passes by some graves and recites surat Ikhlas 11 (or 21) times then gifts the reward of that to the inhabitants of the graveyard, then he will receive a reward according to the number of the dead in the graves.” Recorded by Daylami (Firdaws, 4:38), Imam Rafi’i in his Tarikh Qazwin (2:297), Abu Bakr Najjar, and Abu Muhammad Samarqandi (Suyuti’s Sharh as-Sudur Ch. 51). And the hadith: “The dead in his grave is like the drowning man calling for help, waiting for a du’a from a father or mother or son or trustworthy friend…” (Bayhaqi’s Shu’ab 6:203, 7:16, Daylami’s Firdaws, 4:391).

He (Hashiya 2:595-96), along with Kamal ibn al-Humam al-Hanafi in Sharh Fath al-qadir, also stated that every single act of worship, including Qur’an-recital, could be donated to the deceased.

The Hanafi faqih ‘Uthman al-Zayla’i said: “There is nothing rationally far-fetched in the reaching of someone else’s reward to the dead because it is nothing more than the placing of what he possesses of reward at someone else’s disposal, and it is Allah Who is the One Who conveys it, and He is able to do that.” (Hanafi): Zayla’i in Tabyin al-Haqa’iq 2:83 (“Hajj on behalf of another person”),

So we see the major scholars of all four madhahib agreeing  –

(Hanafi): Zayla’i in Tabyin al-Haqa’iq 2:83 (“Hajj on behalf of another person”),

Tahtawi’s Hashiyat Maraqi al-Falah p. 413;

(Maliki): Dusuqi’s Hashiya 1:423

(Shafi’i): Nawawi’s Majmu’ 5:294,

(Hanbali): Ibn Muflih’s Mubdi’ 2:281, and Fatawa Ibn Taymiyya (24:306-15, 324, 366-67)

To conclude, it is not only permissible but recommended to recite Qur’an at the graves of deceased Muslims, and donate the rewards of the recitation to the deceased, and also the rewards of other acts of worship, such as charity, fasting, pilgrimage, etc…that it is recommended to recite the Qur’an at the graves and donate its reward to the deceased.

As for the hadith that states that “all of the actions of the son of Adam after he dies are cut off except for three…”, Recorded by Muslim (#3084), Ibn Majah (#238). this refers to his own actions being cut off, not the actions of the living, nor their rewards reaching him, as the rewards continue to reach the dead even though their own actions are finished.

And as for the verse that states, “man can have nothing but what he strives for” (Q53/39)

Firstly, Ibn ‘Abbas stated it is abrogated by ayah 52/21 and ‘Ikrima stated it only applies to the people (Qawm) of Ibrahim (AS) and Musa (AS).

Also, Ibn Qayyim said (Kitab ar-Ruh, Ch. 16), “the Qur’an did not deny the person’s benefiting from the striving of someone else, but rather it denied his possession and ownership of other than his own striving; and between the two the difference is clear.”He also wrote in the same book, “As for one who says, ‘None of the Salaf have done this,’ then these are the words of someone who has no knowledge.”

Ibn Abdul Hadi says about Ibn Taymiyyah’s grave (Al-Uqud Ad-Durriyyah, 1/434):

“The angels are around his grave are making tawaf”(so according to the Wahhabiyyah these angels are Quburi mushriks!!!)

Living for him means following him (seerat/sunnah with love and adab) +working for his deen (tabligh e deen/calling towards quran/islam iman ihsan)

Safeguarding the deen-–1.Ibadate elahi 2.Ghulamane mustafa(ﷺ) 3.Mohabbate ahle bait 4.Azmate sahaba 5.Sohbate auliya.

TASAWUFF—-1.iqlas e niyyat (sincerity and purity –seeking only allah and his pleasure) 2.ilm e nafae (profitable knowledge- quran and sunnah ) 3.amal e saleh (good deeds/taqwa –avoiding sins) 4.ahklaq e hasana (building good character- free from diseases of heart) 5.salamate sudur (protecting living heart -by sohbate awliya)

When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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