Permissibility-Sawaab

“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)

PERMISSIBILITY OF FAATIHA-TEEJA-DASWAN AND CHALISWAAN

the reward (Thawab) of physical and financial good deeds is conveyed and received in favour of the other Muslim and it is permissible, in support of which there are many proofs provided by the verses of the Holy Qur’an, AHadith of the Holy Prophet (Saws) and the sayings (statements) of the religious scholars. The Holy Qur’an has stressed upon Muslims to pray for the welfare of other Muslims as brothers and well wishers in the Islamic fraternity; funeral prayer of deceased Muslim is a glaring example in this behalf.

Saying of Hadrat Abu Huraira: Is there any of you who will undertake to pray two or four rak’ahs on my behalf in the mosque of al-Ashshar, stating, “they are on behalf of Abu Hurayrah”
(Sunan Abi Dawood, Kitab al-Malaahim, Vol 2, Page 244, Hadith 3754, Shau’ab al-Iman lil Bayhaqi, Bab al Fadail al-Hajj wa al-Umrah, Vol. 9, Page 152, Hadith 3960)

From the above narration three clear problems and their solutions can be deduced namely:
 1.To offer physical act of worship (Namaz) with the intention of conveying the thawab of that Namaz to any other person is permissible.

2.To utter by the tongue praying Almighty Allah to convey the thawab to so and so (by Name) is much better than simple intention.

3.To offer the Namaz in the Masjid of some righteous saintly person with the intention of receiving more thawab is also permissible.

Fatiha, Teeja (Fatiha made on the 3rd day after a person’s death), Daswaan (the 10th day after) and Chaliswaan (on the 40th day after) etc. pertain to the exclusive category of Eesal-e-Thawab and not for receiving any benefit for one’s own self!

On these occasions Fatiha (recitation of Qur’an a kind of physical deed of goodness) and Sadqah (a mode of financial involvement) are done mainly, rather exclusively for conveying the reward (Eesal-e-Sawab), in favour of the deceased persons whether near and dear ones or some spiritual dignitaries (Awliyal Allah) who are in themselves the fountain heads of blessing and beneficence for their devotees.

In Tafsir Ruh al-Bayan, it is said while commenting on the verse 155 of Surah An’aam:
It is reported from Hadrat Aa’raj- that the person who completes the recitation of the Holy Qur’an from beginning (at a stretch or with intermittent intervals) then prays for its acceptance along with the fulfillment of his desires in the Presence of Almighty Allah, on that occasion four thousand angels say Aameen and they (the angels) remain engaged in the prayer (Dua) for the betterment and forgiveness of that person from morning to evening or from evening to morning. [Tafsir Rooh al-Bayan, Vol. 3, Page 156/157, Under Verse 155 of Surah al-An’aam]
 

This very subject has also been mentioned in the book of Imam Nawawi’s Kitab al Azkaar, Chapter relating to the Tilawat (recitation of the Holy Quran).

It is evident from the above presented reference that the prayer begged from Almighty Allah on the conclusion of the Completion of recitation of the Qur’an (known as Khatm-e-Quran), is granted by Almighty Allah.

The blessed Prophet (Salla Allahu alaihi wa Sallam) has encouraged us to recite the Bismillah before a meal. [Abu Daud and Tirmazi] It is also universally accepted that the Bismillah is a part of the Qur’an pak. So when such a small part of the Qur’an pak gives blessings in food, naturally the more the blessed Qur’an is recited over the food the more increase in the blessings.

Allah (subhana wa ta’ala) says: “And we reveal in the Qur’an that which is a healing and a mercy to those who believe though it causes nothing to the unjust but loss after loss.” (17/82)

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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