Wednesday, 29 May 2013

Ulema say about permissibility of Fateha of Imam Jafar Sadiq a.s

Sunni Ulama say which  about Imam Jafar Sadiq a.s  22 Rajab Niaz

What does Ulema say about permissibility of Fateha of Imam Jafar Sadiq RA on 22 RAJAB which is termed as KOONDE?
A) It is definitely permissible to do this Fateha of Imam Jafar Sadiq RA in the holy month of Rajab.

Faqih e Azam e Hind, Khalifa e Alahazrat , Hazrat Sadr us Sharia RA wrote :
"MAH E RAJAB ME HAZRAT IMAM JAFAR SADIQ RA KO EESAL E SAWAB KELIE POORIO KE KOONDE BHARE JAATE HAIN OR FATEHA DILA KAR KHILATE HAIN , YE JAAIZ HAI " (Bahar e Shariat)

 

Fateha and Esaale Sawaab is permissible in Islam :::
1. All the Ulama-e-Haq and the Buzrugaan-e-Deen hold the belief that to send Esaale Sawaab to the souls of the deceased is permissible.

2. It is permissible for a Muslim to send the Sawaab of his deeds, such a Salaah, Saum, Zakaah, Hajj, Sadaqa, etc. to others. (Hidaya)
3. If a person kept Fast, performed his or her Salaah, or gave Sadaqa and then sent this Sawaab to another person, either living or deceased, then to do so is permissible, and that Sawaab reaches the said person. (Bahrur Raa'iq)
4. Hazrat Anas (radi Allahu anhu) asked the Prophet (sallal laahu alaihi wasallam): "If we send Sawaab to the deceased, give Sadaqa and Khayraat and ask Du'a for them, does this reach them?" The Prophet (sallal laahu alaihi wasallam) said: "Verily it reaches them. Read Salaah for them as you read for yourself and fast for them as you fast for yourself. In other words, make Esaale Sawaab of Salaah and Saum for them." The meaning of this Hadith Shareef is that we should send the Sawaab of our actions to the deceased, since in reality one cannot perform Salaah and keep fast for another person or on his behalf, but we can send the Sawaab of our actions to them.
5. Hazrat Abdullah ibn Abbas (radi Allahu anhu) has stated: "On the Days of Eid, the 10th of Muharram, the first Friday of Rajab, on Shabbe Baraat, and on Thursday nights, the souls of the deceased are left free to go to their homes, wherein they go and ask for Sadaqa and Khayraat. If they do not receive any Du'a or Fateha, then they return to their graves saddened and disappointed and they say, 'O Allah! They have deprived us, You deprive them'".
6. The Prophet (sallal laahu alaihi wasallam) as said: "When a person passes away and the family of the deceased gives Sadaqa, Khayraat and makes Du'a for him, then Sayyiduna Jibraeel (alaihis salaam) takes it to them in their graves on a tray that is beautifully decorated. When they receive this, they become so pleased as if someone in the world becomes pleased on receiving a gift, and his neighbour who has not received any Sawaab becomes sad".
7. Hazrat Sa'ad ibn Ubaadah (radi Allahu anhu) once came to the Prophet (sallal laahu alaihi wasallam) and said: "Ya Rasoolallah (sallal laahu alaihi wasallam)! My mother has passed away. What can I do for Esaale Sawaab?" The Prophet (sallal laahu alaihi wasallam) said: "Prepare a well for water". When the well was prepared, Rasoolullah (sallal laahu alaihi wasallam) went close to the well and made Du'a: "This is for the Esaale Sawaab for the mother of Saad". While making this Du'a, he raised his hands high, and after Du'a, he turned his hands over his blessed face.

 

8. For those who object to Fateha and Du'a, the following is for their perusal:-
8.1 It is allowed to make Du'a in front of the Niyaz (offering), as this is what the Prophet (sallal laahu alaihi wasallam) did by coming close to the well to make Du'a.
8.2 It is allowed to lift up the hands for Du'a and to end the Du'a by turning the hands over the face.
8.3 It is preferable to call a pious person to make the Du'a.
8.4 To make Fateha on Niyaz is allowed. If it were not, then the Prophet (sallal laahu alaihi wasallam) would not have made Du'a near the water, but would have said that the intention was sufficient.
8.5 For the person to obtain the Sawaab, it is not necessary to feed the Niyaz first, but Du'a can be made before this since the Prophet (sallal laahu alaihi wasallam) made Du'a even before any person drank out of the well.
9. Whosoever makes Khatam of the Holy Quran and then makes Du'a, 4 000 Angels say Aameen on his Du'a. They then continue making Du'a for him and they continue asking blessings for him until the morning or afternoon. (Tafseer Roohul Bayaan)
10. At the time of Khatam Shareef, there is a flow of mercy and to make Du'a after completing the Quran is Mustahab.
11. When Hazrat Anas (radi Allahu anhu) used to complete the Holy Quran, then he would call all his family and friends and make Du'a. (Jila'ul Afhaam)
12. When making Fateha, one should follow the proceedure of the pious Saints. When making the Fateha, send the Sawaab to the Prophet (sallal laahu alaihi wasallam), the pious servants, the Companions, and then through their blessing, ask for it to be sent to the soul of the deceased. This is the prescribed method, and this is the method that the Ahle Sunnah has always followed.
13. By making Esaale Sawaab, it gives comfort to the deceased, pleases them, saves them from the torment of the grave, elevates their status and causes benefit to the sender as well as the receiver. 





PROOFS FROM HOLY QUR’AN
Verse 1
And those who came after them say, “O our Lord! Forgive us, and our brothers who accepted faith before us, and do not keep any malice in our hearts towards the believers – O our Lord! Indeed You only are the Most Compassionate, Most Merciful.”. (Surah Hashr 59:10)
Note that the above verse is a very strong evidence of the practice of the Sahaba, which was so loved by Allah that it is part of the Holy Qur’an. Why would the Sahaba pray for the deceased people if their prayer was of no benefit? And to top it all, Allah the Almighty has approved and praised their action!
Verse 2
"O our Lord! And forgive me, and my parents, and all the Muslims on the day when the account will be established." (Surah Ibrahim 14:41)
The benefit of the above verse is obvious. The prayer of Prophet Syedna Ibrahim (peace be upon him), includes all believers – right from the beginning i.e. those before him, and till the end of this world i.e. even those who are not yet born. Al Hamdo Lillah! And this prayer is often made in the last part (Qaadah) of our Salaat.
Verse 3
And those who believe and whose families follow them in Faith, -- to them We shall join their families: nor shall We deprive them of the fruit of anything of their works: yet each individual is in pledge for his deeds. (Surah Toor 52:21).”
This verse says that children will be admitted into Paradise because of the righteousness of the parents.
Verse 4
And lower your wing humbly for them, with mercy, and pray, "My Lord! Have mercy on them both, the way they nursed me when I was young." (Surah Bani Israel 17:24)
This verse is in fact a command from Allah for all believers to seek mercy for their parents. So what is your opinion? Will not the command of Allah hold any benefit for the deceased parent?? It certainly does.
Also note that there are several other verses from the Holy Qur’an that teach us to pray, and the prayer includes all Muslim brothers & sisters (living, passed away or yet to be borne).
Readers are requested to reflect on the fact that the above verses are part of the Holy Qur’an – they are read perhaps millions of times every day all over the world, as part of regular recitation, and also as Qirat within Salaat, and also as prayer in the last part (Qaadah) of Salaat.











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