Saturday, December 28, 2019

A Body Without Spirit





Where is the spirituality of Makkah?

“ WHENEVER I ask myself why I visit the Grand Mosque in Makkah frequently, I don’t find a specific answer. Sometimes I feel like running away from the dirt of life. I also feel like having a retreat after spending several hectic days making money. Sometimes I had a feeling that it was to get rid of my worries.


When I review the reasons for visiting the holy sancturary I feel unconvinced. 
How many times I have visited this place and most of them I had no worries and did not have any health problems. This means we visit this holy place because of our earnest desire and not because of any other reason.


When people – both rich and poor, those who are happy and those who are worried, and people who have lost a loved one or those who are blessed with a new baby – visit this valley they get an inexplicable satisfaction.

Whenever I kept away from the mosque, engaging in worldly affairs, I had a strong desire to come back the place where I experience an inexplicable spirituality.



I don’t know how to explain the feelings we have when we are in the vicinity of the holy Kaaba. So instead of explaining the features of that spirituality, I would highlight the greatness of that spirituality, which has no bounds.



In my last visit to Makkah, I felt like a balloon that can expand and shrink and I could not experience the spirituality that I used to feel in the past.

 This is not the talk of someone who is mad or possessed by the jinn. In the past, whenever I visited the Grand Mosque I used to experience a lot of equanimity and a feeling of peace and tranquility. I used to get that feeling even before seeing the mosque.

Now in order to get that spiritual feeling I have to get inside the mosque. 


What was the reason for this shrinking spirituality?
Can we measure spirituality on the basis of material law?
I understand that the problem was mainly within me, may be because of recurrent visits or because of the accumulation of sins or because of worries and complications of life that I cannot get rid of.

We can find several such internal reasons for the shrinking spirituality. 
What are the external reasons?

I am not someone who is obsessed with the past. Changes are taking place in Makkah like any other city in the Kingdom. It is quite natural that today’s Makkah cannot be the Makkah of the past. It is also natural that new high-rise buildings are coming up to meet the requirements of the growing number of pilgrims.

The problem is not with the urbanization and expansion of Makkah though development should not be at the expense of the spirituality of the place.

Makkah without spirituality is like a body without spirit. 
Makkah is undergoing development like Jeddah, Riyadh and Dammam and I am afraid the huge projects have restricted Makkah’s spirituality to the Grand Mosque.

Today’s Makkah is not different from other Saudi cities except for the presence of the Grand Mosque. When we visit Makkah with our families we pass by flyovers, skyscrapers and star hotels, which are essential for any modern city.


When our children ask about its history we can only narrate some stories without having any landmarks or signs related to those stories. Undoubtedly, these stories will soon become vague concepts because of the massive development projects that have ignored the city’s glorious history.

Today we cannot see any sign of Makkah’s history. As a result we have to tell our children that a battle had been fought at the place of this mall or an important incident had taken place during the time of the Prophet (peace be upon him) below that flyover or a companion of the Prophet fell martyr fighting the infidels near this tower or a group of Muslims took oath of allegiance near this hotel.


I don’t know what to tell my son when he asks me about Makkah’s history. I will tell him that he should not believe those who say that history and heritage are innovations (bid’a) or like attributing partners to Allah (shirk).

History and antiquities are greater than our illusions. We know that the so-called tree of life in Bahrain, which is more than 400 years old, highlights the greatness of God. One will be amazed to see a large number of people scramble to see the Prophet’s bristle kept in Istanbul.

I believe the antiquities of Makkah would contribute to enhancing the city’s spirituality. It will also link the new generation with their past and it would strengthen their faith and values when they see the remnants of history that remind them of those great people who lived there with their own eyes.



People will get bored by simply hearing the stories of the past and the narratives on the relics. Now we have to tell people who seek spirituality in Makkah to visit the Grand Mosque and the circumambulation area around the Holy Kaaba, where it has been confined.”
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April 11, 2017, By Ameen Talal

Al-Watan





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Cradle of Islam 

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Signs of the Last Hour " The Belly of Makkah "

 (Edited by ADHM)

The Hadith of Thuwaiba (Update)




The Hadith of Thuwaiba
(Suwaybah) 


Update:
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Volume 7, Book 62, Number 38: (Sahih Bukhari)
Narrated 'Ursa; Thuwaiba was the freed slave girl of Abu Lahb whom he had manumitted, and then she suckled the Prophet. When Abu Lahb died, one of his relatives saw him in a dream in a very bad state and asked him, "What have you encountered?" Abu Lahb said, "I have not found any rest since I left you, except that I have been given water to drink in this (the space between his thumb and other fingers) and that is because of my manumitting Thuwaiba."
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The claim that the torture of Abu Lahab decreases every week by him sucking his thumb and getting a drink, because he set a slave woman free out of delight of the birth of his nephew Muhammad- and they use this as proof for the Mawlid- is a grave mistake, although *Note that: *the Mawlid is valid:

1. Abu Lahab did not know that Muhammad would be a Prophet when Muhammad was born, so his happiness was not due to the birth of the Messenger, but due to the birth of his nephew, only. But when he knew about the Message of Muhammad he became one of his greatest arch-enemies. He was such a blasphemer that he was the only blasphemer who had an entire surah revealed about him.
2. The reference for this claim in Al-Bukhariyy is merely the report of someone's dream- and someone other than the Prophet.
There is no evidence in dreams of other than the Prophets according to Ahlus-Sunnah- especially in the Aqeedah.
So merely being in Bukhariyy doesn't make it evidence.
3. It contradicts the what is known in the Religion by necessity, that the torture of the kafir in the Afterlife is unending and relentless. It never lessens or decreases.

Allah said:
(لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ)
The torture upon them does not decrease.”
This verse is not to be restricted by someone's dream; Abu Lahab is not excluded because someone saw a dreamHowever, be mindful- there is a detail:

A. Whoever ignorantly believes that his torture is decreased in his GRAVE- but WITHOUT him receiving any relief does not blaspheme, but he is mistaken.
B. Believing that the torture is decreased for him in the Afterlife is blasphemyand is against the consensus, and is against the saying of Allah:
(لَا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (24) إِلَّا حَمِيمًا وَغَسَّاقًا)”
They will not taste in Hell anything cool, nor any drink, except water at the extremity of boiling, and secreted puss”.

The torture of Abu Lahab will never decrease.

This relative lessening of the torture of Abu Talib is because he used to defend the Prophet sallallahu ^alayhi wa sallam and protect him, but he did not believe, he did not become a Muslim, this is why he does not escape the torture of Hellfire.

The Prophet sallallahu ^alayhi wa sallam told Abu Talib before he diedsay laa `ilaaha `illallaah and I will intercede for you on the Day of judgement.
Abu Talib refused. He said, I am worried that the people of the Quraysh are going to talk bad about me. Thus I am going to remain following the religion of my father. Hence, despite the fact that his torture is less than other blasphemers, he is in Hellfire tortured forever [1].
We said that the torture of the blasphemer does not decrease in Hellfire, because Allah told us that in the Qur`an.

Allah revealed in Surah Fatir (S35) ayah 36:
وَلَا يُـخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
Which means: the torture of the blasphemers does not decrease in Hellfire, and in another verse which has the same meaning:
لَا يُـخَفَّفُ عَنْهُمُ الْعَذَابُ
Surah Al-Baqarah (S2) ayah 162 [2].

*This is why it is not permissible to believe that Abu Lahab the other uncle of the Prophet sallallahu ^alayhi wa sallam that his torture decreases in Hellfire every Monday.

Some people say that it is narrated in Bukhariyy that every Monday his torture decreases.
We say first of all, the hadeeth narrated in Bukhariyy about that issue in its chain of narrators there is discontinuity.

In this hadeeth, which is narrated from Az-Zuhriyy he said it reached me that such and such happened, so he doesn’t say who told him etc, we don’t know the route, it is disconnected.
The second point is that Az-Zuhriyy said it reached me that ^Abbas saw a dream about Abu Lahab etc. Then all the issue is a dream and it is not the dream of the Prophet sallallahu ^alayhi wa sallam, rather it was a dream that ^Abbas radiyallaahu ^anhu saw, and it is not confirmed from him.

In this dream ^Abbas saw his brother Abu Lahab who was a blasphemer, sucking from a little hole in between his thumb and the index finger, sucking every Monday a little amount from there.

Even in this dream it does not say that it was in Hellfire. In this dream it was said that this was the case because when the Prophet sallallahu ^alayhi wa sallam was born, Abu Lahab set free a female slave that he had, because he was glad about the birth of the Prophet sallallahu ^alayhi wa sallam.

However, such a matter is not reliable, it is not a proof to say a statement that contradicts al-Qur`an, wal ^iyaadhu billaah.

An ignorant person who claimed to be knowledgeable, once he said that the torture of Abu Talib decreases in Hellfire.

He said, yes, it is permissible with the intercession of the Prophet sallallahu ^alayhi wa sallam as it happened with Abu Talib, he did not know that the torture of Abu Talib will not decrease in Hellfire.

As rather, the torture of Abu Talib will be less than other blasphemers, because he protected the Prophet sallallahu ^alayhi wa sallam. And once he enters Hellfire, his torture does not decrease.

*[If a person commits one enormous sin, then he deserves to enter Hellfire because of it, regardless of how many good acts he did].

**[Imam Badr-ud-Deen Al-^Ayniyy Al-Hanafiyy in his book ^Umdatul Qaaree (29:241) said:
وَمَذْهَب الْمُحَقِّقِيْن أَنَّ الْكَافِر لاَ يُخَفف عَنْهُ الْعَذَاب بِسَبَب حَسَنَاته فِي الدُّنْيَا، بَل يُوسع عَلَيْهِ بِهَا فِيْ دُنْيَاهُوَقَالَ القَاضِي عِيَاضانْعَقَدَ الإِجْمَاعُ عَلَى أَنَّ الْكُفَّارَ لاَ تَنْفَعُهُمْ أَعْمَالُهُمْ وَلاَ يُثَابُوْنَ عَلَيْهَا بِنَعِيْمٍ وَلاَ تَخْفِيْفِ عَذَابٍ، وَلَكِن بَعْضَهُمْ أَشَدُّ عَذَابًا بِحَسَبِ جَرَائِمِهِمْوَقَالَ الْكرْمَانِيلاَ ينفع الْكَافِر الْعَمَل الصَّالحإِذْ الرُّؤْيَا لَيست بِدَلِيل
Which means: the madh-hab of the people of truth is that the punishment of the kaafir is not lessened as a result of the good deeds he does in this life, rather he will be compensated for those good deeds in this life.
**And Qaadee ^Iyaad said, the ijmaa^ is established on the fact that the kaafirs are not benefitted by their deeds and they are not rewarded by being granted any enjoyment for them or a lessening of his punishment.
**However, some of the kaafirs will be punished more than others dependent upon their sins. And Al-Karmaaniyy said, the kaafir is not benefitted by the good deeds.
The dream is not taken as a proof.
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[1] Fataawaa Rizwiyyah Volume 29, pg 741, Ahmad Raza states that Abu Bakr, ^Umar, ^Aliyy and others explicitly stated that Abu Taalib was a kafir.
[2] Verses 161-162 of Surah Al-Baqarah (S2):
إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ (161) خَالِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْظَرُونَ (162)
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Now Note Once Again: It was ONLY dream: AbuLahab seen in a dream to have torture lessened on him on Mondays.

Accepting stories and narrations is not about emotions, but its about going back to the rules of the religion confirmed in Quran, Hadith and Consensus (Ijma^) of scholars.

*This is a story that we hear a lot in Mawlids and unfortunately few explain how we should we deal with it. Lets first see what has been narrated and see if it fits within the rules of Islam.

**It was narrated in Sahih Al Bukhari:

قَالَ عُرْوَةُ وثُوَيْبَةُ مَوْلاةٌ لأبِي لَهَبٍ كَانَ أَبُو لَهَبٍ أَعْتَقَهَا فَأَرْضَعَتْ النَّبِيَّ صلى الله عليه وسلم فَلَمَّا مَاتَ أَبُو لَهَبٍ أُرِيَهُ بَعْضُ أَهْلِهِ بِشَرِّ حِيبَةٍ قَالَ لَهُ مَاذَا لَقِيتَ قَالَ أَبُو لَهَبٍ لَمْ أَلْقَ بَعْدَكُمْ غَيْرَ أَنّي سُقِيتُ فِي هَذِهِ بِعَتَاقَتِي ثُوَيْبَةَ ".اهـ من البخاري.

Here is the translation of the incident:

"Al Abbas, the uncle of the Prophet peace be upon him, may Allah be pleased with him, saw in a DREAM his brother AbuLahab after his death. He asked him about his state and Abu Lahab told him that he was given water on Mondays because he set Thoyawbah free when the Prophet was born because she gave him the good news of the birth of Prophet Mohammad"

**Things to note about this story:

1- It was only a dream so religious ruling/evidence cannot be taken from it.
2- It was seen by Al Abbas before he became Muslim.
3- The apparent meaning is that torture is lessened on AbuLahab on Mondays, this apparent meaning contradicts many verses in the Quran and contradicts Consensus (Ijma^).

It was clearly stated in the Quran through out many verses that the torture of the Blasphemers (Kuffar) in hell fire will not lessened at all. Allah the exalted said in the Holy Quran:

: [
وَالَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لا يُقْضَى عَلَيْهِمْ فَيَمُوتُوا وَلا يُخَفَّفُ عَنْهُمْ مِنْ عَذَابِهَا كَذَلِكَ نَجْزِي كُلَّ كَفُورٍ] {فاطر:36}
[
وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالمُهْلِ يَشْوِي الوُجُوهَ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا] {الكهف:29}
"
لا يخفَّفُ عنهُمُ العذابُ ولا هُمْ يُنْظرون" (سورة البقرة ءاية: 162)

**Al Hafith ibin Hajar Rejected the apparent meaning of this dream as he said in his Fath' Volume 9, Chapter of Al Nikah:

في شرح البخاري في المجلد التاسع كتاب النكاح باب الرضاع حيث يقول: "(لكنه مخالف لظاهر القرءانقال الله تعالى: "وَقَدِمْنَا إلى مَا عَمِلوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا" (سورة الفرقان ءاية: 23)، وأجيب أولا بأن الخبر مرسل أرسله عروة ولم يذكر من حدثه به وعلى تقدير أن يكون موصولا فالذي في الخبر رؤيا منام فلا حجة فيه ولعل الذي رآها لم يكن إذ ذاك أسلم بعدُ فلا يحتج بهإ.هـ، ثم نقل عن القاضي عياض: "الإجماع على أن أعمال الكفار لا تنفعهم ولا يثابون عليها بنعيم ولا تخفيف عذاب وإن كان بعضهم أشد عذابًا من بعضإ.هـ.

Which means "It contradicts Quran" and then he narrated the consensus mentioned by Qadi ^Iyad Al Maliki that "The consensus that the deeds of the Kuffar do not benefit them and they do not get rewarded for it by enjoyment nor lessening torture"

This is how we should go about these things. We apply Islamic Rules

Here is a PERFECT example:

The Prophet peace be upon told us that Al Dajjal will never enter Makkah or Madinah. Right?
It was also narrated that the Prophet peace be upon him saw a dream in which Al Dajjal was making Tawaf around Ka^bah!
Whats the meaning of this dream?
Allah knows best BUT its definitely not on the apparent meaning because the Prophet had told us that Dajjal will not enter Makah. PERIOD!
**How about a dream that was seen by his uncle even before him becoming Muslim?

Allah knows best. (Posted by A.Qalib )

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**Note:
If he was not a Muslim at the time of the dream, he was a Muslim when he reported it!
It is part of the Usool of Hadith, legal and juristic principles, that the narrator of Hadith must be a Muslim.
Hadrat Abass (RA) narrated this dream in his capacity as a Companion of the Holy Prophet (sal allahu alayhi wa sallam) whilst living in Madinah.
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Note: Regarding Abu Talib (see here)
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Also Note: We do not use this Narration about Abu Lahab as our primary proof for Mawlid as there are many other evidences provided for Mawlid Un Nabi صلى الله عليه وسلم
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(Edited by ADHM)



Tuesday, December 17, 2019

Reading Quran over the deceased by Dr. Yasir Qadhi



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Quote:

Reading Quran over the deceased:

The issue of 'gifting good deeds to the deceased' is one that the early scholars differed over; however in our times the vast majority of the Ummah allows reciting the Quran and gifting the rewards to a deceased Muslim.

The famous Ḥanbali jurist and theologian Ibn Qudāmah al-Maqdisī (d. 620 AH) writes, "There is unanimous consensus amongst the Muslims that people may gather and recite the Quran over the deceased, as this has been happening in every time and every land (fī kulli `asr wa miṣr) without any disapproval of this act" (See: al-Mughnī, vol. 3, p. 522). Ibn Taymiyyah and Ibn al-Qayyim both also write in support of reading Quran and gifting it to the deceased.

While Imam al-Shafi'ī himself believed that such an act doesn't reach the deceased, Imam Abu Ḥanifa and his school, Imam Ibn Ḥanbal and his school, and the vast majority of later Shafi'īs and Mālikīs considered this to be praiseworthy and acceptable.

It is also important to mention that even those who disagreed, like Imam al-Shafi`ī, never claimed that it was an innovation to gift one's recitation to the deceased: they merely viewed it as a legal issue and held the opinion that if it were done, the rewards would not reach the deceased. In fact, to the best of my knowledge I am not aware of *any* classical or medieval scholar who made this issue one of 'innovation' (bid'a).

This, of course, is in start contrast to a modern iteration of the Ḥanbali school which claims to follow Ibn Taymiyyah and Ibn al-Qayyim and the salaf, but (and not only in this instance) clearly contradicts the positions of the early scholars and the icons of Islam.

Of course, in the comments below, I am expecting that people will now paste fatāwā from a dozen or more contemporary scholars, some of whom I studied with directly, and all of whom I respect. That's great, and may Allah reward you for your zeal.

But, let's be clear here. We have Imam Aḥmad, Ibn Qudamah, Ibn Taymiyyah, Ibn al-Qayyim, and the majority of the salaf and khalaf on one side, and then we have a few (respected) modern voices on the other. 

I personally would rather go with the former group (and the actual salaf) than the latter (who are actually bringing an unprecedented opinion on the issue anyway). You are free to choose otherwise, just don't make the majority of the Ummah 'deviants' and 'innovators' if they disagree with this modern, unprecedented position.

For those interested in more details, please listen to my latest lecture on the Barzakh, the link of which is provided in the first comment below.

Wa shukran 😀!

[End of Quote]
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Imam al Nawawi(ra) said about Shafie’s accepting that the reward of reciting Quran reaches the deceased
واختلف العلماء في وصول ثواب قراءة القرآن، فالمشهور من مذهب الشافعي
وجماعة، أنه لا يَصل.
وذهب أحمدُ بن حنبل وجماعةٌ من العلماء، وجماعة من أصحاب الشافعي، إلى أنه يصل، فالاختيار أن يقول القارئ بعد فراغه: اللهمّ أوصلْ ثوابَ ما قرأته إلى فلان، والله أعلم.
ويُستحبّ الثناء على الميت وذكر محاسنه.
(Kitabul ul Adhkar,165)

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Kitab ul Adhkar , Chapter:
کتاب اذکار المرض والموت وما یتعلق بھما
باب ما يقوله بعد الدفن

Dar al Minhaj, Beirut, Lebanon,Edition.

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Proof from Salaf as Saliheen to recite Qur'an on graves which Wahabis call Bidah.
Ibn Qayyim said in his Kitab ar Ruh:

وقد ذكر عن جماعة من السلف أنهم أوصوا أن يقرأ عند قبورهم وقت الدفن قال عبد الحق يروى أن عبد الله بن عمر أمر أن يقرأ عند قبره سورة البقرة وممن رأى ذلك المعلى بن عبد الرحمن وكان الامام أحمد ينكر ذلك أولا حيث لم يبلغه فيه أثر ثم رجع عن ذلك وقال الخلال في الجامع كتاب القراءة عند القبور اخبرنا العباس بن محمد الدورى حدثنا يحيى بن معين حدثنا مبشر الحلبى حدثني عبد الرحمن بن العلاء بن اللجلاج عن أبيه قال قال أبى إذا أنامت فضعنى في اللحد وقل بسم الله وعلى سنة رسول الله وسن على التراب سنا واقرأ عند رأسى بفاتحة البقرة فإنى سمعت عبد الله بن عمر يقول ذلك
قال عباس الدورى سألت أحمد بن حنبل قلت تحفظ في القراءة على القبر شيئا فقال لا وسألت يحيى ابن معين فحدثنى بهذا الحديث قال الخلال وأخبرني الحسن بن أحمد الوراق حدثنى على بن موسى الحداد وكان صدوقا قال كنت مع أحمد بن حنبل ومحمد بن قدامة الجوهرى في جنازة فلما دفن الميت جلس رجل ضرير يقرأ عند القبر فقال له أحمد يا هذا إن القراءة عند القبر بدعة فلما خرجنا من المقابر قال محمد بن قدامة لأحمد بن حنبل يا أبا عبد الله ما تقول في مبشر الحلبي قال ثقة قال كتبت عنه شيئا قال نعم فأخبرني مبشر عن عبد الرحمن بن العلاء اللجلاج عن أبيه أنه أوصى إذا دفن أن يقرأ عند رأسه بفاتحة البقرة وخاتمتها وقال سمعت ابن عمر يوصي بذلك فقال له أحمد فارجع وقل للرجل يقرأ
وقال الحسن بن الصباح الزعفراني سألت الشافعي عن القراءة عند القبر فقال لا بأس بها


Translation: It is narrated from a group of pious predecessors that they advised to recite (Qur'an) near their graves at time of burying them.

Abdul Haq has narrated that Ibn Umar (RA) ordered (others) to recite Surah al-Baqarah near his grave.

Muala bin Abdur Rahman also holds the same opinion, Imam Ahmad (rah) did not agree to this in the beginning because narration had not reached him then, however later he agreed,

Imam al-Khallal (rah) mentioned in his book "Reciting near graves" from Ala’ bin Lajlaaj (ra) who narrated that his father did Wasiyah that when he is to be buried you should recite
بسم الله وعلى سنة رسول الله and then add dust, after this stand on the side and recite the beginning of Surah al Baqarah, because I heard Ibn Umar (RA) saying this.

Abbas Ad-Dori (rah) narrates that he asked Imam Ahmad bin Hanbal if there is any tradition about reciting (Quran) on the graves? (Imam Ahmed) said No! ...However when Yahya bin Ma'een (rah) was asked he narrated that he along with Imam Ahmad (rah) and Ibn Quduma (rah) took part in a funeral procession. After burial a blind person started to recite (Quran) on the Grave (Qabr)...

Imam Ahmed said: It is Bidah to recite (Quran) near the grave, however when we left the graveyard ibn Qudama (rah) asked Imam Ahmad (rah) what his stance was on Mubashar al Halbi (rah)?
Imam Ahmad said that he is Thiqa. (Ibn Qudama) said: Have you taken his narrations?

Imam Ahmad said Yes, at this Ibn Qudama said: Mubashar narrated from Abdur Rahman bin Ala’ bin Lajlaj (RA) … (and he mentioned the same narration as mentioned above), hearing this Imam Ahmad (rah) asked to call the blind man back for reciting (on the grave) [Subhan Allah, look at our great Imam Ahmad – Rahimuhullah who did not get angry upon learning from his disciple]

Hassan bin Sabah has narrated that Imam Shafi’i(rah) was asked about reciting near the grave, at which he replied: There is no harm in it (i.e. allowed)[Kitab ar Ruh by Ibn Qayyim, Page Nos. 64-67, Published by Dar Ibn Kathir, Damascus] 
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Posted by Aamir Ibrahim
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AT THE GRAVES OF THE DEAD AND DONATING 

THE REWARDS OF ITS RECITATION TO THE DECEASED
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(Edited by ADHM)