5-Endless Bliss Fifth Fascicle - Hakikat Kitabevi

to the deceased by the living is to say prayers and istighfâr
for them.”
[Du’â (prayer) means to ask. It is like a hungry man’s asking
for food when he has an appetite. It is very useful to do khatm-i
tehlîl for a person who has died with îmân, that is, to say the
kalima-i tawhîd seventy thousand times and present the thawâb
to his soul. But we are in such a time that very few people die
with îmân. It is written in Maqâmât-i Mazhâriyya, “A hadîth-i
sherîf declares: ‘If a person says the kalima-i tawhîd seventy
thousand times for himself or for someone else, his (or the
other person’s) sins will be forgiven.’ Hadrat Mazhar-i Jân-i
Jânân ‘qaddas-Allâhu sirrah ul’azîz’ was sitting near a
prostitute’s grave, when he turned his tawajjuh to the grave,
[that is, concentrated upon it without thinking of anything else].
He said, ‘There is Hell fire in this grave. I doubt if the woman
has îmân. I shall present the thawâb of Khatm-i tehlîl to her
soul. She will be forgiven if she has îmân.’ After presenting the
thawâb of khatm-i tehlîl, he said: ‘Al-hamdulillâh, she has îmân.
The kalima-i tayyiba has taken effect, and she has been
forgiven.” It is stated in Manâhij-ul-’ibâd, “The Kalima-i-tawhîd
is said seventy thousand times by one person or by a number of
people.” It is stated in the hundred and twentieth letter of
Makâtib-i-sherîfa, “The Khatm-i-tehlîl is very useful to living
people, too.” It is written in a book of fatwâ, which occupies the
number 520 of the Ibrâhîm Efendi ‘rahmatullâhi ’aleyh’ section
in the library of Süleymâniye, “Prayers must be said silently. It is
ignorance (for an imâm) to say prayers together with the jamâ’at
after the Friday prayer. It is bid’at for a preacher to say prayers
aloud (and have all the listeners say âmîn) after his preaching is
over. No report has come from the Salaf-i sâlihîn (that such
things must be done). Such practices have been assimilated
from Jews and Christians.”]
21 – ISQÂT FOR THE DECEASED
It is written in Nûr-ul îdhâh and in its marginal notes by
Tahtâwî, at the end of the namâz of qadâ in Halabî and Durr-ul
mukhtâr, in Multaqa, in Durr-ul muntaqâ, in Wikâya, in Durer,
in Jawhara, at the end of the explanation of Kadızâde’s Birgivî
vasiyyetnâmesi, and in other valuable books that it is
necessary to perform isqât and dawr for a deceased person
who has enjoined it (in his will). For example, it is written in the
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