Understanding Isaal-e-Sawab

Last Updated October 10, 2025

Introduction

Isaal-e-Sawab is one of the most beautiful practices in Islam, deeply rooted in love, remembrance, and selflessness. At its simplest definition, it means to perform a good deed and then dedicate—or “send”—the spiritual reward of that deed to someone else. It could be sent to a beloved family member who has passed away, a Sheikh, a Prophet, or even to the entire Ummah of the Holy Prophet Muhammad (saw).

Our own master, Sarkar Baba Sahib (ra), used to explain that the term Isaal-e-Sawab is actually a shortened form of Irsaal-e-Sawabaat. In Urdu, as in Arabic, words are often shortened over time for ease of speech. But understanding the full term is very important, because it opens up the deeper meaning behind this practice. Irsaal literally means “to send,” and Sawabaat means “rewards.” Together, it means “the sending of rewards.”

The beauty of this practice lies in its humility. Instead of holding on to the reward of our good deed for ourselves, we selflessly hand it over to someone else. This act of transfer is not a loss; in fact, it multiplies our blessings. Just as a candle loses nothing by lighting another candle, the one who transfers the reward loses nothing but gains the joy of giving.

Yet, despite its simplicity, Isaal-e-Sawab has often been misunderstood. Some people confuse it with Shajara-e-Mubarakah (the spiritual family tree of a Silsila). Others treat it as a rigid formula rather than a living act of love. And still others, in their zeal, create confusion by either omitting names or adding exaggerated salutations.

In our Silsila-e-Yousufiyyah, this practice has been preserved and carefully explained from the time of Hazrat Baba Yousuf Shah Taji (ra), who himself was instructed by Hazrat Baba Tajuddin (ra) to formalize the method of Fatiha. From that point forward, Isaal-e-Sawab became not just an act of individual remembrance, but a structured and collective way of sending rewards—filled with love and reverence for RasoolAllah (saw), the Khulafa Rashideen (rz), the Ahl al-Bayt, and the great Auliya of our chain.

The purpose of this essay is to shed light on Isaal-e-Sawab as understood and taught in our Silsila. By exploring its etymology, its place in our tradition, the distinction between Isaal-e-Sawab and Shajara, the structure of our practice, and the lessons of Sarkar Baba Sahib (ra), we will gain a clearer and deeper understanding of what this practice truly means.

At its heart, Isaal-e-Sawab is about connection: connection with Allah (swt), connection with RasoolAllah (saw), connection with the Auliya, and connection with our own Shuyukh. It is a way of affirming that the path of Tasawwuf is not walked alone. Every good deed becomes a bridge that links us with those who came before us, and with those who will come after us.

Isaal-e-Sawab Text:

1. Baruh-e-Paak, Sarwaray Konayn, Imam ul-Anbiya, Rahmatallil Alameen, Saiyyadna, Hazrat Muhammad Rasool Allah, Sahibay Mukaam-e-Mahmoodah (as).
2. Baruh-e-Paak, Ameerul Momineen, Saiyyadna, Hazrat Abu Bakr Siddeeq (rz).
3. Baruh-e-Paak, Ameerul Momineen, Saiyyadna, Hazrat Umar Ibnay Khattaab (rz).
4. Baruh-e-Paak, Ameerul Momineen, Saiyyadna, Hazrat Usmaan Ibnay Affaan (rz).
5. Baruh-e-Paak, Ameerul Momineen, Saiyyadna, Mola-e-Kainaat, Mola Mushkil Kusha, Shere Khuda, Sar Chashmah-e-Walayat, Abu Turaab, Hazrat Ali, Karamallah Wajh.
6. Baruh-e-Paak, Saiyyadat-Tun Nisa-e-Alameen, Khatoonay Jannat, Janaab Hazrat Bibi Fatimah, az-Zahra (rz).
7. Ba Arwah-e-Paak, Sahib Zaadaganay Konain, Saiyyadna, Janaab Hazrat Imam Hasan, Wa Saiyyadna, Janaab Hazrat Imam Hussain (rz).
8. Ba Arwah-e-Paak, Shohda-e-Karbala, Wa Aalay Paak, Wa Azwajay Mutahiraat, Wa As-Haabay Qaba, Alaihay Ajma-Een.
9. Baruh-e-Paak, Ghousul Aazam, Ghousud-Da-Rain, Mehboobay Subhani, Qutbay Rabbani, Meera, Shaikh Muhaiyyuddeen, Abu Muhammad, Hazrat Abdul Qadir Jilani, Peeranay Peer, Kareemat Tarafayn, Hasani, Wa Hussaini (ra).
10. Baruh-e-Paak, Ghareeb Nawaz, Khwaja-e-Khwajiga, Dastagiray Baykasa, Sultanul Hind, Hazrat Khwaja Moinuddeen, Hasan Sanjari, Chishti, Ajmayri (ra).
11. Baruh-e-Paak, Qutbul Aqtaab, Qutbul Auliya, Hazrat Khwaja Qutbuddeen, Bakhtiyaar Kaki (ra).
12. Baruh-e-Paak, Fareedul Auliya, Fareedul Millat-e-Waddeen, Fareedul Afraad, Zohdul Anbiya, Hazrat Baba Fareedud-Deen, Masood, Ganjay Shakkar (ra).
13. Baruh-e-Paak, Nizaamul Haqqay Waddeen, Sultanul Mashaikh Hazrat Khwaja Nizamuddeen Auliya, Mehboobay Ilahi (ra).
14. Baruh-e-Paak, Alau-Al Auliya, Hazrat Khwaja Alauddeen, Makhdoom Ali Ahmad, Sabir Kalyari (ra).
15. Baruh-e-Paak, Shaikhal Aalam, Hazrat Sayyad Sufi Abdur Rahman Shah Sahib (ra).
16. Baruh-e-Paak, Tajul Auliya, Tajul Millatay Waddeen, Shahen-Shahay Haft Aqleem, Hazrat Saiyyad Muhammad Baba Tajuddeen Auliya (ra).
17. Baruh-e-Paak, Barguzidah Feizaan-e-Tajul Auliya, Hazrat Amma Mariyam Taji Sahibah (ra).
18. Baruh-e-Paak, Mazharay Kul Awwaleen Wa Akhireen, Tajul Muhibbeen Wal Mehbubeen, Fakharul Ushaaq Wal Mawahideen, Ghousina, Ghayasina, Mughisna, Aaqaina, Saiyyadna, Sanadna, Murshadna, Molana, Abul Arwah, Hazrat Ghous Muhammad Baba Yusuf Shah Taji (ra). Ya Ghous, Ya Yousuf Shah, Ya Baba, Aghisni, Wa Amdidni.
19. Baruh-e-Paak, Muhammad Tuaseen, Hazrat Baba Zaheen Shah Taji (ra).
20. Baruh-e-Paak, Aaqaai Wa Molaai, Sayyadi Wa Murshadi, Abul Arwah, Tajul Auliya, Ghousay Zamano Makaan, Qutbay Madaray Irfaan, Hazrat Baba Albeyle Shah Yusufi (ra).
21. Baruh-e-Paak, Hazrat Molana Akhtar Ali Shah Yousufi (ra).
22. Baruh-e-Paak, Yousufi Qalandar, Hazrat Rahat Sayeed Chattaari Yousufi (ra).
23. Baruh-e-Paak, Yousufi Alamdaar, Peish Darvesh, Hazrat Maulana Shah Mehmood Yousufi (ra).
24. Baruh-e-Paak, Muhammad Siddeeq Yousufi (ra).
25. Baruh-e-Paak, Fareeda Yousufi (ra).
26. Baruh-e-Paak, Quraisha Yousufi (ra).
27. Baruh-e-Paak, Shakeel Yousufi (ra).
28. Ba Arwah-e-Paak, Jami Ghous, Qutub, Abdaal, Qalandar, Malang, Majazeb, A-Ss-Haabe-Khidmat, Wa Buzurganay Deenay Sala-silay Aaliya, (Qadiriyah, Chishtiyah, Naqsh-Bandiyah, Sohur-Wardiyah), Yousufiyah, Tajiyah, Awaisiyah, Alaihay Ajma-Een.

Section 2: Etymology and Conceptual Roots

The word Isaal-e-Sawab is made up of two key components: Isaal (or more formally Irsaal) and Sawab. To truly appreciate the depth of this practice, it is essential to reflect on the language from which it comes, because the Arabic roots of these words connect directly to the spirit of Islam and Tasawwuf.

Irsaal (Sending, Dispatching)

The root word here is ر-س-ل (Ra-Seen-Laam). In Arabic, Irsaal means to send, to dispatch, or to convey something from one place to another. It implies a deliberate act of transfer, where something valuable is moved from one point of origin to a recipient. When we say Irsaal-e-Sawabaat, we mean that the spiritual rewards of our actions are being sent, carried, or dispatched to someone else’s account in the unseen world.

This root, however, is not limited to “sending” in a worldly sense. In the Qur’an, Allah (swt) uses the same root to describe the sending of His Prophets:

وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ
“And indeed, We have sent Messengers before you.”
(Qur’an 40:78)

Here, the same verb arsalna (we sent) is used. This shows that Irsaal carries with it the weight of divine mission and the transmission of something precious. Just as Prophets are sent to carry guidance, when we perform Irsaal-e-Sawab, we are sending spiritual blessings in the form of rewards.

Connection to Risal (Message, Treatise)

From the same root comes the word Risal (رسالة), which means a message or treatise. In Islamic history, many scholars titled their works “Risal” because they were dispatching a written message of knowledge to their students. A Risalah is not just paper and ink—it is a carrier of meaning from one mind to another, from one heart to another.

This creates a beautiful parallel: Irsaal-e-Sawab is essentially sending a spiritual “Risal” of rewards to those we love. It is like a letter of affection written not in ink, but in deeds and remembrance.

Connection to Rasool (Messenger)

From the same root also comes Rasool (رسول)—the one who is sent. The Messenger (saw) is the one whom Allah Himself dispatched to carry the most precious of all messages, the Qur’an, to humanity.

When we say Irsaal-e-Sawabaat, we cannot ignore this profound connection. The very word shares its lineage with the title that defines the identity of the Beloved Prophet Muhammad (saw). Thus, when we send rewards, we are in a way imitating the Sunnah of Allah (swt), who Himself is the greatest “Sender.” Allah sends revelation, sends Prophets, sends angels, sends sustenance, and sends mercy. In our humble imitation, we too send something—our Sawab—to those whom we love and revere.

Sawab (Reward, Recompense)

The second part of the phrase is Sawab (ثواب), which means reward, benefit, recompense. In the Qur’an, it is used to describe the divine return for good deeds:

إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ
“Indeed, Allah does not let the reward of those who do good go to waste.”
(Qur’an 9:120)

When we perform a good deed, the Sawab is guaranteed by Allah. But in His mercy, He has also allowed us to dedicate this reward to others without diminishing our own share. The Prophet (saw) himself demonstrated this when he sacrificed animals and dedicated part of the reward to his Ummah. This shows that Sawab is not a fixed currency that can only stay with the doer—it can be multiplied and shared endlessly.

The Spiritual Flow

When the two words are combined—Irsaal and Sawab—the meaning becomes the dispatching of rewards. This is not just a technical transfer. It is a spiritual flow, where the barakah of our deeds travels through unseen channels to reach the souls of the Prophets, the Auliya, our Sheikhs, and our loved ones.

Our master, Sarkar Baba Sahib (ra), often explained that just as electricity flows through wires and water flows through pipes, the mercy of Allah flows through Tasawwuf in structured ways. Irsaal-e-Sawab is one of those ways—a channel of flow, where our deeds become gifts that continue the cycle of giving and receiving across generations.

The Beauty of the Root Connection

The fact that Irsaal, Risal, and Rasool share the same root is not accidental. In the language of Tasawwuf, nothing is a coincidence. This connection teaches us:

That sending is divine (Allah sends revelation).
That messages are sacred (scholars send Risalah).
That the Messenger (saw) is the ultimate sent gift to humanity.
And that sending Sawab is our humble participation in this divine cycle.

Thus, Isaal-e-Sawab is not a minor ritual. It is linguistically, spiritually, and practically tied to the very heart of Islam.

Section 3: Difference Between Shajara and Isaal-e-Sawab

One of the most common misunderstandings in Tasawwuf is the confusion between Shajara-e-Mubarakah (the blessed spiritual family tree) and Isaal-e-Sawab (the dispatching of rewards). Both are important practices in our Silsila, but they serve different purposes, follow different structures, and carry different meanings.

Shajara: The Spiritual Family Tree

The word Shajara literally means “tree.” In Tasawwuf, Shajara-e-Mubarakah is the chart of spiritual lineage that connects every Sheikh to his Sheikh, and then to his Sheikh, all the way back to the Holy Prophet Muhammad (saw). Just as a family tree maps out blood relations, the Shajara maps out spiritual relations.

In our own Silsila-e-Yousufiyyah, the Shajara begins with the Prophet (saw) and then flows through the Khulafa Rashideen (rz), the honorable Ahl al-Bayt (rz), the great Auliya of the ages, and finally down to our own Sheikh, Sarkar Baba Sahib (ra). It is a living reminder that every disciple is not an isolated individual, but part of a long chain of transmission, discipline, and barakah. For our Silsila’s complete Shajara, reference can be found in its dedicated records.

In the Shajara, order is everything. One Sheikh’s name must always follow the name of his Sheikh. You cannot rearrange names, insert unrelated individuals, or skip links. Just as in a biological family your father’s name cannot come after someone else’s father, so too in the Shajara, lineage is preserved with precision.

Isaal-e-Sawab: A Gift of Rewards

By contrast, Isaal-e-Sawab is not about lineage—it is about gifting. It is a list of selected individuals to whom we send the rewards of our deeds. While the Shajara must be complete and unbroken, Isaal-e-Sawab is intentionally selective.

As Sarkar Baba Shah Mehmood Yousufi (ra) explained many times:

The names in Isaal-e-Sawab are not meant to be a Shajara.
They are not listed to show spiritual descent.
They are chosen to represent those to whom we dedicate the barakah of our deeds.
In private recitation, it is also recommended to include the names of one’s deceased parents and other loved ones.

Some names are included because of their universal status, such as the Prophet (saw), the Khulafa Rashideen, and the Ahl al-Bayt. Others are included because of their role in our Silsila, such as Hazrat Baba Tajuddin (ra) and Hazrat Yousuf Shah Baba (ra). Still others are included out of direct instruction or divine inspiration received by our Sheikh.

The Analogy of Queue vs. Row

To make this distinction absolutely clear, Sarkar Baba Sahib (ra) gave a powerful analogy:

Shajara is like a queue.
In a queue, every person stands directly behind another person, forming a single file. This represents spiritual lineage, where each Sheikh follows his Sheikh in exact order.
Isaal-e-Sawab is like the rows of Salah.
In Salah, believers stand shoulder to shoulder in multiple rows. One row may have three people, another fifty, and the next ten. What matters is not direct descent but collective participation.

This analogy resolves the confusion. In Shajara, one name can never follow two names—it must follow its exact Sheikh. But in Isaal-e-Sawab, a single row may include multiple names side by side, even if they are spiritual siblings rather than Sheikh and Mureed.

Why the Distinction Matters

Confusing Shajara with Isaal-e-Sawab leads to many errors:

Some may think that the names listed in Isaal-e-Sawab are the only Sheikhs of the Silsila, which is false.
Others may try to reorder Isaal-e-Sawab to fit Shajara logic, which misses the point of gifting rewards.
Still others may assume that Isaal-e-Sawab is incomplete because it does not list every Sheikh, forgetting that it was never meant to.

By keeping the distinction clear, we preserve the sanctity of both practices:

Shajara remains the official chart of spiritual lineage.
Isaal-e-Sawab remains a heartfelt act of dedicating rewards.

Together, they form two complementary practices: one connects us by inheritance, the other connects us by gift. One shows where we come from, the other shows whom we remember.

Section 4: Structure of Isaal-e-Sawab in Our Silsila

The practice of Isaal-e-Sawab in the Silsila-e-Yousufiyyah is not random, nor is it based on personal preference. It follows a structure of deep wisdom, first arranged by Hazrat Baba Yousuf Shah Taji (ra) under the guidance of Hazrat Baba Tajuddin (ra). What Sarkar Yousuf Shah Baba (ra) created was not just a list of names, but a complete package of remembrance and reward, beginning with praise upon the Prophet (saw) and ending with heartfelt duas. Within this larger offering, Isaal-e-Sawab became its own distinct moment of gifting—where specific individuals are remembered and the reward of our deeds is lovingly dispatched to them.

The order of names within Isaal-e-Sawab is not coincidental. It reflects both divine inspiration and the etiquette of Tasawwuf.

It begins, always, with RasoolAllah (saw), placed at the very top, above all others. He is the Ultimate Sheikh, the fountainhead of every Silsila, and the one from whom all spirituality flows. By keeping his name first and alone, we acknowledge his unique station and affirm that every drop of Sawab ultimately returns to him (saw).

Following him are the Khulafa Rashideen (rz): Hazrat Abu Bakr Siddiq, Hazrat Umar ibn al-Khattab, Hazrat Uthman ibn Affan, and Hazrat Ali ibn Abi Talib Karamallah Wajh. In Shajara, they appear in a chain, but in Isaal-e-Sawab, they stand together, shoulder to shoulder, as pillars of justice, governance, and companionship. Note: While Hazrat Imam Hasan (rz) is also recognized as a Khalifa-e-Rashid, his name is traditionally placed with the Ahl al-Bayt to maintain harmony between Sunni and Tashee traditions.

The structure then flows to the Ahl al-Bayt (rz)—Sayyidatun-Nisa al-Alameen, Hazrat Fatimah az-Zahra, followed by Imam Hasan and Imam Husayn, and then the martyrs of Karbala, the blessed wives, and the companions under the cloak of the Prophet (saw). Their presence reminds us that Sawab is not only sent upward to the ranks of leadership but also horizontally to the family that carried the Prophet’s light through love and sacrifice.

After this comes a new row, beginning with Ghous-ul-Azam, Hazrat Shaykh Abdul Qadir Jilani (ra), the helper of all seekers. His name opens the doorway to a procession of towering Auliya, such as Khwaja Gharib Nawaz Moinuddin Chishti, Khwaja Qutbuddin Bakhtiyar Kaki, Hazrat Baba Fareed Ganj Shakkar, Hazrat Nizamuddin Auliya, and Hazrat Sabir Pak Kalyari (ra ajmaeen). These two saints are not arranged in a chain but as Pir-Bhai, spiritual siblings, each standing beside the other as if in Salah. The fact that centuries may separate some of them in time—such as Hazrat Sufi Abdur Rahman Shah Sahib (ra), who comes many generations later—does not disrupt this structure. In Tasawwuf, nearness of heart is greater than nearness of years.

From here, the flow turns to the saints of the Tajiyyah and Yousufiyyah line: Hazrat Baba Tajuddin (ra), Amma Mariyam Taji (ra), Hazrat Yousuf Shah Baba (ra), Hazrat Zaheen Shah Taji (ra), Sarkar Aala Hazrat (ra), Hazrat Akhtar Ali Shah Yousufi (ra), and Hazrat Rahat Sayeed Chattari Yousufi (ra). Here we clearly see the row system at work: Amma Mariyam Taji (ra) and Hazrat Yousuf Shah Baba (ra) stand side by side, Pir-Bhai and Pir-Behen, equal in devotion though distinct in age and role. After them, Hazrat Zaheen Shah Baba is honored first for his seniority in age, and Sarkar Aala Hazrat is honored next for his closeness to the Sheikh.

The final rows bring us to our own time, where Sarkar Baba Sahib (ra) is placed after Hazrat Albeyle Shah Yousufi (ra). His name was not added by his own hand, but through divine inspiration received by his disciples. During his lifetime, Sarkar Baba Sahib himself added the names of his Murideen into the list, showing that Isaal-e-Sawab is a living practice that grows as the Silsila grows.

The wisdom of this structure is clear: it is neither rigid like a genealogical chart nor arbitrary like a personal list. It is a living map of love, beginning with the Prophet (saw), flowing through his companions and family, branching through the great Auliya, and finally resting with our own Sheikhs. It teaches us order, humility, and connection across time.

Section 5: Lessons from Sarkar Baba Sahib (ra)

Among all the teachings on Isaal-e-Sawab, none are more crucial than the lessons left to us by Sarkar Baba Sahib (ra). His approach was always clear, balanced, and deeply rooted in respect for the Prophet (saw) and the Auliya. Where others might fall into excess or negligence, he provided a middle path—one that preserved Tasawwuf from both exaggeration and carelessness.

1. Accuracy and Simplicity in Salutations

One of the strongest emphases of Sarkar Baba Sahib (ra) was accuracy in salutations. He repeatedly warned his Murideen against adding false or exaggerated titles to the names of Sheikhs. He explained that if a title or honorific was not actually used for a Sheikh during his lifetime, it should not be invented after his passing.

For example, there once existed a title for Hazrat Baba Tajuddin (ra) that read “Jalwa Gah-e-Jamal-e-Lam-Yazli” (the manifestation of everlasting Divine beauty). Sarkar Baba Sahib (ra) removed it from Isaal-e-Sawab and instructed never to use such expressions in public. He explained that even if they were true in essence, they would confuse the masses, and confusion is never the way of real Tasawwuf.

2. False Honors as Hidden Disrespect

He would often explain that when disciples add flowery titles or exaggerated claims about their Sheikh, it may feel like honor, but in reality it becomes a kind of disrespect. Instead of letting the Sheikh’s life and example speak for themselves, disciples create a noisy decoration around him.

3. The Famous Saying: “Pir Urdte Nahi, Mureed Urdate Hein”

To make this point memorable, Sarkar Baba Sahib (ra) often repeated the phrase:

“Pir Urdte Nahi, Mureed Urdate Hein”
(Sufi Masters don’t fly, but the disciples fly them.)

By this, he meant that genuine Auliya never exaggerate their own station. They live humbly, quietly, and truthfully. It is the disciples, driven by love mixed with pride, who lift their Sheikh into the skies with unrealistic and untruthful praises. They “fly” him into positions he himself never claimed.

This, Sarkar Baba Sahib (ra) warned, is dangerous. Because while it may look like devotion, it can quickly lead to distortion. And distortion—no matter how sweetly packaged—becomes disrespect in the long run.

4. Respecting the Sheikh by Preserving His Way

Sarkar Baba Sahib (ra) would emphasize that true respect for one’s Sheikh is not in inventing new praises or altering his methods. Rather, it is in preserving his way exactly as he practiced it.

For example:

He did not allow rearrangement of names in Isaal-e-Sawab simply to please personal preferences.
He insisted that titles should come only from divine inspiration, not human intellect or ego.
He reminded his Murideen that obedience is a greater sign of love than ornamentation.

He once explained:

“When a person changes the way of his Sheikh in order to ‘honor’ him more, that is not respect—it is rebellion disguised as love.”

5. Titles Given to Him by Inspiration

Despite discouraging exaggeration, Sarkar Baba Sahib (ra) accept titles that came through genuine divine inspiration, such as:

Yousufi Alamdaar – the flag-bearer of the Yousufi Silsila, for reviving and spreading it across the world.
Peish Darvesh – one who always leads from the front, embodying balance, guidance, and humility.

These titles were not intellectual inventions, but descriptions born from inspiration and observation of his actual life. They matched his work, his character, and his role in Tasawwuf.

Long ago, around 1984, the topic of names and salutations came up in conversation. On that occasion, Sarkar Aala Hazrat (ra) said to Sarkar Baba Sahib (ra):

“Agar Meri Chalti Mehmood, To Bass ‘Yousufi’ Naam Se Kaafi Tha.”
(If it were my preference, Mehmood, then simply to be called ‘Yousufi’ would have been sufficient.)

This brief but powerful remark shows how even his own Sheikh valued simplicity over elaborate decoration. To be called Yousufi was itself an honor beyond measure, tying one directly to the blessed Silsila without need of further embellishment.

After Sarkar Baba Sahib’s (ra) passing, when his blessed body (Jism-e-Athar) was still in a cold place before being prepared for transfer to Pakistan, I too found myself in a difficult position regarding this matter. On one hand, he had warned us not to create new salutations; on the other hand, I was moved in a way that I could not attribute to myself. In those hours, the titles Yousufi Alamdaar and Peish Darvesh came to my heart again and again, for more than twelve hours without pause, with such clarity that I could not see them as products of my own mind or preference.

I should also mention that throughout his life, Sarkar Baba Sahib (ra) consistently relied on me whenever a name needed to be added into Isaal-e-Sawab. This included the names of his Murideen—Hazrat Siddique Yousufi (ra) and Hazrat Shakeel Yousufi (ra)—as well as his own blessed parents, Hazrat Bibi Nadirah Sherazee (ra) and Hazrat Manzoor Rahmani (ra). Most significantly, it was also at his signal that I added the name of Amma Mariyam (ra). In all these instances, he not only authorized me but also showed full confidence that whatever he instructed would be carried out exactly as he wished.

Because of this lifelong trust, when the inspiration came after his passing, I did not see it as a personal initiative, but as a continuation of the responsibility he himself had placed upon me. Still, I share this with great caution, for I know how easily the Sheitan can deceive. What was added in my case did not come from a desire to decorate, but from what I believe to have been divine inspiration. And it is for this reason that I also fear: if others attempt to do the same without such inspiration, it may not meet the standard that Sarkar Baba Sahib (ra) himself set for us. He taught that only inspirations rooted in truth and proven by life should be accepted. Anything else—even if born of love—can mislead.

For this reason, I do not encourage anyone to invent or add further salutations. I have no authority to enforce what Sarkar Baba Sahib (ra) taught me upon others if they choose differently. But what I received, I accepted reluctantly, only because it came with such overwhelming force that to deny it would have been a kind of dishonesty. Had it been from my own intellect, I would have left it aside.

6. His Rebuke of Competition Among Murideen

Another powerful teaching of Sarkar Baba Sahib (ra) was about the competition that sometimes arises among disciples after a Sheikh’s passing. He warned that Murideen often try to outdo each other in honoring their Sheikh, adding ever more elaborate praises.

He said:

“After a Sheikh departs, the first thing the disciples do is compete with each other to prove who loves him more.”
“But the love of the Sheikh is not in big words, it is in small obedience.”
“If your praise for the Sheikh turns into a contest, it becomes about yourself, not him.”

7. His Example of Humility

Finally, Sarkar Baba Sahib (ra) lived by what he taught. Although he achieved tremendous spiritual stations—Qutb-e-Madaar-e-Aalam, Ghareeb Parwar, and even being recognized as a Malang in the highest sense—he never demanded those titles for himself.

Instead, he kept his salutations simple, provable, and inspired. His life became the living example of how a Sheikh does not fly himself, nor does he allow his disciples to fly him with exaggeration.

Golden Principles

In summary, the lessons of Sarkar Baba Sahib (ra) around Isaal-e-Sawab and salutations can be reduced to three golden principles:

Simplicity over exaggeration.
Obedience over invention.
Truth over decoration.

By following these, we preserve Tasawwuf as a path of sincerity, free of distortions that may mislead future generations.

Section 6: Questions and Misunderstandings

Despite the clear structure of Isaal-e-Sawab and the careful teachings of our Sheikhs, misunderstandings often arise. Some are due to confusion between Shajara and Isaal-e-Sawab. Others come from personal preferences or misguided attempts to “honor” the Sheikh. Sarkar Baba Sahib (ra) addressed many of these issues directly, leaving us with guidance that keeps the practice safe from error.

Question 1: Why is Baba Sahib’s (ra) name not placed directly after Sarkar Aala Hazrat’s (ra) name?

This is a frequent question, especially among those who try to imagine Isaal-e-Sawab as if it were a Shajara. They assume that since Baba Sahib (ra) was the Mureed of Sarkar Aala Hazrat (ra), his name should naturally follow in a queue.

The answer lies in the rows versus queue analogy:

In Shajara, names are arranged in a strict queue (each Sheikh after his Sheikh).
In Isaal-e-Sawab, names are arranged in rows (like in Salah).

This means that Sarkar Baba Sahib’s (ra) name does not need to come directly after Sarkar Aala Hazrat’s (ra). Instead, he stands in a row behind Sarkar Aala Hazrat (ra) and all of his contemporaries. This preserves both structure and respect.

Question 2: Why are concise titles used with Baba Sahib’s (ra) name?

Some people feel that longer, more elaborate titles should be attached to Sarkar Baba Sahib’s (ra) name. But this is contrary to his own teachings. He strongly discouraged false honors, saying that the Sheikh should only be described with titles that are:

Inspired by Allah (swt).
Provable through his life and work.

Thus, concise titles like Yousufi Alamdaar and Peish Darvesh were kept, because they reflected his true role and station. Overly long titles, even if meant with love, risk becoming distortions. As he said, “Pir Urdte Nahi, Mureed Urdate Hein.”

Question 3: What if someone omits Baba Sahib’s (ra) name altogether?

Sadly, there have been instances where people left out Sarkar Baba Sahib’s (ra) name from Isaal-e-Sawab. This is considered a serious error, because:

He is the one who taught us the practice of Fatiha and Isaal-e-Sawab in the first place.
He himself always included his own Sheikh, and his Sheikh before him.
To omit him breaks the continuity of the Silsila and disrespects his lifelong example.

Some justify this by saying:

“Baba Sahib (ra) is still alive spiritually, so we need not mention him.”
Or: “Since he is in Fana fi Rasool (saw), mentioning the Prophet (saw) alone is enough.”

But these are weak excuses. If this logic were valid, then why mention any Auliya at all? Why not stop after the Prophet (saw)?

The Qur’an itself teaches us that martyrs in the way of Allah are alive, yet their names are remembered and honored. Allah says:

بَلْ أَحْيَاءٌ وَلَكِنْ لَا تَشْعُرُونَ
“Rather, they are alive, but you do not perceive it.”
(Qur’an 2:154)

If the Khulafa Rashideen (rz), the Ahl al-Bayt, and great Auliya are included in Isaal-e-Sawab despite being alive in the unseen, then certainly our own Sheikh must be included as well.

Question 4: Can Prophet Muhammad (saw)’s name be substituted with the Sheikh’s name, since the Sheikh is in Fana-fi-Rasool (saw)?

This is another misconception. While Sarkar Baba Sahib (ra) indeed reached the state of Fana-fi-Rasool (saw) and even beyond into Fana Fillah, he himself would have insisted that the Prophet (saw)’s name must never be substituted with anyone’s name.

He reminded us of the saying preserved by Sarkar Aala Hazrat (ra) in Sarkar Namah:

“Ba Khuda, Deewana Baash; Ba Muhammad, Hoshiyaar.”
(Towards Allah, act like a madman; towards Muhammad, be extremely careful.)

This means that even if we err in matters of Allah (swt), His mercy may forgive us. But in matters of the Prophet (saw), we must be extremely alert, for Allah is very protective of His Beloved.

Thus, no matter the spiritual state of a Sheikh, etiquette demands that the Prophet (saw)’s name remain unique and irreplaceable. The Prophet (saw) is our actual Sheikh, and it is through our Murshid that we connect with him.

Question 5: What about visions and dreams where Baba Sahib (ra) instructed otherwise?

Some claim that in a vision or dream, Sarkar Baba Sahib (ra) told them to change the order, omit certain names, or alter the practice in some way. Sarkar Baba Sahib (ra) himself addressed such claims during his lifetime. He would remind his disciples that Allah tests even those who claim faith, as the Qur’an says:

وَلَنَبْلُوَنَّكُمْ
“We will certainly test you.”
(Qur’an 2:155)

He explained that while a Sheikh may accept a disciple’s dream due to his fatherly love, others are not obliged to follow it. This can happen when he does not feel close enough with the Mureed to outright tell him that he is mistaken. As Sarkar Baba Sahib (ra) himself explained, visions and dreams can be real, but they can often come from one’s own imagination, ego, or even the whispers of Sheitan. True inspiration never contradicts established practice.

Summary of Misunderstandings

To sum up:

Baba Sahib’s (ra) name is not “missing” when placed differently—it follows the row system.
Concise titles are a mark of respect and humility, not insufficiency.
Omitting his name is a grave mistake that breaks the chain of love.
The Prophet (saw)’s name is irreplaceable, regardless of the Sheikh’s spiritual state. The Prophet (saw) is our actual Sheikh, and we connect to him through our Murshid.
Personal visions do not override the teachings and structure established by the Sheikh.

By remembering these clarifications, we protect Isaal-e-Sawab from the dangers of distortion, omission, or exaggeration.

Section 7: The Spirit of Flexibility in Practice

One of the most remarkable aspects of Sarkar Baba Sahib’s (ra) teaching was his ability to balance structure with flexibility. On the one hand, he emphasized that practices like Isaal-e-Sawab and Fatiha must be preserved in their essential form, without careless alteration. On the other hand, he acknowledged that individual circumstances, languages, and inspirations sometimes called for variation. This balance reflects the spirit of Tasawwuf itself: discipline without rigidity, love without chaos.

1. Public Consistency

In public gatherings, Sarkar Baba Sahib (ra) was very firm about following the established structure of Isaal-e-Sawab. He believed that when something is done in public, it represents the Silsila as a whole. For this reason:

The order of names was kept intact.
Titles were kept simple and inspired.
Additions were only made when guided by divine inspiration.

He explained that public inconsistency leads to confusion, especially for future generations. If everyone follows their own version, the practice eventually fragments into multiple competing forms. Therefore, in gatherings, he urged his Murideen to adhere strictly to the form he himself used.

2. Private Flexibility

At the same time, Sarkar Baba Sahib (ra) acknowledged that individuals might need to adapt in their private practice. This could be for reasons such as:

Language differences: Not every Murid spoke Urdu or Farsi fluently, so translations or simpler versions were sometimes used.
Personal instructions: At times, Sarkar Baba Sahib (ra) instructed certain disciples to skip or modify a section for reasons known to him.
Accessibility: Some disciples, due to weakness of memory or health, could not recite the entire sequence. For them, shorter versions were acceptable.

He reassured that in private, such variations were not only permissible but sometimes necessary.

3. Inspiration vs. Intellect

Another point he often made was that certain changes are valid only when they come from inspiration (ilhām) rather than intellect or ego.

He said:

“When a person thinks too much, the thoughts may come from his own intellect or ego. But when inspiration comes at the right time, it is divine guidance.”

An example of this was when he added the name of Amma Mariyam Sahiba (ra) to Isaal-e-Sawab in 2024, just a few days before his passing. This was not planned intellectually, but came as pure inspiration during her Urs, while he was reciting the Fatiha. He signaled for her name to be included, and from that moment onward, it became part of the permanent structure.

4. Love vs. Personal Whims

Sarkar Baba Sahib (ra) also warned that flexibility should not become an excuse for following personal whims. Some people even omitted his own name from Isaal-e-Sawab using weak justifications. He pointed out that this kind of error had also occurred earlier, when some omitted Hazrat Yousuf Shah Baba’s (ra) name during the 1950s era—something he called an egregious error.

He explained:

True flexibility is when the Sheikh himself gives a variation or when divine inspiration leads to it.
False flexibility is when disciples alter the structure based on their own feelings, philosophies, or temporary moods.

In other words, the difference lies between obedience and self-direction. Obedience keeps the practice alive; self-direction risks corrupting it.

5. The Beauty of Balance

This balance between structure and flexibility is itself a reflection of the Qur’an and Sunnah:

The Qur’an has fixed verses that can never change, but its interpretations allow for flexibility across cultures and times.
The Sunnah provides a clear structure of practices, but also allows for variation—for example, the different ways of performing Salah taught by the Prophet (saw) himself.

In the same way, Sarkar Baba Sahib (ra) taught that Isaal-e-Sawab must remain consistent in its essence, while leaving room for personal variation when necessary.

Summary of the Spirit

In public – follow the established way exactly.
In private – adapt if necessary, but without disrespect.
Inspiration, not ego – changes must come from divine guidance.
Love, not whim – variations should be rooted in genuine love, not personal pride.

By following this balance, we keep the practice alive, relevant, and free of confusion.

Section 8: Conclusion

At its heart, Isaal-e-Sawab is a practice of love. It is the selfless act of performing a good deed and then sending its reward to another—whether that be the Prophet Muhammad (saw), the Khulafa Rashideen (rz), the Ahl al-Bayt, the Auliya, or our own Sheikh and loved ones. In doing so, we affirm that the journey of Tasawwuf is not about personal gain, but about the generosity of spirit.

From the very beginning, Sarkar Baba Sahib (ra) emphasized that the phrase Isaal-e-Sawab is a shortened form of Irsaal-e-Sawabaat. By exploring its etymology, we saw how the root “ر-س-ل” ties it to Irsaal (sending), Risal (message), and Rasool (Messenger). This connection reminds us that sending Sawab is not a minor act—it is part of the divine cycle of transmission, echoing Allah’s own act of sending revelation and Prophets.

In our Silsila-e-Yousufiyyah, the practice was structured by Hazrat Baba Yousuf Shah Taji (ra) under the guidance of Hazrat Baba Tajuddin (ra). The “complete package” of Fatiha included Darood Shareef, Darood-e-Taaj, Guldastah Shareef, Salam-e-Nabawi, Isaal-e-Sawab, and concluding duas. Within this, Isaal-e-Sawab became a moment of spiritual gifting, where specific names were remembered, honored, and connected with the barakah of our deeds.

We also saw the crucial difference between Shajara and Isaal-e-Sawab. The Shajara is like a queue, representing a precise chain of spiritual lineage, while Isaal-e-Sawab is like the rows of Salah, representing selected individuals standing together in remembrance. This distinction protects us from confusion and ensures both practices retain their unique purpose.

The structure of Isaal-e-Sawab in our Silsila shows wisdom in every step. It begins with the Prophet (saw), the fountainhead of all spirituality, followed by the Khulafa Rashideen, the Ahl al-Bayt, the great Auliya, and finally the saints of our own lineage, culminating in the name of Sarkar Baba Sahib (ra). It is a living structure—one that even evolved when Amma Mariyam Taji (ra) was divinely added in 2024—showing that the practice remains dynamic and inspired.

The lessons of Sarkar Baba Sahib (ra) gave us further clarity. He warned against over-embellished salutations, reminding us with the phrase:

“Pir Urdte Nahi, Mureed Urdate Hein.”
(Sufi Masters don’t fly, but the disciples fly them.)

In this, he taught that genuine Auliya remain humble, while disciples often create exaggerated praises that risk distorting Tasawwuf. True respect lies not in decoration, but in preserving the Sheikh’s way exactly as he left it.

Addressing common misunderstandings, we saw why his name is not placed directly after Aala Hazrat (ra)—because Isaal-e-Sawab follows rows, not queues. We saw why concise but truthful titles are more respectful than elaborately invented ones. And we recognized that omitting his name altogether is a grave mistake, for it breaks continuity and disrespects the one who gave us this practice in the first place. Above all, the Prophet (saw)’s name is irreplaceable, no matter the Sheikh’s spiritual state.

Finally, Sarkar Baba Sahib (ra) gave us a balanced vision:

In public — keep consistency, so the Silsila remains united.
In private — variations are allowed, but only through inspiration or necessity, never whim.

This balance keeps Isaal-e-Sawab alive without letting it fall into rigidity or chaos.

Final Reflection

In truth, Isaal-e-Sawab is not merely a ritual. It is a bridge—between us and Allah, between us and RasoolAllah (saw), between us and the Auliya, and between us and our Sheikhs. Every time we perform it, we remind ourselves that spirituality is not about isolation, but about connection.

By sending rewards, we affirm that our deeds are not for us alone.
By following the structure, we honor the wisdom of our Silsila.
And by keeping to the teachings of Sarkar Baba Sahib (ra), we ensure that our practice remains pure, humble, and true.

As disciples, our duty is not to decorate, invent, or compete, but to preserve, respect, and obey. In doing so, we honor not only our Sheikh, but the entire chain that stretches back to the Beloved Prophet (saw) himself.

This is the true spirit of Isaal-e-Sawab:

Humility in giving.
Clarity in structure.
Sincerity in remembrance.
Obedience in love.

And if we preserve it as Sarkar Baba Sahib (ra) taught us, then every Fatiha, every gift of Sawab, and every remembrance will shine as a beacon of connection for generations to come.