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Completing
a reading of the entire Qur'an for the deceased
COURTESY
:
DARUL
–IFTAA –E GYPT
Number
448
Subject
Date
2/7/2006
Question
We
reviewed request no.
95
for the year
2006
which includes
the following:
Some
people complete a reading of the entire Qur`an three days after a
person's death. What is the ruling for this, and does the reward for
it reach the deceased?
Reading
the Qur'an is unrestricted in Islamic law
Reading
the noble Qur'an is one of the best acts of worship that a Muslim
practices to draw closer to his Lord. In Islamic law, the command to
read the Qur'an occurs in an absolute sense; it is established in the
principles of jurisprudence that unrestricted matters entail all
places, times and conditions except what has been omitted or
restricted by Islamic law.
Reading
the Qur'an over a deceased
According
to the consensus of scholars, it is permissible to read the Qur'an to
a deceased at the time of his death or after; at his home, in the
mosque, at his grave side or any other place and at time of burial or
after.
Some
Maliki scholars maintained that it is specifically disliked to read
the Qur'an at the graveside.
However, Sheikh al-Dardir, may Allah be pleased with him, said: "The
later scholars from the Malikis maintained that there is no harm in
reciting the Qur'an, making remembrance of Allah and dedicating the
reward to a deceased; the reward
for these acts reaches him by the will of Allah."
Scholarly
authorship
•
Al-Qira`a 'ala al-Qubur
by the Hanbali scholar Al-Khalal;
• The
Hanbali luminary Shams Al-Deen Al-Maqdisi wrote a treatise on this
subject;
•
Tawdeeh
al-Bayan li Wusul Thawab al-Qur`an by 'Abdullah al-Ghumari; and
others.
Evidence
from the Sunnah on the Permissibility of Reading the Qur'an for the
Deceased
• Ma'qal
ibn Yassar, may Allah be pleased with him, narrated
that the Prophet [pbuh] said: "Read Ya Seen over your dead"
[Reported
by Ahmed, Abu Dawud and ibn Majah. Ibn Hiban and al-Hakim declared it
authentic].
The hadith demonstrates the permissibility of
Reciting
Ya Seen both at the time of death and after.
• Ibn
'Umar, may Allah be pleased with them both, narrated that he heard
the Messenger of Allah (peace and blessings be upon him and his
family) say: "When any of you dies, do not delay [his burial]
but hasten to take him to his grave. Afterwards, read al-Fatiha at
his head and the closing verses of Surat al-Baqarah at his feet"
[Reported
by al-Tabarani and al-Baihaqi in Shu'ab al-Iman.
Ibn
Hajar declared it fair].
Another
phrasing of the hadith mentions 'the opening verses of
Surat al-Baqarah instead of the Fatiha.
•
Ibn 'Umar, may
Allah be pleased with them both, instructed that the opening and
closing verses of Surat al-Baqarah be read at his graveside when he
is buried
[Reported by al-Khalal.
Ibn
Qudamamh declared it authentic
and
Al-Nawawi
declared it fair]. It
was mentioned in another narration that the Prophet (peace and
blessings be upon him and his family) said "read the opening
verses of Surat al-Baqarah (i.e. first five verse)" instead of
Al-Fatiha."
• Anas,
may Allah be pleased with him, narrated that the Prophet [pbuh] said,
"Whoever enters
a cemetery and recites (Ya Seen), Allah will mitigate the punishment
of the grave dwellers, and he will receive a reward equal to the
number of deceased therein"
[Reported
by 'Abdul 'Aziz the student of al-Khalal. Ibn Qudama mentions it in
al-Mughni].
Scholarly
opinions
The
stronger opinion concerning this matter is the permissibility of
reciting the Qur`an for the deceased and some scholars even maintain
that there is a scholarly consensus on this matter; these include:
•
The Hanbali
scholar, ibn Qudama al-Maqdisi
who said: "Any
act of worship the reward of which is dedicated to a deceased Muslim
will benefit him by the will of Allah … some scholars contend that
if the Qur'an is read at the side of the deceased or its reward is
dedicated to him, the reader receives the reward and the deceased
will gain the mercy of its recitation … The opinion of our school
which we have previously mentioned, is the unanimity of Muslims [on
the permissibility of donating the reward of Qur`anic recitations to
the deceased]; Muslims in every place and age have gathered to recite
the Qur`an and dedicated its reward to their dead without any
criticism" [Al-Mughni,
2/225].
• Sheikh
al-'Uthmani cited the
unanimous scholarly agreement in his book Rahmat
al-Ummah fi Ikhtilaf al-A'immah,
and said:
"Scholars
unanimously agreed that asking forgiveness for the deceased,
supplicating for him, and the reward of giving out in charity,
performing Hajj and manumitting [slaves] on his behalf reaches and
benefits him and that it is recommended to recite the Qur'an at the
grave."
Scholars
deduced the permissibility of reciting the Qur`an for the deceased
from that of
making Hajj on his behalf and the fact that its reward reaches him.
This is because Hajj includes prayers which, in turn includes the
Fatiha and other Qur`anic chapters. What reaches the deceased in
whole reaches him in part; therefore, according to the majority of
scholars, the reward of reciting the Qur`an reaches the deceased if
the reciter intends to donate the reward to him.
The
Shafi'is maintained that the
recitation reaches the deceased as a supplication; one is to say: "O
Allah! Give the deceased a reward similar to that which I earned for
my recital"; the
reciter must not donate the recital itself.
There
should not be any controversy over this matter.
Allah
Almighty knows best.
ISAAL-E-THAWAAB (to perform a virtuous act and grant the reward to any person, alive or deceased) is permissible and in fact (Mustahabb) meritorious.
There are basically 2 forms of ISAAL-E-THAWAAB
a) The conveying of the reward of charitable deeds.
b) The conveying of the reward of physical deeds that do not entail wealth, e.g. Salaat, fasting, Dhikr, recitation of the holy Qur’an, Tawaaf of the Ka’abah, etc.
The first form is unanimously acceptable by the Ahlus Sunnah Wal Jama’ah. The second form is correct according to the Hanafi and Hanbali Madhab and several Shaafi’ee and Maaliki scholars as well.
As for the reward of Du’aa (which is separate from the above), there is also unanimity of the scholars in its reward reaching and benefiting the deceased.
(Refer al-Azkaar of Imaam Nawawi)
Hafiz ibnul Qayyim (RA) states that if one accepts the charitable form of ISAAL-E-THAWAAB and refutes the physical form, it would be said to him:
‘What is the proof to show that the recitation of the holy Qur’aan does not reach the deceased?’
And Allamah Qurtubi states, ‘Just as the reward of charitable deeds benefit the deceased, similarly, the recitation of the holy Qur’aan, Du’aa and Isghtifaar also do the same, because all of these are regarded as Sadaqah (charity) in Shari’ah.’
(Al-Tazkirah pg.71)
He, thereafter, mentioned 2 narrations recorded in Sahih Muslim which prove that even Salaat and Dhikr of Allah (Tasbeeh, Takbeer and Tahleel) were all classified as Sadaqah by
Rasulullah (Sallallaahu Alayhi Wasallam). Hence, there remains no
dispute in whether the reward of Qur’aanic recital benefits and deceased
or not.
Besides the above, we will now for academic reasons, mention some proofs that substantiate both forms of ISAAL-E-THAWAAB
1.
Rasulullah (Sallallaahu Alayhi Wasallam) slaughtered sheep during his
farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring faith on his prophethood.
(Sahih Bukhari)
2. Imaam Bukhari has reported on the authority of Sayyiduna Abdullah ibn Abbaas (Radhiallaahu Anhu) that Sayyiduna Sa’ad ibn Ubaadah (Radhiallaahu Anhu) was away when his mother passed away. When he returned, he asked Rasulullah, ‘Will it be of any benefit if I give charity on her behalf?’ Rasulullah (Sallallaahu Alayhi Wasallam) replied in the affirmative.
2. Imaam Bukhari has reported on the authority of Sayyiduna Abdullah ibn Abbaas (Radhiallaahu Anhu) that Sayyiduna Sa’ad ibn Ubaadah (Radhiallaahu Anhu) was away when his mother passed away. When he returned, he asked Rasulullah, ‘Will it be of any benefit if I give charity on her behalf?’ Rasulullah (Sallallaahu Alayhi Wasallam) replied in the affirmative.
(Sahih Bukhari Hadith2762)
Hafiz ibn Hajar al-Asqalaani (RA) states in his monumental commentary of Sahih Bukhari entitled, ‘Fath al-Bari’, ‘This Hadith proves the permissibility of charity on behalf of the deceased and that the reward will reach him.’
Hafiz ibn Hajar al-Asqalaani (RA) states in his monumental commentary of Sahih Bukhari entitled, ‘Fath al-Bari’, ‘This Hadith proves the permissibility of charity on behalf of the deceased and that the reward will reach him.’
(Fath al-Baari vol.5 pg.477 Hadith2761)
3. Sayyiduna Abdullah ibn Abbaas
(Radhiallaahu Anhu) reports a man once asked Rasulullah (Sallallaahu Alayhi Wasallam),
‘O
Prophet of Allah! My father has passed away and he did not perform
Hajj, can I perform Hajj on his behalf?’ Rasulullah (Sallallaahu Alayhi
Wasallam) enquired of him, ‘If your father had any debt, would you have
paid it.?’ The man replied, ‘Yes.’ Upon this, Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘In that case, the Deen of Allah has more right.’
(Sunan Nasaaie Hadith26331)
4. A separate incident of a similar nature has been recorded by Imaam Bukhari in his Sahih (Hadith6698). Hafiz ibn Qayyim (RA), the famous student of Hafiz ibn Taymiyah (RA), after quoting the above Ahaadith, states:
‘These
quotations all concur with the fact that when the living carry out any
deed on behalf of the deceased, the reward will reach him (benefit
him).’
(Kitaab Ruh pg.161)
5. Sayyiduna al-Lajlaaj (Radhiallaahu Anhu), a companion of Rasulullah (Sallallaahu Alayhi Wasallam), had bequested his son that after he leaves this world, he should recite the beginning and end of Surah al-Baqarah at the head side of his grave. Sayyiduna al-Lajlaaj (Radhiallaahu Anhu) then mentioned that he heard this from Rasulullah (Sallallaahu Alayhi Wasallam).
(Al-Mu’jamul Kabeer of Imaam Tabrani; Hafiz Haythami has regarded the narrators of this tradition as reliable –
Refer Majmauz-zawaaid vol.3 pg.44)
6. Such has also been recorded to be the practice of Sayyiduna Abdullah ibn Umar (Radhiallaahu Anhu).
(Sunan al-Kubra of Imaam Bayhaqi vol.4 pg.56).
This narration has been classified as Hasan (sound) by Imaam Nawawiy and Hafiz ibn Hajar (RA). (Al-Azkaar pg.212 Hadith493; al-Futuhaat al-Rabbaaniyya vol.3 pg.194)
Hafiz ibn Hajar (RA) has mentioned in a reply to a query of whether the reward of recitation of the Qur’aan reaches the deceased, that; it is Mustahabb (meritorious) for one to do this form of (ISAAL-E-THAWAAB) abundantly.
(Refer Tawdehul Bayaan li wusooli thawaabil Qur’aan of Shaykh Abdullah Siddique al-Ghumariy pg.2)
Besides these there are numerous other narrations of this nature.
It
thus becomes abundantly clear through the abovementioned Ahaadith that
Isaal-e-Sawaab is totally permissible in all it’s forms and is in fact a
very virtuous deed. This is the view of the overwhelming majority of
the classical scholars (Muhadditheen and Fuqahaa) of Islam.
(Refer Kitaab al-Rooh of ibn Qayyim pg.153; Fathul Baari vol.5 pg.477 Hadith2761; Sharhus-Sudoor of Allamah Suyuti pgs.402, 403 Dar ibn Kathir; al-Hidaaya vol.1 pg.296-297; Fathul Qadeer vol.3 pg.65-66; Shaami vol.2 pg.243 – HM Saeed)
If
after understanding the above, one still denies the validity of the
physical form of Isaal-e-Sawab, then the following method can in no
circumstance be refuted. And that is that after one carries out a
physical form of worship (i.e. Salat, fasting, recitation of the holy Qur’aan, etc.), he
should make a Du’aa to Almighty Allah that Allah, firstly, accepts this
noble deed and he should thereafter ask Allah to grant the reward to so
and so person. In this way, if Allah accepts the Du’aa, the reward will
automatically be conveyed to that specific person alive or deceased.
This method has been prescribed by great scholars like Imaam Nawawi and Hafiz ibn Hajar so
as to remove all differences of opinion. We have already mentioned that
there is no doubt in the deceased benefiting from the Du’aas of the
living. In a narration of Sahih Muslim, Rasulullah (Sallallaahu Alayhi Wasallam) has mentioned that one the three things that will benefit the deceased is the Du’aa of his pious children.
(Sahih Muslim pg.4199)
Lastly, we would like to mention that this Mas-alah (issue) is not something connect to beliefs, instead it is a Faraaidh (secondary) issue which entails a difference of opinion as well.
Lastly, we would like to mention that this Mas-alah (issue) is not something connect to beliefs, instead it is a Faraaidh (secondary) issue which entails a difference of opinion as well.
(Fatawa ibnus salaah vol.1 pg.149).
Hence,
no one can claim that either part is guilty of perpetrating an act of
Bid’ah (innovation), bearing in mind that the majority of the scholars
accept all forms of Isaal-e-Sawaab.
(Refer Kitaab al-Ruh)
The incident of Imaam Ahmad ibn Hanbal has been recorded by Imaam Abu Bakr al-Khallaal in his Kitaabul Jaami as well as in his booklet entitled, ‘Amr bil Ma’roof Wa Nahy anil Munkar, and according to this, Imaam Ahmad had approved of the recitation of the beginning and end of Surah al-Baqarah
(Refer Atharul Hadith of al-Muhaddith Shaykh Muhammad Awwaamah pgs.162-163)
As
for your specific query of the validity of reciting the Qur’aan from
the homes, it will suffice to say that there is no difference – in this
instance – between recital in the graveyard and in the homes, just as
there is no difference in making Du’aa for the deceased in the graveyard
or from the home. And allow us to ask the question, what is the proof
for the act of reciting from home and dedicating its reward to the
deceased being void and incorrect?
And Allah Ta’ala Knows Best
Moulana Muhammad ibn Moulana Haroon Abassommar
Moulana Muhammad ibn Moulana Haroon Abassommar
FACULTY OF SPECIALTY IN HADITH
CHECKED AND APPROVED: Mufti Ebrahim Desai
Article taken (with Thanks) from Islam.tc
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