SADAQAH JAARIYAH (CONTINUOUS CHARITY) (وفي دعاء الأحياء وصدقاتهم منفعة للأموات)

 

 

SADAQAH AL JAARIYAH 

 

قوله: (وفي دعاء الأحياء وصدقاتهم منفعة للأموات)

 

 

اتفق أهل السنة أن الأموات ينتفعون من سعي الأحياء بأمرين:أحدهما: ما تسبب إليه الميت في حياته

والثاني:دعاء المسلمين واستغفارهم له،   على نزاع فيما يصل إليه من ثواب الحج: فعن محمد بن الحسن رحمه الله: أنه إنما يصل إلى الميت ثواب النفقة، والحج للحاج. وعند عامة العلماء: ثواب الحج للمحجوج عنه، وهو الصحيح

 

واختلف في العبادات البدنية، كالصوم والصلاة وقراءة القرآن والذكر: فذهب أبو حنيفة وأحمد وجمهور السلف إلى وصولها، والمشهور من مذهب الشافعي ومالك عدم وصولها

 

وذهب بعض أهل البدع من أهل الكلام إلى عدم وصول شيء البتة،لا الدعاء ولا غيره. وقولهم مردود بالكتاب والسنة، لكنهم استدلوا بالمتشابه من قوله تعالى: (وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ) [النجم: 39]. وقوله: (وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ) [يس: 54]. وقوله: (لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ) [البقرة: 286]

 

وقد ثبت عن النبي صلى الله عليه وسلم أنه قال: (إذا مات ابن آدم انقطع عمله إلا من ثلاث: صدقة جارية، أو ولد صالح يدعو له، أو علم ينتفع به من بعده). فأخبر أنه إنما ينتفع بما كان تسبب فيه في الحياة، وما لم يكن تسبب فيه في الحياة فهو منقطع عنه

 

واستدل المقتصرون على وصول العبادات التي تدخلها النيابة، كالصدقة والحج بأن النوع الذي لا تدخله النيابة بحال، كالإسلام والصلاة والصوم وقراءة القرآن، يختص ثوابه بفاعله لا يتعداه، كما أنه في الحياة لا يفعله أحد عن أحد، ولا ينوب فيه عن فاعله غيره - وقد روى النسائي بسنده، عن ابن عباس، عن النبي صلى الله عليه وسلم، أنه قال: (لا يصلي أحد عن أحد، ولا يصوم أحد عن أحد، ولكن يطعم عنه مكان كل يوم مدا من حنطة)

 

 

والدليل على انتفاع الميت بغير ما تسبب فيه، الكتاب والسنة والإجماع والقياس الصحيح

 

أما الكتاب،فقال تعالى: (وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ) [الحشر: 10]. فأثنى عليهم باستغفارهم للمؤمنين قبلهم، فدل على انتفاعهم باستغفار الأحياء. وقد دل على انتفاع الميت بالدعاء إجماع الأمة على الدعاء له في صلاة الجنازة، والأدعية التي وردت بها السنة في صلاة الجنازة مستفيضة. وكذا الدعاء له بعد الدفن، ففي سنن أبي داود، من حديث عثمان بن عفان رضي الله عنه، قال: كان النبي صلى الله عليه وسلم إذا فرغ من دفن الميت وقف عليه فقال: (استغفروا لأخيكم، واسألوا له التثبيت، فإنه الآن يسأل)

 

وكذلك الدعاء لهم عند زيارة قبورهم، كما في صحيح مسلم، من حديث بريدة بن الحصيب، قال: كان رسول الله صلى الله عليه وسلم يعلمهم إذا خرجوا إلى المقابر أن يقولوا: (السلام عليكم أهل الديار من المؤمنين والمسلمين، وإنا إن شاء الله بكم لاحقون، نسأل الله لنا ولكم العافية). وفي صحيح مسلم أيضا، عن عائشة رضي الله عنها: سألت النبي صلى الله عليه وسلم: كيف تقول إذا استغفرت لأهل القبور؟ قال: (قولي: السلام على أهل الديار من المؤمنين والمسلمين، ويرحم الله المستقدمين منا والمستأخرين، وإنا إن شاء الله بكم للاحقون)

 

وأما وصول ثواب الصدقة، ففي الصحيحين، عن عائشة رضي الله عنها: أن رجلا أتى النبي صلى الله عليه وسلم، فقال: يا رسول الله، إن أمي افتلتت نفسها، ولم توص، وأظنها لو تكلمت تصدقت، أفلها أجر إن تصدقت عنها؟ قال: (نعم)

 

وفي صحيح البخاري،عن عبد الله بن عباس رضي الله عنهما: أن سعد بن عبادة توفيت أمه وهو غائب عنها فأتى النبي صلى الله عليه وسلم، فقال: يا رسول الله، إن أمي توفيت وأنا غائب عنها، فهل ينفعها إن تصدقت؟ قال: (نعم)، قال: فإني أشهدك أن حائطي المخراف صدقة عنها. وأمثال ذلك كثيرة في السنة

 

وأما وصول ثواب الصوم، ففي الصحيحين، عن عائشة رضي الله عنها، أن رسول الله صلى الله عليه وسلم قال: (من مات وعليه صيام صام عنه وليه). وله نظائر في الصحيح

 

ولكن أبو حنيفة رحمه الله قال بالإطعام عن الميت دون الصيام عنه،لحديث ابن عباس المتقدم. والكلام على ذلك معروف في كتب الفروع

 

وقد روى النسائي بسنده، عن ابن عباس، عن النبي صلى الله عليه وسلم، أنه قال: (لا يصلي أحد عن أحد، ولا يصوم أحد عن أحد، ولكن يطعم عنه مكان كل يوم مدا من حنطة)

 

وأما وصول ثواب الحج، ففي صحيح البخاري، عن ابن عباس رضي الله عنهما: أن امرأة من جهينة جاءت إلى النبي صلى الله عليه وسلم، فقالت: إن أمي نذرت أن تحج فلم تحج حتى ماتت، أفأحج عنها؟ قال: [نعم] حجي عنها، أرأيت لو كان على أمك دين، أكنت قاضيته؟ اقضوا الله، فالله أحق بالوفاء. ونظائره أيضا كثيرة

 

وأجمع المسلمون على أن قضاء الدين يسقطه من ذمة الميت،ولو كان من أجنبي، ومن غير تركته. وقد دل على ذلك حديث أبي قتادة، حيث ضمن الدينارين عن الميت، فلما قضاهما قال النبي صلى الله عليه وسلم: (الآن بردت عليه جلدته)

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AHMADTRINI

 

الترجمة إلى الإنجليزية

 

TRANSLATION IN ENGLISH

 

His statement:"And in the supplication of the living and their charities, there is benefit for the dead." The people of the Sunnah are in agreement that the dead benefit from the efforts of the living in two matters: The first is that which the deceased was the cause of during his lifetime. The second is the supplication and seeking forgiveness of the Muslims for him, and charity and Hajj, with disagreement regarding what reaches him from the reward of Hajj. From Muhammad bin Al-Hasan, may Allah have mercy on him:

 

Only the reward of the expenditure reaches the deceased, and the Hajj is for the one performing it. According to the majority of scholars, the reward of Hajj is for the one on whose behalf it is performed, and this is the correct view.

 

There is disagreement regarding physical acts of worship,such as fasting, prayer, recitation of the Qur'an, and remembrance (dhikr). Abu Hanifah, Ahmad, and the majority of the early generations (Salaf) held that their reward reaches the deceased. The well-known position in the schools of Ash-Shafi'i and Malik is that it does not reach them.

 

Some innovators from the people of theological rhetoric (Ahl al-Kalam) held that nothing reaches the deceased at all, neither supplication nor anything else. Their statement is refuted by the Book and the Sunnah, but they argued with the ambiguous verses such as Allah's saying: "And that man shall have nothing but what he has striven for" (An-Najm: 39), His saying: "Nor will you be recompensed except for what you used to do" (Yasin: 54), and His saying: "It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned" (Al-Baqarah: 286).

 

It is authentically established from the Prophet,peace and blessings be upon him, that he said: "When a son of Adam dies, his deeds come to an end except for three: ongoing charity, a righteous child who prays for him, or beneficial knowledge left behind." He informed that he only benefits from what he was the cause of during his life, and that which he was not the cause of during his life is cut off from him.

 

Those who restrict (the transfer of reward) to acts of worship that allow for deputization (niyabah), such as charity and Hajj, argue that the type which never allows for deputization under any circumstance, such as embracing Islam, prayer, fasting, and reciting the Qur'an, its reward is specific to its doer and does not extend to others, just as during life no one performs them on behalf of another, nor does anyone deputize for their doer. An-Nasa'i reported in his chain from Ibn 'Abbas, from the Prophet, peace and blessings be upon him, that he said: "No one prays on behalf of another, and no one fasts on behalf of another. Rather, he should feed on his behalf for each day a mudd of wheat."

 

The evidence for the deceased benefiting from other than what he was the cause of is the Book,the Sunnah, consensus (ijma'), and sound analogy. As for the Book, Allah Almighty said: "And those who came after them say, 'Our Lord, forgive us and our brothers who preceded us in faith'" (Al-Hashr: 10). He praised them for their seeking forgiveness for the believers before them, which indicates that they benefit from the living seeking forgiveness for them. The consensus of the Ummah on supplicating for the deceased in the funeral prayer indicates his benefit from supplication, and the supplications transmitted in the Sunnah for the funeral prayer are widespread. Similarly, supplicating for him after burial: In Sunan Abi Dawud, from the hadith of 'Uthman bin 'Affan, may Allah be pleased with him, he said: "When the Prophet, peace and blessings be upon him, finished burying the deceased, he would stand over him and say: 'Ask forgiveness for your brother and ask for him to be made steadfast, for indeed he is now being questioned.'"

 

Likewise,supplicating for them when visiting their graves, as in Sahih Muslim, from the hadith of Buraidah bin Al-Husaib, who said: "The Messenger of Allah, peace and blessings be upon him, used to teach them, when they went out to the graveyards, to say: 'Peace be upon you, O people of the dwellings, from among the believers and the Muslims. And we, if Allah wills, will be joining you. We ask Allah for well-being for us and for you.'" Also in Sahih Muslim, from 'A'ishah, may Allah be pleased with her: "I asked the Prophet, peace and blessings be upon him: 'What should I say when I seek forgiveness for the people of the graves?' He said: 'Say: Peace be upon the people of the dwellings from among the believers and the Muslims. And may Allah have mercy on those who have gone ahead of us and those who come later. And we, if Allah wills, will be joining you.'"

 

As for the transfer of the reward of charity,in the Two Sahihs (Al-Bukhari and Muslim), from 'A'ishah, may Allah be pleased with her: "A man came to the Prophet, peace and blessings be upon him, and said: 'O Messenger of Allah, my mother died suddenly and did not leave a will. I think that if she could have spoken she would have given charity. Will she have a reward if I give charity on her behalf?' He said: 'Yes.'"

 

In Sahih Al-Bukhari, from 'Abdullah bin 'Abbas, may Allah be pleased with them: "The mother of Sa'd bin 'Ubadah died while he was absent from her. So he came to the Prophet, peace and blessings be upon him, and said: 'O Messenger of Allah, my mother died while I was absent from her. Will it benefit her if I give charity on her behalf?' He said: 'Yes.' He said: 'Then I call you to witness that my orchard, Al-Mikharaf, is charity on her behalf.'" Similar examples are numerous in the Sunnah.

 

As for the transfer of the reward of fasting,in the Two Sahihs Bukhari

and Muslim, from 'A'ishah, may Allah be pleased with her, that the Messenger of Allah, peace and blessings be upon him, said: "Whoever dies while he has fasting due, his guardian should fast on his behalf." There are similar narrations in the Sahih collections. However, Abu Hanifah, may Allah have mercy on him, said (the obligation is fulfilled by) feeding on behalf of the deceased, not fasting on his behalf, based on the previous hadith of Ibn 'Abbas. The discussion on that is known in the books of jurisprudence (Furu').

 

As for the transfer of the reward of Hajj,in Sahih Al-Bukhari, from Ibn 'Abbas, may Allah be pleased with them: "A woman from Juhainah came to the Prophet, peace and blessings be upon him, and said: 'My mother vowed to perform Hajj but she did not perform it until she died. Shall I perform Hajj on her behalf?' He said: 'Yes, perform Hajj on her behalf. Tell me, if your mother had a debt, would you not pay it? Fulfill the right of Allah, for Allah is more deserving that His right be fulfilled.'" Similar examples are also numerous. The Muslims are in consensus that settling a debt removes it from the liability of the deceased, even if it is by a stranger and not from his estate. This is indicated by the hadith of Abu Qatadah, when he guaranteed the two dinars for the deceased. When he paid them off, the Prophet, peace and blessings be upon him, said: "Now his skin has become cool for him."