Conveying Rewards to the Deceased

(Isaale Sawaab)

M. Aqib Farid Qadri

21 Safar 1424 (23 April 2003)

Allah - in the name of - the Most Gracious, the Most Merciful.

At the outset please know, that in Islam, death is not perceived as an end of life. It is
just the end of the worldly existence as we witness it, and the beginning of a new
existence, in which the soul experiences a new world called "Barzakh." The soul
may experience this new life with or without its original body, according to its own
rank allotted to it by Allah the Almighty, the Supreme. There are too many proofs
from the Holy Qur'an and Hadeeth (Holy Prophet's Traditions) regarding the above,
and warrant an extensive article on the same. But that is not the question here.

The question that some people ask is that if a person is dead, can we increase its
status or decrease its torment by conveying rewards of OUR deeds

It is the consensus of the Sahaba, the earlier Ulema, and the latter ones that the
above is (a) Effective and that (b) it is certainly permissible, in fact meritorious, to do
so.

If one wants to convey the reward of one's recital of Holy Qur'an, charity, Nafil
Salaat (Non Obligatory), fasts and good deeds, Hajj, Umrah etc., then one should
convey it to the virtuous soul of our beloved Holy Prophet (peace and blessings be
upon him), one's relatives, and all the Muslim men and women. All of them will
receive the same reward without any deduction; the one who has carried this out will
also receive the same reward without any loss. It is also valid to convey the reward
to the living persons. (Fatawa Shami).

Before we back up the above statements with several proofs from the Holy Qur'an
and Hadeeth, we should, as a matter of justice, look into the objections brought
against the above belief.
Those who object to this act, cite the following verse from the Holy Qur'an: 
"And that man will not obtain anything except what he strove for" (Najm 53:39)

They allege that the above verse clarifies that none of our deeds can benefit one
who has passed away. Such a view is incorrect. Firstly, this Ayah exhorts people to
remember that good deeds will bring good results and evil deeds, an evil result. So
they must always persist is seeking good. And that that they must not simply depend
on other people's prayers. Secondly, most scholars are of the opinion that the
message in this verse is abrogated by the verse: "And those who believe and whose
families follow them in Faith, -- to them We shall join their families: nor shall We
deprive them of the fruit of anything of their works: yet each individual is in pledge
for his deeds" (Toor 52:21)." This verse enters the children into Paradise because of
the righteousness of the parents.

They also cite a famous Hadeeth from Muslim Shareef:

Abu Huraira (Allah be well pleased with him) reported Allah's Messenger (peace and
blessings be upon him) as saying: When a man dies, his acts come to an end, but
three, recurring charity, or knowledge (by which people) benefit, or a pious son, who
prays for him (for the deceased).

Please closely examine the above Hadeeth. The words say " his acts" (except three)
come to an end. What comes to an end, then, is the deceased person's own actions.
This does not mean that a dead person does not benefit from anything else. He
cannot increase his own reward by any new act (even if he prays or does Zikr in the
grave, as proven from various Hadeeth). But his reward can go on increasing
because of the prayers of his son. 
The above Hadeeth therefore cannot be quoted in support of the argument that our
actions cannot benefit those who are dead. In fact, it supports the case for
conveying rewards to the dead!.

Also note that the actions and beliefs of none else than the beloved Holy Prophet
(peace and blessings be upon him) are proof of their wrong opinion. And also
against their narrow minded opinion are the actions and beliefs of none else than the
great Sahaba (Allah be well pleased with them).
Having negated the objections, we bring forth for your perusal several proofs from
the Holy Qur'an and Hadeeth supporting the act of conveying rewards to those who
passed away before us.

A. PROOFS FROM HOLY QUR'AN

Verse 1
And those who came after them say, "O our Lord!  Forgive us, and our brothers who
accepted faith before us, and do not keep any malice in our hearts towards the
believers - O our Lord! Indeed You only are the Most Compassionate, Most
Merciful." (Hashr 59:10)

Note that the above verse is a very strong evidence of the practice of the Sahaba,
which was so loved by Allah that it is part of the Holy Qur'an. Why would the Sahaba
pray for the deceased people if their prayer was of no benefit And to top it all, Allah
the Almighty has approved and praised their action!

Verse 2
"O our Lord! And forgive me, and my parents, and all the Muslims on the day when
the account will be established." (Ibrahim 14:41)

The benefit of the above verse is obvious. The prayer of Prophet Syedna Ibrahim
(peace be upon him), includes all believers - right from the beginning i.e. those
before him, and till the end of this world i.e. even those who are not yet born. Al
Hamdo Lillah! And this prayer is often made in the last part (Qaadah) of our Salaat.

Verse 3
And those who believe and whose families follow them in Faith, -- to them We shall
join their families: nor shall We deprive them of the fruit of anything of their works:
yet each individual is in pledge for his deeds." (Toor 52:21)

This verse says that children will be admitted into Paradise because of the
righteousness of the parents.

Verse 4
And lower your wing humbly for them, with mercy, and pray, "My Lord! Have mercy
on them both, the way they nursed me when I was young." (Bani Israel 17:24)
This verse is in fact a command from Allah for all believers to seek mercy for their
parents. So what is your opinion Will not the command of Allah hold any benefit for
the deceased parent It certainly does.

Also note that there are several other verses from the Holy Qur'an that teach us to
pray, and the prayer includes all Muslim brothers & sisters (living, passed away or
yet to be borne).

Readers are requested to reflect on the fact that the above verses are part of the
Holy Qur'an - they are read perhaps millions of times every day all over the world, as
part of regular recitation, and also as Qirat within Salaat, and also as prayer in the
last part (Qaadah) of Salaat.

B. PROOFS FROM THE HADEETH

GENERAL PERMISSIONS (HADEETH # 1 - 4)

Hadeeth 1
Abu Huraira (Allah be well pleased with him) reported Allah's Messenger (peace and
blessings be upon him) as saying: When a man dies, his acts come to an end, but
three, recurring charity, or knowledge (by which people) benefit, or a pious son, who
prays for him (for the deceased). (Muslim)

Hadeeth 2
The Holy Prophet (peace and blessings be upon him) said, "What is credited to a
believer of his action and good deed after his death is any useful knowledge he
might have taught or spread, a Allah-fearing child he might have left behind, a copy
of the Qur'an he might have left to an heir, a mosque he might have built, a house
he might have dedicated for use by travelers, a stream or river he might have
caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he
was enjoying good health. All that catches up with him after his death." (Ibn Majah)

Hadeeth 3
Narrated Abdullah ibn Amr ibn al-'Aas (Allah be well pleased with him): Al-'As ibn
Wa'il left his will that a hundred slaves should be emancipated on his behalf. His son
Hisham emancipated fifty slaves and his son Amr intended to emancipate the
remaining fifty on his behalf, but he said: I should ask first the Apostle of Allah. He,
therefore, came to the Holy Prophet and said: Apostle of Allah, my father left in his
will that a hundred slaves should be emancipated on his behalf and Hisham has
emancipated fifty on his behalf and fifty remain. Shall I emancipate them on his
behalf The Apostle of Allah said: Had he been a Muslim and you had emancipated
slaves on his behalf, or given sadaqah on his behalf, or performed the pilgrimage,
that would have reached him. (Abu Daud)

Hadeeth 4
Abu Huraira (Allah be well pleased with him) reported Allah's Messenger (peace and
blessings be upon him) as saying: He who alleviates the suffering of a brother out of
the sufferings of the world, Allah would alleviate his suffering from the sufferings of
the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah
would make things easy for him in the Hereafter, and he who conceals (the faults) of
a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at
the back of a servant so long as the servant is at the back of his brother, and he who
treads the path in search of know- ledge, Allah would make that path easy, leading
to Paradise for him and those persons who assemble in the house among the
houses of Allah (mosques) and recite the Book of Allah and they learn and teach the
Qur'an (among themselves) there would descend upon them the tranquility and
mercy would cover them and the angels would surround them and Allah makes a
mention of them in the presence of those near Him, and he who is slow-paced in
doing good deeds, his (high) lineage does not make him go ahead. (Muslim)

FUNERALS (HADEETH # 5 - 9)

When a Muslim dies, it is a duty on the community of Muslims to offer a special

prayer for him during which they pray Allah to forgive him and admit him into
heaven. The funeral prayer is Fard Kifayah for the living Muslim brothers i.e. if just
one person offers it, the entire community is absolved of this duty. But see the
importance attached to the more and more people joining the prayer. And the benefit
reaching the deceased person is obvious.

Hadeeth 5
Syeda 'A'isha (Allah be well pleased with her) reported Allah's Apostle (peace and
blessings be upon him) saying: If a company of Muslims numbering one hundred
pray over a dead person, all of them interceding for him, their intercession for him
will be accepted. (Muslim)

Hadeeth 6
'Abdullah b. 'Abbas (Allah be well pleased with him) reported that his son died in
Qudaid or 'Usfan. He said to Kuraib to see as to how many people had gathered
there for his (funeral). He (Kuraib) said: So I went out and I informed him about the
people who had gathered there. He (Ibn 'Abbas) said: Do you think they are forty He
(Kuraib) said: Yes. Ibn 'Abbas then said to them: Bring him (the dead body) out for I
have heard Allah's Messenger (peace and blessings be upon him) as saying: If any
Muslim dies and forty men who associate nothing with Allah stand over his prayer
(they offer prayer over him), Allah will accept them as intercessors for him. (Muslim)

Hadeeth 7
Narrated Syedna Uthman ibn Affan (Allah be well pleased with him): Whenever the
Holy Prophet (peace and blessings be upon him) became free from burying the
dead, he used to stay at him (i.e. his grave) and say: "Seek forgiveness for your
brother, and beg steadfastness for him, for he will be questioned now". (Abu Daud)

Hadeeth 8
It is narrated on the authority of Abu Huraira that a dark-complexioned woman (or a
youth) used to sweep the mosque. The Messenger of Allah (peace and blessings be
upon him) missed her (or him) and inquired about her (or him). The people told him
that she (or he) had died. He asked why they did not inform him, and it appears as if
they had treated her (or him) or her (or his) affairs as of little account. He (the Holy
Prophet) said: Lead me to her (or his) grave. They led him to that place and he said
prayer over her (or him) and then remarked: Verily, these graves are full of darkness
for their dwellers. Verily, the Mighty and Glorious Allah illuminates them for their
occupants by reason of my prayer over them. (Muslim, Bukhari, Mishkaat)

Hadeeth 9
Reported S. Jaber (Allah be well pleased with him): We came out with the Holy
Prophet (peace and blessings be upon him) to Saa'd bin Muaz when he expired.
When the Holy Prophet performed his funeral prayer, and he was buried in his grave
and the earth was levelled upon him, the Holy Prophet read "Tasbeeh" and we also
recited "Tasbeeh" for a long time. Then he recited "Takbeer", so we too recited
"Takbeer". It was asked ";O the Messenger of Allah! Why have you recited
"Tasbeeh" and "Takbeer" He said, "The grave became too narrow for this pious man
till Allah made it spacious because of it (the recitation)." (Ahmed, Mishkaat)

VISITING GRAVEYARDS. (HADEETH # 10 - 11)

Hadeeth 10
Sulaiman b. Buraida (Allah be well pleased with him) narrated on the authority of his
father that the Messenger of Allah (peace and blessings be upon him) used to teach
them when they went out to the graveyard. One of the narrators used to say this in
the narration transmitted on the authority of Abu Bakr:" Peace be upon the
inhabitants of the city (i. e. graveyard)." In the hadeeth transmitted by Zuhair (the
words are):" Peace be upon you, the inhabitants of the city, among the believers,
and Muslims, and Allah willing we shall join you. I beg of Allah peace for us and for
you." (Muslim)

Hadeeth 11
Narrated Abu Huraira (Allah be well pleased with him): The Holy Prophet (peace and
blessings be upon him)said while standing near the graves of the martyrs of Uhud, "I
bear witness that you are alive in the sight of Allah." Then turning towards those
present he said, "So visit them, and greet them - I swear by the One in whose power
lies my life, they will answer back to whoever greets them until the Last
Day." (Hakim, Baihaqi)

There are numerous Ahadeeth about supplications to be made when visiting the
graveyard - the benefit of which to one';s self and to the deceased, it quite evident.

Also note that there are several other Ahadeeth that teach us to pray, and the prayer
includes all Muslim brothers & sisters (living, passed away or yet to be borne).

PERFORMING HAJJ (HADEETH # 12 - 13)

Ahadeeth in support of offering the pilgrimage on behalf of a deceased person or

one who is unable to undertake the journey are numerous. Also note that performing
Hajj includes Umrah, Tawaf of the Ka'ba, and also Salaat (after Tawaf) - all these
are credited to the deceased.
Hadeeth 12
"A woman came to the Holy Prophet (peace and blessings be upon him) and said, ' I
have given charity on behalf of my dead mother by giving away her female servant.'
The Holy Prophet answered, 'You will have its reward [and so will she] but return the
female servant so that the inheritance [may be properly divided].' The woman then
said, 'She used to owe fasts, can I fast on her behalf' He answered, 'You may fast
on her behalf.' The woman then said, 'She did not perform Hajj, can I perform on her
behalf' The Holy Prophet answered, 'Yes. You may perform Hajj on her behalf."
(Tirmizi)

Hadeeth 13
A woman from the tribe of Juhaina came to the Holy Prophet and said, "My mother
had vowed to perform Hajj but she died before performing it. May I perform Hajj on
my mother's behalf" The Holy Prophet replied, "Perform Hajj on her behalf. Had
there been a debt on your mother, would you have paid it or not So, pay Allah's debt
as He has more right to be paid." (Bukhari)

GIVING OF CHARITY / SADAQAH (HADEETH # 14 - 18)

Hadeeth 14
Abu Huraira (Allah be well pleased with him) reported that a person said to Allah's
Apostle (peace and blessings be upon him): My father died and left behind property
without making any will regarding it. Would he be relieved of the burden of his sin if I
give sadaqah on his behalf He (the Holy Prophet) said: Yes. (Muslim)

Hadeeth 15
Syeda A'isha (Allah be well pleased with her) reported that a man said to Allah's
Apostle (peace and blessings be upon him): My mother died all of a sudden, and I
think if she (could have the opportunity) to speak she would have (made a will)
regarding Sadaqah'.Will I be entitled to reward if I give charity on her behalf He (the
Holy Prophet) said: "Yes". (Muslim)

Hadeeth 16
Anas b. Malik (Allah be well pleased with him) is reported as saying: Abu Talha was
the one among the Ansar of Medina who possessed the largest property and among
his property he valued most was his garden known as Bairaha' which was opposite
the mosque, and the Messenger of Allah (peace and blessings be upon him) often
visited it and he drank of its sweet water. When this verse was revealed:" You will
never attain righteousness till you give freely of what you Have" (iii. 91), Abu Talha
got up and, going to Allah's Messenger (peace and blessings be upon him), said:
Allah says in His Book:" You will never attain righteousness till you give freely of
what you love," and the dearest of my property is Bairaha' so I give it as Sadaqah to
Allah from Whom I hope for reward for it and the treasure with Allah; so spend it,
Messenger of Allah, on whatever purpose you deem it proper. The Messenger of
Allah (peace and blessings be upon him) said: Bravo! That is profit earning property.
I have heard what you have said, but I think you should spend it on your nearest
relatives. So Abu Talha distributed it among the nearest relatives and his cousins on
his father's side. (Muslim, Bukhari). It is said that Abu Talha donated it on behalf of
his mother.

Hadeeth 17
Narrated Sa'd ibn Ubadah (Allah be well pleased with him): Sa'd asked: Apostle of
Allah, Umm Sa'd has died; what form of sadaqah is best He replied: Water (is
best). He dug a well and said: It is for Umm Sa'd. (Abu Daud, Mishkaat)

Hadeeth 18
Narrated Ibn `Abbas (Allah be well pleased with him): The mother of Sa`d bin
'Ubada died in his absence. He said, "O Allah's Apostle! My mother died in my
absence; will it be of any benefit for her if I give Sadaqah on her behalf" The Prophet
said, "Yes," Sa`d said, "I make you a witness that I gave my garden called Al
Makhraf in charity on her behalf." (Bukhari)

SETTLING OF DEBTS. (HADEETH # 19 - 20)

It is unanimously agreed by scholars that if a person dies without settling an

outstanding debt, leaving no money to settle it, anyone (whether related to him or
not) could pay it on his behalf, and the deceased would be absolved of the burden.
The benefit from a living person to the deceased is very apparent. If the case is such
and the deceased person may benefit by a financial payment, why should he not
benefit by a gift made of the reward for a good action
Hadeeth 19
Narrated Abu Huraira (Allah be well pleased with him): The Holy Prophet said, "I am
more closer to the believers than their own selves, so whoever (of them) dies while
being in debt and leaves nothing for its repayment, then we are to pay his debts on
his behalf and whoever (among the believers) dies leaving some property, then that
property is for his heirs." (Bukhari)

Hadeeth 20
Narrated Salama bin Al-Akwa (Allah be well pleased with him) : Once, while we
were sitting in the company of Holy Prophet, a dead man was brought. The Holy
Prophet was requested to lead the funeral prayer for the deceased. He said, "Is he
in debt" The people replied in the negative. He said, "Has he left any wealth" They
said, "No" So, he led his funeral prayer. Another dead man was brought and the
people said, "O Allah's Apostle! Lead his funeral prayer." The Holy Prophet said, "Is
he in debt" They said, "Yes." He said, "Has he left any wealth" They said, ''Three
Dinars." So, he led the prayer. Then a third dead man was brought and the people
said (to the Holy Prophet), Please lead his funeral prayer." He said, "Has he left any
wealth" They said, "No." He asked, "Is he in debt" They said, ("Yes! He has to pay)
three Diners.', He (refused to pray and) said, "Then pray for your (dead)
companion." Abu Qatadah said, "O Allah's Apostle! Lead his funeral prayer, and I
will pay his debt." So, he led the prayer. (Bukhari)

FASTING (HADEETH # 21 - 24)

Hadeeth 21
Ibn Abbas (Allah be well pleased with him) reports that a woman traveled in a boat
and pledged that should Allah save her life, she would fast for a month. She was
saved but she did not fast before she died. Her daughter or her sister asked the Holy
Prophet about that and he ordered her to fast on behalf of the deceased
woman. (Abu-Daud, Nasai, Ahmad and others).

Hadeeth 22
"A woman came to the Holy Prophet (May Allah bless him and give him peace) and
said, 'I have given charity on behalf of my dead mother by giving away her female
servant.' The Holy Prophet answered, 'You will have its reward [and so will she] but
return the female servant so that the inheritance [may be properly divided].' The
woman then said, 'She used to owe fasts, can I fast on her behalf' He answered,
'You may fast on her behalf.' The woman then said, 'She did not perform Hajj, can I
perform on her behalf'The Holy Prophet answered, 'Yes. You may perform Hajj on
her behalf." (Tirmizi)

Hadeeth 23
Narrated `Aisha (Allah be well pleased with her): Allah's Apostle said, "Whoever died
and he ought to have fasted (the missed days of Ramadan) then his guardians must
fast on his behalf." (Bukhari)

Hadeeth 24
Narrated Ibn `Abbas (Allah be well pleased with him): A man came to the Holy
Prophet (peace and blessings be upon him) and said, "O Allah's Apostle! My mother
died and she ought to have fasted one month (for her missed Ramadan). Shall I fast
on her behalf" The Holy Prophet replied in the affirmative and said, "Allah's debts
have more right to be paid." In another narration a woman is reported to have said,
"My sister died..." (Bukhari)

READING OF QUR'AN AND ZIKR (HADEETH # 25 - 30)

Hadeeth 25
Narrated Abdullah Bin Umar (Allah be well pleased with him) that our beloved Holy
Prophet (peace and blessings be upon him) has said, "that if anyone dies amongst
you then do not keep it, send it towards the Kabr, and after burying it, Stand before
its head side and recite the first Ruku of "Surah Bakarah", i.e. from Alif Laam Meem
Zaalikal Kitaab to Humul Muflihoon; and recite by it's feet side the last Ruku of
"Surah Bakarah", i.e. From Aamanar rasoolu till the end of the Surah, Fansurna alal
qumil kaafireen. (Mishkaat).

Hadeeth 26
The Holy Prophet said: "Recite Ya Seen [Qur'an 36] over your dead." (Abu Daud,
Nasai, Ibn Majah)

Hadeeth 27
Ata' ibn Abi Rabah (Allah be well pleased with him) said: I heard Ibn `Umar (Allah be
well pleased with him) say: I heard the Holy Prophet say: "When one of you dies do
not tarry, but make haste and take him to his grave, and let someone read at his
head the opening of Surah Baqarah, and at his feet its closure when he lies in the
grave." (Tabarani)

Hadeeth 28
The Holy Prophet (peace and blessings be upon him) said, "What is credited to a
believer of his action and good deed after his death is any useful knowledge he
might have taught or spread, a Allah-fearing child he might have left behind, a copy
of the Qur'an he might have left to an heir, a mosque he might have built, a house
he might have dedicated for use by travelers, a stream or river he might have
caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he
was enjoying good health. All that catches up with him after his death." (Ibn Majah).

The underlined words "a copy of the Qur'an he might have left to an heir" are an
ample proof that when the heir will read from it, the reward will be passed on to the
deceased.!!!

Hadeeth 29
Jaber reported: We came out with the Holy Prophet (peace and blessings be upon
him) to Saa'd bin Muaz when he expired. When the Holy Prophet performed his
funeral prayer, and he was buried in his grave and the earth was levelled upon him,
the Holy Prophet read "Tasbeeh" and we also recited "Tasbeeh" for a long time.
Then he recited "Takbeer", so we too recited "Takbeer". It was asked ";O the
Messenger of Allah! Why have you recited "Tasbeeh" and "Takbeer" He said, "The
grave became too narrow for this pious man till Allah made it spacious because of it
(the recitation)." (Ahmed, Mishkaat)

Hadeeth 30
Narrated on the authority of Ibn Shamasa Mahri : He said: We went to Amr b. al-As
and he was about to die. He said: When I die, let neither female mourner nor fire
accompany me. When you bury me, fill my grave well with earth, then stand around
it for the time within which a camel is slaughtered and its meat is distributed so that I
may enjoy your intimacy and (in your company) ascertain what answer I can give to
the messengers (angels) of Allah. (Muslim - part of a longer Hadeeth.)
It is desirable that after burial the people sit at graveside for the duration of
slaughtering a camel and distributing its meat, and that during that time the sitters
busy themselves with reciting Qur'an, supplicating for the deceased, exhortation,
and the stories of the Holy Prophets etc. Imam Shafie said that it is better to recite
the Holy Qur'an and all those present should also recite - and it is better if the entire
Qur'an is recited. Also documented by Imam Nawawi in Riyadh-us-Saleheen.

It is the opinion of most scholars that when visiting the graveyard, a person should
recite the following Surahs because of their individual excellence, and then convey
the reward of recitation: Surah Fateha (one of the best prayers), Surah Yaseen (the
heart of the Holy Qur'an), Surah Ikhlas (equal to one third of Holy Qur'an in reward)
and Surah Mulk (intercedes for the reader till the reader is forgiven).

PLANTING OF TREES (HADEETH # 31)

Hadeeth 31
Ibn Abbas (Allah be well pleased with him) reported: The Messenger of Allah (peace
and blessings be upon him) happened to pass by two graves and said: They (their
occupants) are being tormented, but they are not tormented for a grievous sin. One
of them carried tales and the other did not keep himself safe from being defiled by
urine. He then called for a fresh twig and split it into two parts, and planted them on
each grave and then said: Perhaps, their punishment way be mitigated as long as
these twigs remain fresh.(Muslim)

Imam Nawawi said in commenting on the above in his Sharh Sahih Muslim (al-Mays
ed. 3/4:206): "The scholars have declared desirable -- mustahabb -- the recitation of
the Qur'an over the grave due to the above Hadeeth, because if relief from
punishment is hoped for through the glorification of date-palm stalks, then the
recitation of the Qur'an is more deserving yet, and Allah knows best." This Hadeeth
also constitutes a legal basis for the planting of trees at the site of graves.

Among the Companions Hazrat Abu Barza al-Aslami (Allah be well pleased with
him) and Hazrat Burayda (Allah be well pleased with him) asked to be buried
together with two fresh stalks. Imam Suyuti mentioned this in "Sharh al-sudur".

PERFORMING SACRIFICE (HADEETH # 32 - 33)

Hadeeth 32
Reported S. 'A'isha (Allah be well pleased with her) : Allah's Messenger (peace and
blessings be upon him) commanded that a ram with black legs, black belly and black
(circles) round the eyes should be brought to him, so that he should sacrifice it. He
said to ‘A';isha: Give me the large knife, and then said: Sharpen it on a stone. She
did that. He then took it (the knife) and then the ram; he placed it on the ground and
then sacrificed it, saying: Bismillah, Allah-humma Taqabbal min Muhammadin wa Al-
i-Muhammadin, wa min Ummati Muhammadin (In the name of Allah," O Allah,
accept on behalf of Muhammad and the family of Muhammad and the Umma of
Muhammad"). (Muslim)

The Holy Prophet (peace and blessings be upon him) slaughtered 100 sheep during
his farewell Hajj and made intention for himself and all those (alive, deceased and to
come) who bring faith on his Holy Prophethood. (Nasbur Raaya, Allama Zailee)

The evidence here is that the Holy Prophet sacrificed animals and donated its
reward to his entire Ummah -; which includes both the living and the dead - i.e. all
those who existed in his time and to all those who were to come after him, until the
last day.

Hadeeth 33
Hazrat Hanash (Allah be well pleased with him) said: I saw Ali (Allah be well pleased
with him) sacrificing two rams; so I asked him: What is this He replied. The Apostle
of Allah enjoined upon me to sacrifice on his behalf, so that is what I am doing. (Abu
Daud)

Whilst most Muslims do offer sacrifice for themselves, their relatives (alive and
deceased) etc. they should also remember the above Hadeeth, and offer a sacrifice
on behalf of the Holy Prophet (peace and blessings be upon him). May Allah grant
us Tawfeeq - Aameen.

GATHERING FOR QUR'AN RECITATION & ZIKR (HADEETH # 34 - 36)

Reciting the Holy Qur'an carries great reward, is one of the best Sunnahs, and the
number of Ahadeeth describing its merits are numerous. The intention here is to list
only the merits of gathering to recite the Qur'an and supplicate - not to list the merits
of reading the Holy Qur'an itself.

Hadeeth 34
Abu Huraira (Allah be well pleased with him) reported Allah's Messenger (peace and
blessings be upon him) as saying: He who alleviates the suffering of a brother out of
the sufferings of the world, Allah would alleviate his suffering from the sufferings of
the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah
would make things easy for him in the Hereafter, and he who conceals (the faults) of
a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at
the back of a servant so long as the servant is at the back of his brother, and he who
treads the path in search of know- ledge, Allah would make that path easy, leading
to Paradise for himand those persons who assemble in the house among the
houses of Allah (mosques) and recite the Book of Allah and they learn and teach the
Qur'an there would descend upon them the tranquility and mercy would cover them
and the angels would surround them and Allah makes a mention of them in the
presence of those near Him, and he who is slow-paced in doing good deeds, his
(high) lineage does not make him go ahead. (Muslim)

It is mentioned in Tafseer Rooh-ul-Bayan that when the recitation of the Qur'an is

completed, 4000 angels say Aameen on the supplication after it, and they pray for
the forgiveness of the reader(s).

Imam Nawawi mentions in "Al Azkaar" that the famous Sahabi Syedna Anas (Allah
be well pleased with him) used to call people to his house to attend the supplication
after the completion of Holy Qur'an's recitation.

Hadeeth 35
Abu Huraira (Allah be well pleased with him) reported Allah's Apostle (peace and
blessings be upon him) as saying that Allah has mobile squads of angels, who have
no other work (to attend to) but to follow the assemblies of Zikr and when they find
such assemblies in which there is Zikr (of Allah) they sit in them and some of them
surround the others with their wings till the space between them and the sky of the
world is fully covered, and when they disperse (after the assembly of Zikr is
adjourned) they go upward to the heaven and Allah, the Exalted and Glorious, asks
them although He is best informed about them: Where have you come from They
say: We come from Your servants upon the earth who had been glorifying You
(reciting Subhan Allah), uttering Your Greatness (saying Allah o-Akbar) and uttering
Your Oneness (La ilaha ill Allah) and praising You (uttering al-Hamdu Lillah) and
begging of You. He would say: What do they beg of Me They would say: They beg
of You the Your Paradise. He (Allah) would say: Have they seen My Paradise They
said: No, our Lord. He would say: (What it would be then) if they were to see My
Paradise They (the angels) said: They seek Your protection. He (Allah) would say:
Against what do they seek My protection They (the angels) would say: Our Lord,
from the Hell-Fire. He (Allah) would say: Have they seen My Fire They would say:
No. He (Allah) would say: What it would be if they were to see My Fire They would
say: They beg of You forgiveness. He would say: I grant pardon to them, and confer
upon them what they ask for and grant them protection against which they seek
protection. They (the angels) would again say: Our Lord, there is one amongst them
such and such simple servant who happened to pass by (that assembly) and sat
there along with them (who had been participating in that assembly). He (Allah)
would say: I also grant him pardon, for they are a people the seat-fellows of whom
are in no way unfortunate - (Muslim, Bukhari, Tirmizi, and Nasa'i)

Hadeeth 36
Reported Abu Huraira (Allah be well pleased with him), that the Holy Prophet (peace
and blessings be upon him) said, "When you pray for a dead man, make your prayer
sincere for him" (Abu Daud, Ibn Majah)

So what is the Islamic view of "Qur'an Khuwanee" ?Did the Holy Prophet or the
Sahaba do it in the manner of having say 30 people each reciting one part of the
Qur';an And what if is held on particular days such as (3rd, 10th, 40th, Annually
etc)?

From the above we have proved that gathering to read the Holy Qur'an (a very
meritorious act) is of course permitted, and to convey the reward (several types of
meritorious acts) is commendable. When the Hadeeth says it is commendable, we
need not pursue as to whether there is any "historical" evidence as to when and
where it was actually done.
Observe the Hadeeth mentioned under number 2 and 28 - it specifically mentions
the deceased leaving behind a copy of the Holy Qur'an. It is very clear that when the
heir will read from it, the reward will be passed on to the deceased.!!!

We have also cited the practice of the Sahaba who used to gather at the house of
Syedna Anas, and that should suffice as proof.

As regards having 30 or so persons reading the Holy Qur'an separately, it would not
have been possible at the time of the Holy Prophet or the Sahaba immediately after
him since the Holy Qur'an was not compiled, nor was it printed. The first compilation
was hand written, and then only a few manuscripts were copied for preservation.
The number of companions who had memorized the entire Qur'an were just a few.
Also most of the early companions knew the Qur'an only in small parts, and that too
not in the order we have it printed today. It would have thus been very difficult for
them to coordinate reciting the entire Holy Qur'an in one sitting. The practice
followed now is a matter of convenience and in no way can be termed against
Sunnah.

It is also a very convenient way for the poor Muslims (who cannot afford charity, Hajj
or sacrifice etc) to convey reward to their near ones, by reciting alone, or by
arranging such recitation in mosques, homes etc.

We do not find any proof within Islamic Sources that forbid the holding of the Qur'an
Khwanee on the 3rd, 10th or 40th day. Nor is it compulsory to do it on these very
days. After all, this is a Mustahab Act, not a compulsory act (which usually has a
time limit). From the prayers for the dead mentioned in the Qur'an and Hadeeth,
there is no time limit. The Holy Prophets, and the Sahaba prayed for all Muslims, no
matter when they had died. The Holy Qur'an also commands us likewise for our
parents. However, these are scheduled for the following reasons:

1. It is easier to remember. If not planned or programmed, it will never be held. Look,

the Holy Qur'an commands us to offer prayer, but does not command us to put up
notices within our mosques declaring the congregation timings, or to announce the
Azaan on loud speakers - but we do that although Muslims are aware of the 5 daily
prayers. 
2. The Holy Prophet (peace and blessings be upon him) used to regularly visit the
graves of the martyrs of Uhud regularly once every week. He also exhorted others to
visit Uhud, and greet the martyrs. (See Hadeeth above). It is also mentioned that he
offered charity on their behalf. The actions of the Holy Prophet (peace and blessings
be upon him) (i.e. visiting every week) are a very good example for us. 
3. The 3rd day probably signifies the end of the permitted mourning period (except
for widows). It is also the last day for people to pay condolences. So the last thing to
do before the mourning ends would be, of course, to pray for the departed soul. 
4. The 10th day means that a week has passed by after the mourning period. It is
therefore chosen as a grim reminder. 
5. The number 40 occurs in the Qur'an and Hadeeth in many places. It is an
important number to indicate change from one state to another. According to some
Hadeeth, the fetus in the womb of a mother changes from one state to another every
forty days. Holy Prophet Musa (peace be upon him) was asked by Allah to spend
forty nights at mount Sinai (al-Baqarah 2:51). Bani Israil were kept wandering in the
wilderness of Sinai for forty years (al-Ma'idah 5:26). Holy Prophet Muhammad
(peace and blessings be upon him) was bestowed with revelation from the Holy
Qur'an at the age of forty. If 40 Muslims attend a funeral and pray for the deceased's
salvation, their intercession will be accepted by Allah. And there are many other
important events in history associated with the number 40. The 40th day also means
that a month has passed by since the last grim reminder. 
6. The annual day speaks for itself. Another year has passed -even for the person
who is alive.

Please note a person may be saddened by the loss of someone near for his entire
life - there is nothing forbidden in it - but he may not "mourn" the loss after 3 days
(except in case of widows).

We must also remember that:

1. These are occasions of solemnity, and not ostentation or show.

2. The purpose should be seeking Allah';s pleasure, of conveying reward to the
departed soul, and praying for their salvation.
3. These occasions should serve as reminders of our own deaths and the after life. 
4. Giving charity to the needy & deserving, along with such recitations, on behalf of
the deceased is commendable.
5. The conveyance of reward not only benefits the deceased but also has immense
reward for the doers of the good, and they remind them of the hereafter. The person
performing the good deed gets the reward multiplied by the number of people to
whom the reward was conveyed!

May Allah keep us on the Straight Path - Aameen. Peace and abundant blessings
be upon the Holy Prophet, his family, his companions and his entire Ummah.
Aameen

Do the dead benefit from the recitation of the Qur’ān?

 
 

Foreword.
 
This is the translation of an Arabic leaflet published and distributed recently in the Middle East. With
great clarity and detail, the leaflet proves that Qur’anic recitation at the grave is not only allowed in
Islamic Shari’ah, but of great benefit to the deceased. The evidence presented to prove this issue has been
derived from the Qur’an and Sunnah, coupled with the opinions of the renowned scholars, such as the
four great Imams (Imam Abu Hanifa, Imam Shafi’i, Imam Ahmad ibn Hanbal and Imam Malik). It also
includes the opinion of Ibn Taymiyya, who supports the practice of Qur’anic recitation at the grave.
Interestingly, the leaflet was sponsored and published by the Government of United Arab Emirates. The
Arab Peninsula is known as the stronghold for Salafi beliefs. However, this leaflet vehemently refutes one
of their key beliefs; that once a Muslim dies, the action of others ceases to benefit him.
We hope this publication provides peace of mind to our fellow Muslims, and that it answers any questions
they had on the issue.
 
 

A paper published by the:

Ministry of Justice, Islamic Affairs and Religious Endowments.

United Arab Emirates.
 
In the name of Allāh, the Most-Merciful, the Benevolent.
All praise is for Allāh. And salutations be upon our Master, Prophet Muhammad, his family and
his Companions.
 
 
This is a brief paper that aims to answer the oft-repeated questions asked regarding the
transferral of good deeds to the deceased.
 
Question 1.
Do the dead benefit from any endeavours performed by the living, or do they cease to derive
any benefit?
 
Answer.
The dead certainly benefit from numerous good actions of the living.
 
 
Question 2.
What is the evidence for this?
 
Answer.
There are many sources of evidence for this. For instance:
 
• The Funeral Prayer (Salāh al-Janāza). This consists of a prayer, recitation of the Qur’ān and a
supplication. All are endeavours of the living, from which the deceased benefits.
 
• The Hadīth recorded by Imam Muslim, which was reported by Abū Huraira (RA) that:
 
‘A man said to the Prophet (SAW): ‘My father died, leaving some wealth which he did not
bequeath. Will it benefit him if I donate this wealth as charity?’ The Prophet replied ‘Yes.’
 
So the father here benefited from the charitable donations given by his living son.
 
Note: The above Hadīth proves that the deceased benefits from Sadaqa (charitable acts). It is
mentioned in another authentic Hadīth that the Prophet said: ‘A good word (al-Kalima al-
Tayyiba) is Sadaqa.’  A Muslim should have no doubt that the Qur’ān is also considered a ‘good
word’ and thus its recitation will certainly benefit the deceased.
 
• The Hadīth recorded by Imam Muslim and reported by the Mother of the Faithful, Āisha
(mayAllāh be pleased with her):
 
‘Whenever the Prophet stayed the night with me, he would go to Baqī (the graveyard in
Madina Sharif) during the last part of the night and would say: ‘Peace be upon you, the
resting place for the believing ones! Your promised outcome will be seen tomorrow. We,
ifAllāh wills, shall soon join you. O Allāh! Forgive the people of Baqī al-Gharqad.’
 
Thus the Prophet (SAW) would visit the graveyard of Baqī often and pray for them. The
inhabitants would benefit from his supplications.
Moreover, the Prophet encouraged his Companions to visit the graveyards and advised them:
 
‘I used to prohibit you from visiting the graves. Now visit them. For indeed it reminds you
of the hereafter.’
 
He also taught them the Du’a for the deceased. Imam Muslim reports that Āisha (may Allāh be
pleased with her) asked him about the Du’a for the deceased. So he taught her the supplication
and how to pray for them.
 
• The Hadīth recorded by Imam al-Bukhārī, from Ibn Abbās (RA) who said:
 
‘The Prophet (SAW) passed by two graves. He said: ‘Indeed both are being punished and
both are being punished over [what they viewed as] trivial matters. As for one of them, he
was never careful when urinating. As for the other, he used to indulge in tell-tale.’ The
Prophet then asked for a wet plant which he snapped in half. He placed them on the
 graves. The Companions asked: ‘O Messenger of Allah! Why did you do this?’ He replied:
‘Perhaps their punishment will be lightened until the plant withers.’
 
By saying ‘Perhaps their punishment will be lightened until the plant withers’, the Prophet
indicated that the dead can benefit from the actions of the living. Imam al-Khattābī said:
 
‘From this Hadīth we learn that it is Mustahab (preferred) to recite the Holy Qur’ān at the
graves. If one can expect relief from the punishment with the Tasbīh (remembrance of
God) of the plant, then certainly the recitation of the Qur’ān is greater, in terms of
expected-benefit and in terms of blessings.’
 
• The Hadīth of Ibn Abbās (RA) in which he reports that a woman from the tribe of Juhaina came
to the Prophet (SAW) and said: ‘My mother vowed to perform Hajj, but she died before she
could do so. Can I perform Hajj on her behalf?’ The Prophet replied: ‘Yes, perform Hajj on her
behalf. Do you see that if your mother had a debt to pay off, would you not pay it? Repay the
debt of Allāh, for His debt is more deserved to be paid off.’
 
 
Question 3.
How do we reconcile between these authentic reports and the saying of the Prophet (SAW):
 
‘When a person dies, his actions cease except for three; continuous donations (Sadaqa
Jāriya), knowledge by which others benefit from him or a pious son who prays for him.’
 
Answer.
There is no conflict between this Hadīth and the other authentic reports mentioned earlier. This
saying merely states that the actions of the deceased ends with his death (except for three). It
does not state that the actions of other people cease to benefit him. Otherwise, what is the point
of Salāh al-Janāza, which does not feature as one of the exceptions (in this Hadīth)? And what
is the point of Du’a, which again is not mentioned as one of the exceptions?
 
 
Question 4.
But Allāh says in the Qur’ān: ‘There is nothing for a man except what he strives for’ (53:39). So
how can he benefit from the actions of others?
 
Answer.
The verse mentions what a person can expect as part of Allāh’s equitable responsibility for him,
in that Allāh will not squander his endeavours. If the verse is read with the one that follows it,
then this meaning and interpretation becomes clear. Allāh says: ‘And man’s endeavours will
soon be seen’ (53:40). These two verses do not negate the fact that the endeavours of others
can benefit a person. Support for this is found in the verse: ‘Who will perform intercession
inAllāh’s presence, except with His permission?’ (2: 255) which clearly states that intercession
can occur, with Allāh’s permission. Intercession (Shafā’a) is not from the endeavours of a
person; it is merely the endeavours of others for him. The fact that Allāh accepts this is a sign of
His benevolence.
 
Moreover, whosoever dies in the state of Faith (Imān), then his dying in this state is from hisown
efforts and he now benefits from the endeavours of others. If he does not die as a Muslim, then
he cannot benefit from the actions of others. Proof for this very fact can be found in the report
recorded by Imam Ahmad ibn Hanbal in his Musnad and Ibn Abū Shaiba in his Musannaf, from
Amr ibn Sho’aib, from his father, from his grandfather that the Prophet (SAW) was asked: ‘O
Messenger of Allāh! Verily Ās ibn al-Wā’il would instruct others to sacrifice a hundred camels in
the time of Jāhiliyya, and Hishām ibn al-Aas sacrificed fifty camels from that amount. Shall I
complete the remaining sacrifices for him?’ The Messenger of Allāh replied: ‘Your father, if he
had believed in monotheism (Tawhīd), and you then fasted for him, or had given Sadaqa on
behalf of him, or had freed slaves on behalf of him, the reward would have reached him.’
 
Hāfiz Ibn al-Salāh was asked about the verse ‘There is nothing for a man except what he strives
for’ and the Hadīth ‘When a person dies, his actions cease except for three….’. In the verse
‘There is nothing for a man except what he strives for’, it is shown that the actions of a person
cannot be transferred to others. However it is proven that the Prophet (SAW) said that: ‘When a
person dies, his actions cease except for three; continuous donations (Sadaqa Jāriya), a pious
son who prays for him, or knowledge by which others benefit from him’. There is dispute in
whether the recitation of the Qur’ān benefits the deceased. How can it be that the Du’a can
benefit the deceased when the Qur’ān is better (and this has not been mentioned as one of the
exceptions like Du’a is)?
 
Ibn al-Salāh (may Allāh be pleased with him) replied that there is a conflict of opinion in this
matter. The people of virtue have found Baraka (blessings) in transferring the recitation of
theQur’ān to the dead. The difference of opinion in this issue is not a core difference but a
peripheral one. The aforementioned verse does not refute those who say that the recitation
benefits the deceased. The verse means that there is no deserving right and there is no
recompense or repayment except what the person has done. He only has been given the
reward of the actions of others as an act of benevolence. Similarly, the Hadīth does not in any
way refute the benefit of Qur’ānic recitation; the Hadīth refers to his own actions and this matter
refers to the action of others.
 
 
Question 5.
Is it permissible specifically to recite the Qur’ān at the graves, or to dedicate the recitation’s
reward to the deceased?
 
Answer.
Not only is it permissible but it is preferred (Mustahab).
 
 
Question 6.
Did any of the Companions practice or affirm this?
 
Answer.
Yes, the Companions agreed with this practice and affirmed its legitimacy, such as Abd Allāhibn
Umar (RA). Ibn Qudāma al-Hanbalī reports in al-Mughnī that a group of Muslims reported from
Imam Ahmad ibn Hanbal that he forbade a blind Muslim from Qur’ānic recitation at the grave.
He stated that such recitation is Bid’a (innovation). Muhammad ibn Qudāma al-Jawharīsaid to
him: ‘O Abd Allāh (ibn Hanbal)! What is your opinion of Mubashar al-Halbī?’ Ahmad ibn Hanbal
replied: ‘He is a reliable reporter.’ Muhammad ibn Qudāma al-Jawharī said: ‘Mubashar informed
me – reporting from his father – that he bequeathed the recitation of the beginning and end part
of Sūrah Baqara after his burial. He said that he had heard the same advice from AbdAllāh ibn
Umar.’ Ahmad ibn Hanbal replied: ‘I therefore revoke my Fatwa’. He instructed the blind Muslim
to recite the Qur’ān at the grave.
 
May Allāh shower his blessings on the Imam of the Ahl Sunna, Ahmad ibn Hanbal. Once the
truth became manifest to him, he changed his opinion. If only today Muslims would follow his
footsteps.
Al-Khilāl has reported from Sha’bī, who said: ‘When someone died from the Ansār (the Muslims
who lived in Madina), they would go to his grave and recite the Qur’ān there.’
 
 
Question 7.
Did any of the reliable, great Jurists affirm the practice of Qur’ānic recitation on the deceased or
at the grave?
 
Answer.
Yes, in fact most of them affirmed this practice. From amongst them are:
 
The Hanafīs.
This is the text from the depended-upon source for Hanafīs Hāshiya Ibn Abidīn, under the
chapter ‘The meaning of recitation upon the deceased and transferring the reward to him’:
 
‘In the judicial rulings of Hajj on behalf of others, our scholars have clarified that it is
sound for a person to dedicate the reward of his actions, such as Salāh, fasting,
charitable donations and other good acts, to other people. This is what is also mentioned
in al-Hidāya.
 
What follows is the text from Hāshiya al-Tahtāwī alā Marāqi al-Fallāh:
 
‘It is preferred (Mustahab) for the one visiting the grave to recite Sūrah Yāsīn after sitting
there and to dedicate the Qur’ānic recitation to the intended deceased. This should be
done with tranquility, thought and the desire to seek admonition. In al-Sirāj, it is mentioned
that it is preferred (Mustahab) to read the beginning and end part of Sūrah al-Baqara at
the grave just after the burial.’
 
The Mālikīs.
This is the text from Mawāhib al-Jalīl alā Mukhtasar Khalīl, the reliable Fiqh source for Mālikīs:
 
‘Imam al-Qurtubī said: ‘It is desirable for the one intending to visit the grave to [firstly]
acknowledge the etiquettes of it. He should go with full-presence of the heart. He should
not go with the intention to simply wander around the corpses, for this is something even
animals do. Rather, his visit should be aimed to win the pleasure of Allāh, to rectify his
heart, to benefit the deceased with his supplications and Qur’ānic recitation, to offer his
salutations to the inhabitants of the graveyard as he enters and address them as he
would address those present, with the words ‘Asalām Alaikum [dear inhabitants], the
resting place for the believing ones! We, if Allāh wills, shall soon join you.’
 
The Shāfi’īs
Al-Hasan al-Sabāh al-Za’farānī said that:
 
‘I asked Imam al-Shāfi’i about Qur’ānic recitation at the grave. He replied that there is no
harm in it’.
 
Imam al-Nawawī said in al-Minhāj:
‘He should recite the Qur’ān and perform Du’a…’ (Minhāj al-Tālibīn, p. 29)
 
This is the text from Imam al-Khatīb al-Sharbīnī’s al-Iqnā:
 
‘It is preferred that the visitor performs Salām upon the Muslim graves, whilst facing the
inhabitants and using the words the Prophet (SAW) taught his Companions: ‘Asalām
Alaikum, the resting place for the believing ones! We, if Allāh wills, shall soon join you’
(narrated by Imam Muslim). Abū Dāwūd added [that the Prophet taught us to say]: ‘O
Allāh do not deprive them of their reward, and do not torment them after them (i.e. after
the Muslims)’, though this has been reported with a weak chain. Saying ‘if Allāh wills’ is
done for the sake of Tabarruk. He should also recite whatever is easy for him from the
Holy Qur’ān because mercy descends at the place of Qur’ānic recitation. The deceased is
like the living [in this respect] in that mercy is desired for him too. After the recitation, he
should perform supplications for him as the Du’a does benefit the deceased. Moreover,
when the Du’a is performed after Qur’ānic recitation, there are more chances of it being
accepted. The visitor should approach the inhabitants of the grave closely, like he would
do with the living, out of respect. This is what Imam al-Nawawī said. It is preferred
(Mustahab) to visit the graves often and to stand abundantly at the graves of people of
virtue and excellence.’
 
A group of scholars from the Mālikīs and Shāfi’īs are of the opinion that the reward of Qur’ānic
recitation does not reach the deceased. Despite this, they still maintain it is a legitimate practice
at the grave because the deceased can still benefit from listening to the Qur’ān.
The Hanbalīs.
Ibn al-Muflih said in al-Mubdi:
 
‘Imam Ahmad said: ‘All good actions reach the deceased, owing to the several Islamic
texts that prove this. Moreover, Muslims gather in all cities, reciting the Qur’ān and
offering its reward to the deceased without any objection to this practice. So it is a
consensus and it is similar to performing a Du’a and seeking forgiveness (Istighfār) for
them (which no one objects to). This is to the extent that if a Muslim dedicates the reward
of Qur’ānic recitation to the Prophet (SAW), it is permissible and the reward reaches him.’
 
Ibn Qudāma said in al-Mughnī:
 
‘There is nothing wrong with Qur’ānic recitation at the grave. It is reported from Imam
Ahmad ibn Hanbal that he said: ‘When you enter the graveyards, then recite Āyat al-
Kursī and Sūrah Ikhlās three times. Then say ‘O Allah! Make this recitation a source of
reward for the people of the graves.’ In another opinion of his, it is also reported from him
that he decreed Qur’ānic recitation at the grave as Bid’a. This is according to Hushaim,
who cites the opinion of Abū Bakr that many have reported this opinion. However, he later
changed his stance and he himself made that clear. When Ibn Qudāma al-Jawharī learnt
that Imam Ahmad had declared it as Bid’a, he said to him: ‘O Abd Allāh [ibn Hanbal]!
What is your opinion of Mubashar al-Halbī?’ Ahmad ibn Hanbal replied: ‘He is a reliable
reporter.’ Ibn Qudāma said: ‘Mubashar informed me that he reported from his father that
he bequeathed the recitation of the first and last part of Sūrah Baqara upon his death. He
informed them that he had heard the same advice from Abd Allāh ibn Umar.’ Ahmad ibn
Hanbal replied: ‘I therefore revoke my Fatwa’ and he instructed the Muslim to recite
theQur’ān at the grave.
Al-Khilāl said: Abū Alī al-Hasan ibn al-Haitham al-Bazzār, our reliable and trusted Sheikh,
informed me that: ‘I saw Ahmad ibn Hanbal perform Salāh behind a blind person who
 would recite the Qur’ān at graves.’ (In other words, his acceptance to read Salāh behind
him was an indication that he did not see him as a Bid’atī (heretic)).
It is indeed reported from the Prophet (SAW) said: ‘Whoever enters the graveyard and
recites Sūrah Yāsīn, the punishment will be lightened on that day [as a result] and he will
be given units of reward (Hasanāt) according to the amount of people there.’ It is also
reported that he said: ‘Whosoever visits the grave of his parents and recites Sūrah Yāsīn
next to them or one of them, he will be forgiven by Allāh.’
 
In al-Fatāwa, Ibn Taymiyya wrote:
 
‘As for righteous acts there is no conflict amongst the Ahl Sunna wal Jamā’at scholars
that the reward of financial worships like charitable donations and the freeing of slaves do
reach the deceased, just like performing Du’a, Istighfār, Salāh al-Janāza and
supplications at the grave benefit them too.
The difference of opinion is in physical worships such as fasting, Qur’ānic recitation
andSalāh. The correct opinion is that all such worships benefit the deceased. It is proven
inSahīh al-Bukhārī and Sahīh Muslim that the Prophet (SAW) said: ‘Whosoever dies and
has not kept his [obligatory] fasts, then his guardian should fast on his behalf.’ In a similar
report, the Prophet ordered a woman to keep fasts on behalf of her deceased mother,
who had missed some obligatory fasts.
In the Musnad of Ahmad, the Prophet (SAW) was reported to have said to Amr ibn al-Ās:
‘Your father, if he had believed in monotheism (Tawhīd), and you then fasted for him, or
had given Sadaqa on behalf of him, or had freed slaves on behalf of him, the reward)
would have reached him.’ This is the Mazhab of Imam Ahmad, Imam Abū Hanīfa and a
large group of scholars from the Companions of Imam Mālik and Imam Shāfi’ī.’
 
 
Question 8.
Once the issue has been proven with clear evidence and the opinions of the great scholars, why
do some Muslims see Qur’ānic recitation at the grave as Bid’a, or in some cases, in an even
worse light?
 
Answer.
Perhaps they need to be informed of these clear evidences and statements of the scholars
proving its permissibility. They certainly need to adopt the way of the great scholars, who would
not condone an action without actually asking about it and understanding it first. Moreover, they
need to familiarise themselves with two rules of Fiqh:
• ‘One should not condone something outright when it has justified dispute over it.’
• ‘When an Imam (or leader) studies a disputed act with his Ijtihad and offers an opinion on it, it
becomes agreed upon [to follow].’
 
 
We ask Allāh to make us from those who listen carefully to religious advice and follow the best
of it. We pray to Allāh to make us from those who, when the truth becomes apparent, happily
turn to it. We pray to Allāh to make us from the ones who stand firm against baseless and
prejudiced positions. Ameen.
 
And blessings and salutations be upon our Master, Prophet Muhammad and upon his family
and Companions. And all praise is for Allāh, Lord of the Worlds.
 
May Allāh reward all those involved in the publication of this paper.