Thursday, 17 February 2011

Is Isaal-e-Thawaab a Bidah?

“Reading Qur’aan at the grave”

Quote: Wahabi/Salafi

Q: Is it permissible to read Qur’aan at the grave..?

Answer: Fatwa no, 36513

"Reading Qur’aan at the grave is not prescribed in Islam because there is no report that says that the Prophet (peace and blessings of Allaah be upon him) did that.
The Standing Committee for Issuing Fatwas was asked:
Is it permissible to read al-Faatihah or anything from the Qur’aan for the deceased when visiting his grave, and does that benefit him?

^The Standing Committee for Issuing Fatwas
They replied:
"It is proven that the Prophet (peace and blessings of Allaah be upon him) used to visit graves, and he would recite du’aa’s for the dead that he taught to his companions and they learned them from him.
For example: “Al-salaamu ‘alaykum ahl al-diyaar min al-mu’mineen wa’l-Muslimeen, wa inna in sha Allaah bikum laahiqoon, nas’al Allaaha lana wa lakum al-‘aafiyah (Peace be upon you, O people of the dwellings, believers and Muslims. If Allaah wills we will join you. We ask Allaah to grant us and you safety).”
But there is no report that he (peace and blessings of Allaah be upon him) recited a soorah of the Qur’aan or any verses thereof for the dead, even though he visited them often.
If that had been prescribed, he would have done it and would have taught it to his companions, seeking the reward and out of mercy towards his ummah, and fulfilling the obligation to convey the message. For he was as Allaah described him (interpretation of the meaning):
“Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you; for the believers (he is) full of pity, kind, and merciful” [al-Tawbah 9:128]
The fact that he did not do that even though there were reasons why he might have done it indicates that it is not prescribed. His companions (may Allaah be pleased with them) knew that and followed in his footsteps, and they limited themselves to learning lessons and making du’aa’ for the dead when they visited them.
There is no report that they read Qur’aan for the dead. For them such reading was an innovation (bid’ah), and it was proven that the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever introduces anything into this matter of ours [i.e., Islam] that is not part of it will have it rejected.” Agreed upon.

From Fataawa al-Lajnah al-Daa’imah, 9/38”

[End of Quote]

Quote: Wahabi/Salafi

"There is nothing to refute, the matter is open and each view is considerable view.The best to be said about this matter is what Ibn Taymmya... said, in the meaning of it,:

"Reciting quran with an intention to reach its reward to a deceased person is fine but it has not been practiced by Allah's Messenger or his companions, therefore it is best not to do it"

“This is not a big issue and do not deny on them unless you wish to let them know that such act was not practiced by Allah's Messenger and his companions. Nevertheless, it is fine anyhow.”

Source: Here

^Note what the wahabi/Salafi said regarding what Ibn Taymmya said


“So, it is bid'ah in Islam as it wasn't practiced by the Prophet (sal-allahu 'alayhi was salam) or the Sahabah (May Allah be pleased with them) but if someone does it then we should let them do it. Does it matter in which manner it is performed: individually or collectively (in groups)?

How do we respond if they say "you say that is bid'ah but you allow it why don't you allow us to do other acts of 'ibadah which you also consider bid'ah i.e. celebrating the Prophet's (sal-allahu 'alayhi wa salam) birthday, certain adhkar, dhikr in gatherings etc"?”

[End of Quote]


“Shaykh ‘Abd al-‘Azeez ibn Baaz was asked:

Sometimes I do Tawaaf for one of my relatives or parents or grandparents who have died. What is the ruling on that? Also, what is the ruling on completing the Qur’aan for them? May Allaah reward you with good.
He replied:

"It is better not to do that, because there is no evidence (daleel) to that effect… With regard to praying (salaah) on their behalf, doing Tawaaf on their behalf and reading Qur’aan for them, it is better not to do that, because there is no evidence (daleel) to that effect.Some scholars have permitted that, by analogy with charity and du’aa’, but to be on the safe side, it is better not to do that. And Allaah is the source of strength."

Fataawa Ibn Baaz, 8/344, 345).

But here we have 

Ibn Abdul Hadi says about Ibn Taymiyyah's grave 

"The angels are around his grave are making tawaf"

(Al-Uqud Ad-Durriyyah, 1/434)

 (so according to the Wahhabiyyah these angels are Quburi mushriks!!!)


Is Isaal- e -Thawaab a Bidah?

It has been noticed that some people today claim that Isaal e Thawaab is an "evil innovation" and only actions done by person himself in his life will benefit him after death. They claim that there is no proof of denoting Thawaab to the dead by doing Sadaqa on his behalf, doing Hajj on his behalf, keeping fasts on his behalf and most importantly “RECITING QURAN TO DENOTE THAWAAB” etc...

Please Note:
The opponents at first completely deny that a dead person can receive thawaab if a good deed is done by another alive person, but upon seeing proofs they make a 360 degree turn and start saying that certain donations of thawaab like for example digging a well on behlaf of dead, giving sadaqa etc… are allowed.

The point is If they are so firm on their concept that a dead person according to Quran does not receive thawaab from deeds of alive people then they should not accept any form whatsoever because Quran can never contradict.

This article shall be based on following three crucial points

a) Proofs from authentic hadiths

b) The practice of Salaf as-Saliheen and explanation given by classical scholars

c) Answer to proofs misused by Ahlul Bidah (i.e. Ghair Muqalideen/Wahabi sect)

The Holy Prophetصلى الله عليه وسلم said Yes!

Whereas Ahlul Bidah Wahabis say No! ( Naudhobillah)

Imam Muslim
in his “SAHIH” made a whole chapter with title:


And then he brought this following hadith under it.
Book 013, Number 4003: (Sahih Muslim)

A'isha (Allah be pleased with her) reported that a man came to Allah's Apostle (may peace be upon him) and said: Allah's Messenger, my mother died all of a sudden without making any will. I think if (she could have the opportunity) to speak she would have made a Sadaqa. Would there be any reward for her if I give charity on her behalf? He (the Holy Prophet) said: Yes.

Look carefully that Prophet (Peace be upon him) is saying that a dead person is entitled to Thawaab of Sadaqa done by another person whereas some people of misguidance say that a dead person is not entitled to thawaab denoted by another person (Naudhobillah). Also remember that this action is not done by the dead (mother) but rather by (her living) son “ON MOTHER’S BEHALF”

May Allah immensely reward Imam Muslim that he had set such a beautiful chapter title on denoting thawaab to the deceased.

Doing Hajj on the behalf of a deceased person?

Volume 3, Book 29, Number 77: (Sahih Bukhari)

Narrated Ibn 'Abbas:
A woman from the tribe of Juhaina came to the 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 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."

Note: Hajj is also an amal and performing an amal on behalf of a dead person proves that record remains open and Allah accepts good deeds done by the living on behalf of the dead.

Reciting Quran at the graves and elsewhere

Fasting on behalf of a passed away person who had missed fasts

Ibn Abbas
(ra) reported that a woman came to the Prophet (Peace be upon him) and said, “My sister has died with two months successive fasts against her”. He said, “Listen, if she had a debt payable then would you have paid it?” She said, “Yes!” He said, “The right of Allah is more important to be paid”.

Imam Tirmidhi said: Ibn Umar (ra) and Sayyidah Ayshah (ra) have also narrated ahadith in this regard and the hadith of Ibn Abbas (R.A) is “HASAN-SAHIH (FAIR AND AUTHENTIC)”.[Reference: Sunnan Tirmidhi, Hadith # 710, Published by Dar ul Kutb al iLmiyyah]

In another Sahih report it also mentions of feeding a poor person everyday according to the fasts missed by dead person. [Refer to Sunnan Ibn Majah (1/558), Hadith # 1810, Mishkaat (1/559) and others] So one has the respite either he can fast or feed poor.

Reciting Quran and denoting its Thawaab
This is the most important one and majority of scholars in past and present accept that Thawaab of reciting Quran also reaches the deceased.
Imam ash-Shafi’i (rah) is known to have differed on this regard but Alhamdolillah there are even proofs from him which prove doing “KHATM OF QURAN AT GRAVES” أخبرنا أبو عبد الله الحافظ ثنا أبو العباس محمد بن يعقوبَ ثنا العباس بن محمد قال سألتُ يحيى بنَ مَعِيْنٍ عن القراءَةِ عندَ القبرِ فقالَ: حدثنا مُبَشِّرُ ابنُ إسمعيلَ الحلبيُّ عن عبد الرحمن بن العلاء بن اللجلاج عن أبيه أنه قالَ لبنيهِ: إِذَا أَدْخَلْتُمُوْنِي قَبْرِيَ فَضَعُوْنِي في اللَّحْدِ وقولُوا: بِسْمِ الله وعَلَى سُنَّةِ رسولِ الله صَلَّى الله عَلَيْهِ وَسَلَّمَ وسُنُّوا عَلَىَّ الترابَ سَنًّا، أَوْ اقْرَؤُا عِنْدَ رأسِي أَوَّلَ البَقَرَةِ وخَاتِمَتَهَا، فإنِّي رأيتُ ابنَ عُمَرَ يَسْتَحِبُّ ذَلِكَ

Translation: Abbas bin Muhammad (rah) asked Imam Yahya bin Ma’een about “RECITING (QURAN) AT THE GRAVE” he replied: It is narrated from Mubashar ibn Ismail al-Halbi who narrated from Abdur Rahman bin al-Ala bin Lajlaaj, who narrated from his father (Sahabi) that his father said to his sons: When you are entering me in the qabr then make a Lahd then say: In the name of Allah and upon the Sunnah of RasoolAllah (Peace be upon him)” and then start adding dust, after this stand on my (head’s) side reciting the“BEGINNING AND ENEDING OF SURAH AL-BAQARAH” because I saw Ibn Umar (ra) considering this as a “RECOMMENDED DEED”[Sunnan Bayhaqi al-Kubra (5/404), Hadith # 7097]

Regarding such ahadith mentioned in Bayhaqi, Imam al-Nawawi (rah) the legendary scholar said:

Translation: It is narrated in Sunnah al-Bayhaqi with “HASAN CHAIN” that Ibn Umar (ra) considered it“MUSTAHAB/RECOMMENDED” to recite the beginning and ending of Surah al-Baqarah “UPON THE GRAVE AFTER BURIAL”
[Imam al-Nawawi in Kitab ul Adhkaar (1/162)]

Sahih Bukhari:
Narrated Ibn 'Abbas: Once the Prophet, while passing through one of the grave-yards of Medina or Mecca heard the voices of two persons who were being tortured in their graves. The Prophet said, "These two persons are being tortured not for a major sin (to avoid)." The Prophet then added, "Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmiy between friends). The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried."
Volume 1, Book 4, Number 215: (Sahih Bukhari)

Why punishment is reduced due to plants on grave?

The reason is that trees, leaves, plants do “Dhikr of Allah” so the logic of Adhaab being reduced is that till the time they remain fresh they will do dhikr due to which the punishment on Sahib-e-Qabr will be reduced, when Tasbih of Plants benefits the deceased then imagine the benefit of humans reciting Quran at graves and denoting the thawaab.

This is why Imam Ibn Hajr al-Asqalani (rah) said:
إن المعنى فيه أن يسبح ما دام رطباً فيحصل التخفيف ببركة التسبيح، وعلى هذا فيطرد في كل ما فيه رطوبة من الأشجار وغيرها. وكذلك فيما فيه بركة كالذكر وتلاوة القرآن من باب الأولى

Translation: The meaning of it is that till the time the stem remains fresh it will keep on doing Tasbih and due to Barakah of that Tasbih the punishment will be reduced. It is also derived from this that everything which has freshness from trees/plants then to put it on graves is a cause of reducing punishment. Similarly “EVERYTHING WHICH HAS BARAKAH LIKE DHIKR AND RECITATION OF QURAN, IS MORE AWLA (I.E. GREATER) IN THIS REGARD” [Fath ul Bari, Sharh Sahih ul-Bukhari (1/426)]

The Practise of Salaf as-Saliheen & Explanation by Classical scholars

Ibn Qayyim al Jawziyyah
is amongst the top ranking scholars of misguided Wahabi/Ghair Muqalid sect and they claim him to be a champion and reviver of their deen. Although he is not Hujjat for us and proofs for Isaal e Thawaab are proven from many other true Ahlus Sunnah scholars but I am showing proof from Ibn al Qayyim so that opponents are left with no excuses.

Ibn Qayyim al Jawziyyah on real Salaf as-Saliheen

He states in his Kitab ar-Ruh: وقد ذكر عن جماعة من السلف أنهم أوصوا أن يقرأ عند قبورهم وقت الدفن قال عبد الحق يروى أن عبد الله بن عمر أمر أن يقرأ عند قبره سورة البقرة وممن رأى ذلك المعلى بن عبد الرحمن وكان الامام أحمد ينكر ذلك أولا حيث لم يبلغه فيه أثر ثم رجع عن ذلك

Translation: It is narrated from a group of Salaf that they advised to recite Quran on their graves after burying them. Abdul Haq has narrated that Ibn Umar (RA) ordered (others) to recite Surah Baqarah on his grave. Muala bin Abdur Rahman also holds the same opinion, Imam Ahmed (rah) did not agree to this in the beginning because proof had not reached him then, however later he agreed.[Kitab ar Ruh by Ibn Qayyim, Page No. 64, Published by Dar Ibn Kathir, Damascus, Syria]

That has hit bulls eye from Ibn al Qayyim and destroyed the Wahabi version of Islam today, so Alhamdolillah it stands proven that Sufis are true followers of Salaf whereas Ghair Muqalideen/Salafis of today are just deceivers who disguise themselves with catchy names like “SALAFI”

Also note that Imam Ahmed (rah) rightly accepted reciting Quran on graves after proof reached him, unlike Ghair Muqalid sect of today who remain persistent even after proofs have reached them.

Hence Muslims should often visit graves of Awliya or their relatives and recite Quran there, Alhamdolillah I had the Sa’dat of doing that at Jannat ul Baqi in Madina al Munawwara.

Proofs from Majority of scholars including Salaf

Imam Zayn ud-din Ibn Nujaim al-Misri (rah) said:والأصل فيه أن الإنسان له أن يجعل ثواب عمله لغيره صلاة أو صوماً أو صدقة أو قراءة قرآن أو ذكراً أو طوافاً أو حجاً أو عمرة أو غير ذلك عند أصحابنا للكتاب والسنة

Translation: According to us the thawaab of deeds performed by one person reaches the other, this includes Praying, Fasting, Charity,“RECITATION OF QURAN”, Dhikr, Tawaf, Hajj, Umra or any other (good) deeds. This is proven from Quran and Sunnah [Al-Bahr ar-Ra’iq Sharah Kanz al Daq’aiq (3/62)]

Also refer to Hashiya Dur ul Mukhtar by Allama Ibn Abideen ash-Shami (rah) [Volume No. 4, Page Nos: 12-28]

Imam al-Khalal Abu Bakr
(rah) the great Muhadith wrote a whole booklet especially on this topic with title: "Al Qira’ Andd al-Quboor (i.e. Recitation of Quran near the graves)” he narrates many proofs in it including this one
عن إبراهيم النخعي رحمه الله قال : " لا بَأْسَ بقراءةِ القرآنِ في المقابِر

Translation: Imam Ibrahim al-Nakha’I (rah) said: There is no harm in reciting Quran inside tombs [Al Qira’ Andd al Quboor, Page No. 3]

Imam Jalal ud-din Suyuti (rah) says:
إختلف في وصول ثواب القراءة للميت فجمهور السلف والأئمة الثلاثة على الوصول

Translation: There is difference of opinion whether the dead receives Thawaab due to “RECITATION OF QURAN” The majority of the Salaf and the three Imams are of the opinion that “IT REACHES” [Sharh as Sudoor (1/302)]

Note: Imam ash-Shafi’i
(rah) was of the opinion that Thawaab does not reach the dead but Alhamdolillah even he accepted that “THERE IS NO HARM IN RECITING QURAN AT GRAVES EVEN DOING KHATM E QURAN IS FINE” [Refer to Kitab ul Adhkaar of Imam al-Nawawi, Page No. 278]
Rebuttal of misuse of proofs
Two misguided sects have strictly rejected Isaal e Thawaab

1) Mutazailites

2) All Ghair Muqalid sects like Parvaize, Usmani, Jamaat e Muslimeen, Wahabis etc… who are all stems of same tree.

We also know that Imam ash-Shafi (rah) and some of his companions differed with the majority opinion which accepted Isaal e Thawaab, however Imam Ash-Shafi’I (rah) said there is “NO HARM IN RECITING QURAN AT GRAVES RATHER EVEN KHATAM OF QURAN COULD BE DONE” hence unlike the above two sects the great Imam ash-Shafi’I (rah) eventually reached the right opinion.

The fundamental proof which is cited against Isaal e Thawaab is this verse:

That man can have nothing but what he strives for

Insha’Allah I will shed light on this verse from majority of Mufasireen who proved that this verse has been abrogated.

Proof # 1

Imam al-Qurtubi (rah) the famous commentator of Quran, he also wrote an amazing book called At-Tadhkira, which he has written especially on the issue of life after death. He states:
فروي عن ابن عباس : أنها منسوخة بقوله تعالى : و الذين آمنوا و اتبعتهم ذريتهم بإيمان ألحقنا بهم ذريتهم فيجعل الولد الطفل يوم القيامة في ميزان أبيه و يشفع الله تعالى الآباء في الأبناء و الأبناء في الآباء . يدل على ذلك قوله تعالى : آباؤكم و أبناؤكم لا تدرون أيهم أقرب لكم نفعاً و قال الربيع بن أنس : و أن ليس للإنسان إلا ما سعى يعني : الكافر . و أما المؤمن فله ما سعى ، و ما سعى له غيره . قلت : و كثير من الأحاديث تدل على هذا القول . و يشهد له . و أن المؤمن يصل إليه ثواب العمل الصالح من غيره .
Translation: It is narrated by Ibn Abbas (ra) that this verse (53:39) has been “ABROGATED” by this verse of Quran (52:21) in which Allah Ta’la said:

“And (as for) those who believe and “THEIR OFFSPRING WHO FOLLOW THEM” in faith, We will unite with them their offspring and “WE WILL NOT DIMINISH TO THEM AUGHT OF THEIR WORK” every man is responsible for what he shall have wrought. (52:21)”

And a non-pubert child will be in the “RECORD OF DEEDS FOR HIS FATHER” and Allah will make the child in favour of father and father in favour of child as intercessors on day of judgement.

This following verse also proves abrogation:

“..Ye know not whether your parents or your children are nearest to you in benefit….(4:11)

Hadrat Rabi’i bin Anas (ra) said that 53:39 was revealed about disbelievers whereas Momineen then they will not only benefit from their own deeds “BUT ALSO THAT OF OTHERS” “THERE ARE MANY AHADITH WHICH PROVE AUTHENTICITY OF THIS SAYING” and they prove that thawaab of good deeds done by others does reach.
[At-Tadhkira, Volume No.1, Page No. 137-138, Published by Dar ul Bukhari,Al-Madina al-Munawwara]

Proof # 2

Imam al-Thalabi (rah) said in tafsir of this verse:
قال ابن عباس: هذه الآية منسوخة، فأنزل الله بعدها
وَٱلَّذِينَ آمَنُواْ وَٱتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَاهُمْ }
الطور: 21] فادخل الأبناء بصلاح الآباء الجنة، وقال عكرمة: كان ذلك لقوم إبراهيم وموسى، فأما هذه الأُمّة فلهم ما سعوا وما سعى غيرهم.

Translation: Ibn Abbas(ra) said that this verse has been abrogated by Surah Toor:21 (verse shown above) because in this verse is mentioned that Allah entered the Ibna’ into paradise due to good deeds of Aba’. Akrama (rah) said that verse 53:38-39 was revealed about the nations of Ibrahim (AS) and Musa (AS) “WHEREAS OUR UMMAH GETS BENEFIT FROM THEIR DEEDS AND THE DEEDS OF OTHER”

Detailed Tafsir by Ibn Jawzi (rah)

- [Tafsir al-Kashf wal Bayaan, Under 53:39] -

Here is detailed tafsir given by Ibn Jawzi (rah) who was a very strict scholar of his time.
واختلف العلماء في هذه الآية على ثمانية أقوال:أحدها: أنها منسوخة بقوله: {وَٱتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـٰنٍ} [الطور: 21] فأدخل الأبناء الجنة بصلاح الآباء، قاله ابن عباس، ولا يصح، لأن لفظ الآيتين لفظ خبر، والأخبار لا تنسخ.والثاني: أن ذلك كان لقوم إبراهيم وموسى، وأما هذه الأمة فلهم ما سعوا وما سعى غيرهم، قاله عكرمة، واستدل بقول النبي صلى الله عليه وسلم للمرأة التي سألته: إن أبي مات ولم يحج، فقال: «حجي عنه».والثالث: أن المراد بالإنسان ها هنا: الكافر، فأما المؤمن، فله ما سعى وما سعي له، قاله الربيع بن أنس.والرابع: أنه ليس للإنسان إلا ما سعى من طريق العدل، فأما من باب الفضل، فجائز أن يزيده الله عز وجل ما يشاء، قاله الحسين بن الفضل.والخامس: أن معنى «ما سعى» ما نوى، قاله أبو بكر الوراق.والسادس: ليس للكافر من الخير إلى ما عمله في الدنيا، فيثاب عليه فيها حتى لا يبقى له في الآخرة خير، ذكره الثعلبي.والسابع: أن اللام بمعنى «على» فتقديره: ليس على الإنسان إلا ما سعى.والثامن: أنه ليس له إلا سعيه، غير أن الأسباب مختلفة، فتارة يكون سعيه في تحصيل قرابة وولد يترحم عليه وصديق، وتارة يسعى في خدمة الدين والعبادة، فيكتسب محبة أهل الدين،
فيكون ذلك سببا حصل بسعيه، حكى القولين شيخنا علي بن عبيد الله الزاغوني
Translation: There is difference of ulama in regards to this verse and there are 8 sayings of them

First: Ibn Abbas (RA) said that this verse has been abrogated through 52:21 because Allah enetered the sons into paradise due to good deeds of their parents. (Ibn Jawzi said): This is not correct because both these verses are Akhbaar which do not have Naskh. (Note: This is personal interpretation of Ibn Jawzi and It shall be explained later)

Second: Akrama (rah) said: The principle that every human being gets reward according to what he did was applicable on the nations of Musa (as) and Ibrahim (as) whereas “OUR UMMAH GETS REWARD OF THEIR OWN DEEDS AND ALSO THAT OF OTHERS”

Conclusion of article

...because the Prophet (Peace be upon him) said to woman that she should perform hajj “ON BEHALF OF HER FATHER”

Third: Rabi’i bin Anas (ra) said that “INSAAN” mentioned in 53:38 refers to “KAFIR/DISBELIEVER” because a momin gets reward for his own deeds and also deeds of other people.

*Fourth: Al-Hussain bin Fadhl (rah) said: The application of Allah’s Justice is that He gives reward to human beings according to what they did, whereas the application of “ALLAH’S BOUNTY” is that a human being also gets rewarded due to good deeds of others. Therefore 53:38 refers to Justice of Allah. (SUBHAN ALLAH)

Fifth: Abu Bakr al Warraq (ra) said: The meaning of “
سَعَىٰ” in this verse refers to the intention which means that humanbeings will get reward for their intentions.

Sixth: Al-Thalabi (ra) said: This verses proves that “DISBELIEVERS” will get benefit only in this world but not in hereafter.

Seventh: Imam Zaghwani al-Hanbli (rah) said that in this verse “LAAM” has occoured in meaning of “ALA” which means that a human being will be punished only for the bad deed which he committed not the bad deeds of other people as is mentioned in 53:38.

Our Sheikh Ali bin UbaydUllah Zaghwani (rah) has given second answer to this verse i.e. every man will get reward for what he did has different asbaab such as (a) His relatives and friends have mercy on him and denote to him reward which reaches him (b) He loves the deen and does worship, therefore the pious people also start loving him and they become a means to “DENOTING THAWAAB”

- [Ibn Jawzi in Za’d al Maseer fi Ilm at-Tafsir (8/82)] -

Conclusion: The fourth point is simply beautiful and It leaves behind no doubt that Quran and hadith never contradict, the Isaal e Thawaab is accepted by Allah due to his bounty whereas not accepting is Allah's Justice.

We should learn from Imam Ahmed bin Hanbal (ra)

Some stubborn people reject Isaal e Thawaab even after proof has reached them,. they make it an issue of their egos.

Here is great proof from Imam Ahmed bin Hanbal (rah) the great Imam from 4 schools of jurisprudence that he accepted denoting thawaab by reciting Quran even after learning from his students.

جلس رجل ضرير يقرأ عند القبر فقال له أحمد يا هذا إن القراءة عند القبر بدعة فلما خرجنا من المقابر قال محمد بن قدامة لأحمد بن حنبل يا أبا عبد الله ما تقول في مبشر الحلبي قال ثقة قال كتبت عنه شيئا قال نعم فأخبرني مبشر عن عبد الرحمن بن العلاء اللجلاج عن أبيه أنه أوصى إذا دفن أن يقرأ عند رأسه بفاتحة البقرة وخاتمتها وقال سمعت ابن عمر يوصي بذلك فقال له أحمد فارجع وقل للرجل يقرأ
وقال الحسن بن الصباح الزعفراني سألت الشافعي عن القراءة عند القبر فقال لا بأس بها

Translation: After burial a blind person sat and started to recite (Quran) on the Qabr, Imam Ahmed said: It is Bidah to recite (Quran) near the grave, however when we left the graveyard ibn Qudama (rah) asked Imam Ahmed (rah) what his stance was on Mubashar al Halbi (rah)?
Imam Ahmed said that he is Thiqa. (Ibn Qudama) said: Have you taken his narrations?
Imam Ahmed said Yes, at this Ibn Qudama said: Mubashar narrated from Abdur Rahman bin Ala’ bin Lajlaj (RA) … (and he mentioned the same narration as mentioned before from Ala' bin Lajlaaj), hearing this Imam Ahmed (rah) asked to call the blind man back for reciting (on the grave) [Subhan Allah, look at our great Imam Ahmed – Rahimuhullah who did not get angry upon learning from his disciple]

Hassan bin Sabah
has narrated that Imam Shafi’i(rah) was asked about reciting near the grave, at which he replied: There is no harm in it (i.e. allowed)
[Kitab ar Ruh by Ibn Qayyim, Page Nos. 64-67, Published by Dar Ibn Kathir, Damascus]

May our parents be taken ransom for Imam Ahmed bin Hanbal (rah) who in-spite of learning from his subordinates remained humble and accepted truth.

By A.Ibrahim

(edited by ADHM)




Q: Is there a narration, which documents that Rasulullah Sallallaahu Alayhi wasallam ever performed an Ibadat like reciting Qur'an, and asking Allah to forward the reward to any of his deceased relatives?

A: Isaal-e-Sawaab (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-Sawaab:

The conveying of the reward of charitable deeds.

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 states that if one accepts the charitable form of Isaal-e-Sawaab 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?'


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-Sawaab.

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)

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.'
(Fath al-Baari vol.5 pg.477 Hadith2761)

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)

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)

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)
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)

Allaamah al-Qurtubi [ra] states that, 'Some of our Ulama have based the permissibility of Isaal-e-Sawaab of the recitation of the Qur'aan on the Hadith of Sahih Bukhari (Hadith216, 1361) and Sahih Muslim wherein there is mention of Rasulullah [Sallallaahu Alayhi Wasallam] placing fresh branches on 2 graves and He [Sallallaahu Alayhi Wasallam] said, 'Perhaps their punishment will be lightened through it as long as the branches do not dry up.' (The Ulama explain the reason for this to be the Tasbeeh that those fresh branches will recite).

Allaamah al-Qurtubi
further states, 'If the Tasbeeh of trees can benefit the deceased, then why not the recitation of the Qur'aan by a believer in Allah?' (Al-Tazkirah pg.70)

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-Sawaab) 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. (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


To Recite Surah al-Baqarah

From Beginning to End?

عن عبد الرحمن بن العلاء بن اللجلاج قال : قال لي أبي : يا بني إذا مت فالحد لي لحدا فإذا وضعتني في لحدي فقل : بسم الله وعلى ملة رسول الله صلى الله عليه و سلم ثم سن التراب علي سنا ثم اقرأ عند رأسي بفاتحة البقرة وخاتمتها فإني سمعت رسول الله صلى الله عليه و سلم يقول ذلك رواه الطبراني في الكبير ورجاله موثقون

Sayyidna al-Lajlaaj (RA), a companion of Rasulullah (Peace be upon him), had told his son that after he dies, he should recite the beginning and end of Surah al-Baqarah at the head side of his grave. Hadrat al-Lajlaaj (RA) then mentioned that he heard this from Prophet (Peace be upon him).

[at-Tabrani in his al-Mu'jamul al-Kabeer, Hafidh al-Haythami declared all the narrators of this report as "THIQA (RELIED UPON)" in his Majma-Uz-Zawaaid (3/161)]

Imam Ibn Yusuf al Salihi (rah) said about it:
وروى الطبراني - برجال ثقات
Translation: This is narrated by at-Tabarani and all the Rijaal are "THIQA" [Sabl ul Huda (8/379)]

Imam al-Nawawi (rah) also authenticated the chain in Kitab ul Adhkar, where he said:
وروينا فـي «سنن البـيهقـي » بإسناد حسن ، أن ابن عمر استـحبَّ أن يُقرأ علـى القبر بعد الدفن أوَّل سورة البقرة وخاتـمتها
Translation: It is narrated in <> with “HASAN CHAIN” that Ibn Umar (ra) considered it “MUSTAHAB/RECOMMENDED” to recite the beginning and ending of Surah al-Baqarah “UPON THE GRAVE AFTER BURIAL” [Imam al-Nawawi in Kitab ul Adhkaar (1/162)]

There are also ahadith about reciting Surah al-Fatiha and 3 Qul of Qur'an at the graves [Mentioned in Sharah as-Sudoor by Hafidh Jalal ud-din Suyuti (rah)
Due to these ahadith Sheikh ul Islam Imam Ibn Hajr al-Asqalani (rah) said in Fath ul Bari while explaining the hadith why Prophet (Peace be upon him) had put fresh branches on the grave and how even Dhikr of Allah done by plants is beneficial to the deceased.

إن المعنى فيه أن يسبح ما دام رطباً فيحصل التخفيف ببركة التسبيح، وعلى هذا فيطرد في كل ما فيه رطوبة من الأشجار وغيرها. وكذلك فيما فيه بركة كالذكر وتلاوة القرآن من باب الأولى

Translation: This means that till the time the stem remains fresh it will keep on doing Tasbih and due to Barakah of that Tasbih the punishment will be reduced. It is also derived from this that everything which has freshness from trees/plants then to put them on graves is a cause of reducing punishment. Similarly “EVERYTHING WHICH HAS BARAKAH LIKE DHIKR AND RECITATION OF QUR'AN IS MORE AWLA (I.E. GREATER) IN THIS REGARD” [al-Asqalani in Fath ul Bari, Sharh Sahih ul-Bukhari (1/426)]

Even Ibn Qayyim al-Jawziyyah the leading authority in Wahabi sect accepted that Thawaab of recitation reaches the deceased, he wrote a magnificent book called Kitab ar-Ruh in which he proved himself as Mushrik according to logic of Wahabiyyah.

The Nobel Qur'an states:
O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper. (Al-Qur'an 5:35)


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