Reciting Qur'an for the Deceased. Transmitting Rewards
By Mufti Ebrahim Desai
| Q.) 1) What is the Islamic justification of the assumption that Quran Khawani
for a deceased person benefits that person? Is there evidence of this practice during the
life of the Holy Prophet, Sall-Allahu alayhi wa sallam? If not, why is it not a bid'at?
How can this benefit the deceased person in the light of Q2 below? 2) What is the
meaning of Isaal-e-Thawab? I have come across a hadith that read (paraphrased): After
death only three things can benefit a person: 1) sadaqa 2) knowledge that he spread, 3)
children who pray for him. What makes us believe that there are other ways to benefit the
person who has deceased through Isaal-e-Thawaab? [Muhammad Basit] |
A.) 1) Ref. below
2. Isaal-e-Sawaab (to perform a virtuous act and grant the reward to any person, alive
or deceased) is permissible. On numerous occasions, Nabi, Sall-Allahu alayhi wa sallam,
advised the Sahabah, Radi-Allahu anhum, to give charity on behalf of the deceased. One
specific incident is of Sayyidna Abu Talha, Radi-Allahu Anhu, when the Ayah, ‘You
cannot attain virtue until your spend what is beloved to you…’ (Nisaa 4). Abu
Talha gave his most valuable well and garden, Bi’r Haa as charity on behalf of his
deceased mother. In fact, Rasulullah, Sall-Allahu alayhi wa sallam, 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 prophethood. (Nasbur Raaya, Allama Zailee)
Almighty Allah Taăla states in the Noble Qurăn, 'O` you who believe! Obey Allah and
His Rasul.'
The life of the Prophet, Sall-Allahu alayhi wa sallam, is indeed the best example for
us to follow. During the time of the Prophet, Sall-Allahu alayhi wa sallam, many of his
family members, his wives, daughters, uncles and his illustrious companions left the world
whilst engaged in the most noble work and effort of uplifting the religion of Islam.
Despite the Prophet's deep love for them, he did not (on any single occasion) commemorate
the innovative custom of inviting people on different intervals to recite the Qur’aan
for Isaal-e-Sawaab.
While we do believe in Isaal-e-Sawaab, however, the act of inviting people for
Qur’an Khatam and Dhikr, etc. has taken much prominence and people regard it as
compulsory. In principle, if any permissible act is regarded as compulsory in Shar'iah it
becomes Bid’at as that is distortion of Deen.
Concerned and beloved ones should recite Qur’an or perform any act of virtue, i.e.
give charity, etc. with sincerity and gift it to the deceased. That is closer to the
Sunnah and more beneficial to the deceased than performing an act of Bid’at which is
of no benefit to the deceased, thus, defeating the actual purpose. And Allah Taăla Knows
Best.
