مردوں کے ایصال ثواب کے لیے قرآن خوانی

[Cheeko]

Re: Recitation of Qu'raan for the deceased ones

Recitation of Qur'aan for the deceased ones:
The permissibility of this act is a matter of dispute amongst scholars. However, all scholars agree that this act was never practiced by Allah's Messenger (صلى الله عليه و سلم) and his companions.

Shiakh Al-Islam, Ibn Taymiyyah, said in his majmo' Al-Fatawa:
" In regards reciting Quran so the reward be going to the deceased; some scholars said: the decased will benefit from such recitation and this is the Madhab of Ahmad, Abu hanifah and some of the Shafi'e scholars. while others said the deceased do not benefit from Quran Reciattion that were recited by others and this is the famous opinion in the Maliki and Shafi'e Madhabs."

What should we do in this case?
It is better to refrain from doing with the intention to follow the exact steps of the Prophet (صلى الله عليه و سلم) and seek another authentic means to give via its reward to the deceased i.e. Charity, Hajj and etc.

If you find people doing so then do not be upset and if you wish to advise them then advise them although it might be allowed but it is better to do what Allah's Messenger (صلى الله عليه و سلم) did. Read more...
Another article for reading...

I read your reply and am sorry to say that you follow a strange version of Islam which the world never heard of in the first three centuries or so. You r refuting the Hadees because of your love for that particular group.

Some authentic Hadees

1]

Imam al-Bukhari writes:

"Prophet Muhammad (may Allah bless him and grant him peace) has said, 'The status of the deceased is raised [during their time in the grave], and the deceased ask Allah why this has happened. Allah replies, 'Your son has prayed for your forgiveness'"

►[al-Bukhari, Al-Adab Al-Mufid, chapter on 'Excellency of Parents']



2]
The Prophet of Allah Said: Recite It (Iqarahu) on ('Inda) the deceased/dying that means Surah Yaseen.

(Sunan Ibn Majah, Kitab Al Janaiz #1438)


The commentator of Sunan Ibn Majah further states:

قوله ( عند موتاكم ) ‏


His saying : On the deceased/dying -- That is to say on the dying or (Aw) after (Ba'ad) death Also.

(Sharh Sunan Ibn Majah Al Sanadi , Ibid)

[FONT=verdana,geneva]In the commentary of Sunan Abu Dawud, entitled Awn Al Ma'bud Sharh Sunan Abi Dawud it states:
[/FONT]
[FONT=verdana,geneva]‏وعند النسائي من حديث ابن عباس " أنه صلى على جنازة فقرأ بفاتحة الكتاب وسورة وجهر فلما فرغ قال سنة وحق

And in NAsai the hadith from Ibn Abbas: He prayed the funeral prayer and read the Fatiha.
[/FONT]
[FONT=verdana,geneva]
[/FONT]
3]
The Prophet said: iqra'u `ala mawtakum ya seen "Read Ya Seen over those of you who are dying/deceased."

References

►Abu Dawud in his Sunan (Jana'iz)

►al-Nasa'i in his Sunan (`Amal al-yawm wal-layla),

►Ibn Majah in his Sunan (Jana'iz),

►Ibn Hibban in his Sahih (Ihsan), and he declared it sound (sahih).



​

Since one of your links say that Imam Nawawi declared a Hadees of Tirmidhi as zaeef it doesnt tells us that what his beliefs were on this particular issue. He only declared one Hadees zaeef but didnt say that the whole process is wrong. For understanding his beliefs on this issue read below.

Imam Nawawi (Rehmatuallah alihe)[FONT=verdana,geneva]

It is narrated in Sahih Muslim from Amr bin al-Aas (RA) that he said: When you have buried me then stand around my grave for a time in which a Camel could be slaughtered and its meat is distributed, so that I may "ENJOY YOUR COMPANY" and ascertain what answer I can give to the messengers (angels) of Allah.

It is narrated in Abu Dawud and Baihaqi with "HASSAN" chain from Uthman (RA) who said: The Prophet (Peace be upon him) after burying the deceased used to stand (on his side) and say: Ask Allah for his forgivenss and that he should stand firm because he is being questioned.

Imam Shafi'i (rah) and his companions said: To recite something from Quran (at the grave) is recommended, If "KHATAM UL QURAN" is done then it is even better.

It is narrated in Sunnan Baihaqi with "HASSAN CHAIN" that Ibn Umar (ra) considered it Mustahab to recite Beginning and ending Ayahs of Surah Baqarah at the grave after burying [Kitab ul Adhkaar, Page No. 278]

Imam Nawawi (Rehmatuallah alihe)

Kitab ul Adhkaar by Imam Nawawi (Rahimuhullah) - Published by Dar ul Manhaaj, Jeddah, Saudi Arabia

[FONT=verdana,geneva]Page No. 278

[/FONT][/FONT]



Imam Nawawi said: "Whoever visits a grave, let him greet its dweller, recite some Qur'an, and make an invocation for the deceased."

►al-Nawawi, Minhaj al-Talibin, end of Kitab al-Jana'iz.


​

 

[Cheeko]

Re: Ruling on reciting al-Faatihah for the deceased

There is no evidence (daleel) for reciting al-Faatihah or any other part of the Qur’aan and giving (the reward for) it to the deceased. We must not do that, because it was not narrated that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) did any such thing. Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p.

Source​

I am laughing at you. Some days ago you said you r not najdi follower but you r bringing najdi fatwas to show your views.

Some authentic Hadees

1]

Imam al-Bukhari writes:

"Prophet Muhammad (may Allah bless him and grant him peace) has said, 'The status of the deceased is raised [during their time in the grave], and the deceased ask Allah why this has happened. Allah replies, 'Your son has prayed for your forgiveness'"

►[al-Bukhari, Al-Adab Al-Mufid, chapter on 'Excellency of Parents']



2]
The Prophet of Allah Said: Recite It (Iqarahu) on ('Inda) the deceased/dying that means Surah Yaseen.

(Sunan Ibn Majah, Kitab Al Janaiz #1438)


The commentator of Sunan Ibn Majah further states:

قوله ( عند موتاكم ) ‏


His saying : On the deceased/dying -- That is to say on the dying or (Aw) after (Ba'ad) death Also.

(Sharh Sunan Ibn Majah Al Sanadi , Ibid)

[FONT=verdana,geneva]In the commentary of Sunan Abu Dawud, entitled Awn Al Ma'bud Sharh Sunan Abi Dawud it states:[/FONT]

[FONT=verdana,geneva]‏وعند النسائي من حديث ابن عباس " أنه صلى على جنازة فقرأ بفاتحة الكتاب وسورة وجهر فلما فرغ قال سنة وحق [/FONT]

[FONT=verdana,geneva]And in NAsai the hadith from Ibn Abbas: He prayed the funeral prayer and read the Fatiha.[/FONT]



3]
The Prophet said: iqra'u `ala mawtakum ya seen "Read Ya Seen over those of you who are dying/deceased."

References

►Abu Dawud in his Sunan (Jana'iz)

►al-Nasa'i in his Sunan (`Amal al-yawm wal-layla),

►Ibn Majah in his Sunan (Jana'iz),

►Ibn Hibban in his Sahih (Ihsan), and he declared it sound (sahih).



​

 

[Cheeko]

Can Ibn Baaz followers comment on this video.

 

[Cheeko]

Re: Recitation of Qu'raan for the deceased ones

[FONT=Arial[/FONT] Shiakh Al-Islam, Ibn Taymiyyah, said in his majmo' Al-Fatawa:
" In regards reciting Quran so the reward be going to the deceased; some scholars said: the decased will benefit from such recitation and this is the Madhab of Ahmad, Abu hanifah and some of the Shafi'e scholars. while others said the deceased do not benefit from Quran Reciattion that were recited by others and this is the famous opinion in the Maliki and Shafi'e Madhabs."

]
[/SIZE][/FONT]

Since you have quoted Ibn Taymiyyah then lets read what else he has to say. It shows that the links that you have quoted r written by people who r selective and cherry picking even Ibn Taymiyyahs words and fatwas only to suit their beliefs.


Ibn Taimiyyah was asked if the dead are aware of the living who visit them. Ibn Taimiyyah replied : “There is no doubt that they are aware of the living that visit them.” And Ibn Taymiyyah quoted the following Hadith in his support: “The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah(alayhi salaat wa salaam) said that when people have buried a dead person and leave for home, the dead can hear the thumps of sandaled feet of those who leave.”

(Majma al-Fatawa by Ibn Taymiyyah, vol. 24, page 362 )


[FONT=verdana,geneva]Said ibn Musayyab said, "The adhan and iqama were heard being recited in the al-Hujrat an-Nabawiyya when the adhan could not be called and salat could not be performed in Masjid an-Nabi," on the day when the men of Yazid tortured the people of al-Madinat al-munawwara -the 'Harra' event that took place in 61 A.H.[/FONT]

[FONT=verdana,geneva]Reference: Ibn Taymiyya [d. 728 A.H. (1328)], too, quoted this in his book Iqtida' as-sirati 'l-mustaqim.[/FONT]

 

[babadeena]

@Cheeko,
For you, Ibne Taymiyya, Imam Nawawavi, Muslim Bukhairi, Tirmidi, and etc. etc. etc. etc. all more
important than Quran-ul-Kareem. Or these people and or these books were written under the
Vahee from Allah. These things have not taken you anywhere for the past 1300 years and
they will never take you any where, unless you stick to Quran. and in Quran read 6:94
following words:

.......لَقَدْ تَقَطَّعَ بَيْنَكُمْ............
Perhaps you may get some guidance, if you wish so?

 

[Cheeko]

@Cheeko,
For you, Ibne Taymiyya, Imam Nawawavi, Muslim Bukhairi, Tirmidi, and etc. etc. etc. etc. all more
important than Quran-ul-Kareem. Or these people and or these books were written under the
Vahee from Allah. These things have not taken you anywhere for the past 1300 years and
they will never take you any where, unless you stick to Quran. and in Quran read 6:94
following words:

.......لَقَدْ تَقَطَّعَ بَيْنَكُمْ............
Perhaps you may get some guidance, if you wish so?

Instead of a proper reply you have referenced an Ayat for me which is supposed to be for disbelievers. Then clearly declare me a disbeliever first and then quote this Ayat.


Who can be more wicked than one who inventeth a lie against Allah, or saith, "I have received inspiration," when he hath received none, or (again) who saith, "I can reveal the like of what Allah hath revealed"? If thou couldst but see how the wicked (do fare) in the flood of confusion at death! - the angels stretch forth their hands, (saying),"Yield up your souls: this day shall ye receive your reward,- a penalty of shame, for that ye used to tell lies against Allah, and scornfully to reject of His signs!" [6:93]

According to Quran itself the forgiveness for the enemy of Allah cannot be soughted. There isnt any restriction to ask for forgiveness for the person who is not an enemy but has committed mistakes in his lifetime.

And Abraham prayed for his father's forgiveness only because of a promise he had made to him. But when it became clear to him that he was an enemy to Allah, he dissociated himself from him: for Abraham was most tender-hearted, forbearing [9:114]

And Allah will not mislead a people after He hath guided them, in order that He may make clear to them what to fear for Allah hath knowledge of all things [9:115]

 

[babadeena]

@ Cheeko,
What you wish to convey:

a) The death is not a universal for everyone;
b) That the death of "Zalim" all ties severe and for believers all ties remain;
c) Ibrahim(as) and His father both were living at that time, when the verse is related or
father was already dead. So this verse supports your contention?

 

[Cheeko]

@ Cheeko,
What you wish to convey:

a) The death is not a universal for everyone;
b) That the death of "Zalim" all ties severe and for believers all ties remain;
c) Ibrahim(as) and His father both were living at that time, when the verse is related or
father was already dead. So this verse supports your contention?

Have already said and dont have to repeat my views no matter how many times you try to distort them. Yes his father was dead otherwise there was no point in asking from Hazrat Ibrahim a.s before his death to plea for his forgiveness as he was an enemy of Allah.

Lets see another Ayat

And those who came after them say: "Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful."[59:10]

Is there any prohibition told by Allah soon after this Ayat. No.

My contentions r supported both from Quran and Hadees.

 

[babadeena]

Yes his father was dead otherwise there was no point in asking from Hazrat Ibrahim a.s before his death to plea for his forgiveness as he was an enemy of Allah.

Please paste those relevant verses. Let us check.
To understand 59:10 read 59:9 "Mun hajra alaiyhem". This is about migration at that time. The people who migrated
afterwards.
You are only and totally like a particular cult dependent upon anything but Quran.

 

[rizamhz]

Order order order......hold on O Ummah of Prophet(PBUH)....i ve seen here people with two different schools of thoughts....one is in favour of dua for deads and the other is refuting it....i feel that people are just fighting to win the claims of the particular sect which they are following and nobody is interested in the glory of islam....our religion promotes love and respect for the point of view of others rather than imposing own's will....instead of refuting and fighting we should just say "brother whatever you are saying may be right, but i ve heard or read this and that"....perhaps we will be able to create some peace in the society which is dangerously deficient today....here i remember a tale of four blind persons who went to see an elephant in the zoo...everyone touched a particular part of the elephant and at the end of the day everyone described the elephant as per his feeling of that part of his body....the one who touched the legs of elephant, said that elephant is like a pillar and the one who touched the trunk, said that it's like a pipe....in nutshell every point of view must be respected because it is based on some tradition some knowledge....merely saying that i don't agree with you, will not serve the purpose....just say "wa ma alaina illal balagh"...my job is just to convey, to believe or disbelieve is your discretion and a matter between you and Allah...i don't have to fight to convince you on my point of view.......SALAM

 

[Cheeko]

Please paste those relevant verses. Let us check.
To understand 59:10 read 59:9 "Mun hajra alaiyhem". This is about migration at that time. The people who migrated
afterwards.
You are only and totally like a particular cult dependent upon anything but Quran.

You need to read the Ayat and understand it again. Only HE can show you the right path.

Lets see a couple of more Ayats on a similar issue.

Ask forgiveness for them, [O Muhammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times - never will Allah forgive them. That is because they disbelieved in Allah and His Messenger, and Allah does not guide the defiantly disobedient people [9:80]

and further [this seals the deal]

Nor do thou ever pray for any of them that dies, nor stand at his grave; for they rejected Allah and His Messenger, and died in a state of perverse rebellion [9:84]

 

[Pakistani1947]

The topic is "benefiting the deceased by reciting Qur'aan", lets stick to the topic. The authentic Hadiths support the believe that YES the deceased may be benefited by ongoing charity, beneficial knowledge, praying of a righteous child for him and hajj etc. But nowhere in authentic Hadiths it is narrated that Prophet Muhammad (صلى الله عليه و سلم) or his companions did recitation of Quraan, in groups, to benefit the deceased.

It is prescribed to make du’aa’ for the dead Muslims and to give charity on their behalf by giving to the poor and needy. In this way a person may draw closer to Allaah and ask Him to give the reward for that to his father, mother or other people, deceased or alive. The Prophet (peace and blessings of Allaah be upon him) said: “When a man dies, all his deeds come to a halt apart from three: ongoing charity (sadaqah jaariyah), beneficial knowledge or a righteous child who will pray for him.” ​

And it was reported that a man said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, my mother has died and she did not make a will. I think that if she had spoken she would have given in charity. Will she be rewarded if I give in charity on her behalf?” He said, “Yes.” (Saheeh – agreed upon) ​

The same applies to Hajj and ‘umrah on behalf of the deceased and paying off his debts. All of these actions will benefit him, as was narrated in the shar’i daleel (evidence).

If you find people doing so then do not be upset and if you wish to advise them then advise them although it might be allowed but it is better to do what Allah's Messenger (صلى الله عليه و سلم) did.

 

[Cheeko]

The topic is "benefiting the deceased by reciting Qur'aan", lets stick to the topic. The authentic Hadiths support the believe that YES the deceased may be benefited by ongoing charity, beneficial knowledge, praying of a righteous child for him and hajj etc. But nowhere in authentic Hadiths it is narrated that Prophet Muhammad (صلى الله عليه و سلم) or his companions did recitation of Quraan, in groups, to benefit the deceased.

It is prescribed to make du’aa’ for the dead Muslims and to give charity on their behalf by giving to the poor and needy. In this way a person may draw closer to Allaah and ask Him to give the reward for that to his father, mother or other people, deceased or alive. The Prophet (peace and blessings of Allaah be upon him) said: “When a man dies, all his deeds come to a halt apart from three: ongoing charity (sadaqah jaariyah), beneficial knowledge or a righteous child who will pray for him.” ​

And it was reported that a man said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, my mother has died and she did not make a will. I think that if she had spoken she would have given in charity. Will she be rewarded if I give in charity on her behalf?” He said, “Yes.” (Saheeh – agreed upon) ​

The same applies to Hajj and ‘umrah on behalf of the deceased and paying off his debts. All of these actions will benefit him, as was narrated in the shar’i daleel (evidence).

If you find people doing so then do not be upset and if you wish to advise them then advise them although it might be allowed but it is better to do what Allah's Messenger (صلى الله عليه و سلم) did.

Are you telling that these Hadees are wrong or are you refuting them. You need to clear your point instead of playing hide and seek.

1]

Imam al-Bukhari writes:

"Prophet Muhammad (may Allah bless him and grant him peace) has said, 'The status of the deceased is raised [during their time in the grave], and the deceased ask Allah why this has happened. Allah replies, 'Your son has prayed for your forgiveness'"

►[al-Bukhari, Al-Adab Al-Mufid, chapter on 'Excellency of Parents']



2]
The Prophet of Allah Said: Recite It (Iqarahu) on ('Inda) the deceased/dying that means Surah Yaseen.

(Sunan Ibn Majah, Kitab Al Janaiz #1438)


The commentator of Sunan Ibn Majah further states:

قوله ( عند موتاكم ) ‏


His saying : On the deceased/dying -- That is to say on the dying or (Aw) after (Ba'ad) death Also.

(Sharh Sunan Ibn Majah Al Sanadi , Ibid)

[FONT=verdana,geneva]In the commentary of Sunan Abu Dawud, entitled Awn Al Ma'bud Sharh Sunan Abi Dawud it states:[/FONT]

[FONT=verdana,geneva]‏وعند النسائي من حديث ابن عباس " أنه صلى على جنازة فقرأ بفاتحة الكتاب وسورة وجهر فلما فرغ قال سنة وحق [/FONT]

[FONT=verdana,geneva]And in NAsai the hadith from Ibn Abbas: He prayed the funeral prayer and read the Fatiha.[/FONT]



3]
The Prophet said: iqra'u `ala mawtakum ya seen "Read Ya Seen over those of you who are dying/deceased."

References

►Abu Dawud in his Sunan (Jana'iz)

►al-Nasa'i in his Sunan (`Amal al-yawm wal-layla),

►Ibn Majah in his Sunan (Jana'iz),

►Ibn Hibban in his Sahih (Ihsan), and he declared it sound (sahih).

 

[Cheeko]

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 (RA) 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?'

And Allamah Qurtubi states, 'Just as the reward of charitable deeds benefit the deceased, similarly, the recitation of the holy Qur'aan, Du'aa and Isghtifaar also do the same, because all of these are regarded as Sadaqah (charity) in Shari'ah.' (al-Tazkirah pg.71)

He, thereafter, mentioned 2 narrations recorded in Sahih Muslim which prove that even Salaat and Dhikr of Allah (Tasbeeh, Takbeer and Tahleel) were all classified as Sadaqah by Rasulullah (Sallallaahu Alayhi Wasallam). Hence, there remains no dispute in whether the reward of Qur'aanic recital benefits and deceased or not.

Besides the above, we will now for academic reasons, mention some proofs that substantiate both forms of Isaal-e-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<>/b
FACULTY OF SPECIALTY IN HADITH

CHECKED AND APPROVED: Mufti Ebrahim Desai ​

 

[Cheeko]

Reading Surah Ya Sin for the dead
Answered by Shaykh Amjad Rasheed
Question:
What is the ruling for reciting the chapter of Ya Sin for a dead person? Some people have said that is wrong, because it is based on hadiths that were fabricated.
Answer:


Our imams and others have said that the recitation of Koran at someone’s death is recommended, especially the chapter of Ya Sin. The majority of the scholars of Ahl al-Sunna agree that the recital of Koran at someone’s death does benefit them, whether it is the chapter of Ya Sin or any other, for all of it contains blessings and benefit. Actually, the recitation of Ya Sin has been specifically commanded in what has been narrated by Imam Ahmad and al-Nasai’ and Ibn Majah that the Prophet, peace be upon him, said, “Read Ya Sin for your dead.”


Daraqutni and Ibn Qattan determined this hadith to be weak. But Abu Dawud also narrated this hadith and did not consider it weak, his rule being that what he narrates and does not consider weak, he considers well authenticated. And Ibn Hibban rigorously authenticated this hadith. And al-Hafiz Suyuti considered it well authenticated in his al-Jami al-Saghir.


And al-Hafiz Ibn Hajar, when discussing this hadith in al-Talkhis al-Habir, mentioned that Imam Ahmad (may Allah have mercy on him) said in his Musnad, “Abul-Mughira informed us that Safwan informed us that the scholars used to say: If it, meaning Ya Sin, is read for the dying, his [death] will be lightened by it.”


This is proof that reciting Ya Sin for the dead was well known amongst the Salaf (righteous predecessors) from what has been transmitted from Imam Ahmad – and he is sufficient as Imam in transmitting. This is also proof that Imam Ahmad himself approved acting upon this hadith, because he transmitted it from the scholars, and did not reject it, for had he not approved it, he would have said so and would not have been quiet about it. And this will be emphasized later on.


After relaying what Imam Ahmad said, al-Hafiz [Ibn Hajar] went on to say, “The author of al-Firdaus attributed this hadith to a chain of transmission from Marwan ibn Salim, from Safwan ibn ‘Amr, from Shuraih, from Abu Darda’, from Abu Dharr, who said: ‘The Messenger of Allah, peace be upon him, said, ‘There is not a person who dies and Ya Sin is read for him, but that Allah makes it easy upon him.’ And Abu al-Sheikh in Fada’il al-Quran has transmitted another variant of this hadith from Abu Dharr alone.”


Thus, it can be seen from all of this that the hadith of reading Ya Sin for the dead has an irrefutable basis, even if it is weak, as some of the abovementioned have said, who were, in turn, contradicted by others mentioned. And the weak hadith can be applied in matters of virtue, according to the consensus of the scholars. Imam Nawawi mentions this in the preface to al-Adhkar. And the scholars have acted upon this hadith, amongst them Imam Ahmad, as mentioned by the Imam of the Hanbalis in fiqh, Imam Ibn Qudama, in his book al-Mughni, which is their greatest book. His text reads, “Ahmad said: And they recite for the person dying; so he will be relieved by the recitation. Let Ya Sin be recited. And he commanded the recitation of al-Fatiha.”


I said: So you see how he [Ahmad] recommended reciting Ya Sin and even added to it the recitation of al-Fatiha, even though nothing has been mentioned specifically about reciting al-Fatiha for the dying. However, Imam Ahmad recommended it and commanded it, and this is proof that this matter is broad and cannot be refuted. And this is corroborated by what has been transmitted from al-Nawawi that: Some of the Tabi’in (first generation after the Sahaba) recommended reciting Surat al-Ra’d for the dying.


Then Ibn Qudama said, “And Said narrated that Faraj ibn Fadala said that Asad ibn Wada’ah said: When Ghadif ibn Harith was dying, his brothers came to him. He said: Is there any amongst you who will read Surat Ya Sin? A man from amongst the people said: yes. He said: read and read slowly; and listen to him. So he read slowly and made the people listen to him, and when he reached ‘So glory to Him in Whose hands is the dominion of all things, and to Him will ye be all brought back,’ his soul departed. Asad ibn Wada’ah said: Whosoever of you goes to the dying, and death is severe for him, let him read Surat Ya Sin so that death will be lightened for him.”


And Imam Nawawi has said in his al-Majmu’: “It is recommended to read Surat Ya Sin for the dying, as has been told to us by our companions. And some of the Tabi’in also recommended Surat al-Ra’d.”


And the conclusion is that the expert Imams from the hadith scholars and the jurisprudents are agreed that reciting Ya Sin and other chapters from the Koran for the dying is recommended. And the one who rejects this is wrong and ignorant of the way of the Salaf and the Imams who are considered for the explanation of laws. And Allah guides to what is right.


All that is left is for me to point out that the scholars have differed in the meaning of ‘the dead’ in the hadith “Read Ya Sin for your dead.” Ibn Hibban said in his Sahih: the meaning of this is whoever is on the verge of death; it is not recited over the person who has already died. But al-Hafiz Ibn Hajar mentioned in al-Talkhis al-Habir that Imam al-Hafiz al-Tabari refuted that; meaning, he said that the definition of ‘the dead’ in the hadith is what is obvious, and that is the person who has departed life.

Amjad Rasheed

[Translated by Sr. Zaynab Ansari]

http://209.85.229.132/search?q=cache...&ct=clnk&gl=uk

 

[Cheeko]

The topic is "benefiting the deceased by reciting Qur'aan", lets stick to the topic. The authentic Hadiths support the believe that YES the deceased may be benefited by ongoing charity, beneficial knowledge, praying of a righteous child for him and hajj etc. But nowhere in authentic Hadiths it is narrated that Prophet Muhammad (صلى الله عليه و سلم) or his companions did recitation of Quraan, in groups, to benefit the deceased.​

It is prescribed to make du’aa’ for the dead Muslims and to give charity on their behalf by giving to the poor and needy. In this way a person may draw closer to Allaah and ask Him to give the reward for that to his father, mother or other people, deceased or alive. The Prophet (peace and blessings of Allaah be upon him) said: “When a man dies, all his deeds come to a halt apart from three: ongoing charity (sadaqah jaariyah), beneficial knowledge or a righteous child who will pray for him.” ​

And it was reported that a man said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, my mother has died and she did not make a will. I think that if she had spoken she would have given in charity. Will she be rewarded if I give in charity on her behalf?” He said, “Yes.” (Saheeh – agreed upon) ​

The same applies to Hajj and ‘umrah on behalf of the deceased and paying off his debts. All of these actions will benefit him, as was narrated in the shar’i daleel (evidence).

If you find people doing so then do not be upset and if you wish to advise them then advise them although it might be allowed but it is better to do what Allah's Messenger (صلى الله عليه و سلم) did.

You really dont seem to have any intention of fasting on behalf of your deceased incase they missed their fasts. Do you.
Only shows your selectivity once again. Completion of fasting by the living for the dead will also lessen the sins.

Hadees 1

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).


Hadees 2
"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)


Hadees 3
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)


Hadees 4
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)

 

[QaiserMirza]

Ten ways to earn even after death

Ten Ways To Earn Even After Death​

1. Participate In Building A Masjid.
.
2. Plant A Tree, You Gain Whenever A Person Or Animal Sits In Its Shade Or Eat From It.
.
3. Give A Copy Of Qur'an To Someone, Everytime They Read From It You Gain.
.
4. Teach Someone To Recite A Dua.
.
5. Invite Your Friends To Islam, If Anyone Revert, you Gain What he/she Doing Without Any Less From What They Gain.
.
6. Tell Your Friends To Stop Bad Things.
.
7. Donate A Wheelchair To Hospital, Everytime A Sick Person Use It, you gain.
.
8. Share Islamic CD.
.
9. Place A Water Cooler In A Public Place.
.
10. Spread This Message With Other People..

 

[babadeena]

Whatever good one does in his/her life, Allah(SWT) give him/her full ajar(swaab).
once he/she dies that is already in his/her account.

 

[mehwish_ali]

Kitaab ar-Rooh.

"The pious predecessors were careful, as Haafidh Ibn Wadhaah al_Andaloosee said:

"Asad narrated to us a Hadeeth from Rabee' bin Sabeeh who narrated on Yunus bin 'Ubayd, who said:

Some people had gathered and Hassan(may Allah be pleased with him) came to them. One man said, 'O Abu Sa'eed, What do you say regarding this gathering of ours? We are a few people from Ahlus-Sunnah wal Jamaa'ah who do not criticize anyone, we gather one day in this house and another day in that house, we recite the book of Allaah, and we supplicate to our Lord, we send salawaat (praise and blessings) upon the Prophet (peace be upon him), we supplicate for ourselves and for the Muslims.' He said, 'Hassan forbade them from doing this with a severe forbiddance.'""

سمجھ نہیں آتا کہ یہ لوگ بدعت کے نام پر کس طرح نفلی عبادات (جیسا کہ ذکر) کو حرام بنا دیتے ہیں۔ کتنی شرمناک بات ہے کہ انکے علماء کو اچھی طرح سے پتا ہے کہ اللہ اور اسکے رسول کے متعلق ہر محفل میں ذکر کرنے کے متعلق انتہائی مستند احادیث موجود ہیں، مگر انکے علماء ان سب کو چھپاتے ہیں تاکہ ہر جگہ شرک و بدعت کے فتوے جاری کر سکیں۔

قیصر مرزا بھائی صاحب، آپ سے درخواست ہے کہ آنکھیں کھول کر ذکر کی محفلوں کے متعلق فقط ایک یہ روایت پڑھ لیں۔ حق راہ کو پانے کے لیے یہ ایک روایت کافی ہے اگر آپ واقعی حق کے متلاشیوں میں سے ہیں۔ اور اگر ہٹ دھرمی کرنی ہے تو الگ بات ہے۔


صحیح مسلم، کتاب الذکر و الدعاء (آنلائن لنک)
سیدنا ابو سعید خدریؓ کہتے ہیں کہ سیدنا معاویہؓ نے مسجد میں (لوگوں کا) ایک حلقہ دیکھا تو پوچھا کہ تم لوگ یہاں کیوں بیٹھے ہو؟ وہ بولے کہ ہم اللہ تعالیٰ کا ذکر کرنے بیٹھے ہیں۔ سیدنا معاویہؓ نے کہا اللہ کی قسم! کیا تم اسی لئے بیٹھے ہو؟ انہوں نے کہا کہ اللہ کی قسم! صرف اللہ کے ذکر کے لئے بیٹھے ہیں۔ سیدنا معاویہؓ نے کہا کہ میں نے تمہیں اس لئے قسم نہیں دی کہ تمہیں جھوٹا سمجھا اور میرا رسول اللہﷺ کے پاس جو مرتبہ تھا، اس رتبہ کے لوگوں میں کوئی مجھ سے کم حدیث کا روایت کرنے والا نہیں ہے (یعنی میں سب لوگوں سے کم حدیث روایت کرتا ہوں)۔ ایک دفعہ رسول اللہﷺ اپنے اصحاب کے حلقہ پر نکلے اور پوچھا کہ تم کیوں بیٹھے ہو؟ وہ بولے کہ ہم اللہ جل و علا کی یاد کرنے کو بیٹھے ہیں اور اس کی تعریف کرتے ہیں اور شکر کرتے ہیں کہ اس نے ہمیں اسلام کی راہ بتلائی اور ہمارے اوپر احسان کیا۔ آپﷺ نے فرمایا، اللہ تعالیٰ کی قسم! تم اسی لئے بیٹھے ہو؟ وہ بولے کہ اللہ کی قسم! ہم تو صرف اسی واسطے بیٹھے ہیں۔ آپﷺ نے فرمایا کہ میں نے تمہیں اس لئے قسم نہیں دی کہ تمہیں جھوٹا، سمجھا بلکہ میرے پاس جبرئیل علیہ السلام آئے اور بیان کیا کہ اللہ تعالیٰ تمہاری وجہ سے فرشتوں میں فخر کر رہا ہے۔
چنانچہ ثابت ہوا کہ:
1. یہ صحابہ کرام اپنی مرضی سےمحفل میں حلقے بنا کر "ذکر" کر رہے تھے۔
2. اللہ کے رسول نے انہیں ایسا کرنے کا براہ راست کوئی حکم نہیں دیا تھا، بلکہ یہ صحابہ کرام کا اپنا اجتہاد تھا کہ بنیادی اصول اللہ کا ذکر کرنا ہے اور اسکا طریقہ یعنی محفل بنا کر ذکر کرنا عین مباح فعل ہے اور اسلام کی کسی بنیادی اصول سے نہیں ٹکراتا ہے۔
3. اس ذکر کی محفل کے "وقت" کا تعین بھی ان صحابہ نے اپنی مرضی سے کیا تھا کیونکہ انہیں علم تھا کہ شریعت کا کوئی ایسا اصول نہیں ہے جو ایسے اوقات میں ذکر کی محفل کرنے کو حرام ٹہراتا ہے۔
4. اور جب اللہ کے رسول ﷺ کو صحابہ کرام کے اس "نئے"نفلی عباداتی فعل کا علم ہوتا ہے تو آپ ﷺ اس پر بدعت و ضلالت کا فتویٰ لگانے کی بجائے ان صحابہ کرام کو فرماتے ہیں کہ اللہ تعالی انکے اس "نئے فعل" کی وجہ سے فرشتوں میں فخر کر رہا ہے۔

​

 

[Pakistani1947]

Dear Mahwish, following is the Hadeeth in Sahih Muslim you are quoting:

Anas reported: A man came panting and entered the row of worshippers and said: Praise be to Allah, much praised and blessed. When the Messenger of Allah (may peace be upon him) finished the prayer he said: Who amongst you uttered these words? The people remained silent. He (the Holy Prophet again said) -: Who amongst you uttered these words? He said nothing wrong. Then a man said: I came and had a difficulty in breathing, so I uttered them. He replied: I saw twelve angels facing one another as to who will take them up (to Allah). (Sahih Muslim Book #004, Hadith #1247)

A similar hadith is also available in Sahih Bukhari:

Narrated Rifa'a bin Rafi AzZuraqi: One day we were praying behind the Prophet. When he raised his head from bowing, he said, "Sami'a-l-lahu Liman hamida." A man behind him said, "Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi" (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer, he asked, "Who has said these words?" the man replied, "I." the Prophet said, "I saw over thirty angels competing to write it first." Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position. (Sahih Bukhari, Book #12, Hadith #764)

No Muslim says that uttering these words " Praise be to Allah, much praised and blessed " is biddat (بدعت). The biddat (even Shirk) is that if somebody start uttering "Ya Ghaus ul Azam" , "Ya Ali" etc.

It is very clear from above Hadeeths that the person was uttering the words alone while praying inside a mosque. Since Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) approved it, then and there, hence these words may be said after saying "Sami'a-l-lahu Liman hamida".

I have personally experienced a biddat. Some of Muslims now a days, utter words like "Allah hoo" in groups in chorus, inside a room with all lights off and at the same time shaking their head (and body) up and down. That would be called biddat.

Furthermore, during the life of Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم), he (صلی اللہ علیہ وآلہ وسلم) himself was there to correct Muslims if they were going towards wrong direction. Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) has completely delivered the religion before he (صلی اللہ علیہ وآلہ وسلم) died. After his (صلی اللہ علیہ وآلہ وسلم) death there is nobody to correct if somebody is taking a wrong path, except Quraan and Sunnah.

In the end, I would like to say that, please leave this beautifull and simple religion Islam free of pollution like URS, Milad, Tazias, qawalis etc. and follow just Quraan and Sunnah because after the death of Prophet Muhammad nobody can claim that he is capable of inventing something in religion Islam which was missed by Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) (Nauzobillah).