Reading Through Recognized Proofs

Reciting the Qur'an for the deceased and dedicating its reward to them is a matter clearly taught by the holy Islam. Just as it is established in the holy Islam through consensus (ijma) that giving charity (sadaqa) on behalf of the deceased will benefit them, there is no dispute among Muslims that reciting the Qur'an for the deceased will also benefit them. Let us look at an authentic (sahih) hadith reported by many Imams, including Imam Tabarani (﵀).

٤٩١ - حَدَّثَنَا أَبُو أُسَامَةَ عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَبِي أُسَامَةَ الْحَلَبِيُّ، ثنا أَبِي، ح وَحَدَّثَنَا إِبْرَاهِيمُ بْنُ دُحَيْمٍ الدِّمَشْقِيُّ، ثنا أَبِي، ح وَحَدَّثَنَالْحُسَيْنُ بْنُ إِسْحَاقَ التُّسْتَرِيُّ، ثنا عَلِيُّ بْنُ بَحْرٍ، قَالُوا: ثنا مُبَشِّرُ بْنُ إِسْمَاعِيلَ، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ الْعَلَاءِ بْنِ اللَّجْلَاجِ، عَنْ أَبِيهِ، قَالَ: قَالَ لِي أَبِي: «يَا بُنَيَّ إِذَا أَنَا مُتُّ فَأَلْحِدْنِي، فَإِذَا وَضَعْتَنِي فِي لَحْدِي فَقُلْ: بِسْمِ اللهِ وَعَلَى مِلَّةِ رَسُولِ اللهِ، ثُمَّ سِنَّ عَلَيَّ الثَّرَى سِنًّا، ثُمَّ اقْرَأْ عِنْدَ رَأْسِي بِفَاتِحَةِ الْبَقَرَةِ وَخَاتِمَتِهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ ذَلِكَ<

المعجم الكبير للطبراني ١٩/‏٢٢٠ — الطبراني (ت ٣٦٠)

تاريخ دمشق لابن عساكر ٥٠/‏٢٩٧

شرح الصدور بشرح حال الموتى والقبور ١/‏١٠٩ — الجلال السيوطي (ت ٩١١(

Ibn Alau Lajlaj (﵀) reports from his father, who was a Companion of Prophet (ﷺ). He said, "My son, when I die and you place me in the grave, you should say 'Bismillahi wa'ala millati Rasoolillah!' (In the name of Allah and upon the tradition of the Messenger of Allah!). Then, throw soil over me. Then, stand at my head and recite the beginning and end of Surah Al-Baqarah. This is because I heard the Messenger of Allah (peace be blessings be upon him) say to do this." (Tabarani: 19/220)

The most famous scholar in Hadith methodology, Imam Nuruddin al-Haythami (﵀) speaks about this Hadith.

رَوَاهُ الطَّبَرَانِيُّ فِي الْكَبِيرِ، وَرِجَالُهُ مُوَثَّقُونَ.

(مجمع الزوائد ومنبع الفوائد ٣/‏٤٤ — نور الدين الهيثمي)

All the hadith narrators in the chain of this Hadith are trusty and well-established." (Majma' al-Zawa'id: 3/44)

This isn't an isolated incident. There are also similar pieces of evidence reported from the Sahaba, some of which are Sahih (authentic), some are Hasan (good), and others that are not.

We can see another Hadith narrated by Imam Bayhaqi (﵀) and Imam Tabarani (﵀)

١٣٦١٣ - حَدَّثَنَا أَبُو شُعَيْبٍ الْحَرَّانِيُّ، ثنا يَحْيَى بْنُ عَبْدِ اللهِ الْبَابْلُتِّيُّ، ثنا أَيُّوبُ بْنُ نَهِيكٍ، قَالَ: سَمِعْتُ عَطَاءَ بْنَ أَبِي رَبَاحٍ، يَقُولُ: سَمِعْتُ ابْنَ عُمَرَ، يَقُولُ: سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ: «إِذَا مَاتَ أَحَدُكُمْ فَلَا تَحْبِسُوهُ، وَأَسْرِعُوا بِهِ إِلَى قَبْرِهِ، وَلْيُقْرَأْ عِنْدَ رَأْسِهِ بِفَاتِحَةِ الْكِتَابِ، وَعِنْدَ رِجْلَيْهِ بِخَاتِمَةِ الْبَقَرَةِ فِي قَبْرِهِ»

المعجم الكبير للطبراني ١٢/‏٤٤٤ — الطبراني (ت ٣٦٠) ●

شعب الإيمان - ت زغلول ٧/‏١٦ — أبو بكر البيهقي (ت ٤٥٨) ●

مشكاة المصابيح ١/‏٥٣٨ — الخطيب ولي الدين التبريزي (ت ٧٤١) ●

Ibn Umar (﵁) narrates: I heard the Prophet (ﷺ) say, "When one of you dies, do not delay his burial. Bury him quickly, and at the head of the deceased, recite Surah Al-Fatiha, and at his feet, recite the last part of Surah Al-Baqarah." (Shu'ab al-Iman/Bayhaqi: 7/16) (Tabarani: 1363))

This incident has also been reported as Mawqoof from Ibn Umar (﵁) See another incident that Ibn al-Qayyim, whom Salafis introduce as their leader, quotes as evidence for reciting the Quran for the deceased.

أَخْبَرَنِي أَبُو يَحْيَى النَّاقِدُ، قَالَ: حَدَّثَنَا سُفْيَانُ بْنُ وَكِيعٍ، قَالَ: حَدَّثَنَا حَفْصٌ، عَنْ مُجَالِدٍ، عَنِ الشَّعْبِيِّ، قَالَ: «كَانَتِ الْأَنْصَارُ إِذَا مَاتَ لَهُمْ مَيِّتٌ اخْتَلَفُوا إِلَى قَبْرِهِ يَقْرَءُونَ عِنْدَهُ الْقُرْآنَ»

الأمر بالمعروف والنهي عن المنكر - من «الجامع» للخلال ١/‏٨٩ )أبو بكر الخلال (ت ٣١١(

الروح - ابن القيم - ط عطاءات العلم ١/‏٢٤ — ابن القيم (ت ٧٥١(

شرح الصدور بشرح حال الموتى والقبور ١/‏٣٠٣ — الجلال السيوطي (ت ٩١١(

"When someone from the Ansar (sahaba) died, they would come to the grave in groups and recite the Quran." (Ruh: 1/24) (Sharh al-Sudur: 1/303)

“Recite the Yaseen for Your Deceased”

قَالَ رَسُولُ الله ﷺ : «اقْرَءُوا عَلَى مَوْتَاكُمْ يَس»

أخرجه أبو داود (۳۱۲۱)● النسائي السنن الكبرى» (۱۰۹۱۳) ●عمل اليوم والليلة للنسائي ٥٨١/١ ●مسند أحمد (۲۰۳۰۱) ●الحاكم : ٠٥٦٥/١ ●البيهقي ٣٨٣/٣ ●الفتح الرباني ٤٥٠٢/٩ . حسن (۳۱۲۱) ●ابن ماجه (١٤٤٨) ●صحيح ابن حبان ۳۰۰۲ . ۳ ●الأذكار للامام النووي ١٩٢● شرح البخاري لابن الملقن أو ما حسن ١٥٣/٢٣ ●صحيح الجامع الصغير ۸۹۱۸ ●الترغيب والترهيب ۳۱۹/۲ . إسناده صحيح أو . قاربهما

The Prophet Muhammad's (ﷺ) saying, "Recite Yaseen over your deceased," is a widely known hadith reported through numerous chains of narration by many highly renowned Muhaddithun (Hadith scholars).

This Hadith can be found in numerous Hadith collections, including Sunan Abi Dawud: 3121, Sunan an-Nasa'i: 10913, Musnad Ahmad: 2031, Sunan Ibn Majah: 1448, Sahih Ibn Hibban: 3002, Al-Mustadrak 'ala al-Sahihayn by Hakim: 1/565, Sunan al-Bayhaqi al-Kubra: 3/383, and many others. This Hadith has been reported through various authentic chains of narration, and numerous scholars have documented its authenticity (Sahih).

This Hadith is clear evidence for reciting the Holy Quran over the deceased, because it uses the plural form of the word 'mayyit' (deceased). See how even Shawkani, the leader of the innovators (Bid'ah practitioners), states this himself:

وَاللَّفْظُ نَصٌّ فِي الْأَمْوَاتِ وَتَنَاوُلُهُ لِلْحَيِّ الْمُحْتَضَرِ مَجَازٌ فَلَا يُصَارُ إلَيْهِ إلَّا لِقَرِينَةٍ (نيل الأوطار ٤/‏٢٩ — الشوكاني (ت ١٢٥(

"It's fundamentally clear that the term used in this hadith refers to the deceased. To apply it metaphorically to the living would require further evidence." (Nayl al-Awtar: 4/29)

There are scholars who say this Hadith is evidence for reciting the Quran for those nearing death, not those already deceased. They argue that the phrase "Qira'atun 'alayhi" (recitation upon him/them) is typically used for reciting to living individuals, and not for the deceased. This is what some Imams meant when they said, “Li'anna al-mayyita la yuqra'u 'alayhi.”

The Wahhabis' misinterpretation of this phrase to mean "the Quran should not be recited over the deceased" is a grave error. Imams have clarified this statement, including explaining that the proper usage for the deceased is "bal 'indahu" (rather, near him/them). This is because reciting the Quran near and for the deceased is firmly established in the religion. However, due to the use of the word "'ala" (upon/over) in this Hadith, which is typically used for living individuals, the phrase "'ala mawtakum" (upon your deceased) had to be interpreted as referring to those nearing death.

Now, the argument that the phrase "'ala mawtakum" should only be used in reference to the living is precisely why some felt the need to interpret the Prophet's (ﷺ) clear statement of "your deceased" as "those nearing death." However, Imams have provided responses with evidence that such an interpretation is unnecessary, and that "'ala mawtakum" can indeed be used for reciting over the deceased.

Imam Ibn Hajar al-Haytami (﵀) writes in his renowned work, Tuhfat al-Muhtaj, which is the most authoritative text in the Shafi'i Madhhab:

وَكَوْنُ الْمَيِّتِ لَا يُقْرَأُ عَلَيْهِ مَمْنُوعٌ لِبَقَاءِ إِدْرَاكِ رُوحِهِ فَهُوَ بِالنِّسْبَةِ لِسَمَاعِ الْقُرْآنِ وَحُصُول بَرَكَتِهِ لَهُ كَالْحَقِّ وَإِذَا صَحَ السَّلَامُ عَلَيْهِ فَالْقِرَاءَةُ عَلَيْهِ أَوْلَى [تحفة المحتاج: ٣/٩٣]

"It's absolutely incorrect to claim that the phrase ''ala mawtakum' in this Hadith means the Quran should not be recited 'over' the deceased! This is because the soul's life persists even after death. In terms of hearing the Quran and receiving its blessings, the soul of the deceased is just like that of the living. If sending salutations upon the dead

(سلام عليه) is valid, then reciting the Quran over them (قراءة عليه) is certainly also valid. (Tuhfah: 3/93)

In summary, the recitation of the Quran for the deceased is clearly established based on scriptural evidence. We've seen various types of Hadith and narrations from the Companions (Sahaba) that indicate its benefit for them.

This was also the stance adopted by the predecessor scholars of the Madhhabs. Imam Shafi'i (﵀) writes in his renowned book, 'Al-Umm':

وأُحِبُّ لَوْ قُرِئَ عِنْدَ القَبْرِ ودُعِيَ لِلْمَيِّتِ [الأم للإمام الشافعي: ٣٢٢/١[

"I prefer reciting the Quran by the grave and making supplications (Du'a) for the deceased." (Al-Umm: 1/322)

Imam Ahmad ibn Hanbal (﵀) says:

: إذا دخلتم المقابر فاقرءوا آية الكرسي وثلاث مرات ﴿قُل هُوَ اللَّهُ أَحَدٌ﴾ ثم قولوا: اللهم إن فضله لأهل المقابر)

الجامع لعلوم الإمام أحمد - الفقه ٧/‏١٥٢ — أحمد بن حنبل (ت ٢٤١

“When you enter a graveyard, recite Ayat al-Kursi there, and recite Qul Huwallahu (Surah Al-Ikhlas) three times. Then, make a supplication (Du'a) asking that its reward be conveyed to the dwellers of these graves.”

(Jami' al-'Ulum / Imam Ahmad: 7/152)

From the Perspectives of the Madhhabs

You'll find it clearly stated in the books of all four Madhhabs that reciting the Quran for the deceased is beneficial. Some innovators try to mislead people by claiming that only what the four Imams of the Madhhabs explicitly wrote in their books should be considered part of that Madhhab. This misunderstanding stems from a lack of basic knowledge about Madhhabs.

It's true that because the Imams of each Madhhab were the greatest scholars of their time, they had countless students. These students were the ones who compiled and codified the Imams' words and writings. The later Imams then reviewed and issued rulings based on all of this compiled knowledge.

Today's Wahhabi leaders deceive people by pretending to know the Imams of the Madhhabs better than these subsequent Imams.

For instance, when Imam Nawawi (﵀) states something in the Shafi'i Madhhab, he does so after thoroughly examining all of Imam Shafi'i's (﵀) own books, as well as the works written by students who learned directly from him and their subsequent students. To question what Imam Nawawi (﵀) said, one would at least need to have reviewed all the texts he himself consulted.

The scholar of the Hanafi Madhhab, Imam Fakhruddin al-Zayla'i (﵀) writes:

الْأَصْلُ فِي هَذَا الْبَابِ أَنَّ الْإِنْسَانَ لَهُ أَنْ يَجْعَلَ ثَوَابَ عَمَلِهِ لِغَيْرِهِ عِنْدَ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ صَلَاةً كَانَ أَوْ صَوْمًا أَوْ حَجًّا أَوْ صَدَقَةً أَوْ قِرَاءَةَ قُرْآنٍ أَوْ الْأَذْكَارَ إلَى غَيْرِ ذَلِكَ مِنْ جَمِيعِ أَنْوَاعِ الْبِرِّ، وَيَصِلُ ذَلِكَ إلَى الْمَيِّتِ وَيَنْفَعُهُ، وَقَالَتْ الْمُعْتَزِلَةُ: لَيْسَ لَهُ ذَلِكَ، وَلَا يَصِلُ إلَيْهِ وَلَا يَنْفَعُهُ لِقَوْلِهِ تَعَالَى ﴿وَأَنْ لَيْسَ لِلإِنْسَانِ إِلا مَا سَعَى﴾ [النجم: ٣٩)[ تبيين الحقائق شرح كنز الدقائق ٢/‏٨٣ — الزيلعي، فخر الدين (ت ٧٤٣)

The fundamental principle in this matter is the belief of Ahlus Sunnah that a person can transfer the reward of any good deed they perform to others. This includes all good actions such as charity (sadaqah), prayer (salat), fasting, Hajj, reciting the Quran, chanting remembrance (dhikr), and so on. The reward for all these acts will reach the deceased and benefit them. The Mu'tazilah, however, contend that it does not benefit them, citing the verse "Wa an laysa.."as their justification.(Tabyeen al-Haqa'iq: 2/83)

The renowned Maliki scholar, Imam Ibn al-Hajj (﵀) writes:

أَنَّهُ لَوْ قَرَأَ فِي بَيْتِهِ وَأَهْدَى لَهُ لَوَصَلَتْ، وَكَيْفِيَّةُ وُصُولِهَا أَنَّهُ إذَا فَرَغَ مِنْ تِلَاوَتِهِ وَهَبَ ثَوَابَهَا لَهُ، أَوْ قَالَ: اللَّهُمَّ اجْعَلْ ثَوَابَهَا لَهُ فَإِنَّ ذَلِكَ دُعَاءٌ بِالثَّوَابِ؛ لَأَنْ يَصِلَ إلَى أَخِيهِ، وَالدُّعَاءُ يَصِلُ بِلَا خِلَافٍ

المدخل لابن الحاج ١/‏٢٦٦ — ابن الحاج (٧٣٧ ت (

If a person recites the Quran while at home, the reward for it will reach the deceased. The method is simply to dedicate the reward to them after the recitation, or to make a supplication (Du'a) to their Lord asking that the reward be granted to them. Since this is a supplication to convey the reward of one's actions to a brother, there is no disagreement that it will reach them. (Al-Madkhal: 1/266)

Beyond the many scholars of the Hanbali Madhhab, even Ibn Taymiyyah and his student Ibn al-Qayyim, leaders of those who claim to be Hanbalis but are considered innovators, have extensively argued this matter in several of their books, dedicating numerous pages to it. More details will follow in the final section.

Now, let's move on to the Shafi'i Madhhab.

In the Shafi'i Madhhab

Imam Shafi'i (﵀) writes in his renowned book, 'Al-Umm':

وأُحِبُّ لَوْ قُرِئَ عِنْدَ القَبْرِ ودُعِيَ لِلْمَيِّتِ [الأم للإمام الشافعي: ٣٢٢/١[

“I prefer reciting the Quran at the grave and making supplications (Du'a) for the deceased.”

(Al-Umm: 1/322)

Imam Nawawi (﵀) writes in his Hadith collection, Riyadhus Salihin, and in his Fiqh book, Sharh al-Muhadhdhab:

قال الشافعي رحمه الله: ويُستحب أن يُقرأ عنده شيء من القرآن وإن ختموا القرآن عنده كان حسنا ]

المجموع شرح المهذب ٢٩٤/٥]:](٣٧٠رياض الصالحين]

"Imam Shafi'i (﵀) said: It is Sunnah to recite a portion of the Quran near the grave. If one completes the entire Quran (khatm) there, that is the best thing to do." (Riyadhus Salihin: 370)

It's logical to assume that Imam Shafi'i (﵀) who so clearly stated that reciting the Quran for the deceased is beneficial, would not contradict himself. However, innovators often deceive people by selectively quoting and misinterpreting parts of his teachings. A common quote they use for this purpose is from Hafiz Ibn Kathir's Tafsir (interpretation) of Surah An-Najm, verse 39.

The verse in question is: "

وَأَن لَّيْسَ لِلْإِنسَـٰنِ إِلَّا مَا سَعَىٰ [النجم: 39]

which means, "And that there is nothing for man except what he strives for." The modernists attempt to mislead people by claiming that Imam Shafi'i (﵀) using this verse as proof, taught that if the Quran is recited for the deceased, it will not reach them. Therefore, they assert that Imam Shafi'i (﵀) considered such Quranic recitation and its dedication to be a Bid'ah (innovation) and that the deceased would receive no benefit from it.

Let's examine what Imam Shafi'i (﵀) actually said.

Neither Imam Shafi'i (﵀) nor any other Imams of the Shafi'i Madhhab ever stated that reciting the Quran for the deceased would be of no benefit or would not reach them. On the contrary, Imam Shafi'i (﵀) and the Shafi'i Madhhab explicitly teach that the deceased do benefit from such recitations. The point here lies in the diverse viewpoints within the schools of Islamic jurisprudence (fiqh).

Let's explore that.

يقول الحافظ الإمام المفسر قاضي القضاة تقي الدن السبكي رحمه الله: والمشهور عن الإمامين مالك والشافعي عدم وصول القرآن إلى الميت، وعن الإمام أبي حنيفة وأحمد رضي الله عنهم وصوله.

قضاء الأرب في أسئلة حلب:ص/457 للسبكي رحمه الله-756هــ،

شرح الصدور بشرح حال الموتى والقبور:ص/310)للحافظ السيوطي-

الفوز العظيم في لقاء الكريم:ص/122) للحافظ السيوطي-911هــ.

---

Regarding the issue of whether the reward for reciting the Quran for the deceased reaches them, there are two main perspectives among the four Madhhabs in Islam.

The first perspective is that if a person recites the Quran with the intention of donating the reward to a deceased or even a living person, that reward will reach the deceased. This view is held by Imam Abu Hanifa (﵀) and Imam Ahmad ibn Hanbal (﵀)

However, Imam Shafi'i (﵀) and Imam Malik (﵀) taught that merely reciting the Quran with the intention for the deceased or living is not enough for the reward to reach the deceased.

This point has been clarified by the great Imam Taqiuddin al-Subki (﵀) in his work Qada' al-Arabi fi As'ilati Halab (page 457) and by other Imams in their books. Hafiz al-Suyuti (﵀) stated that the majority of the Salaf and the Imams of three Madhhabs (Hanafi, Maliki, Hanbali) have affirmed that the reward for reciting the Quran reaches the deceased.

Imam al-Suyuti (﵀) also mentions Imam Shafi'i's (﵀) view that it does not reach them in Sharh al-Sudur (page 310) and Al-Fawz al-Azim fi Liqa' al-Karim (page 122).

Therefore, the discussion and debate here isn't about whether the deceased benefit from Quranic recitation; rather, these Imams are explaining what steps are necessary for the equivalent reward of the recited Quran to reach the deceased.

Imam Shafi'i (﵀) and Imam Malik (﵀) state: "The reward for reciting the Quran with the intention for the deceased will not reach the deceased. This is because the reward for the recitation belongs to the person who recited it. This is what the Holy Quran teaches, ‘Man gets nothing but what he strives for.’

This concept taught by Imam Shafi'i (﵀) is also the stance of the Shafi'i Madhhab. However, some later Imams within the Shafi'i Madhhab have also said that if the reward of recitation is given as a gift, it will reach the deceased.

In any case, neither Imam Shafi'i (﵀) the Shafi'i Madhhab, nor any other Madhhab has stated that Quranic recitation is of no benefit. This has been explained by early Imams of the Shafi'i Madhhab, including the great Imam Nawawi (﵀)

Furthermore, these Imams also taught an additional point: for the deceased to receive an equivalent reward for the Quran recited, one must explicitly donate that equivalent reward to the deceased and make a supplication to Allah to accept it. If this is done, there is no disagreement that it will benefit the deceased.

On the contrary, in the Hanafi and Hanbali schools of thought (Madhhabs), it is taught that the reward will be received even if the recitation is done with the intention for the deceased. That is the difference on this matter. Let's delve clearly into the statements of the Imams regarding this.

See what the most prominent Imams of the Shafi'i Madhhab Khatimatul Muhaqqiqeen Imam Ibn Hajar al-Haytami (﵀) states in his most authoritative book, 'Tuhfatul Muhtaj':

حَمَلَ جَمْعٌ عَدْمَ الْوُصُولِ الَّذِي قَالَ عَنْهُ الْمُصَنِّفُ فِي شَرَحِ مُسْلِمٍ أَنَّهُ مَشْهُورُ الْمَذْهَبِ عَلىَ مَا إِذَا قُرِأَ لاَ بِحَضْرَةِ الْمَيِّتِ وَلَمْ يَنْوِ الْقَارِئُ ثَوَابَ قِرَاءَتِهِ لَهُ أَوْ نَوَاهُ وَلَمْ يَدْعُ لَهُ. ... قَالَ ابْنُ الصَّلاَحِ رحمه الله: وَيَنْبَغِي الْجَزْمُ بِنَفْعِ أَللهم أَوْصِلْ ثَوَابَ مَا قَرَأْنَاهُ أَيْ مِثْلَهُ فَهُوَ الْمُرَادُ. (تُحْفَةُ الْمُحْتَاجِ لِابْنِ حَجَرِ الْهَيْتَمِيِّ رحمه الله :7/74)

"The esteemed Imam Nawawi (﵀) in his 'Sharh Sahih Muslim,' stated that the well-known view in the Shafi'i Madhhab is that Quranic recitation performed for the deceased does not reach the deceased.However a group of Imams interpreted this statement (of Imam Nawawi (﵀)) to apply to situations where the recitation was not performed near the deceased, or where the reward for the recitation was not intended for the deceased, or (if intended,) no supplication (du'a) was made afterwards. Following this, Ibn Hajar (﵀) says: Imam Ibn al-Salah (﵀) has stated: 'If one supplicates, 'O Allah, please convey the equivalent reward of what I have recited to so-and-so,' then it is certainly certain that this will benefit the deceased.' (Tuhfatul Muhtaj: 7/74)

See another quote taught by the great Imam Ibn Hajar al-Haytami (﵀)

[وَيَقْرَأُ] مَا تَيَسَّرَ [وَيَدْعُو] لَهُ عَقِبَ الْقِرَاءَةِ بَعْدَ تَوَجُّهِهِ لِلْقِبْلَةِ، لِأَنَّهُ أَرْجَى لِلْإِجَابَةِ وَيَكُونُ الْمَيِّتُ كَحَاضِرٍ تُرْجَى لَهُ الرَّحْمَةُ وَالْبَرَكَةُ بَلْ تَصِلُ لَهُ الْقِرَاءَةُ هُنَا وَفِيمَا إِذَا دَعَى لَهُ وَلَوْ بِعِيدًُا. (تحفة المحتاج:1/435) للإمام ابن حجر الهيتمي رحمه الله

Those who visit graves should recite the Quran in the best way they can and make supplication (Du'a) for the deceased, facing the Qibla. Indeed, the time after reciting the Quran is most likely for prayers to be answered. Just as the one standing near the grave can expect Allah's blessings and grace, so too can the deceased in the grave. Moreover, the reward of Quranic recitation reaches the deceased, whether it is recited near the grave or recited from afar and then a prayer is made for the deceased afterwards. (Tuhfatul Muhtaj: 1/435)

Thus, after reciting the Quran, if one supplicates to Allah to convey the equivalent reward to the deceased, and (if that reward is like a donation), if it is given donated, then it will benefit the deceased, whether done near the grave or not. This is taught not only by Imam Ibn Hajar al-Haytami (﵀) but also by numerous other Imams of the Shafi'i Madhhab. For instance, the great Imam Nawawi (﵀) known as the 'Second Shafi'i,' in his work 'Rawdatu al-Talibin' (5/191), and Imam Hafiz Ibn Hajar al-Asqalani (﵀) in his 'Fatawa' (pages 30, 39, 40), and Ibn Hajar al-Asqalani's (﵀) teacher, Imam Nuruddin Ibn al-Qattan al-Asqalani (﵀) in his 'Al-Qawl bil Ihsanil Adheem' (pages 3, 4), and the great Shaykh al-Islam Zakariyya al-Ansari (﵀) in his 'Fatawa' (page 150), along with many other Imams, have also taught this. In short, the Holy Quran recited for the deceased will indeed benefit the deceased. This is what the Imams of the Shafi'i Madhhab, including the great Imam Shafi'i (﵀) himself, have taught. This is precisely what Imam Shafi'I (﵀) has clearly stated in his own book, 'Al-Umm'.

وَأُحِبُّ لَوْ قُرِئَ عِنْدَ الْقَبْرِ وَدَعَا لِلْمَيِّتِ. (كِتَابُ الْأُمِّ:2/ 645للإمام الشافعي )

وَنَقَل عَنْهُ الْحَافِظُ الْبَيْهَقِيُّ فِي (مَعْرِفَةُ السُّنَنِ وَالْآثاَرِ:5/333) وَالْحَافِظُ السَّخَاوِيُّ فِي كِتَابِهِ: (قُرَّةُ اْلعَيْنِ بِالْمَسَرَّةِ الْحَاصِلَةِ بِالثَّوَابِ لِلْمَيِّتِ وَالْأَبَوَيْنِ:ص/110) وَغَيْرُهُمْ.

'I prefer the recitation of the Quran near the grave and the making of supplications (Du'a) for the deceased.' (Kitab al-Umm: 2/645)

This matter (i.e., Imam Shafi'i's (﵀) preference for Quran recitation and supplication at the grave) has been narrated from Imam Shafi'i (﵀) by Hafiz al-Bayhaqi (﵀) in his work 'Ma'rifah al-Sunan wal-Athar' (5/333), and by Hafiz al-Sakhawi (﵀) in his 'Qurratul 'Ayn' (page 110), as well as by other Imams."

Moreover, Imam Nawawi (﵀) writes that Imam Shafi'i (﵀) said..."

قاَلَ الْإِمَامُ الشَّافِعِيُّ رَحِمَهُ اللهِ: وَيُسْتَحَبُّ أَنْ يَقْرَأَ عِنْدَهُ شَيْئٌ مِنَ الْقُرْآنِ وَإِنْ خَتَمُوا الْقُرْآنَ عِنْدَهُ كَانَ حَسَنًا. (رِيَاضُ الصَّالِحِينْ لِلْإِمَامِ النَّوَوِيُّ :ص/370) ،

“"Imam Shafi'i (﵀) said: 'It is recommended (Sunnah) to recite as much Quran as possible near the deceased. And if one completes the entire Quran (khatm), that is the best.' (Riyad al-Salihin: /370)"

Numerous other Imams have also recorded this.

(حَدَائِقُ الْأَوْلِيَاءِ:2/71) لِلْإِمَامْ اِبْنُ الْمُلَقِّنْ،

(شَرَحُ رِيَاضِ الصَّالِحِينْ:4/500) لِلْإِمَامِ اِبْنُ كَمَالْ بَاشَا الْحَنَفِي،

(دَلِيلُ الْفَالِحِينْ:6/103) لِلْعَلاَّمَةِ ابْنُ عَلاَّنِ الشَّافِعِيِّ رَحِمَهُ اللهِ

Imam Shafi'i (﵀) commands to recite the Quran for the deceased:

قَدْ نَصَّ الشَّافِعِيُّ وَالْأَصْحَابُ عَلىَ أَنَّهُ يَقْرَأُ مَا تَيَسَّرَ مِنَ الْقُرْآنِ وَيَدْعُو لِلْمَيِّتِ عَقِيبَهَا، وَفِيهِ فَائِدَتَانِ: أَحَدُهُمَا أَنّ الدُّعَاءَ عَقِبَ الْقِرَاءَةِ أَقْرَبُ إِلَى الْإِجَابَةِ، وَالثَّانِي: يَنَالُ الْمَيِّتُ بَرَكَةَ الْقِرَاءَةِ، كَالْحَاضِرِ الْحَيِّ-الخ.

قَضَاءُ الْأَرَبِ فِي أَسْئِلَةِ حَلَبَ:/453-454)لِلإِمَامِ تَقِيُّ الدِّينِ السُّبْكِيّ-756هــ،

شَرَحُ الْمُهَذَّبِ:5/260) وَ(رَوْضَةُ الطَّالِبِينْ:5/191)لِلْإِمَامِ النَّوَوِيِّ،

الْفَوْزُ الْعَظِيمِ فِي لِقَاءِ الْكَرِيمِ:ص/123)لِلْحَافِظِ السُّيُوطِيِّ

قُرَّةُ الْعَيِنِ بِالْمَسَرَّةِ الْحَاصِلَةِ بِالثَّوَابِ لِلْمَيِّتِ وَالْأَبَوَيْنِ :116) لِلْحَافِظِ السَّخَاوِيِّ

تُحْفَةَ الْمُحْتَاجِ:4/100) لِخَاتِمَةِ الْمُحَقِّقِينْ ابْنُ حَجَرِ الْهَيْتَمِيِّ رَحِمَهُمُ اللهُ

The great Imam Taqiyuddin al-Subki (﵀) says: 'Indeed, Imam Shafi'i (﵀) and his followers (companions) have unequivocally taught that one should recite the Quran for the deceased in the best way possible, and thereafter make supplication (Du'a) for the deceased. There are two benefits in doing so. Firstly: Indeed, prayers are most likely to be answered after reciting the Quran. Secondly: Just like the living, the deceased will also receive the blessings (Barakah) of the Quranic recitation.' Imam Subki (﵀) in his work (Qada' al-Arab fi As'ilat Halab: pages 453-454).

This matter has also been taught by the great Imam Nawawi (﵀) in his works 'Sharh al-Muhadhdhab' (5/286) and 'Rawdatu al-Talibin' (5/191), by Hafiz al-Suyuti (﵀) in his 'Al-Fawz al-Adheem fi Liqa'il Kareem' (page 123), by Khatimatul Muhaqqiqeen Ibn Hajar al-Haytami (﵀) in his 'Tuhfatul Muhtaj' (4/100), and by other Imams of the Shafi'i Madhhab in their books.

Imam Shafi'i (﵀) approves the Quranic recitation:

Imam Za'farani (﵀) the main student of Imam Shafi'i (﵀) says:"

وَعَنِ الزَّعْفَرَانِيِّ قَالَ: سَأَلْتُ الشَّافِعِيَّ رَضِيَ اللهُ عَنْهُ: عَنِ الْقِرَاءَةِ عِنْدَ الْقَبْرِ فَقَالَ: لاَ بَأْسَ بِه، وَهَذَا نَصٌّ غَرِيبٌ عَنِ الشَّافِعِيِّ وَالزَّعْفَرَانِيُّ مِنْ رُوَاةِ الْقَدِيمِ وَهُوَ ثِقَةٌ وَإِذَا لَمْ يِرِدْ فِي الْجَدِيدِ مَا يُخَالِفُ نُصُوصَ الْقَدِيمِ فَهُوَ مَعْمُولٌ بِهِ.

فَتَاوَى لِلْحَافِظِ الْعَسْقَلاَنِي:ص/35-36

شَرَحُ الصُّدُورِ بِشَرَحِ حَالِ الْمَوْتَى وَالْقُبُورِ:ص/311

الْفَوْزُ الْعَظِيمِ فِي لِقَاءِ الْكَرِيمِ لِلْحَافِظِ السُّيُوطِي :ص/122-123

قُرَّةُ الْعَيْنِ لِلْحَافِظِ السَّخَاوِيِّ رحمهم الله. :ص/108

“I asked Imam Shafi'i (﵀) about reciting the Quran near the grave. Then Imam Shafi'i (﵀) said: 'There is no problem with that (It is permissible).”

Citing this, Hafiz Ibn Hajar al-Asqalani (﵀) says: 'What has been stated (i.e., Imam Shafi'i's (﵀) response to Imam Sa'farani) is a decisive proof from Imam Shafi'i (﵀) for the permissibility of Quranic recitation (at the grave). Imam Sa'farani (﵀) is an accepted Imam who reports the old (qadeem) opinions of Imam Shafi'i (﵀). If nothing contrary to this has come in the new (jadeed) opinions, then it is permissible to act upon this.”

This can be seen mentioned by Hafiz Ibn Hajar al- (﵀) in his Fatawa (pages: 35-36), Hafiz al-Suyuti (﵀) in his Sharh al-Sudur (page: 311) and in his (Al-Fawz al-Adhim fi Liqaa'il Karim (pages: 122-123)), Hafiz al-Sakhawi (﵀) in his Qurratu al-Ain (page: 108), and by Ibn al-Qayyim al-Jawziyya, whom the modernists introduced as the second of their past leaders in the book "An Introduction to the History of the Islah Movement" published by Mujahid Centre, in his Kitab al-Ruh (page: 16), and by many other imams.

Imam Shafi'i (﵀) himself recited the Quran near the grave and taught the world:

"It can be seen that imams have recorded that the great Imam Shafi'i (﵀) himself recited the Quran for the deceased pious individuals. See what Ash-Shaikh Ali Salim Al-Manufi (﵀),one of the prominent scholars of the Maliki Madhab, says

وَنُقِلَ عَنِ الشَّافِعِيِّ اِنْتِفَاعَ الْمَيِّتِ بِالْقِرَاءَةِ عَلىَ قَبْرِهِ، وَتَوَاتَرَ أَنَّ الشَّافِعِيَّ زَارَ اللَّيْثَ بْنَ سَعْدٍ وَقَرَأَ عِنْدَهُ خَتْمَةً وَقَالَ أَرْجُو أَنْ تَدُومَ فَكاَنَ اْلأَمْرُ كَذَلِكَ.

ضَوْءُ الْبُدُورِ لِلشَّيْخِ عَلِي سَالمِ الْمَنُوفِيِّ الْمَالِكِيِّ. :ص/51

إِتْحَافُ السَّادَةِ الْمُتَّقِينْ لِلْعَلاَّمَةِ الزَّبِيدِي-1205هــ :10/369

مَعْدِنُ الْيَوَاقِيتِ الْمُلْتَمِعَةِ فِي مَنَاقِبِ الْأَئِمَّةِ الْأَرْبَعَةِ لِلْإِمَامِ ابْنُ حَجَرِ الْهَيْتَمِيِّ:ص/201

مَغَانِي الْأَخْيَارِ فِي شَرَحِ أَسَامِي رِجَالِ مَعَانِي الْآثَارِلِلْإِمَامِ الْعَيْنِيِّ-855هــ، :2/505

الْقَوْلُ بِاْلإِحْسَانِ الْعَمِيمِ فِي انْتِفَاعِ الْمَيِّتِ بِالْقُرْآنِ الْعَظِيمِلِلْإِمَامِ ابْنِ الْقَطَّانِ الْعَسْقَلَانِيِّ-813هــ:ص/3)

“It has been narrated from Imam Shafi'i (﵀) that reciting the Quran near a grave benefits the deceased. It is also mentioned that Imam Shafi'i (﵀) visited the grave of Shaykh al-Islam Abul Harith al-Layth ibn Sa'd (﵀) who was a Hafiz, Muhaddith, and Faqih, and passed away in 175AH. There, Imam Shafi'i performed a complete recitation (khatm) of the Holy Quran and expressed his desire that the recitation of the Quran near the grave of the great scholar should continue forever. Thus, it can be seen that Allama Ali al-Manufi described in his book, "Lu'ul Budur Fi Maa Yanfa'ul Ahya'u wa Ahlul Qubur" (page: 51), that Quranic recitation continued at their grave even during the time of Allama Manufi.

It can be seen that before Allama Manufi, Allama Murtada Al-Zabidi  in his Ithaf al-Sadat al-Muttaqin (10/369), and before him, the final authority in the Shafi'i Madhab, Khatimat al-Muhaqqiqin Ibn Hajar al-Haytami (﵀) in his Ma'din al-Yawaqit al-Multami'a (page: 201), and before him, the prominent Imam and Muhaddith of the Hanafi Madhab, Imam Badr al-Din al-Ayni (﵀) in his Maghanil Akhyar fi Sharh Asami Rijal Ma'anil Aasar (2/505), and before him, Imam Ibn al-Qattan al-Asqalani (﵀), who was the teacher of Hafiz Ibn Hajar al-Asqalani (﵀) in his Al-Qawl bil Ihsanil Amim (page: 3), along with other Imams, have taught this in their books.

Here, the great Imam Shafi'i (﵀) himself recited the Quran at the grave, thereby teaching the world.Imam Shafi'i's (﵀) students are reciting the Quran at Imam Shafi'i's (﵀) tomb:

We can cite the incident reported by the Imams that when the great Imam Shafi'i (﵀) was on his deathbed, his students recited Surah Yasin from the Holy Quran near him. Imam Abul Hasan al-Aburri , who passed away in 363 AH and was a Hafiz, a renowned Hadith scholar, and known by the title "Shaykh Aimmatil Hadith" (Leader of the Imams of Hadith), narrates, quoting from the students of Imam Shafi'i (﵀) saying:

عَنِ ابْنِ عَبْدِ الْحَكَمِ [وَسُئِلَ] عَنِ الْقِرَاءَةِ عِنْدَ رَأْسِ الْمَيِّتِ؟ فَقَالَ: كَانَ أَصْحَابُنَا مُجْتَمِعِينَ عِنْدَ رَأْسِ الشَّافِعِيِّ وَرَجُلٌ يَقْرَأُ سُورَةَ يَــسِــنْ فَلَمْ يُنْكِرْ ذَلِكَ عَلَيْهِ أَحَدٌ مِنْهُمْ.

مَنَاقِبُ الْإِمَامِ الشَّافِعِيِّ لِلْحَافِظِ الْآبُرِّي-363هــ : ص/137

مَنَاقِبُ الشَّافِعِيِّ لِلْحَافِظِ الْبَيْهَقِيِّ-458هـ :2/299

تَبْصِيرُ بَصَائِرِ الْمُقَلِّدِينْ للعلامة الكرمي-1033هــ :150.

“When the great Ibn Abdil Hakam  was asked about reciting the Quran at the head of a deceased person, he replied: 'We, the students of Imam Shafi'i (﵀) were sitting by the head of Imam Shafi'i (﵀) when he was on his deathbed, and one of us recited Surah Yasin. Not a single scholar presents there criticized that act.'”

“This can be seen recorded by Hafiz Al-Aburri (﵀) in his Manaqib Al-Imam Al-Shafi'i (﵀) (page: 137), by the most famous Muhaddith who documented the history of Imam Shafi'i (﵀),Imam Bayhaqi (﵀) in his Manaqib Al-Shafi'i (page: 2/299), and by Allama Yusuf Al-Karami in his Tabsiru Basaairil Muqallidin (page: 150).”

“What we understand here is that if Imam Shafi'i (﵀) had taught that reciting the Quran for the deceased was impermissible, then his own students would not have recited the Quran by his head when he was on his deathbed. Even if one of them had done so, the other students should have criticized it. On the contrary, everyone accepted it without criticism. This incident further confirms that the great Imam Shafi'i (﵀) taught that the deceased benefit from the recitation of the Quran for them. It then becomes clear what the Imams meant when they said that the reward of the Quran does not reach the deceased when it is recited without the intention of gifting it to them (making Hadiya) and without making supplication (dua) for them to receive its reward.”

Hafiz Ibn Kathir's argument is refuted by his contemporary, Ibn al-Qayyim:

“Now, Ibn Kathir states in his Tafsir that Imam Shafi'i (﵀) said that if the Quran is recited for the deceased, its reward will not reach them. He then adds that the Prophet (ﷺ) did not make this a Sunnah, nor did he encourage it, and none of the Sahaba (companions) ever recited the Quran [for the deceased in this manner]. To this statement, his contemporary, a student of Ibn Taymiyyah, and an ideological source of the Wahhabi movement, Ibn al-Qayyim, provides a comprehensive refutation in his 'Kitab al-Ruh.' It can be read as follows:”

وَأَمَّا قِرَاءَةُ الْقُرْآنِ وَإِهْدَائُهَا لَهُ تَطَوُّعًا بِغَيْرِ أُجْرَةٍ فَهَذَا يَصِلُ إِلَيْهِ كَمَا يَصِلُ ثَوَابُ الصَّوْمِ وَالْحَجِّ. فَإِنْ قِيلَ: فَهَذَا لَمْ يَكُنْ مَعْرُوفًا فِي السَّلَفِ وَلاَ يُمْكِنُ نَقْلُهُ عَنْ وَاحِدٍ مِنْهُمْ مَعَ شِدَّةِ حِرْصِهِمْ عَلىَ الْخَيْرِ، وَلاَ أَرْشَدَهُمُ النَّبِيُّ صَلىَّ اللهُ عَلَيْهِ وَسَلَّمَ إِلَيْهِ، وَقَدْ أَرْشَدَهُمْ إِلَى الدُّعَاءِ وَالْإِسْتِغْفَارِ وَالصَّدَقَةِ وَالْحَجِّ وَالصِّيَامِ، فَلَوْ كَانَ ثَوَابُ الْقِرَاءَةِ يَصِلُ لَأَرْشَدَهُمْ إِلَيْهِ وَلَكَانُوا يَفْعَلُونَهُ. [فَالْجَوَابُ] إِنَّ مُورِدَ هَذاَ السُّؤَالِ إِنْ كَانَ مُعْتَرِفًا بِوُصُولِ ثَوَابِ الْحَجِّ وَالصِّيَامِ وَالدُّعاَءِ وَاْلإِسْتِغْفَارِ قِيلَ لَهُ: مَا هَذِهِ الْخَاصِيَّةُ الَّتِي مُنِعَتْ وُصُولَ ثَوابِ الْقِرَاءَةِ وَاقْتَضَتْ وُصُولَ ثَوَابِ هَذِهِ الْأَعْمَالِ، وَهَلْ هَذَا إِلاَّ تَفْرِيقٌ بَيْنَ الْمُتَمَاثِلاَتِ ؟ ! وَإِنْ لَمْ يَعْتَرِفْ بِوُصُولِ تِلْكَ الْأَشْيَاءِ إِلىَ الْمَيِّتِ فَهُوَ مَحْجُوجٌ بِالْكِتَابِ وَالسُّنَّةِ وَالْإِجْمَاعِ وَقَوَاعِدِ الشَّرَعِ.

وَأَمَّا السَّبَبُ الَّذِي لِأَجَلِهِ لَمْ يَظْهَرْ ذَلِكَ فِي السَّلَفِ فَهُوَ أَنَّهُمْ لَمْ يَكُنْ لَهُمْ أَوْقَافٌ عَلىَ مَنْ يَقْرَأُ وَيَهْدِي إِلَى الْمَوْتَى، وَلاَ كَانُوا يَعْرِفُونَ ذَلِكَ الْبَتَّةَ، وَلاَ كَانُوا يَقْصُدُونَ الْقَبْرَ لِلْقِرَاءَةِ عِنْدَهُ كَمَا يَفْعَلُهُ النّاَسُ الْيَوْمَ، وَلَا كَانَ أَحَدٌ يَشْهَدُ مَنْ حَضَرَهُ مِنَ النَّاسِ عَلىَ أَنَّ ثَوَابَ هَذِهِ الْقِرَاءَةِ لِفُلاَنِ اْلمَيِّتِ؛ بَلْ وَلاَ ثَوَابَ هَذِهِ الصَّدَقَةِ وَالصَّوْمِ. ثُمَّ يُقَالُ لِهَذَا الْقَائِلِ: لَوْ كَلَّفْتَ أَنْ تَنْقُلَ عَنْ وَاحِدٍ مِنَ السَّلَفِ أَنَّهُ قَالَ: أَللهم ثَوَابَ هَذَا الصَّوْمِ لِفُلاَنٍ لَعَجَزْتَ، فَإِنَّ الْقَوْمَ كَانُوا أَحْرَصَ شَيْئٍ عَلىَ كَتْمَانِ أَعْماَلِ الْبِرِّ، فَلَمْ يَكُونُوا لَيَشْهَدُوا عَلى اللهِ بِإيصَال ثَوابِها إِلَى أَمْوَاتِهِمْ. فَإِنْ قِيلَ: فَرَسُولُ اللهِ صَلىَّ اللهُ عَلَيْهِ وَسَلَّمَ أَرْشَدَهُمْ إِلَى الصَّوْمِ وَالصَّدَقَةِ وَالْحَجِّ دُونَ الْقِرَاءَةِ. قِيلَ: هُوَ صَلىَّ اللهُ عَلَيْهِ وَسَلَّمَ لَمْ يَبْتَدِئْهُمْ بِذَلِكَ، بَلْ خَرَجَ ذَلِكَ مِنْهُ مَخْرَجَ الْجَوَابِ لَهُمْ، فَهَذَا سَأَلَهُ عَنِ الْحَجِّ عَنْ مَيِّتِهِ فَأَذِنَ لَهُ فِيهِ، وَهَذَا سَأَلَهُ عَنِ الصِّيَامِ عَنْهُ فَأَذِنَ لَهُ، وَهَذَا سَأَلَهُ عَنِ الصَّدَقَةِ فَأَذِنَ لَهُ، وَلَمْ يَمْنَعْهُمْ مِمَّا سِوَى ذَلِكَ، وَأَيُّ فَرْقٍ بَيْنَ وُصُولِ ثَوابِ الصَّوْمِ الَّذِي هُوَ مُجَرَّدُ نِيَّةٍ وَإِمْسَاكٍ، وَبَيْنَ وُصُولِ ثَوَابِ الْقِرَاءَةِ وَالذِّكْرِ؟ وَالْقَائِلُ: إِنَّ أَحَدًا مِنَ السَّلَفِ لَمْ يَفْعَلْ ذَلِكَ قَائِلٌُ مَا لاَ عِلْمَ لَهُ بِهِ، فَإِنَّ هَذِهِ شَهَادَةٌ عَلىَ نَفْيِ مَا لَمْ يَعْلَمْهُ،........ وَسِرُّ الْمَسْأَلَةِ أَنَّ الثَّوَابَ مِلْكٌ لِلْعَامِلِ، فَإِذَا تَبَرَّعَ بِهِ وَأَهْدَاهُ إِلَى أَخِيهِ الْمُسْلِمِ أَوْصَلَهُ اللهُ إِلَيْهِ، فَمَا الَّذِي خُصَّ مِنْ هَذَا ثَوابَ قِرَاءَةِ الْقُرْآنِ وَحَجَرَ عَلىَ الْعَبْدِ أَنْ يُوصِلَهُ إِلىَ أَخِيهِ الْمُسْلِمِ؟ وَهَذاَ عَمَلُ سَائِرِ النَّاسِ حَتَّى الْمُنْكِرِينَ فِي سَائِرِ الْأَعْصَارِ وَالْأَمْصَارِ مِنْ غَيْرِ نَكِيرٍ مِنَ الْعُلَمَاءِ. (كِتَابُ الرُّوحِ لِابْنِ الْقَيِّمِ الْجَوْزِيَّةِ:172- 173)

“If the Holy Quran is recited and its reward is given to the deceased without taking payment, then the reward of the Quranic recitation will reach the deceased, just as the reward for fasting and Hajj reaches them. If you then say that this practice was not known among the Salaf (pious predecessors), nor has it been narrated from any of the Salaf, nor did the Prophet (ﷺ) command it, and that he only commanded fasting, charity (sadaqa), Hajj, seeking forgiveness (istighfar), and supplication for the deceased, and if the reward of Quranic recitation were to reach the deceased, the Prophet (ﷺ) would have commanded it and the companions would have practiced it – then the answer to that is: If the one asking such a question claims that the reward of Hajj, fasting, prayer, and istighfar reaches the deceased, then what is the specific reason that prevents the reward of Quranic recitation from reaching the deceased, while the rewards of these other mentioned acts do reach them? Isn't this creating a distinction between two similar things?! And if you say that none of these mentioned acts reach the deceased, then it is proven by the Quran, Sunnah, Ijma' (consensus), and the laws of Islamic Sharia that they do indeed reach them.”

For this reason, the Salaf (pious predecessors) did not have endowments (waqf) or donations for Quranic recitation for the deceased. They wouldn't even have known about such a thing. The Salaf did not go to gravesides for Quranic recitation as people do today. Not a single one of them made the people present witness that the reward of the recited Quran was for such-and-such a person. Rather, they did not say, ‘I am donating the reward of this charity and fasting to the deceased.’

To those who say this, the question is: If you try to narrate from any of the Salaf that someone said, 'I have donated the reward of fasting to such-and-such a person,' your attempt will be futile. This is because the Salaf were most eager to conceal the good deeds they performed. They did not usually make their actions known to the people.

Now, if you say, 'The Prophet (ﷺ) commanded fasting, Hajj, and charity, but did not command Quranic recitation,' then the reply to them is that the Prophet (ﷺ) did not initiate the command to fast or give charity. Rather, he spoke in response to the questions of the Sahaba (companions). The Prophet (ﷺ) spoke about fasting, charity, and Hajj when some companions asked about fasting, others about giving charity, and still others about performing Hajj. The Prophet (ﷺ) did not say that good deeds other than those should not be done. So, what is the difference that allows the reward of charity, Hajj, and fasting to reach the deceased, while the recitation of the Quran does not?"

Saying that none of the Salaf (pious predecessors) did so is due to the speakers' lack of knowledge about it. They are testifying about something they are unaware of... 'The secret in this matter is: the reward of an act belongs to the one who performed it. If he donates what he owns (the reward) to his brother, Allah will convey it to that brother. Since this is the case, what special reason is there to claim that only the donation of Quranic recitation does not reach the deceased? As for Quranic recitation itself, it is an act that has been continuously practiced in all lands and at all times by everyone, including critics, without any opposition.' (Kitab al-Ruh: pages: 172-173)

Now, see how Ibn al-Qayyim and other Imams dismantle the argument put forth by Ibn Kathir and others, claiming that the Salaf and Sahaba did not recite the Quran (for the deceased):

قَالَ الْخَلاَّلُ: عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْعَلاَءِ ابْنِ اللَّجْلَاجِ عَنْ أَبِيهِ أَنَّهُ أَوْصَى إِذَا دُفِنَ أَنْ يَقْرَأَ عِنْدَ رَأْسِهِ بِفَاتِحَةِ الْبَقَرَةِ وَخَاتِمَتِهَا، وَقَالَ: سَمِعْتُ ابْنَ عُمَرَ يُوصِي بِذَلِكَ،

“Imam Abu Bakr al-Khallal ,who passed away in 311AH, reports from Abdur Rahman al-Lajjlaj ,who narrated from his father: His father, when making a will regarding his burial, instructed to recite the beginning and end portions of Surah al-Baqarah by his head after he was buried, stating that the great follower of Sunnah, Ibn Umar  had also made such a will to recite.”

Imam Khallal narrates, quoting from Imam Sha'bi  , saying:

وَذَكَرَ الْخَلاَّلُ عَنِ الشَّعْبِيِّ قَالَ: كَانَتِ الْأَنْصَارُ إِذَا مَاتَ لَهُمُ الْمَيِّتُ إِخْتَلَفُوا إِلَى قَبْرِهِ يَقْرَؤُونَ عِنْدَهُ الْقُرْآنْ.

كِتَابُ الرُّوحْ:ص/16) لِابْنِ الْقَيِّمِ الْجَوْزِيَّةِ،

الْقُبُور: للْإِمَامِ أَبُو بَكَرِ الْخَرَائِطِيِّ الْمُتَوَفَّى سَنَةَ:327 ص: 138

وَالْحَافِظُ ابْنُ حَجَرِ الْعَسْقَلاَنِي، فِي(الْفَتَاوَى:ص/34) و(تَلْخِيصُ الْحَبِيرْ:4/246)

وَالْحَافِظُ السَّخَاوِي فِي (قُرَّةِ الْعَيْنِ:ص/61)

الْحَافِظُ السُّيُوطِيُّ، فِي(شَرَحِ الصُّدُورِ:ص/311) وَ(الْفَوْزُ الْعَظِيمِ فِي لِقَاء الْكَرِيمْ:ص/123)

“The Ansar (Companions of prophet (ﷺ) from Medina) used to recite the Quran near the grave if any of them passed away. (Kitab al-Ruh, page: 16)”

“It can be seen that many other Imams have also quoted and taught this. Among them are Hafiz Abu Bakr al-Khara'iti  who passed away in 327 AH, in his Kitab al-Qubur (page: 138); Hafiz Ibn Hajar al-Asqalani (﵀) in his Fatawa (page: 34) and Talkhis al-Habir (4/246); Hafiz al-Sakhawi (﵀) in his Qurratu al-Ain (page: 61); Hafiz al-Suyuti (﵀) in his Sharh al-Sudur (page: 311) and Al-Fawz al-Azim (page: 123); and many other Imams who have quoted and taught it.”

"Read also what Siddiq Hasan Khan al-Qinnawji, who has been introduced as the spokesperson for the modernists in Kerala and Salafis abroad, says, quoting this incident:

وَعَنِ ابْنِ عُمَرَ إِسْتَحَبَّ أَنْ يَقْرَأَ عَلىَ الْقَبْرِ بَعْدَ الدَّفَنِ أَوَّلَ سُورَةِ الْبَقَرَةِ وَخَاتِمَتَهَا. رَوَاهُ الْبَيْهَقِيُّ فِي سُنَنِهِ بِإِسْنَادٍ حَسَنٍ، قَالَ شَارِحُ الْعُدَّةِ وَهُوَ وَإِنْ كَانَ مِنْ قَوْلِهِ فَمِثْلُ ذَلِكَ لَا يُقَالُ مِنْ قِبَلِ الرَّأْيِ وَيُمْكِنُ أَنَّهُ لَمَّا عَلِمَ بِمَا وَرَدَ فِي فَضْلِ ذَلِكَ عَلىَ الْعُمُومِ إِسْتَحَبَّ أَنْ يَقْرَأَ عَلىَ الْقَبْرِ لِكَوْنِه ِفاَضلِاً رَجَاءَ أَنْ يَنْفَعَ الْمَيِّتُ بِتِلاَوَتِهِ. (نُزُلُ الْأَبْرَارِ بِالْعِلْمِ اْلمَأْثُورِ مِنَ الْأَدْعِيَّةِ وَالْأَذْكَارِ:ص/290) لِلْقِنُّوجِي

"The great Ibn Umar (﵁) considered reciting the beginning and end portions of Surah Al-Baqarah near the grave to be Sunnah. Imam Bayhaqi (﵀) has reported this with an acceptable chain of narration.

The author of 'Sharihul Udda' states: 'Although this is the saying of Ibn Umar (﵁) a person of his stature would not speak based on his own opinion. Therefore, he might have considered reciting it near the grave to be Sunnah due to the established virtues of the entire Surah in Hadith, hoping for benefit to the deceased and due to its excellence.' (Nuzlul al-Abrar: page/290)"

Ibn Kathir himself teaches about instances where predecessors recited the Quran for the deceased.

“Now, as Ibn al-Qayyim mentioned in his Ruh, Ibn Kathir himself, who criticized Quranic recitation [for the deceased], can be seen quoting and teaching about instances where Quranic recitation was performed by the graves of past great personalities, and even at the grave of his own teacher, Ibn Taymiyyah.”

يَرْوِي الْحَافِظُ ابْنُ كَثِيرٍ عَنِ الْحَافِظِ الزَّاهِدِ أَبِي إِسْحَاقِ الْمُزَكِّي الْمُتَوَفَّى سَنَةَ:414هــ، عَنِ الْحَافِظِ مُحَمَّدِ بْنِ إِسْحَاقَ أَبِي الْعَبَّاسِ السِّرَاجِ النَّيْسَابُورِيِّ الْمُتَوَفَّى سَنَةَ:316هــ، أَنَّهُ قَالَ: سَمِعْتُهُ يَقُولُ: خَتَمْتُ عَنْ رَسُولِ اللهِ صَلىَّ اللهُ عَلَيْهِ وَسَلَّمَ إِثْنَيْ عَشَرَ أَلْفَ خَتْمَةً، وَضَحَّيْتُ عَنْهُ إِثْنَتَيْ عَشَرَ أَلْفَ أَضْحِيَةً (طَبَقَاتُ الْفُقَهَاءِ الشَّافِعِيِّينْ :1/218) لِلْحَافِظِ اِبْنِ كَثِير.

"Hafiz Ibn Kathir, quoting what Hafiz Al-Zahid Abu Ishaq Al-Muzakki,who passed away in 414 AH, reported from Al-Hafiz Abul Abbas Al-Siraj Al-Naysaburi  who passed away in 316AH, states:

'Abu Ishaq Al-Muzakki  heard Abul Abbas Al-Siraj Al-Naysaburi  say: "I recited the Quran twelve thousand times (khatm) and sacrificed twelve thousand animals (udhiyah) in the name of the Messenger of Allah (peace be upon him)." This can be seen reported by Hafiz Ibn Kathir in his Tabaqat al-Shafi'iyyah (1/218)."

Ibn Kathir further says...

يَقُولُ الْحَافِظُ ابْنُ كَثِيرٍ أَيْضًا فِي مَوْضِعِ ذِكْرِ تَرْجَمَةِ الْإِمَامِ الْحَافِظِ الْخَطِيبِ الْبَغْدَادِيِّ الْمُتَوَفَّى سَنَةَ:463هــ، وَدُفِنَ إِلَى جَانِبِ بِشْرِ الْحَافِي وَخُتِمَ عَلىَ قَبْرِهِ خَتْمَاتٍ. (طَبَقَاتُ الْفُقَهَاءِ الشَّافِعِيِّينْ لِلْحَافِظِ ابْنِ كَثِيرْ:2/16)

"Imam Al-Khatib Al-Baghdadi (﵀) ,who passed away in 463 AH, passed away and was buried near the grave of the great Bishr al-Hafi (﵀). Many complete recitations (khatms) of the Holy Quran were performed near their graves." (Tabaqat al-Fuqaha' al-Shafi'iyyin: 2/16)

"Besides the numerous instances recorded by Ibn Kathir himself in his books, detailing Quranic recitations performed at the graves of many great personalities, also note what Ibn Kathir states about when his own teacher, Ibn Taymiyyah — who is considered the greatest leader by the Mujahid movement and Jamaat-e-Islami in Kerala when passed away: ‘Numerous complete recitations (khatms) of the Holy Quran were performed for him throughout the land.’

وَخُتِمَتْ لَهُ خَتْمَاتٍ كَثِيرَةٍ بِالصَّالِحِيَّةِ وَبِالْبَلَدِ. (اَلْبِدَايَةُ وَالنِّهَايَةِ:14/116) للحافظ ابن كثير.

Ibn Kathir states:

"When Ibn Taymiyyah passed away, people in his hometown and in Salihiyyah, Damascus, performed numerous complete recitations (khatms) of the Quran for him." (Al-Bidaya wa'l-Nihaya: 14/116)

“What we need to understand here is: If the deceased do not benefit from Quranic recitation, then why was the Quran recited for Ibn Taymiyyah and others like him? Furthermore, if what happened there was an innovation (bid'ah), why did Ibn Kathir and other students of Ibn Taymiyyah quote this incident when speaking about the virtues of Ibn Taymiyyah and others? It is the new-age ideologues who deceive people by selectively quoting a few lines from Ibn Kathir, who must answer this question.”

“Let the Leaders of the Modernists Say”

Now, let's see what the leaders acknowledged from the new-age ideologues in Kerala, namely the Mujahid and Jamaat-e-Islami adherents, say regarding Quranic recitation for the deceased.

01. Ibn Thaymiyya:

لَيْسَ فِي الْآيَةِ وَلاَ فِي الْحَدِيثِ أَنَّ الْمَيِّتَ لاَ يَنْتَفِعُ بِدُعَاءِ الْخَلْقِ وَبِمَا يُعْمَلُ عَنْهُ مِنَ الْبِرِّ، بَلْ أَئِمَّةُ الْإِسْلَامِ مُتَّفِقُونَ عَلىَ انْتِفَاعِ الْمَيِّتِ بِذَلِكَ وَهَذاَ مِمَّا يُعْلَمُ بِالْإِضْطِرَارِ مِنْ دِينِ الْإِسْلَامِ وَقَدْ دَلَّ عَلَيْهِ الْكِتَابُ وَالسُّنَّةُ وَاْلإِجْمَاعُ فَمَنْ خَالَفَ ذَلِكَ كَانَ مِنْ أَهْلِ الْبِدَعِ، (مَجْمُوعُ الْفَتَاوَى لِابْنِ تَيْمِيَّة:3/27)و(24/366).

"There is nothing in the Quran or Sunnah that states the deceased do not benefit from deeds performed or prayers made for them. On the contrary, the Imams of Islam are unanimous that the deceased do benefit from all such acts. This matter is so firmly established in Islam that it cannot be denied. The Holy Quran, the Sunnah, and the consensus (Ijma') of the Imams all affirm that such benefit reaches them. If anyone claims otherwise, he is a new-age ideologue." (Majmoo' al-Fatawa: 3/27) (24/366)

“Ibn Taymiyyah himself responds to the verse that innovators misinterpret for their arguments:”

قَوْلُهُ تَعَالَى: وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلاَّ مَا سَعَى (سورة النجم:39)

وَهَذَا حَقٌّ فَإِنَّهُ إِنَّمَا يَسْتَحِقُّ سَعْيَهُ فَهُوَ الَّذِي يَمْلِكُهُ وَيَسْتَحِقُّهُ كَمَا أَنَّهُ إِنَّمَا يَمْلِكُ مِنَ الْمَكَاسِبِ مَا اكْتَسَبَهُ هُوَ وَأَمَّا سَعْيُ غَيْرِهِ فَهُوَ حَقٌّ وَمِلْكٌ لِذَلِكَ الْغَيْرِ لاَ لَهُ لَكِنْ هَذَا لاَيَمْنَعُ أَنْ يَنْتَفِعَ بِسَعْيِ غَيْرِهِ كَمَا يَنْتَفِعُ الرَّجُلُ بِكَسْبِ غَيْرِهِ. اهـ (مجموع الفَتَاوَى ابْنُ تَيْمِيَّة:3/31) (24/367)

“Ibn Taymiyyah, quoting the verse from Surah An-Najm: 'Man will have nothing but what he strives for,' states: 'What is said here is true. Indeed, what a person acquires and owns is what he himself has striven for. Similarly, what others own is what they have striven for and is under their ownership. However, this statement does not prohibit others from benefiting from what a person has striven for. It is like how others can benefit from things a person earns through work, if he gives it to them.'”

(Majmoo' al-Fatawa: 3/31) (24/367)

Ibn Taymiyyah says again:

وَقَدْ صَحَّ عَنِ النَّبِيِّ صَلىَّ اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ أَمَرَ بِالصَّدَقَةِ عَلىَ الْمَيِّتِ وَبِهَذَا وَغَيْرِهِ إِحْتَجَّ مَنْ قَالَ مِنَ الْعُلَمَاءِ أَنَّهُ يَجُوزُ إِهْدَاءُ ثَوَابِ الْعِبَادَاتِ الْمَالِيَّةِ وَالْبَدَنِيَّةِ إِلَى الْمَوْتَى الْمُسْلِمِينَ كَمَا هُوَ مَذْهَبُ أَحْمَدَ وَأَبِي حَنِيفَةَ وَطَائِفَةٍ مِنْ أَصْحَابِ مَالِكٍ وَالشَّافِعِيِّ فَإِذَا أَهْدَى لْمَيِّتٍ ثَوَابَ صِيَامِ أَوْصَلاَةٍ أَوْقِرَاءَةٍ جَازَ ذَلِكَ. اهـ (مجموع الفَتَاوَى ابْنُ تَيْمِيَّة ابْنُ تَيْمِيَّةَ:3/37-38(

Indeed, it is established in Hadith that the Prophet (ﷺ) commanded giving charity for the deceased. Therefore, there are scholars who have used this as proof that it is permissible to donate the reward of both physical and financial acts of worship to the deceased. This is also the view of Imam Abu Hanifa (﵀), Imam Ahmad ibn Hanbal (﵀), Imam Malik (﵀) and a section of the companions of Imam Shafi'i (﵀) Thus, if a person donates the reward of Quranic recitation, prayer (Namaz/Salah), or fasting to the deceased, it is permissible.

(Majmoo' al-Fatawa: 3/37-38)

Let Ibn Taymiyyah continue:

بَلِ النَّاسُ عَلىَ قَوْلَيْنِ: أَحَدُهُمَا أَنَّ ثَوَابَ الْعِبَادَةِ الْبَدَنِيَّةِ مِنَ الصَّلاَةِ وَالْقِرَاءَةِ وَغَيْرِهِمَا يَصِلُ إِلَى الْمَيِّتِ كَمَا يَصِلُ إِلَيْهِ ثَوَابُ الْعِبَادَاتِ الْمَالِيَّةِ بِالْإِجْمَاعِ وَهَذَا مَذْهَبُ أَبِي حَنِيفَةَ وَأَحْمَدَ وَغَيِرِهِمَا وَقَوْلُ طَائِفَةٍ مِنْ أَصْحَابِ الشَّافِعِيِّ وَمَالِكٍ وَهُوَ الصَّوَابُ لِأَدِلَّةٍ كَثِيرَةٍ ذَكَرْنَاهَا فِي غَيْرِ هَذَا الْمَوْضِعِ. اهــ، (إِقْتِضَاءُ الصِّرَاطِ الْمُسْتَقِيمْ لِابْنِ تَيْمِيَّة:ص/378)

Regarding the acts of worship performed for the deceased, scholars hold two opinions:

One view is that, just as the reward for financially performed acts is established by consensus (Ijma') to reach the deceased, the reward for physically performed acts like Quranic recitation and prayer (Salah) also reaches the deceased. This is the Madhhab (school of thought) of Imam Abu Hanifa (﵀), Imam Ahmad (﵀), and others besides them. A section of the Imams from the Shafi'i Madhhab and the Maliki Madhhab also holds this opinion. This is also what is truthful based on numerous pieces of evidence, and we have clarified this in other places.

It can be seen that Ibn Taymiyyah states in his (Iqtila-as-Sirat al-Mustaqim: page/378):

2. Ibn al-Qayyim

He (Ibn al-Qayyim) has previously stated that the deceased benefit from Quranic recitation, as can be found in Ibn al-Qayyim's Kitab al-Ruh (pages 181-182 and other pages). Similarly, this matter is explained in detail in 'Jami' al-Fiqh' (2/51-520), a work compiled by Yusri as-Sayyid Muhammad that consolidates Ibn al-Qayyim's ideas.

3. Ibn Abd al-Wahhab

“Ibn Abd al-Wahhab, who was introduced by the Mujahid movement itself as their third leader, says:”

وَأَخْرَجَ سَعْدُ الزَّنْجَانِيُّ عَنْ أَبِي هُرَيْرَةَ مَرْفُوعاً: مَنْ دَخَلَ الْمَقَابِرَ ثُمَّ قَرَأَ فَاتِحَةَ الْكِتَابِ، وَقُلْ هُوَ اللهُ أَحَدٌ، وَأَلْهَاكُمُ التَّكَاثُرْ، ثُمَّ قَالَ: إِنِّي جَعَلْتُ ثَوَابَ مَا قَرَأْتُ مِنْ كَلاَمِكَ لِأَهْلِ الْمَقَابِرِ مِنَ الْمُؤْمِنِينَ وَاْلمُؤْمِنَاتِ، كاَنُوا شُفَعَاءَ لَهُ إِلىَ اللهِ تَعَالىَ .

وَأَخْرَجَ عَبْدُ الْعَزِيزِ صَاحِبُ الْخَلاَّلِ بِسَنَدِهِ عَنْ أَنَسٍ مَرْفُوعًا: مَنْ دَخَلَ الْمَقَابِرَ فَقَرَأَ سُورَةَ يَــسِنْ خَفَّفَ اللهُ عَنْهُمْ وَكاَنَ لَهُمْ بِعَدَدِ مَنْ فِيهَا حَسَنَاتٌ. (أَحْكاُمُ تَمَنِّي الْمَوْتِ:ص/75) لابن عبد الوهاب.

Abu Sa'd al-Sanjani  narrates from Abu Hurairah (﵁):

“Whoever enters a graveyard and recites Surah al-Fatiha, Surah al-Ikhlas, and Surah al-Takathur there, and then donates the reward of that recitation to the believing men and women buried in that graveyard, those who recited will become intercessors for the deceased before Allah.”

Ibn Abd al-Wahhab says again:

"It has been narrated from the great Anas : 'If anyone enters a graveyard and recites Surah Yaseen, Allah will lighten the punishment for those in that graveyard, and those buried there will receive good deeds commensurate with their number in that graveyard.' (Ahkam Tamanni al-Mawt / Page: 75)

Ibn Abd al-Wahhab himself also includes the Hadith regarding Talqeen in his book (Ahkam Tamanni al-Mawt: page/19).

Ibn Abd al-Wahhab says again

قَوْلُهُ تَعَالَى: وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلاَّ مَا سَعَى: فَبَيَّنَ أَنَّهُ لَمْ يَرِدْ أَنَّ الْإِنْسَانَ لَا يَنْتَفِعُ بِعَمَلِ غَيْرِهِ، وَهَذاَ أَحْسَنُ مَا قِيلَ، وَسَائِرُ الْأَقْوَالِ ضَعِيفَةٌ جِدًّا وَاللهُ سُبْحَانَهُ وَتَعَالَى يَرْحَمُ الْعِبَادَ بِغَيْرِ سَعْيِهِمْ أَكْثَرَ مِمَّا يَرْحَمُهُمْ بِسَعْيِهِمْ. (أَلْمَسَائِلُ الَّتِي لـَخَّصَهَا مُحَمَّدُ بْنُ عَبْدِ الْوَهَّابِ مِنْ فَتَاوَى ابْنُ تَيْمِيَّةَ:ص/67) لِابْنِ عَبْدِ الْوَهَّابِ.

After quoting and explaining the verse that states, "Man will have nothing but what he strives for," [Ibn Abd al-Wahhab] then says:

"Thus, it is clear that the Quran has not stated that the deceased do not benefit from the deeds performed by others. This is the sound opinion on the matter. All remaining views are extremely weak. Allah grants His servants more benefit and blessings through the efforts of others than they receive from their own efforts." (Al-Masail Allati Lakhasaha Muhammad ibn Abd al-Wahhab: page/67)

In the same book, see what Ibn Abd al-Wahhab states as the sixth of ten matters that prevent punishment for the deceased, where he explains them:

اَلسَّادِسُ: مَا يُهْدَى لِلْمَيِّتِ مِنَ الْعَمَلِ الصَّالِحِ (اَلْمَسَائِلْ:ص/184) لاِبْنِ عَبْدِ الْوَهَّابِ

Six: Good deeds donated for the deceased (Al-Masail: page/184)

4. Hafid al-Dhahabi, a disciple of Ibn Taymiyyah

إِذَا تَطَوَّعَ بِقُرْبَةٍ كَالصَّلاَةِ وَالصَّدَقَةِ وَالْقِرَاءَةِ وَجَعَلَ ثَوَابَهُ لِلْمَيِّتِ صَحَّ وَانْتَفَعَ بِهِ. (تنقيح التحقيق في أحاديث التعليق:1/323) للحافظ الذهبي، و(تنقيح التحقيق في أحاديث التعليق:2/683) لابن عبد الهادي.

Dhahabi says “If someone performs good deeds such as prayer, charity, or Quran recitation, and then donates the reward of these actions to the deceased, it is acceptable and beneficial for the deceased.”

(Tanqih al-Tahqiq fi Ahadith al-Ta'liq: 1/323)

5. Ibn Abd al-Hadi, the student of Ibn Taymiyyah:

“It can be seen that Ibn Abd al-Hadi, a scholar who was a student of Ibn Taymiyyah and authored books strengthening Ibn Taymiyyah's ideas, also stated the same quote mentioned by al-Dhahabi, saying that the reward for good deeds, including the recitation of the Quran, will reach the deceased. (Tanqih al-Tahqiq: 2/683)”

6. Shoukani:

Now, read what Shawkani, introduced as the fourth among the early leaders of the Mujahid faction in the book 'An Introduction to the History of the Islah Movement,' says:

وَتُقْرَأُ عَلىَ الْقَبْرِ بَعْدَ الدَّفَنِ أَوَّلَ سُورَةِ الْبَقَرَةِ وَخَاتِمَتَهَا-اَلْحَدِيثْ، أَخْرَجَهُ الْبَيْهَقِيُّ فِي السُّنَنِ كَمَا قَالَ الْمُصَنِّفُ رَحِمَهُ اللهُ وَهُوَ عَنِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا قَالَ: أَسْتَحِبُّ أَنْ يُقْرَأَ عَلىَ الْقَبْرِ بَعْدَ الدَّفَنِ أَوَّلَ سُورَةِ الْبَقَرَةِ وَخَاتِمَتَهَا. وَحَسَّنَ النَّوَوِيُّ إِسْنَادَهُ، وَهُوَ وَإِنْ كاَنَ مِنْ قَوْلِهِ فَمِثْلُ ذَلِكَ لاَيُقَالُ مِنْ قِبَلِ الرَّأْيِ، وَيُمْكِنُ أَنَّهُ لَمَّا عَلِمَ بِمَا وَرَدَ فِي ذَلِكَ فَضْلٌ عَلَى الْعُمُومِ، إِسْتَحَبَّ أَنْ يَقْرَأَ عَلىَ الْقَبْرِ لِكَوْنِهِ فَاضِلاً رَجَاءَ أَنْ يَنْتَفِعَ الْمَيِّتُ بِتِلاَوَتِهِ. (تُحْفَةُ الذَّاكِرِينْ. لِلشَّوْكَانِي ص/294).

“After the deceased is buried, the beginning and end of Surah Al-Baqarah should be recited at the graveside. Imam Bayhaqi (﵀) has reported this in his 'Sunan al-Kubra' from Ibn Umar (﵁), just as the author mentioned. Ibn Umar (﵁) states: 'I prefer the recitation of the beginning and end of Surah Al-Baqarah at the graveside after the deceased is buried.' Imam Nawawi (﵀) has stated that this is reported in an acceptable manner. Although this statement is from the great companion Ibn Umar (﵁), individuals like him do not speak based on their own opinion. Therefore, considering its overall merit, Ibn Umar (﵁) regarded recitation at the graveside as Sunnah for the benefit of the deceased. (Tuhfat al-Dhakireen: Page 294)”

Shawkani himself further discusses performing good deeds for the deceased in very detail, stating:

الدليل الثالث-ما أخرجه أبوداود وابن ماجة والنسائي وأحمد وابن حبان وصححه من حديث معقل بن يسار قال:قال رسول الله صلى الله عليه وسلم:إقرؤوا يــســن على موتاكم-ووجه الإستدلال به أنّ النبي صلى الله عليه وسلم لا يأمر إلاّ بما فيه نفعٌ للميت فلو كانت التلاوة غير نافعة له لكان الأمر ضائعا ولم يقيِّد ذلك بوقوع وصية من الميت، فدلّ على أنّه يلحق الميت ما يُقَرَّبُ إليه من القرآن من غير فرق بين أن يكون التالي ولدا أو غير ولد. وإذا نفع الميت تلاوة بعضٍ من القرآن نفعه تلاوة البعض الآخر ، والتنصيص على هذه الصورة إنّما هو لمزيد فضلها وشرفها.-الخ. (فتح الرباني من فتاوى محمد علي الشوكاني:ص/3171)

Third Proof

The Prophet (ﷺ) said: 'Recite Surah Yaseen for those among you who have died.' This Hadith has been reported by Imam Ahmad (﵀), Imam Abu Dawud (﵀), Imam Ibn Majah (﵀), Imam Nasa'i (﵀), and Hafiz Ibn Hibban (﵀), and they declared it as authentic.

The way this Hadith is used as proof is: Verily, the Prophet (ﷺ) would not command anything except that which benefits the deceased. Therefore, if the recitation of the Quran for the deceased did not benefit them, the Prophet's (ﷺ) command to recite Yaseen would be in vain. The Prophet (ﷺ) also did not stipulate that there must be a will from the deceased for this recitation. This indicates that reciting the Quran will benefit the deceased regardless of whether it is recited by their son, children, or others. If reciting a small part of the Holy Quran brings benefit, then reciting the remaining parts will also bring benefit. The specific mention of Surah Yaseen is due to its special virtue and merit." (Al-Fathu Rabbani: Page 3171)

Shawkani says again:

وَإِنَّمَا أَشَرْنَا إِلَى هَذَا لِأَنَّ مُخَالَفَةَ مَا أَطْبَقَ عَلَيْهِ السَّلَفُ وَالْخَلَفُ فِي كُلِّ عَصْرٍ وَكُلِّ قُطْرٍ مِنَ التَّقَرُّبِ بِالتِّلاَوَةِ إِلىَ أَرْوَاحِ الْمَوْتَى، حَتَّى صَارَ إِجْمَاعًا فِعْلِيًّا يَسْتَحْسِنُهُ جَمِيعُ الْمُسْلِمِينَ، ويرونه من أعظم القرب، لا ينبغي لعالم أن يجزم ببطلانه ....... قَالَ ابْنُ النَّحْوِيُّ فِي شَرَحِ الْمِنْهَاجِ: إِنَّهُ يَنْبَغِي الْجَزْمُ بِوُصُولِ ثَوَابِ الْقِرَاءَةِ الْمُهْدَاةِ إِلَى الْأَمْوَاتِ-الخ. (اَلْفَتْحُ الرَّبَّانِي مِنْ فَتَاوَى مُحَمَّدِ عَليّ الشَّوْكَانيِ:ص/3176). :

We have previously mentioned the recitation of the Quran for the deceased. Indeed, for ages, great scholars from both the Salaf and Khalaf, in all countries and cities, have been performing the good deed of reciting for the deceased. To such an extent that this act is considered a highly virtuous good deed, established by the consensus (Ijma') of all Muslims who deem it good. It is imperative for every scholar to confirm that any claim against this is invalid.

Shawkani further states: "Imam Ibn al-Nahwi  says in his Sharh al-Minhaj: ‘It is absolutely necessary to firmly believe that the reward of Quranic recitation, when dedicated to the deceased, reaches the deceased.’

(Al-Fath al-Rabbani: Page 3176)

7. Muhammad Isma'il al-San'ani:

Read what Isma'il al-San'ani, a scholar who passed away in 1182 AH and is often cited as an authority by the Mujahid movement in Kerala, says:

وَأَخْرَجَ أَبُو دَاوُدَ مِنْ حَدِيثِ مَعْقِلِ بْنِ يَسَارٍ عَنْهُ صَلىَّ اللهُ عَلَيْهِ وَسَلَّمَ إِقْرَءُوا عَلَى مَوْتَاكُمْ سُورَةَ يَـسـن. وَهُوَ شَامِلٌ لِلْمَيِّتِ بَلْ هُوَ الْحَقِيقَةُ فِيهِ (سُبُلُ السَّلاَمِ شَرَحُ بُلُوغِ الْمَرَامْ :2/119) لمحمد إٍسماعيل الصنعاني-1182هــ

He says: Imam Abu Dawud (﵀) narrates from Ma'qil ibn Yasar : 'The Prophet ﷺ said: Recite Surah Yaseen over your deceased.' This statement includes the deceased. In fact, this very Hadith actually came regarding the deceased." (Subul al-Salam: 2/119)

8. Muhammad Ibrahim Aal as-Shaikh

Also, see what Muhammad Ibrahim Aal ash-Shaikh, who was the Grand Mufti of Saudi Arabia and passed away in 1389 AH, says:

وُصُولُ الثَّوَابِ الْمُهْدَى مِنَ الْحَيِّ إِلىَ الْمَيِّتِ جِنْسُهُ مَعْرُوفٌ فِي الْأَدِلَّةِ، وَقَدَ ذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ إِلَى أَنَّ ذَلِكَ فِي شَيْئٍ مَخُصُوصٍ، نَزْعًا مِنْهُ بِآيَةِ [وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلاَّ مَا سَعَى]، .... وَالَّذِي عَلَيْهِ الْجُمْهُورُ وَالْمُحَقِّقُونَ وُصُولَ ذَلِكَ إِلَى الْمَيِّتِ- الخ. (فَتَاوَى وَرَسَائِلْ:3/230) لآلِ الشَّيْخِ السَّلَفِيِّ-1389هــ

Aal ash-Shaikh says:

"It has been established by evidence that the reward of charity given by the living for the deceased reaches the deceased. Some scholars have stated that only certain specific deeds, as mentioned, reach them. They cite the verse from Surah An-Najm, 'Man will only have what he has striven for,' as their proof. However, the majority of expert scholars have indeed stated that it (the reward) reaches the deceased." (Fatawa wa Rasail: 3/239)

9. Ibn Abi al-Izz

See what Ibn Abi al-Izz, who authored books strengthening the ideas of Ibn Taymiyyah, passed away in 792 AH and lived in the eighth century, says:

وَاخْتَلَفَتْ فِي الْعِبَادَاتِ الْبَدَنِيَّةِ كَالصَّوْمِ وَالصَّلاَةِ وَقِرَاءَةِ الْقُرْآنِ وَالذِّكْرِ فَذَهَبَ أَبُو حَنِيفَةَ وَأَحْمَدُ وَجُمْهُورُ السَّلَفِ إِلىَ وُصُولِهَا، وَاْلمَشْهُورُ مِنْ مَذْهَبِ الشَّافِعِيِّ وَمَالِكٍ عَدْمُ وُصُولِهَا. (شَرَحُ الْعَقِيدَةِ الطَّحَاوِيَّةِ:2/664) لِابْنِ أَبِي الْعِزِّ-792هــ

"Regarding acts performed by the body, such as fasting, prayer, Quranic recitation, and remembrance (dhikr), the Imams hold differing views. Imam Abu Hanifa (﵀), Imam Ahmad (﵀), and the majority of the early Imams (Salaf) have stated that the reward for these deeds reaches the deceased. However, what is widely known from Imam Malik (﵀) and Imam Shafi'i (﵀) is that it does not reach the deceased." (Sharh al-Aqeedah al-Tahawiyyah: 2/664)

We have previously explained the intention behind Imam Shafi'i (﵀) and others stating that (the reward) does not reach the deceased. Nevertheless, what Ibn Abi al-Izz has conveyed here is that good deeds, including the recitation of the Quran, will indeed reach the deceased and benefit them.

Subsequently, Ibn Abi al-Izz, in a detailed discussion, explains the hadith that proponents of innovators (salafis)always cite as proof for their claim that the deceased do not benefit from deeds performed by others, and he states:

وَأَمَّا اسْتِدْلاَلُهُمْ بِقَوْلِهِ صَلىَّ اللهُ عَلَيْهِ وَسَلَّمِ: (إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ) اِسْتِدْلَالٌ سَاقِطٌ فَإِنَّه لَمْ يَقُلْ اِنْقَطَعَ انْتِفَاعُهُ، وَإِنَّمَا أَخْبَرَ عنِ انْقِطَاعِ عَمَلِهِ، وَأَمَّا عَمَلُ غَيْرِهِ فَهُوَ لِعَامِلِهِ فَإِنْ وَهَبَهُ لَهُ وَصَلَ إِلَيْهِ ثَوَابُ عَمَلِ اْلعَامِلِ، لاَ ثَوَابَ عَمَلِهِ هُوَ، وَهَذَا كَالدَّيْنِ يُوفِيهِ الْإِنْسَانُ عَنْ غَيْرِهِ- الخ. (شَرَحُ الْعَقِيدَةِ الطَّحَاوِيَّةِ:2/671) لابن أبي العز.

Their argument, using the Prophet's (ﷺ) hadith, 'When a person dies, their deeds cease,' to claim that good deeds do not benefit the deceased, is incorrect. This is because the Prophet (ﷺ) only stated that the performance of deeds ceases, not that deeds will not benefit. The Prophet (ﷺ) only said that the deceased's ability to perform deeds has stopped. So, when others perform good deeds, the reward for those deeds belongs to the one who performed them. If that reward is then donated to the deceased, an equivalent reward for that deed will reach the deceased. The reward for performing the deed belongs to the doer, and this is like one person paying off another's debt." (Sharh al-Aqeedah al-Tahawiyyah: 2/671)

Authentic Text of the Saudi Government

We can also quote what Sharafuddin al-Hajjawi, a scholar who passed away in 968AH, states in the authoritative book relied upon by the Saudi government for issuing religious rulings (fatwas) and teaching jurisprudence:

وَلاَ تُكْرَهُ الْقِرَاءَةُ عَلىَ الْقَبْرِ وَفِي الْمَقْبَرَةِ بَلْ تُسْتَحَبُّ، وَكُلُّ قُرْبَةٍ فَعَلَهَا الْمُسْلِمُ وَجَعَلَ ثَوَابَهَا أَوْبَعْضَهُ كَالنِّصْفِ وَنَحْوِهِ لِمُسْلِمٍ حَيٍّ أَوْ مَيِّتٍ جَازَ وَنَفَعَهُ ذَلِكَ، لِحُصُولِ الثَّوَابِ لَهُ، حَتَّى لِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ -الخ. (أَلْإِقْنَاعُ لِطَالِبِ الْإِنْتِفَاعِ:1/374) لِلْحَجَّاوِي-968هــ

"Reciting the Quran at the graveside or at the graveyard for the deceased is not Makruh (disliked); rather, such recitation is Sunnah. It is permissible for a Muslim to perform a deed and donate its full or half reward to the living or the deceased, and this will benefit the deceased or the living. It will even reach the great Messenger of Allah (ﷺ)." (Al-Iqna' li Talib al-Intifa': 1/374)

“Even when the leaders of the new ideologies themselves taught that reciting the Quran for the deceased benefits them, these new ideologists disregard even that. Instead, they continue to deceive the public by speaking only what their own whims and intellect dictate.”

In summary, all four schools of Islamic jurisprudence (madhhabs) teach that reciting the Quran for the deceased will bring them benefit. The statements from Imam Shafi'i (﵀) and the Shafi'i madhhab that it does not reach the deceased do not mean it's of no benefit. Rather, as explained before, it's merely a difference in scholarly opinion.

One viewpoint holds that if a person recites the Quran intending it for the deceased, the reward will automatically reach the deceased. The second viewpoint is that simply reciting it won't suffice; it must be accompanied by charity (sadaqah) and supplication (du'a) for it to be accepted.

Regardless of this difference, all Imams of the four madhhabs teach that recitation of the Quran benefits the deceased.

Can You Get Paid to Recite the Quran?

See a Hadith that Imam Bukhari (﵀) repeatedly cited in Sahih al-Bukhari.

٥٧٣٦ - حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ: حَدَّثَنَا غُنْدَرٌ: حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي بِشْرٍ، عَنْ أَبِي الْمُتَوَكِّلِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ﵁: «أَنَّ نَاسًا مِنْ أَصْحَابِ النَّبِيِّ ﷺ أَتَوْا عَلَى حَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ، فَلَمْ يَقْرُوهُمْ، فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ لُدِغَ سَيِّدُ أُولَئِكَ، فَقَالُوا: هَلْ مَعَكُمْ مِنْ دَوَاءٍ أَوْ رَاقٍ، فَقَالُوا: إِنَّكُمْ لَمْ تَقْرُونَا، وَلَا نَفْعَلُ حَتَّى تَجْعَلُوا لَنَا جُعْلًا، فَجَعَلُوا لَهُمْ قَطِيعًا مِنَ الشَّاءِ، فَجَعَلَ يَقْرَأُ بِأُمِّ الْقُرْآنِ وَيَجْمَعُ بُزَاقَهُ وَيَتْفُلُ، فَبَرَأَ، فَأَتَوْا بِالشَّاءِ، فَقَالُوا: لَا نَأْخُذُهُ حَتَّى نَسْأَلَ النَّبِيَّ ﷺ، فَسَأَلُوهُ فَضَحِكَ وَقَالَ: وَمَا أَدْرَاكَ أَنَّهَا رُقْيَةٌ؟ خُذُوهَا وَاضْرِبُوا لِي بِسَهْمٍ. ( صحيح البخاري: ٢١٥٦ ,٥٤٠٤ ,٥٤١٧)

A group of Companions went to a tribe of Arabs. When they arrived, the Arabs did not host them properly. While they were there, the leader of that Arab tribe was suddenly bitten by a snake. They approached the Companions and asked, “Is there anyone among you who can treat or cure through incantation (ruqyah)?”

The Companions replied, “You did not host us at all. So, if you offer us something in return, we will cure him.”

They agreed, saying, “If the patient recovers, we will give you sheep as a reward.”

So, one of the Companions recited Surah Al-Fatihah and blew with his saliva (as part of the incantation), and the patient recovered. They then brought the promised sheep.

The Companions said, "We will not accept this reward without asking the Prophet (ﷺ) about it." So, they asked the Prophet (ﷺ) concerning it. He smiled and said, "What did you think? Was it not a valid incantation? Take what you received as a reward, and give me a share from it as well." (Bukhari: 2156, 5404, 5417)

This incident clearly serves as proof that it's permissible to recite the Quran and even request payment for it. The Prophet Muhammad (ﷺ) approved and consented to the Companions receiving a significant reward they had requested for their recitation of the Quran.

Let's also look at the views of Islamic jurists on this matter:

Shaykh Zaynuddin Makhdoom (﵀) states:

قال شيخنا في شرح المنهاج: يصح الاستئجار لقراءة القرآن عند القبر أو مع الدعاء بمثل ما حصل له من الأجر له)

فتح المعين ٣٧٦)

Imam Ibn Hajar al-Haytami (﵀) stated in Tuhfa:

It is valid to accept payment for reciting the Quran near a grave, or for reciting it and then supplicating for its equivalent reward to reach the deceased.

(Fath al-Mu'een: 376)

Search

Recommended Posts

Shar'i Bid'ah is Misguidance

Sunnah and Bid'ah; An Analysis

Reciting the Quran for the Deceased

Wahhabism, Shi'ism, Mu'tazilism: Exchanges in the Realm of Beliefs

Mutashabihat: The Stance of the Salaf

Search

Recommended Posts

Search

Recommended Posts

Shar'i Bid'ah is Misguidance

Sunnah and Bid'ah; An Analysis

Reciting the Quran for the Deceased

Wahhabism, Shi'ism, Mu'tazilism: Exchanges in the Realm of Beliefs

Mutashabihat: The Stance of the Salaf