40 days mourning???
- Thread starter Zafran
- Start date
*FatimaFilsan*
Junior Member
As Salamu Alaykom Zafran
1.It is only the widow who is allowed to mourn for 40 days after the death of her husband. The Prophet Muhammad( peace and blessings of Allah be upon him) said "It is not legal for a woman who believes in Allah and the Last Day to mourn for more than three days for any dead person except her husband, for whom she should mourn for four months and ten days." Bukhari.
2.The Prophet (peace and blessings of Allaah be upon him) said: "When a person dies, all his deeds come to an end except three: sadaqah jaariyah (ongoing charity, e.g. a waqf or endowment), beneficial knowledge (which he has left behind), or a righteous child who will pray for him." (Reported by al-Tirmidhi)
1.It is only the widow who is allowed to mourn for 40 days after the death of her husband. The Prophet Muhammad( peace and blessings of Allah be upon him) said "It is not legal for a woman who believes in Allah and the Last Day to mourn for more than three days for any dead person except her husband, for whom she should mourn for four months and ten days." Bukhari.
2.The Prophet (peace and blessings of Allaah be upon him) said: "When a person dies, all his deeds come to an end except three: sadaqah jaariyah (ongoing charity, e.g. a waqf or endowment), beneficial knowledge (which he has left behind), or a righteous child who will pray for him." (Reported by al-Tirmidhi)
danyal_1992
Junior Member
:salam2:
reciting Quran for the person who has died is a bidaah i have read it in "Minhaj-ul-mulemeen" it is written by a sheikh of Madina and it is published by Darussalam
reciting Quran for the person who has died is a bidaah i have read it in "Minhaj-ul-mulemeen" it is written by a sheikh of Madina and it is published by Darussalam
*FatimaFilsan*
Junior Member
:salam2:
reciting Quran for the person who has died is a bidaah i have read it in "Minhaj-ul-mulemeen" it is written by a sheikh of Madina and it is published by Darussalam
Commenting on this ayat:
"And that the human being can have nothing but what he has earned (good or bad)" (53:39)
Ibn Kathir rahimahullaah, said: "Imaam ash-Shafi'ee concluded from this ayaah that reciting the Qur'aan does not benefit the dead, because it is not from their doing and earning. For this reason, Allaah's Messenger sallallaahu 'alayhi wa sallam did not recommend it to his ummah, encourage them to do it, or guide them to it with a text or a hint. Nor was such a thing reported from any of the sahaabah rahimahullaah. Had this been any good, they would have preceeded us in doing it. Matters of worship must be limited to the texts, and are not liable to modifications based on analogies and opinions." (Tafseer Qur'aan il-'Adheem)
shichemlydia
Junior Member
answer.....
salam alikoum,
the mourning of 40 days after having a death is a bidaa, and it is haram in islam. it came from the time of feraoun.
also reciting the quran on dead persons is al bidaa as well. and prophet mohamed bpuoh did not do that.
and allah knows the best
salam alikoum,
the mourning of 40 days after having a death is a bidaa, and it is haram in islam. it came from the time of feraoun.
also reciting the quran on dead persons is al bidaa as well. and prophet mohamed bpuoh did not do that.
and allah knows the best
hijab_sister
ALLAH is in my heart
salam
well this terdition is very common in pakistan.
if u dnt mourn for 40 days ppl say that u r not sad over the death.
they have made it a prat of islam-
i duno whether reciting for dead person is biddah or not.
but wat ppl do in pakistan they make some dishes almost seven dishes mostly sweet dishes n then recite quran on that food then eat it n they have belief that dead person gets reward for it ASTAGHFIRRULLAH.
this is biddah for sure.
n may ALLAH guid us all amin sumamin.
FI AMANILLAH
well this terdition is very common in pakistan.
if u dnt mourn for 40 days ppl say that u r not sad over the death.
they have made it a prat of islam-
i duno whether reciting for dead person is biddah or not.
but wat ppl do in pakistan they make some dishes almost seven dishes mostly sweet dishes n then recite quran on that food then eat it n they have belief that dead person gets reward for it ASTAGHFIRRULLAH.
this is biddah for sure.
n may ALLAH guid us all amin sumamin.
FI AMANILLAH
Bidaa'h of gathering after fourty days to pray for the deceased
Question:
In the indo Pak bangladesh subcontinent, there is something in the culture where if any Muslim dies then after 40 days we observe a day of supplication and rememberance of that person. My father recently died ( *!*!*!X) so I would like to know the islamic ruling on these kind of observences?
Answer:
Praise be to Allaah.
What happens in some Muslim countries – where the friends and relatives of the deceased gather after 40 days to read Qur’aan, make du’aa’ for him and remember him – is undoubtedly bid’ah (reprehensible innovation) for which no authority has been revealed by Allaah. It is not permissible to take part in or attend such gatherings. We have to speak out against such practices. The Muslim should pray for his brother at all times, not only for three days after his death, or forty days or one year later, etc. It should be known that this is a custom of the Kuffaar and it is not permissible for us to imitate them. May Allaah help us to follow the Sunnah, and may He bless our Prophet Muhammad.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
-------------------------------------------------------------------------
http://www.islam-qa.com/en/ref/5871/40 days
Question:
In the indo Pak bangladesh subcontinent, there is something in the culture where if any Muslim dies then after 40 days we observe a day of supplication and rememberance of that person. My father recently died ( *!*!*!X) so I would like to know the islamic ruling on these kind of observences?
Answer:
Praise be to Allaah.
What happens in some Muslim countries – where the friends and relatives of the deceased gather after 40 days to read Qur’aan, make du’aa’ for him and remember him – is undoubtedly bid’ah (reprehensible innovation) for which no authority has been revealed by Allaah. It is not permissible to take part in or attend such gatherings. We have to speak out against such practices. The Muslim should pray for his brother at all times, not only for three days after his death, or forty days or one year later, etc. It should be known that this is a custom of the Kuffaar and it is not permissible for us to imitate them. May Allaah help us to follow the Sunnah, and may He bless our Prophet Muhammad.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
-------------------------------------------------------------------------
http://www.islam-qa.com/en/ref/5871/40 days
amirah80
*Fear Allah*
:salam2:
I saw a few errors in the previous posts May Allah forgive them.
1. You cannot mourn for more than 3 days except in the case of a husband. For the husband the wife can mourn 4 months and 10 days.
2. Praying for the deceased. If you visit the grave you can make Du'aa for them this benefits the one who visited the grave and the deceased. (There are certain Du'aas) Benefits for the deceased is muslims asking forgiveness, etc.. When you make Du'aa do not pray facing the grave that is Bid'ah you should face the ka'bah.
Salam Amirah80
I saw a few errors in the previous posts May Allah forgive them.
1. You cannot mourn for more than 3 days except in the case of a husband. For the husband the wife can mourn 4 months and 10 days.
2. Praying for the deceased. If you visit the grave you can make Du'aa for them this benefits the one who visited the grave and the deceased. (There are certain Du'aas) Benefits for the deceased is muslims asking forgiveness, etc.. When you make Du'aa do not pray facing the grave that is Bid'ah you should face the ka'bah.
Salam Amirah80
Muslim18
Blessed Muslimah
:salam2:
i am also confused about this aswell as people mix up culture with islam subhanallah my father died years ago and i remember the next day in our living room they took down all the pictures mirrors etc anything that was like a design like lampshades anyway the sat on the floor and read quran and lots of women came in the morning and left at night cooking cleaning and the house was full we had to stay in my aunts house anyway u can see how this looks wrong my whole point is does the dead person get punished if people do bidah at his funeral subhannallah some people hold culture where islam should be may allah forgive us all Ameen :tti_sister: (sorry its a bit long)
i am also confused about this aswell as people mix up culture with islam subhanallah my father died years ago and i remember the next day in our living room they took down all the pictures mirrors etc anything that was like a design like lampshades anyway the sat on the floor and read quran and lots of women came in the morning and left at night cooking cleaning and the house was full we had to stay in my aunts house anyway u can see how this looks wrong my whole point is does the dead person get punished if people do bidah at his funeral subhannallah some people hold culture where islam should be may allah forgive us all Ameen :tti_sister: (sorry its a bit long)
amirah80
*Fear Allah*
:salam2:
Question
Dear Sir,
Salam alai kum
My elders including my father used to recite quran verses and submit them with surah fatiha for the dead people for their benefits. I do the same for my father and other dead people.
I have come to know that it is a sin and should not be continues and I should ask forgiveness from Allah for doing wrong ack for so long. Please let me know if it is wrong to do so. If not then what is the correct way of doing so.
Answer
In the name of Allah, The Most High,The Most Gracious,
Firstly I would like to thank you for the great confidence you place in me,And I implore Allah almighty to help me serve his cause,
Now moving onto your most precious Question,
This Question has perplexed Islamic Scholars since a long time.Now let us look at the Quran and see what Allah taala has told us,But before that lets have a look at the translation of Surat Al Fatiha,
" In the name of Allah, the most Merciful, the most Beneficent!
All praise belongs to Allah, the Lord of the universe!
The most Merciful, the most Beneficent! Master of the Day of Judgment! You alone do we worship, and You alone do we ask for help! Guide us to the Straight Path! The path of those upon whom You have bestowed Your blessings! Not the path of those who earned Your wrath, or erred and went astray."(Noble Quran Chapter 1)
What does the Quran say about Al Fatihah,
[015:087 Noble Quran] "And We have bestowed upon thee the Seven Oft-repeated (verses) and the Grand Quran."
Having established the meaning and reason for the Surah Al Fatihah.
Is it permissible to recite the Quran for the deceased?
Imam Ibn Al-Qayyim, a highly renowned scholar, has spoken extensively on this question, devoting to it more than thirty pages in his invaluable book, Ar-Rooh, or The Spirit. My reply is based largely on what he says, since he discusses all points in detail and replies to all objections. I have often quoted the Hadith which may be rendered in translation as follows: "When a human being dies, all his actions come to an end, except in one of three ways: A continuing act of charity, a useful contribution to knowledge or a God-fearing, dutiful child who prays for him." This Hadith cannot be quoted in support of the argument that our actions cannot benefit those who are dead. It is important to know that when we attempt to understand the meaning of a Qur'anic statement or Hadith, our approach should be one of careful consideration of the statement in front of us. It must be clear to us that every Qur'anic verse and every Hadith is meant to convey only the sense of the words used in it. We cannot, and must not, carry any such statement beyond its apparent meaning. It cannot be imagined or envisaged that Allah would mean something and express it in words which convey a different meaning. Nor is it possible that the Prophet, who has been endowed by Allah with the gift of the most precise expressions, should mean anything other than what he states. Anyone who would entertain such a thought actually suggests that Prophet Muhammad (peace be upon him) could fail to convey precisely an idea which constitutes a part of his message. That is not acceptable from a Muslim. No one would remain a Muslim for a second if he attaches such an inadequacy to the Qur'an. Bearing that in mind, we have to understand every Qur'anic statement or Hadith as it is. The above mentioned Hadith states that "When a human being dies, his actions come to an end, except in one of three ways, etc. " What comes to an end, then, is the deceased person's own actions. This does not mean that a dead person does not benefit by anything else. He simply cannot do more for himself. He is powerless and incapable of accomplishing anything. Scholars, however, are unanimous that those who are dead can benefit by what living people may do in one of two ways: What the deceased person himself initiated during his lifetime and the supplication of Muslims on his behalf, their prayers to Allah to forgive him and whatever charity or pilgrimage other Muslims may do on his behalf. Scholars have different views on whether physical worship such as fasting, prayer, reciting of the Qur'an, etc. may be done by a living person and rewarded to a dead relative at his request. Imam Ahmad and many scholars say that the reward of such actions can be credited to the dead person, while the Shafie and Maliki schools of thought take the other view, saying that it does not. As for things that the dead person himself had initiated in his lifetime, the above quoted Hadith is sufficient evidence to endorse that. Another Hadith related by Ibn Majah quotes the Prophet as saying: "What is credited to a believer of his action and good deed after his death is any useful knowledge he might have taught or spread, a God-fearing child he might have left behind, a copy of the Qur'an he might have left to an heir, a mosque he might have built, a house he might have dedicated for use by travelers, a stream or river he might have caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he was enjoying good health. All that catches up with him after his death." Another authentic Hadith related by Muslim quotes the Prophet as saying: "Any Muslim who initiates a good practice receives its reward and the reward of anyone who follows his example without reducing their reward by the smallest of fractions, and any Muslim who initiates a bad practice will bear its burden as well as the burden of everyone who follows his example without reducing their burdens in anyway." In support of our statement that a dead person will benefit by the supplication and prayer of living Muslims, I refer to the praise Allah bestows on succeeding generations of believers for praying Him to forgive those believers who lived before them. Allah says in the Qur'an: "Those who come after them pray: our Lord, forgive us our sins, as well as those of our brethren who preceded us in faith." (59;10). When a Muslim dies, it is a duty on the community of Muslims to offer a special prayer for him during which they pray Allah to forgive him and admit him into heaven. The Prophet says: "When you pray for a dead person, make your supplication sincere." In his own supplication for a dead person, just before the latter's funeral, the Prophet said: "My Lord, forgive him; bestow Your mercy on him; purge him of sin, assign to him a good abode and a wide entrance (to heaven); wash him with water, snow and hail and purge him of sin as a white dress is purged of impurity; replace his home, family and wife with better ones; admit him to heaven and protect him against torment in the grave and the suffering in hell." There are numerous Hadiths which tell us that a number of his companions came to the Prophet individually to ask him whether they can give sadaqah or fast or do the pilgrimage on behalf of their deceased relatives, and he always said that they may do that and the dead person would benefit by it. Al-Bukhari relates that Saad ibn Ubadah, the chief of the Ansari tribe of Al-Khazraj, said to the Prophet: "Messenger of Allah, my mother died when I was away. Would she benefit if I give charitable donations (i.e. sadaqah) on her behalf? The Prophet answered in the affirmative. Saad said: "I would like you to be my witness that I am giving as sadaqah on her behalf my orchard at Al-Meraf." Ibn Abbas 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 Prophet about that and he ordered her to fast on behalf of the deceased woman. (Related by Abu-Dawood, An-Nassaie, Ahmad and others). Hadiths in support of offering the pilgrimage on behalf of a deceased person or one who is unanimously unable to undertake the journey are numerous. Moreover, it is unanimously agreed by scholars that if a person dies without settling an outstanding debt, leaving no money to settle it, anyone could pay it on his behalf. Whether the person paying it is a relative or not, the deceased is deemed to have repaid his debt. If the case is such and the deceased person may benefit by a financial payment, why should he not benefit by a gift made of the reward for a good action? It should be mentioned here that it is not possible to do the obligatory duties of fasting and prayer on behalf of a deceased person. This means that you cannot pray Dhuhr or Asr, or fast a few days of Ramadhan on his behalf. You may, however, fast if he took a pledge to fast but did not honor it, as in the Hadith quoted above. You may also do a voluntary act of worship and request Allah to credit its reward to the deceased person. That applies to reciting a passage of the Qur'an. It is important to have a clear intention when you begin such an action that you are gifting its reward to a dead person. My readers suggest that it is not known that the companions of the Prophet used to recite the Qur'an and gift the reward of their recitation to dead people. The reason is that they would view such an action as a private matter between themselves and their Lord. Why would anyone mention to other people that he recited a surah and gifted its reward to his mother or to his friend or relative? They were to gain the maximum reward for their actions in the privacy of their own home. Your motive for such publicity may not be free of self-esteem. That is bound to reduce your reward. I do not know of any Hadith or Qur'anic verse which suggests that a recitation of the Qur'an has a special status which suggests that a recitation, pilgrimage or charitable donations may not be so credited. I know of nothing to prevent that. Indeed, Allah's generosity will ensure that the reward is credited to the person to whom it is gifted, while the reciter will be rewarded for his kindness. [This is different from the act of gathering people to recite Qur'an on behalf of the deceased. Such recitations are private matters.] The best thing that can be done on behalf of a dead person is sadaqah or charitable donation. The best of that is something which continues over a long period of time. A pilgrimage on his behalf will be highly rewarded. Prayer to Allah to forgive him and bestow His mercy on him is also sure to be answered.
Taken from http://www.islamicity.com/dialogue/Q16.HTM
Question
Dear Sir,
Salam alai kum
My elders including my father used to recite quran verses and submit them with surah fatiha for the dead people for their benefits. I do the same for my father and other dead people.
I have come to know that it is a sin and should not be continues and I should ask forgiveness from Allah for doing wrong ack for so long. Please let me know if it is wrong to do so. If not then what is the correct way of doing so.
Answer
In the name of Allah, The Most High,The Most Gracious,
Firstly I would like to thank you for the great confidence you place in me,And I implore Allah almighty to help me serve his cause,
Now moving onto your most precious Question,
This Question has perplexed Islamic Scholars since a long time.Now let us look at the Quran and see what Allah taala has told us,But before that lets have a look at the translation of Surat Al Fatiha,
" In the name of Allah, the most Merciful, the most Beneficent!
All praise belongs to Allah, the Lord of the universe!
The most Merciful, the most Beneficent! Master of the Day of Judgment! You alone do we worship, and You alone do we ask for help! Guide us to the Straight Path! The path of those upon whom You have bestowed Your blessings! Not the path of those who earned Your wrath, or erred and went astray."(Noble Quran Chapter 1)
What does the Quran say about Al Fatihah,
[015:087 Noble Quran] "And We have bestowed upon thee the Seven Oft-repeated (verses) and the Grand Quran."
Having established the meaning and reason for the Surah Al Fatihah.
Is it permissible to recite the Quran for the deceased?
Imam Ibn Al-Qayyim, a highly renowned scholar, has spoken extensively on this question, devoting to it more than thirty pages in his invaluable book, Ar-Rooh, or The Spirit. My reply is based largely on what he says, since he discusses all points in detail and replies to all objections. I have often quoted the Hadith which may be rendered in translation as follows: "When a human being dies, all his actions come to an end, except in one of three ways: A continuing act of charity, a useful contribution to knowledge or a God-fearing, dutiful child who prays for him." This Hadith cannot be quoted in support of the argument that our actions cannot benefit those who are dead. It is important to know that when we attempt to understand the meaning of a Qur'anic statement or Hadith, our approach should be one of careful consideration of the statement in front of us. It must be clear to us that every Qur'anic verse and every Hadith is meant to convey only the sense of the words used in it. We cannot, and must not, carry any such statement beyond its apparent meaning. It cannot be imagined or envisaged that Allah would mean something and express it in words which convey a different meaning. Nor is it possible that the Prophet, who has been endowed by Allah with the gift of the most precise expressions, should mean anything other than what he states. Anyone who would entertain such a thought actually suggests that Prophet Muhammad (peace be upon him) could fail to convey precisely an idea which constitutes a part of his message. That is not acceptable from a Muslim. No one would remain a Muslim for a second if he attaches such an inadequacy to the Qur'an. Bearing that in mind, we have to understand every Qur'anic statement or Hadith as it is. The above mentioned Hadith states that "When a human being dies, his actions come to an end, except in one of three ways, etc. " What comes to an end, then, is the deceased person's own actions. This does not mean that a dead person does not benefit by anything else. He simply cannot do more for himself. He is powerless and incapable of accomplishing anything. Scholars, however, are unanimous that those who are dead can benefit by what living people may do in one of two ways: What the deceased person himself initiated during his lifetime and the supplication of Muslims on his behalf, their prayers to Allah to forgive him and whatever charity or pilgrimage other Muslims may do on his behalf. Scholars have different views on whether physical worship such as fasting, prayer, reciting of the Qur'an, etc. may be done by a living person and rewarded to a dead relative at his request. Imam Ahmad and many scholars say that the reward of such actions can be credited to the dead person, while the Shafie and Maliki schools of thought take the other view, saying that it does not. As for things that the dead person himself had initiated in his lifetime, the above quoted Hadith is sufficient evidence to endorse that. Another Hadith related by Ibn Majah quotes the Prophet as saying: "What is credited to a believer of his action and good deed after his death is any useful knowledge he might have taught or spread, a God-fearing child he might have left behind, a copy of the Qur'an he might have left to an heir, a mosque he might have built, a house he might have dedicated for use by travelers, a stream or river he might have caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he was enjoying good health. All that catches up with him after his death." Another authentic Hadith related by Muslim quotes the Prophet as saying: "Any Muslim who initiates a good practice receives its reward and the reward of anyone who follows his example without reducing their reward by the smallest of fractions, and any Muslim who initiates a bad practice will bear its burden as well as the burden of everyone who follows his example without reducing their burdens in anyway." In support of our statement that a dead person will benefit by the supplication and prayer of living Muslims, I refer to the praise Allah bestows on succeeding generations of believers for praying Him to forgive those believers who lived before them. Allah says in the Qur'an: "Those who come after them pray: our Lord, forgive us our sins, as well as those of our brethren who preceded us in faith." (59;10). When a Muslim dies, it is a duty on the community of Muslims to offer a special prayer for him during which they pray Allah to forgive him and admit him into heaven. The Prophet says: "When you pray for a dead person, make your supplication sincere." In his own supplication for a dead person, just before the latter's funeral, the Prophet said: "My Lord, forgive him; bestow Your mercy on him; purge him of sin, assign to him a good abode and a wide entrance (to heaven); wash him with water, snow and hail and purge him of sin as a white dress is purged of impurity; replace his home, family and wife with better ones; admit him to heaven and protect him against torment in the grave and the suffering in hell." There are numerous Hadiths which tell us that a number of his companions came to the Prophet individually to ask him whether they can give sadaqah or fast or do the pilgrimage on behalf of their deceased relatives, and he always said that they may do that and the dead person would benefit by it. Al-Bukhari relates that Saad ibn Ubadah, the chief of the Ansari tribe of Al-Khazraj, said to the Prophet: "Messenger of Allah, my mother died when I was away. Would she benefit if I give charitable donations (i.e. sadaqah) on her behalf? The Prophet answered in the affirmative. Saad said: "I would like you to be my witness that I am giving as sadaqah on her behalf my orchard at Al-Meraf." Ibn Abbas 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 Prophet about that and he ordered her to fast on behalf of the deceased woman. (Related by Abu-Dawood, An-Nassaie, Ahmad and others). Hadiths in support of offering the pilgrimage on behalf of a deceased person or one who is unanimously unable to undertake the journey are numerous. Moreover, it is unanimously agreed by scholars that if a person dies without settling an outstanding debt, leaving no money to settle it, anyone could pay it on his behalf. Whether the person paying it is a relative or not, the deceased is deemed to have repaid his debt. If the case is such and the deceased person may benefit by a financial payment, why should he not benefit by a gift made of the reward for a good action? It should be mentioned here that it is not possible to do the obligatory duties of fasting and prayer on behalf of a deceased person. This means that you cannot pray Dhuhr or Asr, or fast a few days of Ramadhan on his behalf. You may, however, fast if he took a pledge to fast but did not honor it, as in the Hadith quoted above. You may also do a voluntary act of worship and request Allah to credit its reward to the deceased person. That applies to reciting a passage of the Qur'an. It is important to have a clear intention when you begin such an action that you are gifting its reward to a dead person. My readers suggest that it is not known that the companions of the Prophet used to recite the Qur'an and gift the reward of their recitation to dead people. The reason is that they would view such an action as a private matter between themselves and their Lord. Why would anyone mention to other people that he recited a surah and gifted its reward to his mother or to his friend or relative? They were to gain the maximum reward for their actions in the privacy of their own home. Your motive for such publicity may not be free of self-esteem. That is bound to reduce your reward. I do not know of any Hadith or Qur'anic verse which suggests that a recitation of the Qur'an has a special status which suggests that a recitation, pilgrimage or charitable donations may not be so credited. I know of nothing to prevent that. Indeed, Allah's generosity will ensure that the reward is credited to the person to whom it is gifted, while the reciter will be rewarded for his kindness. [This is different from the act of gathering people to recite Qur'an on behalf of the deceased. Such recitations are private matters.] The best thing that can be done on behalf of a dead person is sadaqah or charitable donation. The best of that is something which continues over a long period of time. A pilgrimage on his behalf will be highly rewarded. Prayer to Allah to forgive him and bestow His mercy on him is also sure to be answered.
Taken from http://www.islamicity.com/dialogue/Q16.HTM
amirah80
*Fear Allah*
:salam2:
Reciting Qur'an for the Deceased. Transmitting Rewards
By Mufti Ebrahim Desai
----------------------------------------------------------
Q.) 1) What is the Islamic justification of the assumption that Quran Khawani for a deceased person benefits that person? Is there evidence of this practice during the life of the Holy Prophet, Sall-Allahu alayhi wa sallam? If not, why is it not a bid'at? How can this benefit the deceased person in the light of Q2 below?
2) What is the meaning of Isaal-e-Thawab? I have come across a hadith that read (paraphrased): After death only three things can benefit a person: 1) sadaqa 2) knowledge that he spread, 3) children who pray for him. What makes us believe that there are other ways to benefit the person who has deceased through Isaal-e-Thawaab? [Muhammad Basit]
--------------------------------------------------------------------------------
A.) 1) Ref. below
2. Isaal-e-Sawaab (to perform a virtuous act and grant the reward to any person, alive or deceased) is permissible. On numerous occasions, Nabi, Sall-Allahu alayhi wa sallam, advised the Sahabah, Radi-Allahu anhum, to give charity on behalf of the deceased. One specific incident is of Sayyidna Abu Talha, Radi-Allahu Anhu, when the Ayah, ‘You cannot attain virtue until your spend what is beloved to you…’ (Nisaa 4). Abu Talha gave his most valuable well and garden, Bi’r Haa as charity on behalf of his deceased mother. In fact, Rasulullah, Sall-Allahu alayhi wa sallam, slaughtered 100 sheep during his farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring faith on his prophethood. (Nasbur Raaya, Allama Zailee)
Almighty Allah Taãla states in the Noble Qurãn, 'O` you who believe! Obey Allah and His Rasul.'
The life of the Prophet, Sall-Allahu alayhi wa sallam, is indeed the best example for us to follow. During the time of the Prophet, Sall-Allahu alayhi wa sallam, many of his family members, his wives, daughters, uncles and his illustrious companions left the world whilst engaged in the most noble work and effort of uplifting the religion of Islam. Despite the Prophet's deep love for them, he did not (on any single occasion) commemorate the innovative custom of inviting people on different intervals to recite the Qur’aan for Isaal-e-Sawaab.While we do believe in Isaal-e-Sawaab, however, the act of inviting people for Qur’an Khatam and Dhikr, etc. has taken much prominence and people regard it as compulsory. In principle, if any permissible act is regarded as compulsory in Shar'iah it becomes Bid’at as that is distortion of Deen.
Concerned and beloved ones should recite Qur’an or perform any act of virtue, i.e. give charity, etc. with sincerity and gift it to the deceased. That is closer to the Sunnah and more beneficial to the deceased than performing an act of Bid’at which is of no benefit to the deceased, thus, defeating the actual purpose. And Allah Taãla Knows Best.
Reciting Qur'an for the Deceased. Transmitting Rewards
By Mufti Ebrahim Desai
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Q.) 1) What is the Islamic justification of the assumption that Quran Khawani for a deceased person benefits that person? Is there evidence of this practice during the life of the Holy Prophet, Sall-Allahu alayhi wa sallam? If not, why is it not a bid'at? How can this benefit the deceased person in the light of Q2 below?
2) What is the meaning of Isaal-e-Thawab? I have come across a hadith that read (paraphrased): After death only three things can benefit a person: 1) sadaqa 2) knowledge that he spread, 3) children who pray for him. What makes us believe that there are other ways to benefit the person who has deceased through Isaal-e-Thawaab? [Muhammad Basit]
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A.) 1) Ref. below
2. Isaal-e-Sawaab (to perform a virtuous act and grant the reward to any person, alive or deceased) is permissible. On numerous occasions, Nabi, Sall-Allahu alayhi wa sallam, advised the Sahabah, Radi-Allahu anhum, to give charity on behalf of the deceased. One specific incident is of Sayyidna Abu Talha, Radi-Allahu Anhu, when the Ayah, ‘You cannot attain virtue until your spend what is beloved to you…’ (Nisaa 4). Abu Talha gave his most valuable well and garden, Bi’r Haa as charity on behalf of his deceased mother. In fact, Rasulullah, Sall-Allahu alayhi wa sallam, slaughtered 100 sheep during his farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring faith on his prophethood. (Nasbur Raaya, Allama Zailee)
Almighty Allah Taãla states in the Noble Qurãn, 'O` you who believe! Obey Allah and His Rasul.'
The life of the Prophet, Sall-Allahu alayhi wa sallam, is indeed the best example for us to follow. During the time of the Prophet, Sall-Allahu alayhi wa sallam, many of his family members, his wives, daughters, uncles and his illustrious companions left the world whilst engaged in the most noble work and effort of uplifting the religion of Islam. Despite the Prophet's deep love for them, he did not (on any single occasion) commemorate the innovative custom of inviting people on different intervals to recite the Qur’aan for Isaal-e-Sawaab.While we do believe in Isaal-e-Sawaab, however, the act of inviting people for Qur’an Khatam and Dhikr, etc. has taken much prominence and people regard it as compulsory. In principle, if any permissible act is regarded as compulsory in Shar'iah it becomes Bid’at as that is distortion of Deen.
Concerned and beloved ones should recite Qur’an or perform any act of virtue, i.e. give charity, etc. with sincerity and gift it to the deceased. That is closer to the Sunnah and more beneficial to the deceased than performing an act of Bid’at which is of no benefit to the deceased, thus, defeating the actual purpose. And Allah Taãla Knows Best.
amirah80
*Fear Allah*
:salam2:
i am also confused about this aswell as people mix up culture with islam subhanallah my father died years ago and i remember the next day in our living room they took down all the pictures mirrors etc anything that was like a design like lampshades anyway the sat on the floor and read quran and lots of women came in the morning and left at night cooking cleaning and the house was full we had to stay in my aunts house anyway u can see how this looks wrong my whole point is does the dead person get punished if people do bidah at his funeral subhannallah some people hold culture where islam should be may allah forgive us all Ameen :tti_sister: (sorry its a bit long)
Salam Alaikum
The decease will not get punishment if the people commit bid'ah. They will receive the punishment. Unless the deceased told people to worshipp him and do this then he will receive the punishment as well. If I have stated anything wrong in my post may Allah forgive me.
Salam Amirah80