The Noble Qur'an
Etiquettes of Handling the Qur'an
Numerals - Use of 786
Question and Answer
Conveying Rewards to the Deceased
Proofs from Al-Qur'an
General Permissions Hadeeth
Performing Hajj Pilgrimage
Giving of Charity/Sadaqah
Settling of Debts
Reading of Al-Qur'an and Dhikr
Planting of Trees
Gatherings-for Qur'an Recitation and Dhikr
More articles coming soon
A. Etiquettes of handling the Noble Qur'an
That (this) is indeed a Noble Qur'an
'So it is; and whoever reveres the sacred things of Allah – that is then a goodness for him in the sight of his Lord; the inarticulate animals are lawful to you except those the forbidding of which is recited to you, therefore shun the filth of idols, and avoid false speech'.
'So it is; and whoever reveres the symbols of Allah – this is then part of the piety of the hearts'.
The above verses of the Noble Qur’an, were revealed during the course of Hajj undertaken by the Beloved Prophet (peace and blessings be upon him). The symbols (or signs) of Allah are several – such as the Beloved Prophet, the Sacred Ka'ba, the Two Sacred Mosques, the Station of Ibrahim, the hillocks of Safa and Marwa, the miracles of the Beloved Prophets, the alternation of Night and Day etc., and undoubtedly the Noble Qur’an itself. In fact each and every Ayah (verse) of the Noble Qur’an is in itself one sign of Allah. Those who denied the Ayahs of the Noble Qur’an have been reprimanded in the Qur’an itself – that they deny the signs of Allah!
On several occasions in the Qur’an and Hadith it has been strictly prohibited to defile those things which Allah has deemed sacred. And the Sign of Allah which we Muslims perhaps deal with the most is the Noble Qur’an. It is therefore imperative to know the proper manners of handling the Noble Qur’an – some of which are mentioned below:-
1. It is the inviolability of the Qur'an: not to touch the Qur'an except in the state of ritual purity in ablution (wuzu) Allah the Supreme states “None may touch it, except with ablution.” [Surah Waqiah -79]
2. Not to recite it when in need of obligatory bath.
3. It is unlawful (haraam) for someone not in the state of ablution to carry a Qur'an, even by a trap or in a box , or touch it, whether its writing, the spaces between its lines, its margins, binding, the carrying strap attached to it, or the bag or box it is in. States Allah the Supreme in “None may touch it, except with ablution.” [Waqiah -79] It is however permissible to carry books of Sacred Law (Shari'ah), Hadith, or Qur'anic tafsir, provided that most of their text is not Qur'an.
6. To place the Qur'an on one's lap when reading; or on something in front of one, not on the floor.
7. Not to wipe it from a slate with spittle, but rather wash it off with water; and if one washes it off with water, to avoid putting the water where there are unclean substances or where people walk.
8. When writing the Qur'an to do so in a clear, elegant hand.
9. Not to write it on the ground or on walls, as is done in some new mosques.
10. When passing it to someone, pass it with respect. Not to toss or throw it towards someone.
11. Not to enter the lavatory carrying the Noble Qur’an. This is a great sin, and if done so on purpose, it is Kufr (blasphemy).
12. Not to enter the lavatory wearing an amulet (Taweez) having words from the Qur’an, unless it is encased in leather, silver, or other, for then it is as if kept in the heart.
13. If one writes it and then drinks it (for cure or other purpose), one should say the Bismillah at every breath and make a noble and worthy intention, for Allah only gives to one according to one's intention.
The above amply illustrates the importance of handling the Qur’an al-kareem with the deepest respect.
We hear some people say “Respect should be in the heart”. True. But does this mean that there is no need to handle the Book with respect? Definitely incorrect to deem so. Actions reflect your inner feelings. Only a fool would claim to have respect in the heart if his actions are to the contrary!
There are some who also say “the Qur’an needs to read or adhered to in practice”. True. But does this mean that there is no need to handle the Book with respect? Definitely incorrect to deem so. Only an ignoramus would claim to be following the Qur’an while going against the Quran’s injunction of having deep respect for it.
Wearing a finger ring with the name of Allah inscribed on it, is a Sunnah of the Beloved Prophet (peace and blessings be upon him.) But the reverence of the inscribed words is so great, that we are commanded to take it off when going to the toilet.
A man named Bishr was coming home drunk one rainy night and who saw a piece of paper with some writing on it in the mud. Upon closer examination he saw that the writing was the name of God in Arabic, ALLAH. He picked up the paper, cleaned it, and placed it in a high place in his house. Later on he had a dream in which he heard Allah tell him: Because you raised our Name high, We shall raise up your name in this world and the next. Bishr became a great saint who is known even to many non-Muslims. (Qushayri's "Sufi Principles", and Fariduddin Attar's "Memorial of the Saints").
Allah the Creator of all things has placed particular characteristics in the things that He has created. Poison kills, Medicine cures, Fire burns, Water cools, Food nourishes, a drink quenches thirst, etc.
Narrated Sa`d (may Allah be pleased with him):
I heard Allah's Apostle saying, "Whoever takes seven 'Ajwa dates in the morning will not be effected by magic or poison on that day." (Sahih Bukhari)
These are material things, which cause what Allah has characterized them with. It is Allah Who is the Creator, and in reality the One who is creating the effect.
This is so with the usage of the Qur’an too. The words we recite or write from the Noble Qur’an give rise to the effect that is natured in them by Allah. Treating oneself with Taweez containing verses of the Qur’an is similar to treating oneself with medication. By using medication, one merely places his trust in Allah and uses the medication as a means of cure. The effect in the means is with the Will of Allah so too is the usage of the Taweez.
There are several proofs which clarify this, SOME OF WHICH are:-
2. Narrated `Aisha (Allah be well pleased with her):
Whenever Allah's Apostle became ill, he used to recite Al-Muawidhatan (i.e. the last two Suras of the Qur'an) and then blow his breath and passed his hand over himself. When he had his fatal illness, I started reciting Al-Muawidhatan and blowing my breath over him as he used to do, and then I rubbed the hand of the Prophet over his body. (Saheeh Bukhari)
3. Narrated Abu Sa`id (Allah be well pleased with him):
Some of the companions of the Prophet went on a journey till they reached some of the 'Arab tribes (at night). They asked the latter to treat them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), "Nothing has benefited him, will you go to the people who resided here at night, it may be that some of them might possess something (as treatment)," They went to the group of the companions (of the Prophet ) and said, "Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefited. Have you got anything (useful)?" One of them replied, "Yes, by Allah! I can recite a Rukya, but as you have refused to accept us as your guests, I will not recite the Rukya for you unless you fix for us some wages for it." They agrees to pay them a flock of sheep. One of them then went and recited (Surat al-Fatiha): 'All the praises are for the Lord of the Worlds' and puffed over the chief who became all right as if he was released from a chain, and got up and started walking, showing no signs of sickness. They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the recitation said, "Do not divide them till we go to the Prophet and narrate the whole story to him, and wait for his order." So, they went to Allah's Apostle and narrated the story. Allah's Apostle asked, "How did you come to know that Surat al-Fatiha was recited as Rukya?" Then he added, "You have done the right thing. Divide (what you have earned) and assign a share for me as well." The Prophet smiled thereupon. (Saheeh Bukhari)
Another version of the same incident is narrated as under:-
4. Narrated Ibn `Abbas (Allah be well pleased with him)
Some of the companions of the Prophet passed by some people staying at a place where there was water, and one of those people had been stung by a scorpion. A man from those staying near the water, came and said to the companions of the Prophet, "Is there anyone among you who can do Ruqya as near the water there is a person who has been stung by a scorpion." So one of the Prophet's companions went to him and recited Surat-al-Fatiha for a sheep as his fees. The patient got cured and the man brought the sheep to his companions who disliked that and said, "You have taken wages for reciting Allah's Book." When they arrived at
The proofs of using words from the Qur’an al-kareem or the beautiful names of Allah, as a means of healing and warding off evils are so many that it is impossible to list them.
It is reported that the evil Pharoah (Firaun) had the words “Bismillah AlRahman AlRaheem” inscribed on one of the walls of his palaces. Due to this, Allah delayed his due punishment for several years, although the unbeliever claimed himself to be a God, and whereas Sayyadina Moosa (peace and blessings be upon him) had once prayed to Allah to punish the Pharaoh for his misdeeds (Tafseer Naeemi). Such is the effect of the Noble Qur’an!!
The Noble Qur’an is therefore used not only by recitation but also by inscribing its words on paper (or other material) to gain the effect placed in them by Allah. Almost every Muslim household will have some wall frame containing the images of Sacred Places with words from the Noble Qur’an inscribed, in order to gain the blessings of Allah. We find in one very famous Hadith a prohibition of using live images as such:-
Narrated Abu Talha (may Allah be pleased with him):
I heard Allah's Apostle saying; "Angels (of Mercy) do not enter a house wherein there is a dog or a picture of a living creature (a human being or an animal). (Saheeh Bukhari).
We can therefore assume that the opposite is also true - the angels of Mercy do come to houses where the Qur’an is kept, or its words are inscribed in a frame.
As proven above, the use of Rukyas is a Sunnah and yet some people oppose its use. They cite the following Hadith which prohibits the use of Rukyas which were used by people at the times of ignorance, and which contained polytheistic words.
The Beloved Prophet – (peace and blessings be upon him) said: The people were displayed in front of me and I saw one Prophet passing by with a large group of his followers, another Prophet passing by with only a small group of people, another Prophet passing by with only ten (persons), another Prophet passing by with only five (persons), and another Prophet passed by alone. And then I looked and saw a large multitude of people (sawâd ‘azîm), so I asked Gibreel: “Are these people my followers?” He said: “No, but look towards the horizon.” I looked and saw a very large multitude of people. Gibril said: “Those are your followers, and there are seventy thousand of them in front of them who will neither have any reckoning of their accounts nor will receive any punishment.” I asked: “Why?” He said: “They used not to treat themselves with cauterization nor amulets, nor to see auguries and omens in birds, and they relied solely upon their Lord.” On hearing this, ‘Ukkasha ibn Mihsan stood up and said to the Prophet - “Invoke Allah to make me one of them.” The Prophet said: “O Allah, make him one of them.” Then another man stood up and said to the Prophet: “Invoke Allah to make me one of them.” The Prophet said: ‘Ukkasha has preceded you with this request.” (Saheeh Bukhari)
Here in this Hadith the word amulets denotes the Jahili Rukyas used by the ignorant. These are made with spells, incantations, charms, magic etc., which are forbidden in religion. This is what the Beloved Prophet meant in the above Hadith. It does not relate to the Rukya according to the Beloved Prophet’s Sunnah consisting of using some verses of the Qur’an or the permitted supplications for treatment.
5. It is reported in a Hadith that there is no harm in reciting formulas for cure if this does not involve Shirk. (Abu Dawud).
6. Narrated Abu Huraira (may Allah be pleased with him):
I have memorized two kinds of knowledge from Allah's Apostle . I have propagated one of them to you and if I propagated the second, then my pharynx (throat) would be cut (i.e. killed). (Saheeh Bukhari)
The following Ahadith are proofs of written Rukyas:-
7. As for Ta'weez, Hadhrat ibn Amr ibn al-Aas (Allah be well pleased with him) used to write some words and hang it on the necks of children. (Abu Dawud).
8. Yahya related to me from Malik that Humayd ibn Qays alMakki (Allah be well pleased with him) said, "A man came to the Messenger of Allah, may Allah bless him and grant him peace, with the two sons of Jafar ibn Abi Talib. He said to their nursemaid, 'Why do I see them so thin?' Their nursemaid said, 'Messenger of Allah, the evil eye goes quickly to them. Nothing stops us from asking someone to make talismans (using ayats of Qur'an) for them, except that we do not know what of that would agree with you.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Make talismans for them. Had anything been able to precede the decree, the evil eye would precede it.' " (Muwata – Imam Malik)
9. Yahya related to me from Malik from Yahya ibn Said from Sulayman ibn Yasar that Urwa ibn azZubayr (Allah be well pleased with him) told him that the Messenger of Allah (may Allah bless him and grant him peace) entered the house of Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace. There was a child weeping in the house, and they told him that it was from the evil eye. Urwa said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Why do you not find someone to make a talisman to protect it from the evil eye?' " (Muwata – Imam Malik)
The Noble Qur’an, thus when written, becomes a perpetual sort of supplication to Allah by the one who is wearing it or has it inscribed somewhere. We can summarize the above two chapters to say that:-
(a) It is obligatory on all Muslims to handle the Noble Qur’an with the deepest respect.
(b) It is legal (jaez) to use the Qur’an al-kareem as a means of warding off evil (Taweez) and writing it down to gain the benefit that Allah has kept in it.
All Praise to Allah Almighty (the Lord of the Creation) – and countless blessings upon our Master the Most Beloved Muhammad, and upon his progeny and followers.
The science of numbers and numerology existed among the Arabs before the advent of Islam. It is nothing new. In fact the decimal system which is the widely used all over the world came also from the Arabs. Perhaps mathematics would not have made such the advances, without the decimal system. (The only reason binary codes are used in computer languages that they have only two numerals, and each numeral represents a positive and negative sign - a requirement for the only two electrical charges – i.e. positive and negative.)
The Arabs had evolved numerology in their language, each number letter representing a letter of the Arabic alphabet. (Alif is 1, Ba is 2, Jeem is 3, Daal is 4, etc., right upto Dhaad which is 1000).
We also know that the Noble Qur’an, as it is, came in the Arabic language because we human beings need a language to understand it. Allah does not need sound, words, or alphabets to convey His message. His speech transcends the physical barriers that humans face. Many a times, the revelation came to the Holy Prophet (peace and blessings be upon him) not in the form of words, but in the form of just alphabets, or like the ringing of bells etc, as in evident form the following Hadith.
Narrated Aisha (may Allah be pleased with her):
Al-Harith bin Hisham asked Allah's Apostle "O Allah's Apostle! How is the Divine Inspiration revealed to you?" Allah's Apostle replied, "Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp what he says." (Saheeh Bukhari).
It is also evident that if Allah willed, the Noble Qur’an al-kareem could have been revealed in any other language or as a mathematical code.
One of the challenges that the Noble Qur’an al-kareem puts forth to the world is that no one can ever bring a Book that is equal to it. Not only is the challenge in terms of richness of language, but also in its consistency and lack of mistakes or contradiction. Detailed research has shown that the Qur’an is also a mathematical miracle – some of the examples are:- Al-Muddathir, verses 30 & 35, says;
(30)Dominated by Nineteen. (35)It is indeed one of the great (miracles)
These verses tell us that the number Nineteen was designated by God to prove that the Qur’an is from God and that, as the instrument of authentication, it is a great miracle. At the outset, please remember that Allah is Wahid (One). As per numerical values, this also adds up to 19!!
The Qur’an consists of 114 chapters 114 = 19 x 6
The first chapter of the Qur’an is Al-Fatihah and its first verse is the "Bismillah". It consists of nineteen alphabetic letters. 19 = 19 x 1
The word Allah, occurs 2698 times in the Qur’an 2698 2698 = (19 x 142)
The word AlRahmaan occurs 57 times (57 = 19 x 3)
The word AlRaheem occurs 114 times (114 = 19 x 6)
The occurrence of all the words of the "Bismillah" in multiples of nineteen demonstrates that it cannot be the product of chance alone. An attempt to compose any text to contain a designated number of letters, the sum of which is a multiple of any specific number, will quickly demonstrate its impossibility.
Surah 9, Bara'ah (Taubah) , is the only chapter in the Qur’an that is not preceded by the "Bismillah". This would make the number of "Bismallah" in the Qur’an 113. If one counts 19 chapters, beginning with chapter 9, one arrives at chapter 27 An-Naml; this chapter has 2 "Bismillah", one, un-numbered, at the head, and the other in verse 30, thus making the number 114 to match the number of chapters in the Qur’an. (114 = 19 x 6) The foregoing is only a minute fraction of the miracle God refers to at chapter 74, Al-Muddathir, verse 35, as one of the great miracles. "It is indeed one of the great miracles."
1. Allah multiplies the reward of good deeds from 10 to 700 times.
2. Reciting the Surah Ikhlas 3 times, gives the reward of reciting the entire Qur’an.
3. Reciting the Surah Kafiroon 4 times, gives the reward of reciting the entire Qur’an.
4. Praying in congregation multiplies the reward 27 times.
5. We have been guided to recite the words ‘SubhanAllah’ ‘AlHamdulillah’ and ‘Allahu Akbar’ 33 times each.
The earliest of the Ulema, Sayyadina Ali bin Abu Talib being one of them used the science of Numerals to write Taweez using verses from the Noble Qur’an, and using the beautiful names of Allah the Supreme. We cite the reasons again:-
1. It is obligatory on all Muslims to handle the Noble Qur’an with the deepest respect.
2. The taweez so prepared can be worn at all times, even carried to the washroom provided it is fully covered.
3. No one without ablution may be able to touch the sacred words.
4. It may not be defiled if fallen into the hands of infidels.
5. It may not be inadvertently thrown into rubbish.
6. Using numbers also gives one great benefit – that is reducing the size of the Rukya (taweez). Entire verses or Surahs of the Noble Qur’an can be written down in a few figures, which makes it easier to write, wear or carry.
G. OBJECTIONS TO USING NUMBERS AND THEIR ANSWERS
Using the numerical values, the word Allah adds up to 66. Bismillah AlRahmaan AlRaheem, adds up to 786. Muhammad adds up to 92. Wahid equals 19. There have been objections that the use of 786 (or other numbers) to write Rukya / Taweez is incorrect. The objections and their answers are as below:-
This is a Bidat. It was not done before.
The Answer :
Numerology existed before the advent of Qur’an. Therefore it is not something new. The Sahaba were the first to use numerology in writing Rukya.
The Most Beloved Prophet Muhammad and Prophet Suliaman (peace and blessings be upon them) did not write 786 in the letters they wrote to the kings or queens. Instead they used the full words “Bismillah AlRahmaan AlRaheem.”
The answer is very simple. The infidels who got these letters for the first time, would never be able to understand what 786 meant. The Bismillah was written in order for them to understand it, and to know that the letters are coming from the Prophets, who are the bondmen of Allah.
People will start replacing the Bismillah with the numbers 786 in the Noble Qur’an al-kareem.
No one will ever do that, because the Noble Qur’an is meant to be read.
Objection # 4
786 is also the numerical total of the words Hari Krishna (a Hindu deity). It will therefore lead to blasphemy.
The Answer :
This is absolutely wrong. The (I) after Hari is not a vowel like (Ya) in Arabic. It is the equivalent of “Kasra” (Zer) which has no value in numerology. So too is the (I) in word
There is no danger of Shirk here. The objection that it may become blasphemy if the numbers match, is so absurd it makes one wonder. For example, when the polytheists of
Thousands of Christians gather to hear the Pope every year. Millions of Hindus attend the Kumbh Mela and take a dip in the river
Should we stop calling Allah as “Rahmaan” because the polytheists also call their idols merciful? Should we stop calling Allah “Great” because the polytheists call their idols great? The list is endless, and the objection extremely senseless.
If one fears abuse of the letter, etc. ‘Bismillaah al-Rahmaan al-Raheem’ should be recited verbally at the beginning of the letter which will suffice for the written script.
What if you want to write the Bismillah or other words for cure?? Just reciting them will not make a written Rukya.
People do not put their trust in Allah, but put their trust in the Rukya itself.
This is an objection against using Rukya, not for using numbers in them. It has already been established that using Rukya is a Sunnah of the Beloved Prophet as well as the Sahaba.. People believe that the Rukya is a means and its effect is given by Allah, which is already explained in the previous paragraphs.
And Allah knows best.
All Praise to Allah (the Lord of the Creation) – and countless blessings upon our master the Beloved Prophet Muhammad, and upon his progeny and followers. May Allah keep us on the Straight Path – Aameen.
by Mohammed Aqib Farid
PERMISSIBILITY OF URS
The Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) commanded us, 'I had stopped you from visiting graves. You should now visit the graves, as it keeps you away from the world and reminds you of the hereafter' (Ibn Majah Page 113)
Even this command of the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) is an open command, since it is not specific. Thus, if we decide to go to the Mazaar of any Saint to make Ziyaarah during any day in the year, then this will be a part of the said command, and will be a means of reward and blessing. This is what the Urs really is, that we appoint a certain day, to gather at the Mazaar of a Saint, where we make Esaal-e-Sawaab and make dua through his mediation. Imam Abu Bakr bin Shaiba narrates the following Hadith, 'The Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) used to visit the Mazaars of the Martyres of Uhud, at the beginning of every year'. (Radul Muhtar Vol 1 - page 604)
These people that try to confuse the unwary public, by saying that these actions were not from amongst the practices of the early days, thus making it Haraam and Bid'at. The answer - to this has already been stated earlier in this book, but is being repeated for the benefit of those who did not see this. The method of preparing the syllabus for their Madrassahs, teaching the books such as Qaaida Baghdadi and Bukhari etc, specifying days for examination, passing or failing students, holding conferences and huge functions etc, were not practices of the early days. Even the Bukhari that we teach, was not written then in the way that it is written today, with volumes, chapters, footnotes, sections etc. Are all these not amongst the practices that were not in the early days? Then why only is their objection that which we do? The opposition should answer this, and then we will present our answer.
One so called logical point of Janaab Gangohi Saheb of Deoband is being quoted, where he says, that 'Introduction of something new in religion is Haraam and bid'at, and introducing something which is from or with Deen is permissible and desirable.' This statement of Gangohi is totally contrary to the Hadith of Sahih. It is narrated on the authority of Hadrat Jareer bin Abdullah (radi Allahu ta'ala anhu), that the Beloved Prophet (Salla Allahu ta'ala alayhi wa Sallam) said, 'Any person who innovates some good practice in Islam, will be rewarded for this, and he will also be equivalently rewarded for all those who acted on this after him, and there will be no shortage in his reward and if any person innovated some evil practice in religion, then he will be sinful for this, and he will be equally sinful for all those who acted upon this after this, and there will be no shortage in his sin.'
CONVEYING REWARDS TO THE DECEASED
Allah – in the name of – the Most Gracious, the Most Merciful.
At the outset please know, that in Islam, death is not perceived as an end of life. It is just the end of the worldly existence as we witness it, and the beginning of a new existence, in which the soul experiences a new world called “Barzakh.” The soul may experience this new life with or without its original body, according to its own rank allotted to it by Allah the Almighty, the Supreme. There are too many proofs from the Noble Qur’an and Hadeeth (Beloved Prophet's Traditions) regarding the above, and warrant an extensive article on the same. But that is not the question here. The question that some people ask is that if a person is dead, can we increase its status or decrease its torment by conveying rewards of OUR deeds?
It is the consensus of the Sahaba, the earlier Ulema, and the latter ones that the above is (a) Effective and that (b) it is certainly permissible, in fact meritorious, to do so. If one wants to convey the reward of one's recital of Noble Qur’an, charity, Nafil Salaat (Non Obligatory), fasts and good deeds, Hajj, Umrah etc., then one should convey it to the virtuous soul of our beloved Noble Prophet (peace and blessings be upon him), one's relatives, and all the Muslim men and women. All of them will receive the same reward without any deduction; the one who has carried this out will also receive the same reward without any loss. It is also valid to convey the reward to the living persons. (Fatawa Shami). Before we back up the above statements with several proofs from the Noble Qur’an and Hadeeth, we should, as a matter of justice, look into the objections brought against the above belief.
Those who object to this act, cite the following verse from the Noble Qur’an:
“And that man will not obtain anything except what he strove for?” (Najm 53:39)
They allege that the above verse clarifies that none of our deeds can benefit one who has passed away. Such a view is incorrect. Firstly, this Ayah exhorts people to remember that good deeds will bring good results and evil deeds, an evil result. So they must always persist is seeking good. And that that they must not simply depend on other people’s prayers. Secondly, most scholars are of the opinion that the message in this verse is abrogated by the verse: “And those who believe and whose families follow them in Faith, -- to them We shall join their families: nor shall We deprive them of the fruit of anything of their works: yet each individual is in pledge for his deeds” (Toor 52:21).” This verse enters the children into Paradise because of the righteousness of the parents.
They also cite a famous Hadeeth from Muslim Shareef:-
Abu Huraira (Allah be well pleased with him) reported Allah's Messenger (peace and blessings be upon him) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased).
Please closely examine the above Hadeeth. The words say “his acts” (except three) come to an end. What comes to an end, then, is the deceased person's own actions. This does not mean that a dead person does not benefit from anything else. He cannot increase his own reward by any new act (even if he prays or does Zikr in the grave, as proven from various Hadeeth). But his reward can go on increasing because of the prayers of his son.
The above Hadeeth therefore cannot be quoted in support of the argument that our actions cannot benefit those who are dead. In fact, it supports the case for conveying rewards to the dead!.
Also note that the actions and beliefs of none else than the beloved Noble Prophet (peace and blessings be upon him) are proof of their wrong opinion. And also against their narrow minded opinion are the actions and beliefs of none else than the great Sahaba (Allah be well pleased with them).
Having negated the objections, we bring forth for your perusal several proofs from the Noble Qur’an and Hadeeth supporting the act of conveying rewards to those who passed away before us.
A. PROOFS FROM AL-QUR’AN
And those who came after them say, “O our Lord! Forgive us, and our brothers who accepted faith before us, and do not keep any malice in our hearts towards the believers – O our Lord! Indeed You only are the Most Compassionate, Most Merciful.”. (Hashr 59:10)
Note that the above verse is a very strong evidence of the practice of the Sahaba, which was so loved by Allah that it is part of the Noble Qur’an. Why would the Sahaba pray for the deceased people if their prayer was of no benefit? And to top it all, Allah the Almighty has approved and praised their action!
"O our Lord! And forgive me, and my parents, and all the Muslims on the day when the account will be established." (Ibrahim 14:41)
The benefit of the above verse is obvious. The prayer of Prophet Sayyadina Ibrahim (peace be upon him), includes all believers – right from the beginning i.e. those before him, and till the end of this world i.e. even those who are not yet born. Al Hamdo Lillah! And this prayer is often made in the last part (Qaadah) of our Salaat.
And those who believe and whose families follow them in Faith, -- to them We shall join their families: nor shall We deprive them of the fruit of anything of their works: yet each individual is in pledge for his deeds. (Toor 52:21).”
This verse says that children will be admitted into Paradise because of the righteousness of the parents.
And lower your wing humbly for them, with mercy, and pray, "My Lord! Have mercy on them both, the way they nursed me when I was young." (Bani Israel 17:24)
This verse is in fact a command from Allah for all believers to seek mercy for their parents. So what is your opinion? Will not the command of Allah hold any benefit for the deceased parent?? It certainly does. Also note that there are several other verses from the Noble Qur’an that teach us to pray, and the prayer includes all Muslim brothers & sisters (living, passed away or yet to be borne).
Readers are requested to reflect on the fact that the above verses are part of the Noble Qur’an – they are read perhaps millions of times every day all over the world, as part of regular recitation, and also as Qirat within Salaat, and also as prayer in the last part (Qaadah) of Salaat.
B. PROOFS FROM THE HADEETH
General Permissions (HADEETH # 1 - 4)
Abu Huraira (Allah be well pleased with him) reported Allah's Messenger (peace and blessings be upon him) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased). (Muslim)
The Noble Prophet (peace and blessings be upon him)said, "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 Allah-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." (Ibn Majah)
Narrated Abdullah ibn Amr ibn al-'Aas (Allah be well pleased with him): Al-'As ibn Wa'il left his will that a hundred slaves should be emancipated on his behalf. His son Hisham emancipated fifty slaves and his son Amr intended to emancipate the remaining fifty on his behalf, but he said: I should ask first the Apostle of Allah . He, therefore, came to the Noble Prophet and said: Apostle of Allah, my father left in his will that a hundred slaves should be emancipated on his behalf and Hisham has emancipated fifty on his behalf and fifty remain. Shall I emancipate them on his behalf? The Apostle of Allah said: Had he been a Muslim and you had emancipated slaves on his behalf, or given sadaqah on his behalf, or performed the pilgrimage, that would have reached him. (Abu Daud)
Abu Huraira (Allah be well pleased with him) reported Allah's Messenger (peace and blessings be upon him) as saying: He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of know- ledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Qur'an (among themselves) there would descend upon them the tranquility and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) lineage does not make him go ahead. (Muslim)
Funerals (Hadeeth # 5 - 9)
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 funeral prayer is Fard Kifayah for the living Muslim brothers i.e. if just one person offers it, the entire community is absolved of this duty. But see the importance attached to the more and more people joining the prayer. And the benefit reaching the deceased person is obvious.
Sayyida 'A'isha (Allah be well pleased with her) reported Allah's Apostle (peace and blessings be upon him) saying: If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted. (Muslim)
'Abdullah b. 'Abbas (Allah be well pleased with him) reported that his son died in Qudaid or 'Usfan. He said to Kuraib to see as to how many people had gathered there for his (funeral). He (Kuraib) said: So I went out and I informed him about the people who had gathered there. He (Ibn 'Abbas) said: Do you think they are forty? He (Kuraib) said: Yes. Ibn 'Abbas then said to them: Bring him (the dead body) out for I have heard Allah's Messenger (peace and blessings be upon him) as saying: If any Muslim dies and forty men who associate nothing with Allah stand over his prayer (they offer prayer over him), Allah will accept them as intercessors for him. (Muslim)
Narrated Sayyadina Uthman ibn Affan (Allah be well pleased with him): Whenever the Beloved Prophet (peace and blessings be upon him) became free from burying the dead, he used to stay at him (i.e. his grave) and say: “Seek forgiveness for your brother, and beg steadfastness for him, for he will be questioned now”. (Abu Daud)
It is narrated on the authority of Abu Huraira that a dark-complexioned woman (or a youth) used to sweep the mosque. The Messenger of Allah (peace and blessings be upon him) missed her (or him) and inquired about her (or him). The people told him that she (or he) had died. He asked why they did not inform him, and it appears as if they had treated her (or him) or her (or his) affairs as of little account. He (the Beloved Prophet) said: Lead me to her (or his) grave. They led him to that place and he said prayer over her (or him) and then remarked: Verily, these graves are full of darkness for their dwellers. Verily, the Mighty and Glorious Allah illuminates them for their occupants by reason of my prayer over them. (Muslim, Bukhari, Mishkaat)
Reported S. Jaber (Allah be well pleased with him): We came out with the Beloved Prophet (peace and blessings be upon him) to Saa’d bin Muaz when he expired. When the Beloved Prophet performed his funeral prayer, and he was buried in his grave and the earth was levelled upon him, the Beloved Prophet read “Tasbeeh” and we also recited “Tasbeeh” for a long time. Then he recited “Takbeer”, so we too recited “Takbeer”. It was asked “O the Messenger of Allah! Why have you recited “Tasbeeh” and “Takbeer”? He said, “The grave became too narrow for this pious man till Allah made it spacious because of it (the recitation).” (Ahmed, Mishkaat)
Visiting Graveyards. (Hadeeth # 10 - 11)
Sulaiman b. Buraida (Allah be well pleased with him) narrated on the authority of his father that the Messenger of Allah (peace and blessings be upon him) used to teach them when they went out to the graveyard. One of the narrators used to say this in the narration transmitted on the authority of Abu Bakr:" Peace be upon the inhabitants of the city (i. e. graveyard)." In the hadeeth transmitted by Zuhair (the words are):" Peace be upon you, the inhabitants of the city, among the believers, and Muslims, and Allah willing we shall join you. I beg of Allah peace for us and for you." (Muslim)
Narrated Abu Huraira (Allah be well pleased with him): The Beloved Prophet (peace and blessings be upon him)said while standing near the graves of the martyrs of Uhud, “I bear witness that you are alive in the sight of Allah.” Then turning towards those present he said, “So visit them, and greet them – I swear by the One in whose power lies my life, they will answer back to whoever greets them until the Last Day.” (Hakim, Baihaqi)
There are numerous Ahadeeth about supplications to be made when visiting the graveyard – the benefit of which to one’s self and to the deceased, it quite evident. Also note that there are several other Ahadeeth that teach us to pray, and the prayer includes all Muslim brothers & sisters (living, passed away or yet to be borne).
Performing Hajj (Hadeeth # 12 - 13)
Ahadeeth in support of offering the pilgrimage on behalf of a deceased person or one who is unable to undertake the journey are numerous. Also note that performing Hajj includes Umrah, Tawaf of the Ka’ba, and also Salaat (after Tawaf) – all these are credited to the deceased.
"A woman came to the Beloved Prophet (peace and blessings be upon him) and said, 'I have given charity on behalf of my dead mother by giving away her female servant.' The Beloved Prophet answered, 'You will have its reward [and so will she] but return the female servant so that the inheritance [may be properly divided].' The woman then said, 'She used to owe fasts, can I fast on her behalf?' He answered, 'You may fast on her behalf.' The woman then said, 'She did not perform Hajj, can I perform on her behalf?' The Beloved Prophet answered, 'Yes. You may perform Hajj on her behalf." (Tirmidhi)
A woman from the tribe of Juhaina came to the Beloved Prophet and said, "My mother had vowed to perform Hajj but she died before performing it. May I perform Hajj on my mother's behalf?" The Beloved Prophet replied, "Perform Hajj on her behalf. Had there been a debt on your mother, would you have paid it or not? So, pay Allah's debt as He has more right to be paid." (Bukhari)
Giving of Charity/Sadaqah (Hadeeth # 14 - 18)
Abu Huraira (Allah be well pleased with him) reported that a person said to Allah's Apostle (peace and blessings be upon him): My father died and left behind property without making any will regarding it. Would he be relieved of the burden of his sin if I give sadaqah on his behalf? He (the Beloved Prophet) said: Yes. (Muslim)
Sayyida A'isha (Allah be well pleased with her) reported that a man said to Allah's Apostle (peace and blessings be upon him): My mother died all of a sudden, and I think if she (could have the opportunity) to speak she would have (made a will) regarding Sadaqah'. Will I be entitled to reward if I give charity on her behalf? He (the Beloved Prophet) said: “Yes”. (Muslim)
Anas b. Malik (Allah be well pleased with him) is reported as saying: Abu Talha was the one among the Ansar of Madinah who possessed the largest property and among his property he valued most was his garden known as Bairaha' which was opposite the mosque, and the Messenger of Allah (peace and blessings be upon him) often visited it and he drank of its sweet water. When this verse was revealed:" You will never attain righteousness till you give freely of what you Have" (iii. 91), Abu Talha got up and, going to Allah's Messenger (peace and blessings be upon him), said: Allah says in His Book:" You will never attain righteousness till you give freely of what you love," and the dearest of my property is Bairaha' so I give it as Sadaqah to Allah from Whom I hope for reward for it and the treasure with Allah; so spend it, Messenger of Allah, on whatever purpose you deem it proper. The Messenger of Allah (peace and blessings be upon him) said: Bravo! That is profit earning property. I have heard what you have said, but I think you should spend it on your nearest relatives. So Abu Talha distributed it among the nearest relatives and his cousins on his father's side. (Muslim, Bukhari). It is said that Abu Talha donated it on behalf of his mother.
Narrated Sa'd ibn Ubadah (Allah be well pleased with him): Sa'd asked: Apostle of Allah, Umm Sa'd has died; what form of sadaqah is best? He replied: Water (is best). He dug a well and said: It is for Umm Sa'd. (Abu Daud, Mishkaat)
Narrated Ibn `Abbas (Allah be well pleased with him): The mother of Sa`d bin 'Ubada died in his absence. He said, "O Allah's Apostle! My mother died in my absence; will it be of any benefit for her if I give Sadaqah on her behalf?" The Prophet said, "Yes," Sa`d said, "I make you a witness that I gave my garden called Al Makhraf in charity on her behalf." (Bukhari)
Settling of Debts (Hadeeth # 19 - 20)
It is unanimously agreed by scholars that if a person dies without settling an outstanding debt, leaving no money to settle it, anyone (whether related to him or not) could pay it on his behalf, and the deceased would be absolved of the burden. The benefit from a living person to the deceased is very apparent. 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?
Narrated Abu Huraira (Allah be well pleased with him): The Beloved Prophet said, "I am more closer to the believers than their own selves, so whoever (of them) dies while being in debt and leaves nothing for its repayment, then we are to pay his debts on his behalf and whoever (among the believers) dies leaving some property, then that property is for his heirs." (Bukhari)
Narrated Salama bin Al-Akwa (Allah be well pleased with him) : Once, while we were sitting in the company of Beloved Prophet, a dead man was brought. The Beloved Prophet was requested to lead the funeral prayer for the deceased. He said, "Is he in debt?" The people replied in the negative. He said, "Has he left any wealth?" They said, "No." So, he led his funeral prayer. Another dead man was brought and the people said, "O Allah's Apostle! Lead his funeral prayer." The Beloved Prophet said, "Is he in debt?" They said, "Yes." He said, "Has he left any wealth?" They said, ''Three Dinars." So, he led the prayer. Then a third dead man was brought and the people said (to the Beloved Prophet), Please lead his funeral prayer." He said, "Has he left any wealth?" They said, "No." He asked, "Is he in debt?" They said, ("Yes! He has to pay) three Diners.', He (refused to pray and) said, "Then pray for your (dead) companion." Abu Qatadah said, "O Allah's Apostle! Lead his funeral prayer, and I will pay his debt." So, he led the prayer. (Bukhari)
Fasting (Hadeeth # 21 - 24)
Ibn Abbas (Allah be well pleased with him) reports that a woman traveled in a boat and pledged that should Allah save her life, she would fast for a month. She was saved but she did not fast before she died. Her daughter or her sister asked the Beloved Prophet about that and he ordered her to fast on behalf of the deceased woman. (Abu-Daud, Nasai, Ahmad and others).
"A woman came to the Beloved Prophet (May Allah bless him and give him peace) and said, 'I have given charity on behalf of my dead mother by giving away her female servant.' The Beloved Prophet answered, 'You will have its reward [and so will she] but return the female servant so that the inheritance [may be properly divided].' The woman then said, 'She used to owe fasts, can I fast on her behalf?' He answered, 'You may fast on her behalf.' The woman then said, 'She did not perform Hajj, can I perform on her behalf?' The Beloved Prophet answered, 'Yes. You may perform Hajj on her behalf." (Tirmidhi)
Narrated `Aisha (Allah be well pleased with her): Allah's Apostle said, "Whoever died and he ought to have fasted (the missed days of Ramadan) then his guardians must fast on his behalf." (Bukhari)
Narrated Ibn `Abbas (Allah be well pleased with him): A man came to the Beloved Prophet (peace and blessings be upon him) and said, "O Allah's Apostle! My mother died and she ought to have fasted one month (for her missed Ramadan). Shall I fast on her behalf?" The Beloved Prophet replied in the affirmative and said, "Allah's debts have more right to be paid." In another narration a woman is reported to have said, "My sister died..." (Bukhari)
Dhikr (Hadeeth # 25 - 30)
Reading of Qur'an and
Narrated Abdullah Bin Umar (Allah be well pleased with him) that our beloved Beloved Prophet (peace and blessings be upon him) has said, "that if anyone dies amongst you then do not keep it, send it towards the Kabr, and after burying it, Stand before its head side and recite the first Ruku of "Surah Bakarah", i.e. from Alif Laam Meem Zaalikal Kitaab to Humul Muflihoon; and recite by it's feet side the last Ruku of "Surah Bakarah", i.e. From Aamanar rasoolu till the end of the Surah, Fansurna alal qumil kaafireen. (Mishkaat).
The Beloved Prophet said: "Recite Ya Seen [Qur'an 36] over your dead." (Abu Daud, Nasai, Ibn Majah)
Ata' ibn Abi Rabah (Allah be well pleased with him) said: I heard Ibn `Umar (Allah be well pleased with him) say: I heard the Beloved Prophet say: "When one of you dies do not tarry, but make haste and take him to his grave, and let someone read at his head the opening of Surah Baqarah, and at his feet its closure when he lies in the grave." (Tabarani)
The Beloved Prophet (peace and blessings be upon him) said, "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 Allah-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." (Ibn Majah).
The underlined words “a copy of the Qur'an he might have left to an heir” are an ample proof that when the heir will read from it, the reward will be passed on to the deceased.!!!
Jaber reported: We came out with the Beloved Prophet (peace and blessings be upon him) to Saa’d bin Muaz when he expired. When the Beloved Prophet performed his funeral prayer, and he was buried in his grave and the earth was levelled upon him, the Beloved Prophet read “Tasbeeh” and we also recited “Tasbeeh” for a long time. Then he recited “Takbeer”, so we too recited “Takbeer”. It was asked “O the Messenger of Allah! Why have you recited “Tasbeeh” and “Takbeer”? He said, “The grave became too narrow for this pious man till Allah made it spacious because of it (the recitation).” (Ahmed, Mishkaat)
Narrated on the authority of Ibn Shamasa Mahri : He said: We went to Amr b. al-As and he was about to die. He said: When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah. (Muslim – part of a longer Hadeeth.)
It is desirable that after burial the people sit at graveside for the duration of slaughtering a camel and distributing its meat, and that during that time the sitters busy themselves with reciting Qur'an, supplicating for the deceased, exhortation, and the stories of the Noble Prophets etc. Imam Shafie said that it is better to recite the Noble Qur’an and all those present should also recite – and it is better if the entire Qur’an is recited. Also documented by Imam Nawawi in Riyadh-us-Saleheen.
It is the opinion of most scholars that when visiting the graveyard, a person should recite the following Surahs because of their individual excellence, and then convey the reward of recitation: Surah Fateha (one of the best prayers), Surah Yaseen (the heart of the Noble Qur’an), Surah Ikhlas (equal to one third of Noble Qur’an in reward) and Surah Mulk (intercedes for the reader till the reader is forgiven).
Planting of Trees (Hadeeth # 31)
Ibn Abbas (Allah be well pleased with him) reported: The Messenger of Allah (peace and blessings be upon him) happened to pass by two graves and said: They (their occupants) are being tormented, but they are not tormented for a grievous sin. One of them carried tales and the other did not keep himself safe from being defiled by urine. He then called for a fresh twig and split it into two parts, and planted them on each grave and then said: Perhaps, their punishment way be mitigated as long as these twigs remain fresh.(Muslim)
Imam Nawawi said in commenting on the above in his Sharh Sahih Muslim (al-Mays ed. 3/4:206): "The scholars have declared desirable -- mustahabb -- the recitation of the Qur'an over the grave due to the above Hadeeth, because if relief from punishment is hoped for through the glorification of date-palm stalks, then the recitation of the Qur'an is more deserving yet, and Allah knows best." This Hadeeth also constitutes a legal basis for the planting of trees at the site of graves.
Among the Companions Hadrat Abu Barza al-Aslami (Allah be well pleased with him) and Hadrat Burayda (Allah be well pleased with him) asked to be buried together with two fresh stalks. Imam Suyuti mentioned this in “Sharh al-sudur”.
Performing Sacrifice (Hadeeth # 32 - 33)
Reported S. 'A'isha (Allah be well pleased with her) : Allah’s Messenger (peace and blessings be upon him) commanded that a ram with black legs, black belly and black (circles) round the eyes should be brought to him, so that he should sacrifice it. He said to ‘A’isha: Give me the large knife, and then said: Sharpen it on a stone. She did that. He then took it (the knife) and then the ram; he placed it on the ground and then sacrificed it, saying: Bismillah, Allah-humma Taqabbal min Muhammadin wa Al-i-Muhammadin, wa min Ummati Muhammadin (In the name of Allah,” O Allah, accept on behalf of Muhammad and the family of Muhammad and the Umma of Muhammad”). (Muslim)
The Beloved Prophet (peace and blessings be upon him) 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 Noble Prophethood. (Nasbur Raaya, Allama Zailee)
The evidence here is that the Beloved Prophet sacrificed animals and donated its reward to his entire Ummah – which includes both the living and the dead – i.e. all those who existed in his time and to all those who were to come after him, until the last day.
Hadrat Hanash (Allah be well pleased with him) said: I saw Ali (Allah be well pleased with him) sacrificing two rams; so I asked him: What is this? He replied. The Apostle of Allah enjoined upon me to sacrifice on his behalf, so that is what I am doing. (Abu Daud)
Whilst most Muslims do offer sacrifice for themselves, their relatives (alive and deceased) etc., they should also remember the above Hadeeth, and offer a sacrifice on behalf of the Beloved Prophet (peace and blessings be upon him). May Allah grant us Tawfeeq - Aameen.
Gathering for Qur'an Recitation & Dhikr
(Hadeeth # 34 - 36)
Reciting the Noble Qur’an carries great reward, is one of the best Sunnahs, and the number of Ahadeeth describing its merits are numerous. The intention here is to list only the merits of gathering to recite the Qur’an and supplicate – not to list the merits of reading the Noble Qur’an itself.
Abu Huraira (Allah be well pleased with him) reported Allah's Messenger (peace and blessings be upon him) as saying: He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of know- ledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Qur'an there would descend upon them the tranquility and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) lineage does not make him go ahead. (Muslim)
It is mentioned in Tafseer Rooh-ul-Bayan that when the recitation of the Qur’an is completed, 4000 angels say Aameen on the supplication after it, and they pray for the forgiveness of the reader(s).
Imam Nawawi mentions in “Al Azkaar” that the famous Sahabi Sayyadina Anas (Allah be well pleased with him) used to call people to his house to attend the supplication after the completion of Noble Qur’an’s recitation.
Abu Huraira (Allah be well pleased with him) reported Allah's Apostle (peace and blessings be upon him) as saying that Allah has mobile squads of angels, who have no other work (to attend to) but to follow the assemblies of Zikr and when they find such assemblies in which there is Zikr (of Allah) they sit in them and some of them surround the others with their wings till the space between them and the sky of the world is fully covered, and when they disperse (after the assembly of Zikr is adjourned) they go upward to the heaven and Allah, the Exalted and Glorious, asks them although He is best informed about them: Where have you come from? They say: We come from Your servants upon the earth who had been glorifying You (reciting Subhan Allah), uttering Your Greatness (saying Allah o-Akbar) and uttering Your Oneness (La ilaha ill Allah) and praising You (uttering al-Hamdu Lillah) and begging of You. He would say: What do they beg of Me? They would say: They beg of You the Your Paradise. He (Allah) would say: Have they seen My Paradise? They said: No, our Lord. He would say: (What it would be then) if they were to see My Paradise? They (the angels) said: They seek Your protection. He (Allah) would say: Against what do they seek My protection? They (the angels) would say: Our Lord, from the Hell-Fire. He (Allah) would say: Have they seen My Fire? They would say: No. He (Allah) would say: What it would be if they were to see My Fire? They would say: They beg of You forgiveness. He would say: I grant pardon to them, and confer upon them what they ask for and grant them protection against which they seek protection. They (the angels) would again say: Our Lord, there is one amongst them such and such simple servant who happened to pass by (that assembly) and sat there along with them (who had been participating in that assembly). He (Allah) would say: I also grant him pardon, for they are a people the seat-fellows of whom are in no way unfortunate –(Muslim, Bukhari, Tirmidhi, and Nasa'i)
Reported Abu Huraira (Allah be well pleased with him), that the Beloved Prophet (peace and blessings be upon him) said, “When you pray for a dead man, make your prayer sincere for him” (Abu Daud, Ibn Majah)
So what is the Islamic view of "Qur’an Khuwanee"? Did the Beloved Prophet or the Sahaba do it in the manner of having say 30 people each reciting one part of the Qur’an? And what if is held on particular days such as (3rd, 10th, 40th, Annually etc)?
From the above we have proved that gathering to read the Noble Qur’an ( a very meritorious act) is of course permitted, and to convey the reward (several types of meritorious acts) is commendable. When the Hadeeth says it is commendable, we need not pursue as to whether there is any “historical” evidence as to when and where it was actually done.
Observe the Hadeeth mentioned under number 2 and 28 – it specifically mentions the deceased leaving behind a copy of the Noble Qur’an. It is very clear that when the heir will read from it, the reward will be passed on to the deceased.!!!
We have also cited the practice of the Sahaba who used to gather at the house of Sayyadina Anas, and that should suffice as proof.
As regards having 30 or so persons reading the Noble Qur’an separately, it would not have been possible at the time of the Beloved Prophet or the Sahaba immediately after him since the Noble Qur’an was not compiled, nor was it printed. The first compilation was hand written, and then only a few manuscripts were copied for preservation. The number of companions who had memorized the entire Qur’an were just a few. Also most of the early companions knew the Qur’an only in small parts, and that too not in the order we have it printed today. It would have thus been very difficult for them to coordinate reciting the entire Noble Qur’an in one sitting. The practice followed now is a matter of convenience and in no way can be termed against Sunnah.
It is also a very convenient way for the poor Muslims (who cannot afford charity, Hajj or sacrifice etc) to convey reward to their near ones, by reciting alone, or by arranging such recitation in mosques, homes etc.
We do not find any proof within Islamic Sources that forbid the holding of the Qur’an Khwanee on the 3rd, 10th or 40th day. Nor is it compulsory to do it on these very days. After all, this is a Mustahab Act, not a compulsory act (which usually has a time limit). From the prayers for the dead mentioned in the Qur’an and Hadeeth, there is no time limit. The Noble Prophets, and the Sahaba prayed for all Muslims, no matter when they had died. The Noble Qur’an also commands us likewise for our parents. However, these are scheduled for the following reasons:-
It is easier to remember. If not planned or programmed, it will never be held. Look, the Noble Qur’an commands us to offer prayer, but does not command us to put up notices within our mosques declaring the congregation timings, or to announce the Adhaan on loud speakers – but we do that although Muslims are aware of the 5 daily prayers.
The Beloved Prophet (peace and blessings be upon him)used to regularly visit the graves of the martyrs of Uhud regularly once every week. He also exhorted others to visit Uhud, and greet the martyrs. (See Hadeeth above). It is also mentioned that he offered charity on their behalf. The actions of the Noble Prophet (peace and blessings be upon him)(i.e. visiting every week) are a very good example for us.
The 3rd day probably signifies the end of the permitted mourning period (except for widows). It is also the last day for people to pay condolences. So the last thing to do before the mourning ends would be, of course, to pray for the departed soul.
The 10th day means that a week has passed by after the mourning period. It is therefore chosen as a grim reminder.
The number 40 occurs in the Qur'an and Hadeeth in many places. It is an important number to indicate change from one state to another. According to some Hadeeth, the fetus in the womb of a mother changes from one state to another every forty days. Beloved Prophet Musa (peace be upon him) was asked by Allah to spend forty nights at mount Sinai (al-Baqarah 2:51). Bani Israil were kept wandering in the wilderness of Sinai for forty years (al-Ma'idah 5:26). Beloved Prophet Muhammad (peace and blessings be upon him) was bestowed with revelation from the Noble Qur’an at the age of forty. If 40 Muslims attend a funeral and pray for the deceased’s salvation, their intercession will be accepted by Allah. And there are many other important events in history associated with the number 40. The 40th day also means that a month has passed by since the last grim reminder.
The annual day speaks for itself. Another year has passed – even for the person who is alive.
Please note a person may be saddened by the loss of someone near for his entire life – there is nothing forbidden in it – but he may not “mourn” the loss after 3 days (except in case of widows).
We must also remember that:-
These are occasions of solemnity, and not ostentation or show.
The purpose should be seeking Allah’s pleasure, of conveying reward to the departed soul, and praying for their salvation.
These occasions should serve as reminders of our own deaths and the after life.
Giving charity to the needy & deserving, along with such recitations, on behalf of the deceased is commendable.
The conveyance of reward not only benefits the deceased but also has immense reward for the doers of the good, and they remind them of the hereafter. The person performing the good deed gets the reward multiplied by the number of people to whom the reward was conveyed!
May Allah keep us on the Straight Path – Aameen. Peace and abundant blessings be upon the Most Beloved Prophet, his family, his companions and his entire Ummah. Aameen.
Courtesy : M. Aqib Farid Qadri 21 Safar 1424 (23 April 2003) email : firstname.lastname@example.org