(#074)
Could you please advise as to what dua’s/ surah’s one should read for the deceased? I also read some articles saying that Surah Yaseen should only be read when the person is about to pass on and not after he is deceased, could you please shed some light on this? I do read Surah Yaseen for my deceased family members and am a bit confused.
Jazak allah.
Answer
بسم الله الرحمن الرحيم
السلام عليكم و رحمة الله و بركاته
حامدا و مصليا و مسلما
Muhtaramah
We acknowledge receipt of your query and our reply follows herewith:
Isaal-e-Sawaab (to perform a virtuous act and grant the reward to any person, alive or deceased) is permissible and in fact Mustahab (meritorious).
There are basically 2 forms of Isaal-e-Sawaab:
1. The conveying of the reward of charitable deeds.
2. The conveying of the reward of physical deeds that do not entail wealth, e.g. Salaat, fasting, Dhikr, recitation of the holy Qur’an, Tawaaf of the Ka’abah, etc.
The first form is unanimously acceptable by the Ahlus Sunnah Wal Jama’ah. The second form is correct according to the Hanafi and Hanbali Madhab and several Shaafi’ee and Maaliki scholars as well.
As for the reward of Du’aa (which is separate from the above), there is also unanimity of the scholars in its reward reaching and benefiting the deceased. (refer al-Azkaar of Imaam Nawawi)
Hafiz ibnul Qayyim (rahimahullah) states that if one accepts the charitable form of Isaal-e-Sawaab and refutes the physical form, it would be said to him: ‘What is the proof to show that the recitation of the Noble Qur’an does not reach the deceased?’
And Allamah Qurtubi rahimahullah states, ‘Just as the reward of charitable deeds benefit the deceased, similarly, the recitation of the Noble Qur’an, Du’aa and Isghtifaar also do the same, because all of these are regarded as Sadaqah (charity) in Shari’ah.’ (al-Tazkirah pg.71)
He, thereafter, mentioned two narrations recorded in Sahih Muslim which prove that even Salaat and Dhikr of Allah (Tasbeeh, Takbeer and Tahleel) were all classified as Sadaqah by Rasulullah (Sallallaahu Alayhi Wasallam). Hence, there remains no dispute in whether the reward of Qur’anic recital benefits and deceased or not.
Besides the above, we will now for academic reasons, mention some proofs that substantiate both forms of Isaal-e-Sawaab.
1. Rasulullah (Sallallaahu Alayhi Wasallam) slaughtered sheep during his farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring faith on his prophet hood. (Sahih Bukhari)
2. Imaam Bukhari has reported on the authority of Sayyiduna Abdullah ibn Abbaas (Radhiallaahu Anhu) that Sayyiduna Sa’ad ibn Ubaadah (Radhiallaahu Anhu) was away when his mother passed away. When he returned, he asked Rasulullah, ‘Will it be of any benefit if I give charity on her behalf?’ Rasulullah (Sallallaahu Alayhi Wasallam) replied in the affirmative. (Sahih Bukhari Hadith 2762)
Hafiz ibn Hajar al-Asqalaani (rahimahullah) states in his monumental commentary of Sahih Bukhari entitled, ‘Fath al-Bari’, ‘This Hadith proves the permissibility of charity on behalf of the deceased and that the reward will reach him.’ (Fath al-Baari vol.5 pg.477 Hadith 2761)
3. Sayyiduna Abdullah ibn Abbaas (Radhiallaahu Anhu) reports a man once asked Rasulullah (Sallallaahu Alayhi Wasallam), ‘O Messenger of Allah! My father has passed away and he did not perform Hajj, can I perform Hajj on his behalf?’ Rasulullah (Sallallaahu Alayhi Wasallam) enquired of him, ‘If your father had any debt, would you have paid it.?’ The man replied, ‘Yes.’ Upon this, Rasulullah (Sallallaahu Alayhi Wasallam) said, ‘In that case, the Deen of Allah has more right.’ (Sunan Nasaaie Hadith 26331)
4. A separate incident of a similar nature has been recorded by Imaam Bukhari in his Sahih (Hadith 6698). Hafiz ibn Qayyim (rahimahullah), the famous student of Hafiz ibn Taymiyah (rahimahullah), after quoting the above Ahadith, states: ‘These quotations all concur with the fact that when the living carry out any deed on behalf of the deceased, the reward will reach him (benefit him).’ (Kitaab Ruh pg.161)
5. Sayyiduna al-Lajlaaj (Radhiallaahu Anhu), a companion of Rasulullah (Sallallaahu Alayhi Wasallam), had bequested his son that after he leaves this world, he should recite the beginning and end of Surah al-Baqarah at the head side of his grave. Sayyiduna al-Lajlaaj (Radhiallaahu Anhu) then mentioned that he heard this from Rasulullah (Sallallaahu Alayhi Wasallam). (al-Mu’jamul Kabeer of Imaam Tabrani; Hafiz Haythami has regarded the narrators of this tradition as reliable – refer Majmauz-zawaaid vol.3 pg.44)
6. Such has also been recorded to be the practice of Sayyiduna Abdullah ibn Umar (Radhiallaahu Anhu). (Sunan al-Kubra of Imaam Bayhaqi vol.4 pg.56). This narration has been classified as Hasan (sound) by Imaam Nawawiy and Hafiz ibn Hajar (rahimahullah). (al-Azkaar pg.212 Hadith493; al-Futuhaat al-Rabbaaniyya vol.3 pg.194)
7. Allaamah al-Qurtubi [rahimahullah] states that, ‘Some of our Ulama have based the permissibility of Isaal-e-Sawaab of the recitation of the Qur’aan on the Hadith of Sahih Bukhari (Hadith216, 1361) and Sahih Muslim wherein there is mention of Rasulullah [Sallallaahu Alayhi Wasallam] placing fresh branches on two graves and He [Sallallaahu Alayhi Wasallam] said, ‘Perhaps their punishment will be lightened through it as long as the branches do not dry up.’ (The Ulama explain the reason for this to be the Tasbeeh that those fresh branches will recite).
Allaamah al-Qurtubi further states, ‘If the Tasbeeh of trees can benefit the deceased, then why not the recitation of the Qur’an by a believer in Allah?’ (Al-Tazkirah pg.70)
Hafiz ibn Hajar (rahimahullah) has mentioned in a reply to a query of whether the reward of recitation of the Qur’aan reaches the deceased, that; it is Mustahab (meritorious) for one to do this form of (Isaal-e-Sawaab) abundantly. (refer Tawdehul Bayaan li wusooli thawaabil Qur’aan of Shaykh Abdullah Siddique al-Ghumariy pg.2) Besides these there are numerous other narrations of this nature.
It thus becomes abundantly clear through the abovementioned Ahaadith that Isaal-e-Sawaab is totally permissible in all it’s forms and is in fact a very virtuous deed. This is the view of the overwhelming majority of the classical scholars (Muhadditheen and Fuqahaa) of Islam. (refer Kitaab al-Rooh of ibn Qayyim pg.153; Fathul Baari vol.5 pg.477 Hadith2761; Sharhus-Sudoor of Allamah Suyuti pgs.402, 403 Dar ibn Kathir; al-Hidaaya vol.1 pg.296-297; Fathul Qadeer vol.3 pg.65-66; Shaami vol.2 pg.243 – HM Saeed)
Now with regards to Surah Yaaseen, it is narrated in a Hadîth which is reported by Abu Da’ud, Nasaai, ibnu Maja, Ahmad, ibnu Hibbaan and Hakim from Ma’qal ibnu Yasaar radhiallâhu ‘anhu that Rasulullâh sallallâhu alaihi wasallam said that: “Recite Yaaseen upon your dead.”
In another narration which is narrated in Baihaqi by the same, Ma’qal ibnu Yasaar radhiallâhu ‘anhu that Rasulullâh sallallâhu alaihi wasallam said that: “That person who recites Surah Yaseen seeking the pleasure of Allâh Ta’âlâ all his past sins will be forgiven, so recite it upon your dead.”
Again in another narration it is reported by Imâm Nasai and Ahmad by the same Ma’qal ibnu Yasaar radhiallâhu ‘anhu that Rasulullâh sallallâhu alaihi wasallam said: “Yaseen is the heart of the Qur’aan. No person will recite it seeking Allâh Ta’âlâ’s pleasure and the Hereafter except that he will be forgiven, recite it upon your dead!”
Commentary: Although all these narrations are weak because of some discrepancies in the chains of narrators, but narrations of this kind are acceptable to show virtue of an action. This is the reason that the first of these narrations has been deemed Sahih by Hakim, ibnu Hibban and Abu Dawood has kept silent after narrating this Hadîth in his Sunan which indicates that it is acceptable as is mentioned by ibnu Hajar rahmatullâhi alaih quoted in Al-Futoohaat Al-Rabbaniyyah vol. 4 p. 119.
There also exists a difference of opinion amongst the scholars of Hadîth whether the word dead in these respective Ahaadeeth refer to:
- The person who is in the throes of death or,
- The person who has passed away before being buried or,
- Does it refer to the dead in the Qabrastaan?
Ibnu Hibaan rahmatullâhi alaih has opted for the first view
Showkaani rahmatullâhi alaih says that this Hadîth is explicit with regard to a person who has passed away and it can refer to the person who is the pangs of death but we will not adopt the second meaning unless we have enough substance to leave the original meaning.
The third view is preferred by ‘Allamah Shaami rahmatullâhi alaih and ‘Allamah Haskafi rahmatullâhi alaih, and ‘Allamah Shaami also quotes the same from Bahr, see As-Shaami vol.2 p. 242-243.
Allamah Manaawi rahmatullâhi alaih says that Ibnu Raf’ah rahmatullâhi alaih has opted for the apparent meaning of the Hadîth which gives that it should be recited on the dead after he has passed away but it is better to say that it refers to both before and after the person has passed away. This view is also preferred by Ibnu ‘Allaan rahmatullâhi alaih.
Allamah Murtadha Zabidee rahmatullâhi alaih quotes the teacher of ibnu Hajar Al-‘Asqalanee, As-Shams Muhammed bin ‘Ali rahmatullâhi alaihima saying that to say that these Ahaadeeth refer to the person who is in the throes of death is contrary to the apparent meaning of the Hadîth.(He also gives preference to the third meaning.) Al-Qurtubi rahmatullâhi alaih, the celebrated Mufassir says that it can refer to the person who is in the throes of death or at the graveside.
Upon this Allamah Suyooti rahmatullâhi alaih says that the majority of the ‘Ulema prefer the first view (i.e. it refers to the person in the pangs of death) and the latter view is preferred by ‘Allamah As-Shams rahmatullâhi alaih (who was previously mentioned) and At-Tabari rahmatullâhi alaih said that it can refer to both the situations.
From Allamah Suyooti rahmatullâhi alaih’s explanation we understand that there are only two views regarding the contention (i.e. either the first or last view) which will imply that the ‘Ulama who do not view the first opinion are of the opinion that it can be read at the graveside.
In another Hadîth which is narrated by Abu Dardaa’and Abu Zar radhiallâhu ‘anhuma which is reported by the author of Al-Firdous through the narrator Marwaan bin Saalim as is mentioned by ibnu-Hajar rahmatullâhi alaih in At-Talkhees vol. 2 p. 103. The narration reads that Rasulullâh sallallâhu alaihi wasallam said that: “No person dies and Yaseen is read by him except that Allâh Ta’âlâ will make it easy for him.”
Hafidh ibnu Hajar rahmatullâhi alaih adds that this is narrated by Abu Zar radhiallâhu ‘anhu alone also which is reported by Abu Sheikh in his Fadaail-ul-Qur’aan.
There is also a report whose chain of narrators leads upto the Tabi’een which is reported by Imâm Ahmad that they used to say that if Yaseen is read by the dead it makes it easy for him. Hafidh rahmatullâhi alaih says that the chain of narrators is Hasan. Al Isaabah vol.5 p.190.
There is also narration whose chain of narrators leads upto a Tabi’ee which reported by Baihaqi rahmatullâhi alaih in Shu’ab-ul-Imaan which is a long narration, part of which reads: “…and he who reads it by the dead it will be made easy for him…”
Baihaqi rahmatullâhi alaih says that: “This has been narrated to us with this chain of narrators from the saying of Abu Qilaabah, who was from the elderly Tabi’een, and he would not mention this- if this narration is correctly attributed to him-unless it had reached him from those above him.”(Meaning Rasulullâh sallallâhu alaihi wasallam or the Sahaabah radhiallâhu ‘anhum).
-Baihaqi rahmatullâhi alaih is indicating to the weakness of the narration.
It is narrated in Abu Dawood Shareef from Muhammed-Bin-Al-Ala’a and Muhammed-Bin-Makki-Al-Marwzee that they have said Ibn-ul-Mubarak has narrated to us from Sulaiman-At-Taymee from Abi-Uthmaan from his father from Maqil bin Yasaar who said that Rasullullah Sallallhu Alaihi Wa Sallam said, “Read Ya- Seen on your dead.” Because of this narration, it is commendable to recite Surah Ya Seen by a dying person. It will also be permissible in all conditions to recite the Quran-e-Kareem after bathing the deceased, with the intention of Isaal-e-Thawaab (conveying the reward).
{Abu-Dawood (vol. 2 pg. 89)}, {Bazlul-Majhood (vol. 4 pg. 185)}, {Sarhus-Sudoor pg. 37)}, {Ii’laus-Sunan (vol. 6 pg. 2506)}, {Shami (vol. 2 pg. 191)}, {Hashiyatut-Tahtawee (pg. 563)}
We conclude by saying that to recite Surah Yaseen after a person’s death definitely has some base and virtue but on the other hand the narrations are not that strong to show that only Surah Yaseen should be recited. This will also expound to us the deep understanding of our Fuqahaa as they mention that Surah Yaseen, Surah Ikhlaas, Surat-ut-Takaathur, a portion of Surah Baqarah, Aayatul-Kursi or any portion of the Qur’aan which may be easy for a person like Surah Fatihah could be recited in the Qabrastaan. -As-Shaami vol.2 p.243.
Hereunder are a few more narrations:
وفي شرح اللباب ويقرأ من القرآن ماتيسر له من الفاتحة وأول البقرة إلى المفلحون وآية الكرسي- البقرة 225
آمن الرسول } البقرة 285 وسورة يس وتبارك الملك وسورة التكاثر والإخلاص اثني عشر مرة أو عشرا أو سبعا أو ثلاثا ثم يقول اللهم)
( أوصل ثواب ما قرأناه إلى فلان أو إليهم اه (حاشية ابن عابدين,2\243
“He should recite that which is easy for him of the Quran from Surah Fatiha, the beginning of Surah Baqarah (till Muflihun), Aayatul Kursi, the last verses of Surah Baqarah (Aamanar Rasoolu), Surah Yaseen, Surah Tabaarak, Surah Alhaakumu Takaathur and Surah Ikhlaas eleven, ten, seven or three times; then say “Oh Allah, convey the reward of that which we recited to “this person” or “to them” (whoever he intends to convey the reward to). (Ibni ‘Aabideen vol.2. P243)
(قال النووي :ويستحب إن يقرأ من القرآن ما تيسر ويدعو لهم عقبها(المجموع,باب التعزية والبكاء علي الميت/ شرح الصدور,269,دار الفكر
Imam Nawawi رحمه الله تعالى said “It is preferable to recite that which is easy of the Quran and thereafter, make Dua for them. (Deceased) (Sharhus Sudur p269 Darul Fikr)
If one is not fluent in the recitation of the Quran, all of the above may be difficult to recite. In that case, one could just recite Surah Ikhlaas (Qul huwal lahu ahad) (as stated above).
In essence, any part of the Quran which is easy for recitation could be recited. The object is to convey reward to the deceased and this can be fulfilled by the recitation of any part of the Quran. Since the above verses are recorded in the books of Hadith and Fiqh, it will be advisable to recite them; however it is not necessary to recite them.
(Considerate amount of the above was taken from the Darul Ifta Azaadville archives)
Please note the above is with regards to the permissibility of making Isaal-e-Thawaab individually.
AND ALLÂH TA’ÂLÂ KNOWS BEST.
Muhammad Irshad Motara
2nd September, 2013
25 Shawwal, 1434
Checked and approved by:
Mufti Musayab Saahib
