{"id":4569,"date":"2016-02-19T16:51:43","date_gmt":"2016-02-19T20:51:43","guid":{"rendered":"http:\/\/www.fiqhulislam.co\/?p=4569"},"modified":"2016-02-19T16:51:43","modified_gmt":"2016-02-19T20:51:43","slug":"isale-thawab-your-link-deceased","status":"publish","type":"post","link":"https:\/\/www.fiqhulislam.com\/?p=4569","title":{"rendered":"Isale-Thawab (Your link to the Deceased)"},"content":{"rendered":"

Whoever comes to this world has to depart and therefore everyone suffers the loss of a dear and near person at some point in his or her life. One method of reducing the grief felt over that loss is to constantly benefit the deceased through Isal-Thawab, <\/em>which means: to dedicate the reward of a particular nafl deed to someone; deceased or alive.<\/p>\n

Isal-Thawab <\/em>(to perform a virtuous act and dedicate the reward to any person, alive or deceased) is permissible and in fact (Mustahab)<\/em> meritorious.<\/p>\n

There are basically\u00a0two forms of Isal-Thawab<\/em>:<\/p>\n

1. The conveying of the reward of (voluntary<\/strong>) charitable deeds.<\/p>\n

2. The conveying of the reward of (voluntary<\/strong>) physical deeds that do not entail wealth, e.g. salat, fasting, dhikr<\/em>, recitation of the holy Qur\u2019an, tawaf<\/em> of theKa\u2019abah<\/em>, etc.<\/p>\n

The first form is unanimously acceptable by the Ahlus Sunnah Wal <\/em>Jama\u2019ah.<\/em> The second form is correct according to the Hanafi<\/em> and Hanbali Madhab<\/em> and severalShafi\u2019i<\/em> and Maliki<\/em> scholars as well.<\/p>\n

As for the reward of du\u2019a<\/em> (which is separate from the above), there is also unanimity of the scholars in its reward reaching and benefiting the deceased.(Refer Adhkar of Imam Nawawi)<\/em><\/p>\n

Hafiz ibn al-Qayyim (rahimahullah) states that if one accepts the charitable form of Isal-Thawab <\/em>and refutes the physical form, he should be asked: \u2018What is the proof to show that the recitation of the holy Qur\u2019an does not reach the deceased?\u2019<\/p>\n

Allamah Qurtubi says, \u2018Just as the reward of charitable deeds benefit the deceased, similarly, the recitation of the holy Qur\u2019an, Du\u2019a<\/em> and Istighfar<\/em>(seeking forgiveness) also do the same, because all of these are regarded assadaqah<\/em> (charity) in Shari\u2019ah<\/em>.\u2019 (Tazkirah, pg.71)<\/em><\/p>\n

He thereafter mentioned two narrations recorded in Sahih Muslim <\/em>which prove that even salat<\/em> and dhikr<\/em> of Allah (tasbih<\/em>, takbir<\/em> and tahlil<\/em>) were all classified assadaqah<\/em> by Rasulullah (sallallahu\u2019alayhi wasallam). Hence, there remains no dispute in whether the reward of Qur\u2019anic recital benefits\u00a0the deceased or not.<\/p>\n

Besides the above, I will now for academic reasons, mention some proofs that substantiate both forms of Isal-Thawab<\/em>.<\/strong><\/p>\n

1. Rasulullah (sallallahu\u2019alayhi wasallam) slaughtered sheep during his farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring faith on his prophethood. (Sahih Bukhari)<\/em><\/p>\n

2. Imam Bukhari has reported on the authority of Sayyiduna \u2018Abdullah ibn \u2018Abbas (radiyallahu\u2019anhu) that Sayyiduna Sa\u2019d ibn Ubadah (radiyallahu\u2019anhu) was away when his mother passed away. When he returned, he asked Rasulullah (sallallahu\u2019alayhi wasallam), \u2018Will it be of any benefit if I give charity on her behalf?\u2019 Rasulullah (sallallahu\u2019alayhi wasallam) replied in the affirmative. (Sahih Bukhari, Hadith: 2762)<\/em><\/p>\n

Hafiz ibn Hajar al-\u2018Asqalani (rahimahullah) states in his monumental commentary of Sahih Bukhari<\/em> entitled, \u2018Fathul Bari\u2019<\/em>, \u2018this Hadith proves the permissibility of charity on behalf of the deceased and that the reward will reach him.\u2019 (Fathul Bari vol.5 pg.477 Hadith: 2761)<\/em><\/p>\n

3. Sayyiduna \u2018Abdullah ibn \u2018Abbas (radiyallahu\u2019anhu) reports a man once asked Rasulullah (sallallahu\u2019alayhi wasallam), \u2018O Prophet of Allah! My father has passed away and he did not perform Hajj, can I perform Hajj on his behalf?\u2019 Rasulullah (sallallahu\u2019alayhi wasallam) enquired of him, \u2018If your father had any debt, would you have paid it?\u2019 The man replied, \u2018Yes.\u2019 Upon this, Rasulullah (sallallahu\u2019alayhi wasallam) said, \u2018In that case, the din<\/em> of Allah has more right.\u2019(Sunan Nasa\u2019i, Hadith: 26331)<\/em><\/p>\n

4. A separate incident of a similar nature has been recorded by Imam Bukhari <\/em>in his Sahih (Hadith: 6698)<\/em>. Hafiz Ibn Qayyim (rahimahullah), the famous student of Hafiz Ibn Taymiyah (rahimahullah), after quoting the above Hadiths, states: \u2018These 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)\u2019(Kitabur Ruh pg.161)<\/em><\/p>\n

Practice of the Sahabah (radiyallahu\u2019anhum)<\/strong><\/p>\n

5. Sayyiduna Lajlaj (radiyallahu\u2019anhu), a companion of Rasulullah (sallallahu\u2019alayhi wasallam), had bequeathed his son that after he leaves this world, he should recite the beginning and end of Surah Baqarah <\/em>at the head side of his grave. Sayyiduna Lajlaj (radiyallahu\u2019anhu) then mentioned that he heard this from Rasulullah (sallallahu\u2019alayhi wasallam). (Mu\u2019jamul Kabir of Imam Tabrani; Hafiz Haythami has regarded the narrators of this tradition as reliable \u2013 refer Majmu\u2019z zawa\u2019id vol.3 pg.44)<\/em><\/p>\n

6. This has also been recorded to be the practice of Sayyiduna \u2018Abdullah ibn \u2018\u2018Umar (radiyallahu\u2019anhu). (Sunanul Kubra of Imam Bayhaqi vol.4 pg.56).<\/em> This narration has been classified as hasan<\/em> (sound) by Imam Nawawi and Hafiz ibn Hajar (<\/em>rahimahullah). (Adhkar pg. 212 Hadith: 493; Futuhatur Rabbaniyyah vol. 3 pg. 194)<\/em><\/p>\n

The Scholars<\/strong><\/p>\n

7. An incident of Imam Ahmad ibn Hanbal has been recorded by Imam Abu Bakr Khallal in his Kitabul Jami\u2019<\/em> as well as in his booklet entitled, \u2018Amr bil Ma\u2019ruf Wa Nahi \u2018Anil Munkar<\/em>, and according to this, Imam Ahmad had approved of the recitation of the beginning and end of Surah <\/em>Baqarah<\/em>. (Refer Athar Hadith of Muhaddith Shaykh Muhammad Awwamah pgs. 162-163)<\/em><\/p>\n

8. \u2018Allamah al-Qurtubi (rahimahullah) states that, \u2018Some of our \u2018Ulama<\/em> have based the permissibility of Isal-Thawab <\/em>of the recitation of the Qur\u2019an on the Hadith of Sahih Bukhari (Hadith 216, 1361) and Sahih Muslim<\/em> wherein there is mention of Rasulullah (sallallahu\u2019alayhi wasallam) placing fresh branches on\u00a0two graves and He (sallallahu\u2019alayhi wasallam) said, \u2018Perhaps their punishment will be lightened through it as long as the branches do not dry up.\u2019 (The \u2018Ulama<\/em> explain the reason for the punishment being repelled was thetasbih<\/em> that those fresh branches will recite). This is also echoed by \u2018Allamah Nawawi (rahimahullah) in his commentary of Sahih Muslim. (vol.1 pg.141.)<\/p>\n

\u2018Allamah Qurtubi further states, \u2018If the tasbih<\/em> of trees can benefit the deceased, then why not the recitation of the Qur\u2019an by a believer in Allah?\u2019 (Tazkirah pg.70)<\/em><\/p>\n

9. Hafiz Ibn Hajar (rahimahullah) has mentioned in a reply to a query of whether the reward of recitation of the Qur\u2019an reaches the deceased, that; it ismustahab<\/em> (meritorious) for one to do this form of (Isal-Thawab)<\/em> abundantly.(refer Tawdihul Bayan li wusul thawabul Qur\u2019an of Shaykh \u2018Abdullah Siddiqui Ghumari pg.2)<\/em> Besides these there are numerous other narrations of this nature.<\/p>\n

It thus becomes abundantly clear through the abovementioned Ahadith thatIsal-Thawab <\/em>is totally permissible in all its forms and is in fact a very virtuous deed. This is the view of the overwhelming majority of the classical scholars (Muhaddithin<\/em> and Fuqaha<\/em>) of Islam. (Refer Kitabur Ruh of Ibn Qayyim pg.153; Fathul Bari vol.5 pg.477 Hadith: 2761; Sharhus Sudur of Allama Suyuti pgs.402, 403 Dar ibn Kathir; Hidaya vol.1 pg.296-297; Fathul\u00a0 Qadir vol.3 pg.65-66; Radul Muhtar vol.2 pg.243 \u2013 HM Saeed)<\/em><\/p>\n

Indisputable<\/strong><\/p>\n

10. If after understanding the above, one still denies the validity of the physical form of Isal-Thawab<\/em>, then the following method can in no circumstance be refuted. That is that after one carries out a physical form of worship (i.e. Salat, fasting, recitation of the holy Qur\u2019an<\/em>, etc.), he should make a dua<\/em> to Almighty Allah that Allah, firstly, accepts this noble deed and he should thereafter ask Allah to grant the reward to so and so person. In this way, if Allah accepts thedua<\/em>, the reward will automatically be conveyed to that specific person alive or deceased.<\/p>\n

This method has been prescribed by great scholars like Imam Nawawi and Hafiz ibn Hajar (rahimahumallah) so as to remove all differences of opinion. It has already mentioned that there is no doubt in the deceased benefiting from theDua<\/em>s of the living. In a narration of Sahih Muslim<\/em>, Rasulullah (sallallahu\u2019alayhi wasallam) has mentioned that one of the three things that will benefit the deceased is: the Dua<\/em><\/strong> of one\u2019s pious children. (Sahih Muslim pg.4199)<\/em><\/p>\n

Lastly, I would like to mention that this issue is not something connected to beliefs, instead it is a secondary issue which is open to difference of opinion.(Fatawa ibnus Salah vol.1 pg.149).<\/em> Hence, no one can claim that either party is guilty of perpetrating an act of bid\u2019ah<\/em> (innovation), bearing in mind that the majority of the scholars accept all forms of Isal-Thawab. (Refer Kitabur Ruh)<\/em><\/p>\n

And Allah Ta\u2019ala Knows Best<\/p>\n

Courtesy Al-Miftah.com<\/p>\n","protected":false},"excerpt":{"rendered":"

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