This narration has been classified as hasan (sound) by Imam Nawawi and Hafiz ibn Hajar (rahimahullah ).
(Sunanul Kubra of Imam Bayhaqi vol.4 pg.56). This has also been recorded to be the practice of Sayyiduna ‘Abdullah ibn ‘‘Umar (radiyallahu’anhu). (Mu’jamul Kabir of Imam Tabrani Hafiz Haythami has regarded the narrators of this tradition as reliable – refer Majmu’z zawa’id vol.3 pg.44)Ħ. Sayyiduna Lajlaj (radiyallahu’anhu) then mentioned that he heard this from Rasulullah (sallallahu’alayhi wasallam). Sayyiduna Lajlaj (radiyallahu’anhu), a companion of Rasulullah (sallallahu’alayhi wasallam), had bequeathed his son that after he leaves this world, he should recite the beginning and end of Surah Baqarah at the head side of his grave. Practice of the Sahabah (radiyallahu’anhum)ĥ. Hafiz Ibn Qayyim (rahimahullah), the famous student of Hafiz Ibn Taymiyah (rahimahullah), after quoting the above Hadiths, 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)’ (Kitabur Ruh pg.161) A separate incident of a similar nature has been recorded by Imam Bukhari in his Sahih (Hadith: 6698). Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu’anhu) reports a man once asked Rasulullah (sallallahu’alayhi wasallam), ‘O Prophet of Allah! My father has passed away and he did not perform Hajj, can I perform Hajj on his behalf?’ Rasulullah (sallallahu’alayhi wasallam) enquired of him, ‘If your father had any debt, would you have paid it?’ The man replied, ‘Yes.’ Upon this, Rasulullah (sallallahu’alayhi wasallam) said, ‘In that case, the din of Allah has more right.’ (Sunan Nasa’i, Hadith: 26331)Ĥ. Hafiz ibn Hajar al-‘Asqalani (rahimahullah) states in his monumental commentary of Sahih Bukhari entitled, ‘Fathul Bari’, ‘this Hadith proves the permissibility of charity on behalf of the deceased and that the reward will reach him.’ (Fathul Bari vol.5 pg.477 Hadith: 2761)ģ. When he returned, he asked Rasulullah (sallallahu’alayhi wasallam), ‘Will it be of any benefit if I give charity on her behalf?’ Rasulullah (sallallahu’alayhi wasallam) replied in the affirmative. Imam Bukhari has reported on the authority of Sayyiduna ‘Abdullah ibn ‘Abbas (radiyallahu’anhu) that Sayyiduna Sa’d ibn Ubadah (radiyallahu’anhu) was away when his mother passed away. Rasulullah (sallallahu’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 prophethood. Hence, there remains no dispute in whether the reward of Quranic recital benefits the deceased or not.īesides the above, I will now for academic reasons, mention some proofs that substantiate both forms of Isal-Thawab.ġ.
He thereafter mentioned two narrations recorded in Sahih Muslim which prove that even salat and dhikr of Allah ( tasbih, takbir and tahlil) were all classified as sadaqah by Rasulullah (sallallahu’alayhi wasallam). Hafiz ibn al-Qayyim (rahimahullah) states that if one accepts the charitable form of Isal-Thawab and refutes the physical form, he should be asked: ‘What is the proof to show that the recitation of the Holy Quran does not reach the deceased?’Īllamah Qurtubi says, ‘Just as the reward of charitable deeds benefit the deceased, similarly, the recitation of the Holy Quran, Du’a and Istighfar (seeking forgiveness) also do the same, because all of these are regarded as sadaqah (charity) in Shari’ah.’ (Tazkirah, pg.71) The second form is correct according to the Hanafi and Hanbali Madhab and several Shafi’i and Maliki scholars as well.Īs for the reward of du’a (which is separate from the above), there is also unanimity of the scholars in its reward reaching and benefiting the deceased. The first form is unanimously acceptable by the Ahlus Sunnah Wal Jama’ah. salat, fasting, dhikr, recitation of the Holy Quran, tawaf of the Ka’bah, etc. The conveying of the reward of ( voluntary) physical deeds that do not entail wealth, e.g. The conveying of the reward of ( voluntary) charitable deeds.Ģ. There are basically two forms of Isal-Thawab:ġ. Isal-Thawab (to perform a virtuous act and dedicate the reward to any person, alive or deceased) is permissible and in fact (Mustahab) meritorious. One method of reducing the grief felt over that loss is to constantly benefit the deceased through Isal-Thawab, which means: to dedicate the reward of a particular nafl deed to someone deceased or alive. 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.
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