[topbonusescod]

Assalamu Alaykum,

Is there any difference of opinion as regards to what is the most superior way to send the reward of acts of worship to the deceased?

wassalam

[Arximedus]

Assalamu Alaykum,

Is there any difference of opinion as regards to what is the most superior way to send the reward of acts of worship to the deceased?

wassalam

Salaam,

Brother, I think that at the time of death, his/her account is closed. Now he/she has to face what he/she done in life time. Quran says:

""A day when no soul will avail of any soul of anything""".....

Rest Allah knows better towards Him is the recourse!

waslaam.

[babopeddy]

http://www.sunniforum.com/forum/showthread.php?p=332076

[raspirator]

Assalamu Alaykum,

Is there any difference of opinion as regards to what is the most superior way to send the reward of acts of worship to the deceased?

wassalam

http://www.************/en/ref/46698
http://www.*************/en/ref/42384

Wasalaam.

http://www.*************/en/ref/42384
http://www.************/en/ref/46698


Giving the reward for dhikr to one’s parents
Can I say Subhaan-Allaah one hundred times or some other dhikr, praying that the reward for that will be give to my father and mother? My father has died and my mother is still alive.

Praise be to Allaah.

The scholars differed as to whether it is permissible to give reward to the dead and whether that reaches them. There are two views:

1 – That any righteous deed may be given to the dead and that (the reward) reaches them – such as reading Qur’aan, fasting, praying and other acts of worship.

2 – That no righteous deed reaches the dead except those for which there is evidence that it reaches them. This is the more correct view. The evidence for that is the verse in which Allaah says (interpretation of the meaning):

“And that man can have nothing but what he does”

[al-Najm 53:39].

And the Prophet (peace and blessings of Allaah be upon him) said: “When a man dies all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge and a righteous son who will pray for him.”

Narrated by Muslim, 1631, from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).

The paternal uncle of the Prophet (peace and blessings of Allaah be upon him) – Hamzah (may Allaah be pleased with him) – died, as did his wife Khadeejah and three of his daughters, but it is not narrated that he read Qur’aan for any of them, or offered a sacrifice or fasted or prayed on their behalf. No such thing has been narrated from any of the Sahaabah either. If it were prescribed, then they would have done it before us.

The exceptions for which there is evidence that the reward does reach the deceased are: Hajj, ‘Umrah, obligatory fasts, charity and du’aa’.

Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: “ ‘And that man can have nothing but what he does’:

From this verse al-Shaafa’i and those who followed him understood that the reward for reading Qur’aan does not reach the deceased, because it is not something that they did or earned. Hence the Messenger of Allaah (peace and blessings of Allaah be upon him) did not recommend or encourage his ummah to do that, and he did not tell them to do that through any statement or gesture. Nor is it narrated that any of the Sahaabah (may Allaah be pleased with them) did that. If it were good they would have done that before us. So the acts of worship are restricted to those mentioned in the texts, and there is no room for analogy or personal opinions. With regard to du’aa’ and charity, there is scholarly consensus that the reward for them reaches the deceased and that they are mentioned in sharee’ah.

Tafseer Ibn Katheer, 4/258.

If we assume that the reward for all righteous deeds reaches the deceased, then the best thing that can benefit the deceased is du’aa’. So why should we ignore that which the Prophet (peace and blessings of Allaah be upon him) has encouraged us to do, and turn to other things that he did not do and that none of his companions did? All goodness is to be found in the guidance of the Prophet (peace and blessings of Allaah be upon him) and his companions.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about giving the reward for reading Qur’aan and charity to one's mother, whether she is alive or dead.

He replied:

With regard to reading Qur’aan, the scholars differed as to whether the reward for that will reach the deceased. There are two scholarly views, the more correct of which is that it does not reach the deceased because there is no evidence to that effect. The Prophet (peace and blessings of Allaah be upon him) did not do that for his deceased Muslim loved ones such as his daughters who died during his lifetime, and the Sahaabah (may Allaah be pleased with them) did not do that or approve of it, as far as we know. It is better for the believer not to do that and not to read Qur’aan for the dead or the living, or to pray on their behalf, or to observe voluntary fasts on their behalf, because there is no evidence for any of that. The basic principle concerning acts of worship is that we do not do anything except that which is proven to be prescribed by Allaah or His Messenger (peace and blessings of Allaah be upon him).

Charity benefits both the living and the dead, according to Muslim consensus. Similarly du’aa’ benefits both the living and the dead according to Muslim consensus. Undoubtedly the living benefit from charity given by them and by others, and they benefit from du’aa’. If a person makes du’aa’ for his parents when they are alive, they benefit from his du’aa’, as they also benefit from charity given on their behalf when they are still alive, and from Hajj done on their behalf if they are unable to do it themselves because of old age or incurable sickness. So a person may benefit them by doing that. Hence it is narrated that a woman said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, Allaah’s command to perform Hajj has come when my father is an old man and cannot sit firmly in the saddle. Shall I perform Hajj on his behalf?” He said: “Perform Hajj on his behalf.” Another man came to him and said: “O Messenger of Allaah, my father is an old man and cannot perform Hajj or travel; shall I perform Hajj and ‘Umrah on his behalf?” He said: “Perform Hajj and ‘Umrah on behalf of your father.” This indicates that it is permissible to perform Hajj on behalf of one who has died or on behalf of a living man or woman who is unable to do it because of old age. So giving charity, making du’aa’ and performing Hajj on behalf of one who has died or one who is unable to do it will benefit him, according to all the scholars. Similarly one may fast on behalf of a deceased person, if he owed an obligatory fast – whether as the result of a vow, as an expiation or to make up for a Ramadaan fast – because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever dies owing a fast, his heir must observe the fast on his behalf.” Saheeh – agreed upon. And there are other ahaadeeth which say the same thing. But whoever delays Ramadaan fasts for a legitimate reason, such as sickness or travel, then dies before he is able to make them up, there is no need to fast them on his behalf or feed the poor, because he is excused.

Majmoo’ Fataawa wa Maqaalaat al-Shaykh Ibn Baaz, 4/348.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a man to give money in charity and to share the reward for it with someone else? He replied: It is permissible for a person to give money in charity and intend for it to be on behalf of his father, his mother or his brother or anyone else he wants among the Muslims, because the reward is great. If charity is given sincerely for the sake of Allaah and from wealth that is acquired in a halaal manner, then the reward will be multiplied greatly, as Allaah says (interpretation of the meaning):

“The likeness of those who spend their wealth in the way of Allaah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allaah gives manifold increase to whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knower”

[al-Baqarah 2:261]

And the Prophet (peace and blessings of Allaah be upon him) used to slaughter a single sheep on behalf of himself and the members of his household.

Fataawa al-Shaykh Ibn ‘Uthaymeen, 18/249

From the above it is clear that what you have mentioned about giving the reward of dhikr to your parents is not correct according to the more correct of the two scholarly opinions, whether they are alive or deceased. Rather what we advise you to do is to make a great deal of du’aa’ for them and give charity on their behalf, for all goodness is in following the guidance of the Prophet (peace and blessings of Allaah be upon him) and his noble companions.

And Allaah knows best.
Islam Q&A

(Source http://www.************/en/ref/46698)

[babopeddy]

With regard to reading Qur’aan, the scholars differed as to whether the reward for that will reach the deceased. There are two scholarly views, the more correct of which is that it does not reach the deceased because there is no evidence to that effect. The Prophet (peace and blessings of Allaah be upon him) did not do that for his deceased Muslim loved ones such as his daughters who died during his lifetime, and the Sahaabah (may Allaah be pleased with them) did not do that or approve of it, as far as we know. It is better for the believer not to do that and not to read Qur’aan for the dead or the living, or to pray on their behalf, or to observe voluntary fasts on their behalf, because there is no evidence for any of that. The basic principle concerning acts of worship is that we do not do anything except that which is proven to be prescribed by Allaah or His Messenger (peace and blessings of Allaah be upon him).

Shiakh Al-Islam ibn taymiyah(rh) said in his majmo' Al-Fatawa:

" In regards reciting Quran so the reward be going to the deceased; some scholars said: the decased will benefit from such rcitation and this is the Madhab of Ahmad, Abu hanifah and some of the Shafi'e scholars. while others said the deceased do not benefit from Quran Reciattion that were recited by others and this is the famous opinion in the Maliki and Shafi'e Madhabs."

Hafiz ibnul Qayyim (RA) 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 holy Qur'aan does not reach the deceased?'

And Allamah Qurtubi states, 'Just as the reward of charitable deeds benefit the deceased, similarly, the recitation of the holy Qur'aan, 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 2 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).

A separate incident of a similar nature has been recorded by Imaam Bukhari in his Sahih (Hadith6698). Hafiz ibn Qayyim (RA), the famous student of Hafiz ibn Taymiyah (RA), after quoting the above Ahaadith, 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)

llaamah al-Qurtubi [ra] 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 2 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'aan by a believer in Allah?' (Al-Tazkirah pg.70)

Ruling over sending reward of reciting Quran is based on Qiyaas i.e. Analogy with Fasting, Dua'a and charity. This is lentghy topic that scholars have detailed it fully. That said, stating as an argument that there is no explicit hadeeth that says Allah's Messenger (صلى الله عليه وسلم) did is incorrectly used. Needless to add, scholars who permited it acknowledge that it was not practised before by the Salaf.

[raspirator]

Ruling over sending reward of reciting Quran is based on Qiyaas i.e. Analogy with Fasting, Dua'a and charity. This is lentghy topic that scholars have detailed it fully. That said, stating as an argument that there is no explicit hadeeth that says Allah's Messenger (صلى الله عليه وسلم) did is incorrectly used. Needless to add, scholars who permited it acknowledge that it was not practised before by the Salaf.

What is the purpose of analogy? When there is no previous precedent of an action or practice. When there is precedence that the Prophet (blessings and peace upon him and his family) and the Sahaba did not perform those acts than we have no right to extrapolate.

[babopeddy]

What is the purpose of analogy? When there is no previous precedent of an action or practice. When there is precedence that the Prophet (blessings and peace upon him and his family) and the Sahaba did not perform those acts than we have no right to extrapolate.

If they didn´t have practise it, then its backed up by analogy. in shariah there are 1000 things which are derived by analogy.Just as the reward of charitable deeds benefit the deceased, similarly, the recitation of the holy Qur'aan, Du'aa and Isghtifaar also do the same, because all of these are regarded as Sadaqah (charity) in Shari'ah.'

[topbonusescod]

Assalamu Alaykum,

Jazak'Allahu khayran

I think my question was misunderstood.
I know about what can be donated etc, what I wonder is if there is any difference regarding how to donate this reward.

Let's say I read Surah Yasin, would ulama agree that the intention in the heart for it to be donated is all we should have, or would some say that it would be superior to make audible du'a Allah asking Allah to send the reward to them. Or any other methods.

wassalam

[lakraboob]

What is the purpose of analogy? When there is no previous precedent of an action or practice. When there is precedence that the Prophet (blessings and peace upon him and his family) and the Sahaba did not perform those acts than we have no right to extrapolate.

Asslamo Allaikum,

Shaykhul-Islam Ibn Taymiyyah (RA) clearly states in Iqtida Siratul-Mustaqeem that in order to declare something as impermissable you need a Daleel.

This is an established Usool of Islam.

Do you have evidence to the contrary?

[sbrscnds]

There is a difference of opinion. Imam Ibn Taymiahs view is known but in many case it does not mean in anyway the only view or the majority accepted view.
Ibn Taimiah (RH) in many of the times did not agree with the concensus opinion(Jumhur). Most Saudi scholars from Shaykh Bin Bazz to others sinse 80s held this minority view. So I personally prefer to stick to ijma of the scholars who say it is possible. I am not in the habbit of reading one book of usul of fiqh by one author though be respected one and practicing it and forcing down other peoples throat as if only they are correct in their understanding. I also find asking for daleel by those who are not fimilear with other text or proof is somewhat simplistic. Surely it is only after spending a lot of time studying at the feet of scholar makes a person learned. With due respect no individual specially minority view have monopoly over Islam. I have sat with many seassoned scholars and found their diverse view to be educated and based on the usul of deen. i only wish we learn to accept the differences.


There are evidance to support that Islahi sawaab is possible
http://www.albalagh.net/qa/isaal_sawaab.shtml
Please direct you question to the learned or specialist is fiqh.
www.askimam.org, www.sunnipath.com, www.daruliftaa.com


Allah knows best

[raspirator]

Asslamo Allaikum,

Shaykhul-Islam Ibn Taymiyyah (RA) clearly states in Iqtida Siratul-Mustaqeem that in order to declare something as impermissable you need a Daleel.

This is an established Usool of Islam.

Do you have evidence to the contrary?

The paternal uncle of the Prophet (peace and blessings of Allaah be upon him) – Hamzah (may Allaah be pleased with him) – died, as did his wife Khadeejah and three of his daughters, but it is not narrated that he read Qur’aan for any of them, or offered a sacrifice or fasted or prayed on their behalf. No such thing has been narrated from any of the Sahaabah either. If it were prescribed, then they would have done it before us.

The exceptions for which there is evidence that the reward does reach the deceased are: Hajj, ‘Umrah, obligatory fasts, charity and du’aa’.


Proof...What else do you need?

[babopeddy]

The exceptions for which there is evidence that the reward does reach the deceased are: Hajj, ‘Umrah, obligatory fasts, charity and du’aa’.
[/B]

Proof...What else do you need?

He was asking what is the proof that reciting quran will not go the death person.

[TainuibeFaimb]

Eesaale Thawab - http://www.islam.tc/cgi-bin/askimam/...1114&act=print

Ways Of Eesaale Thawab - The heirs and family members of the deceased should make as much Tilaawat of the Qur?aan, Sadaqah, Dhikr, Du?aa and Maghrifat for the deceased. Insha Allah, the deceased will be forgiven. http://www.islam.tc/cgi-bin/askimam/...=9572&act=view Rasulullah (Salalaahu Alayhi Wasalam) is reported to have said that Surah Ikhlaas is equivellent to one third of the Quraan (Tirmizi).