There is no evidence in the Quran and Hadith for reciting the Quran near a person close to death, a deceased, or at the grave. There is also no mention of this practice in the lives of the Companions, may Allah be pleased with them all. Practices such as the thirteenth night, Qul, Thursday completion, and the fortieth day are considered innovations and customs.
It is clear that the methods of conveying reward (Isal-e-Sawab) established through the Quran, Hadith, and consensus, such as supplication and charity, are accepted and practiced by us. However, there is no Shariah evidence for Quran recitation as proof, so it is considered an innovation. Followers of innovation have made it part of their religion and turned it into a means of self-indulgence.
A Brief Review of the Arguments of the Innovators
Argument 1: The Prophet Muhammad (peace be upon him) passing by two graves
The Prophet Muhammad ﷺ passed by two graves where the people buried there were being punished. One person did not take care to avoid urinating on others, and the other was a backbiter.
”ثمّ أخذ جریدۃ رطبۃ ، فشقّھا بنصفین ، ثمّ غرز فی کلّ قبر واحدۃ ، قالوا : یا رسول اللّٰہ ! لم صنعت ھذا ؟ فقال : لعلّہ أن یخفّف عنھما ما لم ییبسا۔۔۔“
Then the Prophet ﷺ took a fresh branch of a date palm and split it into two parts, then placed one branch on each grave. The Companions asked: O Messenger of Allah, why did you do this? He said: Perhaps until these both dry out, Allah will lessen the punishment for both of them.
Scholars’ Opinion
Hafiz Nawawi, may Allah have mercy on him, wrote:
”استحبّ العلماء قراء ۃ القرآن لھذا الحدیث، لأنّہ إذا کان یرجی التّخفیف بتسبیح الجرید، فتلاوتہ أولیٰ، واللّٰہ أعلم!“
The scholars have considered the recitation of the Quran to be recommended in light of this hadith, because if the glorification by the branches of the date palm is hoped to reduce the punishment, then the recitation of the Quran will be even more beneficial.
Commentary
This hadith cannot be used as evidence for the permissibility of reciting the Quran because no one in the Khair al-Qurun (the best era) was proven to hold this belief. Moreover, nowhere in this hadith is it mentioned that the reduction in punishment was due to the glorification by these branches, so this is a weak analogy. Furthermore, this practice was specific to the Prophet Muhammad ﷺ, and the alleviation of punishment was due to his supplication and intercession, as mentioned in another narration by Sayyiduna Jabir bin Abdullah رضي الله عنهما:
”إنّی مررت بقبرین یعذّبان، فأحببت بشفاعتی أن یرفّہ ذاک عنھما، ما دام الغصنان رطبین“
That is, I passed by two graves where punishment was being inflicted upon the men therein. I wished, due to my intercession, that as long as these branches remained fresh, the punishment upon them would be lightened.
Further Incidents
The cause in these two different incidents is the same. A similar incident is also narrated from Sayyiduna Abu Hurairah رضي الله عنه.
For more details, see:
Benefit
Muraqq al-Ajli says:
”أوصیٰ بریدۃ الأسلمیّ أن توضع فی قبرہ جریدتان، فکان مات بأدنی خراسان، فلم توجد إلّا فی جوالق حمار“
Our master Buraydah al-Aslami, may Allah be pleased with him, had instructed that two branches be placed on his grave. He passed away in the region of Khorasan, and there the only branches available were those used for donkey loads. If this is proven authentic, then it appears to be the personal opinion of our master Buraydah, may Allah be pleased with him. He did not intend, like the Prophet Muhammad, peace be upon him, to lessen the punishment, but only ordered the placing of branches.
Further Benefit
The narration attributed to our master Abu Burzah al-Aslami, may Allah be pleased with him,
is “weak.” The conditions of its two narrators, Al-Shah ibn Ammar and Al-Nadr ibn Al-Mundhir ibn Thalabah Al-Abdi, could not be found, and secondly, Qatadah, may Allah have mercy on him, is “mudallis” (one who practices concealment in narration). His narration is not proven from any companion except our master Anas, may Allah be pleased with him.
Evidence Number 2: The narration of our master Mu’qal ibn Yasar, may Allah be pleased with him
It is narrated from Sayyiduna Muqail bin Yasar رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
”اقرأوا علی موتاکم یٰسین“
“Recite Surah Yaseen over those who are near death.”
Authenticity of this Hadith
Imam Ibn Hibban
and Imam Hakim have declared this hadith as “Sahih” (authentic). However, there is leniency in their authentication. The chain of this hadith is “Da’if” (weak) because it includes the father of Abu Uthman, who is “Majhool” (unknown). There is also the issue of “Al-Mazeed fi Muttasil al-Asanid” (additional links in the connected chains) in this narration, and Abu Uthman did not clarify from Sayyiduna Muqail bin Yasar رضي الله عنه that he heard it directly. Therefore, this chain is considered “Da’if” (weak).
Explanation by Imam Ibn Hibban رحمه الله
Imam Ibn Hibban رحمه الله said:
”أراد بہ من حضرتہ المنیّۃ لا أنّ المیّت یقرأ علیہ، وکذلک قولہ صلّی اللّٰہ علیہ وسلّم: (لقّنوا موتاکم: لا إلہ إلّا اللّٰہ)“
“This hadith refers to a person near death, not to reciting the Quran over the deceased. Similarly, the Prophet’s (peace be upon him) command to ‘advise your dying ones to say La ilaha illallah’ is also for the person near death, not for the deceased.”
Hafiz Ibn al-Qayyim (may Allah have mercy on him) also preferred this interpretation
.
Benefit Number 1
”قال صفوان (بن عمرو): حدّثنی المشیخۃ أنّھم حضروا غضیف بن الحارث الثّمالی، قال: فکان المشیخۃ یقولون: إذا قرأت عند المیّت (یعنی یٰسۤ) خفّف عنہ بھا“
“Safwan bin Amr said, the elders told me that they visited Ghudhayf bin Harith al-Thamali, and these elders said that when Surah Yasin is recited near the deceased, it alleviates the punishment of the deceased.”
The names of the elders mentioned here are unknown, which makes the chain “unknown” and therefore “weak.” For this reason, Hafiz Ibn Hajar (may Allah have mercy on him) declaring this chain as “good” is not correct
.
Benefit Number 2
Sayyiduna Abu Darda and Sayyiduna Abu Dharr al-Ghifari رضي الله عنهما report that the Messenger of Allah صلی اللہ علیہ وسلم said:
”ما من میّت یموت، فیقرأ عندہ یٰسۤ إلّا ھوّن اللّٰہ عزّ وجلّ علیہ“
“Whoever dies and Surah Yaseen is recited over him, Allah makes it easy for him.”
The chain of this hadith is “fabricated” (man gharrat) because it includes Marwan bin Salim al-Ghifari, who is a “munkar and wadda'” (abandoned and liar) narrator.
Evidence Number 3: Narration from Sayyiduna Ali رضي الله عنه
It is narrated from Sayyiduna Ali رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
“Whoever passes by a graveyard and recites Surah Ikhlas twenty-one times and dedicates its reward to the dead, he will be given the reward equal to the number of all the dead.”
Commentary
This narration is extremely “weak”. There is no reliable authentication found regarding its narrator Dawood bin Sulaiman al-Ghazi. Hafiz Dhahabi رحمه الله writes about him:
“کذّبہ یحیی بن معین، ولم یعرفہ أبو حاتم، وبکل حال فھو شیخ کذّاب، لہ نسخۃ موضوعۃ عن علیّ بن موسیٰ الرضا، رواھا علیّ بن محمّد بن مھرویہ القزوینیّ الصّدوق عنہ۔”
That is, Imam Yahya bin Ma’in declared him a liar, while Imam Abu Hatim did not recognize him. In any case, this person was a liar and had a fabricated version of Ali bin Musa Al-Ridha. Taking evidence from such narrations is only the practice of the innovators.
Evidence Number 4: Narration of Sayyiduna Anas bin Malik (RA)
It is narrated from Sayyiduna Anas bin Malik (RA) that the Messenger of Allah (PBUH) said:
“Whoever enters a graveyard and recites Surah Yaseen, Allah Almighty will lessen the punishment for those in the graveyard and the reciter will receive rewards equal to the number of the dead.”
Comment
This narration is a bundle of lies. Muhaddith Al-Albani (may Allah have mercy on him) mentioned its chain of narration and wrote:
“أخرجہ الثعلبی فی تفسیرہ (٣/١٦١/٢) من طریق محمد بن أحمد الریاحی، حدّثنا أبی، حدّثنا أیوب بن مدرک عن أبی عبیدہ عن الحسن عن أنس بن مالک۔۔۔”
Its narrator Ayub bin Mudrik has been declared “liar” by Imam Yahya bin Ma’in, “abandoned” by Imam Abu Hatim al-Razi, Imam Nasai, and Imam Darqutni, while Imam Abu Zur’ah al-Razi, Imam Ya’qub bin Sufyan Juzjani, Imam Salih bin Muhammad Jazrah, and Imam Ibn ‘Adi have declared him “weak.”
Imam Ibn Hibban said:
“روی أیوب بن مدرک عن مکحول نسخۃ موضوعۃ ولم یرہ”
“Ayub bin Mudrik narrated a fabricated version from Imam Makhul, even though he did not see Makhul.”
The authentication of Ahmad bin Abi al-Awwam al-Riyahi and Abu Ubaidah is required.
Imam Hasan al-Basri is a “mudallis” and here he is narrating with “an,” which means there is no explicit indication of hearing.
Evidence Number 5: Narration from Sayyiduna Abu Hurairah رضي الله عنه
It is narrated from Sayyiduna Abu Hurairah رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
“Whoever goes to a graveyard and then recites Surah Al-Fatiha, Surah Al-Ikhlas, and Surah At-Takathur, then says, ‘O Allah! The reward of what I have recited from Your Book, grant it to the believing men and believing women in this graveyard,’ all of them will intercede for him before Allah Almighty.”
Commentary
This narration is without a chain of transmission, therefore it has been declared “rejected and false.”
Evidence Number 6: The Story of Hammad Makki
Hammad Makki narrated that one night he went to the cemetery of Makkah and laid his head on a grave and fell asleep. In a dream, he saw the people of the grave divided into circles standing. He asked, “Has the Day of Judgment come?” They replied, “No, but one of our brothers recited Surah Al-Ikhlas and granted its reward to us, and we have been distributing it to him for a year.”
Commentary
This narration is without a chain of transmission, due to which it has been declared “fabricated” (man-made) and “false.” Hamad is an unknown person, and presenting such an unsupported dream as evidence is considered an argument of the innovators.
Evidence Number 7: The narration of Al-Hasan bin Al-Haytham
Al-Hasan bin Al-Haytham says that Khitab (a person named) came to me and said that when you go to the cemetery, recite Surah Al-Ikhlas and dedicate its reward to the people of the cemetery.
Commentary
This statement is “very weak.” There is no authentication available for the narrator Al-Hasan bin Al-Haytham, and the conditions of the person named Khitab and evidence of his authentication or integrity are also not present.
Evidence Number 8: The opinion of Ibrahim Nakha’i
Ibrahim Nakha’i says that there is no harm in reciting the Quran in the cemetery.
Commentary
This statement is “extremely weak,” because:
- Among them, Bin Abdullah Al-Qadhi is a “mudallis” and he is narrating with “an” without clarification of the hearing.
- The identification and authentication of the narrator named “Al-Ri” is required.
- If these people are followers of Ibrahim Nakha’i, then they should present a valid “Sahih” chain from their Imam.
- There is no need to present unsanctioned dreams of unknown individuals.
Evidence Number 9: The Story of Al-Hasan bin Abdul Aziz Al-Jarwi
Al-Hasan bin Abdul Aziz Al-Jarwi narrates that he went to his sister’s grave and there he recited Surah Tabarak Al-Ladhi. Later, a person saw in a dream that his sister was saying that may Allah reward my brother with goodness on my behalf for what he recited; I benefited from it.
Comment
The narrator of this story, Abu Yahya Al-Naqid, requires authentication. Furthermore, the dreams of the general public of the Ummah are not a Shariah proof.
Evidence Number 10: The Opinion of Imam Shafi’i, may Allah have mercy on him
Al-Hasan ibn al-Sabbah says that I asked Imam Shafi’i, may Allah have mercy on him, about reciting the Quran over graves in the cemetery. He replied, “There is no harm.”
Comment
This statement does not mention the conveyance of reward. Although there is no Shariah evidence for the permissibility of reciting the Holy Quran over graves.
Evidence Number 11: The Will of Khitham
Khitham made a will that when he is buried in the cemetery, his people should recite the Quran over him.
Comment
Its chain of narration is “weak” because:
- It includes Sufyan al-Thawri who is a “mudallis” and he narrates with “an” without clarifying the hearing, therefore the chain is “weak.”
- It mentions an unknown person.
Evidence Number 12: The Story of Imam Ahmad ibn Hanbal, may Allah have mercy on him
Salmah ibn Shubayb says that I came to Imam Ahmad ibn Hanbal, may Allah have mercy on him, who used to pray behind the blind Imam, who used to recite the Quran in the cemetery.
Comment
This statement is not authentic. There is no available authentication for its narrator, Al-Abbas bin Muhammad bin Ahmad bin Abdul Aziz.
Summary
The practice of Quran recitation is not established by Shariah evidence. None of the pious predecessors supported it; rather, it is an innovation introduced later by innovators, which they established for indulgence.
