Nasai

Benefits and Issues:
This narration is weak; its chain of transmission is disconnected because the man (Sa'id ibn al-Musayyib or Hasan al-Basri) did not meet Sa'd ibn 'Ubadah.
When Imam Hakim rahimahullah declared this hadith to be authentic, Imam Dhahabi rahimahullah refuted him, saying:
«قلت : لا؛ فإنہ غیر متصل» [تلخیص المستدرک للحاکم : ج1 ص414] Reference: Muhaddith Forum 10278

1681. Commentary: Giving charity on behalf of the deceased in the aforementioned manner is a splendid and legislated example of conveying reward through financial charity. Self-invented customs, traditions, and innovations have clouded and obscured the pure and pristine religion. These ahadith also clarify the virtue of charity in the form of water—that arranging for water at places of need for humans, animals, travelers, and worshippers, etc., is a deed of great reward.

Benefits and Issues:
➊ The mentioned narration has been declared weak in its chain by our esteemed researcher, whereas other scholars have, based on supporting evidences, graded it as hasan and have discussed it in detail, from which the opinion that the hadith is hasan appears to be closer to correctness. And Allah knows best. For further details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 37/123, 125, and Sahih Sunan Abi Dawud by al-Albani (detailed) 5/366, 369, no. 1474, 1476). Therefore, giving water to drink is a great act of virtue, whether it is by installing a hand pump, digging a well, placing a cooler, filling a clay pot with water and keeping it, or filling a glass from a tap and bringing it to someone. According to the situation and context, all these forms are included in acts of virtue.

➋ When there is more water available than needed, forbidding a needy person from taking that water is a very grave sin.

➌ Those who use water should not waste it, as sometimes a person wants to drink half a glass of water, but first washes the glass even if it is completely clean, then fills the glass with water, drinks half, and throws away the rest. Or, in performing ablution (wudu), uses so much water that several people could perform ablution with it. This is ingratitude for Allah’s blessing.

(1) The researcher of the book has declared the mentioned narration and the two subsequent narrations to be weak in terms of their chain of transmission, whereas other scholars have deemed these narrations to be hasan (good) on the basis of supporting evidences. The preferred opinion is that this narration is hasan due to supporting evidences. For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 37/366, nos. 1474–1476).

(2) Circumstances vary with time. At that time, there was a scarcity of water, so the Prophet (sallallahu alayhi wa sallam) declared giving water to drink as superior. It is not necessary that this is always and everywhere the most virtuous act. For someone who is hungry, obviously feeding him will be superior. Similarly, continually making supplication (du‘a) for the deceased is even more virtuous than these acts of charity. It is possible that the Prophet (sallallahu alayhi wa sallam) declared giving water to drink as superior because human and animal life depends on it. Giving water to drink refers to actions such as digging a well or installing a water pump, etc.

(1) Sabeel is a shortened form of “fi sabeelillah” (in the way of Allah). Wherever water is stored and made available for the general public, it is called a sabeel.

(2) In the matter of conveying reward (isāl thawāb) or gifting reward to the deceased, people generally fall into excess or negligence. One group does not accept isāl thawāb at all, while others have made it so general that they believe and act upon conveying the reward of every kind of worship to the deceased. In our view, the stance of both groups is incorrect. Those who deny its legitimacy are rejecters of hadith; they say that the Qur’an states: ﴿وَأَنْ لَيْسَ لِلإنْسَانِ إِلا مَا سَعَى﴾ (An-Najm: 53:39) “And that man will have nothing except what he strove for.” This is a clear Qur’anic text, from which it is understood that on the Day of Judgment, a person will only be rewarded for the deeds he himself performed—good deeds for good reward, bad deeds for bad reward. It will not happen that the recompense for a person’s evil deeds will be changed after his death by acts performed with the intention of isāl thawāb. This verse and its meaning are absolutely correct. However, the generality of the Qur’an is specified by hadith; many generalities of the Qur’an are specified or detailed by hadith. Therefore, the religion is established by the combination of both (Qur’an and Sunnah). To establish a ruling based solely on the generality or ambiguity of the Qur’an while ignoring hadith is misguidance. Thus, we must see how the generality under discussion in the Qur’an has been specified in the hadith; those specified or exempted matters are certainly permissible and recommended, and in some cases, obligatory.

Supplication and seeking forgiveness for the deceased: Among these is supplication and seeking forgiveness, i.e., praying for the forgiveness and elevation of the deceased. This is established by hadith and even by the Qur’an itself. In the Qur’an, we are taught to pray for the forgiveness and mercy of our parents: ﴿رَبّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا﴾ (Al-Isra: 17:24) “O my Lord, have mercy upon them as they brought me up [when I was] small.” This supplication is not only for their lifetime, but as long as a person is alive, he is commanded to continue making this supplication for his parents. Now, if supplication had no benefit for the deceased, what would be the point of making it? If supplication for the deceased had no effect, then (we seek refuge with Allah) this command of the Qur’an would be rendered meaningless. Similarly, we are commanded to pray for the forgiveness of all believers: ﴿رَبَّنَا اغْفِرْ لَنَا وَلإخْوَانِنَا الَّذِينَ سَبَقُونَا بِالإيمَانِ﴾ (Al-Hashr: 59:10) “Our Lord, forgive us and our brothers who preceded us in faith.” This includes all previous believers, both living and dead, even Muslims who died centuries ago. Allah has stated regarding the angels who bear the Throne that they pray for forgiveness, mercy, and entry into Paradise for the believers, their forefathers, their spouses, and their descendants. (Al-Mu’min: 40:7) This supplication of the angels is not only for living Muslims but for all Muslims who died upon faith. From these and other verses, it is clear that supplication benefits the dead just as it benefits the living. That is why we are commanded to pray for all without distinction, and the angels also pray for all, not just the living.

In hadith, the Prophet sallallahu alayhi wa sallam also commanded sincere supplication for the deceased. What is the funeral prayer (salat al-janazah) itself? It is a supplication for the forgiveness of the deceased. The supplication recited at the graveyard, whose words were taught by the Prophet sallallahu alayhi wa sallam, also includes prayers for forgiveness, safety, and well-being for oneself and the deceased. If supplication did not benefit the deceased, the Prophet sallallahu alayhi wa sallam would not have recited these supplications himself nor encouraged his ummah to do so. Similarly, performing the funeral prayer would also be unnecessary. Furthermore, intercession (shafa’ah) will also benefit believers on the Day of Judgment, which is established by the Qur’an. This too is a form of supplication. Therefore, supplicating for the forgiveness of the deceased is a beneficial act. However, for the acceptance of supplication, it is necessary to observe the following etiquettes and conditions:

➊ Supplicate with sincerity, full attention, and utmost humility and earnestness.
➋ The supplicant’s source of income should be lawful (halal); his earnings should not be from unlawful (haram) sources.
➌ Begin the supplication with praise and glorification of Allah and sending blessings upon the Prophet sallallahu alayhi wa sallam, etc.

➋ The reward of a person’s good or bad deeds and ongoing charity (sadaqah jariyah): If a person performed such deeds in his lifetime whose effects and benefits continue after his death, the reward of these ongoing benefits will continue to reach him. Similarly, if he committed evil deeds that continued solely due to his efforts, their sin will also continue to be recorded in his book of deeds. As mentioned in the hadith, for every unjust killing, the sin is shared by the killer and also by the son of Adam (Qabil) who first killed his brother (Habil) unjustly and initiated this cruel practice. (Sahih al-Bukhari, al-Diyat, Chapter: {وَمَنْ اَحْیَاھَا}, Hadith: 6867)

The famous hadith is: [إذا مات ابنُ آدمَ انقطع عملُه إلا من ثلاثٍ: صدقةٍ جاريةٍ، وعلمٍ ينتفعُ به، وولدٍ صالحٍ يدعو له] “When a person dies, his deeds come to an end except for three: ongoing charity (sadaqah jariyah), beneficial knowledge, and a righteous child who prays for him.” (Sahih Muslim, al-Wasiyyah, Chapter: What reaches a person of reward after his death, Hadith: 1631) The basis of this hadith is that if a person performed deeds in his life whose benefit continues after his death, he will continue to receive their reward. Ongoing charity (such as building a mosque or school, digging a well or providing a water supply) is his own deed, but it is a deed that does not end with his death but continues after him. Teaching and explaining religious knowledge is his own deed; as long as his students or books exist and people benefit from them, he will continue to receive reward. Raising righteous children is the result of his efforts; as long as his children remain righteous and participate in good deeds due to his upbringing, he will also receive reward.

Regarding children, the Prophet sallallahu alayhi wa sallam said: (al-Ahkam, Chapter: What has come regarding a parent taking from the wealth of his child, Hadith: 1358) Therefore, all the good deeds of the children will, without exception, be rewarded to the parents, whether the children pray for them or not. In the narration of Sahih Muslim, the words “who prays for him” are for encouragement, not as a condition.

The following hadith from Sunan Ibn Majah further clarifies these matters: The Messenger of Allah sallallahu alayhi wa sallam said: Among the rewards and good deeds that reach a believer after his death are: the knowledge he taught and spread, the righteous child he left behind, a copy of the Qur’an he gave to someone (to read), a mosque he built, a guesthouse he constructed, a canal he dug, and charity he gave during his life and health. All these will benefit him after his death. (Sunan Ibn Majah, al-Muqaddimah, Chapter: The reward of one who teaches people good, Hadith: 242)

➌ Giving charity: Giving charity on behalf of the deceased by his relatives with the intention of isāl thawāb—even though the deceased has no share in it—is permissible and legislated because it is established by hadith. Some scholars have stipulated that it must be done by relatives or only by heirs. In our view, this position is more correct and in accordance with the Qur’anic principle: ﴿وَأَنْ لَيْسَ لِلإنْسَانِ إِلا مَا سَعَى﴾, and according to hadith, children are considered a person’s own earning (kasb wa sa’y). Furthermore, the incidents mentioned in the hadith are also about close relatives, and it is natural that charity for the deceased is generally arranged and can only be arranged by relatives. Therefore, if any of the children give charity for the isāl thawāb of a deceased, the reward will reach the deceased (provided it is from lawful and pure wealth and is accepted by Allah). However, the reward of rituals such as the third, seventh, tenth, or fortieth day (of death) will not reach the deceased because these are innovations (bid’ah) adopted from Hindus, and in them, only the relatives enjoy food and drink; they have nothing to do with charity.

➍ The meaning of charity: Charity (sadaqah) is to fulfill the needs of the poor and needy for the sake of Allah’s pleasure, without specifying any particular day. If they need food, provide them with food; if they need clothing, arrange clothing for them; if they need medical treatment, arrange medicine for them; if they need help with marriage, assist them; if they have business difficulties, support them; participate in the propagation of the religion, etc.

➎ Fasting on behalf of the deceased: The narrations about fasting are of two types. In one, a general question was asked about fasting: the questioner asked whether the fasts of a month or fifteen days owed by the deceased should be observed. The Prophet sallallahu alayhi wa sallam replied: “If he owed a debt to someone, would we pay it?” The questioner said: Yes. The Prophet said: “If the deceased owed fasts, this is a debt to Allah, and it is more important to pay Allah’s debt than worldly debts.” In some narrations, it is specified that the fasts owed were vows (nadhar). The Prophet sallallahu alayhi wa sallam commanded that they be fulfilled. (Sahih al-Bukhari, al-Sawm, Chapter: Whoever died and had fasts due, Hadith: 1952, 1953; Sahih Muslim, al-Siyam, Chapter: Making up fasts on behalf of the deceased, Hadith: 1147, 1148)

Some scholars, based on these hadith, have accepted the permissibility of making up missed or vowed fasts on behalf of the deceased. Others believe that this refers only to making up vowed fasts, i.e., they have restricted the general narration about making up fasts to the narration that specifies vows. Thus, Shaykh al-Albani rahimahullah, in his commentary on the narration from Aisha radi Allahu anha: [مَن ماتَ وعليه صِيامٌ صامَ عنْه ولِيُّهُ] “Whoever dies and had fasts due, his guardian should fast on his behalf.” (Sahih al-Bukhari, al-Sawm, Chapter: Whoever died and had fasts due, Hadith: 1952) writes: [وَالْأَرْجَعُ أَنَّ ذٰالِکَ فِي صَوْمِ النَّذْرِ، وَأَمَّا صَوْمُ رَمَضَانَ فَلاَ] “The stronger opinion is that this ruling of making up fasts pertains to vowed fasts, not Ramadan fasts.” (Ta’liqat Riyad al-Salihin, p. 627)

Shaykh al-Albani rahimahullah’s position appears more correct, because fasting is a physical act of worship (ibadah badaniyyah), and deputization (niyabah) is not permissible in it. If deputization is not allowed in life, how can it be accepted after death? Based on this, only vowed fasts may be observed on behalf of the deceased, because this is established by explicit (sahih) hadith. According to other scholars, both missed and vowed fasts may be observed on behalf of the deceased. However, even according to them, only fasting is permissible; no other physical act of worship can be performed on behalf of the deceased. Thus, Hafiz Ibn Hajar rahimahullah says: [لِأَنَّ الْأَصْلَ عَدْمُ النِّیَابَة في الْعِبَادَة‘ وَلِأَنَّھَا عِبَادَة لاَ تَدْخُلُھَا النِّیَابَة فِي الْحَیَاة فَكذٰالِك فِي الْمَوْتِ اِلَّا مَا وَرَدَ فِیْه الدَّلِیلُ فَیُقْتَصَرُ عَلیٰ مَاوَرَدَ فِیْه وَیَبْقَی الْبَاقِي عَلَی الْأَصْلِ وَھٰذَا ھُوَ الرَّاجِحُ] “The principle in physical acts of worship is that deputization is not permissible in them, and fasting is an act of worship in which deputization is not allowed in life, so it cannot be allowed after death, except in cases for which there is evidence. Thus, deputization is limited to those cases for which there is evidence, and the rest of the acts of worship remain as they are (deputization is not allowed in them). This is the stronger opinion.” (Fath al-Bari, al-Sawm, Chapter: Whoever died and had fasts due, 4/247, Darussalam, Riyadh)

According to this principle, only vowed fasts or, at most, making up missed Ramadan fasts on behalf of the deceased is permissible. Other than this, no other physical act of worship can be performed on behalf of the deceased, and it is not correct to say that since one act of worship is established for the deceased, other acts of worship are also valid by analogy. There is no room for such analogy in acts of worship. Acts of worship are tawqifi (determined by Shari’ah); it is not permissible to add or subtract from them on one’s own.

Note: Fasts should only be observed on behalf of one who, despite having the ability, did not observe them. If someone missed obligatory fasts due to severe illness and died in that state, then under ﴿لا يُكَلِّفُ اللَّهُ نَفْسًا إِلا وُسْعَهَا﴾ Allah will pardon him as he is, and the fasts will not be due upon him. (Al-Muhalla by Ibn Hazm, Mas’alah: 7761, Hadith: 1/398)

➏ Performing Hajj on behalf of the deceased: The second matter mentioned in the hadith is performing Hajj on behalf of the deceased. That is, if someone, despite having the means, could not perform Hajj due to some excuse and died, or he had made a vow to perform Hajj but died before fulfilling it, in both cases, performing Hajj on behalf of the deceased is not only permissible but obligatory, because the Prophet sallallahu alayhi wa sallam considered it a right of Allah that must be fulfilled like a debt. A woman came to the Prophet sallallahu alayhi wa sallam and said that her mother had vowed to perform Hajj but died before doing so. Should she perform Hajj on her behalf? He said: Yes, perform Hajj on her behalf. Tell me, if your mother had a debt, would you pay it? (Similarly) Fulfill Allah’s debt, for Allah is more deserving that His right be fulfilled. (Sahih al-Bukhari, Jaza’ al-Sayd, Chapter: Hajj and vows on behalf of the deceased… with Fath al-Bari: 4/84)

Similarly, the hadith commands performing Hajj on behalf of one who, despite having the means, could not perform Hajj due to old age or another excuse. Hafiz Ibn Hajar rahimahullah writes in the commentary of the aforementioned hadith: “From this hadith, it is understood that whoever dies and had Hajj due upon him, it is necessary to fulfill it on his behalf. There is consensus that a person’s debt must be paid from his original wealth, and similarly, other rights that are similar in nature must also be fulfilled, and every right similar to Hajj is included in this ruling, such as any expiation (kaffarah), vow (nadhar), or zakat, etc.” (Fath al-Bari: 4/85)

Hajj is an act of worship that is both physical and financial; similarly, expiation and zakat are also of this type. If these financial acts of worship are due upon the deceased, their fulfillment is necessary because it is explicitly stated in the hadith. However, performing any other act of worship on behalf of the deceased is not permissible.

From the aforementioned hadith about fasting and Hajj, it is understood that if someone had these obligations due upon him—i.e., he could not fulfill them in his lifetime for a valid reason—then it is necessary for the heirs to fulfill them. This establishes the principle that if any obligation remains upon the deceased, it is a debt to Allah that must be fulfilled like other debts. Thus, Ibn Hazm has, on this basis, held that if someone vowed to perform i’tikaf but died before fulfilling it, it is necessary to fulfill that vow on his behalf. (Al-Muhalla, Kitab al-I’tikaf, Mas’alah: 635) In fact, every vow of obedience must be fulfilled (see reference). Similarly, according to Imam Ibn Hazm rahimahullah, if someone missed a prayer due to forgetfulness or sleep and died before making it up, this prayer is also a debt to Allah, and the heirs are responsible for fulfilling it. (Al-Muhalla, Kitab al-Siyam, Mas’alah: 775) However, according to the aforementioned principle of deputization, this is not the responsibility of the heirs, but the fulfillment of expiation and financial obligations such as zakat is necessary.

The second principle is that if no right is due upon the deceased according to Shari’ah, the heirs are not responsible for fulfilling it. For example, if someone died in poverty and Hajj was never obligatory upon him, his heirs, even if they are wealthy, are not required to perform Hajj on his behalf. However, from the perspective of isāl thawāb, is it valid to perform Hajj for him or not? Its permissibility is indicated by a hadith in Abu Dawud, which will be mentioned ahead.

➐ Sacrificing on behalf of the deceased: What is the ruling on sacrificing an animal for isāl thawāb on behalf of the deceased? Scholars have two opinions. One is that since this is also a form of charity and giving charity on behalf of the deceased is established, it is permissible. Therefore, they say that all the meat of the sacrifice made for the deceased should be distributed among the poor and needy, and none should be kept for oneself, as is done in regular sacrifice where some is kept for oneself and some is distributed. The other opinion is that there is no authentic hadith about sacrificing for the deceased. The narration that Ali radi Allahu anhu used to sacrifice two animals every year, one for himself and one for the Prophet sallallahu alayhi wa sallam, is not established by authentic chain. However, it is authentically established that the Prophet sallallahu alayhi wa sallam sacrificed on behalf of himself and his ummah, those who could not afford to sacrifice. In some narrations, it is mentioned that he sacrificed two animals: one for himself and his family, and the other for the non-affording members of his ummah. But a group of scholars holds that this act was specific to the Prophet sallallahu alayhi wa sallam and it is not permissible for the ummah to follow him in this. Hafiz Ibn Hajar and others hold this view. The scholar of our era, Shaykh al-Albani rahimahullah, has also expressed this opinion, writing: “The hadiths that mention the Prophet sallallahu alayhi wa sallam sacrificing on behalf of those in his ummah who could not afford to sacrifice are among his specific characteristics, as Hafiz Ibn Hajar rahimahullah has quoted from the scholars in Fath al-Bari (9/514). And this is the correct view. Therefore, it is not permissible for anyone to follow the Prophet sallallahu alayhi wa sallam in sacrificing on behalf of the ummah. It is more appropriate not to make analogies with this sacrifice for other acts of worship, such as prayer, fasting, recitation, and other acts of obedience, because nothing is reported from the Prophet sallallahu alayhi wa sallam regarding these. Therefore, no one should pray, fast, or recite the Qur’an on behalf of another person. The basis for this is the Qur’anic verse: ‘Man will have nothing except what he strove for.’ However, those matters for which there is explicit textual evidence are exceptions to this principle.” (Irwa’ al-Ghalil: 4/354)

➑ Reciting the Qur’an for the deceased: Now remains the issue of reciting the Qur’an for isāl thawāb—whether it is valid or not. The answer, in light of the above evidence, is clear: Qur’an recitation is a physical act of worship, just like prayer and fasting, and acts of worship—especially physical acts—cannot be performed on behalf of another. No one can pray, fast, or recite the Qur’an and convey its reward to a deceased person, because there is no evidence for this. Reward cannot be conveyed to someone based on our assumptions. If the deceased had some obligatory acts left, deputization in fulfilling them is a different matter. If there is Shari’ah evidence for their fulfillment, then it is valid (as detailed earlier). But simply performing good deeds on one’s own and conveying their reward to the deceased is a different case, and for this, Shari’ah evidence is necessary. Both cases are contrary to ﴿وَأَنْ لَيْسَ لِلإنْسَانِ إِلا مَا سَعَى﴾, but the first case is exempted by hadith, so there is no doubt about its permissibility or, in some cases, obligation. But the second case is prohibited by the generality of this Qur’anic verse unless there is authentic Shari’ah evidence for it. There is no Shari’ah evidence for Qur’an recitation for the deceased, and by analogy, one may infer the ruling of a similar case, but in acts of worship, analogy cannot be used to declare something as a means of reward. The practice of Qur’an recitation is such that people have, on their own, considered it a means of conveying reward to the dead, but there is no Shari’ah evidence for it, or they have made analogies with some acts of worship, whereas analogy is not permissible in acts of worship.

The practice of Qur’an recitation is a bad foundation that makes the community neglectful and ill-practicing. The practice is not correct because it is not supported by Shari’ah evidence. That is why in the best generations (the time of the Prophet, the Companions, and the Followers), there is no trace of it. If it were a good or permissible act, the Companions and Followers would certainly have done it. If they did not do it—and they certainly did not—then it cannot be considered a good or permissible act in any way. This practice is a conspiracy to make the community neglectful and ill-practicing. When a person believes that after his death, people will recite the Qur’an for him and he will be forgiven, he will not consider it necessary to adhere to the commands and obligations of Islam in his life. He will spend his life contrary to Qur’anic principles, neglecting prayer, fasting, and distinguishing between halal and haram. Was the Qur’an really revealed just to forgive the dead? Was it not revealed for the guidance of the living? It is worth considering: after living life, is Qur’an recitation after death really beneficial? If the answer is yes, then there is no need to act upon the Qur’an. Every neglectful and sinful Muslim can be forgiven after death by reciting a few Qur’ans for him. That is enough for his salvation. Alas! If you must weep for Islam, weep for this. What an easy formula for forgiveness, invented on the basis of reason and analogy. مَالَکُمْ کَیْفَ تَحْکُمُوْنَ (What is [the matter] with you? How do you judge?)

Citing weak hadith: Some try to prove the permissibility of conveying the reward of every kind of worship by citing two narrations from Dar Qutni, which are as follows: In one narration, a man said to the Prophet sallallahu alayhi wa sallam that he used to serve his father in his lifetime; how should he serve him after his death? The Prophet said: “It is also serving him that after his death, you pray and fast for him along with your own prayers and fasts.” In another narration, Ali radi Allahu anhu reports that the Prophet sallallahu alayhi wa sallam said: “Whoever passes by a graveyard and recites ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ eleven times and gifts its reward to the dead, he will be given as much reward as there are dead.” (Tafheem al-Qur’an: 5/216) But both these narrations are not only weak in chain but fabricated. Moreover, we do not find these narrations in Sunan Dar Qutni, so it is not correct to use them as evidence. Some other narrations are also cited, but they are so weak that they cannot be used as evidence. See also: (Ahkam al-Jana’iz al-Albani, p. 245)

➒ The permissibility of three forms of isāl thawāb: However, in this context, another hadith is cited: The grandfather of Abdullah ibn Amr ibn al-As radi Allahu anhu, As ibn Wa’il, vowed to slaughter one hundred camels in the time of ignorance. After his death, his uncle Hisham ibn As slaughtered fifty camels (on behalf of his father). Amr ibn al-As radi Allahu anhu (the other son of As) asked the Messenger of Allah sallallahu alayhi wa sallam what he should do. The Prophet said: “If your father had affirmed tawhid, then you may fast or give charity on his behalf; it will benefit him.” (Tafheem al-Qur’an: 5/621) This narration is quoted from Musnad Ahmad and is also found in Sunan Abu Dawud. (Sunan Abu Dawud, al-Wasaya, Chapter: What has come regarding the will of a warrior who accepts Islam, is his heir obliged to fulfill it? Hadith: 2883) In Abu Dawud, it is mentioned that he had willed the freeing of one hundred slaves. After his death, one son, Hisham, freed fifty slaves, and the other son, Amr radi Allahu anhu, after accepting Islam, intended to free the remaining fifty. He asked the Prophet sallallahu alayhi wa sallam about it, and he said: “If your father accepted Islam, then whatever slaves you free, charity you give, or Hajj you perform on his behalf, it will reach him.” This narration is from the chain of Amr ibn Shu’ayb from his father from his grandfather, about which the scholars of hadith have differed, but most have accepted its authenticity. Therefore, this narration is certainly valid as evidence, but only for the matters mentioned in it, which are three: freeing slaves, giving charity, and performing Hajj. Fasting is not mentioned in it, and all three are financial acts of worship, whose permissibility is also derived from the narrations about giving charity. Furthermore, the narration explicitly states that the Prophet sallallahu alayhi wa sallam permitted these three acts to the son of the deceased, so these three acts are permissible for the children to perform for isāl thawāb for the deceased. It is not correct to use this as evidence for the permissibility of every act of worship on behalf of the deceased, because acts of worship are tawqifi and not subject to analogy or personal opinion.

➓ The evils of the prevalent practice of Qur’an recitation: In any case, the practice of Qur’an recitation, which has become widespread, is questionable in its permissibility and is not supported by Shari’ah evidence. Moreover, it has many other evils, which, when considered, should prompt us to shape our lives according to the Qur’an and prepare our plan of action accordingly, making it our constitution for life. But a Muslim does not make the Qur’an his constitution for life, does not seek guidance from it, but spends his life violating its principles and rules, and after death, considers reciting the Qur’an over his grave as a means of salvation. Is this respect for the Qur’an or mockery? In this way, people are taught to be indifferent to the Qur’an. If salvation can be achieved through Qur’an recitation alone, then what is the need to adhere to its halal and haram? What is the need to live according to its rulings? In reality, the practice of Qur’an recitation is more common among those who, in their lives, do not give any importance to the rulings and laws of the Qur’an and spend their lives violating them. In this way, people are made to believe that the Qur’an is not a life-giving book but a book for forgiving the dead; it was not revealed for the guidance of the living but only for the forgiveness of the dead. Thus, the practice of Qur’an recitation removes the real purpose of the Qur’an’s revelation from people’s minds. In this respect, this practice is proving to be a means of making Muslims neglectful and ill-practicing, and its result alone is enough to show its non-Shari’ah and incorrect nature. However, its impermissibility is also clear from the aforementioned evidence.

➊ Summary of the above discussions: In any case, isāl thawāb (performing good deeds with the intention of conveying reward to the deceased) is established by hadith. But for this purpose, only those acts and to the extent specified in the hadith are permissible, such as missed vowed fasts or, according to some scholars, missed Ramadan fasts, or if someone, despite having the means, could not perform Hajj, or made a vow for some other good deed but died before fulfilling it. All these acts remained due upon the deceased. Fulfilling them on behalf of the deceased is as necessary as paying off debts owed to people. But these are cases of fulfilling obligations, which are like paying off debts and are considered debts to Allah, so their fulfillment is necessary.

The second case is not about fulfilling obligations, but the heirs simply want to convey reward to the deceased. For this, you cannot convey reward to the deceased by performing voluntary prayers, voluntary fasts, or reciting the Qur’an, because there is no Shari’ah evidence for these. However, by freeing slaves, giving charity, and performing Hajj on behalf of the deceased, you can convey reward to them, because these are established by hadith. Similarly, supplicating for the deceased is also beneficial for them, and we should pay special attention to this. And upon us is only the clear conveyance (of the message).

O Allah, show us the truth as truth and grant us the ability to follow it, and show us falsehood as falsehood and grant us the ability to avoid it. Ameen.