Isaal-e-thawaab

Servant of Allah said:

I wanted to ask if there are any authentic references for isaal-e-sawab such as reciting Qur'an then the deceased would attain the reward of it & so on?

Some that justify this use this hadith narrated by Abu Huraira: The Messenger of Allah, peace and blessings be upon him, said, “When the human being dies, his deeds end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him.”
(Ṣaḥīḥ Muslim 1631)

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First: The Hadith of Abu Hurayrah does not prove Qur'an recitation for the dead


The Prophet ﷺ said:


«إِذَا مَاتَ الإِنسَانُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ»
When a person dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him.



This hadith only proves that duaa from the living benefits the deceased.
It does not mention reciting Qur’an for them.
Nor does it imply gifting acts of worship such as salah, fasting, or qiraah.


Reciting the Qur’an for someone who is about to die, or over the deceased, or at the grave is not established from the Qur’an or the Sunnah. There is absolutely no proof of this in the lives of the noble Companions رضي الله عنهم.
Therefore, gatherings such as Qul, Thursday khatm, chehlum (40th-day ritual), and similar ceremonies are innovations and non-Islamic customs.


It must be made clear that the forms of iṣāl al-thawaab proven by the Qur’an, Sunnah, and ijmaa‘ such as duaa and sadaqah are accepted and practiced.
But Qur’an-recitation gatherings have no valid Shar‘i evidence, therefore they are considered bid‘ah.
The people of innovation have turned this into a convenient means of earning money and made it part of their fabricated religion.


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A brief evaluation of the supposed evidences used by the innovators​

Below is a summary translation (as requested) of each “evidence” and its scholarly critique:


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Evidence ➊​

The hadith of the two graves where the Prophet ﷺ placed two fresh palm branches and said they may reduce punishment until they dry.




Some scholars like Imam Nawawi argued that if the tasbeeh of branches brings relief, then recitation of Qur’an is more deserving.


Response:
This cannot be used as evidence for Qur'an recitation because:

1. None of the Salaf ever understood it this way.
2. The hadith does not state that the relief was due to the tasbeeh of the branches.
3. This was a special action of the Prophet ﷺ.
4. A second narration shows the reason for relief was the Prophet's intercession, not the branches:
   
   Reference: Sahih Muslim: 3012
   
   Other narrations also support this.

Additional notes:
– Buraidah رضي الله عنه instructed placing two branches, but not reciting Qur’an. His action was his personal ijtihad.
– A narration from Abu Barzah is weak due to unknown narrators.


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Evidence ➋​

The hadith: “Recite Yasin over your dying ones.”




Some declared it sahih, but its chain is weak due to an unknown narrator and disconnection.


Even if accepted, Imam Ibn Hibban and Ibn al-Qayyim explained it refers to the dying person, not the dead body.
This is like the hadith: “Prompt your dying ones with La ilaha illa Allah.”


Supporting quote:
A narration from elders claiming reciting Yasin helps the dead is weak and unknown.
Another report from Abu al-Darda and Abu Dharr about reciting Yasin at death is fabricated.


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Evidence ➌​

A narration from Ali رضي الله عنه about reciting Surah Ikhlas 21 times in the graveyard.
Source: Tarikh Qazwin.


Response:
Extremely weak. The narrator Dawud bin Sulayman al-Ghazi is a liar, as said by Yahya ibn Ma'in.


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Evidence ➍​

A narration: Reciting Yasin in the graveyard eases punishment for all the dead.


Response:
A fabricated report containing a liar (Ayyub bin Mudrik).
Ibn Hajar, Abu Hatim, al-Daraqutni all declared him unreliable.


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Evidence ➎​

A narration encouraging reciting Fatiha, Ikhlas, and Takathur at graves.


Response:
Baseless and without a chain, therefore rejected.


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Evidence ➏​

A dream report about the dead dividing up the reward of Surah Ikhlas for a year.


Response:
Anonymous narrator and no chain. Dreams are not evidence in Shariah.


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Evidence ➐​

Statement of al-Hasan ibn al-Haytham advising reciting Ikhlas and gifting reward.


Response:
Weak. Narrators and their reliability are unknown.


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Evidence ➑​

Statement attributed to Ibrahim al-Nakhai that reciting Qur’an in graveyards is allowed.


Response:
Very weak due to tadlis and unidentified narrators.
Even if authentic, it proves reciting, not isaal al-thawaab.


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Evidence ➒​

A man reciting Surah Mulk over his sister’s grave and a dream saying she benefitted.


Response:
Narrator is unknown, and dreams are not legal proofs.


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Evidence ➓​

A statement attributed to Imam Shafi‘i permitting reciting Qur’an in the graveyard.


Response:
Its chain does not mention gifting reward.
Moreover, even recitation itself has no authentic basis at graves.


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Evidence ⓫​

Report of Khuthaym requesting that Qur’an be recited at his grave.


Response:
Weak chain due to tadlis and ambiguous narrators.


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Evidence ⓬​

Report of Imam Ahmad praying behind someone who recited Qur’an in a graveyard.


Response:
Not authentic. Narrators lack verification.


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Qur’an recitation for the deceased is not established by any authentic Shar‘i evidence.
None of the Companions, or the Salaf, practiced it.
All narrations used to justify Qur’an-recitation for the dead are either:
• weak
• fabricated
• statements of unknown individuals
• or based on dreams, which are not evidence.


Therefore:


Permissible and proven ways of benefiting the deceased:
• duaa
• charity
• fulfilling vows
• paying debts
• performing Hajj or obligatory fasts on their behalf


Not proven:
• reciting Qur’an and gifting its reward
• graveyard Qur'an circles
• Qul, Khatm, Chehlum, or Thursday rituals


These are innovations (bid‘ah) introduced later by people of desires.