Compiled by: Hafiz Shabbir Siddiq حفظ اللہ
"If you ask forgiveness for them seventy times, Allah will never forgive them. That is because they disbelieved in Allah and His Messenger."
[Surah At-Tawbah: 80]
This indicates that even the Prophet صلى الله عليه وسلم’s supplication for the forgiveness of disbelievers, polytheists, or hypocrites cannot benefit them.
Similarly, the Prophet صلى الله عليه وسلم said:
"I sought permission from my Lord to seek forgiveness for my mother, but He did not grant it to me."
[Sahih Muslim, Book of Funerals, Hadith 976]
Since the Prophet’s صلى الله عليه وسلم parents had died during the pre-Islamic era when people were far removed from the Abrahamic faith and had fallen into idol worship, this implies that forgiveness cannot be sought for non-Muslim parents or relatives.
In the Sunan Abi Dawud, under the chapter "Fulfilling a Will of a Warrior Who Accepts Islam," a narration describes how ‘As ibn Wa'il, a disbeliever, bequeathed the emancipation of a hundred slaves on his behalf. One of his sons, Hisham, freed fifty slaves, and the remaining fifty were left for ‘Amr ibn Al-‘As رضي الله عنه to release. When ‘Amr consulted the Prophet صلى الله عليه وسلم about fulfilling his father's will, the Prophet صلى الله عليه وسلم said:
"If your father had been Muslim, then if you freed slaves, gave charity, or performed Hajj on his behalf, it would benefit him."
[Sunan Abi Dawud, Book of Wills, Hadith 2883]
These narrations illustrate that supplications or deeds aimed at conveying rewards can only benefit a person who was not a disbeliever or polytheist at the time of their death.
Some deeds performed by a person during their life continue to yield rewards even after their death.
Apart from personal deeds, some actions performed by the deceased's relatives and close ones can also convey rewards to them. For example, supplications, charity, or acts of worship like Hajj done on behalf of the deceased benefit them, as long as the deceased was a believer and died without Shirk.
If, for some reason, a person is unable to repay their debt before passing, then anyone paying off this debt on their behalf alleviates the deceased from potential punishment and difficulty. In a narration from Sunan Ibn Majah, Saad ibn Atwal رضي الله عنه narrates that his brother left behind three hundred dirhams and a family. Saad considered using the inheritance for the family’s support, but the Prophet صلى الله عليه وسلم advised him, saying:
"Your brother is being detained due to his debt, so settle it on his behalf."
When Saad رضي الله عنه repaid the debt, he informed the Prophet صلى الله عليه وسلم, who acknowledged it.
[Sunan Ibn Majah, Book of Legal Judgments, Hadith 2433]
In Sahih al-Bukhari, a similar incident is recorded, showing the importance of debt repayment, where Abu Qatadah رضي الله عنه offered to settle a deceased person's debt, after which the Prophet صلى الله عليه وسلم led the funeral prayer.
[Sahih al-Bukhari, Hadith 2295]
One of the primary supplications for the deceased is Salat al-Janazah (funeral prayer), a communal obligation for Muslims. Unfortunately, in contemporary society, this prayer is often completed hastily. However, performing it with due care is critical.
Allah describes the righteous among believers, saying:
"And those who come after them say, 'Our Lord, forgive us and our brothers who preceded us in faith.'"
[Surah Al-Hashr: 10]
The Prophet صلى الله عليه وسلم would also pray for the forgiveness of the deceased in Jannat al-Baqi (the cemetery of Madinah). Aisha رضي الله عنها asked him about this practice, to which he replied:
"I was commanded to pray for them."
[Musnad Ahmad, Vol 6, Page 252]
The benefits of dua for the deceased are evident in another hadith where the Prophet صلى الله عليه وسلم advised believers to pray for the deceased after burial, saying:
"Seek forgiveness for your brother and pray for his steadfastness, for he is now being questioned."
[Sunan Abi Dawud, Book of Funerals, Hadith 3221]
Saad ibn Ubadah رضي الله عنه asked the Prophet صلى الله عليه وسلم if he could give charity on behalf of his deceased mother, and the Prophet صلى الله عليه وسلم affirmed:
"Yes."
[Sahih al-Bukhari, Hadith 2756]
Abu Hurairah رضي الله عنه narrated that a man asked the Prophet صلى الله عليه وسلم if giving charity on behalf of his deceased father would expiate his sins, and the Prophet صلى الله عليه وسلم confirmed this by saying:
"Yes."
[Sahih Muslim, Hadith 1630]
The permissibility of charity on behalf of the deceased, therefore, extends to all relatives and not only to children, as supported by scholars like Imam Nawawi رحمه الله.
A woman from the Juhaynah tribe approached the Prophet صلى الله عليه وسلم, saying her mother had vowed to perform Hajj but passed away before fulfilling it. The Prophet صلى الله عليه وسلم advised her:
"Yes, perform Hajj on her behalf. If your mother had a debt, would you not have paid it? Fulfill the debt owed to Allah; He is most deserving of repayment."
[Sahih al-Bukhari, Hadith 1852]
This hadith demonstrates the permissibility of performing Hajj on behalf of the deceased, regardless of whether they made a vow.
A woman asked the Prophet صلى الله عليه وسلم if she could fast on behalf of her deceased mother, who had unfulfilled vow fasts. The Prophet صلى الله عليه وسلم replied:
"If your mother had a debt, would you not have paid it?"
[Sahih Muslim, Hadith 1148]
This implies that fulfilling vow fasts on behalf of the deceased is recommended.
Gathering around the deceased and praying immediately after the funeral prayer has become widespread. This practice has no basis in Shariah, as the supplications associated with the deceased in the time of the Prophet صلى الله عليه وسلم and his Companions رضی اللہ عنہم occurred after burial, as clarified in authentic hadiths. The Prophet صلى الله عليه وسلم did not establish or recommend this practice; instead, he emphasized those actions which truly benefit the Ummah. Abdullah ibn Amr رضی اللہ عنہما narrated:
"It was a duty for every Prophet before me to guide their community to all that was beneficial for them."
[Sahih Muslim, Hadith 1844]
In light of this, gathering for supplication immediately after the funeral prayer neither benefits the deceased nor those who pray, making it an innovation, as per the hadith:
"Whoever innovates something in this matter of ours (Islam) that is not part of it will have it rejected."
[Sahih al-Bukhari, Hadith 2697]
2. Placing Quranic Verses with the Deceased
Placing Quranic verses on or with the deceased in the grave is another baseless practice. Some people believe this will aid the deceased in answering the questions in the grave. However, Shariah does not support this act. According to the Quran, steadfastness in the grave will only benefit those who lived a life of faith and monotheism:
"Allah makes firm those who believe with the firm word in worldly life and in the Hereafter."
[Surah Ibrahim: 27]
3. Reciting the Quran During Burial
Reciting specific surahs like Surah Yaseen during burial is also an unverified practice. A commonly cited weak narration says:
"Recite Yaseen for your deceased."
[Sunan Abi Dawud, Hadith 3121]
According to scholars like Imam Albani, this narration is unreliable. Instead, the only authentic practice during burial is the supplication the Prophet صلى الله عليه وسلم recited when placing the deceased in the grave:
"In the name of Allah and according to the way of the Messenger of Allah."
[Sunan Abi Dawud, Hadith 3213]
4. Reciting the Quran at the Grave
Reciting the Quran at the grave as an act of reward, especially on specific occasions like the 15th of Sha’ban or 10th of Muharram, is an innovation with no basis in Shariah. The Prophet صلى الله عليه وسلم, as well as his Companions, only visited graves to make dua for the deceased and did not engage in Quran recitation. Instead, the Prophet صلى الله عليه وسلم stated:
"Pray in your homes, and do not make them like graves."
[Sahih al-Bukhari, Hadith 432]
This implies that Quran recitation is designated for homes and not for graveyards.
5. Organized "Quran Khwani" Gatherings
Organizing gatherings for Quran recitation as a form of Isal-e-Thawab has no basis in Islam and is an innovation. In such gatherings, food is often prepared, and gifts are given to the participants, which contradicts the teachings of the Prophet صلى الله عليه وسلم. Imam Nawawi states:
"Recitation of the Quran does not benefit the deceased."
Similarly, the Permanent Committee for Scholarly Research in Saudi Arabia also declared this practice as impermissible, highlighting that receiving gifts or food as payment for Quran recitation is prohibited.
6. Lighting Lamps on Graves
Lighting lamps on graves is a baseless and pointless act without benefit for the deceased. This practice is rooted in ignorance and is even logically unfounded. The Prophet صلى الله عليه وسلم prohibited carrying fire with the funeral procession, indicating that such acts are unnecessary:
"Do not accompany a funeral with voices or fire."
[Musnad Ahmad, Hadith 426/2]
7. Ceremonial Gatherings (e.g., "Qul", "Teeja", "Chaliswan")
Ceremonies such as "Qul" (3rd day), "Teeja" (3rd day), and "Chaliswan" (40th day) after someone’s passing are widely practiced but lack any basis in Islamic teachings. People often go into debt to perform these rituals, mistakenly considering them obligatory. The Saudi Fatawa Committee has labeled the 40th-day ceremonies as rooted in ancient Egyptian practices, without any foundation in Islam.
8. Mourning Gatherings and Celebratory Events like Milad
Shi'a mourning gatherings (Majlis-e-Aza) or Sunni celebratory gatherings (Milad or Naat) held as acts of Isal-e-Thawab are innovations. These practices, aimed at benefiting the deceased, actually oppose the true teachings of Islam. The Prophet صلى الله عليه وسلم emphasized that such innovations are misguided:
"The worst of actions are innovations."
9. Visiting Graves on Ashura or 15th Night of Sha'ban
Large numbers of people visiting graveyards on specific days like Ashura or the 15th night of Sha’ban and offering food on graves is another baseless tradition. The belief that scattering food on graves brings blessings is misguided, as this practice leads to wastage without any Shariah support.
10. Performing Umrah on Behalf of the Deceased
While Hajj can be performed on behalf of the deceased, scholars have debated whether the same applies to Umrah. According to Hafiz Salahuddin Yousuf, Umrah on behalf of the deceased purely for Isal-e-Thawab may not be permissible as there is no direct Shariah basis for it.
11. Making Up Missed Prayers for the Deceased
Fulfilling missed prayers on behalf of a deceased person is also impermissible. Sheikh Ibn Baz stated that such practices are not allowed in Islam, citing the hadith:
"Whoever innovates something in our matter (Islam) that is not part of it will have it rejected."
[Sahih Muslim, Hadith 1718]
"Whoever imitates a people is one of them."
[Sunan Abi Dawud, Hadith 4031]
Many such practices hold no basis in Islam, making them innovations or even shirk (polytheism).
Can Rewards Be Conveyed to Polytheistic Parents and Relatives?
Before understanding the deeds that benefit a person after their death, it is crucial to know that these rewards are only applicable to a person who upheld monotheism (Tawhid) during their life. If someone committed polytheism (Shirk) but repented during their lifetime, they may also benefit from others' deeds. However, a person who dies without repenting from Shirk will receive no benefit from their deeds or others' acts done on their behalf. Even supplications for forgiveness will not avail them. This is established through various Quranic and Sunnah sources. Allah addressed the Prophet صلى الله عليه وسلم:"If you ask forgiveness for them seventy times, Allah will never forgive them. That is because they disbelieved in Allah and His Messenger."
[Surah At-Tawbah: 80]
This indicates that even the Prophet صلى الله عليه وسلم’s supplication for the forgiveness of disbelievers, polytheists, or hypocrites cannot benefit them.
Similarly, the Prophet صلى الله عليه وسلم said:
"I sought permission from my Lord to seek forgiveness for my mother, but He did not grant it to me."
[Sahih Muslim, Book of Funerals, Hadith 976]
Since the Prophet’s صلى الله عليه وسلم parents had died during the pre-Islamic era when people were far removed from the Abrahamic faith and had fallen into idol worship, this implies that forgiveness cannot be sought for non-Muslim parents or relatives.
In the Sunan Abi Dawud, under the chapter "Fulfilling a Will of a Warrior Who Accepts Islam," a narration describes how ‘As ibn Wa'il, a disbeliever, bequeathed the emancipation of a hundred slaves on his behalf. One of his sons, Hisham, freed fifty slaves, and the remaining fifty were left for ‘Amr ibn Al-‘As رضي الله عنه to release. When ‘Amr consulted the Prophet صلى الله عليه وسلم about fulfilling his father's will, the Prophet صلى الله عليه وسلم said:
"If your father had been Muslim, then if you freed slaves, gave charity, or performed Hajj on his behalf, it would benefit him."
[Sunan Abi Dawud, Book of Wills, Hadith 2883]
These narrations illustrate that supplications or deeds aimed at conveying rewards can only benefit a person who was not a disbeliever or polytheist at the time of their death.
Acts That Benefit the Deceased
A. Deeds Done by the Deceased ThemselvesSome deeds performed by a person during their life continue to yield rewards even after their death.
- Enduring Charity (Sadaqah Jariyah) and Beneficial Knowledge
- If someone establishes something beneficial (like a school, well, etc.), they continue to receive rewards as long as others benefit from it.
- The Prophet صلى الله عليه وسلم said:
"When a person dies, all their deeds cease except three: ongoing charity, beneficial knowledge, or a righteous child who prays for them."
[Sahih Muslim, Book of Wills, Hadith 1631]
- Beneficial Knowledge Spread by the Deceased
- If a person imparts beneficial knowledge to others, they receive rewards as long as people continue practicing it. As narrated in Sunan Ibn Majah:
"Whoever teaches knowledge, they receive the same reward as those who act upon it, without diminishing the reward of those who act."
[Sunan Ibn Majah, Book of Sunnah, Hadith 240]
- If a person imparts beneficial knowledge to others, they receive rewards as long as people continue practicing it. As narrated in Sunan Ibn Majah:
- Good Practices Initiated by the Deceased
- If someone establishes a good practice during their lifetime, they will continue to receive rewards for it as long as others practice it.
"Whoever introduces a good practice in Islam will have its reward and the reward of those who act upon it after them without any reduction in their reward."
[Sahih Muslim, Book of Zakat, Hadith 1017]
- If someone establishes a good practice during their lifetime, they will continue to receive rewards for it as long as others practice it.
- Publication of Religious Books
- Disseminating religious knowledge, whether by authoring books or publishing them, is also considered ongoing charity (Sadaqah Jariyah).
- Guarding the Frontiers in the Path of Allah
- Protecting the frontiers of an Islamic state is an action whose rewards continue even after one’s death, as mentioned in Sahih Muslim:
"Guarding in the path of Allah for a day and a night is better than a month’s fasting and prayer. If one dies, their deeds continue, and they are saved from trial."
[Sahih Muslim, Book of Jihad, Hadith 1913]
- Protecting the frontiers of an Islamic state is an action whose rewards continue even after one’s death, as mentioned in Sahih Muslim:
- Constructing Mosques and Other Beneficial Facilities
- Building a mosque, a shelter for travelers, or a public well, for instance, continues to benefit the deceased as long as these facilities are in use.
Apart from personal deeds, some actions performed by the deceased's relatives and close ones can also convey rewards to them. For example, supplications, charity, or acts of worship like Hajj done on behalf of the deceased benefit them, as long as the deceased was a believer and died without Shirk.
Repayment of Debt on Behalf of the Deceased
If a person leaves behind debt, its repayment benefits the deceased. Regardless of who pays off the debt—whether a relative or someone else—this act helps relieve the deceased from hardship, as the non-repayment of debt causes significant distress after death. Given the importance of debt repayment, everyone should strive during their lifetime to avoid leaving any debts unpaid. Numerous hadiths emphasize the severe consequences for those who take loans without intending to repay them.If, for some reason, a person is unable to repay their debt before passing, then anyone paying off this debt on their behalf alleviates the deceased from potential punishment and difficulty. In a narration from Sunan Ibn Majah, Saad ibn Atwal رضي الله عنه narrates that his brother left behind three hundred dirhams and a family. Saad considered using the inheritance for the family’s support, but the Prophet صلى الله عليه وسلم advised him, saying:
"Your brother is being detained due to his debt, so settle it on his behalf."
When Saad رضي الله عنه repaid the debt, he informed the Prophet صلى الله عليه وسلم, who acknowledged it.
[Sunan Ibn Majah, Book of Legal Judgments, Hadith 2433]
In Sahih al-Bukhari, a similar incident is recorded, showing the importance of debt repayment, where Abu Qatadah رضي الله عنه offered to settle a deceased person's debt, after which the Prophet صلى الله عليه وسلم led the funeral prayer.
[Sahih al-Bukhari, Hadith 2295]
Supplication and Seeking Forgiveness (Dua and Istighfar)
Supplication and seeking forgiveness for the deceased can elevate their rank in Paradise and reduce any punishment they may face. For the deceased to benefit from these supplications, the conditions for the acceptance of dua must be met. Numerous Quranic verses and hadiths emphasize the significance of making dua for the deceased.One of the primary supplications for the deceased is Salat al-Janazah (funeral prayer), a communal obligation for Muslims. Unfortunately, in contemporary society, this prayer is often completed hastily. However, performing it with due care is critical.
Allah describes the righteous among believers, saying:
"And those who come after them say, 'Our Lord, forgive us and our brothers who preceded us in faith.'"
[Surah Al-Hashr: 10]
The Prophet صلى الله عليه وسلم would also pray for the forgiveness of the deceased in Jannat al-Baqi (the cemetery of Madinah). Aisha رضي الله عنها asked him about this practice, to which he replied:
"I was commanded to pray for them."
[Musnad Ahmad, Vol 6, Page 252]
The benefits of dua for the deceased are evident in another hadith where the Prophet صلى الله عليه وسلم advised believers to pray for the deceased after burial, saying:
"Seek forgiveness for your brother and pray for his steadfastness, for he is now being questioned."
[Sunan Abi Dawud, Book of Funerals, Hadith 3221]
Charity on Behalf of the Deceased
There is a scholarly difference of opinion on whether anyone can perform charity on behalf of the deceased or if only the children can do so. Both views are supported by various evidences, so there is flexibility in this matter. Charity on behalf of the deceased is beneficial if done sincerely, as demonstrated in the following narrations.Saad ibn Ubadah رضي الله عنه asked the Prophet صلى الله عليه وسلم if he could give charity on behalf of his deceased mother, and the Prophet صلى الله عليه وسلم affirmed:
"Yes."
[Sahih al-Bukhari, Hadith 2756]
Abu Hurairah رضي الله عنه narrated that a man asked the Prophet صلى الله عليه وسلم if giving charity on behalf of his deceased father would expiate his sins, and the Prophet صلى الله عليه وسلم confirmed this by saying:
"Yes."
[Sahih Muslim, Hadith 1630]
The permissibility of charity on behalf of the deceased, therefore, extends to all relatives and not only to children, as supported by scholars like Imam Nawawi رحمه الله.
Hajj on Behalf of the Deceased
Performing Hajj on behalf of a deceased person is permissible in Islam. Hajj is a form of worship that combines physical and financial aspects, and it is permissible to perform it on behalf of the deceased based on authentic texts.A woman from the Juhaynah tribe approached the Prophet صلى الله عليه وسلم, saying her mother had vowed to perform Hajj but passed away before fulfilling it. The Prophet صلى الله عليه وسلم advised her:
"Yes, perform Hajj on her behalf. If your mother had a debt, would you not have paid it? Fulfill the debt owed to Allah; He is most deserving of repayment."
[Sahih al-Bukhari, Hadith 1852]
This hadith demonstrates the permissibility of performing Hajj on behalf of the deceased, regardless of whether they made a vow.
Fasting on Behalf of the Deceased
Fasting on behalf of a deceased person, particularly for vows they could not fulfill, is also allowed. Scholars differ on whether it is obligatory to make up missed obligatory fasts, with some suggesting a compensatory payment (fidya) instead.A woman asked the Prophet صلى الله عليه وسلم if she could fast on behalf of her deceased mother, who had unfulfilled vow fasts. The Prophet صلى الله عليه وسلم replied:
"If your mother had a debt, would you not have paid it?"
[Sahih Muslim, Hadith 1148]
This implies that fulfilling vow fasts on behalf of the deceased is recommended.
Acts That Do Not Benefit the Deceased
In some societies, certain practices are carried out under the pretext of conveying rewards, but they have no basis in Shariah. Not only do these acts fail to benefit the deceased, but they may also add to the errors of those performing them, as they introduce unprescribed practices. These include:- Reciting Shahada Loudly While Carrying the Deceased
- Raising voices while carrying the deceased is discouraged. Abu Hurairah رضي الله عنه reported that the Prophet صلى الله عليه وسلم said:
"Do not raise voices or carry fire along with the deceased."
[Sunan Abi Dawud, Hadith 3171]
- Raising voices while carrying the deceased is discouraged. Abu Hurairah رضي الله عنه reported that the Prophet صلى الله عليه وسلم said:
- Offering Funeral Prayers Only by Polytheistic Individuals
- It is essential that those who perform funeral prayers for a deceased person should not associate partners with Allah. The Prophet صلى الله عليه وسلم mentioned:
"When a Muslim dies, and forty people who do not associate partners with Allah pray for him, Allah accepts their intercession for him."
[Sahih Muslim, Hadith 948]
- It is essential that those who perform funeral prayers for a deceased person should not associate partners with Allah. The Prophet صلى الله عليه وسلم mentioned:
Non-Shariah Acts Related to Conveying Rewards (Isal-e-Thawab)
1. Supplicating Immediately After Funeral PrayerGathering around the deceased and praying immediately after the funeral prayer has become widespread. This practice has no basis in Shariah, as the supplications associated with the deceased in the time of the Prophet صلى الله عليه وسلم and his Companions رضی اللہ عنہم occurred after burial, as clarified in authentic hadiths. The Prophet صلى الله عليه وسلم did not establish or recommend this practice; instead, he emphasized those actions which truly benefit the Ummah. Abdullah ibn Amr رضی اللہ عنہما narrated:
"It was a duty for every Prophet before me to guide their community to all that was beneficial for them."
[Sahih Muslim, Hadith 1844]
In light of this, gathering for supplication immediately after the funeral prayer neither benefits the deceased nor those who pray, making it an innovation, as per the hadith:
"Whoever innovates something in this matter of ours (Islam) that is not part of it will have it rejected."
[Sahih al-Bukhari, Hadith 2697]
2. Placing Quranic Verses with the Deceased
Placing Quranic verses on or with the deceased in the grave is another baseless practice. Some people believe this will aid the deceased in answering the questions in the grave. However, Shariah does not support this act. According to the Quran, steadfastness in the grave will only benefit those who lived a life of faith and monotheism:
"Allah makes firm those who believe with the firm word in worldly life and in the Hereafter."
[Surah Ibrahim: 27]
3. Reciting the Quran During Burial
Reciting specific surahs like Surah Yaseen during burial is also an unverified practice. A commonly cited weak narration says:
"Recite Yaseen for your deceased."
[Sunan Abi Dawud, Hadith 3121]
According to scholars like Imam Albani, this narration is unreliable. Instead, the only authentic practice during burial is the supplication the Prophet صلى الله عليه وسلم recited when placing the deceased in the grave:
"In the name of Allah and according to the way of the Messenger of Allah."
[Sunan Abi Dawud, Hadith 3213]
4. Reciting the Quran at the Grave
Reciting the Quran at the grave as an act of reward, especially on specific occasions like the 15th of Sha’ban or 10th of Muharram, is an innovation with no basis in Shariah. The Prophet صلى الله عليه وسلم, as well as his Companions, only visited graves to make dua for the deceased and did not engage in Quran recitation. Instead, the Prophet صلى الله عليه وسلم stated:
"Pray in your homes, and do not make them like graves."
[Sahih al-Bukhari, Hadith 432]
This implies that Quran recitation is designated for homes and not for graveyards.
5. Organized "Quran Khwani" Gatherings
Organizing gatherings for Quran recitation as a form of Isal-e-Thawab has no basis in Islam and is an innovation. In such gatherings, food is often prepared, and gifts are given to the participants, which contradicts the teachings of the Prophet صلى الله عليه وسلم. Imam Nawawi states:
"Recitation of the Quran does not benefit the deceased."
Similarly, the Permanent Committee for Scholarly Research in Saudi Arabia also declared this practice as impermissible, highlighting that receiving gifts or food as payment for Quran recitation is prohibited.
6. Lighting Lamps on Graves
Lighting lamps on graves is a baseless and pointless act without benefit for the deceased. This practice is rooted in ignorance and is even logically unfounded. The Prophet صلى الله عليه وسلم prohibited carrying fire with the funeral procession, indicating that such acts are unnecessary:
"Do not accompany a funeral with voices or fire."
[Musnad Ahmad, Hadith 426/2]
7. Ceremonial Gatherings (e.g., "Qul", "Teeja", "Chaliswan")
Ceremonies such as "Qul" (3rd day), "Teeja" (3rd day), and "Chaliswan" (40th day) after someone’s passing are widely practiced but lack any basis in Islamic teachings. People often go into debt to perform these rituals, mistakenly considering them obligatory. The Saudi Fatawa Committee has labeled the 40th-day ceremonies as rooted in ancient Egyptian practices, without any foundation in Islam.
8. Mourning Gatherings and Celebratory Events like Milad
Shi'a mourning gatherings (Majlis-e-Aza) or Sunni celebratory gatherings (Milad or Naat) held as acts of Isal-e-Thawab are innovations. These practices, aimed at benefiting the deceased, actually oppose the true teachings of Islam. The Prophet صلى الله عليه وسلم emphasized that such innovations are misguided:
"The worst of actions are innovations."
9. Visiting Graves on Ashura or 15th Night of Sha'ban
Large numbers of people visiting graveyards on specific days like Ashura or the 15th night of Sha’ban and offering food on graves is another baseless tradition. The belief that scattering food on graves brings blessings is misguided, as this practice leads to wastage without any Shariah support.
10. Performing Umrah on Behalf of the Deceased
While Hajj can be performed on behalf of the deceased, scholars have debated whether the same applies to Umrah. According to Hafiz Salahuddin Yousuf, Umrah on behalf of the deceased purely for Isal-e-Thawab may not be permissible as there is no direct Shariah basis for it.
11. Making Up Missed Prayers for the Deceased
Fulfilling missed prayers on behalf of a deceased person is also impermissible. Sheikh Ibn Baz stated that such practices are not allowed in Islam, citing the hadith:
"Whoever innovates something in our matter (Islam) that is not part of it will have it rejected."
[Sahih Muslim, Hadith 1718]
Acts that Bring Harm to the Deceased
Certain actions can cause continuous punishment for the deceased:- Wailing and Lamentation
- Excessive mourning and wailing by the family can increase the punishment for the deceased, as narrated by the Prophet صلى الله عليه وسلم:
"The deceased is punished due to the wailing of their family over them."
[Sahih al-Bukhari, Hadith 1286]
- Excessive mourning and wailing by the family can increase the punishment for the deceased, as narrated by the Prophet صلى الله عليه وسلم:
- Introducing Evil Practices
- If someone establishes a harmful or prohibited practice, they will bear the burden of its consequences if others continue it after their death:
"Whoever introduces a bad practice in Islam will bear its burden and the burden of those who act upon it."
[Sahih Muslim, Hadith 1017]
- If someone establishes a harmful or prohibited practice, they will bear the burden of its consequences if others continue it after their death:
Hindu-Influenced Practices in Conveying Rewards
Certain Isal-e-Thawab practices among Muslims, such as organizing ceremonies on specific days or offering specific foods, bear a striking resemblance to Hindu customs. According to Islamic teachings, it is prohibited to imitate non-Islamic customs, as the Prophet صلى الله عليه وسلم said:"Whoever imitates a people is one of them."
[Sunan Abi Dawud, Hadith 4031]
Many such practices hold no basis in Islam, making them innovations or even shirk (polytheism).