Matters from which the deceased benefits
Under the present topic, we will first mention those deeds which the deceased performed during their lifetime and after death, their reward continues to reach the deceased. After that, we will mention those actions performed by the deceased’s children or relatives, and their reward reaches the deceased. ان شاء الله العزيز
① Ongoing charity and beneficial knowledge
If a person does something in his lifetime from which people benefit even after his death, then that deed will be considered as ongoing charity (Sadaqah Jariyah). That is, as long as people continue to benefit from it, he will keep receiving reward.
Similarly, if a person acquires beneficial knowledge and then teaches it to others, as long as people act upon that knowledge, he will continue to receive reward. The following texts indicate this.
Allah Almighty says:
وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ
“And We record what they send before and their footprints.”
The Prophet Muhammad (peace be upon him) said:
إذا مات الإنسان إنقطع عنه عمله إلا من ثلاثة، إلا من صدقة جارية، أو علم ينتفع به …… الخ
“When a person dies, all his deeds come to an end except for three: ongoing charity, beneficial knowledge from which people benefit ……….etc.”
In Sunan Ibn Majah under باب ثواب معلم الناس الخير, there is a hadith in which the Prophet (peace be upon him) said:
من علم علما فله أجر من عمل به لا ينقص من أجر العامل
“He who teaches someone knowledge will receive the reward equal to that of the one who acts upon it, without any decrease in their reward.”
In the same chapter of Ibn Majah, another narration states:
إن مما يلحق المؤمن من عمله وحسناته بعد موته، علما علمه ونشره …. أو صدقة أخرجها من ماله فى صحته وحياته، يلحقه من بعد موتها
Among the good deeds that reach a believer after death is the knowledge he taught and spread ……….. or charity he gave while in good health during his lifetime; all these rewards continue to reach him after his death.
That is, if someone gives charity during his lifetime, for example: building a mosque or madrasa, arranging water facilities for people, etc., he continues to receive reward after death. Similarly, a person who teaches religion and spreads it also continues to receive reward after death. In a narration from Sunan Ibn Majah, teaching knowledge is described as the best charity. The Prophet Muhammad (peace be upon him) said:
أفضل الصدقة أن يتعلم المرء المسلم علماء ثم يعلمه أخاه المسلم
“The best charity is that a Muslim acquires knowledge and then teaches it to his Muslim brother.”
② The Righteous Deeds of Righteous Offspring
If a person raises their children well, then whatever good deeds the children perform, the parents will receive the same reward as the children receive for performing those deeds.
The honorable saying of the Messenger of Allah ﷺ is:
اذا مات الإنسان إنقطع عنه عمله إلا من ثلاثة، إلا من صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعوله
“When a person dies, their deeds come to an end except for three things that continue: ongoing charity, knowledge from which benefit is derived, and righteous children who pray for them.”
Allama Albani, may Allah have mercy on him, states that whatever righteous deeds the good children perform, the reward for those deeds reaches their parents just as much as it reaches the children themselves, and there is absolutely no reduction in the reward for the children. This is because children are also part of the parents’ efforts and earnings, and Allah Almighty says:
وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ ﴿٣٩﴾
“Man will have nothing but what he strives for.”
And the Messenger of Allah ﷺ said:
إن من أطيب ما أكل الرجل من كسبه، وولده من كسبه
“The purest food is that which a man eats from his own earnings, and his children are also part of his earnings.”
Sheikh Albani, may Allah have mercy on him, deduced from the aforementioned verse and hadith that since Allah’s command is that a person only has what he strives for and earns, and since children are part of a person’s earnings, whatever righteous deeds the children perform, the reward for those deeds will also reach their parents.
③Inventing a Good Method
If a person invents a good method in his life, as long as people continue to follow that method, that person will also receive equal reward and blessings.
The Prophet Muhammad (peace be upon him) said:
من سن فى الإسلام سنة حسنة، فله أجرها، وأجر من عمل بها بعده من غير أن ينقص من أجورهم شيء
“Whoever introduces a good practice in Islam will have its reward, and the reward of everyone who acts upon it, and their rewards will not be diminished in any way.”
Another narration states:
من سن سنة حسنة فله أجرها ما عمل بها فى حياته وبعد مماته حتى تترك
“Whoever introduces a good practice, he will receive reward during his life and after his death as long as it is acted upon, until the practice is abandoned.”
◈However, it should be kept in mind that not every method considered good by someone’s personal intellect is truly good. Inventing a good method means a method whose origin is already present in the Shariah; otherwise, no matter how good it appears outwardly, it will not be acceptable and will be counted among innovations (bid’ah).
④ Publication and Distribution of Books
Spreading knowledge through publishing or authoring religious books during a person’s lifetime is also considered ongoing charity (Sadaqah Jariyah). The honorable Sheikh Ataullah Sajid, may Allah preserve him, while explaining the benefits under the hadith mentioned in Sunan Ibn Majah باب ثواب معلم الناس الخير, states the words of the hadith:
وعلم يعمل به من بعده
“And the knowledge from which benefit is derived thereafter.”
He writes that teaching someone knowledge or doing any beneficial scholarly work is an act whose reward continues. The writings of the great Muhaddithin (scholars of hadith), may Allah have mercy on them, and other scholarly works are included in this; as long as people benefit from them, the authors continue to receive reward.
The words of another narration are as follows:
إن ممايلحق المؤمن من عمله وحسناته بعد موته، علما علمه و نشره .. ومصحفا ورثه
“The good deeds that reach a believer after death include this: the knowledge he taught and spread, and a copy of the Qur’an that he left as inheritance to someone.”
The words of this hadith in its commentary mention the spreading of knowledge in general, whether it is through teaching someone knowledge, publishing and distributing books, or buying religious books and distributing them in the way of Allah; all these forms are included in this generality. Similarly, it is stated that the copy of the Qur’an which is inherited by someone, as long as the heir continues to recite it, the deceased also continues to receive equal reward. والله اعلم
⑤ Guarding the Border in the Way of Allah
Guarding the border of an Islamic country in the way of Allah is also among those deeds whose reward continues to be given to a person even after their death.
Regarding this, Imam Muslim (may Allah have mercy on him) has narrated a hadith in his Sahih:
رباط يوم وليلة خير من صيام شهر وقيامه، وان مات جرى عليه عمله الذى كان يعمله، وأجرى عليه رژه، وأمن الفتان
“Guarding the border in the way of Allah for one day and one night is better than fasting and standing in prayer for a month. And if he dies, then his deed will continue for him as long as he used to do it, and his provision will continue to be granted to him. And he will also be protected from the trials.”
Sheikh Safi-ur-Rahman Mubarakpuri (may Allah have mercy on him) writes in the explanation of this hadith:
Guarding the border in the way of Allah is like ongoing charity (Sadaqah Jariyah), therefore even after death, the person will continue to receive its reward.
⑥Construction of Mosques and Other Items
Imam Ibn Majah, may Allah have mercy on him, has narrated a hadith under باب ثواب معلم الناس الخير in Sunan Ibn Majah which is very comprehensive regarding the subject under consideration.
The Messenger of Allah, peace be upon him, said:
إن مما يلحق المؤمن من عمله وحسناته بعد موته، علما علمه ونشره، وولدا صالحا تركه، ومصحفا وورثه، أو مسجدا بناه أو بيتا لإبن السبيل بناه، أو نهرا أجراه أو صدقة أخرجها من ماله فى صحته و حياته، يلحقه من بعد موته
“The good deeds of a believer that continue to benefit him after his death include: knowledge that he taught and spread, righteous offspring he left behind, a copy of the Qur’an he bequeathed as inheritance, a mosque he built, a travelers’ inn he established, a canal he dug, or charity he gave while in good health during his lifetime. The reward for all these continues to reach him after his death.”
Here, the mention of deeds is complete that a person performs in his lifetime and whose reward continues to reach him after death.
Actions Performed by the Relatives of the Deceased Whose Reward Reaches the Deceased
Below we mention the matters that are done by the deceased’s relatives and loved ones, and their reward reaches the deceased.
① Repayment of Debt
If a person leaves some debt upon himself, then paying it off proves beneficial for the deceased. However, whoever pays it, whether a relative or someone else, there is no restriction regarding this. Indeed, paying off the debt is obligatory and necessary because it causes great difficulty for the deceased.
Since paying off debt is an important matter, every person should strive during their lifetime not to leave any kind of debt upon themselves. There is a severe warning in the Ahadith for the person who takes loans from people but has no intention of repaying them.
Nevertheless, if a person for some reason could not pay off the debt during their lifetime, then paying it off on their behalf clears their debt and also leads to a reduction in their punishment.
Sa’d bin ‘Atool (may Allah be pleased with him) narrated that his brother passed away, leaving behind three hundred dirhams (inheritance) and children. Sa’d (may Allah be pleased with him) said: I wanted to spend that wealth on his wife and children. I expressed this intention before the Prophet (peace be upon him). He (peace be upon him) said:
إن أخاك محتبس بدينه، فاقض عنه
“Your brother is in captivity because of his debt, so pay off his debt.”
Sa’d (may Allah be pleased with him) said: When I paid off the debt, I informed the Prophet (peace be upon him) that I had paid it.
Regarding the importance of paying debt on behalf of the deceased, Imam Bukhari (may Allah have mercy on him) narrated a hadith under باب من تكفل عن ميت دينا فليس له أن يرجع in his Sahih:
Salamah bin Akwa’ (may Allah be pleased with him) said that the Prophet (peace be upon him) was called to lead the funeral prayer of a deceased person. The Prophet (peace be upon him) asked: هل عليه من دين؟ “Does he have any debt?” The Companions (may Allah be pleased with them) replied: Yes. The Prophet (peace be upon him) said: فصلوا على صاحبكم “Then you yourselves should lead the funeral prayer for your companion.” Abu Qatadah (may Allah be pleased with him) said: O Messenger of Allah! I will pay off his debt, so please lead his funeral prayer. Then the Prophet (peace be upon him) led his funeral prayer.
The wording of a narration in Musnad Ahmad is:
The Prophet (peace be upon him) asked them: Abu Qatadah! What about those dinars, has the debt been paid? Abu Qatadah (may Allah be pleased with him) said: I paid off the debt the next day and informed the Prophet (peace be upon him). He (peace be upon him) said:
الآن بردت عليه جلده
“Now his chest has cooled.”
Meaning, he was afflicted with punishment due to not paying the debt, but now he has found peace because his debt has been paid off.
② Supplication and Seeking Forgiveness
Praying and seeking forgiveness for the deceased is a cause for the elevation of their ranks and a means of reducing their punishment. However, the deceased benefits from this only when all the conditions for the acceptance of the prayer are met. Numerous texts from the Quran and Hadith indicate the importance of praying for the deceased and the benefit they derive from such prayers.
The foremost thing in prayer is the funeral prayer (Salat al-Janazah) for the deceased. Performing the funeral prayer for the deceased is obligatory upon Muslims; even if only a few people perform it, the obligation is fulfilled. Unfortunately, in our present times, the funeral prayer is not given much importance and is often performed in just one or two minutes. It would not be an exaggeration to say that only the Ahl al-Hadith congregation has the honor of properly fulfilling this right of the deceased.
In any case, praying and seeking forgiveness for the deceased with correct belief is mentioned in the Holy Quran as a characteristic of the believers.
Allah Almighty describes the trait of the believers by saying:
وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ
“And those who come after them say: Our Lord! Forgive us and our brothers who preceded us in faith.”
The Prophet Muhammad (peace be upon him) used to go to Baqi’ al-Gharqad and pray for the people buried there.
When Sayyida Aisha (may Allah be pleased with her) asked about this, the Prophet (peace be upon him) said:
إني أمرت أن أدعولهم
“I have been given this (privilege) that I may pray for them.”
Regarding the benefit of prayer, the Prophet Muhammad (peace be upon him) also said that after the burial, one should pray for the deceased. He said:
إستغفروا لأخيكم واسئلوا له التثبيت فإنه الآن يسئل
“Pray for forgiveness and steadfastness for your brother, for he will now be questioned (in the grave).”
Seeking forgiveness for the deceased raises their ranks in Paradise.
The Prophet Muhammad (peace be upon him) said:
إن الرجل لترفع درجة فى الجنة فيقول: أنى هذا؟ فيقال: باستغفار ولدك لك
“When a person’s rank is elevated in Paradise, he asks: ‘What is the reason for this?’ It is told to him: ‘It is because of your prayers for the forgiveness of your offspring.'”
③ Charity on behalf of the deceased
When a person passes away, there is a difference of opinion among scholars regarding those who give charity on behalf of the deceased. Our scholars say that only the children can give charity on behalf of the deceased. Some scholars say that anyone can give charity on behalf of the deceased.
In any case, there are arguments on both sides, so we can say that there is flexibility in this matter. If someone wants to give charity on behalf of their loved one or relative, they can do so. The arguments regarding this are as follows:
Sa’d bin ‘Ubada رضي الله عنه said to the Messenger of Allah صلی اللہ علیہ وسلم: My mother has passed away. At that time, I was not present here. If I now give charity on behalf of my mother, will it benefit her? The Messenger of Allah صلی اللہ علیہ وسلم said: نعم “Yes.” Sa’d bin ‘Ubada رضي الله عنه said: I have a fruitful garden, and I declare before you as a witness that I have given that garden as charity on her behalf.
Abu Huraira رضي الله عنه says that a man said to the Messenger of Allah صلی اللہ علیہ وسلم:
إلى أبى مات وترك مالا ولم يوص، فهل يكفر عنه إن تصدق عنه
“My father has passed away, and he left some wealth but did not make any will. If I give charity on his behalf, will his sins be forgiven?” The Prophet صلی اللہ علیہ وسلم said: نعم “Yes.”
Imam Nawawi رحمه الله established a chapter in Sahih Muslim on this hadith as follows. Chapter وصول ثواب الصدقة إلى الميت Explanation of the reward of charity reaching the deceased. Imam Nawawi رحمه الله‘s classification shows that charity can be given not only on behalf of parents but also for any deceased person. والله اعلم
It is also necessary to clarify that charity can be given not only on behalf of deceased parents but also on behalf of living parents. Regarding this, a fatwa from the Saudi Scholars’ Fatwa Committee is mentioned in Fatawa Islamiyyah.
④ Hajj on behalf of the deceased
Performing Hajj on behalf of the deceased for the sake of conveying reward is also legally permissible and legitimate. Hajj is a form of worship that is both physical and financial, therefore scholars agree that physical acts of worship on behalf of the deceased can only be performed if proven by authentic texts. It is not correct to assume any other form of worship for them. The hadiths that indicate performing Hajj on behalf of the deceased are as follows:
A woman from the Juhayyah tribe came to the Prophet ﷺ and said: My mother had vowed to perform Hajj. She passed away before performing Hajj. Should I perform Hajj on her behalf? The Messenger of Allah ﷺ said:
نعم حجي عنها، آرأيت لو كان على أمك دين، اكنت قاضيته؟ اقضوا الله، الله أحق بالوفاء
“Yes, perform Hajj on her behalf. If your mother had any debt, would you not pay it off? You are paying off Allah’s debt; Allah has a greater right that His debt be paid.”
The chapter Imam Bukhari (may Allah have mercy on him) established on this hadith is as follows:
باب الحج والنذور عن الميت، والرجل يحج عن المرأة
From Imam Bukhari’s categorization, it is evident that whether the deceased vowed to perform Hajj or not, performing Hajj on their behalf is correct.
Regarding performing Hajj on behalf of the deceased in general, a narration in Sunan Abi Dawood concerning conveying reward to polytheist parents and relatives has already been mentioned — when Amr ibn al-As (may Allah be pleased with him) asked the Prophet ﷺ about freeing fifty slaves on behalf of his father, the Prophet ﷺ said:
إنه لو كان مسلما فاعتقتم عنه، أو تصدقتم عنه، أو حججتم عنه بلغه ذالك
“If your father had been a Muslim, then if you freed slaves on his behalf, gave charity on his behalf, or performed Hajj on his behalf, the reward would reach your father.”
Performing Hajj on behalf of the deceased can be done by children or any other relatives.
⑤ Fasting on behalf of the deceased
Fasting on behalf of the deceased as a vow is also a legitimate and recommended practice. However, there is a difference of opinion among scholars regarding making up obligatory fasts for the deceased. If the deceased had obligatory fasts remaining due to illness or travel, etc., can they be fasted on behalf of the deceased or not? Some scholars say that instead of fasting, fidya (compensation) should be paid, while others hold the view that fasting can be done. However, regarding this, Allama Albani (may Allah have mercy on him) has discussed it in Ahkam al-Janazat, p. 215, and the honorable Sheikh Salahuddin Yusuf (may Allah preserve him) has elaborated extensively in Janazah ke Ahkam o Masail, published by Jazeera. After this detailed discussion, the conclusion drawn is that only vow fasts can be fasted on behalf of the deceased.
The evidences regarding fasting vow fasts are as follows: A woman came to the Prophet (peace be upon him) and asked: O Messenger of Allah! My mother has passed away and she had a vow fast, should I fast on her behalf? The Prophet (peace be upon him) said:
أرأيت لو كان على أمك دين فقضيته، أكان يؤدي ذلك عنها
“If your mother had a debt which you would pay, would it be paid on her behalf?” The woman replied: Yes. The Prophet (peace be upon him) said: Fast on behalf of your mother.”
Imam Bukhari (may Allah have mercy on him) established a chapter on this. Chapter من مات وعليه صوم under which he narrated from Sayyida Aisha (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said:
من مات وعليه صيام صام عنه وليه
“When a person dies and has fasts due, his heir should fast on his behalf.”
In light of the above hadith, any heir can fast on behalf of the deceased.
⑥ Emancipating a Slave on Behalf of the Deceased
Emancipating a slave on behalf of the deceased also brings reward for them.
Imam Dawood (may Allah have mercy on him) narrated under chapter ما جاء فى وصية الحربي، يسلم وليه أيلزمه أن ينفذها a tradition in which Amr bin Aas (may Allah be pleased with him) asked the Prophet (peace be upon him), “My father had bequeathed the emancipation of one hundred slaves. My brother has freed fifty slaves. Should I also free fifty slaves on behalf of my father?” The Prophet (peace be upon him) said:
إنه لو كان مسلما فاعتقتم عنه بلغه ذلك
“If your father had been a Muslim, then if you emancipate slaves on his behalf, the reward would reach your father.”
⑦ Sacrifice on Behalf of the Deceased
Sacrificing on behalf of the deceased is also a legitimate act. It is narrated in Sahih Muslim that the Prophet Muhammad ﷺ himself sacrificed on behalf of his living and deceased followers.
There is a difference of opinion among scholars regarding sacrificing on behalf of the deceased. Those scholars who believe that one cannot sacrifice on behalf of the deceased hold that the mentioned hadith refers to the specific action of the Prophet ﷺ. Therefore, it is not permissible for any follower to sacrifice on behalf of a deceased person following the example of the Prophet ﷺ.
In any case, sacrifice is a form of charity, and charity is legally permissible and recommended, so there is some flexibility in this matter. If someone wishes to sacrifice on behalf of their deceased relatives, there is room for that. And Allah knows best.
An important clarification: Generally, in our society, the prevailing notion is that only children can give charity on behalf of their deceased parents. On the contrary, if the parents are alive and one of the children passes away, it is not correct for the parents to give charity on behalf of the deceased child. If we study the general evidences related to charity, it also becomes clear that parents can give charity on behalf of their deceased children. والله اعلم
Matters from which the deceased do not benefit
In our present society, many practices have become common in the name of conveying reward (Isal-e-Sawab) for the deceased. These practices have no connection or relation to Shariah. As we have mentioned before, some customary practices done in the name of Isal-e-Sawab neither benefit the deceased nor the one performing them; rather, these acts increase the sins of the person performing them. This is because matters for which there is no Shariah text are considered misguidance by Shariah, and all innovations (Bid’ah) are a cause of entering Hellfire. We mention below the practices prevalent in society in the name of Isal-e-Sawab:
① Reciting the Kalima Shahadat while carrying the funeral
Reciting the Kalima Shahadat while carrying the funeral procession has become a custom in our society. One person loudly proclaims the Kalima Shahadat, and the others repeat it. In Islamic Shariah, it is prohibited to raise voices while accompanying a funeral. Abu Huraira (may Allah be pleased with him) says that the Messenger of Allah (peace be upon him) said:
لا تتبع الجناة بصوت ولا نار
“Do not raise your voices with the funeral procession, nor carry fire with the funeral.”
From the above hadith, it is clear that no kind of loud mention or recitation should be made while accompanying the funeral; rather, one should walk silently with the funeral.
② Only leading the funeral prayer for polytheists
Performing the funeral prayer is a right of a Muslim. It is obligatory upon Muslims to perform it. However, it should be kept in mind that the benefit of the funeral prayer is only when there are people present to perform it. If the people performing the funeral prayer are only those who are Muslims in name but also commit shirk (associating partners with Allah), then the funeral prayer performed by such people will not benefit the deceased.
Imam Muslim, may Allah have mercy on him, has narrated a hadith in his Sahih, on which Imam Nawawi, may Allah have mercy on him, established a chapter named من صلى عليه أربعون، شفعوا فيه. Sayyiduna Ibn Abbas, may Allah be pleased with him, says that he heard the Messenger of Allah, peace and blessings be upon him, saying:
ما من رجل مسلم يموت فيقوم على جنازته أربعون رجلا، لايشركون بالله شيئا الا شفعهم الله فيها
“When a Muslim person dies and there are even only forty people at his funeral prayer, none of whom associate partners with Allah, then Allah will accept their intercession for that person.”
Allama Abdul Rahman Mubarakpuri, may Allah have mercy on him, after mentioning this hadith in Tuhfat al-Ahwazi Sharh Jami` at-Tirmidhi, writes: The intercession of these people for the deceased is conditioned upon two matters:
➊ All those individuals must sincerely pray for forgiveness for the deceased.
➋ All those individuals must be such that none of them associate partners with Allah.
It is a moment of reflection for every Muslim that he himself lives a monotheistic life and maintains his relations and companionship with monotheists and religious people so that such people participate in his funeral prayer whose intercession will be accepted by Allah Almighty.
③ Supplicating immediately after the funeral prayer
Gathering around the deceased immediately after the funeral prayer to supplicate has greatly increased in our society. This is an act that is not mentioned anywhere in the Shariah. The mention of supplication after the funeral prayer that we find from the time of the Prophet ﷺ and the Companions رضي الله عنهم is after the burial. Authentic hadiths clarify this matter. The lack of benefit in supplicating immediately after the funeral prayer is because the Prophet ﷺ did not inform about it. The Prophet ﷺ explained all the actions beneficial and good for his Ummah. Abdullah bin Amr رضي الله عنهما narrates that the Messenger of Allah ﷺ said:
إنه لم يكن نبي قبلي إلا كان حقا عليه أن يدل أمته على خير ما يعلمه لهم، وينذرهم شرما يعلمه لهم، وإ أمتكم هذه جعل عافيتها فى أولها
“Every prophet before me was required to guide his nation towards goodness. He would inform the nation of every good thing that he knew would be beneficial for them. He would warn them against things he knew would be harmful for them. Indeed, the well-being of your Ummah was in its early period (the time of the Companions).”
When we look at the era of the Companions, we do not find this practice of supplication anywhere. While we firmly believe that the Prophet ﷺ explained all beneficial actions for us. Since the place of supplication was not mentioned, it holds no benefit for us nor for the deceased. This will be counted among those matters about which the Messenger of Allah ﷺ said:
من أحدث فى أمرنا هذا ما ليس فيه فهورد
“Whoever introduces into this religion of ours something that does not belong to it, it is rejected.”
④ Placing Quranic verses with the deceased
When a person passes away, a cloth is placed over them. Quranic verses and the like are written on it. This cloth is buried with the deceased in the grave. Sometimes, some people separately write Quranic verses and place them with the deceased.
Their intention behind this act is that when questions are asked in the grave, the person remains steadfast in answering those questions. From a Shariah perspective, this has no validity. The person who will remain steadfast in answering the questions in the grave is the one who lived their worldly life according to faith and the belief in the Oneness of Allah.
Allah Almighty says:
يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللَّهُ الظَّالِمِينَ ۚ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ
“Allah keeps firmly those who believe, with the firm word, in worldly life and in the Hereafter. And Allah leads astray the wrongdoers, and Allah does what He wills.”
⑤ Reciting the Quran at the time of burial
Reciting Surah Yaseen or any other Surah at the time of burial is also an un-Islamic practice. There is no evidence from the Quran or Hadith to support reciting Surah Yaseen or any other Surah of the Quran during burial. A narration from Musnad Ahmad and Abu Dawood is cited regarding reciting Surah Yaseen, in which the Prophet Muhammad (peace be upon him) said:
اقرء وا يس على موتاكم
“Recite Surah Yaseen over your dead.”
This narration is found to be severely weak. Allama Albani (may Allah have mercy on him) writes: The narrators of this chain are “unknown.”
The correct practice from authentic hadiths at the time of burial is to recite supplications. The Prophet (peace be upon him) recited the following supplication while placing the deceased in the grave:
بسم الله وعلى سنة رسول الله
Similarly, after burial, the Prophet (peace be upon him) taught to pray for the steadfastness of the deceased, not to recite Surah Yaseen or any other Surah. Even during the time of the Companions (may Allah be pleased with them), there is no record of any Companion performing this act at the time of burial.
⑥ Reciting the Quran on the grave
Going to the grave and reciting the Quran for the sake of sending rewards, especially on the fifteenth night of Sha’ban and the tenth of Muharram, and going to the family cemetery to recite the Quran on the grave of a dear relative, is an un-Islamic and false practice. It is from the practice of the Prophet ﷺ that he prayed for forgiveness for the deceased when he went to the cemetery. There is no evidence that the Prophet ﷺ ever recited the Quran at the grave of any companion.
From the study of the Quran and Hadith, it becomes clear that reciting the Quran at the grave is a prohibited act. The Prophet Muhammad ﷺ said:
اجعلوا فى بيوتكم من صلاتكم ولا تتخذوا قبورا
“Recite part of your prayer in your houses and do not make your houses like graveyards.”
This hadith indicates that the proper place for reciting the Quran is the home, not the graveyard. The Prophet ﷺ likened the home where the Quran is not recited to a graveyard. Thus, reciting the Quran in the graveyard is unlawful and prohibited. Allama Albani (may Allah have mercy on him) has discussed this matter in detail
, which is very beneficial for seekers of truth.
⑦ Quran Recitation
One of the customs practiced in the Indian subcontinent in the name of conveying reward (Isal-e-Sawab) is the ritual of “Quran Recitation.” In our present society, this custom is found in almost every household like a termite; very few families are free from this innovation. What happens is that students from a madrasa are invited to the house to recite the Quran. At this time, a variety of colorful foods are arranged. At the end of this gathering, these students are generously gifted and rewarded with offerings. The Quran recited at this time is considered to be granted to the deceased. Another form of this is that women from the neighborhood are invited to recite the Quran, and the reward is conveyed to the deceased through them. This method of Quran recitation for the sake of conveying reward is entirely against Shariah. Jarir bin Abdullah (may Allah be pleased with him) narrates:
كنا نعد الاجتماع إلى أهل الميت وصنيعة الطعام بعد دفنه من النياحة
“We used to consider gathering at the deceased’s house after burial and preparing food as a lamentation.”
Imam Nawawi (may Allah have mercy on him) says:
أن قراءة القران لا يصلہ ثوابها
“The reward of Quran recitation does not reach the deceased.”
Hafiz Salahuddin Yusuf (may Allah preserve him) describes the evil of the prevalent Quran recitation as follows:
This custom is a major reason for making people inactive and sinful. When a person believes that after his death, people will recite the Quran for him, which will compensate for his shortcomings and grant him salvation, it is obvious that he will not consider it necessary to adhere to the commands and obligations of Islam during his life. He will spend his entire life contrary to Quranic principles. He will not observe prayers, fasting, nor distinguish between what is halal and haram in Islam.
Similarly, the respected Hafiz Sahib has mentioned further evils, the study of which is not without benefit.
Regarding the prevalent Quran recitation, a fatwa has also been issued by the Permanent Committee for Scholarly Research and Ifta in Saudi Arabia. This fatwa proves that the prevalent Quran recitation is against Shariah and unlawful. And in light of the Prophet Muhammad’s (peace be upon him) saying:
من قرأ القران فليسأل الله به، فإنه سيجئ أقوام يقرون القرآن يسالون به الناس جامع الترمذي، فضائل القرآن، باب من قرأ القرآن فليسأل الله به
it has been established that the gifts and offerings given to students and their “teachers” are forbidden.
⑧ Lighting a Lamp
Lighting a lamp on a grave is a futile and meaningless custom that is purely an innovation based on ignorance. Just as it is not correct or valid by imitation, it is also an ignorant practice intellectually. The person buried in the grave does not benefit from it in any way. This is a custom that has become widespread among people as an act of worship. For this reason, scholars have declared this act impermissible and an innovation due to its resemblance to Magian practices.
Abu Huraira (may Allah be pleased with him) said that the Messenger of Allah (peace be upon him) said:
لاتتبع الجنازة بنار ولا صوت
“Neither fire should be taken along with the funeral procession nor should voices be raised.”
The Companions (may Allah be pleased with them) used to advise their families not to carry fire along with their funerals.
Allama Albani (may Allah have mercy on him) wrote regarding the consequences of this practice:
“Those who light lamps on graves do so with the intention of drawing closer to Allah. Their intention is never that lighting lamps will benefit the visitors of the graves because these people light lamps even when the sun is at its zenith. Therefore, based on this belief and practice of the people, this act is an innovation.”
⑨ Qul, Tija, Seventh, etc.
Some of the customary practices for the sake of sending reward (Isal-e-Sawab) have been considered obligatory. No matter how poor a person is, he considers it necessary and compulsory to perform these customs. If someone does not perform these customs, the clerics deceive the family by promising to secure forgiveness for the deceased and force them to take loans from somewhere to fulfill these customs. Qul, Teja, Satwan, Daswan, and Chaliswan, etc., are such customs that people have imposed on themselves, while they have no relation to Shariah.
The Saudi Fatwa Committee, while answering a question about the “Chehlum custom,” wrote: The custom of observing Chehlum is a Pharaonic practice. Before Islam, the Pharaohs used to observe this custom, and then it spread among other nations and became common. Therefore, it is a very bad innovation. There is no concept of it in Islam, and it is refuted by the noble saying of the Prophet Muhammad, peace be upon him:
من أحدث فى أمرنا هذا ما ليس فيه فهورد
“Whoever introduces into this religion of ours something that is not part of it, it is rejected.”
His Eminence Sheikh Ataullah Sajid, may Allah preserve him, while mentioning benefits and issues in “Sunan Ibn Majah,” writes: There is no specific time or method for praying for deceased elders. Qul, Daswan, Chaliswan, Burdi, and other such customs are merely rituals that Muslims have adopted by imitating Hindus; there is no Shariah evidence for them, so no reward can be expected from them.
⑩ Mourning Assembly and Milad and Naat Gathering
Majlis-e-Aza (mourning gatherings) and Mehfil-e-Milad wa Naat (gatherings for the birth of the Prophet and poetry in praise of him) are also among the prevalent innovations under the name of Isal-e-Sawab (conveying reward). Hafiz Salahuddin Yusuf writes about these gatherings and assemblies:
One form of Isal-e-Sawab is common among the Shia community, and it is given great importance, which is the Majlis-e-Aza. For conveying reward to the deceased, a reciter is invited to speak about the sufferings of Ahl al-Bayt and the faults of the Companions, and the attendees are served food, after which it is assumed that the forgiveness of the deceased has been arranged.
Following this, the innovation-loving people who call themselves Ahl-e-Sunnat, known as Barelvis, gather under the name of Mehfil-e-Milad or Mehfil-e-Naat. This practice is increasing day by day.
Some people do this on the occasion of “Khatm-e-Chehlum” (the 40th day after death), and some hold such gatherings before or after this, considering it a very effective and targeted remedy for conveying reward to the deceased. But it is obvious that this is also an invented custom, and innovation is called that which, according to the Hadith of the Prophet, is the worst of matters (Sharr al-Umur). When innovation brings sin instead of reward, how can it convey reward?
Therefore, from the perspective of Isal-e-Sawab, holding Majlis-e-Aza and mourning gatherings by the Shia or organizing Mehfil-e-Milad or Majlis-e-Naat by the Barelvis are both useless and do not benefit the deceased. These are, as Ghalib said, merely to console the heart, “Ghalib, this thought is good.”
⑪ The Day of Ashura and the Fifteenth of Sha’ban: Visiting the Graveyard at Night
On the Day of Ashura and the fifteenth night of Sha’ban, a large number of people head towards cemeteries. Especially on these days, they go to pray for the deceased and give charity on their behalf. They carry food items with them when going to the cemetery and distribute them in the name of conveying reward. Many people place flowers, rice, lentils, etc., on the graves during these days. Throwing Allah’s blessings on graves in this manner is a great disrespect to Allah’s blessings. The reward is only for that which benefits people. Throwing food items on graves like this is sheer wastefulness. Expecting reward from this act is mere ignorance and nothing else. There is no religious evidence for any of these matters. Nowhere do we find that going to the cemetery on the Day of Ashura or the fifteenth night of Sha’ban is a recommended act.
There are many people who place green twigs on graves. Their intention is that this will reduce the punishment of the deceased. Such people cite the action of the Prophet ﷺ mentioned in Bukhari and Muslim, where the Prophet ﷺ struck fresh twigs on the graves of two people who were being punished.
The following points are noteworthy regarding the mentioned hadith:
1. All hadith scholars and researchers unanimously agree that this act was exclusive to the Prophet ﷺ.
2. On that occasion, the Prophet ﷺ neither encouraged the Companions to perform this act nor did any of the Companions do so after him.
3. The Prophet’s ﷺ act was not general; he did not strike twigs on other graves.
The Prophet ﷺ only performed this act on those specific graves. He was informed by revelation that those people were being punished, and the reason for their punishment was also conveyed.
In light of these three points, no one is justified in using the Prophet’s ﷺ act as evidence to go around placing twigs on graves and deluding themselves into thinking that this benefits the dead.
Therefore, all those acts performed in cemeteries on these days are in no way beneficial for the dead. Legally, these acts are impermissible and innovations because we find no evidence for them in the Shariah.
⑫ Performing Umrah on behalf of the deceased
Umrah is a permanent act of worship. Now the question is whether Umrah can be performed on behalf of the deceased like Hajj or not? Regarding this, Hafiz Salahuddin Yusuf (may Allah preserve him) writes:
This is a matter worthy of consideration whether it is permissible to perform Umrah on behalf of a deceased person with the intention of conveying reward, similar to Hajj Badal performed by a living person or not? Regarding Hajj, there is clarity in the Hadith that Hajj Badal is permitted in case of incapacity, and performing Hajj with the intention of conveying reward is also permissible. But are these two cases also permissible in Umrah? According to the mentioned principle of deputation, our inclination is that performing Umrah on behalf of someone during their lifetime is not correct, and similarly, performing Umrah solely with the intention of conveying reward on behalf of a deceased person also does not seem correct. والله أعلم بالصواب .
⑬ Making up missed obligatory prayers on behalf of the deceased
It is not permissible in Sharia to perform the missed obligatory prayers of a deceased person that were left due to some excuse. Ibn Baz, may Allah have mercy on him, writes:
لايجوز ان تقضى الصلاة عن الميت، سواء تركتها بعذر أو بغير عذر ولا أن يصلى بنية أن يكون ثواب الصلاة للميت، لأن الشرع لم يرد بذلك، وقد قال النبى صلى الله عليه وسلم : من عمل عملا ليس عليه أمرنا فهورد
It is not permissible to make up the missed prayers on behalf of the deceased, whether the deceased missed them due to an excuse or without any excuse. Also, praying for the sake of conveying reward to the deceased is not correct, because there is no text in Sharia regarding this. The Prophet, peace be upon him, said: Whoever does an action which we have not commanded, it is rejected.
Those matters from which the deceased suffers harm
There are certain matters that cause harm to the deceased. These actions continuously increase their punishment. It is a very dreadful and terrifying matter that a person may depart from this world, yet due to certain matters, their punishment continues to increase. Therefore, every person should reflect on this and leave behind such traces that cause their ranks to increase.
Below, we mention those matters which cause an increase in the grief and distress of the deceased.
① Lamenting
The mourning of the family members upon the death of a person causes harm to the deceased.
The Prophet Muhammad (peace be upon him) said:
إن الميت ليعذب ببكاء أهله عليه
“Indeed, the deceased is punished because of some crying of his family.”
There are different opinions among scholars regarding whether the deceased is punished in every case of the family’s crying or only in some cases.
Allama Albani (may Allah have mercy on him) writes: There are eight opinions among scholars on this matter, but two of them are closer to the truth.
➊ (While mentioning the first opinion, he writes): The majority’s opinion is that this hadith applies to a person who has willed mourning upon his death, and he will be punished, or the person knew that people would mourn for him but did not forbid them. For this reason, Abdullah bin Mubarak (may Allah have mercy on him) states: If the person forbade them during his lifetime but people mourned despite that, then their mourning will not harm him.
➋ Fazilat al-Sheikh Aminullah Peshawari (may Allah preserve him) also discussed a similar topic.
From the chapter Imam Bukhari (may Allah have mercy on him) established on this hadith, Imam Bukhari’s position also becomes clear, which Allama Albani (may Allah have mercy on him) has explained.
② Invention of a Bad Method
If a person invents a method that is religiously impermissible and forbidden, and this method continues even after his death, then this person will share equally in the sin of it. For example: if a head of a household imposes an innovation prevalent in society within his home, and his family continues this innovation after him, the sin they commit will be equal to the sin of the one who imposed this innovation. The Prophet Muhammad (peace be upon him) said:
من سن فى الإسلام سنة سيئة، كان عليه وزرها ووزر من عمل بها من بعده، من غير أن ينقص من أوزارهم شيئ
“Whoever introduces a bad practice in Islam, the sin of it will be upon him and upon everyone who acts upon it afterwards, and none of their sins will be diminished.”
This is further clarified by a narration in Sahih Bukhari, where the Prophet (peace be upon him) said: Until the Day of Judgment, all those who are unjustly killed will bear the sin, and Qabil (Cain) will also bear the sin for Adam (peace be upon him) because he invented the method of killing.
In light of these hadiths, every person should think while acting in their life that they should not commit any act that increases their punishment. They should always perform deeds that lead to elevation in ranks.
May Allah Almighty grant us the ability to perform such deeds that become ongoing charity for us and a cause for elevation in ranks in Paradise, Ameen.
Isal-e-Sawab for Polytheist Parents and Relatives ……?
The matters through which a person continues to receive reward even after their death will only benefit that person if they were a monotheist. One who never committed shirk in their life or if they did commit such a heinous sin of shirk but repented during their lifetime. If a person dies without repenting from shirk, then neither their deeds will benefit them nor anyone else. It is out of the question that a person benefits from the deeds of another; even if someone prays for forgiveness on their behalf, it will not benefit them. Many texts from the Quran and Sunnah indicate this. Allah Almighty addressed the Prophet Muhammad (peace be upon him) saying:
إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللَّهُ لَهُمْ ۚ ذَٰلِكَ بِأَنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ ۗ
“If you pray for forgiveness for them seventy times, Allah will never forgive them. This is because indeed they disbelieved in Allah and His Messenger.”
Thus, even the Prophet’s (peace be upon him) supplication for forgiveness for the disbelievers, polytheists, and hypocrites cannot benefit them.
The Messenger of Allah (peace be upon him) said:
استاذنت ربي ان استغفر لأمي فلم يأذن لي
“I asked my Lord for permission to pray for forgiveness for my mother, but my Lord did not grant me permission.”
Since the Prophet’s (peace be upon him) parents passed away during the era of ignorance, and at that time people were far from the Abrahamic religion and were involved in idol worship, Imam Nawawi (may Allah have mercy on him) writes in his commentary on Sahih Muslim under this hadith: This hadith is evidence of the prohibition of seeking forgiveness for disbelievers.
Just as it is forbidden to pray for polytheist parents or other polytheists, similarly any other act done with the intention of conveying reward (Isal-e-Sawab) is also prohibited, such as:
, there is a hadith. As ibn Wa’il, who was a disbeliever and polytheist, made a will that one hundred slaves should be freed on his behalf. One of his sons, Hisham, freed fifty slaves on behalf of his father, and the remaining fifty slaves were to be freed by his other son, Amr ibn al-As, may Allah be pleased with him. Amr ibn al-As, may Allah be pleased with him, said: I will not free the slaves until I ask the Prophet, peace be upon him, about this matter. When Amr ibn al-As, may Allah be pleased with him, asked the Prophet, peace be upon him, whether he should free fifty slaves on behalf of his father or not, the Prophet, peace be upon him, said:
إنه لو كان مسلما فاعتقتم عنه، أو تصدقتم عنه، أو حججتم عنه، بلغه ذالك
“If your father had been a Muslim, then if you free a slave on his behalf, give charity, or perform Hajj on his behalf, the reward would reach your father.”
In light of the above and the texts, it becomes clear that any act done with the intention of seeking forgiveness or conveying reward can only be done on behalf of a person who is not a disbeliever or polytheist. If a person claims to be a Muslim but dies upon polytheism, then no act of conveying reward can be done for him either. And Allah knows best.
However, it should be clarified that if a person’s parents passed away during their childhood and they do not know whether their death occurred with the belief in Tawheed (monotheism) or in a state of shirk (polytheism), then the ruling for such a person is that they may hold a good opinion about their parents and perform acts of charity on their behalf for the transfer of reward. And Allah knows best what is correct.
Transfer of Reward in Hinduism
In the beginning, we stated that at the end of the discussion, the common customs found between Hindus and Muslims would be mentioned. These are customs practiced among Muslims in the name of Isal-e-Sawab (conveying reward), but they are purely taken from the Hindu religion. These customs have no connection with the religion of Islam.
In this regard, we find it better to mention the discussion that Maulana Ubaidullah Malirkotvi has presented in his book Tuhfat-ul-Hind. Although Maulana Sahib has explained this discussion in detail, we will mention it briefly. Maulana Ubaidullah Sahib has established a chapter titled “Isal-e-Sawab” on this discussion. Maulana Sahib writes:
In reality, conveying reward to the deceased is an act of kindness towards them. It is not correct to convey reward out of fear of them or in hope of fulfilling one’s needs through them. Nor are the deceased clairvoyant, nor does their soul become present at the time of conveying reward; rather, wherever their soul is, the reward reaches them there. Conveying reward is neither obligatory nor mandatory, so one should not convey reward to anyone’s soul by borrowing money; in fact, it is not better to convey reward by borrowing. It is better to give charity from the surplus of one’s children’s expenses and convey its reward. It is not necessary to use new utensils for the food prepared to convey reward; rather, the utensils that are always in use are sufficient. It is also not necessary to recite anything over this food for the reward to be conveyed; intention alone is sufficient. It is not necessary to place water alongside. If someone eats from this food before conveying reward, it is permissible and not prohibited.
In the Hindu religion, the method of conveying reward is that for the thing whose reward is to be conveyed, such as food, clothing, etc., the “San Kalp” (intention) is made in this way: the person conveying reward takes water in the right hand and says in the Shastri language that today is such and such month, such and such date, such and such day, so I give charity for such and such person, such and such thing, such and such person (i.e., the deceased). Then this water is poured on the ground. Although according to them, conveying reward is correct every day, they consider it necessary to designate certain days. Therefore, they have one day set for “Kriya Karam.” According to them, from the death of the deceased until this day, a body is prepared in the Barzakh realm and becomes capable of reward and punishment. Hence, this day is called Kriya Karam because in the Shastri language, “Kriya” means body and “Karam” means action. But no close relative of the deceased performs such actions from the day of death until this day according to the Shastra that would prepare the body of the deceased. Then on this day, some action is performed for the deceased. This action is called Kriya Karam, meaning the body’s action. On this day, for this Kriya, they perform the act of giving food, clothing, bed, mattress, quilt, jewelry, utensils, umbrella, horse, etc., of excellent quality to the Maha Brahmin according to their ability in the name of the deceased, believing that all this reaches the deceased. On this day, they also perform many other rituals. Maha Brahmin are those Brahmins to whom charity is given in the name of the deceased. For the Brahmin’s Kriya Karam, the eleventh day after death is set; for Khatri, the thirteenth day; for Vaishya (Baniya), the fifteenth or sixteenth day; for Shudra (Baladhee), the thirtieth or thirty-first day. Besides these, a six-month day (after six months of death) and an annual death anniversary are set. On this day, they also feed cows. Four years after the death of the deceased, a day called Sudh is set. Every year, in the first half of the month of Ashoj, they also convey reward to their ancestors. They consider it necessary to convey reward on the date on which someone died. The name for conveying reward through food is Sarada. When the Sarada food is prepared, first they call a Pandit and have some Vedas recited over it. The Pandit who recites the Vedas over this food is called Abhshar Man in their language. Similarly, other days are also designated. When they do something for the souls of their deities, there is not only the intention to convey reward but also out of fear of them, in hope of some benefit, they offer sacrifices for vows and have designated days for them as well.
On the day when food is prepared in the name of their deceased or deity, they do not consider it proper to feed anyone else from this food until the Brahmin has eaten. Even if the boys and children are suffering from hunger, they do not feed them from it.
Similarly, some Muslims have also designated days for conveying reward. For example, the fortieth day after death is called “Qul,” and “Chehlum,” in which they spread beds and arrange various foods, believing that the soul of the deceased comes here. Some say that on this day the soul leaves the house. They observe six-month and annual death anniversaries. Ali Hajveri’s Fatiha is only performed on the eleventh and seventeenth days, not on any other day.
Certain foods are designated for certain days. It is a Hindu custom to eat curd and dry food on the second Surah, sweets on Diwali, and sweets on Tuesdays and Sundays during fasts, and seviyan on Goga Pir’s ninth day. Similarly, Muslims have also designated that on Shab-e-Barat they eat halwa, on Muharram haleem and sherbet, on Eid seviyan, on the fasts of Makhdoom Jahani sweet breads, etc. They have imposed such restrictions as well. Some Muslims offer food to certain elders hoping that they will increase their sustenance or children or fulfill some wish, and if they do not offer food to them, they fear that they will harm them. Some people consider conveying reward as obligatory. If someone does not observe the eleventh day, etc., they taunt them. Some people consider it necessary to use new utensils on the days of food offerings. Just as Hindus have the Abhshar Man recite mantras over food on Hindu and Sarada days, similarly Muslims call a “Mullah” to recite the Khatm (completion of Quranic recitation). Until the Mullah completes the Khatm, they do not allow anyone to eat from it. Just as Hindus take water in the right hand during San Kalp, similarly Muslims consider it necessary to keep a cup of water with the food during Khatm. Just as Hindus give water to their ancestors, similarly Muslims pour water from water bags on the ground for the soul of Sayyiduna Hussain (may Allah be pleased with him) during Muharram. Just as Hindus burn ghee and other items in fire in the name of their deities and call it “Homa,” similarly Muslims light thousands of lamps for their elders, burning wicks and oil, wasting Allah’s blessings, and call it “Roshni” (light). Some people stand with folded hands during Khatm believing that the souls of the elders are present and witnessing. Some also light lamps during Khatm. Besides this, many such customs are prevalent among Muslims whose details are lengthy. Ignorant people have adopted these practices by imitating Hindus. In our religion, it is forbidden to imitate the specific customs of other religions. Even participating in Hindu festivals such as Holi, Diwali, and Dussehra for sightseeing is forbidden because the Prophet Muhammad (peace be upon him) said:
من تشبه بقوم فهو منهم
“Whoever imitates a people is one of them.”
The invalid customs mentioned have no origin in our religion. Therefore, we consider these customs as innovations and resemblance to Hindus. Some of them are disliked, some forbidden, and some amount to shirk (polytheism).
