The Shariah Perspective on Quran Recitation Ceremonies

Written by: Ghulam Mustafa Zaheer Amn Puri

Reciting the Quran near a person nearing death, for the deceased, or at the grave is not established from the Quran and Hadith. There is no evidence of such practices from the lives of the Companions (رضی اللہ عنہم). Consequently, practices such as Qul, Jumrah, and Chehlum are considered innovations (bid‘ah) and non-Islamic rituals. It is noteworthy that while we accept and practice the forms of conveying reward (Isal e Thawab) that are established through the Quran, Hadith, and consensus, such as supplication (dua) and charity (sadaqah), there is no legal proof for the practice of Quran recitation for the deceased. Thus, it is deemed an innovation (bid‘ah). Innovators have made it a part of their religion as a means of sustenance.

A Brief Review of the Alleged Proofs by Innovators:​

Evidence No. 1

The Prophet (صلى الله عليه وسلم) once passed by two graves, and it was revealed to him that the occupants were being punished. One was not careful about urine, and the other used to carry tales.

"Then he took a fresh branch, split it in two, and placed one on each grave. They asked, 'O Messenger of Allah, why did you do this?' He said, 'Perhaps their punishment will be lessened until these do not dry out.'”

[Sahih Bukhari: 1361; Sahih Muslim: 292]

Hafiz Nawawi writes:

"The scholars considered reciting the Quran recommended based on this hadith, because if the lessening of punishment can be hoped for through the tasbeeh (glorification) of the branches, then the recitation of the Quran is more deserving. And Allah knows best!"

[Sharh Sahih Muslim Nawawi: 141/1]

Commentary:

Using this hadith as evidence for Quran recitation ceremonies is not permissible because none from the best generations (khayr al-qurun) practiced this. Moreover, there is no mention that the lessening of punishment occurred due to the tasbeeh of the branches, thus this analogy is incorrect. Furthermore, this was a specific action of the Prophet (صلى الله عليه وسلم). The reduction in punishment was due to the Prophet’s (صلى الله عليه وسلم) supplication and intercession, as indicated by another narration from Jabir bin Abdullah (رضی اللہ عنہ), where the Prophet (صلى الله عليه وسلم) said:

"Indeed, I passed by two graves being punished, and I wanted their punishment to be reduced due to my intercession as long as these branches are moist."

[Sahih Muslim: 3012]

The reason for these two different incidents is the same, as also reported from Abu Hurairah (رضی اللہ عنہ).

[Sahih Ibn Hibban: 824]

Additional Information:​

Benefit 1

Muraq al-Ajli reports:

"Buraidah al-Aslami (رضی اللہ عنہ) instructed that two branches be placed in his grave. He died in Khurasan, and the branches were only found in the pouches of donkeys."

[Al-Tabaqat by Ibn Sa'd: 8/7, authenticated if Muraq's hearing from Buraidah is verified]

Commentary:

If authentic, this seems to be Buraidah's personal opinion. He did not instruct to plant the branches for the purpose of reducing punishment as the Prophet (صلى الله عليه وسلم) did.

Benefit 2

The narration concerning Abu Barzah al-Aslami (رضی اللہ عنہ) from [Tareekh Baghdad 184/1-183] is "weak." Two narrators, Al-Shah bin Ammar and Al-Nadr bin Al-Mundhir bin Thalabah Al-Abdi, are unknown, and Qatadah (رحمہ اللہ) is a known mudallis (one who conceals defects in hadith). His direct hearing from any Companion other than Anas (رضی اللہ عنہ) is unproven.

[Jami’ al-Tahsil fi Ahkam al-Marasil: 255]

Evidence No. 2

A narration from Mu'adh bin Yasar (رضی اللہ عنہ) states that the Prophet (صلى الله عليه وسلم) said:

"Recite Yaseen upon your dying ones."

[Musnad Ahmad: 26/5; Sunan Abu Dawood: 3121; Sunan an-Nasa’i: 10914; Sunan Ibn Majah: 1448]

This hadith was declared "authentic" by Imam Ibn Hibban and Imam Hakim. However, their classification is lenient as the chain of narration is "weak." The chain includes an unknown individual, the father of Abu Uthman, and there is no explicit statement of hearing from Ma'qal bin Yasar (رضی اللہ عنہ). Thus, the chain is "weak."

Imam Ibn Hibban states:

"The intent is the person nearing death, not that the deceased is recited upon, as is the case with the saying: 'Instruct your dead with 'La ilaha illa Allah.' (This also refers to those near death, not the deceased)."

Hafiz Ibn Qayyim also preferred this interpretation.

[Al-Ruh Ibn al-Qayyim: p.11]

Benefit 1

"Safwan bin Amr said: The elders informed me that they were present with Ghadif bin al-Harith al-Thamali, who stated that when you recite Surah Yaseen near the dead, it eases their punishment."

[Musnad Ahmad: 105/4]

The elders are unknown, making the chain "weak." Therefore, Hafiz Ibn Hajar's grading of the chain as "good" [Hasan] is not accurate.
[Al-Isaba fi Tamyiz al-Sahaba: 184/3]

Benefit 2
Abu Darda and Abu Dharr Ghifari (رضی اللہ عنہما) report that the Prophet (صلى الله عليه وسلم) said:

"Whenever a person dies and Surah Yaseen is recited upon them, Allah eases their suffering."

[Musnad al-Firdous: 6099; Takhreej al-Hadith Ibn Hajar: 104/2]

This chain is "fabricated" (mawdu). The narrator Marwan bin Salem al-Ghifari is "abandoned" (matruk wa wada').

Evidence No. 3

A narration from Ali (رضی اللہ عنہ) states that the Prophet (صلى الله عليه وسلم) said:

"Whoever passes by a graveyard and recites Surah Ikhlas twenty-one times and gives its reward to the dead, he will receive a reward equal to the number of dead."

[Tareekh Qazvin: 297/2]

Commentary:

This narration is "extremely weak" (severely weak), as no authentication exists for the narrator Dawood bin Sulaiman al-Ghazi.

Hafiz Dhahabi states:

"Yahya bin Ma'in declared him a liar, Abu Hatim did not recognize him, and he is a lying sheikh. He possessed a copy of narrations attributed to Ali bin Musa al-Ridha, narrated through Ali bin Muhammad bin Mahruyah al-Qazwini al-Saduq."

[Mizan al-I'tidal by Dhahabi: 2/8]

It is characteristic of the innovators to rely on such narrators for their arguments!

Evidence No. 4

Anas bin Malik (رضی اللہ عنہ) narrates that the Messenger of Allah (صلى الله عليه وسلم) said:

"Whoever enters a graveyard and recites Surah Yaseen, Allah will ease the punishment of the inhabitants of that graveyard, and the reciter will be rewarded equivalent to the number of deceased individuals."

[Sharh al-Sudur by al-Suyuti: p. 404]

Commentary:

This narration is fabricated. The scholar of Hadith, Albani (رحمہ اللہ), mentioned the chain as follows:

"Thalabi recorded it in his Tafseer [2/161/3] through the chain of Muhammad bin Ahmad al-Riyahi, who narrated from his father, who narrated from Ayoub bin Mudrik, who narrated from Abu Ubaidah, from al-Hasan, from Anas bin Malik..."

[Al-Silsilah al-Da'ifah: 1246]

  1. Ayoub bin Mudrik: Imam Yahya bin Ma'in (رحمہ اللہ) declared him a "liar," while Imam Abu Hatim al-Razi (رحمہ اللہ), Imam al-Nasai (رحمہ اللہ), and Imam al-Daraqutni (رحمہ اللہ) considered him "abandoned." Imam Abu Zur'ah al-Razi (رحمہ اللہ), Imam Ya'qub bin Sufyan al-Jawzjani (رحمہ اللہ), Imam Saleh bin Muhammad al-Jazrah, and Imam Ibn 'Adi (رحمہ اللہ) also labeled him as "weak."
    Imam Ibn Hibban stated:
    "Ayoub bin Mudrik narrated a fabricated manuscript from Mak-hul, although he never met him."
    [Lisan al-Mizan by Ibn Hajar: 488/1]
    There is no minimal validation of his reliability.
  2. Verification is needed for the narrators Ahmad bin Abi al-'Awam al-Riyahi and Abu Ubaidah.
  3. Al-Hasan al-Basri was known for his practice of Tadlis (concealing a defect in the narration), and there is no explicit mention of hearing (sama') in this narration.

Evidence No. 5

Abu Hurairah (رضی اللہ عنہ) reports that the Messenger of Allah (صلى الله عليه وسلم) said:

"Whoever goes to a graveyard and recites Surah al-Fatiha, Surah al-Ikhlas, and Surah al-Takathur, then says, 'O Allah, grant the reward of what I have recited from Your words to the believing men and women of this graveyard,' they will all intercede with Allah for him."

[Fawaid by Abu al-Qasim Ibn Ali al-Zanji, quoted in Sharh al-Sudur by al-Suyuti: p. 404]

Commentary:

This narration is baseless and void due to the absence of a chain of narration.

Evidence No. 6

Hammad Makki narrates that one night he went to the graveyard in Makkah, and while resting his head on a grave, he fell asleep. He saw the grave dwellers standing in circles. He asked, "Has the Day of Judgment been established?" They replied, "No, but a man from our brethren recited Surah al-Ikhlas and dedicated its reward to us. We have been distributing it for a year."

[Sharh al-Sudur by al-Suyuti: p. 404]

Commentary:
This narration is fabricated (Mawdu') and void due to the absence of a chain of narration. The narrator Hammad is unknown, and the baseless dream of an unknown individual has become a piece of evidence for the innovators.

Evidence No. 7

Al-Hasan bin al-Haytham says that Khattab (an individual) came to him and instructed him to recite Surah al-Ikhlas at the graveyard and dedicate its reward to the deceased.

[Al-Amr bil-Ma'ruf wal-Nahi an al-Munkar by al-Khallal: 252]

Commentary:

This is a "severely weak" statement. The reliability of the narrator, al-Hasan bin al-Haytham, needs verification. Additionally, the background and trustworthiness of the person named Khattab are unknown.

Evidence No. 8

Ibrahim al-Nakha'i states that there is no harm in reciting the Quran at the graveyard.

[Al-Amr bil-Ma'ruf wal-Nahi an al-Munkar by al-Khallal: 245]

Commentary:

This statement is "severely weak" because:

  1. The narrator, Sharik bin Abdullah al-Qas, was a known mudallis and did not specify hearing (sama').
  2. The identification and verification of the narrator named Al-Riy are required.
  3. If they are followers of Ibrahim al-Nakha'i, they should provide an "authentic" chain from their Imam for this practice. There is no need to present baseless dreams of unknown people.

Evidence No. 9

Al-Hasan (bin Abdul Aziz) al-Jarawi narrates that he went to his sister's grave and recited Surah al-Mulk there. A person approached him and said that he had seen his sister in a dream, and she expressed her gratitude for the recitation, as it benefited her.

[Al-Amr bil-Ma'ruf wal-Nahi an al-Munkar by al-Khallal: p. 246]

Commentary:

The credibility of the dream narrator, Abu Yahya al-Naqid, needs to be verified. Moreover, the dreams of ordinary people do not hold any legal weight.

Evidence No. 10

Al-Hasan bin al-Sabah asked Imam Shafi'i (رحمہ اللہ) about the permissibility of reciting the Quran at the gravesite, to which he replied, "There is no harm."

Commentary:

There is no mention of the act of conveying rewards (Isal e Thawab). Additionally, there is no authentic proof for the permissibility of reciting the Quran at the grave.

Evidence No. 11

Khathim instructed that when he was buried in the graveyard, his people should recite the Quran for him.

[Az-Zuhd by Imam Ahmad: 2122]

Commentary:

This narration is "weak" because:

  1. Sufyan al-Thawri was a known mudallis and narrated with 'an' (from), without specifying hearing, thus making the chain "weak."
  2. There is an ambiguous narrator in the chain.

Evidence No. 12

Salamah bin Shabib narrated that he visited Imam Ahmad bin Hanbal (رحمہ اللہ) and saw him praying behind a blind Imam who used to recite the Quran at the graveyard.
[Al-Amr bil-Ma'ruf wal-Nahi an al-Munkar by al-Khallal: p. 247]

Commentary:

This statement is not verified. The narrator Abbas bin Muhammad bin Ahmad bin Abdul Aziz's reliability is not established.

Conclusion:

Quran recitation ceremonies (Quran Khawani) are not proven by any authentic Shariah evidence. None of the righteous predecessors (Salaf al-Salih) practiced or endorsed such a practice. It was later innovated by the innovators to serve their own interests.
 
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