Dars e Imam-Quran Essal

“Bismillahir Rahmannir Raheem””Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

Similarly, Imam Nawawi commented on the famous hadith wherein the Prophet ﷺ and some Companions passed by two graves, and he said, “they are being punished, but for something minor; as for one of them, he used to carry false tales, and as for the other, he did not used to purify himself from traces of urine,” then he called for a green date-palm stalk and split it in two, and placed one part over one grave and another over the other grave, and said, “Their punishments will be lightened as long as these remain green and do not wither up, in sha’Allah.” Bukhari (#1299, 2554), Muslim (Kitab al-Wasiyya, chapter “on the rewards of charity reaching the dead” #3082-83), Nasa’i (#3589), Imam Malik (#1255), Imam Ahmad (6:51 #23117), and others.

Then Imam Nawawi said (Sharh Sahih Muslim 3:202):“Due to this hadith, the ‘Ulama have declared it recommended (mustahabb) to recite Qur’an at the graves, because if the lessening of punishment could be hoped for from the glorification of a palm stalk, then the recitation of Qur’an is more worthy of this special distinction…and Allah knows best.”

Imam Suyuti in his book Sharh as-Sudur (p. 312-313) also stated that it is authentically established that among the Companions, Abu Barza al-Aslami (as narrated by Ibn ‘Asakir 62:100) and Burayda (as narrated by Bukhari in his Sahih – K Jana’iz) asked to be buried together with two fresh stalks!

Imam Nawawi also advised in his book Minhaj at-Talibin (chapter on funerals): “Whoever visits a grave, let him greet its dweller, recite some Qur’an, and make an invocation for the deceased.”He also said (Adhkar, p. 218), “It is desirable (mustahabb) that one who is visiting the graves recite from the Qur’an what is easy for him to recite, after which, that he invoke Allah on their behalf. Shafi’i stipulated it and his companions all agreed with him.”

Imam Suyuti also records Imam al-Qurtubi, the Maliki scholar and mufassir, as saying that,“As for reciting over the grave, then our companions (Malikis) are categorical that it is lawful, and others say the same.” And Qurtubi wrote in his Tadhkira:“The legal basis for this is the permissibility of sadaqa on behalf of the dead, which no one disagrees about. And just as its rewards reach the dead, so do the rewards of Qur’an recitation and du’a, for all of that is sadaqa, and sadaqa does not only refer to money.”

Nafrawi al-Maliki states (Fawakih Dawani 1:284):“al-Qarafi said that that which is apparent is the obtainment of the blessing of the Qur’an-recital for the dead, just as blessing is obtained by being buried next to the righteous. Therefore, it is not appropriate to abandon the Qur’an-recital and invocations (tahlil) performed on their behalf, and in all of that one relies on Allah and His bountiful mercy.

The author of the Madkhal (Ibn al-Haj) stated that whoever desires to actualize the blessing and reward of Qur’an-recital for the dead in a way which avoids any difference of opinion between the scholars (satisfying all of their conditions), then he should make it a supplication and say, ‘O Allah! Cause the reward of what we recite to reach so-and-so’, and in this way the dead gets the reward of the recital, and he gets the reward of du’a”.

Ibn ‘Abidin al-Hanafi (Hashiya 2:243) said:“In visiting graves one may recite Fatiha, Baqara, Ya Siin, Mulk, Takathur, and Ikhlas 12, 11, 7, or 3 times, and then say, ‘O Allah, convey the reward of what I have recited to so-and-so (one or many)’” Perhaps this is from the hadith which states, “Whoever passes by some graves and recites surat Ikhlas 11 (or 21) times then gifts the reward of that to the inhabitants of the graveyard, then he will receive a reward according to the number of the dead in the graves.” Recorded by Daylami (Firdaws, 4:38), Imam Rafi’i in his Tarikh Qazwin (2:297), Abu Bakr Najjar, and Abu Muhammad Samarqandi (Suyuti’s Sharh as-Sudur Ch. 51). And the hadith: “The dead in his grave is like the drowning man calling for help, waiting for a du’a from a father or mother or son or trustworthy friend…” (Bayhaqi’s Shu’ab 6:203, 7:16, Daylami’s Firdaws, 4:391).

He (Hashiya 2:595-96), along with Kamal ibn al-Humam al-Hanafi in Sharh Fath al-qadir, also stated that every single act of worship, including Qur’an-recital, could be donated to the deceased.

The Hanafi faqih ‘Uthman al-Zayla’i said: “There is nothing rationally far-fetched in the reaching of someone else’s reward to the dead because it is nothing more than the placing of what he possesses of reward at someone else’s disposal, and it is Allah Who is the One Who conveys it, and He is able to do that.” So we see the major scholars of all four madhahib agreeing  For more, see: (Hanafi): Zayla’i in Tabyin al-Haqa’iq 2:83 (“Hajj on behalf of another person”), Tahtawi’s Hashiyat Maraqi al-Falah p. 413; (Maliki): Mawahib al-Jalil 2:237-38, Dusuqi’s Hashiya 1:423, Ibn Rushd’s Nawazil; (Shafi’i): Nawawi’s Majmu’ 5:294, Rawdat at-Talibin 5:191, and Sharh Muslim 1:89-90, Ibn Hajar’s Jawab al-Kafi, Ibn Daqiq al-‘Eid’s Ihkam al-Ahkam 1:106; (Hanbali): Ibn Muflih’s Mubdi’ 2:281, Mardawi’s Insaf 2:557, and Fatawa Ibn Taymiyya (24:306-15, 324, 366-67). Also: al-Jaziri’s Fiqh ‘ala al-Madhahib al-Arba’a (1:551-52).

To conclude, it is not only permissible but recommended to recite Qur’an at the graves of deceased Muslims, and donate the rewards of the recitation to the deceased, and also the rewards of other acts of worship, such as charity, fasting, pilgrimage, etc…that it is recommended to recite the Qur’an at the graves and donate its reward to the deceased.

Desires =takes you to hell

Qalb/ruh =desires Allah’s pleasure.

When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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