The Actions that Can be Carried Out by the Living That Benefit the Deceased

 

الحمد لله رب العالمين، وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين، أما بعد

 

Introduction

The Islamic Legislation has Come with the Command of Amassing Those Things that Will Continue to be of Benefit After Death

 

The perceptive one in life is he who hastens to perform righteous actions before the opportunity of carrying them out comes to an end; since opportunities go by and do not always return, all the while the unquestionable demise of the son of Aadam has already been appointed, Allaah, The Most High, said:

فَاسْتَبِقُوا الْخَيْرَاتِ

((So hasten to [do] good works.)) (Al-Baqarah: 148)

He, The Glorified, said also:

وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ

((And hasten to forgiveness from your Lord and a Garden whose width is that of the heavens and the earth, prepared for the Muttaqeen [pious and dutiful ones].)) (Aal-‘Imraan: 133)

Likewise He, The Mighty and Majestic said:

فَاسْتَبِقُوا الْخَيْرَاتِ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا

((So hasten to [do] good works. To Allaah is your return all together.)) (Al-Maa-idah: 48)

He, The Most High, said likewise:

سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ

((Race towards forgiveness from your Lord and a Garden whose width is like the width of the heaven and the earth.)) (Al-Hadeed: 21)

That which is found in the Islamic legislation is a command to carry out righteous deeds for one’s own good in preparation for the life of the Hereafter. Al-Haafidh Ibn Rajab (rahimahullaah) said: “The legislation has come with the command of amassing that; the benefit of which will remain after death; by way of true faith and righteous action and goodly words. For indeed the benefit of that remains; and by way of it the greatest enrichment is procured.”[1]

It is these righteous deeds that a person will wish to be able to be given time to carry out at the point of death, a time when it will be too late, as He, The Most High, said:

حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ * لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ

((Until, when death comes to one of them, he says: “My Lord! Send me back. So that I may work righteousness in that which I have left behind!”)) (Al-Mu’minoon: 99-100)

Similarly; the wish of the inhabitants of the Fire will be to return and carry out righteous actions as He, The Mighty and Majestic, said:

وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ

((And they will cry out therein; “Our Lord! Bring us out, we will do righteousness – other than those which we used to do.”)) (Faatir: 37)

With this in mind, the believer knows that his time upon this earth is short, and that the life of the Hereafter is what he is to prepare for in this life by way of sound belief and righteous actions, and he knows also that with death comes the end of his time upon this earth and his opportunity to carry out good deeds for himself, and that nothing shall accompany him to his grave except his actions.

So once a person passes away and leaves the life of this world, his deeds come to an end and are cut off from that point. Yet by the mercy of Allaah, and His Benevolence to His servants, He has granted him that which would be a means of continuation of good deeds after death, even though the deceased is no longer able to carry out any good for himself; nonetheless there is that which has come in the authentic ahaadeeth which make clear that the deceased continues to benefit in certain cases, such as the saying of the Prophet (sallallaahu ‘alaihi wa sallam):

إِذَا مَاتَ الإنْسَانُ انْقَطَعَ عنْه عَمَلُهُ إِلَّا مِن ثَلَاثَةٍ: إِلَّا مِن صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو له

((When a person dies, his deeds are cut off from him except for three: a continuous charity, or knowledge which is benefited from, or a righteous son who supplicates for him.))”[2]

These and other actions which have been cited in the legislation that continue to be of benefit to the deceased are the topic of discussion in this work, and this issue is of great importance since; a person will find that his status in Paradise would have been elevated without his having anticipated it, as occurs in the hadeeth of Abee Hurairah (radhiyallaahu ‘anhu) that the Prophet (sallallaahu ‘alaihi wa sallam) said:

إنَّ الرَّجلَ لتُرفَعُ درجتُه في الجنةِ فيقولُ: أنَّى هذا؟ فيقالُ: باستغفارِ ولدِك لكَ

((A man will have his status raised in Paradise, so he will say: ‘From where did this come?’ It will be said: ‘By way of your son seeking forgiveness for you.’))[3]

There occurs similarly in the hadeeth of Abee Hurairah (radhiyallaahu ‘anhu) that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

إنَّ اللَّهَ عزَّ وجلَّ، ليرفَعُ الدَّرجةَ للعبدِ الصَّالحِ في الجنَّةِ فيقولُ: يا ربِّ، أنَّى لي هذِهِ؟ فيقولُ: باستِغفارِ ولدِكَ لَكَ

((Indeed, Allaah, The Mighty and Majestic, will raise the status for the righteous servant in Paradise, so he will say: ‘O Lord, From where did this come for me?’ So He will say: ‘By way of your son seeking forgiveness for you.’))[4]

So the origin of the actions of the servants is that the reward of the righteous actions is for the one who carries them out, our Shaikh Al-‘Allaamah Saalih Al-Fawzaan (hafidhahullaah) said: “In the scriptures of Moosaa and Ibraheem (Moses and Abraham) (‘alaihimus-salaam) is that:

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

((And that there is not for man except what he strives for [from good or bad].)) (An-Najm: 39)

There is not for you except that which you do, the action of someone else will not benefit you, therefore do not rely upon the action of someone else. Do not say: ‘I am from the relatives of the Messenger (sallallaahu ‘alaihi wa sallam)’ ‘I am the son of so and so – the pious scholar, the devout abstemious one. My forefathers and ancestors were righteous people.’ All of this will not benefit you;

تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ

((That was a nation which has passed on. It will have what it earned and you will have what you have earned. And you will not be asked of what they used to do.)) (Al-Baqarah: 134)

So do not ever become reliant on the action of anyone else other than your own, even if it the closest of people to you.

Yet there is that which particularizes this generality by way of that which has been established in the Sunnah that may benefit the individual – from the actions of someone else, and so the person benefits from the supplication of someone else, and charity from someone else benefits him, likewise the performance of Hajj and ‘Umrah from someone else benefits him – because these actions have been authentically established.

He (sallallaahu ‘alaihi wa sallam) said:

إِذَا مَاتَ الإنْسَانُ انْقَطَعَ عنْه عَمَلُهُ إِلَّا مِن ثَلَاثَةٍ: إِلَّا مِن صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو له

((When a person dies, his deeds are cut off from him except for three: a continuous charity, or knowledge which is benefited from, or a righteous son who supplicates for him.))”[5]

These are from the actions of the person that he carried out in his lifetime, so the reward of it continues for him after his death from continuous charity and this is endowment that continues over him for as long as it is benefitted from. Likewise knowledge which he had taught and is benefitted from after him, if he authored a beneficial book and the people benefitted by it, this is from his action and it continues upon him after his death. Likewise the righteous son is also from his earning;

إِنَّ أَطْيَبَ مَا أَكَلْتُمْ؛ مِنْ كَسْبِكُمْ، وَإِنَّ أَوْلاَدَكُمْ مِنْ كَسْبِكُمْ

((Indeed the purest thing that you eat is that which is from your own earning, and indeed your children are from your earning.))[6]

So these actions are that which he had carried out in his lifetime, the reward of such actions continues upon him after his death, for they are from the vestiges which Allaah has written:

إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ

((Verily, We give life to the dead, and We record what they have put forth, and their vestiges.)) (Yasin: 12)”[7]

 

Knowledge Being the Best of These Three Things Cited in the Hadeeth:

 

Regarding the hadeeth:

إِذَا مَاتَ الإنْسَانُ انْقَطَعَ عنْه عَمَلُهُ إِلَّا مِن ثَلَاثَةٍ: إِلَّا مِن صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو له

((When a person dies, his deeds are cut off from him except for three: a continuous charity, or knowledge which is benefitted from, or a righteous son who supplicates for him.))”[8]

Shaikh ‘Uthaimeen (rahimahullaah) said when discussing the best of the three things mentioned in this hadeeth: “The best of these three things is knowledge that is benefitted from, because continuous charity will come to an end, and the righteous son will die, whilst knowledge remains. So if you wish to make reflection then reflect by way of the scholars who died hundreds of years ago, you will find that their books are in the hands of the people today – they are benefitting by way of them, so it is as if they are teaching them, and it is due to this that I encourage our youth upon seeking legislated knowledge by way of which they benefit themselves in their lives as well as after their deaths. They benefit the Muslims by way of it, rather they benefit Islaam by way of it.”[9]

The Shaikh (rahimahullaah) said similarly: “Imaam Ahmad for example; how long has it been since he has been deceased? And Shaikh ul Islaam Ibn Taymiyyah, how long has he been deceased? And yet the people do not cease to benefit from their knowledge! So be ardent my Muslim brother upon knowledge, since there is nothing that is equal to it.”[10]

Imaam Muhammad bin Ahmad As-Safaarinee (rahimahullaah) said: “In short; the scholars who have rendered service; their reports do not cease to be recited, and their memorable achievements elucidated and their merits ascend and the fruits of their knowledge return to them, and benefit by way of them is continual with the continuance of time. Remaining with the remainder of individuals and people of distinction, and that endures and continues along the passage of time and years. Until Allaah shall inherit the earth and whoever is upon it – and He is The Best of Inheritors.”[11]

This is from that which better helps understand the statement of Imaam Ibn al-Jawzee (rahimahullaah) when he said: “Whoever loves that his action should not be cut off after his death; then let him disseminate knowledge.”[12]

 

From that Which the Deceased Benefits From is That Which He Leaves Behind From Good Vestiges and Continuous Charity

 

Shaikh Al-Albaanee (rahimahullaah) said:[13] “From that which the deceased benefits from is that which he leaves behind after him from good vestiges and continuous charity, due to His saying, The Blessed and Most High:

إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ

((Verily, We give life to the dead, and We record what they have put forth, and their vestiges.)) (Yaseen: 12)

There are also some ahaadeeth in regard to it:

Firstly: From Abee Hurairah (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

إِذَا مَاتَ الإنْسَانُ انْقَطَعَ عنْه عَمَلُهُ إِلَّا مِن ثَلَاثَةٍ: إِلَّا مِن صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو له

((When a person dies, his deeds are cut off from him except for three: a continuous charity, or knowledge which is benefitted from, or a righteous son who supplicates for him.))[14]

Secondly: From Abee Qataadah who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

خيرُ ما يخلِّفُ الرَّجُلُ من بعدِه ثلاثٌ: ولدٌ صالِحٌ يدعو لَه وصَدَقةٌ تجري يبلغُهُ أجرُها وعِلمٌ يُعمَلُ بِه من بعدِهِ

((The best that a man can leave behind after him are three things: A righteous son who supplicates for him, ongoing charity whose reward will reach him, and knowledge that is acted upon after him.))[15]

Thirdly: From Abee Hurairah likewise who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

إنَّ مِمَّا يلحقُ المؤمنَ من عملِهِ وحسناتِه بعدَ موتِه، عِلمًا علَّمَه ونشرَه، وولدًا صالحًا ترَكَه، ومُصحفًا ورَّثَه، أو مسجِدًا بناهُ، أو بيتًا لابنِ السَّبيلِ بناهُ، أو نَهرًا أجراهُ، أو صدَقةً أخرجَها من مالِه في صِحَّتِه وحياتِه، يَلحَقُهُ من بعدِ موتِهِ

((Indeed from that which will reach the believer from his actions and good deeds after his death is knowledge which he had taught and spread, a righteous son whom he left behind, a copy of the Qur’aan that he handed down, or a Masjid which he built, or a house that he built for the [needy] traveler, or a canal which he caused to flow, or charity that he gave from his wealth during his good health and life, [these deeds] will reach him after his death.))”[16]

There likewise occurs in the hadeeth of Anas bin Maalik (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

سبعٌ يجري للعبدِ أجرُهنَّ وهو في قبرِه بعد موتِه: من علَّم علمًا، أو كرى نهرًا، أو حفر بئرًا، أو غرس نخلًا، أو بنى مسجدًا، أو ورَّثَ مصحفًا، أو ترك ولدًا يستغفرُ له بعد موتِه

((There are seven things, their reward will continue on for the servant while he is in his grave after his death, whoever taught knowledge, or dug a canal, or dug a well, or planted a date-palm tree, or built a Masjid, or handed down a copy of the Qur’aan, or left behind a son who seeks forgiveness for him after his death.))[17]

These are the actions which the deceased himself had carried out or initiated in his life time which continue to be a means of reward for him after his death.

 

The Acts of Worship Which the People of Knowledge Are in Agreement Upon that Benefit the Deceased and the Acts Concerning Which There is Some Difference of Opinion – and the Reason For This

 

That which will follow is a discussion of the deeds and actions of the living that can be of benefit to the deceased.

Before discussing such deeds and actions which benefit the deceased, it is essential to mention that the people of knowledge agree in this subject matter upon affairs whilst disagreeing in certain other affairs related to this matter. As for the issue of their agreement; then they are in agreement upon the fact that the Muslim who is deceased does benefit from the supplication of his fellow Muslims, and the proofs for this are many as we shall see later. They likewise agree that the deceased benefits from the giving of charity and some of them state other financial acts of worship such as emancipation of slaves.

They likewise agree that the deceased benefits from the settlement of any outstanding debt and some of them state this also includes any obligatory acts which can be carried out by someone else such as the fulfillment of expiations and vows. They likewise agree – in majority concerning the performance of Hajj on behalf of the deceased, and that it benefits the deceased. They agree likewise that it is impermissible to confer Eemaan (belief and faith) to one who had not been a believer in life. They likewise agree that the actions of the heart cannot be conferred to the deceased.

As for the affairs in this matter upon which they differ, then it is the well known issue between the scholars concerning the ruling of conferring certain acts of worship such as prayer and fasting for any missed fasts for Ramadhaan and the remembrance of Allaah and the recitation of the Qur’aan to the deceased. The difference in this regard in general returns back to two opinions:

The first: is that it is permissible to confer such acts of worship to the deceased.

The second: is that it is impermissible to confer such acts of worship to the deceased.

A discussion of the nature of the difference of opinion for each of these acts of worship will appear under each relevant subject matter later on.

The other issue which is differed upon is that some of the people of knowledge hold that those acts of worship mentioned above which are agreed upon can be carried out by anyone on behalf of the deceased, whether related to the deceased or not. Whilst others from the people of knowledge state that these acts of worship are to be carried out on behalf of the deceased by those for whom such allowances have been made and stipulated in the authentic Sunnah. A more detailed discussion of this point of difference and the statements of the people of knowledge from both sides follows, as it is important to understand this since it helps to recognize later on why there is such difference of opinion when each of the acts of worship are discussed in more detail.

 

The View of Some of the Scholars With Regard to the Permissibility of Conferment of Actions From Other than One’s Own Offspring

 

Ibn Qudaamah (rahimahullaah) said: “Any act of nearness that a Muslim carries out and appoints its reward for a deceased Muslim, then that will benefit him by the will of Allaah. As for supplication and seeking forgiveness and charity and fulfilling the obligatory acts; then I do not know any difference in it if the obligatory acts are from those that substitution can enter into them.”[18]

He said likewise after citing some ahaadeeth regarding carrying out deeds on behalf of the deceased: “These authentic ahaadeeth; in them is a proof that the deceased benefit from all of the acts of nearness, because fasting and the performance of Hajj and supplication and seeking forgiveness are bodily acts of worship, and Allaah confers their benefit to the deceased, likewise that which is besides these.”[19]

Ibn al-Qayyim (rahimahullaah) stated concerning the souls of the deceased: “They benefit from the endeavour of the living by way of two affairs which are agreed upon amongst Ahlus-Sunnah from the Jurists and people of hadeeth and Tafseer.

One of them: is that which the deceased had been the cause of during his lifetime.

The second: is the supplication of the Muslims for him and their seeking forgiveness for him and giving in charity and the performance of Hajj – with some dispute. Whilst they differed concerning the bodily acts of worship such as fasting and prayer and the recitation of the Qur’aan and making dhikr (remembrance of Allaah). So the madhab of Imaam Ahmad as well as the majority of the Salaf is upon its conveyance to him (the deceased) and it is also an opinion of some of the companions of Abu Haneefah.”[20]

Then after some lengthy discussion and citing proofs for the reward of supplication reaching the deceased, as well as the reward of charity and fasting and Hajj, and rebutting the opinion who oppose it, he then goes on to state:

“The underlying constitutive of the issue is; that the reward is the procurement of the one who carried it out, so if he donates it and confers it to his brother; Allaah, The Most High, conveys it to him.”[21]

Ibn Muflih (rahimahullaah) said: “Every act of nearness that a Muslim carries out and appoints its reward to a Muslim, then that will benefit him.”[22]

Al-Buhutee (rahimahullaah) stated: “Any act of nearness by way of supplication and seeking forgiveness and prayer and fasting and Hajj and recitation and other than that which a Muslim carries out and appoints its reward to a deceased Muslim or a living one then that will benefit him.”[23]

Az-Zayla’ee (rahimahullaah) mentioned: “The origin in this matter is that it is for the individual to appoint the reward of his action to someone else with Ahlus Sunnah wal-Jamaa’ah, whether it is prayer or fasting or Hajj or charity or the recitation of the Qur’aan or invocations and other than that from the rest of the forms of reverent acts, and that is conferred to the deceased and will benefit him.”[24]

Shaikh ‘Uthaimeen (rahimahullaah) stated in his discussion of this topic when commenting on the saying of Allaah, The Most High:

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

((And that there is not for man except what he strives for [from good or bad].)) (An-Najm: 39)

“The objective by it – and Allaah Knows best is that the person does not have the right to anything from the endeavour of someone else, just as he will not endure anything from the burden of wrongdoing of someone else, and the objective is not that the reward of the endeavour of someone else will not reach him, this being due to the abundant texts which have come in respect to the conferment of reward from the endeavour of someone else to another person, and of his benefitting from it if he intends him by way of that.”[25]

 

The Reasoning Behind the Donation of One’s Reward to Someone Else – Whether Related or Not

 

From the proofs used to support this opinion is that the Prophet (sallallaahu ‘alaihi wa sallam) likened the fulfillment of some of those acts of worship to that of a debt which is to be settled, and it is through consensus that the settlement of debt falls away from the accountability of the deceased – even if it had been settled by a non-relative or stranger.

Ibn al-Qayyim (rahimahullaah) said: “The reward is the right of the one who carries it out, so if he donates it to his Muslim brother, he is not prohibited from that, just as he would not be prohibited from endowing his wealth to him in his lifetime as well as his absolution (from liability) by way it for him after his death.”[26]

He likewise mentioned: “The underlying constitutive of the issue is; that the reward is the procurement of the one who carried it out, so if he donates it and confers it to his brother; Allaah, The Most High, conveys it to him.”[27]

So that which is understood from this is as Ash-Shaatibee illustrated when discussing this matter when he said: “So deduction of evidence in the issue of donating wealth to that of donating reward is either due to its entry under the generality of the proofs for donating, or by way of analogy, because each one of them – wealth and reward is an appraised alternate, so just as it has been permitted in one of them (i.e. wealth) – likewise then it is permitted in the other.”[28]

Meaning that the textual evidences which cite the donation of wealth to others are utilized by some from the people of knowledge for validation of the donation of one’s reward to someone else, either because this enters into the generality of such textual proofs in the matter of donation of wealth or that it is by way of analogical deduction.

Therefore in summary, as Imaam Ash-Shaatibee explained: “If possession is established then the right of disposal is deemed correct.”[29]

Shaikh ‘Uthaimeen (rahimahullaah) said: “Some individuals may utilize this hadeeth as a proof of the view that it is impermissible to confer acts of nearness to the deceased saying: because the Prophet (sallallaahu ‘alaihi wa sallam) said:

انْقَطَعَ عنْه عَمَلُهُ إِلَّا مِن ثَلَاثَةٍ

((his deeds are cut off from him except for three))

However in this utilization of proof is a point of scrutiny, because the Prophet (sallallaahu ‘alaihi wa sallam) said:

انْقَطَعَ عنْه عَمَلُهُ

((his deeds are cut off from him))

He did not say that actions are cut off for him. Therefore if one of the people – other than the son were to confer the reward of acts of nearness to one of the Muslims, then that would benefit him. If you were to make Hajj on behalf of a person who is not your father and mother, that will benefit him, likewise if you were to make ‘Umrah on his behalf or gave in charity on his behalf, then that would benefit based upon the predominant opinion.”[30]

 

The View of Others from the Scholars With Regard to the Impermissibility of Conferment of Actions From Other than One’s Own Offspring Except Where There is Clear Proof

 

Others from the people of knowledge hold that the actions which have been cited in the Book and the Sunnah that can be conferred to the deceased are particular actions which have been legislated to be carried out namely by the offspring of the deceased but in certain cases by others besides them, however this must strictly be in accordance to where such allowances have appeared in the Book and the Sunnah. Therefore analogies are not to be applied upon actions which have been legislated that are particular to the offspring of the deceased and therefore applied in a more general form, since:

إِنَّ أَطْيَبَ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ، وَإِنَّ وَلَدَهُ مِنْ كَسْبِهِ

((Indeed the purest thing that a man eats is that which is from his own earning, and indeed his son is from his earning.))[31]

Therefore because the offspring is from his endeavour and his earning, he continues to benefits from his offspring after death, as this has been established in the authentic Sunnah, and whatever is besides it then it is not open to analogy nor is it legislated.

Al-Haafidh Ibn Katheer (rahimahullaah) said: “The domain of pious acts of nearness; it is to be restricted to textual proofs in regard to it and not give a free hand in it to an array of analogies and opinions.”[32]

Imaam Ash-Shawkaanee (rahimahullaah) said when commenting on the saying of Allaah, The Most High:

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

((And that there is not for man except what he strives for [from good or bad].)) (An-Najm: 39)

“So everything for which proof is established in that a person benefits from it – whilst it is from other than his own endeavour, then it has been particularized from that which is in this verse by way of generality.”[33]

In this regard Shaikh Al-Albaanee (rahimahullaah) said when discussing the ahaadeeth related to conferring fasting and charity to the deceased: “Know that all of the ahaadeeth that he quoted in the chapter are specific to the father or the mother from the child. Therefore utilization of it as a proof for the conveyance of the reward of pious acts of nearness to all of the dead is incorrect, because the claim is more general than the proof allows for, and no proof has come indicating a general evidence that the generality of the dead benefit from the common acts of good that are conferred to them by the living, except in the case of specified matters mentioned by Ash-Shawkaanee in Nayl al-Awtaar 4/78-80.

The summary of that is that it is for the child to give in charity and to fast and perform the Hajj and ‘Umrah and recite the Qur’aan on behalf of his parents, because he is from their endeavour, and that is not for him to carry out on behalf of other than them both except where the evidence has specified, from that whose indication of which has preceded, and Allaah Knows Best.”[34]

Shaikh Zaid bin Haadi Al-Madkhali (rahimahullaah) stated similarly: “When a text comes from the Book or the authentic Sunnah which furnishes evidence of a conveyance of reward – of that which one confers – by other than the son such as the father and brother and friend and their like, then it is considered to be particularized to the generality of the noble verse, and that which enters into its ruling and is to be practiced in accordance to and is depended upon and that which is not the case then it is not to be.”[35]

 

A Response to the Reasoning Behind the Donation of One’s Reward to Someone Else – Whether Related or Not

 

The response to the rationale mentioned by the scholars who hold that a person can donate his reward to anyone is on the basis of two points:

The First: Is that the issue of donating one’s reward being entered into the generality of those textual proofs which state the permissibility of donating wealth to others is a rationale which in effect states that a person’s own reward is a proprietorship just as wealth is a proprietorship which warrants free right of disposal – and this is incorrect.

Imaam Ash-Shaatibee (rahimahullaah) said: “Donation is only deemed correct in the legislation in something specific – and it is wealth, as for in the matter of the reward for one’s actions; then it is not to be, and so if there is no evidence for it; then the opinion of it is incorrect.”[36]

The Second: is that the analogical deduction which has been applied here of the settlement of one’s debt by anyone on his behalf whether the one who is in debt is living or deceased and so deducing this as analogy to donate one’s reward in a similar manner is to analogize between elements of dissimilarity – rendering such analogy as defective due to an absence of equality between the element of origin and that which is being analogized to it, and from the conditions of analogy is that the two should be equal.

Shaikh Al-Albaanee (rahimahullaah) said: “It is to analogize between elements of dissimilarity, since if you bear in mind that the legislation has made the son to be from the earning of the father as has preceded in the hadeeth of ‘Aaishah, therefore he is not an earning for anyone other than him.”[37]

He said also: “Analogy – as you are aware; has its conditions, therefore it is incorrect that we analogize in order that we proliferate in the acts of worship, since there has come in the legislation by way of the acts of worship that which suffices and is free of want of newly introduced affairs.”[38]

He stated similarly: “Al-Haafidh Ibn Katheer (rahimahullaah) said in the Tafseer of His saying, The Mighty and Majestic:

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

((And that there is not for man except what he strives for [from good or bad].)) (An-Najm: 39)

‘Meaning: Just as one will not be made to carry the burden (of sin) of someone else; likewise then he will not procure by way of reward except that which he earned for himself, and from this noble verse Ash-Shaafi’ee (rahimahullaah) deduced – as did those that followed him that recitation; its conferment of reward does not reach the dead, since it is not from their own action nor from their own earning. Due to this, the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) did not authorize his Ummah to it and did not encourage them upon it and did not direct them to it through text or gesture. Likewise that has not been reported from any one of the companions (radhiyallaahu ‘anhum), and if it were good; then they would surely have preceded us to it, and the domain of pious acts of nearness; it is to be restricted to textual proofs in regard to it and not given a free hand in it to an array of analogies and opinions.’

Likewise Al-‘Izz bin ‘Abdis-Salaam stated in Al-Fataawa (24/2): ‘So whoever carries out an act of obedience to Allaah, The Most High, then confers its reward to a living person or a dead person, its reward will not be transferred to him, since:

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

((And that there is not for man except what he strives for [from good or bad].)) (An-Najm: 39)

So if he commences in the act of obedience, intending that it befalls the deceased; then it will not befall him, except in that which the legislation has made an exception of such as giving in charity and fasting and Hajj.’

That which Ibn Katheer mentioned from Ash-Shaafi’ee (rahimahullaahu ta’aalaa) is the saying of the majority of the scholars, as well as a group from the Hanafees.

Such analogy, had it been correct, then from its requisites would be the desirability of conferment of reward to the dead, and would that have been the case, the Salaf would surely have done it, because they were stauncher over reward than us without doubt, and yet they did not do that as has preceded in the statement of Ibn Katheer. This is proof therefore that the aforementioned analogy is incorrect.”[39]

 

The Importance of Avoiding Innovations and Abstaining From Introducing Newly Invented Affairs into the Religion

 

The textual evidences which show that the deceased benefits from the living are a great many, however one should adhere to conforming to that which is established in the Qur’aan and the Sunnah, and not enter into that which has not been legislated in the religion, since this would be a reason for such deeds and actions to be rejected – much less their being of benefit to the one who carries them out – let alone the deceased. Therefore abiding by that which is established in the religion with regard to that which benefits the deceased will be of greater benefit to the one who carries it out as well as to the deceased – by the permission of Allaah.

Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “The best acts of worship are those that conform to the guidance of the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) and the guidance of the companions, as has been authentically established from the Prophet (sallallaahu ‘alaihi wa sallam) that he would say in his sermon:

فإنَّ خَيْرَ الحَديثِ كِتَابُ اللهِ، وَخَيْرُ الهُدَى هُدَى مُحَمَّدٍ، وَشَرُّ الأُمُورِ مُحْدَثَاتُهَا، وَكُلُّ بدْعَةٍ ضَلَالَةٌ

((Indeed the best of speech is the Book of Allaah, and the best of guidance is the guidance of Muhammad, and the worst of the affairs are their newly introduced matters, and every innovation is a misguidance.))[40]

He (sallallaahu ‘alaihi wa sallam) said:

خيرُ القرونِ قرْني، ثمَّ الَّذين يلونَهم

((The best of generations is my generation, then those that come after them.))[41]

Therefore if this principle is understood; then the affair that was known amongst the Muslims during the most excellent generations was that they would worship Allaah with a variety of legislated acts of worship, the obligatory of them as well as the supererogatory of them, from prayer and fasting and recitation and dhikr (remembrance of Allaah) and other than that.

Likewise they would supplicate for the believing men and believing women – just as Allaah commanded with that for their living ones as well as for their deceased  ones in their prayer over the Janaazah and at the time of visiting the graves and other than that.

Despite this; it was not from the habit of the Salaf that when they would pray voluntarily and fast and perform Hajj or would recite the Qur’aan – that they would confer the reward of that to their deceased ones from the Muslims – nor to their exclusive ones. Rather their habit was just as has preceded. Therefore it should not be the case for the people that they turn away from the way of the Salaf, for it is better and more complete, and Allaah Knows Best.”[42]

Shaikh Muhammad bin Ibraheem aal-ash-Shaikh (rahimahullaah) said: “Conveyance of the reward that is conferred from a living person to a deceased one, then its categorization is known by way of the evidences. That which the majority are upon as well as the verifiers is the conveyance of that to the deceased, and that the conferment is not out of seeking to draw close to them and the request for intercession and benefit. Rather this benefit is from the living to the deceased, whilst the other is requesting from the deceased, and the textual evidences denote that the living can benefit the dead – not the other way around.”[43]

Shaikh ‘Uthaimeen (rahimahullaah) said: “There remains the observation; is the practice of the general masses today upon that which is correct? Whilst the practice of the masses is that they do not do anything except that they appoint it for their parents and paternal uncles and maternal uncles and that which resembles it. Even in Ramadhaan they recite the Qur’aan and so the first completion (of it) is for the mother and the second is for the father and the third is for the grandmother and the fourth is for the grandfather and the fifth is for the paternal uncle and the sixth is for the paternal aunt and the seventh is for the maternal uncle and the eighth is for the maternal aunt, and this is wrong, it is not from the guidance of the Salaf.

Likewise in Makkah they perform the ‘Umrah, with the first being for himself and on the second day for his mother and the third for his father and the fourth for his grandfather. Such that some of the people have granted them verdicts saying that there is no harm for you to repeat the ‘Umrah every day if it is not for yourself.

Those that do not perform the ‘Umrah then they make the Tawaaf (circumambulation), and are plentiful in Tawaaf for their deceased ones, despite the fact that the guide of creation and their lead to Allaah: Muhammad (sallallaahu ‘alaihi wa sallam) did not direct the Ummah to this, for he (sallallaahu ‘alaihi wa sallam) said:

إِذَا مَاتَ الإنْسَانُ انْقَطَعَ عنْه عَمَلُهُ إِلَّا مِن ثَلَاثَةٍ: إِلَّا مِن صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو له

((When a person dies, his deeds are cut off from him except for three: a continuous charity, or knowledge which is benefitted from, or a righteous son who supplicates for him.))”[44]

The context of the hadeeth is in regard to the beneficial actions that benefit the person, so had righteous action been of benefit after his death, he would have said: or a righteous son who does something for him. Therefore the abstention of the Prophet (sallallaahu ‘alaihi wa sallam) away from action to that of supplication is proof that it has not been legislated that you appoint actions to the deceased, and if you want to benefit them then supplicate for them, and this is the saying of the believers:

وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَٰنِ وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّۭا لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌۭ رَّحِيمٌ

((And those who came after them say, “Our Lord! Forgive us and our brothers who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! Indeed You are Kind [and Compassionate], Most Merciful.”)) (Al-Hashr: 10)

We do not deny that the deceased benefits, however we object that the issue should be coupled with this excess, such that everything should be appointed to the dead!!

I have even been informed of a strange report, and it is that if some of them have their dinner placed before them; they run their hands over it and say: ‘O Allaah, appoint its reward for so and so.’ The evening meal is likewise, so there does not remain anything from the righteous actions except that they appoint it for them, and all of this is from innovations.

However; unfortunately the people, when they carry out an action and are not cautioned upon it, then this innovated act becomes a Sunnah with them, and they shout at the one who makes objection against them with: ‘Are you envious of our dead?!!’”[45]

 

The Actions that Can be Carried Out by the Living That Benefit the Deceased

 

The Janaazah Prayer

 

Praying the janaazah prayer has a great significance for the deceased if Allaah, The Most High, accepts it from those that pray over the deceased, as occurs in the hadeeth of ‘Aaishah (radhiyallaahu ‘anhaa) who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

مَا مِنْ مَيِّتٍ يُصَلِّي عَلَيْهِ أُمَّةٌ مِنَ الْمُسْلِمِينَ يَبْلُغُونَ مِائَةً، كُلُّهُمْ يَشْفَعُونَ لَهُ، إِلاَّ شُفِّعُوا فِيهِ

((There is no deceased person over whom a group of Muslims whose number reaches a hundred pray for, all of them interceding for him, except that their intercession will be accepted for him.))[46]

There occurs similarly in the hadeeth of Ibn ‘Abbaas (radhiyallaahu ‘anhu) who said: I heard the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) say:

ما من رجلٍ مسلمٍ يموتُ، فيقومُ على جنازتِه أربعون رجلًا، لا يشركون باللهِ شيئًا، إلا شفَّعَهم اللهُ فيه

((There is no Muslim man who dies; and so forty men stand [in prayer] over his janaazah who do not associate anything along with Allaah, except that Allaah will accept their intercession for him.))[47]

Likewise in the hadeeth of Abu Hurairah (radhiyallaahu ‘anhu) who said that the Prophet (sallallaahu ‘alaihi wa sallam) said:

مَن صلى عليه مائةٌ من المسلمينَ غُفِرَ له

((Whoever has a hundred people from the Muslims pray over him; he will be forgiven.))[48]

Imaam Ash-Shawkaanee (rahimahullaah) said: “In it is the desirability of the increased number of the congregation for the janaazah prayer, and their want of reaching this number which becomes from the necessitating reasons for success, and that is stipulated with two affairs:

The first: that they should be those that seek to make intercession for him, meaning: sincere in supplication for him, asking of forgiveness for him.

The second: that they shtould be Muslims, there being none from amongst them who associates anything as partners with Allaah, as occurs in the hadeeth of Ibn ‘Abbaas.”[49]

The purpose of praying the janaazah prayer is to supplicate for the deceased and to ask Allaah, The Most High, to forgive and have mercy upon the deceased as stated by Ibn al-Qayyim (rahimahullaah) who said: “The purpose of praying over the funeral is to make supplication for the deceased.”[50]

So the deceased benefits from the abundance of people who pray the janaazah prayer upon him and are sincere in their supplication and request from Allaah, that He Forgives the deceased, and this is what is meant by their intercession of him.

Ibn al-Qayyim mentioned likewise that the Prophet (sallallaahu ‘alaihi wa sallam) would command with sincerity when making supplication for the deceased[51] and this is in order for the supplication to be answered, as occurs in the hadeeth of Abee Hurairah (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

إذا صلَّيتم على الميِّتِ؛ فأخلِصوا له الدُّعاءَ

((When you pray over the deceased, then be sincere in supplication for him.))[52]

Regarding this sincerity Imaam Ash-Shawkaanee (rahimahullaah) said: “It should be for the one who is praying over the deceased that he is sincere in supplication for him, whether he (the deceased) had been a doer of good or a doer of evil, for indeed the one who was mantled in sins is the most neediest of people for the supplication of his Muslim brothers and is the most impoverished in respect to their intercession.”[53]

As for the reason for the different numbers of people praying in the Janaazah prayer as stated in the two hadeeth above, then Al-Qurtubee (rahimahullaah) said: “It has been said that the reason for this difference is due to a difference of the question itself, and that is because he (sallallaahu ‘alaihi wa sallam) was asked on an occasion concerning the one over whom a hundred people prayed and interceded for him, so he said: their intercession was accepted. Likewise he was asked on another occasion concerning the one over whom forty people prayed, so he said answered with the like of that, and had he have been asked concerning less than that – then he would have said that – and Allaah Knows best. Since; the supplication of a single individual could be answered and his intercession accepted.”[54]

 

Giving in Charity on Behalf of the Deceased

 

Shaikh Al-Albaanee (rahimahullaah) stated that from the things that benefits the deceased is: “That which a righteous son carries out by way of righteous actions, indeed for his parents will be the like of his reward, without anything of his reward being diminished, because the son is from their endeavour and their earning, and Allaah, The Mighty and Majestic, says:

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

((And that there is not for man except what he strives for [from good or bad].)) (An-Najm: 39)

Likewise the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

إِنَّ أَطْيَبَ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ، وَإِنَّ وَلَدَهُ مِنْ كَسْبِهِ

((Indeed the purest thing that a man eats is that which is from his own earning, and indeed his son is from his earning.))[55]

There are likewise other specific ahaadeeth which corroborate  that which the (above) verse and hadeeth point to that have come in regard to the father benefitting from the action of his righteous son – such as charity and fasting and emancipation and its like; and they are the following:

From ‘Aa’ishah (radhiyallaahu ‘anhaa) who said:

أَنَّ رَجُلاً، أَتَى النَّبِيَّ صلى الله عليه وسلم فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ أُمِّيَ افْتُلِتَتْ نَفْسهَا وَلَمْ تُوصِ، وَأَظُنُّهَا لَوْ تَكَلَّمَتْ تَصَدَّقَتْ، أَفَلَهَا أَجْرٌ، إِنْ تَصَدَّقْتُ عَنْهَا؟ قَالَ: نَعَمْ.‏

A man came to the Prophet (sallallaahu ‘alaihi wa sallam) and said: ‘O Messenger of Allaah, indeed my mother died suddenly and she did not leave a will, and I think that had she spoken, she would have given in charity. So would she receive the reward if I were to give charity on her behalf?’ He said: ((Yes.))[56]

From Ibn ‘Abbaas (radhiyallaahu ‘anhu) who said:

أَنَّ سَعْدَ بْنَ عُبَادَةَ ـ رضى الله عنه ـ أَخَا بَنِي سَاعِدَةَ تُوُفِّيَتْ أُمُّهُ وَهْوَ غَائِبٌ، فَأَتَى النَّبِيَّ صلى الله عليه وسلم فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ أُمِّي تُوُفِّيَتْ وَأَنَا غَائِبٌ عَنْهَا، فَهَلْ يَنْفَعُهَا شَىْءٌ إِنْ تَصَدَّقْتُ بِهِ عَنْهَا قَالَ: نَعَمْ.‏ قَالَ فَإِنِّي أُشْهِدُكَ أَنَّ حَائِطِي الْمِخْرَافَ صَدَقَةٌ عَلَيْهَا‏

Sa’ad bin ‘Ubaadah the brother of Bani Saa’idah, his mother died whilst he was absent, so he came to the Prophet (sallallaahu ‘alaihi wa sallam) and said: ‘O Messenger of Allaah, indeed my mother died in my absence, so will it benefit her if I give anything in charity on her behalf?’ He said: ((Yes.)) So he said: ‘Then indeed I make you a witness that I give my garden [called] Al-Mikhraaf in charity on her behalf.’[57]

From Abee Hurairah (radhiyallaahu ‘anhu) who said:

أَنَّ رَجُلا قَالَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: إِنَّ أَبِي مَاتَ وَتَرَكَ مَالا وَلَمْ يُوصِ، فَهَلْ يُكَفِّرُ عَنْهُ أَنْ أَتَصَدَّقَ عَنْهُ؟ قَالَ: نَعَمْ

A man said to the Prophet (sallallaahu ‘alaihi wa sallam): ‘My father died and left behind wealth, but he did not leave a will. So will it expiate for him if I were to give in charity on his behalf?’ He said: ((Yes.))[58]”[59]

In light of the numerous ahaadeeth that pertain to the issue of charity benefitting the deceased, then the following are some of the statements of the scholars in relation to this:

Ibn ‘Abdil-Barr (rahimahullaah) said: “As for giving in charity on behalf of the deceased; then it is agreed upon concerning its permissibility – without any difference between the scholars in it, likewise emancipation on behalf of the deceased is permissible by consensus.”[60]

Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “The Imaams are in agreement upon the fact that the giving of charity reaches the deceased, likewise the acts of worship associated with wealth such as emancipation.”[61]

Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) stated likewise: “As for giving in charity on behalf of the deceased; then he benefits from it by the agreement of the Muslims, and there are authentic ahaadeeth that have been reported concerning that from the Prophet (sallallaahu ‘alaihi wa sallam)”[62]

He said also: “The deceased benefits through charity given on his behalf as well as by emancipation – by stipulation of the Sunnah as well as by consensus.”[63]

Shaikh Zaid bin Haadi Al-Madkhali (rahimahullaah) said: “Charity of the offspring – whether male or female, whether a free person or a slave by any type from the types of finance, from money or real estate or emancipation of slaves or other than that from that which is termed as wealth, then the reward of that charity reaches the deceased and he benefits by way of it, even if he did not give any directive for that (during his lifetime), by the agreement of the scholars – those who are accredited with regard to their knowledge, and the proofs of that are many and are clear.”[64]

As for the issue of the charity given on behalf of the deceased being solely from the offspring of the deceased and therefore being restricted to the textual evidences such as those mentioned above, or that charity for the deceased can be given from anyone of the Muslims, then this is an issue which has been differed upon, the following is a brief mention of some of the statements of the scholars from both sides.

 

The Statements of Those Who Say that the Deceased Benefits From Charity Given by Someone Who is Not From the Offspring of the Deceased

 

Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “So there is no disagreement between the scholars of the Sunnah and the united body of the conveyance (to the deceased) of the acts of worship related to finance such as charity and emancipation.

Therefore if someone else donates to him (the deceased) by way of his own endeavour, then Allaah will cause him to benefit by way of that, just as he benefits from his supplication for him and charity for him, and so he benefits with everything that reaches him from every Muslim; whether it be from his close relatives or other than them, just as he benefits from the prayer of those who pray over him (in the Janaazah prayer) and by way of their supplication for him at his grave.”[65]

Ibn al-Qayyim discussed the reasoning behind why conferring such deeds to the deceased are of benefit, stating that to endow one’s wealth to the deceased is legislated because it is legislated when a person is alive, therefore it is more worthier when he is deceased, because as he stated, the reward is the right of the one who does the deed, therefore he has a right to confer it, he (rahimahullaah) said: “The Muslims are in agreement upon the issue that settlement of debt is dissolved from his (the deceased’s) financial obligation, even if it be from a stranger or from outside of his estate, and the hadeeth of Abee Qataadah is proof of that wherein he vouched for two Dirhams on behalf of the deceased. So once he had paid them, the Prophet (sallallaahu ‘alaihi wa sallam) said to him:

الآنَ برَّدْتَ عليه جِلْدَه

((Now you have cooled his skin for him.))[66]

They are likewise in  agreement upon the issue that the living; if he has a right from the legal rights toward the deceased, and so he absolves him of it, that then benefits him and he is cleared of it, just as it would be dissolved from the liability of the one who is living. Therefore if it falls away from the liability of the living – through textual evidence and consensus; despite the possibility of his settlement of it for himself; even if he is displeased with it, rather it requits it; then its being dissolved from the liability of the deceased with absolution wherein he is unable to make any settlement of it is worthier and more appropriate.

Therefore if he benefits by way of absolution and of being dissolved (of liability), then likewise he benefits from endowment and conferment; and there is no difference between the two. For indeed the reward of the action is the right of the bestowing donator, so if he appoints it for the deceased – it transfers to him. Just as that which is upon the deceased from rights – from debts and other than it; it is the sole right of the living, so if he absolves him; the absolution reaches him and falls away from his liability. Thus both of them are the right of the living, so which text or analogy or principle from the legislative principles necessitates conveyance of one of them and prevents the conveyance of the other?

These texts demonstrate that the reward of the actions reach the deceased if the living one carries them out on his behalf – and this is pure analogy. For indeed the reward is the right of the one who carries it out, so if he donates it to his Muslim brother, he is not prohibited from that, just as he would not be prohibited from endowing his wealth to him in his lifetime as well as his absolution (from liability) by way it for him after his death.”[67]

This is likewise the opinion which is held by the permanent committee of scholars in Saudi Arabia when they stated: “Charity on behalf of the deceased is from the legislated affairs, whether this charity is wealth or supplication. From Abee Hurairah (radhiyallaahu’anhu) who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

إِذَا مَاتَ الإنْسَانُ انْقَطَعَ عنْه عَمَلُهُ إِلَّا مِن ثَلَاثَةٍ: إِلَّا مِن صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو له

((When a person dies, his deeds are cut off from him except for three: a continuous charity, or knowledge which is benefitted from, or a righteous son who supplicates for him.))”[68]

So this hadeeth – by its generality proves that the reward of charity reaches the deceased, and the Prophet (sallallaahu ‘alaihi wa sallam) did not classify between that which had been from a bequest from him or without a bequest, so the hadeeth is general in both cases, and the mention of only the son in supplication for the deceased is not to be understood solely that way due to the evidence of many other established ahaadeeth concerning the legislation of supplicating for the deceased, just as in the case of sending salat upon them and when visiting the graves. So there is no difference if it is from a relative or non-relative on behalf of the deceased.”[69]

They said also concerning giving charity on behalf of the deceased: “It is permissible for you to give charity on behalf of all of your relatives with a single charity, just as it is permissible for you to specify each one of them singularly with a charity.”[70]

Shaikh ‘Uthaimeen (rahimahullaah) said: “The preponderant opinion from the statements of the people of knowledge is that it is permissible for a person to engage in worship of Allaah, The Mighty and Majestic, in obedience with the intention that it is for a deceased person from the deceased of the Muslims. Whether this deceased person was from his relatives or one who was not from his relatives, this is the preponderant opinion, whether in charity or in Hajj or in fasting or in prayer or other than that. So it is permissible for the person that he donates righteous action to someone from the Muslims who is deceased.”[71]

 

Those Who State that the Giving of Charity is Restricted to the Offspring of the Deceased

 

During his discussion of the issue of the reward reaching the deceased, Shaikh Al-Albaanee (rahimahullaah) quoted the statement of Ash-Shawkaanee (rahimahullaah) in which he said: “The ahaadeeth in the chapter are evidence of the fact that charity from the child reaches the parents after their deaths – without any instruction from them (to do so), and its reward reaches them both, so by way of these ahaadeeth arises the restriction of the generality of His saying, The Most High:

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

((And that there is not for man except what he strives for [from good or bad].)) (An-Najm: 39)

However; there is nothing in the ahaadeeth of the chapter except the adjoining of charity from the son, and it has already been established that a person’s son is from his endeavour, so there is no need for any appeal of restriction. As for other than one’s own child, then that which is apparent from the generality of the Qur’aan is that its reward does not reach the deceased, so one should halt at them until a proof comes that determines its restriction.”[72]

Shaikh Al-Albaanee (rahimahullaah) said when commenting on this statement of Ash-Shawkaanee: “I say: this is the truth that the knowledge-based principles have determined, in that the verse is upon its generality, and that the reward of charity and other than it reaches the father from the son because he is from his endeavour – contrary to other than the son. However An-Nawawee and other than him have reported consensus over the issue that charity befalls the deceased and that its reward reaches him, this is how they stated it: ‘the deceased’ – so they generalized it and did not restrict it to the son.

If this consensus is correct, then it is a particularization for the generalizations indicated to by Ash-Shawkaanee in that which is related to giving in charity, and whatever is besides it remains within the generality such as fasting and the recitation of the Qur’aan and the like of them from the acts of worship.

However; I am in great doubt concerning the soundness of the aforementioned concensus”[73]

Further on in his discussion, Shaikh Al-Albaanee mentions: “Shaikh ul Islaam Ibn Taymiyyah (rahimahullaahu ta’aalaa) said in Al-Ikhtiyaraat al-‘Ilmiyyah (p.54): ‘It was not from the habit of the Salaf when they would pray in supererogatory form or fast in supererogatory form or perform Hajj in supererogatory form or recite the Qur’aan, that they would confer the reward of that to the deceased from the Muslims. Therefore one should not turn away from the way of the Salaf, for it is better and more complete.’

The Shaikh (rahimahullaahu ta’aalaa) has another statement in the issue in which he differs from that which he stated above from the Salaf, in which he held the view that the deceased benefits from all of the acts of worship from someone else!

Likewise Ibn al-Qayyim (rahimahullaahu ta’aalaa) determined this view and supported it in his book Ar-Rooh with that which is not without analogy, whose clarification concerning its futility has already preceded, and that is in opposition to that which we were familiar with from him (rahimahullaah) from abandonment of expansion in analogy in the affairs related to pure religious devotion. Especially that being from it which is in opposition to that which the pious predecessors (radhiyallaahu ‘anhum) had been upon.”[74]

 

Fasting on Behalf of the Deceased

 

The discussion of fasting on behalf of the deceased is on the basis of two aspects, the first, is on the basis of fasting in order to fulfill a vow of fasting which the deceased had made upon themselves in their lifetime but did not fulfill, and the second is a discussion of fasting in order to make up for any obligatory fasts of the month of Ramadhaan which had been missed by the deceased.

Then with regard to fasting, if the deceased had made a vow during his or her lifetime that they would fast – yet did not do so before dying, then this vow is to be fulfilled and carried out by their heirs, Shaikh Al-Albaanee mentioned in his discussion of that which benefits the deceased:

“The heir of the deceased fulfills the fast on his behalf which was upon the basis of a vow, and in this regard there are some ahaadeeth:

Firstly: from ‘Aaishah (radhiyallaahu ‘anhaa) that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

مَنْ مَاتَ وَعَلَيْهِ صِيَامٌ صَامَ عَنْهُ وَلِيُّهُ

((Whoever dies while he still had some fasts to make up, then his wali [heir/kin] should fast on his behalf.))[75]

Secondly: From Ibn ‘Abbaas (radhiyallaahu ‘anhu):

أنَّ امرأةً رَكِبتِ البَحرَ فنذرَت، إنِ اللَّهُ تبارَكَ وتعالى أنجاها أن تَصومَ شَهْرًا، فأنجاها اللَّهُ عزَّ وجلَّ، فلَم تَصُمْ حتَّى ماتَت، فجاءَتْ قَرابةٌ لَها [إمَّا أُختَها أو ابنتَها] إلى النَّبيِّ صلَّى اللَّهُ علَيهِ وسلَّمَ فذَكَرَت ذلِكَ لهُ، فقالَ: أرأيتكِ لَو كانَ علَيها دَينٌ كُنتِ تَقضينَهُ؟ قالَت: نعَم. قال: فدَينُ اللَّهِ أحقُّ أن يُقضَى [فَ] اقضِ [عَن أمِّكِ]

A woman journeyed by sea, so she made a vow that if Allaah, The Blessed and Most High, delivered her, that she would fast for a month. So Allaah, The Mighty and Majestic, delivered her, but she did not fast until she died. So some relatives of hers came [her sister or her daughter] to the Prophet (sallallaahu ‘alaihi wa sallam) and so she related that to him and so he said: ((Do you see that if a debt was due upon her, you would pay it off?)) She said: ‘yes’ he said: ((So the debt of Allaah is most deserving to be paid. So fulfill it on behalf of your mother.))[76]

Thirdly: from him (Ibn ‘Abbaas) likewise:

استَفْتَى سعد بن عُبَادَةَ رسول الله صلى الله عليه وسلم في نَذْرٍ كان على أمِّه، تُوُفِّيَتْ قبل أَنْ تقضيَهُ، فقال رسول الله صلى الله عليه وسلم: اقْضِهِ عنها

Sa’ad bin ‘Ubaadah (radhiyallaahu ‘anhu) consulted the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) concerning a vow that was still binding upon his mother who died before she was able to fulfill it. So the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said: ((Fulfill it on her behalf.))[77]

I say: These ahaadeeth are clear proof of the legitimacy of fasting on the part of the wali for the deceased in the fast for a vow.”[78]

Imaam An-Nawawee (rahimahullaah) mentioned the scholars who stated that only the fast of a vow and nothing else is to be fulfilled on behalf of the deceased when he said: “Those from amongst the Salaf who stated this included: Tawoos and Al-Hasan al-Basree and Az-Zuhree and Qataadah and Abu Thawr, and it was also stated by Al-Laith (bin Sa’ad) and Ahmad (bin Hanbal) and Ishaaq (bin Raahawaih) and Abu ‘Ubaid in regard to fasting on the basis of a vow not that of Ramadhaan.”[79]

Others from the people of knowledge mention in regard to fasting on behalf of the deceased in relation to a vow:

Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) stated in his discussion of this issue: “These authentic ahaadeeth are clear in that someone is to fast on behalf of the deceased person in that which he had made a vow upon.”[80]

Shaikh ‘Uthaimeen (rahimahullaah) said: “Whoever dies whilst he has a fast on the basis of a vow upon him, then it is recommended for his wali that he should carry it out, and it is not obligatory.”[81]

 

Whoever Died Whilst he May Have Had Obligatory Fasts For Ramadhaan to Make up For

 

As for fasting in order to make up for any obligatory fasts of the month of Ramadhaan which had been missed by the deceased, then there is a difference of opinion in this issue amongst people of knowledge. The various opinions of the people of knowledge are explained by Ibn al-Qayyim (rahimahullaah) who said after citing the hadeeth:

مَنْ مَاتَ وَعَلَيْهِ صِيَامٌ صَامَ عَنْهُ وَلِيُّهُ

((Whoever dies while he still had some fasts to make up, then his wali [heir/kin] should fast on his behalf.))

“So a group took this to mean that which is upon its generality and its unrestricted application and so they stated: that fasts are to be observed on his behalf for that of a vow and that which was obligatory, whilst another group declined that and stated: that fasts are not to be observed on his behalf for that of a vow and that which was obligatory, whilst another group elaborated stating: that fasts are to be observed on his behalf for that of a vow but not for that which was primarily obligatory, and this was the saying of Ibn ‘Abbaas and his companions and Imaam Ahmad and his companions – and it is correct.”[82]

The more prominent of these opinions is the first and the last of them, and that which follows is a concise discussion of the evidences presented by both sides.

 

The Evidence of Those Who Say it is Legislated to Fast on Behalf of the Deceased for Any Obligatory Fasts Which Were Missed

 

Those from the people of knowledge who state that whoever dies whilst he still had some fasts to make up for, then his wali should fast on his behalf, regardless of whether the fast was to make up for any obligatory fasts of Ramadhaan or a fast for a vow, Imaam Ash-Shawkaanee stated: “The people of hadeeth held this view and a group from the Shaafi’ee scholars of hadeeth as well as Abu Thawr and others.”[83]

It was also the opinion of Imaam An-Nawawee who said: “Shaafi’ee had two well known statements concerning this issue, the more renown of them was that one should not fast on his behalf and that fasting on behalf of the deceased is primarily incorrect. The second is that it is recommended for the his heir/kin to fast on his behalf and that fasting on his behalf is correct and that the deceased is acquitted by way of it and he does not need to feed others on his behalf, and this saying is the correctly selected one which we believe in.”[84]

Ibn Hazm (rahimahullaah) stated: “Whoever died whilst he still had some obligatory fasts of Ramadhaan to make up for or for a vow or an expiation of obligation, then it is necessary upon his heirs that they fast on his behalf – them or some of them, and there is no feeding (the needy) in that regard at all.”[85]

It was also the opinion which was endorsed by the permanent committee of scholars as well as by Shaikh ‘Abdul-‘Azeez bin Baaz and Shaikh Muhammad bin Saalih al-‘Uthaimeen (rahimahumullaah).

The scholars who state this opinion cite the following proofs for the validation of this:

The hadeeth of ‘Aaishah in which the Prophet (sallallaahu ‘alaihi wa sallam) said:

مَنْ مَاتَ وَعَلَيْهِ صِيَامٌ صَامَ عَنْهُ وَلِيُّهُ

((Whoever dies while he still had some fasts to make up, then his wali [heir/kin] should fast on his behalf.))

The hadeeth of Ibn ‘Abbaas (radhiyallaahu ‘anhumaa) who stated:

جَاءَ رَجُلٌ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّ أُمِّي مَاتَتْ وَعَلَيْهَا صَوْمُ شَهْرٍ أَفَأَقْضِيهِ عَنْهَا؟ فَقَالَ: لَوْ كَانَ عَلَى أُمِّكَ دَيْنٌ أَكُنْتَ قَاضِيَهُ عَنْهَا؟‏ قَالَ: نَعَمْ‏.‏ قَالَ: فَدَيْنُ اللَّهِ أَحَقُّ أَنْ يُقْضَى

A man came to the Prophet (sallallaahu ‘alaihi wa sallam) and said: ‘O Messenger of Allaah, my mother died whilst she still had the fast of a month due upon her. Should I fulfill them on her behalf? So he said:((If a debt was due upon your mother, would you pay it off on her behalf?)) He said: ‘yes.’ He said: ((So the debt of Allaah is most deserving to be paid.))[86]

The hadeeth of Ibn ‘Abbaas (radhiyallaahu ‘anhumaa) who said:

أَنَّ امْرَأَةً أَتَتْ رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالَتْ: إِنَّ أُمِّي مَاتَتْ وَعَلَيْهَا صَوْمُ شَهْرٍ‏.‏ فَقَالَ: أَرَأَيْتِ لَوْ كَانَ عَلَيْهَا دَيْنٌ أَكُنْتِ تَقْضِينَهُ؟ قَالَتْ: نَعَمْ ‏.‏ قَالَ: ‏فَدَيْنُ اللَّهِ أَحَقُّ بِالْقَضَاءِ

A woman came to the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) and said: ‘My mother died whilst she still had the fast of a month due upon her. So he said: ((Do you see that if a debt was due upon her, would you settle it?)) She said ‘yes.’ He said: ((So the debt of Allaah is most deserving of payment.))[87]

Those who state this opinion do so on the basis of a general understanding of the ahaadeeth mentioned above, in that they include the obligatory fasts of Ramadhaan as well as that of vows.

Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said: “That which is correct is that it is general and is not specific to the issue of vowing, and it has been reported from some of the Imaams such as Ahmad and a group that they said it is specific to vows, however it is a statement that is outweighed (in validity) and has no proof for it, and what is correct is that it is general, because the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

مَنْ مَاتَ وَعَلَيْهِ صِيَامٌ صَامَ عَنْهُ وَلِيُّهُ

((Whoever dies while he still had some fasts to make up, then his wali [heir/kin] should fast on his behalf.))

He did not say the fast of a vow, likewise it is impermissible to designate the speech of the Prophet (sallallaahu ‘alaihi wa sallam) except with proof.”[88]

Shaikh ‘Uthaimeen (rahimahullaah) said: “The preponderant opinion is that whoever dies whilst he still had some fasts – by way of the origin of the legislation to make up for then his wali should make them up on his behalf – not out of analogy but by way of textual evidence, and it is the hadeeth of ‘Aaishah (radhiyallaahu ‘anhaa):

مَنْ مَاتَ وَعَلَيْهِ صِيَامٌ صَامَ عَنْهُ وَلِيُّهُ

((Whoever dies while he still had some fasts to make up, then his wali [heir/kin] should fast on his behalf.))

Fasting is stated in indefinite form – and is not restricted to a specified fast.”[89]

The Shaikh mentioned as proof for this opinion that fasting by reason of vow is less common than fasting by reason of religious obligation, and therefore such ahaadeeth cannot be utilized for what is less common against that which is more common. He (rahimahullaah) mentioned:

“How do we raise (eliminate) that which the evidence of the hadeeth points to away from that which is widespread and ascribe it to that which is rare?! Such disposition is incorrect in deduction of evidences, and the evidences are only taken to be applied upon the predominant majority, and the prominent majority in regard to those who die whilst they still have some fasts to make up for is that it is the fasts of Ramadhaan or for an expiation or that which is similar to it.”[90]

Shaikh ‘Uthaimeen stated elsewhere that it is upon the basis of analogy of the obligatory fasts, he said: “It is recommended for his wali that he makes up for it, so if he does not do so; we say: feed a poor person for each day out of analogy of the obligatory fast.”[91]

He said also: “So if it was decreed that the individual had fifteen sons, and each of them proposed to fast two days each for the thirty days (of Ramadhaan), then it would be sufficient, and if they were thirty heirs and each of them fasted for a day then it would be sufficient because they fasted thirty days, and there is no difference between their fasting it in a single day or if one fasts on one day and the second fasts on the day after until they complete thirty days.”[92]

 

The Evidence of Those Who Say it is Not Legislated to Fast on Behalf of the Deceased for Any Obligatory Fasts Which Were Missed

 

Those who say it is not legislated to fast on behalf of the deceased in this regard do so on the basis that the previously mentioned ahaadeeth related to this affair pertain the fast of vows and not that for the obligatory fasts of Ramadhaan, this view was reported from ‘Aaishah and Ibn ‘Abbaas and Ibn ‘Umar and was stated by Imaam Maalik and Imaam Ahmad and was likewise the opinion of Ishaaq bin Raahawaih and Al-Awzaa’ee and Al-Laith bin Sa’ad and Ath-Thawree. It was also endorsed by Ibn al-Qayyim and similarly by Shaikh Al-Albaanee and Shaikh Zaid bin Haadi al-Madkhali.

The scholars who state this opinion cite the following proofs for the validation of this:

The hadeeth of ‘Aaishah in which the Prophet (sallallaahu ‘alaihi wa sallam) said:

مَنْ مَاتَ وَعَلَيْهِ صِيَامٌ صَامَ عَنْهُ وَلِيُّهُ

((Whoever dies while he still had some fasts to make up, then his wali [heir/kin] should fast on his behalf.))

Imaam Abu Dawood (rahimahullaah) (author of the famous Sunan) said regarding this hadeeth: “This is in regard to the issue of a vow, and it is the saying of Ahmad bin Hanbal.”[93]

The hadeeth of Ibn ‘Abbaas (radhiyallaahu ‘anhumaa) who stated:

جَاءَ رَجُلٌ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّ أُمِّي مَاتَتْ وَعَلَيْهَا صَوْمُ شَهْرٍ أَفَأَقْضِيهِ عَنْهَا؟ فَقَالَ: لَوْ كَانَ عَلَى أُمِّكَ دَيْنٌ أَكُنْتَ قَاضِيَهُ عَنْهَا؟‏ قَالَ: نَعَمْ‏.‏ قَالَ: فَدَيْنُ اللَّهِ أَحَقُّ أَنْ يُقْضَى

A man came to the Prophet (sallallaahu ‘alaihi wa sallam) and said: ‘O Messenger of Allaah, my mother died whilst she still had the fast of a month due upon her. Should I fulfill them on her behalf? So he said: ((If a debt was due upon your mother, would you pay it off on her behalf?)) He said: ‘yes.’ He said: ((So the debt of Allaah is most deserving to be paid.))[94]

When commenting on this hadeeth, as well as other ahaadeeth with similar wording to the above, Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) mentioned that they pertain to the fast of a vow, he said: “So this unrestricted report – from them (these reports) are those which say: ‘A man’ and from them are those which say: ‘A woman’ whilst most of them say: ‘My mother’ it has been explained in the previous reports that the fast was that of a vow.”[95]

The narration of Ibn ‘Abbaas (radhiyallaahu ‘anhumaa) in which he said:

إذا مرض الرجل في رمضان ثم مات ولم يصم أطعم عنه، ولم يكن عليه قضاء، وإن كان عليه نذر قضى عنه وليه

“If a man became sick in Ramadhaan, then he dies and did not fast, then food is to be given (to the needy) on his behalf and there is nothing upon him which needs to be made up for, and if there was a vow binding upon him; then his heir/kin should fulfill it on his behalf.”[96]

Likewise the narration of ‘Aaishah (radhiyallaahu ‘anhaa) from ‘Amrah ibnah ‘Abdir-Rahmaan who asked ‘Aaishah (radhiyallaahu ‘anhaa):

أن أمَّها ماتت وعليها من رمضانَ، فقالت لعائشة: أَقْضِيه عنها؟ قالت: لا، بل تصدَّقي عنها مكانَ كلِّ يوم نصفَ صاعٍ على كل مسكين

That her mother had died and she still had some fasts to make up for from Ramadhaan, so she said to ‘Aaishah:  “Shall I make them up on her behalf?” so she said: “No, rather you should give in charity on her behalf the amount of half a saa’ for each day to a poor person.’’[97]

From the scholars who explained this opinion in detail was Ibn al-Qayyim (rahimahullaah) who said: “One is to fast on his behalf for a vow, not that which is obligatory in origin, and this was the madhab of Ahmad which has been stipulated from him, and it was the opinion of Abee ‘Ubaidah and Al-Laith bin Sa’ad and was stipulated by Ibn ‘Abbaas.

The statement of Ibn ‘Abbaas when he said: ‘No one is to fast on behalf of anyone else nor feed others on his behalf.’ Then this is only in regard to that which is obligatory in origin, as for that of a vow; then one can fast on his behalf, as Ibn ‘Abbaas clearly stated, and there is nothing contradictory between his verdicts and his report. Likewise that which has been reported from ‘Aaishah by way of her verdicts in regard to the one who died whilst she had some fasting due upon her in that people should be fed on her behalf, then that is regarding what is obligatory not in regard to a vow, because it is established from ‘Aaishah in regard to the one who died whilst he still had some fasts of Ramadhaan: ‘That others [from the needy] are to be fed on his behalf in making up for Ramadhaan and not to fast.’

Therefore what has been transmitted from her is the same; just like what has been transmitted from ‘Ibn ‘Abbaas, hence there is nothing contradictory between her opinion and her report.

So with this there becomes apparent the agreement of reports in this aspect, as well as the unanimity of the verdicts of the companions concerning it, whilst it is also pursuant to proof and analogy, because a vow is not obligatory by origin of legislation, the servant only makes it obligatory upon himself and then it takes on the status of a debt which he contracted, and this is why the Prophet (sallallaahu ‘alaihi wa sallam) likened it to a debt in the hadeeth of Ibn ‘Abbaas.”[98]

Ibn al-Qayyim stated similarly elsewhere: “This is the statement of Ibn ‘Abbaas and his companions and Imaam Ahmad and his companions – and it is correct, because obligation of fasting proceeds in the same manner as the prayer, so just as no one can pray on behalf of anyone else; and no one can accept Islaam on behalf of anyone else; then likewise is fasting, as for vows, then it is a commitment upon one’s own answerableness – in status of a debt, so the settlement on the part of the heir is accepted on his behalf just as his debt would be settled for him.”[99]

From the proofs which have been presented in this regard is that which Shaikh Al-Albaanee (rahimahullaah) stated when he said in reference to the hadeeth of ‘Aaishah in which the Prophet (sallallaahu ‘alaihi wa sallam) said:

مَنْ مَاتَ وَعَلَيْهِ صِيَامٌ صَامَ عَنْهُ وَلِيُّهُ

((Whoever dies while he still had some fasts to make up, then his wali [heir/kin] should fast on his behalf.))

“…Except that the first hadeeth furnishes proof – due to its generality for something additional to that; and it is that one can also fast on his behalf for an obligatory fast, and the Shaafi’ees stated that and it is the opinion of Ibn Hazm and other than them. Whilst the Hanbali’s took the view of the first opinion – rather it is a quotation of Imaam Ahmad, Abu Dawood said in Al-Masaa-il (96): ‘I heard Ahmad bin Hanbal say: ‘the deceased is not to have fasts observed on his behalf except for that of a vow.’

Likewise his followers held that the first hadeeth is on the basis of the fast for a vow, by proof of that which was reported by ‘Amrah:

أن أمَّها ماتت وعليها من رمضانَ، فقالت لعائشة: أَقْضِيه عنها؟ قالت: لا، بل تصدَّقي عنها مكانَ كلِّ يوم نصفَ صاعٍ على كل مسكين

That her mother had died and she still had some fasts to make up for from Ramadhaan, so she said to ‘Aaishah:  ‘Shall I make them up on her behalf?’ so she said: ‘No, rather you should give in charity on her behalf the amount of half a saa’ for each day to a poor person.’

Reported by At-Tahaawee (3/142) and Ibn Hazm (7/4) and the wording is his with a chain of narration concerning which Ibn At-Turkmaanee said is Saheeh (authentic) whilst it was declared as da’eef (weak) by Al-Baihaqee and then by (Ibn Hajr) Al-Asqalaanee. So if what they intended regarding its weakness was from this regard then there is no standpoint for it and yet if they meant something else then it does not affect it, together with proof of that which Sa’eed bin Jubair reported from Ibn ‘Abbaas who said:

إذا مرض الرجل في رمضان ثم مات ولم يصم أطعم عنه، ولم يكن عليه قضاء، وإن كان عليه نذر قضى عنه وليه

“If a man became sick in Ramadhaan, then he dies and did not fast, then food is to be given (to the needy) on his behalf and there is nothing upon him which needs to be made up for, and if there was a vow binding upon him; then his heir/kin should fulfill it on his behalf.”[100]

I say: this detail which Umm al-Mu’mineen held the view of as did the adept scholar of the Ummah Ibn ‘Abbaas (radhiyallaahu ‘anhumaa) and the one who followed them, the Imaam of the Sunnah Ahmad bin Hanbal is that which the soul finds comfort in and that which the chests find acceptance for, and it is the most just of the statements in this issue and is their most central (balanced). Likewise in it is an enactment of all of the ahaadeeth without rejecting of any one of them, together with a correct understanding of them – in particular the first hadeeth from them,[101] since Umm al-Mu’mineen did not understand from it that all-inclusive generalization for the fasting of Ramadhaan, and she was the one who narrated it, and from that which is established is that the narrator of a hadeeth is better acquainted of the meaning of that which they narrated, especially when that which had been understood is in accordance to legislative principles and their fundamentals – as is the case here.”[102]

To conclude this topic of discussion; it should be noted that the difference in opinion concerning fasting on behalf of the deceased for any obligatory fasts which were missed is in regard to the one who had the capacity and time to fast in his lifetime before his death but died before he was able to do so, and this was pointed out by Al-Mubaarakfuri when he stated:

“Note; this difference and detail which has preceded with regard to fasting on behalf of the deceased is in the case of if anything lapsed by him after the possibility of making up for it. As for the one who has missed anything from Ramadhaan before the possibility of making up for it then there is nothing to make up for nor any sin, and the scholars are unanimous upon that except for Tawoos and Qataadah.’ Al-Khattaabi said (vol 2 p.122-123): ‘The people of knowledge in generality are in agreement that if one were to eat during sickness (i.e. not fast) or due to journeying, then he did not forfeit in regard to making up for it until he died, then there is nothing upon him nor is it necessary to feed others on his behalf – except for Qataadah, he stated that others are to be fed on his behalf.’

Ibn Qudaamah said (vol 3 p.142): ‘Whoever dies whilst he still had fasting from Ramadhaan due upon him but before he was able to fast – either due to shortness of time or due to an excuse by way of sickness or travel or inability to fast; then this individual has nothing upon him in the opinion of most of the people of knowledge.’”[103]

 

Performing Hajj on Behalf of the Deceased

 

Hajj is legislated to be performed on behalf of the deceased, as long as the one who is performing it has already carried out the obligation of the performance of Hajj for himself, due to that which has been reported in the hadeeth of ‘Abdullaah bin Buraidah who said from his father (radhiyallaahu ‘anhu):

بيْنَا أَنَا جَالِسٌ عِنْدَ رَسولِ اللهِ صَلَّى اللَّهُ عليه وسلَّمَ، إذْ أَتَتْهُ امْرَأَةٌ، فَقالَتْ: إنِّي تَصَدَّقْتُ علَى أُمِّي بجَارِيَةٍ، وإنَّهَا مَاتَتْ، قالَ: فَقالَ: وَجَبَ أَجْرُكِ، وَرَدَّهَا عَلَيْكِ المِيرَاثُ قالَتْ: يا رَسولَ اللهِ، إنَّه كانَ عَلَيْهَا صَوْمُ شَهْرٍ، أَفَأَصُومُ عَنْهَا؟ قالَ: صُومِي عَنْهَا قالَتْ: إنَّهَا لَمْ تَحُجَّ قَطُّ، أَفَأَحُجُّ عَنْهَا؟ قالَ: حُجِّي عَنْهَا

Whilst I was sitting with the Messenger of Allaah (sallallaahu ‘alaihi wa sallam), a woman came to him and said: ‘I gave a slave woman in charity to my mother, then she (the mother) died.’ He said: ((Your reward is assured, and she [the slave woman] has been returned to you by way of inheritance.)) She said: ‘O Messenger of Allaah, she owed one month’s fasting, should I fast on her behalf?’ He said: ((Fast on her behalf.)) She said: ‘She never performed the Hajj, should I perform Hajj on her behalf?’ He said: ((Perform Hajj on her behalf.))[104]

On the authority of Ibn ‘Abbaas who said:

أَنَّ امْرَأَةً سَأَلَتِ النَّبِيَّ صَلَّى اللهُ عليه وسَلَّم عَنْ أَبِيهَا مَاتَ وَلَمْ يَحُجَّ، قَالَ: حُجِّي عَنْ أَبِيكِ

A woman asked the Prophet (sallallaahu ‘alaihi wa sallam) concerning her father who had passed away and did not perform the Hajj, so he said: ((Perform Hajj on behalf of you father.))[105]

There occurs again on the authority of Ibn ‘Abbaas (radhiyallaahu ‘anhumaa) who said:

أنَّ امْرَأَةً مِن جُهَيْنَةَ جاءَتْ إلى النبيِّ صلَّى اللهُ عليه وسلَّمَ، فقالَتْ: إنَّ أُمِّي نَذَرَتْ أنْ تَحُجَّ، فَلَمْ تَحُجَّ حتَّى ماتَتْ؛ أفَأَحُجُّ عَنْها؟ قالَ: نَعَمْ حُجِّي عَنْها؛ أرَأَيْتِ لو كانَ علَى أُمِّكِ دَيْنٌ أكُنْتِ قاضِيَةً؟ اقْضُوا اللَّهَ؛ فاللَّهُ أحَقُّ بالوَفاءِ

A woman from [the tribe of] Juhainah came to the Prophet (sallallaahu ‘alaihi wa sallam) and said: “My mother had vowed to perform the Hajj, but she died before fulfilling her vow. Should I perform Hajj on her behalf?” He said: ((Yes, perform Hajj on her behalf. Do you see that if a debt was due upon her, you would make settlement [of it]? So settle that which is in regard to Allaah, since Allaah is most rightful of fulfillment [of duties and obligations].))[106]

Likewise on the authority of Ibn ‘Abbaas (radhiyallaahu ‘anhumaa) who said:

أَتَى رَجُلٌ النَّبِيَّ صلى الله عليه وسلم فَقَالَ لَهُ: إِنَّ أُخْتِي نَذَرَتْ أَنْ تَحُجَّ وَإِنَّهَا مَاتَتْ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم: لَوْ كَانَ عَلَيْهَا دَيْنٌ أَكُنْتَ قَاضِيَهُ؟ ‏‏ قَالَ نَعَمْ‏.‏ قَالَ: فَاقْضِ اللَّهَ، فَهْوَ أَحَقُّ بِالْقَضَاءِ

A man came to the Prophet (sallallaahu ‘alaihi wa sallam) and said to him: “My sister had vowed to perform the Hajj, but she died [before fulfilling it]. So the Prophet (sallallaahu ‘alaihi wa sallam) said: ((Had there been a debt that was due upon her, would you settle it?)) He said: “Yes” He said: ((So settle that which is in regard to Allaah, since Allaah is most rightful of settlement [of duties and obligations].))[107]

Then with regard to the last two hadeeth mentioned above, Al-Haafidh Ibn Hajr (rahimahullaah) said: “So if the wording [of the mention of his sister] is ensured, it is possible that each of them – by way of the brother asked concerning his sister and the daughter asked concerning her mother.”[108]

Muhammad Ameen Ash-Shanqeetee (rahimahullaah) said: “The one who has been deputized for performing the Hajj must essentially have already performed Hajj for himself.”[109] He said also: “So no one is to perform Hajj on behalf of anyone else until he has already performed Hajj for himself.”[110]

There is likewise no difference between the Hajj on behalf of the deceased that is carried out as an obligation or that which the deceased had imposed upon himself in his lifetime through a vow but could not fulfill it, this being due to the hadeeth of Ibn ‘Abbaas (radhiyallaahu ‘ahumaa) who said:

أنَّ امْرَأَةً مِن جُهَيْنَةَ جاءَتْ إلى النبيِّ صلَّى اللهُ عليه وسلَّمَ، فقالَتْ: إنَّ أُمِّي نَذَرَتْ أنْ تَحُجَّ، فَلَمْ تَحُجَّ حتَّى ماتَتْ؛ أفَأَحُجُّ عَنْها؟ قالَ: نَعَمْ حُجِّي عَنْها؛ أرَأَيْتِ لو كانَ علَى أُمِّكِ دَيْنٌ أكُنْتِ قاضِيَةً؟ اقْضُوا اللَّهَ؛ فاللَّهُ أحَقُّ بالوَفاءِ

A woman from [the tribe of] Juhainah came to the Prophet (sallallaahu ‘alaihi wa sallam) and said: “My mother had vowed to perform the Hajj, but she died before fulfilling her vow. Should I perform Hajj on her behalf?” He said:((Yes, perform Hajj on her behalf. Do you see that if a debt was due upon her, you would make settlement [of it]? So settle that which is in regard to Allaah, since Allaah is most rightful of fulfillment [of duties and obligations].))[111]

Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “The obligatory Hajj falls away from the deceased due to the Hajj of his wali (on his behalf) – by stipulation of the Sunnah, and it is to bring about benefit by way of the action of someone else. Likewise the Hajj which was based upon a vow or the fast based upon a vow falls away from the deceased due to the action of someone else – by stipulation of the Sunnah, and it is to bring about benefit by way of the action of someone else”[112]

 

The Difference of Opinion Amongst the Scholars Over the Performance of Hajj on Behalf of the Deceased by a Non-Relative

 

As for the performance of Hajj on behalf of the deceased who was not from one’s close relatives, then there are those from the people of knowledge who state that it is legislated to perform Hajj on behalf of the deceased regardless of whether it is on behalf of the parents and relatives or other than them.

Imaam an-Nawawee (rahimahullaah) stated: “Substitution on behalf of the deceased is obligatory if he had been able (to perform Hajj) in his life and he did not perform the Hajj. This is the case if he had estate, otherwise it is not obligatory upon the heir, and it is permissible for the heir and stranger (non-relative) to perform the Hajj on his behalf, whether he had made a bequest of it or not.”[113]

Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said: “Hajj on behalf of others is not specific to relatives, rather it is permissible for the relatives and other than the relatives.”[114]

Shaikh ‘Uthaimeen (rahimahullaah) said: “The preponderant opinion from the statements of the people of knowledge is that it is permissible for a person to engage in acts of worship to Allaah, The Mighty and Majestic, in acts of obedience with the intention that it is for a deceased person from the deceased Muslims, whether this deceased person is from his relatives or is one who is not from his relatives. This is the preponderant opinion, whether in relation to charity or Hajj or fasting or prayer, or in regard to other than that.”[115]

The people of knowledge who hold the permissibility of performing the Hajj on behalf of the deceased by the direct offspring or by anyone other than them from the Muslims do so based upon – amongst other things – due to its being like an outstanding debt upon the deceased and so just as a debt can be paid by anyone on behalf of the deceased, so too can anyone perform Hajj on their behalf. A discussion of this matter has already preceded, however that which follows is a mention of some of the statements of the people of knowledge who endorse this in respect to the Hajj.

Shaikh ul Islaam ibn Taymiyyah (rahimahullaah) said: “on the authority of Ibn ‘Abbaas (radhiyallaahu ‘anhumaa) who said:

أنَّ امْرَأَةً مِن جُهَيْنَةَ جاءَتْ إلى النبيِّ صلَّى اللهُ عليه وسلَّمَ، فقالَتْ: إنَّ أُمِّي نَذَرَتْ أنْ تَحُجَّ، فَلَمْ تَحُجَّ حتَّى ماتَتْ؛ أفَأَحُجُّ عَنْها؟ قالَ: نَعَمْ حُجِّي عَنْها؛ أرَأَيْتِ لو كانَ علَى أُمِّكِ دَيْنٌ أكُنْتِ قاضِيَةً؟ اقْضُوا اللَّهَ؛ فاللَّهُ أحَقُّ بالوَفاءِ

A woman from [the tribe of] Juhainah came to the Prophet (sallallaahu ‘alaihi wa sallam) and said: “My mother had vowed to perform the Hajj, but she died before fulfilling her vow. Should I perform Hajj on her behalf?” He said: ((Yes, perform Hajj on her behalf. Do you see that if a debt was due upon her, you would make settlement [of it]? So settle that which is in regard to Allaah, since Allaah is most rightful of fulfillment [of duties and obligations].))[116]

Likewise there occurs in a report of Al-Bukhaaree: “My sister had vowed to perform the Hajj…”[117]

In Saheeh Muslim from Buraidah; that a woman said (regarding her mother):

إنَّهَا لَمْ تَحُجَّ قَطُّ، أَفَأَحُجُّ عَنْهَا؟ قالَ: حُجِّي عَنْهَا

‘She never performed the Hajj, should I perform Hajj on her behalf?’ He (sallallaahu ‘alaihi wa sallam) said: ((Perform Hajj on her behalf.))[118]

So in these authentic ahaadeeth he commanded with the obligatory Hajj on behalf of the deceased as well as the Hajj of a vow, just as he commanded with fasting, and that the one who is commanded is sometimes the son and sometimes a brother, and the Prophet (sallallaahu ‘alaihi wa sallam) likened that to a debt which is binding upon the deceased, and the settlement of debt is correct on the part of anyone. That is proof that it is permissible to be carried out by anyone, that is not specific to the son, just as it has clearly come in regard to the brother in relation to it.”[119]

Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) stated similarly when he said: “Hajj on behalf of others is not specific to relatives, rather it is permissible for the relatives and other than the relatives, because the Messenger (sallallaahu ‘alaihi wa sallam) likened it to debt. That proves that it is permissible for relatives and other than relatives (to settle it).”[120]

Our Shaikh Al-‘Allaamah Muqbil bin Haadi Waadi’ee (rahimahullaah) stated similarly when he said: “It is permissible for anyone to make settlement on behalf of the deceased, and so he performs Hajj on his behalf, even if he is not a relative of his. The proof is the hadeeth of Abee Qataadah who said:

أتي النبي صلى الله عليه وسلم بجنازة ليصلي عليها، فقال: أعليه دين؟ قالوا: نعم، ديناران. قال: أترك لهما وفاء؟ قالوا: لا. قال: صلوا على صاحبكم. قال أبو قتادة: هما علي يا رسول الله. فصلى عليه النبي صلى الله عليه وسلم

A Janaazah was brought forth before the Prophet (sallallaahu ‘alaihi wa sallam) in order for him to pray over, so he said: ((Is there any debt due upon him?)) They said: ‘yes; two deenaars’ He said: ((Has he left any payment for them?)) They said: ‘No’ He said: ((Pray over your companion)) So Abu Qataadah said: ‘They are upon me O Messenger of Allaah’ Then the Prophet (sallallaahu ‘alaihi wa sallam) prayed over him.[121]

He was a man who was not a relative of his.”[122]

From the proofs which are used by some of the scholars who say that Hajj can be performed on behalf of the deceased by the offspring or anyone else is the well known hadeeth of Ibn ‘Abbaas:

أنَّ النبيَّ صلَّى اللهُ عليه وسلَّم سَمِعَ رجلًا يقول: لبَّيْكَ عن شُبْرُمةَ. قال: مَن شُبْرُمةُ؟ قال: أخٌ لي، أو قريبٌ لي. قال: حجَجْتَ عن نفسِك؟ قال: لا. قال: حُجَّ عن نَفسِك، ثم حُجَّ عن شُبْرُمةَ

The Prophet (sallallaahu ‘alaihi wa sallam) heard a man say: “Labbayk on behalf of Shubrumah.” He said: ((Who is Shubrumah?)) He said: “A brother or relative of mine” He said: ((Have you performed Hajj for yourself?)) He said: “No” He said: ((Perform Hajj for yourself, then perform it on behalf of Shubrumah.))[123]

Muhammad Ameen Ash-Shanqeetee (rahimahullaah) said: “The hadeeth of Shubrumah is sound for citation of evidence by way of, and in it is a proof that the one who has been deputized for performing the Hajj must essentially have already performed Hajj for himself.”[124]

Likewise Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said regarding this hadeeth: “The hadeeth is proof of the legality of Hajj on behalf of someone else, whether the Hajj is obligatory of supererogatory.”[125]

A further discussion of this hadeeth as well as a response to the above opinion concerning the performance of Hajj by anyone on behalf of the deceased will follow shortly.

Others from the people of knowledge hold that the Hajj which is performed on behalf of the deceased is to be performed strictly by the direct offspring or close relatives of the deceased, and that it is not legislated for anyone else to perform Hajj on behalf of the deceased, this being due to the many ahaadeeth which have been reported in this regard which establish this.

Shaikh Al-Albaanee (rahimahullaah) said: “So the Hajj of the son for example on behalf of his father… on behalf of his mother – there are ahaadeeth that have come in that regard, and we do not see an authentic clear hadeeth that indicates the permissibility of the Hajj of someone else on behalf of someone else – from those who do not have an association of relativity between them.”[126]

As for the discussion of the hadeeth of Shubrumah wherein it is mentioned:

أنَّ النبيَّ صلَّى اللهُ عليه وسلَّم سَمِعَ رجلًا يقول: لبَّيْكَ عن شُبْرُمةَ. قال: مَن شُبْرُمةُ؟ قال: أخٌ لي، أو قريبٌ لي. قال: حجَجْتَ عن نفسِك؟ قال: لا. قال: حُجَّ عن نَفسِك، ثم حُجَّ عن شُبْرُمةَ

The Prophet (sallallaahu ‘alaihi wa sallam) heard a man say: “Labbayk on behalf of Shubrumah.” He said: ((Who is Shubrumah?)) He said: “A brother or relative of mine” He said: ((Have you performed Hajj for yourself?)) He said: “No” He said: ((Perform Hajj for yourself, then perform it on behalf of Shubrumah.))

Shaikh Al-Albaanee (rahimahullaah) stated when discussing this hadeeth: “This hadeeth may be utilized by the one who holds the view of the legality of performing Hajj on behalf of someone else, because Shubrumah did not appear in the hadeeth in that which stipulated that he was his father, rather he said: A brother or relative of mine. If therefore he was a brother, then deduction of evidence is determined with this hadeeth at that point that it is permissible for him to perform Hajj also for other than his parents.

However, there is that which repels this deduction of evidence – the apparent nature of which is soundness. This hadeeth that has come with this wording: “A brother or relative of mine” This is not the literal text of the hadeeth which would be an answer of the one uttering the Talbiyyah to the Messenger (‘alaihis salaam) when he asked him:

مَن شُبْرُمةُ؟

((Who is Shubrumah?))

Hence it would be improper in the answer – especially from the one who is asked by the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) that he should hesitatingly state either: “A brother or relative of mine” Since such indecision is only correct in attribution to the memorizor who may have been mistaken or the one who was commissioned or deputized for Hajj on behalf of someone else and he knows for certainty if this someone else is a brother of his or a father or someone else.

Therefore if we were to bear this reality in mind, we know at that point that the saying of the narrator: “A brother or relative of mine” does not emanate from the one uttering the Talbiyyah, this can only be from one of the narrators. So the narrator is the one who was in doubt and did not memorize the text, thus stating in the tongue of the one who answers – and it is the one uttering the Talbiyyah: “A brother or relative of mine” Otherwise it is near impossible that the Messenger (sallallaahu ‘alaihi wa sallam) should ask one of his companions – him being this individual making Talbiyyah on his behalf as to who he is and so he responds to him upon hesitation, as if the attribution of this relativity between him and the one on who’s behalf he is performing the Hajj became obscure upon him.

So this observation confirms to us that this hadeeth was reported by a narrator who was not precise in respect to its text. So we cannot say that the one on who’s behalf the Hajj was performed was a brother or relative of his, no doubt that relativity is a very expansive sphere, it is therefore improper at that point to deduce as evidence with the presence of this hesitation in that it should be said that he performed the Hajj on behalf of other than his father, because the narrator did not determine this wording.

I likewise found (elsewhere) in Mu’jam as-Sagheer and maybe in other than it also that the one who was questioned, the one performing Hajj on behalf of Shubrumah stated in the answer: ‘He is my father’ and at such a point the hadeeth would be like the hadeeth of Al-Khath’amiyyah. Thus deduction of evidence of performing Hajj as a Hajj on behalf of someone else – even if it should be other than his own parents is incorrect.”[127]

 

Whoever Dies Before He Was Able to Perform the Hajj is Not Devoid of One of Two Circumstances

 

Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said: “Whoever dies before he was able to perform the Hajj is not devoid of one of two circumstances:

The first of them: is that in his lifetime he was able to perform the Hajj physically by himself with his own wealth, for such an individual it is incumbent upon his heirs that they extract something from his wealth for the one who could perform Hajj on his behalf, due to his not having carried out the obligation until he died though he was able to perform it, even if it be that he did not bequeath that, for if he did bequeath that then the affair is even more imperative.

As for the second: then it is if the deceased was poor so could not perform the Hajj, or that he was an old man so he could not perform the Hajj whilst he was alive, that which is legislated for the heirs of the like of this individual such as his son and daughter is that they should perform the Hajj on his behalf.”[128]

 

Regarding the One Who Died and Did Not Perform Hajj Due to Poverty or Some Other Inability and the Issue of the Debt of Allaah Which is Stated in Various Authentic Ahaadeeth

 

As stated above; if the deceased was unable to perform Hajj in his lifetime due to poverty or an inability to perform it then his heirs can perform in on his behalf after his death. The people of knowledge likewise discussed whether such an individual still has the debt of Hajj – mentioned in some of the authentic ahaadeeth above as being outstanding upon him after his death despite being unable to perform it. Muhammad Ameen Ash-Shanqeetee (rahimahullaah) said in this regard:

“We have already stated that what is manifest in our view is the immediate obligation of performing Hajj, and upon that; if he were to be neglectful whilst he was able to perform the Hajj until he died and was in a state of neglectfulness despite the ability, then someone should perform Hajj on his behalf from the capital of his wealth – if he had left any wealth, because the obligation of Hajj had become of consequence in his accountability. Therefore it is a debt upon him, and the settlement of the debt of Allaah was made clear by the Prophet (sallallaahu ‘alaihi wa sallam) in the aforementioned ahaadeeth concerning its right wherein he said:

فَدَيْنُ اللَّهِ أَحَقُّ أَنْ يُقْضَى

((So the debt of Allaah is most deserving to be paid.))

As for the one that death came to in advance – before his being able to carry it out, and so he died without neglectfulness, then that which is apparent to us is that there is no sin upon him and no debt for Allaah binding upon him, because he was unable to carry out the act in order for there to be any consequence upon him in terms of accountability, and Allaah does not burden a soul except in accordance to its ability.”[129]

 

The Payment of Any Outstanding Debt Which was Still Binding Upon the Deceased

 

That which benefits the deceased is the payment of any outstanding debt which the deceased still owed, since the deceased is held accountable for any debt until it is repaid, and the seriousness of dying in a state of debt is not to be taken lightly, in this regard there are many authentic ahaadeeth.

On the authority of Abu Hurairah (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

نَفْسُ الْمُؤْمِنِ مُعَلَّقَةٌ بِدَيْنِهِ، حَتَّى يُقْضَى عَنْهُ

((The soul of the believer remains suspended because of his debt, until it is settled on his behalf.))[130]

As-Suyooti said regarding the meaning of this: “It is detained and kept back from reaching its noble destination.”[131]

Al-Ameer as-San’aanee (rahimahullaah) said: “This hadeeth is from the proofs that he will not cease to be preoccupied on account of his debt after his death, so in it is an encouragement upon freeing oneself from it before death, and that it is from the most important of rights.”[132]

Imaam Ash-Shawkaanee (rahimahullaah) said: “In it is an encouragement for the inheritors upon settling the debt of the deceased, as well as a notification to them that his soul is suspended on account of his debt until it is settled on his behalf.”[133]

On the authority of Muhammad bin Jahsh (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

وَالَّذِي نَفْسِي بِيَدِهِ؛ لَوْ أَنَّ رَجُلا قُتِلَ فِي سَبِيلِ اللَّهِ، ثُمَّ أُحْيِيَ، ثُمَّ قُتِلَ، ثُمَّ أُحْيِيَ، ثُمَّ قُتِلَ، وَعَلَيْهِ دَيْنٌ؛ مَا دَخَلَ الْجَنَّةَ حَتَّى يُقْضَى عَنْهُ دَيْنُهُ

((By the one in Whose Hand is my soul, if a man were killed in battle for the sake of Allaah, then brought back to life, then killed and brought back to life, then killed, whilst he owed a debt, he would not enter Paradise until his debt was settled on his behalf.))[134]

From Thawbaan (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) said:

مَنْ مَاتَ وَهُوَ بَرِيءٌ مِنْ ثَلَاثٍ: الْكِبْرِ وَالْغُلُولِ وَالدَّيْنِ، دَخَلَ الْجَنَّةَ

((Whoever dies and he is free of three things; arrogance and usurping the spoils and debt; will enter Paradise.))[135]

Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said: “If he [the deceased] had any debts; then it is obligatory to hasten in settling them from his wealth if he had any wealth, and if he did not have any wealth then it is legislated for his heirs from his offspring and relatives that they make payment of it on his behalf, since payment on his behalf is from the greatest of charities upon him.”[136]

 

The Method of Paying off Any Debts on Behalf of the Deceased

 

Shaikh Zaid bin Haadi al-Madkhali (rahimahullaah) said: “Likewise he (the deceased) benefits from the settlement of debt on his behalf, whether it be from his own wealth if he left any settlement or from the wealth of anyone else if he did not leave anything behind, or that he left behind something that does not cover for that which is upon him.

The method of repayment of debt is that either the living person settles it immediately – and that is more beneficial and exemplary for all involved, that of the living and the deceased, since he complied with the command of his Lord, when He said:

وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ

((And hasten to forgiveness from your Lord and a Garden whose width is that of the heavens and the earth, prepared for the Muttaqeen [pious and dutiful ones].)) (Aal-‘Imraan: 133)

As for the deceased; then he is granted relief from the punishment which occurred in the grave on account of the debt associated to his financial obligation.

Or that a person assumes its burden upon himself and relieves him of it and endeavours earnestly in fulfilling the payment at the nearest time of fulfillment.

Or that an individual becomes the cause in the annulment of it from him from its creditor out of good-nature and his good pleasure if he is someone who possesses free disposal in regard to his wealth.

It is not conditional that the one who undertakes the repayment of debt should only be a heir of the deceased, rather it is correct that the heir can repay it and it is correct that someone other than the heir from the Muslims can repay it, all of that is productive and beneficial.”[137]

 

Supplication for the Deceased

 

Supplicating for the deceased is from the greatest of the good deeds that a person can carry out in order to benefit the deceased, and supplicating for the deceased can be done by one’s family as well as by those who are non-relatives.

Allaah, The Most High, said:

وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَٰنِ وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّۭا لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌۭ رَّحِيمٌ

((And those who came after them say, “Our Lord! Forgive us and our brothers who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! Indeed You are Kind [and Compassionate], Most Merciful.”)) (Al-Hashr: 10)

He, The Most High, said likewise:

ٱلَّذِينَ يَحْمِلُونَ ٱلْعَرْشَ وَمَنْ حَوْلَهُۥ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِۦ وَيَسْتَغْفِرُونَ لِلَّذِينَ ءَامَنُواْ

((Those [Angels] who bear the Throne and those around it glorify with praise of their Lord and believe in Him and ask forgiveness for those who believe.)) (Ghaafir: 7)

He, The Majestic and Most High, said also:

فَٱعْلَمْ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱللَّهُ وَٱسْتَغْفِرْ لِذَنۢبِكَ وَلِلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ

((So know [O Muhammad] that none has the right to be worshipped except Allaah; and ask forgiveness for your sin, and for the believing men and the believing women.)) (Muhammad: 19)

There are many authentic ahaadeeth in the Sunnah which show the encouragement and merits of supplicating for the deceased, from them are some of the following ahaadeeth, the first being the well-known hadeeth of Abee Hurairah (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (salllallaahu ‘alaihi wa sallam) said:

إِذَا مَاتَ الإنْسَانُ انْقَطَعَ عنْه عَمَلُهُ إِلَّا مِن ثَلَاثَةٍ: إِلَّا مِن صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو له

((When a person dies, his deeds are cut off from him except for three: a continuous charity, or knowledge which is benefitted from, or a righteous son who supplicates for him.))”[138]

When commenting on this hadeeth, Imaam An-Nawawee (rahimahullaah) said: “In it (the hadeeth) is that its reward reaches the deceased, likewise is the case with charity, and they are both agreed upon, and also in regard to the settlement of debt.”[139]

Likewise on the authority of ‘Uthmaan bin ‘Affaan (radhiyallaahu ‘anhu) who said that when the Prophet (sallallaahu ‘alaihi wa sallam) finished the burial of the deceased, he stood over it and said:

اسْتَغْفِرُوا لِأَخِيكُمْ، وَسَلُوا لَهُ بِالتَّثْبِيتِ، فَإِنَّهُ الْآنَ يُسْأَلُ

((Seek forgiveness for your brother and ask for steadfastness for him, as he is now being questioned.))[140]

On the authority of Abu Hurairah (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) informed us of the death of An-Najaashi, the Ruler of Abyssinia on the day in which he passed away, so he said:

اسْتَغْفِرُوا لأَخِيكُمْ

((Seek forgiveness for you brother))[141]

There occurs likewise in the hadeeth of ‘Aaishah (radhiyallaahu ‘anhaa) in which the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) instructed her of what to say when entering Al-Baqee’ when he said:

السَّلامُ على أهلِ الدِّيارِ من المؤمنينَ والمُسْلمينَ، ويَرْحَمُ اللهُ المُستَقدِمينَ مِنَّا والمُستَأخِرينَ، وإنَّا إن شاءَ الله بكم لَلاحِقونَ

((Peace be upon the inhabitants of the abodes, believers and Muslims, and may Allaah have mercy upon those of us who go early and those who go later, and we shall – by the will of Allaah join you.))[142]

From the statements of the people of knowledge in this regard are the following:

Ibn Abil-‘Izz stated: “The concensus of the Ummah is proof that the deceased benefits by way of supplication – by way of supplication for him in the janaazah prayer, as well as the supplications reported in the Sunnah in the janaazah prayer that are extensive, likewise supplication for him after the burial.”[143]

Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) was asked concerning the saying of Allaah, The Most High:

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

((And that there is not for man except what he strives for [from good or bad].)) (An-Najm: 39)

As well as the saying of the Prophet (sallallaahu ‘alaihi wa sallam):

إِذَا مَاتَ الإنْسَانُ انْقَطَعَ عنْه عَمَلُهُ إِلَّا مِن ثَلَاثَةٍ: إِلَّا مِن صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو له

((When a person dies, his deeds are cut off from him except for three: a continuous charity, or knowledge which is benefitted from, or a righteous son who supplicates for him.))”[144]

Does that necessitate that when someone dies; nothing from the righteous actions reaches him?

He replied: “There is nothing in the verse nor in the hadeeth that states that the deceased does not benefit from the supplication of the creation for him as well as from that which is carried out on his behalf from righteous action. Rather; the Imaams of Islaam are in agreement upon the deceased receiving benefit by way of that, and this is from that which is known – through necessity from the religion of Islaam, and the Book and the Sunnah as well as the consensus have denoted that. So whoever opposes that is from the people of innovation.”[145]

Shaikh Al-Albaanee (rahimahullaah) said: “The deceased benefits from the action of someone else through various affairs, firstly: the supplication of a Muslim for him, if the conditions of acceptance are fulfilled within it, due to the saying of Allaah, The Blessed and Most High:

وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَٰنِ وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّۭا لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌۭ رَّحِيمٌ

((And those who came after them say, “Our Lord! Forgive us and our brothers who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! Indeed You are Kind [and Compassionate], Most Merciful.”)) (Al-Hashr: 10)

As for the ahaadeeth, then they are a great many. From them is his saying (sallallaahu ‘alaihi wa sallam):

دَعْوةُ المرءِ المُسْلِمِ لأَخيهِ بِظَهْرِ الغَيْبِ مُسْتَجَابةٌ، عِنْد رأْسِهِ ملَكٌ مُوكَّلٌ كلَّمَا دَعَا لأَخِيهِ بخيرٍ قَال المَلَكُ المُوكَّلُ بِهِ: آمِينَ، ولَكَ بمِثْلٍ

((The supplication of the Muslim for his brother in the absence of presence is answered, at his head is a commissioned Angel, whenever he supplicates for his brother with good, the Angel commissioned with it says: ‘Ameen; and for you be the like.’))[146]”[147]

Ibn al-Qayyim (rahimahullaah) said: “So the entry of the Muslim in the company of the overall body of the Muslims in the pledge of Islaam is from the greatest factors in rendering of benefit of each of the Muslims to its associate – in one’s lifetime as well as after one’s death, and the supplication of the Muslims encompasses them from beyond.

Allaah, The Glorious, has indeed informed concerning the bearers of the Throne and those around it that they seek forgiveness for the believers and supplicate for them, He likewise informed concerning the supplication of His Messengers and of their seeking forgiveness for the believers, such as Nooh and Ibraheem and Muhammad (sallallaahu ‘alaihi wa sallam). Therefore the servant; due to his Eemaan; he gives reason for the advent of this supplication to himself.”[148]

He said likewise:[149] “The supplication of the Prophet (sallallaahu ‘alaihi wa sallam) for the deceased – in action and through education, as well as the supplication of the companions and the Taabi’een (the followers of the companions) and the Muslims – generation after generation is more than can be mentioned and is more renown to be denounced, and it has been reported that Allaah will raise the level of the servant in Paradise, so he will say: ‘From where did this come for me?’ So it will be said: ‘By way of the supplication of your son for you.'”[150]

Shaikh Saalih al-Fawzaan (hafidhahullaah) said concerning supplication and the punishment of the grave in relation to those people for whom it will occur and then cease: “It is a punishment for some of the sinners from the believers, so he is punished in accordance to his wrongdoing, then it will be lightened for him, and the punishment may cease from him altogether due to supplication or charity or [someone’s] seeking forgiveness.”[151]

Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said after citing the hadeeth:

إِذَا مَاتَ الإنْسَانُ انْقَطَعَ عنْه عَمَلُهُ إِلَّا مِن ثَلَاثَةٍ: إِلَّا مِن صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو له

((When a person dies, his deeds are cut off from him except for three: a continuous charity, or knowledge which is benefitted from, or a righteous son who supplicates for him.))”[152]

“He did not say: that he will not benefit from the action of someone else. So if his son were to supplicate for him; then this is from his action that is not cut off, and if someone else supplicates for him; then it is not from his action, however he benefits from it.”[153]

Ibn Rajab (rahimahullaah) said: “Some of the righteous ones said: ‘Where is the like of the righteous brother?! Your family divide up your estate, whilst he withdraws alone with sadness of you, supplicating for you, and you are beneath the layers of the earth.’”[154]

Shaikh ’Uthaimeen (rahimahullaah) said: “Perhaps a person’s affair (of punishment) may be lightened in his grave by way of the supplication of his family and his companions for him, and the punishment may even be lifted from him immediately due to supplication for him, and this is from the benefit of brotherliness on the basis of Eemaan, for indeed the believers supplicate – some of them for others:

وَٱلَّذِينَ جَآءُو مِنۢ بَعْدِهِمْ يَقُولُونَ رَبَّنَا ٱغْفِرْ لَنَا وَلِإِخْوَٰنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلْإِيمَٰنِ وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّۭا لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌۭ رَّحِيمٌ

((And those who came after them say, “Our Lord! Forgive us and our brothers who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! Indeed You are Kind [and Compassionate], Most Merciful.”)) (Al-Hashr: 10)”[155]

 

Supplicating for the Deceased is Better than the Conferment of Actions

 

Ibn Tawoos said: “I said to my father: ‘What is the best thing that can be said over the dead?’ he said: ‘the seeking of forgiveness’”[156]

Imaam Ahmad bin Hanbal (rahimahullaah) said: “Every act of nearness that one does and appoints its reward to a living or deceased Muslim, then it benefits. However; supplication for the deceased is better than the conferment of reward to him.”[157]

Ibn Muflih mentioned from his Shaikh; Taqi ud Deen Ibn Taymiyyah (rahimahullaah) that he said: “It was not from the habit of the Salaf to confer that to the deceased from the Muslims, rather they would supplicate for them, therefore one should not exit from their way.”[158]

Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said: “The deceased is in need of supplication and charity, and the best thing that can be done in regard to the deceased is supplication. Supplicating for him and seeking that mercy should be bestowed upon him and asking Allaah that He Forgives him and encompasses him with mercy, and that He Pardons him and raises his levels in Paradise.”[159]

Shaikh ‘Uthaimeen (rahimahullaah) said:[160] “It should be known that it is better for a person that he performs the righteous actions for himself, and that he specifies whoever he wishes from the Muslims with supplication for him, because this is that which the Prophet (sallallaahu ‘alaihi wa sallam) directed us to in his saying:

إِذَا مَاتَ الإنْسَانُ انْقَطَعَ عنْه عَمَلُهُ إِلَّا مِن ثَلَاثَةٍ: إِلَّا مِن صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو له

((When a person dies, his deeds are cut off from him except for three: a continuous charity, or knowledge which is benefitted from, or a righteous son who supplicates for him.))”[161]

The Shaikh said likewise: “The best thing that the living can do for the dead is: to supplicate.”[162]

 

Regarding the Issue of Conferring the Reward of One’s Recitation of the Qur’aan to the Deceased

 

As for conferment of reward of the recitation of the Qur’aan to the deceased, then this is an issue which has been differed upon amongst the people of knowledge, and there are two opinions in relation to this.

The first opinion is that the reward of the recitation reaches the deceased and therefore can be conferred. In this regard Ibn Qudaamah (rahimahullaah) said: “The deceased; if the Qur’aan is recited beside him or its reward is conferred, then the reward is for its recitor, and the deceased is as though he was present for it, so mercy is hoped for him.”[163]

Ibn Abil-‘Izz (rahimahullaah) said: “As for the recitation of the Qur’aan and conferment of it to him (the deceased) voluntarily without hiring anyone to do so, then this reaches him, just as the reward of fasting and Hajj reaches.”[164]

The second opinion is that the reward of the recitation of the Qur’aan is not to be conferred to the deceased as there is no evidence to suggest this, and this opinion is the more predominant of the two opinions related to this issue.

Al-Haafidh Ibn Katheer (rahimahullaah) said in the Tafseer of His saying, The Mighty and Majestic:

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

((And that there is not for man except what he strives for [from good or bad].)) (An-Najm: 39)

“From this noble verse Ash-Shaafi’ee (rahimahullaah) deduced – as did those that followed him that recitation; its conferment of reward does not reach the dead.”[165]

Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said: “Recitation upon the deceased has no basis for it which can be relied upon, nor any legislation.”[166]

Shaikh Al-Albaanee (rahimahullaah) said: “As for recitation of the Qur’aan upon their visitation (of the graves), then it is from that which has no basis for it in the Sunnah. Rather the aforementioned ahaadeeth in the previous topic indicate its lack of being legislated. Since had it been legislated, then the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) would surely have done it and would have taught it to his companions, especially since ‘Aaishah (radhiyallaahu ‘anhaa) asked him – and she was from the most beloved of people to him (sallallaahu ‘alaihi wa sallam) concerning what she should say when she visited the graves. So he taught her the salutation and supplication, and he did not instruct her to recite Al-Faatihah or other than it from the Qur’aan. Therefore had the recitation been legislated, he would not have kept that hidden from her.”[167]

 

The Parents Receive the Reward of the Recitation of the Qur’aan When Recited by Their Offspring – As Well as Other Good Deeds Which They Carry Out

 

Likewise in relation to the topic of the deceased receiving reward for any recitation of the Qur’aan on the part of their offspring then the people of knowledge state that the deceased parents receive the reward of the recitation of the Qur’aan when recited by their offspring, this being due to the children being from the earning of the parents.

Shaikh Al-Albaanee (rahimahullaah) was asked concerning whether the reward of the recitation of the Qur’aan reaches the parents or not, the Shaikh said: “That which I believe is that every righteous action that emanates from a righteous son, its merit and reward reaches the parents of this individual who carried out such righteous act. This is an affair that is agreed upon amongst the scholars as far as I know, and that has evidences; from them is:

وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ

((And that there is not for man except what he strives for [from good or bad].)) (An-Najm: 39)

Likewise when there is attached to this verse his saying (‘alaihis salaam):

إِنَّ أَطْيَبَ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ، وَإِنَّ وَلَدَهُ مِنْ كَسْبِهِ

((Indeed the purest thing that a man eats is that which is from his own earning, and indeed his son is from his earning.))[168]

So for as long as the son is from the earning of the parents, then every righteous act which he does is considered to be from the earning of the parents. Except that it is manifest to me from some ahaadeeth that have come clearly in the issue of charity for example, that if the son intends his parents by his righteous act, then that is more beneficial for them than if he had not intended (that) with the reward of his act coming to them both of them – as it is said these days and based upon what I have just explained that it is automatic – whether he intended or did not intend then the parents are rewarded, however if he specifies the parents and intends the righteous act for them; then that is better for them by the permission of Allaah, The Most High.”[169]

Shaikh Al-Albaanee (rahimahullaah) was similarly asked by a questioner: “Is it permissible to recite the Qur’aan and donate its reward to the deceased?”

The Shaikh: “Which deceased?”

The Questioner: “The deceased who was a friend.”

The Shaikh: “It is impermissible.”

The Questioner: “And if he had been from the family?”

The Shaikh: “The father and the mother only.”[170]

Shaikh Muqbil Al-Waadi’ee (rahimahullaah) said: “They (the parents) by the will of Allaah are rewarded on account of your recitation without you intending so,[171] because they are the ones that were the cause of your existence by the permission of Allaah, The Most High.”[172]

Shaikh Muqbil Al-Waadi’ee (rahimahullaah) said: “If they had both been the reason for your memorization of the Qur’aan, then they will be rewarded without your having to intend it.”[173]

 

Hiring Someone For the Purpose of Reciting the Qur’aan For the Deceased

 

That which is related to this topic of discussion is the issue of hiring someone and paying a fee for the recitation of the Qur’aan in order to benefit the deceased, and such an act is unanimously forbidden by the people of knowledge, including those from the first opinion stated above who hold the permissibility of conferment of reward of the recitation of the Qur’aan to the deceased.

Ibn Abil-‘Izz (rahimahullaah) said: “As for hiring a group who recite the Qur’aan and confer it to the deceased!! Then this is something that no one from the Salaf carried out, nor did anyone from the Imaams of the religion command with it or make allowance for it.”[174]

Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “To hire someone to engage in recitation and confer it to the deceased is incorrect, since permission in regard to it has not been reported from anyone of the Imaams. The scholars have stated: ‘If the one who recites; if he recites on account of money; then there is no reward for him, therefore what is he going to confer to the deceased?’”[175]

The reason this is forbidden and why it is of no benefit to the deceased is explained by Shaikh ‘Uthaimeen (rahimahullaah) who said: “As for conferring the Qur’aan to the deceased or the recitation of the Qur’aan to the deceased, then the people of knowledge have differed as to whether its reward reaches him or not, and what is correct is that its reward reaches him. However the hiring of a person who recites the Qur’aan for him then this is what is haraam (forbidden), because the recitation of the Qur’aan is an act of drawing close (to Allaah) and an act of drawing close is incorrect if payment is taken for it.

Therefore if they were to hire a person who recites the Qur’aan for the deceased, then the contract of such hire is forbidden, and so the recitor is not to appropriate the payment due to that and he has no reward from his recitation – because he intended other than The Face of Allaah. The deceased by then does not benefit from it, because it is not accepted for there to be any reward and merit to be of consequence from it. Therefore the family of the deceased who spent those Dirhams are in loss, whilst there eluded the deceased that which they had hoped for by way of reward.”[176]

 

In Conclusion

 

So that which will remain to be of benefit after death is that which the individual had by way of knowledge of Allaah and the actions which he had carried out sincerely for His sake. A person should endeavour and strive to carry out good and to leave good behind him in the life of this world which would then be a means of benefit for him after his death in light of that which has been established in the religion.

Ibn Rajab (rahimahullaah) said when commenting on the saying of Allaah, The Most High:

مَن كَفَرَ فَعَلَيْهِ كُفْرُهُۥ ۖ وَمَنْ عَمِلَ صَٰلِحًۭا فَلِأَنفُسِهِمْ يَمْهَدُونَ

((Whoever disbelieves then upon him is [the consequence of] his disbelief, and whoever does righteousness then for their own selves they facilitate.)) (Ar-Rum: 44)

“Some of the Salaf said: ‘In the grave’ Meaning: that righteous action will be a berth for its companion in the grave wherein there will be nothing for the servant from the household objects of the world by way of a mattress or a pillow or a bed. Rather every individual who carried out actions will lie upon his action and recline upon it – from good or bad.”[177]

So a person should seek to ensure that he takes with him to his grave that which will be a means of goodness and delight for him, and this is by way of knowledge of Allaah and worshipping Him alone and performing actions sincerely for Him, as Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said:

“The delight that remains after death and benefits in the Hereafter is the delight of knowledge of Allaah and having carried out action for Him.”[178]

It is indeed the grave and the life of the Hereafter which we have been instructed to prepare ourselves for.

On the authority of Baraa bin ‘Aazib who said: We were with the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) at a funeral, so he sat at the edge of the grave, then he wept until the ground became moist, then he said:

يَا إِخْوَانِي؛ لِمِثْلِ هَذَا فَأَعِدُّوا

((O my brothers, for the like of this, then prepare yourselves.))[179]

 

_______________

 

In finality; may Allaah, The Most High, have mercy upon our beloved brother and my close friend Abu Tayyib Isma’eel, the loss of whom became the reason for this work. An esteemed brother, one who stood for the truth and loved the Sunnah and its people, a faithful companion, a discerning adviser, a true friend from the dawn of our acquaintance almost three decades earlier until the very end. An exemplar of goodwill and sincereness to others whose loyalty and support remained unchanged in hardships and in good-times – and seldom is this to be found.

The solitary and distinguished friend who did not forsake me in my adversity, but reached out at its most desolate with that hand of brotherhood, not relinquishing it regardless of how protracted it became, a faithful constancy that remained a hallmark whether near or far, this; whilst bearing a long-established concern for others that ultimately bolstered under terminal illness.

A loyal friendship; a devoted brotherhood, and was that which our Lord, The Most High, was Witness to, and which I cannot forget.

I ask Allaah, The Blessed and Most High, that He grants him the highest level of Paradise – and that by way of His Benevolence and Mercy, reunites us there.

 

 

وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين

 

______________________________________________

 

[1] Tafseer Ibn Rajab vol 1 p.514-515, for the original reference see: Sharh Hadeeth Shaddaad bin Aws p.15-21

[2] Reported by Muslim (no.1631)

[3] Reported by Ibn Maajah (no.2968) and Ahmad (2/509) and Ibn Abee Shaibah in Al-Musannaf (12/44/1) and others. It was declared Hasan (sound) by Shaikh Al-Albaanee in Silsilah al-Ahaadeeth as-Saheehah (no.1598)

[4] Reported by Ahmad (no.10610) and Ibn Abee Shaibah (vol 3 p.387) and Al-Bazzaar in Kashf al-Astaar (no.3141) and At-Tabaraanee in Al-Awsat (no.5104). It was declared Hasan (sound) by our Shaikh Al-‘Allaamah Muqbil Al-Waadi’ee in As-Saheeh al-Musnad (no.1400).

[5] Reported by Muslim (no.1631)

[6] Reported by Abu Dawood (no.3528) and At-Tirmidhee (no. 1358) and An-Nasaa-i (no.4461) and Ibn Maajah (no.2137) and it was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan At-Tirmidhee (no. 1358). The wording above is that of At-Tirmidhee.

[7] Maa Tayassar wa Tahassal min Duroos Al-Qur’aan vol 1 p.240-241

[8] Reported by Muslim (no.1631)

[9] Fataawa Noor ‘alaa ad-Darb vol 6 p.165

[10] Sharh Riyaadh us Saaliheen vol 4 p.568

[11] Qawl al-‘Alee le-Sharh Athar Al-Imaam ‘Ali p.174

[12] At-Tadhkirah p.55

[13] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.251-252, for the original reference see: Ahkaam al-Janaa-iz p.223.

[14] Reported by Muslim (no.1631)

[15] Reported by Ibn Maajah (no.199) and Ibn Khuzaimah in his Saheeh (no.2495) and Ibn Hibbaan (no.93). It was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan Ibn Maajah (no.199).

[16] Reported by Ibn Maajah (no.200) and Ibn Khuzaimah in his Saheeh (no.2490) and Al-Baihaqee in Shu’ab al-Eemaan (no.3448). It was declared Hasan (sound) by Shaikh Al-Albaanee in Saheeh Sunan Ibn Maajah (no.200).

[17] Reported by Al-Bazzaar in Al-Bahr az-Zakhaar (no.7289) and Ibn Hibbaan in Al-Majruheen (vol 2 p.247) and Al-Mundhiree in At-Targheeb wat-Tarheeb (no.1421) and Al-Haithamee in Al-Majma’ az-Zawaa-id (vol 1 p.167). It was declared Hasan (sound) by Shaikh Al-Albaanee in Saheeh al-Jaami’ as-Sagheer (no.3602).

[18] Mawsoo’ah al-Fiqhiyyah vol 16 p.45, for the original reference see: Al-Mughni vol 2 p.567.

[19] Mawsoo’ah al-Fiqhiyyah vol 16 p.46 for the original reference see: Al-Mughni vol 2 p.568

[20] Kitaab ar-Rooh vol 2 p.352 – with slight abridgement.

[21] Kitaab ar-Rooh vol 2 p.418

[22] Al-Furoo’ vol 3 p.423

[23] Al-Rowdh al-Murbi’ vol 1 p.192

[24] Tabyeen al-Haqaa-iq Sharh Kanz ad-Daqaa-iq vol 2 p.552

[25] Majmu’ Fataawa vol 17 p.256

[26] Kitaab ar-Rooh vol 2 p.365-366

[27] Kitaab ar-Rooh vol 2 p.418

[28] Hukum Ihda Thawaab al-Hasanaat lil-Amwaat p.19 for the original reference see: Al-Muwafaqaat vol 2 p.402

[29] Hukum Ihda Thawaab al-Hasanaat lil-Amwaat p.19 for the original reference see: Al-Muwafaqaat vol 2 p.402

[30] Noor ‘alaa ad-Darb 134A

[31] Reported by Abu Dawood (no.3528) and At-Tirmidhee (no.1358) and An-Nasaa-i (no.4464) and Ibn Maajah (no.2137) and it was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan An-Nasaa-i (no.4464). The wording above is that of An-Nasaa-i.

[32] Hukm Ihda Thawab al-Hasanaat lil-Amwaat p.7 for the original reference see: Tafseer al-Qur’aan al-‘Adheem vol 4 p.336

[33] Hukm Ihda Thawab al-Hasanaat lil-Amwaat p.7 for the original reference see: Fathul Qadeer vol 5 p.114

[34] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.254 for the original reference see: Silisilah Al-Ahaadeeth as-Saheehah vol 1 part 2 p.873-874.

[35] Afnaan an-Nadiyyah vol 2 p.496

[36] Hukum Ihda Thawaab al-Hasanaat lil-Amwaat p.19 for the original reference see: Al-Muwafaqaat vol 2 p.401

[37] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.248

[38] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.259

[39] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.248-249

[40] Reported by Muslim (no.43)

[41] Reported by Al-Bukhaaree (no.2650) and Muslim (no.211) The wording in Al-Bukhaaree is:

خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ

((The best of people is my generation, then those that come after them.))

[42] Majmu’ Fataawa vol 24 p.321-323 – with abridgement.

[43] Fataawa wa-Rasaa-il Samaahah Ash-Shaikh Muhammad bin Ibraheem vol 3 p.230

[44] Reported by Muslim (no.1631)

[45] Sharh al-Mumti’ vol 5 p.373-375

[46] Reported by Muslim (no.2195)

[47] Reported by Muslim (no.2196)

[48] Reported by Ibn Maajah (no.1218) and Al-Bazzaar in Al-Bahr az-Zakhaar (no.9219) and Al-Baihaqee in Shu’ab al-Eemaan (no.9253-9254). It was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan Ibn Maajah (no.1218) it was likewise authenticated by our Shaikh Al-‘Allaamah Muqbil al-Waadi’ee in Ash-Shafaa’ah (no.199).

[49] Nayl al-Awtaar vol 7 p.340

[50] Zaadul Ma’aad vol 1 p.505

[51] Zaadul Ma’aad vol 1 p.507

[52] Reported by Abu Dawood (no.3199) and Ibn Maajah (no.1225) and Ibn Hibbaan (no.3065), it was declared Hasan (sound) by Shaikh Al-Albaanee in Saheeh Sunan Abee Dawood (no.3199)

[53] Nayl al-Awtaar vol 7 p.368

[54] Al-Mufhim vol 2 p.605

[55] Reported by Abu Dawood (no.3528) and At-Tirmidhee (no.1358) and An-Nasaa-i (no.4464) and Ibn Maajah (no.2137) and it was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan An-Nasaa-i (no.4464). The wording above is that of An-Nasaa-i.

[56] Reported by Al-Bukhaaree (no.2760) and Muslim (no.2323) and the wording above is that of Muslim.

[57] Reported by Al-Bukhaaree (no.2762)

[58] Reported by Muslim (no.4195)

[59] Abridged from Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.246-247. For the original reference refer to: Ahkaam Al-Janaa-iz p.216-218.

[60] At-Tamheed vol 20 p.27

[61] Majmu’ Fataawa vol 24 p.309

[62] Majmu’ Fataawa vol 24 p.314

[63] Jaami’ al-Masaa-il – Al-Majmu’ah al-Khaamisah p.204

[64] Afnaan an-Nadiyyah vol 2 p.495

[65] Majmu’ Fataawa vol 24 p.366-367 – with abridgement.

[66] Reported by Ahmad (no.14536) and Al-Haakim (2/58) and Abu Dawood at-Tayaalisee (no.1778) and it was declared Hasan (sound) by Shaikh Al-Albaanee in Irwa al-Ghaleel (no.1416)

[67] Kitaab ar-Rooh vol 2 p.365-366

[68] Reported by Muslim (no.1631)

[69] Fataawa Al-Lajnah ad-Daa-imah vol 9 p.25-26

[70] Fataawa Al-Lajnah ad-Daa-imah vol 9 p.32

[71] Majmu’ Fataawa vol 21 p.230

[72] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.247, for the original reference see Nayl al-Awtaar vol 4 p.79

[73] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.247

[74] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.249-250 – with abridgement

[75] Reported by Al-Bukhaaree (no.1952) and Muslim (no.2687)

[76] Reported by Abu Dawood (no.3308) and Ahmad (nos.1861, 1970, 3138, 3224 and 3420) and others, the wording above with its additions can be found in Musnad Ahmad. It was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan Abee Dawood (no.3308).

[77] Reported by Al-Bukhaaree (no.6959) and Muslim (no.4211)

[78] Ahkaam al-Janaa-iz p.213-215

[79] Sharh Saheeh Muslim vol 8 p.268

[80] Majmu’ Fataawa vol 24 p.310

[81] Sharh Al-Mumti’ vol 6 p.449

[82] I’laam al-Muwaqi’een vol 5 p.545

[83] Nayl al-Awtaar vol 3 p.179

[84] Sharh Saheeh Muslim vol 8 p.267

[85] Al-Muhallaa vol 4 p.420

[86] Reported by Al-Bukhaaree (no.1953) and Muslim (no.2689)

[87] Reported with this wording by Muslim (no.2688)

[88] Majmu’ Fataawa vol 15 p.373

[89] Tarjeehaat al-Hanaabilah wa Ikhtiyaraatihim al-Fiqhiyyah vol 1 p.528

[90] Sharh al-Mumti vol 6 p.451

[91] Sharh al-Mumti vol 6 p.450

[92] Sharh al-Mumti vol 6 p.452

[93] Sunan Abee Dawood vol 2 p.315 (no.2400)

[94] Reported by Al-Bukhaaree (no.1953) and Muslim (no.2689)

[95] Sharh al-‘Umdah vol 3 p.296

[96] Reported by Abu Dawood (no.2401) It was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan Abee Dawood (no.2401)

[97] Reported by At-Tahaawee in Sharh Mushkil al-Athaar vol 6 p.178, Shaikh Al-Albaanee’s discussion of this narration and its authenticity will follow shortly above.

[98] Tahdheeb as-Sunan vol 3 p.281-282

[99] I’laam al-Muwaqi’een vol 5 p.545

[100] Reported by Abu Dawood (no.2401) It was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan Abee Dawood (no.2401)

[101] This being the hadeeth of ‘Aaishah stated above.

[102] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.244-245

[103] Abridged from Mir’aat al-Mafateeh Sharh Mishkaat al-Masabeeh vol 7 p.34

[104] Reported by Muslim (no.2692)

[105] Reported by An-Nasaa-i (no.2633) and it was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan An-Nasaa-i (no.2633).

[106] Reported by Al-Bukhaaree (no.1852)

[107] Reported by Al-Bukhaaree (no.6699)

[108] Fathul Baaree vol 4 p.85

[109] Adwaa al-Bayaan vol 5 p.115

[110] Adwaa al-Bayaan vol 5 p.115

[111] Reported by Al-Bukhaaree (no.1852)

[112] Jaami’ al-Masaa-il – Al-Majmu’ah al-Khaamisah p.204

[113] Eedaah fee Manaasik al-Hajj p.109

[114] Majmu’ Fataawa vol 16 p.423

[115] Majmu’ Fataawa vol 21 p.230

[116] Reported by Al-Bukhaaree (no.1852)

[117] Reported by Al-Bukhaaree (no.6699)

[118] Reported by Muslim (no.2692)

[119] Majmu’ Fataawa vol 24 p.311

[120] Majmu’ Fataawa vol 16 p.423

[121] Reported by Ahmad (no.22543) and ‘Abd bin Humaid (no.190) and Ibn Hibbaan (no.3058) and ‘Abdur-Razzaaq (no.15258) and At-Tabaraanee in Al-Awsat (no.2512). It was declared Hasan Saheeh by Shaikh Al-Albaanee in Ta’leeqaat al-Hisaan ‘alaa Saheeh Ibn Hibbaan (no.3047)

[122] Min Fiqh Al-Imaam Abee ‘Abdir-Rahmaan Muqbil bin Haadi Al-Waadi’ee vol 2 p.111

[123] Reported by Abu Dawood (no.1811) and Ibn Maajah (no.2903) and Al-Baihaqee in As-Sunan al-Kubraa (no.8936) and others. It was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan Abee Dawood (no.1811)

[124] Adwaa al-Bayaan vol 5 p.115

[125] Majmu’ Fataawa vol 1 p.400

[126] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.263-264 – with abridgement.

[127] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.264-265 – with abridgement.

[128] Majmu’ Fataawa vol 16 p.399-400 – with abridgement.

[129] Mansak Al-Imaam Ash-Shanqeetee vol 1 p.125

[130] Reported by Ahmad (no.9679) and At-Tirmidhee (no.1078) and Ibn Maajah (no.2413) and others. It was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan At-Tirmidhee (no.1078)

[131] Tuhfatul Ahwadhee vol 4 p.193

[132] Subul as-Salaam vol 1 p.469

[133] Nayl al-Awtaar vol 4 p.30

[134] Reported by Ahmad (no.22493) and An-Nasaa-i (no.4698) and At-Tabaraanee with similar wording in Mu’jam Al-Kabeer (vol 19 p.556) and in Al-Awsat (no.272) as well as others. It was declared Hasan (sound) by Shaikh Al-Albaanee in Saheeh Sunan An-Nasaa-i (no.4698)

[135] Reported by Ahmad (no.22369) and At-Tirmidhee (no.1572) and Ibn Maajah (no.2412) and others. It was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan At-Tirmidhee (no.1572)

[136] Fataawa Noor ‘alaa ad-Darb vol 2 p.1153

[137] Afnaan an-Nadiyyah vol 2 p.501-502 – with abridgement.

[138] Reported by Muslim (no.1631)

[139] Sharh Saheeh Muslim vol 11 p.88. Note: The deceased benefits from the supplication of the living by way of receiving forgiveness or mercy or that which the supplication comprised of if it is accepted by Allaah, therefore the reward of the supplication remains for the one who supplicates whilst its benefit is granted to the deceased. Al-Qaraafi mentioned: “The reward of the supplication, then it is solely for the one who supplicates, and the deceased has nothing from the reward of the supplication.” (Al-Furooq vol 3 p.193) This was likewise alluded to by Shaikh ul Islaam Ibn Taymiyyah who said: “It has been established in the Saheeh from the Prophet (sallallaahu ‘alaihi wa sallam) that he said:

مَا مِنْ عَبْدٍ مُسْلِمٍ يَدْعُو لأَخِيهِ بِظَهْرِ الْغَيْبِ، إِلاَّ قَالَ الْمَلَكُ: وَلَكَ بِمِثْلٍ

((There is no Muslim servant who supplicates for his brother in the absence of presence, except that the Angel says: ‘and for you be the like.’)) (Muslim no.6864)

So this is from the endeavour which the believer benefits his brother by way of, Allaah rewards this one and has Mercy upon that one.” (Majmu’ Fataawa vol 24 p.313)

[140] Reported by Abu Dawood (no.3221) and Al-Haakim (vol 1 p.370) and ‘Abdullaah bin Ahmad in Zawaa-id az-Zuhd (p.129) It was declared Saheeh (authentic) by Shaikh Al-Albaanee in Ahkaam Al-Janaa-iz p.198.

[141] Reported by Al-Bukhaaree (no.1327) and Muslim (no.2202)

[142] Reported by Muslim (no.2253)

[143] Sharh al-‘Aqeedah at-Tahaawiyyah p.453

[144] Reported by Muslim (no.1631)

[145] Majmu’ Fataawa vol 24 p.306

[146] Reported by Muslim (no.6866)

[147]Abridged from:  Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.243, for the original reference refer to Ahkaam al-Janaa-iz p.213

[148] Kitaab ar-Rooh vol 2 p.383

[149] As occurs in Kitaab ar-Rooh vol 2 p.359

[150] Reported by Al-Bazzaar (no.9024) and At-Tabaraanee in Ad-Du’aa (no.1249), it has been similarly  reported (see footnote 4) with the wording:

باستِغفارِ ولدِكَ لَكَ

((By way of your son seeking forgiveness for you.))

[151] Sharh Al-‘Aqeedah al-Waasitiyyah p.129

[152] Reported by Muslim (no.1631)

[153] Majmu’ Fataawa vol 24 p.312

[154] Majmu’ Rasaa-il Al-Haafidh Ibn Rajab vol 4 p.332

[155] Fataawa Noor ‘alaa ad-Darb vol 6 p.191

[156] Al-Bidaayah wan-Nihaayah vol 5 p.250

[157] Duroos wa Fataawa min Al-Haramayn ash-Sharifayn vol 14 p.533, for the original reference see Al-Mughni vol 10 p.28

[158] Masaa-il al-‘Aqadiyyah allati Naqalaha Ibn Muflih fil-Furoo’ ‘an Shaikhihi Ibn Taymiyyah p.20. For the original reference see Al-Furoo’ vol 3 p.363.

[159] Fataawa Noor ‘alaa ad-Darb vol 2 p.1153 – with slight abridgement.

[160] As occurs in Fataawa Noor ‘alaa ad-Darb vol 6 p.167

[161] Reported by Muslim (no.1631)

[162] Fataawa Noor ‘alaa ad-Darb tape no.216

[163] Al-Bayyinaat fee Hukm Ihda Thawaab al-A’maal lil-Amwaat p.12 for the original reference see: Al-Mughni vol 3 p.522

[164] Al-Bayyinaat fee Hukm Ihda Thawaab al-A’maal lil-Amwaat p.12 for the original reference see: Sharh Al-‘Aqeedah at-Tahaawiyyah p.456

[165] Tafseer al-Qur’aan al-‘Adheem vol 4 p.336

[166] Majmu’ Fataawa vol 4 p.340

[167] Ahkaam al-Janaa-iz p.241

[168] Reported by Abu Dawood (no.3528) and At-Tirmidhee (no.1358) and An-Nasaa-i (no.4464) and Ibn Maajah (no.2137) and it was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan An-Nasaa-i (no.4464). The wording above is that of An-Nasaa-i.

[169] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.257

[170] Jaami’ Turaath Al-‘Allaamah Al-Albaanee vol 9 p.257-258

[171] The Shaikh (rahimahullaah) mentioned the reason for this elsewhere when he said: “As for your reading with an intention for it to be for the parents, then this has not been established (with evidence), and the companions and likewise the children of the companions – from them were those whose relatives passed away and yet is has not been reported that that he recited over them, therefore seek forgiveness for him and supplicate for him.” (From an audio recording entitled: As-ilah wa Ajwibah fee San’aa.)

[172] Min Fiqh Al-Imaam Abee ‘Abdir-Rahmaan Muqbil bin Haadi al-Waadi’ee vol 1 p.513

[173] Min Fiqh Al-Imaam Abee ‘Abdir-Rahmaan Muqbil bin Haadi al-Waadi’ee vol 1 p.513

[174] Sharh Al-‘Aqeedah at-Tahaawiyyah p.457

[175] Al-Mustadrak ‘alaa Majmu’ Fataawa vol 4 p.51

[176] Fataawa Noor ‘alaa ad-Darb vol 2 p.75

[177] Tafseer Ibn Rajab vol 2 p.76

[178] Majmu’ Fataawa vol 14 p.162

[179] Reported by Ahmad (no.18601) and Ibn Maajah (no.3402) and At-Tabaraanee in Al-Awsat (no.2609) and Al-Bukhaaree in At-Tareekh al-Kabeer (1/229).  It was declared Hasan (sound) by Shaikh Al-Albaanee in Saheeh Sunan Ibn Maajah (no.3402)