Reciting the Qur'an over graves
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Fatwa number ( 8601 )
Q: I am a student at the Islamic University, and I go to my country, North Yemen , every year to spend my vacation there and to call people to Allah as much as possible. It is well known that the path of calling to Allah is arduous,
but one does not abandon the whole because one cannot attain the entirety. This year, I encountered questions regarding reciting over the grave of the deceased and giving charity on his behalf. I denied that, saying: It is a religious innovation, because the Messenger of Allah (peace and blessings be upon him) did not do it, nor did any of his Companions. The people began to be convinced by my statement, but an objector objected to me and said it was permissible. Our argument went on until we reached the point of writing a fatwa on the matter. One of the scholars of the city of al-Zaydiyyah in the Yemen Arab Republic issued a fatwa with the following text: “Reciting over the grave of the deceased and giving charity on his behalf is not obligatory, nor is it a recommended practice, nor is it disliked; rather, it is a good religious innovation. And what the Muslims consider good is good in the sight of Allah, provided that the charity is not from the property of a minor, in which case it is not permissible.” What is required from your eminence is to answer the following: A - Is this fatwa definitely correct? B - Is juristic preference (istihsan) a proof in Islam for any act of nearness or worship, or is Islam the proof over everyone? C - Is it permissible to leave the people of these innovations on their innovation, or is it necessary to deny it to the best of one's ability?
A: A - Reciting the Qur'an over the graves of the deceased is not prescribed; rather, it is a religious innovation. This is based on the saying of the Messenger of Allah (peace and blessings be upon him): This authentic hadith indicates that one does not pray at graves, nor does one recite at them. As for giving charity on behalf of the deceased, it is prescribed and benefits him,
based on the saying of the Prophet (peace and blessings be upon him):Riyad as-Salihin 1383 narrated by Muslim in his Sahih. A man asked him and said: It is agreed upon that it is authentic. However, it is not prescribed to intend to do it at the grave because there is no evidence for that. Acts of worship are based on divine legislation, and the authentic hadiths indicate this. The people of the Sunnah and the community held the view of its prescription. B - Not everything that the Muslims consider good is a proof. Rather, it is obligatory to present it to the Book of Allah the Exalted and the established Sunnah of His Prophet (peace and blessings be upon him). Whatever agrees with them or one of them is accepted; otherwise, it is not. Unless the Muslims reach a definitive scholarly consensus on something, in which case what they have agreed upon is a proof; because this Muhammadan community does not agree upon misguidance. And scholarly consensus is the third principle of the principles of the people of the Sunnah and the community. C - It is obligatory for the Muslim to deny what is wrong to the best of his ability, if he knows that it is wrong by the evidence of the Shari'ah. Either with his hand, if he is qualified for that; such as the one in authority over his subjects, the head of the family in his home, and the one to whom authority has been granted. Otherwise, with his tongue. If he cannot do that, then with his heart, and that is the weakest of faith.
As indicated by that authentic hadith, which is the saying of the Messenger of Allah (peace and blessings be upon him):Sahih Muslim 49a narrated by Muslim in his Sahih. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad and his family and his Companions.
Q: I am a student at the Islamic University, and I go to my country, North Yemen , every year to spend my vacation there and to call people to Allah as much as possible. It is well known that the path of calling to Allah is arduous,
but one does not abandon the whole because one cannot attain the entirety. This year, I encountered questions regarding reciting over the grave of the deceased and giving charity on his behalf. I denied that, saying: It is a religious innovation, because the Messenger of Allah (peace and blessings be upon him) did not do it, nor did any of his Companions. The people began to be convinced by my statement, but an objector objected to me and said it was permissible. Our argument went on until we reached the point of writing a fatwa on the matter. One of the scholars of the city of al-Zaydiyyah in the Yemen Arab Republic issued a fatwa with the following text: “Reciting over the grave of the deceased and giving charity on his behalf is not obligatory, nor is it a recommended practice, nor is it disliked; rather, it is a good religious innovation. And what the Muslims consider good is good in the sight of Allah, provided that the charity is not from the property of a minor, in which case it is not permissible.” What is required from your eminence is to answer the following: A - Is this fatwa definitely correct? B - Is juristic preference (istihsan) a proof in Islam for any act of nearness or worship, or is Islam the proof over everyone? C - Is it permissible to leave the people of these innovations on their innovation, or is it necessary to deny it to the best of one's ability?
A: A - Reciting the Qur'an over the graves of the deceased is not prescribed; rather, it is a religious innovation. This is based on the saying of the Messenger of Allah (peace and blessings be upon him):
Make some of your prayers in your homes, and do not take them as graves. Indeed, Satan flees from the house in which Surat al-Baqarah is recited.
اجعلوا من صلاتكم في بيوتكم، ولا تتخذوها قبورًا فإن الشيطان يفر من البيت الذي تقرأ فيه سورة البقرةbased on the saying of the Prophet (peace and blessings be upon him):
When a man dies, his deeds come to an end except for three things: Sadaqah Jariyah (ceaseless charity); a knowledge which is beneficial, or a virtuous descendant who prays for him (for the deceased).
إذا مات ابن آدم انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو لهO Messenger of Allah, my mother died and she did not leave a bequest. Will she receive a reward if I give charity on her behalf? The Prophet (peace and blessings be upon him) said: Yes.
يا رسول الله، إن أمي ماتت ولم توص أفلها أجر إن تصدقت عنها؟ فقال النبي صلى الله عليه وسلم: نعمAs indicated by that authentic hadith, which is the saying of the Messenger of Allah (peace and blessings be upon him):
He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.
من رأى منكم منكرًا فليغيره بيده، فإن لم يستطع فبلسانه، فإن لم يستطع فبقلبه، وذلك أضعف الإيمان
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.