What is your opinion regarding the statement of the commentator of the Tahawiyyah concerning the reward of reciting the Qur'an reaching the deceased?

The questioner : Our Shaykh, the commentator of the Tahawiyyah says in the section on the rewards of recitation: "The fact that the Salaf did not do it is not a proof that it does not reach [the deceased], i.e., the reward. And what is the difference between the reward of fasting, which is merely intention and abstention, and the reward of recitation and dhikr reaching [the deceased]?" What is your opinion of this principle, O Shaykh?

The Shaykh : First, the proof is not that it was not reported from the Salaf or about the Salaf. The proof is that it contradicts a general rule that cannot be specified except by a specific text transmitted from the Messenger (peace and blessings be upon him) or from the righteous Salaf. The rule is known to everyone, and it is the saying of Allah the Exalted: With this rule, we say that the reward of recitation does not reach the general Muslim population for whom it was recited with this intention. Then he asks, "What is the difference between fasting and recitation, such that the reward of fasting reaches [the deceased] but the reward of recitation does not?" Here, an example from some of the later scholars comes to mind when they discuss some of the opponents. He says, "Establish the Throne, then write. Establish the Throne, then write." If the Throne is missing, you do not write except in the empty air. I mean, where is the evidence that the reward of fasting reaches the general Muslim population? This is an illusion, and there is absolutely no evidence there, so that the analogy of recitation to fasting would be valid. However, we say that we are not with Ibn Hazm in his denial of analogy in its entirety and in detail. But we are also not with the Ra'iyyun and the Qiyasiyyun who stood at the opposite extreme from Ibn Hazm. Ibn Hazm denied it, as we mentioned, in its entirety and in detail, and these people expanded [the use of analogy] excessively and greatly, and they brought forth rulings that Muslims have absolutely no need for. Rather, we are in the middle between those who deny analogy and those who expand in analogy. We derived this middle position from a word of the Imam al-Qurashi al-Mutalibi, Muhammad ibn Idris al-Shafi'i, where he said, "Analogy is a necessity. Analogy is a necessity." This means to find a way out for a Muslim who does not find a text. The text may exist, but he did not perceive it or it did not reach him, so in that case, analogy is necessary. And analogy, as you know, has its conditions, so it is not valid to use analogy to expand in acts of worship. What came in the Shari'ah regarding acts of worship is sufficient and dispenses with innovation. From here, the error of those who speak of "good innovation" in religion occurs, an error that is apparent and clear. So here we say, why analogy? Why the analogy of recitation to fasting? If it were established that a Muslim can fast for any Muslim, whether it is obligatory or voluntary, none of that is the case at all. Then, this analogy would open a door for those who use analogy and those who speak of it, a door that I do not think any of them can close except by returning to the rule , and that whoever makes an exception to this rule must have a text to rely on, from the category of the general and the specific, or the absolute and the restricted. As for analogy, this is not what should be used to reach the specification of the rule, which is a principle of the principles of religion, merely for the sake of analogy. It would open a door for them that they have no capacity to close. How? If it is said, "What is the difference between recitation and fasting?" One might say, "And what is the difference between recitation and prayer? Just as you recite for the Muslims, you can also pray for the Muslims." So whatever his answer is regarding prayer, our answer is regarding fasting, and consequently our answer is regarding recitation. This is all I have.

The questioner : May Allah reward you with good.

The Shaykh : And beware of that.