Is the reward of reciting the Qur'an conveyed to the deceased, and is it permissible to read from the mushaf without wudu'?
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The questioner : Does the reward of reciting the Qur'an reach the deceased? And is it permissible to read from the mushaf if a person is in a state of minor ritual impurity, meaning he has a minor hadath?
The Shaykh : As for the first issue, which is whether the reward of recitation reaches the deceased, it is a matter of disagreement among the scholars.
The questioner : Yes.
The Shaykh : Some of them said: The reward does not reach the deceased, even if a person intends it, because acts of worship are based on specific texts, and nothing of this kind has been reported from the Prophet (peace and blessings be upon him).
Others said: Rather, this is permissible, because it has been reported that the deceased benefits from the general category of acts of worship, such as charity, Hajj, and fasting, so other acts are like them.
The questioner : Yes.
The Shaykh : There is no text that prevents conveying the reward to the deceased, but here is a point I would like to point out: many people are keen to dedicate the reward of their deeds, whether recitation, prayer, fasting, tasbih, tahlil, or takbir, to the deceased, and they do this frequently.
The questioner : Yes.
The Shaykh : This is not the practice of the Salaf (may Allah have mercy on them); this is not the practice of the Salaf. The Salaf looked at the saying of the Messenger (peace and blessings be upon him):Sahih Muslim 1631 So they would make du'a for their fathers and mothers and for those who preceded them among the people, rather than dedicating any of their deeds to them. What a person should do is make the recitation for himself, the prayer for himself, the charity for himself, and the fasting for himself, and make du'a for whom he wishes of his parents or one of them, and likewise make du'a for whom he wishes of his relatives or friends, and the like.
As for the second issue, which is reading the Qur'an from the mushaf while in a state of minor ritual impurity, we say: There is nothing wrong with reading the Qur'an from the mushaf if you are in a state of minor ritual impurity, but on the condition that you do not touch the mushaf directly, but rather place a barrier between you and it, such as a handkerchief, a glove, or the like.
The questioner : Very well.
The Shaykh : Yes.
The questioner : May Allah bless you. This is Abu Turki from al-Zulfi, saying: O honorable Shaykh.
The Shaykh : As for the first issue, which is whether the reward of recitation reaches the deceased, it is a matter of disagreement among the scholars.
The questioner : Yes.
The Shaykh : Some of them said: The reward does not reach the deceased, even if a person intends it, because acts of worship are based on specific texts, and nothing of this kind has been reported from the Prophet (peace and blessings be upon him).
Others said: Rather, this is permissible, because it has been reported that the deceased benefits from the general category of acts of worship, such as charity, Hajj, and fasting, so other acts are like them.
The questioner : Yes.
The Shaykh : There is no text that prevents conveying the reward to the deceased, but here is a point I would like to point out: many people are keen to dedicate the reward of their deeds, whether recitation, prayer, fasting, tasbih, tahlil, or takbir, to the deceased, and they do this frequently.
The questioner : Yes.
The Shaykh : This is not the practice of the Salaf (may Allah have mercy on them); this is not the practice of the Salaf. The Salaf looked at the saying of the Messenger (peace and blessings be upon him):
When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious child, who prays for him (for the deceased).
إذا مات الإنسان انقطع عمله إلا من ثلاثة، إلا من صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو لهAs for the second issue, which is reading the Qur'an from the mushaf while in a state of minor ritual impurity, we say: There is nothing wrong with reading the Qur'an from the mushaf if you are in a state of minor ritual impurity, but on the condition that you do not touch the mushaf directly, but rather place a barrier between you and it, such as a handkerchief, a glove, or the like.
The questioner : Very well.
The Shaykh : Yes.
The questioner : May Allah bless you. This is Abu Turki from al-Zulfi, saying: O honorable Shaykh.