Also, he says in his letter: Is it true that if we recite and dedicate it to the spirit of the deceased, does he benefit from it or not? And is it true that the Messenger of Allah (peace and blessings be upon him) prohibited reciting al-Fatihah in the graveyards and placing wreaths of flowers on the graves?
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The questioner : Also, he says in his letter: Is it true that if we recite and dedicate it to the spirit of the deceased, does he benefit from it or not? And is it true that the Messenger of Allah (peace and blessings be upon him) prohibited reciting al-Fatihah in the graveyards and placing wreaths of flowers on the graves?
The Shaykh : As for reciting for the deceased, meaning that a person recites and then dedicates its reward to a dead person, this is a matter of dispute among the scholars. Some said that it reaches him because it is a righteous deed that brings one closer to Allah, so its reward reaches him, just as charity does. It is established in the authentic narrations that charity reaches the deceased after his death.
The questioner : Yes.
The Shaykh : And some said that it does not reach him, because the original rule is that acts of worship are obligatory upon the one who performs them and do not reach others except for what is established by the Sunnah. They cited as evidence the saying of Allah the Exalted:[An-Najm 53:39] and the saying of the Prophet (peace and blessings be upon him): Riyad as-Salihin 1383. In reality, there is no indication in the verse or the hadith, because the saying of Allah the Exalted: [An-Najm 53:39] means that a person does not deserve anything from the effort of another.
The questioner : Yes.
The Shaykh : Rather, he only benefits from his own effort, and if someone else makes an effort for him, that is a different matter. Likewise, the hadith did not say that the work was cut off for him. Undoubtedly, when a person dies, his work is cut off, but if someone else does work for him, that is a different matter.
The questioner : Yes.
The Shaykh : What is stronger in my opinion is that all righteous deeds reach the deceased, including recitation, prayer, and dhikr, except for obligatory deeds. As for the obligatory, the servant is required to perform them himself; he cannot dedicate their reward to anyone. This is one point. But is it from the Sunnah to do so? If we say that it reaches the deceased, we say no, it is not from the Sunnah; it is among the permissible matters to do, not among the prescribed matters to do.
The questioner : Yes.
The Shaykh : But if you do it, it reaches him, but we do not say to a person that he should do it; no. As for making du'a' for the deceased, that is required and prescribed, and this is the habit of the believers:[Al-Hashr 59:10].
As for what he mentioned regarding the Prophet (peace and blessings be upon him) prohibiting the placing of flowers and wreaths on top of graves, there is no prohibition in that.
The questioner : Yes.
The Shaykh : Because it was not known in the time of the Prophet (peace and blessings be upon him), and I think it was adopted from non-Muslims. However, something similar to it was reported from the Prophet (peace and blessings be upon him); he prohibited raising the grave and prohibited plastering it, because of the glorification of the deceased involved in it. Placing flowers is similar to this, so placing flowers on graves is among the blameworthy matters from two aspects: first, because it is adopted from non-Muslims, and second, because it resembles what the Prophet (peace and blessings be upon him) prohibited regarding honoring the graves—meaning raising them.
The questioner : Yes.
The Shaykh : And plastering them, so it is prohibited. As for his prohibition of reciting al-Fatihah, I do not know of any prohibition in that. But what was from the Sunnah of the Messenger (may Allah's prayers and blessings be upon him) is that when he went out to the graveyards, he would greet them and make du'a' for them.
The questioner : Yes.
The Shaykh : Yes.
The Shaykh : As for reciting for the deceased, meaning that a person recites and then dedicates its reward to a dead person, this is a matter of dispute among the scholars. Some said that it reaches him because it is a righteous deed that brings one closer to Allah, so its reward reaches him, just as charity does. It is established in the authentic narrations that charity reaches the deceased after his death.
The questioner : Yes.
The Shaykh : And some said that it does not reach him, because the original rule is that acts of worship are obligatory upon the one who performs them and do not reach others except for what is established by the Sunnah. They cited as evidence the saying of Allah the Exalted:
And that there is not for man except that [good] for which he strives
وأن ليس للإنسان إلا ما سعىWhen 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 العبد انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو لهAnd that there is not for man except that [good] for which he strives
وأن ليس للإنسان إلا ما سعىThe questioner : Yes.
The Shaykh : Rather, he only benefits from his own effort, and if someone else makes an effort for him, that is a different matter. Likewise, the hadith
His deeds are cut off
انقطع عملهThe questioner : Yes.
The Shaykh : What is stronger in my opinion is that all righteous deeds reach the deceased, including recitation, prayer, and dhikr, except for obligatory deeds. As for the obligatory, the servant is required to perform them himself; he cannot dedicate their reward to anyone. This is one point. But is it from the Sunnah to do so? If we say that it reaches the deceased, we say no, it is not from the Sunnah; it is among the permissible matters to do, not among the prescribed matters to do.
The questioner : Yes.
The Shaykh : But if you do it, it reaches him, but we do not say to a person that he should do it; no. As for making du'a' for the deceased, that is required and prescribed, and this is the habit of the believers:
"Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful."
رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْأِيمَانِ وَلا تَجْعَلْ فِي قُلُوبِنَا غِلّاً لِلَّذِينَ ءامَنُوا رَبَّنَا إِنَّكَ رَؤُوفٌ رَحِيمٌAs for what he mentioned regarding the Prophet (peace and blessings be upon him) prohibiting the placing of flowers and wreaths on top of graves, there is no prohibition in that.
The questioner : Yes.
The Shaykh : Because it was not known in the time of the Prophet (peace and blessings be upon him), and I think it was adopted from non-Muslims. However, something similar to it was reported from the Prophet (peace and blessings be upon him); he prohibited raising the grave and prohibited plastering it, because of the glorification of the deceased involved in it. Placing flowers is similar to this, so placing flowers on graves is among the blameworthy matters from two aspects: first, because it is adopted from non-Muslims, and second, because it resembles what the Prophet (peace and blessings be upon him) prohibited regarding honoring the graves—meaning raising them.
The questioner : Yes.
The Shaykh : And plastering them, so it is prohibited. As for his prohibition of reciting al-Fatihah, I do not know of any prohibition in that. But what was from the Sunnah of the Messenger (may Allah's prayers and blessings be upon him) is that when he went out to the graveyards, he would greet them and make du'a' for them.
The questioner : Yes.
The Shaykh : Yes.