Reading from the author's text with commentary and collation of manuscripts: "As for what some people mention, that the deceased benefits from hearing the Qur'an
Machine translationRead the Arabic original
The reader: "As for what some people mention, that the deceased benefits from hearing the Qur'an, unlike when it is recited in another place - if this means"
The Shaykh : If that is what is meant.
The reader: "If this means that the reward reaches him when it is recited specifically at the grave, then no one among the known scholars holds this view. Rather, people are divided into two opinions: The first is that the reward of bodily acts of worship, such as prayer and recitation and others, reaches the deceased, just as the reward of financial acts of worship reaches him by consensus. This is the position of Abu Hanifa, Ahmad, and others, and the view of a group of the followers of al-Shafi'i and Malik. It is the correct view due to many pieces of evidence, which we have mentioned in other places".
The Shaykh : And it is strange that these pieces of evidence were mentioned by him in the marginal notes of al-Jamal on al-Jalalayn at the verse of Allah the Exalted:[An-Najm 53:39], and he mentioned more than twenty aspects indicating this. I have not come across them in another book as I have come across them in another book where the evidence is listed in this manner. So whoever wants to review them, this is good, at the verse of Allah the Exalted: [An-Najm 53:39] in the marginal notes of al-Jamal. Yes.
The reader: "The second is that the reward of bodily acts does not reach him in any way, which is the well-known view among the followers of al-Shafi'i and Malik.
And none of these scholars specifies a place for the reward to reach or not reach. As for the deceased hearing sounds, whether from recitation or otherwise - that is true. However, the deceased does not continue to be rewarded after death for an action he performs after death, such as listening or otherwise. Rather, he is blessed or punished for what he did himself, or for what is done on his behalf after death from its effect, or for what he is dealt with.
As there is disagreement regarding his punishment for wailing over him, and as he is blessed for what is sent to him, and as he is blessed by supplication for him and sending financial acts of worship to him by consensus. Likewise, a group of scholars, including followers of Ahmad and others, mentioned this and transmitted it from Ahmad, citing reports that the deceased is pained by the sins committed in his presence. It can also be said that he is blessed by what he hears of recitation and remembrance.
And this - if it were authentic - would not make reciting at the grave recommended. For if it were prescribed, the Messenger of Allah (peace and blessings be upon him) would have prescribed it for his Ummah. This is because, although this is of the type of benefit, it contains a predominant harm, just as praying at the grave does. The deceased is blessed by supplication for him, seeking forgiveness for him, and charity on his behalf, and other acts of worship, which bring him greater benefit than that, and they are prescribed with no harm in them. For this reason, no scholar has said that it is recommended to constantly visit the grave for the purpose of reciting at it, since it is known with necessity from the religion of Islam that this is not among what the Prophet (peace and blessings be upon him) prescribed for his Ummah".
The Shaykh : If that is what is meant.
The reader: "If this means that the reward reaches him when it is recited specifically at the grave, then no one among the known scholars holds this view. Rather, people are divided into two opinions: The first is that the reward of bodily acts of worship, such as prayer and recitation and others, reaches the deceased, just as the reward of financial acts of worship reaches him by consensus. This is the position of Abu Hanifa, Ahmad, and others, and the view of a group of the followers of al-Shafi'i and Malik. It is the correct view due to many pieces of evidence, which we have mentioned in other places".
The Shaykh : And it is strange that these pieces of evidence were mentioned by him in the marginal notes of al-Jamal on al-Jalalayn at the verse of Allah the Exalted:
And that there is not for man except that [good] for which he strives
وأن ليس للإنسان إلا ما سعىAnd that there is not for man except that [good] for which he strives
وأن ليس للإنسان إلا ما سعىThe reader: "The second is that the reward of bodily acts does not reach him in any way, which is the well-known view among the followers of al-Shafi'i and Malik.
And none of these scholars specifies a place for the reward to reach or not reach. As for the deceased hearing sounds, whether from recitation or otherwise - that is true. However, the deceased does not continue to be rewarded after death for an action he performs after death, such as listening or otherwise. Rather, he is blessed or punished for what he did himself, or for what is done on his behalf after death from its effect, or for what he is dealt with.
As there is disagreement regarding his punishment for wailing over him, and as he is blessed for what is sent to him, and as he is blessed by supplication for him and sending financial acts of worship to him by consensus. Likewise, a group of scholars, including followers of Ahmad and others, mentioned this and transmitted it from Ahmad, citing reports that the deceased is pained by the sins committed in his presence. It can also be said that he is blessed by what he hears of recitation and remembrance.
And this - if it were authentic - would not make reciting at the grave recommended. For if it were prescribed, the Messenger of Allah (peace and blessings be upon him) would have prescribed it for his Ummah. This is because, although this is of the type of benefit, it contains a predominant harm, just as praying at the grave does. The deceased is blessed by supplication for him, seeking forgiveness for him, and charity on his behalf, and other acts of worship, which bring him greater benefit than that, and they are prescribed with no harm in them. For this reason, no scholar has said that it is recommended to constantly visit the grave for the purpose of reciting at it, since it is known with necessity from the religion of Islam that this is not among what the Prophet (peace and blessings be upon him) prescribed for his Ummah".