The Ruling on Reciting the Qur'an for the Dead
Machine translationRead the Arabic original
Q: I ask the Shaykh, may Allah preserve him, to alert the Muslims to the ruling on reciting the Qur'an for the dead. Is it permissible or not? And what is the ruling on the hadiths reported regarding this?
A: Reciting for the dead has no sound basis to rely upon and no legislative prescription. What is prescribed is reciting among the living so that they may benefit, reflect upon the Book of Allah, and understand it. As for reciting for the deceased at his grave, or after his death before he is buried, or reciting for him in any place so that it is dedicated to him, we know of no basis for this. The scholars have written extensively on this matter. Some of them permitted reciting and encouraged reciting complete recitations (khatams) for the deceased, classifying it as a type of charity with wealth. However, some scholars said: these are matters of divine legislation (taqdiriyyah), meaning they are acts of worship, so it is not permissible to do anything of them except what the Shari'ah has approved. The Prophet (peace and blessings be upon him) said:Sahih Muslim 1718b.
In our knowledge, there is no evidence in this chapter indicating the legitimacy of reciting for the dead. One should stick to the original principle, which is that it is an act of worship based on divine legislation, and thus it is not done for the dead. This is unlike charity on their behalf, supplication for them, Hajj and 'Umrah, and paying off their debts, for these matters benefit them, and the texts have come regarding them. It is established that he (peace and blessings be upon him) said:Riyad as-Salihin 1383, and Allah the Exalted said: meaning after the Companions [Al-Hashr: 10]. Thus, Allah the Exalted praised these later generations for their supplication for those who preceded them. This indicates the legitimacy of supplicating for the deceased Muslims and that it benefits them. Likewise, charity benefits them, as indicated by the aforementioned hadith.
It is possible to give in charity the money that would be used to hire someone to recite for the dead, giving it to the poor and needy with the intention of it being for this deceased person. The deceased will benefit from this money, and the one who gives it will be safe from religious innovation. It is established in the authentic hadith that a man said: "O Messenger of Allah, my mother died and she did not leave a bequest, and I think that if she had been able to speak, she would have given in charity. Will she receive a reward if I give in charity on her behalf?" The Prophet (peace and blessings be upon him) said:. Thus, the Messenger (peace and blessings be upon him) clarified that charity on behalf of the deceased benefits him. Likewise, Hajj and 'Umrah on his behalf benefit him, and hadiths have come regarding this. Likewise, paying off his debt benefits him. As for reciting the Qur'an for him, or dedicating it to him, or offering it to him, or praying for him, or fasting for him voluntarily, all of this has no basis, and the correct view is that it is not prescribed.
A: Reciting for the dead has no sound basis to rely upon and no legislative prescription. What is prescribed is reciting among the living so that they may benefit, reflect upon the Book of Allah, and understand it. As for reciting for the deceased at his grave, or after his death before he is buried, or reciting for him in any place so that it is dedicated to him, we know of no basis for this. The scholars have written extensively on this matter. Some of them permitted reciting and encouraged reciting complete recitations (khatams) for the deceased, classifying it as a type of charity with wealth. However, some scholars said: these are matters of divine legislation (taqdiriyyah), meaning they are acts of worship, so it is not permissible to do anything of them except what the Shari'ah has approved. The Prophet (peace and blessings be upon him) said:
He who did any act for which there is no sanction from our behalf, that is to be rejected.
من عمل عملا ليس عليه أمرنا فهو ردIn our knowledge, there is no evidence in this chapter indicating the legitimacy of reciting for the dead. One should stick to the original principle, which is that it is an act of worship based on divine legislation, and thus it is not done for the dead. This is unlike charity on their behalf, supplication for them, Hajj and 'Umrah, and paying off their debts, for these matters benefit them, and the texts have come regarding them. It is established that he (peace and blessings be upon him) said:
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 لهAnd those who came after them
وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْsaying, "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."
يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌIt is possible to give in charity the money that would be used to hire someone to recite for the dead, giving it to the poor and needy with the intention of it being for this deceased person. The deceased will benefit from this money, and the one who gives it will be safe from religious innovation. It is established in the authentic hadith that a man said: "O Messenger of Allah, my mother died and she did not leave a bequest, and I think that if she had been able to speak, she would have given in charity. Will she receive a reward if I give in charity on her behalf?" The Prophet (peace and blessings be upon him) said:
Yes
نعم
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.