I would however like to quote some Ahaadeeth. The brother has rightly mentioned the possible ways to benefit the dead, which are exceptions. a waqf or endowment), beneficial knowledge (which he has left behind), or a righteous child who will pray for him." (Reported by al-Tirmidhi, no 1376 he said this is a saheeh hasan hadeeth) The Prophet (peace and blessings of Allaah be upon him) said: "When a person dies, all his deeds come to an end except three: sadaqah jaariyah (ongoing charity, e.g. Doing that is bid’ah.Ĭoncerning the matter of good deeds to the dead, the general principle is that it is not possible, except what the following hadith says: The Prophet (peace and blessings of Allaah be upon him) warned us about that when he said, “Beware of newly-invented matters, for every newly-invented matter is a bid’ah (innovation), and every bid’ah is a going astray” and, “Whoever innovates something in this matter of ours (i.e., Islam) that is not a part of it, will have it rejected.” So on this basis, it is not permissible to read Qur’an for the dead or to give the reward for this reading to them. The best of all goodness resides in following the guidance of the Prophet (peace and blessings of Allaah be upon him) and of the Khulafaa’ al-Raashideen and the rest of the Sahaabah (may Allaah be pleased with them), and evil resides in following bid’ah and innovated matters. His successors, the Khulafaa’ al-Raashideen, and the rest of his companions, followed his guidance (may Allaah be pleased with them all), and we do not know of any of them giving the reward for reading Qur’aan to someone else. If the reward could reach them, he would have been keen to do that and would have taught it to his ummah so that they could help the dead thereby, for he (peace and blessings of Allaah be upon him) was filled with compassion and mercy towards his ummah. There is no report from the Prophet (peace and blessings of Allaah be upon him) to indicate that he read Qur’an and gave the reward for that to the dead, whether they were his relatives or others. You can make dua asking Allah to have mercy and forgive the deceased person.Ģ) Making up fasts for the missed obligatory fasts by the deceased.Ĥ) Fullfilling vows to do an act of worship.Ħ) Rightious deeds done by the children of the deceased. Islam allows this within its limits, only if there is evidence.ġ) Du'a. Regarding giving the rewards of good deeds to someone who passed away has it limits. reading quaran and doing nafil namaz benefit my dead relatives. Thus i would be grateful if you could let me know whether the mean i am using with intention of conveying isale sawab is right because i really want the my action i.e. I believe that islam is a very fair religion with equality of chances for every one,ie the rich and the poor should have chances to earn rewards from Allah who is the most merciful. Well i know that giving sadaqa and hajj and ummra is permissible as per authetic hadith, but what if somebody is poor and cannot afford such actions as mean of isale sawab to his relative, then i think that his relative would be deprived of any reward and this would be unfair to them as in comparison to people who died and have relatives who can afford to do ummrah hajj and give sadaqa on behalf of their dead relatives. Well my aunt who was very close to me died and everyday i do read quaran with the intention of conveying that sawab to her, I want to know whether this is the right method or whether what i am doing is wrong. Since then i am in a great confusion, because i learned there that one could give sadaqa, perform ummra, hajj and ask for forgiveness for one's relative who has departed from this world as per prophetic traditions, however one cannot read Quaran with the intention of conveying that sawad to death relative, even though one is reading it individually nor can one perform nafil namaz with the intention of conveying that reward to one's dead relatives. Recently i went to listen to someone who was giving lectures on how to convey Isale sawab to our dead relatives.
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