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anonymous
01-19-2010, 10:06 PM
:sl:my brothers and sisters in Islam.

Often my parents tell me to read Quran or Surah Yasin for people who have passed away. Is this allowed in Islam?

Also can I read Surah Yasin and keep count of it so sawaab can go to someone else. Likewise the Quran.

When I read Surah Yasin at night for the reasons written in a Hadith could I also count the Surah Yasin that I have read for someone else or do I have to keep it all separate.

Jazak-ALLAH.
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innocent
01-20-2010, 04:27 PM
I would also like to know this.
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Raaina
01-20-2010, 04:51 PM
format_quote Originally Posted by anonymous
:sl:my brothers and sisters in Islam.

Often my parents tell me to read Quran or Surah Yasin for people who have passed away. Is this allowed in Islam?

Also can I read Surah Yasin and keep count of it so sawaab can go to someone else. Likewise the Quran.

When I read Surah Yasin at night for the reasons written in a Hadith could I also count the Surah Yasin that I have read for someone else or do I have to keep it all separate.

Jazak-ALLAH.
:sl:

I found this at Islamonline.net
"Assalamu Alaikum.

Dr. Ahmed,

I heard from some of my friend that it is forbidden for us to hang up frames or ornaments that have the verses of the Quran imprinted on it. Also, is it permissible for us to read the Quran for the dead or at the grave? Please shed some lights in these matters. Barakallahu Fik.


Answer :First writing the Qur’anic verses in frames intended to remind then it is permissible. Reading Qur’an on the dead is not permitted. Allah revealed the Qur’an for those alive to live by. Allah said: [To warn those who are living…]. There is no authentic or even unauthentic hadith that shows the Prophet SAAS or his companions read the Qur’an on the dead. Reading the Qur’an at the graves is disrespectful to the Qur’an. It is a place to bury people and the only thing the Prophet SAAS prescribed us to do in this situation is make du’aa for the deceased. When the Prophet, peace be upon him, would pass by Muslim graves he would say: “As-Salaam ‘Alaykum a place of believers. You are the predecessors and we are going to follow you. May Allah have mercy on the predecessors and the successors.” These are bad customs and innovations that have spread among Muslims.


Read more: http://www.islamonline.net/livefatwa...#ixzz0dAjZvct7
"
I'll try and find some more info for you regarding this.
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Muslim Woman
01-20-2010, 05:03 PM
:wa:

format_quote Originally Posted by mystical_moon
:sl:

Reading the Qur’an at the graves is disrespectful to the Qur’an. .

I am shocked . Why reciting Quran for our late family members can be considered as a bad thing ?

A hadith of the Prophet related and authenticated by Ibn Hibban means: «Recite Surat Ya Sin upon your dead.»
Imam ash-Shafi^iyy said: «It is good to recite part of the Qur’an at the grave of a Muslim. It is even better to recite the whole Qur’an», reported by an-Nawawiyy in Riyadus-Salihin.
http://www.darulfatwa.org.au/content/view/24/156/
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Raaina
01-20-2010, 05:08 PM
format_quote Originally Posted by Muslim Woman
:wa:




I am shocked . Why reciting Quran for our late family members can be considered as a bad thing ?

A hadith of the Prophet related and authenticated by Ibn Hibban means: «Recite Surat Ya Sin upon your dead.»
Imam ash-Shafi^iyy said: «It is good to recite part of the Qur’an at the grave of a Muslim. It is even better to recite the whole Qur’an», reported by an-Nawawiyy in Riyadus-Salihin.
http://www.darulfatwa.org.au/content/view/24/156/
Wow, thats confusing :hmm:
I guess it just depends on your point of view then. Different scholors have different opinions on things, you either follow one or the other. Wow this is really interesting, i'm deffo going to look it up further.
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anonymous
01-21-2010, 12:04 AM
Now I'm confused.

Isn't it said in a Hadith to the nearest meaning that we can read Surah Yasin when we go to the grave yard for a relative/father/mother etc.
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syilla
01-21-2010, 02:45 AM
i found this


Sayyidna Anas, Radi-Allahu anhu, reports that Rasulullah Sall-Allahu alayhi wa sallam said, 'Whosoever reads Yaseen at anybody's grave, Allah will decrease their punishment.' This proves that reading the Qur'an and conveying the rewards to the deceased, benefits the deceased. (Umdatul Qaari; Ahsanul Fataawa vol.4 pg.206)

We related in Sunan Abu Dawud and al-Baihaqi, with a hasan chain, from 'Uthman radiyallahu 'anhu who said: "The Prophet , when he finished the burial of the deceased, used to stop by him and say, 'Seek forgiveness for your brother, and ask for firmness for him, for indeed he is now being questioned (Abu Dawud (3221), al-Baihaqi (56/4) and al-Hafiz graded it as hasan).'"

al-Shafi'i and companions said, "It is recommended [mustahab] to recite by him something of the Qur'an." They said, "So if they complete the entire Qur'an then it is good [hasan]."

And we related in Sunan al-Baihaqi with a hasan chain that ibn 'Umar deemed it recommendable [istahabba] to recite over the grave, after the burial, the beginning of Surah al-Baqarah and its end (al-Baihaqi (56/4) and al-Hafiz said: this is mawquf hasan).

Q: Is there a narration, which documents that Rasulullah Sallallaahu Alayhi wasallam ever performed an Ibadat like reciting Qur'an, and asking Allah to forward the reward to any of his deceased relatives?

A: Isaal-e-Sawaab (to perform a virtuous act and grant the reward to any person, alive or deceased) is permissible and in fact (Mustahabb) meritorious.

There are basically 2 forms of Isaal-e-Sawaab:

The conveying of the reward of charitable deeds.
The conveying of the reward of physical deeds that do not entail wealth, e.g. Salaat, fasting, Dhikr, recitation of the holy Qur'an, Tawaaf of the Ka'abah, etc.

The first form is unanimously acceptable by the Ahlus Sunnah Wal Jama'ah.

The second form is correct according to the Hanafi and Hanbali Madhab and several Shaafi'ee and Maaliki scholars as well.

As for the reward of Du'aa (which is separate from the above), there is also unanimity of the scholars in its reward reaching and benefiting the deceased. (refer al-Azkaar of [b]Imaam Nawawi)

Hafiz ibnul Qayyim (RA) states that if one accepts the charitable form of Isaal-e-Sawaab and refutes the physical form, it would be said to him: 'What is the proof to show that the recitation of the holy Qur'aan does not reach the deceased?'

And Allamah Qurtubi states, 'Just as the reward of charitable deeds benefit the deceased, similarly, the recitation of the holy Qur'aan, Du'aa and Isghtifaar also do the same, because all of these are regarded as Sadaqah (charity) in Shari'ah.' (al-Tazkirah pg.71)

He, thereafter, mentioned 2 narrations recorded in Sahih Muslim which prove that even Salaat and Dhikr of Allah (Tasbeeh, Takbeer and Tahleel) were all classified as Sadaqah by Rasulullah (Sallallaahu Alayhi Wasallam).

Hence, there remains no dispute in whether the reward of Qur'aanic recital benefits and deceased or not.

Besides the above, we will now for academic reasons, mention some proofs that substantiate both forms of Isaal-e-Sawaab.

1. Rasulullah (Sallallaahu Alayhi Wasallam) slaughtered sheep during his farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring faith on his prophethood. (Sahih Bukhari)

Imaam Bukhari has reported on the authority of Sayyiduna Abdullah ibn Abbaas (Radhiallaahu Anhu) that Sayyiduna Sa'ad ibn Ubaadah (Radhiallaahu Anhu) was away when his mother passed away. When he returned, he asked Rasulullah, 'Will it be of any benefit if I give charity on her behalf?' Rasulullah (Sallallaahu Alayhi Wasallam) replied in the affirmative. (Sahih Bukhari Hadith2762)

Hafiz ibn Hajar al-Asqalaani (RA) states in his monumental commentary of Sahih Bukhari entitled, 'Fath al-Bari',

'This Hadith proves the permissibility of charity on behalf of the deceased and that the reward will reach him.'

(Fath al-Baari vol.5 pg.477 Hadith2761)

Sayyiduna Abdullah ibn Abbaas (Radhiallaahu Anhu) reports a man once asked Rasulullah (Sallallaahu Alayhi Wasallam), 'O Prophet of Allah! My father has passed away and he did not perform Hajj, can I perform Hajj on his behalf?' Rasulullah (Sallallaahu Alayhi Wasallam) enquired of him, 'If your father had any debt, would you have paid it.?' The man replied, 'Yes.' Upon this, Rasulullah (Sallallaahu Alayhi Wasallam) said, 'In that case, the Deen of Allah has more right.'

(Sunan Nasaaie Hadith26331)

A separate incident of a similar nature has been recorded by Imaam Bukhari in his Sahih (Hadith6698). Hafiz ibn Qayyim (RA), the famous student of Hafiz ibn Taymiyah (RA), after quoting the above Ahaadith, states: 'These quotations all concur with the fact that when the living carry out any deed on behalf of the deceased, the reward will reach him (benefit him).'

(Kitaab Ruh pg.161)

Sayyiduna al-Lajlaaj (Radhiallaahu Anhu), a companion of Rasulullah (Sallallaahu Alayhi Wasallam), had bequested his son that after he leaves this world, he should recite the beginning and end of Surah al-Baqarah at the head side of his grave. Sayyiduna al-Lajlaaj (Radhiallaahu Anhu) then mentioned that he heard this from Rasulullah (Sallallaahu Alayhi Wasallam). (al-Mu'jamul Kabeer of Imaam Tabrani; Hafiz Haythami has regarded the narrators of this tradition as reliable - refer Majmauz-zawaaid vol.3 pg.44)
Such has also been recorded to be the practice of Sayyiduna Abdullah ibn Umar (Radhiallaahu Anhu).

(Sunan al-Kubra of Imaam Bayhaqi vol.4 pg.56). This narration has been classified as Hasan (sound) by Imaam Nawawiy and Hafiz ibn Hajar (RA). (al-Azkaar pg.212 Hadith493; al-Futuhaat al-Rabbaaniyya vol.3 pg.194)

Allaamah al-Qurtubi [ra] states that, 'Some of our Ulama have based the permissibility of Isaal-e-Sawaab of the recitation of the Qur'aan on the Hadith of Sahih Bukhari (Hadith216, 1361) and Sahih Muslim wherein there is mention of Rasulullah [Sallallaahu Alayhi Wasallam] placing fresh branches on 2 graves and He [Sallallaahu Alayhi Wasallam] said, 'Perhaps their punishment will be lightened through it as long as the branches do not dry up.' (The Ulama explain the reason for this to be the Tasbeeh that those fresh branches will recite).

Allaamah al-Qurtubi further states, 'If the Tasbeeh of trees can benefit the deceased, then why not the recitation of the Qur'aan by a believer in Allah?' (Al-Tazkirah pg.70)

Hafiz ibn Hajar (RA) has mentioned in a reply to a query of whether the
reward of recitation of the Qur'aan reaches the deceased, that; it is Mustahabb (meritorious) for one to do this form of (Isaal-e-Sawaab) abundantly. (refer Tawdehul Bayaan li wusooli thawaabil Qur'aan of Shaykh Abdullah Siddique al-Ghumariy pg.2) Besides these there are numerous other narrations of this nature.

It thus becomes abundantly clear through the abovementioned Ahaadith that Isaal-e-Sawaab is totally permissible in all it's forms and is in fact a very virtuous deed. This is the view of the overwhelming majority of the classical scholars (Muhadditheen and Fuqahaa) of Islam. (refer Kitaab al-Rooh of ibn Qayyim pg.153; Fathul Baari vol.5 pg.477 Hadith2761; Sharhus-Sudoor of Allamah Suyuti pgs.402, 403 Dar ibn Kathir; al-Hidaaya vol.1 pg.296-297; Fathul Qadeer vol.3 pg.65-66; Shaami vol.2 pg.243 - HM Saeed)

If after understanding the above, one still denies the validity of the physical form of Isaal-e-Sawab, then the following method can in no circumstance be refuted. And that is that after one carries out a physical form of worship (i.e. Salat, fasting, recitation of the holy Qur'aan, etc.), he should make a Du'aa to Almighty Allah that Allah, firstly, accepts this noble deed and he should thereafter ask Allah to grant the reward to so and so person. In this way, if Allah accepts the Du'aa, the reward will automatically be conveyed to that specific person alive or deceased.

This method has been prescribed by great scholars like Imaam Nawawi and Hafiz ibn Hajar so as to remove all differences of opinion. We have already mentioned that there is no doubt in the deceased benefiting from the Du'aas of the living. In a narration of Sahih Muslim, Rasulullah (Sallallaahu Alayhi Wasallam) has mentioned that one the three things that will benefit the deceased is the Du'aa of his pious children. (Sahih Muslim pg.4199)

Lastly, we would like to mention that this Mas-alah (issue) is not something connect to beliefs, instead it is a Faraaidh (secondary) issue which entails a difference of opinion as well. (Fatawa ibnus salaah vol.1 pg.149). Hence, no one can claim that either part is guilty of perpetrating an act of Bid'ah (innovation), bearing in mind that the majority of the scholars accept all forms of Isaal-e-Sawaab. (refer Kitaab al-Ruh)

The incident of Imaam Ahmad ibn Hanbal has been recorded by Imaam Abu Bakr al-Khallaal in his Kitaabul Jaami as well as in his booklet entitled, 'Amr bil Ma'roof Wa Nahy anil Munkar, and according to this, Imaam Ahmad had approved of the recitation of the beginning and end of Surah al-Baqarah (refer Atharul Hadith of al-Muhaddith Shaykh Muhammad Awwaamah pgs.162-163)

As for your specific query of the validity of reciting the Qur'aan from the homes, it will suffice to say that there is no difference - in this instance - between recital in the graveyard and in the homes, just as there is no difference in making Du'aa for the deceased in the graveyard or from the home. And allow us to ask the question, what is the proof for the act of reciting from home and dedicating its reward to the deceased being void and incorrect?

and Allah Ta'ala Knows Best

Moulana Muhammad ibn Moulana Haroon Abassommar
FACULTY OF SPECIALTY IN HADITH
CHECKED AND APPROVED: Mufti Ebrahim Desai

http://www.livingislam.org/maa/amld_e.html

you can read more here

http://www.ummah.com/forum/showthread.php?t=210308
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syilla
01-21-2010, 02:46 AM
edited!!!!!!!
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Insaanah
01-22-2010, 01:42 PM
:sl:

Ruling on reading Soorat Yaa-Seen for the dying and the deceased
Asslamua Alylum,
In my culture people read sura Yaseen in groups before and after people die. I would like to know if whether this is based on suna or an innovation?

Praise be to Allaah.

We have to make a distinction here between the two issues: reading Yaa-Seen for one who is dying, and reading it for one who has died. With regard to reading Yaa-Seen for one who is dying, this practice has been reported from some of the Sahaabah. Imaam Ahmad reported in his Musnad from Safwaan: “My shaykhs told me that they were with Ghudayf ibn al-Haarith al-Thumaani when he was dying. He said: ‘Can any of you read Yaa-Seen?’ So Saalih ibn Shurayh al-Sakooni recited it, and when he reached the fortieth aayah, Ghudayf passed away. My shaykhs used to say that when it is recited in the presence of one who is dying, it eases the pain of death.” That was the opinion of Safwaan. ‘Eesaa ibn al-Mu’tamir read it for Ibn Mab’ad (when the latter was dying). (al-Musnad, 16355)

Al-Albaani said in Irwaa’ al-Ghaleel, 3/152: “This is a saheeh sanad going back to Ghudayf ibn al-Haarith, may Allaah be pleased with him. Its men are thiqaat apart from ‘the shaykhs’ who are not named and are therefore unknown (majhool). But the fact that they are unknown is compensated for by their large number, especially since they are of the generation of the Taabi’een…”

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ fi Ahkaam al-Janaa’iz: “Soorat Yaa-Seen may be recited over him (i.e., the one who is dying) for the one who thinks that the hadeeth is correct.” He explained that this is because this soorah contains good news of Paradise, as in the aayah (interpretation of the meaning): “It was said: ‘Enter Paradise.’…” [Yaa-Seen 36:26], and because it makes the passage of the soul easier, and other reasons.

As regards reading Soorat Yaa-Seen for one who has died, there is no saheeh hadeeth to indicate that this should be done. A hadeeth was narrated by Abu Dawood and others which says “Read Yaa-Seen over your dead”, but this hadeeth is not saheeh because its isnaad contains contradictions and narrators who are unknown (majhool). This was stated by al-‘Allaamah al-Albaani in Irwaa’ al-Ghaleel, hadeeth no. 688. Reading Qur’aan over the dead is considered to be bid’ah (innovation), as he states at the end of his book Ahkaam al-Janaa’iz. Some people think that it should be read forty times over the deceased, and some of them may distribute copies of the Qur’aan among the mourners who gather to offer condolences so that they may read, or organize gatherings in the mosque to read it for the soul of the deceased. All of this has no basis whatsoever (in the sunnah), and these are innovated deeds of bid’ah which we should avoid and warn others against. And Allaah is the Source of strength.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
From: http://www.islam-qa.com/en/ref/734/yaseen%20dead

Ruling on reciting Qur’aan for another person, living or dead
I have a mother who cannot read and I want to honour her. I often read Qur’aan and dedicate the reward for that to her. When I heard that this is not permissible, I stopped doing it and I started to give money in charity on her behalf. Now she is still alive; will the reward for money or other things given in charity reach her whether she is alive or dead, or will only du’aa’ reach her because that is the only thing mentioned in the hadeeth, “When a person dies all his deeds come to an end except three: a righteous son who will pray [make du’aa’] for him…”? If a person makes a lot of du’aa’ for his parents during salaah and at other times, standing and sitting, does this hadeeth mean that he is righteous and can hope for reward from Allaah? I hope that you can advise me, may Allaah reward you with much good.


Praise be to Allaah.

With regard to reading Qur’aan, there is some difference of opinion among the scholars as to whether the reward from that will reach the deceased. According to the more correct of the two opinions, it does not reach them, because there is no evidence to that effect, and because the Messenger (peace and blessings of Allaah be upon him) did not do that for the Muslims who died, such as his daughters who died during his lifetime, neither did the Sahaabah (may Allaah be pleased with them all) did not do that either, as far as we know. So it is better for the believer not to do that and not to read Qur’aan for either the dead or the living, or to offer salaah or fast voluntarily on their behalf, because there is no evidence for any of these things. The basic principle regarding acts of worship is to refrain from everything except that which is proven to be enjoined by Allaah or by His Messenger (peace and blessings of Allaah be upon him).

With regard to charity, this may benefit both the living and the dead, according to the consensus of the Muslims. Similarly, du’aa’ may benefit both the living and the dead according to the consensus of the Muslims. But the hadeeth mentions that which has to do with the dead, because this is the point concerning which people are confused. Does it benefit them or not? Hence this hadeeth was narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him): “When the son of Adam dies, all his deeds come to an end, except for three: ongoing charity, beneficial knowledge or a righteous son who will pray for him.” Because it is known that death puts a stop to all deeds, the Messenger (peace and blessings of Allaah be upon him) explained that these [three deeds] do not stop. With regard to the living, there is no doubt that he will benefit from charity given by himself or by others, and he will benefit from du’aa’. If a person makes du’aa’ for his parents whilst they are still alive, they will benefit from his du’aa’. They will also benefit from charity given on their behalf whilst they are still alive.

The same applies to making Hajj on their behalf if they are unable to go themselves because of old age or incurable sickness. This will also benefit them. Hence it was narrated from the Prophet (peace and blessings of Allaah be upon him) that a woman said to him, “O Messenger of Allaah, the obligation to perform Hajj has come when my father is an old man and is unable to ride. Can I perform Hajj on his behalf?” He said, “Perform Hajj on his behalf.” Another man came and said, “O Messenger of Allaah, my father is an old man and he cannot perform Hajj or travel. Can I perform Hajj or ‘Umrah on his behalf?” He said, “Perform Hajj and ‘Umrah on behalf of your father.” This indicates that it is permissible to perform Hajj on behalf of the dead or on behalf of one who is living but is unable to do it because he or she is too old. Charity, du’aa’ and Hajj or ‘Umrah on behalf of the dead or one who is incapable will all benefit the person, according to all the scholars.

Similarly, it is obligatory to fast on behalf of the deceased if he had missed any obligatory fasts, whether they were fasts in fulfillment of a vow, or as an expiation, or any missed fasts of Ramadaan, because of the general meaning of the hadeeth, “Whoever dies and was obliged to fast, let his next of kin fast on his behalf.” (Saheeh – agreed upon). And there are other similar ahaadeeth. But whoever delayed the fast of Ramadaan for a valid excuse such as sickness or traveling, then he dies before he could make up the missed fasts, it is not obligatory to make up the fasts or to feed poor people on his behalf, because he had a valid excuse.

You are doing well, in sha Allaah, by honouring your mother by giving in charity on her behalf and making du’aa’ for her. Especially if the son is righteous, this makes the du’aa’ more likely to be answered. Hence the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “… or a righteous son who will pray for him,” because the righteous son is more likely to have his du’aa’ answered than a son who is not righteous, even though everyone is required to make du’aa’ for his parents. But if the son is righteous then his du’aa’ for his parents is more likely to be answered.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaha have mercy on him), vol 4, p. 348
From: http://www.islam-qa.com/en/ref/20996/qur'an%20dead

:sl:
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