What Benefits the Deceased? Do Acts of Worship Performed for the Dead Reach Them?
Question: السلام عليكم ورحمة الله وبركاته I have a question, Shaykh. What is the ruling on a person who goes to a grave and asks the deceased to ask Allah to forgive him or provide for him? Is this considered an innovation (bidʿah) and misguidance, or is it major shirk? I have come across differing statements from some contemporary scholars. For example, Shaykh Salih al-Fawzan and Shaykh Abdulaziz Al al-Sheikh (and others) have stated that asking the dead to ask Allah for you constitutes major shirk. However, Shaykh Muhammad ibn Salih al-Uthaymeen and some others appear to distinguish between asking the deceased to fulfill one’s need directly (which they classify as major shirk) and asking the deceased merely to supplicate to Allah on one’s behalf — which they describe as bidʿah and misguidance, but not major shirk. Additionally, I have seen criticism directed at Shaykh Abdulaziz al-Turayfi, not only regarding his methodology of being ikhwani, but also specifically because he reportedly held the view that asking the dead to ask Allah for you is bidʿah rather than shirk. Some critics claimed this indicates weakness in understanding Tawḥīd. How should these differing statements be understood? Is this a difference in classification, a difference in terminology, or a difference in underlying principles? جزاكم الله خيرًا
Summary:
The scholars unanimously agree that certain deeds benefit the deceased and that their reward reaches them, such as supplication (duʿāʾ), charity (ṣadaqah), Ḥajj, ʿUmrah, and making up obligatory fasting. They differed regarding some other acts of worship, such as recitation of the Qur’an and gifting the reward of prayer and similar acts: The majority of the jurists hold that the reward reaches the deceased if it is gifted to them. Some scholars held that only those acts specifically established by textual evidence reach the deceased. The greatest things that benefit the deceased are supplication, seeking forgiveness for them, and giving charity on their behalf.
Answer:
In the name of Allah, all praise is due to Allah, and may Peace and Blessings be upon the Messenger of Allah (ﷺ)
The foundation of this matter is the statement of Allah, the Exalted:
From the Qur'an:
- [Sūrat al-Ḥashr 59:10]
“And those who came after them say: ‘Our Lord, forgive us and our brothers who preceded us in faith.’”
This verse indicates that the deceased benefit from the supplication of the living. Allah تعالى also says:
From the Qur'an:
- [Sūrat al-Najm 53:39]
“And that man shall have nothing except what he strives for.”
The scholars reconciled between these two verses by stating that the deceased benefit from what Allah has permitted, such as the supplication of others and the gifting of rewards.
First: Acts Established by Textual Evidence and Agreed Upon by the Scholars 1. Supplication and Seeking Forgiveness The Prophet ﷺ said:
From the Sunnah:
- Muslim, no. 1631Abu Huraira (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying:
When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious child, who prays for him (for the deceased).
This is a clear text establishing that the deceased benefit from supplication.
2. Charity on Behalf of the Deceased It is established in the two Ṣaḥīḥs that a man said:
From the Sunnah:
- Reported by al-Bukhārī, no. 1388; Muslim, no. 1004Narrated Aisha:
A man said to the Prophet (p.b.u.h), "My mother died suddenly and I thought that if she had lived she would have given alms. So, if I give alms now on her behalf, will she get the reward?" The Prophet (ﷺ) replied in the affirmative.
3. Hajj and ‘Umrah A woman said:
From the Sunnah:
- al-Bukhārī, no. 1513; Muslim, no. 1334Narrated `Abdullah bin `Abbas:
The obligation of Hajj enjoined by Allah on His devotees has become due on my father and he is old and weak, and he cannot sit firm on the Mount; may I perform Hajj on his behalf?" The Prophet (ﷺ) replied, "Yes, you may."
4. Obligatory Fasting The Prophet ﷺ said:
From the Sunnah:
- Sahih al-Bukhari 1952Narrated `Aisha:
Allah's Messenger (ﷺ) said, "Whoever died and he ought to have fasted (the missed days of Ramadan) then his guardians must fast on his behalf."
Second: Reciting the Qur’an and Gifting the Reward of Acts of Worship The jurists differed concerning this issue. The Position of the Majority This is the view of the Ḥanafīs and the Ḥanbalīs, and one opinion among the Mālikīs and Shāfi‘īs: They held that the reward of recitation, dhikr, prayer, and similar acts reaches the deceased if a Muslim gifts the reward to them. They argued that a Muslim possesses the reward of his deeds and may gift it to another, and they made analogy with charity and Hajj performed on behalf of the deceased.
From the Scholars:
- Shaykh al-Islām Ibn Taymiyyah رحمه الله chose this view and said:
“The reward of all financial and physical acts of worship reaches the deceased.”
The Second Position This is the well-known opinion among some of the Shāfi‘īs: They held that only those acts established by textual evidence reach the deceased, such as supplication, charity, and Hajj. They cited the statement of Allah تعالى: “And that man shall have nothing except what he strives for.” [Sūrat al-Najm 53:39] They also argued that acts of worship are restricted to what is established by evidence, and nothing may be affirmed without proof. Third: Reciting the Qur’an for the Deceased The foundation concerning acts of worship is that they are restricted to what Allah and His Messenger ﷺ legislated.
From the Sunnah:
- Sahih al-Bukhari 2697Narrated Aisha:
Allah's Messenger (ﷺ) said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."
(Reported by al-Bukhārī, no. 2697; Muslim, no. 1718) It has not been reported that the Prophet ﷺ recited the Qur’an over a deceased person, commanded it, or that the Companions رضي الله عنهم practiced it, despite the many deaths that occurred among them and their eagerness to perform good deeds. For this reason, a group of scholars including many of the scholars of ḥadīth, Shaykh al-Islām Ibn Taymiyyah in some of his detailed discussions, Shaykh Ibn Bāz, Shaykh al-Albānī, and Shaykh Ibn ‘Uthaymīn held that specifically dedicating Qur’an recitation to the deceased or gathering for it in a particular manner is not from the Sunnah.
They cited the statement of Allah تعالى: “And that man shall have nothing except what he strives for.” [Sūrat al-Najm 53:39] And they cited the statement of the Prophet ﷺ:
From the Sunnah:
- Sahih Muslim 1631Abu Huraira (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying:
When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious child, who prays for him (for the deceased).
The Prophet ﷺ mentioned supplication but did not mention recitation.
Among those who held that reciting the Qur’an for the deceased, or at the grave in a customary manner, is an innovation:
From the Scholars:
- Ibn Taymiyyah said:
“As for reciting the Qur’an at the grave, this was not the practice of the Salaf.”
Muḥammad Nāṣir al-Dīn al-Albānī considered recitation of the Qur’an at funerals and graves among the newly introduced innovations in his book Aḥkām al-Janāʾiz.
From the Scholars:
- ‘Abd al-‘Azīz ibn Bāz said:
“Reciting the Qur’an for the deceased has no basis that we know of.”
From the Scholars:
- Muḥammad ibn Ṣāliḥ al-‘Uthaymīn said:
“Gifting the reward of Qur’an recitation to the deceased is not from the Sunnah, and it has not been reported from the Prophet ﷺ.”
Abū Isḥāq al-Shāṭibī established in al-I‘tiṣām that acts of worship which the Salaf did not perform despite the presence of a reason to do so are considered blameworthy innovations. Abū Muḥammad Ibn Ḥazm al-Ẓāhirī held that the reward of Qur’an recitation does not reach the deceased because it is not from his own deeds, citing: “And that man shall have nothing except what he strives for.” [Sūrat al-Najm 53:39] And other scholars held similar positions. Other jurists held that the reward of recitation reaches the deceased if it is gifted to them. This is the view of the Ḥanafīs, the Ḥanbalīs, and a group of the Shāfi‘īs and others. They made analogy with charity and Hajj performed on behalf of the deceased. However, even they did not permit newly invented practices such as organized gatherings, hiring reciters, or specifying particular days, as these are considered religious innovations. Reciting the Qur’an at the Grave There is a narration from Ibn ‘Umar رضي الله عنهما regarding reciting the beginning and end of Sūrat al-Baqarah at the grave, but its authenticity is disputed. For this reason, many scholars of ḥadīth did not regard it as proof for establishing an ongoing Sunnah. The Prophet ﷺ, after completing the burial of the deceased, would stand by the grave and say:
From the Sunnah:
- Sunan Abi Dawud 3221Narrated Uthman ibn Affan:
and say: Seek forgiveness for your brother, and beg steadfastness for him, for he will be questioned now. Grade: Sahih (Al-Albani)
(Reported by Abū Dāwūd, no. 3221; authenticated by a number of scholars) This is the established guidance from him ﷺ.
Important Note It is not permissible to introduce practices for the deceased that have not been legislated, such as gathering upon invented forms of worship, or adhering to specific numbers or times without evidence. Worship is founded upon following the revealed guidance. Final Answer The strongest view is that the deceased benefit from supplication, charity, Hajj, and obligatory fasting based upon authentic textual evidence. As for gifting the reward of recitation and similar acts, there is a scholarly difference of opinion. The view closest to correctness and the position of the majority of jurists is that it reaches the deceased, if Allah wills, while avoiding innovations and newly introduced practices. The best gifts for the deceased are sincere supplication, seeking forgiveness for them, ongoing charity, and fulfilling any obligations they left behind. As for reciting the Qur’an over the deceased, it is an innovation with no basis. It has not been authentically reported from the Prophet ﷺ or his Companions رضي الله عنهم that they recited the Qur’an over the dead. Had it been good, the Prophet ﷺ would have guided us to it, and the righteous predecessors would have preceded us in practicing it, for they were the most eager of people for goodness and adherence to the Sunnah. Rather, what is legislated for the deceased is supplication for them, seeking forgiveness for them, giving charity on their behalf, settling their debts, and similar matters established by authentic textual evidence.
And Allah knows best.
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