Dr Zakir Naik & Isaale Thawaab

Assalamualaikum w w

I heard Dr Zakir Naik say that there is no such thing as sending thawab for the deceased. You can not recite the Quran and give the sawab to a deceased person. The only thing you can do for them is dua.

Check on YouTube ‘Reading Quran for deceased is Bid’ah’

Is this correct? We have always heard from our elders that isaale sawab should be done for the deceased.

Please advice. Your answer will be much appreciated. Jazakallah
wassalam

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Answer:

Walaikumussalam w w

What you have heard from your elders is the correct thing. Dr Zakir Naik is totally wrong.

There are some aspects of our Deen which have been passed on through توارث Tawaaruth (continuance inheritance). There is no need to look for an individual daleel (proof) for them.

For example, when we were young, our mothers would always call us in the house at Maghrib time. They had learned this through Tawaaruth. If we asked our mothers the daleel for that, they would not be able to provide it. When I started teaching Mishkatul Masabeeh, I came upon the hadith, “And gather your children at nightfall, because the shayateen spread out at that time.” My mother’s words echoed in my mind.

Similarly, most aspects of our Deen have been passed on to us through Tawaaruth. Our elders were much more pious and God fearing than us. They might not have had so much information available as we have today, however, their knowledge of Deen was much more solid and profound.

The Sahaba radiallahu anhum were the most knowledgeable people of this Ummah and the further you go away from the era of Rasulullah sallallahu alayhi wasallam, you will find a gradual decrease in knowledge.

This ruling of Isaale Thawaab (sending thawaab) is also one upon which there has been a consensus among the Ummah. We don’t need to bring an individual daleel for it. Our Akabir (elders) have always given sadaqah on behalf of the deceased, recited Quran for them, and sacrificed animals on their behalf.

In a Hadith narrated in Mishkatul Masabeeh, Sayyiduna Abu Hurayrah radiallahu Anhu requested a group of pilgrims who came from Basrah that when they go back, they would pray two units of salah in Masjid Al Ashshaar and say “هذه لابي هريرة” “These are for Abu Hurayrah”. (Mishkat, Kitabul Fitan) This shows that one can pray 2 units of prayer and then send the reward for someone else.

Dr Zakir Naik has said many controversial things. It seems that he is very swiftly becoming like the Mu’tazilah.

The sect known as the Mu’tazilah were a misguided group who gained fame in the 2nd century of the Islamic calendar. They used to give preference to aqal (logic) over naqal (narrations). They would reject anything that their limited intellect could not comprehend.

For example, they rejected the weighing of deeds on the Day of Qiyamah, simply because they could not understand how the deeds can be reproduced when they have no physical form. So they said wherever the term ‘meezan’ (scale) is mentioned, it is a metaphor for justice.

Zakir Naik also attempts to answer every question with logic and at times he’s very good, but there are instances where he fails to deal with a matter within the brackets put forth by Sharia and as a result, he deviates.

He is a Salafi, and he declares that very proudly. He promotes salafism, which is in reality, freedom from rules and regulations; if anything, it is but anarchy. Despite his audience consisting of followers of the Hanafi and Shafi’ee school of thought, he promotes, among them, the abandoning of Taqleed.

The above matter is a direct effect of his affiliation with the Salafi creed. They believe that a person cannot do a good deed on behalf of a deceased person. They won’t let us recite surah Yasin in Jannatul Baqee in Madinah sharif. I have heard them with my own ears saying, “For him is his deeds and for you are your deeds! So just say Salam and get out!”

Zakir’s other problem is that he is not a Hafidh of Quran; He only memorises the translation of the verses that concern him, and he doesn’t have any regard of the Arabic language, never mind Hadith, Tafseer and Fiqh. He was a surgeon who used to operate in a theatre in Bombay but due to his rise in the eyes of people and his proficiency in comparative theology (which he is undoubtedly excellent in), many incorrectly consider him an authority for Islamic rulings. This is totally incorrect. His only source of knowledge are English translations.

I would ask the question; Is there any comparison between the knowledge that is available in Arabic and Urdu, and between what prevails in English? None whatsoever!

Mastering Arabic language is imperative for a scholar. Abdullah Ibn Mubarak says: “I spent 40 thousand in learning Hadith and 60 thousand in learning Arabic adab (literacy). I wish I had spent it all on literacy.” He was asked “why?” He replied: “Because mistakes in Arabic can lead to kufr”

Abuz-zinad narrates from his father who said:
ما تزندق من تزندق بالمشرق إلا جهلا بكلام العرب (المدخل الي العربية ص٢، فضائل اللغة العربية للشيخ زكريا ص٣٥)

“Whoever renegaded in the east only did so because of his ignorance with the language of the Arabs”

Abdullah Ibn Mubarak also said:
لا يُقبل الرجل بنوع من العلوم ما لم يزيِّن علمه بالعربية (المدخل ص٤
“No credit will be given to any person when he does not beautify his knowledge with Arabic”

With regards to your question, there is ample evidence for Isaale Thawaab. It is easy to say “I haven’t come across any ayat or Hadith which mentions so and so” You don’t have to be learned to make such a claim. In fact this type of claim is mostly made by ignorant people. Learned people would marvel at & appreciate a good explanation, even if they don’t know the daleel of it.

Again, it should be remembered that it was only the Mu’tazilah who denied this concept of Isaale Thawaab.

Ahlus Sunah unanimously agree that one’s deeds can benefit another person. There are no two opinions among the Ahlussunnah that one’s Amal can benefit another person.

Here are some proofs:

1, When Rasulullah sallallahu alayhi wasallam would perform the act of Qurbani (sacrifice), he would sacrifice two beautiful rams and say:

اللهم منك ولك عن محمد وأمته ممن شهد لك بالتوحيد ولي بالبلاغ
“O Allah! This sacrifice is from You and for You, on behalf of Muhammad and his Ummah; from whosoever testifies to Your Oneness and for my Tableegh (delivering the message properly)” (Bukhari, Muslim, Sunan)

2. Imam Ahmed ibn Hanbal rahimahullah narrates in his Musnad from Abdullah ibn Amr radiallahu anhu that his father Aas ibn Waail had made a vow during the days of Jahiliyyah to sacrifice 100 camels. However, he died a mushrik without being able to fulfil his vow. His non Muslim son Hisham ibnul Aas sacrificed 50 and Amr ibnul Aas (who had embraced Islam) asked Rasulullah sallallahu alayhi wasallam about this, i.e. Is he allowed to sacrifice his share of 50? Rashulullah sallallahu alayhi wasallam said:

“اما ابوك فلو اقر بالتوحيد فتصدقت و صمت عنه نفعه ذلك”
“If your father had testified to the Oneness of Allah and then you gave charity on his behalf or you fasted for him, it would have benefitted him”

3. Imam Darqutni rahimahullah narrates that one Sahabi asked Rashulullah sallallahu alayhi wasallam “Ya Rasulallah! I had parents whom I used to serve during their lifetime. Is there any way in which I can show my duty to them after their death?” He, sallallahu alayhi wasallam, replied:

ان من البر بعد البر ان تصلي لابويك مع صلوتك وتصوم لهما مع صيامك
“Surely it is part of duty after being dutiful that you perform salah for your parents with your salah and you fast for them with your fast”

4, The Hadith regarding the mother of sa’d Ibn ubadah radiallahu anhuma. She died in her sleep and sa’d enquired as to whether his Sadaqah for her can benefit her. Rasulullah sallallahu alayhi wasallam replied “Of course it will benefit her” so he gave one orchard, freed one slave and dug out one well for her.

5, The Hadith of when Ibn Adam dies, his deeds are cut off except from 3; Sadaqah jaariyah, knowledge from which people are benefitting, pious child praying for him/her.

6, Abu Bakr An Najjaar narrates from Sayyiduna Ali karramallahu wajhahu that Rasulullah sallallahu alayhi wasallam said, “Whosoever passes through the graveyard and recites ‘Qul Huwallahu Ahad..’ 11 times, and then gifts the reward to the dead, will be given a reward according to the amount of the deceased people.” (Narrated also by Darqutni, as quoted by al-Ayni in Sharh Bukhari, and by Abu Muhammad As-Samarqandi in ‘Fadhaail Qul Huwallahu Ahad’ as quoted by Suyuti in Sharhusaudoor, Al-It’haf quoted it from Nasai and from Ar-Raifi’ee’s Taareekh.)

7, Anas radiallahu anhu reports from Rasulullah sallallahu alayhi wasallam that he said, “Whosoever enters graveyard and recites Surah Yaseen, Allah lightens the burden upon them and he will accumulate hasnaat equivalent to those in it”.
(Narrated by Abdul Aziz student of al Khallal As quoted by Suyuti in Sharhusaudoor and by al Maz’har and by Abu Bakr an Najjaar .)

8, Abu Hurayrah radiallahu anhu narrates that Rasulullah sallallahu alayhi wasallam said, “Whosoever goes in the graveyard and recites Surah al Fatiha and Qul Huwallahu Ahad and Alhakumuttakaathur, and then he says, ‘O Allah! I present whatever I have recited from your words to those believing men and believing women who are in this cemetery – then they will intercede for him to Allah”. (Narrated by Abul Qasim Sa’d Ibn Ali Az-Zanjaani in his Al-Fawaaid, as quoted by Suyuti in Sharhusaudoor and by Mazhari.)

9. Abu Bakr As Siddique radiallahu anhu reports that Rasulullah sallallahu alayhi wasallam said, “Whoever visits the graves of his parents or of one of them and recites Surah Yasin, will be forgiven.” (Narrated by Abu Bakr An Najjar in As Sunan, as quoted by al Ayni in Sharh Bukhari. Also narrated by Ibn Adiyy in Al Kaamil as quoted by Suyuti in al Jame’ as Sagheer, however Suyuti has indicated that it’s da’eef.)

10, Aamir as-Sha’bi reports,

“كانت الأنصار إذا مات لهم الميت اختلفوا الي قبره يقرؤون له القران”
“When someone among Ansaar would die, they would go to his grave frequently and read Qur’an for him.” (narrated by Al Khallal as quoted by Ibn al Qayyim in Ar-rooh, and by Suyuti in Sharhussudoor. Shaykh Yunus Jaunpuri Saheb damat barakatuhum says, “This shows that this was a general practice among the Ansaar” Al Yawaaqeet p139.)

11. Ibn Umar radiallahu anhu says that Rasulullah sallallahu alayhi wasallam said, “When someone among you dies, don’t hold him back, take him to his grave quickly, and recite by his head side the opening of Surah al Baqarah and by his feet side the ending of Surah al Baqarah.” (Narrated by al Bayhaqi in Shu’abul Iman who then commented that the correct version is that it’s Mawqoof upon Ibn Umar. See also: Mishkatul Masabeeh p149.)

12. Ibn ul Qayyim narrates in Kitab ar-Rooh that al Khallal says Hasan Ibn Ahmed Warraq informed me that Ali Ibn Musa al Haddad (who was a sadooq i.e trustworthy) said, “I was in a janazah with Imam Ahmed ibn Hanbal and Muhammad Ibn Qudamah al Jawhari. When the deceased was buried, a short sighted person sat near the grave and began to recite Quran. Imam Ahmed said to him “Dear man! Reciting near a qabr is bid’ah!” When we were about to exit the cemetery, Muhammad Ibn Qudamah asked Imam Ahmed, “What is your opinion regarding Mubashshir al Halabi? He replied, “He is reliable.” He asked, “Have you narrated any Hadith from him?” Imam Ahmed replied in the affirmative.

He said, “Then Mubashshir informed me from Abdur Rahman Ibn al Alaa’ Ibn al Lajlaaj from his father who left a will that after his burial, the opening and ending verses of al Baqarah should be recited by his grave and he said he heard Ibn Umar make this will”

So Imam Ahmed said to Ali, “Go back, and tell that man to keep reciting!” (Kitab ar-Rooh p17 al Yawaaqeet p139)

13. Hasan Ibn as Sabah Az-za’fraani says, “I enquired from Imam Shafi’ee regarding reciting near a grave and he replied,
لا باْس به
“There is no harm in it.”

Allama Shabbir Ahmed Uthmani rahmatullahi alayhi writes in Fat’hul Mulhim commentary of Saheeh Muslim, “Ibn taymiyah claimed that the thawaab of recital cannot be gifted to Rasulullah sallallahu alayhi wasallam. He would say, ‘This is because we should not become bold and we shouldn’t do anything besides that which he himself has permitted for us, and that is Salat and Salam”

Ibn hajar narrated this in his fataawa and said As Subki has done a comprehensive radd (refutation) upon inn taymiyah saying, “There is no need for a specific permission in this regard. Do you not see that Ibn Umar used to do ‘Umrahs on his behalf when there was no specific instruction in this regard. Ibnul Muwaafaq who is in the rank of Junaid performed 70 Hajj on his behalf and Ibn As Siraaj recited more than ten thousand khatm of Quran for him and sacrificed the same amount of animals for him.”

I was with My shaykh, my Ustadh, Hazrat shaykh Yunus Saheb damat barakatuhum, in haram shareef. He asked me “king Fahad passed away recently. Were any khatams done for him?” I replied “I don’t know, but these people don’t believe in isaale sawab, so I doubt anyone would have done so”. He said “When general Ziaul Haq shaheed passed away, Thirty thousand khatme Quran were done for him in Pakistan.”

He once said: “When I was healthy I would do tawaaf of Baytullah shareef on behalf of my ustaads, but now I am unable to walk so I recite two rak’ats Salah for each of my asaatizah”

Ibn Aqeel said, “It is Mustahabb (desirable) to gift the thawaab of recital to Rasulullah sallallahu alayhi wasallam.”

Allamah uthmani writes, “When the salaf have said that a person can gift the thawaab of a good deed to another person, then this includes Rasulullah sallallahu alayhi wasallam, in fact he deserves it more, simply because he is the one who brought us out of misguidance, so there is a type shukr in there.”

Someone might object that this is tahseelul haasil (acquiring the acquired) as our deeds’ thawaab already goes to him. The answer to this is, that there is no harm in it because Allah Subhanahu wa ta’aala informed us that He and His angles shower rahmah upon Rasulullah sallallahu alayhi wasallam and still instructed us to confer blessings upon him. So this is the same.”

Since the question was regarding isaale sawab, I just clarified the issue.

With regards to Quran khwaani in a customary manner, the ruling is that if there is nothing unislamic in there, it will be permissible, in fact desirable.

Unislamic means; Fixing some day or time for isaale sawaab, whereas it should be done according to ease and convenience; Thinking it is fardh to do so, when at most it’s mustahabb; Debasing, accusing, and insulting those who are not able to take part in the khatam even though this type of attitude is not permissable; also in some places there is free mixing of men and women, preparation of special food and overspending for such reasons. In some areas people were so overwhelmed by the pressure that they had to sell their land to pay for expenses of khatams and Da’wats. This amounts to an addition in Deen and thus becomes impermissible.

Nevertheless, It is better for those gathered in a mayyit’s house to recite Quran rather than idle talking. What we normally see is people busy in talking unnecessarily, wasting time, insensitive towards the family of the deceased, gossiping. The house does not feel like a mayyit’s house.

It was the habit of our Hazrat, Shaykhul Hadeeth Hazrat Mawlana Muhammad Zakaria rahmatullahi alayhi that upon receiving such news he would dislike futile enquiries such as; What happened? When did the news come? Who brought the news? etc He would stop people from wasting time and say “This is the time to read Quran, send some sawab, otherwise, after a few days, everyone will get busy and forget the deceased.”

When the news came, of the death of his cousin, Hazratji Mawlana Yusuf kandhalwi rahmatullahi alayhi, he informed the ladies inside the house and said “You know my habit. I don’t like wasting time, I’m going to the masjid. You should also busy yourselves and avoid wasting time.”

He rushed to the masjid, performed wudhu, and started Salah. By the time the news spread and people began to come, Hazrat was already in the masjid. People also came to the masjid and everyone got busy reciting the Quran.

This is why when Hazrat shaykh himself died, our Khalajaan (Ahliya muhtarama of my shaykh, my Hazrat, shaykh Yusuf Motala Saheb damat barakatuhum) says that she was also in Madina shareef at the time and she saw that Ammajaan immediately removed her jewellery , perform wudhu and and busied herself.

Allah swt says: “O you who have believed! Seek Allah’s help through Sabr and Salah, for surely Allah is with the Sabireen” Mufassireen have narrated under this ayah that Abdullah Ibn Abbas was travelling. He was informed that his brother Qutham has passed away. He immediately dismounted the camel, performed Salah and then recited the above ayah.

May Allah give us the correct understanding of our beautiful Deen and protect us from all fitnas.