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Gathering
people to read the Book of Allaah with the intention that
the benefit of the recitation returns to the one who initiated
the gathering or someone who is deceased
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Question: In your opinion, what is the Sharee'ah
ruling in gathering people to read the Book of Allaah with
the intention that the benefit of the recitation returns to
the one who initiated the gathering or someone who is deceased?
Response:
Certainly,
reciting the Qur.aan is amongst the best means of attaining
nearness (to Allaah). Allaah (Jalla wa 'Alaa) has commanded
the recitation of His Book and acting according to it and
contemplating it's meanings. As for adopting a specific manner
for the recitation, then this requires (appropriate) evidence.
Similar
to what the questioner has mentioned by gathering the people
to read the Qur.aan to attain its benefit, gifts or reward
to the deceased, (then) there is no evidence for this in this
manner, rather, it is an innovation. And from one angle, every
innovation is misguidance and from another angle, if the reciters
were reciting for money as in the case with many from amongst
them, then there is no reward for this as they did not recite
the Qur.aan for the Sake of Allaah ('Azza wa Jall), rather,
the recitation was for money.
If
acts of worship are done for money then there is no reward
for that as the intention of the person in doing this act
is to seek worldly gain and this is from that which nullifies
an act. However, the reciting of the Qur.aan benefits if the
intention of the reciter or the listener for doing so is to
seek nearness to Allaah and that it is done in an Islaamically
legislated manner and not an innovated manner from which the
ignorant have devised and innovated. So, similar to this recitation,
its manner and gifting its reward to the deceased or the living
is an innovation and there is no reward in this.
It
is obligatory upon the Muslim to leave such acts and if he
wants to benefit the deceased, then certainly he can benefit
them with that which is mentioned with evidence from mercy
and seeking forgiveness for them, praying for them and giving
in charity, and performing the Hajj or the 'Umrah on behalf
of the deceased.
These
issues are that with which there is evidence for benefitting
the deceased and the living Muslims and as for doing an act
for which there is no evidence, then this is regarded as an
innovation, contrary (to the truth).
Shaykh
Ibn al-Fowzaan
al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 311;
Noorun 'alad-Darb Fataawa Fadheelatush-Shaykh Saalih Ibn Fowzaan
- Volume 1, Page 92
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