تمام مسلمانوں کو السلامُ علیکم
محترم بھائی ایصال ثواب کے لئےب قرآن پڑھا جائے یا نہیں اس میں علماء کا اختلاف ہے لیکن اس کو بلکل ہی بدعت کہنا ٹھیک نہیں.
یہ بات صحیح ہے کہ آج کل قرآن خوانی کرنے کا یا ایصال ثواب کرنے کے غلط طریقے شروع کر دیے گئے ہیں لیکن اگر کوئی بندہ انفرادی طور پہ اپنے گھر والوں کے کے لئے جو کہ وفات پا چکے ہیں قران کی کوئی سورۃ پڑھتا ہے اور ایصال ثواب کرتا ہے تو یہ تو جائز ہے.
اس بارے میں چند حوالہ جات درج ذیل ہیں.
حدّثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ . حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ بْنِ شَقِيقٍ ، عَنِ ابْنِ الْمُبَارَكِ ، عَنْ سُلَيْمَانَ التَّيْمِيِّ ، عَنْ أَبِي عُثْمَانَ وَلَيْسَ بِالنَّهْدِيِّ ، عَنْ أَبِيهِ، عَنْ مَعْقِلِ بْنِ يَسَارٍ ، قَالَ: قَالَ رَسُولُ اللَّهِ: «اِقْرَؤُوهَا عِنْدَ مَوْتَاكُمْ» يَعْنِي يَس.
The Prophet of Allah Said: Recite It (Iqarahu) on ('Inda) the deceased/dying that means Surah Yaseen.
(Sunan Ibn Majah, Kitab Al Janaiz #1448)
The commentator of Sunan Ibn Majah further states:
قوله ( عند موتاكم )
His saying : On the deceased/dying -- That is to say on the dying or (Aw) after (Ba'ad) death Also.
(Sharh Sunan Ibn Majah Al Sanadi , Ibid)
The Prophet said: iqra'u `ala mawtakum ya seen "Read Ya Seen over those of you who are dying/deceased." It is narrated by Abu Dawud in his Sunan (Jana'iz), al-Nasa'i in his Sunan (`Amal al-yawm wal-layla), Ibn Majah in his Sunan (Jana'iz), and Ibn Hibban in his Sahih (Ihsan), and he declared it sound (sahih).
`Abd al-Haqq ibn al-Kharrat al-Ishbili (d. 582) in his book al-`Aqiba (p. 255 #576) said: "The meaning of this hadith may be that the recitation is done over the person at the time the person is dying; or that it be done at his grave." al-Qurtubi said the same according to Suyuti who adds: "I say: the vast majority of the scholars take the former meaning, while Ibn `Abd al-Wahid al-Maqdisi al-Hanbali [and others] take the latter in the monograph he compiled on the topic. Both apply." Sharh al-sudur p. 312. Ibn Qayyim al-Jawziyya in Kitab al-ruh (Madani ed. p. 18-19) also prefers the former meaning ("dying").
Imam Suyuti states in Sharh al-sudur bi sharh hal al-mawta wa al-qubur (p. 310):
There is disagreement as to the reward of recitation reaching to the dead. The vast majority of the Salaf as well as the Three Imams consider that it does reach them, while our Imam, al-Shafi`i, differs. His basis was the verse: wa an laysa li al-insani illa ma sa`a: "Man can have nothing but what he strives for" (53:39). However, the former replied to this objection in several ways:
(a) The verse is abrogated by Allah's saying: wa al-ladhina amanu wa ittaba`athum dhurriyyatuhum: And those who believe and whose families follow them in Faith, -- to them We shall join their families: nor shall We deprive them of the fruit of anything of their works: yet each individual is in pledge for his deeds (52:21). This verse enters the children into Paradise because of the righteousness of the parents.
(b) The verse "Man can have nothing but what he strives for" is specific to Ibrahim's and Musa's nations. As for this Community which has been granted mercy, then it has both what it strove for and what was striven for on its behalf. This is the saying of `Ikrima (Ibn `Abbas's freedman and the transmitter of his Tafsir. Bukhari included 139 of his narrations in his Sahih. He died in Madina in 104).
(c) What is meant by "man" in that verse is the disbeliever. As for the believer, then he has both what he strove for and what was striven for on his behalf. This is the saying of (the Tabi`i) al-Rabi` ibn Anas (d. 139).
(d) Man can have nothing but what he strives for according to divine justice (`adl); as for what comes through divine munificence (fadl), then it is permissible for him that Allah increase him in anything whatsoever. This is the saying of al-Husayn ibn al-Fadl (al-Bajali, one of Bayhaqi's (d. 458) shaykhs. Qurtubi often cites him in his Tafsir).
(e) The meaning of the verse is: "Man will have nothing counted against him except what he strove for."
They used as proof of the reward of recitation reaching to the dead, the analogy of all that is sent in the way of supplication (du`a), charity (sadaqa), fasting (sawm), pilgrimage (hajj), and manumission (`itq): since there is no difference in the transfer of reward whether it is for pilgrimage, charity, endowment (waqf), supplication, or recitation. They have also used the hadiths that will be mentioned, and even if these are weak, yet their collected import is that the donation of reward has a basis in the Law. Another proof they have used is the fact that the Muslims never ceased at any time in history to gather and recite (the Qur'an) for their dead without anyone objecting, and this constitutes consensus (ijma`).
All the above was mentioned by the hadith master (hafiz) Shams al-Din ibn `Abd al-Wahid al-Maqdisi al-Hanbali in a monograph he compiled on the topic. End of Suyuti's words.
It is narrated in Sunnan Baihaqi with "HASSAN CHAIN" that Ibn Umar (ra) considered it Mustahab to recite Beginning and ending Ayahs of Surah Baqarah at the grave after burying [Kitab ul Adhkaar, Page No. 278]
`Ata' ibn Abi Rabah said: I heard Ibn `Umar say: I heard the Prophet say: "When one of you dies do not tarry, but make haste and take him to his grave, and let someone read at his head the opening of Surat al-Baqara, and at his feet its closure when he lies in the grave." al-Tabarani narrates it in al-Mu`jam al-kabir, but Haythami said in Majma` al-zawa'id (3:44) that the latter's chain contains Yahya ibn `Abd Allah al-Dahhak al-Babalti who is weak. However, the hadith is confirmed by the practice of `Abd Allah ibn `Umar as narrated through sound chains (see below). al-Khallal also narrates the hadith in his al-Amr bi al-ma`ruf (p. 122 #239).
It is related that al-`Ala' ibn al-Lajlaj said to his children: "When you bury me, say as you place me in the side-opening (lahd) of the grave: Bismillah wa `ala millati rasulillah -- In the name of Allah and according to the way of Allah's Messenger -- then flatten the earth over me, and read at the head of my grave the beginning of Surat al-Baqara and its end, for I have seen that Ibn `Umar liked it." Narrated by Bayhaqi in al-Sunan al-Kubra (4:56), Ibn Qudama in al-Mughni (2:474, 2:567, 1994 ed. 2:355), al-Tabarani in al-Kabir, and Haythami said in Majma` al-zawa'id (3:44) that the latter's narrators were all declared trustworthy.
Abu Bakr al-Khallal (d. 311) in al-Amr bi al-ma`ruf (p. 121 #237) relates the above with the following wording: "flatten the earth over me, then read at the head of my grave the Opening of the Book, the beginning of Surat al-Baqara, and its end, for I have heard Ibn `Umar instruct it." Ibn Qayyim al-Jawziyya cites it in Kitab al-ruh (Madani ed. p. 17) from Khallal's narration in al-Jami` but without mention of the Fatiha.
وقد ذكر عن جماعة من السلف أنهم أوصوا أن يقرأ عند قبورهم وقت الدفن قال عبد الحق يروى أن عبد الله بن عمر أمر أن يقرأ عند قبره سورة البقرة وممن رأى ذلك المعلى بن عبد الرحمن وكان الامام أحمد ينكر ذلك أولا حيث لم يبلغه فيه أثر ثم رجع عن ذلك وقال الخلال في الجامع كتاب القراءة عند القبور اخبرنا العباس بن محمد الدورى حدثنا يحيى بن معين حدثنا مبشر الحلبى حدثني عبد الرحمن بن العلاء بن اللجلاج عن أبيه قال قال أبى إذا أنامت فضعنى في اللحد وقل بسم الله وعلى سنة رسول الله وسن على التراب سنا واقرأ عند رأسى بفاتحة البقرة فإنى سمعت عبد الله بن عمر يقول ذلك
قال عباس الدورى سألت أحمد بن حنبل قلت تحفظ في القراءة على القبر شيئا فقال لا وسألت يحيى ابن معين فحدثنى بهذا الحديث قال الخلال وأخبرني الحسن بن أحمد الوراق حدثنى على بن موسى الحداد وكان صدوقا قال كنت مع أحمد بن حنبل ومحمد بن قدامة الجوهرى في جنازة فلما دفن الميت جلس رجل ضرير يقرأ عند القبر فقال له أحمد يا هذا إن القراءة عند القبر بدعة فلما خرجنا من المقابر قال محمد بن قدامة لأحمد بن حنبل يا أبا عبد الله ما تقول في مبشر الحلبي قال ثقة قال كتبت عنه شيئا قال نعم فأخبرني مبشر عن عبد الرحمن بن العلاء اللجلاج عن أبيه أنه أوصى إذا دفن أن يقرأ عند رأسه بفاتحة البقرة وخاتمتها وقال سمعت ابن عمر يوصي بذلك فقال له أحمد فارجع وقل للرجل يقرأ
وقال الحسن بن الصباح الزعفراني سألت الشافعي عن القراءة عند القبر فقال لا بأس بها
Translation: It is narrated from a group of Islaaf that they advised to recite (Quran) on their graves at the time of burying them. Abdul Haq has narrated that "Ibn Umar (RA) ordered (others) to recite Surah Baqarah on his grave" A'la bin Abdur Rahman also holds the same opinion. Imam Ahmed (rah) did not agree to this in the beginning because proof had not reached him then, "however later he agreed" Ala’ bin Lajlaaj (Radhi Allaho anho) has narrated that his father advised that when he is to be buried you should recite بسم الله وعلى سنة رسول الله and then add dust, after this stand on the side and recite the beginning of Surah al Baqarah, because he heard Ibn Umar (RA) saying this. (Note: The Hadith is traced as Marfu i.e. from Prophet salallaho alaihi wasalam in Al-Kabir of Imam Tabrani, Imam Haythami called all its narrators to be Thiqa in Majma az Zawaid 3:44)...
Abbas Ad-Dori (rah) narrates that he asked Imam Ahmed bin Hanbal if there is any tradition about reciting (Quran) on the graves? (Imam Ahmed) said No! However when Yahya bin Moin (rah) was asked he narrated that he along with Imam Ahmed (rah) and Ibn Quduma (rah) took part in a funeral procession. After burial a blind person started to recite (Quran) on the Qabr, Imam Ahmed said: It is Bidah to recite (Quran) near the grave, however when we left the graveyard ibn Qudama (rah) asked Imam Ahmed (rah) what his stance was on Mubashar al Halbi (rah)? Imam Ahmed said that "HE IS THIQA" (Ibn Qudama) said: Have you taken his narrations? Imam Ahmed said "Yes" at this Ibn Qudama said: Mubashar narrated from Abdur Rahman bin Ala’ bin Lajlaj (RA) … (and he mentioned the same narration as mentioned above), hearing this "IMAM AHMED ASKED TO CALL THE BLIND MAN BACK FOR RECITING (ON THE GRAVE)"
References
►Ibn Qayyim in Kitab ar Ruh, Page Nos. 64-65
Shawkani in Tuhfat al-dhakirin (p. 229) cited al-Jazari's instruction in al-Hisn al-hasin: "Let one recite over the grave, after burial, the beginning of Surat al-Baqara and its end." This is based on Ibn `Umar's words narrated by Bayhaqi in his Sunan (4:56): "I like that it be read over the grave the beginning of Surat al-Baqara and its end." Shawkani comments: "Nawawi declared its chain fair (hassana isnadahu), and even if it is only Ibn `Umar's saying, such as this is not uttered on the basis of mere opinion. It is possible that because of what he learned of the benefit of such recitation generally speaking, he then deemed it desirable that it be read over the grave due to its merit, in the hope that the deceased benefit from its recitation."
بها وذكر الخلال عن الشعبي قال كانت الأنصار إذا مات لهم الميت اختلفوا إلى قبره يقرءون عنده القرآن قال وأخبرني أبو يحيى الناقد قال سمعت الحسن بن الجروى يقول مررت على قبر أخت لي فقرأت عندها تبارك لما يذكر فيها فجاءني رجل فقال إنى رأيت أختك في المنام تقول جزى الله أبا على خيرا فقد انتفعت بما قرأ أخبرني الحسن بن الهيثم قال سمعت أبا بكر بن الأطروش ابن بنت أبي نصر بن التمار يقول كان رجل يجيء إلى قبر أمه يوم الجمعة فيقرأ سورة يس فجاء في بعض أيامه فقرأ سورة يس ثم قال اللهم إن كنت قسمت لهذه السورة ثوابا فاجعله في أهل هذه المقابر فلما كان يوم الجمعة التي تليها جاءت امرأة فقالت أنت فلان ابن فلانة قال نعم قالت إن بنتا لي ماتت فرأيتها في النوم جالسة على شفير قبرها فقلت ما أجلسك ها هنا فقالت إن فلان ابن فلانة جاء إلى قبر أمه فقرأ سورة يس وجعل ثوابها لأهل المقابر فأصابنا من روح ذلك أو غفر لنا أو نحو ذلك
Translation: Hassan bin Jarvi (rah) has narrated that he recited Surah al-Mulk at the grave of his sister. A person came to him and said that he saw his sister in dream who said: May Allah give Jaza (to my brother) because his Qir’at has been of benefit to me. One person used to recite Surah Yasin at the grave of his mother every Friday.
Once he recited Surah Yasin and made a dua: O Allah If in your sight this Surah is a source of Thawaab to others then grant Thawaab to all those buried in this graveyard. Next Friday a woman came to him and asked: Are you son of so and so, at which he said Yes. She replied: One of my daughters has recently passed away, I saw her in dream that she is sitting at the corner of her grave, I asked why she was sitting there? She took your name and said that you had came to recite Surah Yasi after which you denoted Thawaab to all of those who are buried, out of this we received thawaab too.
Reference: Ibn Qayyim in Kitab ar Ruh page 17,18
علامہ ابن تیمیہ رحمہ اللہ کا ایک قول اس بارے میں علامہ قرطبی رحمہ اللہ نے اپنی کتاب التذکرۃ میں ذکر کیا ہے جس کا مفہوم ہے کہ
” مسلمین کی موت پہ ان کو مالی اور بدنی عبادات کا ثواب پہنچانا امام احمد رحمہ اللہ، امام ابو حنیفہ رحمہ اللہ کے نزدیک اور امام مالک رحمہ اللہ اور امام شافعی رحمہ اللہ کے کچھ اصحاب کے نزدیک جائز ہے“( کتاب التذکرۃ جلد 1 صفحہ 278)
