Mehfil-e-Quran..

Society Religion & Philosophy
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just doing it on 3rd day on the name of soyam is biddah according to some school of thoughts .. not in general

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Re: Mehfil-e-Quran..

@Mirch
read the hadith carefully, and it says gathering in the house of Allah to study it, meaning learning and understanding the Qur'aan. How does this fit on asla-e-sawab? What kind of twisted logic are you using?

@TLk
You said reading Qur'aan in the asla-e-sawab mehfils is not bid'ah. I ask according to who? Can you quote the evidence for what you're saying? Do you know that it is dangerous to speak without knowledge and give verdicts? Also, read the definition of bid'ah; reciting the Qur'aan in Salah and learing the Qur'aan in groups is proven from the authentic text. How can you say it is bid'ah? Now, can you provide an authentic text for your position?

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I have read it at many places they all say reciting first and then studying.

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Re: Mehfil-e-Quran..

^do you even know the implication and meaning of the word "studying" in the context of the hadith? It includes learning how to recite the Qur'aan, learning its meaning, tajweed, to ponder over it etc. Now, explain how does this fit on mehfil-e-quran - keeping in mind its definition?

25

I am not saying that reading quran in salaah or learning in groups is biddah ..

I am not passing any verdict, I am just saying that according to the school of thought that I follow, reciting quran in mehfil or for eisaal-e-sawaab is not required but also not biddah if done ..

Soyam and Chaaleeswaan is biddah according to the school of thought that I follow.

26

The hadees is talking about reciting in group and studying in a group. It does not mean that you can recite quran in group only if you want to study it. If a bunch of people are able to recite but are not able to study , they should still get together and recite Quran, only recitation is also a means of getting rewarded by Allah(SWT) and a means for personal peace and tranquility.
This hadees does not prohibit people from getting together just for recitation of Quran. It does not say that people can only get together if they want to study Quran.

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First, you're a layman and you've no madhab regarldess of how many times you say so. Second, do you have an evidence from your madhab which says that if it is done then it is ok? I suppose you're hanafi, can you quote any classical Hanafi scholar to support your view? I don't want any verdict from an paki alama qadri but since you said your madhab says it then quote any early classical hanafi scholar.


this is how the Shaykh explained it:
Firstly: gathering to recite and study the Qur’aan, whereby one of them recites and the others listen, and they study it together and explain the meanings, is something that is prescribed in Islam and is an act of worship that Allaah loves and for which He rewards greatly. It was narrated by Muslim in his Saheeh and by Abu Dawood from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “No people gather in one of the houses of Allaah, reciting the Book of Allaah and studying it together, but tranquillity descends upon them and mercy encompasses them, and the angels surround them, and Allaah mentions them to those who are with Him.” 

  It is also prescribed to recite du’aa’ upon completing the Qur’aan, but not every single time, and there is no specific form of du’aa’ which is to be followed as if it were a Sunnah, because none of that has been proven from the Prophet (peace and blessings of Allaah be upon him); rather this is something that some of the Sahaabah did (may Allaah be pleased with them). Similarly there is nothing wrong with      inviting those who attended the recitation to a meal, so long as that is not taken as a habit after every reading. 

  Secondly:

Giving ajza’ (parts) of the Qur’aan to those who attend the gathering so that each of them may read a part of the Qur’aan by himself is not regarded as meaning that each of them has completed the Qur’aan. Their intention of reading Qur’aan for the purpose of seeking blessing is not enough, because the purpose of reading Qur’aan is to draw closer to Allaah and to memorize Qur’aan, ponder its meanings, understand its rulings, learn lessons from it, earn reward and make one's tongue get used to reciting it, etc. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.”

Even if we take your explanation, how does this fit with mehfil-e-quran which are meant for asala-e-swab or sometime people are given parts of the Qur'aan to recite and it is considered that they have complete reciting the whole Qur'aan?

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Shaikhs explanation goes beyond what is in the hadees, He is putting words in tbe mouth of Rasool Allah(SAW).
It is said in Quran that do not go ahead/boyond Allah and his Rasool(SAW).
He is going ahead of Rasool Allah(SAW) who did not prohibit what shaikh is trying to prohibit.
Now the part where every body is given a juz and it is considered that whole Quran has been completed , where is the flaw in that thinking ? Everybody reads one juz and they finish the whole Quran. Nobody thinks that each individual finished the whole Quran individualy.

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Please see following answers by Mufti Muhammad ibn Adam

[QUOTE]
The recitation of the Qur�an is surely full of blessings and a great act of reward. It can be recited for whatever reason one desires, such as seeking blessings, attaining Baraka, and obtaining success in some matter. Qur�an is a source of guidance for the bewildered, remedy for the ailing, healing for the spiritually diseased and a code of life for whole of humanity.

Allah Most High says:

�We send down in the Qur�an that which is a healing and a mercy to those who believe. To the unjust it causes nothing but loss after loss�. (al-Isra, 82).

And:

�O mankind! There has come to you a direction from your lord (Qur�an) and a healing for the (diseases) in your hearts, and for those who believe, a guidance and a mercy�. (Surah Yunus, 57).

And:

�Say: It (Qur�an) is a guide and a healing to those who believe�. (Surah Fussilat, 44).

Thus, there is no reason why one should not recite the book of Allah, partly or completely (khatam) in order to receive the assistance and blessings of Allah Almighty. This should also be coupled with respect and acting upon the injunctions of the Qur�an.

This recitation can be carried out individually and also collectively with maintaining the proper Adab and respect for the book of Allah. However, in the case of collective recitation, it is preferable to recite silently.

It is stated in the famous Hanafi reference book, al-Fatawa al-Hindiyya quoting from al-Qunya:

�It is disliked (makruh) for a group of people to recite the Qur�an loudly, for it entails discarding the command of listening to the recitation with attentiveness and remaining silent (due to the fact that all the reciters will be reciting simultaneously, m)�. (al-Fatwa al-Hindiyya, 317).

However, Imam al-Halabi states in his Sharh al-Munya al-Kabir:

It is said that there is nothing wrong in reading loudly and collectively, for listening to the recitation is Fard Kifaya, thus this can be achieved by some or one member of the group remaining silent�. (See: Imdad al-Muftiyyin, 1/ 284).

It is also stated in al-Fatawa al-Hindiyya:

�There is nothing wrong in gathering and reciting Surah al-Ikhlas at the time of completing the Qur�an (Khatam). However, if one member of the congregation recites and the rest listen attentively, then this is better (awla)�. (ibid).

Therefore, it is permissible to gather and recite the Qur�an at home or in a Masjid. It is preferable that the recitation is carried out silently. However, to recite loudly is also permissible, and the command of listening to the recitation will be fulfilled by one member of the group remaining silent.

As for the eating of food after the recitation is concerned, there is nothing principally wrong in that. However, care should be taken that the objective of the gathering is not lost, and the intention of attending the gathering is not one of eating food.

Finally, it should be remembered that the recitation should be solely for the pleasure of Allah and gaining reward. It should not be for any worldly motive or for showing off. Many times, such gatherings are no more than a custom where people gather for the sake of it, and more time is spent in other things than actually reciting the Qur�an. If this is avoided, then surely it will be a blessed event.
[/QUOTE]

also

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:

  1. The conveying of the reward of charitable deeds.
  2. 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 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. 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)

  2. 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)

  3. 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)

  4. 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)**

  5. 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)

  6. 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)

  7. 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