Part 13

1 Recorded by Ahmad, Abii Dawiid, and others, Verified to be authentic by al-Albani (Ahkam ul-Jandiz 217). Al-Bukhari, Muslim, and others.

3. Al-Bukhari, Ahmad, and others.

Life in Al-Barzakh 85 Things that Benefit the Dead

Abi Hurayrah (4) reported that a man asked the Prophet (2), “My father has died, leaving behind a wealth; but he did not bequeath anything. Would it help him if I give sadaqah on his behalf?” He (&) replied, <Yes!> !

<Had he been a Muslim, your freeing slaves, giving sadaqah, or performing hajj on his behalf would all have reached (in rewards) and benefited him. ”

Commenting on these hadiths, ash-Shawkani said:

“This indicates that the rewards for a sadaqah from a child reach the parents after their death — even if they had not bequeathed it. These hadiths restrict the general meaning of Allah’s (3%) saying:

18 peal CO Lae GY SU gh

But there is no indication in these hadiths that the sadaqah, except from one’s own child, helps. Since it is established that a person’s child is his own earning, it is not possible to claim that the meaning (of these hadiths) needs to be restricted.

1 Muslim, Ahmad, and others.

2 Recorded by Ahmad, Abi Dawid, and al-Bayhaqi. Veritied to be hasan by alAlbant (Ahkam ul-Jand iz 218).

As for the sadagak from other than one’s child, it is apparent from general Qurdnic texts that it does not help the deceased. This should then be maintained unless an additional evidence can be brought to restrict it”!

CHARITABLE DEEDS FROM A NON-CHILD

Some scholars, such as an-Nawawi, hold the opinion that all charitable deeds on behalf of a deceased person benefit him, whether done by his children or other people. This is refuted by ash-Shawkani’s above strong argument. Similarly, al-Albani says in this regard:

“Some scholars have treated a non-child as a child (in this matter). This analogy is invalid for various reasons:

1. It conflicts with general Qurdnic texts that make a person’s good deeds a condition for entering Jannah. There is no doubt that a parent benefits himself by raising his child and nurturing him. Thus, unlike other people, he deserves a reward for this.

2. The difference between the two cases inhibits such an analogy. As in ‘A’ishah’s hadith, Allah has made a child part of his parents’ earnings ~ but not of other people’s earnings. Al-Izz Bin “Abd usSalam said:

‘If one does an act of obedience and dedicates its reward to a living or dead person, the reward will not reach that person. And if he starts an act of worship intending it on behalf of a dead person, it would not be as intended - except for

1 Nayl ul-Awtdr 4:97.

Life in Al-Barzakh 87 Things that Benefit the Dead

things excluded in Islam such as sadagah, fasting, and hajj,’ '

3. Had this analogy been possible, it would have implied that it is recommended to dedicate rewards to the dead. In such a case, the Salaf would have done this, because they surely used to have more concern than us about doing good. But they did not do it. Ibn Taymiyyah said:

‘It was not the practice of the Salaf, when they performed a voluntary prayer, fasting, hajj, or Quranic recitation, to dedicate the rewards of that to the dead Muslims. Thus, one should not abandon the way of the Salaf, because it is better and more complete.’ ?” *

It should be noted that there are claims for ijma‘ (consensus) that a dead person benefits from the good deeds, including Quranic recitation, done on his behalf by other people *. Whereas these claims have been demonstrated to be invalid in the above discussion, they further fall under the following two consideration:

2 AL-Ikhtiyarat ul-Ilmiyyah 54. Note that Ibn Taymiyyah has another opinion contradicting this one, which was advocated by his student Ibn ul-Qayyim in ar-Rith. ‘That opinion conflicts with Ibn Taymiyyah’s known position of rejecting giyas (analogy) in matters of worship; and it was refuted in a strong and sound manner by Muhammad Rashid Rida in Tafsir ul-Mandr 8:254-270. Many people of bid ah have used this second opinion of Ibn Taymiyyah as an evidence against the followers of Sunnah, By doing this, they have neglected a very important fact, which is that the people of Sunnah do not imitate any one specific man without evidence; and they do not blindly imitate any particular scholar, regardless of how much love they hold for him (Ahkam ul-Jand iz 221-222).

3. Summarized from Ahkam ul-Jan@ iz 220-222.

4 Such as an-Nawawi, Ibn Qudamah (in al-Mughni 2:569), and others,

“1, It has been demonstrated by staunch scholars, such as Ibn Hazm (in Usa ul-Ahkam), ashShawkani (in Irshad ul-Fuhil), and ‘Abd ulWahhab Khallaf (in U sil ul-Figh), that it is not possible to justify ijma’ for other than the most obvious matters in Islam. Imam Ahmad has indicated this in his famous refutation against those who claim ijma’.

2. T have investigated many of the cases for which there have been claims of ijma‘, and found that there is an obvious difference of opinion concerning them. I even found (in some cases) that the opinion of the majority of scholars is

contrary to the claimed ijma A DANGEROUS BELIEF

The danger of holding a wrong belief in regard to this issue has been clarified and emphasized by al-Albani:

“We do not doubt this wrong belief’s evil effects upon one who adopts it. He would rely upon others for acquiring rewards and high ranks (in the hereafter), because he knows that the Muslims dedicate hundreds of good deeds everyday to all of the living and dead Muslims, and he is one of them; that would then relieve him from having to work hard when others are striving on his behalf! ... A more dangerous saying is that it is permissible to erform hajj on behalf of others, even if there is no ra excuse preventing them from performing it by hemselves. This causes many of the wealthy people to drop hajj or other obligations, giving themselves the excuse, ‘They will perform hajj on my behalf after my death!’ ...

1 Al-Albani in Ahkam ul-Jandiz 219.

Life in Al-Barzakh 89 Things that Benefit the Dead

There are many other similar opinions that clearly have evil effects on the (Muslim) societies. It is imperative for the scholars who wish to reform (the societies) to reject such opinions, because they conflict with the texts, as well as the spirit of the Shariah. ...

As for the person who rejects the opinions described above, it is inconceivable that he would ever rely on other people in doing deeds and acquiring rewards. He realizes that only his own deeds can save him, and he is rewarded in accordance with what he himself earns. It is then incumbent that he strives to the utmost to leave behind him good traces which will result in good rewards for him even in the loneliness of his grave — instead of those imaginary good deeds.” '

Fulfilling the Deceased’s Vows FASTING THE VOWED DAYS ‘A’ishah (w) reported that Allah’s Messenger (8) said:

<Whoever dies while he has a fasting to fulfill (as a yow), his wali? should fast for him. *

1 Ahkam ul-Jand@iz 222-223. 2 Next of kin or guardian. 3 Al-Bukhari, Muslim, and others.

<Allah’s debt is more worthy of being fulfilled. So fulfill (the vow) for your mother. '

Sa‘d Bin ‘Ubadah reported that he told Allah’s Messenger (48), “My mother has died; and she had an unfulfilled vow.” He instructed him:

These hadiths clearly indicate that it is recommended for a deceased’s wali to fulfill his vows for fasting.

FASTING THE MISSED DAYS OF RAMADAN

Some scholars recommended, in addition to this, fasting the days of Ramadan that the deceased had missed. However, the correct position in this regard is expressed by Imam Ahmad (4):

“One may not fast for a dead person except in the case of a vow.” 3

This position is confirmed by the understanding of two of the sahdbah: ‘A’ishah (\) and Ibn ‘Abbas (t#).

‘Amrah reported that her mother died without making up her missed days of Ramadan. She asked ‘A’ishah (ui), “Should I make that up on her behalf?” She replied:

“No! Rather, give sadaqah to the needy in the amount ofa half sa * (of grains or food) for every missed day.” 5

Al-Bukhari, Muslim, and others. Al-Bukhari, Muslim, and others. Al-Mas@il 96 by Abi Dawid. A sda is a measure approximately equal to four scoops, with the hands cupped together, of an average man. 5 Recorded by at-Tahawi and Ibn Hazm. Verified to be authentic by al-Albani (Ahkam ul-Jand@ iz 215).

Life in Al-Barzakh 91 Things that Benefit the Dead

Said Bin Jubayr (#5) reported that Ibn ‘Abbas (té) said:

“Tf a man gets sick in Ramadan and then dies without fasting, food should be given on his behalf — without a need to make up for the fasting. But if he had made a vow (to fast), his wali should fast for him.” '

Commenting on this, al-Albani says:

“This understanding is adopted by the Mother of the Believers, as well as Ibn ‘Abbas, the great scholar of the Ummah, and is further held by the Imam of Sunnah, Ahmad Bin Hanbal. It is the most moderate and appropriate opinion in this regard; and it fulfills all of the relevant hadiths, without rejecting any of them, especially the first, which the “Mother of the Believers (v5) did not find applicable to the fasting of Ramadan. She is the reporter of the hadith, ‘and it is established that a narrator of a hadith is more knowledgeable about the meaning of what he reports, especially when his understanding agrees with the rules and foundations of the Shari‘ah ”, as is the case here.” ?