Message No : 13Sr.No : 129/725
Question By : Razi Raziuddin

ASAK Maulana Qasmi & Others,

Maulana! Last week I have already burdened you with a set of question(s) related to "Taqwa".

Please include this new set of questions (as below) in the same baggage, while responding:

I see that when somebody dies, that person's family usually arranges for a mass Quranic reading (Quran Khawaani). This tradition seems to be only within the Indian sub-continent. Arabs usually do not seem to be practicing it, at least not on a mass level.

Quran clearly says that every person will be judged as per his/ her deeds.

The questions are:

1. Why exactly do we do this?

2. What is the source of this ritual? Does Allah/ Quran specifically mention it to do?

3. If not in Quran, then whether Prophet himself did do such an act; like assembling everybody to participate in Quranic reading and then make Dua for his/ her maghferat?

4. If none of these were in practice in Prophet'slife-time, then from where this tradition comes?

In recent times I have flooded you with these many queries, but I think it is very important to know, in the light of Quran' and Prophet's commands.




Reply By : Mohd. Shihabuddin Qasmi
Designation : ODI, MMERC, Mumbai 

In the name of Allah the All Gracious the All Merciful
Wa Alaikumossalam
Dear Brother in Islam,

The answers to your questions are as below:
1) Isal-e-Thawab (dedicating the reward of oneĄŻs virtuous deed to a dead or living person like performing optional Salah, Sawm, Hajj, reciting the Glorious QurĄŻaan, and so on) is a good thing in the view of Shariah. (HidaĄŻah V: 1 P: 276) But the tradition of QurĄŻaan Khwani (mass QurĄŻan reciting arrangement), which is found in Indian Sub-continent, is against the Islamic teachings. (Fatawa-e-Hindiah V: 5 P: 351) This kind of tradition must be wound up with wisdom so that the Muslim community would not break into different groups.

2) The Glorious QurĄŻaan lays much emphasize on Isala-e- Thawab. It says, Ą°And ask forgiveness for your fault, and for the men and women who believeĄ± (Suratu Muhammad 47 V: 19) But as a tradition, to invite people for the recitation of QurĄŻaan, decide date for this tradition and consider it necessary is BidĄŻa (innovation in religion). (Fatawa-e-Hindiah V: 5 P: 217) The right way of Isal-e-Thawab is to give wealth in charity, offer optional Salah and Sawm, recite from the Glorious QurĄŻaan as much as one can and then convey the rewards to whom one wants.

3) The books of Ahadith do not have even a single example of QurĄŻaan Khwani for Isal-e-Thawab. But there is a series of Ahadith emphasizing on Isal-e-Thawab. And the Prophet of Islam (SAW) himself sacrificed two lovely sheep and conveyed reward of one to his Ummah (Muslim community). (Binaya V: 4 P: 425) Therefore, Ulama say that Isal-e-Thawab is a good act but inviting people for this purpose is BidĄŻa.

4) Though Isal-e-Thawab is a good act in the view of Shariah, there is no sanction for such kind of traditions in Islam. None knows where this tradition comes from. Everybody says that he has seen his ancestors practicing this kind of tradition so does he. Therefore, according to my understanding Muslims of this sub-continent are the innovator of this tradition. And it is advisable to spend oneĄŻs utmost to remove this concept of mass QurĄŻaanic arrangement from Muslim community following the way of wisdom.

(And Allah

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