Letters to the Editor

May, 2002 Letters 0 Comments

Q. This has reference to your article “Grave worship is Disbelief” in Oct. 2001 issue.I came across the sentence ‘recitation of any Quranic verses is forbidden in the graveyard,’ I would like to point out that according to a hadith the dead ones wait eagerly for people to pray for their forgiveness.

YMD

Firstly, we would have been grateful if you had quoted the source of the hadith you have referred to. We could not find it in any of the books that carry hundreds of thousands of ahadith, such as Ahmad, Majma`uz Zawa’id, Tabrani, Kanz al-`Ummal etc. Most probably this is not a hadith but a statement of a scholar.

In any case, we will accept the statement that the dead eagerly wait the living to pray for their forgiveness. Let us take the next point. You have written that “recitation of the Qur’anic verses is forbidden in the graveyard.” But that is not what the article says. The referred article says, “The recitation of Qur’an in graveyards is not allowed as neither the Prophet (peace upon him) nor his Companions were known to do so.” In Fiqh language, “Forbidden” is a stronger term than “not allowed.” The former can be roughly translated as “Haraam” while the latter as “laa yajuz.” Normally, “not allowed” will mean there is a second opinion, and that it is not strictly forbidden.

The writer also gives the reason for saying why it is not allowed, and he has a very strong argument. He says the Prophet never did it. He adds that the Companions did not do it either. Both these statements are correct. Now, can we have stronger reasons than these to stay away from recitation? Do we not stay away from what the Prophet and his Companions stayed away?

In addition there are two points involved: (1) “Recitation of the Qur’anic verses in the graveyard” and (2) “the dead awaiting eagerly for people to pray for them.” Both are unconnected and independent. Prayer for the dead means seeking Allah’s forgiveness for them. This is certainly beneficial to the dead. And if the dead wait for this to happen, then there is nothing strange about it. However, this “seeking of forgiveness” need not be done right at the graves. It can be done from anywhere: from your own house, from mosques, from market-places, from anywhere, at any time, on any day.

If someone insists that he will pray for the dead only when he is right at the grave, then, he is obviously doing injustice to them. He knows that they are eagerly awaiting his prayers. But he says, so to say, “No way. Have patience. I’ll pray for you when I find time to come to your grave.” Now, he might only find time once in a year. Sometimes not even once in a year. Or he might be at one end of a large city. He never goes to the other end where the grave lies. Or yet he might be in another city. Why? He could be in another country. But, because of his self-made rule, he betrays the dear ones awaiting his supplications in their favor. 

Q. Another hadith says if “yaa-seen” is recited in a graveyard once, the dead ones in that particular graveyard will be freed from punishment for a period of 40 days. 

YMD

We do not know of any such hadith, in words you have quoted. Most probably it is fabricated. In fact, a hadith that makes much scaled-down promise has been declared untrustworthy. It says, “It (Ya-Seen) is not recited on a dead person but his punishment is decreased.” The famous Indian Muhaddith, Mulla Muttaqi, who compiled “Kanz al-`Ummaal” says that the chain of narrators has a narrator called Mis`adah ibn al-Yas`a who was a liar.

There is another hadith which says that “If someone visited the graves of one of his parents or both and recited Yaa-Seen, then (the person visited) will be forgiven.” This is also an untrustworthy report.

But there is a trustworthy hadith in several collections which says, “Recite (Surah) Ya-Seen, on those about to die.”

Q. However I firmly agree with your opinion that offering flowers, bowing before graves is forbidden. Please clarify about recitation of the Qur’an in graveyard.

Masood Ahmed
On Email

YMD

There is a difference in opinion whether the Qur’an can be recited at all for the dead, and whether they benefit from it. Some scholars have used analogy (Qiyas) to deduce that the Qur’an can be recited. But others have not agreed. There is a third group, such as the famous Sufi commentator of the Qur’an, Mawlana Ashraf Ali Thanwi, who said that it is a controversial issue, it is better not to recite. This is about recitation – anywhere. Now, when recitation – at any place – is being contended, how about at the graves? Obviously, it becomes all the more doubtful. Therefore, it is better to avoid it altogether, especially at the graves.

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