Suhaib Webb – Benefiting the Deceased
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The speaker discusses the issue of Islam's restrictions on donations on behalf of deceased Muslims. There are differences in the definition of the hadith, but the speaker argues that it is not restricted to any particular group or situation. The speaker also mentions du Hasid, which is used to offer a cadence to the question of the deceased's actions on behalf of the Muslim, and provides a link to their website for more information.
AI: Summary ©
Assalamu alaikum. This
is a question actually
that I get from quite a few people.
Is it allowed for them to make charitable
donations
on behalf of deceased Muslims, whether family members,
friends,
or even righteous people
who've impacted their life.
First, let me say that this is an
issue of chilaf.
There is a lot of differences on this
issue.
Although
there's
a great axiom that just because there's differences
doesn't mean that we can invoke differences
as an evidence. Okay?
But it does mean that we invoke differences
to observe a certain type of decor.
As the imam
said,
that these issues no one should raise their
hand and fight.
These are academic discussions.
The minority
of jurists within the Sunni schools
state that this is not allowed
based on the the explicit meaning of the
hadith that many of you know that the
actions of people cease except 3.
The other group, which is the majority,
they state that that hadith,
while certainly
appears to be
as we talk about in,
universally applied
every,
they say that it is also restricted
by other narrations.
One of the best is Janaza.
Janaza doesn't fall under any 3 of those
categories.
In fact, Janazah is not the amal of
the mayyit. It's not the action of the
dead person,
but it's the action of other people. So
therefore now we understand
that the hadith has its own restrictions.
For example, that one,
al janaza.
So they use that to say, in Janaza,
we ask a lot to forgive the person.
We do things on their behalf
to ensure their.
So therefore with PS analogy,
this can be expanded to any type of
good
that's done on behalf
of
the righteous person.
Sayedid Imam al Shafi'i when
he was asked about reading the Quran at
the grave of a deceased person, of course,
he said if you could read a little
bit of Quran, it's good. If
you could read the entire Quran, it's better.
Understanding this idea that
with the right intention,
Allah's kareem, Allah's al Din
will be used to benefit
the person who's passed away.
The 3rd evidence, and of course, Imam Sha'af
is not really evidence, it's just to kind
of offer a cadence. So the second evidence
is du'a,
like we continue to make du'a for the
deceased.
The prophet
as they were walking away from the grave,
he said, ask
Allah for your brother because he's being questioned.
So again, the idea of benefit
not being restricted
in the sense that we've understood it from
the explicit meaning of the hadith,
every action of a person stops,
but that there are certain situations, especially when
doing
where a person can do that on behalf
of a deceased Muslim.
And keep those questions coming. You can send
them directly to me at [email protected].
I will start to post those regular answers
here on the Swiss Q and
A Bank.