Surah Yaseen on dead?

Discussion in 'Islam in General' started by salafiya, Jul 16, 2007.

  1. salafiya

    salafiya <A HREF="showthread.php?t=70991"></A>

    Assalam Alaikum Wa Rahmatullahi Wa Barakatuhu

    I didn't find a thread on this, so I decided to make one.

    A sister and I were discussing the recitation of Surah Yaseen for the dead. I was of the opinion that it is a bid'ah...but she gave me this link (note I do not necessarily support sunnipath):

    So was Imaam Ahmad of the opinion that reciting Surah Yaseen is encouraged? What is the more likely correct classification of the hadeeth? Oh and is this a matter in which there is valid ikhtilaaf?

    jazakumAllaahu khairan in advance.
  2. salafiya

    salafiya <A HREF="showthread.php?t=70991"></A>

    36 views and no replies? islam-qa says it's bid'ah....and that the hadeeth is da'eef, but the above link says it's not.
  3. Abu Treika

    Abu Treika Magoo

    if a hadeeth is daeef does that mean we cant act upon its content?
  4. salafiya

    salafiya <A HREF="showthread.php?t=70991"></A>

    I don't know

    But if it wasn't the practice of Muhammad sal Allaahu 'alayhi wa sallam or his companions, then wouldn't it be a bid'ah since this IS regarding Islaam....
  5. salafiya

    salafiya <A HREF="showthread.php?t=70991"></A>

    Found this:

    Al-Haafiz ibn Hajar (may Allaah have mercy on him) summed up the conditions for it to be permissible to act upon a saheeh hadeeth*, which are as follows:

    1 – It should not be very weak, and one should not act upon a hadeeth which was narrated only by one of the liars or those who are accused of lying, or whose mistakes are serious.

    2 – It should mention a good deed for which there is a basis in sharee’ah.

    3 – When acting upon it one should not believe that the action is well-founded, rather he should do it on the basis of erring on the side of caution.

    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa, 1/250:

    It is not permissible in Islam to rely on weak ahaadeeth that are neither saheeh nor hasan, but Ahmad ibn Hanbal and other scholars regarded it is permissible to narrate reports concerning righteous deeds which are not known to be proven, so long as they are not known to be lies, on the basis that if an action is known to be prescribed in Islam from shar’i evidence, and there is a hadeeth which is not known to be a lie, it is possible that the reward referred to in that weak hadeeth may be true. None of the imams said that it is permissible to regard something as obligatory or mustahabb on the basis of a weak hadeeth; whoever says that is going against scholarly consensus. It is permissible to narrate reports that are not known to be lies in order to encourage and warn people, but only with regard to matters where it is known that Allaah has encouraged or warned against them on the basis of other evidence the status of whose narrators is not unknown. End quote.

    Abu Bakr ibn al-‘Arabi said that it is not permissible to act on the basis of a weak hadeeth at all, whether with regard to virtuous deeds or otherwise… See Tadreeb al-Raawi, 1/252.

    This is the view favoured by al-Albaani (may Allaah have mercy on him). See the introduction to Saheeh al-Targheeb wa’l-Tarheeb, 1/47-67.

    *think they meant da'eef...
    Last edited: Jul 17, 2007
  6. ibnfaruk

    ibnfaruk New Member

    Salams to all, what i remember from the Risalah of Ibn Abi Zayd is that according to Imaam Malik this was not a common practise, this is concerning reciting the Ya-Sin at a dead person. However Ibn Abi Zayd did write that some ulama have allowed it.

    Now what is not clear is a, reciting Ya-Sin or any other Surah while someone is dying or b, reciting when someone is already dead.

    If we look at senario a, then reminding or comforting a dying muslim with the words of Allah swt would help a believer in such a horrific time. It would come under the general rule of reciting the Quran for the purposes of Shifaa, decending of Rahmah, increasing Yaqeen for the one close to death that he will meet his Lord, and other general benefits of reciting the Quran for the one dying and those who are witnessing the death.

    Senario b, opens up the question of whether the recitation of the Quran actually benefits the dead. This is an issue where there is disagreement amongst the scholars, i lean towards the opinion that it doesnt, and Allah swt knows best.


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