Reading the Quran is a practice that has a high value. He sends mercy in the place to rehearse the Quran. People who are in the vicinity of the place to rehearse the Quran also will get mercy. This is true in general, whether they be around people who are reading al-Quran that those who were still alive or dead. And read the Quran in addition to those who died or beside the grave will reduce mercy on the deceased.Besides, the prayer after reading al-Quran is the greatest hope for the grant. Then when you're done reading the Quran can proceed to pray so that the reward of reading al-Quran as well as to the body. With two people who died in this way can also get the reward of reading al-Quran living person. Even
some scholars such as an in-Subki reinforced by several other major
scholars argue enough with the intention of rewarding merit recitation
of the Quran to the deceased, the body will have the benefit of reading
the Quran. Then reading the Quran for the bodies on either side of the corpse or
not it is in a ritual of some scholars such as Ibn Qudaamah al-Hanbali
said that the scholars agree (consensus) on this point.
As for the law to take wage readings of the Quran is okay, because reading the Quran, it can be beneficial to the corpse as described above. So that was explained by Imam Nawawi in his book Raudhah in terms of volume 4 266 Dar Pole Ilmiyah, and Imam Ibn Hajar al-Haytami in his book Tuhfatul Muhtaj in terms of volume 6 180 Dar Fikr.
With regard to the argument, many hadith on which the prescribed reading al-Quran at the grave of the hadiths that although there is a weak but overall that guides the reading of the Quran in the grave has a foundation in syara`. Some hadith are:
1. Hadith of an-Nasa'i, Ibn Majah and Ibn Hibbaan:اقرأوا يس على موتاكم
Read the letter Yasin against people die you (HR Nasa'i, Ibn Majah and Ibn Hibbaan)
2. hadith narrated by Imam Ahmad:
يس ثلث القرآن لا يقرؤها رجل يريد الله والدار الآخرة إلا غفر له فاقرؤوها على موتاكمYasin is the third letter of the Quran, not read by someone who hopes in Allah and the hereafter except to forgive him, then recite the letter Yasin against people die you (Ahmad)
Some scholars mentakwilkan sentence موتاكم with majazi meaning that people who almost died (muhtadhar) is not dead. But it is possible also to understand the meaning of sentences موتاكم with the nature and meaning than intended meaning Majaz Majaz also intended meaning of the fact, that there was intent hadith is: read the letter Yasin against people who are dying and the dead.
3. Baihaqy and the Hadith reported by Imam ath-Thabrany:
إذا مات أحدكم فلا تحبسوه وأسرعوا به إلى قبره وليقرأ عند رأسه بفاتحة الكتاب وعند رجليه بخاتمة البقرة فى قبرهIf one of you dies, so do not hold it and march forth with him to his grave and be read alongside the head Fatihah book and in addition to his grave with his final letter al-Baqarah (HR Imam Baihaqy in Sha'ban al-Iman in Fashala fi Visiting Qubur No. 8854 and ath-Thabrany in Mu'jam Kabir No. 13613)Baihaqy Imam explains that it reads the Quran also narrated by Ibn Umar mauquf.
4. Hadith of Abu Qasim Sa`ad bin Ali az-Zanjani in the book of al-Fawaid from Abu Huraira:
قال رسول الله صلى الله عليه وسلم من دخل المقابر ثم قرأ فاتحة الكتاب وقل هو الله احد والهاكم التكاثر ثم قال اللهم انى قد جعلت ثواب ما قرأت من كلامك لأهل المقابر من المؤمنين والمؤمنات كانوا شفعاء له إلى الله تعالى
Rasululallah SAW said: The one who enters the cemetery and then read the book Fatihah, Qul huwa Allahu Ahad, alhakumut Takatsur then said "Oh God, I really made the reward in the form of literature that I read kalamMu for the believers and the believing women, they are members of the cemetery for her intercession to God ta `ala.
5. Narrated Anas Abdul Aziz of RA that the Prophet said:من دخل المقابر فقرأ سورة يس خفف الله عنهم وكان له بعدد من فيها حسنات
Anyone who enters the graveyard then reads Yasin surah Allah lightened from them and him is a good number of people died in the cemetery.
6. Narrated by al-Shalal in the book al-Jami 'al-Sya'bi from, he said:كانت الأنصار إذا مات لهم الميت اختلفوا إلى قبره يقرأون له الفرآن
Ansar is if any of them died, they rushed to the tomb, reciting the Quran for him.
The words of the scholars.
It helps us to see how the comments of the great scholars who have been recognized by the people beforehand about reading the Quran at the grave.
1. Imam Shafi'i (w.204 H / 820 AD)Imam Shafi'i believes circumcision for people visiting graves to recite al-Quran and prayed at the grave afterwards. It is agreed by the ashab Imam Shafi'i as described in the book of Imam Nawawi Plural Syarah Muhazzab case volume 5 311 Cet. Dar FikrSenior disciple of Imam ash-Shafi'i, az, Za`farany (d. 260 H) said:سألت الشافعى رحمه الله عن قراءة عند القبر فقال لا بأس بهI once asked Imam Shafi'i on reading (the Quran) in addition to the grave. He said "no thanks".
2. Imam Nawawi (w.676 H)Imam Nawawi said that the ulsama consider circumcision to read the Quran in the cemetery by a hadith narrated by Imam Muslim:(مر النبي صلى الله عليه وسلم على قبرين فقال إنهما ليعذبان وما يعذبان في كبير أما أحدهما فكان يمشي بالنميمة وأما الآخر فكان لا يستتر من بوله قال: فدعا بعسيب رطب فشقه باثنين ثم غرس على هذا واحدا وعلى هذا واحدا ثم قال: (لعله أن يخفف عنهما ما لم ييبسا)Then the two tomb of the Prophet, the Prophet said second member is in the punishment of the grave. It is not because things are in great torment. One of them in punishment for running namimah (pitting) while others it does not keep the urine. Allah soon find palm leaves are wet then split into two and then planted one of them is one of the grave and the other on the other graves. Then the Prophet said: "hopefully in torment lightened for both of them had not been dried palm leaves tersbeut (Reported by Imam Muslim scripture Thaharah No. 703)
In this hadith the Prophet laid palm branches on the grave in the hope of light for the occupants. Most of the scholars and commentators have argued that the punishment diringakan rosary of the second because of the palm fronds, because the trees will declare for it is still wet. Imam Nawawi continues:
واستحب العلماء قراءة القرآن عند القبر لهذا الحديث; لأنه إذا كان يرجى التخفيف بتسبيح الجريد فتلاوة القرآن أولىAnd the scholars have argued circumcision reading the Quran beside the grave by this hadith, because when the expected light with palm branches because the rosary with the reading of the Quran would be key.
Nawawy in his book Imam ath-Thalibin Raudhah which is a summary of the book of Imam Rafii, Fath `Aziz told Qadhi Abu Thayib ever ask about reading the Quran at the grave, he replied reward for his readers and the corpses like those present expected her grace and blessings, it is desirable to read the Quran at the grave because this meaning, besides prayer after reading the Quran in prayer close for granted while beneficial to the body.
3. Imam as-Sayuthy (w.911 H / 1505 AD)Imam as-Sayuthy said:اما القراءة على القبر فجزم بمشرعتها أصحابنا وغيرهمThe read (Al-Quran) in the grave then it is believed by Ashhab (ulama) our (Shafi'i sect followers) and other scholars.
4. priest Sahih (w.671 H / 1273 AD)Sahih Imam recounted:كان الامام احمد بن حنبل رضي الله عنه يقول اذا دخلتم المقابر فاقرؤا فاتحة الكتاب والمعوذتين وقل هو الله احد واجعلوا ثواب ذالك لأهل المقابر فانه يصل إليهم
Imam Ahmad bin Hanbal is the radi `anh says: when you enter the cemetery then recite Fatihah book, al-ma`uzatain (Surat an-Nas and al-Falaq), and qulhu Allahu Ahad (Surat al-Ikhlas) and raise wages for members grave, because it is up to them.
5. Imam Ghazaly (w.505 H / 1111 AD)
In Ihyaa Ulumuddin, Imam Ghazali narrates the story of Imam Ahmad bin Hanbal ruju'nya the re-reading of the Quran denies the grave. It was narrated from Ali ibn Musa al-Haddad, he said: "I was with Imam Ahmad bin Hanbal in a hearse, Muhammad bin al-Jauhary also with us. When the bodies were buried there came a blind read Fatihah beside the grave. Imam Ahmad said: "This si hai, read (the Quran) in addition to the grave is a religious innovation." When we came out of the tomb of Muhammad bin Qudamah said to Imam Ahmad, "O Aba Abdillah, what do you think about Mubasysyir bin Ismail al-Halaby? Imam Ahmad said "he was a atiqah / trustworthy". Imam Ahmad went on, "if you write a history (hadith) from her?" Muhammad bin Qudamah answered "yes". He continued, "Mubasysyir bin Ismail narrated to me from Abdur Rahman bin al-'Ala`i bin al-Lajlaj of his father that he bequeathed when buried beside his head in order to read the letter al-Baqarah beginning and the end, he said, I heard Ibn Umar bequeath so , Imam Ahmad said, "Go back to the last man, and say to him: read".
6. Ibn al-Asqalany Qaththan (d. 813 H)
Sheikh Muhammad bin Ali Al-Asqalani known as Ibn Qaththan (d. 813 H), which is the teacher of a famous hadith scholar al-Hafidh Ibn Hajar al-Asqalany (w.852H / 1448M), in a book which he dedicated to coral discuss corpse reward of reading al-Quran living person that he named al-Qaul bi al-Ihsan al-'Amim fi intifa` Mayyit bi al-Quran al-brother. In the treatise he told me that he and his teacher Syihabuddin Aqil visit the graves of scholars devoted to recite al-Quran. Among his grave is the grave ziarahi Companions' Utbah bin Amir, Imam Shafi'i, Abu Abbas al-Harar, al-Muzani, al-Layth ibn Sa'ad and several other scholars.
The authentic hadith which is often used as an argument by the illegal wahaby read the Quran over the graves:ابن عمر, قال: قال رسول الله - صلى الله عليه وسلم -: «اجعلوا فى بيوتكم من صلاتكم, ولا تتخذوها قبورا»
Ibn Medley explains:هذا من التمثيل البديع, وذلك بتشبيهه - صلى الله عليه وسلم - البيت الذى لا يصلى فيه بالقبر الذى لا يمكن الميت فيه عبادة
This is a type badi` that the Prophet Muhammad do not equate prayer house built by the graves of dead bodies in it is no longer possible to worship.
In this hadith the Prophet do not equate prayer house built by the graves. The equation is equally grave occupants do not worship in it. So the Prophet ordered that the house of worship in the house so it does not become like a corpse and do not be like the grave of his house where the occupants do not worship the same in his house (grave) in expensive does not mean reading the Quran in the grave.
For those who want a more extensive explanation, can refer to several books of the scholars who explain about this, as the book written by Imam Sayuthy Syarah Shudhur, Tazkirah article Sahih of Imam Qurtubi, Ihyaa Ulumuddin and syarahnya Ittihaf sadatil Muttaqien in the last volume, even some scholars also wrote special book about it like Saadiyat al-Ihya` li al-amwat essay Imam Ali bin Ahmad bin Yusuf al-Bakary (d. 489 H), `ala al-Kalam al-qiraat wushul lilmayyit written by Imam Muhammad bin Ibrahim al-Muqaddisy (d. 676 H), Nafahat al-Nasimat fi wushul ihda` ATS-tsawab lil amwat written by Imam Muhammad bin Ibrahim as-Sarujy (d. 701 H), al-Qaul bi al-Ihsan al-'Amim fi al intifa` -Mayyit bi essay Ibn al-Quran al-Asqalany Qaththan. The fourth book is printed in a mold with name Plural fi hi fi Hukm Rasail ihda` tsawab qiraah al-quran lil amwat (the group that includes some pamphlets about the law gave the reward for reading al-Quran bodies). There was also a book of essays Tahqiqul Amal al-Sayyid Muhammad Alwy Maliky.
As for the law to take wage readings of the Quran is okay, because reading the Quran, it can be beneficial to the corpse as described above. So that was explained by Imam Nawawi in his book Raudhah in terms of volume 4 266 Dar Pole Ilmiyah, and Imam Ibn Hajar al-Haytami in his book Tuhfatul Muhtaj in terms of volume 6 180 Dar Fikr.
With regard to the argument, many hadith on which the prescribed reading al-Quran at the grave of the hadiths that although there is a weak but overall that guides the reading of the Quran in the grave has a foundation in syara`. Some hadith are:
1. Hadith of an-Nasa'i, Ibn Majah and Ibn Hibbaan:اقرأوا يس على موتاكم
Read the letter Yasin against people die you (HR Nasa'i, Ibn Majah and Ibn Hibbaan)
2. hadith narrated by Imam Ahmad:
يس ثلث القرآن لا يقرؤها رجل يريد الله والدار الآخرة إلا غفر له فاقرؤوها على موتاكمYasin is the third letter of the Quran, not read by someone who hopes in Allah and the hereafter except to forgive him, then recite the letter Yasin against people die you (Ahmad)
Some scholars mentakwilkan sentence موتاكم with majazi meaning that people who almost died (muhtadhar) is not dead. But it is possible also to understand the meaning of sentences موتاكم with the nature and meaning than intended meaning Majaz Majaz also intended meaning of the fact, that there was intent hadith is: read the letter Yasin against people who are dying and the dead.
3. Baihaqy and the Hadith reported by Imam ath-Thabrany:
إذا مات أحدكم فلا تحبسوه وأسرعوا به إلى قبره وليقرأ عند رأسه بفاتحة الكتاب وعند رجليه بخاتمة البقرة فى قبرهIf one of you dies, so do not hold it and march forth with him to his grave and be read alongside the head Fatihah book and in addition to his grave with his final letter al-Baqarah (HR Imam Baihaqy in Sha'ban al-Iman in Fashala fi Visiting Qubur No. 8854 and ath-Thabrany in Mu'jam Kabir No. 13613)Baihaqy Imam explains that it reads the Quran also narrated by Ibn Umar mauquf.
4. Hadith of Abu Qasim Sa`ad bin Ali az-Zanjani in the book of al-Fawaid from Abu Huraira:
قال رسول الله صلى الله عليه وسلم من دخل المقابر ثم قرأ فاتحة الكتاب وقل هو الله احد والهاكم التكاثر ثم قال اللهم انى قد جعلت ثواب ما قرأت من كلامك لأهل المقابر من المؤمنين والمؤمنات كانوا شفعاء له إلى الله تعالى
Rasululallah SAW said: The one who enters the cemetery and then read the book Fatihah, Qul huwa Allahu Ahad, alhakumut Takatsur then said "Oh God, I really made the reward in the form of literature that I read kalamMu for the believers and the believing women, they are members of the cemetery for her intercession to God ta `ala.
5. Narrated Anas Abdul Aziz of RA that the Prophet said:من دخل المقابر فقرأ سورة يس خفف الله عنهم وكان له بعدد من فيها حسنات
Anyone who enters the graveyard then reads Yasin surah Allah lightened from them and him is a good number of people died in the cemetery.
6. Narrated by al-Shalal in the book al-Jami 'al-Sya'bi from, he said:كانت الأنصار إذا مات لهم الميت اختلفوا إلى قبره يقرأون له الفرآن
Ansar is if any of them died, they rushed to the tomb, reciting the Quran for him.
The words of the scholars.
It helps us to see how the comments of the great scholars who have been recognized by the people beforehand about reading the Quran at the grave.
1. Imam Shafi'i (w.204 H / 820 AD)Imam Shafi'i believes circumcision for people visiting graves to recite al-Quran and prayed at the grave afterwards. It is agreed by the ashab Imam Shafi'i as described in the book of Imam Nawawi Plural Syarah Muhazzab case volume 5 311 Cet. Dar FikrSenior disciple of Imam ash-Shafi'i, az, Za`farany (d. 260 H) said:سألت الشافعى رحمه الله عن قراءة عند القبر فقال لا بأس بهI once asked Imam Shafi'i on reading (the Quran) in addition to the grave. He said "no thanks".
2. Imam Nawawi (w.676 H)Imam Nawawi said that the ulsama consider circumcision to read the Quran in the cemetery by a hadith narrated by Imam Muslim:(مر النبي صلى الله عليه وسلم على قبرين فقال إنهما ليعذبان وما يعذبان في كبير أما أحدهما فكان يمشي بالنميمة وأما الآخر فكان لا يستتر من بوله قال: فدعا بعسيب رطب فشقه باثنين ثم غرس على هذا واحدا وعلى هذا واحدا ثم قال: (لعله أن يخفف عنهما ما لم ييبسا)Then the two tomb of the Prophet, the Prophet said second member is in the punishment of the grave. It is not because things are in great torment. One of them in punishment for running namimah (pitting) while others it does not keep the urine. Allah soon find palm leaves are wet then split into two and then planted one of them is one of the grave and the other on the other graves. Then the Prophet said: "hopefully in torment lightened for both of them had not been dried palm leaves tersbeut (Reported by Imam Muslim scripture Thaharah No. 703)
In this hadith the Prophet laid palm branches on the grave in the hope of light for the occupants. Most of the scholars and commentators have argued that the punishment diringakan rosary of the second because of the palm fronds, because the trees will declare for it is still wet. Imam Nawawi continues:
واستحب العلماء قراءة القرآن عند القبر لهذا الحديث; لأنه إذا كان يرجى التخفيف بتسبيح الجريد فتلاوة القرآن أولىAnd the scholars have argued circumcision reading the Quran beside the grave by this hadith, because when the expected light with palm branches because the rosary with the reading of the Quran would be key.
Nawawy in his book Imam ath-Thalibin Raudhah which is a summary of the book of Imam Rafii, Fath `Aziz told Qadhi Abu Thayib ever ask about reading the Quran at the grave, he replied reward for his readers and the corpses like those present expected her grace and blessings, it is desirable to read the Quran at the grave because this meaning, besides prayer after reading the Quran in prayer close for granted while beneficial to the body.
3. Imam as-Sayuthy (w.911 H / 1505 AD)Imam as-Sayuthy said:اما القراءة على القبر فجزم بمشرعتها أصحابنا وغيرهمThe read (Al-Quran) in the grave then it is believed by Ashhab (ulama) our (Shafi'i sect followers) and other scholars.
4. priest Sahih (w.671 H / 1273 AD)Sahih Imam recounted:كان الامام احمد بن حنبل رضي الله عنه يقول اذا دخلتم المقابر فاقرؤا فاتحة الكتاب والمعوذتين وقل هو الله احد واجعلوا ثواب ذالك لأهل المقابر فانه يصل إليهم
Imam Ahmad bin Hanbal is the radi `anh says: when you enter the cemetery then recite Fatihah book, al-ma`uzatain (Surat an-Nas and al-Falaq), and qulhu Allahu Ahad (Surat al-Ikhlas) and raise wages for members grave, because it is up to them.
5. Imam Ghazaly (w.505 H / 1111 AD)
In Ihyaa Ulumuddin, Imam Ghazali narrates the story of Imam Ahmad bin Hanbal ruju'nya the re-reading of the Quran denies the grave. It was narrated from Ali ibn Musa al-Haddad, he said: "I was with Imam Ahmad bin Hanbal in a hearse, Muhammad bin al-Jauhary also with us. When the bodies were buried there came a blind read Fatihah beside the grave. Imam Ahmad said: "This si hai, read (the Quran) in addition to the grave is a religious innovation." When we came out of the tomb of Muhammad bin Qudamah said to Imam Ahmad, "O Aba Abdillah, what do you think about Mubasysyir bin Ismail al-Halaby? Imam Ahmad said "he was a atiqah / trustworthy". Imam Ahmad went on, "if you write a history (hadith) from her?" Muhammad bin Qudamah answered "yes". He continued, "Mubasysyir bin Ismail narrated to me from Abdur Rahman bin al-'Ala`i bin al-Lajlaj of his father that he bequeathed when buried beside his head in order to read the letter al-Baqarah beginning and the end, he said, I heard Ibn Umar bequeath so , Imam Ahmad said, "Go back to the last man, and say to him: read".
6. Ibn al-Asqalany Qaththan (d. 813 H)
Sheikh Muhammad bin Ali Al-Asqalani known as Ibn Qaththan (d. 813 H), which is the teacher of a famous hadith scholar al-Hafidh Ibn Hajar al-Asqalany (w.852H / 1448M), in a book which he dedicated to coral discuss corpse reward of reading al-Quran living person that he named al-Qaul bi al-Ihsan al-'Amim fi intifa` Mayyit bi al-Quran al-brother. In the treatise he told me that he and his teacher Syihabuddin Aqil visit the graves of scholars devoted to recite al-Quran. Among his grave is the grave ziarahi Companions' Utbah bin Amir, Imam Shafi'i, Abu Abbas al-Harar, al-Muzani, al-Layth ibn Sa'ad and several other scholars.
The authentic hadith which is often used as an argument by the illegal wahaby read the Quran over the graves:ابن عمر, قال: قال رسول الله - صلى الله عليه وسلم -: «اجعلوا فى بيوتكم من صلاتكم, ولا تتخذوها قبورا»
Ibn Medley explains:هذا من التمثيل البديع, وذلك بتشبيهه - صلى الله عليه وسلم - البيت الذى لا يصلى فيه بالقبر الذى لا يمكن الميت فيه عبادة
This is a type badi` that the Prophet Muhammad do not equate prayer house built by the graves of dead bodies in it is no longer possible to worship.
In this hadith the Prophet do not equate prayer house built by the graves. The equation is equally grave occupants do not worship in it. So the Prophet ordered that the house of worship in the house so it does not become like a corpse and do not be like the grave of his house where the occupants do not worship the same in his house (grave) in expensive does not mean reading the Quran in the grave.
For those who want a more extensive explanation, can refer to several books of the scholars who explain about this, as the book written by Imam Sayuthy Syarah Shudhur, Tazkirah article Sahih of Imam Qurtubi, Ihyaa Ulumuddin and syarahnya Ittihaf sadatil Muttaqien in the last volume, even some scholars also wrote special book about it like Saadiyat al-Ihya` li al-amwat essay Imam Ali bin Ahmad bin Yusuf al-Bakary (d. 489 H), `ala al-Kalam al-qiraat wushul lilmayyit written by Imam Muhammad bin Ibrahim al-Muqaddisy (d. 676 H), Nafahat al-Nasimat fi wushul ihda` ATS-tsawab lil amwat written by Imam Muhammad bin Ibrahim as-Sarujy (d. 701 H), al-Qaul bi al-Ihsan al-'Amim fi al intifa` -Mayyit bi essay Ibn al-Quran al-Asqalany Qaththan. The fourth book is printed in a mold with name Plural fi hi fi Hukm Rasail ihda` tsawab qiraah al-quran lil amwat (the group that includes some pamphlets about the law gave the reward for reading al-Quran bodies). There was also a book of essays Tahqiqul Amal al-Sayyid Muhammad Alwy Maliky.
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