coping with death, coping with death of a family member, coping with death of a family member in islam, death, death in islam, death of a loved one in islam, deceased family member, deceased relatives, die, how to cope with death, islam, islamic knowledge, judgement day, prepare for death, religion, remember death, the reality of death
One of our favourite & beloved uncles in the family, Mamu Dol has passed away last night. May Allah grant HIS mercy upon Mamu Dol’s ruh always. May Allah make Mamu Dol among the righteous who will be shaded under HIS throne on Judgement Day. May Allah make us all residents of Jannah & may Allah make us reunite with him soon, insha’Allah. We dedicate the hasanat of spreading islamic knowledge of the following article to our dear uncle. may allah accept this sadaqah jariyyah on his behalf.
Death is difficult for the relatives of the deceased. We’d want to do something for him or her, but how?Here we discuss this matter in 2 sections. Section A will cover some frequently asked questions. Section B will have a few videos regarding this topic.
To obtain some du’a, ideas and links to some charities and organisations that one may want to donate to in order to benefit our deceased loved one, or if you’d like to watch a few more videos and learn some tips on how to cope with the death of a loved one, you can visit this page here.: https://victorianmuslimah.wordpress.com/2012/04/30/coping-with-the-death-of-a-loved-one/
May Allah make it easy for us to do the right things during this time when we’d want to do as much as we can for our deceased family member or friend. Don’t show our love to the deceased by holding huge feasts or gatherings or ceremonies which will not be able to assist them. Don’t spend money building beautiful tombs or shrines for them either.
Let us not be selfish. Do something that will benefit our deceased, not just something that will be benefit us emotionally.
May Allah grant us understanding so that we do not indulge in activities which are useless for us and for our loved ones.
Q1 Benefitting the deceased by giving charity on his behalf
Q2 How can his deceased relatives benefit from his reading Qur’aan?
Q3 Giving the reward for dhikr to one’s parents
Q4 Organizing a gathering to remember the deceased
Q5 Ruling on reading Qur’aan over the grave of a dead person
Fatwa No. 42384
Benefitting the deceased by giving charity on his behalf
My father died – may Allaah have mercy on him – and I want to give ongoing charity on behalf of his soul so as to increase his good deeds and raise him in status before his Lord, such as building a mosque or printing a book by which the Muslims will benefit. But one of the shaykhs gave us a fatwa stating that this will not benefit him because it is not from his wealth, and ongoing charity has to be set up by the person himself during his own lifetime before his death, and has to continue after his death. Is what the Shaykh said correct?
If it is not correct, then please advise me and tell me the best way to benefit my deceased father. May Allaah reward you with good.
Praise be to Allaah.
The scholars are agreed that the benefits of du’aa’, praying for forgiveness, giving charity and Hajj reach the deceased.
With regard to du’aa’ and praying for forgiveness, Allaah says (interpretation of the meaning):
“And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith’”
The Prophet (peace and blessings of Allaah be upon him) said: “Pray for forgiveness for your brother and ask that he be made steadfast, for now he is being questioned.”
And he (peace and blessings of Allaah be upon him) said: “When you offer the (funeral) prayer for the deceased, then make du’aa’ sincerely for him.”
With regard to charity, it was narrated in al-Saheehayn from ‘Aa’ishah that a man said to the Prophet (peace and blessings of Allaah be upon him): “My mother died suddenly and she did not leave a will, but I think that if she could have spoken she would have given in charity. Will she have a reward if I give in charity on her behalf?” The Prophet (peace and blessings of Allaah be upon him) said: “Yes.” Narrated by al-Bukhaari, no. 1388; Muslim, no. 1004.
And it was narrated by al-Bukhaari from Sa’d ibn ‘Ubaadah that his mother died when he was absent, and he said: “O Messenger of Allaah, my mother has died when I was absent. Will it benefit her if I give in charity on her behalf?” He said: “Yes.” He said: “I ask you to bear witness that my garden that bears fruit is given in charity on her behalf.” Narrated by al-Bukhaari, 2756.
With regard to Hajj, the Prophet (peace and blessings of Allaah be upon him) said to one who asked him about Hajj: “Don’t you think that if your mother had a debt, you would pay it off for her?” She said: “Yes.” He said: “A debt owed to Allaah is more deserving of being paid off.” Narrated by al-Bukhaari, 6699; Muslim, 1148.
There is a da’eef (weak) hadeeth about offering prayer on behalf of the dead. Imam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak regarded this hadeeth as weak, then he said:
There is no difference of opinion concerning giving charity (i.e., on behalf of the dead). End quote.
His words “There is no difference of opinion concerning giving charity (i.e., on behalf of the dead)” means that this hadeeth is not to be taken as evidence. But whoever wants to honour his parents, let him give charity on their behalf, for (the reward of) charity will reach the deceased and benefit them, and there is no difference of opinion among the Muslims concerning this point. This is the correct view. With regard to the report narrated by the qaadi Abu’l-Hasan al-Maawardi al-Basri al-Faqeeh al-Shaafa’i in his book al-Haawi from some of the scholars of al-kalaam, that no reward can reach the deceased after his death, this is a view that is definitely wrong and is clearly contrary to the texts of the Qur’aan and Sunnah and the consensus of the ummah, so no attention should be paid to it. With regard to praying and fasting on behalf of the dead, the view of al-Shaafa’i and the majority of the scholars is that the reward for that does not reach the deceased, unless it is a fast that was obligatory for the deceased, so his heir or someone to whom the heir gives permission makes it up on his behalf. Two views concerning this were narrated from al-Shaafa’i, the better known of which is that it is not valid; the more correct view according to the later Shaafa’i scholars is that it is valid.
With regard to reading Qur’aan, the well-known view of the Shaafa’i madhhab is that the reward for that does not reach the deceased. Some of his companions said that its reward does reach the deceased. Some of the scholars were of the view that the reward of all acts of worship – prayer, fasting, reading Qur’aan, etc – reaches the deceased… Then al-Nawawi mentioned that the reward for du’aa’, charity and Hajj reaches the deceased, according to scholarly consensus.
It says in Tuhfat al-Muhtaaj (7/72):
The deceased can benefit from charity given on his behalf, which includes a waqf of a Mus-haf etc, or digging a well, or planting a tree, whether he does that during his lifetime or it is done by someone else on his behalf after his death.
With regard to the best ways of benefiting your father, you should make a lot of du’aa’ for him. Allaah says (interpretation of the meaning):
“and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young’”
And the Prophet (peace and blessings of Allaah be upon him) said: “When a person dies, all his good deeds come to an end except three: ongoing charity, or beneficial knowledge, or a righteous child who will pray for him.”
With regard to charity, the best things on which charity may be spent are jihad for the sake of Allaah, building mosques, and helping seekers of knowledge by printing books for them or giving them money that they need.
And Allaah knows best.
Fatwa No. 6648
How can his deceased relatives benefit from his reading Qur’aan?
When I read the Holy Qur’aan I would like my relatives who passed away to benefit from my reading .Besides,I want to make supplications after reading the Qur’aan for myself and my family.What actions are exactly to be done ,for as far as I know raising hands and wiping the face are bid’ah?
Praise be to Allaah.
The correct view is that the dead can benefit from the physical acts of worship undertaken by their living relatives with the intention of giving the reward to them (physical acts of worship include fasting and reading Qur’aan). The same applies to financial acts of worship, such as giving charity on behalf of the deceased or freeing a slave on his behalf, even though some of these actions are not prescribed as such.
This is indicated by the hadeeth of Sa’d ibn ‘Ubaadah (may Allaah be pleased with him), who gave his garden in charity on behalf of his mother who had died, and the Prophet (peace and blessings of Allaah be upon him) approved of that (narrated by al-Bukhaari), and other ahaadeeth.
But giving charity on behalf of the deceased is better than reading Qur’aan for them, just as making du’aa’ for them and seeking forgiveness for them is better than other deeds.
If you give in charity on behalf of your deceased relative, or you make du’aa’ for him – or other actions – the deceased will benefit from that, and you will also have the reward for that, for the Bounty of Allaah is immense.
With regard to raising one’s hands when making du’aa’: this is not bid’ah; in fact it is Sunnah and is part of the teachings of guidance and one of the means of having one’s du’aa’s answered. It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah is modest and most generous; if a man raises his hands to Him, He cannot send them back empty and unanswered,” (Narrated by Ahmad and Abu Dawood from the hadeeth of Salmaan).
But it is makrooh to raise one’s hands at certain times, such as when the khateeb makes du’aa’ at Jumu’ah prayers, unless the khateeb is praying for rain at Jumu’ah prayers, in which case it is prescribed to raise one’s hands. This was reported in a saheeh hadeeth from the Messenger of Allaah (peace and blessings of Allaah be upon him).
Similarly, it is not permitted to raise one’s hands in congregation or individually after praying a fard prayer, as there is no evidence for doing so. Wiping the face, chest or body after making du’aa’ is bid’ah and is not permitted. And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
Fatwa No: 46698
Giving the reward for dhikr to one’s parents
Can I say Subhaan-Allaah one hundred times or some other dhikr, praying that the reward for that will be give to my father and mother? My father has died and my mother is still alive.
Praise be to Allaah.
The scholars differed as to whether it is permissible to give reward to the dead and whether that reaches them. There are two views:
1 – That any righteous deed may be given to the dead and that (the reward) reaches them – such as reading Qur’aan, fasting, praying and other acts of worship.
2 – That no righteous deed reaches the dead except those for which there is evidence that it reaches them. This is the more correct view. The evidence for that is the verse in which Allaah says (interpretation of the meaning):
“And that man can have nothing but what he does”
And the Prophet (peace and blessings of Allaah be upon him) said: “When a man dies all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge and a righteous son who will pray for him.”
Narrated by Muslim, 1631, from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).
The paternal uncle of the Prophet (peace and blessings of Allaah be upon him) – Hamzah (may Allaah be pleased with him) – died, as did his wife Khadeejah and three of his daughters, but it is not narrated that he read Qur’aan for any of them, or offered a sacrifice or fasted or prayed on their behalf. No such thing has been narrated from any of the Sahaabah either. If it were prescribed, then they would have done it before us.
The exceptions for which there is evidence that the reward does reach the deceased are: Hajj, ‘Umrah, obligatory fasts, charity and du’aa’.
Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: “ ‘And that man can have nothing but what he does’:
From this verse al-Shaafa’i and those who followed him understood that the reward for reading Qur’aan does not reach the deceased, because it is not something that they did or earned. Hence the Messenger of Allaah (peace and blessings of Allaah be upon him) did not recommend or encourage his ummah to do that, and he did not tell them to do that through any statement or gesture. Nor is it narrated that any of the Sahaabah (may Allaah be pleased with them) did that. If it were good they would have done that before us. So the acts of worship are restricted to those mentioned in the texts, and there is no room for analogy or personal opinions. With regard to du’aa’ and charity, there is scholarly consensus that the reward for them reaches the deceased and that they are mentioned in sharee’ah.
Tafseer Ibn Katheer, 4/258.
If we assume that the reward for all righteous deeds reaches the deceased, then the best thing that can benefit the deceased is du’aa’. So why should we ignore that which the Prophet (peace and blessings of Allaah be upon him) has encouraged us to do, and turn to other things that he did not do and that none of his companions did? All goodness is to be found in the guidance of the Prophet (peace and blessings of Allaah be upon him) and his companions.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about giving the reward for reading Qur’aan and charity to one’s mother, whether she is alive or dead.
With regard to reading Qur’aan, the scholars differed as to whether the reward for that will reach the deceased. There are two scholarly views, the more correct of which is that it does not reach the deceased because there is no evidence to that effect. The Prophet (peace and blessings of Allaah be upon him) did not do that for his deceased Muslim loved ones such as his daughters who died during his lifetime, and the Sahaabah (may Allaah be pleased with them) did not do that or approve of it, as far as we know. It is better for the believer not to do that and not to read Qur’aan for the dead or the living, or to pray on their behalf, or to observe voluntary fasts on their behalf, because there is no evidence for any of that. The basic principle concerning acts of worship is that we do not do anything except that which is proven to be prescribed by Allaah or His Messenger (peace and blessings of Allaah be upon him).
Charity benefits both the living and the dead, according to Muslim consensus. Similarly du’aa’ benefits both the living and the dead according to Muslim consensus. Undoubtedly the living benefit from charity given by them and by others, and they benefit from du’aa’. If a person makes du’aa’ for his parents when they are alive, they benefit from his du’aa’, as they also benefit from charity given on their behalf when they are still alive, and from Hajj done on their behalf if they are unable to do it themselves because of old age or incurable sickness. So a person may benefit them by doing that. Hence it is narrated that a woman said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, Allaah’s command to perform Hajj has come when my father is an old man and cannot sit firmly in the saddle. Shall I perform Hajj on his behalf?” He said: “Perform Hajj on his behalf.” Another man came to him and said: “O Messenger of Allaah, my father is an old man and cannot perform Hajj or travel; shall I perform Hajj and ‘Umrah on his behalf?” He said: “Perform Hajj and ‘Umrah on behalf of your father.” This indicates that it is permissible to perform Hajj on behalf of one who has died or on behalf of a living man or woman who is unable to do it because of old age. So giving charity, making du’aa’ and performing Hajj on behalf of one who has died or one who is unable to do it will benefit him, according to all the scholars. Similarly one may fast on behalf of a deceased person, if he owed an obligatory fast – whether as the result of a vow, as an expiation or to make up for a Ramadaan fast – because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever dies owing a fast, his heir must observe the fast on his behalf.” Saheeh – agreed upon. And there are other ahaadeeth which say the same thing. But whoever delays Ramadaan fasts for a legitimate reason, such as sickness or travel, then dies before he is able to make them up, there is no need to fast them on his behalf or feed the poor, because he is excused.
Majmoo’ Fataawa wa Maqaalaat al-Shaykh Ibn Baaz, 4/348.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a man to give money in charity and to share the reward for it with someone else? He replied: It is permissible for a person to give money in charity and intend for it to be on behalf of his father, his mother or his brother or anyone else he wants among the Muslims, because the reward is great. If charity is given sincerely for the sake of Allaah and from wealth that is acquired in a halaal manner, then the reward will be multiplied greatly, as Allaah says (interpretation of the meaning):
“The likeness of those who spend their wealth in the way of Allaah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allaah gives manifold increase to whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knower”
And the Prophet (peace and blessings of Allaah be upon him) used to slaughter a single sheep on behalf of himself and the members of his household.
Fataawa al-Shaykh Ibn ‘Uthaymeen, 18/249
From the above it is clear that what you have mentioned about giving the reward of dhikr to your parents is not correct according to the more correct of the two scholarly opinions, whether they are alive or deceased. Rather what we advise you to do is to make a great deal of du’aa’ for them and give charity on their behalf, for all goodness is in following the guidance of the Prophet (peace and blessings of Allaah be upon him) and his noble companions.
And Allaah knows best.
Fatwa No. 97389
Organizing a gathering to remember the deceased
We have an association for sponsoring orphans. This association mediates between the charitable people and the families of the orphans. The manager of this association has passed away two months ago, may Allah have mercy on him. He was such a great model of sacrifice and loyalty. He was always doing his best to delight and please the families of the orphans. The brothers working here thought of making a meeting to remember him. It is not a commemoration. We decided to make this meeting about his role in the charitable work, and to give his family a certificate of achievement for the efforts the deceased exerted.
The meeting includes a word about the activities and achievements of the association.
The question: Is it permissible to organize such a meeting?.
Praise be to Allaah.
Organizing lectures, seminars and meetings to talk about deceased scholars and righteous people or those who did good is permissible and there is nothing wrong with it.
But the following conditions should be adhered to:
1 – The purpose should be to encourage people to do good and to express thanks to his family and try to benefit from the bright side of the life of the deceased, and to tell people about him so as to encourage them to follow his example.
The aim should not be to stir up grief and sorrow, or remember calamities and pain, or make tears fall and hearts break. Such things have no place in Islam; rather they are contrary to what is enjoined of patience in the face of calamity and acceptance of the will of Allaah.
2 – This gathering should not be made into an “eid” that is repeated every year, because the Muslims have no eid apart from Eid al-Fitr and Eid al-Adha only, and it is not permissible to introduce any eid on any other occasion apart from those that are mentioned in sharee’ah.
3 – Only the truth should be spoken, without exaggerating or boasting. If the deceased was a righteous, knowledgeable and good man, mention may be made of what he did for his ummah and his religion, and that should only be mentioned for the sake of Allaah and so as to encourage people to do good, not to try to attain some position or to show tribal loyalty to a group or party. But if he was a sinner who followed whims and desires or he was one of those who mix good deeds with bad, it is not permissible to deceive the ummah by means of such people and it is not permissible to tell lies by praising them for things that are not true. What we should do is leave their case to Allaah.
4 – These meetings should not be accompanied by any reprehensible actions such as customs of mourning or hanging up pictures or using musical instruments. It is also not permissible to connect such meetings to certain nights such as one week or forty days after the person’s death, and other such myths that are widespread among the common folk.
It says in al-Fataawa al-Fiqhiyyah al-Kubra by Ibn Hajar al-Haytami (2/18):
Ibn ‘Abd al-Salaam said: some kinds of mourning are haraam, such as wailing, because that implies objecting to the divine decree. But if the qualities of a pious scholar or righteous man are mentioned so as to encourage others to follow the same path and think well of him, in that case it is more akin to obedience and exhortation, because of the goodness that may result from it. Hence many of the Sahaabah and scholars did that throughout the ages and were not denounced for it. End quote.
It says in the commentary by Ibn al-Shaat on al-Furooq by al-Qarraafi (2?180-182):
In fact mourning and eulogizing fall into four categories: haraam and a major sin, haraam and a minor sin, permissible and mandoob (recommended).
The guideline on what is haraam and a major sin with regard to eulogizing and commemorating the dead:
Any statement which suggests that Allaah has been unfair in His will and decree, such as when they exaggerate in listing the virtues and good qualities and deeds of the deceased which have come to an end with his death, which means that his death was a terrible thing and that it would have been better if he had carried on living.
The guidelines on what is haraam and a minor sin:
Words that stir up grief and lead to discontent and lack of patience, and may lead to striking one’s cheeks or rending one’s garment.
The guidelines on what is permissible with regard to mourning and eulogizing:
Words that do no more than mention the religious commitment of the deceased and that he has moved on to the realm of recompense, and that all people will meet the same fate.
The guidelines on that which is recommended with regard to mourning and eulogizing:
Words which enjoin and encourage the family of the deceased to be patient. End quote.
The scholars of the Standing Committee were asked:
What is the origin of the forty-day commemoration? Is there any evidence that it is prescribed to commemorate the deceased?
Firstly: its origin lies in Pharaonic customs, which were known to the Pharaohs before Islam, then they spread to other people. It is a reprehensible innovation that has no basis in Islam, and it is refuted by the proven words of the Prophet (peace and blessings of Allaah be upon him): “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Narrated by al-Bukhaari (2550).
Secondly: Commemorating and eulogizing the deceased in the manner that is known nowadays, where people gather for that purpose and go to extremes in praising him, is not permissible, because of the report which was narrated by Ahmad and Ibn Majaah, and classed as saheeh by al-Haakim, from ‘Abd-Allaah ibn Abi Awfa who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade eulogizing.
And because mentioning the attributes of the deceased is usually boasting, and renews the anguish and stirs up grief.
As for simply praising him when he is mentioned or when his funeral passes by, or by telling others of his good deeds and so on, which is akin to the way in which some of the Sahaabah eulogized the slain at Uhud and others, that is permissible, because of the report narrated by Anas ibn Maalik (may Allaah be pleased with him) who said: A funeral passed by and they spoke well of him, and the Prophet (peace and blessings of Allaah be upon him) said: “It is guaranteed.” Then another passed by and they spoke ill of him, and he said: “It is guaranteed.” ‘Umar (may Allaah be pleased with him) said: “What is guaranteed?” He said: “The one of whom you spoke well, Paradise is guaranteed for him, and the one of whom you spoke ill, Hell is guaranteed for him. You are the witnesses of Allaah on earth.” Agreed upon. End quote.
Fataawa al-Lajnah al-Daa’imah (9/154-155)
Some contemporary scholars regard it as mustahabb for such meetings to be organized a long time after the death, so that the grief will not be renewed.
Shaykh Ibn ‘Uthaymeen was asked: In some mosques they give speeches in which they recount the good qualities of the deceased and his good legacy, such as a scholar or a daa’iyah. What is the ruling on this action?
I think that this should not be done, because if it is too close to the death of the scholar or daa’iyah it is regarded as a kind of eulogizing or mourning, and the people are moved to tears by it. But if it is after a long time and after the calamity has been forgotten, and his qualities and legacy are mentioned as a biography, there is nothing wrong with that, because all of the scholars are written about and their qualities and legacy recounted. But as for that which is aimed at stirring up grief and sorrow at the loss of this man, the Prophet (peace and blessings of Allaah be upon him) forbade wailing and this is a kind of wailing. End quote.
Liqaa’aat al-Baab il-Maftooh (no. 207, question no. 15).
To sum up: There is nothing wrong with you organizing a memorial meeting to speak of the head of the association, so long as you adhere to the conditions mentioned above.
And Allaah knows best.
Fatwa No. 9979
Ruling on reading Qur’aan over the grave of a dead person
Some people in our village bring together some shaykhs who know how to read Qur’aan well, and they read Qur’aan on the grounds that this Qur’aan will benefit the deceased and bring mercy to him. Some others invite one or two shaykhs to read at the grave of a particular person, and others organize big gatherings where they invite one of the famous readers to read over loudspeakers, to commemorate the anniversary of a loved one’s death. What is the Islamic ruling on that? Does reading Qur’aan at the graveside or elsewhere benefit the deceased? What is the best way to benefit the dead? Please advise us, may Allaah reward you greatly on our behalf, and we thank you very much.
Praise be to Allaah.
This action is bid’ah (reprehensible innovation) and is not permissible, because the Prophet (peace and blessings of Allaah be upon him) said, “Whoever innovates anything in this matter of ours (i.e., Islam) that is not a part of it, will have it rejected.” (Saheeh – agreed upon). And he (peace and blessings of Allaah be upon him) said: “Whoever does anything that is not a part of this matter of ours (i.e., Islam) will have it rejected.” (Narrated by Muslim in his Saheeh). And there are many similar ahaadeeth.
It is not the Sunnah of the Prophet (peace and blessings of Allaah be upon him) or the way of his rightly-guided successors (the Khulafaa’ al-Raashideen – may Allaah be pleased with them) to read Qur’aan over graves or to have gatherings to commemorate the anniversary of a person’s death. All goodness is to be found in following the Messenger (peace and blessings of Allaah be upon him) and his rightly-guided successors, and those who followed their path, as Allaah says (interpretation of the meaning):
“And the foremost to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success”
And the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to adhere to my way (Sunnah) and the way of the rightly-guided Khulafaa’ who come after me. Adhere to it and bite onto it with your eyeteeth (i.e. cling firmly to it). Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going-astray.” And it was reported in a saheeh hadeeth that he (peace and blessings of Allaah be upon him) said in a Friday khutbah: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which are newly-invented, and every innovation is a going-astray.” And there are many similar ahaadeeth.
According to the saheeh ahaadeeth, the Prophet (peace and blessings of Allaah be upon him) explained the things that will benefit the Muslim after he dies. He (peace and blessings of Allaah be upon him) said: “When a man dies, all his good deeds come to a halt, apart from three: ongoing charity (sadaqah jaariyah); beneficial knowledge; or a righteous child who will pray for him.” (Narrated by Muslim in his Saheeh). A man asked the Prophet (peace and blessings of Allaah be upon him), “O Messenger of Allaah, is there anything that I can do to continue honouring my parents after they die?” He (peace and blessings of Allaah be upon him) said: “Yes: pray for them, ask for forgiveness for them, fulfil their last wishes (wasiyah or will), honour their friends and uphold the ties of kinship which you would not have were it not for them.” The last wishes (wasiyah or will) expressed by the person before he or she died should be fulfilled so long as they are in accordance with sharee’ah. Other ways of honouring one’s parents is to give in charity on their behalf, to make du’aa’ for them and to perform Hajj and ‘Umrah on their behalf. And Allaah is the Source of strength.
Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 319
Allah knows best.
Islam Q & A
More Questions and Answers regarding this subject can be found here, Insha’Allah: