Reading Al-Quran For people who are already dead According to Imam Syafii
The Wahhabi were very averse to khilafiyah other clerics and scholars assume the truth is just the fatwa they just so that by the time the opinion of other scholars differ in their opinion of the scholars of other scholarly opinion is misguided opinion and also bid`ah sometimes also shirk.
One example is the issue of the practice of reading the Quran for the dead. Actually, this issue is quite clear, that many great scholars may argue about this. However, because the opinions of the scholars differ with Wahhabi ideology then they completely reject the opinion of the scholars who claimed should read the Quran for those who died.
To reach the point, they did not hesitate to bring the word of the scholars of Ahlus Sunnah but they are interpreted with the understanding they are narrow and rigid so that they point to as their understanding of course without considering other particulars and refused understanding of other groups, as if together they No apostle who always leadeth truth to them.
In the case of this problem one of kalam scholars in use as their argument is the opinion of Imam Syafii about the problem until the reward of reading the Quran for the bodies, they usually cite the texts in the book of Ibn Kathir Tafseer al-Quran al-`Adhim volume 4 case 268 cet. Fikr Dar year 1997:
ومن هذه الآية الكريمة استنبط الشافعي رحمه الله ومن اتبعه أن القراءة لا يصل إهداء ثوابها إلى الموتى لأنه ليس من عملهم ولا كسبهم ولهذا لم يندب إليه رسول الله صلى الله عليه وسلم أمته ولا حثهم عليه ولا أرشدهم إليه بنص ولا إيماء ولم ينقل ذلك عن أحد من الصحابة رضي الله عنهم ولو كان خيرا لسبقونا إليه وباب القربات يقتصر فيه على النصوص ولا يتصرف فيه بأنواع الأقيسة والآراء
of this paragraph Syafii Imam and his followers do for istinbath that qiraah not to reward the people who have died because it was not the practice and effort, because it is not circumcised by the Prophet to his people and is not recommended and not be guided, not by the texts, nor are cues , and no such thing dinaqal of a shahabatpun. And if it is good of course they are ahead of us. While chapter qurbah limited to texts and not used to it by qiyas and opinions.
nah, let's try to examine and understand the purpose of the opinion of Imam Syafii in this issue by considering his opinion of others.
According to Imam al-Shafi'i in one 'like, the reward of reading the Koran is not beneficial to the corpse. While the 'like the others, Imam al-Shafi'i berfatwa that circumcised for pilgrims grave to read the Koran. This fatwa agreed circuit itself by the Imam al-Syafii ashab as penejalsan Imam Nawawi in his book, Majmu 'Sharh al-Muhadzdzab, Juz. V, p. 311, cet. Dar al-Fikr:
Senior disciple of Imam al-Shafi'i, al-Za`farany (d. 260 H) said:
سألت الشافعى رحمه الله عن قراءة عند القبر فقال لا بأس به
"I once asked Imam al-Shafi'i about to read (the Qur'an) in addition to the tomb. He replied "why not". (Sharh al-Shudur, Imam al-Sayuthi, p. 311, cet. Dar al-Madani, 1985).
Well, the opinion of Imam al-Shafi'i should be considered properly to avoid blaming one opinion. Therefore, the scholars understand the words of Imam al-Shafi'i said that qiraah not benefit only if the corpse of the Koran is read not in the presence of a corpse or not accompanied by prayer afterwards because when the Koran was read in the presence of a corpse, Imam al -Syafi'i argue the law of circumcision as an explanation of Imam al-Nawawi earlier. Meanwhile, when accompanied by prayer qiraah thereafter, the scholars have consensus' that the prayer is beneficial to the corpse.
When did we interpret the opinion of Imam Syafii that not to reward reading the absolute good corpse in front of the corpse or not it means rejecting the opinion of Imam Syafii in other places that say circumcision read the Quran when the grave pilgrimage. His opinion that circumcision reading the Quran as a pilgrimage tomb is evidence that Imam Syafii admit that if al-quran read out in the presence of a corpse / grave then reading the Quran is worthwhile for the bodies in the graves. This bukanlahh something strange or odd, because when al-quran read out, then Allah revealed to His mercy around the place, so that when al-quran read out beside the grave, the corpse in the grave will also obtain mercy.
The reading of the Quran that is not next to a corpse / grave if no prayer accompanied by Imam Syafii it can not be beneficial to the corpse. Meanwhile, when accompanied prayer, then the scholars have ijma that prayer can be beneficial to the bodies and pray after reading the Quran would make the prayer more likely to be accepted.
Ibn Kathir said in an interpretation letter-Najmu paragraph 39:
فأما الدعاء والصدقة فذاك مجمع على وصولهما ومنصوص من الشارع عليهما.
So while the issues of prayer and Sadaqah then it ijma scholars to reward and both have dinashkan (explained) of syara`. (See Tafsir Ibn Kathir vol 4 case 268 cet. Dar Fikr year 1997)
Then it can be understood that according to Imam Syafii, reading the Quran for those who have died are not beside the grave when accompanied by prayer in the end can also be beneficial to the corpse.
While other mujtahid Imam (Imam al-Hanafi, Maliki and al-Hanbali) found merit reading of the Koran to reward and beneficial to the corpse. This opinion is followed by the schools of al-Shafi'i scholars such as Imam al-Subki. (See Hasyiyah I`anat al-Thalibin, Juz. III, p. 221, cet. Al-Haramain).
From the description it can be understood that the legal reading the Quran for those who have died are:
When read in front of the corpse or accompanied with prayer afterwards, then the scholars, including Imam al-Shafi'i and Imam other schools agreed that the reward can be up to the corpse.
If not in the presence of a corpse or not accompanied by prayer afterwards, then according to Imam al-Shafi'i was not until the reward. Meanwhile, according to three other schools Imam even most scholars Madzhab al-Syafii is the reward up to the corpse.
Walllahu A`lam bishshawab.
Written by LBM Mudi intimate (Standing Committee Masail Bahtsul Mahadal Uloom Islamic Diniyah)
On 29/01/14 In the Ahlus Sunnah Wal Jama'ah category titled Reading the Quran for the bodies according to Imam Syafii
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One example is the issue of the practice of reading the Quran for the dead. Actually, this issue is quite clear, that many great scholars may argue about this. However, because the opinions of the scholars differ with Wahhabi ideology then they completely reject the opinion of the scholars who claimed should read the Quran for those who died.
To reach the point, they did not hesitate to bring the word of the scholars of Ahlus Sunnah but they are interpreted with the understanding they are narrow and rigid so that they point to as their understanding of course without considering other particulars and refused understanding of other groups, as if together they No apostle who always leadeth truth to them.
In the case of this problem one of kalam scholars in use as their argument is the opinion of Imam Syafii about the problem until the reward of reading the Quran for the bodies, they usually cite the texts in the book of Ibn Kathir Tafseer al-Quran al-`Adhim volume 4 case 268 cet. Fikr Dar year 1997:
ومن هذه الآية الكريمة استنبط الشافعي رحمه الله ومن اتبعه أن القراءة لا يصل إهداء ثوابها إلى الموتى لأنه ليس من عملهم ولا كسبهم ولهذا لم يندب إليه رسول الله صلى الله عليه وسلم أمته ولا حثهم عليه ولا أرشدهم إليه بنص ولا إيماء ولم ينقل ذلك عن أحد من الصحابة رضي الله عنهم ولو كان خيرا لسبقونا إليه وباب القربات يقتصر فيه على النصوص ولا يتصرف فيه بأنواع الأقيسة والآراء
of this paragraph Syafii Imam and his followers do for istinbath that qiraah not to reward the people who have died because it was not the practice and effort, because it is not circumcised by the Prophet to his people and is not recommended and not be guided, not by the texts, nor are cues , and no such thing dinaqal of a shahabatpun. And if it is good of course they are ahead of us. While chapter qurbah limited to texts and not used to it by qiyas and opinions.
nah, let's try to examine and understand the purpose of the opinion of Imam Syafii in this issue by considering his opinion of others.
According to Imam al-Shafi'i in one 'like, the reward of reading the Koran is not beneficial to the corpse. While the 'like the others, Imam al-Shafi'i berfatwa that circumcised for pilgrims grave to read the Koran. This fatwa agreed circuit itself by the Imam al-Syafii ashab as penejalsan Imam Nawawi in his book, Majmu 'Sharh al-Muhadzdzab, Juz. V, p. 311, cet. Dar al-Fikr:
Senior disciple of Imam al-Shafi'i, al-Za`farany (d. 260 H) said:
سألت الشافعى رحمه الله عن قراءة عند القبر فقال لا بأس به
"I once asked Imam al-Shafi'i about to read (the Qur'an) in addition to the tomb. He replied "why not". (Sharh al-Shudur, Imam al-Sayuthi, p. 311, cet. Dar al-Madani, 1985).
Well, the opinion of Imam al-Shafi'i should be considered properly to avoid blaming one opinion. Therefore, the scholars understand the words of Imam al-Shafi'i said that qiraah not benefit only if the corpse of the Koran is read not in the presence of a corpse or not accompanied by prayer afterwards because when the Koran was read in the presence of a corpse, Imam al -Syafi'i argue the law of circumcision as an explanation of Imam al-Nawawi earlier. Meanwhile, when accompanied by prayer qiraah thereafter, the scholars have consensus' that the prayer is beneficial to the corpse.
When did we interpret the opinion of Imam Syafii that not to reward reading the absolute good corpse in front of the corpse or not it means rejecting the opinion of Imam Syafii in other places that say circumcision read the Quran when the grave pilgrimage. His opinion that circumcision reading the Quran as a pilgrimage tomb is evidence that Imam Syafii admit that if al-quran read out in the presence of a corpse / grave then reading the Quran is worthwhile for the bodies in the graves. This bukanlahh something strange or odd, because when al-quran read out, then Allah revealed to His mercy around the place, so that when al-quran read out beside the grave, the corpse in the grave will also obtain mercy.
The reading of the Quran that is not next to a corpse / grave if no prayer accompanied by Imam Syafii it can not be beneficial to the corpse. Meanwhile, when accompanied prayer, then the scholars have ijma that prayer can be beneficial to the bodies and pray after reading the Quran would make the prayer more likely to be accepted.
Ibn Kathir said in an interpretation letter-Najmu paragraph 39:
فأما الدعاء والصدقة فذاك مجمع على وصولهما ومنصوص من الشارع عليهما.
So while the issues of prayer and Sadaqah then it ijma scholars to reward and both have dinashkan (explained) of syara`. (See Tafsir Ibn Kathir vol 4 case 268 cet. Dar Fikr year 1997)
Then it can be understood that according to Imam Syafii, reading the Quran for those who have died are not beside the grave when accompanied by prayer in the end can also be beneficial to the corpse.
While other mujtahid Imam (Imam al-Hanafi, Maliki and al-Hanbali) found merit reading of the Koran to reward and beneficial to the corpse. This opinion is followed by the schools of al-Shafi'i scholars such as Imam al-Subki. (See Hasyiyah I`anat al-Thalibin, Juz. III, p. 221, cet. Al-Haramain).
From the description it can be understood that the legal reading the Quran for those who have died are:
When read in front of the corpse or accompanied with prayer afterwards, then the scholars, including Imam al-Shafi'i and Imam other schools agreed that the reward can be up to the corpse.
If not in the presence of a corpse or not accompanied by prayer afterwards, then according to Imam al-Shafi'i was not until the reward. Meanwhile, according to three other schools Imam even most scholars Madzhab al-Syafii is the reward up to the corpse.
Walllahu A`lam bishshawab.
Written by LBM Mudi intimate (Standing Committee Masail Bahtsul Mahadal Uloom Islamic Diniyah)
On 29/01/14 In the Ahlus Sunnah Wal Jama'ah category titled Reading the Quran for the bodies according to Imam Syafii
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