Įsāl al-Thawāb — the conveying of the reward of good deeds to the deceased — is one of the most widely practised and deeply loved traditions in Sunni Islam. Yet in recent times, certain voices have questioned or outright denied its validity. This article presents the Hanafi position, grounded in the Qurʾān and Sunnah.
What Is Įsāl al-Thawāb?
Įsāl al-Thawāb means performing an act of worship — reciting Qurʾān, giving ṣadaqah, performing voluntary prayer, fasting, or making Hajj — and then making the intention that the reward be sent to the soul of a deceased Muslim. The Hanafi scholars unanimously affirm that this is not only valid but recommended, particularly for deceased parents.
The Qurʾānic Evidence
“And those who came after them say: Our Lord, forgive us and our brothers who preceded us in faith.”
Sūrah al-Ḥashr (59:10)
Imām al-Qurṭubī (d. 671 AH) notes in his Tafsīr that this verse establishes that the living can benefit the deceased through supplication and good deeds dedicated to them. If duʾāʾ benefits them — as is unanimously agreed — then other acts of worship dedicated to them benefit them likewise.
The Prophetic Evidence
The Prophet ﷺ explicitly permitted sending the reward of ṣadaqah to the deceased:
“A man said to the Prophet ﷺ: O Messenger of Allah, my mother died suddenly without making a bequest. I think she would have given in charity had she been able to. Will she receive a reward if I give in charity on her behalf? He said: Yes.”
Ṣaḥīḥ al-Bukhārī, no. 1388
The Prophet ﷺ also slaughtered an animal as sacrifice and said: “O Allah, this is on behalf of Muḥammad and the family of Muḥammad.” (Ṣaḥīḥ Muslim, no. 1967) — demonstrating that the reward of an act can be intended for others.
The Hanafi Position on Reciting Qurʾān
Imām Ibn ʿAbīdīn al-Shāmī (d. 1252 AH) — the foremost authority in later Hanafi fiqh — writes in Radd al-Muḥtār:
“It is valid for one to make the reward of their recitation, prayer, fasting, or ṣadaqah a gift to another person, whether living or dead, and this reaches them according to the Hanafi school.”
Radd al-Muḥtār, vol. 2
Imām al-Marghīnānī (d. 593 AH), author of al-Hidāyah — one of the most authoritative Hanafi texts — likewise affirms that Įsāl al-Thawāb is valid and reaches the deceased.
The Objection: Does the Qurʾān Say Man Gets Only What He Earns?
Some cite Sūrah al-Najm (53:39) — “That man shall have only what he strives for” — to deny Įsāl al-Thawāb. The Hanafi and majority Sunni scholars respond:
- Imām al-Ṭahāwī (d. 321 AH) explains this verse refers to the base entitlement — but a person may receive more through the gift of others, by the grace of Allah ﷻ.
- Imām Ibn Kathīr notes this was the ruling of the Sharīʿah of Ibrāhīm and Mūsā , but our Sharīʿah has widened it — as the Prophet ﷺ explicitly told the Companion that his charity on behalf of his deceased mother would reach her.
- This verse does not negate the gifting of reward — just as a person cannot earn the gift of another but can certainly receive it.
Recommended Acts for the Deceased
- Reciting Sūrah Yā-Sīn and sending its reward
- Giving ṣadaqah on their behalf
- Performing voluntary prayers and fasting
- Making duʾāʾ and seeking forgiveness for them
- Performing Ḥajj or ʿUmrah on their behalf
- Giving to their unfinished charitable projects (ṣadaqah jāriyah)
The Įsāl al-Thawāb — sending the reward of our recitation, prayers, and good deeds to our deceased loved ones — is firmly established in the Qurʾān, the Sunnah, and the unanimous position of the Hanafi school. It is an act of love, mercy, and continued connection with those who have passed. May Allah ﷻ accept our deeds and grant them to be a light and relief for our deceased. Āmīn.
