I have a question regarding the method of making dua after completing the recitation of the Quran in Ramadhan. If a person started reciting the Quran in Ramadan and completed it in around 3-5 days, is there any such thing like as this is the first time completion in this month, I am giving to you O Allah (means Bakhashna to ALLAH (S.W.T)). Is there such a thing? because I heard that some people do this when they complete the Quran first time in Ramadhan and after that, the rest of the completions are for deceased, older, younger and so on.
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
I pray that you are well, and in the best of health.
To complete the recitation of the Quran once individually is a sunnah. Abu Hurayrah reports that Jibrael used to repeat the recitation of the Qur’an with the Prophet (Allah bless him and give him peace) once a year, but he repeated it twice with him in the year he passed away. The Prophet (Allah bless him and give him peace) used to stay in I’tikaf for ten days every year (in the month of Ramadan), but he stayed for 20 days in the year he passed away. (Sahih al-Bukhari)
“Bakashna” is a Persian word which means to grant. If “Bakashna to Allah” refers to making the recitation solely for Allah’s pleasure, does that mean the rest of the recitations will not be solely for His pleasure? Quite clearly, this meaning doesn’t make sense. If “bakashna to Allah” means to grant the reward to Allah, then verily Allah says,
“O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy.” (Surah Fatir verse 15)
Allah the Almighty has no need for the reward of the recitation. Reward is needed by those who are working for something, for those who are answerable to an authority. There is no authority superior to Allah; He isn’t answerable to anybody. Allah is al-Wahhab, the One who grants abundantly. He is the One who rewards His slaves.
If by “bakashna” you simply mean making the recitation exclusive for Allah without having any other motive, such as sharing or donating the reward to a third party, then this meaning would be acceptable.
Advancing the reward of one’s actions:
Ibn Katheer mentions in his tafseer that there is a consensus amongst the scholars that the reward and benefits of dua and monetary worship can be forwarded to the deceased. (Tafseer ibn Katheer 7/465 Dar at-Taybah)
Equally, Imam Qurtubi reports that there is consensus of the permissibility of forwarding the reward of a hajj to the deceased. (Tafseer al-Qurtubi 5/230 mu’assasah ar-risaalah)
With regards to the validity of advancing the reward of other physical acts of worship, there is a difference of opinion. However, the majority of scholars are in favour of its validity. Qadhi Thana’ullah in his exegesis on the Quran lists a number of evidences endorsing this view. In particular he quotes a hadith on the authority of sayyiduna Ali (Allah be pleased with him) that whoever passes by a graveyard and recites surah Ikhlaas eleven times, then forwards the reward to the deceased therein, the recitor will get the reward equivalent to the number of deceased in that graveyard. (Tafseer al-Mazhari 11/116 Dar al-ishaa’at)
In conclusion, it is valid to forward the reward gained on monetary and physical acts of worship. Hence, to forward the reward of the recitation of the Quran will also be valid according to the mainstream opinion.
And Allah Ta’āla Knows Best
Mawlana Faraz Ibn Adam,
Checked and Approved by,
Mufti Ebrahim Desai.