Question:
Is reciting Qur’an or Surah al-Fatiha at the grave permissible?
Answer:
Bismillahir Rahmanir Rahim
The matter of reciting the Qur’an at the grave—such as Surah al-Fatiha or other passages—is a well-known topic addressed by the scholars of the four madhhabs. The origin of the discussion is based on the principle of benefit for the deceased (iṣāl al-thawāb) and whether recitation of the Qur’an can be included in the actions whose reward may reach the dead.
From the usool perspective, actions that are not purely ritual (‘ibādah mahdah), or are connected to mercy, forgiveness, and remembrance, are generally more flexible, especially if they fall under the category of general good (ma‘rūf) or permissible analogy (qiyās jā’iz). The foundational evidence for benefiting the dead includes charity, du‘ā’, and fasting on behalf of the deceased as found in authentic hadith.
As for reciting the Qur’an at the grave, the Hanafī, Shāfiʿī, and Ḥanbalī madhhabs all considered it permissible to recite at the grave with the intention that the reward reach the deceased. While it was not something practiced regularly in the lifetime of the Prophet ﷺ, it was done by several of the companions without any recorded objection from others.
Of particular note is the report from ‘Abdullāh ibn ‘Umar (radiyallāhu ‘anhu), who instructed in his Islamic will (waṣiyyah) that the beginning and end of Surah al-Baqarah be recited at his grave after burial. This was not a weak narration nor a rejected opinion. Rather, it was affirmed by later scholars as part of the allowance for Qur’an recitation at the grave.
The presence of this action from Ibn ‘Umar, along with the absence of any recorded objection from other companions, forms a strong basis in usool under the principle:
مَا تَكَرَّرَ فِي زَمَنِ الصَّحَابَةِ وَلَمْ يُنْكَرْ فَهُوَ مِمَّا أُقِرَّ
“What occurred repeatedly in the time of the companions without objection is considered acknowledged and accepted.”
Furthermore, none of the four imams rejected the permissibility of reciting the Qur’an at the grave, although they emphasized avoiding ritualizing it or turning it into an obligatory act. Their allowance was often based on the analogy of gifting the reward of other good deeds, such as charity or prayer, which are clearly established in the Sunnah.
Regarding the specific recitation of Surah al-Fātiḥah, it is viewed by scholars as a comprehensive supplication, encompassing praise, mercy, and request for guidance—all relevant to the condition of the deceased. Hence, reciting it is generally permitted, especially when done quietly, individually, and not as a fixed custom.
Wallahu a‘lam