For Muslims in Indonesia, sending prayers and reciting Surah Al-Fatihah for deceased parents or relatives is a deeply ingrained tradition. In mosques, prayer rooms, and religious gatherings, the recitation of Al-Fatihah is often heard, asking Allah to bestow its rewards upon the deceased ancestors.
However, confusion arises among some due to opinions labeling this practice as bid’ah (innovation) and claiming that its rewards do not reach the deceased. This rejection of the rewards reaching the deceased goes against the majority opinion of Islamic scholars. According to the majority of scholars, gifting prayers and rewards to deceased Muslims is permissible and beneficial for the deceased.
So, what is the proper way to send Al-Fatihah according to the views of scholars?
The Meaning of Surah Al-Fatihah
According to the book named ‘Merayakan Khilafiyah Menuai Rahmat Ilahiah’ compiled by Zikri Darussamin and Rahman, Surah Al-Fatihah holds a significant position in Islam, not only as the first chapter in the Quran but also as a mandatory recitation in every prayer. Due to its importance, Al-Fatihah is often recited accompanying various supplications or intimate prayers to Allah, whether performed individually or collectively in a congregation.
The uniqueness of this chapter is reflected in its nickname, Ummul Kitab or the Mother of the Book. It received this title because its verses are believed to encompass the fundamental purposes of the Quran, praising Allah, laying down worship principles, explaining Allah’s promises and warnings to His followers.
Additionally, Al-Fatihah is known by several other names that describe its characteristics, such as As-Sab’il-Masani and Surat al-Asas. It is called As-Sab’il-Masani due to its seven verses repeatedly recited during prayers, and named Surat al-Asas as it serves as the foundation of the Quran.
The name Al-Fatihah itself refers to its position as the first in the Quran and its status as the first complete chapter revealed.
The Ruling on Sending Al-Fatihah (Prayers) for the Deceased
In Indonesian society, sending recitations of Al-Fatihah or Surah Yasin for the deceased is a deeply rooted tradition. However, this practice often raises questions about whether the rewards of these recitations actually reach the deceased.
According to research from reputable books, here is an explanation of the ruling along with textual and logical evidence underlying this practice.
Scholars’ Consensus (Ijma’) on Prayers and Charity
Scholars unanimously agree (ijma’) without any difference of opinion that prayers and charity intended for the deceased will indeed reach and benefit them. This consensus is based on the saying of Prophet Muhammad that the deeds of the living can benefit the dead in three ways: a righteous child making supplications, continual charitable acts on their behalf, or beneficial knowledge attributed to them.
A common misconception arises that the Shafi’i school of thought (the majority in Indonesia) categorically denies the rewards of Quranic recitations reaching the deceased. While there are well-known opinions to this effect, the preferred stance held by scholars of this school, such as Imam Nawawi and Ibn Shalah, affirms that the rewards do reach, especially when accompanied by supplications.
In fact, Imam Shafi’i himself recommended reciting the Quran at the grave. According to Shafi’i scholars, he stated: ‘It is recommended to recite something from the Quran at the grave, and if they complete the Quran at the gravesite, it is considered commendable’.
Additionally, the majority of scholars from the Hanafi, Maliki, and Hanbali schools also believe that the rewards of Quranic recitations can be gifted to the deceased. Hanafi scholars explicitly state: ‘Hanafi scholars view gifting the rewards of Quranic recitations to the deceased as valid, beneficial, and reaching them’.
Fiqh Logical Reasoning of Imam As-Subki
Imam As-Subki provides an interesting rational argument by contextualizing the benefits of the Quran for both the living and the deceased. He analogizes it to the practice of ruqyah (spiritual healing through Quranic verses).
Imam As-Subki stated: ‘Because it is established that when the reciter intends the recitation of Surah Al-Fatihah for the benefit of someone bitten, it is beneficial for them’.
If Quranic verses can have a healing impact on the physical condition of the living, then the same recitations can undoubtedly have a spiritual impact (reward or ease) for those who have passed away if intended for them.
Ibnu Qudamah, in the book Syarh al-Kabir, concludes a general principle adhered to by many scholars, that any act of goodness done and gifted for a deceased Muslim will indeed benefit them.
Therefore, sending Al-Fatihah is a practice grounded in strong evidence. To avoid any differences of opinions, scholars recommend that after reciting the Quran, one should accompany it with a supplication saying: ‘O Allah, convey the rewards of this recitation to So and so,’ thus making the recitation a part of a collectively agreed-upon prayer reaching the deceased.
How to Send Al-Fatihah and Prayers for the Deceased
According to various sources, here is the proper way to send Al-Fatihah and prayers for the deceased:
Recite Surah Al-Fatihah
Recite Surah Yasin
Recite Surah Al-Ikhlas
Recite Surah Al-Falaq and An-Nas
Recite Surah Al-Baqarah 1-5, 163, 255, and 284
Recite istighfar (seeking forgiveness)
Recite tahlil, takbir, tasbih, and tahmid
Recite blessings upon the Prophet Muhammad
Recite the Asma Al-Husna (the beautiful names of Allah)
Offer prayers for the deceased
Prayer for the Deceased
‘To the honorable Prophet Muhammad, his entire family, wives, children, and descendants. This recitation of Al-Fatihah is dedicated to Allah, and its rewards are for all of them. Al-Fatihah…’
‘Then to his brothers from the prophets, messengers, saints, martyrs, righteous individuals, companions, followers, practicing scholars, sincere writers, and all close angels. Especially to our leader, Sheikh Abdul Qadir al-Jilani, and specifically to the founders of the Nahdlatul Ulama organization. Al-Fatihah…’
‘O Allah, forgive him, have mercy on him, grant him healing, pardon him, honor his abode, expand his entrance, cleanse him with water, snow, and dew, purify him of sins just as you purify the white garment of filth, replace his home with a better one, provide better family and spouse, admit him to paradise, protect him from the torment of the grave and fire.’
For Muslims wishing to send Al-Fatihah, scholars recommend a method involving prayers after recitation, stating: ‘O Allah, convey the rewards of what I have recited to (So and so)’. With this supplication, the recitation of Al-Fatihah becomes a means of goodness that, God-willing, reaches and comforts the deceased in the afterlife.
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