Individual Accountability and the Rules of Gifting Reward to the Deceased

During the early period of Islam, Walid bin Mughirah was deeply moved by the recitation of the Qur'an by Prophet Muhammad (صلى الله عليه وسلم) and his call to the truth. As Walid drew closer to embracing Islam, a disbelieving companion mocked him for abandoning the religion of his forefathers. The antagonist proposed a transaction: if Walid paid him regular financial installments, he promised to bear any spiritual punishment on Walid's behalf on the Day of Judgment.

Walid initially accepted this deal and made payments, refraining from declaring his faith. However, miserliness soon overcame him, and he stopped giving altogether. Divine revelation exposed this misconception, clarifying that no soul can bear the spiritual burden or consequences of another. Every individual must account for their own deeds, whether good or evil, in the court of Allah (سبحانه وتعالى).

Allah (سبحانه وتعالى) establishes the general principle in Surah an-Najm that human beings attain only the outcome of that which they strive for. Every effort made in this earthly life will be made manifest on the Day of Judgment, and Allah (سبحانه وتعالى) will judge with complete justice and repay every deed in full without shortfall.

A key juristic question arises regarding whether a person can perform a righteous act and transfer its spiritual reward to a deceased family member or friend. While the verse states that man receives what he strives for, canonical practice permits exceptions such as performing Hajj on behalf of another (Hajj-e-Badal), giving charity (sadaqah), and reciting the Qur'an or engaging in remembrance (dhikr) for the deceased.

Imam Abu Hanifah (رحمه الله) and Imam Ahmad ibn Hanbal (رحمه الله) held that it is permissible to confer the reward of righteous deeds to the deceased. Allama Zabidi (رحمه الله) recorded that the scholars of Ahlus Sunnah wal Jama'ah agree it is commendable (mustahabb) to send reward to the deceased because of their need in the grave. Conversely, some scholars from the Shafi'i and Maliki schools maintained that purely physical acts of worship cannot be transferred, relying on the direct wording of this verse.

• Ibn Abbas (رضي الله عنه) and Al-Qurtubi (رحمه الله) noted that the strict limitation applied in previous dispensations, whereas the Ummah of Prophet Muhammad (صلى الله عليه وسلم) was granted a special grace, as demonstrated by the Prophet (صلى الله عليه وسلم) performing annual sacrificial slaughter (Qurbani) on behalf of his entire Ummah.
• Al-Qurtubi (رحمه الله) explained that the Arabic preposition ('lam') implies an absolute legal right (haqq); thus, a person has no entitlement to demand or forcibly take reward from another, though reward may be given voluntarily.
• Rabi' ibn Anas (رحمه الله) explained that the restriction applies specifically to disbelievers, whereas believers can benefit both from their own deeds and the gifted rewards of others.
• Scholars emphasize that the verse warns against relying falsely upon ancestral lineage or pious forefathers, reminding every soul that individual accountability remains paramount.

This subtle distinction is highlighted in an incident involving Mufti Aziz-ur-Rahman (رحمه الله), who sought clarification from Hazrat Maulana Rashid Ahmad Gangohi (رحمه الله). The latter explained that the negation in the verse refers strictly to faith (iman)—meaning a parent's faith cannot save an unbelieving child, nor can a child's faith save an unbelieving parent—rather than the transfer of practical rewards (a'mal).

Prophet Muhammad (صلى الله عليه وسلم) taught that when a person passes away, their deeds come to an end except through three channels: ongoing charity (sadaqah jariyah) such as building a well or mosque, beneficial knowledge imparted to others, and righteous children who pray for them.

Surah an-Najm concludes this passage by reminding believers that the final return is to Allah (سبحانه وتعالى). He controls life, death, joy, and sorrow, and created all pairs. Ancient nations such as 'Ad, Thamud, and the people of Nuh (عليه السلام) were destroyed when they turned away from divine guidance.

In practical worship, Prophet Muhammad (صلى الله عليه وسلم) maintained a upright posture during the opening Takbeer (Takbeer-e-Tahreema). He kept his head straight without bowing it forward—as bending the head at this moment is disliked (makruh)—and raised his hands with palms facing straight towards the Qibla.