بسم الله الرحمن الرحيم
Question: She has a somewhat lengthy question in which she asks: Is reciting the Qurʾān at graves an innovation [bidʿah] — particularly Sūrat al-Fātihah and Sūrat al-Baqarah? [She notes that] she read in the book Kitāb al-Rūh by Ibn al-Qayyim about reciting the Qurʾān at the time of burying the deceased, and also reciting the Qurʾān immediately after burial. An example mentioned therein is that a group of the Salaf gave instructions that [the Qurʾān] be recited at their graves at the time of burial. ʿAbd al-Haqq said: it is narrated that ʿAbdullāh ibn ʿUmar instructed that Sūrat al-Baqarah be recited at his grave. Among those who held this view was al-Muʿallā ibn ʿAbd al-Rahmān. And Imām Ahmad initially rejected this — as no narration [athar] had reached him regarding it — but then retracted [that position]. Please enlighten us on this matter. May Allāh reward you with good.
Answer: “Reciting [the Qurʾān] at graves is an innovation [bidʿah] and it is not permissible to do so, nor to pray there — because the Messenger (ﷺ) did not do that, nor did he direct [anyone] toward it, nor did his Rightly-Guided Caliphs. And because this is something done in mosques and homes. The Prophet (ﷺ) said:
اجعلوا من صلاتكم في بيوتكم، ولا تتخذوها قبورًا
“Make some of your prayers in your homes, and do not make them [like] graves” [Sahīh al-Nasā’ī 1597 and others]
— indicating that prayers are not performed at graves, nor is [the Qurʾān] recited there, since this is among the characteristics of mosques and homes.
One [at graves] only greets their occupants — they are visited, greeted with salām, and supplicated for. And the Prophet (ﷺ), when he finished burying the deceased, would stand over him and say:
استغفروا لأخيكم، وسلوا له التثبيت؛ فإنه الآن يسأل
“Seek forgiveness for your brother, and ask [Allāh] to grant him firmness [al-tathbīt], for he is now being questioned” [Sahīh al-Jāmi 945]
— and he did not recite [the Qurʾān] over him, nor did he command that it be recited over him.
As for what is narrated from ʿAbdullāh ibn ʿUmar [see below, narration 1] — even if it is authentically established from him — it is not to be relied upon; because acts of worship are received from the Messenger (ﷺ) or from the Qurʾān, and the statement of a Companion or anyone else cannot be used as evidence in [matters of] worship — except for the Rightly-Guided Caliphs, regarding whom the Prophet (ﷺ) said:
عليكم بسنتي، وسنة الخلفاء الراشدين من بعدي، تمسكوا بها، وعضوا عليها بالنواجذ
“Hold fast to my Sunnah and the Sunnah of the Rightly-Guided Caliphs after me — cling to it and bite onto it with your molar teeth.” [Abū Dawūd 4607 & others]
So what comes from the Rightly-Guided Caliphs is relied upon if it does not contradict his Sunnah.
As for what is narrated from Ibn ʿUmar or other Companions and those after them in matters of worship — it is not to be relied upon; because worship is tawqīfī [restricted to what is legislated] — acts of worship are tawqīfiyyah, and are not taken except from the Qurʾān or the authentic Sunnah from the Messenger of Allāh (ﷺ).
And what Ibn al-Qayyim mentioned from some scholars is not to be relied upon. What is obligatory in matters of this kind is reliance upon the Qurʾān and the Sunnah — and whatever contradicts them in the domain of worship is an innovation [bidʿah]. So one does not pray at graves, nor recite [the Qurʾān] there, nor circumambulate them, nor supplicate to [their occupants] besides Allāh, nor seek the intercession of their occupants.
For supplicating to the deceased, seeking his aid, and making vows to him — this is major polytheism. And supplicating to Allāh at a grave — [even] this, one’s supplicating to Allāh at a grave, is an innovation. And likewise, reciting [the Qurʾān] at a grave is an innovation. Yes.”
Questioner: May Allāh reward you with good. Did Imām Ahmad truly retract from this position?
The Shaykh: “This is narrated [regarding him], and I do not know of its authenticity. But even if he retracted it, and even if Ahmad said it — Ahmad errs [at times] and gets it correct [at other times] like other scholars. Ibn ʿUmar is better than Ahmad, yet [even his report] is not relied upon. The authority is the Book and the Sunnah.
Allāh — Mighty and Most-High — says in His great Book:
فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
﴾And if you disagree over anything, refer it to Allāh and the Messenger, if you believe in Allāh and the Last Day — that is better and best in outcome﴿ [al-Nisāʾ: 59].
And He — Mighty and Most-High — says:
وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ
﴾And in whatever you differ, its ruling belongs to Allāh﴿ [al-Shūrā: 10].
And He — Mighty and Most-High — says:
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا
﴾And whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it﴿ [al-Hashr: 7].
So these acts of worship — these great matters — are received by Muslims from the Great Qurʾān and the Pure Sunnah. Yes.”
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Shaykh Al-Albānī said: “As for recitation of the Qurʾān when visiting graves: it has no basis in the Sunnah.
Indeed, the hadīths mentioned in the preceding issue indicate its non-prescription — for had it been prescribed, the Messenger of Allāh (ﷺ) would have done it and taught it to his Companions. This is especially so given that ʿĀʾishah — may Allāh be pleased with her — one of the most beloved of people to him (ﷺ) — asked him what she should say when visiting graves, and he taught her the greeting [salām] and supplication [duʿāʾ], but did not teach her to recite al-Fātihah or anything else from the Qurʾān.
Had recitation been prescribed, he would not have concealed it from her — especially since, as is established in the science of legal theory [ʿilm al-usūl], delaying clarification past the time of need is impermissible; so how much more so [impermissible is] outright concealment [al-kitmān]? And had he (ﷺ) taught them anything of that, it would have been transmitted to us — and since it has not been transmitted by an established chain, this indicates that it did not occur.
What further strengthens the non-prescription is his saying (ﷺ):
لا تَجْعَلُوا بيوتكم مقابر، فإنَّ الشيطان يفر من البيت الذي يُقرأُ فيه سورة البقرة
“Do not make your homes into graves — for the devil flees from the home in which Sūrat al-Baqarah is recited.” [Narrated by Muslim (2/188), al-Tirmidhī (4/42) who authenticated it, al-Nasāʾī in Fadāʾil al-Qurʾān (76), al-Bayhaqī in Shuʿab al-Īmān (2/2381), and Ahmad (2/284, 337, 378, 388), from the hadīth of Abū Hurayrah]
This indicates that graves are not — by the Law— a place for recitation. For this reason [the Prophet ﷺ] urged recitation of the Qurʾān in homes and forbade making them like graves in which there is no recitation.
Similarly, another hadīth indicates that graves are not a place for prayer either — namely his saying (ﷺ):
صلُّوا في بيوتكم ، ولا تَتَّخِذُوها قبورا
“Pray in your homes, and do not make them into graves.” [Narrated by Muslim (2/187) and others from Ibn ʿUmar]
For this reason the madhhab of the majority of the salaf — such as Abū Hanīfah, Mālik, and others — was the dislikedness of recitation at graves; and it is likewise the position of Imām Ahmad. Abū Dāwūd said in his Masāʾil (p. 158): “I heard Ahmad being asked about recitation at the grave, and he said: No.”
Shaykh al-Islām Ibn Taymiyyah said in Iqtidāʾ al-Sirāt al-Mustaqīm Mukhālafat Ashāb al-Jahīm (p. 182): “No statement from al-Shāfiʿī himself on this question has been preserved — and that is because it was in his view an innovation [bidʿah]. Mālik said: ‘I know of no one who does this’ — indicating that the Companions and Successors did not do it.”
And he said in al-Ikhtiyārāt al-ʿIlmiyyah (p. 53): “Recitation over the deceased after his death is an innovation [bidʿah] – unlike recitation over the dying, which is recommended by [Sūrat] Yāsīn.”
I say [i.e. Al-Albānī]: however, the hadīth of reciting Yāsīn is weak [daʿīf] as has already been established and recommendation is a legal ruling that cannot be established by a weak hadīth — as is well known from Ibn Taymiyyah’s own words in some of his works and elsewhere.” (Ahkām al-Janāʾiz pg. 241-243, slightly abridged)
Narration 1: of Ibn Umar (mawqūf; attributed to Ibn ‘Umar himself)
Via Mubashshshir ibn Ismāʿīl al-Halabī > ʿAbd al-Rahmān ibn al-ʿAlāʾ ibn al-Lajlāj > his father, who said to his sons:
إِذَا أَدْخَلْتُمُونِي قَبْرِي فَضَعُونِي فِي اللَّحْدِ وَقُولُوا : بِاسْمِ اللَّهِ وَعَلَى سُنَّةِ رَسُولِ اللَّهِ ﷺ وَسُنُّوا عَلَيَّ التَّرَابَ سَنَّا وَاقْرَءُوا عِنْدَ رَأْسِي أَوَّلَ الْبَقَرَةِ وَخَاتِمَتَهَا فَإِنِّي رَأَيْتُ ابْنَ عُمَرَ يَسْتَحِبُّ ذَلِكَ
“When you place me in my grave, set me in the grave-niche and say: ‘In the name of Allāh and in accordance with the Sunnah of the Messenger of Allāh (ﷺ)’; then pour the soil over me gently; and recite at my head the opening of al-Baqarah and its end — for I saw Ibn ʿUmar consider that recommended.”
(Sunan al-Kubrā of al-Bayhaqī #7068 and others, Dār al-Hadīth print, it’s verifier saying: “Its isnād is weak [daʿīf] — ʿAbd al-Rahmān ibn al-ʿAlāʾ is of unknown condition [majhūl al-hāl]; and his father is close to that upon thorough investigation”)
ʿAbd al-Rahmān ibn al-ʿAlāʾ ibn al-Lajlāj
In Tahrīr al-Taqrīb pg. 470 it’s mentioned: “…[he is] unknown [majhūl] — Mubashshshir ibn Ismāʿīl al-Halabī alone narrated from him, and only Ibn Hibbān mentioned him in al-Thiqāt. For this reason al-Dhahabī mentioned him in al-Mīzān.”
Shaykh Al-Albānī weakened the narration in Ahkām al-Janāʾiz (pg. 244) and said: “[He is] counted among the unknown (narrators) [al-majhūlūn], as is suggested by al-Dhahabī’s words in his entry in al-Mīzān: “No one narrated from him except Mubashshshir.”
As for Ibn Hibbān’s validation of him — it is not to be relied upon on account of his well-known leniency in validation [of unknown narrators]. For this reason al-Hāfidh [Ibn Hajr] did not turn to it in al-Taqrīb when he said: “Maqbūl [acceptable]” — meaning: acceptable when corroborated; otherwise he is weak in hadīth, as he stated explicitly in his introduction…even if its isnād from Ibn ʿUmar were established, it is mawqūf [traced to a Companion] and was not elevated [marfūʿ] to the Prophet (ﷺ) — so it constitutes no proof whatsoever. “
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Narration 2: of Ibn ‘Umar (marfū; raised as a statement of the Prophet (ﷺ))
Al-ʿAbbās ibn Muhammad ibn Ahmad ibn ʿAbd al-Karīm > Abū Shuʿayb ʿAbdullāh ibn al-Hasan ibn Ahmad ibn Shuʿayb al-Harrānī — from his book > Yahyā ibn ʿAbdillāh ibn al-Dahhāk al-Bābuluttī > Ayyūb ibn Nahīk al-Halabī al-Zuhrī — client [mawlā] of the family of Saʿd ibn Abī Waqqās — > ʿAtāʾ ibn Abī Rabāh al-Makkī said: I heard Ibn ʿUmar say: I heard the Prophet (ﷺ) say:
إِذَا مَاتَ أَحَدُكُمْ فَلَا تَجْلِسُوا، وَأَسْرِعُوا بِهِ إِلَى قَبْرِهِ، وَلْيُقْرَأُ عِنْدَ رَأْسِهِ بِفَاتِحَةِ الْبَقَرَةِ، وَعِنْدَ رِجْلَيْهِ بِخَاتِمَتِهَا فِي قَبْرِهِ
“When one of you dies, do not sit [i.e. delay]; hasten with him to his grave, and let the opening of al-Baqarah be recited at his head and its end at his feet, in his grave.” (Al-Qirā’ah ‘Inda al-Qubūr of al-Khallāl pg. 38. Al-Bayhaqī in Shu’ab al-Īmān #8854, who said: “We have not recorded it except through this isnād, to my knowledge.”
The verifier – Mukhtar Ahmad al-Nadwī – declared the isnād as weak saying: “Yahyā ibn ʿAbdillāh ibn al-Dahhāk al-Bābuluttī is Abū Saʿīd, from the people of al-Jazīrah, a client [mawlā] of the Banū Umayyah (d. 218H) — weak [daʿīf])…[and] Ayyūb ibn Nahīk al-Halabī — the client [mawlā] of the family of Saʿd ibn Abī Waqqās — is weak [daʿīf], munkar al-hadīth [rejected in narrations].” (11/471)
Al-Haythamī declared it weak saying: “Al-Tabarānī narrated it in al-Kabīr, and in it is Yahyā ibn ʿAbdillāh al-Bābuluttī — and he is weak [daʿīf].” (Majma’ al-Zawāid 3/44)
Yahyā ibn ʿAbdillāh ibn al-Dahhāk al-Bābuluttī
Ibn Hajr said regarding him: “[He is] Abū Saʿīd al-Harrānī, the son of al-Awzāʿī’s wife: [he is] weak [daʿīf], of the ninth class [of narrators]. He died in the year 218H at the age of seventy.” (al-Taqrīb #7585)
Ibn Abī Hātim said regarding him: “[He is] dropped proof [sāqit al-ihtijāj; i.e. not suitable to be used as proof nor for corroboration] in what he narrated alone.” (Al-Jarh wa al-Taʿdīl: 9/164)
Ibn ʿAdī said: “He has sound narrations from al-Awzāʿī — though among those narrations are some he transmits alone from al-Awzāʿī. He also narrates from other well-known and unknown narrators besides al-Awzāʿī, and the mark of weakness upon his hadīths is evident.” Al-Dāraqutnī said: “[He is] not strong [i.e. weak].” Ibn Hibbān said: “He transmits from trustworthy narrators things that are muʿdalāt [i.e. munkar, rejected], committing errors in them — so he is a dropped proof [sāqit al-ihtijāj] in what he narrated alone.” Abū Hātim said: “He is not to be relied upon.” (al-Jāmi Li-kutub al-Du’afā #14274)
Al-Samʿānī said: “He was frequent in error — his hearing cannot be dismissed outright, but he would transmit from trustworthy narrators things that were muʿdalāt, committing errors in them until the sweetness of him was lost from hearts on account of his mixing rejected narrations [manākīr] into his hadīths. In my view, in what he narrated alone he is a dropped proof [sāqit al-ihtijāj]; in what he did not contradict the trustworthy narrators, he is considered; and in what he agreed with the trustworthy narrators, he can be used as proof.” (al-Insāb 2/14)
Ayyūb ibn Nahīk al-Halabī
Ibn Abī Hātim said: “I heard my father say: “He is weak in hadīth [daʿīf al-hadīth].” I heard Abū Zurʿah say: “I do not narrate from Ayyūb ibn Nahīk” — and he did not read his hadīth to us. And he said: “He is rejected in hadīth [munkar al-hadīth].” (Al-Jarh wa al-Taʿdīl 2/930)
Al-Dhahabī said: “Abū Hātim and others declared him weak. Al-Azdī said: abandoned [matrūk]. Ibn Hibbān mentioned him in al-Thiqāt and said: “he errs.” (al-Mīzān 1/279)
Al-Dhahabī also said: “They [i.e. scholars of Hadīth] abandoned him.” (Al-Mughnī fī l-Duʿafā 1/151 and Dīwān al-Duʿafāʾ pg. 43)
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Narration 3: of al-Shaʿbī
Abū Yahyā al-Nāqid > Sufyān ibn Wakīʿ > Hafs > Mujālid > al-Shaʿbī, who said:
كَانَتِ الْأَنْصَارُ إِذَا مَاتَ لَهُمُ الْمَيْتُ اخْتَلَفُوا إِلَى قَبْرِهِ يَقْرَءُونَ عِنْدَهُ الْقُرْآنَ
“When one of the Ansār died, they would come repeatedly [take turns coming and going] to his grave and recite the Qurʾān at it.” (Al-Qirā’ah ‘Inda al-Qubūr of al-Khallāl pg. 47.)
In the wording collected by al-Lālakāʾī in Sharh Usūl I’tiqād Ahlul Sunnah wa al-Jamā’ah #1868:
كَانَتِ الأَنصَارُ تَسْتَحِبُّ أَن يُقْرَأُ عِندَ المَيِّتِ بِسُورَةٍ مِنَ القُرآنِ
Al-Shaʿbī said: “The Ansār used to consider it recommended that a sūrah from the Qurʾān be recited in the presence of the dying person.”
In the wording collected by Ibn Abī Shaybah – chapter: “What is said in the presence of the ill person when [death] has come upon him.” – in his Musannaf #10953:
Hafs > Mujālid > al-Shaʿbī, who said:
عن الشَّعْبِي، قال : كانت الأَنْصَارُ يَقْرَءُونَ عِنْدَ المَيِّتِ بِسُورَةِ البَقَرَةِ
“The Ansār used to recite Sūrat al-Baqarah in the presence of the dying person.”
Al-Albānī declared the isnād as weak in Ahkām al-Janāʾiz pg. 245.
The verifier – Abū Mālik al-Qufilī – of Sharh Usūl I’tiqād Ahlul Sunnah wa al-Jamā’ah said regarding this narration: ” This is a very weak [daʿīf jiddan] report.
In its isnād is: Sufyān ibn Wakīʿ ibn al-Jarrāh al-Ruʾāsī, Abū Muhammad al-Kūfī, the brother of Mulayyih ibn Wakīʿ and ʿUbayd ibn Wakīʿ. Hāfidh Ibn Hajr said: “He was truthful [sadūq] — however he was afflicted by his scribe, who introduced into [his narrations] what was not from his hadīth. He was advised [of this] but did not accept [the advice] — so his hadīth was dropped [al-Taqrīb of Ibn Hajr #2456].”
In it is also: Mujālid ibn Saʿīd ibn ʿUmayr al-Hamdānī — and he is weak [daʿīf].”
Sufyān ibn Wakīʿ ibn al-Jarrāh al-Ruʾāsī
Commenting on Ibn Hajr’s statement above, Shu’ayb al-Arnāūt and co. said in Tahrīr Taqrīb pg. 303: “Meaning: [he is] weak [daʿīf]; [he was] declared weak by Abū Hātim, al-Bukhārī, al-Nasāʾī, Abū Dāwūd, and al-Dhahabī. Abū Zurʿah said: “He was attributed with lying.”
Al-Khalīlī said: “He heard from: his father, Ibn ʿUyaynah, and the early [scholars of Hadīth] of Kūfah and Makkah. However they declared him weak — for he had a scribe who introduced into his hadīths what was not from him. The Kūfans said to him: “Woe to you! You have corrupted our shaykh and the son of our shaykh.” The huffādh [preservers/memorisers of hadīth] narrated from him — then they abandoned his hadīth.” (al-Irshād pg. 226)]
Mujālid ibn Saʿīd ibn ʿUmayr al-Hamdānī
Ibn Hajr said: “[He is] not strong, and his memory deteriorated at the end of his life.” (al-Taqrīb #6478)
Yahyā Ibn Maʿīn said: “His hadīth is not to be used as proof.” Al-Nasāʾī said: “Not strong.” and he once said: “[He is from] Kūfāh, [and he is] weak.” Al-Dāraqutnī said: “He is not to be considered.” Ibn Saʿd said: “He was weak in hadīth.” Al-ʿIjlī said: “His hadīth is permissible.” Al-Bukhārī said: “Truthful [sadūq].” Ibn Hibbān said: “It is not permissible to use him as proof.” (Tārīkh al-Dūrī 2/549, Al-Duʿafāʾ 552, Al-Barqānī 484, Tabaqāt Ibn Saʿd 6/349, Tārīkh al-Thiqāt 420, Al-Tārīkh al-Saghīr 1/135, Al-Majrūhīn: 3/10)
Al-Bukhārī said: “Yahyā ibn Saʿīd used to declare him weak, and ʿAbd al-Rahmān ibn Mahdī would not narrate anything from him. And Ibn Hanbal did not regard him as anything — he said: ‘he is nothing.’” (Tahdhīb al-Kamāl 27/219)
Ibn Saʿd said: “He was weak in hadīth.” (Tahdhīb al-Tahdhīb 4/24)
Al-Jawzaqānī said: “Weak [daʿīf], with rejected narrations, steals hadīths.” (Ikmāl Tahdhīb al-Kamāl, 11/70)
I heard Ibn Hammād say: al-Saʿdī said: “Mujālid ibn Saʿīd — his hadīth is declared weak.” (Al-Kāmil fī al-Duʿafāʾ, 8/168)
In the book al-Jarh wa-l-Taʿdīl of al-ʿUqaylī: Ahmad said: “Mujālid — from al-Shaʿbī and others — is weak.” Some things from Mujālid were then mentioned to him, and he said: “How many strange [narrations] Mujālid has!” (Ikmāl Tahdhīb al-Kamāl, 11/70)
And from Ahmad: “The hadīths of Mujālid were like a dream.” (Ikmāl Tahdhīb al-Kamāl 11/70)
In the book of al-Athram: “Abū ʿAbdillāh declared him weak in respect of his trustworthiness in [relation to] the isnād.” (Ikmāl Tahdhīb al-Kamāl 11/70)
In the book al-Duʿafāʾ of Ibn al-Jārūd: “Mujālid, Layth, and Hajjāj are equal — none of them are to be used as proof.” (Ikmāl Tahdhīb al-Kamāl, 11/70)
[T.N: The wordings of this narration contains inconsistency, Al-Albānī indicated that the strongest of these routes and meaning is that of Ibn Abī Shaybah — containing only Mujālid as its point of weakness in the chain — yet even this is weak. He concluded: “It has therefore become apparent that this report is not about recitation at the grave — but rather at the time of dying and moreover its isnād is weak.” (Ahkām al-Janāʾiz pg 245)]
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Narration 4: of ‘Alī ibn Abī Tālib
ʿAbdullāh ibn Ahmad ibn ʿĀmir > Ahmad ibn ʿĀmir > ʿAlī ibn Mūsā al-Ridā > Mūsā ibn Jaʿfar > Jaʿfar ibn Muhammad > Muhammad ibn ʿAlī > ʿAlī ibn al-Husayn > al-Husayn ibn ʿAlī > ʿAlī ibn Abī Tālib who narrated from the Prophet (ﷺ):
من مرَّ بالمقابر فقرأ قل هو الله أحد إحدى عشرة مرةً، ثم وهب أجره للأموات ، أعطي من الأجر بعدد الأموات
“Whoever passes by the graveyard and recites Qul Huwa Allāhu Ahad [Sūrah al-Ikhlās] eleven times, then gifts its reward to the deceased — he is given reward equivalent to the number of the dead.” (al-Khallāl in Fadāʾil al-Ikhlās 2/201 and al-Daylamī in al-Firdaws)
Shaykh Al-Albānī declared the narration as Mawdū (fabricated) in al-Da’īfah #1290.
In Ahkām al-Janāʾiz pg. 245 he said: “It is a false and fabricated hadīth. It was narrated… from the manuscript of ʿAbdullāh ibn Ahmad ibn ʿĀmir, from his father, from ʿAlī al-Ridā, from his forefathers — and this is a fabricated and false manuscript that cannot be separated from the fabrication of this ʿAbdullāh or his father’s fabrication — as al-Dhahabī said in al-Mīzān, followed by al-Hāfidh Ibn Hajr in al-Lisān, then al-Suyūtī in Dhayl al-Ahādīth al-Mawsūʿah — who cited this hadīth therein — and followed by Ibn ʿArrāq in Tanzīh al-Sharīʿah al-Marfūʿah ʿan al-Ahādīth al-Shanīʿah wa-l-Mawdūʿah.”
Al-Sakhāwī said: “ʿAbdullāh and his father are both liars.” (al-Ajwibah al-Mardiyyah 1/170)
Fawāids |Qur'ān | Authentic Sunnah 
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