Collective Qur’aan Khatam on WhatsApp Groups

Answered according to Hanafi Fiqh by


After a person passes away then the family do a collective khatam of quraan and yaseen through WhatsApp is it permissible?


In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Your query is not very clear. Nevertheless, the following is our understanding of completing a Khatam through WhatsApp.

Members of the family select a Juz of the Holy Quran and recite it individually. Upon the completion of 30 Juz, the reward is sent to the deceased. The WhatsApp group is utilized to inform each member which Juz has been taken and which Juz is still pending.

The recitation of the Holy Quran in general is an act of great virtue. However, to carry out a khatam after a specific number of days (3 days, 40 days, 1 year etc.) after the death of a person is a customary practice and a Bid’ah, which is not permissible.[1] Furthermore, to consider such a practice as a ‘must’ is also Bid’ah and not permissible.

If people look down upon those individuals who do not wish to participate in this practice, that is an indication of it being a Bid’ah as people now consider it a ‘must’.

On the other hand, if a khatam is not carried out due to customary practices, nor is any member forced to participate, nor does anyone believe it to be an actual Sunnah, rather, it is carried out for the sole purpose of benefiting the deceased, then using a WhatsApp group to facilitate a Khatam for the deceased will be permissible.

It should be noted that it is still preferable to perform Isaal-e-Thawaab on an individual basis.


And Allah Ta’āla Knows Best


Checked and Approved by
Mufti Nabeel Valli

Darul Iftaa Mahmudiyyah

Lusaka, Zambia

البناية شرح الهداية (3/ 262) [1]

 ويكره نقل الطعام إلى المقبرة في الأعياد وإسراج السرج وغيرها، واتخاذ الدعوة لقراءة القرآن وختم القرآن، وقراءة سورة الأنعام وسورة الإخلاص ألف مرة، وجمع الصبيان والصلحاء لذلك. وكذا صياح أهل الفطر لستة أيام بعد رمضان، ولا بأس بقراءة القرآن عند القبور، ولكن لا يجلس على القبر، ولا يدخل في المقبرة للقعود ويدخل لقراءة القرآن


البحر الرائق شرح كنز الدقائق ومنحة الخالق وتكملة الطوري (2/ 210)

ولا بأس بقراءة القرآن عند القبور وربما تكون أفضل من غيره ويجوز أن يخفف الله عن أهل القبور شيئا من عذاب القبر أو يقطعه عند دعاء القارئ وتلاوته وفيه ورد آثار «من دخل المقابر فقرأ سورة يس خفف الله عنهم يومئذ وكان له بعدد من فيها حسنات» . اهـ

وفي فتح القدير ويكره عند القبر كلما لم يعهد من السنة والمعهود منها ليس إلا زيارتها والدعاء عندها قائما كما كان يفعل – صلى الله عليه وسلم – في الخروج إلى البقيع اهـ


This answer was collected from, which serves as a gateway to Darul Iftaa Mahmudiyyah – Lusaka, Zambia.

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