Gifts For A Reciter Of Quran, Customary Khatamul Quran, As Well As Snacks Being Served And What Makes An Object Termed As Animate (Mannequins)

Answered according to Hanafi Fiqh by

Question: Assalamu Aalikum,

My question pertains to recitation of the Quran and faces.

1) If a Hafiz recites the Quran in the month of Ramadan and is given a gift for doing this, will it affect the reward from Allah for the Hafiz and the Jammat that listened to the Quran in this month?

2) If the masjid members read Katamul Quran and at the end of reciting the Quran and after the dua refreshment is shared e.g. food and desert, will this sharing of refreshment be considered a wage for reading the Quran and the reward obtained for reading the Quran for the deceased or person no longer be valid?

3) If you are using a mannequin styro foam wig head to display hijabs, it has the shape of mouth nose and closed eyes, if you put the hijab on with the back of the mannequin facing front (back is a flat oblong shape no facial features) and the shape of the face at the back and it is hidden under the hijab is this permissible, will the angels still come into your shop or home if the shop is in your porch?


Answer: Wa Alaikum As Salaam,

1. If the Hafiz intended to recite the Quran to be given a gift or be rewarded with money etc. for doing so, then he has no blessings to get from Allah for reciting thr Quran. The Jamaat will not be affected. If however, the Hafiz did not have this intention but instead, intended to recite the Quran for the pleasure of Allah, and after doing so, the Jamaat gave a gift to him as a means of appreciating his effort, then this will not affect the blessings/reward of the Hafiz or the Jamaat.

2. The refreshments shared to the people after a ‘Khatamul Quran’ will not be considered as a wage for the Quran recited. However, the jurist have mentioned that it is Makrooh to prepare and share food and sweets for the purpose of reciting Quran.

It should be noted that this practice of having ‘Khatamul Quran’ and having refreshments etc. after it is from the innovations which must be avoided. These practices have no origin in the teachings of the Prophet (s.a.w), or in the lives of the Sahabah, Tabieen and At Tab’ut Tabieen. Muslims should therefore shun this innovation which seems to be taking root even in the practices of people who consider themselves to be learned in Islam.
Regarding this, the great Jurist expert and Mufti of recent times, Mufti Abdur Raheem Lajpuri writes, ‘This way of gathering for Khatamul Quran for Isale Thawaab (reaching blessings to the deceased) did not exist in the three best generations of Islam. This customary practice is Bid’ah (innovation) and it is Makrooh.’ (Fatawa Raheemiya vol. 3 pg. 195 – Maktaba Raheemiya Surat, Gujurat India.)

In one of the famous books of Fatawa of the Hanafi Mazhab, it is sated, ‘It is Makrooh to invite towards the recitation of the Holy quran (that is, to host functions for Khatamul Quran) and to invite the righteous people and Qaris (Hafiz) for the Khatamul Quran and for the recitation of Surah Al An’am or Surah Al Ikhlas.’ (Fatawa Bazaziya with Fatawa Al Hindiya – Fatawa Raheemiya vol. 3 pg. 195 Maktaba Raheemiya Surat, Gujurat India).

Similarly, while responding to a question regarding Khatamul Quran functions, the great Hanafi Jurist Mufti Ahmad Ashraf, the grand Mufti of Darul Uloom Ashrafia Arabia, Rander, India, writes, ‘gathering at a fixed time to do Khatamul Quran is not established and evident from the Sahabahs, Tabieen and Tabut Tabieen.’ In the famous and reliable text of Hanafi Fiqh, “Nisab Al Ihtisaab’ (by the great Hanafi Jurist Al Allamah Dhiya’udeen Muhammad bin Umar died 725 A.H), it is stated, ‘Doing Khatamul Quran in a gathering and reciting it aloud which is known in Farsi (Persian language) as reading Siparahs is Makrooh.”

The great scholar, Mufti Ahmad Ashraf (A.R) further writes, ‘in fatawa bazaziya (a compendium of religious verdicts (Fatawas) of the Hanafi Fiqh), it is stated that it is Makrooh to invite and gather people for the sake of Khatamul Quran.’ Similarly the great Muhadith Shah Muhammad Ishaq – Muhadith Dehlwi writes in his book, ‘Arba’een’, ‘Gathering people to do Khatamul Quran is Makrooh.’ Here, Makrooh means Makrooh Tahreemi’ (Al Arba’een). (Doing khatamul Quranj for Isaale Thawab pg. 105. Majlis Tahqeeqaht Shariyah 1999), (It should be noted that Makrooh Tahreemi is closer to being Haram than Halal. It is one which is prohibited, hence, one who refuses to accept this ruling is a faasiq (transgressor), and one who practices it is a sinner. Whenever the ruling of MakroohTahrimi is used for something, then it means that such is prohibited.’ (Al Qamoos Al Fiqhiyyah pg. 318 – Idaratul Quran Wal Uloom Al Islamiyya Karachi).

Similarly, the great scholar, Allama Majidudeen Ferozabadi writes in his famous book, ‘Safar As Sa’adah’, ‘In the beginning, the practice was that people used to gather for the Janazah Salah for a person. However, now, it has become a custom to gather people at a fixed time to do Khatamul Quran. These are all Bid’ah and Makrooh.’ (Safar As Sa’adah – Fatawa Raheemiya vol. 3 Pg. 195 Maktaba Raheemiya Surat, Gujurat India).

While writing about the customary practice of Khatamul Quran, Mufti Ahmad Ashraf has stated, ‘people begin to think it is necessary and they do it, and this is opposing to the Sunnah of the Prophet (s.a.w). Many of these people are negligent in being punctual for the farz Salah, yet, they are punctual for the khatamul Quran and they make preparations for it. This is very strange.’

He further writes, ‘Isale Thawab (consigning rewards to the deceased) is certainly evident (established in the teachings of Islam). However, this must be done with Ikhlas (sincerity) and only for the sake of Allah. It must not be done for ‘show’ and publicity. Whatever Quran each person can read, let him recite it and consign it as Isale Thawab.

When a scholar (Alim) or well known person does an act/practice which is not evident in the Shariah, then this cannot become a proof in the Shari’ah. Whoever truly loves the Prophet (s.a.w), then he will follow the Sunnah (practices and teachings) of the Prophet (s.a.w) in everything he does.’ (Fatawa Ashrafia Gujurat vol. 2 Pgs. 60, 61 – Doing Khatmul Quran for Isale Thawab pg. 105 – Majlis Tahqeeqat Shariyah 1999).

The great jurist, Mufti Syed Abdur Raheem Lajpuri (A.R) has also indicated to another detestable and prohibited custom which is done at the ‘Khatamul Quran’. In this regard, he writes, ‘And taking/giving a gift/money/exchange for reciting the Quran, and to consider it necessary and to make it a practice of sharing food and sweets at the Quran reading/Khatamul Quran functions is prohibited and Makrooh (as well). Regarding this, the great Hanafi Jurist of the 8th century Hijrah, Al Allamah Dhiya’uddeen Muhammad bin Umar (A.R) writes in his famous work on the Hanafi Fiqh, Nisaab Al Ihtisaab, ‘Taking a wage/exchange/or something in return for the recitation of the Quran from the relatives of the deceased is like if one is working for them and is another bid’ah. It is darkness upon darkness’ (Nisaab Al Ihtisaab pg. 38- Fatawa Raheemiya Vol.3 pg. 196).

In the famous and renowned Hanafi text, Shami, it is written, ‘It is Makrooh to prepare food for the sake of eating, at the time of the recitation of Quran – Khatamul Quran.’ (Shami Vol.1 pg. 842 – Fatawa Raheemiya Vol.3 pg. 196. Maktaba Raheemiya Surat Gujurat India).

From these quotations of the great scholars/jurists, it is seen that having the customary Khatmul Quran functions is a bidah and it is Makrooh Tahreemi. Muslims should refrain from this. When one wishes to send Isale Thawab to others, he/she can recite Quran on his own and make dua to Allah to transfer the blessings to the deceased. In fact, a Muslim should make it a practice to recite the Quran every day. If this is done, then one can make dua to Allah to transfer the blessings to deceased Muslims from among one’s parents, brothers, sisters and the entire Ummah.

In this way, one does not have to wait for a specific day in the month to consign blessings to his loved ones who are deceased. In this way, one will also protect himself from a bidah act.

3. Once the mannequin has the head, it represents life and will not be permissible to have. Even though, the mouth, nose and closed eyes are at the back, yet, it is a figure that represents life and an image of an animate object. As long as the head remains, it represents a living object and the Angels will not enter the area where this is present. Pictures and images of animate objects will be permissible when the heads are taken off. Regarding this, Abu Hurairah (R.A) said, ‘Picture is the name of the head. When there is no head, then there is no picture. (Tahawi). Similarly, it is reported from Abdullah bin Abbas that he said, ‘Picture is the name of the head, when the head is cut off it does not remain a picture.’ (Kanzul Ummal). It is also mentioned that the famous Muhadith and Jurist, Allama Khatabi said, ‘That which is meant by having life is that in which the head has not been severed.’ (Umdatul Qaari – Commentary of Sahih Al Bukhari).

From these explanations, it is seen that as long as the head remains on the mannequin, then the prohibition will remain, and the angels will not visit the house. You should remove the head of the mannequin and use the rest of it for advertising gowns etc. and use something else for displaying the Hijabs.

And Allah Knows Best.

Mufti Waseem Khan.


This answer was collected from, which is operated under the supervision of Mufti Waseem Khan from Darul Uloom Trinidad and Tobago.

Find more answers indexed from:
Read more answers with similar topics:
Related QA

Pin It on Pinterest