Rasm-e-Qul, the Seventh and the Fortieth:
Allah Almighty created man and sent him to this earth, and for his guidance and direction, He sent Prophets and Messengers upon them peace, and also revealed books and scriptures. He made man responsible for worshiping Him and performing righteous deeds so that he remains active in seeking Allah’s pleasure during his borrowed life, and this continues until the time of his death arrives. When a person dies or is on the verge of death, then in that case, his deeds do not benefit him, and all his deeds, whether good or bad, come to an end. Except for those deeds which Allah and His Messenger ﷺ have specified in the Shariah. The Prophet Muhammad ﷺ said:
اذا مات الإنسان انقطع عنه عمله .. الخ
“When a person dies, his deeds come to an end.”
The beginning part of another hadith is as follows:
كل الميت يختم على عمله …. الخ
Muhaddith Albani declared it authentic.
“Every deceased person’s end is determined by his deeds.”
Today, in our society, a business has been established in the name of sending rewards to the deceased, and many such methods have become common which have no evidence in the Book and Sunnah. Whereas the only valid and accepted way to perform any act is the one prescribed by Allah and His Messenger ﷺ, and the deceased receives reward only for those deeds which are mentioned in the Quran and Hadith. Below are a few deeds which benefit and bring reward to the deceased, briefly explained:
Supplication (Dua):
If the deceased is not a disbeliever or polytheist, then there is clear evidence from the texts of the Quran and Hadith for supplicating for his forgiveness and elevation in ranks. Allah Almighty says: ﴿وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَّحِيمٌ﴾
“And those who came after them say: Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.”
Sayyida Aisha رضي الله عنها said: The Prophet ﷺ used to go towards the Baqi cemetery and supplicate for them. When Sayyida Aisha رضي الله عنها asked him about this, he said:
اني أمرت أن أدعو لهم
Shaykh Hamza Zain declared it authentic.
“I have been commanded to supplicate for them.”
It is understood that if a believer, a Muslim, has died, then one should supplicate for him. Supplication for a disbeliever or polytheist is prohibited in the Quran. For example (Surah At-Tawbah: 113)
Continuous Charity, Righteous Offspring, and Knowledge:
It is narrated from Sayyiduna Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة : إلا من صدقة جارية ، أو علم ينتفع به ، فع به ، أو ولد صالح يدعوله
“When a person dies, his deeds come to an end except for three things (from which he continues to benefit after death): (1) ongoing charity (Sadaqah Jariyah), (2) knowledge from which benefit is gained, and (3) righteous offspring who pray for him.”
The further explanation is given in another hadith where the Messenger of Allah (peace be upon him) said in this manner:
Indeed, a believer receives reward after his death from his deeds and good actions, among them are: (1) knowledge which he taught and spread, (2) righteous offspring he left behind, (3) the Qur’an he left as inheritance, (4) or a mosque he built, (5) or a travelers’ inn he constructed, (6) or a canal he dug, (7) or charity he gave from his wealth during his life and health. He continues to receive reward for these deeds after his death.
Ibn Khuzaymah declared it authentic.
From this hadith, it is understood that the reward continues for those things from which people benefit during his life or after his death.
It is narrated from Sayyiduna Abu Qatadah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
The best things a person leaves behind after him are: (1) righteous offspring who pray for him, (2) ongoing charity, for which he receives reward (after death), and (3) knowledge upon which people act after him.
Muhaddith Al-Albani declared it “Sahih”.
The Reward of Guarding in the Way of Allah:
Moreover, if someone guards in the way of Allah, then his reward continues even after death.
It is narrated from Sayyiduna Salman رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
Guarding the borders for one day and one night in the way of Allah is better than fasting and standing in prayer for a month, and if he dies, then that deed continues for him as long as he used to do it, and his provision and reward continue, and he will be protected from trials.”
It is narrated from Sayyiduna Fazalah bin Ubaid رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
كل الميت يختم على عمله إلا المرابط ، فإنه ينموله عمله إلى يوم القيامة ويؤمن من فتان القبر
Muhaddith Albani declared it authentic.
Every deceased person’s end is determined by his deeds, but the one who guards in the way of Allah, his deeds continue to increase until the Day of Judgment, and he is saved from the trials of the grave.
Making up the missed fasts of the deceased:
If someone has vowed to fast, and he dies before fulfilling it, then his heir or guardian will fast on his behalf. As narrated from Sayyida Aisha (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said:
من مات وعليه صيام ، صام عنه وليه
“Whoever dies and has fasts owed, then his guardian should fast on his behalf.”
Moreover, if a person dies and could not fast the vowed fasts, then after his death his guardian or heir will fast on his behalf, whether male or female. There are several evidences of this in the hadiths: for example, the hadith of Ibn Abbas (may Allah be pleased with them both). Also, if someone has vowed and dies before fulfilling it, the same ruling applies.
Sayyiduna Abdullah ibn Abbas (may Allah be pleased with them both) said: Sayyiduna Sa’d ibn ‘Ubada (may Allah be pleased with him) asked the Messenger of Allah (peace be upon him): “My mother has died and she had a vow (to fast). What should I do?” He replied: اقضه عنها “Fulfill the vow on her behalf.”
Repayment of Debt by the Deceased:
If a person dies without repaying their debt, and if they have left behind assets, then their debt will be paid from those assets and the remainder will be distributed among the heirs. However, if they have no assets, then the debt should be paid on behalf of the deceased by their guardian, relatives, or any other person, which benefits the deceased. As mentioned in the hadith:
A person had a debt, and after his death, the Prophet Muhammad ﷺ refrained from leading his funeral prayer due to the debt. Then the companion Abu Qatada رضي الله عنه accepted the responsibility of paying the debt, and the funeral prayer was performed. Later, when Abu Qatada رضي الله عنه informed that he had paid the debt, the Prophet ﷺ said:
“Now his soul is at peace,” meaning the hardship was lifted from him by the payment of the debt.
Hakim declared it “Sahih.”
From this hadith, it is understood that anyone can pay the debt on behalf of the deceased, which benefits the deceased.
Charity on behalf of the deceased:
Sayyida Aisha (may Allah be pleased with her) said:
A man asked the Prophet Muhammad (peace be upon him): My mother suddenly passed away, and I think if she could speak at the time of death, she would have given charity. Should I give charity on her behalf? He replied: Yes, give charity on her behalf.
Besides this, several other hadiths provide evidence that charity on behalf of the deceased is beneficial and its reward continues after death.
Hajj on behalf of the deceased:
There are several hadiths regarding performing Hajj on behalf of the deceased, as narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both):
A woman from the tribe of Jehina came to the Prophet Muhammad (peace be upon him) and said: My mother had vowed to perform Hajj but she passed away before performing it. Can I perform Hajj on her behalf? The Prophet (peace be upon him) said: “Yes, perform Hajj on her behalf. And tell me, if your mother had a debt, would you pay it off? Fulfill the rights of Allah, for Allah is more deserving of fulfillment.”
From all these evidences, it is clear that after death, the deceased benefits from the rewards of such acts. Now, if there is any other proof from the Quran and Sunnah that supports something else, then fine; otherwise, it can be considered an addition to the religion, not part of the religion itself. For example, acts like the thirteenth, seventeenth, fortieth day gatherings, Quran recitation, etc., to convey reward to the deceased, have no evidence in the teachings of Allah and His Messenger (peace be upon him). Islam has no connection with such practices.
Allama Husamuddin Ali al-Hanafi (may Allah have mercy on him) said:
إن الاجتماع فى اليوم الثالث خصوصا ليس فيه فرضية ولا فيه وجوب ، ولا فيه سنة ، ولا فيه استحباب، ولا فيه منفعة ، ولا فيه مصلحة فى الدين ، بل فيه طعن و مذمة و ملامة على السلف حيث لم يبينوا، بل على النبى صلى الله عليه وسلم حيث ترك حقوق الميت بل على الله سبحانه و تعالى حيث لم يكمل الشريعة وقد قال الله تعالى: ﴿اَلْيَوْمَ اَكْمَلْتُ لَكُمْ دِيْنَكُمْ﴾
Meaning, specifically gathering at the deceased’s house on the third day (i.e., the thirteenth day) is neither obligatory, nor mandatory, nor Sunnah, nor recommended; it neither benefits nor serves any religious purpose. Rather, it is a reproach and blame on the predecessors for not mentioning it, on the Prophet Muhammad (peace be upon him) for not stating it on behalf of the deceased, and on Allah Almighty for not completing the Shariah (and that we need innovations to complete it), whereas Allah Almighty has declared: “Today I have perfected your religion for you.”
Dear readers! Reflect on Allama Sahib’s words. How striking they are for those who are fond of innovations and say what harm is there in these innovations. Allama Sahib clearly states that these innovations accuse Allah and His Messenger (peace be upon him) of leaving the religion incomplete and deficient, which we have completed through innovations. Such a notion is impossible. Therefore, the Messenger of Allah (peace be upon him) said:
أياكم و محدثات الأمور
Sheikh Hamza Zain has authenticated it.
“Protect yourself from newly invented matters, for every innovation is misguidance.”
It is narrated from Abdullah al-Jubali (may Allah have mercy on him) that the companions of the Messenger of Allah (peace be upon him) considered gathering at the deceased’s house after burial and preparing food on behalf of the deceased as equivalent to lamentation.
The Sheikh of Hadith, Allama Abu Muhammad Badi’ al-Din al-Rashidi (may Allah have mercy on him) states:
Hafiz Ibn Kathir (may Allah have mercy on him), while explaining the following verse, says:
﴿وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ﴾
“And that there is for man nothing except what he strives for.”
و من هذه الآية الكريمة استنبط الشافعي رحمه الله لا و من تبعه ان القراءة لا يصل اهداء ثوابها إلى الموتى لأنه ليس من عملهم ولا كسبهم ، ولهذا لم يندب إليه رسول الله صلى الله عليه وسلم أمته ولا حتهم عليه عليه ولا أرشدهم إليه بنض ولا ايماء و لم ينقل ذلك عن أحد من الصحابة رضي الله عنه ولو كان خيرا لسبقونا إليه ، وباب القربات يقتصر فيه على النصوص و لا يتصر ، فيه بأنواع الاقيسة ولاراء ، فأما الدعاء و الصدقة فذاك مجمع على وصولهما و منصوص من الشارع عليهما عليهما و أما الحديث الذى رواه مسلم صحيحه .
عن أبى هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : إذا مات الإنسان انقطع عنه عمله إلا من ثلاث: من ولد صالح يدعو له ، أو صدقة جارية من بعده، أو علم ينتفع به .
فهذه الثلاثة فى الحقيقة من سعيه و كذه و عمله ، كو جاء فى الحديث إن أطيب ما أكل الرجل من كسبه ، وإن ولده من كسبه و الصدقة الجارية كالوقف ونحوه هى من آثار عمله و وقفه و قد قال الله تعالى:
﴿إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ﴾
والعلم الذى نشره فى الناس فاقتدى به الناس بعده هو أيضا من سعيه و عمله و ثبت فى الصحيح من دعا إلى هدى كان له من الأجر مثل أجور من تبعه لا ينقص ذلك من أجورهم شيئا
“Imam Shafi’i (may Allah have mercy on him) and his followers have derived from this noble verse the issue that the reward of Quran recitation cannot be gifted to the deceased. This is because it is not the result of their own effort and striving. Therefore, the Messenger of Allah (peace be upon him) did not make it recommended, nor did he guide the companions by any explicit command or indication towards it, and this method is not transmitted from any companion. If there was any virtue in it, they would have certainly preceded us in it, and matters related to good deeds are only based on legal rulings (the Book of Allah and the Sunnah of the Messenger of Allah). No ruling can be established based on personal fatwas, analogies, or opinions.”
However, there is consensus on the reward of supplication and charity reaching the deceased because there is a clear statement from the Lawgiver (peace be upon him):
It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
“When a person dies, his deeds come to an end except for three things: (1) a righteous child who prays for him, (2) ongoing charity, and (3) knowledge from which people benefit.”
These three things are indeed the result of his own effort and striving. As mentioned in the noble hadith, the purest food for a person is that which he earns through his own effort, and his child is also part of his earnings, and ongoing charity is like an endowment, and endowment is a remaining sign of his work and effort. Allah Almighty says:
“We are surely the ones who give life to the dead. Whatever deeds they did and whatever traces they left behind are all being recorded.”
And the knowledge that he spread among people and after him people continued to follow it. This act is also the result of his own effort and striving, and it is proven by an authentic hadith: “Whoever calls to guidance will have a reward equal to those who follow him, without diminishing their reward in the slightest.”
From this statement, the following matters are understood:
There is no explicit or implicit evidence from the Messenger of Allah (peace be upon him) for Quran recitation as a gift to the deceased; neither did he himself perform it nor did he teach the Ummah to do so or indicate it. Imam Ibn Qayyim (may Allah have mercy on him) also stated this.
Although many Prophets (peace be upon them) and pious people had passed away before the Prophet (peace be upon him), and many companions passed away during his lifetime. Even Sa’d ibn Mu’adh (may Allah be pleased with him), about whom the Prophet (peace be upon him) said:
اهتز العرش لموت سعد بن معاذ
The Throne rejoiced at the death of Sa’d ibn Mu’adh.
And many of the Prophet’s close relatives and beloved friends passed away in his presence, some even martyred. For example, his respected uncle Hazrat Hamza ibn Abdul-Muttalib, cousin Ja’far ibn Abi Talib, foster brother (milk-brother) Uthman ibn Maz’oon, Ayman, Abu Salamah, among the pure wives Hazrat Khadijah, Zainab bint Khuzaymah, his mother-in-law Umm Ruman (wife of Abu Bakr As-Siddiq, may Allah be pleased with him), second mother-in-law Zainab bint Maz’oon (mother of Hazrat Hafsa bint Umar), his children Qasim, Tayyib, Ibrahim, daughters Ruqayyah, Umm Kulthum, Zainab, his grandsons Ali ibn Zainab, Abdullah ibn Ruqayyah, and his adopted son Zaid ibn Harithah (may Allah be pleased with them all). All of them passed away during his lifetime. But for none of them did he recite the Quran nor did he command others to do so. Similarly, many companions were martyred in battles, including scholars, jurists, and devout worshippers, but for none of them was Quran recitation performed nor was attention drawn to it.
So, how can an act that was not practiced in your time enter the Shariah today?
(3) Reciting self-invented salutations before the Adhan:
Some people recite self-invented salutations الصلوة والسلام عليك يا رسول الله، وعلى آلك و اصحابك يا حبيب الله before the Adhan. There is no evidence of such words from the time of the Prophet and the Rightly Guided Caliphs; this practice became common during the era of the Rafidhi government in Egypt.
However, after the Adhan, it is Sunnah to recite the prescribed salutations softly, as proven by authentic hadiths.
When Sheikh Muhammad bin Abduh, Mufti of Egypt, was asked about this, he said: “The words of the Adhan are fifteen, ending with لا اله الا الله. Any words said before or after this are all newly invented innovations.
(4) Reciting the Qur’an loudly at the deceased’s home and while taking the funeral procession to the cemetery:
Question: When a person dies, the recitation of the Quran is started on loudspeakers in that house, and even when the deceased is taken to the cemetery in a vehicle, speakers are installed along with the vehicle. Upon hearing such recitation, people immediately take it as a bad omen that someone has died. Now the situation has become such that the Quran is recited only upon a person’s death. What is the ruling on this? And what advice do you have for those who do this?
Answer: Without a doubt, this practice is an innovation (bid’ah), because during the time of the Prophet Muhammad (peace be upon him) and the companions (may Allah be pleased with them), there was no such custom. Undoubtedly, recitation of the Quran alleviates grief and worry, provided that a person recites it themselves with humility and devotion, not that it is recited on loudspeakers in this manner. Similarly, gathering to receive condolences for the deceased was not a known practice during the Prophetic era or the era of the companions; in fact, some scholars have also declared it an innovation. Therefore, in our opinion, the family of the deceased should not gather to receive condolences from people but should close their doors. If they meet someone in the market or among acquaintances who comes to offer condolences without any formal arrangement, there is no harm in that.
There was no established custom in the Prophetic era or the era of the companions for formally receiving people to offer condolences. The companions (may Allah be pleased with them) even considered the gathering of the deceased’s family and preparing food as part of lamentation (noha). Lamentation is a major sin, as is well known, because the Prophet Muhammad (peace be upon him) cursed the woman who laments and the one who listens to lamentation and said:
النائحة إذا لم تتب قبل موتها، تقام يوم القيامة وعليها سربال من قطران ، ودرع من جرب .
“The woman who laments, if she does not weep before death, on the Day of Resurrection she will be made to stand wearing a coat of tar and a coat of barbed iron.” (May Allah protect us from this.)
My advice to my brothers is to abandon these innovative practices because abandoning them is better for both them and the deceased in the sight of Allah. The Prophet Muhammad (peace be upon him) said: “The deceased is punished because of the crying and lamentation of his family.”
Meaning, the deceased is troubled by this. Although the deceased will not receive as much punishment as the one who laments because Allah says:
﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ﴾
“And no bearer of burdens will bear the burden of another.”
In this hadith, the word “punishment” is not used in the sense of a penalty but rather as in the statement of the Prophet Muhammad (peace be upon him):
السفر قطعة من العذاب
“Travel is a portion of punishment.”
Meaning, pain, suffering, grief, and worry are also called punishment. There is a famous saying: عذبني ضميري “My conscience gave me punishment.”
In conclusion, I advise my brothers to stay away from those things that distance them from Allah and bring their deceased closer to punishment.
(Sheikh Ibn Uthaymeen)
(6) Reciting لا إله إلا الله loudly during the funeral:
Question: What is the ruling on collectively reciting the Kalima Tayyiba loudly when the funeral is being taken to the cemetery?
Answer: The Sunnah of the Prophet Muhammad ﷺ is that when you accompany a funeral, neither the recitation of the Kalima Tayyiba nor the recitation of the Quran nor anything else is heard from you. To our knowledge, the Prophet ﷺ did not command the collective recitation of the Kalima Tayyiba with the funeral; rather, it is narrated from him:
لا تتبع الجنازة بصوت ولا نار
“Do not raise your voice with the funeral nor carry fire with the funeral.”
Qais bin Ibad (who was among the senior Tabi‘in and companions of Hazrat Ali رضي الله عنه) said: “The noble companions considered it preferable to keep their voices low during funerals, remembrance, and battles.”
Shaykh al-Islam Ibn Taymiyyah رحمه الله said that raising the voice with the funeral, whether in the form of recitation or remembrance, is not recommended. This is also the belief of the four Imams, and it is transmitted from the companions, Tabi‘in, and Salaf; no one opposed this issue. He also stated that those knowledgeable in hadith and reports agree that in the best of generations, this was not a practice.
From this, it becomes clear that loudly reciting the Kalima Tayyiba or Kalima Shahada with funerals is an ugly innovation. Similarly, at this occasion, people saying to loudly recite the Kalima Shahada or mention Allah or recite Qasida Burda, etc., are all innovations. (Fatwa Committee)
(6) Azan and Iqamat near the grave:
Undoubtedly, this is an innovation. Allah Almighty has not revealed any authority for it. It is also not proven from the Holy Prophet Muhammad (peace be upon him) or the noble companions (may Allah be pleased with them), while all goodness and blessings lie in following their footsteps. As Allah Almighty says:
﴿وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ﴾
“The emigrants and the helpers who preceded them in faith, and those who followed them with good conduct—Allah is pleased with them and they are pleased with Him.”
And the Holy Prophet (peace be upon him) said:
من أحدث فى أمرنا هذا ما ليس منه فهو رد
“Whoever introduces into this religion of ours (Islam) something that is not part of it, it will be rejected.”
(7) Recitation of the Quran at the grave after burial:
Imam Shawkani, may Allah have mercy on him, stated in the commentary of Al-Muntaqi that a group of Imam Shafi’i, may Allah have mercy on him, and his companions hold the well-known belief that the reward of reciting the Holy Quran does not reach the deceased. We say that the recitation of the Holy Quran is neither beneficial for the dead nor should the Quran be recited at graves. The clear evidence for this is the statement of the Messenger of Allah, peace be upon him:
اقرء وا سورة البقرة فى بيوتكم ولا تجعلوها قبورا
“Recite Surah Al-Baqarah in your homes and do not make them graveyards.”
He also said:
صلوا فى بيوتكم ولا تتخذوها قبورا
“Pray in your homes and do not make them graveyards.”
If reciting the Quran at graves was beneficial for the dead, then the Prophet, peace be upon him, who was compassionate and merciful to the believers, would not have said to recite the Quran and pray in homes and not to make homes graveyards.
He, peace be upon him, said this only because graves are not places for Quran recitation and prayer. This is also why it is never established even once in the life of the Messenger of Allah, peace be upon him, that he recited the Holy Quran or any of its chapters at graves, although he frequently visited graves and taught people the etiquette and manners of visiting graves.
Mulla Ali Qari Hanafi wrote in
:
ثم القراءة عند القبور مكروهة عند أبى حنيفة ، ومالك ، وأحمد رحمهم الله فى رواية لانه محدث لم تروبه السنة، وكذلك قال شارح الإحياء
“According to Imam Abu Hanifa, may Allah have mercy on him, Imam Malik, may Allah have mercy on him, and Imam Ahmad, may Allah have mercy on him, reciting the Quran near graves is disliked because it is an innovation and there is no hadith regarding it. The commentator of Ihya Ulum al-Din also states the same.”
(8) Addition of Ali Wali Allah in the Adhan:
Adhan is one of the symbols of Islam, and its words are only correct as transmitted from the Prophet Muhammad ﷺ. Neither addition nor omission from one’s own side is permissible in the Adhan. Whoever adds words to the Adhan is an innovator and indeed deserving of curse. The narration from Sayyiduna Abdullah bin Zaid bin Abdur-Rabbah رضي الله عنه regarding the Adhan mentions that when the Prophet Muhammad ﷺ ordered the ringing of a bell to gather people for prayer, I saw in a dream a man holding a bell. I asked him, “O servant of Allah, will you sell the bell?” He said, “What will you do with it?” I said, “I will call people to prayer with it.” He said, “I will guide you to something better than this.” I said, “Why not?” He said, say: الله اكبر الله أكبر، الله أكبر الله أكبر ، أشهد ان لا إله إلا الله، اشهد ان لا إله إلا الله، اشهد ان لا لا محمدا رسول الله ، اشهد ان محمدا رسول الله ، حي على الصلوة، حي على الصلوة، حي على الفلاح على الفلاح، الله اكبر الله أكبر ، لا إله إلا الله ،. In the morning, I told the Prophet Muhammad ﷺ about my dream, and he ﷺ said:
إن هذا رؤيا حق إن شاء الله
“Indeed, this dream is true, if Allah wills.”
Then the Prophet ﷺ said: “Teach these words to Bilal رضي الله عنه so that he may call the Adhan, for his voice is better than yours.”
Thus, in the Fajr Adhan, after حي على الفلاح, saying الصلوة خير من النوم twice is also permissible. Sayyiduna Anas رضي الله عنه said:
من السنة إذا قال المؤذن فى آذان الفجر حي على الفلاح قال: الصلاة خير من النوم
In the morning Adhan, saying الصلاة خير من النوم after حي على الفلاح is Sunnah.”
Similarly, in the hadith of Sayyiduna Abu Mahdhurah رضي الله عنه, the Messenger of Allah ﷺ taught him the Adhan and said to say ” الصلاة خير من النوم الصلاة خير من النوم“ in the morning Adhan.
Likewise, in the hadith of Abdullah bin Umar رضي الله عنهما, it is mentioned that in the first Fajr Adhan, الصلاة خير من النوم is said.
From Abu Mahdhurah رضي الله عنه, it is also established that there is a repetition (tarjee’) in the Adhan, meaning the words of the Shahadah are repeated: first softly, then louder. The above authentic hadiths show that only the mentioned words of the Adhan are from the Sunnah of the Prophet ﷺ. Neither addition nor omission is permissible. Words like اشهد ان عليا ولي الله etc. are not part of this Adhan. Those who add these words commit احداث فى الدين and are innovators. Even in Ja’fari jurisprudence, these words are not established in the Adhan; rather, according to Ja’fari fiqh, saying these words in the Adhan is sinful and the one who says them deserves curse.
The difference between the Adhan recorded in the four authentic Ja’fari books and the Sunni Adhan is only that after حي على الفلاح, according to Ja’fari fiqh, حي على خير العمل is said twice. The rest of the words of the Adhan are the same as those of the Sunnis. In the reputable Shia book الفقيه من لا يحضره الفقيه,
, Ibn Babawayh al-Qummi wrote after quoting the words of the Adhan:
هذا هو الأذان الصحيح لا يزاد فيه ولا ينقص منه ، و المفوضة لعنهم الله قد وضعوا أخبارا و زادوا فى الآذان محمدا و أل محمد خير البرية مرتين ، و فى بعض رواياتهم بعد أشهد أن محمدا رسول الله ، اشهد ان عليا ولي الله مرتين ، و منهم من ، ومنهم من روى بدل ذلك اشهد أن عليا أمير المؤمنين حق مرتين ، ولا شك فى ان عليا ولي الله نه أمير المؤمنين حقا، وأن محمدا واله صلوات الله عليهم خير البرية ، ولكن ليس ذلك فى أصل الآذان، و إنما ذكرت ذلك ليعرف بهذه الزيادة المتهمون بالتفويض المدلسون انهم فى جملتنا
“This is the correct Adhan; neither should it be increased nor decreased, and may Allah curse the Mufawwidah sect. They fabricated many narrations and increased the Adhan by saying ‘Muhammad and the family of Muhammad are the best of creation’ twice, and in some of their narrations, after اشهد ان محمدا رسول الله, اشهد ان عليا ولى الله is mentioned twice. Some of these Mufawwidah have narrated instead of these words the phrase اشهد ان عليا أمير المؤمنين حَقًّا. It is certain that Sayyiduna Ali رضي الله عنه is the wali (friend) of Allah and the true Amir al-Mu’minin, and Muhammad and the family of Muhammad are the best of creation, but these words are not part of the original Adhan. I have mentioned these words so that those who bear the accusation of being Mufawwidah and yet count themselves among the Ahl al-Tashi’ah may be recognized. End.”
From the explicit statement of Ibn Babawayh al-Qummi, a Shia muhaddith, it is clear that words like اشهد ان عليا ولى الله etc. are not part of the original Adhan but were fabricated by this cursed Mufawwidah sect and inserted into the Adhan. There is no evidence for them from the Imams of the Muhaddithin.
(10) Innovation in the intention of prayer:
One should make the intention in the heart for the prayer they intend to perform, whether obligatory or voluntary. The Prophet Muhammad ﷺ said:
أنما الأعمال بالنيات
Actions are judged by intentions.
The place of intention is the heart, and making intention by the tongue is not conclusively proven from the Prophet Muhammad ﷺ or his noble companions, may Allah be pleased with them.
Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, states: “Making intention with words is not permissible according to any of the Muslim scholars.”
He further says: “If a person searches for as long as the age of Sayyiduna Nuh (Noah) to find that the Prophet Muhammad ﷺ or any of his companions, may Allah be pleased with them, made intention by the tongue, he will never succeed except by telling a blatant lie. If there was any goodness in it, the companions, may Allah be pleased with them, would have done it first and informed us about it.”
He further states: Intention means the resolve and purpose of the heart. The place of resolve and purpose is the heart, not the tongue.
Imam Ibn Qayyim al-Jawziyyah, may Allah have mercy on him, considers making intention by the tongue an innovation.
Allama Nawawi, may Allah have mercy on him, says: Intention only means the resolve of the heart.
He further states: Making intention by the tongue is not proven from the Prophet Muhammad ﷺ, nor from any companion, nor from the Tabi‘een, nor from the four Imams (Abu Hanifa, Malik, Shafi‘i, and Ahmad).
Mulla Ali Qari Hanafi, may Allah have mercy on him, says: Making intention with words is not permissible because it is an innovation.
Shaykh Ahmad Sirhindi, known as Mujaddid Alf Thani, writes in his letter
: “Making intention by the tongue is not proven from the Prophet Muhammad ﷺ by any authentic or weak narration. The noble companions, may Allah be pleased with them, and the great Tabi‘een, may Allah have mercy on them, did not make intention by the tongue; rather, when they said Iqamah, they only said Allahu Akbar. Therefore, making intention by the tongue is an innovation.”
(11) Mourning, Tazia, and Representation:
Allah Almighty has instructed patience during times of calamity in the Holy Quran, and tearing one’s clothes, beating the chest, etc., are against patience. Allah Almighty says:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ﴾
“O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.”
The difficulties a person faces in following the commands of Shariah and the trials and pains they endure, patience and prayer are the best helpers to face these difficulties, as mentioned in the Hadith: For the believer, there is good in every condition; in hardship, he is patient, and in prosperity, he is grateful.
In the verse following this, Allah Almighty mentions the commands of Jihad and the trials of the believers:
﴿وَلَا تَقُولُوا لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَٰكِن لَّا تَشْعُرُونَ . وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ . الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ .﴾
“Do not say about those who are killed in the way of Allah, ‘They are dead.’ Rather, they are alive, but you perceive it not. And indeed, We will test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, who, when disaster strikes them, say
إنا لله وإنا إليه جعون
ليس منا من ضرب الحدود ، وشق الجيوب، ودعا بدعوى الجاهلية
عن أبى عبد الله قال: إن الصبر والبلاء ليأتيان إلى المومن ، فيأتيه البلاء وهو صبور، وإن الجزع والبلاء ليأتيان إلى الكافر، فيأتيه البلاء و هو جزوع
قال رسول الله صلى الله عليه وسلم : لفاطمة إذا أنا مت فلا تخمشى على وجها ، ولا ترخي على شعرا ، ولا تنادى بالويل، ولا تقيمي على نائحة
قال أبو عبد الله : لا ينبغي الصياح على الميت ، و لا شق الثياب
قال أبو جعفر: من جدد قبرا أو مثل مثالا فقد خرج عن الإسلام
(12) Kissing the thumb after hearing the noble name of the Prophet Muhammad ﷺ:
It is not proven from any authentic hadith that the Prophet Muhammad (peace be upon him) ordered kissing the thumb and rubbing the eyes. Nor is it authentically narrated from any of the Companions (may Allah be pleased with them). Even the four Imams cannot present any chain of narration for this.
In the presence of this clear and explicit hadith in which اشهد ان محمدا رسول الله teaches to only repeat the kalima in response, and the entire response guarantees Paradise, there is no mention anywhere of kissing the thumb and rubbing the eyes. It is deeply regrettable that people have started saying to kiss the thumb here and there, and using words like “Qurrat al-Ayni” (comfort of the eyes). These self-invented actions and self-invented words have no connection whatsoever with Islam.
It should also be remembered that all the narrations regarding this from Hazrat Abu Bakr Siddiq (may Allah be pleased with him) and others are fabricated and self-invented.
Accordingly, in the reliable Hanafi jurisprudence book
, Ibn Abidin al-Shami writes:
لم يصح فى المرفوع من كل هذا شيء
None of the elevated (marfu’) narrations regarding this matter is proven with an authentic chain.
Allama Shawkani (may Allah have mercy on him), referring to Ibn Tahir Hanafi’s book “Al-Tadhkirah,” wrote that the narration which mentions Abu Bakr Siddiq (may Allah be pleased with him) kissing the thumb in front of the Prophet Muhammad (peace be upon him) is not authentic.
Hasan bin Ali al-Hindi writes in the annotations of Mishkat:
كل ما روي فى وضع الإبها مين على العينين عند سماع الشهادة المؤذن لم يصح
“None of the narrations regarding placing the thumb on the eyes while hearing the Shahadah from the Mu’adhdhin is authentic.”
(13) Night of Bara’at:
When Allah Almighty sent man down to this earth, He addressed him and said:
﴿فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾
“Whenever My guidance reaches you, there is no fear or grief for those who follow it.”
This guidance continued to reach humans through the Prophets and Messengers, peace be upon them, at various times and circumstances. The Prophets and Messengers, peace and blessings be upon them, conveyed it faithfully and sincerely and retired from their duty, until Allah Almighty completed this guidance upon Muhammad, the Messenger of Allah, peace be upon him, in such a manner:
﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا﴾
“Today I have perfected your religion for you, completed My favor upon you, and have chosen Islam as your religion.”
And when Allah Almighty completed His guidance upon Muhammad, peace be upon him, and Muhammad, the Messenger of Allah, peace be upon him, also conveyed this guidance sincerely and fully, Allah Almighty took Muhammad, peace be upon him, to Himself. Then He advised and counseled the believers of Islam in various ways, regarding how they should conduct themselves daily, monthly, yearly, in solitude and in public, in private and social matters, and on what path and manner they should proceed. And if any dispute arises, He established principles for resolving such disputes:
﴿فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا﴾
“Then if you differ in anything, refer it back to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and more suitable for final determination.”
This verse clearly commands that in disputed matters, one must refer back to Allah and His Messenger, peace be upon him. It is noteworthy that only Allah and His Messenger, peace be upon him, will be the judges. Now, if Allah and His Messenger, peace be upon him, cannot provide solutions to all disputed matters of life, then what is the benefit of this command?
The conclusion is that the commands of Allah and His Messenger, peace be upon him, guide us at every step. It is only our own deficiency, negligence, or laziness in seeking them, whatever the reason may be. On the contrary, since Satan is continuously engaged in misleading and confusing people, he traps different people in various ways—some in the name of religion, others by making them enamored with Western civilization and culture, in short, through various tactics.
One form of misguidance in the name of religion is to distort the original form of Islamic teachings or to add or modify them. Therefore, during various occasions and celebrations, instead of Islamic commands, people are seen practicing different customs, many of which are borrowed from non-Muslims, for example:
(1) On the occasion of Shab-e-Barat in the month of Sha’ban, fireworks displays are held, and by giving it a religious color, money is spent lavishly on fireworks. Whereas in Islam, there is no concept of fire in worship.
Rather, fire worshippers, called Magians, light fires on their occasions of worship and celebration, and arrange for illumination. For example, in Iran, fireworks are displayed during the Nowruz festival, and in India, Diwali is celebrated as a remembrance of this fire worship. Many corruptions have entered Muslims due to living alongside or near other religions, one of which is organizing fireworks on Shab-e-Barat.
Allama Tahir Patni Hindi writes:
Ali bin Ibrahim says: The innovation of lighting fires was first started by the people of Mecca, who were fire worshippers. When they embraced Islam, they introduced this practice into Islam, which they called a Sunnah of the religion through embellishment, whereas their real intention was fire worship. The Shariah does not permit excessive illumination on any occasion.
(2) On the occasion of Shab-e-Barat, people offer long prayers and recite specific Surahs a set number of times.
Imam Abu Muhammad Izz ad-Din bin Abdus-Salam al-Maqdisi, may Allah have mercy on him, says:
In Jerusalem, during the month of Rajab, Salat al-Raghaib and the prayer of mid-Sha’ban were absolutely not practiced. This innovation began in 448 AH when a man known as Abu al-Hayy came to us from Nablus. He was a good reciter. On the night of mid-Sha’ban, he stood for prayer in Al-Aqsa Mosque. Gradually, people gathered behind him until many were present at the end of the prayer. The next year he came again, and a large crowd prayed with him. This prayer became common in Al-Aqsa Mosque, in people’s homes, and other places, and it began to be considered a Sunnah. This innovation has continued to this day.
Imam Abu Bakr Muhammad bin al-Walid al-Tartushi says: When Imam Izz ad-Din told me this, I said to him: I have also seen you praying with this group. Imam Izz ad-Din, may Allah have mercy on him, replied: Yes (I was part of it), and then I sought Allah’s forgiveness for it.
Zaid bin Aslam, may Allah be pleased with him, says:
ما أدركنا أحدا من مشيختنا ولا فقهائنا يلتفتون إلى النصف من شعبان، ولا يلتفتون إلى حديث مكحول ولا يرون لها فضلا على ما سواها
“We never found any of our scholars or jurists paying attention to Shab-e-Barat, nor did they pay attention to the hadith of Makhul, nor did they know of any extra virtue of this night.”
But among the common people, due to story-telling preachers, the virtue of this night has become so widespread that they do not hesitate to consider it superior even to Laylat al-Qadr.
When Imam Ibn Abi Malika was told that Ziyad al-Khamiri, who was a story-telling preacher, said that the reward of Shab-e-Barat is like that of Laylat al-Qadr, Ibn Abi Malika said:
لوسمعته و بيدى عصاء لضربته
“If I hear this from him and have a stick in my hand, I will beat him.”
Allama Patni says:
The night of mid-Sha’ban, during which the prayer of a thousand rak’ahs is performed, is among the innovations. In this prayer, in 100 rak’ahs, Surah Al-Ikhlas is recited 10 times in each rak’ah. People observe it more than Eid. The related narrations and traditions are either weak or fabricated.
Imam Ghazali, in Ihya Ulum al-Din and Tafsir Tha’labi, mentions it, but do not be deceived into thinking he considered it Laylat al-Qadr. This has caused a great fitnah among the common people, to the extent that they illuminate excessively and commit immorality and indecency, which is indescribable. This prayer first started in Jerusalem in 448 AH.
Imam Abu Bakr bin al-Arabi, may Allah have mercy on him, says:
The third issue is the determination of this night. The majority of scholars believe that the blessed night refers to Laylat al-Qadr. Some have claimed it to be the night of mid-Sha’ban, which is false. Because Allah Almighty has stated in His truthful and definitive Book:
Ramadan is the month in which the Quran was revealed. He has made it clear that the Quran was revealed in Ramadan. Then the night is described here (in Surah Ad-Dukhan) as a blessed night. Whoever says that the Quran was revealed on any night other than Ramadan has lied against Allah. There is no reliable narration regarding the virtue of the night of mid-Sha’ban or the writing of the names of the dead on it, so do not pay attention to it.
The narrations related to the virtue of Shab-e-Barat are weak and fabricated.
Imam Aqili, may Allah have mercy on him, says:
“The narrations about the descent of the Creator on the night of mid-Sha’ban are weak. It is established by authentic hadiths that Allah descends every night, so mid-Sha’ban is included in that.”
Meaning, no separate virtue of mid-Sha’ban is established.
Hafiz Abu al-Khatab Ibn Dahiya says:
“The scholars of criticism and authentication say that there is no authentic hadith about the night of mid-Sha’ban.”
Hafiz Abu Shama, may Allah have mercy on him, says:
كل ذلك بأسانيد ضعاف الباعث صفحه 35 .
“Meaning all the narrations about it are transmitted through weak chains.”
In summary, the hadiths and narrations related to Shab-e-Barat are not established.
(14) Knots of the month of Rajab:
Allah Almighty has stated in the Holy Quran:
﴿إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ﴾
“The number of months with Allah is twelve in the Book of Allah from the day He created the heavens and the earth; of these, four are sacred months. That is the correct religion.”
Allah has fixed the number of months as twelve, and in Islam, the Shariah rulings are related to the Arabic months, which are lunar months, and this is confirmed by this verse. Before Islam, the determination of months and years was based on the Year of the Elephant, and at the beginning of Islam, the year started from Rabi’ al-Awwal. Later, Sayyiduna Umar ibn al-Khattab (may Allah be pleased with him) started the lunar months from the month of Muharram, which was agreed upon by the Ummah. Among these months, Allah Almighty has declared four months as sacred, during which fighting and warfare are forbidden, except if the disbelievers or enemies attack, in which case they can be confronted. The Prophet Muhammad (peace be upon him) mentioned these four months:
“Dhu al-Qi’dah, Dhu al-Hijjah, Muharram, and Rajab.” Sahih al-Bukhari, Book of Tafsir, No. 4662.
Allah Almighty revealed the Shariah to Muhammad, the Messenger of Allah (peace be upon him), in which all details, rulings, and issues related to days and months have been clearly explained. However, after the completion of Islam, it may happen that a particular event or matter occurs in a certain month or day, and due to that event, that day, month, or hour becomes famous. But it cannot be given a Shariah status because the Shariah status of any day, time, month, or year is determined only by Allah and by the command of the Noble Prophet (peace be upon him).
If a great event or matter occurs on a certain day or month without any Shariah evidence behind it, it may be acceptable only to the extent of that event, but it cannot be made part of the religion. Among these sacred months, some actions are performed in the month of Rajab which are absolutely not established by the sacred Shariah. Hafiz Ibn Hajar (may Allah have mercy on him) states:
لم يرد فى فضل شهر رجب، ولا فى صيامه، ولا فى صيام شيء منه معين، ولا فى قيام ليلة مخصوصة فيه ، حديث صحيح يصلح للحجة
Regarding the virtues of Rajab, its fasts, any specific fast, or any specific night vigil, no authentic hadith has been narrated that can be used as evidence.
Details of the hadiths related to the virtues of Rajab are found in Imam Abu Muhammad al-Hasan al-Khal al-Baghdadi’s treatise “Fada’il Shahr Rajab” and Hafiz Ibn Hajar’s “Tibyan al-‘Ajab bima Wurida fi Fada’il wa Fadl Rajab.”
In the month of Rajab, while many other matters are performed, “Kundas” are also considered by the common people as a special feature of Rajab. These are performed on the 22nd of Rajab, and most people believe that if these Kundas are not performed, there is a fear of loss in wealth and offspring. They believe that Kundas avert calamities.
However, the Messenger of Allah (peace be upon him) informed us about all matters related to the religion, even about the signs of the approaching Day of Judgment, the events of the Hereafter, the balance, the bridge of Sirat, Kawthar, Paradise, and Hell, all of which are detailed in the books of hadith.
If we do not find mention of such practices, then such superstitious customs and innovations are not part of the religion. If Kundas were so important that they could protect from coming disasters and calamities, why did the Messenger of Allah (peace be upon him) not inform us about them, extol their virtues, or encourage this practice? When it is not established from the Prophet (peace be upon him), then performing such acts in the name of religion is nothing but misguidance.
Furthermore, the scholars of hadith (may Allah have mercy on them) do not mention this practice, except that it is attributed to Imam Ja’far al-Sadiq (may Allah have mercy on him). However, nothing authentic has been transmitted from Imam Ja’far (may Allah have mercy on him) regarding this.
Neither was Imam Ja’far al-Sadiq born nor did he die on this day. His birth date is disputed: either 17 Rabi’ al-Awwal 83 AH or 17 Rabi’ al-Awwal 80 AH, and his death date is 15 Shawwal 148 AH.
Nor is there any notable event related to him in this month. So it is clear that the attribution of Kundas to him is incorrect. The reality is that in the month of Rajab, Sayyiduna Mu’awiyah (may Allah be pleased with him) passed away, i.e., Rajab 60 AH.
It is also stated by the Shia that the 22nd of Rajab is the day of the death of Sayyiduna Mu’awiyah (may Allah be pleased with him). Thus, the Shia celebrate the day of Sayyiduna Mu’awiyah’s death under the name of Imam Ja’far al-Sadiq, and the enmity of the Shia towards Islam and the Companions (may Allah be pleased with them) is not hidden from any knowledgeable or aware person. Sayyiduna Mu’awiyah’s enmity, hatred, animosity, jealousy, and grudge are especially against Sayyiduna Abu Bakr and Sayyiduna Umar (may Allah be pleased with them), and generally against all the Companions (may Allah be pleased with them), which can be heard from any Shia.
These people have adorned the virtues of Kundas in such a way that not only simple people but also those wearing cloaks and turbans have fallen into their trap for the sake of “filling their stomachs.”
Now, those who condemn this bad custom are looked at strangely and are considered enemies of Islam and are insulted and slandered, as if superstitions have been knowingly accepted as truth.
The Beginning of Condoms:
A disciple of Pir Jamaat Ali Shah, Mustafa Ali Khan, wrote a booklet titled “Jawahir al-Manaqib” stating:
The origin of the Kondas began in 1906 in the state of Rampur, UP. Khurshid Ahmad Minai, the son of the famous poet Mir Minai, published and distributed a book about the Kondas called “Dastan-e-Ajeeb” in 1906. From Rampur, this custom spread to nearby areas of Lucknow such as Awadh, Rohilkhand, etc. After that, it became uniform throughout the Indian subcontinent.
The Kondas have no connection with this religion and Shariah, which Allah Almighty revealed to His close servant and Prophet Muhammad, peace be upon him. As for what people say, the common people often take whatever they see more people following as the truth and center, even if it is baseless.
Our prayer before Allah Almighty is that He grants us the understanding of the true religion and the ability to act upon it. May He grant us the ability to avoid shirk and innovations and bestow upon us the understanding of Tawheed and Sunnah and the ability to follow them. Ameen.
صلى الله تعالى على خير خلقه محمد و آله و صحبه وسلم
