✍ Adapted from the book "Deen-e-Islam aur Bid‘at" by Abu Hamzah Abdul Khaliq Siddiqi
Allah ﷻ created mankind and sent them to this earth. For their guidance, He sent messengers and prophets and revealed scriptures. Mankind was tasked with the purpose of worshipping Allah and performing righteous deeds throughout their limited life — until the moment of death arrives. At the time of death, repentance is no longer accepted, and all actions — good or bad — come to a halt, except for those deeds that the Qur’an and Sunnah have specifically exempted.
The Prophet ﷺ said:
إِذَا مَاتَ الإِنسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ...
"When a person dies, all his deeds come to an end..."
Ṣaḥīḥ Muslim, Kitāb al-Waṣiyyah, Ḥadīth: 1631
Another narration:
كُلُّ مَيِّتٍ يُخْتَمُ عَلَى عَمَلِهِ...
"Every deceased has his deeds sealed..."
Sunan Abī Dāwūd, Kitāb al-Jihād, Ḥadīth: 2500 — Ḥadīth authenticated by Shaykh al-Albānī
In today's society, rituals like Qul, Satwan, and Chaleeswan (3rd, 7th, and 40th day rituals) have become prevalent, claiming to send rewards to the deceased through actions that have no basis in Qur’an and Sunnah.
Only those deeds benefit the deceased which are explicitly mentioned in the Sharī‘ah.
If the deceased was a believer, praying for their forgiveness and elevation is supported by clear textual evidence.
﴿وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ يَقُولُونَ...﴾
"And those who came after them say: 'Our Lord, forgive us and our brothers who preceded us in faith...'"
Surah al-Ḥashr: 10
Sayyidah ʿĀ’ishah رضي الله عنها narrated that the Prophet ﷺ used to go to the Baqīʿ cemetery and pray for the deceased.
The Prophet ﷺ said:
إِنِّي أُمِرْتُ أَنْ أَدْعُوَ لَهُمْ
"I have been commanded to make duʿā’ for them."
Musnad Aḥmad: 6/252 — Ḥadīth authenticated by Shaykh Ḥamzah Zayn
The Prophet ﷺ said:
إِذَا مَاتَ الإِنسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ...
"When a man dies, his deeds cease except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him."
Ṣaḥīḥ Muslim, Ḥadīth: 1631
Further elaboration includes:
The Prophet ﷺ said:
رِبَاطُ يَوْمٍ وَلَيْلَةٍ خَيْرٌ مِنْ صِيَامِ شَهْرٍ...
"Guarding for one day and night in the way of Allah is better than a month of fasting and prayer..."
Ṣaḥīḥ Muslim, Ḥadīth: 1913
Another narration:
كُلُّ مَيِّتٍ يُخْتَمُ عَلَى عَمَلِهِ إِلَّا الْمُرَابِطَ...
"Every deceased’s deeds are sealed except for the one who guards (in Allah's cause); his deeds continue until the Day of Judgment."
Sunan Abī Dāwūd, Ḥadīth: 2500; Sunan al-Tirmidhī: 1621
If someone vowed to fast and died before fulfilling it, the guardian may fast on their behalf.
مَنْ مَاتَ وَعَلَيْهِ صِيَامٌ صَامَ عَنْهُ وَلِيُّهُ
"If anyone dies while liable to fast, his guardian should fast on his behalf."
Ṣaḥīḥ al-Bukhārī: 1952; Ṣaḥīḥ Muslim: 1147
The Prophet ﷺ refrained from leading the janāzah of someone who died in debt until a companion (Abū Qatādah) took responsibility.
Later, when the debt was repaid, he said:
الآنَ بَرَدَتْ عَلَيْهِ جِلْدَتُهُ
"Now his skin has cooled (from punishment)."
Mustadrak al-Ḥākim: 2/58
A man asked if he could give charity on behalf of his mother who died suddenly. The Prophet ﷺ replied:
نَعَمْ تَصَدَّقْ عَنْهَا
"Yes, give charity on her behalf."
Ṣaḥīḥ al-Bukhārī: 2760; Ṣaḥīḥ Muslim: 1004
Imam Shawkani (رحمه الله) stated in the commentary of Nayl al-Awṭār that it is the well-known opinion of Imam al-Shafi’i (رحمه الله) and a group of his companions that the reward of reciting the Qur’an does not reach the deceased. He further said:
“We assert that reciting the Qur’an does not benefit the dead, and it should not be recited at graves.”
As a proof, the statement of the Messenger of Allah ﷺ is presented:
اقْرَءُوا سُورَةَ الْبَقَرَةِ فِي بُيُوتِكُمْ وَلَا تَجْعَلُوهَا قُبُورًا
“Recite Surah Al-Baqarah in your homes and do not turn them into graveyards.”
He ﷺ also said:
صَلُّوا فِي بُيُوتِكُمْ، وَلَا تَتَّخِذُوهَا قُبُورًا
“Pray in your homes and do not make them like graveyards.”
The Prophet ﷺ never recited the Qur’an at any grave during his numerous visits to cemeteries, nor did he teach others to do so.
Imam Mulla Ali Qari (رحمه الله) states in Sharh al-Fiqh al-Akbar:
“Reciting the Qur’an at graves is disliked (makruh) according to Imam Abu Hanifah, Imam Malik, and Imam Ahmad in one narration because it is an innovation not established from the Sunnah.”
The Adhan is among the clear signs of Islam, and its words are fixed as transmitted from the Prophet ﷺ. Any addition or omission is not permissible. Whoever adds words like "Ashhadu anna Aliyyan Waliullah" is an innovator and subject to curse.
The authentic narration from Abdullah ibn Zayd ibn Abd Rabbihi (رضي الله عنه) regarding the origin of Adhan includes the complete wording approved by the Prophet ﷺ after he saw a dream.
إِنَّهَا رُؤْيَا حَقٌّ إِنْ شَاءَ اللَّهُ
“Indeed, this is a true dream, if Allah wills.”
He then instructed to teach these words to Bilal (رضي الله عنه) for the Adhan.
In the Fajr Adhan, saying "As-salātu khayrun min an-nawm" after "Hayya 'ala al-falāḥ" is legislated and Sunnah. Narrated by Anas (رضي الله عنه) and Abu Mahdhura (رضي الله عنه) in multiple hadiths.
These wordings are established by authentic ahadith and the addition of “Aliyun Waliullah” is not found in any version of Adhan from Ahlus Sunnah or the Shi’i four major books (As-Siḥāḥ al-Arbaʿa). In fact, Shia scholars have also declared such additions as sinful.
From al-Faqīh man lā yaḥḍuruhu al-Faqīh, page 188:
“This is the correct Adhan, nothing should be added or omitted. The accursed sect of Mufawwidah fabricated narrations and inserted ‘Aliyun Waliullah’ and other such phrases.”
The place of Niyyah (intention) is the heart, not the tongue.
إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ
“Actions are judged by intentions.”
Shaykh al-Islam Ibn Taymiyyah (رحمه الله) said:
“Verbalizing the intention is not legislated by any scholar of Islam.”
“If someone searched for the entire lifetime of Prophet Nuh (عليه السلام), he would not find any instance where the Prophet ﷺ or his companions verbalized the niyyah.”
Imam Ibn Qayyim, Imam Nawawi, Mulla Ali Qari, and Shaykh Ahmad Sirhindi (رحمه الله) have all declared verbalizing niyyah as bid’ah (innovation).
Allah commands patience during times of trial:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ﴾
“O you who believe! Seek help through patience and prayer. Verily, Allah is with the patient.”
The Prophet ﷺ said:
لَيْسَ مِنَّا مَنْ ضَرَبَ الْخُدُودَ، وَشَقَّ الْجُيُوبَ، وَدَعَا بِدَعْوَى الْجَاهِلِيَّةِ
“He is not from us who strikes the cheeks, tears the clothes, and calls with the call of ignorance.”
These mourning rituals are against the Qur’an, Sunnah, and even Shi’i sources. For example:
Imam Jaʿfar al-Sadiq (رحمه الله):
“The believer when tested is patient, but the disbeliever wails and complains.”
“It is not permissible to scream, tear clothes, or build effigies for the deceased.”
These practices began in 352 AH under the Shi’a ruler Muʿizz ad-Dawla in Baghdad, not from the time of the Prophet ﷺ or his companions.
There is no authentic narration that supports kissing thumbs upon hearing the Prophet’s ﷺ name.
Ibn Abidin Shami in Radd al-Muḥtār (1/293) wrote:
“None of the marfūʿ (Prophetic) narrations about this are authentic.”
Shaykh Shawkani wrote in al-Fawā’id al-Majmūʿah that the narration involving Abu Bakr kissing his thumbs is not authentic.
There is no authentic evidence for the special night prayers or festivities of 15th Sha’ban (Shab-e-Barat). The Qur’an commands:
﴿فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ﴾
“If you dispute in any matter, refer it back to Allah and His Messenger.”
Historically, no companion or early scholar celebrated this night.
Imam Ibn Dihyah, Imam Abu Shāmah, Imam Ibn al-Arabi and many others affirmed that:
“All narrations about the excellence of 15th Sha’ban are either weak or fabricated.”
The act of holding feasts on 22nd Rajab known as “Koonday” has no basis in the Qur’an, Sunnah, or early Islamic history.
Even Imam Jaʿfar al-Sadiq (رحمه الله) has no association with this practice. His birth and death dates do not align with 22nd Rajab.
This ritual appears to have originated in 1906 CE in Rampur, India, by Khursheed Ahmad Minai, and not from Islam.
The 22nd of Rajab is rather the date of death of Muʿawiyah (رضي الله عنه), which some Shi’a commemorate with disguised joy under the label of “Koonday”.
اللَّهُمَّ ارْزُقْنَا فَهْمَ الدِّينِ، وَعَمَلًا صَالِحًا، وَاجْعَلْنَا مِنَ الْمُتَّبِعِينَ لِلسُّنَّةِ، وَاجْنِبْنَا الْبِدَعَ وَالضَّلَالَةَ، آمِين.
✦ Rituals of Qul, 7th Day, and 40th Day: An Islamic Analysis
Allah ﷻ created mankind and sent them to this earth. For their guidance, He sent messengers and prophets and revealed scriptures. Mankind was tasked with the purpose of worshipping Allah and performing righteous deeds throughout their limited life — until the moment of death arrives. At the time of death, repentance is no longer accepted, and all actions — good or bad — come to a halt, except for those deeds that the Qur’an and Sunnah have specifically exempted.
❖ Prophetic Ahadith on the End of Deeds at Death
The Prophet ﷺ said:
إِذَا مَاتَ الإِنسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ...
"When a person dies, all his deeds come to an end..."
Ṣaḥīḥ Muslim, Kitāb al-Waṣiyyah, Ḥadīth: 1631Another narration:
كُلُّ مَيِّتٍ يُخْتَمُ عَلَى عَمَلِهِ...
"Every deceased has his deeds sealed..."
Sunan Abī Dāwūd, Kitāb al-Jihād, Ḥadīth: 2500 — Ḥadīth authenticated by Shaykh al-Albānī✦ Misguided Practices of Rewarding the Deceased
In today's society, rituals like Qul, Satwan, and Chaleeswan (3rd, 7th, and 40th day rituals) have become prevalent, claiming to send rewards to the deceased through actions that have no basis in Qur’an and Sunnah.
Only those deeds benefit the deceased which are explicitly mentioned in the Sharī‘ah.
✦ Deeds That Benefit the Deceased (According to Sharī‘ah)
① Supplication (Duʿā’)
If the deceased was a believer, praying for their forgiveness and elevation is supported by clear textual evidence.
﴿وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ يَقُولُونَ...﴾
"And those who came after them say: 'Our Lord, forgive us and our brothers who preceded us in faith...'"
Surah al-Ḥashr: 10Sayyidah ʿĀ’ishah رضي الله عنها narrated that the Prophet ﷺ used to go to the Baqīʿ cemetery and pray for the deceased.
The Prophet ﷺ said:
إِنِّي أُمِرْتُ أَنْ أَدْعُوَ لَهُمْ
"I have been commanded to make duʿā’ for them."
Musnad Aḥmad: 6/252 — Ḥadīth authenticated by Shaykh Ḥamzah Zayn② Ongoing Charity, Beneficial Knowledge, and Righteous Children
The Prophet ﷺ said:
إِذَا مَاتَ الإِنسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ...
"When a man dies, his deeds cease except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him."
Ṣaḥīḥ Muslim, Ḥadīth: 1631Further elaboration includes:
- Knowledge taught and spread
- Qur’an passed down to heirs
- Mosque built
- Shelter for travelers
- Water canal dug
- Charity given during life and in good health
Sunan Ibn Mājah, Ḥadīth: 242 — Ṣaḥīḥ Ibn Khuzaymah: 2490
③ Guarding in the Path of Allah (Ribāṭ)
The Prophet ﷺ said:
رِبَاطُ يَوْمٍ وَلَيْلَةٍ خَيْرٌ مِنْ صِيَامِ شَهْرٍ...
"Guarding for one day and night in the way of Allah is better than a month of fasting and prayer..."
Ṣaḥīḥ Muslim, Ḥadīth: 1913Another narration:
كُلُّ مَيِّتٍ يُخْتَمُ عَلَى عَمَلِهِ إِلَّا الْمُرَابِطَ...
"Every deceased’s deeds are sealed except for the one who guards (in Allah's cause); his deeds continue until the Day of Judgment."
Sunan Abī Dāwūd, Ḥadīth: 2500; Sunan al-Tirmidhī: 1621④ Fasting Owed by the Deceased
If someone vowed to fast and died before fulfilling it, the guardian may fast on their behalf.
مَنْ مَاتَ وَعَلَيْهِ صِيَامٌ صَامَ عَنْهُ وَلِيُّهُ
"If anyone dies while liable to fast, his guardian should fast on his behalf."
Ṣaḥīḥ al-Bukhārī: 1952; Ṣaḥīḥ Muslim: 1147⑤ Repayment of the Deceased’s Debt
The Prophet ﷺ refrained from leading the janāzah of someone who died in debt until a companion (Abū Qatādah) took responsibility.
Later, when the debt was repaid, he said:
الآنَ بَرَدَتْ عَلَيْهِ جِلْدَتُهُ
"Now his skin has cooled (from punishment)."
Mustadrak al-Ḥākim: 2/58⑥ Charity on Behalf of the Deceased
A man asked if he could give charity on behalf of his mother who died suddenly. The Prophet ﷺ replied:
نَعَمْ تَصَدَّقْ عَنْهَا
"Yes, give charity on her behalf."
Ṣaḥīḥ al-Bukhārī: 2760; Ṣaḥīḥ Muslim: 1004⑦ Reciting the Qur’an at Graves After Burial
Imam Shawkani (رحمه الله) stated in the commentary of Nayl al-Awṭār that it is the well-known opinion of Imam al-Shafi’i (رحمه الله) and a group of his companions that the reward of reciting the Qur’an does not reach the deceased. He further said:
“We assert that reciting the Qur’an does not benefit the dead, and it should not be recited at graves.”
As a proof, the statement of the Messenger of Allah ﷺ is presented:
اقْرَءُوا سُورَةَ الْبَقَرَةِ فِي بُيُوتِكُمْ وَلَا تَجْعَلُوهَا قُبُورًا
“Recite Surah Al-Baqarah in your homes and do not turn them into graveyards.”
Reference: ad-Durr al-Manthūr: 1/21
He ﷺ also said:
صَلُّوا فِي بُيُوتِكُمْ، وَلَا تَتَّخِذُوهَا قُبُورًا
“Pray in your homes and do not make them like graveyards.”
Reference: Jami` at-Tirmidhi, Book of Prayer Times, Hadith 451; Sunan Abu Dawood: 958, 3102
The Prophet ﷺ never recited the Qur’an at any grave during his numerous visits to cemeteries, nor did he teach others to do so.
Imam Mulla Ali Qari (رحمه الله) states in Sharh al-Fiqh al-Akbar:
“Reciting the Qur’an at graves is disliked (makruh) according to Imam Abu Hanifah, Imam Malik, and Imam Ahmad in one narration because it is an innovation not established from the Sunnah.”
Reference: Mukhtar Ahmad Nadwi, Qur’an Recitation and Reward Conveyance, p. 48–49
⑧ Addition of “Aliyun Waliullah” in the Adhan
The Adhan is among the clear signs of Islam, and its words are fixed as transmitted from the Prophet ﷺ. Any addition or omission is not permissible. Whoever adds words like "Ashhadu anna Aliyyan Waliullah" is an innovator and subject to curse.
The authentic narration from Abdullah ibn Zayd ibn Abd Rabbihi (رضي الله عنه) regarding the origin of Adhan includes the complete wording approved by the Prophet ﷺ after he saw a dream.
إِنَّهَا رُؤْيَا حَقٌّ إِنْ شَاءَ اللَّهُ
“Indeed, this is a true dream, if Allah wills.”
He then instructed to teach these words to Bilal (رضي الله عنه) for the Adhan.
In the Fajr Adhan, saying "As-salātu khayrun min an-nawm" after "Hayya 'ala al-falāḥ" is legislated and Sunnah. Narrated by Anas (رضي الله عنه) and Abu Mahdhura (رضي الله عنه) in multiple hadiths.
These wordings are established by authentic ahadith and the addition of “Aliyun Waliullah” is not found in any version of Adhan from Ahlus Sunnah or the Shi’i four major books (As-Siḥāḥ al-Arbaʿa). In fact, Shia scholars have also declared such additions as sinful.
From al-Faqīh man lā yaḥḍuruhu al-Faqīh, page 188:
“This is the correct Adhan, nothing should be added or omitted. The accursed sect of Mufawwidah fabricated narrations and inserted ‘Aliyun Waliullah’ and other such phrases.”
⑩ Verbalizing the Intention (Niyyah) for Prayer
The place of Niyyah (intention) is the heart, not the tongue.
إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ
“Actions are judged by intentions.”
Reference: Sahih al-Bukhari: 6689; Sahih Muslim: 1907
Shaykh al-Islam Ibn Taymiyyah (رحمه الله) said:
“Verbalizing the intention is not legislated by any scholar of Islam.”
Reference: al-Fatāwā al-Kubrā
“If someone searched for the entire lifetime of Prophet Nuh (عليه السلام), he would not find any instance where the Prophet ﷺ or his companions verbalized the niyyah.”
Reference: Ighāthat al-Lahfān 1/608
Imam Ibn Qayyim, Imam Nawawi, Mulla Ali Qari, and Shaykh Ahmad Sirhindi (رحمه الله) have all declared verbalizing niyyah as bid’ah (innovation).
⑪ Mourning Rituals: Matam, Taziya, and Effigies
Allah commands patience during times of trial:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ﴾
“O you who believe! Seek help through patience and prayer. Verily, Allah is with the patient.”
Reference: Surah Al-Baqarah: 153
The Prophet ﷺ said:
لَيْسَ مِنَّا مَنْ ضَرَبَ الْخُدُودَ، وَشَقَّ الْجُيُوبَ، وَدَعَا بِدَعْوَى الْجَاهِلِيَّةِ
“He is not from us who strikes the cheeks, tears the clothes, and calls with the call of ignorance.”
Reference: Sahih Muslim: 285
These mourning rituals are against the Qur’an, Sunnah, and even Shi’i sources. For example:
Imam Jaʿfar al-Sadiq (رحمه الله):
“The believer when tested is patient, but the disbeliever wails and complains.”
Reference: Furuʿ al-Kāfī, Kitāb al-Janāʾiz: 1/131
“It is not permissible to scream, tear clothes, or build effigies for the deceased.”
Reference: Furuʿ al-Kāfī and Man lā yaḥḍuruhu al-Faqīh
These practices began in 352 AH under the Shi’a ruler Muʿizz ad-Dawla in Baghdad, not from the time of the Prophet ﷺ or his companions.
⑫ Kissing Thumbs Upon Hearing the Prophet’s Name in Adhan
There is no authentic narration that supports kissing thumbs upon hearing the Prophet’s ﷺ name.
Ibn Abidin Shami in Radd al-Muḥtār (1/293) wrote:
“None of the marfūʿ (Prophetic) narrations about this are authentic.”
Shaykh Shawkani wrote in al-Fawā’id al-Majmūʿah that the narration involving Abu Bakr kissing his thumbs is not authentic.
⑬ Celebrating Shab-e-Barat
There is no authentic evidence for the special night prayers or festivities of 15th Sha’ban (Shab-e-Barat). The Qur’an commands:
﴿فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ﴾
“If you dispute in any matter, refer it back to Allah and His Messenger.”
Reference: Surah An-Nisa: 59
Historically, no companion or early scholar celebrated this night.
Imam Ibn Dihyah, Imam Abu Shāmah, Imam Ibn al-Arabi and many others affirmed that:
“All narrations about the excellence of 15th Sha’ban are either weak or fabricated.”
⑭ The ‘Koonday’ of Rajab
The act of holding feasts on 22nd Rajab known as “Koonday” has no basis in the Qur’an, Sunnah, or early Islamic history.
Even Imam Jaʿfar al-Sadiq (رحمه الله) has no association with this practice. His birth and death dates do not align with 22nd Rajab.
This ritual appears to have originated in 1906 CE in Rampur, India, by Khursheed Ahmad Minai, and not from Islam.
The 22nd of Rajab is rather the date of death of Muʿawiyah (رضي الله عنه), which some Shi’a commemorate with disguised joy under the label of “Koonday”.
Final Supplication
اللَّهُمَّ ارْزُقْنَا فَهْمَ الدِّينِ، وَعَمَلًا صَالِحًا، وَاجْعَلْنَا مِنَ الْمُتَّبِعِينَ لِلسُّنَّةِ، وَاجْنِبْنَا الْبِدَعَ وَالضَّلَالَةَ، آمِين.
