Written by: Ghulam Mustafa Zaheer Ameenpuri
The practice of reciting the Adhan (call to prayer) at the grave after burial is considered a reprehensible innovation (Bid'ah Sayyi'ah). This practice has no basis in the Hadith, nor was it present during the time of the Companions, the Followers (Tabi'een), the Imams of the religion, or the pious predecessors (Salaf al-Salihin). It appears to be an innovation specific to India. Despite this, the "Grave Worshipping Sect" considers it permissible. Imam of the Barelvi sect, Ahmad Raza Khan Barelvi, even wrote a booklet titled "Izaan al-Ajr fi Adhan al-Qabr" on this topic, but failed to present any Hasan (good) or Sahih (authentic) narration, not even a weak or fabricated one, to support this innovation.
If calling the Adhan at the grave after burial were an act of piety or provided any benefit to the deceased according to Shariah, the Companions would have surely practiced it, as they were the foremost in understanding and applying the meanings, concepts, and requirements of the Quran and Sunnah in their lives.
Moreover, none of the four Imams permitted or recommended it. Interestingly, this reprehensible innovation is not mentioned in any of the authoritative Hanafi texts. On the contrary, some Hanafi scholars explicitly stated that it is impermissible and an innovation.
"Firstly, Ibn Hajar (al-Makki) was Shafi'i. Many scholars, including some Hanafi scholars, state that Adhan at the grave is Sunnah, and Imam Ibn Hajar (al-Makki) refutes this. So, should Hanafis follow the consensus or the Shafi'i opinion?"
("Jaa' al-Haqq": 1/316)
Commentary:
Ibn Abidin Shami Hanafi mentioned the recitation of the Adhan during the burial from Shafi'i books, not at the grave. He also mentioned Ibn Hajar al-Makki's rejection. Naeemi Barelvi seems displeased with this simple point. If Ibn Hajar al-Makki was Shafi'i, why is the innovation taken from some Shafi'i books so beloved? Moreover, the issue concerns the recitation of Adhan while placing the deceased in the grave, not at the grave itself, which the Barelvis do not advocate. The statement that "many scholars, including some Hanafis, say that Adhan at the grave is Sunnah and Imam Ibn Hajar (al-Makki) refutes this" is questioned here.
We say, "The 'Mufti Sahib' has passed away; can his followers name even one Hanafi scholar? If not, then..."
Evidence from Innovators:
This narration is rejected due to being without a chain of transmission. Moreover, it does not mention Adhan at the grave.
(Taqreeb al-Tahdheeb: 3922)
If someone argues that in al-Kamil by Ibn Adi (4/1469, in some versions: 4/151) and al-Du'aat al-Kabeer by al-Bayhaqi (238), there is corroboration from Ibn Luhai'ah, this is Ibn Luhai'ah's (weak according to the majority) practice of Tadlis (concealing flaws). As Ibn Abi Maryam said:
"This narration was heard by Ibn Luhai'ah from Ziyad ibn Yunus al-Hadrami, a man who used to listen to Hadith with us from Qasim ibn Umar, and Ibn Luhai'ah found it good. Then he said that he narrated it from Amr ibn Shu'ayb."
(Al-Du'afa al-Kabeer by al-Aqili: 2/296)
It becomes clear that this corroboration is from a chain containing Qasim ibn Abdullah, a "liar."
Its chain is weak; the narrator Mahmoud bin Abdur Rahman bin Amr al-Jam'u has not been authenticated. Hafiz Haythami writes:
"Al-Husaini said there is 'disapproval' in him, and I did not find anyone else mentioning him."
(Majma' al-Zawa'id: 3/46)
Here, the general Adhan is not mentioned, but rather the Adhan for prayer. Therefore, deriving the permissibility of Adhan at the grave from this is foolishness, as there is no evidence for Adhan at the grave in Shariah, nor is there any evidence from the lives of the Companions. Therefore, there is no doubt about its being a reprehensible innovation and an invention in religion.
Readers should repeatedly study these arguments and reflect on the statement of "Mufti" Ahmed Yar Naeemi Sahib that "Reciting Adhan after burying the deceased is permissible according to Ahl al-Sunnah, with many proofs."
("Jaa' al-Haqq": 1/310) Then decide how truthful "Mufti" Sahib is in his claim. He also writes: "Reciting Adhan at the grave after burial is permissible, with evidence from Hadith and jurisprudential texts."
("Jaa' al-Haqq": 1/311)
We ask to be shown those Hadiths and jurisprudential texts. We can confidently say that there is no mention of this in the Hanafi school or the four major Islamic schools of thought. The claimant must provide evidence. Declaring an Indian innovation as "permissible according to Ahl al-Sunnah" is not just. They should be aware that the Day of Judgment is approaching, and Allah will question them.
The practice of reciting the Adhan (call to prayer) at the grave after burial is considered a reprehensible innovation (Bid'ah Sayyi'ah). This practice has no basis in the Hadith, nor was it present during the time of the Companions, the Followers (Tabi'een), the Imams of the religion, or the pious predecessors (Salaf al-Salihin). It appears to be an innovation specific to India. Despite this, the "Grave Worshipping Sect" considers it permissible. Imam of the Barelvi sect, Ahmad Raza Khan Barelvi, even wrote a booklet titled "Izaan al-Ajr fi Adhan al-Qabr" on this topic, but failed to present any Hasan (good) or Sahih (authentic) narration, not even a weak or fabricated one, to support this innovation.
If calling the Adhan at the grave after burial were an act of piety or provided any benefit to the deceased according to Shariah, the Companions would have surely practiced it, as they were the foremost in understanding and applying the meanings, concepts, and requirements of the Quran and Sunnah in their lives.
Moreover, none of the four Imams permitted or recommended it. Interestingly, this reprehensible innovation is not mentioned in any of the authoritative Hanafi texts. On the contrary, some Hanafi scholars explicitly stated that it is impermissible and an innovation.
- Dar al-Bahar states:"One of the innovations prevalent in India is the practice of reciting the Adhan at the grave after burial."
(Referenced from "Jaa' al-Haqq": 1/318) - The esteemed Hanafi scholar, Mahmood Balkhi, said:"Reciting the Adhan at the grave is nothing."
(Referenced from "Jaa' al-Haqq": 1/318) - Ibn Abidin Shami Hanafi writes:"Reciting the Adhan when placing the deceased in the grave, as is customary now, is not a Sunnah. Ibn Hajar clearly stated that it is an innovation, and whoever considers it a Sunnah is mistaken."
Note: Ibn Abidin Shami Hanafi mentioned that some Shafi'i scholars included Adhan among the practices during burial, but Ibn Hajar (al-Makki) refuted this in Sharh al-Ibab.
"Firstly, Ibn Hajar (al-Makki) was Shafi'i. Many scholars, including some Hanafi scholars, state that Adhan at the grave is Sunnah, and Imam Ibn Hajar (al-Makki) refutes this. So, should Hanafis follow the consensus or the Shafi'i opinion?"
("Jaa' al-Haqq": 1/316)
Commentary:
Ibn Abidin Shami Hanafi mentioned the recitation of the Adhan during the burial from Shafi'i books, not at the grave. He also mentioned Ibn Hajar al-Makki's rejection. Naeemi Barelvi seems displeased with this simple point. If Ibn Hajar al-Makki was Shafi'i, why is the innovation taken from some Shafi'i books so beloved? Moreover, the issue concerns the recitation of Adhan while placing the deceased in the grave, not at the grave itself, which the Barelvis do not advocate. The statement that "many scholars, including some Hanafis, say that Adhan at the grave is Sunnah and Imam Ibn Hajar (al-Makki) refutes this" is questioned here.
We say, "The 'Mufti Sahib' has passed away; can his followers name even one Hanafi scholar? If not, then..."
Evidence from Innovators:
- The evidence presented by innovators from general sources is incorrect, as innovations do not fall under general evidence or are exceptions.
- A narration from Abu Huraira (may Allah be pleased with him) states that the Prophet Muhammad (peace be upon him) said:
"Adam descended in India and felt lonely. Then Gabriel descended and called the Adhan: Allahu Akbar, Allahu Akbar, Ashhadu an la ilaha illallah, Ashhadu anna Muhammad Rasulullah." Adam asked, "Who is Muhammad?" Gabriel replied, "He is the last Prophet among your descendants."
(Hilyat al-Awliya by Abu Nu'aim al-Asfahani: 5/107, Tarikh Dimashq by Ibn Asakir: 7/437)
- This narration is weak; Hafiz Ibn Hajar said, "It contains unknown narrators."
(Fath al-Bari: 2/79) - The narrator Ali bin (Yazid bin) Bahram al-Kufi has not been authenticated.
- The identity and authenticity of the narrator Amr bin Qays is required.
- This narration does not mention Adhan at the grave, and innovators continue to load raw materials in their books. This narration does not even provide weak support for their innovation.
- A narration from Ali (may Allah be pleased with him) states:
"The Prophet (peace be upon him) saw me sad and said, 'O son of Abu Talib! I see you sad. Have someone from your household call the Adhan in your ear, as it is a cure for sorrow.'"
(Musnad al-Firdaws cited in "Jaa' al-Haqq": 1/314)
This narration is rejected due to being without a chain of transmission. Moreover, it does not mention Adhan at the grave.
- A narration from Abdullah ibn Amr (may Allah be pleased with him) states that the Prophet (peace be upon him) said:
"When you see a fire, say Takbir, as saying 'Allahu Akbar' extinguishes it."
(Amal al-Yaum wal-Layla by Ibn al-Sunni: 295-298, al-Du'a by al-Tabarani: 1266)
- This narration is fabricated because one of its narrators, Qasim ibn Abdullah ibn Umar, is "abandoned" (matruk), and Imam Ahmad labeled him a liar.
(Taqreeb al-Tahdheeb: 5468)
(Taqreeb al-Tahdheeb: 3922)
If someone argues that in al-Kamil by Ibn Adi (4/1469, in some versions: 4/151) and al-Du'aat al-Kabeer by al-Bayhaqi (238), there is corroboration from Ibn Luhai'ah, this is Ibn Luhai'ah's (weak according to the majority) practice of Tadlis (concealing flaws). As Ibn Abi Maryam said:
"This narration was heard by Ibn Luhai'ah from Ziyad ibn Yunus al-Hadrami, a man who used to listen to Hadith with us from Qasim ibn Umar, and Ibn Luhai'ah found it good. Then he said that he narrated it from Amr ibn Shu'ayb."
(Al-Du'afa al-Kabeer by al-Aqili: 2/296)
It becomes clear that this corroboration is from a chain containing Qasim ibn Abdullah, a "liar."
- A narration from Jabir ibn Abdullah Ansari (may Allah be pleased with him) states that when Sa'd ibn Mu'adh (may Allah be pleased with him) was buried, the Prophet (peace be upon him) recited Tasbih, and the people also recited it for a long time. Then he proclaimed greatness (Takbir), and the people did the same. They asked, "O Messenger of Allah! Why did you recite Tasbih?" He replied:
"The grave of this righteous servant was constricted, until Allah made it spacious for him."
(Musnad Ahmad: 3/320, Hadith: 377, 14934, Hadith: 15094)
Its chain is weak; the narrator Mahmoud bin Abdur Rahman bin Amr al-Jam'u has not been authenticated. Hafiz Haythami writes:
"Al-Husaini said there is 'disapproval' in him, and I did not find anyone else mentioning him."
(Majma' al-Zawa'id: 3/46)
- A narration from Abu Huraira (may Allah be pleased with him) states that the Prophet (peace be upon him) said:
"When the call to prayer is made, Satan runs away breaking wind, so as not to hear the Adhan."
(Sahih Bukhari: 608, Sahih Muslim: 389)
Here, the general Adhan is not mentioned, but rather the Adhan for prayer. Therefore, deriving the permissibility of Adhan at the grave from this is foolishness, as there is no evidence for Adhan at the grave in Shariah, nor is there any evidence from the lives of the Companions. Therefore, there is no doubt about its being a reprehensible innovation and an invention in religion.
- The practice of Adhan at the grave has been analogized to the practice of Talqeen at the grave, which is a Shi'ite practice that the Barelvis and Deobandis have adopted as their own. However, there is no evidence from the Shari'ah for the practice of Talqeen at the grave after burial; it is, in fact, an innovation. How can one innovation be rightly analogized to another?
Readers should repeatedly study these arguments and reflect on the statement of "Mufti" Ahmed Yar Naeemi Sahib that "Reciting Adhan after burying the deceased is permissible according to Ahl al-Sunnah, with many proofs."
("Jaa' al-Haqq": 1/310) Then decide how truthful "Mufti" Sahib is in his claim. He also writes: "Reciting Adhan at the grave after burial is permissible, with evidence from Hadith and jurisprudential texts."
("Jaa' al-Haqq": 1/311)
We ask to be shown those Hadiths and jurisprudential texts. We can confidently say that there is no mention of this in the Hanafi school or the four major Islamic schools of thought. The claimant must provide evidence. Declaring an Indian innovation as "permissible according to Ahl al-Sunnah" is not just. They should be aware that the Day of Judgment is approaching, and Allah will question them.