The Legal Status of Calling the Adhan at the Grave

By: Ghulam Mustafa Zaheer Amani Puri

Introduction​

Calling the Adhan after burial at the grave is a reprehensible innovation (bid'ah sayyi'ah). There is no basis for it in the Hadith, nor does it have any precedent among the noble Companions, the eminent Followers, the great Imams of the religion, or the pious predecessors (Salaf al-Salihin). In fact, it is an innovation that originated in India. Nevertheless, the grave-worshipping sect considers it permissible. Ahmad Raza Khan Barelvi, the leader of Barelvism, even authored a treatise on this issue titled “Izān al-Ajr fī Adhān al-Zuhr”, wherein he could not present even a single fabricated or weak narration in support of this innovation, let alone an authentic or sound one.

If calling the Adhan at the grave after burial had been a virtuous act or brought any benefit to the deceased according to Islamic law, the Companions would have certainly practiced it, as they were the most knowledgeable about the meanings, implications, and requirements of the Qur'an and Sunnah, and they shaped their lives accordingly.

The Position of the Four Imams​

Among the four major Imams, not a single one has reported the permissibility or recommendation of this act. Interestingly, in all the authoritative Hanafi books, there is not even a mention of this reprehensible innovation. Rather, Hanafi scholars have explicitly declared that calling the Adhan at the grave is impermissible and an innovation.

Statements from Hanafi Authorities​

❀ In Durr al-Bazzār it is stated:
“Among the innovations that have spread in India is calling the Adhan after burial at the grave.”
(Quoted in Jā’ al-Haqq, p. 3188)

❀ The eminent Hanafi scholar Mahmood Balkhi says:
“Calling the Adhan at the grave is nothing.”
(Quoted in Jā’ al-Haqq, p. 3188)

❀ Ibn Abideen Shami (Hanafi) writes:
“It is not Sunnah to call the Adhan while placing the deceased into the grave, as is customary today. Ibn Hajar explicitly stated that it is an innovation and whoever thinks it is Sunnah has erred.”
(Shami, 2/235)


Note:
Ibn Abideen Shami cited some Shafi'i texts mentioning the Adhan when lowering the deceased into the grave, but also noted:
“Ibn Hajar refuted it in his commentary on al-‘Ubbab.”
(Jā’ al-Haqq, 1/317-318)

The Response of Ahmad Yar Khan Naeemi (Barelvi)​

Ahmad Yar Khan Naeemi wrote:
"Firstly, Ibn Hajar was a Shafi'i scholar. Many scholars, including some Hanafis, state that calling the Adhan at the grave is Sunnah, and if Imam Ibn Hajar (Shafi'i) refutes it, should Hanafis follow the majority or the opinion of a Shafi'i?"

Commentary:
Ibn Abideen cited Shafi'i books regarding the Adhan at the time of placing the deceased into the grave, not at the grave itself. Furthermore, Naeemi misinterprets the matter, failing to recognize that the Shafi'i reference is about Adhan at the time of burial, not after burial at the grave. Additionally, Naeemi claims that “many scholars, including some Hanafis,” endorse this act. However, no names of any such Hanafi scholars have been provided.

Evidence Cited by Innovators and Its Refutation​

◈ Evidence ①
Innovators attempt to prove their practice through general proofs. However, innovations either do not fall under general proofs or are exceptions to them.

◈ Evidence ②
Narration from Abu Hurairah رضي الله عنه:
"When Adam عليه السلام descended in India and felt lonely, Jibreel عليه السلام descended and called the Adhan..."
(Hilyat al-Awliya, Tarikh Dimashq)

Refutation:
This narration is weak. Hafiz Ibn Hajar رحمه الله states:
"It contains unknown narrators."
(Fath al-Bari, 2/79)

• No authentication found for Ali ibn Yazid al-Kufi.
• Identification and authentication of 'Amr ibn Qays are needed.
• No mention of Adhan at the grave.

◈ Evidence ③
Narration from Ali رضي الله عنه about Adhan being a remedy for sadness.

Refutation:

• The narration is unauthenticated.
• No mention of Adhan at the grave.

◈ Evidence ④
Narration from Abdullah ibn Amr ibn As رضي الله عنه:
"When you see a fire, say Takbir, for it extinguishes it."


Refutation:

• This narration is fabricated.
• Contains unreliable narrators such as Qasim ibn Abdullah ibn Umar, deemed a liar by Imam Ahmad.

◈ Evidence ⑤
Narration regarding the burial of Sa'd ibn Mu'adh رضي الله عنه and the Companions’ Tasbih and Takbir.

Refutation:

• Chain of narration is weak due to unknown status of Mahmood ibn Abdur Rahman.

◈ Evidence ⑥
Narration about Satan fleeing at the sound of the Adhan.


Refutation:

• This pertains specifically to the Adhan for prayer, not at the grave.

◈ Evidence ⑦
Grave Adhan analogized with the practice of Talqīn (prompting).

Refutation:

• Talqīn itself is an innovation introduced by the Shia and adopted by Barelvis and Deobandis without any authentic proof.
  

Conclusion​

Dear readers! Reflect repeatedly on these evidences, and then carefully consider Ahmad Yar Khan Naeemi’s statement:
"After burying the deceased, calling the Adhan at the grave is permissible according to the Ahl al-Sunnah, with many evidences supporting it."
(Jā’ al-Haqq, p. 31)

Similarly, he writes:
"It is permissible to call the Adhan after burial at the grave, based on Hadiths and juristic statements."
(Jā’ al-Haqq, p. 318)

However, it remains clear:
Neither in Hanafi jurisprudence nor among the four major schools is there any trace of such a practice.
The burden of proof lies upon the claimant.
Declaring an Indian-origin innovation as permissible according to the Ahl al-Sunnah is unjust, and one must remember that the Day of Judgement is coming, and Allah will question every action.