The Ruling on Loud Remembrance Ahead or Behind the Funeral Procession

Written by: Ghulam Mustafa Zaheer Amn Puri

Loudly engaging in remembrance or other such acts ahead or behind the funeral procession is considered a reprehensible innovation. There is no basis for this practice in the Quran or Hadith, nor is it proven from the actions of the Prophet Muhammad (ﷺ), the Rightly Guided Caliphs, the Companions, the Tabi'un, the Imams of the religion, or the righteous predecessors.

Despite this, the "Quboori sect" deems it permissible. If loud remembrance or recitation of the Quran ahead or behind the funeral procession were considered an act of virtue or beneficial to the deceased according to Shariah, then the Companions and the righteous predecessors, who understood the meanings, implications, and requirements of the Quran and Hadith better than anyone and shaped their lives accordingly, would have certainly practiced it.

None of the four Imams have transmitted its permissibility or recommendation. Ahmad Yar Khan Naeemi Gujarati writes:

"In matters of Shariah, we consider the sayings and actions of Imam Abu Hanifa as evidence for us, without looking at the evidences of Shariah."

(Jaa al-Haqq by Ahmad Yar Khan Barelvi, vol. 1, p. 15)

Therefore, it is incumbent upon the Barelvis to prove the recommendation of this practice from Imam Abu Hanifa with an authentic chain of narration. Otherwise, they must admit that their sect has no connection with Imam Abu Hanifa, and those who write booklets under the title "Ajla al-Alam bi anna al-Fatwa Muqaddaman 'ala Qawl al-Imam" should refrain from presenting the misleading statements of Shahrani, who was a highly misguided person.

It should be noted that some Hanafi scholars have explicitly declared that loud remembrance along with the funeral is impermissible and a reprehensible innovation:

  1. Tahawi Hanafi writes:
"One should not raise their voice with recitation or remembrance during the funeral procession, and should not be deceived by the multitude who do so. What the ignorant do by loudly and prolongingly reciting during the funeral is unanimously impermissible. No one who has the ability to object should remain silent, and they should not abstain from objecting. People are required to be silent, and the common remembrances along with the funeral are reprehensible innovations."

(Hashiya al-Tahawi, p. 332)
  1. Turkamani Hanafi writes:
"Among the innovations is what is done in front of the deceased of recitation, remembrance, carrying bread, and lambs, which no pious person would agree to."(Kitab al-Lam' fi al-Hawadith wa al-Bida' by Turkamani, p. 232)

"Likewise, loud remembrance behind the funeral procession is disliked. There is no reward for the one who remembers nor for the deceased."(Kitab al-Lam', p. 216)
  1. In the most reputable books of the Hanafi school:
"It is obligatory for those accompanying the funeral to remain silent. Loud remembrance and recitation are disliked. If they wish to remember Allah, they should do so silently in their hearts."(Fatawa Alamgiri, vol. 1, p. 162; Fatawa Qadhi Khan, vol. 1, p. 92; referenced in Jaa al-Haqq by Naeemi, vol. 1, p. 408)
A Hanafi Imam writes:

"Raising the voice with remembrance and recitation of the Quran, and sayings like 'every living being shall die' and the like, behind the funeral is an innovation."

(Fatawa Sirajiyya, p. 23)

Muhammad Rukn Din Barelvi writes:

"Question: What is the ruling on reciting Kalima Tayyiba loudly while accompanying the funeral procession?

Answer: Loud recitation is disliked; if recited in the heart, there is no harm. Silence is better."(Rukn Din, p. 206)

A Misconception and Its Clarification​

Ahmad Yar Naeemi Gujarati writes:

"When the jurists stated that loud remembrance along with the deceased is disliked, they meant it as tanzih (non-prohibitive disapproval)."(Jaa al-Haqq, vol. 1, p. 410)

The Barelvi author distorts the meaning of the jurists' statements by claiming that the disapproval is tanzih (non-prohibitive), whereas some jurists have called it a reprehensible innovation. Ibn Nujaym Hanafi, who was given the title of "the second Abu Hanifa," writes:

"It is appropriate for those walking behind the funeral to observe prolonged silence. Loud remembrance and recitation during the funeral procession are disliked, and this disapproval is prohibitive (tahrimi)."(Al-Bahr al-Raiq, vol. 2, p. 199)

Thus, the interpretation of the "Mufti" is baseless and serves merely as a weak defense for an innovation.

Testimony of Hafiz Nawawi​

Hafiz Nawawi writes:

"Know that the correct and chosen way is that which the righteous predecessors (may Allah be pleased with them) practiced, which is to remain silent while accompanying the funeral procession, without raising the voice in recitation or remembrance. The wisdom in this is that silence brings tranquility to the heart and allows one to focus on matters related to the funeral. This state is desired and is the truth. Do not be deceived by the multitude who oppose this practice."

(Al-Adhkar by Nawawi, p. 136)

When Hafiz Nawawi was asked about the practice in Damascus where some ignorant individuals loudly and excessively recite with added letters and prolonged sounds during the funeral, he responded:

"This is a clear evil and highly reprehensible practice. There is consensus among scholars on its prohibition. Mawardi and several other Imams have reported consensus on its prohibition. The ruler should reprimand and discipline those who engage in this act and make them repent. Every responsible person who has the ability to object must do so."

(Fatawa Nawawi, p. 36)

Statement of Hafiz Ibn Taymiyyah​

Hafiz Ibn Taymiyyah writes:

"Loud remembrance along with the funeral procession was the habit of the People of the Book and the non-Arabs. However, many people from this Ummah have also fallen into this practice."

(Iqtidaa as-Sirat al-Mustaqeem, vol. 1, p. 316)

"It is unanimously agreed upon that raising the voice during the funeral, even if it is with recitation, is disliked."(Al-Ikhtiyarat al-Fiqhiyyah, p. 88)

Ibn al-Nahhas (d. 814 AH) writes:​

"Even if there is no prolongation and modulation in recitation, it is still a reprehensible innovation because it is not proven from the Prophet (ﷺ) or any of the predecessors. Similarly, loud remembrance along with the funeral is a reprehensible innovation."(Tanbih al-Ghafileen 'an A'mal al-Jahileen wa Tahdheer as-Saalikeen min Afaal al-Halikeen, p. 481)

Arguments of the Innovators​

  1. General Evidence is Not Valid:
The evidence presented by the innovators from general sources does not validate the practice because innovations are either not covered by general evidence or are exceptions to them.

  1. Narration of Ibn Umar (رضی اللہ عنہما):
"Ibn Umar (رضی اللہ عنہما) narrated that when the Messenger of Allah (ﷺ) would walk behind the funeral, he would not be heard saying anything except 'La ilaha illa Allah.'"

(Al-Kamil by Ibn Adi, vol. 1, p. 269; vol. 4, p. 1608)

Commentary:

This narration is fabricated. Imam Abu 'Urubah said about its narrator, Ibrahim bin Ahmad al-Harani: "He used to fabricate Hadith."(Al-Kamil by Ibn Adi, vol. 1, p. 269)

Since there is no established authentication for this narrator, presenting such a fabricated narration as proof for an innovation is pure deceit and injustice.

Ahmad Yar Naeemi writes:

"Even if this Hadith is weak, it is still acceptable in virtues of deeds."

(Jaa al-Haqq, vol. 1, p. 404)

Firstly, this narration is fabricated. Secondly, it does not mention loud, collective remembrance with the funeral. Thirdly, this issue relates to rulings, not virtues, as the dispute is over the permissibility or impermissibility of loud remembrance ahead or behind the funeral, not its merit.

  1. Another Narration:
"Abdullah bin Muhammad bin Wahb narrated to us, Yahya bin Muhammad bin Salih narrated to us, Khalid bin Muslim al-Qurashi narrated to us, Yahya bin Ayyub narrated to us from Yazid bin Abi Habib from Sinan bin Sa'd from Anas, who said: The Messenger of Allah (ﷺ) said: 'Recite La ilaha illa Allah abundantly with the funeral.'"(Musnad al-Daylami, vol. 1, p. 132; referenced in Silsilat al-Ahadith al-Da'ifah, vol. 1, p. 288)

Commentary:

This narration is weak due to some unknown and unidentified narrators. Shaykh Al-Albani writes that he could not find the names of the narrators below Yahya bin Ayyub.

Using narrations from unknown and unidentified narrators is not appropriate for people of the truth. Moreover, this narration does not mention loud remembrance.

Warning:​

Ashraf Ali Thanawi (Deobandi) says:

"Our master Haji (Imdadullah) wished that loud remembrance be made with his funeral, but Maulvi Ismail said, 'This seems inappropriate; it is a new practice not approved by the jurists lest the public considers it Sunnah.' He agreed and said, 'Do as you wish.' The matter ended, but during the funeral, an Arab spontaneously began saying, 'Remember Allah,' and everyone started reciting La ilaha illa Allah aloud until it reached the cemetery. Maulvi Ismail narrated this incident and said, 'We convinced Haji Sahib, but how could we convince Allah? Allah fulfilled Haji Sahib's desire.'"(Qasas al-Akabir by Thanawi, p. 119; Al-Ifadat al-Yawmiyyah by Thanawi, vol. 3, p. 277; Imdad al-Mushtaq by Thanawi, p. 204)

This incident proves:

  1. The Deobandis' belief in the unity of existence, which allows for the desire and will of innovations and unlawful acts.
  2. All the followers of imitation agree on the innovation of loud remembrance ahead or behind the funeral. In contrast, reciting aloud with the funeral is a Hindu custom.
  3. They do not refrain from lying about Allah.

Conclusion​

Loud remembrance and recitation ahead or behind the funeral procession are reprehensible, evil, and condemned innovations.

Thank You

Narrated by Syedna Nu'man bin Bashir (رضی اللہ عنہما), the Messenger of Allah (ﷺ) said:

"Whoever does not thank for a little, does not thank for a lot. Whoever does not thank people, does not thank Allah. Speaking of Allah's blessings is gratitude, and not doing so is ingratitude. The congregation is mercy, and separation is torment."

(Musnad Ahmad, vol. 4, p. 287, 375; Zawa'id Musnad Ahmad, vol. 4, p. 375; Al-Sunnah by Ibn Abi 'Asim, p. 93; Al-Shukr by Ibn Abi al-Dunya, p. 64; its chain is Hasan)
 
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