Written by: Ghulam Mustafa Zaheer Ameenpuri
Making a collective dua with raised hands immediately after the funeral prayer is an objectionable innovation; there is no basis for it in the Quran and Hadith. This practice is not proven from the Prophet Muhammad (peace be upon him), the Rightly Guided Caliphs, the Companions, the Successors, the Imams of the religion, or the pious predecessors.Despite this, the "Grave-Worshipping Sect" considers it permissible. If it were legitimate to make a collective dua with raised hands immediately after the funeral prayer, the Companions, who best understood the meanings, implications, and requirements of the Quran and Hadith and shaped their lives accordingly, would certainly have practiced it.This practice is also not reported as permissible or recommended by any of the four Imams.
◈ The Imam of Barelvi School, Ahmad Yar Khan Naeemi, writes:"We consider the saying and actions of the Imam (Abu Hanifah) as evidence for ourselves in legal matters and do not look at the legal evidences." [Ja Al-Haq 1/15]
◈ Additionally, regarding an issue, he writes:"The evidences for Hanafis are not these narrations, their evidence is only the saying of the Imam." [Ja Al-Haq 6/9, p. 104]
↰ Now it is incumbent upon the innovators to prove the recommendation of this practice with a "Sahih" chain from their Imam Abu Hanifah, otherwise, they will have to admit that this sect has no connection with Imam Abu Hanifah, and those who write booklets named Ajla Al-Alam Bian Al-Fatwa Mutlaqan Ala Qawl Al-Imam should be ashamed while quoting from "Kashf Al-Ghita" and other sources!
↰ It should be noted that some Hanafi Imams have also prohibited making dua immediately after the funeral prayer and have deemed it disliked:
➊ Ibn Najim Al-Hanafi, who is known as the second Abu Hanifah among the Hanafis, writes:
"Do not make dua after the Tasleem of the funeral prayer." [Al-Bahr Al-Raiq by Ibn Najim Al-Hanafi: 7/183]
➋ Tahir bin Ahmad Al-Hanafi Al-Bukhari (d. 542 AH) writes:
"Do not stand for dua before or after the funeral prayer for reciting the Quran for the deceased."
[Khulasat Al-Fatawa: 1/225]
➌ Ibrahim bin Abdul Rahman Al-Lakri (835-922 AH), a student of Ibn Hummam Al-Hanafi, writes:
"Making dua after the funeral prayer for the deceased before raising it is disliked, as common people do by reciting Surah Al-Fatiha." [Fatawa Faiz Karaki: 88]
➍ Muhammad Al-Khurasani Al-Hanafi (d. 926 AH) writes:ولا يقوم داعيا له"Do not stand for making dua for the deceased immediately after the funeral prayer." [Jami' Al-Rumuz: 1/125]
Objection:
These statements indicate that one should not stand immediately after the funeral prayer but can sit and make dua. It does not negate making dua entirely.
Answer:
This interpretation is invalid for several reasons:
➊ This interpretation is not mentioned in any authentic book of the Hanafi school, thus it is rejected.
➋ Here, "قيام" (standing) means to stay, as indicated by the verse: وَلَا تَقُمْ عَلَى قَبْرِهِ [9-التوبة:84], meaning: "Do not stay by his grave." This does not mean you can sit by the graves of hypocrites and make dua, but it means you should not stay by their graves for dua.
Let's examine the supposed evidences for making dua immediately after the funeral prayer:
Evidence 1:
The command of Allah Almighty:أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ"I respond to the supplication of the supplicant when he calls upon Me."
Commentary:
① Presenting this general evidence to prove this specific practice is incorrect.
② The Prophet (peace be upon him) and the Companions, who best understood the meanings of the Quran, did not make collective dua immediately after the funeral prayer. If this practice was derived from the general meaning of this verse, they would certainly have done it. Therefore, claiming that this verse encourages dua immediately after the funeral prayer is a clear falsehood.
③ Even the blind followers do not practice collective dua before the funeral prayer, so they do not act upon the general meaning of this verse.
④ This argument should be proven by any Hanafi Imam.
Evidence 2:
Allah Almighty says:
"So when you have finished [your duties], then stand up [for worship], and to your Lord direct [your] longing."
Commentary of the Scholars:
Regarding its interpretation, Abdullah ibn Abbas (may Allah be pleased with them), Qatadah, Dahhak, Maqatil, and Kalbi, among others, have reported:
"When you have finished the obligatory prayer or any prayer, then engage in supplication to your Lord and desire from Him."
[Tafsir Mazhari: 10/94]
Commentary:
① No trustworthy Imam has used this verse to prove the legitimacy of collective dua immediately after the funeral prayer, making this argument invalid.
② This interpretation from Ibn Abbas (may Allah be pleased with them) is not authentic, as the first narration includes Ali bin Abi Talha, whose hearing from Ibn Abbas is not proven, and the second narration has a chain of weak narrators: Sa'ad bin Muhammad bin Al-Hussain, Atiyyah bin Sa'ad Al-Awfi, and his uncle Al-Hassan bin Atiyyah Al-Awfi, all of whom are weak narrators.Dahhak's narration is weak due to the anonymity of the narrator. Thus, both narrations are weak.
③ Maqatil himself is weak.
④ Kalbi is a liar and abandoned.
⑤ Imam Tabari reports from Ibn Abdul Ala, who said: Thawr narrated from Ma'mar from Qatadah regarding this verse: "When you have finished your prayer, engage in supplication." [Tafsir Tabari: 3/152, its chain is authentic]In this authentic interpretation, there is no mention of the funeral prayer, nor is there any mention of making dua collectively. It simply means that when you finish your prayer, engage in supplication, i.e., recite the prescribed supplications or it means when you finish worldly matters, strive in worship.
Note:
Regarding this verse, Khawaja Yaqoob Charakhi (d. 875 AH) writes:"So when you have finished your prayer, strive in supplication, after prayer, by presenting needs, seek Allah's meeting and ask for worldly and hereafter matters from Him. If a person does not supplicate after prayer, Allah throws his prayer back at his face."
[Tafsir Yaqoob Charakhi: p. 157]
Answer:
① Yaqoob Charakhi's statement is invalid as it is without evidence.
② Prove this statement from Imam Abu Hanifah with a valid chain.
③ None of Ahlus Sunnah Wal Jamaah held this belief.
④ There is no mention of the funeral prayer or specific manner.
⑤ According to the majority of Hanafi jurists, making dua after the funeral prayer is not correct, so this statement is invalid.
Evidence 3:
Narrated from Abu Huraira (may Allah be pleased with him) that the Prophet (peace be upon him) said:
"When you pray over the deceased, make sincere supplication for him."[Sun Abu Dawood 3199, Sunan Ibn Majah 1497, Sunan Al-Kubra Al-Bayhaqi 4/40, its chain is good]
Commentary:
Imam Ibn Hibban (3077-3076) has said it is "Sahih."Its narrator Muhammad bin Ishaq, the author of Maghazi, is "Hasan Al-Hadith" according to the majority, and he has explicitly mentioned hearing in Sahih Ibn Hibban.↰ This Hadith commands making sincere supplication for the deceased within the funeral prayer. The scholars have derived this issue from it.
◈ Imam Ibn Majah has titled it:"Chapter on the supplication in the funeral prayer."
◈ Imam Ibn Hibban has titled it:"The command for those who pray over the deceased to make sincere supplication for him."
◈ Imam Bayhaqi has titled it:"Chapter on supplication in the funeral prayer."
↰ Innovators present this Hadith as evidence for making collective dua immediately after the funeral prayer, which is an innovation of our contemporary people of bid'ah. They have blatantly altered the meaning of the Hadith to create an innovation, ignoring the understanding and statements of the Hadith scholars and their own Hanafi jurists.
◈ Thus, Ahmad Yar Khan Naeemi Barelvi writes:"The 'Fa' indicates that the dua should be made immediately after the prayer, without delay. Those who interpret it to mean that the dua should be made within the prayer ignore the meaning of 'Fa'. 'Salaytum' is a condition and 'Fa'akhlisu' is its result. There should be a distinction between the condition and the result, and they should not be included within each other. 'Salaytum' is in the past tense and 'Fa'akhlisu' is a command, indicating that the command for dua comes after the prayer, just as 'Fa'idha ta'imtum fa'ntashiru' means to disperse after eating, not during it... and 'Fa' signifies emphasis."
[Ja Al-Haq: 274]
Look at how the "Mufti" accuses the Hadith scholars and his own Hanafi jurists and Imams of negligence with such audacity. In another view, there is indeed a distinction, that of generality and specificity. Salah, in general, is a combination of actions and words, while dua is a specific component, referred to as a statement. This much distinction between the condition and result is sufficient; otherwise, the funeral prayer would have to be void of any supplication since complete distinction would mean that there should be no dua in the funeral prayer. If partial distinction between the condition and the result is sufficient, then this distinction is present here as well.
Additionally, when "اذا" (when) is used with the past tense, it implies the future tense, thus the correct meaning and translation are: "When you pray over the deceased, make sincere supplication for him."
This is evident from the understanding of the Hadith scholars. If "Fa" always means delay, then:
would mean to say "A'udhu Billah..." after completing the Quranic recitation, which is not the case.
One verse of the Quran indirectly indicates that making dua immediately after the funeral prayer is not permissible, as Allah says:
"Never pray [the funeral prayer] over any of them who dies, nor stand by their grave [to make dua]."The Prophet (peace be upon him) used to pray the funeral prayer over Muslims but was prohibited from doing so for hypocrites. Similarly, if the Prophet (peace be upon him) made collective dua immediately after the funeral prayer for the deceased, he would have been prohibited from doing so for the hypocrites as well. This proves that making collective dua immediately after the funeral prayer is not established from the Sunnah of the Prophet (peace be upon him).
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) prayed the funeral prayer over a newborn and then said: "O Allah! Protect him from the punishment of the grave."
[Kanz Al-Ummal: 15/716, Hadeed Halab edition]
Response:
It is narrated from Sayyiduna Abdullah ibn Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) recited Surah Al-Fatihah over the deceased. [Mishkat Al-Masabih with Ashi'at Al-Lam'at: 1/686]
Response:
It is narrated from Abdullah bin Abi Bakr Al-Tabi'i: "When people faced a calamity, the Prophet (peace and blessings of Allah be upon him) would sit on the pulpit, and what was between him and Sham would be uncovered for him. He would look at their battles and say, 'Zayd bin Harithah took the flag and went forth until he was martyred. He prayed over him and supplicated for him, saying, 'Seek forgiveness for him as he has entered Paradise running,' then Ja'far bin Abi Talib took the flag and went forth until he was martyred. The Prophet (peace and blessings of Allah be upon him) prayed over him and supplicated for him, saying, 'Seek forgiveness for him as he has entered Paradise and flies with his wings wherever he wishes.'" [Kitab Al-Maghazi by Muhammad bin Umar Al-Waqidi: 2/211, Nasb Al-Raya: 2/284]
Response:
Ibrahim Al-Hijri says: "I saw Ibn Abi Awfa, who was among the companions of the tree (pledge), his daughter died. He prayed over her with four Takbeers, then stood after that for the duration between two Takbeers, making dua. He said: 'I saw the Prophet (peace and blessings of Allah be upon him) do the same.'" [Ja Al-Haq: 275, Maqas Hanifiyah: 526, quoted in Kanz Al-Ummal: 2844]
Response:
Abu Bakr bin Mas'ud Al-Kasani (d. 587 AH) narrates a Hadith: "The Prophet (peace and blessings of Allah be upon him) prayed over a deceased, and when he finished, Umar came with a group and intended to pray again. The Prophet (peace and blessings of Allah be upon him) said: 'The funeral prayer is not repeated, but make dua for the deceased and seek forgiveness for him.'" [Bada'i' Al-Sana'i' fi Tartib Al-Shara'i': 2/777, Hadeed Misri edition]
Response:
It is narrated from Sayyiduna Mu'adh bin Jabal (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "When a believer who loves the recitation of the Quran dies, the angels pray over his soul in the realm of souls and seek forgiveness for him..." [Sharh Al-Sudur: Egypt edition]
Response:
Umair bin Sa'd narrates: "I prayed with Ali over Yazid bin Al-Mukaffaf. He offered four Takbeers, then walked until he reached him and said: 'O Allah! This is Your servant and the son of Your servant who has come to You today. Forgive him and expand his entrance,' then walked until he reached him again and said: 'O Allah! This is Your servant and the son of Your servant who has come to You today. Forgive him and expand his entrance, for we know only good of him and You are more knowledgeable about him.'" [Musannaf Ibn Abi Shaybah: 3/331, Bombay edition]
Response:
Commentary:
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[Sunan Al-Tirmidhi: 3499; Amal Al-Yawm wa Al-Layla by Al-Nasai: 108]
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Commentary:
Making a collective dua with raised hands immediately after the funeral prayer is an objectionable innovation; there is no basis for it in the Quran and Hadith. This practice is not proven from the Prophet Muhammad (peace be upon him), the Rightly Guided Caliphs, the Companions, the Successors, the Imams of the religion, or the pious predecessors.Despite this, the "Grave-Worshipping Sect" considers it permissible. If it were legitimate to make a collective dua with raised hands immediately after the funeral prayer, the Companions, who best understood the meanings, implications, and requirements of the Quran and Hadith and shaped their lives accordingly, would certainly have practiced it.This practice is also not reported as permissible or recommended by any of the four Imams.
◈ The Imam of Barelvi School, Ahmad Yar Khan Naeemi, writes:"We consider the saying and actions of the Imam (Abu Hanifah) as evidence for ourselves in legal matters and do not look at the legal evidences." [Ja Al-Haq 1/15]
◈ Additionally, regarding an issue, he writes:"The evidences for Hanafis are not these narrations, their evidence is only the saying of the Imam." [Ja Al-Haq 6/9, p. 104]
↰ Now it is incumbent upon the innovators to prove the recommendation of this practice with a "Sahih" chain from their Imam Abu Hanifah, otherwise, they will have to admit that this sect has no connection with Imam Abu Hanifah, and those who write booklets named Ajla Al-Alam Bian Al-Fatwa Mutlaqan Ala Qawl Al-Imam should be ashamed while quoting from "Kashf Al-Ghita" and other sources!
↰ It should be noted that some Hanafi Imams have also prohibited making dua immediately after the funeral prayer and have deemed it disliked:
➊ Ibn Najim Al-Hanafi, who is known as the second Abu Hanifah among the Hanafis, writes:
ولا يدعو بعد التسليم
"Do not make dua after the Tasleem of the funeral prayer." [Al-Bahr Al-Raiq by Ibn Najim Al-Hanafi: 7/183]
➋ Tahir bin Ahmad Al-Hanafi Al-Bukhari (d. 542 AH) writes:
لايقوم بالد عاء فى قرائة القرآن لأ جل الميت بعد صلاة الجنازة وقبلها لا يقوم بالدعاء بعد صلاة الجنازة
"Do not stand for dua before or after the funeral prayer for reciting the Quran for the deceased."
[Khulasat Al-Fatawa: 1/225]
➌ Ibrahim bin Abdul Rahman Al-Lakri (835-922 AH), a student of Ibn Hummam Al-Hanafi, writes:
والدّعاء بعد صلاة الجنازة مروه كما يفعله العوّ ا م فى قرأء ة الفاتحة بعد الصّلاة عليه قبل أن تر فع
"Making dua after the funeral prayer for the deceased before raising it is disliked, as common people do by reciting Surah Al-Fatiha." [Fatawa Faiz Karaki: 88]
➍ Muhammad Al-Khurasani Al-Hanafi (d. 926 AH) writes:ولا يقوم داعيا له"Do not stand for making dua for the deceased immediately after the funeral prayer." [Jami' Al-Rumuz: 1/125]
Objection:
These statements indicate that one should not stand immediately after the funeral prayer but can sit and make dua. It does not negate making dua entirely.
Answer:
This interpretation is invalid for several reasons:
➊ This interpretation is not mentioned in any authentic book of the Hanafi school, thus it is rejected.
➋ Here, "قيام" (standing) means to stay, as indicated by the verse: وَلَا تَقُمْ عَلَى قَبْرِهِ [9-التوبة:84], meaning: "Do not stay by his grave." This does not mean you can sit by the graves of hypocrites and make dua, but it means you should not stay by their graves for dua.
Let's examine the supposed evidences for making dua immediately after the funeral prayer:
Evidence 1:
The command of Allah Almighty:أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ"I respond to the supplication of the supplicant when he calls upon Me."
Commentary:
① Presenting this general evidence to prove this specific practice is incorrect.
② The Prophet (peace be upon him) and the Companions, who best understood the meanings of the Quran, did not make collective dua immediately after the funeral prayer. If this practice was derived from the general meaning of this verse, they would certainly have done it. Therefore, claiming that this verse encourages dua immediately after the funeral prayer is a clear falsehood.
③ Even the blind followers do not practice collective dua before the funeral prayer, so they do not act upon the general meaning of this verse.
④ This argument should be proven by any Hanafi Imam.
Evidence 2:
Allah Almighty says:
فَإِذَا فَرَغْتَ فَانْصَبْ وَإِلَى رَبِّكَ فَارْغَبْ [104-الهمزة:7]
"So when you have finished [your duties], then stand up [for worship], and to your Lord direct [your] longing."
Commentary of the Scholars:
Regarding its interpretation, Abdullah ibn Abbas (may Allah be pleased with them), Qatadah, Dahhak, Maqatil, and Kalbi, among others, have reported:
اذا فرغت من الصلاة المكتوبة أو مطلق الص لاة فانصب الي ربك فى الد عاء وار غب اليه فى المسئلة
"When you have finished the obligatory prayer or any prayer, then engage in supplication to your Lord and desire from Him."
[Tafsir Mazhari: 10/94]
Commentary:
① No trustworthy Imam has used this verse to prove the legitimacy of collective dua immediately after the funeral prayer, making this argument invalid.
② This interpretation from Ibn Abbas (may Allah be pleased with them) is not authentic, as the first narration includes Ali bin Abi Talha, whose hearing from Ibn Abbas is not proven, and the second narration has a chain of weak narrators: Sa'ad bin Muhammad bin Al-Hussain, Atiyyah bin Sa'ad Al-Awfi, and his uncle Al-Hassan bin Atiyyah Al-Awfi, all of whom are weak narrators.Dahhak's narration is weak due to the anonymity of the narrator. Thus, both narrations are weak.
③ Maqatil himself is weak.
④ Kalbi is a liar and abandoned.
⑤ Imam Tabari reports from Ibn Abdul Ala, who said: Thawr narrated from Ma'mar from Qatadah regarding this verse: "When you have finished your prayer, engage in supplication." [Tafsir Tabari: 3/152, its chain is authentic]In this authentic interpretation, there is no mention of the funeral prayer, nor is there any mention of making dua collectively. It simply means that when you finish your prayer, engage in supplication, i.e., recite the prescribed supplications or it means when you finish worldly matters, strive in worship.
Note:
Regarding this verse, Khawaja Yaqoob Charakhi (d. 875 AH) writes:"So when you have finished your prayer, strive in supplication, after prayer, by presenting needs, seek Allah's meeting and ask for worldly and hereafter matters from Him. If a person does not supplicate after prayer, Allah throws his prayer back at his face."
[Tafsir Yaqoob Charakhi: p. 157]
Answer:
① Yaqoob Charakhi's statement is invalid as it is without evidence.
② Prove this statement from Imam Abu Hanifah with a valid chain.
③ None of Ahlus Sunnah Wal Jamaah held this belief.
④ There is no mention of the funeral prayer or specific manner.
⑤ According to the majority of Hanafi jurists, making dua after the funeral prayer is not correct, so this statement is invalid.
Evidence 3:
Narrated from Abu Huraira (may Allah be pleased with him) that the Prophet (peace be upon him) said:
إذا صليتم على الميت، فاخلصوا له الدعاء
"When you pray over the deceased, make sincere supplication for him."[Sun Abu Dawood 3199, Sunan Ibn Majah 1497, Sunan Al-Kubra Al-Bayhaqi 4/40, its chain is good]
Commentary:
Imam Ibn Hibban (3077-3076) has said it is "Sahih."Its narrator Muhammad bin Ishaq, the author of Maghazi, is "Hasan Al-Hadith" according to the majority, and he has explicitly mentioned hearing in Sahih Ibn Hibban.↰ This Hadith commands making sincere supplication for the deceased within the funeral prayer. The scholars have derived this issue from it.
◈ Imam Ibn Majah has titled it:"Chapter on the supplication in the funeral prayer."
◈ Imam Ibn Hibban has titled it:"The command for those who pray over the deceased to make sincere supplication for him."
◈ Imam Bayhaqi has titled it:"Chapter on supplication in the funeral prayer."
↰ Innovators present this Hadith as evidence for making collective dua immediately after the funeral prayer, which is an innovation of our contemporary people of bid'ah. They have blatantly altered the meaning of the Hadith to create an innovation, ignoring the understanding and statements of the Hadith scholars and their own Hanafi jurists.
◈ Thus, Ahmad Yar Khan Naeemi Barelvi writes:"The 'Fa' indicates that the dua should be made immediately after the prayer, without delay. Those who interpret it to mean that the dua should be made within the prayer ignore the meaning of 'Fa'. 'Salaytum' is a condition and 'Fa'akhlisu' is its result. There should be a distinction between the condition and the result, and they should not be included within each other. 'Salaytum' is in the past tense and 'Fa'akhlisu' is a command, indicating that the command for dua comes after the prayer, just as 'Fa'idha ta'imtum fa'ntashiru' means to disperse after eating, not during it... and 'Fa' signifies emphasis."
[Ja Al-Haq: 274]
Look at how the "Mufti" accuses the Hadith scholars and his own Hanafi jurists and Imams of negligence with such audacity. In another view, there is indeed a distinction, that of generality and specificity. Salah, in general, is a combination of actions and words, while dua is a specific component, referred to as a statement. This much distinction between the condition and result is sufficient; otherwise, the funeral prayer would have to be void of any supplication since complete distinction would mean that there should be no dua in the funeral prayer. If partial distinction between the condition and the result is sufficient, then this distinction is present here as well.
Additionally, when "اذا" (when) is used with the past tense, it implies the future tense, thus the correct meaning and translation are: "When you pray over the deceased, make sincere supplication for him."
This is evident from the understanding of the Hadith scholars. If "Fa" always means delay, then:
فإذا قرأت القرآن فاستعذ بالله من الشيطن الرجيم
would mean to say "A'udhu Billah..." after completing the Quranic recitation, which is not the case.
One verse of the Quran indirectly indicates that making dua immediately after the funeral prayer is not permissible, as Allah says:
وَ لَا تُصَلِّ عَلٰیٓ اَحَدٍ مِّنۡہُمۡ مَّاتَ اَبَدًا وَّ لَا تَقُمۡ عَلٰی قَبْرِہٖ [التوبۃ:84]
"Never pray [the funeral prayer] over any of them who dies, nor stand by their grave [to make dua]."The Prophet (peace be upon him) used to pray the funeral prayer over Muslims but was prohibited from doing so for hypocrites. Similarly, if the Prophet (peace be upon him) made collective dua immediately after the funeral prayer for the deceased, he would have been prohibited from doing so for the hypocrites as well. This proves that making collective dua immediately after the funeral prayer is not established from the Sunnah of the Prophet (peace be upon him).
The Legitimacy of Supplication after Funeral Prayer
Evidence 4It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) prayed the funeral prayer over a newborn and then said: "O Allah! Protect him from the punishment of the grave."
[Kanz Al-Ummal: 15/716, Hadeed Halab edition]
Response:
- The translation is incorrect; the correct translation is: "The Prophet (peace and blessings of Allah be upon him) prayed the funeral prayer over a newborn and supplicated, 'O Allah! Protect him from the punishment of the grave.'"
- In this narration, "ثمّ" is used in the sense of "and," meaning he prayed the funeral prayer and then made this supplication during it. As understood by the Hadith scholars, no trustworthy scholar has presented this as evidence for supplication immediately after the funeral prayer.
- There is no mention of collective supplication or raising hands in this narration.
- The letter "ثمّ" here does not imply immediate succession but a sequence with some delay. Therefore, interpreting it without any context as immediate succession is incorrect, as clarified by the Hanafi jurists.
It is narrated from Sayyiduna Abdullah ibn Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) recited Surah Al-Fatihah over the deceased. [Mishkat Al-Masabih with Ashi'at Al-Lam'at: 1/686]
Response:
- This Hadith is of "Hasan" grade and is supported by another narration from Umm Sharik in Sunan Ibn Majah [1496]. It is also reported by Imam Tabarani in Al-Mu'jam Al-Kabir [25/91, Hadith: 252] through Hammad bin Bashir Al-Jadh'ami from Abu Abdullah Al-Shami (Marzooq) from Shahr bin Hawshab. For more details, refer to Majma' Al-Zawa'id [3/32].
- This narration is a strong evidence for reciting Surah Al-Fatihah within the funeral prayer. Ahmad Yar Khan Naeemi Barelvi translated it as: "Sayyiduna Ibn Abbas narrated that the Prophet (peace and blessings of Allah be upon him) recited Surah Al-Fatihah over the deceased." [Mishkat Sharif translation by Ahmad Yar Khan Barelvi, Islamic Press Urdu Bazaar Lahore: 1/321, Ja Al-Haq: 1/275]
- Therefore, translating it as "recited Surah Al-Fatihah on the occasion of the funeral" is indeed a distortion of meaning.
- "الصلاة على الميّتّ" means the funeral prayer, as mentioned in the Hadith: "صلّوا على صاحبكم" meaning "Pray the funeral prayer over your companion." [Sahih Bukhari: 2397, Sahih Muslim: 1619]
- The Quranic command: "ولا تصلّ على أحد منهم مات أبدا" [9:84] means "Do not pray the funeral prayer over any of them who dies, ever."
- Translating it as "on the occasion of the funeral" is against the understanding of Hadith scholars and has not been deduced by any trustworthy Imam. Imam Ibn Majah [1495] and Imam Tirmidhi have titled it under "The Chapter on Recitation over the Deceased," referring to recitation within the funeral prayer.
- Other authentic Hadiths explicitly mention reciting Surah Al-Fatihah within the funeral prayer. Therefore, some people's interpretation against clear and authentic Hadiths and the understanding of Hadith scholars is invalid.
It is narrated from Abdullah bin Abi Bakr Al-Tabi'i: "When people faced a calamity, the Prophet (peace and blessings of Allah be upon him) would sit on the pulpit, and what was between him and Sham would be uncovered for him. He would look at their battles and say, 'Zayd bin Harithah took the flag and went forth until he was martyred. He prayed over him and supplicated for him, saying, 'Seek forgiveness for him as he has entered Paradise running,' then Ja'far bin Abi Talib took the flag and went forth until he was martyred. The Prophet (peace and blessings of Allah be upon him) prayed over him and supplicated for him, saying, 'Seek forgiveness for him as he has entered Paradise and flies with his wings wherever he wishes.'" [Kitab Al-Maghazi by Muhammad bin Umar Al-Waqidi: 2/211, Nasb Al-Raya: 2/284]
Response:
- This is a fabricated narration. Muhammad bin Umar Al-Waqidi is considered "weak, abandoned, and a liar" by the majority.
- Ibn Malqan writes: "The majority has declared him weak." [Al-Badr Al-Munir by Ibn Malqan: 5/234]
- Hafiz Ibn Hajar has declared him "abandoned." [Taqreeb Al-Tahdheeb: 6175]
- Imam Shafi'i said: "The books of Al-Waqidi are full of lies." [Al-Jarh wa Al-Ta'deel by Ibn Abi Hatim: 8/21, and its chain is authentic]
- Imam Ishaq bin Rahwayh said: "He is among those who fabricate Hadiths." [Al-Jarh wa Al-Ta'deel: 8/21]
- Imam Ahmad bin Hanbal declared him a "liar." [Al-Kamil by Ibn Adi: 6/241, and its chain is good]
- Imam Bukhari, Imam Abu Zur'ah, Imam Nasa'i, and Imam Aqili declared him "abandoned in Hadith." Imam Yahya bin Ma'in and the majority declared him "weak."
- Imam Ibn Adi said: "He narrates unpreserved Hadiths, and the calamity is from him. The texts of Al-Waqidi's reports are unpreserved, and he is clearly weak." [Al-Kamil fi Dhu'afa Al-Rijal by Ibn Adi: 6/243]
- Another narrator in this chain, Abdul Jabbar bin Amarah Al-Qari, is "unknown."
- Imam Abu Hatim Al-Razi [Al-Jarh wa Al-Ta'deel by Ibn Abi Hatim: 6/33] and Hafiz Dhahabi [Mizan Al-I'tidal: 2/534] declared him "unknown." Only Imam Ibn Hibban mentioned him among the "trustworthy," which is insufficient.
- This narration is also a "Mursal Tabi'i" (disconnected), making it weak due to the disconnection.
- Establishing a Sunnah based on such a narration is impossible.
Ibrahim Al-Hijri says: "I saw Ibn Abi Awfa, who was among the companions of the tree (pledge), his daughter died. He prayed over her with four Takbeers, then stood after that for the duration between two Takbeers, making dua. He said: 'I saw the Prophet (peace and blessings of Allah be upon him) do the same.'" [Ja Al-Haq: 275, Maqas Hanifiyah: 526, quoted in Kanz Al-Ummal: 2844]
Response:
- This chain is weak.
- Ibrahim bin Muslim Al-Hijri is weak according to the majority, including severe criticisms from Imam Abu Hatim Al-Razi, Imam Nasa'i, Imam Bukhari, Imam Tirmidhi, Imam Ibn Adi, Imam Yahya bin Ma'in, Imam Ahmad bin Hanbal, Imam Jawzjani, Imam Ibn Sa'd, and Ibn Junaid. [Refer to Tadhhib Al-Tahdhib by Ibn Hajar: 1/143-144]
- Hafiz Ibn Hajar declared him "weak." [Takhlees Al-Khabir by Dhahabi: 1/555]
- This narration proves making dua after the fourth Takbeer within the funeral prayer, not after the Tasleem individually or collectively. Another narration clarifies: "He offered four Takbeers over a funeral, then stood for a while making dua, then said: 'Did you think I would say five Takbeers?' They said: 'No...'" [Al-Sunan Al-Kubra by Al-Bayhaqi: 4/35, its chain is good if Hasan bin Al-Sabah's hearing from Abu Ya'fur is authentic]
- Imam Al-Bayhaqi titled this narration under: "Chapter on seeking forgiveness for the deceased and making dua for him between the fourth Takbeer and the Tasleem." [Al-Sunan Al-Kubra by Al-Bayhaqi: 4/43]
- A Hadith scholar understands their narrations better than the innovators. Thus, this narration does not support the Indian innovation of making collective dua immediately after the funeral prayer.
Abu Bakr bin Mas'ud Al-Kasani (d. 587 AH) narrates a Hadith: "The Prophet (peace and blessings of Allah be upon him) prayed over a deceased, and when he finished, Umar came with a group and intended to pray again. The Prophet (peace and blessings of Allah be upon him) said: 'The funeral prayer is not repeated, but make dua for the deceased and seek forgiveness for him.'" [Bada'i' Al-Sana'i' fi Tartib Al-Shara'i': 2/777, Hadeed Misri edition]
Response:
- This narration is unsourced, fabricated, false, made-up, baseless, and a fabricated lie against the Messenger of Allah (peace and blessings of Allah be upon him).
- The words "seek forgiveness for him" indicate making dua, not joining in a collective dua.
It is narrated from Sayyiduna Mu'adh bin Jabal (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "When a believer who loves the recitation of the Quran dies, the angels pray over his soul in the realm of souls and seek forgiveness for him..." [Sharh Al-Sudur: Egypt edition]
Response:
- This narration is extremely weak, as Hafiz Suyuti writes after mentioning it: "This is a strange Hadith with an unknown and disconnected chain." [Sharh Al-Sudur: 53]
- Citing the Hadith from Hafiz Suyuti's book while hiding his judgment is an act of clear deception.
- Imam Bazzar himself states: "Khalid bin Ma'dan did not hear from Mu'adh." [Kashf Al-Astar: 812]
- Hafiz Mundhiri mentions this weakness and writes: "In its chain is a narrator whose condition is unknown, and its text contains much strangeness and apparent contradiction." [Al-Targhib wa Al-Tarhib: 1/245]
- This narration does not mention making dua immediately after the funeral prayer. It states that the angels pray over the soul immediately after death, which means seeking forgiveness, not performing the funeral prayer.
- This narration does not support the practice of making collective dua immediately after the funeral prayer.
Umair bin Sa'd narrates: "I prayed with Ali over Yazid bin Al-Mukaffaf. He offered four Takbeers, then walked until he reached him and said: 'O Allah! This is Your servant and the son of Your servant who has come to You today. Forgive him and expand his entrance,' then walked until he reached him again and said: 'O Allah! This is Your servant and the son of Your servant who has come to You today. Forgive him and expand his entrance, for we know only good of him and You are more knowledgeable about him.'" [Musannaf Ibn Abi Shaybah: 3/331, Bombay edition]
Response:
- This narration is not related to making dua immediately after the funeral prayer but rather to making dua at the grave after burial, as evident from the Hadith scholars' titling. Imam Ibn Abi Shaybah titled it under "Chapter on making dua for the deceased after burying and leveling him." [Musannaf Ibn Abi Shaybah: 3/509]
- Imam Abdul Razzaq titled it under "Chapter on making dua for the deceased after finishing with him." [Musannaf Abdul Razzaq: 3/509]
- These two prominent scholars of Ahlus Sunnah presented this narration as evidence for making dua after burial, showing that the understanding of the Hadith scholars is superior. They knew their narrations better than anyone else.
- The term "walking" indicates that they performed the funeral prayer, then walked to the grave and made dua after burial. The narration in Sunan Al-Kubra by Al-Bayhaqi explicitly states: "After placing the deceased in the grave, he made dua, 'O Allah!...'" [Al-Sunan Al-Kubra by Al-Bayhaqi: 4/56]
- This narration does not mention collective dua either.
Evidence 12
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) prayed the funeral prayer over a newborn and then said: "O Allah! Protect him from the trial of the grave." [Al-Sunan Al-Kubra by Al-Bayhaqi: 4/9]Commentary:
- The translation has been incorrectly done. The correct translation is:
- Narrated by Sayyiduna Said ibn Al-Musayyib that he said: "I prayed behind Abu Hurairah over a child who had never committed a sin, and I heard him say: 'O Allah! Protect him from the trial of the grave.'"
- [Mishkat Sharif translation by Ahmad Yar Khan Naeemi Barelvi: 1/364]
- Imam Malik (may Allah have mercy on him) included this narration under the chapter "What the person praying the funeral prayer should say." [Al-Muwatta: 1/228]
- Further responses can be seen under Evidence 1.
- There is no evidence in this narration for reciting Surah Al-Fatihah and the four Quls immediately after the funeral prayer, nor is there any mention of a collective supplication.
Evidence 13
Kasani narrates:"Sayyiduna Ibn Abbas and Ibn Umar missed the funeral prayer, so when they arrived, they only made supplication for him."[Al-Mabsut: 2/67, Beirut edition; Bada'i' Al-Sana'i': 2/777]Commentary:
- This narration is unsourced, fabricated, false, fake, baseless, and without origin. False and unsourced narrations can only be presented by those who are fond of innovations and enemies of the Sunnah. The books of the imitators (Muqallidin) are filled with such nonsense. In their religion, there is no concept of authentication, which is why the Hadith scholars did not regard them highly. Understand and reflect!
Evidence 14
It is narrated from Sayyiduna Abu Umamah Al-Bahili (may Allah be pleased with him) that it was said to the Messenger of Allah (peace and blessings of Allah be upon him): "Which supplication is most likely to be accepted?" He said: "In the last third of the night and after the obligatory prayers."[Sunan Al-Tirmidhi: 3499; Amal Al-Yawm wa Al-Layla by Al-Nasai: 108]
Commentary:
- The chain of this narration is weak due to its discontinuity.
- Abdul Rahman bin Saba did not hear from Sayyiduna Abu Umamah (may Allah be pleased with him).
- Imam Yahya bin Ma'in (may Allah have mercy on him) said: "Abdul Rahman bin Saba did not hear from Abu Umamah." [Tareekh Yahya bin Ma'in: 366]
- Hafiz Ibn Al-Qattan Al-Fasi (may Allah have mercy on him) said: "Know that the narrations Abdul Rahman bin Saba reports from Abu Umamah are not connected, they are indeed disconnected, as he did not hear from him." [Nasb Al-Raya by Al-Zaylai: 2/235; Bayan Al-Wahm wa Al-Ihham: 2/385]
Evidence 15
It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "There is no servant who spreads out his hands after every prayer and says: 'O Allah! Lord of Ibrahim, Ishaq, Yaqub, Jibril, Mika'il, and Israfil (peace be upon them)! I ask You to accept my supplication, for I am in distress, protect me in my religion, for I am afflicted, cover me with Your mercy, for I am sinful, and remove poverty from me, for I am in need,' but it is obligatory on Allah the Almighty not to leave his hands empty." [Amal Al-Yawm wa Al-Layla by Ibn Al-Sunni: 129]Commentary:
- This narration is fabricated because:
- The narrator Abdul Aziz bin Abdul Rahman Al-Aqreshi Al-Balisi is "abandoned."
- Imam Ahmad bin Hanbal (may Allah have mercy on him) said: "Discard his narrations; they are lies." [Al-Jarh wa Al-Ta'deel by Ibn Abi Hatim: 5/388]
- Imam Nasa'i (may Allah have mercy on him) said: "He is not trustworthy." [Al-Du'afa wa Al-Matrukin: 211]
- Imam Ibn Adi (may Allah have mercy on him) said: "Abdul Aziz narrates false narrations from Khasif." [Al-Kamil by Ibn Adi: 5/289]
- Abdul Aziz narrated from Khasif Al-Jazari, who is a criticized narrator, and he did not hear from Sayyiduna Anas (may Allah be pleased with him).
- Ishaq bin Khalid bin Yazid Al-Balisi's narrations indicate the weakness of everyone he narrates from. [Al-Kamil by Ibn Adi: 1/344]
- Using this narration to prove collective supplication immediately after the funeral prayer is equivalent to killing justice and knowledge.
Evidence 16
It is narrated from Abdullah bin Salam that he missed the funeral prayer over Sayyiduna Umar (may Allah be pleased with him), so when he arrived, he said: "You have prayed the funeral prayer before me, but do not precede me in making supplication for him." [Al-Mabsut: 2/67, Beirut edition; Bada'i' Al-Sana'i': 2/777, Hadeed Misr edition]Commentary:
- This narration is unsourced, fabricated, false, fake, baseless, and without origin. It does not exist in any Hadith book. Indeed, as long as Satan and his followers exist in this world, the series of false narrations will continue.
- This means that if you prayed the funeral prayer before me, then include me in the supplication after the burial.
Evidence 17
Abdul Wahhab Al-Sha'rani writes:"And among these issues is the statement of Abu Hanifa: 'Condolence before burial is Sunnah, not after it... because the intensity of grief is before burial, so condolences should be given, and supplication for the deceased should be made then.'" [Kitab Mizan Al-Shari'ah Al-Kubra: 1/185, Egypt edition]Commentary:
- Provide an authentic chain from Abdul Wahhab Al-Sha'rani to Abu Hanifa, otherwise, the innovators should acknowledge that they do not refrain from fabricating lies against Imam Abu Hanifa.
Evidence 18
Mufti of Barelvi School, Ahmad Yar Khan Naeemi, after mentioning the statement of the prohibitors in Kashf Al-Ghita, writes: "It is correct to recite Surah Al-Fatihah and make supplication for the deceased before burial. This is the established fatwa, as mentioned in Khulasat Al-Fiqh." [Al-Ataya Al-Nabawiyya fi Al-Fatawa Al-Rizwiyya: 4/30, Faisalabad edition]Commentary:
- This statement is invalid due to the lack of evidence.
- It contradicts the declarations of the majority of Hanafi jurists.
- The followers of Taqleed (blind following) should clarify whether they follow Imam Abu Hanifa or the author of Kashf Al-Ghita.
Evidence 19
Fadli Hanafi states:Abdul Ali Burjandi quotes Muhammad bin Al-Fadl: "Muhammad bin Al-Fadl said: 'There is no harm in making supplication after the funeral prayer.'" [Burjandi Sharh Mukhtasar Al-Wiqaya: 1/180, Nolakshoori edition]Commentary:
- Burjandi Hanafi quoted this statement from the author of Quniya, Zahidi, who is a Mu'tazili. Ahmad Yar Khan Naeemi of Barelvi School writes: "Quniya is an unreliable book, no fatwa is given from it. It is mentioned in the introduction of Shami, in the discussion on Rasim Al-Mufti, that the author of Quniya takes weak narrations and it is not permissible to give a fatwa from it. Aala Hazrat (Ahmad Raza Khan Barelvi) said in Bazl Al-Jawa'iz that the author of Quniya is Mu'tazili and of bad sect." [Ja Al-Haq: 1/281]
- Ahmad Raza Khan Barelvi himself writes: "His (Quniya's author) statement is not reliable." [Bazl Al-Jawa'iz in Fatawa Rizwiyya: 9/254]
- The followers of Taqleed should clarify whether they follow Muhammad bin Al-Fadl or Imam Abu Hanifa. Prove the permissibility of collective supplication immediately after the funeral prayer with an authentic chain from their Imam.
- The statement of Muhammad bin Al-Fadl will be rejected in comparison to the majority of Hanafi jurists.
- In the book Quniya, it is written:
- "Abu Bakr bin Abu Hamid narrated that making supplication after the funeral prayer is disliked." This statement is supported by Fatawa Faiz Karaki.
Conclusion:
The two Quranic verses and the third, fourth, and fifth Hadiths presented as evidence for making supplication immediately after the funeral prayer have no relevance to this issue.The Hadith presented under the sixth evidence is fabricated and false.The Hadith mentioned under the seventh evidence is weak and irrelevant because it refers to making supplication after the fourth Takbeer and before the Tasleem within the funeral prayer.The Hadiths under the eighth and ninth evidences are fabricated and extremely weak.The Hadiths under the tenth and eleventh evidences have no relevance to making collective supplication immediately after the funeral prayer.By the grace of Allah, after examining the evidence presented for this innovation, we have proven that making supplication immediately after the funeral prayer is an objectionable innovation.Ten Questions for Proponents of This Innovation:
- Present an explicit text from the Prophet (peace and blessings of Allah be upon him) allowing supplication immediately after the funeral prayer!
- Present at least one "weak" Hadith from the Prophet (peace and blessings of Allah be upon him) proving the permissibility of collective supplication immediately after the funeral prayer!
- Prove from an authentic chain that any Companion of the Prophet (peace and blessings of Allah be upon him) made supplication immediately after the funeral prayer!
- Prove from a "weak" narration that any Companion of the Prophet made supplication immediately after the funeral prayer!
- Present evidence from a fabricated (forged) Hadith of the Prophet for making supplication immediately after the funeral prayer!
- Present a fabricated narration from any Companion, stating that they made supplication immediately after the funeral prayer!
- Prove from an authentic chain that Imam Abu Hanifa allowed supplication immediately after the funeral prayer!
- Prove the permissibility of this practice from any reliable Hanafi book of jurisprudence!
- Prove from an authentic chain that any trustworthy Imam allowed making collective supplication immediately after the funeral prayer!
- Name any trustworthy Imam who derived the permissibility of making supplication immediately after the funeral prayer from the mentioned evidence or established a chapter on it!