Three Common Post-Funeral Innovations and Islamic Guidance
Fatwa:
Al-Lajnah al-Da’imah (Saudi Arabia) has ruled that making dua after the funeral prayer is not established from the Prophet ﷺ at all.
Clarification:
Ruling:
As there is no authentic evidence for it, this act is considered a bid‘ah, and a Muslim should not make dua after the funeral prayer.
(Fatawa Islamiyyah, vol. 2, p. 45)
Statement of Shaykh ‘Abd al-‘Aziz ibn Baz رحمه الله:
According to the creed of Ahl al-Sunnah:
It is not permissible to affirm that any person is in Paradise or Hell without clear proof from the Qur’an or Sunnah.
Evidence:
Point:
Using words like “Maghfoor” (forgiven) or “Marhoom” (shown mercy) implies a testimony that the deceased is in Paradise, which contradicts the creed of Ahl al-Sunnah.
Correct Practice:
Instead of these terms, one should say:
(Fatawa Islamiyyah, p. 29)
Fatwa:
According to al-Lajnah al-Da’imah (Saudi Arabia), reciting the shahadah loudly while carrying the funeral is against the Sunnah of the Prophet ﷺ.
Sunnah of the Prophet ﷺ:
When the Prophet ﷺ accompanied a funeral:
Instruction Regarding Collective Dhikr:
The Prophet ﷺ never commanded loud collective dhikr or recitation when accompanying a funeral.
Hadith:
"Do not raise your voices when following a funeral, and do not carry fire with it."
(Sunan Abu Dawood, Hadith 3171)
Conclusion:
Loudly reciting the shahadah, kalimah, dhikr, qasidah, or na‘at while carrying a funeral are all considered blameworthy innovations.
(Fatawa Islamiyyah, vol. 2, p. 80)
1 — Supplicating After the Funeral Prayer
Fatwa:
Al-Lajnah al-Da’imah (Saudi Arabia) has ruled that making dua after the funeral prayer is not established from the Prophet ﷺ at all.
Clarification:
- This practice is neither from the Sunnah of the Prophet ﷺ nor from the way of the Companions (رضي الله عنهم).
- If the Prophet ﷺ or his Companions had supplicated after the funeral prayer, it would have been narrated just as the supplications during the funeral prayer, at the time of visiting graves, or after completing the burial have been recorded.
Ruling:
As there is no authentic evidence for it, this act is considered a bid‘ah, and a Muslim should not make dua after the funeral prayer.
(Fatawa Islamiyyah, vol. 2, p. 45)
2 — Using the Words “Maghfoor” or “Marhoom”
Statement of Shaykh ‘Abd al-‘Aziz ibn Baz رحمه الله:
According to the creed of Ahl al-Sunnah:
It is not permissible to affirm that any person is in Paradise or Hell without clear proof from the Qur’an or Sunnah.
Evidence:
- The Qur’an explicitly declared Abu Lahab to be in Hell.
- The Sunnah explicitly declared the Asharah Mubashsharah to be in Paradise.
Point:
Using words like “Maghfoor” (forgiven) or “Marhoom” (shown mercy) implies a testimony that the deceased is in Paradise, which contradicts the creed of Ahl al-Sunnah.
Correct Practice:
Instead of these terms, one should say:
- غفر الله له (May Allah forgive him)
- رحمة الله عليه (May Allah have mercy on him)
(Fatawa Islamiyyah, p. 29)
3 — Loudly Reciting the Shahadah While Carrying the Funeral
Fatwa:
According to al-Lajnah al-Da’imah (Saudi Arabia), reciting the shahadah loudly while carrying the funeral is against the Sunnah of the Prophet ﷺ.
Sunnah of the Prophet ﷺ:
When the Prophet ﷺ accompanied a funeral:
- He was not heard reciting the shahadah or Qur’an.
- He did not engage in other dhikr.
Instruction Regarding Collective Dhikr:
The Prophet ﷺ never commanded loud collective dhikr or recitation when accompanying a funeral.
Hadith:
"Do not raise your voices when following a funeral, and do not carry fire with it."
(Sunan Abu Dawood, Hadith 3171)
Conclusion:
Loudly reciting the shahadah, kalimah, dhikr, qasidah, or na‘at while carrying a funeral are all considered blameworthy innovations.
(Fatawa Islamiyyah, vol. 2, p. 80)
