Questions About Funerals

[maneatinglizard]

What is the status of reading Quran or making Du`a (in congregation) after a person is buried?

Is this sunnah, mubah, or bid`ah?

Also, if these practices are bid`ah, should a person leave while they are taking place, or should a person stay to prevent the family of the deceased from harboring ill feelings towards the brother?

[Ali al-Hanafi]

Reciting the Qur'an is proven from Hadiths and the Janaazah Salaat is the congregational Dua.

[maneatinglizard]

Reciting the Qur'an is proven from Hadiths and the Janaazah Salaat is the congregational Dua.

So is it permissible for more congregational du`a to be made at a Janaza?

for your answers.

[Salafi-Muslim]

What is the status of reading Quran or making Du`a (in congregation) after a person is buried?

Is this sunnah, mubah, or bid`ah?

Also, if these practices are bid`ah, should a person leave while they are taking place, or should a person stay to prevent the family of the deceased from harboring ill feelings towards the brother?

The practice of collectively reading the Quraan after a person dies (known as Quraan khwanee) is an evil innovation that has no evidence from the Quraan and Sunnah.

According to the shariah, a person can even disobey his own parents if they command him to do something which is a sin. But innovation (bid'ah) is even worse than an ordinary sin! So even if your own mother commands you to do a bid'ah or to participate in Quran khwani, you should rather like to have your throat cut than to commit such an innovation. May Allaah give you zeal and passion to act upon the sunnah and to keep away from innovation.

[Saad]

Assalam o alaykum,

This is what it says in Al-Minhaj al-Wadih of 'Allamah Sarfaraz Khan Safdar:

The dua after Salaatul Janaaza

The best favour any friend, family or close associate of a
person can show after his demise is to make dua for
him/her. Individually, on any occasion and at any suitable
time, dua can be made for the deceased. There is no harm
or evil in this. There is sufficient proof in the nusoos to
substantiate this. However, as for congregational dua for
the deceased, this is only executed in the form of Salaatul
Janaazah and Talqeen at the graveside. Besides this,
wherever the Shariah has not shown congregational dua for
the deceased is not permissible. Nabi , the Sahaabah,
Tabieen and Tabe Tabieen (rahmatullah alayhim) attended
and buried thousands, nay countless people, and it has
never been established from any of them that dua be made
in congregational form after the completion of the
Janaazah Salaat. The details have been mentioned
previously regarding the Shar`i principle that general laws
cannot be derived from specific issues/occurrences. This is
however a general mistake committed. This is the reason
why the Fuqahaa of the Ahnaaf have prohibited and
labelled Makrooh, the dua made after Janaazah Salaat.

In this regard Imaam Abu Bakr bin Haamid Al-Hanafi
(rahmatullah alayh) [passed away 264 A.H] states, “Indeed
the dua after Salaatul Janaazah is Makrooh.” [Muheet-
Baabul Janaaiz]

We have not cited the statement of Imaam Abu Bakr
Haamid (rahmatullah alayh) from Qunia, which would
give rise to Ahmad Yaar Khaan following in the footsteps
of his senior, stating that Qunia is an unreliable source, and
that those who follow Qunia are anti-Mathhab and
Mu`tazilahs, etc., etc. [See Jaa-al Haqq, page 268]. Take
note that we have quoted from Muheet, which is an
authoritative Hanafi source. Muheet is available in the
library of Madrasah Mazaahirul Uloom in India.

In any case, Qunia is not as unreliable as the ‘great’
Hadhrat of Barelvi avers. Only those citations of Qunia are
not reliable which the other Fuqahaa have not supported.
[See Fawaahid Bahiya, page 213]

Imaam Shamsul Aimmah Halwaani Al-Hanafi
(rahmatullah alayh) [passed away 454 A.H.] and the Mufti
of Bukhara, Qaadhi Sheikhul Islaam Allamah Sagdhi Al-
Hanafi (rahmatullah alayh) [passed away 461 A.H] state,
“No man should stand for dua after the Salaat of
Janaazah.” [Qunia, vol. 1, page 56]

Imaam Taahir bin Ahmad Bukhaari Al-Hanafi
(rahmatullah alayh), [passed away 542 A.H.] writes, “No
one should recite Qur`aan Majeed and make dua for the
deceased after or before the Salaat of Janaazah.”
[Khulaasatul Fataawa, vol. 1, page 225]

Allamah Sirajuddeen Al-Hanafi (rahmatullah alayh)
[passed away around the 700 A.H] states, “When the
Salaat of Janaazah is complete, no one should make dua.”
[Fataaa Siraajia, page 23]

Imaam Haafizuddeen Muhammad bin Shihaab Kardari Al-
Hanafi (rahmatullah alayh) [passed away 827 A.H] states,
“No one should stand for dua after Salaatul Janaazah,
because he has already made dua once (i.e. in the Salaatul
Janaazah).”[Fataawa Bazaazia, vol. 1, page 283]

Imaam Shamsuddeen Muhammad Khuraasaani Kohastaani
Al-Hanafi (rahmatullah alayh) [passed away 926 A.H.]
writes, “None should stand up for dua for him (i.e. the
deceased, after Janaazah Salaat).” [Jaamiur Ramooz, vol.
1, page 125]

Allamah Ibn Nujaim Al-Hanafi (rahmatullah alayh) writes,
“Dua should not be made after Salaat (of Janaazah).”
[Bahrur Raa`iq, vol. 2, page 183]

Mufti Muhammad Naseerudden Al-Hanafi (rahmatullah
alayh) writes, “Dua should not be made after the Janaazah
Salaat.” [Fataawa Barhana, page 36]

Hadhrat Mullah Ali Qaari (rahmatullah alayh) states, “Dua
should not be made for the deceased after the Salaatul
Janaazah, because it implies an addition to the Salaat.”
[Mirqaat, vol. 2, page 219]

It is stated in the famous Fiqh Kitaab, Majmoo’a Khaani,
“That is, dua should not be made and the final ruling is on
this.” [page 349]

Mufti Sa`adullaah Al-Hanafi (rahmatullah alayh) [passed
away 1292 A.H] states, “This is not free from
abomination, because most of the Fuqahaa-e-Kiraam have
prohibited it because it is an addition to the Sunnat
Practice.” [Fataawa Sa`dia, page 130]

Moulana Abdul Hayy Lucknowi (rahmatullah alayh)
states, “It is Makrooh to make dua after the Salaat of
Janaazah.” [Naf`ul Mufti wa Saa`il, page 61]

Besides these, numerous other Fuqahaa have prohibited
from making dua after the Janaazah Salaat. See Mudkhal
of Ibn Ameerul Haaj, vol. 3, page 22 / Mazaahirul Haqq of
Nawaab Qutbuddeen Khaan Saheb, vol.2, page 57, etc.

As for the proof gleaned by the statement of Imaam Fadhli
(rahmatullah alayh) who said, “There is no
harm in it”– this has no substance, because, firstly, his
statement stands no comparison to the countless other
opposing views of the other Fuqahaa. Secondly, Allamah
Shaami (rahmatullah alayh) explains this in Shaami, page
82, vol. 1, stating that this statement implies
Karaahat Tanzeehi, and that it also implies non-Mustahab
[vol. 1, page 88].

A Molvi Muhammad Umar makes the following
preposterous statement, “He who prohibits from making
dua is amongst the most stupid person of all time.”
[Miqyaas, page 537]

Molvi Umar Saheb should tell us that are all those Fuqahaa
from whom we had quoted who say that dua after the
Janaazah Salaat is impermissible, stupid? He should reflect
carefully and reply.

Respected Readers! Reflect and take note that the senior
Ulama amongst the Ahnaaf have ruled dua after Janaazah
Salaat as Makrooh, because it is a form of adding on to a
Sunnat practice. Had this practice been in vogue during the
Khairul Quroon, then these personalities would most
certainly have not ruled thus. But alas! The Ahle Bid`ah
have today made this anti-Sunnah and Makrooh practice
permissible and Mustahab.

Hadhrat Mujaddid Alf Thaani (rahmatullah alayh) states,
“It is a grave sin to consider a Makrooh act as being valid,
because to consider a Haraam act as permissible leads one
into kufr and to deem a Makrooh act as good, is one stage
away from this. One should understand the gravity of this
act properly.” [Maktoobaat, part 5, page 74]

[a_muslim]

Assalam o alaykum,

This is what it says in Al-Minhaj al-Wadih of 'Allamah Sarfaraz Khan Safdar:

The dua after Salaatul Janaaza
...

So after Janazah Salah t is bid'ah, but I think the question was a bit different:

What is the status of reading Quran or making Du`a (in congregation) after a person is buried?

So is it permissible after the burial?

[Ali al-Hanafi]

So after Janazah Salah t is bid'ah, but I think the question was a bit different:

So is it permissible after the burial?

"After the burial, it is mustahab to stand near the grave for a little while, make supplication of forgiveness for the deceased, or to recite the Qur'an and send the rewards of this to the deceased" (Beheshti Zewar with reference to Shami and Alamghiri)

[Saad]

but I think the question was a bit different:

Assalam o alaykum,

I appologize. I misunderstood the question.

[True Life]

What should someone do, if he sees a Muslim getting buried in a casket?
Please keep the emotional state of the deceased's family in mind, when replying.

['Abdullaah]

What should someone do, if he sees a Muslim getting buried in a casket?
Please keep the emotional state of the deceased's family in mind, when replying.

What is the casket made of?