RULING CORNCERNING
POST BURIAL GATHERING IS BIDI'A IN ISLAM
ASSEMBLED
BY MALLAM ABBA ABANA, KUBWA, ABUJA, NIGERIA
http://variousislamicdawadocuments.blogspot.com
https://web.facebook.com/abba.abana
emails:gonidamgamiri@yahoo.com;
abba.abana@gmail.com
Saturday 22 JULY 2017 CE AND 28TH SHAWWAL 1438 AH
Bismillah
Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum
Wa-Rahmatullahi Wa-Barakatuhu. Praise be to Allaah; we seek His help and His
forgiveness. We seek refuge with Allaah from the evil of our own souls and from
our bad deeds. Whomsoever Allaah guides will never be led astray, and
whomsoever Allaah leaves astray, no one can guide. I bear witness that there is
no god but Allaah, and I bear witness that Muhammad (Sallalhu alaihi Wasalam)
is His slave and Messenger.
Preamble
On [22/07, 11:15] someone
commented in a group forum on ‘’Ruling Concerning Post Burial Gathering Is
Bidi'a In Islam By Sheikh Ibn Baaz Rahmuhullah’’. He said, ‘’This is from someone who believed the world is flat!!! Be
careful about these issues’’. Based on this concept this write up was posted out.
From experience many people are visionless in following
Ulamas or scholar of their choice rather than Fiqh (jurisprudence) from the Qur’an & Sunnah
has the following consequences under references from the forgoing research.
Allah Subhanahu Wa Taala says: Holy Quran Chapter
17:36] "You shall not accept any information, unless you verify it
for yourself. I have given you the hearing, the eyesight, and the brain, and
you are responsible for using them." Based on this Ayat one has to verify
any teachings from any Ulama before you accept his verdict as you face Allah
alone not with him after death.
SUMMARY ON THIS WRITE UP:
1)
3rd, 7th, 49th day and one year Adua is
Bid’a
2)
Paying Mallams(Ulamas) to recite Quran for deceased is innovation (Paying
the imaam for praying to Allah is not found in Sunnah and no justification for relative
that imaams are paid). The one who takes payment and the one who gives it are
both sinning.
3)
Gathering in the house of the deceased to throw parties or eat, drink on 3rd
or 7th day is not sunnah. This is widely practiced in Nigeria
despite Jama’atu
Izatil Bid’ah Wa Iqamatus Sunnah (JIBWIS) are continually giving DAWAH that is Bid’a.
4)
What you need are people to come to pay condolences, pray for the person,
ask for mercy for them, console their grieving and encourage them to be
patient.
5)
Some parts of Nigerian Muslim areas are used to bring the imaam of masjid
and make him do a congregational Adua for their relatives who are dead (sometimes
in front of the grave).
6)
After the burial the Sunnah accepts you to do Adua /prayer for the dead
(near the grave) and then leave.
7)
The prayers of righteous children are accepted according to Sunnah Etc
May Allah guide and accept our ibadah.
AMEEN-THUMMA-AMEEN
AMEEN-THUMMA-AMEEN
RESPONSES BASED ON ISLAMIC RULINGS AND
SUNNAH TO BUTTRESS THE POINT THAT IT IS BID’A
1.0 RULING ON CONGREGATIONAL DU‘AA’ FOR
THE DECEASED AND PAYING THE IMAM FOR RECITING THE DU‘AA’
In our state,
people used to bring the imaam of the masjid and make him do a congregational
dua for their relatives who are dead ( in front of the grave). I have five
questions here ;
1) Do Allah accept
prayer for the dead (near the grave) by anyone other than his righteous son?
(As seen in a hadeeth) ..
2) Wont Allah
accept the prayer of a righteous daughter?
3) Isn't this congregational
dua a bid'ah?
4) Paying the
imaam for praying to Allah seems to be so horrible. Isn't this wrong?
5)My relative
justified that imaams are paid so low here. So they who need extra money so as
to maintain their family needs. Is this a right justification?
Published Date:
2012-09-11
Praise be to
Allah.
1.1: ATTEND THE BURIAL AND OFFER DU‘AA’
FOR THE DECEASED
Offering du‘aa’
for the deceased after the burial is prescribed in Islam and may be done by his
son and others, because of the hadeeth of ‘Uthmaan ibn ‘Affaan (may Allah be
pleased with him) who said: When the Prophet (blessings and peace of Allah be
upon him) had finished burying a deceased person, he would stand over him and
say: “Pray for forgiveness for your brother, and ask that he be made steadfast,
for he is being questioned now.”
Narrated by Abu
Dawood (3221); classed as saheeh by al-Albaani in Ahkaam al-Janaa’iz, p. 198
It is mustahabb
for every Muslim to attend the burial and offer du‘aa’ for the deceased.
1.2: GOOD DEEDS OF DECEASED COME TO AN END
EXCEPT THREE
The du‘aa’ of a
righteous daughter for her father is included in the words of the Prophet
(blessings and peace of Allah be upon him): “When a man dies, all his good
deeds come to an end except three: ongoing charity (sadaqah jaariyah),
beneficial knowledge, or a righteous child who will pray for him.” Narrated by
Muslim (1631) from Abu Hurayrah (may Allah be pleased with him). In Arabic, the
word walad (translated here as “child”; the plural is awlaad) includes both
male and female, as in the verse in which Allah, may He be exalted, says:
“Allah commands you as regards your children’s [awlaadikum] (inheritance); to
the male, a portion equal to that of two females” [an-Nisa’ 4:10].
1.3: DU‘AA’ RECITED IN UNISON IS A KIND
OF BID‘AH AND INNOVATION
Congregational
du‘aa’ after the burial, if it happens occasionally and does not become a
regular practice, or if one of them offers du‘aa’ and the others say Ameen, is
regarded as permissible by some of the scholars.
But if they always
do it this way every time there is a funeral or they visit the deceased, or
they single out a specific time to gather, or they recite du‘aa’ in unison,
then this is a kind of bid‘ah and innovation.
Shaykh Ibn Baaz
(may Allah have mercy on him) was asked: I see some people standing at the
grave after burial of the deceased and offering du‘aa’ for him. Is this
permissible? And is there a prescribed du‘aa’ to be said after completion of
the burial? Is the du‘aa’ to be offered in congregation, such as if one person
says du‘aa’ and the others say Ameen to his du‘aa’? Or should each person offer
du‘aa’ on his own?
Please advise us,
may Allah reward you with good.
Answer: The Sunnah that is proven from the Messenger (blessings
and peace of Allah be upon him) indicates that it is prescribed to offer du‘aa’
for the deceased after burial. When the Prophet (blessings and peace of Allah
be upon him) had finished burying a deceased person, he would stand over him
and say: “Pray for forgiveness for your brother, and ask that he be made
steadfast, for he is being questioned now.” There is nothing wrong with one
person saying du‘aa’ and the others saying Ameen, or each person offering
du‘aa’ by himself for the deceased. And Allah is the source of strength.
End quote from
Fataawa ash-Shaykh Ibn Baaz, 13/204
Shaykh Ibn Baaz
(may Allah have mercy on him) was also asked:
What is the ruling
on offering congregational du‘aa’ at graves?
He replied:
There is nothing
wrong with it. If one person says du‘aa’ and the others say Ameen, there is
nothing wrong with that, so long as it is not done deliberately and it just so
happens that they hear one of them saying du‘aa’ and the others say Ameen. In
such cases it is not called “congregational” because it is not done
deliberately. End quote from Fataawa ash-Shaykh Ibn Baaz, 13/340
1.4: NOT PRESCRIBED TO PAY THE IMAM FOR
OFFERING DU‘AA’ FOR THE DECEASED
It is not
prescribed to pay the imam for offering du‘aa’ for the deceased, and it is not
Sunnah to stand for a long time at the grave. What good can result from the
du‘aa’ of a man hired for that purpose?!
Fifthly:
Poor imams should
be helped from zakaah and charity funds, and it is not permissible to encourage
them in innovations. Islam Q&A, https://islamqa.info/en/174715
2.0 RULING ON ‘ATAAQAH OR READING
QUR’AAN FOR THE DEAD
My father has
died, and he was sick for the last four years of his life. He died a month ago
at the age of 52. He was sick with heart disease and could not move or walk; he
also had diabetes and high blood pressure. I would like to know whether there
is anything called ataaqah al-salaah for him. Some of the Shaykhs say that this
means getting Shaykhs to read Qur’aan for him, but some people disagree. I
would like an answer to this question. Aren’t his sins expiated because of his
suffering during the last few years of his life, or should ‘ataaqah salaah be
offered for him as they say?.
Published Date:
2006-04-07
Praise be to
Allaah.
2.1: NOT PERMISSIBLE TO ACCEPT PAYMENT FOR
READING QUR’AAN FOR THE DECEASED
Reading Qur’aan is
a purely physical act of worship, and it is not permissible to accept payment
for reading Qur’aan for the deceased, or to give payment to one who reads, and
there is no reward in that case, and the one who takes payment and the one who
gives it are both sinning.
Shaykh al-Islam
Ibn Taymiyah said: It is not correct to hire someone to read Qur’aan and give
the reward for that to the deceased, because that has not been narrated from
any of the imams. The scholars said: The one who reads for money will have no
reward, so what does he have to give to the deceased? End quote.
The basic
principle concerning that is that acts of worship are forbidden; no act of
worship should be done unless there is shar’i evidence to show that it is
prescribed. Allaah says (interpretation of the meaning):
“And obey Allaah
and the Messenger”[al-Maa’idah 5:92]
The Prophet (peace
and blessings of Allaah be upon him) said: “Whoever does anything that is not
in accordance with this matter of ours will have it rejected.” According to
another report: “Whoever introduces anything into this matter of ours that is
not part of it will have it rejected.” This action – hiring someone to read
Qur’aan for the dead – is something that it is not known that the Prophet
(peace and blessings of Allaah be upon him) or any of his companions did it,
and the best of guidance is the guidance of Muhammad (peace and blessings of
Allaah be upon him) and the worst of matters are those which are innovated. All
goodness is in following that which the Messenger (peace and blessings of
Allaah be upon him) brought, with the proper intention. Allaah says (interpretation
of the meaning):
“And whosoever
submits his face (himself) to Allaah, while he is a Muhsin (good doer, i.e.
performs good deeds totally for Allaah’s sake without any show-off or to gain
praise or fame and does them in accordance with the Sunnah of Allaah’s
Messenger Muhammad), then he has grasped the most trustworthy handhold”[Luqmaan
31:22]
“Yes, but whoever
submits his face (himself) to Allaah (i.e. follows Allaah’s religion of Islamic
Monotheism) and he is a Muhsin then his reward is with his Lord (Allaah), on
such shall be no fear, nor shall they grieve”[al-Baqarah 2:112]
All evil lies in
going against that which was brought by the Messenger of Allaah (peace and
blessings of Allaah be upon him) and directing one’s intention in any deed to
someone or something other than Allaah. End quote from Fataawa al-Lajnah
al-Daa’imah.
There is no basis
for this ‘ataaqah in sharee’ah; it is a reprehensible innovation that was not
done by the Messenger (peace and blessings of Allaah be upon him) and he did
not tell us to do it, and none of his companions (may Allaah be pleased with
them) did it either. Whatever is like that, no believer should do it.
2.2: PRESCRIBED IS TO SAY DU’AA’ FOR THE
DECEASED, AND TO GIVE CHARITY ON HIS BEHALF
What is prescribed
is to say du’aa’ for the deceased, and to give charity on his behalf, as Muslim
(1631) narrated from Abu Hurayrah (may Allaah be pleased with him) that the
Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a
man dies, all his good deeds come to an end except three: ongoing charity
(sadaqah jaariyah), beneficial knowledge, or a righteous son who will pray for
him.”
Al-Nawawi (may
Allaah have mercy on him) said in Sharh Muslim: This indicates that the reward
for du’aa’ will reach the deceased, as will that of charity. As for reading
Qur’aan and giving the reward for that to the deceased, offering prayers on his
behalf, etc, the view of al-Shaafa’i and the majority of scholars is that this
does not reach the deceased. End quote.
So say a great
deal of du’aa’ for your father, and give whatever you can in charity on his
behalf; if he did not do Hajj or ‘Umrah and you can do Hajj or ‘Umrah on his
behalf, then do that. This is what will benefit him, by Allaah’s leave.
Another way of
honouring one’s deceased father is to honour his friends and uphold ties of
kinship.
Allaah makes
sickness an expiation for His believing slave, and it may also be a means of
raising his status, if he is patient and seeks reward thereby. The Prophet
(peace and blessings of Allaah be upon him) said: “No hardship, distress, worry
or grief befalls a Muslim, not even a thorn that pricks him, but Allaah will
expiate some of his sins thereby.” Narrated by al-Bukhaari (5642) and Muslim
(2573).
We ask Allaah to
have mercy on the deceased Muslims. Ref. Islam Q&A, https://islamqa.info/en/83829
3.0 HE WANTS TO BENEFIT HIS DECEASED
FATHER
I give out money
on my father's behalf (deceased). I would like to do good for my father, what
else can I do other than feed a Muslim for the month of Ramadan?.
Published Date:
2009-05-19
Praise be to
Allaah.
Charity (sadaqah) given on behalf of the deceased will
benefit him and its reward will reach him, according to the consensus of the
Muslims.
Muslim (1630)
narrated from Abu Hurayrah that a man said to the Prophet (peace and blessings
of Allaah be upon him): “My father has died and left behind wealth, and he did
not make a will. Will it be an expiation for him if I give in charity on his
behalf?” He said, “Yes.”
Muslim also
narrated (1004) from ‘Aa’ishah (may Allaah be pleased wth her) that a man said
to the Prophet (peace and blessings of Allaah be upon him): “My mother died
suddenly and I think that if she could have spoken she would have given in
charity [i.e., left instructions that some of her estate be given in charity].
Will I have a reward if I spend in charity on her behalf?” He said, “Yes.”
Al-Nawawi (may
Allaah have mercy on him) said:
This hadeeth
indicates that it is permissible to give in charity on behalf of the deceased
and that doing so is mustahabb, and that the reward for that will reach the
deceased and benefit him or her; it will also benefit the one who gives the
charity. There is consensus on all of that among the Muslims.
Feeding the poor
is one of the acts of kindness and charity that was enjoined by the Prophet
(peace and blessings of Allaah be upon him), especially providing iftaar to one
who is fasting.
Also among the
best things that you can do to benefit your father and honour him is to make
du’aa’ for him. The Prophet (peace and blessings of Allaah be upon him) said:
“When a man dies, all his good deeds come to an end except three: ongoing
charity; beneficial knowledge; and a righteous son who will pray for him.”
Narrated by Muslim, 1631.
So you should make
a lot of du’aa’ for your father, during your prayer and at other times, asking
Allaah to forgive him, and admit him to Paradise, and keep him away from Hell.
Ref. Islam
Q&A, https://islamqa.info/en/12652’
4.0 RULING CORNCERNING POST BURIAL GATHERING
IS BIDI'A IN ISLAM
SHEIKH IBN BAAZ RAHMUHULLAH WAS ASKED:
What is the ruling
concerning what is known as al-ma`tim, in which people gather for three days
after the burial in order to recite the Quran?
He Responded:
The gathering in
the house of the deceased to eat, drink and recite the Qur'aan is an
innovation. Similarly, their getting together to pray for the person and make
supplications for him are also innovations. There is no source for it. All that
should be done is that, people come to pay condolences, pray for the person,
ask for mercy for them, console their grieving and encourage them to be
patient.
To gather for what
they call al- ma'tim, to make particular supplications, particular prayers or
reading of the Quran has no basis whatsoever. If that were a good act, our
pious predecessors would have done it.
The Messenger of
Allaah (p b u h) did not do it. When Jaafar ibn Abee Taalib, Abdullaah ibn
Rawaaha and Zaid ibn Haaritha were killed at the Battle of Mu'tah and the
Prophet (p b u h) received the news through revelation, the Prophet announced
that to the Companions and told them their news. He supplicated for them and
asked Allah to be pleased with them. He did not make a gathering, He did not
prepare a meal or have a ma'tim. All of that he did not do even though the
three who died were from the most virtuous of the Companions.
When Abu Bakr (r
a) died, also no one made a ma'tim, even though he was the best of the Companions.
When Umar (r a) was killed, no one made a ma'tim. The people did not gather to
pray or read the Qur'aan for him.
Uthman and Ali (r
a) were killed and the people did not gather after a specific time to pray for
them, ask mercy for them or prepare food for them. It is, however, recommended
for the relatives or neighbors of the deceased to prepare food for the
deceased's family and to send that food to them. This is similar to what the
Prophet (p b u h) did when the news of Jaafar's death came to him. He said to
his family,
"Prepare food
for the family of Jafar as something has occurred to them that is preoccupying
them."'
The family of the
deceased are preoccupied with their loss. To prepare food for them and send it
to them is what is legal sanctioned. However, to add to their affliction and to
put more responsibilities on their shoulders by making them prepare food for
the people goes completely against the sunnah. In fact, it is an innovation.
Jareer ibn
Abdullaah al-Bajali said, "We used to consider gathering with the family
of the deceased and preparing food after the burial as a kind of
lamentation." And lamentation is forbidden. This is to raise one's voice,
while the deceased is punished in the grave due to the wailing over him. One
must avoid such practices. However, there is no harm in crying in silence with
tears.
Please when I die
and you come to condole do not stay longer than necessary for all our sakes!
May Allah make us among those who will die on the Sunnah and not found wanting
Allahumma ameen...
Take note that:
Allah, may He be exalted, says
(interpretation of the meaning): “And We have sent you (O Muhammad ) not but
as a mercy for the Aalameen (mankind, jinns and all that exists)” [Holy Quran
chapter al-Anbiya’ 21:107]. The scholars differed concerning the ‘Aalameen
(translated here as “mankind, jinns and all that exists”; also often translated
as “the worlds”) to whom the Prophet (blessings and peace of Allah be upon him)
was sent as a mercy.
Ibn Jibreen (may Allah have mercy on
him) said: Here Allah, may He be exalted, says to His Prophet Muhammad
(blessings and peace of Allah be upon him): We have not sent you, O Muhammad,
to Our creation except as a mercy to those to whom We have sent you of Our
creation.
It was narrated that Ibn ‘Abbaas said:
As far as the one who believes in Allah and the Last Day is concerned, mercy
will be decreed for him (by virtue of the Prophet (blessings and peace of Allah
be upon him)) in this world and the Hereafter; as for the one who does not
believe in Allah and His Messenger, he will be saved (by virtue of the Prophet
(blessings and peace of Allah be upon him)) from the punishments that befell
the previous landslides and being pelted with stones from heaven.
THE FOUR KALIMAT
I. KALIMATUT TAYYIBAH:
لآ اِلَهَ اِلاّ اللّهُ
مُحَمَّدٌ رَسُوُل اللّه
(There is no deity save Allah,
and Muhammad is Rasulullah)
II. KALIMATUT TASHAHHUD:
اشْهَدُ انْ لآّ اِلهَ
اِلاَّ اللّهُ وَحْدَه لاَ شَرِيْكَ لَه، وَ اَشْهَدُ اَنَّ مُحَمَّدً اعَبْدُه
وَرَسُولُه
(I bear witness that there is no
deity save Allah, and I bear witness that Muhammad is His bondsman and His
Messenger)
III. KALIMATUT TAMJID
سُبْحَان اللهِ وَ
الحْمْدُ لِلّهِ وَ لآ اِلهَ اِلاّ اللّهُ، وَ اللّهُ اَكْبَرُ وَلا حَوْلَ وَلاَ
قُوَّة الاَّ بِاللّهِ
الْعَلِىّ الْعَظِيْم
(Glory be to Allah, and praise be
to Allah. There is no deity save Allah. Allah is Supreme. There is no strength
nor power save in Allah the Magnificent)
IV. KALIMATUT TAWHID:
لا الهَ اِلاَّ اللّهُ
وَحْدَهُ لا شَرِيْكَ لَهْ، لَهُ المُلْكُ وَلَهُ الحْمْدُ وَهُوَ عَلى كُلِّ شَئ
قَدِيْرٌ
(There is no deity save Allah,
the One without a partner. His is the dominion and His is the praise, and He is
Powerful over everything)
And Allaah knows best.
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