Dars e Imam-Janaza

“Bismillahir Rahmannir Raheem””Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

The belief of Imam Shafi’i (radiyAllahu ta’ala anhu) (d. 204 H)

Allama ibn Abideen Shaami (rahmatullah `alaih – d. 1253 H) writes that Imam Shafi’i (radiyAllahu ta’ala anhu) said: “I seek blessings from Abu Haneefa and go near his grave. When I am need of something I perform two raka’ahs of salah and then I go near his grave and pray to Allah. Thus, my need is fulfilled quickly” (Raddul Muhtar, vol.1 p.38) Also, Shaykh Abdul Haq Dehlwi writes: “Imam Shafi’i said that the grave of Hadrat Musa Kaazim (radiyAllahu ta’ala anhu) is a place where supplications are accepted readily” (Ashi’atul Lum’aat, vol.1 p.715)

The belief of Allama Sawi Maliki (radiyAllahu ta’ala anhu)

Commenting on the verse “And seek a means of approach to him” (5/35), Imam Sawi writes: “To say that Muslims who visit the graves of the saints are Kafir because you believe they are worshipping other than Allah is a sign of clear heresy. To visit the saints is not worshipping other than Allah, rather it is a sign of loving those whom Allah loves” (Tafseer Sawi, vol.1 p.245)

While visiting the Mazaar of a Wali, if you see something there which is against the Shari ah, such as facing women or hearing music, then do not stop going, but think of it as bad and try and avoid it because to stop a pious act because of seeing bad things is not correct.It is a wise thing that women should be stopped from visiting the graves. (Radd-ul-Mohtar; Fatawa-e-Razvia)

A Hadith states, “When you finish performing namaaz on the deceased, make clear dua for him.” Mishkaat, Baahu Salaatil-Janaazah, Section 2.Fat’hul-Qadeer states that while the Holy Prophetﷺwas on the mimbar giving information about the Battle of Muta, he delivered news of the martyrdom of Hadrat Jafar ibn Abu Talib (ra).He then performed his Janazah Salaah, made dua for him and said to the gathering. “You should also make dua for his forgiveness. -Kitaabul-Janaaiz, Section of Salaatul-Janaazah .Similarly, after performing the Janaazah Salaah of Hadrat Abdullah ibn Rawaaha (ra), dua for him was also made. This proves that dua for forgiveness after Salaatul-Janaazah is permissible.

Muntakhab Kanzul-Ummal records the following, narrated by Ibrahim Hijri , witnessed that when the daughter of Ibn Abi Aufaa (ra), who was a Companion of the Baitur-Ridhwaan, passed away, he made 4 Takbeers on her (i.e. he performed Salaatul-Janaazah) and then stood in dua equal to the time between two Takbeers. After this he said, “I have seen the Holy Prophetﷺdo the same.” – Kitaabul-Janaaiz

Baihaqi states, “Mustazil ibn Haseen (ra)narrates that Sayyiduna Ali (ra)made dua on a janaazah after performing Salaatul-Janaazah .”

Madoonatul-Kubra states, “This should be said on every Takbeer including the last. After that, say, “Allahumma Salli Alaa Muhammad. This shows that Durood Sharif should be read after the Namaaz-e-Janaazah.

Kashful-Ghataa states, “Making Fatiha and dua for the deceased before burial is correct and this ruling is practiced upon.”

Khullasatul-Fath states likewise. Shamsul-A’imma Sarkhasi (ra)writes that Hadrat Abdullah ibn Umar (ra)said after the namaaz of a janaazah which had been performed, “If you have performed the namaaz before me, I will not let you make dua before I do.” -Mabsoot, Vol.2. Pg. 67. Baabu Ghus Mayyit.

Mabsoot also establishes that Hadrat Umar (ra), Abdullah ibn Abbas (ra)and Abdullah ibn Salaam (ra)all made dua after the Janaazah namaaz. – Ibid

Falaa Tasbiqoo’ confirms that the Sahaaba practiced this dua after the Salaatul­Janaazah. Maulana Fateh Muhammad Burhaanpuri writes, “When the Janaazah namaaz is completed, it is preferred (Mustahab) for the Imam or another pious person to recite Surah Baqarah until ‘Muflihoon’ at the head-side of the Janaazah and the last ayats of this Surah (i.e Aamanar-Rasoolu…) at the left side. Some Ahadith have documented this recital after burial. However, if it is possible to recite this both times, then do so because it is permissible,” – Miftaahus-Salooh, Pg.112.

Tahtaawi states, “When Hadrat Imam Abu Hanifa (ra)passed away, 70,000 complete recitals of the Holy Quran (Khatams) were read on him before he was buried.”.Imam Sha’raani (ra)writes, “Imam Abu Hanifa and Thauri (ra)have said that to offer condolences before the burial is Sunnah, not after it, because increased grief occurs before burial. Thus, condolences should be offered with dua as well.” – Meezaan-e-Kubra

Dua after Salaatul-Janaazah should also be allowed from a rational point of view. This is because Salaatul-Janaazah is a dua in one regard (i.e. the deceased is placed in front with no Ruku, Sajda, etc. though it is also a namaaz). It is for this reason that Ghusal, Wudhu, facing the direction of the Qibla, covering of the satr and one’s clothes being clean are its conditions and performing it in congregation is proven from the Sunnah. If it was only a dua, why are these conditions of namaaz incorporated within it? Like all other duas, it can be asked for in any manner. We shall have to conclude that it is a namaaz in one regard, and a dua after every namaaz is Sunnah and assists in acceptance. Thus, Mishkaat states, “The Holy Prophet ﷺ was asked, “Which dua is more accepted?” He replied, “The dua made in the middle of the last third of the night, and after the Fardh Salaah– -Baabuz-Zikr Baadas-Salaah .Namaaz-e-Janaazah is also a Fardh namaaz, so why shouldn’t dua be made after it? Also, supplicating has been permitted at all times and has even been stressed. Mishkaat states, “Dua is also an act of worship {ibaadat).” Baabud­-Daawaat And, “Dua is itself an ibaadat.’ – Ibid

Good sohbat/awliya –increases zikr ,knowledge and ahkirat

1.Face-you will remember Allah

2.Speech  –increases profitable knowledge (marifat of Allah)

3.Actions- increases ahkirat

When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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