Dua after the janaazah salaah




A Muslim undergoes four stages after death,

1. Before the Janaazah Namaaz.

2. After the Janaazah Namaaz.

3. Before burial.

4. After burial.

To make dua and Isaal-e-Thawaab in all of these stages is not just permissible, but superior. Yes, if you want to recite the Holy Quean near the deceased before he is to be given Ghusal, you should cover him because he is now impure (Naa­-Paak). After Ghusal is given, recite the Quran in every way unrestrictedly. The opposition accept making dua, etc. prior to the namaaz and after burial as permissible. However, they brand making dua, etc. after the namaaz and before burial to be impermissible, Haraaarn, Shirk, Innovation and who knows what else?! Now follows proof of the permissibility of making dun after Salaatul­-Janaazah.

A Hadith states, “When you finish performing namaaz on the deceased, make clear dua for him.” 11.1 – Mishkaat, Baahu Salaatil-Janaazah, Section 2

‘Faa’ establishes that dua should be made immediately after the namaaz without any delay. Those who take the above Hadith to refer to making dua in the Salaatul-Janaazah proves that they are ignorant of the meaning of ‘faa’. According to Arabic grammar, ‘Salaitum’ is the clause (shaft) and ‘Fakhlisoo’ is its consequence {jazaa).

Contrast (taghaayur) is needed between these two (they should not be joined in one another). Futherrnore, “Salaitum’ is the past tense and ‘Fakhlisoo’ is a command.

This confirms that the order of dua is after the predominance of the namaaz. Examples of this grammatical usage follow,

فاذا طعمتم فانتشروا

– Surah Ahzaab, Verse 53

This refers to speaking out after (not at the same time as) eating.

اذا قمتم الی الصلاۃ فاغسلوا و جوھکم

Surah Maida, Verse 6

Here, waking up for namaaz is meant, not the standing (qiyaam) ofsalaah. This is proven from ‘ilaa’. Therefore, Wudhu is to be made after intending namaaz. ‘Faa’ here establishes delay. To abandon the true meaning and adopt the figurative without a reason is impermissable. Another Hadith states, “The Holy Prophetصلی اللہ علیہ وسلم recited Surah Fatiha on a Janaazah. 11.2 – Ibid

Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, “It is possible that Rasoolullahصلی اللہ علیہ وسلم recited Surah Fatiha before or after the namaaz for the attainment of bark at, as is the practice of today.” -Ashiatul-Lam’aat

This establishes that even from the time of Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ, Surah Fatiha, etc. was recited for barkat before and after the Salaatul-Janaazah. He did not prohibit it, but asserted it towards the Hadith.

Fat’hul-Qadeer states that while the Holy Prophetصلی اللہ علیہ وسلم was on the mimbar giving information about the Battle of Muta, he delivered news of the martyrdom of Hadrat Jafar ibn Abu Talib رضی اللہ تعالٰی عنہ .He then performed his Janaozah Salaah, made duo for him and said to the gathering. “You should also make dua for hi! forgiveness. 11.4-Kitaabul-Janaaiz, Section of Salaatul-Janaazah

The “و ” before the ‘Da’aa’ proves that this supplication was separate from the Dua of Janaazah. After recording this very incident, Mawaahibul-Ladunya states, ”Then, the Holy Prophetصلی اللہ علیہ وسلم said, “Make dua of forgiveness for him.” 11.5 – Vol. 2, Al-Qismus-Saani

Similarly, after performing the Janaazah Salaah of Hadrat Abdullah ibn Rawaaha رضی اللہ تعالٰی عنہ, 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 رضی اللہ تعالٰی عنہ , 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 Prophetصلی اللہ علیہ وسلم do the same.” 11.6 – Kitaabul-Janaaiz

Baihaqi states, “Mustazil ibn Haseen رضی اللہ تعالٰی عنہ narrates that Sayyiduna Ali رضی اللہ تعالٰی عنہ made dua on a janaazah after performing Salaatul-Janaazah .” 11.7

Madoonatul-Kubra states, “This should be said on every Takbeer including the last. After that, say, “Allahعزوجلumma Salli Alaa Muhammad رضی اللہ تعالٰی عنہ11.8

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 رضی اللہ تعالٰی عنہ writes that Hadrat Abdullah ibn Umar رضی اللہ تعالٰی عنہ 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.” 11.10-Mabsoot, Vol.2. Pg. 67. Baabu Ghus Mayyit.

Mabsoot also establishes that Hadrat Umar رضی اللہ تعالٰی عنہ, Abdullah ibn Abbas رضی اللہ تعالٰی عنہ and Abdullah ibn Salaam رضی اللہ تعالٰی عنہ all made dna 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.


Zaadul-Aakhirat documents, with reference to Nahrul-Faaiq Sharah Kanzud­ Daqaaiq and Behre-Zukhaar, “Recite after Salaam, “O Allahعزوجل! Do not keep us away from his reward and cause us to plummet into fitna after him. Forgive both him and us,’,11.l2

Tahtaawi states, “When Hadrat Imam Abu Hanifa رضی اللہ تعالٰی عنہ passed away, 70,000 complete recitals of the Holy Qwan (Khatams) were read on him before he was buried.”11.13

Kashful-Gumma, Fataawa Alamghiri and Shaarni, Baabud-Dafn, under the “ ” consolation (taziyat) after burial is better.

At this juncture, Shaami and Alamghiri further state, “This is when there is no uneasiness of sorrow and grief amongst the bereaved inheritors. Otherwise, consolation should be given before burial.” 11.15

Hasan Zahriya رضی اللہ تعالٰی عنہ states, “Giving consolation after burial is better than giving it before.”11.l6

Imam Sha’raani رضی اللہ تعالٰی عنہ writes, “Imam Abu Hanifa and Thauri رضی اللہ تعالٰی عنہ 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.”l7 – Meezaan-e-Kubra

These extracts prove that to offer condolences before burial, whether before the Salaatul-Janaazah or after, is permissible. In fact, it is proven from the Sunnah. Dua of reward and patience for the deceased and the bereaved is what is made when offering condolences.

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 SUIUlah. 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 Prophetصلی اللہ علیہ وسلم 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, 11.18 -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).”11.18a- Baabud­-Daawaat

And, “Dua is itself an ibaadat.’·1I·18b – Ibid

There is no restriction of time, etc. for making dua. So, what is the reason for dua being permissible before Salaatul-Janaazah and after the burial but Haraam after the namaaz and before the burial? Is the Namaaz-e-Janaazah some sort of witchcraft that causes dua of Isaal-e-Thawaab made after it to become Haraarn, and is this witchcraft removed only after the burial (i.e. after the burial, everything becomes allowed again)? Thus, dua and Isaal-e-Thawaab is permissible at all times. There is absolutely no limitation of time.



There are only four objections to this dua, one academic and the rest rational. Besides these, there is no other.

OBJECTION 1: The same old objection that this dua is an Innovation (Bidat) and every Innovation is Haraam. Thus, making this dua is Haraam, polytheism and Dot a part of Islam.

Answer – Thus dua is not an Innovation and its source, from the sayings and practice of the Prophetصلی اللہ علیہ وسلم, has already been proven. The Sahaaba also performed it and the Jurists (Fuqahaa) have classified it as permissible in the first chapter. Even if it was accepted to be an Innovation, still too is every Innovation not Haraam. There are, in fact, five categories of Bidat. Refer to them in the relevant discussion.

OBJECTION 2: There is already a dua present in Salaatul-Janaazah. Due to this, making dua a second time is unacceptable because the initial is sufficient.

Answer – This objection is totally baseless. There is dua included in the five daily salaah, as well as in Istikhaarah namaaz, Kusoof and Istisqaa Salaah. However, making dua after all of them is not only permissible, but Sunnah. A Hadith states, “Make dua incessantly.” To make dna after making dna is incessant supplication.

This is only a dua.

In some situations, Namaaz-e-Janaazah is read twice. If the guardian (wali) of the deceased did not perform the Salaatul-Janaazah while others did, the namaaz may be repeated. Rasoolullah صلی اللہ علیہ وسلم passed away on Monday and was buried on Wednesday. (ref. Shaami, Kitaabus-Salaah, Baabul-Imaamat) Between these two days, people came in congregations and performed the Salaatul-Janaazah for as long as Sayyiduna Abu Bakr رضی اللہ تعالٰی عنہ” who was the wali, did not perform it. Now that be has, it is not permissible for anyone to perform the Holy Prophet’sصلی اللہ علیہ وسلم Janaazah Salaah until Qiyaamat. – Shaami, Baabu Salaatil-Janaazah, Discussion on the one more worthy of Imaamat

Now answer: This namaaz was a dua and was done once, how can it be performed a second time? This objection can be likened to saying, “Do not drink water after eating food because water is already in the food and was used in its preparation.”

OBJECTION 3: Due to this dua, there is a delay in the burial, and this is Haraam. Therefore, this dua is also Haraam.

Answer – This objection is also unsupported. Firstly, you have initially prohibited this dua unconditionally. Now you only prohibited it when it causes a delay in the burial, otherwise not? So answer, if there is delay in the grave being dug and the Salaatul-Janaazah has already been performed, can dua, etc. be made or not (because now, delay in burial is not due to the dua but for other circumstances)?


Secondly, there isn’t much delay because of this dua – it barely takes two or three minutes. A pause this imperceptible changes nothing. It has a delay less than the time used in taking the janaazah to the graveyard slowly, completing the Ghusal appropriately or digging the grave carefully. If this amount of delay was Haraarn, it would mean that the people giving Ghusal and kafan should hurry and mindlessly complete their task, the gravedigger should dig a grave haphazardly and the people carrying the bier should run with it towards the grave, throw the deceased inside and quickly return!

Thirdly, we have proven in the first chapter that consoling the bereaved family before the burial is not just permissible but a Sunnah, irrespective of whether it occurs before or after the namaaz. Will doing this also cause some delay or not? Definitely it will, but due to it being a deeni work, it is permissible.

Fourthly, we have just explained that the Holy Prophetصلی اللہ علیہ وسلم passed away on Monday and was buried on Wednesday. Allama Shaami رضی اللہ تعالٰی عنہ writes, “This practice (Sunnat) still remains, i.e. the Khalifa is not buried until another is found as his successor.” 11.19-Raddul-Muhtaar. Kitaabus-Salaah, Baabul-Imaamat

This proves that delay in burial due to any worldly reason is disliked (Makrooh) but delay due to a religious reason is somewhat permissible. Appointing a Khalifa is a religious work and delay in burial- has been allowed because of it making dua is also a deeni work. Thus, if an imperceptible delay is experienced due to it, it has no bearing.

Lastly, where it is written that to delay the burial is absolutely Haraam? The Jurists state that if a person passes away on Friday, Jumaa namaaz should not be waited for. Rather, if burial is possible even before Jumaa namaaz, it should be performed. They do not classify a delaying in burying it to be Haraam, polytheism or infidelity (kufr}.

OBJECTION 4: The Fuqabaa have censored making dua after tbe Jsuaazah Namaaz. Jaamtur-Rumoez states, “Do not remain standing for dua after the Namaaz-e-Janaazah,” 11.20

Zakbeera Kubra and Mubeet state, “Do not remain standing for dua after Namaaz-e-Janaazah.” 11.21

Alamghiri states, “ The open ruling is that dua should not be made after it [Salaatul-Janaazah],” 11.22

Mirqaat states, “After the Janaazah Namaaz, dua shouldn’t be made for the deceased because this is likened to being excessive on the Janaazah

Namaaz.” 11.23

Kasbful-Gataa states, “After the namaaz, do not remain standing for dua.” 11.24

Jaamiur-Rumooz states, “Do not remain standing for dua after the Salaatul-Janaazah because this has likeness to excessiveness.”

It is narrated from Ibn Haamid رضی اللہ تعالٰی عنہ “To make dua after the Janaazah Salaah is Makrcoh.” 11.26

These extracts of Fiqh (Islamic Jurisprudence) prove that to make dua, etc. after the Janaazab Namaaz is impermissible.

Answer – There is both a brief and detailed answer to this objection. The brief answer is that there are three causes for the prohibition of dua,

1. If it is made after the fourth Takheer, before the Salaam.

2. If it is very long, i.e. it shouldn’t cause a major delay in the burial. This is why waiting for Jumaa Salaah to perform the Janaazah causes a major delay in the burial and is prohibited.

3. Similarly, if it is made while standing in rows (saffs) like the ones of namaaz, which would cause a person who is witnessing this to believe that namaaz is taking place, it is likeness to excessiveness. For this reason, to sit after the Salaam or break the rows and then make dua for a little while is permissible without any dislike.

These reasons have been formulated so that the extracts of the Jurists do not go against each other or against the mentioned Ahadith, actions and rulings of the Sahaaba.

The detailed answer is that the extracts quoted from Jaamiur-Rumooz, Zakheera, Muheet and Kashful-Gataa do not prohibit dua, but censor standing (exactly like in saffs) and performing it. We also prohibit this. The extracts of Mirqaat and Jaamiur-Rumooz also state. “This is likeness to excessiveness [i.e. through this dua, there is possibility of a misunderstanding amongst people that the Janaazah Namaaz has been increased).” This proves that making dua in a manner, which would create such a misunderstanding, is prohibited (such as making dua whilst standing in saffs).

If the row is broken or if one sits down, there is no problem. After the Jamaat of a Fardh Namaaz, we are ordered to break the rows and complete the Sunnah namaaz.

This is so that there is no misunderstanding of Jamaat taking place. – Shaami, Mishkaat, Baabus-Sunan

The above does not mean that performing Sunnat namaaz after a Fardh is prohibited. Rather, joining it to the Fardh is. The situation is similar here. The extract of Alamghiri has erroneously been quoted. The original extract is, “There is no dua after the fourth Takbeer and before the Salaam,” 11.27 meaning, in the first three Takbeers of Janaazah Namaaz, something is definitely read, but not after the fourth, just as how we have explained. Therefore, Badaa’i, Kifaayah and Enaayah state, ”The quoted extracts of Abu Baler ibn Haamid is originally from the book, Qeenya.

This book is not a reliable and trustworthy source, and an Islamic Verdict (fatwa) is not based on it. Allama Shaami رضی اللہ تعالٰی عنہ writes that the author of Qeenya accepts weak rulins and that it is not permissible to issue Islamic Verdicts from this book.” 11.2 – The introduction of Raddul-Muhtaar, Discussion on Rasmul-Mufti

Alahazrat رضی اللہ تعالٰی عنہ writes, ‘The author of Qeenya is a Mu’tazilite and astray.”­BazluI-Jawaa’iz

Even if this extract of Qeenya was accepted to be correct, it will be against the opposition as well because he says that dua after the J anaazah Namaz is prohibited.

So, dua after the burial should also be impermissible because that is also after the namaaz. In short, no extract is in agreement with your stance.

· Through accepted sources and proofs, we have clearly established that dua after Janaazah Namaaz is not just permissible, but Sunnah.

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