CHAPTER ELEVEN

DUA AFTER THE JANAAZAH SALAAH

PROOF OF DUA AFTER THE JANAAZAH NAMAAZ

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.