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.