CHAPTER TWENTY-FOUR

LOUDLY RECITING THE KALIMA, ETC, WHILE CARRYING THE JANAAZAH

In some areas, it is a practice to loudly recite the Kalima Sharif or Naath Sharif collectively while taking the janaazah to the graveyard. I had no idea that people prohibit even this. However, when I was in Punjab, I came to know that Deobandis also label this practice an Innovation (Bidat) and Haraam. There was no intention of discussing such an open and clear topic but I was forced by my friends to include it within.

PROOF OF DOING SO

Reciting Durood, Naath, the Kalima, Tasbeeh or Tahleel, loudly or silently while carrying or walking in front of the janaazah is permissible and beneficial to the deceased and those present. This is substantiated by the Quran, Sahih Ahadith and rulings of the Jurists. The Holy Quran states, "Those who make Allah’sعزوجل remembrance (Zikr) standing, sitting and while lying on their sides." 24.1- Surah Aale-Imran, Verse 191

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes in the commentary of this ayat, "This ayat means that they make Allah’s عزوجل Zikr at all times, in any condition or رضی اللہ تعالٰی عنہstate, including whilst standing, sitting or reclining because a human is generally not free from these positions." 24.2 - Tafseer Roohul-Bayaan

Tafseer Abus-Sa'ud رضی اللہ تعالٰی عنہ states in the commentary of this verse, “والمراد تعمیم الذکر للا وقات وتخصیص الاحوال المذکررۃ بالذکر لیس لتخصیص الذکر بھا بل لانھا الا ھوال المعھودۃ التی لایخلوا عنھا الانسان”. The translation of this extract is similar to the one above of Roohul­Bayaan. Allama Fakhruddin Raazi رضی اللہ تعالٰی عنہ writes another similar explanation of the ayat, “المراد کون الانسان دائم الذکر لربہ فان الاحوال لیست الا ھٰذہ الثلثۃ ثم لما وصفھم بکونھم ذٰکرین فیھا کان ذٰلک دلیلا علٰی کونھم مواظبین علی الذکر غیر قاترین عنہ” - Tafseer Kabeer

A Hadith states, “عن ابن عمر قال لم یکن یسمع من رسول اللہ صلی اللہ علیہ وسلم و ھو یمشی خلف الجنازۃ الاقول لا الہ الا اللہ مبدیا و راجعا” –Imam Adi رضی اللہ تعالٰی عنہ in Kaamil, Imam Zattee e­in Nasbur-Ra 'yah, Vol. 2, Pg. 292

Even if this Hadith is weak, it is still credible in connection to excellence of practice. Tahzeerul-Muhtaar alaa Raddil-Muhtaar states “ولکن قد اعتاد الناس کثرۃ الصلوٰۃ علی النبی صلی اللہ علیہ وسلم ورفع اصواتھم بذٰلک وھم ان منعوا ابت نفوسھم عن السکوت والتفکر فیقعون فی کلام دنیوی وربما وقعوا فی عیبہ وانکار المنکر اذا قضٰی الٰی ماھو اعظم منکرا کان ترکہ احب لانہ ارتکاب باخف المضرتین کماھو القاعدۃ الشرعیۃ” -Pg. 123, Egyptian Edition

This Ayat, its Commentaries and these Ahadith establish two things,

1. There is permission to make Allah’s عزوجل Zikr (remembrance) in every condition.

2. We are permitted to make it in any method, loudly or softly.

Now to prohibit Zikr in a specific instance, a Mash'hoor Hadith would be the minimum requirement because a general ruling of the Quran (Aam) cannot be made specific by a single narration of Hadith (Hadith-e-Waahid) or the deduction (qiyaas) ora Mujtahid. Besides the recitation of the Holy Quean, the Jurists have permitted making all other kinds of Zikr, even while in the state of menstruation (haiz) or janaabat. If a Quranic ayat is recited unintentionally in this condition, it incurs no fault. - General books of Fiqh

Taking the deceased to the graveyard is also a condition, and so making Zikr in it has also been allowed. The Hor Quran states, "Beware! The heart attain solace from the Zikr of Allahعزوجل." 24. - Surah Raad, Verse 28

Allama Ismail Heqqi رضی اللہ تعالٰی عنہ writes in the commentary of this verse, "Muslims attain serenity from the Quran and the Zikr of Allahعزوجل, which is the Isme Aazam. They also love hearing it. However, the Kuffaar gain elation from the dunya and happiness from the remembrance (zikr) of other than Allahعزوجل” 24.4 - Tafseer Roohul-Bayaan

This ayat and its commentary establish that the Zikr of Allahعزوجل is a means of happiness for Muslims and a means of sadness for the Kuffaar. Alhamdulillah, the deceased is a Muslim and so are all those who are present with the janaazah. Thus, every one of them will be satisfied with the Zikr.

Also, at that time, the deceased is undergoing the sorrow of being removed from his family and friends. The Zikr removes this. It should be bared in mind that Zikr in this ayat is absolute, irrespective of whether it is made loudly or softly. For this reason, it is permissible in any way. A restriction cannot be emplaced on it merely on your opinion or thought. Hadrat Anas رضی اللہ تعالٰی عنہ reports the following Hadith, “اکثروا فی الجنازۃ قول لا الہ الا اللہ”- Selection of Kanzul-Ummal, Vol. 1, Pg. 99

Rasoolullahصلی اللہ علیہ وسلم has said, "There are some angels of Allahعزوجل who travel the roads in search of people making Zikr. When they find such people, they proclaim to one another, "Come. Let us complete our objective." They then cover the reciters with their wings." 24.5 - Mishkaat, Kitaabud-Daawaat, Baabu Zikrullah

Thus, if people make Zikrullah while carrying the deceased, they will travel to the graveyard under the shade of the angels' wings, allowing even the deceased to enter his grave in this condition. It should be bared in mind that here also, the Hadith is absolute (Mutlaq), i.e. it allows both loud and soft Ziter.

The Holy Prophetصلی اللہ علیہ وسلم has said, "When you pass by the gardens of Jannat, eat from them. The Sahaaba enquired, "What are the gardens of Jannat?" Sayyiduna Rasoolullahصلی اللہ علیہ وسلم replied, "Groups of Zikr." 24.6 -Ibid

Subhanallah! If Zikrullah is made while taking the janaazah, the deceased remains in the garden of Jannah until the grave. Nevertheless, here too is Zikr absolute (it allows both loud and soft). The Noble Messengerصلی اللہ علیہ وسلم further said, "Shaitaan clings to the heart of a person. When he makes the Zikr of Allahعزوجل, the wretch moves away." 24.7 - Ibid

The above Hadith is a proof on how to save the deceased from the clutches of Shaitaan. Notice that there is also no restriction between loud or soft Zikr made here.

Until this point, only direct proofs concerning the recital of loud Zikr while walking with the janaazah have been presented. Now follows the rulings of the Jurists (Fuqahaa) regarding its permissibility:

Imam Abul-Ghani Nablusi رضی اللہ تعالٰی عنہ presents his research on this, "Some Mashaaikh have ruled making loud Zikr in front and behind the janaazah to be permissible so that encouragement in reciting the KaLima (Talqeen) is made to the deceased and those walking with, and so that love for the world and negligence, including the hardness from the hearts of the negligent, is removed." 24.8 - Hadiqa Nadiya Sharah Tareeqah Muhammadia