Imam Sha’raani رضی اللہ تعالٰی عنہ states, “Hadrat Sayyidi Ali Khawaas رضی اللہ تعالٰی عنہ used to say, “When it is known that those accompanying the janaazah persistently talk about vain things and are immersed in worldly affairs, it is appropriate to instruct them to read the Kalirna Sharif, because reciting the Kalima is better than not. It is not befitting for an Aalim and Faqih to refute this except through an explicit proof of Shariah (Nas) or the Concensus (ijmaa) of Muslims. The Shariah has given general permission to Muslims to recite the Kalima whenever they wish to. The blind heart which rejects this is surprising indeed,” 24.9 – Lawaaqiul-Anwaar

Imam-e-Rabbani, Imam Sha’raani also رضی اللہ تعالٰی عنہ states, “We shall not allow our brothers a chance to refute something which Muslims formulated thinking it to be thawaab and a good act, especially if it is related to Allahعزوجل and His Rasool صلی اللہ علیہ وسلم reading the Kalima while walking with the janaazah or reciting the Quran in front of the deceased, etc. He who calls this Haraam doesn’t understand the Shariah.” 24.10 –Uhoodul-Mashaaikh

He further states, ‘’The Kalima “Laa ilaaha illallaahu Muhammadur­Rasoolullah” is the best of all good deeds. Why should it then be stopped? If you pay attention to those walking with the janaazah, you will find them busy chatting about worldly things.

Their hearts don’t gain warning from the condition of the deceased and they are negligent to what has occurred. In fact, I have noticed that many people laugh while walking with the janaazah. When this is the state of our times, we are to act upon this (reciting the Kalima) even though it was not previously recited during this circumstance. Ruling it to be impermissible is not correct. Rather, it should be classified as permissible. This Kalima is far better than the chatter of the worldly people with the janaazah. Thus, if it is read loudly while walking with the mayyit, there is nothing wrong with this.” 24.1 I – Ibid

These extracts prove that making Zikr loudly with the janaazah is permissible, especially in these times when the public laughs and talks about worldly affairs while accompanying the deceased. As a result, it is more appropriate that they are made engaged in the Zikr of Allahعزوجل because this is better than worldly chatter.

OBJECTIONS AND ANSWERS

TO RECITING ZIKR WHILE CARRYING THE JANAAZAH

OBJECTION 1: The Jurists have prohibited making loud Zikr while carrying the janaazah. Alamghiri states, “It is Waajib upon those who carry the janaazah to remain quiet. Reciting the Holy Quran and making Zike loudly is Makrooh. If you want to make Zikrullah, do so in your heart.” 24.12 – VoL 1, Kitaabul-Janaaiz, Fasl fi Hamlil-Janaazah

Fataawa Siraajia states, “Lamenting and wailing (nauha) while following the janaazah or at the deceased’s home, making a noise, reciting the Quran or making Zikr loudly is Makrooh. Saying, “Every living thing will die,” while following the janaazah is an Innovation (Bidat).” 24.13 – Baabu Hamlit­Janaazah

Durre-Mukhtaar states, “ ... Just as how loudly making Zikr or Qiraat following a janaazah is Makrooh.”24.14- Vol. 1, Kitaabul-Janaaiz, Discussion on Dafn-e-Mayyit

Allama Shaami رضی اللہ تعالٰی عنہ writes under- this, “When this is the harshness pertaining to dua, what can be said about the singing that has become a practice today?” 24.15-Raddut-Muhtaar

Ibn Munzlr has recorded the following, “The Sahaaba used to dislike making Zikr loudly in Jihad and Janaazah.” 24.16 – Ashraaf

These extracts prove that making Zikr loudly while carrying the janaazah is prohibited, especially the singing which is known in today’s times as Naath recitals. These things are major sins.

Answer – These quotations can be approached with the following,

I. Does the ruling of Dislike (karaahat) which they have given regarding making loud Zikr with the janaazah refer to Tanzeehi or Tahrimi? Makrooh-e-Tanzeehi is included in permitted things. Meaning doing it is permissible, but not completing it is better.

2. Was this ruling for that specific time or for every era?

3. Is speaking absolutely prohibited or is loud Zikr or wailing (nauha) what is specifically censored?

4. Is loud Zikr ruled to be permissible for specific people or for everyone?

When these four things are decided, the ruling will become completely understandable.

I. The truth of the matter is that the Fuqahaa have meant Makrooh-e-­Tanzeehi in their ruling of Dislike regarding this matter. In the quoted extract of Raddul-Muhtaar by the opposition, Allama Shaarni رضی اللہ تعالٰی عنہ also writes, “It has been said as both Makrooh-e-Tahrimi and Makrooh-e­-Tanzeehi, as per the book Bahrur-Raaiq who has quoted the book Gaayat. Quoting Gaayat, it also states that remaining silent is better for those who go with thejanaazah.,,24.11

We come to know from this that remaining silent is better, and not remaining silent but making loud Zikr is permissible (but not better). Discussing how to recognize Makrooh-e-Tanzeehi and Tahrimi, Allama Shaami رضی اللہ تعالٰی عنہ himself writes in the definition of Makrooh,

“When the Fuqahaa give a ruling of Makrooh, it is necessary to reflect on the proof of Dislike. If its proof is of overall (zanni) prohibition, it is Makrooh-e- Tahrimi except for when there is something that stops this. If the proof is not of prohibition but rather gives the. Benefit of abstaining from something not necessary, it is Makrooh-e-Tanzeehi.” 24.18 – RadduI­Muhtaar, Vol. 1, Kitaabut-Tahaarat, Discussion on the meaning of Makrooh

We know from this that if the Jurists present a prohibition of Shariah in proof of Dislike (Karaahat}, Makroch-e-Tahrimi is proven. Otherwise, it is Makrooh-e-Tanzeehi. Those Jurists who have prohibited this loud Zikr didn’t present any Ayat or Hadith of prohibition. Only Shaarni has presented this ayat, “Allahعزوجل does not keep the beloved who go overboard.,,24.19 –Surah Baqarah, Verse 190

He has even given the following interpretation to this ayat, “Meaning, those who make dua loudly.” 24.20