Pronouncing Adhaan at the grave after burying the deceased is indeed an evil innovation. It does not find its roots neither in hadith nor in the lives of Sahaba ,Tabieen, Imams and Salaf-u-Saliheen (May Allah Be Pleased With Them All), rather it is the invention of Hindustan (Indian Subcontinent ). Despite of this the “Grave Worshippers” consider this heinous Biddat (Innovation) to be legal and of great virtue. The Imam of Barelviat Ahmad Raza Khan Barelvi had written a booklet on this topic by the name of “ایزان الاجر فی اذان القبر “ in which he even failed to produce a weak or a fabricated narration in support of this Biddat let alone a “Saheeh” or a “Hasan” narration.
If pronouncing Adhaan at the grave after the burial of deceased was a virtuous thing to do or if according to Sharee’h it was a way to benefit the dead then surely it would have been performed by the Sahaba (May Allah Be Pleased With them All) because they were most knowledgeable about the meaning of Quran and Sunnah and were the foremost to adopt their lives according to it.
Nothing has been narrated about it from the four Imams, and even we do not find a single proof about this heinous Biddat in all major books of Hanafi Madhab, but in fact some Hanafi Imams have clearly spoken against it and declared it a Biddat.
It is mentioned in “دار الحجار”:
من البدع التي شاعت في بلاد الهند الأذان على القبر بعد الدفن
“One of the common biddats that spread in Hindustan (India) is the biddat of saying Adhaan at the grave after the burial of deceased”.
(MANQOOL AZ “JAA’UL HAQ”: 318/1)
IMAM MEHMOD BALKHI HANAFI SAID :-
“الاذان على قبر ليس بشیء”
“Adhaan at the grave is nothing”.
(MANQOOL AZ “JAA’UL HAQ” 318/1)
IBNE ABIDEEN SHAMEE HANAFI SAID :-
لا يسن الأذان عند أد حال الميت في قبره ، كما هو المعتاد الآن ، قد صرح ابن حجربأنه بد وقال: من ظن أنه سنة فلم يصب.”
“Adhaan At the time of entering the deceased in the grave is not from the Sunnah, Hafiz Ibne Hajar Makki has clearly said it a Biddat and whoever considered this act to be a sunnah is not upon the right path.”
Ibne Abideen Shami has narrated the times at which Adhaan is to be pronounced from the books of some Shafiee’s, amongst them also includes the Adhaan at the time of entering deceased in the grave, He writes under it:
“لكن رده ابن حجر في شرح العباب”
“But Ibne Hajar Makki in his book “Sharh Al-Abaab” have refuted it”.
In response to it Ahmad Yaar Khan Naeemi barelvi writes:
“Firstly, Ibne Hajar Makki is a Shaafiee’, Many Scholars with the inclusion of some Hanafis too, says: Adhaan at grave is a Sunnah, and if Ibne Hajar shafiee is refuting it, then tell me that would the Hanafis act according to the Jamhoor(Majority) or upon the a saying of a Shafiee’??”
RESPONSE TO AHMAD YAAR KHAAN NAEEMI :-
Ibne Abideen Shami Hanafi has quoted from the books of Shafiee’s the Adhaan whilst entering the deceased in the grave and not Adhaan at the grave, and with it He has stated the refutation of Ibne Hajar Makki, about which Ahmed Yar Khan Naeemi seems quite anguished and irritated. If Ibne Hijr Makki is a Shafiee’, then why the cited Biddat from some books of the Shafiee’s is so dear to him? And the icing on the cake is that this Biddat is not related to Adhaan at the grave but Adhaan whilst entering the deceased in the grave, which the Barelvis do not believe in. And as far his statement that “ Many scholars with the inclusion of Hanafis says that Adhaan at the grave is a sunnah and Imam Ibne Hajar Makki Shaafee’ is refuting it”,Then we say that “Mufti Ahmed Yar Khan” passed away, but can his followers name a single Hanafi scholar? If not then……
THE ARGUMENTS PRESENTED BY THE PEOPLE OF INNOVATION.
ARGUMENT 1 :-
The presentation evidences by the people of innovation from general arguments is not right, because either innovation does not come under general arguments or is exempted from it.
ARGUMENT 2 :-
حَدَّثَنَا سُلَيْمَانُ بْنُ أَحْمَدَ، قَالَ: ثنا مُحَمَّدُ بْنُ عَبْدِ اللهِ الْحَضْرَمِيُّ، قَالَ: ثنا عَلِيُّ بْنُ بَهْرَامَ، قَالَ: ثنا عَبْدُ الْمَلِكِ بْنُ أَبِي كَرِيمَةَ، عَنْ عَمْرِو بْنِ قَيْسٍ، عَنْ عَطَاءٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى الله عَلَيْهِ سَلَّمَ: ” نَزَلَ آدَمُ بِالْهِنْدِ فَاسْتَوْحَشَ، فَنَزَلَ جِبْرِيلُ فَنَادَى بِالْأَذَانِ: اللهُ أَكْبَرُ، اللهُ أَكْبَرُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ، فَقَالَ لَهُ: وَمَنْ مُحَمَّدٌ هَذَا؟ فَقَالَ: هَذَا آخِرُ وَلَدِكَ مِنَ الْأَنْبِيَاءِ ” غَرِيبٌ مِنْ حَدِيثِ عَمْرٍو، عَنْ عَطَاءٍ، لَمْ نَكْتُبْهُ إِلَّا مِنْ هَذَا الْوَجْهِ
Abu Huraira (May Allah be pleased with him) narrates that the Prophet (Peace be upon him) said that:“Adam (Peace be upon him) descended to India from Heaven and was horrified, then Jibreel (Peace be upon him) came down and pronounced adhaan.So Adam (Peace be upon him) asked: “Who is Muhammad (Peace be upon him). Jibree (Peace be upon him) replied , The last Prophet among your children”.
(HILYAT-UL-AULIYA’ ABI NAEEM ASBAHANI HADITH 6676,107/5)
(TAREEKH DAMASHQ IBNE ASAAKAR: 437/7)
CRITICISM ON CHAIN OF NARRATIONS.
This narration is Daeef (Weak).
IBNE HAJAR SAID :-
“This narration has many “Majhool” (Unknown) narrators in its chain”.
2) The “Tautheeq” (Verification/Authentication) of the one of its narrator i.e Ali Bin Yazeed Bin Behram Al-Koofi is not found.
3) The assessment and authentication of the narrator Umro Bin Qais is required.
4) There is not a single hint about Adhaan at the grave in this narration. The people of innovation are filling their books with raw material needlessly. This narration does not even give the slightest of support to their Biddat.
ARGUMENT 3 :-
رآني النبي صلى الله عليه وسلم حزينا ، فقال يا ابن أبي طالب أراك حزينا فمر بعض أهلك يؤذن في أذنك فإنه دواء للهم
It is narrated from Ali (May Allah be pleased with him) that The Prophet (Peace be upon him) saw me in a sad mood, so He (Peace be upon him) said:“Oh the son of Abu talib! I am seeing you in grief, ask one of your household to say Adhaan in your ear, because Adhaan is the healer of grief.”
(MUSNAD UL FIRDAUS BY THE REFERENCE OF “JAA’UL-HAQ” 314)
This narration is “Daeef”(weak) because it has no “Sanad” (Chain) with it. Moreover it does not at all talk about Adhaan at the grave.
ARGUMENT 4 :-
حَدَّثَنَا ابْنُ صَاعِدٍ ، ثَنَا يُوسُفُ بْنُ مُوسَى ، ثَنَا خَالِدُ بْنُ مَخْلَدٍ ، ثَنَا الْقَاسِمُ بْنُ عَبْدِ اللَّهِ مِنْ آلِ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ ، حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ الْحَارِثِ ، عَنْ عَمْرِو بْنِ شُعَيْبٍ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” إِذَا رَأَيْتُمُ الْحَرِيقَ فَكَبِّرُوا ؛ فَإِنَّ التَّكْبِيرَ يُطْفِئُهُ
Abdullah Bin Umro Bin Aas (May Allah be pleased with him) narrates that the Prophet (Peace be upon him) said:“Say Takbeer on seeing fire, because saying Allah-u-Akbar extinguishes it”.
(AMAL AL YAUM WA LAILAH IBNE SINNI:295-298, DUA’ AL-TABARANI: 1266)
ARGUMENT 5 :-
حَدَّثَنَا يَعْقُوبُ ، حَدَّثَنَا أَبِي ، عَنِ ابْنِ إِسْحَاقَ ، حَدَّثَنِي مُعَاذُ بْنُ رِفَاعَةَ الْأَنْصَارِيُّ ، ثُمَّ الزُّرَقِيُّ ، عَنْ مَحْمُودِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَمْرِو بْنِ الْجَمُوحِ ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ ، قَالَ : خَرَجْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا إِلَى سَعْدِ بْنِ مُعَاذٍ حِينَ تُوُفِّيَ ، قَالَ : فَلَمَّا صَلَّى عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَوُضِعَ فِي قَبْرِهِ ، وَسُوِّيَ عَلَيْهِ ، سَبَّحَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَسَبَّحْنَا طَوِيلًا ، ثُمَّ كَبَّرَ ، فَكَبَّرْنَا ، فَقِيلَ : يَا رَسُولَ اللَّهِ ، لِمَ سَبَّحْتَ ، ثُمَّ كَبَّرْتَ ؟ ، قَالَ : ” لَقَدْ تَضَايَقَ عَلَى هَذَا الْعَبْدِ الصَّالِحِ قَبْرُهُ ، حَتَّى فَرَّجَهُ اللَّهُ عَزَّ وَجَلَّ عَنْهُ
Jabir Bin Abdullah (May Allah Be Pleased WithHim) narrates that when Saa’d Bin Mua’dh (May Allah be pleased with him) was buried, we were with the Prophet (Peace Be upon him), Prophet (Peace Be upon him) praised Allah and the people too praised Allah for quite a while with the Prophet (Peace Be upon him), then the Prophet (Peace Be upon him) glorified Allah and so did the people. People asked: Oh Messenger of Allah! Why did you praise Allah? Prophet (Peace Be upon him) said: “The earth squeezed upon this noble servant of Allah until Allah made it enlarged”
MUSNAD IMAM AHMAD (HADITH 14934)
The chain of this hadith is weak, the authentication and assessment of the narrator Mehmood Bin Abdur Rehman Bin Umro Aljamooh is not proved.
HAFIZ HAYTHAMI SAID :-
“قال الحسيني: فيه نظر،قلت:ولم أجد من ذكره غيره”
“Husaini said that there is “NAZAR” in it (It has to considered/discerned/tested] and I say that apart from him I have not seen anyone mentioning him”
(MAJMAI AZ-ZAAWAID 46/3)
ARGUMENT 6 :-
Suhail reported that his father sent him to Banu Haritha along with a boy or a man. Someone called him by his name from an enclosure. He (thenarrator) said:The person with me looked towards the enclosure, but saw nothing. I made a mention of that to my father. He said: If I knew that you would meet such a situation I would have never sent you (there), but (bear in wind) whenever you hear such a call (from the evil spirits) pronounce the Adhan. for I have heard Abu Huraira say that the Messenger of Allah (may peace be upbn him) said: Whenever Adhan is proclaimed, Satan runs back vehemently.
SAHEEH MUSLIM (HADITH 389)
Here is does not talk about Adhaan in absolute or unrestricted terms, but Adhaan for prayer is mentioned, thus interpreting this narration on Adhaan at the grave is sheer short sightedness, because in Sharee’h there is no evidence of Adhaan at the grave, we do not find any evidence from the life of Sahaba (May Allah be pleased with them all). Thus there is no doubt that this is an evil innovation in Deen.
ARGUMENT 7 :-
Adhaan at the grave has been analogized with “Talqeen ”.Talqeen (reading some ayats whilst entering the deceased in the grave) is the ritual of the Shias which is adopted by the Barelvis and Deobandis as their Deen. “Talqeen” at the grave after the burial of deceased is not proven from Sharee’ah and it is a Biddat. Thus making an analogy of one Biddat from another Biddat would be wrong.
Dear readers!Read these arguments time and again, and then ponder for a while on the statement of Mufti Ahmed Yaar Khan Naeemi Barelvi that:
“ Pronouncing Adhaan after the burial of a Muslim deceased is a Sunnah according of Ahle Sunnah, which is proved from several Sharee’ evidences”
And then judge with justice that how is Mufti Naeemi truthful in his claim?
He also writes:
“Adhaan at the grave after the burial of deceased is permissible as proved from Ahadith and Juridical text (Fiqh).”
We plead for the presentation of those hadith and Juridical text, where is it? We say it with quite certainty there exists no evidence not only in Hanafi Madhab but in the four Madhahab for the justification and validation of this heinous Biddat. Claimant has to bring the proof. Declaring a Indian Biddat to legitimate and of great virtue near Ahle Sunnat is not fair. Does He not know that the Hour is near and He will be asked?
PREPARED BY SHEIKH GHULAM MUSTAFA ZAHEER,COMPILED & EDITED BY SYED MASHWANEE.