CHAPTER FOURTEEN
GIVING AZAAN AT THE GRAVE
According to the Ahle-Sunnat, giving Azaan at the grave after burying the deceased is permissible. This is validated by many proofs. However, Wahabies and Deobandies call doing so "Innovation", "Haraam", "Shirk" and who knows what else.
IN PROOF OF GIVING AZAAN AT THE GRAVE
Giving Azaan at the graveside after burial is permissible and is testified to by various Ahadith and rulings of the Jurists (Fuqahaa). The Holy Prophet صلی اللہ علیہ وسلم has said, ''Teach your deceased "Laa ilaaha illallaah 13.47a - Miskhaat, KitaabulJanaaiz, Baabu ma Yaqool Inda man Hadaral-Maut
After the completion of worldly life, there are two incredibly difficult periods for a human,
1. At the pangs of death (when the soul is leaving the body).
2. During the Questioning of the Grave.
If 'Khaatima bil-Khair' was not achieved at the time of the soul exiting the body, the entire collection of deeds in one's lifetime is lost. Also, if the deceased failed in the test of the grave, the life of the Hereafter will be ruined. In school, you can take another examination the following year if you fail the first one, but this doesn't apply to the grave. This is why it is necessary for the living to help those who are both close to death and deceased during these two difficult times. At the time of death approaching, the living should make the sound of the Kalima audible. By doing so, the deceased leaves the world saying the Kalima and becomes successful in the test of the grave through it. Therefore, there can be two meanings to this Hadith,
1. Teach the Kalima to those who are dying.
2. Teach the Kalima to those have already passed away.
The first is a metaphorical (Majaazi) meaning and the second is literal (Haqeeqi). To unnecessarily adopt a metaphorical is incorrect. Therefore, the translation of the Hadith is, ''Teach your deceased the Kalima." Naturally, this is after the burial.
Shaami states, "According to the Ahle-Sunnah, this Hadith ("Laqqinoo ... ") takes its literal meaning. It has been said that the Prophet صلی اللہ علیہ وسلم ordered encouraging the recitation of the Kalima (Talqeen) after the burial. As a result, you should say, "O Son of [so-and-so]! Remember the religion that you were on." 14.1 - Vol. 1, Baabud-Dafn, Discussion on Talqeen after death.
Shaami further states, "Encouraging the recitation of the Kalirna (Talqeen) after burial shouldn't be prohibited because there is no harm or loss in it. Rather, there is only benefit because the deceased attains solace from the remembrance of Allah عزوجل as per the Ahadith.14.2 -Ibid
These extracts and Hadith prove that making Talqeen of the Kalima after burying the deceased is preferred (Mustahab) so that the deceased is successful in answering the two Angels who question in the grave (Nakeerain). Due to the Azaan containing the Kalima, the Azaan is thus also Talqeen for the deceased and Mustahab. In fact, it is completely Talqeen because the Nakeerain ask the deceased three questions,
I. Who is your Lord?
2. What is your religion?
3. What do you say regarding this man?
The answers to these questions are,
I. "Ash-hadu an Laa ilaaha Illallaah.
2. "Hayya alas-Salaah." In other words, "My deen is the religion that has five daily Salaah." Besides Islam, no other religion has this obligation.
3. "Ash-hadu ana Muhammadar-Rasoolullah صلی اللہ علیہ وسلم.
Durre-Mukhtaar states that it is Mustahab to say the Azaan at ten places, "For the five daily Salaah, in the ear of a child, at the time of fire and war, after a Musaafir, at the time of a jinn appearing, at the time of anger, when a traveler forgets his path and for a person with epilepsy." 14.3 - Vol. 1, Baabul-Azaan
Shaami also states under this, "Besides Namaaz, giving Azaan at a few places is Sunnah: In the ear of an infant, a person who is worried, a person with epilepsy and someone who is angry. It is also Sunnah to be given in front of an animal which is troublesome, at the time of an army going to fight, at the time of a fire or while placing the deceased in the grave - which is making Qiyaas on the time he was born.
However, Ibn Hajar رضی اللہ تعالٰی عنہ has refuted giving Azaan at this time to be Sunnah. It is also Sunnah to give Azaan at the time when a jinn becomes mischievous.14.3a.
The reply to Allama Ibn Hajar's رضی اللہ تعالٰی عنہ refutation will be given in the second chapter.
Rasoolullah صلی اللہ علیہ وسلم has said, "Do not end your Sehri on the Azaan of Bilaal ضی اللہ تعالٰی عنہ. He gives it to wake up people." - Miskhaat, Baabu Fadhlil-Azaan
We learn from this that at the time of Sehri during the era of the Holy Prophet صلی اللہ علیہ وسلم, Azaan used to be given. Thus, giving Azaan to wake up others is established from the Sunnah.
There are seven benefits of Azaan that are found from the Ahadith and rulings of the Jurists. We present them so that you may understand what benefits the deceased achieves,
1. Encouraging the recitation of the Kalima (Talqeen) eases the answering of the questions in the grave. This has already been discussed.
2. Shaitaan flees from the sound of Azaan. A Hadith states, "When the Azaan for Salaah is made, Shaitaan runs away until he cannot hear it." 14.4 - Mishkaat, Baabul-Azaan
Just as how Shaitaan comes at the time of death to trouble the person dying so that he may take away his Imaan, so too does he come at the time of the questioning in the grave, saying to the deceased, "Say that I am Allah, hoping that we fail this final test. May Allahعزوجل save us from him. Imam Muhammad ibn Ali Tirmidhi رضی اللہ تعالٰی عنہ states, "When the deceased is questioned in the grave, "Who is your Lord?" Shaitaan points to himself and says, "I am your Lord." This is why it is proven that the Messenger صلی اللہ علیہ وسلم made dua for the deceased to remain steadfast at the time of being questioned in the grave." 145 - Nawaadirul-Usool.
Now, through the blessings of the Azaan, Shaitaan .runs away and the deceased receives safety from him not being there.
3. Azaan removes the fear at heart. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ states, "Hadrat Adam علیہ السلامcame down to India and was apprehensive. Then, Hadrat Jibrael علیہ السلام descended and gave the Azaan." 4.6 - Abu Nuaim, Ibn Asaakir
Madaarijun-Nubuwwah, Vol. 1, Pg, 62 states likewise. The deceased also experiences fear at this time as he has been separated from his family and friends and is alone in a dark, desolate place. The senses lose their sharpness in fear and there is dread of failure in the test of the grave because of this. Through the Azaan, the heart will at be at ease and the questions will be answered correctly.
4. Through the barkat of Azaan, sorrow is removed and the heart gains contentment. Hadrat Ali رضی اللہ تعالٰی عنہstates, "The Holy Prophetصلی اللہ علیہ وسلم saw me in a very troubled state and said, "Why is it that I find you in a depressed state? You should tell someone to give Azaan in your ears because it removes sorrow." 14.7-Musnadul-Firdous
The pious elders, even Allama Ibn Hajar رضی اللہ تعالٰی عنہ state that they have tested this and found it to be effective. - Mirqaat, Beginning of Baabul-Azaan
Hence, though the barkat of the Azaan, the sorrow in the heart of the deceased at that time will be removed and he will attain serenity.
5. A burning fire is extinguished through the blessings of Azaan. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ narrates, "Extinguish a lit fire through Takbeer and say it when you see a fire because Takbeer extinguishes fire." 14.8 -Abu-Ya'laa
We are all aware that the Azaan includes Takbeer ("Allahعزوجلu-Akbar"). Thus, if there is a fire in the grave of the deceased, it is hoped that Allahعزوجل ~ shall extinguish it through the blessings of the Azaan.
GIVING AZAAN AT THE GRAVE
According to the Ahle-Sunnat, giving Azaan at the grave after burying the deceased is permissible. This is validated by many proofs. However, Wahabies and Deobandies call doing so "Innovation", "Haraam", "Shirk" and who knows what else.
IN PROOF OF GIVING AZAAN AT THE GRAVE
Giving Azaan at the graveside after burial is permissible and is testified to by various Ahadith and rulings of the Jurists (Fuqahaa). The Holy Prophet صلی اللہ علیہ وسلم has said, ''Teach your deceased "Laa ilaaha illallaah 13.47a - Miskhaat, KitaabulJanaaiz, Baabu ma Yaqool Inda man Hadaral-Maut
After the completion of worldly life, there are two incredibly difficult periods for a human,
1. At the pangs of death (when the soul is leaving the body).
2. During the Questioning of the Grave.
If 'Khaatima bil-Khair' was not achieved at the time of the soul exiting the body, the entire collection of deeds in one's lifetime is lost. Also, if the deceased failed in the test of the grave, the life of the Hereafter will be ruined. In school, you can take another examination the following year if you fail the first one, but this doesn't apply to the grave. This is why it is necessary for the living to help those who are both close to death and deceased during these two difficult times. At the time of death approaching, the living should make the sound of the Kalima audible. By doing so, the deceased leaves the world saying the Kalima and becomes successful in the test of the grave through it. Therefore, there can be two meanings to this Hadith,
1. Teach the Kalima to those who are dying.
2. Teach the Kalima to those have already passed away.
The first is a metaphorical (Majaazi) meaning and the second is literal (Haqeeqi). To unnecessarily adopt a metaphorical is incorrect. Therefore, the translation of the Hadith is, ''Teach your deceased the Kalima." Naturally, this is after the burial.
Shaami states, "According to the Ahle-Sunnah, this Hadith ("Laqqinoo ... ") takes its literal meaning. It has been said that the Prophet صلی اللہ علیہ وسلم ordered encouraging the recitation of the Kalima (Talqeen) after the burial. As a result, you should say, "O Son of [so-and-so]! Remember the religion that you were on." 14.1 - Vol. 1, Baabud-Dafn, Discussion on Talqeen after death.
Shaami further states, "Encouraging the recitation of the Kalirna (Talqeen) after burial shouldn't be prohibited because there is no harm or loss in it. Rather, there is only benefit because the deceased attains solace from the remembrance of Allah عزوجل as per the Ahadith.14.2 -Ibid
These extracts and Hadith prove that making Talqeen of the Kalima after burying the deceased is preferred (Mustahab) so that the deceased is successful in answering the two Angels who question in the grave (Nakeerain). Due to the Azaan containing the Kalima, the Azaan is thus also Talqeen for the deceased and Mustahab. In fact, it is completely Talqeen because the Nakeerain ask the deceased three questions,
I. Who is your Lord?
2. What is your religion?
3. What do you say regarding this man?
The answers to these questions are,
I. "Ash-hadu an Laa ilaaha Illallaah.
2. "Hayya alas-Salaah." In other words, "My deen is the religion that has five daily Salaah." Besides Islam, no other religion has this obligation.
3. "Ash-hadu ana Muhammadar-Rasoolullah صلی اللہ علیہ وسلم.
Durre-Mukhtaar states that it is Mustahab to say the Azaan at ten places, "For the five daily Salaah, in the ear of a child, at the time of fire and war, after a Musaafir, at the time of a jinn appearing, at the time of anger, when a traveler forgets his path and for a person with epilepsy." 14.3 - Vol. 1, Baabul-Azaan
Shaami also states under this, "Besides Namaaz, giving Azaan at a few places is Sunnah: In the ear of an infant, a person who is worried, a person with epilepsy and someone who is angry. It is also Sunnah to be given in front of an animal which is troublesome, at the time of an army going to fight, at the time of a fire or while placing the deceased in the grave - which is making Qiyaas on the time he was born.
However, Ibn Hajar رضی اللہ تعالٰی عنہ has refuted giving Azaan at this time to be Sunnah. It is also Sunnah to give Azaan at the time when a jinn becomes mischievous.14.3a.
The reply to Allama Ibn Hajar's رضی اللہ تعالٰی عنہ refutation will be given in the second chapter.
Rasoolullah صلی اللہ علیہ وسلم has said, "Do not end your Sehri on the Azaan of Bilaal ضی اللہ تعالٰی عنہ. He gives it to wake up people." - Miskhaat, Baabu Fadhlil-Azaan
We learn from this that at the time of Sehri during the era of the Holy Prophet صلی اللہ علیہ وسلم, Azaan used to be given. Thus, giving Azaan to wake up others is established from the Sunnah.
There are seven benefits of Azaan that are found from the Ahadith and rulings of the Jurists. We present them so that you may understand what benefits the deceased achieves,
1. Encouraging the recitation of the Kalima (Talqeen) eases the answering of the questions in the grave. This has already been discussed.
2. Shaitaan flees from the sound of Azaan. A Hadith states, "When the Azaan for Salaah is made, Shaitaan runs away until he cannot hear it." 14.4 - Mishkaat, Baabul-Azaan
Just as how Shaitaan comes at the time of death to trouble the person dying so that he may take away his Imaan, so too does he come at the time of the questioning in the grave, saying to the deceased, "Say that I am Allah, hoping that we fail this final test. May Allahعزوجل save us from him. Imam Muhammad ibn Ali Tirmidhi رضی اللہ تعالٰی عنہ states, "When the deceased is questioned in the grave, "Who is your Lord?" Shaitaan points to himself and says, "I am your Lord." This is why it is proven that the Messenger صلی اللہ علیہ وسلم made dua for the deceased to remain steadfast at the time of being questioned in the grave." 145 - Nawaadirul-Usool.
Now, through the blessings of the Azaan, Shaitaan .runs away and the deceased receives safety from him not being there.
3. Azaan removes the fear at heart. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ states, "Hadrat Adam علیہ السلامcame down to India and was apprehensive. Then, Hadrat Jibrael علیہ السلام descended and gave the Azaan." 4.6 - Abu Nuaim, Ibn Asaakir
Madaarijun-Nubuwwah, Vol. 1, Pg, 62 states likewise. The deceased also experiences fear at this time as he has been separated from his family and friends and is alone in a dark, desolate place. The senses lose their sharpness in fear and there is dread of failure in the test of the grave because of this. Through the Azaan, the heart will at be at ease and the questions will be answered correctly.
4. Through the barkat of Azaan, sorrow is removed and the heart gains contentment. Hadrat Ali رضی اللہ تعالٰی عنہstates, "The Holy Prophetصلی اللہ علیہ وسلم saw me in a very troubled state and said, "Why is it that I find you in a depressed state? You should tell someone to give Azaan in your ears because it removes sorrow." 14.7-Musnadul-Firdous
The pious elders, even Allama Ibn Hajar رضی اللہ تعالٰی عنہ state that they have tested this and found it to be effective. - Mirqaat, Beginning of Baabul-Azaan
Hence, though the barkat of the Azaan, the sorrow in the heart of the deceased at that time will be removed and he will attain serenity.
5. A burning fire is extinguished through the blessings of Azaan. Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ narrates, "Extinguish a lit fire through Takbeer and say it when you see a fire because Takbeer extinguishes fire." 14.8 -Abu-Ya'laa
We are all aware that the Azaan includes Takbeer ("Allahعزوجلu-Akbar"). Thus, if there is a fire in the grave of the deceased, it is hoped that Allahعزوجل ~ shall extinguish it through the blessings of the Azaan.
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