Common Funeral-Related Innovations

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

Common Funeral-Related Innovations

Taken from Funeral Rites In Islam by Dr. Abu Ameenah Bilal Philips

orginally posted by Imran Ayub

Islaam has provided a complete set of instructions for both the dying individual, as well as those who are present at the person’s death.
These instructions should be common knowledge among Muslims, since death often comes when it is least expected. This article is writen to provide

Some of the Common Funeral related Innovations prevalent amoung less informed Muslims.

• Turning the dead person's body to face the qiblah
  

in the grave, according to the Prophets instructions. However at the time of dying there were no instructions. Turning the body became a custom after the time of the Prophets companions, but was objected to by the scholars of that time...i.e.Sa' eed ibn al-Musayyib ibn Hazn (634-713CE), from the Madeenite tribe of Makhzoom, was one of the seven leading legal scholars of Madinah. He was known as the most knowledegeable scholar about 'Umar ibn al-Khattaab' s legal principles and his rulings. He lived on what he earned from the sale of olive oil and he never accepted grants.(Al-A' laam,vol. 3p.155) Collected by Ibn Abee Shaybah in al-Musannaf and authenticated in Ahkaamul-Janaa' iz,p.11, nt.15

• The removal of menstruating women from a dead or dying person's presence.
  

• Leaving dying men among the women and only coming to collect their bodies after they have died.
  

• Recital of the Quraan for money at the time of the person's death.
  

• Placing lit candles near the dead body until the morning.
  

• Putting cotton in the throat, nostrils of the dead person.
  

• Clipping the fingernails of the dead body and shaving its pubic hair.
  

• Recital of Soorah al-Faatihah, al-Baqarah and the last two verses of Soorah al-Baqarah, based on a fabricated narration falsely attributed to Ibn 'Umar.
  [Abdullaah ibn ‘Umar is reported to have said that he heard the Prophet
  (sallallaahu `alayhi wa sallam) say, “When one of you dies, do not keep his body for long, but take him quickly to his grave, and have the opening verses of Soorah la-Baqarah recited at his head and the concluding verses of the same Soorah recited athis feet.” [Collected by al-Bayhaqee in Shu’ab al-Eemaan. See Mishkat al Masabih, vol. 1, p. 358]
  

• "Whoever recites Soorah al-Ikhlaas 1000 times will be safeguarded from Hell." Is a fabricated tradition.
  

• Instructing (talqeen) those who have already died to recite the declaration of faith: laa ilaaha illa-laah. [This practice is of no use to the dead. The Prophet (sallallaahu `alayhi wa sallam) recommended that those who are dying should be encouraged to recite the declaration of faith.]
  

• Writing du'aas on the shroud.
  

• Making absent funeral prayers (salaatul-gaha' ib) for people for whom funeral prayers were made in the location in which they died.
  

• Transferring the body of the deceased over long distances in order to bury the person near the graves of pious or in their home countries.
  

• Reciting aloud Quraan, poems or words of remembrance while carrying the bier.
  

Following the bier with wailing, chants, dirges, burning incense etc.,are all
forbidden and considered bidah (religious innovations) . The way of the
Prophet (SAW) and his companions wasto maintain silence while walking
with the bier.

Narrated AbuHurayrah: The Prophet (peace_be_upon_ him) said: A bier should not be followed by a loud voice or fire. [Sunan Abu Dawud, Book 20, Number 3165, and Sunan Ibn Majah]

• Excessive talking in loud voices during the time of burial.
  

• Sprinkling rose water when placing the body in the grave and everybody covering the grave with sand while reciting specific prayers.
  

• Recitation of the Shahaadah three times after closing the grave and sprinkling of water on it.
  

• Placing flowers, twigs etc. on the graves, based on Prophet Muhammad's
  (sallallaahu `alayhi wa sallam) action. [Ibn 'Abbaas reported that the
  Prophet (sallallaahu `alayhi wa sallam) once passed by the graves of
  two people who were being punished in their graves and said, “one regularly didn’t protect himself from the splatter of his urine and the other used to spread rumors.” He then took a green leaf of a date-palm tree, split it into two pieces, and planted one on each grave. The people asked, “O Messenger of Allaah! Why have you done this?” He replied, “Perhaps it will reduce their punishment as long as it remains green.” (Sahih al-Bukhari, vol. 2, pp. 249-50, no. 443)]. What the Prophet did was special for him and he did not do it for every grave.
  

• Building structures over graves or placing gravestones to indicate the name and family of the dead.
  

It is that the earth of the grave be slightly raised, no more than a palm's width, so as to be higher than the surrounding ground. This is in order that it be easily distinguishable and not disrespected. In time the raised portion will naturally shrink as the earth settles.

Placing a stone or something similar, without inscriptions, to identify the
location of the grave is also from the Sunnah, the marker will help people later locate the grave in order to bury other family members in the same vicinity.

More...

The building of any kind of structures over graves is strictly prohibited. [Sahih Muslim, vol.2, p.459, #2116]

• Commemorating the 1st, 3rd, 7th, 20th, or 40th day following someone's death.
  

Visiting graves on the anniversary of a person's death,or at the time of special annual festivals of the deceased is forbidden. Also, setting out on journeys to visit graves was specifically forbidden by the Prophet (SAW). This practice forms the basis of idolatrous pilgrimages in other religions. [Sahih Al-Bukhari,vol. 1,p.157,# 281,Sahih Muslim,vol.2, p.699,#3218]

• Gathering at the home of the dead person and obliging the family of the deceased to provide food for the guests.
  

The obligation placed on the family of the dead person to prepare food for gatherings is incorrect, based on the previously mentioned statement of the Prophets (SAW) companion, al-Bajalee. Furthermore, it contradicts the Prophet's (SAW) explicit instructions to relatives, friends and neighbors is to send food to the bereaved family. [Bukhari, vol.7, p.401, #593; Muslim,vol.4, p.1202,#5491. Collected by at-Tirmithee, Aboo Daawood and ibn Maajah(Sunan Ibn Majah, vol.2, p.455, #1610) and authenticated in Saheeh Sunan Ibn Maajah,vol.1, p.268,#1306]

The custom of organizing gatherings in the home, at the grave or in the masjid to give condolences to the family of the deceased is against the Sunnah of the companions of the Prophet

Imaam ash-Shaafi'ee said, "I dislike gatherings, even if there is no wailing or crying. For it only renews the [family's feelings of] sorrow and puts burdens on their food supplies." [Al-Umm,vol. 1,p.248, quoted in Ahkaamu;-Janaa' iz,p.167 Al-Majmoo', vol.5, p.306, quoted in Ahkaamul-Janaa' iz, p.167]

• Reciting of the athaan at the graveyard. How this practice came into being is unknown, especially when there is no athaan or iqaamah for the funeral prayer.
  

• Recital of Soorah Yaaseen at the graveyard.
  

The practice of specifically reading the 36th chapter of the Qur'aan, Soorah Yaaseen, in the presence of the dying has no basis in the authentic Sunnah. Neither the Prophet nor his companions did it, or recommended that it be done. However, it does fall under the general
heading of "good things"which could be said in the presence of the one who is dying, but it carries with it no special value...

There is an inauthentic hadeeth narrated by Ma'qil and collected in Sunan Abu Dawud, vol.2, p.889#3115, Sunan Ibn-i-Majah, vol.2,p.367# 1448. See Also Mishkat Al-Masabih,vol. 1,p.338. It is declared inauthentic in Da'eef Sunan Abee Daawood,p316# 683.
This inauthentic hadeeth incorrectly specifies that Surah Yaaseen should be read for the dying; to believe that doing so has special value is considered bid'ah, a sinful innovation in the religion

• Putting flag poles with white flags outside the home of one who has died to indicate that death has occurred in the family. This is a practice of Hindu origin found amongst Muslims in Southern Philippines .
  

• Avoiding the celebration of 'Eed because of a death in the family. Refusing to visit people on 'Eed for the same reason.
  

• Visiting the graves of one's parents every Jumu'ah.
  

• Visiting the graves in the middle of the month of Sha'baan.
  

• Visiting the graves specifically every 'Eed, or in the months of Rajab, Sha'baan or Ramadaan.
  

• Dedicating the reward for certain acts of worship like Salaah and Qur'aanic recitation
  to the dead or to the Prophet (sallallaahu `alayhi wa sallam)
  

There is no basis for the recitation of Quraan in the graveyard. Neither the Faatihah (first chapter) nor any other chapter of the Quraan should be read near the graves.

• Circumambulating the Prophet's grave or any other grave.
  

• Touching or wiping the tombs of the righteous in the belief that blessings will be gained from this act.
  

From: Email