Reviving the Dead Janaazah Sunnah

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#16 [Permalink] Posted on 14th September 2011 17:26

CONCLUSION

Every unbiased searcher of the Truth will understand what has been explained in this treatise. It is simple to understand that all the illustrious Akaabir Ulama who had devoted their lives to Ilm and the Sunnah would never have acted in conflict with the Sunnah of Rasulullah (sallallahu alayhi wasallam). The fact that they had not adopted the Hadith of lifting the hands in the qabrustaan is by itself ample evidence for the validity of the Ta-ammul of the Akaabireen. Their Ta-ammul is based on the Principles of the Shariah, and it is Waajib on the Ummah to follow the Ulama and the Fuqaha whose practices have come down to us by way of a reliable Chain of Transmission, from generation to generation.

And, Allah Ta`ala knows best. May He bestow to us the taufeeq to follow the Sunnah of Rasulullah (sallallahu alayhi wasallam) as understood and propagated by his Warathah (Heirs), the Akaabir Ulama of this Ummah.

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#17 [Permalink] Posted on 15th September 2011 09:49

from the above aint we allowed to make group dua for the dead at time of buriel...

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#18 [Permalink] Posted on 15th September 2011 09:59

"Anonymous" wrote:

from the above aint we allowed to make group dua for the dead at time of buriel...[/quote]

[quote="The Majlis"]

ANOTHER NEW BID’AH

Another new bid’ah which has been recently introduced by the graveside is the method of making dua. Firstly, the congregational Dua which takes place after burial is not Sunnat. In the new style of dua,after the grave has been closed up, the Imaam Saheb instructs the crowd to turn around facing the Qiblah to make the congregational dua. There is no such Dua for this occasion. The instruction by the Imaam Saheb is also a new dimension added to the burial service. Every new fabricated method displaces the Sunnat method, hence it is bid’ah.

"The Majlis" Vol.15 No.10

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#19 [Permalink] Posted on 15th September 2011 10:09

"Anonymous" wrote:

from the above aint we allowed to make group dua for the dead at time of buriel...[/quote]

[quote=MuftiSays Q&A"]

http://www.muftisays.com/qa/question/3658/if-dua-after-janazah-is-permissible.html

Bismillah

Al-jawab billahi at-taufeeq (the answer with Allah's guidance)

There are no reports from the Prophet (Sallallahu Alaihi Wasallam), Sahabah and the Tabi'een (successors) regarding this practice. Therefore, Du'a after Salatul Janazah is Bid'ah and not permissible. (Ahsanul Fatawa Vol. 1 Pg. 336)

(Also see: Fataawa Sirajiyyah Vol.1 Pg.141, Mirqat Sharh Mishkat Vol.2 Pg.319, Mazahirul Haq Vol.6 Pg.57, Khulasatul Fataawa Vol.1 Pg.225)

And Only Allah Ta'ala Knows Best.

--------------------------------------
Moulana Qamruz Zaman
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#20 [Permalink] Posted on 15th September 2011 10:26

"Anonymous" wrote:

from the above aint we allowed to make group dua for the dead at time of buriel...[/quote]

[quote="BARELWI"]

Some people believe that to recite Du'a after Salaatul Janaza is a Bid'ah (innovation). Such people even leave the Musjid immediately after the Janaza Salaah terminates without making Dua. According to the Ahle Sunnah Wal Jama'at, to recite Du'a after the Janaza Salaah is totally permissible and an act of Sawaab (reward).

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#21 [Permalink] Posted on 15th September 2011 10:35

In all honesty respected ???, I too was under the misunderstanding until just a few days ago. Infact I have a book written by the Salafi regrading the rights of the Janazah, when I read it, I thought to my self "Is this for real, everything we do is Bida'ah according to them". But Alhumdulillah, Allah shows us the truth. We are so blinded by tradition that we dont know if something is sunnah or biddah until we dig deeper. I have only come to learn that the Salafi agree with the Hanafi rules in this aspect, not that we agree with the Salafi. I had started this thread purely for this reason. My intention is to learn the Sunnah, kill the Bida'ah and InshaAllah pass on the message of Haq.

Its not gonna be easy, we will be hated and called wahabi etc, but I dont care as long as I am on the truth and thats what counts.

There have been incidents when even my dad stopped praying Salah behind me because I objected to certain issues, but Alhumdulillah, after reading and learning the truth, he too accepted and denounced certain practices.

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#22 [Permalink] Posted on 15th September 2011 11:24

The custom of placing flowers, shrubs etc, is a Bid'at (innovation) and is not established from the Shari'ah. (Ahsanul Fataawa vol.1 pg.374)

It will not be permissible to cover the graves with shingle, stones, pebbles etc. However, to cover it with clay will be permissible. (Ahsanul Fataawa Vol.4 Pg. 197)

For a full explanation of the method, please see JANAZAH - DEATH AND BURIAL OF A MUSLIM

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#23 [Permalink] Posted on 15th September 2011 11:53

On the day of Eid, I was asked by a Staunch Barelwi on how the Prophet SAW was burried, i.e. was his janazah done in congregation, if so who lead the prayer, was it done before or after He SAW was buried etc etc.

I had told him to ask an Alim as I am nowhere near being an alim or a learned person. Just because I have a beard, it doesnt make me an Alim.

His response was, "I have asked plenty of Alims, and NONE of them can answer my query".

Alhumdulillah, the link below was my very first blog post ever. This answered his question and I then asked him to read my post and ask REAL Alims next time and not laymen like my self. The Alims he had asked seem to be lay people too.

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#24 [Permalink] Posted on 15th September 2011 11:55

The Burial Of The Prophet SAW Please link for full details.

Throughout the Muslims' disputing of the question of success at the courtyard of Banu Sa'idah and in the mosque, the Prophet's remains were lying on his bed surrounded by his next of kin. After the election of Abu Bakr, the people came to the Prophet's house to prepare for his funeral and burial. There was disagreement as to where the Prophet was to be buried. Some Muhajirun advised that he ought to be buried in Makkah, his native town, in the proximity of his own relatives. Others advised that he ought to be buried in Jerusalem where the Prophets were buried before him. The latter was certainly a baffling view considering that Jerusalem was in the hands of the Byzantines, and the relations between them and the Muslims were most hostile, especially since the Mu'tah and Tabuk campaigns. Indeed, an army which the Prophet himself had mobilized and placed under the leadership of Usamah was supposed to fight them and avenge the Muslim defeat in those campaigns. At any rate, the proposals to bury the remains in Makkah or in Jerusalem were both rejected. The Muslims resolved to bury him in Madinah, the city which gave him shelter and assistance and which was the first one to raise the banner of Islam. Once this decision was made, they proceeded to look for a proper location for burial. Some advocated burial in the mosque where he used to address the people, preach the faith, and lead them in prayer. They thought that the most appropriate place was either the very spot of ground where the pulpit stood or the spot next to it. This opinion, however, did not meet with approval. `A'ishah had related that in his last days, whenever his pain increased, the Prophet used to uncover his face to curse such people as had taken the grave of their prophets as places of worship. Abu Bakr solved the issue when he proclaimed that he had heard the Prophet say that prophets should be buried wherever they die. This opinion carried the day.

Preparing the Body for Burial

Washing the Prophet's body before burial was performed by his next of kin, by `Ali ibn Abu Talib, al `Abbas ibn `Abd al Muttalib and his two sons, al Fadl and Qutham, as well as by Usamah ibn Zayd. Usamah ibn Zayd and Shuqran, the Prophet's client, poured the water while `Ali washed the body, covered as it was by Muhammad's nightgown. It was decided that the Prophet's body should not, under any circumstance whatever, be fully exposed. As they performed their washing, contrary to what is usual in such cases, the body emitted beautiful smells, so that `Ali said continually: "By God, what would I give for you! How sweet you are and how wholesome you are, both alive and dead!" Some western Orientalists sought to explain this fair scent emitted from the body of the Prophet by calling it the result of the perfume which he used so lavishly, remembering that he once declared it one of the good things he truly loved in this world. When the washing was completed, the Prophet's body was wrapped in three shrouds: two made in Suhar and the third in Hibarah in Yaman. When this operation was completed, the body was left where it was and the doors were flung open for the Muslims to enter from the mosque, to take a last look at their Prophet, and to pray for him. [The reader may be thrown off by this usage of "pray upon" instead of the commonplace "pray for." In the Muslim practice nobody "prays for" the Prophet in the sense that one prays for a departed loved one. Prayer upon the Prophet is much more formal and is commanded by the Qur'an (33:56). It is a main part of Muslim worship to use the Qur'anic "pray upon" in invoking God's blessing upon His Prophet. -Tr.] Undoubtedly, they emerged deeply moved and conscious of their terrible bereavement.

The Funeral Prayer

The room was practically full when Abu Bakr and `Umar entered the room and joined the Muslims in a funerary prayer for the Prophet. The prayer was performed without a leader. When it was over, Abu Bakr began to pray aloud, saying: "Peace, mercy, and blessings of God be upon you, O Prophet of God. We witness that the Prophet of God and His apostle conveyed the message entrusted to him by his Lord and that he exerted himself and fought in His cause until God gave victory to His religion. We equally witness that the Prophet of God and His apostle fully performed his promise and that he commanded us to worship none but God alone who has no associates." At the end , of every phrase, the Muslims responded together, "Amen, Amen." When this prayer was complete, the men left and the women and children took turns taking a last look at the Prophet. One and all, every man, woman and child, emerged from that room torn with sorrow and crushed by a sense of bereavement for the loss of the Prophet of God, the Seal of His apostles. They were full of apprehension that some calamity might befall the religion of God in the future.

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#25 [Permalink] Posted on 3rd May 2013 17:02

FUNERAL PLACE IN THE TIME OF THE PROPHET (PBUH)

Habsha street was just north of Osman's (RU) home and Baqee street was just south of Osman's (RU) house. The Prophet (SAS) had designated an open space between these two streets and just west of Hujrat. This area was to conduct funeral services and it was, therefore, known as funeral place.

Abu Saeed Khudri (RU) described how and when was this place used for the funeral services.

He said, "In the very beginning we used to inform the Prophet (SAS) when one of us was near the death. The Prophet (SAS) used to visit the ailing person and made supplication for his forgiveness. Many times the Prophet (SAS) stayed there till the completion of his funeral services. In this way the Prophet (SAS) had to wait there for a very long time at each such occasion. We, therefore, decided not to inform the Prophet (SAS) till the person had passed away. Now the Prophet (SAS) used to lead Salat-ul-Janaza and used to make dua for the deceased person. Sometimes the Prophet (SAS) stayed till the burial services were completed. We gave another thought to this process. We decided to take the body of the deceased person near the Hujrat so that the Prophet (SAS) can lead the salat more easily. The Prophet (SAS) started offering Salat-ul-Janaza in the area described above."

Historical Stages of This Funeral Place:

The Prophet (SAS) used to lead Salat-ul-Janaza at this site. Companions followed this tradition. During 91 H, Omar bin Abdul Aziz included the Hujrat in his extension of the Prophet's Mosque. He, however, left the funeral place as such. No changes took place in the funeral courtyard for about eight hundred years. During 886, a lightning struck the Mosque and the Mosque caught fire. This fire damaged the sacred chamber as well. Hence Aisha's Hujrah, the dome and supporting columns had to be rebuilt. Additional columns were constructed by the side of the existing columns to reinforce them. In this way the space between the sacred chamber and eastern wall of the Mosque was some what narrowed. To widen this path the eastern wall of the Mosque was moved into the funeral courtyard by about 75 centimeters. However Bab Jibreel, Bab-un-Nisa and the wall between them was left as it was.

During 1277 Hijrah Sultan Abdul Majeed reconstructed the Mosque and further reinforced the columns. Once again the eastern wall of the Mosque had to be moved into the funeral courtyard by about 2.6 meters. Again Bab Jibreel, Bab-un-Nisa and their connecting wall was left as it was. Hence you see Bab-un-Nisa is pushed into the Mosque by about three meters along the eastern side of the Mosque.

Turks built an enclosure around the remaining funeral courtyard and provided a door in the north wall of this enclosure. This area used to be available to the worshippers. Very recently it is reserved for storage of those materials that are needed frequently in the Prophet's Mosque.

Stoning in the Funeral Courtyard.

As mentioned in Vafa-ul-Vafa and narrated by Abdullah bin Omar (RU), the Prophet (SAS) ordered stoning of two Jews for adultery. This punishment of stoning was inflicted upon them at the site of this funeral courtyard.

Detail of this event is described in Bukhari. Abdullah bin Omar (RU) said, "Two Jews, a man and a woman, were brought to the court of Prophet Mohammad (SAS). Both said, 'Our scholars have a new punishment for adultery. According to this the faces of the criminals of adultery are blackened. The criminals are made to ride a donkey with their faces towards the tail of the donkey. They go through the community with this donkey ride to put them to shame.' Abdullah bin Salam (RU) spoke out, 'O dear Prophet (SAS), please consult Torah to verify their statements.' Torah was brought and one Jew started reading the verses of Torah with thumb on the specific verse pertaining to stoning punishment of adultery. Abdullah bin Salam (RU) asked him to move the thumb. As soon as he moved his thumb, the stoning verse was seen there. Consequently the Prophet (SAS) ordered the stoning of both criminals." Abdullah bin Omar (RU) added, "I saw that this Jew adulterer threw himself on top of this adulteress to save her during the stoning."

Note that Abdullah bin Salam (RU) was a Jew and his name was Hasain. He embraced Islam and the Prophet (SAS) gave him Islamic name Abdullah (RU). He knew Torah very well. He died in 43 Hijrah.
Al-Ahqaf verse number 10 was revealed about him. Al-Ahqaf # 10

Say: "Tell me! If this (Quran) is from Allah and you deny it, and a witness from among the Children of Israel testifies that this Quran is from Allah, and he believed while you are too proud." Verily, Allah guides not the people who are wrong-doers.

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#26 [Permalink] Posted on 13th May 2013 15:47

Have you ever been to the Haramain and offered Salatul Janazah?

SubhanAllah, so many janazahs a day!

Have you noticed that the Imam only does one salaam at the end.

So why do we do two Salaams, what is our evidence?

The Imam then recites the fourth Takbeer and concludes the prayer by doing Salam on both sides.

عبد الله بن مسعود : " ثلاث خلال كان الرسول صلى الله عليه وسلم يفعلهن, تركهن الناس , إحداهن التسليم على الجنازة مثل التسليم في الصلاة

Abdullah Ibn Masood (RA) narrates that there are three things which the Messenger of Allah (SWT) used to do and which people have neglected and amongst them is doing Tasleem (Salam) after Janazah Salah like regular Salah. [Baihiqi]

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#27 [Permalink] Posted on 13th May 2013 15:58

Janaza prayer without Surah Fatiha.

Q. I was told that there is a hadith that said that "prayer without Surah Fatiha is invalid" and as such we should also recite it in the Janazah salaah although Imam Hanifa does not do it. I have heard that all the other schools of thought agree on this. Can you explain?

A. If we use this hadith as a proof for reciting sura Fatiha in Salaah Al Janaza then it means that there should also be recitation of the holy Qur'an in it since the Prophet (S.A.S) said, 'There is no salaah except with Sura Fatiha and another sura with it'. (Tirmizi, Ibn Maja).
Similarly if Salaah Al Janaza is deemed to be a salaah like the other salaah then the need may also be there to have ruku, sujood, tashahud etc. in it, but this is not the case.

As such, it is important to know that 'Salaah Al Janaza' is in reality 'a supplication for the deceased and a means of interceding for him. In this regard, Hafiz Al Aini has stated, 'The Prophet (S.A.S.) named these specific actions which are done for the deceased 'Salaah' although there is no ruku and sujood in it. This usage of the word 'Salaah' has not been used in its real sense, nor is it used because of a joint meaning. Instead, it has been used figuratively. (Umdatul Qaari Vol. 8 Pg. 122).

In a riwayat narrated from Abdullah bin Masood (R.A.), he said Salaah al Janazah is a supplication and there is no recitation. One should make the takbeer like that of the Imam and then chose the best of words to say. (Al Badi'u, Awjazul Masalik commentary of Muatta Imam Malik Vol. 4 Pg. 231).

Moosa Al Juhani has narrated that he asked Hakam, Shabi, Ata and Mujahid about the Salaah of Janaza, if there was any fixed recitation. They replied, 'No' you are an intercessor, so intercede with the best of that which you know. (Awjazul Masalik commentary of the Muatta of Imam Malik).

It is also written in Awjazul Masalik Vol. 4 Pg. 231, 'The statement of the Prophet (S.A.S.) that there is no Salaah except with sura Fatiha', does not include the Salaah of Janaza because this Salaah is not a Salaah in reality, it is a supplication and a means of seeking forgiveness for the deceased. Don't you see that it does not have the postures which are essential for Salaah, like that of ruku and sujood. It is named Salaah due to the fact that in it there is supplication'. (Awjazul Masalik).

With respect to the act of reciting sura Al Fatiha in the Janaza prayer, this has been the position adopted by Imam Shafi, Ahmad and Ishaq.

From among the proofs which has been used by these scholars is the narration of Abdullah bin Abbas (R. A.) which has been related by Talha bin Abdullah bin Auf who says, 'I perform salaah behind Ibn Abbas on a deceased and he recited sura Al Fatiha. After doing so, he (Ibn Abbas) said that he read it so that they may know it is a Sunnah'. (Bukhari).

However, there have been a great amount of scholars who have adopted the position that sura Fatiha or any part of the Qur'an should not be recited in the salaah of janaza.

These scholars state that there are a great amount of narrations which contradict the action of Ibn Abbas and they outweigh the few traditions which narrate that sura Fatiha was recited in Janaza Salaah.

In this regard, it is narrated that Abdullah bin Masood (R.A.) was asked about Salaah Al Janaza, should one recite Quran in it? He said, 'The Messenger of Allah (S.A.S.) has not specified for us any statement or any recitation in it'. (Umdatul Qaari Vol. 8 Pg. 141; Awjazul Masalik Vol. 4 Pg. 231)

It is reported from Abdur Rahman Bin Awf and Ibn Umar (R.A.) that both these sahabahs (companions) said, 'There is no recitation of Quran in Salaah Al Janaza'. (Awjazul Masalik Vol. 4 Pg. 231)

Ibn Abi Shaiba has narrated in his Musannaf, from Abu Zubair from Jabir (R.A.) who said, 'The Messenger of Allah (S.A.S) did not fix for us any specific recitation upon the deceased. Abu Bakr and Umar (R.A.) also did not make anything specific'. (Awjazul Masalik Vol. 4 Pg. 231)

Amr bin Shuaib from his father from his grand father states that it is narrated from thirty companions of the Prophet (S.A.S.) that they did not establish any fixed recitation in the salaah of janaza. (Awjazul Masalik Vol. 4 Pg. 231)

Abul Minhaal said, 'I asked Abul A'aliyah about the recitation of sura Al Fatiha in Janaza Salaah'. He said, 'Sura Fatiha is read only in those Salaah where there is ruku and sujood'. (Awjazul Masalik Vol. 4 Pg. 231).

There have been many sahabahs (companions of the Prophet (S.A.S.)) who held this position like Ibn Awf, Umar bin Khattab, Ali, Ibn Umar, Abu Hurairah,.

From among the Tabieen who held this position are:

Ata, Tawoos, Saeed bin Musayyab, Ibn Sereen, Saeed bin Jubair, Salim, Ibraheem, Shabi, Hakam. Ibn Munzir states that this is also the opinion of Mujahid, Hammad, Sufyaan Thawri, Imam Malik, Imam Abu Hanifa and the scholars of Koofa. Imam Malik (A.R.) said, 'The recitation of sura Fatiha in the salaah of Janaza is not practiced by those in our City (of Madina). (Umdatul Qaari Vol. 8 Pg. 139).

Imam Tahawi has stated that it is possible that a few sahabahs who may have read sura Fatiha in Janaza salaah would have done so for the purpose of a supplication and not for recitation of the Qur'an. (Umdatul Qaari Vol. 8 Pg. 141).

From this explanation, it is clearly seen that a great amount of the sahabahs as well as the scholars from among the Tabieen held the position that sura Fatiha should not be read in salaah al janaza. Imam Malik (A.R.) made it clear that during his time it was not practiced by the people of Madina.

Imam Malik has also mentioned the narration of Abu Hurairah (R.A.) in his Mu'atta showing that he, Abu Huirairah read the janaza salaah and did not recite sura Fatiha. (Muwatta Pg. 209).

He also narrated from Nafi that Abdullah bin Umar (R.A.) did not recite any part of the Qur'an (i.e. sura Fatiha or any other sura) in the Janaza salaah. (Mu'atta Pg. 210).

And Allah knows best.

Mufti Waseem Khan

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#28 [Permalink] Posted on 12th July 2014 03:27

Q: With regards to flowers on the grave: I am highly confused that this is not permissible. Putting flowers on the graves of loved ones has been passed on from generation to generation. Lots of Muslims do it so I am highly confused that we only know now that this is unacceptable. Is there a quranic ayath or hadith to refer to?

A. It is Makrooh to remove grass, etc. which is growing naturally on the grave. It is not Makrooh to remove dry grass.

Placing of flowers on the grave is not proven from the Sunnah nor was it the practice of the Sahaabah (Radhiyallaahu Anhum). Those in favour of placing flowers on the grave quote the narration wherein it is mentioned that Rasulullah (Sallallaahu Alayhi wa Sallam) passed by two graves whose inmates were receiving punishment. He asked for a green twig, broke it in two pieces and pushed one on each grave, hoping that the punishment will be decreased for as long as the twigs remain green. Using this narration as proof for placing flowers on the grave is erroneous for the following reasons:

a) Rasulullah (Sallallaahu Alayhi wa Sallam) used green twigs and not flowers.
b) He pushed them into the earth and did not place them on the grave.
c) He was informed through revelation (Wahi) that they were receiving punishment.

We will never know if the inmate of a grave is receiving punishment or not. We will have hope that the inmate is in comfort; therefore we beseech Allah Ta'aala for His mercy for the inmate of the grave.

d) Rasulullah (Sallallaahu Alayhi wa Sallam) pushed the twigs with his own blessed hands. The blessing in his hands could be the cause of the punishment being decreased.
e) This incident is unique to Rasulullah (Sallallaahu Alayhi wa Sallam) and not for everyone because the condition of the inmates of the two graves was revealed to him and this privilege is his alone. Others do not receive revelation. Placing of flowers on a grave must be avoided. It is the custom of other nations and not of Muslims.�

Allah Ta'aala knows best.

Mufti Siraj says:
It is not permissible to place flowers on a grave because this is not established from any Hadeeth or practice of the Sahaabah. Furthermore, it is also a practice of the Nasaaraa in our times. It is therefore, Haraam and Bid'ah to place flowers on the grave. However, it will be permissible to place a dry twig or branch on the grave, but this should be done once only, not on a continuous basis.

And Allah Ta'aala knows best.

Moulana Yusuf Laher
Checked by: Mufti Siraj Desai

islamqa.org/hanafi/askmufti/45521

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#29 [Permalink] Posted on 12th June 2015 16:32

A virtue of carrying the Janazah

Question

Is there any specific virtue mentioned in the Hadith for carrying the janazah?

Answer

1) Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu ‘anhu) says:

“Whomsoever follows a janazah, then he should certainly carry all sides of the bier, for verily this is from the Sunnah. [After carrying all four sides], he may continue to carry the bier or he may leave it”

(Kitabul Athar of Imam Muhammad ibn Hasan Ash Shaybani, vol. 1 pg. 273, Hadith: 236, Sunan Ibn Majah, Hadith: 1478, Musannaf ‘Abdur Razzaq, Hadith: 6517 and Musannaf Ibn Abi Shaybah -with a reliable chain-, Hadith: 11397)

Note

This Hadith is recorded as the statement of Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu ‘anhu) and should be reported as such. However the nature of this narration is not such that Sayyiduna ‘Abdullah ibn Mas’ud could have said from his own side, so it will be understood that he heard this from Nabi (sallallahu ‘alayhi wa sallam)

2) Sayyiduna Abud Darda (radiyallahu ‘anhu) says:

“To receive the full reward of attending a janazah, one should leave with the janazah from its home, carry all four sides of the bier and scoop sand into the grave”

(Musannaf Ibn Abi Shaybah, Hadith: 11399)

And Allah Ta’ala Knows best

Answered by: Moulana Suhail Motala

Approved by: Moulana Muhammad Abasoomar

www.hadithanswers.com/a-virtue-of-carrying-the-janazah/

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#30 [Permalink] Posted on 13th June 2015 03:39

My understanding of the above narration does not match the view in the opening post, which states that only four people should carry the janaza. Someone please explain.

Concerning the posts from the Majlis, I also always wondered about what seems like double standards when it comes to bidah, for example I read that the Ulama say it is bidah to perform congregational dua after the janazah salah itself, or after the witr salah, yet we still allow congregational dua after the burial and condemn those who prefer not to.

I would however be weary of adopting a position based on the writings of the Majlis due to their reputation, and also it seems that in this cae regarding the dua they are referring everything back to the practices of the akabir, as if their practices are the only accepted view and there is no possibility of error in the practices of the akabir.

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Reviving the Dead Janaazah Sunnah

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