Erecting tents at the graves where Qur’aan reciters keep reciting the Qur’aan

Question 50: What is your opinion – may your favor continue – on setting up tents beside the graves, where Qur’aan reciters keep reciting the Qur’aan for a period of three days, then they grant the reward of the recitation to the deceased person? Is this act permissible and commendable, so that one will be rewarded by offering it? The second part is concerned with the reciters who keep reciting the Qur’aan for three days, then take a wage for their recitation. Is this wage permissible? What if they are poor? Please provide us with the answer!

Answer: It is impermissible for anyone to set up a tent beside the grave where reciters keep reciting Qur’aan, granting the reward to the dead, then taking a wage for their action… read more here.

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Putting a book beside the dead in their graves

Question 49: We have a strange practice and would like to know the religious ruling on it. Some people place a book they call (Al-Dawshan) or (Al-Qudwah) in the grave with the dead person. The people who wrote these books say that they make the dead person stand firm while answering the angel’s questions.

Answer: It is not permissible to place any books with the dead person believing that they will make them stand firm while answering the two angels’ questions… read more here.

Putting clay next to the deceased

Question 48: When a person dies, some people in our village bring three pieces of clay. They make a sphere out of every piece of clay and make it similar in size to a lemon or a little smaller. After washing and shrouding the dead person, when burying him, they put one piece of clay under his right cheek, the second one under his thigh and the third one under his heel. What is the ruling on doing so?

Answer: We do not know any legal basis from the Book of Allaah or the authentic Sunnah of the Messenger of Allaah (peace be upon him) that proves what you have mentioned of putting pieces of clay under the thigh, heel or right cheek of a dead person… read more here.

Gathering people on the 40th day of someone’s death

Question 47: In Egypt people hold a ceremony marking the fortieth day of someone’s death.It is known that this act is a Bid`ah (innovation in religion) dating back to the era of the Pharaohs. The family of the deceased gather or invite Qur’an reciters to make Khatmah (reciting the entire Qur’aan). Afterwards, the reciters are invited to a meal and given payment. The same scenario is repeated on the first anniversary of the death. What is the ruling on the recitation and the money paid for it? Does the reward of recitation reach the deceased? Is this payment regarded as ill-gotten gain and what is the ruling on receiving a fee for reciting the Qur’aan?

Answer: Gathering on the 40th day following someone’s death and making Khatmah for him is Bid`ah. It is Haraam (prohibited) for those reciters to eat from the meal offered to them and to take a payment for recitation… read more here.

Announcing Athaan (call to Prayer) and Iqaamah (call to start the Prayer) at the graves

Question 46:  In Bangladesh, we call the Athaan after burying the dead in the grave. Scholars differed on this issue; some of them permit it while others don’t. What is the legal ruling concerning this matter?

Answer: It is not permissible to call the Athaan (call to Prayer) or Iqaamah (call to start the Prayer) at the grave after burying the dead or before burying him… read more here.

Granting the reward of Salaah to the dead. Does the reward reach them or not?

Question 45:  Is it permissible to offer any number of Rak`ahs (units of prayer) at any time, then grant their reward to the dead? Does the reward reach them or not?

Answer: It is impermissible to grant the reward of your Salaah (prayer) to the dead, for it is a Bid`ah (innovation in religion)… read more here.

Dedicating the reward to the Messenger after finishing reciting the whole Qur’aan

Question 44: On the last night of Ramadaan in 1400 A.H., the Imaam (the one who leads congregational Prayer) finished the recitation of the whole Qur’aan. He said that the reward of this Khatmah (completing of one reading of the whole Qur’aan) is dedicated to our Prophet Muhammad (peace be upon him). What is the opinion of the Sharee`ah (Islaamic law) on this?

Answer: It is not permissible to dedicate the reward of any act of worship or Khatmah to the Messenger (peace be upon him). The Salaf (righteous predecessors) from the Sahaabah (Companions of the Prophet) and those after them did not do so… read more here.

Writing on graves

Question 43:  It is the custom of people to put two stones on the graves of the deceased men, one at one end of the grave and one at the other end of the grave. As for the graves of women, they put three stones; one at one end of the grave, one in the middle and a third at the other end of the grave in order to mark it. They write her name, her father’s name, the date of her death and some Aayahs of the Qur’aan on a stone board which is put on the grave. Is this permissible or not?

Answer: Firstly, We do not know any proof on the permissibility of differentiating between the grave of a woman and the grave of a man with a stone or suchlike and the basic ruling is that there is no need to distinguish between the two… read more here

Distinguishing the grave of a woman from the grave of a man with a stone or suchlike

Question 42:  It is the custom of people to put two stones on the graves of the deceased men, one at one end of the grave and one at the other end of the grave. As for the graves of women, they put three stones; one at one end of the grave, one in the middle and a third at the other end of the grave in order to mark it. They write her name, her father’s name, the date of her death and some Aayahs of the Qur’aan on a stone board which is put on the grave. Is this permissible or not?

Answer: Firstly, We do not know any proof on the permissibility of differentiating between the grave of a woman and the grave of a man with a stone or suchlike and the basic ruling is that there is no need to distinguish between the two… read more here

Hiring someone to recite aayahs (Qur’aanic verses) over the grave of the dead

Question 41: What is the ruling on hiring someone to recite Aayahs of the Qur’aan by the grave of a dead person and pray to Allaah to credit its reward to the dead person?

Answer: It is not permissible to hire someone to recite Aayahs of the Qur’aan by the grave of a dead person and to pray to Allaah to credit its reward to the deceased… read more here.

Reciting Soorah Al-Faatihah and Soorah Al-Ikhlaas in the house of the deceased after 3 days of their death

Question 40: Is it permissible to recite Soorah Al-Faatihah and Soorah Al-Ikhlaas in the house of the deceased after three days of their death or is it a detestable Bid`ah (innovation in religion)?

Answer: We do not have any evidence from the Qur’aan or Sunnah in support of the permissibility of reciting Soorah Al-Faatihah and Soorah Al-Ikhlaas or the like in the house of the deceased after three days of their death… read more here.

Giving Sadaqah (voluntary charity) on behalf of the dead in certain days after death

Question 39:  Is it permissible to give a Sadaqah (voluntary charity) and grant the reward thereof for a dead person who passed away three, seven, or forty days ago?

Answer : It is absolutely Mashroo` (Islaamically acceptable) to give Sadaqah and grant its reward for a dead Muslim person at any time without it being restricted to any period of three, seven, or forty days after his death… read more here.

Does a dead person benefit from the Sadaqah (voluntary charity) paid by a living person for their sake?

Question 38: Can a dead person benefit from the charity paid by a living person for his sake?

Answer: A dead person benefits from the charity paid by a living person for his sake according to consensus of Ahl-ul-Sunnah wal-Jamaa`ah (those adhering to the Sunnah and the Muslim main body). Al-Bukhaaree and Muslim reported that `Aa’ishah (may Allaah be pleased with her) said… read more here.

Slaughtering sheep or suchlike for the deceased at a specific time as the 7th or 40th day of its death

Question 37: If a Muslim dies and leaves behind many children and a lot of money, is it permissible for them to slaughter any of their sheep for the dead? Is it permissible that a baker can make bread for him on the 7th or the 40th day of his death as a gift and gather Muslims to eat?

Answer Giving Sadaqah (voluntary charity) on behalf of a deceased person is permissible. Feeding and facilitating matters for the poor and the needy, offering condolence to the neighbors and being generous to Muslims, are all kinds of good deeds that are exhorted by the Sharee`ah (Islaamic law)… read more here.

Paying Sadaqah (voluntary charity) on behalf of the dead

Question 36:  Is there any reward for the dead if someone gives Sadaqah (voluntary charity) on his behalf? Does such an act increase his good deeds?

Answer: Giving Sadaqah on behalf of the dead is one of the permissible acts, be it money or just Du`aa’ (supplication)… read more here.

Making Du`aa’ (supplication) for the sake of a Suicide

Question 35: I am a Sudanese Muslim. Thanks be to Allaah, I work in the Kingdom of Saudi Arabia since a few years ago. Recently, I was informed that one of my relatives in Sudan has committed suicide – May Allaah save us from that. I have sent a letter of condolence to his family in Sudan in which I invoked Allaah to be merciful to him. I also sent another letter to a relative of mine who works in the United Arab Emirates to tell him of the event and of the letter I sent. He reproached me for offering condolences for a person who committed suicide and for invoking Allaah to be merciful to him. Now the question which I want you to give me a clear answer for is as follows:

Is it permissible to offer condolences to the family of a person who has committed suicide? Is it permissible to invoke Allaah to be merciful to him? What is the substantiated legal evidence from the Qur’aan and Sunnah?

Answer: It is unlawful for a Muslim to kill themselves; Allaah (Exalted be He) says… read more here.

Announcing Athaan (call to prayer) after putting the corpse in Lahd (a crevice on the side of a grave facing Qiblah)

Question 34:  Is it permissible to accompany a funeral with Tahleel (saying: “Laa ilaaha illaa Allaah [There is no God except Allaah]”) and to say Athaan (call to prayer) after putting the dead person in Lahd (a crevice on the side of a grave facing the direction faced for Prayer)?

Answer: It was not authentically reported that the Prophet (peace be upon him) accompanied a funeral with Tahleel or Athaan after putting the dead person in the Lahd… read more here.

Distributing money at the graveyard

Question 33: What is the legal ruling concerning the custom of distributing money at the graveyard?

Answer: It is permissible to give Sadaqah (voluntary charity) on behalf of the deceased. However, the Prophet (peace be upon him) did not distribute Sadaqah at the graveyard before or after burying a dead or at any other time… read more here.

Saying: “Laa ilaaha illa Allaah” collectively when walking in a funeral procession

Question 32: What is the ruling on collective recitation of Tahleel (saying: “Laa ilaaha illa Allaah [There is no god except Allaah]”) when walking in a funeral procession?

Answer: It was not the Prophet’s regular practice to recite Tahleel or read any verses of the Qur’aan or anything of the sort when walking in a funeral procession. As far as we know, the Prophet did not order to recite Tahleel in groups… read more here.

A Collective Du’aa after the (janaazah) Funeral Salaah (prayer)

Question 31: People differ regarding making Du`aa’ (supplication) collectively and immediately after finishing the Funeral Prayer. Some say that this practice is a Bid`ah (innovation in religion) because it is not reported from the Prophet (peace be upon him) or his noble Sahaabah (Companions) and jurists explicitly declare it as impermissible. On the contrary, other people are of the view that making Du`aa’ collectively and immediately after finishing the Funeral Prayer is something that is preferred and regarded as a Sunnah (a commendable act). Which of these two opinions is correct?

Answer: Du`aa’ is a form of `Ibaadah (worship) and all acts of `Ibaadah are based on Tawqeef (a religious text and not personal opinion) for no one is allowed to offer any `Ibaadah that is not ordained by Allaah (Exalted be He)… read more here.

Where the Kaafirs (disbelievers) should be buried?

Question 30: What is the ruling on those who embrace Islaam while their parents are still polytheists who worship idols until they die? Is it permissible for their Muslim son to participate in washing and burying them? What is the ruling if the son participates in washing and burying them and other ceremonies of the non-Muslims? What should a Muslim son do after these acts?

Answer: As a general rule, when a Kaafir (Disbeliever) dies, their relatives should hide their corpse in a hole so that people will not be harmed by them… read more here.

Impermissibility of burying Muslims in non-Muslims graveyards

Question 29: A group of Muslims in Brussels in Belgium are honored to request for a Fatwaa (legal opinion issued by a qualified Muslim scholar) from Your Eminence in regard to burying Muslims in Christian or any other graveyards. We have decided to create an Islamic graveyard in this country, and the Belgian government has asked us to obtain a Fatwaa. As you exert great effort to spread this religion, we are awaiting your reply on this matter with the greatest respect.

Answer: It is obligatory that Muslims should be buried in a separate graveyard, as it is not permissible to bury them in non-Muslims graveyards. Imaam Al-Shirazee said in “Al-Muhaadab”: “Neither a Kaafir (disbeliever)… read more here.

Burying a Muslim in non-Muslim graveyards

Question 28: Is it permissible to bury Muslims in the graveyards of non-Muslims? Actually, Muslims here live in a country so far from their graveyards that it takes more than a week’s travel to move the dead to be buried there. It should be noted here that hastening to bury the dead is a Sunnah (supererogatory act of worship following the example of the Prophet).

Answer: It is not permissible for Muslims to bury a dead Muslim in the graveyard of non-Muslims. In fact, it is the standard practice of all people of Islam since the lifetime of the Prophet (peace be upon him)… read more here.

What should be done with amputated human body parts?

Question 27: If someone’s arm or leg is amputated due to an accident, but the person concerned is still alive, what should be done with such an amputated limb? Should we wash it, offer Janaazah (Funeral) Prayer for it, and then bury it, or what should we do? This is when we find the person in question still alive, but what if we find a limb of a dead person who has been eaten by a wild animal and we do not know whether such a person was a Muslim or not. What should we do in such a case? Also, if we learn that the person was a Muslim, what should we do in both cases? I hope that Your Eminence give us a detailed explanation.

Answer: An amputated limb of a living human being – whether due to an accident, a Hadd (ordained punishment for violating Allaah’s Law), or any other cause – should not be washed and no Janaazah Prayer should be performed for it… read more here.

Should removed human body parts or hair be burned?

Question 26: All praise be to Allaah Alone, and peace and blessings be upon our Prophet Muhammad, his family and Companions.

The Permanent Committee for Scholarly Research and Ifta’ has read the question submitted to His Eminence the Chairman from Major General `Abdul-Muhsin ibn `Abdullaah Al Al-Shaykh, Head of the Religious Affairs Department in the Armed Forces, which is registered in the Research Department under no. 280 dated 27/1/1405 A.H. and states the following: Please find the question which was submitted to us by the Head of the Religious Department in the western region, which carries number 8 dated 11/1/1405 A.H.

Please, Your Eminence, give us the legal ruling on this matter, as there are many hospitals affiliated with the Ministry of Defense and Aviation where there are similar cases. They have asked us to provide them with the ruling on the proper manner of disposing of human body parts after some surgeries, which are usually burned.

These parts are:

1- Parts amputated due to accidents.

2– Parts which are not likely to be infected, such as the part which is removed in male circumcision.

3- The placenta or the miscarried fetus in any stage of pregnancy.

4- Extracted teeth and molars.

Please advise concerning the legal ruling so that we can circulate it among the hospitals affiliated with the Ministry of Defense and Aviation. May Allaah grant you success!

The Committee gave the following answer:

Answer: It is not permissible to burn these parts; rather, they should be buried in a pure place. If a miscarried fetus is more than four months old and one of its parents is a Muslim… read more here.

Burying hair and fingernail clippings

Question 25: Some people told me to show care for the nails I clip or hair I cut digging a hole and burying them in there as I will be asked to bring them on the Day of Resurrection. Is this true?

Answer: We know no Shar`ee (religious) foundation for what you have just mentioned… read more here.

Burying vipers and their likes

Question 24: I would like to ask you about the ruling on what to be done with vermin after killing them. Do I have to bury them or leave them unburied? We are in the habit of burying them, but we do not know whether this is right or wrong. Please give us your Fatwaa. May Allah grant you a better reward!

Answer: Burying dead vermin is optional as there is no text in the Sharee`ah (Islaamic Law) which either requires nor prohibits burying them… read more here.

Gathering martyrs’ remains

Question 23: What is the ruling on gathering martyrs’ remains?

Answer: Like any other human remains, every martyr’s remains should be buried in a separate grave… read more here.

Building structures over Graves

Question 22: There is a grave which is raised the height of a span or more above the ground, but its edge is surrounded by a wall. Is this grave considered contradictory to the Sunnah (whatever is reported from the Prophet)? Is it permissible to visit such a grave or not?

Answer: Building on graves is impermissible, as it is authentically reported that the Prophet (peace be upon him)… read more here

Burying more than one dead person in the same grave

Question 21: In some areas in the south, people dig graves that are two meters in length and one meter in width. This grave is usually dug by the oldest person in the family. If this person dies or any other person in the family dies, they will be buried in this grave. They bury many dead people in this grave whether they are male or female. The number of dead people buried in one grave can reach fifteen from the members of one family. Is it permissible to do this? If it is not permissible, it will be better to warn people against it in through the media.

Answer: Every dead person should be buried in a separate grave. They should be put in a Lahd (a crevice on the side of a grave facing the direction faced for Prayer)… read more here.

Reciting Al-Faatihah in Janaazah (Funeral) Prayer

Question 20: Is it obligatory to recite Surah Al-Faatihah in the Funeral Prayer after the first Takbeer (saying: “Allaahu Akbar [Allaah is the Greatest]”)? Is it sufficient to ask Allaah to confer peace and blessings upon the Prophet (peace be upon him) and to supplicate to Allaah for the dead person only?

Answer: It is obligatory to recite Soorah Al-Faatihah in the Funeral Prayer after the first Takbeer which is Takbeerat-ul-Ihraam (saying: “Allaahu Akbar [Allaah is the Greatest]” upon starting Prayer)… read more here.

Offering Salaat-ul-Ghaa’ib (Funeral Prayer in absentia)

Question 19: Is it permissible to offer the Funeral Prayer for deceased people in absentia, as the Prophet (peace be upon him) did for his beloved friend Al-Najaashee (the Negus) or was this specific to him alone?

Answer: It is permissible to offer the Funeral Prayer in absentia, because the Prophet (peace be upon him) did so… read more here.

Is it permissible for women to stand beside men in Janaazah (Funeral) Prayer?

Question 18: Is it permissible for women to stand beside men in the Funeral Prayer?

Answer: It is not permissible for women to stand beside men in the Funeral Prayer or other kinds of Salaahs (prayers). Women are allowed to perform the Funeral Prayer… read more here.

Women offering Janaazah (Funeral) Prayer

Question 17: Is it permissible for women to participate with the men in the Funeral Prayer?

Answer: The basic principle regarding the acts of ‘Ibaadah (worship) that are prescribed by Allaah in His Book or that were explained by the Messenger of Allaah (peace be upon him) in his Sunnah… read more here.

Funeral Prayer following the execution of a Hadd or Qisaas

Question 16: What is the ruling on offering Funeral Prayer for someone executed by the infliction of Qisaas (just retaliation) or Hadd (ordained punishment for violating Allaah’s Law) for commission of adultery? Does that punishment expiate the sin?

Answer: Firstly, Offering Funeral Prayer for someone who apparently dies a Muslim is a collective obligation, even if they have committed a major sin other than Shirk (associating others with Allaah in His Divinity or worship). Anyone executed by the infliction of Qisaas or the stoning penalty for adultery should have the Funeral Prayer performed for them…read more here.

Funeral Prayer for illegitimate children or whose parents are Kuffaar (disbelievers)

Question 15: Should Funeral Prayer be offered for a child whose parents are Kaafirs (disbelievers), or a child who was born of an illegitimate affair? What is the evidence for this?

Answer: Funeral Prayer should not be offered for a child whose parents are Kaafirs… read more here.

Funeral Prayer for an unmarried woman

Question 14:  If a worshipping woman, who did not marry after the death of her husband, dies, should we perform Funeral Prayer for her?

Answer: If she dies while being known to be a Muslim woman, Muslims have to perform the Funeral Prayer for her… read more here.

Children who die at an early age

Question 13: What is the ruling on children who die before reaching the age of three?

Answer: These children are treated in this world the same as their parents… read more here.

Offering Funeral Prayer at forbidden times

Question 12: If we perform `Asr (Afternoon) Prayer and have a funeral, should we observe the funeral prayer [during the forbidden time after `Asr], if the time allows this or what should we do?

Answer: If the case is as mentioned, the Funeral Prayer should be offered after `Asr (Afternoon) Prayer… read more here.

Burying the dead before offering Janaazah (Funeral) Prayer for them

Question 11: If someone dies in an area that is remote from inhabitation to which those who can offer Funeral Prayer can move only through long travel on horses or camels. Is it obligatory to wait until such persons come to offer Funeral Prayer or should such a person be buried immediately? What is the ruling on dead persons being buried without offering Funeral Prayer for them?

Answer: According to the basic principles of Sharee`ah (Islaamic law), a dead Muslim person may not be buried before offering Funeral Prayer for them… read more here.

Offering Janaazah (Funeral) Salaah for the suicide

Question 10: If someone commits suicide in anger can the Funeral Prayer be offered for them or not?

Answer: The Funeral Prayer should be offered for one who committed suicide. However, the Muslim ruler should refrain from offering it for them, as the Prophet (peace be upon him) did not offer the Funeral Prayer… read more here.

Janaazah (Funeral) Salaah inside the cemetery

Question 9: Is it permissible to offer the Funeral Prayer inside the cemetery? If it is permissible, what is the evidence? Please provide us with your fatwa. May Allaah grant you a good reward!

Answer: It is permissible to offer a Funeral Prayer inside a cemetery. It is also permissible to offer a Funeral Prayer over the grave of someone who has already been buried. This is based on an authentic narration which states… read more here.

Ruling on Janaazah (Funeral) Salaah

Question 8: Who are the dead that a Muslim should offer Funeral Prayer for and who should not have the Funeral Prayer performed over them?

Answer: According to Shar’ee (Islaamic legal) proofs, the Funeral Prayer has to be offered on all dead Muslims; the righteous and the disobedient alike, as long as such disobedience did not lead to Shirk (associating others with Allaah in His Divinity or worship)… read more here.

A menstruating woman washing the dead

Question 7: Is it permissible for a menstruating woman to wash and shroud the dead?

Answer: It is permissible for a menstruating woman to wash and shroud the bodies of dead women or the body of her deceased husband. Menstruation does not provide a legal hindrance for the prohibition of washing the dead… read more here.

Husband burying his wife

Question 6: My son and I arrived after my wife had died. We attended the funeral and helped in burying her. My son, her cousin and I placed her in the grave, but I heard that it is impermissible for me to place her in the grave. Is this true? If so, is there a Kaffaarah (expiation) I can do for this?

Answer: It is permissible for you to place your dead wife in the grave. Those who say you do not have the right to do so are wrong. You do not have to pay Kaffaarah. On the contrary, you are going to be rewarded In-shaa’-Allaah (if Allaah wills)… read more here.

Can a man wash the corpse of a woman?

Question 5: Is it permissible for a man to wash the dead body of a Mahram (spouse or permanently unmarriageable relative) woman other than his wife?

Answer: It is not permissible for a man to wash the corpse of any woman other than his wife whether they are Mahrams or not except for a young girl who is less than seven years old. If a woman dies in the presence of a group of men and there are no women or her husband among them, she has to undergo Tayammum (dry ablution) instead of Wudoo’ (ablution) or washing the whole body… read more here.

Is it permissible to wash and perform Funeral Prayer for the suicide?

Question 4: Is it permissible to wash and perform Funeral Prayer over the body of one who has committed suicide?

Answer: It is permissible to wash and offer the Funeral Prayer for the Muslim who commits suicide as well as other sinners and ask Allaah to forgive and pardon them… read more here.

Should we remove gold teeth from the dead?

Question 3: What is the ruling on a Muslim who dies while still having the gold teeth, is this considered a sin?

Answer: There is no sin on the part of a deceased person who died and was buried with the gold teeth still put in the mouth. However, if it is possible for a relative to extract the gold teeth before burying the deceased person and without causing the body harm, they should do so… read more here.

Is it permissible to raise voices while following a funeral procession?

Question 2: Many people say that Talqeen to the dead (standing by their grave in an attempt to remind them to say: “Laa ilaaha illaa Allaah”) is Haraam (prohibited) for the Prophet (peace be upon him) did not do so, is this correct?

Question 2 : Is it permissible for people to raise their voices saying, “Say: Laa ilaah ilaa Allaah”, “Glorify Allaah” or the like, while following a funeral procession?

Question 2 : After the burial, some people cut the trees which grow over the graves, others walk over them, and some sit on them. Is this permissible? What is the ruling on a person who does so?

Answer: Yes, Talqeen to the dead after burial is Bid’ah (innovation in religion) for neither the Messenger (peace be upon him) nor the Rightly-Guided Caliphs, or the Sahaabah (Companions of the Prophet) did so. All the Hadeeths mentioned in this regard are not authentic… read more here.

Doing Talqeen to the dead by standing at their graves

Question 1: I know that Talqeen to the dead (standing by their grave in an attempt to remind them to say: “Laa ilaaha illaa Allaah”) is not permissible. However, a great number of scholars in our country permit doing so. They cite al-Shaafi`ee Madh-hab (School of Jurisprudence) as evidence. I referred to the book “Nayl al-Awtaar” by al-Shawkaanee who remained silent concerning this matter without any comment except his saying that this saying was regarded as permissible by some of the Shaafi`eeyah. What is the solution for this case?

Answer: The soundest opinion according to scholars is that Talqeen to the dead is not permissible. Moreover, it is a Bid’ah (innovation in religion) and every Bid’ah is a misguidance. What is reported by Al-Tabaraanee in his book called “al-Kabeer” on the authority of Sa`eed ibn ‘Abdullaah al-Awdee from Abu Umaamah (may Allaah be pleased with him) concerning Talqeen to the dead after burying him is also mentioned by al-Haythamee… read more here.