As Salamu ‘Alaykum,
What is the proof for the permissibility of supplicating (du’a) for the deceased (in congregation, by Imam and followers) immediately after termination of Salat al-Janaza?
Al-Deobandiyyah in my country and abroad say that to supplicate in this way is a vile and reprehensible bid’ah because the Prophet (Upon Him Be Peace) and His Companions are never reported to have supplicated in congregation immediately after Janazah Salah. They further argue that the reasoning is that the Salat al-Janaza is a supplication on its own and there is no need to supplicate further after the Salah.
They are wrong principle-wise and dalil-wise.
Principle-wise, ‘tark‘ i.e. ‘not doing something’, is not a proof in the religion. Even less when there is no tark in actuality as pointed out below.
Secondly, they invoke lack of evidence then they adduce their own reasoning in support of their objection; but there is no reasoning in matters of worship so their reasoning is rejected and inappropriate.
Thirdly, the ‘amal (practice) of the Umma in itself is the greatest proof of validity.
Dalil-wise there is no end of proofs against their claim. Among them:
Hadrat Aishah (Allah be well-pleased with her) said the Prophet (upon him blessings and peace) made dhikr of Allah “in all his states”. She did not say, “except Salatul Janaza.”
The Prophet also said (upon him blessings and peace) that du`aa after salat is mustajab; he did not say, “except Salatul Janaza.”
Furthermore he said to the Sahaba when they were speaking ill or good of the dead, “You are the witnesses of Allah on earth.” He did not say, “Your witnessing is suspended after the Salam of Salatul Janaza.”
Furthermore he said if forty Muslims pray janaza the dead will be forgiven through their intercession. He did not say, “and no more after that.”
It is not true Sahaba never read Fatiha after Janaza. On the contrary they did, and they read the beginning of Surat al-Baqara too. See the reports in Kitab al-Ruh, Sharh al-Sudur, etc.
Furthermore he said, “No people gather and one of them makes dua and the others say ‘amin‘ except they will all be forgiven.” (Mustadrak al-Hakim with a sahih chain.)
The Fatiha makes shafaa` for us and those it is prayed for, see the reports to that effect in the treatise on ‘Reading the Fatiha for the fulfillment of Deeds’ by Hafiz Ibn al-Mirad al Hanbali (Yusuf b. Abd al-Hadi).
Therefore continue to read the Fatiha on such occasions and on all blessed and important occasions including ordinary needs, as it is an absolute good and not as they describe. The foul bid`a by far is to make up a prohibition to try and stop the recitation of Qur’an, dhikr and du`aa.
And Allah knows best.
Hajj Gibril Haddad