Al-Sabah: Playing the Quran via loudspeakers during days of mourning is an innovation

Any act of worship intended to draw closer to Allah must be firmly established by Allah in His Noble Book, or by the Prophet (peace be upon him), through his words, actions, or tacit approval. Since condolence visits are intended to earn reward from Allah by comforting the bereaved and alleviating their grief through supplication for the deceased, the method of offering condolences to the family of the deceased is established by the Sunnah of the Prophet (peace be upon him), as practiced by his Companions and the Rightly Guided Caliphs, may Allah be pleased with them all. This is evidenced by the Prophet’s (peace be upon him) words when condoling one of his daughters after the death of her son: “Indeed, to Allah belongs what He has taken, and to Him belongs what He has given, and everything with Him is for an appointed term. I command you to be patient and to seek reward.” (Reported by Al-Bukhari and Muslim).

The Prophet (peace be upon him) encouraged offering condolences to those afflicted by the tragedy of death, saying: “No believer consoles his brother in a tragedy except that Allah will clothe him on the Day of Resurrection from the garments of honor.” (Reported by Ibn Majah, and graded hasan by Al-Albani).

However, we find that some people consider condolence visits to involve gathering people for mourning, setting up tents, and serving drinks and food while sitting to offer condolences. This practice was not known during the time of the Prophet (peace be upon him). Is this an innovated bid’ah? This is clarified by Sheikhah Dr. Haya bint Salman Al-Sabah.

Sheikhah Dr. Haya bint Salman Al-Sabah, a professor at the College of Sharia and Islamic Studies, highlights some innovated customs in condolence gatherings. She states that one of the bid’ahs in condolence practices, which has no basis or foundation, is playing recorded recitations of the Holy Quran through loudspeakers. This practice, which people have become accustomed to during days of mourning, is an innovation and a bid’ah, involving significant harms. This is because it is derived from Sufi practices; engaging in it constitutes imitating the bid’ahs of the Sufis, who, in their mourning gatherings, bring in reciters. This practice was not present during the time of the Prophet (peace be upon him), nor during the time of the Companions or their successors. The Holy Quran alleviates sorrow when a Muslim recites it privately between himself and his Lord, not when it is broadcast through loudspeakers. Playing it during condolence visits lacks proper attentiveness to the words of Allah, the Exalted, and thus falls under failing to show due reverence to the words of Allah, the Exalted. Therefore, it is not permissible to play it in this context.

Regarding receiving mourners at condolence visits, there is no harm in doing so, as our Sheikh, Imam Ibn Baz (may Allah have mercy on him), stated. The ultimate purpose is to console the believer and alleviate the burden of his grief and the weight of his loss, rather than gathering to listen to the Quran in a place filled with peace and reassurance about the situation, along with some hadiths and conversation.

Dr. Haya Al-Sabah drew attention to the issue of sitting in condolence gatherings and receiving mourners, noting that it is a matter on which scholars have differed, and ijtihad in this regard is broad. Whoever considers it an innovation is not to be blamed for permitting it due to customary practices. Ibn Abdul-Khabir reported in Al-Tamhid (3/85), via his chain of narration, from Sufyan Al-Thawri, who said: “When you see a person acting upon an action about which there is scholarly difference, and you hold a different view, do not forbid him.”

Dr. Al-Sabah pointed out that those who rule sitting in condolence gatherings as bid’ah are referring to the complete scenario that constitutes the innovation, which is: gathering, sitting, and preparing a feast, as mentioned in the weak narration of Jarir Al-Bajali. He said: “We used to consider gathering at the house of the deceased and preparing food after his burial as part of wailing.” (Reported by Ahmad, 6866, and Ibn Majah, 1612). This is an action not performed by the Prophet (peace be upon him) nor by any of his Companions. It is among the innovated practices and contradicts the way of the righteous predecessors, who did not sit or gather for condolence visits.

This ruling does not apply only to receiving mourners, as is common in our time. There is a narration from Imam Ahmad permitting sitting for condolence, because he himself offered condolences and sat. Al-Khallal stated, as cited in Al-Insaf by Al-Mardaawi (2/539): “Imam Ahmad was lenient regarding sitting with them,” and this view was chosen by Ibn Taymiyyah.

In the Two Sahihs, Aisha, the wife of the Prophet (peace be upon him), reported: “When a person from our family died, the women would gather, and then they would disperse except for his family and close relatives. I would order a pot of talbina to be cooked, and then tharid would be prepared, and the talbina would be poured over it. Then I would say, ‘Eat from it, for I heard the Messenger of Allah (peace be upon him) say: “Talbina soothes the heart of the sick and removes some of the sorrow.”’” (Agreed upon).

Dr. Al-Sabah emphasized that this hadith is among the strongest evidence for the permissibility of gathering in condolence visits.

Regarding those who prohibit it and rule it as bid’ah, their evidence and reasoning are as follows: As for the evidence, it is the narration of Jarir Al-Bajali, which has already been noted as weak. As for the reasoning, it is that condolence gatherings may stir up grief. My preferred view is that it is permissible, provided it does not incite grief or lead to wailing and similar practices.

As for preparing food for the family of the deceased, it is a bid’ah that contradicts the Sunnah. Imam Ahmad (may Allah have mercy on him) was asked about preparing food and slaughtering animals, and he replied: “This is the practice of the Age of Ignorance,” and he strongly condemned it. Sheikh Al-Islam Ibn Taymiyyah (may Allah have mercy on him) stated: “As for preparing food by the family of the deceased and inviting people to it, this is not legislated. It is merely a bid’ah.”

Imam Ibn Qudamah (may Allah have mercy on him) made an exception: “If there is a need for the family of the deceased to prepare food, it is permissible, for perhaps relatives or people from distant places come to attend the funeral and stay with them overnight, and they have no choice but to host them.” (Al-Mughni, 4/497).