MAZAHIBUNA: Jurnal Perbandingan Mazhab

Volume 3 Number 2. December 2021

P-ISSN: 2685-6905; E-ISSN: 2685-7812
DOI: 10.24252/mh.v3i2.22003
http://journal.uin-alauddin.ac.id/index.php/mjpm
This work is licensed under a Creative Commons Attribution 4.0 International License

Talqīn Dead Before and After Burial; An Analysis of the al-

Shafi'i and Maliki Schools of Thought

Muhammad Tabran1, Abdul Halim Talli2

1Universitas Islam Negeri Alauddin Makassar. E-mail: tabran040798@gmail.com
2Universitas Islam Negeri Alauddin Makassar. Email: abdulhalim_talli@uin-alauddin.ac.id

[Submitted: July 10, 2021] [Revised: October 21, 2021] [Accepted: October 25, 2021]

Abstract
This article examines the analysis of the views of the al-Shafi'i and Maliki schools
on the talqīn of the dead before and after being buried. The type of research used
by the author in this study is a qualitative research type, which is a type of
research that brings library research data sources in the form of books or other
scientific works. using a normative approach (shari'a), which is an approach to the
problem that will be studied based on texts in the Qur’an, Sunnah, and Ijmak of
the scholars and obtained from various literatures related to the problems that the
author will discuss, both sourced from primary and secondary data. secondary
data. The results of this study found differences in views between the scholars of
the al-Shafi'i School and the Maliki School regarding the legal status of talqīn
before and after burial, using the legal istinbath technique of each school. The al-
Shafi'i school of thought is of the view that the law of talqin before being buried or
in a state of death is sunnah as well as after being buried based on the arguments
and istinbath of the school's law. Unlike the Maliki school of thought, the law of
talqīn before burial is sunnah, and the law of talqīn after being buried is makruh,
based on the legal argument that after burial it is considered weak.
Keywords:
Talqīn Dead; Burial; al-Sha’fii School; Maliki School.

Abstrak
Artikel ini mengkaji tentang pandangan mazhab al-Syafi’i dan mazhab Maliki
terhadap talqīn mayit sebelum dan sesudah dikubur. Jenis penelitian yang adalah
jenis penelitian kualitatif yang merujuk kepada sumber data penelitian pustaka
berupa buku atau karya ilmiah lainnya dengan menggunakan pendekatan normatif
(syariat). Hasil dari penelitian menemukan adanya perbedaan pandangan antara
kalangan ulama mazhab al-Syafi’i dan Mazhab Maliki terkait status hukum talqīn
sebelum dan sesudah dikubur, dengan mengunakan teknik istinbath hukum
masing-masing mazhab. Kalangan Mazhab al-Syafi’i berpandangan hukum talqīn
sebelum dikuburkan atau dalam keadaan sakratul maut adalah sunah begitupun
sesudah dikubur berdasarkan dalil-dalil dan istinbath hukum Mazhab tersebut.
Berbeda halnya kalangan mazhab Maliki yang berpendapat hukum talqīn sebelum
dikubur adalah sunnah, dan hukum talqīn sesudah dikubur hukumnya makruh,
berdasarkan dalil hukum yang sesudah dikubur dianggap lemah.
Kata Kunci:
Talqīn; Pemakaman; Mazhab al-Syafi’i; Mazhab Maliki.

Introduction
Disagreements over establishing Islamic law are caused by human factors
and other factors related to religion. The causative factors have evolved in tandem

130 | MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021

 Talqīn Dead Before and After Burial; An Analysis of the al-Shafi'i and Maliki Schools of Thought
Tabran and Talli.
with the evolution of law in subsequent generations. Throughout the history of
Islamic law, it has become increasingly developed to the point where it can generate
strong opposition, particularly among ordinary people.
Concerning the underlying differences between priests of different schools of
thought, the causes of ikhtilaf are classified into four categories:1
1. Understanding the Qur'an and Sunnah of the Prophet Muhammad.
2. Special reasons regarding the sunnah of the Prophet.
3. Causes related to qaidah fiqiyyah and ushuliyyah.
4. The reasons related to the use of arguments outside the Qur'an and the sunnah
of the Prophet Muhammad.
In the jurisprudence of worship, especially in the jurisprudence of the
management of corpses, there are also differences in views, both in bathing,
shrouding, praying to the burial of the dead, especially in the case of furuiyyah
(branches) of organizing the corpse. There is ikhtilaf in the al-Shafi'i and Maliki
schools in terms of talqīn or guiding someone at the time of death and talqin of the
deceased buried. talqīn itself has a meaning according to the language of teaching,
understanding orally, namely, someone who teaches something orally to others,
then what is taught is followed by the person concerned.2
Meanwhile, the term refers to teaching and reminding people who are dying
or have recently been buried with certain sentences in the context of the relationship
between the living and the dead. Additionally, some scholars interpret talqīn as
having two meanings, namely teaching two sentences of the creed to those seeking
to depart from this world and instructing or reminding the deceased to answer
questions from Munkar and Nakir angel.
According to the well-known Maliki and Hambali schools of thought, the term
talqīn (after the body has been buried) is makruh. "O so and so, say Lā ilāha illā
Allāh, Muhammad Rasulullah," talqīn says here to the grave's inhabitants.
Alternatively, the phrase "O so and so, say; Rabbiyallah, Dīn al-Islām, my religion,

1
Ahmad Musadad, Muqaranah Mazahib (Madura: Duta Media Publihising, 2017)., p. 106.
2
Ibnu Wataniyah, Majmu’ Syarif Tuntunan Sholat Dan Amalan Sehari-Hari Sepanjang Masa (Depok:
Kayasa Media, 2018)., p. 298.

MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021 | 131

 Prophet Muhammad "may be used. (Allah is my Rabb, Islam is my religion, and my
prophet Muhammad saw).3
Meanwhile, among al-Shafi'i scholars, it is recommended to perform talqīn on
the deceased, both during death and after burial.

Methods
The type of research used by the author in this study is a qualitative research
type, which is a type of research that brings library research data sources in the form
of books or other scientific works. using a normative approach (shari'a), which is an
approach to the problem that will be studied based on texts in the Qur’an, Sunnah,
and Ijmak of the scholars and obtained from various literatures related to the
problems that the author will discuss, both sourced from primary and secondary
data. secondary data. After data collection, it is processed using data analysis
techniques, specifically by reviewing and analyzing the data and interpreting the
collected data to describe the phenomenon under study.

The Legal of Talqīn

Linguistically, the word is derived from ‫ تَل ِّْق ْي نًا‬،‫ يُلَ ِّق ُن‬،‫ل ََّق َن‬ (laqqana-yulaqqinu-
talqīnan) is verbally teaching or explaining something to other people, followed by
the person being taught, and reminding people who are dying or have recently been
buried with certain sentences.4
According to the term talqīn, it has two meanings: first, teaching people who
will die the monotheistic sentence; and second, reminding people who have died,
who have recently been buried, of how many things are necessary for him to face
the two angels who will appear.5 According to him, one of the Prophet's words
regarding talqīn is contained in a hadith narrated by Imam Muslim, Imam Abu
Dawud, and Imam Al-Nasa'i.:
‫وسلَّ َم ل َِّقنُ ْوا َم ْوََت ُك ْم الَ إَلَهَ إِّالَهللا‬ ِّ
َ ‫صلَّى هللا َعلَْيه‬ َ َ‫َع ْن أَِِّب ُه َريْ َرةَ قَا َل ق‬
َ ‫ال َر ُس ْو ُل هللا‬
Meaning:
"Speak to those who are dying among you with the words lā ilāha illā Allāh," the
Messenger of Allah said through Abu Hurairah”.

3
Syaikah Sulaiman Ahmad Yahya Al-Faifi, Ringkasan Fikih Sunnah Sayyid Sabiq (Jakarta: Pustaka
Al-Kautsar, 2013)., p. 301.
4
Muhayiddin Abdusshomad, Fiqih Tradisionalis (Malang: Pustaka Bayan, 2004)., p. 209-210.
5
A. Sihabuddin, Membongkar Kejumudan Menjawab Tuduhan-Tuduhan Wahhabi Salafi (Jakarta:
Naura Books, 2014)., p. 157.

132 | MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021

 Talqīn Dead Before and After Burial; An Analysis of the al-Shafi'i and Maliki Schools of Thought
Tabran and Talli.
According to the majority of scholars, the pronunciation of ‫ َم ْوََت ُك ْم‬in the hadith
above refers to people who are close to death, not to people who have died. The
hadith makes use of the term majaz (figurative meaning). However, the
pronunciation is not incorrect if the word is interpreted in its original sense: people
who have died. Because, according to the rules of the Arabic language, it is
necessary to direct a lafaẓ to the meaning of the majaz through the use of qarīnah
(indication), either in the form of a word or a condition indicating that what is meant
by the word is the majaz's meaning and not the original meaning.6
The majority of people believe that the spirits of those who have died can hear
and feel the presence of those who are still alive and can even respond to the
greetings of those who visit them. They also believe that by reading and conversing
with the corpse after burial, he can receive advice and benefit from it. 7
The legal basis for talqīn has been extensively explained in hadiths and
scholar comments regarding the permissibility of talqīn in corpses both during and
after burial, among the arguments stating the permissibility of talqin, and throughout
the literature, I have discovered that the majority of scholars from among the four
priests agree on this point. The schools of thought permit talqīn, even if they are
affiliated with the Imam Malik school of thought, which maintains that talqin is not
available (makruh), and even if there is no literacy affiliated with the Maliki school,
which maintains that talqīn is forbidden or haram, if not heretical.8
a. Qur’an
Mentally circumcised dead bodies that are adults despite being martyred after

ۡ ۡ
burial.9 Explicitly stated in the Surah al-Ẓāriyāt verse 55:
ِّ ِّ ۡ ِّ ِّ ۡ ِّ
‫ني‬ ‫ن‬
َ ُ ُ‫م‬ ‫ؤ‬ ‫م‬‫ٱل‬ ‫ع‬ ‫ف‬
َ ‫ن‬َ‫ت‬ ‫ى‬
ٰ َ ‫َوذَكر فَإ َّن ٱلذ‬
‫ر‬ ‫ك‬
Meaning:
“Continue to issue warnings, as they are beneficial to believers”.10

6
Ibid.
7
Abdul Karim, “Makna Kematian Dalam Perspektif Tasawuf,” Esoterik 1, no. 1 (2015): 38.
8
Ahmad Zarkasih, Antara Kita Jenazah Dan Kuburan (Jakarta: Rumah Fiqih Publishing, 2018)., p.
36-37.
9
Siska Elasta Putri, “Upacara Kematian Pada Masyarakat Nagari Taluak Kecamatan Lintau Buo
Kabupaten Tanah Datar Dalam Perspektif Hukum Islam,” JURIS (Jurnal Ilmiah Syariah) 19, no. 1
(2020): 73, doi:10.31958/juris.v19i1.1997.
10
Kementerian Agama RI, Al-Qur’an Dan Terjemahannya (Jakarta: Lajnah Pentashihan Mushaf Al-
Qur’an Badan Litbang dan Diklat Kementerian Agama RI, 2019), doi:10.16309/j.cnki.issn.1007-
1776.2003.03.004.

MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021 | 133

b. Hadith
Among the hadiths that state the ability to communicate with the dead are the
following: Abdullah bin Ja'far narrated by Ibn Majah, no. 1446.:
‫ل َِّقنُ ْوا َم ْوََت ُك ْم الَ إَلَهَ إِّالَهللا‬
Meaning:
“Talqīn the deceased among you, lā ilāha illā Allāh.”.11
ِّ ِّ ‫مارواهُ س ِّعي ُد بن م ْنصوِّرِّمن طَ ِّري ِّق ر‬
ِّ
َ ‫ ا َذا‬:‫ َوغَ ِّْْيِهَاقَالُوا‬،‫ض ْم َرةَ بْ ِّن َحب ْيب‬
‫سوي َعلَى‬ َ ‫ َو‬،‫اش ِّدبْ ِّن َس ْعد‬ َ ْ ْ ْ ُ َ ُ ْ ْ َ ََ َ
‫ الَإله‬:‫ ََيفْالَ ُن قُل‬:ِّ‫ت ِّع ْن َدقَ ِّْْبه‬
ِّ َّ‫ال لِّلمي‬ ِّ
َ َ ‫َّاس َع ْنهُ َكانُو يَ ْستَحبُو َن أ ْن يُ َق‬ ُ ‫ف الن‬ َ ‫ص َر‬
َ ْ‫ت قَ ْْبُهُ َوان‬ ِّ ِّ‫املَي‬
‫ ُش َّم‬،‫ َونَِِّب حممد‬،‫االسالَ ُم‬ ِّ ٍ ‫ثالش مر‬،‫ اَسهد أن ال إله إالهللا‬:‫ قُل‬،‫إالهللا‬
ْ ‫ َوديِِّْن‬،‫ رِب هللا‬:‫ قُل‬،‫ات‬
.‫ف‬ ُ ‫ص ِّر‬َ ‫يَ ْن‬
Meaning:
“It was narrated that Sa'id bin Mansur, from the path of Rashid bin Sa'd,
Dhamrah bin Habib, and others, said: "After the grave has been leveled and the
crowd has dispersed, they recommend that the corpse by the graveside be
addressed as follows: "O so and so, declare that there is no god but Allah."
Declare: I testify that there is no god but Allah. At least three times. Declare:
"My Lord Allah." Islam is my religion. Muhammad, My Prophet". Then
proceed.”12

The Legal of Maddhab

Madhhab is derived linguistically from ṣīgat maṣdar mīmī (adjective) and isim
eating (a place word) which are used from fi'il ‘zahaba, yahabu’, which means to go;
mazhab also refers to al-ra'yu (opinion), view, beliefs, ideologies, doctrines,
teachings, and sects.13
While the term "school" encompasses two concepts, the first is the way of
thinking or method used by a mujtahid when determining the law of an issue based
on the Qur'an and sunnah. Second, madhhab refers to a mujtahid's fatwa or opinion
on issues derived from the Qur'an and sunnah. From these two interpretations, it can
be concluded that the school is the primary concept or foundation upon which
mujtahids base their approach to solving problems in Islamic law.14

11
Ibnu Hajar All-Asqalānī, Talkhīṣ Al-Habīr III (Jakarta: Pustaka Azzam, 2012)., p. 210-211.
12
Abdul Somad, 37 Masalah Populer (Tafaqquh Study Club, 2015)., p. 110.
13
Jumadil Jumadil and Ahmad Nuh, “Hakikat Mazhab Dan Respon Umat Islam,” Al-Azhar Islamic Law
Review 2, no. 1 (2020): 16–28, doi:10.37146/ailrev.v2i1.34.
14
Abdul Syatar and Arif Rahman, “Transformation of Fiqh in the Forms of Pilgrimage and Zakat
Legislation,” Mazahibuna 1, no. 2 (2019), doi:10.24252/MH.V1I2.11646.

134 | MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021

 Talqīn Dead Before and After Burial; An Analysis of the al-Shafi'i and Maliki Schools of Thought
Tabran and Talli.
The Qur'an and the traditions of the Prophet Muhammad contain the following
arguments regarding the legal basis of the school of thought:
a. Qur’an
Allah Stated in An-Nahl verse 43:
Meaning:
“And we did not send anyone before you except men to whom We revealed
revelation; therefore, if you are unsure, consult someone who is
knowledgeable”15
This verse praises scholars of knowledge, particularly those who possess
knowledge of the Qur'an, because Allah commands that they be referred to in all
matters. This verse also contains a tazkiyah (recommendation) for scholars, as Allah
Almighty commands that those who are unsure about Islamic law issues should
consult them. That it is the responsibility of ordinary people to inquire of those who
are experts in knowledge; the experts in knowledge referred to here are those who
comprehend Allah's texts and books. This is Ibn 'Abbas', Mujtahid's, and Al-opinion.
Dahhak's.16
The scholars agree that the preceding verse is an instruction to those who do
not understand Islamic law to seek clarification from those who do. This verse also
establishes the precedent for obligating the common people to be taqlid to the
madhhab's Imam.
b. Hadith
In an authentic hadith narrated by a Muslim priest, the Messenger of Allah
states:
‫َّاس قَ ْرِِّن الَّ ِّذيِّ َن يَلُ ْو ََنُ ْم ُُثَّ الَّ ِّذيْ َن يَلُ ْو ََنُم‬
ِّ ‫ْي الن‬
ُ ْ ‫ َخ‬.
Meaning:
The best of people are my generation, then the next generation, then the next
generation. (HR, Muslim, no. 2533, Bukhari, no. 3651.)
Following these three generations, of course, is equivalent to following the
Prophet, because knowledge was accepted by the companions during the Prophet's

15
Kementerian Agama RI, Al-Qur’an Dan Terjemahannya.
16
Riswan and Muhammad Sabir Maidin, “Bermazhab Dalam Pandangan Hadis Nabis Saw,”
Shautuna: Jurnal Ilmiah Mahasiswa Perbandingan Mazhab 1, no. 2 (2020): 93–112, http://journal.uin-
alauddin.ac.id/index.php/shautuna/article/view/13723/8346.

MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021 | 135

lifetime, and then the companions transmitted the knowledge they received from the
Messenger of Allah to the Tabi'in, who then passed it on to the Tabi'it Tabi'in.17

The al-Shafi'i and Maliki Schools of Thought's Perspectives on the Deceased's

Talqīn Before and After Burial
1. The al-Shafi'i school of thought prior to and following burial

According to the Shafi'iyyah school of thought, the deceased's talqīn, whether

in a state of naza '(sakrah al-maut) or after burial, is a sunnah talqīn.

Sunnah law, or mandup in fiqh, requires that one perform an act because it is

considered good and highly recommended; the person who performs the act is

entitled to a reward in the form of a reward; however, if the claim is not carried out or

abandoned, it is acceptable.

Muslims are also instructed to direct the face of a dying person towards the

Qiblah by tilting his body to the right, but if this is difficult, it is sufficient to point his

legs towards the Qibla by laying his back and raising his head slightly. Slightly to the

Qibla, it is also recommended that people who are near death mentally or spiritually

guide themselves to say the creed, so that the prospective deceased remembers to

say it, as Rasulullah has conveyed:18

ِّ ‫ُاع ْن َداملَْوت إالَّأَجنته ِّم َن الن‬
.‫َّار‬ ِّ ‫ل َِّقنُ وا موََت ُكم الَ إَلَه إِّالَهللا فَِّإنَّه لَيس مسلِّم ي ُقوُل‬
َْ ُْ ْ ُ َ ْ َْ ْ
Meaning:
Speak (talqīn) the words la ilaha illallah to those who are about to die, because
every Muslim who does so will be saved from the fires of hell.
The hadith was narrated by Abu Hafsah bin Syahin during a marfu' discussion

of Ibn Umar's funeral prayer, while the Muslim priest narrated it from Abu Hurairah,
but only with lafaẓ

‫وسلَّ َم ل َِّقنُ ْوا َم ْوََت ُك ْم الَ إَلَهَ إِّالَهللا‬ ِّ

َ ‫صلَّى هللا َعلَْيه‬ َ َ‫َع ْن أَِِّب ُه َريْ َرةَ قَا َل ق‬
َ ‫ال َر ُس ْو ُل هللا‬
Meaning:
"Speak (talqīn) to those who are dying among you with the words La ilaha
illallah," the Messenger of Allah stated from Abu Hurairah.”

17
Muhammad Ajib, Bermazhab Adalah Tradisi Ulama Salaf (Jakarta: Rumah Fiqih Publishing, 2018).,
p. 10.
18
Abdurrahman Al-Jazīrī, Al-Fiqh ‘Ala Al-Mazāhib Al-Arba’Ah, II (Cairo: Dār al-Ḫadīṡ, 2015)., p. 217.

136 | MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021

 Talqīn Dead Before and After Burial; An Analysis of the al-Shafi'i and Maliki Schools of Thought
Tabran and Talli.

When viewed through the lens of sanad quality, there is no doubt that this

hadith was narrated by competent narrators. While some of them may have daif

status, this has little effect on the quality of the sanad, which will increase if

numerous pathways strengthen its meaning. Thus, if there are numerous hadiths

that are similar to the text of their eyes and are narrated by numerous narrators,

hadiths that are considered weak or weak can be considered hasan.

According to one of the al-Shafi'i school of thought's scholars, Imam An-

Nawawi, many scholars recommend communicating with the dead.

‫معناه من حضره املوت واملراد ذكروه ال إله إال هللا لتكون آخر كالمه كما يف احلديث من كان‬
‫آخر كالمه ال إله إال هللا دخل اجلنة واألمر هبذا التلقني أمر ندب وأمجاع العلماء على هذا‬
‫التلقني وكرهوا االكثار عليه واملواالة لئال يضجر بضيق حاله وشدة كربه فيكره ذلك بقلبه‬
‫ويتكلم مبا ال يليق قالوا وإذا قاله مرة ال يكرر عليه إال أن يتكلم بعده بكالم آخر فيعاد‬
‫التعريض به ليكون آخر كالمه ويتضمن احلديث احلضور عند احملتضر لتذكْيه وأتنيسه واغماض‬
‫عينيه والقيام حبقوقه وهذا جمما عليه‬
Meaning:
“Whoever is experiencing death, then remind him by saying '‫' الإله ال هللا‬so that his
last sentence will be '‫' ال له ال هللا‬as mentioned in the hadith, "Who is the end of his
word is: ' ‫ ال له ال‬, then he goes to heaven ". This talqin order is a recommended
order. The scholars have agreed on this talqīn. The scholars have made it
permissible to multiply the talqin and continue without stopping so that people
who are sakaratul-mau are not confused because of their difficult and difficult
conditions until it causes displeasure in his heart and he says inappropriate
words. According to the scholars, if the person who is dying has said ' ‫' ال له ال هللا‬
once, then there is no need to repeat the Talqin. Except after saying that he
said other words, then the talqīn was repeated again so that the end of his
sentence was '‫'ال له ال هللا‬. akaratul-mau to remind him, do good to him, close his
eyes and exercise his rights. All these matters are agreed upon by the scholars
based on Ijma.)19
From the presentation of the preceding hadith and the explanations of al-

Shafi'i scholars regarding the sunnah of the deceased's talqīn both during naza'

(sakrat al-maut) and after burial, Al-Hasan stated that Rasulullah saw and was asked

"what is the most important practice?" "You died when your tongue was wet," the

Messenger of Allah replied, "because you were a reminder of Allah swt."

19
Somad, 37 Masalah Populer., p. 109.

MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021 | 137

 According to them, this type of discourse was discouraged, and among those

who stated that it was recommended were Al Qadhi Husain Al Mutawalli, Shaykh

Nasr Al Maqdisi, Ar-Rafi'i, and others who were not Shafi'i scholars.20

2. An examination of the Maliki School of Thought before and after it was buried

a. Talqīn the deceased prior to his or her burial (sakarat al-maut state)

According to the Maliki school, it is recommended that people who are dying

read the Shahada (lā ilāha illā Allāh), which is based on the Prophet Muhammad's

words.

Scholars disagree on whether the bodies of people in the throes of death

should be oriented toward the Qibla. There are scholars who believe it is

permissible, and others who believe it is not permissible to narrate from Imam Malik

on this subject; this is a long-standing teaching. According to Sa'id bin Al Musayyib,

he denied this act. And there is no history from a friend or a tabi'in who teaches and

practices regarding the advice to direct the people of death toward Qibla.21

Imam Al-Qurtubi of the Maliki school of thought believes that mentalqin is

recommended during the time of death, as Abu Nu'aim mentions in his hadith from

Makhul from Ismail Ibn 'Yasy ibn Abu Mu'adz 'Utbah ibn Hamid. Once upon a time,

the Messenger of Allah, peace be upon him, stated, "Bring those who are about to

perish with you and teach them to say la ilaha illalah. Give them the glad tidings of

heaven, for the devil is extremely close to those who are about to die at that time. I

swear that seeing the angel of death hurts more than a thousand sword slashes; I

also swear that the spirit will not emerge until he sweats from the pain caused by his
errors "'. Additionally, the scholars stated that Muslims have passed down the mental

kinship of corpses from generation to generation.22

20
Imam Al-Nawawī, Al-Majmū’ Syarah Al-Muhazzab, V (Cairo: Dār al-Ma’ārif, 2016)., p. 516-517.
21
Ibnu Rusyd, Bidāyat Al-Mujtahid Wa Nihāyah Al-Muqtaṣid (Cairo: Dār al-Tauḫīd li al-Nasyr, 2015).,
p. 469-470.
22
Al-Imam Al-Qurtubi, Ensiklopedia Kematian Mengingat Kematian Dan Hari Ahkir (Jakarta:
Cendekia, 2005)., p. 38.

138 | MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021

 Talqīn Dead Before and After Burial; An Analysis of the al-Shafi'i and Maliki Schools of Thought
Tabran and Talli.

b. The Maliki school's view on talqīn after burial

Talqīn during and after burial, according to the Maliki school, is makruh, and

mentalqin is only recommended at the time of death. Even reading any verse or

surah near someone who is about to die is makruhkan and is not taught by Salaf

scholars, but there are also Maliki scholars who agree with the scholars who

recommend reading Surah Yasin next to the Sakrat al-Maut.23

This view is consistent with the Abu Hanifa school, also known as the Hanafi

school, which maintains that while speaking after burial is neither prohibited nor

ordered, historical evidence indicates that it is. According to the Maliki school of

thought, which holds that the talqīn ends with the burial and that once it is buried, it

becomes makruh, the talqīn is only practiced during the time of death.24

Hadith in Abu Dawud Number 2710

‫مسعت اَ ََب َس ِّع ْي ٍد‬

ُ َ َ‫َح َّد َشنَا ُم َس َّد ْد َح َّد َشنَا بِّ ْش ٌر َح َّد َشنَا عماره بِّ ْن غَ ِّزيَه َح َّد َشنَا ََْي َي بِّ ْن عماره ق‬
‫ال‬
‫صلى االه عليه وسلم ل َِّقنُ ْوا َم ْوََت ُك ْم قَ ْو َل الَ إَلَهَ إِّالَهللا‬ َ ‫ال َر ُس ْو ُل هللا‬ َ َ‫ول ق‬ُ ‫يَ ُق‬
Meaning:
“Musaddad, Bishr, Ummarah bin Ghaziyah, and Yahya bin Ummarah, said
Yahya, I heard Abu Sa'id say, Rasulullah SAW said, "Teach the dead by saying
lā ilāha illā Allāh."”
The word ‫ ل َِّقنُ ْوا‬is written in the editorial of the talqīn hadith contained in the
book of Sunan Abu Dawud above. If an Arabic grammatical approach is taken, this

word, according to nahwu expert scholars, is in the form of amar, which indicates the

meaning of command. The implication of fiil amar demonstrates that the hadith's law

is a "obligatory" order that must be followed. It is stated in the Usul Fiqh discipline

that ‫األصل ىف األمرالوجوب‬. When the word is examined through the dilālah al-Ibārah
lens, scholars conclude ‫ ذكروه‬which means "Remind"”.

Regarding the ulama's opinion on the command of mental kin corpses, al-

Sindi argues that talqīn is for people who are about to die, not for people who have

Al-Jazīrī, Al-Fiqh ‘Ala Al-Mazāhib Al-Arba’ah, II., p. 216.

23
24
Syarif Hademasyah Daruluqman Junaidi, Kitab Sholat Fikih Empat Mazhab Mudah Memahami Fikih
Dengan Metode Skema (Jakarta: Mizan, 2010)., p. 555.

MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021 | 139

died, because talqīn is a new practice (biah) according to some scholars. Meanwhile,

the proper procedure is to say the monotheistic sentence next to the person about to

die, rather than ordering him to say it. The objective is for what he is discussing to be

the conclusion of his speech. According to the ulama of Jumhur While talqīn is a

sunnah order, it is not permitted to be repeated or carried out continuously. This is to

avoid boring and complicating the situation of the person speaking. Talqing is

considered makruh if it is done from the heart and generates conversation unrelated

to the act of talqīn. Additionally, according to Jumhur, mentalqin-dead is performed

once and cannot be repeated unless the person about to die is speaking about

something other than talqīn’s words. Al-Qari argues in his book al-Mirqat that the

hadith narrated by Abu Dawud requires that talqīn be mandatory. This view was

shared by a group of scholars and some Maliki scholars.25

Conclusion
According to talqīn, the term has two meanings: first, to teach people who will
die the monotheistic sentence; and second, to remind people who have died, people
who have recently been buried. According to the Shafi'iyyah school of thought, the
deceased's talqīn, whether in a state of naza' (sakrat al-maut) or after burial, is a
sunnah to talqīn. According to the Maliki school, it is recommended that people who
are dying read the Shahada (lā ilāha illā Allāh), which is based on the words of the
Messenger of Allah. Even reading any verse or surah near someone who is facing
death is makruh and is not taught by Salaf scholars, but some Maliki scholars agree
with the Salaf scholars who recommend reading the surah.
Talqīn is a fiqh-based practice of managing corpses that is mostly practiced
by Muslims out of respect and affection for those who have died and those who are
dying. It is hereby expected that those who are mentally qin or who read talqīn will
understand how to and read in talqīn corpse. By comparing the al-Shafi'i and Maliki
schools of thought on the issue of talqīn during the funeral and after burial, Muslims
can determine which talqīn is permissible according to the al-Shafi'i and Maliki
schools, avoiding misunderstandings among Muslims. With the title analysis of the

25
Slamet Arofik, “Talqin Mayit Analisis Kualifikasi Hadith Dalam Kitab Sunan Abu Dawud,” Universum
11, no. 2 (2017): 103–14, doi:10.30762/universum.v11i2.695.

140 | MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021

 Talqīn Dead Before and After Burial; An Analysis of the al-Shafi'i and Maliki Schools of Thought
Tabran and Talli.
madhhab priest's views on talqīn, it is hoped that it will be possible to allow freedom
in choosing the opinion that he believes is the strongest to be practiced without
blaming other opinions, as each opinion has its own arguments and reasons for
establishing the law. By comparing the views of the al-Shafi'i and Maliki schools,
which are the most popular and influential in Indonesia, we can provide perspectives
on talqīn to the Indonesian people.

References
Abdusshomad, Muhayiddin. Fiqih Tradisionalis. Malang: Pustaka Bayan, 2004.
Ajib, Muhammad. Bermazhab Adalah Tradisi Ulama Salaf. Jakarta: Rumah Fiqih
Publishing, 2018.
Al-Faifi, Syaikah Sulaiman Ahmad Yahya. Ringkasan Fikih Sunnah Sayyid Sabiq.
Jakarta: Pustaka Al-Kautsar, 2013.
Al-Jazīrī, Abdurrahman. Al-Fiqh ‘Ala Al-Mazāhib Al-Arba’Ah. Cairo: Dār al-Ḫadīṡ,
2015.
Al-Nawawī, Imam. Al-Majmū’ Syarah Al-Muhazzab. Cairo: Dār al-Ma’ārif, 2016.
Al-Qurtubi, Al-Imam. Ensiklopedia Kematian Mengingat Kematian Dan Hari Ahkir.
Jakarta: Cendekia, 2005.
All-Asqalānī, Ibnu Hajar. Talkhīṣ Al-Habīr. Jakarta: Pustaka Azzam, 2012.
Arofik, Slamet. “Talqin Mayit Analisis Kualifikasi Hadith Dalam Kitab Sunan Abu
Dawud.” Universum 11, no. 2 (2017): 103–14.
doi:10.30762/universum.v11i2.695.
Jumadil, Jumadil, and Ahmad Nuh. “Hakikat Mazhab Dan Respon Umat Islam.” Al-
Azhar Islamic Law Review 2, no. 1 (2020): 16–28. doi:10.37146/ailrev.v2i1.34.
Junaidi, Syarif Hademasyah Daruluqman. Kitab Sholat Fikih Empat Mazhab Mudah
Memahami Fikih Dengan Metode Skema. Jakarta: Mizan, 2010.
Karim, Abdul. “Makna Kematian Dalam Perspektif Tasawuf.” Esoterik 1, no. 1
(2015): 38.
Kementerian Agama RI. Al-Qur’an Dan Terjemahannya. Jakarta: Lajnah
Pentashihan Mushaf Al-Qur’an Badan Litbang dan Diklat Kementerian Agama
RI, 2019. doi:10.16309/j.cnki.issn.1007-1776.2003.03.004.
Musadad, Ahmad. Muqaranah Mazahib. Madura: Duta Media Publihising, 2017.
Putri, Siska Elasta. “Upacara Kematian Pada Masyarakat Nagari Taluak Kecamatan
Lintau Buo Kabupaten Tanah Datar Dalam Perspektif Hukum Islam.” JURIS
(Jurnal Ilmiah Syariah) 19, no. 1 (2020): 73. doi:10.31958/juris.v19i1.1997.
Riswan, and Muhammad Sabir Maidin. “Bermazhab Dalam Pandangan Hadis Nabis
Saw.” Shautuna: Jurnal Ilmiah Mahasiswa Perbandingan Mazhab 1, no. 2
(2020): 93–112. http://journal.uin-
alauddin.ac.id/index.php/shautuna/article/view/13723/8346.
Rusyd, Ibnu. Bidāyat Al-Mujtahid Wa Nihāyah Al-Muqtaṣid. Cairo: Dār al-Tauḫīd li al-
Nasyr, 2015.

MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021 | 141

Sihabuddin, A. Membongkar Kejumudan Menjawab Tuduhan-Tuduhan Wahhabi
Salafi. Jakarta: Naura Books, 2014.
Somad, Abdul. 37 Masalah Populer. Tafaqquh Study Club, 2015.
Syatar, Abdul, and Arif Rahman. “Transformation of Fiqh in the Forms of Pilgrimage
and Zakat Legislation.” Mazahibuna 1, no. 2 (2019).
doi:10.24252/MH.V1I2.11646.
Wataniyah, Ibnu. Majmu’ Syarif Tuntunan Sholat Dan Amalan Sehari-Hari
Sepanjang Masa. Depok: Kayasa Media, 2018.
Zarkasih, Ahmad. Antara Kita Jenazah Dan Kuburan. Jakarta: Rumah Fiqih
Publishing, 2018.

142 | MAZAHIBUNA: Jurnal Perbandingan Mazhab - Volume 3, Issue 2, December 2021