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The Tahlil or Tahleel (Arabic: تَهْلِيل, romanized: tahlīl, pronounced [tahˈliːl]) is a form of dhikr (ritually repeated phrase) that involves the praising of God in Islam by saying "There is no god but Allah. He has no partner with Him" (لَا إِلٰهَ إِلَّا الله وَحْدَه لَا شَرِيكَ لَه, Lā ilāha illā Llāh, waḥdahu lā sharīka lah).[1]

Etymology

[edit]

The word Tahlil is the verbal noun of the form 2 verb hallala (هَلَّلَ)[2] which means 'to praise' or 'to acclaim'.[3]

History

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Traditionally, the utterance of the sentence is part of the shahada (testimony of faith) performed by somebody converting to Islam. It is recommended for tahlil to be uttered as the last words of a dying person as a hadith states that the person who dies uttering the tahlil (with conviction in the words) will certainly enter Jannah.[4]

In Indonesia and Malaysia, ritualized repetitive chanting of the tahlil is part of the tradition of kenduri, which is common during death rituals.[5] The custom is known locally as majlis tahlīl (مَجْلِس تَهْلِيل), 'assembly to perform prayers'.[6][7] This practice is more common among Muslims who are followers of the traditionalist Nahdlatul Ulama movement.[8][9]

Hadith

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According to Abu Huraira, the Prophet of Islam said

He who utters a hundred times in a day these words: "there is nobody worthy of worship except Allah. He is One and He has no partner with Him; His is the sovereignty and His is the praise, and He is Omnipotent)," he will have a reward equivalent to that for emancipating ten slaves, a hundred good deeds will be recorded to his credit, hundred of his sins will be blotted out from his scroll, and he will be safeguarded against the devil on that day till the evening; and no one will exceed him in doing more excellent good deeds except someone who has recited these words more often than him.[10]

Malik ibn Anas reported from Talha ibn Ubaydullah ibn Kariz that Muhammad said, "The best dua is dua on the Day of Arafa, and the best thing that I and the Prophets before me have said is "There is nothing worshipped but Allah, alone without any partner." [11]

See also

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References

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Tahlil

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Tahlil, also referred to as tahlilan in communal settings, is an Islamic devotional practice primarily observed in Southeast Asian Muslim communities, especially in Indonesia and Malaysia, where participants engage in the repetitive recitation of the declaration of faith La ilaha illallah (There is no god but Allah) as a form of dhikr (remembrance of God) and supplication for the deceased. This ritual, rooted in the Arabic term tahlil meaning to proclaim divine unity, typically involves group gatherings that include Quranic recitations such as Surah Yasin—known as the "heart of the Quran"—along with prayers (dua) to seek forgiveness and elevation for the soul of the departed. The practice is often held on specific days after death, such as the 7th, 40th, or 100th day, to provide spiritual comfort to the bereaved family and reinforce communal bonds. Originating from pre-Islamic animist ceremonies in , tahlil was adapted and Islamized by the Wali Songo () during the 15th and 16th centuries to facilitate the among local populations, blending indigenous customs with core Islamic tenets like (oneness of ). In its modern form, the ritual follows a structured sequence, beginning with Surah al-Fatihah, followed by Surah al-Ikhlas recited three times, extensive (seeking forgiveness) up to 100 times, and concluding with collective prayers led by a religious figure, often in homes, mosques, or community centers on evenings like Thursdays. These sessions may rotate among participants' homes and include shared meals to promote social solidarity, reflecting local wisdom () in fostering patience, gratitude, and unity within diverse Muslim societies. Religiously, tahlil is viewed as permissible () by many scholars from schools like Hanafi, Maliki, Shafi'i, and Hanbali, who cite Quranic verses (e.g., Surah Al-Hashr 59:10) and hadiths supporting the transfer of prayer rewards to the deceased, as affirmed by figures like Imam al-Nawawi. Organizations such as (NU) in endorse it as a noble tradition that upholds Ahlus Sunnah wal Jamaah principles, enhances faith, and contributes to national harmony without contradicting Shariah. However, it faces criticism from some reformist scholars, including Ibn Taymiyyah's followers, who classify it as a blameworthy (bid' dhalalah) due to its lack of direct prophetic precedent, though proponents argue it aligns with customary practices ('urf) that promote communal worship and psycho-social well-being. Despite these debates, tahlil remains a vital cultural expression of Islamic and remembrance in the region.

Introduction

Definition and Core Phrase

Tahlil is a form of Islamic dhikr (remembrance of God) that involves the repetitive recitation of the phrase "La ilaha illallah" (There is no god but Allah). This practice serves as a direct affirmation of tawhid, the fundamental Islamic doctrine of God's absolute oneness and uniqueness, reinforcing the believer's devotion and spiritual focus on divine unity during worship. In many traditions, the core phrase is extended to the complete (testimony of faith): "La ilaha illallah, " (There is no god but , is the Messenger of ), emphasizing both and prophetic testimony. Variations exist across Islamic communities, particularly in regions like , where tahlil sessions may incorporate —invocations of blessings upon the Prophet —alongside the primary phrases to enhance communal and . As a specific type of dhikr, tahlil is primarily associated with funeral and memorial rites, where it is recited to seek mercy for the deceased and comfort for the bereaved, though it forms part of broader remembrance practices in daily devotion.

Etymology

The term tahlil derives from the Arabic verbal noun tahlīl (تَهْلِيل), which is the maṣdar (infinitive) of the Form II verb hallala (هَلَّلَ) from the triconsonantal root h-l-l (هـ ل ل). This root fundamentally connotes raising one's voice in acclamation, praise, or joyful proclamation, often associated with ritual cries of devotion such as those during pilgrimage. In texts, the term evolved to specifically denote the repetitive of the of faith, lā ʾilāha ʾillā llāh ("there is no but "), as a form of devotional utterance emphasizing divine unity. While the phrase itself is central to early , the term 'tahlil' for its repetitive recitation as a distinct devotional practice gained prominence in later classical and regional Islamic traditions. Across linguistic adaptations, the term exhibits variations in and influenced by regional and orthographies. In Persian-influenced areas, such as parts of and , it is commonly rendered as tahleel or tahlil, retaining the original intonation. In Indonesian and Malay contexts, it manifests as tahlilan, often with a plural or collective reflecting communal rituals.

Historical Origins

Early Islamic Roots

The phrase central to tahlil, "La ilaha illallah" (There is no god but Allah), originates from the era of Prophet Muhammad as a fundamental declaration of faith (shahada) and form of dhikr (remembrance of God), emphasizing tawhid (the oneness of God). The Prophet and his companions recited it regularly for spiritual purification and devotion, integrating it into daily worship and as recommended last words for the dying. This basic practice laid the foundation for later ritualized forms of invocation in Islamic traditions. Early Islamic sources, including the and , highlight the importance of such declarations in affirming faith and seeking divine protection, though the structured communal recitation for the deceased developed subsequently. Pre-Islamic Arabian monotheistic figures known as Hanifs also professed belief in a single , influencing the emphasis on divine unity that purified and formalized.

Development in Sufism and Regional Spread

During the medieval period, repetitive invocation of "La ilaha illallah" became integrated into major Sufi tariqas (orders) as a meditative practice for spiritual purification and closeness to God. In the Qadiri order, founded by Abdul Qadir al-Jilani (d. 1166), it formed part of communal dhikr sessions. The Naqshbandi tariqa, developed by figures like Abdul Khaliq al-Ghujdawani (d. 1179) and Baha'uddin Naqshband (d. 1389), emphasized silent recitation focused on the heart. These 9th- to 12th-century practices elevated dhikr as a disciplined spiritual exercise. Sufi scholars like Abu Hamid al-Ghazali (d. 1111), in his Ihya' Ulum al-Din, promoted tahlil-like invocations as superior dhikr for heart purification, recommending daily recitations based on prophetic traditions. This framework influenced Sufi teachings, making such practices essential for moral and mystical training. The practice spread through Sufi networks and trade routes from the 13th to 16th centuries, reaching South Asia and Southeast Asia, where it adapted to local contexts. In Indonesia and Malaysia, tahlil evolved into tahlilan, a communal ritual for the deceased, introduced via Arab and Indian Sufi traders from lineages like Qadiri and Naqshbandi. Originating from Middle Eastern traditions, particularly Yemen, it was further developed by the Wali Songo (Nine Saints) in 15th-16th century Java, blending with indigenous animist customs such as ancestor veneration to facilitate Islam's spread. This adaptation incorporated Quranic recitations to honor the dead while aligning with core Islamic principles.

Scriptural Foundations

Quranic Basis

The Quranic foundation for Tahlil, the recitation of "La ilaha illallah" (There is no deity except Allah), is prominently established in Surah Muhammad (47:19), which directly commands the Prophet Muhammad to affirm this declaration as a means of attaining forgiveness and guidance: "So know that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women. And Allah knows well your movement and your staying." In his tafsir, Ibn Kathir interprets this verse as an imperative to uphold tawhid (the oneness of Allah) with certainty, emphasizing that the phrase encapsulates the core Islamic creed and serves as a pathway to divine mercy for believers. Supporting verses further underscore the salvific power of affirming tawhid, as in Surah As-Saffat (37:35), which describes the disbelievers' arrogant rejection of the proclamation "There is no god except Allah," implying that sincere acceptance leads to paradise by avoiding the fate of the heedless: "Indeed, those who do not believe in the verses of Allah while they are arrogant among the people - no forgiveness will there be for them, and for them is a painful punishment." Similarly, Surah Ali 'Imran (3:18) presents Allah's own testimony to this truth, witnessed by the angels and people of knowledge, reinforcing tawhid as the foundation of justice and monotheism: "Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is] maintaining [creation] in justice. There is no deity except Him, Exalted in Might, the Wise." Ibn Kathir's exegesis here highlights this as the unequivocal testimony of tawhid, central to the Islamic creed and echoed in Tahlil's repetitive affirmation. Tahlil also aligns with the Quran's broader exhortations to constant remembrance () of , as commanded in Al-Ahzab (33:41-42): "O you who have believed, fear Allah and believe in His Messenger; He will [then] give you a double portion of His mercy and make for you a light by which you will walk and forgive you; and Allah is Forgiving and Merciful. O you who have believed, remember Allah with much remembrance and exalt Him morning and afternoon." Classical tafsirs, including Ibn Kathir's, link such to expressions like "La ilaha illallah," viewing Tahlil as a fulfillment of this obligation to frequently invoke Allah's oneness for spiritual purification and proximity to Him. These verses collectively provide the scriptural legitimacy for Tahlil as an act of worship rooted in and remembrance, with traditions offering further elaboration on their application.

Hadith Support

The prophetic tradition provides substantial support for the recitation of tahlil—the declaration "La ilaha illallah" (There is no god but Allah)—as a form of dhikr (remembrance of God), emphasizing its spiritual virtues. In one narration, the Prophet Muhammad stated that the best form of dhikr is "La ilaha illallah," underscoring its paramount status among devotional acts. This hadith, reported in Sunan al-Tirmidhi (Hadith 3383) and classified as hasan (sound) by scholars including al-Albani, highlights tahlil as the most beloved utterance to God, surpassing other remembrances in merit. Several narrations further affirm tahlil's role in securing entry to and its exceptional on the scales of deeds on the Day of Judgment. The is reported to have said, "He whose last words are 'La ilaha illallah' will enter ," a statement transmitted in ( 3116) and Jami' al-Tirmidhi (Hadith 1543), both graded sahih (authentic) by . Additionally, in Jami' al-Tirmidhi ( 2639), the described tahlil as the heaviest element on the scales, stating that nothing surpasses it in among , a narration al-Albani authenticated as sahih. These reports establish prophetic precedent for tahlil as a gateway to eternal reward and a dominant factor in divine reckoning. The also specified rewards for frequent recitation, particularly reciting an expanded form of tahlil—"La ilaha illallah wahdahu la sharika lahu, lahul-mulk wa lahul-hamd wa huwa 'ala kulli shay'in qadir" (There is no god but alone, with no partner; His is the dominion and praise, and He is over all things competent)—one hundred times daily. According to (Hadith 6403), this equates to the reward of freeing ten slaves, records one hundred good deeds, erases one hundred sins, and shields the reciter from until evening, with no better act possible except exceeding this number. This , narrated by Abu Huraira, directly attributes forgiveness and protection to such persistent tahlil, reinforcing its role in spiritual purification. While core hadiths on tahlil's general virtues enjoy strong , narrations linking it specifically to funeral contexts—such as reciting it for the benefit of the deceased—are deemed weak (da'if) by experts due to issues in chains of transmission, such as unreliable narrators or interruptions. scholars like classify several such variants as fabricated or severely weakened in works like Silsilah al-Ahadith al-Da'ifah wa al-Mawdu'ah, advising reliance solely on sahih precedents for practice. This debate among muhaddithun ( scholars) emphasizes caution, distinguishing robust endorsements of tahlil for the living from unsubstantiated extensions to the deceased.

Rituals and Practices

Recitation Methods

The standard method of reciting tahlil involves the repeated invocation of the phrase La ilaha illallah (There is no god but ), repeated numerous times, such as 160 times in some Indonesian tahlilan traditions, with variations for individual or post-prayer sessions. In Sufi practices, this recitation may be conducted aloud (jahri) in communal settings or silently in the heart (sirri), with the latter often preferred in orders like for its introspective quality and reduced risk of ostentation. Accompanying the core tahlil phrase, sequences often incorporate (Subhanallah, Glory be to ), tahmid (, Praise be to ), (Allahu Akbar, God is Greatest), and (seeking forgiveness, such as Astaghfirullah three times in some traditions) to form a balanced cycle of glorification, praise, magnification, and repentance, with repetitions varying by context. To track repetitions accurately, practitioners commonly use ( or ), consisting of 99 or 33 s strung on a loop, passing each with the thumb and forefinger while reciting, as this aids concentration during extended sessions without relying on fingers alone. Posture during recitation is flexible but typically involves sitting cross-legged on the floor with palms resting on the knees, facing the if solitary, or in a for group settings to foster unity. Regional variations in tempo and intonation are evident, particularly in Indonesian tahlilan gatherings, where tahlil is often integrated into melodic chanting accompanied by hadrah—a rhythmic style using hand drums (rebana) for a harmonious, antiphonal call-and-response delivery that enhances communal participation.

Occasions and Contexts

Tahlil is most commonly performed as part of post-funeral rites in Muslim communities, particularly in , where it serves as a collective remembrance for the deceased. These rituals typically occur on specific milestones following , including the 3rd, 7th, 40th, and 100th days, as well as annually on the known as haul. In these contexts, gatherings called tahlilan bring family, neighbors, and community members together to recite the phrase repeatedly, often led by a religious figure. Beyond funerary practices, tahlil features in other spiritual occasions, such as during nights, where it forms part of welcoming rituals like batahlil in Indonesian traditions, involving group recitations to mark the start of the fasting month. It is also incorporated into celebrations commemorating the Prophet Muhammad's birthday, especially in communal programs that include sessions alongside poetry recitals and prayers. Additionally, tahlil may be practiced during personal spiritual retreats, particularly in Sufi-inspired settings, as an individual form of for inner purification and reflection. Tahlil occurs in both communal and individual settings, adapting to the social fabric of participating communities. In , particularly and , it is frequently organized as home-based tahlilan gatherings, where participants convene in the deceased's residence or a neutral home for recitations, fostering social bonds and mutual support. sessions are another prevalent venue, especially in urban areas, where larger groups assemble in the mosque's or prayer halls for structured tahlil events, often following evening s. Individually, it can be a solitary practice at any time, recited silently or aloud during personal devotion to invoke divine remembrance. In Indonesian cultural contexts, tahlil is often integrated with selamatan feasts, traditional communal meals that blend Islamic recitations with pre-Islamic Javanese to honor life events, including death anniversaries. These adaptations involve tahlil sessions preceding or accompanying the shared feast of dishes and sweets, symbolizing and community while maintaining ritual purity. Such integrations highlight tahlil's role in harmonizing Islamic doctrine with local traditions across the .

Theological Significance

Benefits for the Living

The recitation of Tahlil, centered on the affirmation of tawhid through "La ilaha illallah," serves as a profound means of purifying the heart (tazkiyah al-qalb) and strengthening faith (iman) for the living participant. In Islamic tradition, this repetitive dhikr cleanses the soul from spiritual impurities such as doubt and heedlessness, fostering a deeper connection to divine unity and elevating the reciter's inner state toward tranquility and certainty. According to hadith narrations, sincere utterance of this phrase opens pathways to divine acceptance, with its words ascending directly to the Throne of Allah, provided the reciter avoids major sins, thereby renewing and intensifying one's commitment to monotheism. Beyond spiritual refinement, Tahlil offers psychological relief, particularly in times of , by instilling a sense of and emotional resilience during communal recitations in contexts. The rhythmic repetition acts as a meditative practice that reduces anxiety and distress, allowing participants to process sorrow while drawing comfort from remembrance of God's . In such gatherings, the shared activity promotes community solidarity, providing emotional support that alleviates isolation and encourages mutual encouragement among the living. Traditional beliefs attribute tangible rewards to Tahlil for the reciter, including of sins and an in spiritual rank, as outlined in prophetic traditions that promise and for those who persist in this . These scriptural assurances underscore its role in accruing good deeds equivalent to freeing slaves or wiping away transgressions, thereby advancing the soul's proximity to . In Sufi teachings, Tahlil cultivates daily by redirecting the heart from worldly attachments toward constant awareness of the Divine, diminishing material preoccupations and promoting detachment (zuhd) through focused invocation. This practice, emphasized in orders like the , purifies the and instills a meditative discipline that integrates spiritual consciousness into , leading to sustained and reduced ego-driven desires.

Impact on the Deceased

In Islamic tradition, the practice of Tahlil is closely associated with the concept of isal , whereby the rewards of recitations performed by the living are transferred to the deceased to alleviate their suffering or enhance their spiritual standing in the . This transfer is believed to mitigate potential punishments in the grave and contribute to the soul's elevation during the period of , the intermediary realm between death and . Scholars from various schools, including the Hanafi and Shafi'i traditions, affirm that such acts of devotion, including like Tahlil, can reach the departed through divine mechanisms, providing comfort and relief. Traditional beliefs hold that the spiritual benefits of Tahlil are conveyed to the deceased via angels, who inform the souls in of the good deeds performed on their behalf, thereby lightening the trials of this realm. This intercessory process is rooted in the idea that the souls of the faithful remain aware and responsive to supplications from the living, fostering a connection that eases the transitional state. In folk Islamic interpretations, particularly within Sufi-influenced communities, Tahlil is seen as offering specific protections, such as shielding the deceased from the torment of the grave ('adhab al-qabr), by invoking and warding off spiritual afflictions. In Southeast Asian Muslim traditions, especially in Indonesia and Malaysia, collective Tahlil—known as tahlilan—holds particular emphasis as a communal rite performed for familial ancestors, reinforcing bonds across generations through repeated gatherings that dedicate rewards to the departed. These sessions, often involving group recitations of the shahada and supplications, are conducted to honor and aid the souls of forebears, integrating local customs with Islamic devotion to ensure ongoing spiritual support. Tahlil is commonly tied to occasions such as funerals, where it immediately follows burial to invoke initial relief for the newly deceased.

Debates and Controversies

Arguments for Permissibility

Sufi scholars have long affirmed the practice of Tahlil as a legitimate extension of the of , emphasizing its role in spiritual purification and remembrance of . Al-Ghazali, in his seminal work Ihya Ulum al-Din, extols —particularly the tahlil formula "La ilaha illallah"—as a fundamental act of worship that draws the heart closer to , aligning it with prophetic traditions without introducing innovation in creed. Similarly, , in his Hikam, portrays tahlil as a pathway to , underscoring its voluntary nature as an enhancement to obligatory remembrance rather than a mandatory rite. These views position Tahlil within orthodox as a means to invoke , free from any attribution of independent power to the reciters or the deceased. A key argument for Tahlil's permissibility rests on the broader Islamic principle that performed by the living can benefit the deceased, as established in prophetic hadiths. The Messenger of (peace be upon him) stated: "When a man dies, his deeds come to an end except for three: ongoing charity (sadaqah jariyah), knowledge by which benefit is gained, and a righteous who prays for him." Scholars interpret this to include voluntary acts like and Quranic recitation, whose rewards (isal ) reach the dead, akin to or , thereby justifying communal Tahlil gatherings as a form of enduring charity. In the Indonesian context, major organizations like (NU) endorse Tahlil as a cultural bid'ah hasanah—a praiseworthy innovation—that harmonizes with while fostering community bonds. NU scholars argue that Tahlil, involving collective recitation of and prayers, strengthens faith (hablum minallah) and human relations (hablum minannas), serving as a noble tradition for commemorating the deceased without contradicting core Islamic tenets. This perspective draws from classical jurists who permit customs ('urf) that promote , viewing Tahlil as such a practice rooted in local wisdom yet grounded in sunnah dhikr. Proponents reconcile Tahlil with Sunni orthodoxy by highlighting its status as a supererogatory that affirms , avoiding shirk through explicit dedication of rewards to alone. Unlike rituals implying beyond prophetic example, Tahlil remains a pure expression of , performed voluntarily to seek for the deceased, consistent with hadiths encouraging for the dead. This framework ensures its alignment with mainstream , as articulated by traditionalist scholars who distinguish it from impermissible innovations.

Criticisms and Oppositions

Salafi and Wahhabi scholars have prominently criticized Tahlil, particularly when performed to transfer rewards to the deceased, labeling it as (a misguided innovation) due to the absence of direct evidence from the Prophet Muhammad or his companions supporting such practices. They argue that no instances of Tahlil gatherings occurred during significant deaths in early Islamic history, such as those of Khadijah, the Prophet's children, or companions like Hamzah, and that post-Prophetic deaths, including the Prophet's own, lacked any such rituals. This perspective invokes the , "Whoever makes up something in our religion that is not part of it is rejected," to deem Tahlil an unwarranted addition that deviates from the . Influential medieval scholar Ibn Taymiyyah (d. 1328) further bolstered these critiques by asserting that while supplications (du'a) for the deceased are permissible and may benefit them, the dedication of rewards from specific acts like Quranic recitation or repetitive dhikr—core to Tahlil—does not reliably reach the dead after burial, as this was not the practice of the righteous predecessors (salaf). He emphasized that no authentic or even weak hadith supports transferring such rewards, and early generations restricted benefits to the deceased to ongoing charity or direct prayer, warning against innovations that lack textual basis. Salafi interpreters extend this to argue that Tahlil's structured transfer of merit contravenes Quranic principles like "there is not for man except that [good] for which he strives" (Quran 53:39), limiting post-mortem aid to divine mercy rather than ritualistic gifting. In regions like and , reformist groups such as and Salafi-Wahhabi factions have amplified these objections, viewing Tahlil as syncretic with pre-Islamic Hindu-Buddhist customs that blended into local Islamic practices during the religion's spread in . These critics contend that rituals like Tahlilan gatherings reflect acculturated elements from Javanese or animist traditions, such as communal feasts (slametan), rather than pure Prophetic precedent, leading to social tensions where adherents of stricter interpretations reject participation to avoid perceived deviation. In Indonesia's , for instance, such oppositions have fractured community harmony around death rites, with reformists labeling Tahlil bid'ah sayyi’ah (evil innovation) for lacking firm roots. Critics also express concerns that Tahlil fosters by overemphasizing numerical repetitions—such as reciting La ilaha illallah a fixed number of times—without prioritizing sincere (ikhlas), potentially reducing the practice to mechanical ritualism akin to pre-Islamic ecstatic searches for spiritual security rather than genuine devotion. This mechanical focus, they argue, risks diluting Islamic (monotheism) into cultural formalism, echoing broader Salafi warnings against innovations that prioritize form over faith.

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  44. https://www.researchgate.net/publication/392283760_Integration_of_Dhikr_and_Sufistic_Meditation_in_Islamic_Religious_Education_An_Analysis_of_Al-Ghazali%27s_Thought_and_Its_Implications
  45. https://www.irfi.org/articles/articles_401_450/isal_thawab__the_sending_of_rew.htm
  46. https://ahlus-sunnah.com/en/articledetail/203
  47. https://www.deoband.org/2019/01/theology-rulings/conveying-reward-actions-dead-isal-thawab/
  48. https://rahiqacademy.com/can-we-read-quran-for-the-dead/
  49. https://www.tandfonline.com/doi/full/10.1080/02757206.2025.2452450
  50. https://www.imamghazali.org/blog/dhikr
  51. https://www.youtube.com/watch?v=ZA62VJChMzY
  52. https://sunnah.com/riyadussalihin:1383
  53. https://seekersguidance.org/answers/islamic-belief/donating-reward-to-the-dead-a-detailed-answer/
  54. https://www.researchgate.net/publication/361089787_Ijtihad_%27Izzuddin_Bin_Abdussalam_about_Bid%27ah_and_Its_Relevance_to_Local_Wisdom_in_Indonesia
  55. https://digitalcommons.aaru.edu.jo/cgi/viewcontent.cgi?article=1753&context=isl
  56. https://www.islamweb.net/en/fatwa/254179/ibn-taymiyyahs-opinion-about-dedicating-the-reward-of-a-good-deed-to-the-dead
  57. https://islamqa.info/en/answers/226347
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