Ali Albarghouthi – Life After Death #7 The Fiqh of Death & Burial

AI: Summary ©
The speaker discusses the natural aversion of death and the benefits of having a strong faith in Islam, rather than just a poor one. They stress the importance of having a strong faith in Islam for one's life and give advice on avoiding wailing and speaking things that upset others. The importance of following the Prophet's rule and avoiding mixing with others is emphasized, along with the importance of patient behavior during COVID-19. Speaker 1 also discusses the difficulty of implementing a bidah every 30 days and suggests individuals should use the sadaqa to make people the best.
AI: Summary ©
As-salatu was-salamu ala rasulillah, ala alihi
wa sahbihi wa salam.
Allahumma a'allimna ma yanfa'una wa infa
'atna bima a'allamtana wa zidna ilman rabbal
alameen.
Allahumma a'inna ala dhikrika wa shukrika wa
husni ibadatika.
Amma ba'd.
So, inshallah, today I want to discuss some
fiqhi matters related to death and burial, etc.
But before we do this, just a brief
introduction about the attraction and aversion that we
have towards death.
Because, naturally, death is something that is incredibly
scary and frightening.
And we've talked about this, what awaits us
after death and the possibility of bliss or
punishment and the punishment in the grave.
So, on top of that, there is this
natural aversion that people have to death.
So, I want to balance this a bit
with some ahadith that pull us, kind of,
towards death or beautify death when death is
the best.
So that it's not the scary monster that
we think it is.
Sometimes it has its appeal and we understand
why sometimes it's appealing, considering the alternative.
So, a few ahadith here, kind of, to
illustrate what I'm trying to say here.
So that death is not as scary.
So, if a person is about to die
or you're trying to console and comfort someone
who is about to die, you have words
to say and ideas to explain to them
why what lies ahead is not necessarily the
worst, but it could be the best, depending
on where a person is going.
So, the Prophet ﷺ once passed by a
funeral and he said, مُسْتَرِيحٌ أَوْ مُسْتَرَاحٌ مِنْهُ
He said, relieved or relieving.
Meaning, either experiencing relief or giving relief.
Commenting on the janazah, that funeral.
So, they said, O Messenger of Allah, what
did you mean by that?
So, he said, العَبْدُ الْمُؤْمِنُ يَسْتَرِيحُ مِنْ نَصَبِ
الدُّنْيَا وَأَذَاهَا إِلَىٰ رَحْمَةِ اللَّهِ He says, the
believer experiences relief from the pain and hardship
of this world and moves to the mercy
of Allah.
وَالْعَبْدُ الْفَاجِرُ يَسْتَرِيحُ مِنْهُ الْعِبَادُ وَالْبِلَادُ وَالشَّجْرُ
وَالدَّوَابُ While the sinner will give relief by
his departure to other people, to the land,
to the trees and to animals.
So, one person dies and he experiences relief
based on what's going to come next.
And what's coming next is much better for
them than what they experience in this life.
What did they experience in this life?
There is sickness, there is poverty, there is
anxiety, there is worry, there is struggle against
the shaytan and the helpers of shaytan.
So, his life is a constant test until
he dies.
And when he dies and he moves to
the mercy of Allah, he has experienced relief.
We can say that he is at rest
now.
Yeah, there are some elements of questioning in
the grave or this or that.
But probably, he is experiencing relief versus somebody
else.
And that person who is the sinner or
disbeliever, that when they experience death, they don't
experience relief, right?
But subhanAllah, they give relief to others.
That is people will be happy or if
they are not conscious of it, they are
better off.
Because this person has passed away.
And for some disbelievers, they don't realize that
the loss of some disbelievers is actually good
for them.
Because that person, while he was alive, he
was causing mischief and spreading sin and corruption.
So, when he dies, it's actually better for
them when he dies.
So, he gives them relief.
But he also gives relief to the land.
Because his actions bring the wrath of Allah
and take away barakah, brings relief to animals.
Bring relief to plants and trees.
So, they feel it, they experience it.
So, his passing on is better for everybody.
Whereas the believer, it's the opposite.
He experiences that relief.
So, here when you think about death, death
is not always that scary monster that we're
talking about.
In fact, sometime death is this transition into
the mercy of Allah.
Much better than anything and everything that you've
experienced so far.
Another hadith, and that is part of the
dua of the Prophet ﷺ.
He used to say, اللهم أصلح لي ديني
الذي هو عصمة أمري Ya Allah, fix my
religion which is the foundation of all my
affairs.
وأصلح لي دنيا التي فيها معاشي And fix
my worldly life where I earn a living.
وأصلح لي آخرة التي فيها معادي And fix
for me my hereafter to which I shall
return.
واجعل الحياة زيادة لي في كل خير And
make this life an increase, meaning as long
as I'm living, an increase in every good
thing.
واجعل الموت راحة لي من كل شر And
make death a relief from all evil.
So a person who makes this dua, asks
Allah for this, and Allah accepts it from
them, death then becomes relief from all evil.
So it's not something to be terrified of,
but something to be embraced, especially as I
said, considering the alternative.
That is once Allah عز وجل, if you
are a believer, once Allah decides it's time
for you to go, then you realize that
it is better for you to go than
to stay alive.
And once Allah decides, or as long as
Allah is deciding that you should still live,
then it's better for you to live than
leave.
So you don't wish anything opposite the decree
of Allah عز وجل, that as long as
you are alive today, you don't wish for
death.
Why?
Because Allah عز وجل knows that, when it's
time for you to die, when it's better
for you to die, I'll send death to
you, I'll take your soul away.
And when you're about to die, you don't
panic.
But you have to remember this, you don't
panic.
Why?
Because you realize this is Allah's decree, and
it's better for me to move away from
this world rather than stay in it.
So that gives you comfort.
And kind of to confirm this, the Prophet
صلى الله عليه وسلم said in the following
hadith, which is really an astounding hadith.
He says, two things that the child of
Adam hates.
He hates death, and death is better for
him than fitna.
يكره الموت والموت خير له من الفتنة Meaning
you hate death, but it's better for you
to die than be tempted.
Right?
Because if you are tempted, if you accept
the fitna, what do you lose the hereafter?
But if you die, what do you lose?
Just this world.
So he's saying, you hate death, but death
is better than fitna.
قَالَ وَيَكْرَهُ قِلَّةَ الْمَالِ وَقِلَّةُ الْمَالِ أَقَلُّ لِلْحِسَابِ
And he hates to have less money, but
having less money is better for accountability on
the Day of Judgment.
Can you imagine this?
And this is absolutely true about us.
We want to live as long as we
can, and have as much money as possible.
And these are the two things that make
us happy.
Yet the Prophet ﷺ is asking why?
You hate death, but there's gonna come a
time when death is better for you than
to live.
And you want a lot of money, with
a lot of money comes a lot of
questioning on the Day of Judgment, and a
lot of accountability, a lot of responsibility, and
potentially a lot of sin.
Many reasons for you to enter hellfire.
So he says having less money, and it
doesn't mean necessarily poverty.
No, it doesn't mean poverty.
He says less.
So if Allah ﷻ destined that you would
have less money, then you would not complain
about it.
You will not feel unfortunate because of it,
because you understand that maybe Allah ﷻ is
saving you from hardship in the dunya because
of it, and from questions that you will
not be able to answer on the Day
of Judgment.
Also, the Prophet ﷺ said, and again, this
is kind of the excellence of what comes
after death, so death is not as terrifying.
He says, مَا مِن نَفْسٍ تَمُوتُ لَهَا عِندَ
اللَّهِ خَيْرٌ يَسُرُّهَا أَن تَرْجِعُ إِلَى الدُّنْيَا وَأَنَّ
لَهَا الدُّنْيَا وَمَا فِيهَا إِلَّا الشَّهِيدُ He says,
there is no one who dies, and what
they will have with Allah ﷻ is good,
meaning that this is a good soul, this
is a good person, so they die, and
they see the best with Allah ﷻ.
He says, no such soul would ever want
to come back to the dunya even if
you were to give them this entire world,
and even if you were to try to
tempt them and bribe them with, go back
and you'll have all of the dunya, all
of the mansions, all of the gold, all
of the silver, all of the fame, all
of it.
Would you want it and go back?
He says, no.
So you have to think about what do
they see over there for them not to
desire to come back here.
It has to be something incredible beyond you
and my imagination.
It has to be so incredible that they
would say, I would never go back to
this dunya, the same dunya that they were
afraid to leave.
You understand?
The same dunya they were afraid to leave,
they say, I would never want to go
back to it.
What did they see?
What did they experience?
What kind of feeling do they have?
So that is very comforting.
He says, but the exception is one, and
that is the Shaheed.
He wishes to go back to the dunya
and be killed another time for Allah's sake,
لما يرى من فضل الشهادة.
Because he had witnessed the virtue of shahada.
He wants a repeat of that virtue, a
repeat of that honor.
That is the only exception.
Anybody else and everybody else would not want
to go back to the dunya.
One statement of Ibn Mas'ud, رضي الله
عنه و صحابه, he said, and this is
authentic to him, he says, وَاللَّهِ الَّذِي لَا
إِلَهَ غَيْرُهُ مَا مِن نَفْسٍ حَيَّةٍ إِلَّا الْمَوْتُ
خَيْرٌ لَهَا إِن كَانَ بَرًّا.
He says, by Allah I swear, that if
a soul is righteous, then death is better
for it, if it's righteous.
He said, why?
He says, because Allah Azzawajal said, وَمَا عِنْدَ
اللَّهِ خَيْرٌ لِّلْأَبْرَار.
What Allah has is better for the righteous.
Meaning as long as you are righteous, yes,
Allah Azzawajal destined that you are supposed to
live.
Alhamdulillah.
But in terms of what you have here
and what Allah has for you over there,
what is best?
He says, Allah and what He has for
you is better for you if you are
righteous.
Because Allah said in the Quran, وَمَا عِنْدَ
اللَّهِ خَيْرٌ لِّلْأَبْرَار.
What Allah has for the righteous is best
for them.
وَإِن كَانَ فَاجِرًا فَإِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ.
But if he is sinful, Allah Azzawajal said,
وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ
لِّأَنفُسِهِمْ.
إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُ إِثْمَةٌ.
He says, look, not those who disbelieve think
that we extend their life.
We give them more time because this is
good for them.
No, we do that so that they would
incur more sin.
So their extended life is a punishment for
them as long as they are earning sin.
But for the believer, if Allah were to
take them, he said, عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ, Ibn
Mas'ud رضي الله عنه, he said, what
Allah has for you is better than anything
that you would experience in this life.
Anything that you have gathered, accumulated, things you
could not leave, better than your loved ones
that you worry about.
What Allah has for you should be so
attractive if you are so righteous that you
should wish to meet Allah Azzawajal.
You would want to meet Allah, not ask
for death.
But you should wish and want and long
to meet Allah Azzawajal.
And the last, I think in terms of
an introduction, he said, عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ, إِنَّ
الْمُؤْمِنَا تَخْرُجُ نَفْسُهُ مِن بَيْنِ جَنْبَيْهِ وَهُوَ يَحْمَدُ
اللَّهَ تَعَالَىٰ He says, indeed the believer, his
soul will exit his body while he is
praising Allah Azzawajal.
And that again is an incredible hadith.
Because you'd think that a person who is
experiencing death would be complaining, would be panicking,
would object and complain to Allah Azzawajal or
about Allah, why is this happening to me?
Especially with the pain, with the uncertainty.
But here the believer, because he got used
to, he got used to, and this is
important, that when he is sick, he praises
Allah.
Allah trained him.
When he is sick, he praises Allah.
And when he experiences hardship, monetary, physical, mental,
he praises Allah Azzawajal.
Why?
Because he knows that Allah's choice, Allah's decisions
are better than his.
And that these things are elevating him and
bringing him to Allah Azzawajal.
So he's always expecting and thinking the best
of Allah.
So he praises Him.
So at that moment of difficulty, which is
an extreme type of difficulty, the greatest hardship,
he still praises Allah Azzawajal as the soul
is exiting the body.
And he knows he's leaving this world forever.
And he's leaving his loved ones and everything
that he knew.
Yet his belief, his faith in Allah is
so strong that he still says, Alhamdulillah for
this.
And that is the type of person that
we all should strive to be.
Alright?
Who is calm.
And by the way, it's natural to experience
some form of anxiety when death approaches.
But when a person reminds you, or when
you are reminded, you will experience that comfort.
That who is taking your soul?
Who is waiting for you?
It's the one that you've been worshipping all
along.
It's the one that you wanted to meet
all along.
So when someone comforts you with these words,
you'll be comforted.
And then you will understand that what is
happening to you right now, though it may
not feel like it, it may not seem
like it, but it is the best for
you.
And that will bring you comfort.
And then you will praise Allah Azzawajal for
that.
So whatever Allah will do, whatever Allah will
give, whatever Allah will take, praise Him for
it.
So that at the moment of death, you'll
be able to repeat that and experience that
ultimate joy as you transition from a world
that is troubling you, to a God, to
Allah Azzawajal, who will comfort you.
Now, while dying, so these are just points
inshaAllah I'll mention as we progress from death
into burial, into visiting the graves, etc, etc.
And we'll see what we can cover today.
And we'll continue tomorrow, and maybe the week
after, depending on how much we'll be able
to cover.
So while a person is dying, or a
person is sick, there is no authentic hadith,
first of all, that the dua of the
sick is accepted.
Dua al-marid.
That if a person is sick, that his
dua is particularly accepted.
No authentic, clear, explicit hadith about that.
But there is a hadith that said, or
that explains, that there is something particular about
a person who is sick, where Allah is
close to them.
So Allah Azzawajal will say, and this is
a hadith, on the day of judgment, on
Yawm al-Qiyamah, يَبْنَ آدَمَّ رِطُّ فَلَمْ تَعُدْنِي
He says, O child of Adam, I was
sick, but you did not visit me.
So this person will say, O Allah, how
can I visit you, and you are Rabbul
Alameen, the Lord of all.
He said, did you not know that so
and so got sick, and you did not
visit him, and if you were to visit
him, you will find me near him, next
to him, close to him.
So that is first of all, that is
a great motivation for you to visit the
sick.
And Allah Azzawajal blames this person, did you
not know that he was sick, but you
did not visit.
And Allah Azzawajal made it as if this
person is him, although he's not.
But Allah Azzawajal so identifies with this person
and with his struggle, as a sick person,
that he said, you should have visited him,
because if you would visit him, it'd be
as if you visited me.
So the scholars or some scholars have said,
because Allah Azzawajal is so close to that
person, maybe then their dua is closer to
being accepted than the average person.
So there's nothing explicit, but it's more likely.
Wallahu a'lam.
So you would want to remind anyone who
is sick, or yourself when you are sick
and experiencing difficulty, hey, by the way, make
dua.
Not just about your own sickness, but about
everything that you want.
And not just for yourself, but also other
people.
Because maybe Allah is closer to you, and
you're closer to Allah Azzawajal.
When a person is dying, it's not sunnah,
like if they're about to die, it's not
sunnah for them to face the qibla.
Meaning you don't need to move them, so
that they would face the qibla.
There is no authentic narration about that.
When you bury someone, that's different, but not
when they're alive, and not when they are
still dying.
After a person's death, like once they die,
the very first thing, for instance, that you
would do.
And if there's something that I've skipped, failed
to mention, but you want to ask about,
ask about it inshaAllah.
Which is something that comes to mind right
now.
We talked about talqeen, right?
لَقِنُوا مَوْتَاكُمْ لَا إِلَهَ إِلَّا اللَّهُ So I'll
just repeat it again, in case you did
not attend that lecture.
The Prophet ﷺ said that, if your last
words are la ilaha illallah, you shall enter
jannah.
So if a person is dying, you want
to remind him.
Without being incessant.
But you remind him, say la ilaha illallah.
And as long as they said la ilaha
illallah, and that is the last word, they
don't have to keep repeating it.
If they speak and they say other things,
then remind them again to say la ilaha
illallah.
And to keep remembering Allah عز و جل.
If that's the last thing that they say,
then inshaAllah that is a very good sign.
There is no authentic sunnah regarding reading the
Qur'an for the person who is deceased.
They're dying.
It's not sunnah for you to open the
mushaf and read the Qur'an.
It's not sunnah for you to read a
particular surah of the Qur'an.
As we said, some scholars would allow it
if you insist on it.
You say, I want to do so.
But that's not the sunnah of the Prophet
ﷺ.
He didn't do this.
The Sahaba did not do that.
Once a person dies, the Prophet ﷺ showed
us through his example that he closed a
person's eye.
And then also he covered the body.
He did that ﷺ.
The reason is not explicit, but we may
understand it as preserving the dignity of the
dead.
Because once a person passes, the body starts
to change.
So out of respect for them and also
out of respect and mercy for the family
so that they don't see him or her
in a way that would trouble them, you
would close their eyes and you would cover
the body.
So respect for both.
The person who had just passed away and
the family.
And if a person has debt, you pay
the debt.
So if you know that the person has
debt, you could pay it on their behalf
or you make sure that it is paid.
Because that would be an obstacle between them
and entry into Jannah.
And we can talk more about this inshallah
if you are interested or when it comes
to Salatul Janazah.
Either way inshallah.
And if a person has a will, wasiyyah
also, you observe that will.
You honor it.
And we'll be talking about that inshallah in
a little bit of detail later.
But if he has a wasiyyah, you honor
it and you follow his will there.
Once a person passes away, the natural reaction
of people would be to cry.
And you have to be careful that if
you are crying, you don't cross into the
prohibited major sin of wailing.
Screaming.
So, a few hadith of why that's the
case.
The Prophet ﷺ, he said, اثنتان في الناس
هما بهم كفر الطعن في النسب والنياحة على
الميت He said there are two things that
people do that are acts of disbelief.
Meaning these are the acts of the disbelievers.
A Muslim is not supposed to do them.
You don't become a kafir if you do
them.
But these are typically the acts of the
disbelievers.
One is to impugn or defame lineages.
And the other one is to wail upon
the dead.
So defaming or impugning lineages is of the
acts of the Jahiliyyah.
You're not the son of so and so.
You're not the daughter of so and so.
Or your tribe is miserable.
Your tribe is dishonorable.
That's what it means.
الطعن في الأنسب النياحة على الميت is for
them to wail.
And they sometimes would hire people to wail
with them.
And the Arabs did that.
But even, subhanAllah, even European cultures have that
as well.
So he said these acts are acts of
disbelief.
And Abu Musa al-Ash'ari once fell
unconscious because he was sick.
And his head wasn't there next to his
woman from his family.
In the lap of his wife.
So a woman from his family started screaming
when he was unconscious.
And he couldn't, he kind of, I think
maybe not fully unconscious, but he couldn't reply.
But he heard her.
But when he was fully awake, he said,
I am innocent of the ones of the
Prophet ﷺ.
He's innocent of بَرِئَ مِنَ الصَّالِقَةِ وَالحَالِقَةِ وَالشَّاقَةِ
He's innocent of the one who screams, the
ones who shaves her hair, and the one
who tears her clothes.
So all these are reactions that the people
of Jahiliyyah had when someone would pass away.
They would scream, they would shave their heads,
which is haram for a female to do.
They would shave their heads and tear their
clothes.
So he said the Prophet ﷺ was innocent.
He declared that he was innocent of those
and I'm innocent of anything like this.
And you'll understand why he was emphatic in
saying I'm innocent from something like that.
Because the Prophet ﷺ, he said, الميتُ يُعذَّبُ
فِي قَبْرِهِ بِمَنِيحَ عَلَيْهِ أو الميتُ يُعذَّبُ بِبُكَاءِ
الْحَيِّ عَلَيْهِ He says the deceased will be
punished or will be tormented when the living
cry over him.
Or they wail over him.
So this is a hadith and that's authentic.
Now on the one hand, Aisha radiallahu anha
objected.
She said, how so?
This is after the death of the Prophet
ﷺ.
But when this was presented to her, he
says, how so?
And he's not responsible for it, right?
The deceased was already dead, underground.
And the family is crying over him or
wailing in particular.
He's being punished for it or he's being
tortured by it.
Why so?
So Aisha could not understand or comprehend this.
But other sahaba affirmed this, that the Prophet
ﷺ did indeed say this.
So why and how?
So the ulema have said, what are the
cases when the dead, the deceased are punished
or tormented when the living cry over them
or wail over them?
He says, first they ask for it.
They say, when I die, wail.
And cry and make a fuss.
Because this is what that indicates that I
was important.
I was missed.
But if everybody is quiet, then what honor
do I have after mine?
So if they have a wasiyah or they
recommend or they ask people to do this,
they'll be punished for it because that's a
sin.
Or they say, if they know that the
family will do this and they fail to
teach them not to do it.
They fail to stop.
They say also they are culpable, responsible for
it.
He said, but if they do their job
and they teach them, and yet they do
what?
They wail nevertheless.
They scream nevertheless.
He says, they're not gonna be punished because
of it.
Meaning not like physical punishment.
But as some of the sahaba have said,
and I wanna see if I included it
this here or I'm just gonna read it
out of memory.
It's out of memory.
He said that he was fell unconscious.
And he was, his head, again it's not
Abu Musa in particular, but his head was
on the lap of his wife.
When he fell unconscious, so he's approaching death,
she started to scream, oh so and so,
oh so and so.
Meaning you are my supporter, you are my
this, you are my this, you are my
that.
Where are you gonna go and leave me?
Things like that.
So when he woke up, he said, I
saw when I was unconscious, someone next to
me, poking me and saying, are you this?
Are you this?
Are you this?
That was not punishment.
But he was being informed that she was
saying these things about him.
Right?
Are you her soul supporter?
Are you her protector?
Are you this?
Are you that?
So it is said, some of the scholars
have said that the dead will know about
this.
When you scream, and this is a reason
for you not to do it.
When you scream, when you lament, when you
wail, when you say these things, that dead
will receive knowledge of it.
That hurts them.
It's not punishment, but it hurts them.
And so that is a motivation for anyone
who's wailing or is gonna talk like this,
to say to them, what you are saying
is hurting the dead.
Stop.
What you are saying is, which is the
last thing that you wanna do.
You miss them so much.
You're trying to find ways to help them
as they move down.
But what you're saying and what you're doing
hurts them, so stop.
Otherwise it's a major sin when a person
does that.
A couple of other hadith to understand the
difference between just simple crying, which is permissible,
and wailing, which is not.
It says, Sa'd ibn Ubadah got sick.
So the Prophet ﷺ went to visit him,
and he had with him Abdurrahman ibn Awf,
Sa'd ibn Abi Waqqas, Abdullah ibn Mas'ud.
So when he entered, he found him unconscious,
sick, severely ill.
So he asked, he says, did he die?
They said, oh messenger of Allah, no, not
yet.
He's not dead.
So the Prophet ﷺ started crying.
Tears coming down from his eyes.
And when the people with him saw that
he ﷺ was crying, they started to cry.
So he said, hear me well.
He says, listen to me.
Allah ﷻ does not punish you because of
the tears that come out of your eyes,
and not because of the sadness that is
in your heart.
But He punishes you because of this, and
He pointed to His tongue.
So Allah ﷻ will punish you, or be
merciful with you because of the tongue, what
you say.
And indeed, Allah ﷻ punish, or will punish,
or torment, or the dead will hurt because
of the living and what they're saying about
them, as we explained.
So the Prophet ﷺ was crying, right?
And that crying was indicative of sadness in
his heart, because he thought Sa'd ibn Ubadah
may pass.
Nevertheless, this was what he said permissible.
Allah ﷻ does not punish because you're just
crying and you're sad.
What does He punish for?
What you say when you're sad.
So if you're able to restrain your tongue
and not say things that upset Allah ﷻ,
you're in the clear.
But if not, you're responsible.
Qala, continuation of this hadith narration, وَكَانَ عُمَرُ
يَضْرِبُ فِيهِ بِالْعَصَى وَيَرَمِي بِالْحِجَارَةِ وَيَحْثِي بِالْتُرَابِ And
Umar used to, when people would do or
say things or wail, what he would do?
He would hit with a stick, he would
throw stones, or throw sand at them.
And you'll understand why he would do this.
But his reaction to when he would find
people wailing was to do this.
Throw sand in their face, or hit them
with a stick, or throw some stones on
them.
So you say why he would do this?
Because he took the command of the Prophet
ﷺ, the following command, literally as he should.
As he should.
What is it?
He said, لَمَ جَاءَ النَّبِيُ قَتْلَ ابْنِ حَارِثَ
He says, when the Prophet ﷺ was informed
of the death of Zayd ibn Harithah, and
Ja'far ibn Abi Talib, and Abdullah ibn
Rawaha, all three in the battle.
جَلَسَ يُعْرَفُ فِيهِ الْحُزْنِ He sat down, and
you could recognize he was sad.
He got the news that they were killed.
He sat down, and he was sad.
And Aisha was saying, وَأَنَا أَنظُرُ إِلَيْهِ مِن
شِقْتِ الْبَابِ I was looking to him from
the side of the door.
I could see him from a distance, but
I see his situation.
I see what's happening with him.
فَقَالَ فَأَتَاهُ رَجُلٌ فَقَالَ إِنَّ نِسَاءَ جَعَفَرٍ وَذَكَرَ
بِكَاءَ هُنْ So a person came to inform
me.
He says, the family, the women of Ja
'far, the family of Ja'far are wailing,
are screaming, are crying.
So the Prophet said, go and ask them
to stop.
So he went and he came back, and
he said, they didn't listen to me.
He said, go and ask them to stop.
He went and he came back, and he
said, they overpowered us, oh Prophet of Allah,
they're not listening to us.
قَالَ فَحْثُ فِي أَفْوَاهِهِنَّ التُّرَابِ So he says,
throw sand in their mouths.
Meaning they have to stop.
Throw sand in their mouths.
فَقُلْتُ أَرْغَمَ اللَّهُ أَنْفَكَ لَمْ تَفْعَلْ مَا أَمَارَكَ
رَسُولُ اللَّهِ وَلَمْ تَتْرُكْ رَسُولَ اللَّهِ مِنَ الْعَنَابِ
So he said, commenting Aisha, after witnessinging this,
he says, woe to you, or what is
wrong with you, something similar to this.
You did not really do what the Prophet
asked you to do, and you troubled him.
Meaning she blamed him for the failure of
the family of Ja'far, complying with the
command of the Prophet ﷺ.
Meaning maybe he did not convey it emphatically.
Maybe he did not say that the Prophet
was asking you to do this.
So what you did is that you're going
back and forth, reporting to the Prophet ﷺ
their non-compliance, until the Prophet had to
say, throw sand in their mouths and their
faces.
So she was blaming him for their failure.
Nevertheless, this is what the Prophet ﷺ was
asking them to do.
You can cry, right?
But don't scream.
Don't wail.
Don't upset Allah ﷻ.
And in particular, he gave them three days.
قَالَ أَمْهَلَ النَّبِيُّ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثًا
أَن يَأْتِيَهُمْ He said he did not come
to them to advise them, meaning to forbid
them to stop for three days.
He gave them three-day allowance to do
what?
Cry.
Then he came to them, and he said,
لَا تَبْكُوا عَلَى أَخِي بَعْدَ الْيَوْمِ He says,
don't cry over my brother after this.
He gave them three days.
Which you could take from it that it
is recommended not to continue to cry after
three days.
You say, well, is it a sin if
I do?
He say, no.
If you're overwhelmed, you're overwhelmed.
But you could take from this hadith is
what here the Prophet ﷺ is saying, you
need time to cry.
Right?
If you need to, the first day, first
hour, the second day, the third day, but
don't extend that sadness.
Give yourself time to grieve, but don't keep
extending that sadness or feeling that no, as
the daughter, as the son, as the mother,
as the father, I need to continue to
be sad and crying for weeks and months.
No.
He said, after this, don't keep crying.
Right?
It's recommended.
Right?
Now, if a person dies, if they pass
away, women in particular, this is the ihdad,
women in particular, could forsake or stop their
adornment, putting on jewelry, makeup, whatever, out of
respect if they wish.
But they cannot do it for more than
three days, unless it is what?
A husband.
If it's a husband, then it's four months
and ten days.
So, Umm Habiba, the wife of the Prophet
ﷺ said that, I've heard the Messenger ﷺ
say, لَا يَحِلُّ لِمِرَأَةٍ تُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ
تُحِدُّ عَلَى مَيْتٍ فَوْقَ ثَلَاثٍ إِلَّا عَلَى زَوْجٍ
أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا It's not lawful for a
woman who believes on Allah, and in the
last day, that she will be in the
state of ihdad, upon a dead or for
a dead person, more than three days, except
for a husband, four months and ten days.
And then she said, ثُمَّ دَخَلْتُ And he
says, then I went and visited Zaynab bint
Jahsh, who is also the wife of the
Prophet ﷺ when her brother passed away.
Then she asked for some perfume, and she
touched it.
And she said, I don't really have a
need for this perfume.
I don't feel like perfume.
Except that I heard the Prophet ﷺ say,
while he was on the minbar, it's not
lawful for you to continue to do this
ihdad more than three days, unless it's a
husband.
So, what is happening with Zaynab r.a?
She lost her brother.
So she stopped putting on perfume, or any
adornment, or maybe jewelry, for three days.
But then once those three days were over,
she brought some perfume and she put it
on her.
What?
To comply with what the Prophet ﷺ is
saying.
You cannot continue that act beyond three days,
unless it's a husband.
Right?
So, and if it's a husband, you will
be in that state, as we mentioned, and
you will stay in your house, and you
will not leave it, unless there's a need
for that period that we just stated, the
four months and ten days.
If there's a need, you can leave, but
usually you would stay in your house until
that period is over.
And that means no perfume, no makeup, no
jewelry, and no adornment in clothes.
If a person dies, announcing death, announcing death
is permissible, but there's prohibition about a certain
type of announcement, which what the people of
Jahiliyyah would do.
They would brag about the person.
So and so had passed, the head of
this, the pillar of this.
So they would exaggerate and embellish, and he
would actually may request it before his death.
Once I am dead, or the family would
request it.
Once he passes, make sure that you embellish
who he was.
So, this was prohibited.
So Hudhayfa radiyallahu anhu, when somebody in his
family would die, he said, don't let anybody
know about it, because I'm afraid that this
is a prohibited announcement, na'i.
And I heard the Prophet sallallahu alayhi wasallam
forbid that.
So the Prophet did not forbid actual simple
information.
Because he sallallahu alayhi wasallam, when Najashi died
in Abyssinia, he came out and told Muslims,
he said that Najashi passed away.
Gather and let's pray janazah for him.
So he announced it.
But he is against, alayhi salatu wasallam, the
type of announcement, which could take place till
today, where you embellish who the person is,
and announce his death as a grand death.
It should be not that.
Simply an announcement, so and so passed away.
And of course there is benefit in it
when you announce it, because people will know.
So they can console the family, take care
of the family, they can come to the
janazah, and they can pray, and they can
intercede on behalf of the dead.
It's not sunnah to read al-Fatiha.
Like once you know that a person had
passed away, or a memory of that person,
or when a person is remembered, and he
had passed away, some people have in some
cultures, in some countries, the habit of saying,
read al-Fatiha for the dead.
And give it to them.
And if you inspect the sunnah of the
Prophet sallallahu alayhi wasallam, if you inspect what
the sahaba used to do, you'll understand that
they never did this.
So does this qualify as a bid'ah
or not?
Yeah, it does.
Qualifies as a bid'ah.
Now, the people on the other side, they'll
say, well what's wrong with it?
On the one hand it's Quran.
On the other hand, we can gift Quran
according to some scholars, gift the reward of
reading Quran to the dead.
So why not do this?
It says when you do it consistently in
that form, it becomes a bid'ah.
Because the Prophet sallallahu alayhi wasallam simply did
not do, neither did he recommend this act.
So when you continuously do it, it becomes
shari'ah, right?
It's not a one-off thing, like once
I remembered someone, I heard some Quran very
quickly and gave it to them.
No, we made it what?
A practice, a shari'ah, something instituted.
When it takes that form, it becomes what?
Arrival to the sunnah of Muhammad sallallahu alayhi
wasallam.
It becomes a bid'ah, right?
So the best thing for the dead is
du'a.
The best thing for the dead is du
'a, not reading al-Fatiha.
Now, I wonder whether I should continue or
give you time inshallah to ask questions.
Okay, let me pause inshallah and see if
you have questions.
Because if you do, I would like, because
the next topic will be about washing the
body and shrouding the body, and that is
going to take a little bit of time
for us to finish.
So maybe I'll just pause here inshallah and
just see if you have questions.
I'd rather ask questions that you have related
to what we've talked about.
So let me see what I have online
inshallah and then I'll come back to you.
So the first question here is that if
I'm facing a trial in the dunya, is
it wise to relate this to my mistake
and sins that I did in my past?
Also if something good happens, is it wise
to relate it to my good deeds or
this shaytan whispering?
So the first part, if something bad is
happening to you, is it wise to relate
it to something bad that you've done in
your past, a past sin?
Yes, it's absolutely wise.
Because this is how you could overcome this
bad thing and you could overcome your sin.
Typically, typically, bad things happen to us because
of a sin that we have done.
It's a consequence of it.
Not necessarily every bad thing that happens to
you, but a lot.
Especially with the abundance of sins that we
commit.
So if you can relate it, you don't
have to pinpoint.
Sometimes you can.
Sometimes you can relate it.
Sometimes you can say, I said this and
because of it I'm experiencing this thing.
Sometimes you can.
And sometimes it's really difficult.
You don't know where that affliction is coming
from, what sin brought it on.
So you don't have to know all the
time the exact origin of it.
But when you relate it to a sin,
then you are motivated to repent from them
and to fix your life.
And then that affliction becomes a ni'mah.
So if you can, you do.
And if you're wise enough, you will do.
As far as if something good happens, is
it wise to relate it to my good
deeds?
No.
You attribute that to what?
Allah.
Allah's generosity.
You don't say because I'm good, I'm getting
good things.
How do you know if you're good?
So that could kind of breed some type
of arrogance or self-satisfaction.
Look at me, alhamdulillah, I'm so great.
Allah is rewarding me with this and this
and this and this.
No.
No.
If something good happens, this is Allah's virtue.
This is Allah's favor, not yours.
But if something bad happens, yeah, you relate
it to yourself.
Right?
No.
Okay.
So this question, to delay the burial process
for the deceased, for his or her children
to attend the janazah as they live abroad,
is it good or bad?
What is the recommended action in this case?
This actually is something that we will address
inshaAllah azawajal.
But just to briefly answer your question, no,
it is not recommended that you delay the
burial.
Because what are the kids' arrival, the children's
arrival, going to do when they arrive?
Like how is this going to enhance his
experience or his burial or his questioning at
the grave?
We have a hadith in the Prophet ﷺ,
he says, when there is someone who dies,
rush and bury them.
And we're going to talk about it inshaAllah
azawajal.
So that delay is opposite to the sunnah.
Right?
And when the children come, they can still
pray janazah.
I mean if they missed him in the
masjid, they can still head to the grave
and they can still pray janazah over there.
So they have not missed anything.
But they would have delayed then the burial
of their relative, their father and their mother,
which is something that if the father and
the mother are righteous, would not want.
Because when you rush them to their grave,
then you're rushing them to the mercy of
Allah azawajal.
Right?
So again, we're going to be talking about
that inshaAllah.
Is it true that the husband and wife
become non-mahram to each other as soon
as their body leaves the soul?
No.
So husband and wife are mahram to each
other.
That's why you're allowed to wash the body
of your wife or the wife is allowed
to wash the body of her husband.
Are women able to wear jewelry, adornment or
perfume for other men to see after the
three days?
If they are mahram, they can.
So let's say a woman who went into
this hidayat period for three days.
She chose it.
It's not an obligation on her.
And then after the three days, in front
of her brother, in front of her father,
she has some makeup, she has some jewelry.
She's allowed to.
Among men who are non-mahram, of course,
it's not allowed.
Also, can people pray more than once when
someone passes away or if passes away in
a different country, can we pray for him?
Typically, one janazah prayer is sufficient.
One janazah prayer is sufficient for one person.
You don't repeat the janazah prayer.
But if a person has missed it, they
could repeat it.
They can do that individually.
So the Prophet ﷺ was once not informed
about the passing of a woman.
She was buried at night.
And when he knew about it, he went
to the grave and he prayed janazah there.
So if you've missed it, you could pray.
But repeating it collectively, that happens once.
And if a person is living, let's say
they pass away in some other country and
they prayed janazah over there, you typically do
not repeat it over here.
They already have done that.
So people over there have done their job.
The job because it's what?
It's a responsibility on the collective.
Fard alal kifaya.
Once the collective perform that responsibility, it's done.
You don't have to repeat it.
It's normal in the subcontinent to seek forgiveness
of the deceased while they are ready for
the janazah or burial by standing near their
feet.
It comes from the belief that until the
burial, the deceased could hear everything around them
and can still forgive those seeking.
Please guide.
No, this is absolutely wrong.
Absolutely wrong.
So the question here is that, and he
says in the subcontinent, it is normal for
you to seek forgiveness from the dead while
they are ready, being getting ready, prepared for
the janazah or burial, stemming from the belief
that until they are actually buried, they could
hear everything and they can forgive you.
No.
No.
They are disconnected from you.
Their awareness is limited.
Okay?
We talked about this.
InshaAllah, we'll even come back to it and
emphasize it more.
Their awareness is limited.
But it doesn't mean that they are aware
of everything that takes place around them.
So they are definitely not aware of you
standing next to them.
And they definitely cannot hear you asking for
forgiveness.
And they cannot forgive them.
So that is just a belief.
But it's not accurate.
It has no foundation.
Yes, inshaAllah.
About death, inshaAllah, I'll explain this, but not
today, by the will of Allah.
When we can discuss salatul janazah and how
the Prophet ﷺ sometimes would not pray janazah
if a person has death, I'll address that,
inshaAllah.
So when it comes to salatul janazah, I'll
talk about it.
But typically, just a short answer, if a
person has death, it could stop him from
entering or being blessed by Allah, entering Jannah,
or being blessed by Allah Azza wa Jal,
until that debt is paid.
Especially if they are negligent.
Especially if they are negligent.
We hope that if a person borrowed, and
borrowed out of necessity, not frivolous, and they
had all the intention of paying, and they
die like that, we hope that Allah Azza
wa Jal would take care of it.
But if a person was negligent, then no,
they will be held back or punished because
of their failure to pay their debt.
So a debt is something that is serious.
And the Prophet ﷺ initially, when Muslims had
no money, would not pray janazah for a
person if he owed people money.
And later on, when Allah Azza wa Jal
blessed Muslims with money, he would take care
of that debt on his own.
Sorry?
Ah, go ahead.
Just a little bit louder.
If they are not fully aware, as soon
as you know that they are doing something
wrong, you stop them.
You stop them.
Even though they are not in an emotional
state for them to process all the things
that you are saying, but they need to
know it as soon as possible.
And that's what the Prophet ﷺ actually did.
He passed once by the cemetery.
There was a woman next to the grave
of her son.
And she was crying.
So the Prophet ﷺ at that moment, he
said, اتق الله وصبري.
Have taqwa of Allah and be patient.
She said, إليك عني.
She said, go away from me.
She did not know who he was.
Go away from me.
You don't understand my distress.
Then she got to know that he was
the Prophet ﷺ.
Then she rushed to him and she said,
I did not know that you were the
Prophet.
Then he ﷺ said, إننا الصبر عندما المصيبة
الأولى.
He says, patience is there when you are
immediately hit with an affliction.
At the first moment of affliction, that when
you should be patient.
Patience later is easier.
But you should maintain patience or strive for
it as soon as affliction hits.
So he did command the Prophet ﷺ even
though she was in that state.
I'm sorry if what?
If you know the basics, if you know
that it's haram, that's the only thing you
need to know.
You don't need to have the hadith.
You don't need to have the ayah.
But you should simply know, hey sister, hey
brother, this is wrong.
Actually it hurts you and it hurts them.
And stop.
That's sufficient.
I'm sorry.
I don't know if there's anybody raising their
hands here.
I will come to you inshallah.
I just want to make sure.
So that's about debt.
Are women allowed to follow the janazah of
a loved one or is it just the
men who go to the cemetery to bury
the dead person?
Again this is coming.
And we have Umm Atiyah r.a saying
that we were prohibited from following the janazah
but it was not emphatic.
Meaning it is disliked.
It is disliked for women to follow the
janazah.
Not haram but disliked.
But if they were to follow, I'm going
to have to explain that later inshallah.
If they were to follow, they have not
to mix with the men and do it
properly.
Not to be wailing and screaming if it
were to happen.
But it's disliked.
So it's better not to.
Just because of all of these reasons.
Okay.
I wanted to know if the husband becomes
non-mahram to his wife after death or
vice versa.
So I think I understood your question.
So you're talking about two people married.
One of them dies.
Does he or she become non-mahram to
them after the death?
And I said no.
So if I misunderstood your question, please repeat
it.
But if two people are married, no, they
are still mahram to each other.
And that's why I said he could wash
her body.
And she could wash his body.
Some people say that you are not allowed
to visit the grave of your husband because
they are non-mahram.
I don't understand where that comes from.
If you're allowed to visit the cemetery, you're
allowed to visit their grave.
We'll talk about visiting the cemetery for women,
whether this is allowed or not.
But if you're allowed to, then no.
Your husband is still your husband.
Now, on the question regarding the claim that
the dead can hear us while they are
being prepared for burial, they use the hadith
that the person can hear the footsteps of
the person after they are buried.
Yes, they can hear the footsteps once they
are buried and the people leave.
But the hadith doesn't say that they have
this kind of overwhelming hearing or sight or
awareness that they are aware of everything.
They don't know that.
So you kind of here have to stick
to exactly what the Prophet have said because
you are dealing with ghaib.
And you cannot extrapolate from it.
Like if they could hear here, they could
hear everywhere else.
How do you know?
So they are busy with other things.
Right?
So, when the soul is being carried, when
the soul is being escorted, when the soul
is witnessing the angels, etc., etc., it's busy
with other things.
It has limited awareness.
But that limited awareness is only based on
what the Prophet have told us.
We cannot expand it.
Right?
So, do we have any evidence we say?
Because again, this is ghaib.
Do we have any evidence that the dead
person, as they are being washed, are aware
of who is washing them, who is around
them.
As they are being stored, getting ready to
be buried, are they aware of who is
around?
Do we have any evidence to say that
they are?
None.
The only evidence, and that's something that we
will talk about next week inshaAllah, is that
when the janazah is being carried, if it's
righteous, will say, rush me to my grave.
And if the janazah is not righteous, the
deceased is not righteous, they will say, woe
to it, where are you taking me?
That's what the Prophet ﷺ said.
That's an awareness that they have.
But limited to this, he didn't say they
are aware of everything else that takes place.
So, because it is ghaib, limit yourself to
what the Prophet said.
Everything else, no.
No assumptions about it.
It is haram if the family of the
deceased invite people to feed as sadaqah on
behalf of the deceased every year.
Same for the family to gather qurras after
40 days every year for the Qur'an
completion.
Yeah, it is.
It is improper.
It is improper because this is not the
action again of Muslims, not the action of
the Prophet, not the action of the sahaba,
that's not their habit.
So here you're talking about the family of
the deceased inviting people to feed them as
sadaqah.
Right?
If you say I'm gonna give sadaqah on
behalf of the dead, that's legitimate.
If the sadaqah is gonna be used to
do what?
To buy food and feed people, that's legitimate.
If you make it a habit, you see
the difference?
Right?
If you make it a habit, or if
you make it into a requirement, not every
dead person, every dead person's family has to
do this.
And becomes customary, that becomes what?
A bid'ah.
Because again you instituted something that was not
there.
But if on your own you do this,
and without repetition, you're not saying I'm gonna
do this every 40 days, or after the
40 every year, and you mark it as
an anniversary, the day of his death.
He says, okay, do we mark the anniversary
of the death of the Prophet, alayhis salatu
was salam, who's the greatest loss?
Or Abu Bakr, or Umar, or Uthman, or
Ali, or did they do that, or did
the families do this?
He says, no.
So how are you better?
Neither your deceased, nor you are better than
them.
So why would you do that?
Two, he says the best guidance is the
guidance of Muhammad alayhis salatu was salam, not
what we think is best.
Right?
So you wanna give sadaqa on their behalf,
give sadaqa on their behalf.
You want, as an individual, you say, I'm
just gonna use this sadaqa to feed people.
Alhamdulillah, good.
But you institute it?
No.
So I think I'm done with online questions,
inshallah.
Anyone in attendance here, inshallah, have anything you
would like to ask?
We're good?
Satisfied?
We have more, inshallah, to talk about, inshallah,
next week, we're talking about shrouding the dead
and then washing of the body.
Yeah?
I'm sorry, the dead hearing us.
So just about failing, or the wailing, or
the footsteps as well.
So why can't they hear us exactly when?
Between burial.
So the brother's asking here is that if
people use the fact that the dead can
hear our footsteps as we leave the grave
site, and also that maybe the dead can
hear us when we wail, what we say
about them.
What if they use these two examples or
these two facts to say that, well, they
can hear us while they are being washed,
while they're being prepped for burial.
So first we say, I didn't say that
they could hear you when you wail, I
said they'll be informed about it.
Right?
So he was unconscious, in the lap of
his wife, رضي الله عنه, and he didn't
hear what she was saying.
Someone was telling him, are you this to
her?
Are you that to her?
Are you that to her?
So somebody was telling him.
So there's no evidence that there is clear
or direct hearing of what was said.
Then we said the next point, which is
they could hear the footsteps.
Now scholars, and I'm gonna address this inshallah,
scholars will disagree when it comes to the
dead, when they are buried.
Can they hear you or not?
Not just at the beginning of burial, later
on, can they hear you or not?
Some say yes, and some say no.
But again, if you think about it in
terms of that this is ghaib, and you
do not extrapolate, you do not broaden the
evidence beyond what you actually have.
If he tells you they can hear you
then, how would you conclude from that they
could hear you all the time?
Especially that they will undergo transitions from being
questioned to being blessed, from being questioned to
being harmed and punished, from being questioned and
blessed to going to Jannah.
It's not the same.
It's not the same state.
So how do you claim that throughout that
they could hear you and they know what
is happening?
So we say, if you were to limit
yourself to exactly the statement of the Prophet
salallahu alayhi wasalam, you will say, they can
hear me now.
After, do you know?
You say, I don't know.
You not make assumptions about it.
Can they hear me before?
No information about it.
And then you assume that because they have
moved on as dead people, they're unaware of
what is happening to you.
Okay?
They're in a different world.
What is the connection between us?
None, right?
Unless Allah azza wa jal conveys to them
what we have said, or things that have
happened to us in ways that we've discussed
before.
So this is what we say.
Again, I'll revisit inshallah this issue, just to
bring more evidence on this side or on
that side, and just leave it up to
people to decide whether the dead can or
cannot.
And even if you decide that the dead
can, there's also certain things that you have
to keep in mind.
One more.
So I saw a video where the Shaykh
said that those who did not die as
Muslims may enter Paradise.
Is that true?
It says it depends on what he's saying,
why they will enter Jannah.
If a person dies as a non-Muslim,
but they have not received the message of
Islam, and Allah azza wa jal does not
hold them accountable for it, then yeah, Allah
azza wa jal may test them on the
Day of Judgment, and if they pass that
test, they'll enter Jannah.
Right?
So you're talking about two types of people
in this world.
Those who received the message and those who
did not.
If a person receives the message adequately, fully,
and they reject it, they have no excuse
anymore.
So if they die, they go to hellfire.
Because now they cannot plead ignorance.
They knew.
And others who did not receive that message,
the message was distorted or not at all.
So when they meet Allah azza wa jal,
the message was not received, so Allah azza
wa jal will test them on the Day
of Judgment.
And the test, as the hadith tells us,
is that they will see a big fire
in front of them, and they will be
asked to enter it.
Because if you truly believe, enter this fire.
So if they listen, and they enter, they'll
find that that would be heaven.
And if they fail, then Allah punishes them
for it.
And the test may seem severe, right?
But they are on the Day of Judgment.
They've seen things.
So their test is stronger.
So if they were to actually listen to
Allah azza wa jal, then they would have
listened to Allah here.
And if they were to have disobeyed Allah
azza wa jal, then they would have disobeyed
Allah azza wa jal in this world.
So that would be their test.
So that's what I can say about this.
That if they do enter heaven, because they
are not Muslim, after Muhammad alayhi salatu wassalam,
right?
Previous to him, they have their own messages
and sharias.
But after Muhammad alayhi salatu wassalam, if they
did not accept Islam, then that means that
they did not receive the message of Islam.
Okay.
Okay?
Okay.