Faith IQ – How Should We Conduct Funeral Prayers During Covid-19 – Shaykh Abu Eesa

Faith IQ
AI: Summary © The speaker discusses the low risk of given funeral prayers in light of COVID-19, and how individuals should offer their full empathy when it comes to providing funeral arrangements. They also mention the importance of providing protective equipment for individuals who may be unable to receive the full empathy. The speaker emphasizes the need for flexibility in the funeral arrangements and mentions the importance of following the local football players and their reactions to the crisis.
AI: Transcript ©
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How should we conduct funeral prayers in light of COVID-19.

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So we've seen now many of our brothers and sisters pass May Allah subhanaw taala accept them and forgive them along I mean, as a result of COVID-19, and a number of the Muslims in the community have stepped forward and taken the necessary precautions. And hamdulillah It was very early established by health experts and authorities that there is a low risk, a risk, but a low risk when it comes to giving hosel to our deceased and of course, is a great honor an array of theirs. And with the correct proportions, more training than actual necessary personal protective equipment, it's been able that their rights have been able to be fulfilled in the various countries around the

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world. And that should continue, of course, if the numbers returned, and our deceased start to come through our doors as COVID-19 victims. Now, in terms of the actual hosel itself, then you will see the different fatawa bodies offered to our bodies, and the different countries have already set out their protocols, standard operating procedures, detailing the procedure itself. And as I said, If from my scientific background, and from my own professional basis, as well as my Islamic training, it is something which is safe to give the full hosel as per normal. And for those people who are don't have that training, don't have that confidence don't have the protective equipment, and they

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are not able to offer the full hosel itself. And it is permissible to gently just pour water over the body itself. And if that's not even possible, because of some kind of fear, then tm momba tm itself, not only do scholars differ over it as a next stage, but even if a person is going to give tm one then as someone who has done this also, you're in more physical contact, theoretically then the pouring of the water. And then after at some set, you wipe on the bag to make some kind of analogy to massage when the absence of the internet. But when someone is unable to wash or to wipe,

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unable to return home, then you can wipe off the back. And again, that's neither here nor there, because the general principle is the hosel. And that's what we should try to do. And it is very easily achievable way at the most basic of training, we shouldn't expect our normal people to be doing that who are normally uncles and Auntie's in the community, those pillars of the community, who now have to isolate because it is dangerous, they do have collateral co morbidities, they do have underlying conditions and they should be kept safe. So if there is a lack of experience and knowledge, then it is permissible because of the need to not have to do also, when it comes to the

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burial. That is as per normal, the funerals will be of course less. And that's something which is the number of people that will be there is going to be obviously less and less something which is acceptable due to the risk. But if possible, the ones who are actually involved in the burial itself should production as technically speaking, one person's enough, but there will always be at least four people always when it comes to a Muslim funeral, and the preparation and the burial of a COVID-19 victim. So that's more than enough to establish the the fourth key fire the communal obligation of the janaza prayer at the graveyard as the prophets of life and limited and facing

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towards the Qibla with people separated in lines behind the prayer can be offered and the family itself or others, they have the permission to come and then pray later, whether they pray as a as a prayer in absentia, or whether they pray when they come to visit their deceased when the situation becomes down and they're allowed to go, then they're allowed to repeat that prayer. There's precedents for that initially, I want to say that this matter is flexible, not just only because of the need but already in our show. Do we have a level of flexibility with respect to the prayer and how it's prayed and the effect behind it? So again, it's best to consult your local football buddies

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because everybody in every different city has a protocol that is well supported, Masha Allah, the Muslim response to this crisis has been exemplary, the scholars are really stepped up and they end up under and the masses have supported them. And I'm very grateful because you know, not being there that last moments not being there at the burial or not being there at the hospital. That's an emotional Flashpoint. And for the most part that's been avoided by the solver and the intelligence of the Muslims and the educating of themselves that this is something that needs to be bad with, with patience and knowledge, what level to either

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