Hamzah Wald Maqbul – Riyd alSlihn Matters Pertaining to Funerals 10012017
AI: Summary ©
The importance of following burial rules and following the rules of the Sharia are emphasized in sharia law. The use of makru in sharia law is discussed, and the importance of following orders and not obeying them is emphasized. The speaker also discusses the importance of forgiveness and praying for the deceased's death, while also addressing cultural misuse of body parts and the cultural treatment of the body. The importance of not buried in the same day and not suffering suffering for death is emphasized.
AI: Summary ©
It's a chapter regarding the
prayer, the funerary prayer over the deceased
and
the
making publicly known,
that funerary prayer
and
being present for the burial of the deceased
and the
dislikeness
of women joining the,
procession, the funeral and burial procession.
Says
that
we have previously discussed the virtue of,
of the announcement,
with regards to the funeral prayer.
It's narrated by
that the messenger of Allah sallallahu alaihi wa
sallam said,
you guys are late. Why are you late?
Stand up.
Stand up for you.
It's narrated that the Rasul
said, whoever
witnesses a janazah, a funerary prayer,
until
it is prayed over, meaning until the prayer
is complete,
that person receives a quantum, of reward.
And whoever witnesses that,
funeral,
until not only is the prayer prayed,
but until that person is buried in the
ground, that person will receive 2 quanta of
reward.
And these companions of the Messenger of Allah,
salallahu alayhi wasalam, said,
what are these 2 quanta that you talk
about?
And Rasoolullah
said, they are,
the equivalent of 2 great mountains.
So it's a separate it's a separate,
sunnah to
witness the
the the the burial of the dead, and
it's a separate sunnah to witness
the,
or to partake in the funeral prayer. And
when I say sunnah, I mean it's sunnah
for
extra people after those things are taken care
of. So it's Farb Qifaya.
Every Muslim who dies, the nearest Muslims that
are there to that person are,
communally responsible that that person be washed and
that a Janaza be prayed for them,
and that, that person be, buried properly,
according to the rights of the Sharia.
And if the people in the immediate vicinity
are unable to fulfill that,
that fard,
then the obligation of it spreads wider,
until it
gets to the point where somebody can take
care of those things for those people.
And likewise, it's also a a, a communal
obligation to bury the person as well like
the like the Janaza prayer itself.
After
the minimum number of people that are
necessary for the Janaza to take place
and, which is 3 people,
and after,
after the, minimum number of people are that
are necessary for the washing of the body
and, the burial of the body are there,
Everybody else, it's a sunnah for them to
attend.
And there's a great reward for those people
who attend. So imagine if the reward is
so great for the people who attend on
top of what the the necessary,
minimum is,
then the
it's to be expected that the the reward
of those people who actually tend to the,
tend to the burial and the washing and
the janaza in such a way that they're
the first
people responsible to take care of those things,
that those people can expect at least 70
times the reward.
And so this is for the the extra
people. It's 2 qiraats, the 2 mountains worth
of of reward. So if a person cannot
make it to the burial, they should at
least go to the janaza. But if they
have time, you can go hitch a ride
with someone and go to the burial. The
sunnah of going to the burial for the
funeral procession is that people who are walking,
they go in front of the casket, and
people who are are like, the the box
the the the dead is being the deceased
is being transported, and and the people who
are,
driving or riding, they should go behind it.
And, there are a number of other sun
and has anyone here, like, washed the dead
body before?
Yeah.
And whoever hasn't, you should go to the
masjid to go to, like, Albanian or go
to one of the masajid that has a
that has a room for the
and learn how to wash the body.
It's a far it's a far the kifa'a,
again on the ummah, and there's a great
amount of reward in it. And it's a
very potent reminder to a person about death
while everybody is busy,
working out what the new gossip and what
the new scandal is and what the new,
fad is and what the new sensation is.
Go and wash your body. It puts a
lot of those things back into perspective.
And, you know, in summary, what do you
do? You have to give the body a
complete whistle. You wash
the body, out the outside this of the
body. You wash you know, you take a
sponge and you wash the inside of the
mouth and the nostrils if you're able to.
The body comes to you in various forms
various states of
of
of of delicateness.
So if the body is so delicate that
it literally is starting to fall apart, then
you you kinda ease up on it. Otherwise,
you give it a a a a a
a as much as as possible.
And you make sure to cover the,
and wash from underneath like a cloth,
or
or some barrier.
And, then,
afterward,
if you see something in the body because
people, they have deformities or people because their
illness that they die from or other problems
that they had, They have some sort of
deformities or some sort of blemishes or imperfections,
defects. It's haram to tell anyone ever about
those, so you you keep those to yourself.
If a person was in good health, though,
it's permissible to say that they left in
good health, in a good state, if you
notice that.
And then after you're done washing washing the
body, then a a a man, it's supposed
to have for them to be buried in
3,
pieces of cloth
and for a woman in 5 minimally.
But then you you wrap the person in
as many pieces of cloth that are necessary
depending again on the state of the body,
and it should be an odd number.
And,
you know, you should know how to do
all of those things. Those things you should
everybody every Muslim should know how to do
all of those things.
All of these things, there's great reward in
them.
That the messenger of Allah sallallahu alaihi wa
sallam said, whoever follows the few, the the
funeral procession of a Muslim in faith in
Allah Ta'ala and hope for reward from him,
and
stays with that procession until
the procession is buried over
and the, burial is complete.
That person will return home with 2 quanta
of reward.
Every quantum,
is the likeness of the mountain of Uhud.
The mountain of Uhud is a it's it's
a lot.
And the person who prays the janaza and
comes back right after praying the janaza,
before that person is buried, that person will
return with 1 such quantum of reward.
Her name is Nusayba.
She mentions, right,
following the funeral procession, meaning women. We, the
women, were forbidden from following the funeral procession,
but people were not harsh about that. Meaning,
if a woman
followed the funeral procession,
and insisted on going,
she was not and, no, she was not,
like, harshly forbidden from doing so. And Nawawi,
interprets it meaning that the
harshness of forbidding someone from doing something haram
wasn't was what's meant. That it's not haram,
it's makru. It's just
it's better better to stay at home. What
does makru mean? This is an Usuli issue.
When you say something's makru in a act,
obviously, there's differences of opinion. The students of
knowledge will read them later. But for the
rest of us, it's important to keep this
in mind because we're like, oh, it's not
haram.
Means it's it's it's disliked,
linguistically.
But technically, what it means is a,
there's no reward there's no reward nor is
there any sin in it.
So, for example, if they say, for example,
the the for
example, delay after
after midnight, which means you still have to
pray. You'll still get sin for not praying.
So if midnight passed and you haven't prayed
yet, you still have to pray.
And the prayer performing the prayer at that
time will definitely,
definitely relieve a person of the legal responsibility
to have prayed and relieve them of the
punishment for not having prayed,
compared to the one who didn't pray. But
making the prayer is something that will make
it completely empty of reward.
So
if, the sisters come and they follow the
Janaza,
they will not receive any reward whatsoever.
This comes back to another issue. Sister Amida,
I think she's in Texas right now, but
she she had, and she just had a
grand,
grandchild. So everybody make the offer
for her and her daughter and for the
grandchild's,
safety and well-being.
She had asked this before because there are
so many
rewards that are mentioned with regards to going
to Jumu'ah or rewards that were mentioned with
regards to praying in congregation, etcetera.
And so she said, what about the sisters?
You know, I know it's superior for them
to pray at home alone.
But what if they wanna get that reward?
They should, you know, should can they go
to the Masjid? And the fact of the
matter is that every act of worship in
the sharia, the reward is not mentioned explicitly.
There are certain acts of the, of worship
or certain rewards for the acts of worship
in Sharia or acts of obedience in the
Sharia. The reward is mentioned and certain ones,
it's not mentioned.
But as a as a as a overarching
rule that that that that spreads through the
entire Sharia,
if you obey the command, you'll receive more
reward than not obeying.
So for example, there's a reward in, you
know, there's so many rewards in going for
Hajj.
Right? There's so many rewards in going for
Hajj.
If a person for example, they have like
one parent that's completely dependent on them and,
will die if you go and leave them
for 3 weeks. There's no one to take
care of them. Person says, oh, I wanna
go and be come back like the day
my mother bore me, and I wanna have
a sin forgiven for every stone cast at
the at the Jamarat, and I want this
reward and that reward. All these things that
are described in Hajj. That person can know
that
if the Sharia commands them to stay home
and take care of their their parent,
then they will receive more reward than having
gone for Hajj. Why? Because as a rule,
always obedience receives a higher reward than not
obeying. And I don't say disobedience because disobedience
oftentimes is like, synonymous with sin. Sometimes the
Sharia asks you to do something, for example,
a superior for for for a woman to
pray, salat in her home. But if she
comes to the masjid and prays, it's not
like it's,
it's haram. In that case, it's not even
actually.
In certain circumstances, it's not even if the
if if certain circumstances and certain criteria are
met. Still, if she prayed at home, she'll
receive more reward.
And even though the reward isn't explicitly mentioned
by the sunnah, we know that
by following the by following the command, you
always you always have a higher maqam and
a higher reward than
than not doing so.
And so don't let the, don't let the,
the mention of rewards be a distraction from
this higher
from this higher understanding of the sharia because
this
all these hadith they mentioned, the zakirat of
ajer for for a person to pray the
janaza and another qiraat for the person to
stay until the the the burial is done.
And in fact, even there's
explicit negation of
of of sin for if a woman follows
the follows the janaza.
But it's narrated by the Sahabi'at that we
were told by Rasulullah Allahu wa sallam not
to participate in the in the burial of
the of of the deceased.
And so if a person understands that, then
they'll receive more reward by having
not participated in the funeral procession and not
participated in the burial. And this is this
is also important because people sometimes they feel
like they're left out. They're often they feel
like they're left out. And this is really,
honestly, it's
a part of it is just
it's part of, like, the the the cultural
war,
of,
like, kind of liberal progressive ideology versus
versus,
versus, like, traditional,
traditional like way of living.
The only viable
way of which that survives to this day
is Islam.
And that is what? That is constantly telling
women somehow if you're not doing what the
men are doing, you're,
you're,
you know,
your your less or your not equal or
your second class citizen or whatever. Right? So
for example, in the hadith of the prophet
sallallahu alaihi wa sallam, it comes in it
the hadith of Rasool Allah sallallahu alaihi wa
sallam. That when women go for Hajj, they
receive the reward of Jihad's fee Sabillillah.
Or that a woman that the
the difficulties that she experiences in childbirth.
She'll receive the reward of Jihad's fee subi'ilillah.
Now I'm a guy, I'm gonna be like,
okay. I just read the hadith
and I want that reward too. So I'm
gonna go get a operation and get my
gender changed.
And I'm gonna go and, like, become like,
you know, get some sort of operation so
that I can somehow,
like,
bear children and give birth to children.
However, like, strange and, like, unusual and, like,
invasive that operation would be.
Right? This is the inter this is the
important thing. Right? Islam is not meant to
be taken, you know, like the the hadith
in the Quran and the hadith of the
prophet sallallahu alaihi wa sallam, they're not meant
to be taken literally because human beings don't
talk to each other literally. If someone says
give me a hand and cut your hand
off and hand it to them. That's not
what they mean.
Oftentimes, we have many expressions of speech that
are not meant to be taken literally
and many things we say to one another
with the idea that the person has a
brain and they're gonna understand
logically what is the the proper meaning of
this.
And that's not being flimsy with your interpretation.
That's just part of, like, the way human
beings, communicate with one another.
So if I did all of that, I
have all these kind of strange operations and
do all of these things.
You know, statistically, it's probably safer. It's probably
a safer way of receiving the reward. If
I'm gonna go out and even say the
j word, you know, the feds are gonna
throw me in jail for life. And then
even if I make it to the battlefield,
what am I gonna, like, go and fight
with Russians or Russian warplanes or something like
that? They're gonna blast me out of the
they're gonna blast me into a crater into
the ground. Right? What am I gonna do?
So in in pursuit so yeah. Sure. Go
and getting a operation
downtown
at the, whatever, University of Illinois
clinic for whatever gender reassignment surgery,
that's actually probably a safer bet. So if
I show up, I can expect to receive
all that reward. Right? No.
Because
this is the likeness of someone who gets
one point and misses, like, a whole bunch
of other points.
So the fact of the matter is everybody,
Allah Subhanahu Wa Ta'ala, made a way of
practicing the din for you which which works.
If you're rich, if you're poor,
if you're a man, if you're a woman,
if you're young, if you're old, if you're
healthy, if you're not in good health, whatever
your situation is, there's an appropriate
sunnah for you to be following
that comes from Rasulullah salallahu alayhi wa sallam,
that comes from his companions, that comes from
his family radiAllahu ta'ala anhu Ajma'in.
And you should follow that sunnah rather than
wishing to be or in a situation that
you're not or be somebody that you're not.
Because the problem is this, is that we
can bring in this whole identity politics like,
hurricane that
seems to,
fuel,
90% of the baqwas on Twitter. But,
the the fact of the matter is is
that
whether it's good or bad that that a
certain race gets treated better or worse or
whether it's good or bad that a certain
economic demographic gets treated better or worse, or
a gender or whatever.
The fact of the matter is that the
that according to the of the Muslims,
you are who you are and where you
are. And in this situation, you are on
purpose by Allah ta'ala's choice. And if you
think that there's a better place for you
to be, then that's like you saying that
I've chosen better than what Allah ta'ala has
chosen. And if you're a person on the
flip side who has love for Allah Subhanahu
Wa Ta'ala, when you know that you're in
the place you're in because of his having
chosen it, because you love Allah ta'ala, you
also love his choice as well. And you'll
see the beauty in it, you'll see the
hikmah in it. That's a very high maqam.
I'm not even claiming that I'm in that
maqam myself. If I get into a car
accident or get a speeding ticket, I'm like,
ah, this is horrible. But then I'm like,
okay. Allah did this, so just be patient.
That's the least maqam that if you have
if you wanna say you have iman, at
least be patient with it. He's like, okay.
I'm upset right now, but Allah chose this
and somehow this is gonna work out in
the end. I don't really know how it's
gonna work out quite yet, but
it's gonna work out one day. So just
be have supper with it. If you have
a high mafam of faith, in fact, rather
than having to have supper with it, you'll
rejoice. You'll be happy because you'll see how
this is somehow good for you. But if
you're not there yet, at least you should
have Sabr with it because there's no prophet
in fighting with Allah Subhanahu Wa Ta'ala.
There's no profit in in arguing with Allah
Ta'ala. There's no there's
you if you want to do so at
your own peril, there's no profit in doing
so. That doesn't mean that we're fatalistic regarding
things.
If you don't wanna get a ticket tomorrow,
then stop speeding.
Don't be like, oh, well, it's Allah's Qadr
that I'm gonna get a ticket. Just go
slower next time.
But what happened in the past happened is
done.
So this is a very important,
it's a very important, a few,
things to keep in mind when understanding these
things understanding this hadith in correct perspective or
with the correct perspective.
It's a chapter with regards to the preference
to having more,
people join the janaza prayer,
rather than less and placing or making their
rows,
3 rows or more.
And say that
Muslim.
Say that to Na'isha Radhiwa Ta'ala Anha, the
mother of the believers, narrates that the messenger
of Allah, salallahu alaihi wa sallam, said that
there is no
deceased person upon whom the funeral prayer is
prayed by
such a large group of Muslims that they
are more than a 100,
all of them,
seeking intercession
on behalf of the deceased except for Allah
will accept their intercession and forgive that person.
So it is it's it's a benefit for
the deceased also, for the person,
that that goes to the janaza. Not only
do they receive reward, but the deceased also
benefits from their shafa'ah.
And this is
a great,
bishala
and glad tidings for this ummah because some
people in this ummah are very pious and
righteous people. So Allah ta'ala, great number of
this ummah. Allah ta'ala will forgive them because
of the piety and the righteousness of the
pious and the righteous.
There are great number of people, Allah Ta'
will forgive them because of the prayers of
the Sahaba radiAllahu anhu, because of the prayers
of the alama'a
radiAllahu ta'ala anhu, and because of the prayers
of the Ahmulbayt of the prophet sallallahu alaihi
wa sallam, because of the prayers of the
sali'in of the righteous, the vakireen,
because of the prayers of the Nabi sallallahu
alaihi wa sallam himself, which is the greatest
the greatest shafa,
the greatest intercession.
Because of the prayers just of people who
say just the regular people of La ilaha
illallah, their prayers for one another, a a
great number of people will be forgiven. People
who in and of themselves don't deserve forgiveness.
And so it's it's good. We people should
go to one another's, janazas,
and not not,
sell short what
the gave them means.
Because we ourselves may be slabs and salches,
but this this this dawah
of gave us, there's a lot of power
in it, for us to benefit ourselves and
others. And if you go to the jannahsah
and that person benefits from it, you'll receive
equal, if not more, reward for that as
well.
So it's good not to be it's good
not to be selfish.
In fact, some people are particularly irritating people
when they die.
You know, I don't know. Some of you
are like people.
There there's been a couple occasions when someone
dies. My heart feels like saying good riddance,
but that's not a good thing. As long
as you don't say it out loud on
your tongue, inshallah, you won't be punished for
it. Some of these things are involuntary.
If you pray for that person, you have
a vested interest in praying for them. Why?
Because if they're such a horrible person and
Allah forgives them, then inshallah, you have a
shad as well.
And the person shouldn't forget the possibility that
sometimes the people who think everybody is horrible
is usually the most horrible of them all.
But, even if that person is, it's not
it's a pretty open shot case. That person's
horrible.
If they're forgiven, then then we have a
shot as well.
So hadith a Muslim from saying Abdullah Ibn
Abbasin Radi Allah Ta'ala Anhu,
who said that I heard the messenger of
Allah Sallallahu Alaihi Wasallam say that there is
no one who no Muslim who dies,
and,
there are 40 people who pray his janaza,
none of which associate partners with Allah
except for Allah will,
accept their intercession,
for,
with regards to his forgiveness.
This is another this is another interesting thing.
In the Hanafi madhab, it's not like this.
But according to the Jambhul,
the shahid
doesn't receive a janaza.
And the reason is that the janaza is
a,
is
a shafa. It's an intercession. The people who
come to the janaza, the whole point of
it is that they make dua for the
deceased. And so it's kind of in the
form of the prayer, but it's not like
the salat in the sense that there's no
ruku and there's no sajdah.
So it's a a a kind of a
ritualized
intercession that that the Muslims do for the
person who has passed away. So according to
Malik and the other imams,
the shaheed fisabilillah doesn't require the person's intercession
or doesn't require anyone's intercession.
And so that's why their body is not
washed,
and they're,
they're buried the way that they are,
and they don't receive a janazah.
And this is something even the Hanafis,
say that the body of the the shahid
is not to be washed.
A hadith of Rasulullah sallallahu alaihi wa sallam
that the shahid,
the person who's a martyr in the path
of Allah ta'ala, that person will be resurrected
with their with their wounds fresh,
and they will flow with blood which is
crimson red in color, but it will have
the the fragrance of musk.
Their wounds and their,
the in injuries and damage that they took
in the path of Allah ta'ala,
they'll be there, but they rather than manifesting
in the way they manifested in this world,
they'll manifest with some sort of inner reality
of the honor. Each of them will be
like a badge of honor for that person
on the day of judgment.
And so that person, according to the Jambur,
doesn't receive a,
doesn't doesn't receive a Janaza,
and that person doesn't,
doesn't receive ruso according to what I understand
to be the ijma'a, according to all of
the ulema.
Because what? Because the janazah is a shafa.
So when you go to a janazah, remember
that's what it is. You're there to make
dua for that person. You're there to make
dua for that person that Allah,
forgive that person.
Upright narrators from the Tabi'in. He said, Malik.
May Allah
have mercy on him.
His name is Khaldim bin Muslim of Sukhuni,
Oulkindi, and he's a companion of the messenger
of Allah sallallahu alaihi wa sallam who lived
in Hims after the Futuhat and in Misr
after that. And he,
died in the days of bin
Hakam,
the
the the Khalifa Banu Maya.
He said that when
he would pray over Janaza and
few people showed up. And this happens
sometimes Janaza happens, very few people show up.
He said when he prayed over Janaza and
few people showed up, he would still make
sure to make sure to make at least
3 lines in the janaza
even if it's just a couple of people
in each line. Rather than having one line
long line, he would at least make 3
lines because he said I heard the messenger
of Allah salallahu alaihi wa sallam says the
messenger of Allah salallahu alaihi wa sallam said,
whoever,
their janazah is paid over by 3 lines,
that person,
it's become obligatory for them. And this when
Rasulullah
said, Ojib, when he said it's obligatory, he
meant it's obligatory for that person to enter
into Jannah.
And
Allah bears witness to the truth of his
Rasool
So hadith of Abu Dawood
in
and then he'll, he'll go on. So he
mentions this is the the chapter with regards
to what should be recited in the Janazah
prayer, and so he mentions the Shafi'i opinion,
which is essentially
that in the in the after the first
takbir, a person should read the
and after the second takbir, the person should
read the the salat in Islam on the
prophet
optimally the one that's read in the salat,
which is
and then after that, the person should make
dua for the deceased. After the 3rd tekbir
and after the 4th tekbir, a person should
make dua for themselves and for the deceased.
But this is
this is the Shafi'i,
method.
The the 4 madhevs seem to all disagree
with one another
with regards to how,
the Janaza prayer should be prayed.
And,
do you mind, Brian, just, like, you guys
just move some of those armrests down so
we have
room?
That,
the Hanafi Madhub, like you know,
the Hanafi and the Maliki Madhub, like you
know,
they
dislike
that the should be read in the Janaza.
And so instead of the Fatih, the the
Hanafi Madhab
has the person reciting the
the the Dua listiftah,
and in the Maliki Madhub, it's the simplest.
That's the simplest one. If somebody doesn't remember
how to read the janaza,
this is the simplest valid way from the
ways of the of
praying the janaza prayer, which is just that
between every 2 takbirs,
you make dua for the deceased.
Between every 2 takbirs, you make dua for
the deceased.
And that's the simplest that's the simplest way.
That's the the method of Imam Malik
So he has all of these stuff.
I don't know if we have any here
or many of them. And since it's not
a fit class, we're gonna go ahead and
not scrutinize the rest of the details he
mentions.
Muslim.
Abu Abdul Rahman Auf bin Malik
He said that the messenger of Allah
prayed over a janazah, and I heard I
heard his dua that he said. So someone
might say, well, how are you gonna hear
the dua if the dua is not said
out loud? A person when they say something,
right, the the the even in the,
in the salat is.
So a person
you can make out if you're listening.
If you're especially if you're close to someone,
you can oftentimes make out what, you know,
what a person is saying when they're saying
it quietly. And so I said I made
out with the rasulullahahu
alaihi wasallam said. He said, oh Allah, forgive
him.
Oh, Allah, forgive him and have mercy on
him,
and,
hold him,
give him put give him a good state
and hold him blameless,
and honor him as he comes into the
ground,
and open the the earth, make it wide
and expansive for him,
and,
wash him with water
and, snow
and
Barat is like
ice and snow. I I don't I I
have to look that up. I'll get back
to you next time. Does any of you,
Marshall, are good
students of knowledge know what Barad means exactly?
There's a look look see if there's a
over here. You can look it up. There
must be a copy of Hansberry sitting here
somewhere.
Not bad. This is one thing I I
see a lot of people reading the duas,
but it's
bad. We'll come back to that next week.
No shame in saying I don't know. Right?
Okay.
And
clean clean clean him from
his sins. Cleanse him from his sins,
like a
piece of white cloth is cleansed from,
from from stain.
Why? Because white cloth is it's the hardest.
You have to clean it. You have to
you have to put the most effort into
cleaning it. And when it's clean, it's not
like, you know, you can't you can't tell
there's a stain left behind. But that person
should be cleaned so thoroughly cleansed so thoroughly
and so completely.
And trade for for him
a house better than the house that he
left behind
and a folk better than the folk he
left behind and a wife better than the
wife he left behind,
and enter them into Jannah and,
protect them from the fire sorry, from the
from the torment of the grave and from
the torment of the fire. He said that
I heard Rasulullah salallahu alaihi wa sallam making
all of this du'a for the person,
until,
I wish that I was the one who
had died and Rasulullah salallahu alaihi wa sallam
made
made that du'a for me. These du'as are
easy to memorize. They don't they're not that
long. You know? The the janazah is valid
without without them. You just say
or something simple like that. But the but
these are easy to memorize. There's a lot
of barakah in them as well.
So because a person should love the kalam
of Rasool Allah Sallallahu Alaihi Salam better than
their own. They should love the speech of
the messenger of Allah Sallallahu Alaihi better than
than their own speech.
Radi'Allahu ta'ala Anhu.
Abu Hurairah narrates the same hadith, and Abu
Kataada narrates the same hadith,
and Abu Ibrahim,
Al Ashali narrates the same hadith from his
father.
And his father is a Sahabi radiAllahu ta'ala
Anhu.
From the messenger from the prophet sallallahu alaihi
wa sallam
that he prayed over a janazah,
and when he did, he he, made the
dua.
Oh, Allah. Forgive our living and our deceased
and our,
small ones and our great ones.
And I assume that that means age, the
young ones and the elders
and our,
males and our females,
and those who are present and those who
are absent.
Oh, Allah. Whoever you gave life to amongst
us, give them life on the deen of
Islam, and whoever you take away,
from amongst us,
then,
take them away in the state of of
faith.
Oh, Allah, do
not, deprive of
deprive us of their reward
and don't punish us after they leave.
The idea is what is that there are
some pious people, their very presence is a
protection for the for the people from
from punishment and from from,
trials and tribulations.
So a person should make that du'a, especially
when the pious pass away.
You Allah, don't deprive us of the reward
that you gave to them,
and don't,
don't don't punish us or try us after
they leave.
So Nuhu Rahimu Allah ta'ala, he says
that,
the rewire
of Abu Huraira and and,
Abu Ibrahim al Ashali.
Both of these are narrated by,
Trmidi. And Abu Dawud narrates the riwa of
Abu Hurairah and Abu Khatada.
So
Turmidi narrates
the narrators 1 and 3, their narration,
and
Abu Dawood narrates 1 and 2. Hakim, Rahimullah
Ta'ala, Hakim and Naysapuri,
he,
comments with regards to the authenticity
of these narrations,
that the hadith of
of of Abu Huraira is authentic
to the to the standard of Bukhari and
Muslim. Even though it's not narrated in Bukhari
and Muslim, but he says that it's authentic
to the standard of Bukhari and Muslim.
And Tirmidi says that Bukhari said that the
the the narration which is most complete out
of all of these is the third one,
which is, of Abu Ibrahim al Ashali from
his father. And Bukhari says that the most
the the one with the strongest chain of
narration,
out of all of these hadiths that were
mentioned was the first one. The one we've
mentioned before this, which is narrated by,
Auf bin Malik,
Abu Hurair
who narrates that he's I heard the messenger
of Allah
say,
when you when you pray
over the deceased, when you pray the janaza
prayer, then be sincere
then be sincere in your prayers for them.
And this has to do this also links
up with another,
maslah,
another masala
fiqh, which is who has the most right
to,
who has the most right to pray over
the the the janaza, to lead the prayer
of the janaza.
And Abu Hanifa's madhab, my understanding is that,
that that the the the the imam who
is the regular imam of the masjid,
it's most proper for them to
lead the prayer because that's the
the thing that's closest to,
maintaining order.
But the, imam,
Malik and,
some of the other imams, they say that
the next of kin is the one who
has the most right to lead the janazah
prayer. The reason is that that person will
be the most sincere in their their prayers
for the deceased.
And,
that's the the the commandment of Rasulullah
in this hadith that he said that that
Rasulullah salallahu alaihi wa sallam Abu Hurair said,
I heard the messenger of Allah salallahu alaihi
wa sallam say,
if you pray over the deceased,
then then be sincere in your prayers.
So a person who knows the deceased will
have an easier time,
praying with sincerity over them than somebody who
doesn't know
know.
He,
it's it's narrated by
that he said with
said over a
prayer, a a janazah prayer. Oh, Allah, you're
the one who created it.
And, so you're the you're the lord of
it, and you're the one who created it,
and you're the one who who guided it
to Islam,
and you're the one who took back its
its its its spirit, meaning this this this
nafs that that just died.
And you're the one who knows,
best with regards to its secret and with
regards to,
what it did publicly.
We've come to you interceding,
on his behalf, so forgive him.
Narrates that Rasoolullah Sallallahu Alaihi Wasallam led us
in
the funeral prayer over a man from the
Muslims.
And I heard him say, oh, Allah,
so and so
is now entered into your responsibility,
or into your care or protection,
and has now become your he's gone to
be with you.
So protect him from or from the, punishment
of the grave and from his torments.
You are the one who,
it's worthy of you to fulfill your,
to fulfill your,
is to be true to some someone or
something. That that to to fulfill your you're
the you're the one who be be befits
you,
the loyalty and and and praise. Meaning, the
person was your
on your deen,
and so so this is your this is
your right that you should also recompense the
one who who who was on your deen.
Oh, Allah,
forgive him and have mercy on him, because
indeed you are the all forgiving and all
the the all merciful.
1 Abdullahibni
Abi Ofa,
Sadna Abdul Sadna,
Abdulwahni,
Abi Ofa,
may Allah be pleased with both of them,
that he
recited 4 Takbirs over the janaza of his
daughter,
and
the janazah of a daughter of his.
And
after the 4th between the 4th and between
the salaam,
there was a pause which was similar in
length to the pause between each of the
other 2 Takbirs.
And,
in between both of them, he sought forgiveness
for her,
and he prayed for
her, and and he made dua for her.
And then after after the janaza, he said,
this is what I saw Rasulullah sallallahu alaihi
wa sallam doing. This is how I saw
him pray the janaza.
There's a difference of opinion between the ulama
that the between the 4th takbir and the
salaam, is there a dua or not?
The Maliki books mentioned that that,
that that there's a lesser opinion that that
that that it's okay to do so. That's
the the more proper opinion is that you
just read the 4th tech beer and then
you say so on. Allah knows best.
In a different narration,
it's mentioned that he
said the tech beer 4 times.
And,
after 4th,
he paused for such a long time that
we thought, is he going to say a
5th deck beer? What's going on?
But then he said
to his right and to his left. And,
when we,
when we were about to leave from that
place, we asked him, why did you pause
for such a long time?
He said that, indeed, I I I I
don't, I didn't
add anything to what you saw,
over, what I saw the messenger of Allah
do.
Or he said, this is the way I
saw the messenger of
Allah do this.
So the hadith itself, I I guess Imam
Nawi brings it to,
kinda as a proof for his preference that
there should be between the 4th 5th over
the 4th takbir and the salaam.
I would I would say for the the
the I would say, you know, kind of
as a as a a counter to that
that
just the fact that everybody who's in the
Janaza never saw that before seems to indicate
that that wasn't the common practice. Allah knows
best.
The chapter regarding the,
sunnah of reading the Janazah quickly, not not
taking a long time.
Who narrates that the prophet
said,
quickly quickly,
pray the janazas after a person dies,
and then by extension bury that person as
well.
Because if that per if that soul was
a righteous one,
then,
there's good that you're,
putting them forth to.
You're sending them forth to good. When they
enter into the grave, they'll they'll be they'll
receive benefit.
And if that soul was other than,
as was described,
then that purse that that soul is evil,
and it's better to get them off of
your off of your necks. Just get rid
of them.
And this is something, obviously, you know, in
this country, it's not always possible to get
the person buried, but the idea is that
a person should be buried in the day
that they're they're, that they die in the
1st daylight hours that they die. So if
they die in the night, then you wait
until the daylight hours of the next day.
If they die during the day and there's
still enough time to do everything and then
get the person into the ground, they should
be buried the same day.
Sometimes people can't do that
because of because we live in a a
country that of people who are not, you
know, familiar
so familiar with the laws of the Sharia
or in many cases don't care. And,
in that case, you should bury the person
as soon as you're able to.
This has happened in the past that certain
Muslims have died,
and their
are like take a week or like a
week and a half or several days,
for them to be buried.
And,
you know, people will be like, oh, that's
horrible. How come they didn't bury him right
away? Okay. There may be some extenuating circumstance.
You know? And at any rate, the the
deceased person is not their choice either.
Or is it? We'll get to that in
a second. But, you know, it's not their
choice either,
at first glance.
Then on the flip side, there are people,
like, try to justify, no. This person's famous.
People have to come to the Janaza. They
have to make this arrangement, that arrangement. There's
no justification. It's wrong. And it causes annoyance
to the person.
And, yes, it is possible for people to
do things that pain pain the the deceased.
And just like
things that people do to pain the deceased
when they're alive,
all of those things
will be settled.
People will be punished for those things. That's
also the the those things they they get
settled afterward.
This the the the way Islam says that
we should treat the body is as if
the person is actually still alive. So if
somebody the the body is on the table
when you're washing it, be gentle with how
you wash the person.
It's not just like, you know, something from,
you know, like an inanimate object, like a
mannequin you bought from Walmart. Don't think they
sell mannequins at Walmart. But at any rate,
you understand what I'm saying? You're not you
you know, don't make sure the make sure
the water is not so hot that it
scalds the person and things like that. Why?
Because we are we're mukalaf that we have
to treat the the the the body of
the deceased as if they are as if
they're still alive. That's why we don't do
all this weird embalming and
just weird weird stuff people do. I don't
know. For some reason, Europeans have this, like,
really, really dysfunctional,
I shouldn't say Europeans because there's a lot
of Muslims in Europe. I'm saying,
non Muslim Europeans have this really weird,
in fact, unchristian, like, pre pagan hangover for
how they treat the dead. So the way
they what they do in, like, many churches
in in in Europe is they'll bury the
body for, like, a for a year or
2, and then they'll take the bones out.
And then they'll, like, throw the femurs in
1 pile and the skulls in 1 pile
and they'll what's the point? Why why why
are you doing all of that? It's really
weird.
And they have all these other things, like,
they they're, you know, like, they, now the
new thing is, like, they're
putting a person in, like, sodium hydroxide or
they'll, like, shatter the body in, like, liquid
nitrogen, and they'll do this with it and
that with it. And they say it's green
and it's better for the environment than cremation
and blah blah blah.
Just bury the person in the ground. It's
been happening for a long time. It's about
as green as you're gonna get. I don't
see how, like, flushing,
like, 20 gallons of, like, sodium hydroxide water
into the sewer is gonna be greener than
just burying a person. Or they actually do
that. They'll say, well, we're having a green
environmentally friendly burial,
with biodegradable
shroud. It's
it's called a burial.
You don't have to, like, put a person,
like, pump them on formaldehyde and, like, you
know,
$80 worth of cosmetics and, like,
in, like, a big metal casket with a
concrete liner and all that. So these people
have all these kinda weird hang ups with
this. The idea is this is that that
person, you treat them with respect and dignity
because the person who's gonna, like,
weird, like, cut the body in strange ways
and drain the fluids out and, like, sometimes
they take the internal organs out as well.
Like, when mummification,
they take, like, the brain out from the
nose through through the nose with the hook
and they, like, take the organs out because
they cause the body to rot more,
all this embalming and stuff like that. If
you can do it to a dead body,
that human being loses their harmah. They loses
their they lose their sacred sacredness.
And,
it it opens up the sadism in a
person that they could do it to a
living being because
that door has now been kind of partially
opened. To push it a little bit more
open, it's not that big of a deal.
So Islam know
while the person is still the body is
still in some form that resembles that that
that person during their life, watch them trade
the janazah, put them in the earth, and
be done with it. And this is something,
this is something all of you,
may have the chance to experience, which is
what the grief of that person is dying
once they're in the ground, it it lightens
a little bit.
It doesn't everything doesn't become okay maybe, but
it lightens a little bit. That you feel
like a pain in that somebody died. Once
you put them in the ground, you read
the janaza, the burial is done. You made
dua for that person. All of those things
are done and you leave, you feel that
something has become lighter because Allah,
he doesn't take anybody away on,
except for what's in front of him is
better than what's behind them. Even if the
person is a sinner, even if the person
is going to go to the, you know,
punished in the grave or go to the
hellfire for some time, eventually, they're one step
closer to being Jannah forever. And, there's there's
a lot of in that. There's a lot
of there's an infinite amount of in that
more than more than people know. So we'll
read one more hadith inshallah and then we'll
pray.
Said Abu Saeed al Khudri radiAllahu ta'ala who
narrates that the prophet sallallahu alaihi wa sallam
said
when
the the funeral beer
is is lifted
and the men carry it on their necks,
If that person who died was a a
an upright soul,
that soul will say,
go forward with me.
Meaning that person will be anxious to see
what Allah has, prepared for them in reward.
And if that person was,
not not upright,
they will say or that that soul will
say to the people carrying it,
what a curse.
Where are you going with me? And,
everything. The animals will hear the screams, the
jinns, everything. I don't know about the jinns,
but animals will hear the screams, the angels
will hear the screams of that person. And
they're so, filled with terror that if a
human being were to hear it, he would
have,
died of fright. Allah
make us,
from the
that have, nothing to fear nor grieve about,
and that when our time comes, which is
going to be sooner rather than later,
that that we're people of righteousness
and we're people that,
that
are happy to go forward to what Allah
has prepared for us.