Is Cremation Allowed in Islam
Channel: Muiz Bukhary
File Size: 17.40MB
salaam aleikum wa rahmatullah wa barakato. All praise and thanks be to Almighty Allah we ask him to send his blessings and salutations upon Muhammad sallallahu alayhi wa sallam his family members, his companions, and all those who tread upon his path with utmost sincerity until the day of karma, but the brothers and sisters in Islam, I've been receiving an increasing number of messages and calls with concerns requesting for clarity in regards to the Islamic laws, governing funerals and to be more specific funerals of COVID-19 patients in today's landscape.
So this video is to understand how we as a community, whilst abiding by what the health and government agencies are imposing on us as regulations, how we as a community must understand all of this, how we as a community must navigate through all of this under the light of Islam.
So when talking about the funeral rites through the light of Islam, we have five important parts of an Islamic funeral process. Number one being the washing of the body. Now, the washing of the body is where you would pull water over the body and run a hand over the body. Now this washing is more of a ritualistic symbolic washing, it's not necessarily a washing where you would go on to scrub and you know, do all of that to the body, no water is poured over the body and a hand is run over the body. And in instances where if the body has gone through trauma, let's say an individual, in an accident, the body has gone through trauma, and if one is not able to run one's hand over the body,
then pulling water over the body would suffice. And if point water two would cause more damage, and if it is detrimental for the body, then the point of the water the obligation of pulling water would fall off, and we would resort to thermal, the term Moon is dry ablution.
It is another ritualistic act of purification that substitutes for Voodoo Voodoo, where we use water to purify ourselves in an instance where if you do not have access to water, or you do have access to water, but you're not in a position to use the water due to a sickness, then you can surprise yourself with a moment where you would strike dust on earth and wipe your face and your hands. So likewise, in the case of a funeral, and may yet if we are not able to use water, we can resort to the moon. And that would suffice. Now in today's landscape, in many places, in most places, were not able to wash the body due to the risk of the virus spreading contaminating the water, a number of
risks are being cited by health experts. So in certain situations, if we're not able to wash the body, then we will resort to them if they allow time. And that too, it needs to be done ensuring that we adhere to strict safety and hygiene measures, ensuring that the people undertaking this responsibility wear protective suits, masks and all of that gear. And and with the guidance of health offices and health organizations. If it can be done, it is fulfilled. But let's say if they sight that it is too much of a risk if there's too much of exposure and a threat of the wider spreading. And if this part of the Islamic funeral process is not fulfilled, if washing Autumn is
not fulfilled, scholars are of the opinion that the funeral is still valid and we can move on to step number two or part number two, which is the Katherine dish routing. Now in an ideal situation, in a typical situation, a woman female may yet a female cops is enshrouded with five white pieces of cloth. And a male corpse is enshrouded with three white pieces of cloth. Now again in today's landscape, this too does not seem to be possible, as well what we're hearing because the bodies need to be safely put into airtight bags. So scholars are of the opinion that these airtight bags can substitute for the caffeine. These airtight bags can substitute for the caffeine as long as these
bags on are not transparent, as long as they are not see through.
As long as they cover the minute they substitute for the caffeine due to the risk again due to the risk and the threat of the virus spreading and contaminating and infecting other people. So even if this part were not to be fulfilled, in the ideal way using the caffeine No, the usual shrouding clause if a tie airtight bag would be used in this in this situation, it would substitute for the cuffin and the funeral is still valid Alhamdulillah now moving on to Part Number three, we have Salatu genizah, the funeral prayer.
Now in an ideal situation, again in a typical situation, the funeral prayer is a communal obligation and it is recommended and it is encouraged that as many people as possible participate for the future.
And repair. Now again, let me reiterate, this isn't an ideal situation, a typical situation when things are normal and we don't when we don't have lockdowns in place and when we don't have quarantines in place, then yes, as many people as possible should congregate and be a part of the salata janaza as part of the last rights of an individual. But now in today's landscape, when almost every part of the world is under lockdown, and the advice that is being given is to stay at home stay at home and in most places, you are not allowed to step outside of your home. So, in such a situation,
the funeral prayer can be fulfilled as per the guidance of the scholars with even one individually it would suffice for the funeral prayer to be fulfilled. So therefore, in most places, arrangements are being made for
a scholar or somebody
who is knowledgeable in this regard, maybe perhaps one, two or three people to fulfill this particular aspect salado genizah and along with that, I would like to touch on a tangent as for the loved ones of the deceased, as for the family members of the disease, who in most cases are not allowed to come into contact with the COVID-19 victim due to again them being in quarantine, and other health measures being put in place. The guidance for them is that if they wish they can offer Salatu janaza Allah Allah Wa, in other words, the funeral prayer in absentia. And now this is proven through a hadith that has been recorded in the book of Imam Al Bukhari and Muslim or Hema home
Allah, that the Prophet sallallahu alayhi wa sallam, he came out to the Sahaba to his companions on the day that annachi the king of Abyssinia when he passed away, the prophets lie Selim came out to his companions, he told them the news of his death, and he lined them up in prayers and he offered the funeral prayer now when Naja she passed away in Abyssinia and the Prophet salallahu alayhi wa sallam gathered his companions in Medina and went on to offer Salatu janaza Allah Allah vibe. So now this hadith indicates that it is prescribed to offer the funeral prayer in absentia. But we have a slight difference of opinion we have some scholars, such as the School of Imam Abu hanifa and the
school of Imam Malik Rahim Allah, who went on to opine who went on to say that this applies only to the messenger. This is something exclusive for the messenger salallahu alayhi wasallam to do and it is not prescribed for anyone else to offer the funeral prayer in absentia. Now, the majority of the scholars were not in agreement in this regard. And they went on to say that a thing a matter applies only to the Prophet salallahu alayhi wasalam when it can be proven with evidence to restrict it, as in to say that something is exclusively for the Prophet sallallahu Sallam needs to be proven with separate evidence, because the basic principle is that the oma the nation of the Prophet is enjoined
to follow the example of the Prophet salallahu alayhi wasallam. So when he comes out and does something he is our role model and we're supposed to follow him. Now to say something is exclusively restricted for the prophets lie Selim, we need separate evidence for that. So the scholars who went on to say that it is prescribed it is allowed to offer the funeral prayer in absentia now differ as to whether this should be done in all cases or not. Now Imam Abu hanifa and Mr. Malik rahima Humala of the opinion that it should not be done, it is exclusively for the Prophet. Now, the majority of the other scholars who are love praying Salatu janaza Allah vibe now differ as to whether it should
be done in all cases or not. Now, the school of Imam Shafi Rahim Allah and Muhammad bin Hamad Al Rahim rahula of the view that it is prescribed to offer the funeral prayer in absentia for everyone who dies away from his hometown. Even if the funeral prayer is offered for him in the place where he dies, he or she dies or not. And the second view that is that it is prescribed to offer the funeral prayer in absentia, only if the deceased individual had benefited the Muslims in some way such as if you have a scholar who has passed away very charitable individual philanthropists, somebody who has done a lot for the community. It is only prescribed to offer Salah Jenna's Allah vibe for such
individuals now having this difference of opinion, if you wish, and if you're following these schools of thought, you can have example if you are a follower of the School of mamma Shafi Rahim Allah you can follow you can fall back onto the opinion of Imam Shafi rahima hula and offer salata genizah Allah Allah vibe for the loved one who has passed away because you were not able to participate in it.
In the structural genizah for that individual, even if others had gone on to play Serato janessa for that individual in a controlled setting you from home or wherever you are, you can offer Serato janaza at a local hub, if you wish. So from this, we understand that this part of the Islamic funeral process can be fulfilled as well and is being fulfilled. So part number four now we have hamdulillah janazah, the carrying of the mindset to the graveyard, the procession basically. So ideally in an ideal situation in a typical situation, it is from the Sunnah of the Prophet salallahu alayhi wasallam, for the body to be carried to have a procession to the graveyard. But in today's
landscape that too is not possible. But scholars go on to say given that it is a certain act and given that in today's context, we're not able to fulfill it, the funeral is still valid even if this particular part is not fulfilled. Now, number five,
this is the last part of the funeral process. And this is a sensitive topic today. This is the part where we discuss the burial. Now in regards to the burial of a man yet, you have to understand that we have an absolute consensus as in an Aegean map, there is no difference of opinion we have an absolute consensus all scholars are in agreement that the bodies must be buried. And this is alluded to in the Noble Quran where Allah subhanho wa Taala our maker he says, min ha ha lochwinnoch Rafi Hydra Ada conforming nanofluid yocom tarlton okra Allah subhanho wa Taala he says from it as in from the earth we created you all of you I know he do come and Intuit we will return you all woman Hello
Could you come and from it we will resurrect you Tara and okra once again. So this is alludes to the fact that the bodies must be buried. And along with that, we have
the Hadith and the Sunnah of the Prophet sallallahu alayhi wa sallam in this regard. For example, we have a narration that has been recorded in the book of Imam Abu Dawood rahima hula where he said allow anybody with sermons report to have said cuts throughout the Middle May at Casa de hi yah. Love. The promises that Islam is reporting I've said breaking the bone of one who is dead is like breaking it when he's alive. Chad has run down one spine, breaking the bone of one who is dead is like breaking it when he is alive. The Hadith is recorded in the book of Imam Abu Dawood Rahim Allah. So now this hadith clearly highlights the importance that we have to give to
the mind yet the deceased the respect that we have to give to the deceased, the forearm, the respect the sanctity that is given to the deceased. So this howdy this, this hadith clearly highlights that. Now in terms of a few tangents now, is it permissible to bury
a Muslim in other than a Muslim graveyard? Now in this regard? Ideally, the may yet needs to be buried in a Muslim graveyard in a graveyard that is specified for the burial of Muslims. But in a situation where this is not possible, due to some obstacle or due to a valid reason, there is permissibility for the man yet to be buried in other than a Muslim graveyard. Along with that there is also permissibility in extreme situations in extreme situations to bury more than one minute in one grave. So you can have mass burials where you can have multiple corpses buried in one grave if it is an extreme and dire situation where you have a lot of people who have passed away and it's
going to be difficult for each one of them to be buried in separate graves and in such a situation there is permissibility and this permissibility is derived through the Sunnah of the Prophet sallallahu alayhi wa and he said, Now as for cremation, many brothers and sisters in Islam, according to the teachings of the Quran, and the Sunnah, cremation is not permissible, and this must be avoided as much as possible by coming up with alternative safe and secure mechanisms to ensure that the bodies are buried without any threat or risk. But having said that, during a situation, when the health and government agencies of a country impose cremation upon their people, then it is
the duty of the community to follow the guidance of the scholars of their land of where they come from, of their community without breaking the law of the land and without obstructing the authorities.
in their fight against the pandemic, let me make myself very, very clear. During a situation where the health and government agencies of a country impose cremation upon their people, then it is the duty of the community because that is the advice that is required at this point. What are we to do as a community, it is the duty of the community of the people of the community to follow the guidance of the scholars of their land. So therefore, my advice is that the community should follow the guidance of the scholars of their land. without breaking the law, they must ensure that they adhere to the law, and they should not obstruct the authorities in the fight against the pandemic
because at the end of the day, the authorities are doing their best to save their people. So they should not obstruct them in their fight against the pandemic. The scholars of their land and other organizations that represent the community must do their best their very best to advocate and engage the authorities to try and come up with a solution. In the meanwhile, the community must support them by obeying their guidance by obeying their scholars and adhering to the law of the land, without disturbing the fabric of society without disrupting law and order. without disturbing the Unity without being divided and fighting and bickering amongst themselves, they should follow the
guidance of their scholars who will arrive at a verdict who will not give up. Because at the end of the day, when you talk about scholars, my dear brothers and sisters in Islam, they have the knowledge of the Quran and the Sunnah of the Prophet sallallahu sallam, just as I gave you now, number one, number two, number three, number four, and number five, the scholars of your land know best in regards to the teachings of the Quran and the Sunnah. So they're not going to give up they will try their level best to adhere to the law and come up with a solution in the meanwhile, follow their guidance, follow their orders, follow their verdicts follow their fatawa without causing
issues and problems. Because this is a time when we all need to be united. We need to support our governments, we need to support our authorities and fight this virus fight this pandemic. This is of utmost importance. So with that, I hope I've shed as much light as possible in this regard, and I hope I have done my responsibility in fulfill my responsibility in shedding light. I sincerely pray earnestly pray because at the end of the day, this is a very important topic that needs to be addressed and given that so many people are calling in and texting and wanting clarity. I felt it best that this be addressed. We seek the help of Allah. And I conclude by saying that if what I said
was right, it is from Allah subhanho wa Taala. If I've made any mistakes if I have said anything wrong, then it is from me and Chapin I seek refuge in Allah from the cursed devil. I pray to Allah that Allah brings about ease and relief that a lot takes things back to normalcy that Allah forgives us of our wrongdoings of our shortcomings, that Allah invites us back to his masajid and I pray that Allah subhanho wa Taala fill the hearts of those who are suffering because of this disease or those who have loved ones who are suffering because of this disease. May Allah fill their hearts with patients and the brothers and sisters who have passed away because of this disease, may Allah grant
them and raise them amongst the ranks of the martyrs and May Allah grant them lofty ranks in Paradise. With that I conclude in the head was salaam aleikum wa rahmatullah wa barakato.