What Is the ‘Authentic’ Way to Perform Janzah Prayer Ask Shaykh YQ EP 258

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Yasir Qadhi

Channel: Yasir Qadhi

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First question from Brother Misbah from Ontario, Canada. He emails asking what is the proper procedure for the Janaza prayer in light of the Quran and Sunnah. And what has been narrated in the authentic hadith regarding the number of tech villatte. And what is to be said at each tech Bureau, and sisters, I'm going to add two or three so that we just do all of this together. Sister Sabina asks about the DUA said a janazah. And does it differ from a man to a woman? And should a lady pray salatu Janaza and a person emails anonymous and he says that he has not memorized the DUA insalata Janaza what is to be done? Can he simply say any dua so we're going to answer all of these questions

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inshallah Tada, together simultaneously 107 mean cabine iica Ilari. Jalan No, he lay him first IRLO recovery

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going to begin with the first question of whether misspoke, who says that he wants to know from the Quran and the Sunnah, what is the right way to pray Salah tool Janessa. And I want to clarify this notion, which is quite common in our times, that a lot of times the questioner says I want to know straight from the Quran and Sunnah. I don't want to know from our established schools of law, and there is this assumption that there is an opinion according to the Quran and Sunnah. And then there is an opinion based upon the established schools of law. And so people posit this dichotomy, people posit this duality, that either let's go directly to the Quran and Sunnah and get the right answer,

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or we go to the schools of law and we get a secondary, usually incorrect answer. And you know, the fact of the matter is that this dichotomy really is completely false. And unfortunately, generally speaking, this type of notion, it has brought about certain sectarian tendencies and it has harmed the OMA far more than benefiting it. So apart from those issues in which there is unanimous consensus amongst our scholars, apart from those issues, and there are quite a lot in number, there is no such thing as an opinion from the Quran and Sunnah. That is, absolutely and completely unbiased because whoever says to you, this is according to the Quran and Sunnah is actually giving

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you his opinion of what the Quran sunnah, says, right? He's actually giving you according to his study, according to his interpretive process, what he thinks the Quran and Sunnah is saying, and therefore no one is Allah's representative after the Prophet sallallahu alayhi wa sallam such that they can definitively state this is what the Quran and Sunnah says, on the contrary, every scholar is but a scholar and every human attempt is what a human attempt and therefore one a share horn Adam says, this is the correct opinion according to the Quran, and Sunnah. And it is not unanimously agreed upon what he or she is saying is that according to my interpretation of the Quran, which is

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absolutely fine, remember, it is permissible for an item to make which they had. And there's nothing wrong with that. The problem is to assume that what this scholar says is as if Allah is speaking through him, or as if the prophet system is authoritatively defined to him to be the spokesperson, it doesn't work that way. And it is a mistake to assume that after 14 centuries of Islamic scholarship, we are somehow going to rediscover the truth of Islamic law, and that somehow, all of the you know, Islamic schools had it wrong for so many years. And you know, the reason I go down this route is because we have seen ourselves and, and witnessed ourselves, this this trend, which

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inevitably leads to a sense of disdain, and a sense of arrogance regarding established Islamic scholarship. And what happens is that there is this Do it yourself attitude towards fic. And that is so dangerous because dear brother or dear sister in Islam, would you read a few books and do it yourself for architecture and build your own house, or engineering or medicine? Of course, not. Every single discipline requires decades of training, years of research. The same goes for Islamic scholarship. So just because a person thinks that they're following directly the Quran and Sunnah that's a good attempt or a good, you know, desire, but the reality is that all of the schools of

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Islamic law, what exactly are they doing, other than following the Quran and Sunnah? What exactly are they coming from? Other than the basic premise of beginning with the Quran and Sunnah and in

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fact this type of, you know, question that somebody says I want to know directly from the Quran and Sunnah we should learn from the life and times of the early generations. And I even thought about the Allah one, the famous, you know, fourth Khalifa of our tradition. I didn't know before we had to deal with that group known as the harder dice, the fanatical group known as the harder joints, and they would accuse Ali rhodiola, one of abandoning the Quran, and they would say, we want the Quranic law. We want the Quranic system want the Quranic verdict, and they would oppose him and say, We don't want your verdict, we want the verdict of the Quran. So one day, it is, our books of history

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mentioned that in the mosque of Kufa, where Ali Rhodiola one was based, he brought in the senior, you know, rebels from the hotter giants. And he brought in a large copy of the Quran and he puts it in front of them. And he said to the Quran, speak to us, tell us your verdict, what is your opinion? And there was silence. The hotter J rebel said, Oh, I don't know the law one. Why are you addressing the Quran is not going to speak to you directly. So I literally said you're the one saying you want the verdict of the Quran. How is the Quran gonna give you a verdict except through the scholars except through the Islamic government? How do you want to have the Quran and Sunnah says, without a

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human attempting to interpret and when that human interprets, you end up with a human attempt and that is not divine, but that is the best that we have. And it is good enough if the person is qualified to do so. So we have to say, Dear brother, because again, I'm being very gentle that you know you said you wanted according to the Quran, sunnah. You don't want it according to the schools of law. But my dear brother in Islam, what were the great scholars and Imams Abu Hanifa Shafi Malik I've been humbled and others than them you know, there they aren't just for there were many great scholars you know, remember nozari Imam, elated and sad, so many greater alumni were there. They all

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developed a systematic methodology to defer to calculate how to extrapolate from the Quran and from the Sunnah, to calculate what to say from the known to the unknown, the wording of the text. When the Quran says something, how do you know that it's going to be wajib on was to happen, according to what word when the prosom says do this. Every time he said do this, does it become obligatory? He told us to pray to look after the hurt, does it become obligatory? No. How do we know that? Because the wording might indicate this. He's told us to take a bath on the day of Juma is it obligatory to take a bath just because he said so the almost all the scholars say no, it's sooner. How do we know

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it's sooner? Because there are wordings that are used. There's other generalities that were that are extrapolated from when something is discouraged. How do we know it is how long or it is McGrew? There's something called delta natural and forth. And this is something that requires interpretation hermeneutics methodology, the sciences called also, what do we do when there's two a hadith that seemingly might seem to give different verdicts about the same issue? How do we reconcile? What do we do when we come across a new situation? Which the Quran sunnah is silent about how do we extrapolate from the known texts to the unknown to the new area? So all of these types of realities

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is where we understand that there is a systematic methodology in the schools of Islamic law. And throughout all of my q&a from the very beginning, you know, I started two and a half years ago, and I'm on 100, a few 100 questions. Now, throughout my entire q&a and series, I'm always trying to teach tolerance and respect of the established schools. And I'm trying to explain that nobody should feel when it comes to these gray areas, that they are upon the truth. And thus, they feel a sense of arrogance, I'm following the correct opinion, and everybody else is wrong. This is something that we need to avoid. Now, of course, I hold my opinion, and I respect other opinions. That's what I'm

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trying to teach our students is that go ahead and ask a scholar and respect that opinion. But understand that other olema have other opinions as well. And as long as an opinion is within the mainstream of Islamic scholarship, and generally speaking, the four schools of law are within the mainstream. Generally speaking, we have established scholarly bodies, when they say something, it carries weight, and the least we can do is to acknowledge and respect that they have the same sincerity to follow the Quran. And the sooner and when it comes to any feel K position I have said throughout all of these q&a is that you have one of two options. Either you stick to your method in

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particular, because in the end of the day, a med hub is a systematic paradigm that goes back 1000 years and has a history of scholarship and has encyclopedias of books and has organized methodologies that span many geographical regions and many scholars rather than one scholar who comes

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At one era and says, Oh, this is the correct opinion, when you follow a med hub, you are following hundreds of 1000s of odema will have systematically developed a very, very sophisticated hermeneutical tool. And each meta has different paradigms different you know epistemic if you like realities that they're going to weigh different texts in lighter. And when you study advanced fear, consider you understand why there are differences between the schools of Islamic law. So either you stick with an established school, or anytime a question arises, you ask a scholar whom you trust, and you go with that, and that also is permissible. Now, our brother asks, How does one performed

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the janazah prayer? I will say very simplistically, and I could go into a lot of detail, but that's not the time replace now. This is not the time to go into a detail to compare it to Fick of Salado Janessa. Suffice to state that pretty much all the schools of Islamic law claim that one must have will do and face the Qibla and be covered properly to pray salatu, Al Janaza, and salatu. Janaza consists of a number of tech barotz, and no ROCOR and sujood and Tasneem. So there's no record there's no sujood in salatu Janaza, and our Prophet Sall Allahu Allah who said him strongly encouraged us to pray Salah to Janessa. And he said that whoever prays it shall get a mountain of

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reward and whoever accompanies the janazah shall get another mountain and he said that no Muslim dies and three rows of people pray janazah over him, except that their shofar will be accepted by Allah. So we should try our best to pray Serato janazah over others so that when our time comes as well, people can pray over us. So salata Janessa is for the key fire. What this means is that some Muslims must take care of every strategy as in their community such that even if a stranger dies in a Muslim land in a Muslim Masjid area, even stranger but we know he's a Muslim dies, no relatives known, the community is obligated in totality, somebody has to go and do the Duffin, somebody has to

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go and do janazah and take care of this person. It is a communal obligation, and so it is following key fire. Now within the procedure of salatu Janaza. There are some minor differences. And I'll just go over some of the main ones so that you are aware of them. The majority position is that Janaza is for tech a lot for tech a lot. Some say you may add more tech Virata and it is permissible to do so. But all men have is pretty much an agreement that for tech Birotte is the janazah the humbly and Shafi school, they say that one should raise the hand for every tech we literally have for every tech Bureau and the HANA fees. And Maliki's only raised their hand for the first one, and none of

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them after that. And this is the standard difference of raising the hands

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within within the four schools as well. The number of scholars say that the Surah Surah Fatiha should be recited after the first Kabira and this is the humbly position and the Shafi position ama Divina humble and Imam Shafi they said after the first Kabira he recite Surah Al Fatiha Al hamdu lillahi rabbil aalameen And they said it is wajib to recite Fatiha and Imam Malik and Imam Abu Hanifa said no salatu Janaza is not that type of Salah salatu Janaza is not the Salah in which site that is recited because there is no cure and there is no sujood so they said we do not recite Fatiha rather we simply praise Allah with the Santa we praise Allah like we begin our salah, and we praise

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Allah generically. So to when we do the first tag bureau of Janaza we will also praise Allah and by the way, we have Sahaba on both sides. So even Omar and Abu Hurayrah, they were of the position that one should recite, one should not recite Fatiha, and even Abbas and others were of the opinion that one should recite Fatiha and once again, you know so our brother is saying what is it according to the Quran and Sunnah and the responses. This ambiguity is something that exists from the time of the companions and it's no big deal. It's not a big deal if you recite or don't recite. It's all fine. One should not say this is the correct opinion every other opinion is wrong and false. This teaches

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intolerance. It leads to an arrogance. It leads to a hardness of the heart. It leads to a cultish mentality and we have seen the effects of this all too often tolerate and respect the muda hip and understand what are you going to do when Eben Omar is on one side and have been ambassadors on another? Are you going to accuse one of them of not following the Quran and Sunnah. So to have the madhhab say, we recite fat to have to admit him say we do not recite Fatiha. And after the second Kabira all the murder of say that we recite Salam upon the Prophet salallahu it he was setting them in accordance with the salah Ibrahim, you

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So, all of them that have said this we recite Salah Ibrahimi. This is after the second tech related to the tech of Iraq after the third that could be wrong. This is one again all of the madhhab say that we should make dua for the deceased and there is a dua that is mentioned in the Sunnah, which all the four schools have adopted. Allah Marilla, hyena woman et now we're Shahidi net will be in a word that can you know what when Thurnau so that hadith is the DA is well known, and it is found in every single book of Falcon every single book of drop, and it is helpful for us to memorize this it's soon for us to use this dua. However, pretty much all the scholars also allow generic drugs for

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the disease Allah Houma fella who Allah Marham who Allama was say acaba who make his grave a vast place Aloma no will Cobra who make us cover a place of Nord. Allah give him firmness at the time of the questioning. So, one may make these generic to as for the deceased after the third that could be and it is ideal to use the draw of the Sunnah after the fourth tech Kabira, according to the humbly and Hanafi school, one be remain silent and according to the Shafi and Maliki schools, one may make other do as after the fortec. We are in fact the Maliki school. It wants you to make dua after everyone that appears if you can, so they have no problems after every one of the tech Bharat. You

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do what you need to and then you make extra to answer the Maliki's they love to make dua for the diseased after all of the tech.

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But the other schools say you only make do after the third tech bureau. And then the Shafi school says that after the fourth tech Bureau and the Maliki school says you should make dua and the ham buddies and the Hanafi say that it is best to remain silent after the fourth Bureau is just a pause after the fourth bureau. And then you make that asleep. And once again, you have the minor difference of opinion, the ham bellies and Maliki's only have one Tasleem. So if you go to the Haram in Makkah and Medina, they only have one discipline because their ham buddies, or if you go to North Africa, they will have one discipline. And as for the shaft, race and Hanafis if you go to Syria, or

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Egypt or you go to India and Pakistan, they will have to the slums, and that is the Hanafi and the Shafi schools. And both of these are narrated from the Sahaba as well. And then also there's minor differences about where to stand for men and women. And you have slight differences here and there. The majority position is that you stand, you know, at the head of the man and at the what's sort of the middle of the lady, there's difference of opinion in this regard as well. Also, there is the issue of languages that generally speaking, the scholars strongly encourage or mandate that the DUA be done that to be done in the Arabic language that will be done in the Arabic language. Now, some

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of the scholars some of the scholars have said that a person who doesn't speak Arabic, a person who does not speak Arabic may make dua may make dua, in the language that they are familiar with. And this is something that scholars have differed over. Now, my personal opinion on this one, and Allah azza wa jal knows best My personal opinion is that the person who does not speak Arabic may make dua in salatu janazah may make dua in any language and there are a number of fatawa from some of the Shafi scholars some of the Hamber the scholars in this regard, that if you haven't mastered the Arabic language, instead of just standing there and doing nothing, you should make dua in your own

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language. And this makes sense to me because in the end of the day, Arabic language is not the only medium of communication with ALLAH SubhanA wa Tada. And by unanimous consensus you may make dua in non Arabic outside of Salah this is by unanimous consensus, you may make dua in your language outside of Salah. So within the salah once you have done the word Jabatan Or can there should be no how original sin in doing in that. But again, this is my opinion and it is up to which position you follow and Allah knows best. As for the issue of women praying salatu Janaza all four schools have agreed that it is permissible if not encouraged, many say it is encouraged for the woman to pray

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janazah especially over her relatives. So that trojanized is not something that there's any disagreement about there is disagreement after this point, should she follow the janazah to the graveyard? Should she take it all the way to the graveyard or not? And that is I have spoken about that in another q&a And given the various opinions and the position that I advocate myself, which again, as I said, we respect all of the positions. The position that I advocate, which is a mainstream position in many of the schools of law is that if a woman is going to maintain her dignity and be composed and not

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You know, go in a level of whaling, which is something that they would do in the past, we have to realize there was a cultural norm of women whaling. This is not, we're not talking about, you know, the fact that they were prone to do it, we're saying that was their cultural norm. And to this day in some far Eastern societies, women are encouraged to raise their voices and chant in a certain manner or cry in a certain manner. And it was the custom of pre Islam to do that for the women of the household. And for a while, it was difficult for them to drop that custom our prophecies and forbade it completely. And some of our scholars then understood that that prohibition of women

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following the janazah is actually meant for those women who are willing and not for women who are not willing and this is the position that I follow, that as long as the woman's not going to do what pre Islam did, then it is permissible for it to follow and both men and women should maintain their composure as much as possible and maintain their decorum and dignity as much as possible and it is allowed for them to visit the graveyard and and even attend the burial but again, you will find a spectrum of opinion and you may follow whomever you choose to do so. So there is no scholarly difference of opinion over women praying janazah they should preach another and they may pray a lot

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to janazah the differences attending the janazah actual burial so from salatu janazah to go to the cover and to go to the burial that is where we find some controversy and you find the two opinions actually three, it is haram it is mcru and it is permissible with conditions there are three opinions and Allah knows best I claim that it is permissible as long as the conditions are met and Allah azza wa jal knows best.

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at what

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