FIQH | Lesson 46: Matters surrounding graves, The Life + trial of the grave and the issue of Wailing

Saturday 2 Dec 2017

Chapter of Prayer: Funeral Prayer

Note: the hadiths from this lesson were taken from the Book Bulūghul Marām

Lesson 46:

  • Sa’d Ibn Abī Waqqās (may Allāh be pleased with him) said (during his death illness) “Make a lahd for me and cover it with un-burnt bricks, as you did with the grave of the Prophet (صلى الله عليه وسلم).” [Related by Muslim]
    • Who was Sa’d Ibn Abii Waqqaas?
    • What did this request mean? What is a Lahd?
  • Al-Baihaqī translated on the authority of Jābir (may Allāh be pleased with him) a similar narration and added, “and his grave was raised one span from the ground.” [Ibn Hibbān graded it as Sahiih]
    • NOTE: the surface of the grave is raised one span above the ground so that its location can be known.
    • This hadith shows that the graves of the Muslims may be as the hadith mentions (i.e.one hand span). HOWEVER, going beyond this is not legislated nor permissible
    • This (i.e. raising the grave by a hand span) marks it as a grave and prevents people from walking over it or digging into/around it by accident.
    • Note: This is also how the grave of the Prophet (صلى الله عليه وسلم) was made. Allah made the Prophet (صلى الله عليه وسلم) the best of creation and choose for him the best, then how about the one who says elevating graves beyond this is better?!
  • Jābir (may Allāh be pleased with him) narrated that the Messenger of Allah (صلى الله عليه وسلم) prohibited whitening a grave with plaster, to sit on it or to build over it (such as a dome). [Related by Muslim]
    • Whitening a grave with plaster: i.e. beautifying it. Modern day examples include using marble material etc. Beatifying a grave can lead to exaggeration in the matter of the grave as it becomes closer to a shrine and attracts people.
    • NOTE: Building upon a grave includes headstones (this is a very common modern day occurrence na’uudhubillaah).
    • It is also impermissible to sit on top of the grave area as this is against the honour of the deceased.
    • Islam allows us to bury the person, raise the grave by a hand span, and use some rocks or stone to identify where the head is. This is how the early Muslims including the Prophet (صلى الله عليه وسلم) were buried.

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Fiqh | Lesson 45: Making Duā for the Deceased, the Funeral Procession, and the reward of taking part in the funeral

Saturday 18 NOV 2017

Chapter of Prayer: Funeral Prayer

Lesson 45: Making Duā for the Deceased, the Funeral Procession, and the reward of taking part in the funeral

  • Recap of last lesson (44)
  • Hadith of ‘Auf Ibn Mālik (may Allah be pleased with him): “The Messenger of Allah (صلى الله عليه وسلم) offered the funeral prayer, and I memorised this supplication (that he said for the deceased) “O Allāh! Forgive him and have mercy on him (or her). Grant him ease and respite. Make his resting place a noble one, and facilitate his entry. Wash him with the most pure and clean water, snow and hail. Purify him from sins as a white garment is cleansed of dirt. Give him in exchange a home better than his home (on earth) and a family better than his family. Grant him entrance to Paradise and protect him from the trails of the grave and the torture of Hell Fire”” [Related by Muslim]
    • This indicates there are 5 pillars to the funeral prayer
      • The takbīrāt (opening takbīr and 3 more, see Lesson 38 for how to do this)
      • recitation of the Fātihah,
      • sending salutation upon the Prophet (صلى الله عليه وسلم)
      • Duā for the deceased
      • To give the salām
    • There are also some conditions of the funeral prayer (See Lesson 38 for more)
      • Intention
      • That the deceased and those praying over him/her are Muslim
      • Must be performed upon purification (as standard for normal prayer)
      • The conditions that apply to general prayers also apply here to the funeral prayer (e.g. facing the qibla, covering the private parts etc)
      • Issue? Can the Janāzah be performed during prohibited times e.g. after Asr but before maghrib?
    • Hadith of Abū Hurairah (may Allah be pleased with him) that the Messenger of Allāh (صلى الله عليه وسلم) said “If you offer the funeral prayer for a deceased person, supplicate Allāh sincerely for him” [Related by Abū Dāwūd]
    • Hadith of Abū Hurairah (may Allah be pleased with him) that the Messenger of Allah (صلى الله عليه وسلم) said “Hurry up when you carry the dead body (the Janāzah), for if the deceased is righteous, you would be taking it to something better, and if he or she is an evil person, then you will be getting him or her off your necks.” [Agreed upon]
      • There are only two possibilities for the deceased:
        • If he/she was good and righteous then burying them quickly will allow them to be amongst the blessings of the grave
        • If he/she was evil then burying them will remove the harm of having them among the people
      • Walking slowly in a procession (like in some cultures) is not permissible
      • The hadith may have two meanings, either to walk quickly with the body when burying them or to make the entire process quickly (e.g. all of it such as washing etc)
      • There may be necessary reasons for delay in burial such as identifying the body, to establish if the person has actually died/to confirm death, if the close relatives haven’t arrived then a small delay may be applied. Generally speaking the process should be quick and not delayed unnecessarily

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