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Lesson 43 | Fiqh | Washing of Deceased by Spouse, The Narration of the Woman from Ghamid, Janaazah after burial

Saturday 4 NOV 2017

Chapter of Prayer: Funeral Prayer

Washing of Deceased by Spouse, The Narration of the Woman from Ghamid, Janaazah after burial

[Going through Hadith from Buluughul Maraam]

  • Narration from Aisha (may Allah be pleased with her) that the Prophet (صلى الله عليه وسلم) said “If you die before me then I would do the washing of you” [Narrated by Ahmed, Ibn Majah and was authenticated by Ibn Hibbaan]
  • Hadith of Asmaa bint Umays (may Allah be pleased with her) that Fatima (may Allah be pleased with her) stated in her will that Ali (may Allah be pleased with him), her husband, should do the washing if she died.
    • Both above hadith show that a spouse can wash the body of the deceased partner (e.g. a husband can wash the body of his deceased wife and vice versa)
    • Except for the spouses, no man can wash the body of a deceased woman and neither can any woman wash the body of a man regardless of how close the relation is
    • NOTE: for a small child (a boy or girl under the age of 3-4 years) then either a men or women may wash them. However, some scholars say children should not be an exception.
    • A
  • The hadith of Buraida (may Allah be pleased with him) narrated the story of the woman from the Ghamid tribe who committed fornication. [Summarised] She was a woman who repented to Allah and regretted the sin and sought forgiveness. However, she knew the punishment was stoning so she came to the Prophet (صلى الله عليه وسلم) to ask for the penalty [NOTE: having a prescribed penalty applied in this world purifies the person, absolves the sin and removes punishment in the hereafter]. The Prophet (صلى الله عليه وسلم) did not turn to look towards her or listen to her. Then she came another time and again the Prophet (صلى الله عليه وسلم) did not listen to her, then she came a third and fourth time and the Prophet (صلى الله عليه وسلم) was informed that she doesn’t have intellect, however when he asked her she was competent and said she was pregnant. The Prophet (صلى الله عليه وسلم) said to her “Go until you give birth” so she went. Then when she had given birth (several months later) she came back and asked for the penalty. The Prophet (صلى الله عليه وسلم) said to her “Go back and breast feed your child” then she went and breast fed him. She returned two years later, again asking for the penalty, the Prophet (صلى الله عليه وسلم) asked for the child to be taken care of and made the decision to apply the penalty. She was stoned and died, the Prophet (صلى الله عليه وسلم) himself prayed the funeral prayer upon her and she buried with the Muslims (may Allah be pleased with her). It was said to him why did he pray the funeral prayer upon someone who committed a major sin, the Prophet (صلى الله عليه وسلم)  said “Indeed she made a repentance, (such was the sincerity) that if that repentance was shared amongst the people of Madinah it would be enough for them”. [Recorded by Muslim and others]. (NOTE: this narration is similar to the story of Ma’iz bin Malik (may Allah be pleased with him))
    • Point 1: If a Muslim dies due to an Islamic penalty then they are to be prayed upon
    • Point 2: A Muslims is still a Muslim despite committing a major sin
    • Such a person, where the penalty has been established, is to be prayed over, buried with the Muslim
    • Point 3: This is a refutation of the khawarij who declare Muslims to be disbelievers due to committing a major sin. Muslims are within the fold of Islam as long as they do not commit shirk -associating partners with Allah (however committing a sin without repenting may earn a person a stay in hell for a certain while)

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Lesson 42 | Fiqh: Hadith on Matters Regarding the Shrouding of the Deceased

Saturday 28 Oct 2017

Chapter of Prayer: Funeral Prayer

  • Hadith of shrouding of the deceased:
    • Hadith of Aisha (May Allah be pleased with her) that the Prophet (صلى الله عليه وسلم) was shrouded in 3 white cloths [Agreed upon].
      • This indicates the shrouding should be done with white cloths (preferably).
      • If white is not possible then other colours are also allowed.
      • It is mentioned that the cloths used were cotton from yemen
      • The 3 sheets are laid out and the deceased placed upon the cloths, there are no specific head wear (such as turban or hats) or shirt etc that should be used. Using only one sheet is permissible but it should be able to cover the whole body
    • Hadith of Ibn Umar (May Allah be pleased with them) that when Abdullaah Ibn Ubay Ibn Salool died (he was from the head of the hypocrites, NOTE: his son was a righteous Muslim) his son came to the Prophet (صلى الله عليه وسلم) and said “Give me your garment so I can shroud him in it” so the Prophet (صلى الله عليه وسلم) gave him this garment and he was shrouded in it [Agreed Upon].
      • This is from the example of the good manners, gentleness and wisdom of the Prophet (صلى الله عليه وسلم) that he accepted the request and gave his garment to the son of Abdullaah Ibn Ubay Ibn Salool despite his father’s actions
      • This hadith shows that shrouding can be done with tailored garments and the deceased can be made to wear it in the normal way (e.g. a thobe worn as a thobe normally is)
    • Hadith of Ibn Abbaas (May Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said “Wear your white clothes for they are the best of your garments and shroud your deceased in them” [Narrated by the 5]
      • In day-to-day matters, the colour white is best for the clothes of men and in death both men and women white cloth is preferred. However, in day-to-day matters for women, in public then colours which do not attract attention are preferred and in their own homes they have open choice
    • Hadith of Jaabir (May Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said “When one of you shrouds his brother then let him perfect his shrouding” [Narrated Muslim]
      • This hadith indicates that the shrouding should be done properly. The first point is that the correct type of cloths/garments (e.g. to look for 3 white cloths of cotton material if possible) are selected and the second point is that the manner of shrouding should be correctly (see previous lesson 39)

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Lesson 41 | Fiqh | Debt of the Deceased, One who dies in Hajj, Narrations of Washing and Shrouding of Salaf

Saturday 21 Oct 2017

Chapter of Prayer: Funeral Prayer

  • Hadith of Abu Hurairah (may Allah be pleased with him), narrated that the Messenger of Allah (صلى الله عليه وسلم) said “the soul of a believer is hanging upon its debt until that debt is paid off on behalf of him” [Ahmed]
    • If someone dies and they have a debt, the debt should be paid
    • This can be done through the wealth they have left behind
    • If the deceased was poor and had no wealth left behind then his family should pay on his behalf
    • If the family has no wealth then his relatives,
    • if none of them can do it then any of the Muslims can pay his debt. This is because this hadith indicates that the soul of the deceased is held/stuck, cannot progress into paradise until this issue is settled
    • from amongst the things the messenger of Allah (صلى الله عليه وسلم) used to place importance was this issue of the debt of the dead. He would ask about it and pay the debt of the deceased
    • The hadith indicates that a person will not get into paradise until the debts are paid
    • Debt is amongst the rights of the people and must be either paid back or the debtor has to waive it
    • NOTE: the above here is regarding a halal loan/debt. If the issue is concerning stolen money which isn’t repaid then this is more serious issue. The rights of the people are an important matter and their rights should be returned and should be done quickly
  • Narration of Ibn Abbas about the Sahabah who died in Hajj. The Prophet (صلى الله عليه وسلمsaid “wash him with water and Sidr and shroud him in two garments”, and in another narration “shroud him in his garments”, and to not put any fragrance upon him, and to not cover his head because he will be raised on the day of resurrection making the Talbiyah, [Bukhari and Muslim]. We learn from this hadith:
    • The obligation to wash the deceased and to used camphor, soap etc. Shampoo and other cleaning products are permissible but camphor is better as it was used by the Prophet (صلى الله عليه وسلم)
    • To shroud the body is also an obligation. Shrouding is a priority and any money the deceased may have had should be used to ensure he has a shroud before inheritance or debt is considered
    • The burial is also an obligation and likewise the wealth of the deceased should be used to cover this before inheritance or debt is considered
    • Issue 1: should the special funeral cars be used (the long estate cars with large window)? Shaykh Al-Albaani states this is an imitation of the practices of the non-Muslims and Muslims should not do this.
    • Overall: The cost of the washing, shrouding and burial of the deceased should be covered as a priority before debt, will etc inheritance.
    • Question from one of the children: If someone dies in a country and no one prays the Janaazah what happens (Example of Artic explorer!).
    • Death does not cut off the state of Ihram#
    • Issue 2: if someone dies in hajj must his family finish his hajj for him as a substitute?
    • Issue 3: The dead muhrim should be kept away from what a living muhrim is kept from such as fragrances.

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Lesson 40 | Fiqh | Remembering Death, issue of Suicide, other matters Surrounding Death

Saturday 14 Oct 2017

Chapter of Prayer: Lesson 40 Remembering Death, issue of Suicide, other matters Surrounding Death

This lesson will go into Extra details of the Janazaah prayer, using hadiths outside of this book

  • From the book Explanation of Buluughul Maraam
    • Hadith of Abu Hurairah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said “Remember the Destroyer of Desires often, death”
      • Death is inevitable and We should remember it often, when a person thinks about death you will not be fooled by the desires/glitters of this world. Therefore, a person should not become negligent of this.
      • Remembering death helps one to prepare for the after-life (Akhirah) as it encourages good deeds, and reduces sins
      • Remembering death weakens attachment to the world, removes the worry for the one who has little and removes the satisfaction for the one that has much
    • Hadith of Anas (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) “None of you should wish for death due to difficulty afflicting him. If you had to say wish for it then say O Allah let me to live as long as life is better for me and allow me die if death is better for me”
      • This indicates the impermissibility of suicide. A Muslim should not wish for death upon themselves due to difficulties they may face, let alone doing it
      • Secondly, we also learn from this hadith that in times of difficulty a Muslim should remain calm, patient and put their trust in Allah. Remember everything has already been decreed, so you keep your trust in Allah and keep making dua/supplication (being confident and certain in Allah) and this difficulty will be removed and/or you will get reward for your patience
      • Example of the Story of Ibrāhīm (Abraham) may Allah be pleased with him and other Prophets and Messengers (may Allah be pleased with them all)
      • Some scholars mention from this hadith that you should not wish for death
    • Hadith of Abu Hurairah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) said “The hour shall not be established until a man will walk past the grave of another man and he will say ‘if only I was in his place’”
      • This narration is talking about the fitan (trials and tribulations) that will come when the hour is near

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