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Lesson 44 | Fiqh | Announcing the Death of someone, Janȃzah for the Absent one, and some details of the Janȃzah

Saturday 11 NOV 2017

Chapter of Prayer: Funeral Prayer

✏️Lesson 44 Announcing the Death of someone, Janȃzah for the Absent one, and some details of the Janȃzah

  • Issue regarding making an announcement when someone dies:
    • There are 3 hadith we will discuss insha Allah regarding this issue:
      • The first is the hadith at the end of last lesson about the woman who used to sweep the Prophet’s mosque and who had died (see Lesson 43)
    • 2nd is the Narration from Hudhaifah (may Allah be pleased with him) that the Prophet (صلى الله عليه وسلم) used to prohibit the announcement of anyone’s death [Related by Ahmed and At-Tirmidhi who rendered it hasan, sound]
    • 3rd is the Narration from Abu Hurairah (may Allah be pleased with him): “The Messenger of Allah (صلى الله عليه وسلم) informed the people about the death of An-Najȃshi (The Negus) the day he died. He took them out to the place of prayer, to offer funeral prayer for him. He arranged them in rows and made Takbir four times” [Agreed upon]
    • Overall: Making the announcement of the death of someone is of 3 types.
      • The first one is to inform and announce to the relatives of the deceased so that they may know and pray the funeral prayer upon them. This is permissible and mustahab (desirable). An example of this is the Prophet’s announcing the death of An-Najȃshi so the believers could pray the funeral prayer for him
      • The second type is when the announcement is made in a public platform, especially in a prideful way, e.g. to gather the people in large numbers and make it a source of pride for the family of the deceased (that lots of people came). This is not permissible.
      • The third type is the way of the jȃhiliyyah (days of ignorance) when the family or close relatives of the deceased would wail and scream, thereby others would be informed of their death. This is not permissible
      • NOTE: when An-Najȃshi (this was the title of the King of Habasha, East Africa, his actual name as mentioned by the scholars was As-Hamar) died the prophet (صلى الله عليه وسلم) made the announcement regarding his death. He was a Christian but a just man, when he heard the Qur’an from the immigrants from Makkah he became Muslim. He never met the Prophet (صلى الله عليه وسلم). When he passed away Jibreel (Gabriel) may Allah be pleased with him informed the Prophet (صلى الله عليه وسلم) about this and the Muslims prayed the funeral prayer for him. This is one of the miracles of the Prophet (صلى الله عليه وسلم), that he was made aware of the death of An-Najȃshi the same day he passed away, a distance that would take a great many days of travel for a messenger..
      • NOTE: in regards to praying the funeral prayer upon a deceased who is not present there are 4 opinions among the scholars.
        • That praying the funeral prayer upon someone who is absent (body is not there), is permissible. The scholars who take this opinion say it is permissible as the
        • That this is not permissible at all, scholars who take this position give the reason that many companions died away from the main group of Muslims and there isn’t a narration of them all having funeral prayers in absentia
        • It is permissible only if the deceased is in a land where no one will pray the funeral prayer over him/her. Evidence for this would be the story of An-Najȃshi as he was in a Christian land and no one would pray over him. Shaikh ul-Islam Ibn Taymiyyah takes this position.
        • It is permissible to pray the funeral prayer in abstentia if the deceased is a person of stature/respect such as the scholars and Muslim rulers (e.g. An-Najȃshi) regardless if he had the funeral prayer in his area already.
        • NOTE: Shaikh Salih Al-fawzȃn says the strongest opinions are the 3rd and the 4th
      • Narration from Ibn Abbȃs (may Allah be pleased with him): “I heard the Prophet (صلى الله عليه وسلم) say, “There is not a Muslim man who dies and a group of forty people, who do not associate any one with Allah, pray for him, except that Allah will accept their intercession for him (by way of their du’a for him)” [Related by Muslim]
        • Point 1: this hadith shows that a Muslim should come to the funeral and pray the funeral prayer for his brother/sister in Islam. There is great reward upon you for doing this, and a great benefit for the deceased as everyone is making dua (invocation) to Allah to forgive them and make their affair easy
        • Point 2: The Janȃzah is only upon the Muslim
        • Point 3: This hadith shows one of the benefits of the funeral prayer is that the muslims make intercession for their deceased brother/sister

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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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📢ALHUDA ARCHIVE: Very Beneficial | 🎙Removal of the Doubts – Lesson 5

✏️Topic: Refutation of Making Intercession through other than Allah

– Basics of refuting innovation
– “We are not committing shirk because we know only Allah can benefit or harm, we just call through these righteous people”
-“Shirk only applies to people who worship idols”

Written By Muhammad Ibn Abdulwahhāb
Read by Abu Muadh Taqweem

Very Beneficial Lesson, learn and share with family and friends! Explains what the people of Innovation do in terms of evidences/Proofs, WHY this is important and HOW you can counter it in a good manner.

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