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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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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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