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Death In Islam And Proper Burial Techniques

16 Sep

Death is a normal occurrence which will
hit each one of us at its’ predestined
time. Allah says in the Qur’an
(interpretation of its meaning)
“Every soul will taste death” [3: 185].
So let us make use of our life before our
death as advised by the prophet (peace
and blessing be upon him who said “Make
the most of five things before five others:
life before death, health before sickness,
free time before becoming busy, youth
before old age, and wealth before
poverty.” ( Saheeh al-Jaami’, no. 1077).
But how should a Muslim react to the
death of a loved one and what are the
proper steps to take during the morning
and burial period?
A Muslim reaction to death
Whilst the death of a person happens at
its predestined time, it is a test for those
related to the deceased. Hence as
Muslims, we react to death the same way
we react to trials. We react by being
patient and saying ” Inna Lillahi Wa Inna
Ilayhi Raaji’oon”.
Allah says in the Quran (meaning of its
interpretation),
And We will surely test you with
something of fear and hunger and a
loss of wealth and lives and fruits, but
give good tidings to the patient,
{2:155}
Who, when disaster strikes them, say,
“Indeed we belong to Allah, and
indeed to Him we will return.” {2:156}
Those are the ones upon whom are
blessings from their Lord and mercy.
And it is those who are the [rightly]
guided. {2:157}
Since the death of a loved one is a test, it
is important for us to use the opportunity
to remember death, repent, and draw
closer to Allah. Usually when a person
loses a loved one, it reminds one of the
realities of death. What have you and I
prepared for when we are shrouded and
placed beneath the earth?
Mourning and condolence
The mourning of a deceased should not
be more than three days except the case
of a widow. It was narrated that, Umm
Habeebah bint Abi Sufyaan reported that
when the news of her father’s death
reached her, she called for some perfume
and wiped it on her forearms, and said: “I
do not need it, but I heard the Prophet
(peace and blessings of Allaah be upon
him) say: ‘It is not permitted for a
woman who believes in Allaah and the
Last Day to mourn for any dead person
for more than three days, except for a
husband, (in which case the period of
mourning is) four months and ten days.
(Reported by al-Bukhaari, 4926).
It is also important to note that it is not
the Sunnah of the prophet (peace and
blessing be upon him) to wear black while
mourning, raise one’s voice in wailing and
lamenting, striking the cheeks and
eulogizing the deceased. These are all
bid’ah and actions of the jaahiliyyah.
The Prophet (peace and blessings of
Allaah be upon him) disavowed the one
who does that when he said: “He is not
one of us who rends his garment and
slaps his cheeks and calls out with the call
of jaahiliyyah.”
Shaykh Ibn ‘Uthaymeen (may Allaah have
mercy on him) mentioned in Majmoo’
Fataawa Ibn ‘Uthaymeen, (17/414):
Wearing black in mourning for the dead is
a kind of bid’ah and displaying grief, and it
is akin to rending one’s garment and
slapping one’s cheeks. He also mentioned
in Majmoo’ Fataawa Ibn ‘Uthaymeen,
17/329, that wearing black clothes at
times of calamity is an innovation with no
Sunnah basis.
Should the family of the deceased
gather to receive condolence ie (stay
in a particular place where people who
wish to offer condolence can meet
them)?
This is a matter in which the scholars
differed: The view of the Shaafa‘is and
Hanbalis is that it was markooh to gather
in order to receive condolence, and many
of the Maalikis; some of them even
stated that it is haraam. The strongest
evidence was the report of Jareer ibn
‘Abdullah who sated: We used to regard
gathering with the family of the deceased
as wailing (which is forbidden). Narrated
by Ahmad, 6866; and Ibn Maajah, 1612.
They also stated that gathering to receive
condolence is something that was not
done by the Prophet (blessings and peace
of Allah be upon him) or any of his
Companions, hence it is something that
has been introduced. It is also contrary to
the practice of the righteous early
generations, who did not gather to
receive condolences.
However, the of some of the Hanafis,
some of the Maalikis and some of the
Hanbalis, were of the opinion that there
was nothing wrong with gathering to
receive condolence as long as the it was
free of objectable actions and innovation.
One of the strongest evidence quoted
was the hadeeth of ‘Aa’ishah, the wife of
the Prophet (blessings and peace of Allah
be upon him) according to which, that if a
member of her family died, the women
would gather together, then they would
depart, except her own relatives and
close friends. She would order that a pot
of talbeenah be cooked, then some
thareed would be made and the
talbeenah would be poured over it. Then
she would say: Eat some of it, for I heard
the Messenger of Allah (peace and
blessings of Allaah be upon him) say:
“Talbeenah soothes the heart of the sick
person, and it takes away some of the
grief.”
They also viewed gathering to offer
condolences under the heading of
traditions or customs, and not acts of
worship, and the issue of innovation is not
applicable with regard to traditions or
customs; rather the basic principle with
regard to traditions or customs is that
they are permissible. https://
islamqa.info/en/215016
Cooking from the household of the
deceased.
We see these days that when a person
dies, immediate families of the deceased
cook for those who come to offer
condolence. The correct thing is for
relatives and neighbors to prepare meals
for the immediate family of the deceased.
It was narrated that when the Prophet
(peace and blessings of Allaah be upon
him) heard that his cousin Ja’far ibn Abi
Taalib (may Allaah be pleased with him)
had died in the Battle of Mu’tah, he told
his family to make food for the family of
Ja’far, and said, “Because there has come
to them that which will preoccupy them.”
It is also important to note that it is
not permissible for the family to cook
for people for the sake of the deceased
whether it is done on the day of the
death, or on the fourth or tenth day
after the death, or at the new year. So
the slaughtering a ram or cow for the
sake of the deceased is NOT permitted
during funeral or “mourning ceremony”.
This is also because the hadith narrated
by Jareer ibn ‘Abd-Allaah al-Bajali (may
Allaah be pleased with him) – one of the
companions of the Prophet (peace and
blessings of Allaah be upon him) –who
said, “We used to count gathering with
the family of the deceased and making
food for them after the burial to be a kind
of wailing (niyaahah).”
Lastly, there have been many cases
where a person dies and the family is
disheartened, not just because of the
death of their loved one but also because
of the cost that comes with mourning and
burial.
The religion of Allah is easy, rather it is
the people that make it difficult. All
innovations/ bid’ah introduced into the
religion are bad and are not accepted by
Allah, as the prophet (peace and blessings
of Allaah be upon him) stated repeatedly
that: “Every newly-invented thing is a
bid’ah (innovation), every bid’ah is a
going astray, and every going astray
will be in the Fire .” (Reported by al-
Nisaa’i in al-Sunan, Salaat al-‘Eedayn, Baab
kayfa al-Khutbah). Reports with the same
meaning were narrated via Jaabir (may
Allaah be pleased with him) by Ahmad,
via al-‘Irbaad ibn Saariyah by Abu Dawud
and via Ibn Mas’ood (may Allaah be
pleased with him) by Ibn Maajah..
Key things to remember.
• There is no need to give money to the
family of the deceased.
• Forty days’ celebration that people do is
bid’ah.
• There is no such thing as a person dying
before their time or a dead person
avenging their death.
• There is no such thing as ‘spirts of the
dead’. After a person has been buried,
they are either getting rewarded or
punished in their graves.
Sources
https://islamqa.info/en/864
https://islamqa.info/en/1333
https://islamqa.info/en/13307
https://islamqa.info/en/215016

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Posted by on September 16, 2016 in Uncategorized

 

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