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Death In Islam And Proper Burial Techniques Part 2

23 Sep

What should a Muslim do when his
brother is dying?
It is recommended/mustahabb a Muslim
exhort the dying person to utter the
Kalimah or word of faith so that his life
will end with that and it will be the last
words that he utters. This wasb enjoined
by the prophet (peace and blessings of
Allaah be upon him). Exhorting means
teaching and explaining.
It was narrated that Abu Sa’eed al-Khudri
(may Allaah be pleased with him) said:
the Messenger of Allaah (peace and
blessings of Allaah be upon him) said:
“Exhort your dying ones to say Laa ilaaha
ill-Allaah.” Narrated by Muslim, 916.
It was also narrated that Mu’aadh ibn
Jabal (may Allaah be pleased with him)
said: I heard the Messenger of Allaah
(peace and blessings of Allaah be upon
him) say: “If a person’s last words are Laa
ilaaha ill-Allaah, Paradise will be
guaranteed for him.” Narrated by Ahmad,
21529; Abu Dawood, 3116; classed as
saheeh by al-Albaani in Irwa’ al-Ghaleel,
687
Another way a Muslim can help his dying
brother is reciting surah Yaseen. Although
the scholars differed on this, majority of
scholars (including the Hanafis, Shaafa’is
and Hanbalis) are of the view that it is
mustahabb.
Shaykh Ibn ‘Uthaymeen (may Allaah have
mercy on him) mentioned in Fataawa Ibn
‘Uthyameen (17/72).
Reciting Soorat Yaa Seen for one who is
dying is Sunnah according to many
scholars, because the Prophet (peace and
blessings of Allaah be upon him) said:
“Recite Yaa Seen for your dying ones.”
But some of the scholars spoke about this
hadeeth and said that it is da’eef.
According to those who classed it as
saheeh, reciting this soorah is Sunnah,
and according to those who classed it is
da’eef it is not Sunnah. And Allaah knows
best. End quote.
I guess that I should mention that when
scholars differ, it is up to the individual
Muslims to research both sides of the
argument and decide on the side he is
convinced is more correct. Otherwise,
one can follow a safer opinion until the
above can be done.
Burial
A Muslim should be buried early and with
other Muslims- This is because of the
hadeeth of Abu Hurayrah (may Allaah be
pleased with him) which he attributed to
the Prophet (peace and blessings of Allaah
be upon him): ‘Hasten to bury the
deceased, for if he was righteous, then
you are taking him to something good,
and if he was otherwise, then it is an evil
of which you are relieving
yourselves.” (Narrated by the two
Shaykhs (al-Bukhaari and Muslim) – this
version was narrated by Muslim, and the
authors of the four Sunans. It was classed
as saheeh by al-Tirmidhi, Ahmad and al-
Bayhaqi from Abu Hurayrah).
They should bury him in the city or
country where he died, and not move
him elsewhere, because that would
contradict the haste in burying that is
enjoined in Islam. Hence when a brother
of ‘Aa’ishah died in Wadi al-Habashah, and
he was moved from the place where he
had died, she said, “The only thing that
upset me (or grieved me) was that I
wished that he had been buried in the
place where he died.” (Narrated by al-
Bayhaqi with a saheeh isnaad).
It is obligatory to carry the deceased and
follow the funeral. This is one of the
rights that the dead Muslim has over the
Muslims, which will bring great reward
and virtue to the one who does it. The
Messenger of Allaah (peace and blessings
of Allaah be upon him) said: “Whoever
attends the funeral from the house (of
the deceased) [according to one report:
whoever follows the funeral of a Muslim
out of faith and the hope of reward] until
the funeral prayer is offered will have one
qeeraat, and whoever attends the funeral
until the deceased is buried will have two
qeeraats.” He was asked, “O Messenger
of Allaah, what are the two qeeraats?” He
said, “Like two huge
mountains.” (Narrated by al-Bukhaari, al-
Janaa’iz, 1240).
The funeral prayer is fard kifaayah; if
some people do it then the rest are
absolved of responsibility, but if all of
them fail to do it then all are guilty of sin.
Crying or weeping in a loud voice;
following it with incense (bukhoor) etc.;
reciting dhikr in a loud voice in front of
the coffin as it is being carried, is bid’ah.
Qays ibn ‘Abbaad said: “The companions
of the Messenger of Allaah (peace and
blessings of Allaah be upon him) used to
regard it as makrooh to raise the voice in
front of the coffin” – and because it is an
imitation of the Christians.
The Sunnah is to put the deceased into
the grave from the end, then he should
be turned onto his right side in the grave,
with his face facing towards the qiblah.
The one who puts him into the lahd
(niche in the grave) should say,
“Bismillaahi wa ‘ala sunnat Rasool-Allaahi
or ‘ala millat Rasool-Allaahi (peace and
blessings of Allaah be upon him) (In the
name of Allaah and according to the
Sunnah of the Messenger of Allaah or
according to the religion of the Messenger
of Allaah (peace and blessings of Allaah be
upon him)).” Narrated by al-Tirmidhi, al-
Janaa’iz 967; classed as saheeh by al-
Albaani in Saheeh Sunan Abi Dawood,
836)
It is mustahabb for those who are at the
grave to throw handfuls of earth, three
handfuls scooped up in both hands, after
the lahd has been sealed. To make the
grave a little higher than the ground,
approximately a handspan, and not to
make it level with the ground,[/i]so that
it may be distinguished as a grave and
respected, and not subjected to
disrespect. It should be made
approximately a handspan higher than the
ground, and there is nothing wrong with
placing a marker such as a stone or
something similar, so that others of his
family may be buried near him later on.
Water should be sprinkled on the grave so
that the soil will settle and not fly
around.
Prohibitions and innovations
[i]No one should stand by the grave
telling the deceased that he will be
questioned soon etc., as is the custom
among some people. Rather people
should stand at the grave and pray for the
deceased to be made steadfast and for
forgiveness for him. Those who are
present should be told to do this, because
of the hadeeth of ‘Uthmaan ibn ‘Affaan
(may Allaah be pleased with him), who
said: “When the deceased had been
buried, the Prophet (peace and blessings
of Allaah be upon him) would stand by
(the grave) and say: ‘Pray for forgiveness
for your brother and ask for him to be
made steadfast, for even now is he being
questioned.’” (narrated by Abu Dawood,
al-Janaa’iz, 2804; classed as saheeh by al-
Albaani in Saheeh Sunan Abi Dawood,
2758).
Women should not follow the funeral
procession, because it was narrated that
Umm ‘Atiyah said: “We were forbidden to
follow the funeral processions, but not
emphatically.” This was narrated by al-
Bukhaari and Muslim. It should be noted
that women are not forbidden to offer
the janaazah prayer, whether it is offered
in the mosque, in a house or in a prayer-
place. Women used to offer the janaazah
prayer with the Prophet (peace and
blessings of Allaah be upon him) in his
mosque and after his lifetime.
It is prohibited to build on graves or to
plaster them or to write anything on
them, because Jaabir said: “The
Messenger of Allaah (peace and blessings
of Allaah be upon him) forbade us to
plaster graves with gypsum, to sit on
them or to build anything over
them.” (Narrated by Muslim, al-Janaa’iz,
1610. According to Abu Dawood, “He
forbade us to plaster graves with gypsum,
to write on them or to step on
them.” (al-Janaa’iz, 3226. Classed as
saheeh by al-Albaani in Saheeh Sunan Abi
Dawood, 2763)
Reciting the Qur’an at the graveside is an
innovation. Although it is proven that the
prophet (peace and blessings be upon
him) made duaa for the deceased at
gravesides, there were no reports about
him reciting the Qur’an for the dead or at
the graves. This is because it was not
practiced during the time of the prophet
(peace and blessing of Allah be upon him).
One of the duaa’s the prophet (peace and
blessing be upon him) said at the
graveside is : “Al-salaamu ‘alaykum ahl al-
diyaar min al-mu’mineen wa’l-Muslimeen,
wa inna in sha Allaah bikum laahiqoon,
nas’al Allaaha lana wa lakum al-‘aafiyah
(Peace be upon you, O people of the
dwellings, believers and Muslims. If
Allaah wills we will join you. We ask
Allaah to grant us and you safety).”
One-minute silence for the deceased and
preaching at the graveside are both
innovations. There were no reports that
the prophet (peace and blessing be upon
him) did such. Shaykh Muhammad ibn
Saalih al-‘Uthaymeen, may Allaah
preserve him mentioned (on preaching at
the grave ):
“I think that this is an innovated bid’ah.
No preacher can claim that he loves to
preach to people more than the
Messenger of Allaah (peace and
blessings of Allaah be upon him) did.
It is not reported anywhere that the
Messenger of Allaah (peace and blessings
of Allaah be upon him) used to stand up
to address the people with a khutbah in
the graveyard. All that is mentioned is
that one day he came to a grave when
the burial had not yet been completed.
He sat down, and his companions sat
down with him, and he started talking to
them about what happens when a person
is on his deathbed and after he dies. This
is the nearest thing that has been
reported, and anyone who stands up to
preach to the people after a burial is
doing so on the basis of incorrect ijtihaad.
Key points about benefitting the
deceased
•Paying up debts- Missed obligatory fasts,
zakah, hajj, debts to others.
•Fulfilling the nadhr (vow) of the
deceased.
•Prayer for the deceased done by his
children are a means of raising his status.
The children should ask for Allah’s
forgiveness and mercy on the deceased as
well as protection from the hellfire.
•Charity (all kinds of charities) may be
given on behalf of the deceased and the
best of charity is water. Ongoing charity is
one of the act a person benefits from
after death- so maybe the family can take
part in constructing a well or borehole
where they give out water as sadaqah.
They can even build a tree and whenever
anyone or animal takes shade under it, it
is counted as sadaqa.
•Hajj and umurah may be performed on
behalf of the deceased (after the person
has performed his).
Sources
https://islamqa.info/en/14522
https://islamqa.info/en/13543
https://islamqa.info/en/763
https://islamqa.info/en/72201
https://islamqa.info/en/36826
https://islamqa.info/en/81030
https://islamqa.info/en/10373
NAIRALAND

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Posted by on September 23, 2016 in Uncategorized

 

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