بسم الله الرحمن الرحيم
SHARH BULUGH
(THE BOOK OF FUNERALS)
(Book 3 Page 195)
MARCH 05, 2013 / 22 Rabi Thani 1434 Hijri
THE RULES OF JANAZA CONTINUES
HOW TO PERFORM SALATUL JANAZA
MAKING A DUA BY THE GRAVE - IS IT PERMISSIBLE?
In our state, people used to bring the imaam of the masjid and make him do a congregational dua for their relatives who are dead (in front of the grave). I have five questions here;
1) Do Allah accept prayer for the dead (near the grave) by anyone other than his righteous son? (As seen in a hadeeth)...
2) Won’t Allah accept the prayer of a righteous daughter?
3) Isn't this congregational dua a bid'ah?
4) Paying the imaam for praying to Allah seems to be so horrible. Isn't this wrong?
5) My relative justified that imaams are paid so low here. So
they who need extra money so as to maintain their family needs. Is this a right
justification?
Praise be to Allah.
Firstly:
Offering du‘aa’ for the deceased after the burial is prescribed in Islam and may be done by his son and others, because of the hadeeth of ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) who said: When the Prophet (ﷺ) had finished burying a deceased person, he would stand over him and say: “Pray for forgiveness for your brother, and ask that he be made steadfast, for he is being questioned now.”[Narrated by Abu Dawood (3221); classed as saheeh by al-Albaani in Ahkaam al-Janaa’iz, p. 198]
It is mustahabb for every Muslim to attend the burial and offer du‘aa’ for the deceased.
Secondly:
The du‘aa’ of a righteous daughter for her father is included in the words of the Prophet (ﷺ): “When a man dies, all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge, or a righteous child who will pray for him.” Narrated by Muslim (1631) from Abu Hurayrah (may Allah be pleased with him). In Arabic, the word walad (translated here as “child”; the plural is awlaad) includes both male and female, as in the verse in which Allah, may He be exalted, says: “Allah commands you as regards your children’s [awlaadikum] (inheritance); to the male, a portion equal to that of two females” [An-Nisa’ 4:10].
Thirdly:
Congregational du‘aa’ after the burial, if it happens occasionally and does not become a regular practice, or if one of them offers du‘aa’ and the others say Ameen, is regarded as permissible by some of the scholars.
But if they always do it this way every time there is a funeral or they visit the deceased, or they single out a specific time to gather, or they recite du‘aa’ in unison, then this is a kind of bid‘ah and innovation.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: I see some people standing at the grave after burial of the deceased and offering du‘aa’ for him. Is this permissible? And is there a prescribed du‘aa’ to be said after completion of the burial? Is the du‘aa’ to be offered in congregation, such as if one person says du‘aa’ and the others say Ameen to his du‘aa’? Or should each person offer du‘aa’ on his own? Please advise us, may Allah reward you with good.
Answer: The Sunnah that is proven from the Messenger (ﷺ) indicates that it is prescribed to offer
du‘aa’ for the deceased after burial. When the Prophet (ﷺ) had finished burying a deceased person,
he would stand over him and say: “Pray for forgiveness for your brother, and
ask that he be made steadfast, for he is being questioned now.” There is
nothing wrong with one person saying du‘aa’ and the others saying Ameen, or
each person offering du‘aa’ by himself for the deceased. And Allah is the
source of strength.
End quote from
Fataawa ash-Shaykh Ibn Baaz, 13/204
Shaykh Ibn Baaz (may Allah have mercy on him) was also asked:
What is the ruling on offering congregational du‘aa’ at graves?
He replied:
There is nothing wrong with it. If one person says du‘aa’ and the others say Ameen, there is nothing wrong with that, so long as it is not done deliberately and it just so happens that they hear one of them saying du‘aa’ and the others say Ameen. In such cases it is not called “congregational” because it is not done deliberately. End quote from Fataawa ash-Shaykh Ibn Baaz, 13/340
Fourthly:
It is not prescribed to pay the imam for offering du‘aa’ for the deceased, and it is not Sunnah to stand for a long time at the grave. What good can result from the du‘aa’ of a man hired for that purpose?!
Fifthly:
Poor imams should be helped from zakaah and charity funds, and
it is not permissible to encourage them in innovations.
And Allah knows best.
- The person asked the question above because of the hadith that sadaqatul jariyya includes the prayer for a parent by their righteous children.
Abu Huraira (RA) reported: The Messenger of Allah (ﷺ) said, "When a man dies, his deeds come to an end, except for three: (1) A continuous charity, (2) knowledge by which people derive benefit, (3) pious son who prays for him."
[Adab al-Mufrad al-Bukhari No. 38, Muslim (3/1255) No. 1631, Abu Dawud (3/117) No. 2880, al-Nasa'i (6/251) No. 3651, Tirmidhi (3/660) No. 1376, al-Darime (1/148) No. 559, Ahmad (2/372) No. 8831]
- When Allah spoke about awlaad in the Qur'an it referred to sons and daughters.
Allāh commands you as regards your children's (inheritance); to the male, a portion equal to that of two females; if (there are) only daughters, two or more, their share is two thirds of the inheritance; if only one, her share is half. For parents, a sixth share of inheritance to each if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers or (sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. You know not which of them, whether your parents or your children, are nearest to you in benefit, (these fixed shares) are ordained by Allāh. And Allāh is Ever All-Knower, All-Wise. (An-Nisa 4:11)
- When the Prophet (ﷺ) said walad in the
hadith above it means a pious son or daughter.
- When the prophet had finished burying a person he would ask
the sahabah to make dua for him to have steadfastness in answering questions.
- So it is not a bid'ah to make a dua by the grave side for a
person already committed to the grave.
- One person makes the dua and the rest say amen.
RECITING THE QUR'AN FOR A DEAD PERSON AND DONATING TO HIM
I have
a mother who cannot read and I want to honour her. I often read Qur’aan and
dedicate the reward for that to her. When I heard that this is not permissible,
I stopped doing it and I started to give money in charity on her behalf. Now she
is still alive; will the reward for money or other things given in charity
reach her whether she is alive or dead, or will only du’aa’ reach her because
that is the only thing mentioned in the hadeeth, “When a person dies all his
deeds come to an end except three: a righteous son who will pray [make du’aa’]
for him…”? If a person makes a lot of du’aa’ for his parents during salaah and
at other times, standing and sitting, does this hadeeth mean that he is
righteous and can hope for reward from Allaah? I hope that you can advise me,
may Allaah reward you with much good.
Praise be to Allaah.
With regard to reading Qur’aan, there is some difference of opinion among the scholars as to whether the reward from that will reach the deceased. According to the more correct of the two opinions, it does not reach them, because there is no evidence to that effect, and because the Messenger (ﷺ) did not do that for the Muslims who died, such as his daughters who died during his lifetime, neither did the Sahaabah (may Allaah be pleased with them all) did not do that either, as far as we know. So it is better for the believer not to do that and not to read Qur’aan for either the dead or the living, or to offer salaah or fast voluntarily on their behalf, because there is no evidence for any of these things. The basic principle regarding acts of worship is to refrain from everything except that which is proven to be enjoined by Allaah or by His Messenger (ﷺ).
With regard to charity, this may benefit both the living and the dead, according to the consensus of the Muslims. Similarly, du’aa’ may benefit both the living and the dead according to the consensus of the Muslims. But the hadeeth mentions that which has to do with the dead, because this is the point concerning which people are confused. Does it benefit them or not? Hence this hadeeth was narrated from the Messenger of Allaah (ﷺ): “When the son of Adam dies, all his deeds come to an end, except for three: ongoing charity, beneficial knowledge or a righteous son who will pray for him.” Because it is known that death puts a stop to all deeds, the Messenger (ﷺ) explained that these [three deeds] do not stop. With regard to the living, there is no doubt that he will benefit from charity given by himself or by others, and he will benefit from du’aa’. If a person makes du’aa’ for his parents whilst they are still alive, they will benefit from his du’aa’. They will also benefit from charity given on their behalf whilst they are still alive.
The
same applies to making Hajj on their behalf if they are unable to go themselves
because of old age or incurable sickness. This will also benefit them. Hence it
was narrated from the Prophet (ﷺ)
that a woman said to him, “O Messenger of Allaah, the obligation to perform
Hajj has come when my father is an old man and is unable to ride. Can I perform
Hajj on his behalf?” He said, “Perform Hajj on his behalf.” Another man came
and said, “O Messenger of Allaah, my father is an old man and he cannot perform
Hajj or travel. Can I perform Hajj or ‘Umrah on his behalf?” He said, “Perform
Hajj and ‘Umrah on behalf of your father.” This indicates that it is
permissible to perform Hajj on behalf of the dead or on behalf of one who is
living but is unable to do it because he or she is too old. Charity, du’aa’ and
Hajj or ‘Umrah on behalf of the dead or one who is incapable will all benefit
the person, according to all the scholars.
Similarly, it is obligatory to fast on behalf of the deceased if he had missed any obligatory fasts, whether they were fasts in fulfilment of a vow, or as an expiation, or any missed fasts of Ramadaan, because of the general meaning of the hadeeth, “Whoever dies and was obliged to fast, let his next of kin fast on his behalf.” (Saheeh – agreed upon). And there are other similar ahaadeeth. But whoever delayed the fast of Ramadaan for a valid excuse such as sickness or travelling, then he dies before he could make up the missed fasts, it is not obligatory to make up the fasts or to feed poor people on his behalf, because he had a valid excuse.
You are doing well, in sha Allaah, by honouring your mother by giving in charity on her behalf and making du’aa’ for her. Especially if the son is righteous, this makes the du’aa’ more likely to be answered. Hence the Messenger of Allaah (ﷺ) said: “… or a righteous son who will pray for him,” because the righteous son is more likely to have his du’aa’ answered than a son who is not righteous, even though everyone is required to make du’aa’ for his parents. But if the son is righteous then his du’aa’ for his parents is more likely to be answered.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaha have mercy on him), vol 4, p. 348
The Prophet (ﷺ) and his companions (may Allaah be pleased with them) explained how the funeral prayer is to be done. It is done as follows:
You say the first Takbeer (“Allaahu akbar”), then you seek refuge with Allaah from the accursed Shaytaan, then you say Bismillah ir-Rahmaan ir-Raheem and recite al-Faatihah followed by a short soorah or some aayahs. Then you say Takbeer and send blessings upon the Prophet (ﷺ) as one does at the end of the prayer. Then you say a third Takbeer and make du’aa’ for the deceased. The best is to say:
“Allaahumma ighfir lihaayina wa mayitina wa shaahidina wa ghaa’ibina wa sagheerina wa kabeerina wa dhakarina wa unthaana. Allaahumma man ahyaytahu minna fa ahyihi ‘ala’l-Islam wa man tawaffaytahu minna fa tawiffahu ‘ala’l-eemaan. Allaahumma ighfir lahu warhamhu wa ‘aafihi wa a’fu ‘anhu, wa akrim nuzulahu wa wassi’ madkhalahu waghsilhu bi’l-maa’ wa’l-thalj wa’l-barad, wa naqqihi min al-khataaya kama yunaqqa’ al-thawb al-abyad min al-danas. Allaahumma abdilhu daaran khayra min daarihi wa ahlan khayra min ahlihi. Allaahumma adkhilhu al-jannah wa a’idhhu min ‘adhaab il-qabri wa min ‘adhaab il-naar wa afsah lahu fi qabrihi wa nawwir lahu fihi. Allaahumma laa tahrimna ajrahu wa la tadillanaa ba’dahu
(O Allaah, forgive our living and our dead, those who are present among us and those who are absent, our young and our old, our males and our females. O Allaah, whoever You keep alive, keep him alive in Islam, and whoever You cause to die, cause him to die with faith. O Allaah, forgive him and have mercy on him, keep him safe and sound and forgive him, honour the place where he settles and make his entrance wide; wash him with water and snow and hail, and cleanse him of sin as a white garment is cleansed of dirt. O Allaah, give him a house better than his house and a family better than his family. O Allaah, admit him to Paradise and protect him from the torment of the grave and the torment of Hell-fire; make his grave spacious and fill it with light. O Allaah, do not deprive us of the reward and do not cause us to go astray after this).”
All of this was narrated from the Prophet (ﷺ). If you make du’aa’ with other words, this is OK, for example, you could say, “Allaahumma in kaana muhsinan fa zid fi ihsaanihi wa in kaana musee’an fa tajaawaz ‘an sayi’aatihi. Allaahumma ighfir lahu wa thabbit-hu bi’l-qawl il-thaabit (O Allaah, if he was a doer of good, then increase his good deeds, and if he was a wrongdoer, then overlook his bad deeds. O Allaah, forgive him and give him the strength to say the right thing).” Then you say a fourth Takbeer and pause for a little while, then you say one Tasleem to the right, saying “Assalaamu ‘alaykum wa rahmat-Allaah.”
Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol 13, p. 141
- So,
there is no evidence that the baraka will reach the parents if you recite
Qur'an for them.
- This
is the Hanbali view.
- The dua of a righteous person can reach you whether you are alive or dead and we have evidence for this.
Uthman ibn Haneef (RA) narrated: "A man who was blind came to the Prophet and requested him to pray to Allah that He may cure me of my blindness. He said, 'If you wish, but if you be patient, that is better for you.' He said that the Prophet (ﷺ) may pray for him.
So, the Prophet (ﷺ) commanded him to make ablution and make it very well and pray in these words, 'O Allah, I ask you and plead to you through your Prophet Muhammad, Prophet of mercy, I plead by your virtue O my Lord, for my need, this one that it be granted to me. O Allah, accept his intercession for me.'[Tirmidhi 3589, Ibn Majah 1385, Ahmed 17240]
Abu Hurayrah (RA) reported that Allah’s Messenger said, "Three prayers are surely answered: the supplication of the oppressed, the supplication of the traveller, and the supplication of the father for his son."
[Sunan Tirmidhi (5/502) No. 3448, Sunan Ibn Majah (5/30) No. 3862, Musnad Ahmad (2/258) No. 7501, Sunan Abu Dawud (2/89) No. 1536]
- If you want to make hajj on behalf of an old person, you have to be someone who made hajj before because of evidence from the hadeeth.
Charity, dua, hajj or umrah on behalf of the dead or one not capable will benefit the person.
- If a man made a promise to fast if Allah answers his dua (a vow) he has to pay these because he owes Allah these.
- If he dies before he is able to, his family has to pay it for him.
HOW THE FUNERAL PRAYER IS DONE
- This
is the Hanbali way.
-If it
is a woman, you stand by her waist and if a man you stand by
his head
-you have to face the qiblah.
-This
salah has no ruku, sajdah or iqaama.
-It is
recited silently.
- In
the first takbir, you raise your hands, but in the rest you keep your hands on
the chest.
- You
give salam to the right and not to the left.
-You seek refuge in Allah from shaytan after the first takbir.
- In the second takbir you send salam to the Prophet (ﷺ).
- The rest of how to perform the salah is in the fatwa above.
-For you to die with emaan is a bonus from Allah.
-If you go to the salatul janaza of others and see them raising
their hands in the other
takbirs after the first or giving 2 tasleem, don’t criticize them because it is their madhab and they have evidence for it.
IS IT PERMISSIBLE TO PRAY SALATUL JANAZA IN THE MASJID?
- According to Imam Malik and Abu Hanifa, it is not allowed.
But the Hanbalis don’t agree with their view because Abu Bakr (RA) and Umar (RA) were prayed on in the
masjid.
- When Suhail ibn Baidaa died, the Prophet (ﷺ) prayed over
him in the masjid.
وعن عائشة رضي الله عنها قالت: والله لقد صلى رسول الله - صلى الله عليه وسلم - على ابني بيضاء في المسجد. رواه مسلم
584. 'A'ishah (RAA) narrated, 'By Allah the Messenger of Allah (ﷺ) offered funeral prayer in the mosque for the sons of Baida' (Sahl and Suhail).' [Related by Muslim]
Offering Funeral Prayer in a Mosque: There is no harm in offering funeral prayer in a mosque, if there is no danger of it becoming unclean. This is based on a narration of Muslim from 'Aishah who said: "The Prophet, ﷺ, offered a funeral prayer for Suhail ibn Baida in the mosque, and the Companions likewise offered funeral prayer for Abu Bakr and 'Umar in the mosque, and no one objected to it, because the funeral prayer is similar to other (formal) prayer.
Abu Hanifah and Malik do not approve of it, citing a hadith of the Prophet, peace be upon him, to the effect that whoever offers a funeral prayer in the mosque would have nothing (i.e. no reward). This statement not only contradicts the practice of the Prophet, ﷺ, and his Companions, but is also a weak hadith due to other reasons. Ahmad ibn Hanbal said:
"This is a weak hadith, and is reported through a single transmitter, Salih, the freed slave of Al-Tawamah, and he is an unreliable narrator. Some scholars, however, hold that this hadith of the Prophet, ﷺ, is sound, and the words, reported by Abu Daw'ud, "Whoever offers a funeral prayer in a mosque would have nothing," mean such a person would not incur any burden (of sin).
Ibn Al Qayyim said: 'It was not the usual practice of the Prophet, ﷺ, to offer a funeral prayer in the mosque. Rather he would usually offer funeral prayers outside the mosque except when for some reason he had to offer it in the mosque. In certain cases, he did offer funeral prayer in the mosque, as in the case of Ibn Baida, which shows that funeral prayer may be offered either inside or outside the mosque, but to do so outside the mosque is preferable." [Fiqh-us-Sunnah, Vol 4, Book 62, 4.053]
ARE YOU
ALLOWED TO PRAY OVER A PERSON AFTER THEY HAVE BEEN COMMENTED IN THEIR GRAVE?
- The hanbalis say yes and they presented the hujjah for it.
- The hadith of the woman who used to clean the masjid and died.
Abu Hurayra also reported that a black woman or youth used to sweep the mosque. The Messenger of Allah (ﷺ) missed her and asked after her or him. They said, "She died." He said, "Why did you not inform me?" It was as if they thought little of her or him. He said, "Show me the grave." They directed him to it and he prayed over it. Then he said, "These graves are filled with darkness surrounding their inhabitants. Allah Almighty illuminates them for them by my praying over them." [Al-Bukhari (458) and Muslim (956)]
- You cannot apply this in every country.
- In countries where shirk is rife, you should not pray over the grave.
ARE YOU ALLOWED TO ANNOUNCE THE DEATH OF A PERSON?
- When the king of Ethiopia died, the prophet announced his death and prayed janaza for him.
On the authority of Abu Huraira (RA) that the Messenger of Allah (ﷺ) announced the death of al-Najashi (the Negus, the ruler of Abyssinia) on the day on which he died. He took them out to the prayer place, arranged them in rows and said four takbeers (i.e., offered the funeral prayer for him). [al-Bukhari (1333) and Muslim (951)]
- The hujjah is clear that you can announce the death of a person especially if it is an important person.
Ibn Qudaamah said: "Death announcements are makrooh, i.e., sending out a caller to announce to the people that So and so had died, so that they will attend his funeral… Many of the scholars said that there is nothing wrong with a man telling his brothers, acquaintances and good people, without crying out. Ibraaheem al-Nakha’i said: If a man dies, there is nothing wrong with telling his friends and companions. Rather they regarded it as makrooh to go around to gatherings announcing the death of So and so, as was done during the Jaahiliyyah." [al-Mughni (2/425) No. 1689]
Abdullah (RA) reported that the Prophet (ﷺ) said, “Keep away from obituary notices, for that is from the deeds of jahiliyah.” Abdullah said, “Na’yu (oblituary notice) is announcing a death.” [Sunan Tirmidhi (3/312) No. 984]
Hudhayfah (RA) is reported to have said, “When I die, do not inform anyone of my death lest this should be like a death notice. I heard Allah’s Messenger (ﷺ) disallow announcing anyone’s death.” [Sunan Tirmidhi (3/313) No. 986, Sunan Ibn Majah (2/454) No. 1476, Musnad Ahmad (5/406) No. 23502]
CAN YOU PRAY JANAZA FOR A PERSON WHO DIED IN A DIFFERENT COUNTRY THAN YOU?
- The reason the prophet prayed janaza for najashi is
because there was no one there in his country to do it for him.
- You don't have to do that for a person who died in
a country where Muslims are there to pray for them.
- There are enough Muslims to pray for him.
Is it prescribed to call the people via loudspeakers by saying “as-salaatu jaami‘ah (prayer is about to begin)”?
Praise be to Allaah.
It is not prescribed to give the call via loudspeakers for worshippers to assemble for the funeral prayer, whether that is by saying “as-salaatu jaami‘ah (prayer is about to begin)” or saying “as-salaatu ‘ala al-mayyit (prayer for the deceased)”.
Al-Bahooti (may Allah have mercy on him) said: No call should be given for the funeral prayer or Taraweeh, because that is an innovation. Even worse than that is what is done at the funeral prayer of reciting poetry or mentioning characteristics, most of which may be lies. In fact that comes under the heading of wailing for the dead. [End quote from Kashshaaf al-Qinaa‘, 1/234]
TO SINGLE OUT FRIDAYS TO VISIT THE GRAVES
If the Muslim is not able to visit the graves except on Fridays because he is working on all other days of the week apart from Friday, then it seems that there is nothing wrong with that because by doing that he is not singling out Friday as having an advantage over other days. He is not doing that because he singling out Friday for that purpose; rather it is because it is his day off.
Shaykh Ibn Jibreen (may Allah have mercy on him) was asked: Friday is a day off for us; if we single out this day or a few hours of it for visiting graveyards, does this come under the heading of bid‘ah (innovation)?
He replied: It does not come under that heading, because there were some reports which speak of visiting graveyards on Friday So long as you did not deliberately single out this day and this is when you have free time, then there is no sin on you in sha Allah. There are some reports that speak of singling out this day and of its virtue, but they are not proven. End quote from Fataawa Ibn Jibreen.
Shaykh Ibn ‘Uthaymeen (May Allah have mercy on him) said: The apparent meaning of the evidence indicates that it is general in application and that it is makrooh to single it [i.e. Friday] out for fasting, whether it is an obligatory fast or a naafil one. But if a person has work and is not free and he cannot make up his fasts except on Fridays, then in that case it is not makrooh for him to single out this day for fasting, because he needs to do that. [End quote from Majmoo‘ al-Fataawa, 20/55]
And Allah knows best.
- Sometimes makrooh can be waived.
- It is makrooh to say bismillah in the bathroom.
- If you have the toilet and bathroom together in one place, you can say bismillah because you have to say this to make wudu.
WRITING THE DECEASED NAME ON THE GRAVE
The basic principle is that writing on the grave is haraam and is not permissible. See the answer to question no. 9986.
But some of the scholars (may Allah have mercy on them) are of the view that it is permissible to write the name only in case of necessity.
It says in al-Mawsoo‘ah al-Fiqhiyyah (32/252): The fuqaha’ also differed with regard to writing on the grave. The Maalikis, Shaafa‘is and Hanbalis are of the view that it is makrooh to write on the grave in all cases, because of the hadeeth of Jaabir who said:
The Prophet (ﷺ) forbade plastering over graves, sitting on them, erecting structures over them and writing on them. The Hanafis and al-Subki among the Shaafa‘is were of the view that there is nothing wrong with writing on it if there is a need for that so that the location will not be lost and so that the grave will not be treated with disrespect. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: (The issue of) writing on the grave is subject to further discussion. There is nothing wrong with writing which is intended only to confirm the name and indicate that this is a grave. As for writing which is similar to what was done during the Jaahiliyyah, such as writing the person’s name accompanied by a eulogy, stating that he did such and such and other words of praise, or writing lines of poetry – this is haraam.
That includes what some ignorant people do, namely writing Soorat al-Faatihah, for example, or other lines on a stone that is placed on the grave. All of that is haraam and the one who sees it in the graveyard should remove this stone, because this comes under the heading of evil that must be changed. And Allah is the source of strength. [End quote from Sharh Riyadh as-Saaliheen]
Shaykh Hamad ibn ‘Abdullah al-Hamad (may Allah preserve him) said: But is it permissible to do that (putting the name on the grave) as a sign if the family of the deceased cannot put a marker on it because there are so many graves and there is no way to tell them apart except by means of writing? Some of the scholars are of the view that that is permissible and that if only the name is written, there is nothing wrong with it, so long as no other marker will serve that purpose. And that is because there is a need to know the grave of the deceased.
It is proven in Sunan Abi Dawood that the Prophet (ﷺ) put a rock at the head of ‘Uthmaan ibn Maz‘oon (i.e., on his grave) and said: “So that I may know the grave of my brother thereby, and I will bury near him those who die of my family.”
This is a good opinion, in sha Allah.
End quote from Sharh az-Zaad
And Allah knows best.
-After studying the arguments, it appears that this is not an issue.
CAN WOMEN FOLLOW BEHIND THE FUNERAL PRCESSION?
وعن أم عطية رضي الله عنها قالت: نهينا عن اتباع الجنائز، ولم يعزم علينا. متفق عليه
596. Umm 'Atiyah (RAA) narrated, 'We were forbidden to accompany funeral processions, but this prohibition was not mandatory for us.' [Agreed upon]
- Whenever the Prophet forbids something but was not emphatic in it, it is makrooh.
It was narrated that 'Ali said: "The Messenger of Allah (ﷺ) went out and saw some women sitting, and he said: 'What are you sitting here for? They said: 'We are waiting for the funeral.' He said: 'Are you going to wash the deceased? They said: 'No.' He said: 'Are you going to lower him into the grave? They said: 'No.' He said: 'Then go back with a burden of sin and not rewarded."' [Sunan Ibn Majah (1578)] (Da'if)
- The conclusion is that women are allowed to follow the funeral procession, but it is makrooh.
IS IT PERMISSIBLE FOR WOMEN TO VISIT THE GRAVES
Ibn
Abbas said: "The Messenger of Allah cursed women who visit graves, and
those who take them as Masjid and put lamps on them." [Sunan Abu Dawud
(3/218) No. 3236, Sunan al-Nasa'i (4/94) No. 2043, Sunan Tirmidhi (2/136) No.
320, Musnad Ahmad (1/229) No. 2030]
- There is hadith where Aisha visited her brother’s grave when
he died. This was a one off visit.
- The women who are cursed are the ones who make a habit of it.
IS
IT ALLOWED TO PLANT THINGS ON TOP OF THE GRAVE?
Are we allowed to put flowers on a grave? Reason for this question is that I have recently been handed documentation produced by Shaykh Gibril F Haddad stating that it is Bid’ah (innovation) to put flowers on graves and that it is not written anywhere in the hadith that we are allowed to put flowers on a grave. Its stated that we can place two green stalks on a grave. is this true as someone has also mentioned that you can place a rose on the grave as the scent of a rose is from the Prophet?
Answer:
Imam al-Bukhari narrates (Book of Ablution; Hadith no. 211) that the Prophet (peace and blessings of Allah be upon him) once passed by two graves. He remarked, ‘they are both being punished in their graves; one of them never used to take due care when urinating and the other would tell-tale.’ The Prophet then took a twig from a date-tree, snapped it in two and inserted them on each grave. The Companions asked, ‘O Prophet of Allah! Why did you do that?’ He replied, ‘Perhaps their punishment will be lightened so long as the twigs do not dry.’
From this Hadith, we understand that the practice of placing plants at the graves is permissible, as proven from the actions of the Prophet. Sheikh Jibrael Haddad –a great modern scholar and outstanding Muhaddith- is perhaps referring to the practice when non-Muslims place bouquets of flowers on the grave, without actually planting them. This is a practice of no Islamic importance and significance and it is merely resembling their actions. Therefore, Muslims should plant flowers and plants at the graves, rather than merely placing them on top.
- To put a bouquet of flowers is bid’ah.
- It is imitating the kuffar.
- Note-trousers were introduced to the sahahba when they went to Spain. Before they wore izzar.
End of The Dars: 2
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