بسم الله الرحمن الرحيم
SHARH BULUGH AL MARAAM
(THE BOOK OF FUNERALS)
MARCH 04, 2013 / 21 Rabial Thani 1435 Hijri
كتاب الجنائز
Book 3: Funerals Pages 195
عن أبي هريرة - رضي الله عنه - قال: قال رسول الله - صلى الله عليه وسلم «أكثروا ذكر هاذم اللذات: الموت». رواه الترمذي، والنسائي، وصححه ابن حبان
557. Abu Huraira (RAA) narrated that the Messenger of Allah (ﷺ) said, "Remember, as much as you can, the one thing (fact or reality) which (always) brings an end to all worldly joys and pleasures, (meaning death)." [Related by At-Tirmidhi, An-Nasa'i and Ibn Hibban graded it as Sahih]
Death is called the remover of pleasures
Blessed is He in Whose Hand is the dominion, and He is Able to do all things. Who has created death and life, that He may test you which of you is best indeed? And He is the All-Mighty, the Oft-Forgiving; (Al-Mulk 67:1-2)
-
Death is called al yaqeen meaning something that is certain.
- How is death supposed to test which one of us is most pious?
- We will all die one day and attending a funeral reminds us
that one day it will be our turn.
- A
sincere believer prepares for death with pious deeds.
- So Allah created death and life to test us.
Amr bin Maimun narrated the Messenger of Allah (ﷺ) advised a man: “Make the most of five things before five others: youth before old age, health before sickness, wealth before poverty, free time before becoming busy and life before death." [Al-Sunan al-Kubra al-Nasa'i (10/400) No. 11832, Shu'ab al-Iman al-Bayhaqi (12/477) No. 9768, Mustadrak al-Haakim (4/341) No. 7846, Musannaf Ibn Abi Shaybah (7/77) No. 34319]
- A believer is supposed to remember death constantly.
وعن أنس - رضي الله عنه - قال: قال رسول الله - صلى الله عليه وسلم: «لا يتمنين أحدكم الموت لضر ينزل به، فإن كان لا بد متمنيا فليقل: اللهم أحيني ما كانت الحياة خيرا لي، وتوفني إذا كانت الوفاة خيرا لي». متفق عليه
558. Anas (RAA) narrated that the Messenger of Allah (ﷺ) said, "None of you should wish for death due to any affliction, which might have affected him. But if he feels compelled to wish for it (due to extreme distress that he feels he cannot bear), he should say: "O Allah! Grant me life as long as life is better for me, and let me die when death is better for me." [Agreed upon]
-To
wish for death is makrooh not haram.
-
Sufyan At Thawri wished for death.
- So some scholars allow you to wish for death if there is fitna sure as zina, wars etc.
If a Muslim is faced with many problems in life, and cannot resolve them, is it permissible for him to pray that he may die, so that he will find relief from these problems?
Praise be to Allaah.
Firstly: A long life in which a believer does righteous deeds is better for him than death.
The Prophet (ﷺ) said: “The best of people is the one who lives long and does good.”
Narrated by Ahmad and al-Tirmidhi, 110; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
And he (ﷺ) said: “Glad tidings to the one who lives long and does good.”
Narrated by al-Tabaraani and Abu Na’eem, classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3928.
Ahmad (8195) narrated that Abu Hurayrah (may Allaah be pleased with him) said: Two men became Muslim with the Prophet (ﷺ). One of them was martyred, and the other remained for another year.
Talhah ibn ‘Ubayd-Allaah said: I was shown Paradise (in a dream), and in it I saw that the one who was delayed was admitted before the martyr. I was surprised by that, so the next morning I told the Messenger of Allaah (ﷺ) about that. The Messenger of Allaah (ﷺ) said: “Did he not fast Ramadaan after he was gone, and pray six thousand rak’ahs, or such and such a number of rak'ahs, the prayers of one year?” [Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2591. al-‘Ajlooni said in Kashf al-Khafa’: its isnaad is hasan]
A man said: “O Messenger of Allaah, which of the people is best?” He said: “The one who lives long and does good.” He said: “Which of the people is worst?” He said: “The one who lives long and does evil.”
Narrated by Ahmad and al-Tirmidhi, 2330; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Al-Teebi (may Allaah have mercy on him) said: Time is like the capital of a businessman, and it should be invested in such a way as to make a profit. The greater the capital, the greater the profit. Whoever benefits from his life by doing good deeds will succeed and prosper, but whoever wastes his capital and does not prosper will evidently lose out. End quote
Ibn ‘Umar heard a man wishing for death and he said: “Do not wish for death, for you are going to die. Ask Allaah to keep you safe and sound, for the dying person is exposed to great terror.”
Ibn Rajab (may Allaah have mercy on him) said: Many righteous men have wished for death when they were healthy, then when it came, they hated it because it is so difficult, such as Abu’l-Darda’ and Sufyaan al-Thawri, so what do you think about people other than them? Wishing for death, if the reason for it is difficulties in worldly matters, is forbidden because wishing for death in that case is indicative of impatience or panic as a result of the calamity that has befallen.
It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (ﷺ) said: “No one of you should wish for death because of some harm that has befallen him, but if he must do that then let him say: ‘O Allaah, keep me alive so long as life is good for me, and cause me to die when death is good for me.’” [Agreed upon]
It was narrated from ﷺ) said: “There are two things that the son of Adam dislikes: death, although death is better for a believer than fitnah; and he dislikes having little wealth, but less wealth means less reckoning.”
[Narrated by Ahmad; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 813]
The fact that wishing for death in this situation is also prescribed is indicated by the words of the Prophet (ﷺ) in his du’aa’: “If You should decree fitnah for Your slaves, then take my soul (in death) before I am put to trial.” [Narrated by al-Tirmidhi, 3233; classed as saheeh by al-Albaani in Saheeh al-Jaami’]
Ibn Rajab (may Allaah have mercy on him) said: This is permissible according to the majority of scholars. Based on this, the reports of the salaf wishing for death are to be understood as meaning that they wished for death for fear of fitnah. Conclusion: It is makrooh for a Muslim to wish for death if the reason for that is some worldly harm that has befallen him. Rather he must be patient and seek the help of Allaah. We ask Allaah to grant you relief from the distress that you are suffering.
- To wish for death because of worldly grief is not the characteristic of a believer.
- You are supposed to be patient for after every hardship comes two eases.
So verily, with the hardship, there is relief, (Ash-Sharh 94:5)
Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs). (Ash-Sharh 94:6)
وعن بريدة - رضي الله عنه - عن النبي - صلى الله عليه وسلم - قال «المؤمن يموت بعرق الجبين». رواه الثلاثة وصححه ابن حبان
559. Buraidah (RAA) narrated that the Messenger of Allah (ﷺ) said, "The believer dies while his forehead is sweating." [Related by the three Imams, and Ibn Hibban graded it as Sahih]
WHAT ARE THE SIGNS OF A GOOD DEATH?
1. SWEATING
1. THE PERSON IS ABLE TO RECITE THE SHAHADAH
Muadh Ibn Jabal (RA) narrated the Messenger of Allah (ﷺ) said: "He whose last words (in life) were 'La ilaha-ill Allah' (None has the right to be worshipped but Allah) shall enter Paradise” [Sunan Abu Dawud (2/207) No. 3116, Musnad al-Bazzar (7/77) No. 2626, Tabarani in ‘al-Mu’jam al-Kabir’ (20/112) No. 221, Mustadrak al-Hakim (1/503) No. 1299]
2. YOU DIE TRAVELLING TO A HOLY LAND
Abu Sa'id al-Khudri reported Allah's Messenger (ﷺ) as saying: There was a person before you who had killed ninety-nine persons and then made an inquiry about the learned persons of the world (who could show him the way to salvation). He was directed to a monk. He came to him and told him that he had killed ninety-nine persons and asked him whether there was any scope for his repentance to be accepted. He said: No. He killed him also and thus completed one hundred. He then asked about the learned persons of the earth and he was directed to a scholar, and he told him that he had killed one hundred persons and asked him whether there was any scope for his repentance to be accepted. He said: Yes; what stands between you and the repentance? You better go to such and such land; there are people devoted to prayer and worship and you also worship along with them and do not come to the land of yours since it was an evil land (for you). So he went away and he had hardly covered half the distance when death came to him and there was a dispute between the angels of mercy and the angels of punishment. The angels of mercy said: This man has come as a penitent and remorseful to Allah and the angels of punishment said: He has done no good at all. Then there came another angel in the form of a human being in order to decide between them. He said: You measure the land to which he has drawn near. They measured it and found him nearer to the land where he intended to go (the land of piety), and so the angels of mercy took possession of it. Qatada said that Hasan told him that it was said to them that as death approached him, he crawled upon his chest (and managed) to slip in the land of mercy. [Sahih Muslim, Book 37, Hadith #6662]
Jabir ibn 'Utaik reported that Allah's Messenger said: "There are seven kinds of martyrs besides those killed in the cause of Allah:
1. a
person who is killed in an epidemic,
2. a
person who is drowned,
3. a
person who has bed sores that cause fever and a bad cough resulting in his
death,
4. a
person who dies of a stomach disease,
5. a
person who dies in a fire,
6. a
person who dies under falling debris (in a disaster), and
7. a woman who dies during childbirth"
[Ahmad, Abu Daw'ud and Nasa'i report this hadith based on sound authority]
3. A WOMAN DYING IN CHILDBIRTH
4. DYING FROM AN EPIDEMIC
5. DYING DOWNING FROM A RIVER OR SEA
6. A PERSON WITH BED SORES THAT CAUSE FEVER AND DEATH
7. A PERSON DIE FROM STOMACH ILLNESS
8. A PERSON DIES IN FIRE
9. A PERSON DIES BECAUSE A BUILDING FELL DOWN ON HIM/HER
10. A PERSON WHO DIED ON THE BATTLE FILED
It was narrated that Abu Hurayra (RA) said: A man came to the Messenger of Allah (ﷺ) and said: O Messenger of Allah, what do you think if a man comes wanting to take my property? He said: “Do not give him your property.” He said: What if he fights me? He said: “Fight him.” He said: What if he kills me? He said: “Then you will be a martyr.” He said: What if I kill him? He said: “He will be in Hell.” [Sahih Muslim (Vol. 1, pg. 124) No. 140]
11. A PERSON DIED DEFENDING HIS WEALTH
Sa’eed ibn Zayd (RA) reported that Allah’s Messenger (ﷺ) said, “He who is killed in defense of his property is a martyr. He who is killed in self-defense is a martyr. He who is killed in defense of his religion is a martyr. And, he who is killed in defense of his family is a martyr.” [Abu Dawud 4772, Nisai 4102, Ibn e Majah 2580, Ahmed 1652, Tirmidhi 1426]
12. A PERSON WHO DIE PROTECTING YOUR FAMILY
13. A PERSON WHO DIE PROTECTING YOUR DEEN
14. A PERSON WHO DIES WITH SWEAT ON YOUR FOREHEAD
15. A PERSON WHO DIE ON A FRIDAY
Abdullah ibn Amr (RA) reported that Allah’s Messenger (ﷺ) said, “No Muslim dies on the day of Friday or the night of Friday but Allah protects him from the trial in the grave.” [Sunan Tirmidhi (3/386) No. 1074, Musnad Ahmad (2/169) No. 6582]
16. TO DIE IN MAKKAH OR MADINA
Ibn Umar (RA) reported that the Prophet (ﷺ) said, “If anyone can die in Madinah, let him die there for, I will intercede for one who dies there.” [Tirmidhi (5/719) No. 3917, Ibn Majah (4/292) No. 3112, Musnad Ahmad (2/74) No. 5437]
17. TO DIE ON THE WAY SEEKING KNOWLEDGE
Qays ibn Kathir reported that a man came to Abu Darda at Damascus from Madinah. He asked him, “What has brought you here O Brother. He said “I have come for a hadith which I have learnt that you narrate from Allah’s Messenger (ﷺ). He asked, “Have you come for no other purpose?’ He said, ‘No!” He asked, “Have you come for some business?” He said, “No! I have not come except to seek this hadith.” So, he (Abu Darda (RA) said, “I had heard Allah’s Messenger (ﷺ) say, He who travels on a path in search of knowledge will find that Allah causes him to travel on a path to Paradise. And the angels will lower their wings for the pleasure of the seeker of knowledge. And it is for the scholar that all in the heavens and all on earth seek forgiveness so much so that fish is the water. And the excellence of a scholar over a worshipper is like the excellence of the moon over all the stars. The scholars are the heirs of the Prophet (ﷺ) and the Prophets do not leave dinar or dirham in legacy. They only leave knowledge. So, he who takes it indeed collects an abundant good fortune.” [Tirmidhi 2682, Ibn Majah 223, Ahmed 21763]
وعن أبي سعيد وأبي هريرة رضي الله عنهما قالا: قال رسول الله - صلى الله عليه وسلم: «لقنوا موتاكم لا إله إلا الله». رواه مسلم، والأربعة
560. Abu Sa'id and Abu Huraira (RAA) narrated that the Messenger of Allah (ﷺ) said, "Remind those who are on their death bed of the Shahadah "La ilaha illal-ah." (for them to say it, hoping it will be their last words)." [Related by Muslim and the four Imams]
وعن معقل بن يسار - رضي الله عنه: أن النبي - صلى الله عليه وسلم - قال: «اقرؤوا على موتاكم يس». رواه أبو داود، والنسائي، وصححه ابن حبان
561. Ma'qil bin Yasar (RAA) narrated that the Messenger of Allah (ﷺ) said, "Recite Yasin (Surah no. 36), over those who are dying." [Related by Abu Dawud, An-Nasa'i and Ibn Hibban graded it as Sahih]
You are allowed to recite surah Yaasin over a person who is dying to make his death easy for him but to recite it over a person who is already dead is not allowed.
In my culture people read Sura Yaseen in groups before and after people die. I would like to know if whether this is based on sunnah or an innovation?
Praise be to Allaah.
We have to make a distinction here between the two issues: reading Yaa-Seen for one who is dying, and reading it for one who has died. With regard to reading Yaa-Seen for one who is dying, this practice has been reported from some of the Sahaabah. Imaam Ahmad reported in his Musnad from Safwaan: “My shaykhs told me that they were with Ghudayf ibn al-Haarith al-Thumaani when he was dying. He said: ‘Can any of you read Yaa-Seen?’ So Saalih ibn Shurayh al-Sakooni recited it, and when he reached the fortieth aayah, Ghudayf passed away. My shaykhs used to say that when it is recited in the presence of one who is dying, it eases the pain of death.”
That was the opinion of Safwaan. ‘Eesaa ibn al-Mu’tamir read it for Ibn Mab’ad (when the latter was dying). (al-Musnad, 16355)
Al-Albaani said in Irwaa’ al-Ghaleel, 3/152: “This is a saheeh sanad going back to Ghudayf ibn al-Haarith, may Allaah be pleased with him. Its men are thiqaat apart from ‘the shaykhs’ who are not named and are therefore unknown (majhool).
But the fact that they are unknown is compensated for by their large number, especially since they are of the generation of the Taabi’een…”
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ fi Ahkaam al-Janaa’iz: “Soorat Yaa-Seen may be recited over him (i.e., the one who is dying) for the one who thinks that the hadeeth is correct.” He explained that this is because this soorah contains good news of Paradise, as in the aayah (interpretation of the meaning):
“It was said: ‘Enter Paradise.’…” [Yaa-Seen 36:26], and because it makes the passage of the soul easier, and other reasons.
As regards reading Soorat Yaa-Seen for one who has died, there is no saheeh hadeeth to indicate that this should be done. A hadeeth was narrated by Abu Dawood and others which says “Read Yaa-Seen over your dead”, but this hadeeth is not saheeh because its isnaad contains contradictions and narrators who are unknown (majhool).
This was stated by al-‘Allaamah al-Albaani in Irwaa’ al-Ghaleel, hadeeth no. 688. Reading Qur’aan over the dead is considered to be bid’ah (innovation), as he states at the end of his book Ahkaam al-Janaa’iz.
Some people think that it should be read forty times over the deceased, and some of them may distribute copies of the Qur’aan among the mourners who gather to offer condolences so that they may read, or organize gatherings in the mosque to read it for the soul of the deceased. All of this has no basis whatsoever (in the sunnah), and these are innovated deeds of bid’ah which we should avoid and warn others against. And Allaah is the Source of strength.
We should pay the debt of the deceased.
وعن أم سلمة رضي الله عنها قالت: دخل رسول الله - صلى الله عليه وسلم - على أبي سلمة - رضي الله عنه - وقد شق بصره فأغمضه، ثم قال: «إن الروح إذا قبض، اتبعه البصر» فضج ناس من أهله، فقال: «لا تدعوا على أنفسكم إلا بخير. فإن الملائكة تؤمن على ما تقولون». ثم قال: «اللهم اغفر لأبي سلمة، وارفع درجته في المهديين، وافسح له في قبره، ونور له فيه، واخلفه في عقبه». رواه مسلم
562. Umm Salamah (RAA) narrated, 'The Messenger of Allah (ﷺ) came to see Abu Salamah when his sight had become fixed (with his eyes open, as he had already passed away). So the Prophet (ﷺ), closed his eyes and said, "When the soul is seized and leaves the body, the sight follows it.' Some of Abu Salamah's family wept and wailed, whereupon the Messenger of Allah (ﷺ) said to them, 'Do not supplicate to Allah anything except that which is good for you (i.e. do not say anything which goes against you at that moment), because the angels (who are present at the time of death), say "Amin" (asking Allah to accept your invocation) to whatever you say." Then he said, "O Allah! Forgive Abu Salamah, raise his status among (Your) rightly guided servants, make his grave spacious, and fill it with light for him, and be his successor in taking good care of his descendants whom he has left behind, (and make them pious)." [Related by Muslim]
- If he/ she has kids, they should pay the debt otherwise their parents should pay the debt.
- The
eyesight follows the soul as it is taken by the angels.
- If a relative misses some days on Ramadan, his/her relative
should fast the days to make it up for them so that he/she will not be asked
about it on Day of Judgment.
- You should hasten to bury the dead.
Ali ibn Abu Talib (RA) reported that Allah’s Messenger (ﷺ) said to him, “O Ali, Three things you should not postpone: the prayer when the hour for it arrives, the funeral when it is ready, and (the marriage of) an unmarried woman when you find a suitable match for her.” [Sunan Tirmidhi (1/320) No. 171, al-Tarikh al-Kabir al-Bukhari (1/177) No. 538, Musnad Ahmad (1/105) No. 828, Mustadrak al-Haakim (2/176) No. 2686]
- The Sunnah is to bury the person by Maghrib if he died at Fajr.
HOW TO WASH THE DEAD
-A woman can wash her husband and vice versa.
-Abu
Hanifah say otherwise because he says death is like divorce.
- The
hanbalis argue that it is permissible because Abu Bakr (r.a) put his will that
he wants his wife to wash him after he is death.
- The Rasul (ﷺ) also told Aisha (r.a) that he will wash her if she dies before him and vice versa.
- Ali
(r.a) washed and buried Fatima (r.a).
- If
the deceased is 7 years and under any gender can wash the deceased.
- If the deceased is above 7 years, then the male should wash the male and female wash the female.
- You
are allowed to wash your kaafir relative if there is no one to do so and that
he was not antagonistic towards Islam.
-
However, it is haram to bury a Muslims in the graveyard of the kaafirs and vice
versa.
- It is haram to go to the janaazah of a munafiq.
And never (O Muhammad ﷺ) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave. Certainly, they disbelieved in Allah and His Messenger, and died while they were Fasiqun (rebellious, - disobedient to Allah and His Messenger ﷺ). (At-Tawbah 9:84)
- An
example of a munafiq is a person who spies for the kufaar or in the kufaar
army.
- It is also haram to pray over them.
If you ask them (about this), they declare: "We were only talking idly and joking." Say: "Was it at Allah, and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (ﷺ) that you were mocking?" Make no excuse; you have disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimun (disbelievers, polytheists, sinners, criminals, etc.). (At-Tawbah 9:65-66)
- Those who mock the deen or that who reject the hadith and says he believes in Quran (Parvezi) are example of hypocrites.
- It is also haram to go to the Janaazah of Saudi Salafi, Goofy Soofy. Berailvi etc
HOW TO WASH THE DEAD
- He should be placed on his back.
- Use
a cloth to cover from his navel to the knee
- If it is a woman, then from her chest to the knees.
- He
is be stripped naked, but you cover the navel to the knee.
- You raise
up his head to a sitting position and squeeze his stomach to release excrement
remaining in his body.
- It is better to have more than one person to wash him
especially if he is heavy.
- It is mustahab to burn incense to prevent any foul smell.
- Only pious people should wash the dead because you should keep what you see a secret.
- Your naked hand should not touch the private of the dead; you
need to wear gloves.
- If an evil person washes the dead they may expose the secrets
that they saw and the sin will on the
entire community.
-The person washing the dead should begin with performing wudhu on him after saying Bismillah and begin with the right side.
-
Pouring water in the mouth or nose of the dead is HARAM.
- You
should damp a cloth and wipe the teeth and the nose.
- Then
you should turn him to left to wash the right side (ghusl).
- Then turn to the right to wash the left side.
- You
should use sweet smelling soap when washing the dead.
- You should not expose his private parts or shave his beard.
- You should maintain his dignity.
Narrated by Aisha that The Messenger of Allah (ﷺ) said: “Breaking the bone of a dead person is similar (in sin) to breaking the bone of a living person”. (Ibn Majah 1616, Abu Dawud 3207, Ahmad 24353)
- It
is haram to break a bone of the deceased because he can feel the pain.
- Washing the dead once is enough, but the rasul (ﷺ) told the women to wash Zainab three or five times.
- You
should use camphor in the last wash to give him a sweet smell.
- We
should cut the nails and trim his moustache.
- It is not necessary to comb the hair of the dead man.
- But the woman's hair should be done in three braids, and they should be put behind her back.
-
Washing the dead is fard kifaaya.
- If the person died while on hajj, he is washed with the Lote
tree or with soap that have no smell.
- It
is haram to cover his head or put perfume on his body.
- However, if it is a woman, you can cover her head.
وعن ابن عباس رضي الله عنهما: أن النبي - صلى الله عليه وسلم - قال في الذي سقط عن راحلته فمات: «اغسلوه بماء وسدر، وكفنوه في ثوبين». متفق عليه
566. Ibn 'Abbas (RAA) narrated that the Messenger of Allah (ﷺ) said concerning the man who fell off his mount and died during Hajj, "Wash him with water and Sidr (lotus leaves) and shroud him in his two garments (that he was wearing for Ihram)" [Agreed upon]
- If
the man was a shaheed who died on the battlefield, you are not allowed to wash
his body or pray janaazah over him.
- You should bury him on his clothes that he died in and not the shrouded in the white cloth.
-This is because he will be resurrected
with the same clothing on Day of Judgment and it will testify for him.
-If a
baby who is 4 months and older is stillborn because of circumstance (e,g,
severe burns, the body was decomposed)
- So you make Tayammum over him by striking the earth.
- The
dead should be shrouded in three pieces of cloth if it is a man but
5 pieces if it is a woman.
- The
expenses to bury the dead should come from his wealth.
- If
he died a pauper, then his family should shoulder the expense.
- If he has no family, then the Muslim community should shoulder the expense.
-The
decrease is supposed to leave a will before he dies, and he should specify whom
he wants to wash him.
- He is supposed to say in his will that he wants his property to divide up according to Shariah law.
- If
he has a special gift to give to a non-relative, he should specify that also.
- If there is an argument over the legacy then it is to taken to shariah court for the Qadi to judge.
And you devour inheritance all with greed, (19) And you love wealth with much love! (20) (Al-Fajr 89:19-20)
- If a person kills his parents, he is disinherited.
End
of the Dars: 1
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