📘 قراءة كتاب The Rulings of the Janazah أونلاين
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All praise is due to Allah; we praise Allah and seek Allah’s help and forgiveness. And we
seek refuge in Allah, Most High, from the evils of our own selves. Whosoever has been
guided by Allah, none can misguide him, and whosoever is misguided, no one can
guide him except Allah.
And I bear witness that there is no god worthy of being worshipped except Allah Al
l
Mighty, alone, without partner or associate. I further bear witness that Muhammad
(Peace and Blessings be upon him) is his true worshipper and messenger, may Allah
the exalted bestow His peace and blessings upon him.
Allah says in the Qur’
an:
"O you who believe! Fear Allah as Allah should be feared, and die not
except in
a state of Islam
.” [
Qur
’an
3:102]
Everyone must die.
Allah says in the Qur’
an:
“Everyone shall taste death. And only on the day of resurrection shall
you be paid your wages in full. And whoever is removed away from
the fire and admitted to paradise, this person is indeed successful.
The life of this world is only the enjoyment of deception
:
"
(Qur
’an
3:185
)
“Every soul shall have the taste of death”
[Qur
’an
29:57
]
The
Prophet
(Peace and Blessings be upon him)
said:
"Remember the destroyer of
pleasures -
death, for not a day passes upon the grave except it says ‘I am the house of
remoteness; I am the house of loneliness; I am the house of soil; I am the house of
worms’
“(At-
Tir
mithi).
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Remembering death discourages one from doing and evil and encourages him
to do
good.
Allah says in the Qur’
an in Sura
h Luqman:
"Nor does anyone know what it is that he will earn tomorrow: Nor
does anyone know in what land he is to die. Verily with Allah is full
knowledge and Allah is acquainted with all things"
(Qur’an
31:34).
The Muslims
should differ from the
Kufaar
in how we live and the way we
die and
bury
our dead. However,
people listen to
different non-
Islamic traditions and
see their
ways
of doing things
, copy
them
and
after time, th
ese innovation
s becomes the norm.
Funerals practices now
adays have been more attune with the
culture of the land
and
people than the sunnah of the
Prophet.
The Prophet Muh
ammad
(Peace and Blessings be upon him)
foretold this phenomenon
in the hadith collected by both Imam
Al-Bukhari and Imam Muslim:
"You w
ill follow
the same path as was those before you inch by inch and step by step so
much so that if they had entered into the
hole of a desert lizard you will enter too."
They
(The Prophet companions) asked him: "You mean Jews and Christians b
y your words’
Those before you’
?" He said: "Who else?
(Other t
han those two religious groups)"
(Al
-
Bukhari
and Muslim)
Aside from constantly
reflecting upon the fact that we will inevitably die one day
(perhaps even this day) we should also know how to properly give our fellow Muslims
their rights when they die before us.
It is our
goal
in this essay to report the proper Islamic way of doing a funeral, to point
out some of the innovations that have crept into the practices of some of the Muslims
as
well as remind us of the unavoidable journey we all must take into the hereafter.
WHEN A MUSLIM IS AT THE POINT OF DEATH
A dying person should have
hope and positive thoughts about returning to Allah
“No one should die except that he has good expectations of Allah.”
[Muslim and others]
The dying person should return and fulfill all trusts and obligations or assign
someone to fulfill them for him and
he is unable to do so himself
The Prophet
(Peace and blessings be upon him) said:
“Whoever had oppresse his
brother in his reputation or wealth, let him remedy that before the Day Of Judgment
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comes. Because no
Dirham
or
Dinar
will be accepted then: if he h
as good deeds, they
will be taken from him and given to his brother; and if he does not have good deeds, he
will be burdened with his brother’s sin. [Al
-Al-Bukhari
and others]
The dying person s
hould have a will if necessary
It is necessary when one has debts
, borrowed or entrusted items from others or if
someone owes him one of the previous mentioned
things
to make sure trusts
are
return
to their proper owners.
It is permitted to write a will concerning one third or less. Some of the scholars said it is
pref
erable for it to be less than one
-third, and the will does not apply to any of the heirs,
because the Prophet (peace and blessings of Allah be upon him) said
: “There is no will
for the heirs.”
(Narrated
by al-Tirmidhi,
al-Wasaayaa
,
2047
; classed as saheeh
by al
-
Albaani in
Saheeh Sunan al-
Tirmidhi
, no
. 1722
).
Family members of the dying person and his most pious friends should be informed and
should be present at his side to help him turn his thoughts to Allah, encourage him very
gently to repent, remind him about all the good deeds that he did, about Allah’s mercy,
and Allah’s forgiveness so that he may anticipate Allah’s mercy and Allah’s favors.
They should prompt him every now and then to say the Shahada
“Prompt your dying ones to say “La ilaha il lallah
.” Whoever has his last speech be “La
ilaha il lallah” will enter paradise, regardless of what happens to prior to that
. [Muslim
and others]
AFTER DEATH
Closing
the eyes of the deceased
Umm Salamah (May Allah be pleased with her) reported: Allah's messenger (Peace and
Blessings be upon him) entered upon Abu Salamah [i.e., his dead b
ody], whose eyes
were wide open. The Prophet (Peace and Blessings be upon him) closed the lids and
then said, 'When the ruh is taken out, the eyesight follows it.’ [Muslim & Ahmed]
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Making
du
’a for the deceased
‘Pray for forgiveness for your brother a
nd ask for him to be made steadfast, for now he
is
being questioned.’” (
Narrated by Abu Dawood,
al-Janaa’iz
,
2804; classed as saheeh
by al
-Albaani in
Saheeh Sunan Abi Dawood
, 2758).
They should cover all his body completely with a clean sheet
A’ isha repo
rted that:
"Muslims covered the body of Prophet Muhammad
(Peace and
Blessings be upon him)
when he died"
(Al
-Bukhari
& Muslim).
Hastening
to prepare the body for washing, shrouding and burial.
Prophet Muhammad
(Peace and Blessings be upon him)
said:
“ Hasten w
ith the burial of
your
dead”
(Al
-Bukhari
& Muslim)
The
Deceased S
hould
Be Buried in
the land of their death
Ibn Qudaamah
said:
The deceased should not be moved from
the
land
of his death
to another land unless
that is for a valid reason. This is the view of
al-Awzaa’i and Ibn al
-Mundhir...and
because it is easier and it avoids any delay that may cause the corpse to start decaying
before burial. But if there is a valid reason for doing so, then it is permissible.
Al-Mughni
,
2/193
-194
The Standing Committee
sa
id concerning this issue:
The Sunnah at the time of the Prophet (peace and blessings of
Allah
be upon him) and
the time of the Sahaabah was to bury the deceased in the graveyard of the land or city
in which he died, and to bury the martyrs where they died
. It is not proven in any
hadeeth or report that any of the Sahaabah was moved to a place other than the
graveyard of the land or city in which he died, or to another place nearby.
Because of that, the majority of fuqaha’ said: it is not permissible to mo
ve the deceased
before burial to a land other than the one in which he died, unless that is for a valid
reason such as the fear that his grave may be violated if he is buried where he died, or
that it may be mistreated, in which case he must be moved to a place where his grave
will be safe.
For example, moving him to his homeland so that his family will feel better and will be
able to visit his grave is permissible.
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But in such cases that is subject to the condition that there is no fear that the corpse
may start to decay because of the delay in burial, and that his sanctity will not be
violated. If there is no need to move him and these conditions are not met, then it is not
permissible to move him.
The Committee believes that every deceased person shoul
d be buried in the graveyard
of the city in which he dies, and that they should not be moved to another city unless
that is for a valid reason, in accordance with the Sunnah and the practice of the salaf or
early generations of this ummah, so as to avoid transgressing the rules of sharee’ah, to
bury the deceased quickly as encouraged in sharee’ah, to protect the deceased from
the procedures that may be done to his body to prevent decay, and to avoid the
extravagance of spending large amounts of money unnecessarily and for which there is
no legitimate shar’i need, as well as protecting the rights of the heirs and saving this
money so that it may be spent in the proper ways.
This is the fatwa signed by the Committee. May
Allah send blessings upon our Prophet
Muhammad and upon his family and companions
.
Fataawa Islamiyyah
, 2/31
, 32
There is
no
authentic proof for reciting Al-Fatiha over the deceased
nor is t
here
any
authentic proof for reading
Surah
Yasin after the death of
a Muslim or at the grave of
the de
ceased. All the hadiths mentioning reciting Yasin are weak and if they were
authentic then the understanding would be to read Yasin to dying Muslims on
their
deathbeds
similar to the hadith that says
“Prompt your dying ones to say “La ilaha il
lallah.”
So likewise it is not from the sunnah to prompt the deceased to say La ilaha il
lallah after his burial after he has died.
WASHING THE DEAD MUSLIM (
AL-GHUSUL
)
Two or three persons may be needed for the washing. They should are be trustworthy,
religious and k
nowledgeable about how to perform the washing.
The reward
Abu Rafi reported that the Prophet
(Peace and Blessings be upon him) said: “
He who
washes a Muslim and conceals what he sees (bad smell, appearance, etc.) Allah grants
him forgiveness forty times. A
nd he who digs for him (a grave) and buries him would be
granted a reward similar to providing for him a dwelling until the Day of Resurrection.
And he who shrouds him, Allah will clothe him on the Day of Resurrection from the silk
garments of jannah
. (Al
-Bayhaqi and others)
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How to wash the dead
First make sure the awrah of the deceased is completely covered with a large sheet.
Then remove his/her clothing.
The first aspect of Ghusl is to perform the istinja. Slowly lift him forward so that any
waste that
is likely to be released from his body is released.
For washing, you may use a piece of cloth or gloves. Wash private parts and untie
braids and plaits. It may again be braided in three braids and place behind the back.
Start
with perform wudu on the de
ceased
then wash
the
right side of body completely
while positioning the body on the left side to insure the water reaches its intended
places then wash the left side while positioning the body on its right side.
Then wash again with water mixed with grou
nded lotus leaves or soap if there is no
grounded lotus leaves. Wash three times, but if the body needs more cleaning, continue
washing five or seven times,
but in it must be odd numbers
.
In the last wash, the washer may use camphor, or some perfume with
the water.
After that the body should be dried with clean towel
.
(The One who washed the body) performing a
ghusl after washing the deceased is
mustahabb, but not obligatory.
This is the view of Ibn ‘Abbaas, Ibn ‘Umar, ‘Aa’ishah, al
-Hasan al-Basri, Ibraaheem al
-
Nakha’i, a
sh-Shaafa’i, Ahmad, Ishaaq, Abu Thawr, Ibn al
-Mundhir and others, and it is
also the view regarded as most correct by Ibn Qudaamah.
See Sunan al
-Tirmidhi,
3/318; al-Mughni,
1/134
Shaykh al-Albaani
(may
Allah
have mercy on him) said:
It is mustahabb for the one
who washes the deceased to do ghusl, because the Prophet (peace and blessings of
Allah
be upon him) said
: “Whoever washes the dead, let him do ghusl, and whoever
carries him, let him do wudoo’.”
Only males should wash the male deceased. Only females should wash the female
deceased.
For a married person, the spouse may perform the washing.
A’ishah said:
“If we could go back and change anything, no one would have washed the
Messenger of Allah
(peace and blessings of Allah
be upon him) but his wives.”
(Narrated by Abu Dawood).
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Abu Bakr al
-Siddeeq (may Allah
be pleased with him) left instructions in his will that he
should be washed by his wife Asmaa’ bint Umays, and she did that.
Abu Moosa was washed by his wife Umm ‘Abd
-Allah
.
It is also permissible for a man to wash his wife when she dies, according to the correct
scholarly view, because it was narrated by Ibn al-Mundhir that ‘Ali ibn Abi Taalib (may
Allah
be pleased with him) washed Faatimah (may Allah
be pleased with her) after
she
died. That was well known among the Sahaabah (may
Allah be pleased with them) and
no one denounced him for that, thus there was consensus on
Washing the body of someone body is burn, cut or autopsy performed on it
Ibn Qudaamah
(may
Allah
have mercy o
n him) said:
The one who has been crushed
by a falling wall, burned
or has drowned should be washed if possible. But
if there is the
fear that washing may cause the body to disintegrate
, then water should be poured over
them without touching them. If there is the fear that water may cause the body to
disintegrate, then they should not be washed, but tayammum should be done for them if
possible, as in the case of a living person who may be harmed by water. If it is not
possible to wash the deceased because t
here is no water available, then tayammum
should be done, and if it is possible to wash some parts and not others, then those parts
that can be washed should be washed, and tayammum should be done for the rest, as
is the case of the living.
From al
-Mughni.
2/209
.
Shaykh Ibn Baaz
(may
Allah
have mercy on him) was asked:
How should ghusl be
done for a person who died in an accident and his body is disfigured and some parts
may have been cut off?
He replied:
It is obligatory to wash him, just like anyone el
se, if that is possible. If it is not
possible then tayammum should be done for him, because tayammum takes the place
of washing with water when that is not possible.
Majmoo’ Fataawa wa Maqaalaat
Mutanawwi
’ah, 13/123
A brief treatise discussing the rulings of Janazah.
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