Death
is a harsh and fearful reality faced by everyone who lives.No one has
the power to avoid it, nor does anyone around the dying person have the
ability to prevent it. It is something which happens every moment and is
encountered by the old and the young,the rich and the poor, the strong
and the weak. They are all the same
in that they have no plan or means of escaping it, no power, no means
of intercession, no way to prevent it, nor to delay it, which shows that
indeed it comes from One having tremendous power-so that the human is
helpless in this regard and can only submit to it.
Indeed,
when a loved one dies, the affair of death is given more attention and
the world becomes tasteless for some time. This is the way it should be
whether someone dies or not, in order that we may make more effort in
preparing for the meeting with our Lord. Buraidah
reported that the Prophet (peace be upon him) said, “ I forbade you to
visit the graves, but now visit them for that makes you mindful of the
hereafter.” Narrated by Imams Ahmad and Al-Tirmithi, and the latter also
declared it sahih (authentic).
And let us not be deceived by this worldly life and its glitter.
Allah says:
'O
you who believe! Let not your properties or your children divert you
from the remembrance of Allaah. And whosoever does that, then they are
the losers. And spend (in charity) of that with which We have provided
you, before death comes to one of you and he says: "My Lord! If only You
would give me respite for a little while (i.e.return to the worldly
life), then I should give Sadaqah (i.e.Zakaat) of my wealth, and be
among the righteous [i.e. perform Hajj (pilgrimage to Makkah)]. And
Allaah grants respite to none when his appointed time (death) comes. And
Allaah is All-Aware of what you do.' Qur'an 63:9-11 (Surat Al-Munāfiqūn)
“And
they ask you (O Muhammad), concerning the Ruh (the spirit); Say: “The
Ruh (the Spirit): its knowledge is with my Lord. And of knowledge, you
(mankind) have been given a little,” Al-Isra 17:85
The
majority of Islamic scholars agree that nafs (soul) and ruh (spirit)
are two names for one in the same thing, and as such are
interchangeable. You will find throughout the Qur’an and the Sunnah the
term ‘soul’ and ‘spirit’ used intermittently. Some scholars of Hadith
hold the opinion, that the ruh is other than the nafs , but the nafs,
which is in the form of man, is dependent on the ruh for existence. Mans
nature (i.e. nafs) is filled with vanities, desires and passions. It is
the source of trials and afflictions, and there is no enemy more
hostile to him than his own nafs. Thus, the nafs wants and loves nothing
other than the things of this world, while the ruh longs for the
Hereafter and invites to it. The Souls Form
According
to Ibn al-Qayyim and affirmed by Ibn Abul-‘Izz al-Hanafi, we find their
description of the “souls” form described and explained as follows:
“The
spirit is an entity which differs from the physical, tangible body. It
is a higher type of luminous (or light-like) being, alive and moving,
and it penetrates the limbs, circulating through them as water
circulates throughout the petals of a rose, as oil circulates throughout
the olive, and as fire circulates throughout the burning embers of
coal.”
Related by Ibn Abul- ‘Izz al-Hanafi in ‘al Aqeedat at Tahawiyyah
Descriptions
of the spirit as “light”, it’s mode of penetration of the body, and
it’s shape cannot be proven by the Qur’an or the Sunnah. These
descriptions can only be considered conclusions based upon their own
understanding of the “proofs”.
The
Sunnah is replete with description of the state and the nature of the
soul. These Hadith substantiate the view held by dependable scholars:
An
example of the physical and psychological punishment awaiting the
disbeliever's occurs in the following portion of a long, authentically
related Hadith:
“....The
Angel of Death says: “O you foul soul, come out to the anger and wrath
of your Lord” The soul inside the disbeliever's body is overcome by
terrible fear (and does not want to deliver itself up), whereupon the
Angel of Death violently pulls it out like multi-pronged skewers, being
yanked out of wet wool - tearing with them the arteries and nerves..”
Related by Bukhari
It is also narrated in an authentic Hadith Um Salamah reported:
“Allah’s
Messenger (saws) entered upon Abu Salamah (i.e. his corpse), whose eyes
were wide open. The Prophet (saws) closed the lids and then said: “When
the Ruh (spirit) is taken out, the eyesight follows it (i.e. watches it
ascend).”
Related by Ahmed and Muslim
These
Hadith indicate in two ways that the soul is indeed a form. First of
all, something must have form in order to be grasped and extracted. And
second of all, eyes can only visualize something that has form.
Two Deaths and Two Lives
In the Qur’an Allah (swt) has mentioned two deaths and two lives.
“How
can you deny Allah (swt) when you were dead, he gave you life, then he
gave you death and he is going to give you life once again and you will
come back to us.”
Al Baqarah 2:28
“....The
kafir will say on the day of judgment -Oh Allah, you have bound us to
die twice, and you gave us life twice, and now we admit our sins, so is
there any way out for us?.....”
Ghafir 40:11
The
first death is the state of the soul when it was first created. Allah
(swt) creates first of all from the sperm, it turns into ‘Alaqa’ (leach
like substance), then the ‘Mugarah’ (little piece of flesh), and when it
is in the shape of a fetus (after 120 days), the soul is breathed into
it. This is the moment when life begins. When the soul leaves the body
(when death occurs), this is the second death and then Allah (swt) gives
them a new form and this is the second life.
This life now is the most important one, because what we do in this life, determines what happens in the next.
A third of our life is spent in sleeping. While we are sleeping our souls leave our body.
“Allah
(swt) takes souls at the time of their death and (the souls) of those
that do not die, during their sleep. He retains those souls for which he
has ordained death, whereas he releases the rest for an appointed
term.”
Az-Zumar 39:42
The soul can experiences pain and emotions and we know this by the fact that we dream.
The Prophet Muhammad (saws) said;
“The
clearest among you in his dreams are the clearest among you in his
faith. If you speak the truth all the time, then your dreams will be
true, but if you speak lies all the time then your dreams will be
false.”
Sahih
“If
you could see, when the wrongdoers taste the pangs of death, and the
angels stretch their hands out (saying), “Deliver up your souls. This
day you will be awarded a degrading punishment.”
Al-An’am 6:93
Here
it is stated that death is painful for the disbeliever's. Although,
they are ordered to surrender their own souls to the angels, they are
unwilling; therefore, the soul must be forced out as it does not wish to
meet its punishment.
The
term “akhriju anfusakum” used in this Qur’anic verse literally mean
“expel” or push out your souls, indicating that the soul becomes a
separate entity from the physical body.
The Meetings of Souls
Souls of the Dead Meeting with Each Other
The souls of the dead may be divided into the following two categories:
1. Favored souls (i.e. those of pious believers)
2. Punished souls (i.e. those of the sinful believers and disbeliever's)
The
souls of the second group are confined to places of punishment and are
too preoccupied with the torments of the grave to be able to meet or
visit with each other. However, the blessed and favored souls of the
pious believers are free to roam and meet. They may visit and discuss
with each other their previous existence on earth. In the barzakh every
soul will be with companions of like nature. (refer: Ibn al-Qayyim’s
Kitab ar-Ruh page 28)
The
following Hadith is a direct reference and clear proof that , in
general, the souls of pious believers are able to meet and converse with
each other.
Abu Hariarah (raa) reported that the Messenger of Allah (saws) said:
“Verily,
the soul of the believer (after death) soars up to the heavens,
whereupon the souls of other believers come to it, seeking news about
those they know from the people of the earth.”
Related by Muslim, Bukhari and Ahmad
Souls of The Dead Meeting with Souls of The Sleeping
Since
the souls of the living (which are sleeping) and the souls of the dead
can roam in the spiritual world - for they are not tied to their earthly
bodies - it is certainly possible that they meet and converse. This
deduction is confirmed by the majority of dependable Qur’anic
commentators, foremost among them; Imam Ibn Jareer at-Tabari and Ibn
Katheer.
Allah says in the Qur’an:
“Allah
takes the souls at the time of death and (the souls) of those that do
not die during their sleep. He retains those souls for which He has
ordained death, whereas he releases the rest for an appointed term.”
Az-Zumar 39:42
Ibn
al-Qayyim mentions two view points regarding the tafseer on this verse.
The first view is there are two points in time at which Allah takes
souls: death and during sleep. Death may occur during sleeping or at
other times. The soul taken at death is “retained” soul referred to in
this verse. The “released” soul is that which is taken during sleep and
is returned to its respective body upon awakening.
The
second position in regard to this verse is that both the “retained”
soul and the “released” one are taken during sleep. Then those who have
completed there specified period of life are retained, while those who
have not completed their time are returned to their bodies. This view
suggests that the verse refers to only souls that die in their sleep and
the souls which are returned to their respective bodies upon awakening,
and does not mention the “retained” souls that die at times other than
during sleep.
When
I was researching this topic: I found it very hard to get information
from the Qur’an and Authentic Sunnah of the Prophet (saws)
I think an appropriate way to finish is to re-quote the ayah from the beginning of this paper:
“And
they ask you (O Muhammad) concerning the Ruh (the spirit): Say: “The
Ruh (the spirit): its knowledge is with my Lord, And of knowledge, you
(mankind) have been given but a little.”
Al-Isra 17:85
For further reference please refer to: Mysteries of the Soul Expounded by Abu Bilal Mustafa al-Kanadi
Imam
Ahmad (17803) narrated that al-Bara’ ibn ‘Aazib (may Allah be pleased
with him) said: “Verily, when the believing slave is about to depart
this world and enter the Hereafter, there come down to him angels from
heaven with white faces, as if their faces are the sun. They bring with
them one of the shrouds of Paradise and some of the perfume of Paradise.
They sit with him as far as the eye can see. Then the Angel of Death
(peace be upon him) comes to him and sits by his head and says, ‘O pure
soul, come out to the forgiveness and pleasure of Allah.’ Then his soul
comes flowing out like a drop of water flowing from a cup. Then he takes
the soul, and no sooner does he seize it but they take it and place it
in that shroud and perfume. Then out of it comes the most excellent
fragrance of musk to be found on the face of the earth. Then they ascend
with it and they do not pass by any group of angels but the angels ask,
‘Who is this pure soul?’ and they reply, ‘It is So and so the son of So
and so’ – using the best names by which he was known on earth. Then
they bring it to the lowest heaven, and ask for it to be opened, and it
is opened for him. Those who are of high rank in each heaven accompany
it until they approach the next heaven, and so it goes until it reaches
the seventh heaven. Then Allah, may He be glorified and exalted, says:
‘Record the book of My slave in ‘Illiyoon (the highest heaven) and take
him back to the earth, for I created them from it, and I shall return
them to it, then I shall take them out from it again.’ Then his soul is
returned to his body and two angels come and make him sit up” Then the hadith mentions the questioning in the grave, then it mentions how the soul of the disbeliever is taken, then it says:
“Then
they ascend with it and they do not pass by any group of angels but the
angels ask, ‘Who is this evil soul?’ and they reply, ‘It is So and so
the son of So and so’ – using the worst names by which he was known on
earth. Then they bring it to the lowest heaven, and ask for it to be
opened, and it is not opened for him.” Then the Messenger of Allah
(peace and blessings of Allah be upon him) recited (interpretation of
the meaning): “… For them the gates of heaven will not be opened, and
they will not enter Paradise until the camel goes through the eye of the
needle” [al-A’raaf 7:40]. Then he said, “Then Allah, may He be
glorified and exalted, says: ‘Record the book of My slave in Sijjeen
(the lowest Hell) in the lowest earth. Then his soul is cast down.” Then
he recited (interpretation of the meaning): “… and whoever assigns
partners to Allah, it is as if he had fallen from the sky, and the birds
had snatched him, or the wind had thrown him to a far off place.”
[al-Hajj 22:31]. He said, “Then his soul is returned to his body and two
angels come and make him sit up” Then it mentions the questioning in
the grave
Shaykh
al-Islam Ibn Taymiyah (may Allah have mercy on him) said:This hadith
indicates that the soul will remain after it departs the body, contrary
to the misguided teachings of the mutakallimeen (Muslim philosophers);
and that it will ascend and descend, contrary to the misguided teachings
of the philosophers; and that it will be returned to the body; and that
the deceased will be questioned, then he will be subjected to bliss or
punishment. End quote from Majmoo‘ al-Fataawa (4/292)
Ibn
Maajah (4262) narrated from Abu Hurayrah that the Prophet (blessings
and peace of Allah be upon him) said: “Angels come to the dying person
and if the man was righteous, they say: ‘Come out, O good soul that was
in a good body, come out praiseworthy and receive the glad tidings of
mercy and fragrance and a Lord Who is not angry.’ And this is repeated
until it comes out, then it is taken up to heaven, and it is opened for
it, and it is asked, ‘Who is this?’ They say: ‘[It is] So and so.’ It
is said: ‘Welcome to the good soul that was in a good body. Enter
praiseworthy and receive the glad tidings of mercy and fragrance and a
Lord Who is not angry.’ And this is repeated until it is brought to the
heaven above which is Allah, may He be glorified and exalted. But if the
man was evil, they say: ‘Come out O evil soul that was in an evil body.
Come out blameworthy and receive the tidings of boiling water and dirty
wound discharges, and other torments of similar kind, all together [cf.
Saad 38:58]. And this is repeated until it comes out, then it is taken
up to heaven and it is not opened for it. And it is said: ‘No welcome to
the evil soul that was in an evil body. Go back blameworthy, for the
gates of heaven will not be opened to you.’ So it is sent back down from
heaven, then it goes to the grave.”
These
two hadiths describe what happens to the soul after death and before
burial: if the person was a believer, then the angels give him glad
tidings, before taking his soul, of the forgiveness and good pleasure of
Allah, then they perfume it, then they take it up, in a blessed state,
to its Lord, may He be glorified. Then Allah, may He be glorified and
exalted, says: “‘Record the book of My slave in ‘Illiyoon (the highest
heaven) and take him back to the earth.” So the soul is returned to the
body in which it was, then the individual is questioned in the grave;
Allah makes him steadfast at the time of questioning, and makes his
grave spacious for him, as far as his eyes can see.
But
if it is the soul of a disbeliever, then the angels give him the
tidings of hell and divine wrath, then they take his soul up, cursed,
humiliated and afraid, and the gates of heaven are not opened for it,
then it is thrown back down to earth, then it is returned to its body,
then the individual is tormented in his grave and it is compressed on
him, and there comes to him the heat and smoke of Hell.
With
regard to the period between the departure of the soul and burial and
questioning in the grave, for the believer it is the first stage of
eternal happiness, as he is given the glad tidings of Paradise and
eternal bliss, and his book is recorded in ‘Illiyoon (the highest
heaven); then his soul will rejoice and be happy, and will never feel
misery again.
But
for the disbeliever, it is the first stage of eternal torment, as Allah
is angry with him and does not give permission for the gates of heaven
or the gates of mercy to be opened to him, and his book is recorded in
Sijjeen (the lowest Hell); then his soul will be wretched and he will
never feel happy again.
The
Prophet (peace and blessings of Allaah be upon him) 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 (peace
and blessings of Allaah be upon him) 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 (peace and blessings of Allaah be
upon him). 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
The
Shroud (Kafan) of a female should consist of five white garments, (Two
winding sheet, a long loose sleeveless shirt {From shoulder to feet}, a
waist wrapper, and a head veil ), these should be large enough to cover
the whole body and may be perfumed with incense, a loin cloth may be
used to bind the upper part of her legs, use 4 tie ropes, each one is 7
feet long.
Steps of shrouding :
The
garments are spread out ( First: winding sheets {7 x 7 feet}, Second:
the long loose sleeveless shirt {3 1/2 x 14 feet, with a hole in the
middle line for the head}, Third: waist wrapper {6 feet x 3 1/2 feet },
Fourth head veil {a 4x4 square feet white sheet}, and Fifth: the loin
cloth {12 inches wide x 4 feet long} ). The deceased, covered with a sheet, is lifted and laid on her back on the shroud. Some
scent or perfume may be put on those parts of the body upon which one
rests during prostration, that is the forehead, nose, hands, knees, and
feet. The loin cloth is bound round her upper legs (Acts like underwear). The waist wrapper is tied in place. Put on the sleeveless shirt (Long to cover the body from the shoulder to the feet) . Put the head veil. The
deceased’s left hand should be placed on her chest, then put her right
hand on the left hand like the way in the Salat (Prayer). The
edge of the top sheet is folded over the deceased right side, then the
other edge over his left side. Then the second sheet should be folded
the same way. These
sheets should be fastened with a piece of cloth {Tie ropes}, one above
the head, another under the feet, and two around the body.
NOTE: There is no Islamic teaching of writing any thing on the shrouds.
When
a Muslim dies, it is the responsibility of his family or other Muslims
to wash him according to the Islamic rites of washing the deceased. Two
or three persons may perform the washing. The person(s) who may wash the deceased should : Be a trustworthy, and honest adult Muslim(s). Know the Islamic way of washing the dead and be able to carry out the washing. Not make any comment on the body of the deceased.
Note: If the deceased is a male, then ONLY males should wash him. If the deceased is a female, then ONLY females should wash her. For a married person, the spouse may perform the washing. For a child, either males or females may do the washing.
Place of washing : The
deceased’s body should be washed in a clean, secluded, and private
place where clean water and soap are available. Gloves or pieces of
cloth are needed. The body of the deceased should be washed with water and, if available, lotus leaves, or camphor (To be used in the final wash). The washing should be done three or five, or any more odd number of times if necessary.
Steps of washing : The
body of the deceased should be placed on a table or alike, the
deceased’s clothes should be removed, and the body should be covered
with a sheet of cloth. The
head and the upper body should be raised slightly to insure the washing
water with exudations from the body flows down and does not run back to
the body. The
Aura (Private parts) of the deceased should be covered with a piece of
cloth (The Aura of a male is from the belly button to the knee in the
presence of males, for the female is the same in the presence of
females). The washer should start washing by saying:" Bismil - lah "," In the name of Allah ". The
washer winds a piece of cloth around his hand, and with this he cleans
away any impurities from the body using water. Then he should dispose of
this piece. The
washer should take another piece of cloth around his hand, press
lightly the stomach of the deceased so as so to expel, if possible, any
remnants from it, and then wash the body of all impurities using water.
Then he should dispose this piece of cloth. The
washer should take another piece of cloth around his hand (May use
gloves), and wash the covered private parts, then dispose of this piece
of cloth. The washer should perform Wudu (Ablution) on the deceased without inserting the water in the nose and in the mouth. The
washer should clean the body with water and soap (If available),
starting from the head (hair, face and beard {Men}), then the upper
right side of the body then the left side, after that the lower right
side then the lower left. In
the case of a female, her hair should be loosened, washed, combed, and
be braided in three braids, and placed behind her back. The
washing should be done three times, or five times, or seven times, as
needed, providing that after washing the head, wash the right side
before the left, and the upper parts before the lower ones. 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. Then the body should be totally covered with a white sheet. You now get ready to start the shrouding.
Firstly,
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).
It is not permitted to follow funerals in manners that go against the sharee’ah. That includes:
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, because that 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.
Secondly: the burial
Muslims should not be buried with kaafirs, nor kaafirs with Muslims. The Muslim should be buried in the Muslim graveyard.
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.
After the burial is complete, there are several things which are Sunnah:
To
make the grave a little higher than the ground, approximately a
handspan, and not to make it level with the ground, 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. 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).
Nothing
of the Qur’aan should be recited at the graveside, because this is
bid’ah. The Prophet (peace and blessings of Allaah be upon him) did not
do this, and neither did his noble Companions. It is haraam to build up
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)
Thirdly:
It
is prescribed in Islam to offer condolences to the family of the
deceased. This should take the form of whatever is thought will bring
them consolation, stem their grief and help them to be patient.
Condolences should be offered in the manner reported from the Prophet
(peace and blessings of Allaah be upon him) if one can remember that,
otherwise in whatever good words come easily to one which will achieve
the same purpose and which do not go against Islam. It was narrated that
the Prophet (peace and blessings of Allaah be upon him) said: “To
Allaah belongs that which He has taken and that which He gives, and with
Him everything has an appointed end, so be patient and seek reward.”
(Narrated by al-Bukhaari, al-Janaa’iz, 1204)
Two things must be avoided:
Gathering to offer condolences, even though the people do that.
The family of the deceased preparing food to offer to those who come to offer condolences.
The
Sunnah is for the relatives and neighbours of the deceased to make food
enough for the bereaved family. And Allaah knows best.
For
more information see Ahkaam al-Janaa’iz by al-Albaani (may Allaah have
mercy on him), and al-Mulakhkhas al-Fiqhi by al-Fawzaan (213-216). Sheikh Muhammed Salih Al-Munajjid
It
is prescribed to visit graves in order to learn a lesson from that and
to remember the Hereafter. That is subject to the condition that one
does not say anything that will anger the Lord, such as calling upon the
one who is buried or seeking his help instead of Allaah, or praising
him and saying that he is for certain in Paradise, etc.
The purpose of visiting the graves is twofold: (a)The
visitor benefits from remembering death and the dead, remembering that
their destiny will be either Paradise or Hell. This is the primary
purpose of the visit. (b)The
deceased also benefits and is treated kindly by the visitor greeting
him with salaams, making du’aa’ for him, praying for forgiveness for
him. This applies only to Muslims. Among the du’aa’s that may be recited
are: “Assalaamu
‘alaykum ahl al-diyaar min al-mu’mineen wa’l-Muslimeen, in sha Allaah
bikum laahiqoon, as’al Allaaha lana wa lakum al-‘aafiyah (peace be upon
you O people of the dwellings, believers and Muslims, In sha Allaah we
will join you, I ask Allaah to keep us and you safe and sound).”
It
is permissible to raise the hands when reciting this du’aa’, because of
the hadeeth of ‘Aa’ishah who said: “The Messenger of Allaah (peace and
blessings of Allaah be upon him) went out one night, and I sent Bareerah
to follow him and see where he went. She said, ‘He went towards Baqee’
al-Gharqad [the graveyard in Madeenah], and he stood at the bottom of
al-Baqee’ and raised his hands, then he went away.’ Bareerah came back
to me and told me, and when morning came I asked him about it. I said,
‘O Messenger of Allaah, where did you go out to last night? He said, ‘I
was sent to the people of al-Baqee’, to pray for them.’”
But
you should not face the grave when making du’aa’ for them; rather you
should face the direction of the Ka’bah, because the Prophet (peace and
blessings of Allaah be upon him) forbade prayer (salaah) facing graves,
and du’aa’ is the heart and soul of salaah, as is well known, and is
subject to the same rulings. The Prophet (peace and blessings of Allaah
be upon him) said: “Du’aa’ is worship” then he recited the aayah
(interpretation of the meaning): “And your Lord said: “Invoke Me [i.e.
believe in My Oneness (Islamic Monotheism) and ask Me for anything] I
will respond to your (invocation).” [Ghaafir 40:60]
You
should not walk between the graves of the Muslims wearing your shoes.
It was narrated that ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him)
said: “The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: ‘If I were to walk on hot coals or on a sword, or if I were
to mend my shoes using my feet, that would be better for me than if I
were to walk on the grave of a Muslim. And it makes no difference to me
if I were to relieve myself in the midst of the graves or in the middle
of the market-place [i.e., both are equally bad].’” (Narrated by Ibn
Maajah, 1567)
We ask Allaah, the Most High, the Omnipotent, to have mercy upon our dead and the deceased Muslims. Adapted from Mukhtasar Ahkaam al-Janaa’iz by al-Albaani
Even
to this day especially in the non-Arabic speaking Muslim world,
millions are unaware of this and remain infected with the evil
propaganda started by the corrupt Turkish politicians of the day and of
course colonial/imperial Britain of the 1700s. The
British navy was active around the Red Sea and the Arabian sea at the
time and the British in the 18th century (1700s) feared that the reform
movement taking root in Arabia might easily spread to the newly
colonized British India and so their Admirals started corresponding with
the Ottomans and used the term "Wahabbism" in their letters to the
Turks and told the Turks that they need to reign in "Wahabbism". So
they not only helped spread the "wahabbism" propaganda, they also
actively funded "Sufi" movements in British India so that their hold on
British India is secured as they were plundering billions in wealth from
the colony. That's also why you have so many "sufi shrines" in
Pakistan, Turkey, etc. - colonial Britain played its handsome part to
support them so that a "passive and pro colonial" movement would take
hold in the colonies and other Muslim lands wherever possible.
Linguistically bid'ah (innovation) means 'a newly invented matter'. The
Sharee'ah definition of bid'ah is: "A newly invented way [beliefs or
action] in the religion, in imitation of the Sharee'ah (prescribed Law),
by which nearness to Allaah is sought, [but] not being supported by any
authentic proof - neither in its foundations, nor in the manner in
which it is performed." Al-I'tisaam of ash-Shaatibee (1/37).
The
Messenger of Allaah (sallallaahu alaihi wasallam) said: "Every
innovation is misguidance and going astray" Reported by Abu Daawood (no.
4607), at-Tirmidhee (no. 2676) and it is saheeh. Ibn Hajr authenticated
it Takhreej Ahaadeeth Ibn ul-Haajib (1/137).
And he (sallallaahu
alaihi wasallam) also said: "... and every innovation is misguidance
and all misguidance is in the Hellfire." Reported by an-Nasaa'ee (1/224)
from Jaabir bin Abdullaah and it is saheeh as declared by Shaikh
ul-Islaam Ibn Taymiyyah in Majmoo' ul-Fataawaa (3/58).
The
Messenger (sallallaahu alaihi wasallam) also warned against the People
of Innovation, from befriending, supporting or taking from them saying:
"Whoever innovates or accommodates an innovator then upon him is the
curse of Allaah, His Angels and the whole of mankind." Reported by
Bukhaaree (12/41) and Muslim (9/140)
And in his footsteps, we
find the Noble Companions and the Taabi'een after them warning from the
danger of innovations upon the Ummah, its people and their unity, since
it is innovations which have divided the Ummah and split it asunder.
Ibn
Abbaas (d. 68H) said: "Indeed the most detestable of things to Allaah
are the innovations." Reported by al-Bayhaqee in as-Sunan al-Kubraa
(4/316)
Ibn Umar (d. 84H) said: "Every innovation is misguidance,
even if the people see it as something good." Reported by Abu Shaamah
(no. 39)
Sufyaan ath-Thawree (d. 161H) said:"Innovation is more
beloved to Iblees than sin, since a sin may be repented from but
innovation is not repented from." Reported by al-Laalikaa'ee (no. 238)
Al-Fudayl
bin 'Iyaad (d. 187H) said: "I met the best of people, all of them
people of the Sunnah and they used to forbid from accompanying the
people of innovation." Reported by al-Laalikaa'ee (no.267)
Al-Hasan
al-Basree (d. 110H) said: "Do not sit with the people of innovation and
desires, nor argue with them, nor listen to them." Reported by
ad-Daarimee in his Sunan (1/121)
Ibraaheem bin Maysarah (d.132H)
said: "Whoever honours an innovator has aided in the destruction of
Islam." Reported by al-Laalikaa'ee (1/139).
Sufyaan ath-Thawree
(d. 161H) said: "Whoever listens to an innovator has left the protection
of Allaah and is entrusted with the innovation." Reported by Abu Nu'aym
in al-Hilyah (7/26) and Ibn Battah (no.444).
Imaam Maalik (d.
179H) said: "How evil are the people of innovation, we do no give them
salaam." Reported by al-Baghawee in Sharh us-Sunnah (1/234).
Imaam
ash-Shaafi'ee (d. 204H) said: "That a person meets Allaah with every
sin except Shirk is better than meeting Him upon any one of the
innovated beliefs." Reported by al-Bayhaqee in al-I'tiqaad (p.158)
Al-Fudayl
bin 'Iyaad (d. 187H) said: "Whoever sits with a person of innovation,
then beware of him and whoever sits with a person of innovation has not
been given wisdom. I love that there was fort of iron between me and a
person of innovation. That I eat with a Jew and a Christian is more
beloved to me than that I eat with a person of innovation." Reported by
al-Laalikaa'ee (no.1149)
Al-Layth bin Sa'd (d. 175H) said: "If I
saw a person of desires (i.e. innovations) walking upon the water I
would not accept from him." So Imaam as-Shaafi'ee then said: "He
(al-Layth) has fallen short. If I saw him walking in the air I would not
accept from him." Reported by as-Suyooti in al-Amr bil 'Ittibaa
wan-Nahee anil Ibtidaa'.
Al-Fudayl bin 'Iyaad said: "If a man
comes to a person to consult him and he directs him to an innovator,
then he has made a deception of Islaam. Beware of going to a person of
innovation for they divert [people] from the truth." Sharh Usool
ul-I'tiqaad of al-Laalikaa'ee (no.261)
