Frequently asked questions
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"Just to seek your opinion. You mentioned yesterday that it is haram to raise walls on top of the grave. However, there are still people doing so either knowingly or unknowingly. What is your opinion on this? Since it’s haram, how do we stop this from happening?"
Islamic scholars prohibited this action based on the reason of excess or wastage. A faction allowed graves to be built with decorative stones for the purpose of recognition and to prevent the names of the deceased from being blocked by outgrowth of plants or weeds.
The National Environment Agency of Singapore has created a law which ensures that all graves be dug after 15 years and shifted to a nearby locale Pusara Abadi. The Islamic Religious Council of Singapore has classified this under the rule of pressing need in consideration of the limited land. Although it is understandable that cultural practices and strong held religious beliefs regarding death and burial are hard to change, the Muslim community has to realize contemporary issues. It is strongly encouraged then to keep burial needs simple so as not to burden the future generations.
Allah SWT is the best to judge.
The National Environment Agency of Singapore has created a law which ensures that all graves be dug after 15 years and shifted to a nearby locale Pusara Abadi. The Islamic Religious Council of Singapore has classified this under the rule of pressing need in consideration of the limited land. Although it is understandable that cultural practices and strong held religious beliefs regarding death and burial are hard to change, the Muslim community has to realize contemporary issues. It is strongly encouraged then to keep burial needs simple so as not to burden the future generations.
Allah SWT is the best to judge.
There is a sahih hadith which says, “there are only 3 things that go with a person dead –
-PRAYERS of their children
-ONGOING charity
-benefitting knowledge
So, can you please explain how does the act of Khatamul Quran read by family members after the burial of their loved ones benefit the dead person?
What are the benefits of reading Yasin/tahlil to the dead? My understanding is ONLY the PRAYERS of a child (FILIAL CHILD) will reach the deCEASED. Appreciate if you can explain..
-PRAYERS of their children
-ONGOING charity
-benefitting knowledge
So, can you please explain how does the act of Khatamul Quran read by family members after the burial of their loved ones benefit the dead person?
What are the benefits of reading Yasin/tahlil to the dead? My understanding is ONLY the PRAYERS of a child (FILIAL CHILD) will reach the deCEASED. Appreciate if you can explain..
All praises to Allah SWT. After burying the deceased, typically Muslims will recite the Holy Qur’an by the graves during visits. Although this was not done by the Companions of the Prophet (Peace Be Upon Him) and not practiced by Imam Abu Hanifa, Malik and Ahmad, there is exception to the above rule.
It is that anything, good or bad, that takes place after a person’s death, which he contributed to its occurrence in any manner during his lifetime, will appear in his records in proportion with his contribution to it. Thus while intercession (syafaat) is from Prophet Muhammad (Peace Be Upon Him) and the source of forgiveness (thawab) is from Allah swt only, anyone (including the children and family members of the deceased) who recites the Qur’an in commemoration of the deceased is proof that the death has benefited the living by making them remember death and to urge the living to prepare for their own.
The good preparation is based on the following hadith by Abu Huraira (RA) who reported Allah’s Messenger (SAW) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased). [Sahih Muslim – Book 13, Hadith 4005].
Additional information to take note; What is strictly forbidden is intermediation (tawassul or waseela) meaning asking help from the dead. So the sins done by the living is borne by the living. While sins done by the dead will be borne by himself. But due to the nature of life in this world, the misdeeds of the children will give bad reputation to the deceased parents or the misdeeds of the wife on the husband and vice versa.
Any abuses upon the deceased on account of the living is strictly prohibited as narrated by ‘Aisha: The Prophet said, “Do not abuse the dead, for they have reached the result of what they have done.” [Sahih Bukhari – Volume 8, Book 76, Number 523].
It is that anything, good or bad, that takes place after a person’s death, which he contributed to its occurrence in any manner during his lifetime, will appear in his records in proportion with his contribution to it. Thus while intercession (syafaat) is from Prophet Muhammad (Peace Be Upon Him) and the source of forgiveness (thawab) is from Allah swt only, anyone (including the children and family members of the deceased) who recites the Qur’an in commemoration of the deceased is proof that the death has benefited the living by making them remember death and to urge the living to prepare for their own.
The good preparation is based on the following hadith by Abu Huraira (RA) who reported Allah’s Messenger (SAW) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased). [Sahih Muslim – Book 13, Hadith 4005].
Additional information to take note; What is strictly forbidden is intermediation (tawassul or waseela) meaning asking help from the dead. So the sins done by the living is borne by the living. While sins done by the dead will be borne by himself. But due to the nature of life in this world, the misdeeds of the children will give bad reputation to the deceased parents or the misdeeds of the wife on the husband and vice versa.
Any abuses upon the deceased on account of the living is strictly prohibited as narrated by ‘Aisha: The Prophet said, “Do not abuse the dead, for they have reached the result of what they have done.” [Sahih Bukhari – Volume 8, Book 76, Number 523].
If the jenazah is living in high floors in HDB flats, can we take the elevator to bring the jenazah down?
Islam is ease and does not burden. Modern conveniences such as the elevator can expedite the burial process. Muslims strive to bury the deceased as soon as possible after death, avoiding the need for embalming or otherwise disturbing the body of the deceased. An autopsy may be performed, if necessary, but should be done with the utmost respect for the deceased.
How do you shower a badly burnt mayit?
A badly burnt corpse or one with a nature sensitive cause of death ( infectious disease or accelerated state of decomposition), cannot be in touch with water for fear of peeling of the skins or even the body parts breaking off from the main body. The solution proposed by Islam is tayammum (ablution with dust or sand, even when there is abundant water).
The main steps of tayammum include the goodly person (with intention of tayammum) striking his/her palms on the dust and smearing the dust on the forehead of the deceased down to the apex of the nose; then rubbing his/her left palm on the right of the deceased from the wrist to the fingertips; then the right palm on the back of the left hand from the wrist to the fingertips. Crushed camphor is then rubbed on all seven sajda parts of the body – the forehead, the two palms, two knees and the two big toes.
Very badly damaged bodies are not allowed to have tayammum performed upon it. Suffice for the pieces of the body to be wrapped in an uncontaminated cloth. The usual funeral prayers are offered followed by the grave burial. The funeral prayer is not incumbent upon foetuses younger than 4 month old.
The main steps of tayammum include the goodly person (with intention of tayammum) striking his/her palms on the dust and smearing the dust on the forehead of the deceased down to the apex of the nose; then rubbing his/her left palm on the right of the deceased from the wrist to the fingertips; then the right palm on the back of the left hand from the wrist to the fingertips. Crushed camphor is then rubbed on all seven sajda parts of the body – the forehead, the two palms, two knees and the two big toes.
Very badly damaged bodies are not allowed to have tayammum performed upon it. Suffice for the pieces of the body to be wrapped in an uncontaminated cloth. The usual funeral prayers are offered followed by the grave burial. The funeral prayer is not incumbent upon foetuses younger than 4 month old.
What is recommended for the jenazah’s relatives and friends to do while waiting for the showering & kafan process to finish?
The normal grieving process necessitates a family member or friend of the deceased to feel sorrow. As such it is natural to be silent while contemplating one’s own imminent death.
Narrated Anas bin Malik: The Prophet drew a few lines and said, “This is (man’s) hope, and this is the instant of his death, and while he is in this state (of hope), the nearer line (death) comes to Him.” [Bukhari – Volume 8, Book 76, Number 427].
Take note that mourning is only allowed for three days except for spouses, and wailing is strictly prohibited.
Narrated Anas bin Malik: The Prophet drew a few lines and said, “This is (man’s) hope, and this is the instant of his death, and while he is in this state (of hope), the nearer line (death) comes to Him.” [Bukhari – Volume 8, Book 76, Number 427].
Take note that mourning is only allowed for three days except for spouses, and wailing is strictly prohibited.
What are the signs if there’s any, to know if the mayit we are shrouding was a good person? How to determine that the mayit/mayitahs’ condition is in good state?
Narrated by Imam Al-Tirmizi and Al-Hakim from Caliph Uthman ibn Affan (r.a.) that Prophet Muhammad (peace be upon him) said:
“The sign of the a good soul on his deathbed are three –
1. Sweating forehead by the acceptance of Allah’s will
2. Teardrops from the eyes
3. Slight watering from the nose as a sign of Allah’s blessings upon him/her.
And three signs of the badly end are
1. Snoring like a baby camel
2. Face turning blue black
3. Bubbles from the mouth – are punishment.
A goodly soul exits from the body like the flowing of water from a bottle into a glass. An evil soul will disintegrate and so refuses to leave the body and with difficulty. Thus the Angel of Death will force out the soul with great pain to the dying person.
Among the signs of deaths are the softening of the heels, the crooked nose, thinning eyebrow, tensed face and sweating forehead.
Narrated by Al-Tirmizi and Al-Hakim from Abi Buraidah Al-Aslami that the Prophet (saw) said: A believer dies with sweat on his forehead.”
Narrated also by Al-Tirmizi and Al-Hakim from Salman Al-Farisi (r.a.) that the Prophet (saw) said:
Note three upon the deceased during his death moments – sweat on the forehead, tear drops from the eyes, and expansion of the nostrils – show the soul is blessed by Allah swt. If it snores like a strangled camel, skin pales, and mouth bubbles, those are signs of the wrath of Allah swt upon the dying person.
“The sign of the a good soul on his deathbed are three –
1. Sweating forehead by the acceptance of Allah’s will
2. Teardrops from the eyes
3. Slight watering from the nose as a sign of Allah’s blessings upon him/her.
And three signs of the badly end are
1. Snoring like a baby camel
2. Face turning blue black
3. Bubbles from the mouth – are punishment.
A goodly soul exits from the body like the flowing of water from a bottle into a glass. An evil soul will disintegrate and so refuses to leave the body and with difficulty. Thus the Angel of Death will force out the soul with great pain to the dying person.
Among the signs of deaths are the softening of the heels, the crooked nose, thinning eyebrow, tensed face and sweating forehead.
Narrated by Al-Tirmizi and Al-Hakim from Abi Buraidah Al-Aslami that the Prophet (saw) said: A believer dies with sweat on his forehead.”
Narrated also by Al-Tirmizi and Al-Hakim from Salman Al-Farisi (r.a.) that the Prophet (saw) said:
Note three upon the deceased during his death moments – sweat on the forehead, tear drops from the eyes, and expansion of the nostrils – show the soul is blessed by Allah swt. If it snores like a strangled camel, skin pales, and mouth bubbles, those are signs of the wrath of Allah swt upon the dying person.
We often hear of the “pantang” for the wife whose husband has passed on. What is the significance of this pantang?
The waiting period affecting the wife after the death of her husband is termed as “iddah”.
It is compulsory for her to wait for 4 months 10 days (وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا Al-Baqarah : 234) before her family or representative can consent to her-
1) engagement with a potential spouse
2) remarriage according to the Islamic contract (وَلَا تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّىٰ يَبْلُغَ الْكِتَابُ أَجَلَهُ QS. Al Baqarah: 235)
3) leave home for social activities except under strict rules of dressing and demeanour and for activities relating to daily living and necessities especially if she has to work to support her children. Travelling alone and at night to places where males are present may cause gossips and unwanted matters against the Syari’ah to befall.
This is different from women who have been divorced by the husband with talak raj’i / ba’in sughra (revocable 1st & 2nd divorce after the iddah) or talak ba’in kubra (irrevocable 3rd divorce) where the iddah is 3 months وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلاَثَةَ قُرُوءٍ.
If she is pregnant, she has to wait till the delivery of the baby (وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ Ath-Thalaaq :
4)The grieving period ensures that the women does not make a wanton display of herself and is thus prohibited from putting on:
i) jewellery of all kinds
ii) perfumes
iii) hair or bodily aromatic oils
iv) eye liners or colours (except without intent to attract)
v) finger paints
vi) bright coloured clothes.
All these are aimed at protecting the chastity and dignity of the widow. The ruling does not include daily cleanliness of bath or routine shampooing and removals of excesses such as long nails and hairs on the private parts.
It is compulsory for her to wait for 4 months 10 days (وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا Al-Baqarah : 234) before her family or representative can consent to her-
1) engagement with a potential spouse
2) remarriage according to the Islamic contract (وَلَا تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّىٰ يَبْلُغَ الْكِتَابُ أَجَلَهُ QS. Al Baqarah: 235)
3) leave home for social activities except under strict rules of dressing and demeanour and for activities relating to daily living and necessities especially if she has to work to support her children. Travelling alone and at night to places where males are present may cause gossips and unwanted matters against the Syari’ah to befall.
This is different from women who have been divorced by the husband with talak raj’i / ba’in sughra (revocable 1st & 2nd divorce after the iddah) or talak ba’in kubra (irrevocable 3rd divorce) where the iddah is 3 months وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلاَثَةَ قُرُوءٍ.
If she is pregnant, she has to wait till the delivery of the baby (وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ Ath-Thalaaq :
4)The grieving period ensures that the women does not make a wanton display of herself and is thus prohibited from putting on:
i) jewellery of all kinds
ii) perfumes
iii) hair or bodily aromatic oils
iv) eye liners or colours (except without intent to attract)
v) finger paints
vi) bright coloured clothes.
All these are aimed at protecting the chastity and dignity of the widow. The ruling does not include daily cleanliness of bath or routine shampooing and removals of excesses such as long nails and hairs on the private parts.
What is the purpose of the cotton wool placed on top of the first layer of kafan?
The layer of cotton wool before the first layer of white cloth for shrouding serves to protect the cloth from being smeared especially by bodily excretions including blood. Any impurity will mean that the ritual cleansing is not proper.
I had a grandfather who lived with me & passed away a few years ago. What is the hukum if the children used his money for tahlil?
It is forbidden to use the money for post-burial gatherings commemorating the deceased if the portioning out of assets according to Islamic inheritance laws and the debts of the deceased are not cleared. Monies used for the commemorations can come from other sources and it is considered a good deed on the donor.
In addition, for deceased leaving behind no assets but with debts, paying off the deceased’s debts falls under the category of good acts by living people that will benefit the dead person. The money to pay off the debt can come from the
deceased’s wealth, or any donations from family or friends.
“Abu Qataadah (R.A.) donated money to pay the debt of a deceased person, which was two Dinars, with the approval of the prophet (S.A.W.).” [Reported by Imaam Al-Haakm and Al-Baihaqui].
Husbands are recommended to make a will in favor of their wives for the provision of one year’s residence and maintenance, except if the wives themselves leave the house or take any other similar step.
As stated in Qur’an: And those of you who die and leave widows should bequeath for their widows a year’s provision and [bequeath] that [in this period] they shall not be turned out of their residences; but if they themselves leave the residence, there is no blame on you for what they do with themselves according to the norms of society. And Allah is Exalted in Power, Wise (Quran 2:240).
In addition, for deceased leaving behind no assets but with debts, paying off the deceased’s debts falls under the category of good acts by living people that will benefit the dead person. The money to pay off the debt can come from the
deceased’s wealth, or any donations from family or friends.
“Abu Qataadah (R.A.) donated money to pay the debt of a deceased person, which was two Dinars, with the approval of the prophet (S.A.W.).” [Reported by Imaam Al-Haakm and Al-Baihaqui].
Husbands are recommended to make a will in favor of their wives for the provision of one year’s residence and maintenance, except if the wives themselves leave the house or take any other similar step.
As stated in Qur’an: And those of you who die and leave widows should bequeath for their widows a year’s provision and [bequeath] that [in this period] they shall not be turned out of their residences; but if they themselves leave the residence, there is no blame on you for what they do with themselves according to the norms of society. And Allah is Exalted in Power, Wise (Quran 2:240).
Some families (who do not perform prayers) prefer to call upon an Ustaz (from mosques) to do tahlil when no other of the family members can read Quran or pray. Will the prayers to the family member that has passed on be accepted by Allah (if read by other people even by an Ustaz)?
There is a difference of opinion among the scholars regarding this practice since no explicit text has been gathered that says reading the Qur’an would benefit the dead with a reward.
Hanafi and Hanbali schools of Fiqh say that the reward of reading Qur’an will reach the dead, because these scholars made an analogy (qiyas) about the other righteous deeds that have been mentioned by the prophet (S.A.W) like fasting or hajj on behalf of the dead.
On the other hand, Maaliki and Shaf’i schools of Fiqh say that the reward will not reach the dead, because Allaah (S.W.T) says, what can be translated as, “And that man can have nothing but what he does (good or bad).” [Surat Al-Najm, (verse 39)] And also the prophet (S.A.W) said: “When a person is dead, his deeds cease (are stopped) except for three: a continuous charity, a knowledge which mankind gets benefit and a righteous child who makes supplications for him.” [Reported by Imaam Muslim].
Also, there is no text from the prophet (Hadith) that proves that reciting Qur’an will transfer into a reward for the dead. There are hadiths however related to the good deeds the living can do on behalf of the deceased:
Charity: the mother of Sa’ad Ibn Obada (R.A.) died while he was away, so he came to the prophet (S.A.W.) and said:” O messenger of Allaah, my mother has died while I was away, would it benefit her if I gave charity on her behalf? He (S.A.W.) said: “Yes.” Sa’ad replied: “I would like you to witness that my orchard – Al-Mikhraf – is a charity on her behalf.” [Reported by Imaam Al-Bukhaari]
Fasting: A man came to the prophet (S.A.W.) and said:” O messenger of Allah, my mother died before she made up a month’s time of fasting, can I make it up for her?” He (S.A.W.) said:” If your mother were in debt, would you have paid the debt for her?” he said: “Yes,” he (S.A.W.) replied “A debt to Allaah is more worthy of being paid.” [Reported by Imaams Bukhaari and Muslim]
Hajj: A woman from Juhaynah (a tribe) came to the prophet (S.A.W.) and said:
“My mother has made (Nadhr) – (a promise to Allaah) – to go to Hajj, but she died before she fulfilled her “Nadhr.” Can I perform Hajj on her behalf? He (S.A.W.) replied: “Perform Hajj on her behalf. If your mother were in debt, would you not have paid it for her? Do it (all of you) because Allaah is more worthy of being paid back.” [Reported by Imaam Al-Bukhaari]
It is permissible to supplicate and ask Allah’s forgiveness for the dead:
رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا
Allah (S.W.T.) says what can be translated as, ” And those who came after them saying: ‘O our Lord, forgive us and our brothers who preceded us in good faith.”‘ [Surat Al-Hashr, (verse 10)]
Also, this practice of praying for the dead is from the tradition of the Prophet Muhammad (S.A.W.).
Hanafi and Hanbali schools of Fiqh say that the reward of reading Qur’an will reach the dead, because these scholars made an analogy (qiyas) about the other righteous deeds that have been mentioned by the prophet (S.A.W) like fasting or hajj on behalf of the dead.
On the other hand, Maaliki and Shaf’i schools of Fiqh say that the reward will not reach the dead, because Allaah (S.W.T) says, what can be translated as, “And that man can have nothing but what he does (good or bad).” [Surat Al-Najm, (verse 39)] And also the prophet (S.A.W) said: “When a person is dead, his deeds cease (are stopped) except for three: a continuous charity, a knowledge which mankind gets benefit and a righteous child who makes supplications for him.” [Reported by Imaam Muslim].
Also, there is no text from the prophet (Hadith) that proves that reciting Qur’an will transfer into a reward for the dead. There are hadiths however related to the good deeds the living can do on behalf of the deceased:
Charity: the mother of Sa’ad Ibn Obada (R.A.) died while he was away, so he came to the prophet (S.A.W.) and said:” O messenger of Allaah, my mother has died while I was away, would it benefit her if I gave charity on her behalf? He (S.A.W.) said: “Yes.” Sa’ad replied: “I would like you to witness that my orchard – Al-Mikhraf – is a charity on her behalf.” [Reported by Imaam Al-Bukhaari]
Fasting: A man came to the prophet (S.A.W.) and said:” O messenger of Allah, my mother died before she made up a month’s time of fasting, can I make it up for her?” He (S.A.W.) said:” If your mother were in debt, would you have paid the debt for her?” he said: “Yes,” he (S.A.W.) replied “A debt to Allaah is more worthy of being paid.” [Reported by Imaams Bukhaari and Muslim]
Hajj: A woman from Juhaynah (a tribe) came to the prophet (S.A.W.) and said:
“My mother has made (Nadhr) – (a promise to Allaah) – to go to Hajj, but she died before she fulfilled her “Nadhr.” Can I perform Hajj on her behalf? He (S.A.W.) replied: “Perform Hajj on her behalf. If your mother were in debt, would you not have paid it for her? Do it (all of you) because Allaah is more worthy of being paid back.” [Reported by Imaam Al-Bukhaari]
It is permissible to supplicate and ask Allah’s forgiveness for the dead:
رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا
Allah (S.W.T.) says what can be translated as, ” And those who came after them saying: ‘O our Lord, forgive us and our brothers who preceded us in good faith.”‘ [Surat Al-Hashr, (verse 10)]
Also, this practice of praying for the dead is from the tradition of the Prophet Muhammad (S.A.W.).
Is it permissible for us to manage the mayit of a Shia or other sects of Islam outside sunnah wal jamaah?
All Muslims are united by One Ummah.
The Prophet (sallallahu alaihi wasallam) foretold the fitnah (trials and tribulations).
ليأتين على أمتي ما أتى على بني إسرائيل حذو النعل بالنعل حتى إن كان منهم من أتى أمه علانية لكان في أمتي من يصنع ذلك . وإن بني إسرائيل تفرقت على ثنتين وسبعين ملة ، وتفترق أمتي على ثلاث وسبعين ملة كلهم في النار إلا ملة واحدة ، قال من هي يا رسول الله ؟ قال : ما أنا عليه وأصحابي
Abdullah ibn Amr (radiallahu anhu) narrated that the Messenger of Allah (sallallahu alaihi wasallam) said: “What befell Bani Israil will befall my Ummah (nation), step by step, such that if there was one who had intercourse with his mother in the open, there would be someone from my Ummah who would do that. Indeed, Bani Israil split into 72 sects and my Ummah will split into 73 sects. All of them in the Fire except one sect.”
He (Abdullah ibn Amr) said: “And which is it, O Messenger of Allah?” He said: “What I and my Companions are upon.” [Sunan At-Tirmidhi, Hadeeth No. 2641. Graded ‘hasan’ by Al-Albani in Sahih Sunan At-Tirmidhi, Hadeeth No. 2641.]
والذي نفس محمد بيده لتفترقن أمتي على ثلاث وسبعين فرقة واحدة في الجنة وثنتان وسبعون في النار قيل يا رسول الله من هم قال الجماعة
The Prophet (sallallahu alaihi wasallam): “I swear by the One in Whose Hand is the soul of Muhammad, my Ummah will split into 73 sects, one in Paradise and 72 in the Fire.” It was said: “O Messenger of Allah, who are they?” He said: “Al-Jamaah (the main body)”. [Sunan Ibn Majah, Hadeeth No. 3992. Graded ‘sahih’ by Al-Albani in Sahih Sunan Ibn Majah, Hadeeth No. 3992.]
The faith (Aqidah) of the Sunnah Al-Jammah and the innovated sects are the same, belief in One Allah. They usually differ in terms of the belief in the Messenger s.a.w. as well as other pillars of ibadah. Sometimes the Aqidah is faulty in that they have changed the Qur’an. However, if there is a pressing situation where none is available to perform the burial rites for the one who is deemed astray, one has the obligation to undertake it.
The Prophet (sallallahu alaihi wasallam) foretold the fitnah (trials and tribulations).
ليأتين على أمتي ما أتى على بني إسرائيل حذو النعل بالنعل حتى إن كان منهم من أتى أمه علانية لكان في أمتي من يصنع ذلك . وإن بني إسرائيل تفرقت على ثنتين وسبعين ملة ، وتفترق أمتي على ثلاث وسبعين ملة كلهم في النار إلا ملة واحدة ، قال من هي يا رسول الله ؟ قال : ما أنا عليه وأصحابي
Abdullah ibn Amr (radiallahu anhu) narrated that the Messenger of Allah (sallallahu alaihi wasallam) said: “What befell Bani Israil will befall my Ummah (nation), step by step, such that if there was one who had intercourse with his mother in the open, there would be someone from my Ummah who would do that. Indeed, Bani Israil split into 72 sects and my Ummah will split into 73 sects. All of them in the Fire except one sect.”
He (Abdullah ibn Amr) said: “And which is it, O Messenger of Allah?” He said: “What I and my Companions are upon.” [Sunan At-Tirmidhi, Hadeeth No. 2641. Graded ‘hasan’ by Al-Albani in Sahih Sunan At-Tirmidhi, Hadeeth No. 2641.]
والذي نفس محمد بيده لتفترقن أمتي على ثلاث وسبعين فرقة واحدة في الجنة وثنتان وسبعون في النار قيل يا رسول الله من هم قال الجماعة
The Prophet (sallallahu alaihi wasallam): “I swear by the One in Whose Hand is the soul of Muhammad, my Ummah will split into 73 sects, one in Paradise and 72 in the Fire.” It was said: “O Messenger of Allah, who are they?” He said: “Al-Jamaah (the main body)”. [Sunan Ibn Majah, Hadeeth No. 3992. Graded ‘sahih’ by Al-Albani in Sahih Sunan Ibn Majah, Hadeeth No. 3992.]
The faith (Aqidah) of the Sunnah Al-Jammah and the innovated sects are the same, belief in One Allah. They usually differ in terms of the belief in the Messenger s.a.w. as well as other pillars of ibadah. Sometimes the Aqidah is faulty in that they have changed the Qur’an. However, if there is a pressing situation where none is available to perform the burial rites for the one who is deemed astray, one has the obligation to undertake it.
Is it permissible for the sons to shower & shroud the mother or the daughter onto the father? Is it ok for a son to shower his mother?
Ritual cleansing for a burial if a male deceased, it is obligatory to be undertaken by a male and vice versa. With the exception of spouses where it is recommended for it to be undertaken as such as they are considered to be the most intimate to each other in the sight of Allah swt. A child can be ritually cleansed by either the male or female.
After solat jenazah, share with us the du’as which can be extracted from the Al Quran.
The various supplications revealed from the Qur’an as well as those recited by the Prophets (peace be upon them all) are good ones to be read for the benefit of both the living and the deceased. There are no specific ones that are obligatory to be read except that of seeking forgiveness and that Allah swt will lighten the burden of the deceased as well as goodly reminders for the living to prepare themselves goodly.
I’ve come across an incident where a jenazah was left behind a congregation (as in behind the ma’mum) for solatul jenazah. Is this permissible?
The bier or deceased cannot be placed after the last rows of a praying congregation. It must be placed in front of the Imam heading the congregation. Otherwise this is an act transgressing the prophetic sunnah.
Placing the deceased in front of the Imam also alerts and prepares the Imam to lead the funeral prayers with the congregation after the end of the obligatory prayers. Logistically, placing the deceased at the back rows may also disrupt the dispersal of congregation who are unable to join in the funeral prayers. Allah knows best.
Placing the deceased in front of the Imam also alerts and prepares the Imam to lead the funeral prayers with the congregation after the end of the obligatory prayers. Logistically, placing the deceased at the back rows may also disrupt the dispersal of congregation who are unable to join in the funeral prayers. Allah knows best.
Can we place the deceased on the bed before the CCOD is issued?
This is an obligation as a sign of respect towards the deceased as well as to avoid complications resulting from crisis situations faced by near-of-kin upon the arrivals of the ambulance or police or other authorities. This is relevant for deaths in the homes.
Before this course, I’ve been to a funeral of a male deceased & saw only the males were called to pray solatul jenazah. So I’m wondering is solatul jenazah gender-specific?
The funeral prayer is obligatory upon one Muslim who undertakes this duty then all the Muslims will not be held accountable for it (Fard Kifayah). If the deceased is the near-of-kin to the female, then it is encouraged for her to pray for the deceased.
Why in Islam is cremation not permitted?
Burial is a sign of Allah’s love for his creation as mankind are the most revered of his creation. As such the deceased is termed as such and not termed a carcass as animals are. Burning an elevated creation is thus not befitting the honour bestowed upon man who was created from clay and so has to return to his source.
Related to Islamic narrations, right after the murder of the son of Adam a.s. took place, Allah swt sent a raven who scratched the ground to show Cain how to hide the body of the brother whom he had killed, Abel. Cain, in his shame, began to curse himself and he became full of guilt.
The thought of the crime at last came to the murderer, as he realized indeed how dreadful it was to slay anyone, the more so as the victim was an innocent and righteous man. Full of regrets, Cain was marked with deep sorrow. The Qur’an states, “And he repented.” 5:31 (Chapter 5, verse 31)
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“A man sinned greatly against himself, and when death came to him he charged his sons, saying: ‘When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else].’
So they did that to him. Then He said to the earth: ‘Produce what you have taken – and there he was!’ And He said to him: ‘What induced you to do what you did?’ He said: ‘Being afraid of You, O my Lord (or he said: ‘Being frightened of You’),’ and because of that He forgave him.”
It was related by Muslim (also by al-Bukhari, an-Nasa’i and Ibn Majah).
Today we know that cremation is the practice of the Hindus and other religions. As such mimicking them is wrong. Burial is also closer to zero pollution.
Related to Islamic narrations, right after the murder of the son of Adam a.s. took place, Allah swt sent a raven who scratched the ground to show Cain how to hide the body of the brother whom he had killed, Abel. Cain, in his shame, began to curse himself and he became full of guilt.
The thought of the crime at last came to the murderer, as he realized indeed how dreadful it was to slay anyone, the more so as the victim was an innocent and righteous man. Full of regrets, Cain was marked with deep sorrow. The Qur’an states, “And he repented.” 5:31 (Chapter 5, verse 31)
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“A man sinned greatly against himself, and when death came to him he charged his sons, saying: ‘When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else].’
So they did that to him. Then He said to the earth: ‘Produce what you have taken – and there he was!’ And He said to him: ‘What induced you to do what you did?’ He said: ‘Being afraid of You, O my Lord (or he said: ‘Being frightened of You’),’ and because of that He forgave him.”
It was related by Muslim (also by al-Bukhari, an-Nasa’i and Ibn Majah).
Today we know that cremation is the practice of the Hindus and other religions. As such mimicking them is wrong. Burial is also closer to zero pollution.
What does it mean when the dead comes back to your dreams to offer you money? Is there a message behind it? Is it satan?
Dreams are either true or a figment of the imagination. Only when one dreams of Prophet Muhammad (peace be upon him) then this is true as supported by the following hadith: Narrated Abu Huraira: I heard the Prophet صلی اللہ علیہ وآلہ وسلم) saying, “Whoever sees me in a dream will see me in his wakefulness, and Satan cannot imitate me in shape.”
Abu ‘Abdullah said, “Ibn Sirin said, ‘Only if he sees the Prophet in his (real) shape.’” (Sahih Bukhari Book 87, Hadith 122). Regarding bad dreams, Narrated Abu Qatada: Prophet said, “A good dream that comes true is from Allah, and a bad dream is from Satan, so if anyone of you sees a bad dream, he should seek refuge with Allah from Satan and should spit on the left, for the bad dream will not harm him.” (Bukhari)
Other related hadiths on dreams are: Narrated Abu Huraira: I heard Allah’s Apostle saying, “Nothing is left of the prophetism except Al-Mubashshirat.” They asked, “What are Al-Mubashshirat?” He replied, “The true good dreams (that conveys glad tidings).”
There is a comprehensive hadith which tells about the types of dreams being told by our beloved Prophet (PBUH): “Abu Hurairah (RA) narrated that Allah’s Messenger (PBUH) said, ‘In the end of time, the dreams of a believer will hardly ever fail to come true, and the truthful of them in dreams will be truest in speech among them.
And dreams are three types:
1. the good dream, which is glad tidings from Allah
2. dreams about something that has happened to the man himself
3. dreams in which Shaitan frightens someone.
So when one of you sees what he dislikes, then he should get up and perform Salat. Abu Hurairah (RA) said: I like fetters and dislike iron collar. And fetters refer to being firm in religion. He said: The Prophet (PBUH) said, ‘Dreams are a portion among forty six portions of Prophet-hood.” (Hadith No. 7017, Book of Interpretation of Dreams, Sahih Bukhari, Vol. 9;Hadith No. 5905 (2263), Book of Dreams, Sahih Muslim, Vol. 6;Hadih No. 2291, Chapters on Dreams, Jami’ At-Tirmidhi, Vol. 4).
It is a Hindu belief that receiving money in dreams denote earthly prosperity. There is also a parallel ‘Islamic dream interpretation’ of the following: If one sees a deceased person giving him a coin of money in a dream, it means that he will be spared from an unjust trial.
If he refuses to take the money from the deceased person in the dream, it means that he should beware not to be unjust toward others or fall prey to their injustice. If one who has ten coins finds that he only has five coins in the dream, it means that he will lose accordingly. If he has five coins then sees them doubled in the dream, it means that he will double his money.
Such interpretations do not find support from the Qur’an nor Hadiths. In fact, science and psychology will explain it in terms of a living person’s need for financial as such it was transposed into a dream.
Abu ‘Abdullah said, “Ibn Sirin said, ‘Only if he sees the Prophet in his (real) shape.’” (Sahih Bukhari Book 87, Hadith 122). Regarding bad dreams, Narrated Abu Qatada: Prophet said, “A good dream that comes true is from Allah, and a bad dream is from Satan, so if anyone of you sees a bad dream, he should seek refuge with Allah from Satan and should spit on the left, for the bad dream will not harm him.” (Bukhari)
Other related hadiths on dreams are: Narrated Abu Huraira: I heard Allah’s Apostle saying, “Nothing is left of the prophetism except Al-Mubashshirat.” They asked, “What are Al-Mubashshirat?” He replied, “The true good dreams (that conveys glad tidings).”
There is a comprehensive hadith which tells about the types of dreams being told by our beloved Prophet (PBUH): “Abu Hurairah (RA) narrated that Allah’s Messenger (PBUH) said, ‘In the end of time, the dreams of a believer will hardly ever fail to come true, and the truthful of them in dreams will be truest in speech among them.
And dreams are three types:
1. the good dream, which is glad tidings from Allah
2. dreams about something that has happened to the man himself
3. dreams in which Shaitan frightens someone.
So when one of you sees what he dislikes, then he should get up and perform Salat. Abu Hurairah (RA) said: I like fetters and dislike iron collar. And fetters refer to being firm in religion. He said: The Prophet (PBUH) said, ‘Dreams are a portion among forty six portions of Prophet-hood.” (Hadith No. 7017, Book of Interpretation of Dreams, Sahih Bukhari, Vol. 9;Hadith No. 5905 (2263), Book of Dreams, Sahih Muslim, Vol. 6;Hadih No. 2291, Chapters on Dreams, Jami’ At-Tirmidhi, Vol. 4).
It is a Hindu belief that receiving money in dreams denote earthly prosperity. There is also a parallel ‘Islamic dream interpretation’ of the following: If one sees a deceased person giving him a coin of money in a dream, it means that he will be spared from an unjust trial.
If he refuses to take the money from the deceased person in the dream, it means that he should beware not to be unjust toward others or fall prey to their injustice. If one who has ten coins finds that he only has five coins in the dream, it means that he will lose accordingly. If he has five coins then sees them doubled in the dream, it means that he will double his money.
Such interpretations do not find support from the Qur’an nor Hadiths. In fact, science and psychology will explain it in terms of a living person’s need for financial as such it was transposed into a dream.
For a child who was born non-Muslim but given to a Muslim family & raised as a Muslim, what happens when he pass away if his NRIC is not made yet & he identifies himself as a Muslim?
Every baby is born into this world in a state of being sinless and pure (fitrah), submitting to the One Creator (Islamic Monotheism). If he or she is nurtured with Islamic faith and practices its tenets, it is a clear indication of being a Muslim irregardless of the identification on the NRIC which only states one’s race.
For legal purposes, the adopted parents should engage a lawyer to legalise the adoption of the non-Muslim child by the Muslim parents. This will prevent future disrupts arising from the biological parents wanting custody over child.
For legal purposes, the adopted parents should engage a lawyer to legalise the adoption of the non-Muslim child by the Muslim parents. This will prevent future disrupts arising from the biological parents wanting custody over child.
Why are ladies not allowed to enter the graveyard? Any reasons?
It is recommended to visit the graves for the purpose of getting admonishment and remembering the hereafter. The Messenger of Allah (s.a.w) said: “I forbade you from visiting graves, but now you may visit them, for in visiting them there is a reminder of the hereafter.”
It is totally forbidden to associate the visit with anything that would anger Allah (s.w.t), such as supplicating to the dead, invoking their assistance, wailing, or other types of shirk and sinful actions. Difference of opinion exists amongst Muslim scholars concerning the permissibility of women visiting graves.
The soundest opinion and Allah knows best is that they are allowed to visit the graves. This is the opinion of Imam Malik, some Hanafi scholars, al-Hafiz ibn Hajar, al-‘Ayni, and according to one report from Ahmad. This view is based on several reports including the above-mentioned hadith, whereby the Prophet’s (s.a.w) statement recommending to visit the graves is addressed to both males and females.
It is also centered on the hadith of ‘Abdullah ibn Abi Mulaikah who said: “Once, ‘Aishah returned after visiting the graveyard. I asked, ‘O Mother of the Believers, where have you been?’ She said: ‘I went out to visit the grave of my brother Abdur-Rahmaan.’ I asked her: ‘Didn’t the Messenger of Allah (s.a.w) prohibit visiting graves?’ She said: ‘Yes, he did forbid visiting graves during the early days, but later on he ordered us to visit them.’”
Another hadith that supports this view is the hadith in which Aishah (r.a) asks the Prophet (s.a.w) about what to say when she visits the graveyard. The Prophet (s.a.w) replies with a supplication to say, and does not advise her otherwise. Also in the hadith collected by Bukhari and Muslim, the Prophet (s.a.w) passed by a woman crying by the grave of her son. He advised her to fear Allah and be patient…Had it been forbidden for women to visit graves, Allah’s Messenger (s.a.w) would have told her that, as it is not from the character of the Prophet (s.a.w) to keep silent about prohibited actions.
Although it is allowed for women to visit graves, it is not recommended that they visit frequently. The Messenger of Allah (s.a.w) said: “Allah (or Allah’s Messenger) curses the women who frequently (visit) the graves.” Muslims are allowed to visit the graves of disbelievers for reflection, however they are not allowed to participate in the funeral rites of non-Muslims.
It is totally forbidden to associate the visit with anything that would anger Allah (s.w.t), such as supplicating to the dead, invoking their assistance, wailing, or other types of shirk and sinful actions. Difference of opinion exists amongst Muslim scholars concerning the permissibility of women visiting graves.
The soundest opinion and Allah knows best is that they are allowed to visit the graves. This is the opinion of Imam Malik, some Hanafi scholars, al-Hafiz ibn Hajar, al-‘Ayni, and according to one report from Ahmad. This view is based on several reports including the above-mentioned hadith, whereby the Prophet’s (s.a.w) statement recommending to visit the graves is addressed to both males and females.
It is also centered on the hadith of ‘Abdullah ibn Abi Mulaikah who said: “Once, ‘Aishah returned after visiting the graveyard. I asked, ‘O Mother of the Believers, where have you been?’ She said: ‘I went out to visit the grave of my brother Abdur-Rahmaan.’ I asked her: ‘Didn’t the Messenger of Allah (s.a.w) prohibit visiting graves?’ She said: ‘Yes, he did forbid visiting graves during the early days, but later on he ordered us to visit them.’”
Another hadith that supports this view is the hadith in which Aishah (r.a) asks the Prophet (s.a.w) about what to say when she visits the graveyard. The Prophet (s.a.w) replies with a supplication to say, and does not advise her otherwise. Also in the hadith collected by Bukhari and Muslim, the Prophet (s.a.w) passed by a woman crying by the grave of her son. He advised her to fear Allah and be patient…Had it been forbidden for women to visit graves, Allah’s Messenger (s.a.w) would have told her that, as it is not from the character of the Prophet (s.a.w) to keep silent about prohibited actions.
Although it is allowed for women to visit graves, it is not recommended that they visit frequently. The Messenger of Allah (s.a.w) said: “Allah (or Allah’s Messenger) curses the women who frequently (visit) the graves.” Muslims are allowed to visit the graves of disbelievers for reflection, however they are not allowed to participate in the funeral rites of non-Muslims.
Are non-muslims (male & female) allowed in the cemetery or to handle (as in carry) the mayit?
The non-Muslims are allowed to participate in witnessing the funeral journey if they are of the deceased’s families, spouses, friends or neighbours. This is because Muslims are also encouraged to be present when non-Muslims are dying in order to present Islam to them. This permission is conditioned by the absence of any signs of shirk or acts of disobedience to Allah.
he Messenger of Allah (s.a.w) visited a Jewish youth who used to serve the Prophet (s.a.w) during his fatal illness. He (s.a.w) sat by his head and said to him: “Embrace Islam, embrace Islam.” He looked at his father as if to take his permission. His father said: “Obey Abu Al-Qaasim (i.e. Muhammad).” He took his advice and died immediately thereafter. The Prophet (s.a.w) said: “All praise be to Allah who has saved him from the Fire,” and commanded his companions to pray the funeral prayer over him.
he Messenger of Allah (s.a.w) visited a Jewish youth who used to serve the Prophet (s.a.w) during his fatal illness. He (s.a.w) sat by his head and said to him: “Embrace Islam, embrace Islam.” He looked at his father as if to take his permission. His father said: “Obey Abu Al-Qaasim (i.e. Muhammad).” He took his advice and died immediately thereafter. The Prophet (s.a.w) said: “All praise be to Allah who has saved him from the Fire,” and commanded his companions to pray the funeral prayer over him.
When the mayat is on the bed, should the person reading the yasin be sitting down or standing up?
Etiquettes of Qur’an recitation includes the reciter being in a state of ritual purity and facing the Qiblah. It is forbidden to sit and recite facing the feet of the deceased lying on bed. This is because the Qur’an deserves to be respected and treated with utmost reverence.
Is it ok to cover the nostrils with cotton when we kafan the mayit?
It is a necessity to cover the nostrils with cotton as to prevent any form of liquid such as blood from excreting after the deceased had been shrouded.
How to manage a jenazah on board a ship?
Efforts are needed to land the deceased carefully except under extenuating circumstances. If so then the proper rites are executed (bath, shroud, prayed upon) and since burial is not possible, a heavy object should be attached to the deceased before letting it off to sink in order to prevent its surfacing on the waters again.
To whom & when can we perform solat ghaib?
This type of prayer can be executed if the death funeral is a distant from the doer. On the condition that the deceased had undergone the rites (bath, shroud, prayed upon and buried).
According to the Hanafi school, the funeral prayer on the one who is absent (gha’ib) is not valid. [al-Bahr al-Ra’iq, Ibn Nujaym; al-Fatawa al-Hindiyya; Fath al-Qadir, Ibn al-Humam; al-Hadiyya al-`Ala’iyya, `Ala al-Din `Abidin].
Nevertheless, the funeral prayer on the one who is absent (gha’ib) is permitted in the Hanbali school and recommended in the Shafi`i school. Differences of opinion are a mercy and we deal with them as such, avoiding any kind of disunity, discord and argument. The way of the righteous is having deep respect for differences of opinion and dealing with them with wisdom and discretion.
If you know nobody had made jenazah for a muslim, you can make ghaib jenazah prayer with other muslims as part of collective obligation upon Muslims (fard Kifayah). Such prayers if they increases one’s faith can be adopted as a daily practice.
If a Muslim dies in a land where there are no Muslims to pray the funeral prayer over him, then in this case it is permissible to perform the prayer for him in another land.
This is known as salat-ul Ghaa-ib – The prayer of an absent person.
This is what the Prophet (s.a.w) did when news reached him about the death of an-Najaashi, the ruler of Abyssinia at that time, and a Muslim who concealed his faith. Some scholars took this action of the Prophet (s.a.w) as a sunnah and permission for Muslims to pray for everyone who dies afar. This is the opinion of Shafi and Ahmad.
Other scholars took this incident as a special case only applicable to the Prophet (s.a.w) and no one else. This is the opinion of Abu Hanifah and Maalik. The correct opinion and Allah knows best, is that if the funeral prayer was not performed in the land where the person died, it is permissible to pray salat-ul Ghaib. The Prophet (s.a.w) prayed for an-Najaashi because it is appears that the prayer was not performed for him, given that he died amongst the disbelievers.
According to the Hanafi school, the funeral prayer on the one who is absent (gha’ib) is not valid. [al-Bahr al-Ra’iq, Ibn Nujaym; al-Fatawa al-Hindiyya; Fath al-Qadir, Ibn al-Humam; al-Hadiyya al-`Ala’iyya, `Ala al-Din `Abidin].
Nevertheless, the funeral prayer on the one who is absent (gha’ib) is permitted in the Hanbali school and recommended in the Shafi`i school. Differences of opinion are a mercy and we deal with them as such, avoiding any kind of disunity, discord and argument. The way of the righteous is having deep respect for differences of opinion and dealing with them with wisdom and discretion.
If you know nobody had made jenazah for a muslim, you can make ghaib jenazah prayer with other muslims as part of collective obligation upon Muslims (fard Kifayah). Such prayers if they increases one’s faith can be adopted as a daily practice.
If a Muslim dies in a land where there are no Muslims to pray the funeral prayer over him, then in this case it is permissible to perform the prayer for him in another land.
This is known as salat-ul Ghaa-ib – The prayer of an absent person.
This is what the Prophet (s.a.w) did when news reached him about the death of an-Najaashi, the ruler of Abyssinia at that time, and a Muslim who concealed his faith. Some scholars took this action of the Prophet (s.a.w) as a sunnah and permission for Muslims to pray for everyone who dies afar. This is the opinion of Shafi and Ahmad.
Other scholars took this incident as a special case only applicable to the Prophet (s.a.w) and no one else. This is the opinion of Abu Hanifah and Maalik. The correct opinion and Allah knows best, is that if the funeral prayer was not performed in the land where the person died, it is permissible to pray salat-ul Ghaib. The Prophet (s.a.w) prayed for an-Najaashi because it is appears that the prayer was not performed for him, given that he died amongst the disbelievers.
What happens to the qarin of the deceased? Will it be wondering around aimlessly?
Qarin is a jinn and a creation just like humans and they will die too.
Qarin is a jinn and a creation just like humans and they will die too.
We refer to the following Quran verses:
Az-Zukhruf, Chapter 43, Verse 36
Az-Zukhruf, Chapter 43, Verse 38
Az-Zukhruf, Chapter 43, Verse 39
"...And whoever turns himself away from the remembrance of the Beneficent God, We appoint for him a Shaitan, so he becomes his associate. And most surely they turn them away from the path, and they think that they are guided aright: Until when he comes to Us, he says: O would that between me and you there were the distance of the East and the West; so evil is the associate! And since you were unjust, it will not profit you this day that you are sharers in the chastisement.
Al Quran Chapter 43. Surat Az-Zukhruf, Verses: 36-39
According to Harun Yahya, the verses above relate to “Lying – which – demonstrates devotion to Satan”. Nobody wants to admit that he or she serves Satan or shows devotion to him. However, those who spend their lives ignoring their conscience and heeding the voice of Satan, which is always within them, are always true to Satan. As such in the Qur’an, Allah gives us above verses which is information about such people.
One of Satan’s most telling characteristics is his constant belief that he is always right. Therefore, he incites those people to whom he speaks to believe that they are always right as well. As we can see in the verses above, Satan’s friends believe that they are guided.
People who lie always see justice and truth in themselves. They believe that their lies are told for a very good reason. When such people say that they are admitting their lies, they are serious only on a few minor points and insist on not admitting any others, for they have not abandoned their devotion to Satan.
Many people who read these lines may be unable to properly imagine what devotion to Satan is. Those who are loyal to Satan are bound to their ego, pride, personal interests, and wishes. Thus, they evade justice and truth. Satan deceives people through such weaknesses, and uses various methods to divert them from Allah’s path. Given this, those who do not behave honestly and confess their lies are serving Satan and displaying their attachment to him.
This means that Satan can deceive such people on matters other than lying, thereby binding them to himself because their self is not strong enough to make them abandon their lies and adopt the Qur’anic morality. After a while, Satan can prevent them from getting up for morning prayers, behaving in a self-sacrificing way, and performing those tasks of which Allah approves.
Consequently, people need to sever all ties with Satan. A lot of people think that heeding Satan from time to time is harmless. In fact, this is one of Satan’s methods. He accepts those who follow him on one point, even though they conform to Allah’s will on every other matter. For example, if such people cannot exercise their willpower in order to stop lying, this is a gain for Satan.
Those who obey Allah and show their devotion to Him at every moment hope that He will be pleased with them. If they perform all types of worship, sacrifice themselves, and show steadfast morality while still being capable of lying, they are nevertheless showing their devotion to Satan in at least one area of life.
Az-Zukhruf, Chapter 43, Verse 36
Az-Zukhruf, Chapter 43, Verse 38
Az-Zukhruf, Chapter 43, Verse 39
"...And whoever turns himself away from the remembrance of the Beneficent God, We appoint for him a Shaitan, so he becomes his associate. And most surely they turn them away from the path, and they think that they are guided aright: Until when he comes to Us, he says: O would that between me and you there were the distance of the East and the West; so evil is the associate! And since you were unjust, it will not profit you this day that you are sharers in the chastisement.
Al Quran Chapter 43. Surat Az-Zukhruf, Verses: 36-39
According to Harun Yahya, the verses above relate to “Lying – which – demonstrates devotion to Satan”. Nobody wants to admit that he or she serves Satan or shows devotion to him. However, those who spend their lives ignoring their conscience and heeding the voice of Satan, which is always within them, are always true to Satan. As such in the Qur’an, Allah gives us above verses which is information about such people.
One of Satan’s most telling characteristics is his constant belief that he is always right. Therefore, he incites those people to whom he speaks to believe that they are always right as well. As we can see in the verses above, Satan’s friends believe that they are guided.
People who lie always see justice and truth in themselves. They believe that their lies are told for a very good reason. When such people say that they are admitting their lies, they are serious only on a few minor points and insist on not admitting any others, for they have not abandoned their devotion to Satan.
Many people who read these lines may be unable to properly imagine what devotion to Satan is. Those who are loyal to Satan are bound to their ego, pride, personal interests, and wishes. Thus, they evade justice and truth. Satan deceives people through such weaknesses, and uses various methods to divert them from Allah’s path. Given this, those who do not behave honestly and confess their lies are serving Satan and displaying their attachment to him.
This means that Satan can deceive such people on matters other than lying, thereby binding them to himself because their self is not strong enough to make them abandon their lies and adopt the Qur’anic morality. After a while, Satan can prevent them from getting up for morning prayers, behaving in a self-sacrificing way, and performing those tasks of which Allah approves.
Consequently, people need to sever all ties with Satan. A lot of people think that heeding Satan from time to time is harmless. In fact, this is one of Satan’s methods. He accepts those who follow him on one point, even though they conform to Allah’s will on every other matter. For example, if such people cannot exercise their willpower in order to stop lying, this is a gain for Satan.
Those who obey Allah and show their devotion to Him at every moment hope that He will be pleased with them. If they perform all types of worship, sacrifice themselves, and show steadfast morality while still being capable of lying, they are nevertheless showing their devotion to Satan in at least one area of life.
HOW DO YOU MANAGE THE JENAZAH PROCEDURES FOR STILLBIRTHS AND FOETUS?
1. If the child was born alive with movement and it is able to breathe and cry before it died, then normal procedures will take place – bathe, shroud (kafan), solat and burial.
2. If the child (foetus) has no signs of life and the features have already formed (such head, body, legs and hand can be seen) then bathing is required, then kafan and to be buried eventually. Solat is not required.
3. If the child (foetus) has no signs of life and features are not formed yet then clean the foetus and wrap it and bury it.
2. If the child (foetus) has no signs of life and the features have already formed (such head, body, legs and hand can be seen) then bathing is required, then kafan and to be buried eventually. Solat is not required.
3. If the child (foetus) has no signs of life and features are not formed yet then clean the foetus and wrap it and bury it.
Can a wife/husband take wudhu for the deceased (wife/husband)?
A spouse can take the ablution as well as strongly encouraged to bathe the corpse of the other half. This is not relating to what is permissible or prohibited for the deceased.
Whenever I attend funeral, the elders always mention about 40 days after death. What is it? Is it part of religion or culture?
This is a non-Islamic practice stating that the soul of the deceased returns to the world after 7, 40, or 100 days after its death. It is a Hindu custom which is prohibited in for Muslims.