Misc.

Summarized etiquette pertaining to Funerals:

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Summarized etiquette pertaining to Funerals:

It is recommended to observe silence during the funeral. Qays ibn Abbad (may Allah mercy upon him) said:

كان أصحاب النبي صلى الله عليه وسلم يكرهون رفع الصوت عند الجنائز

The Companions of the Prophet (ﷺ) used to dislike raising the voices in the funeral
[Reported by al-Bayhaqi and others. Shaikh al-Albani said: It’s narrators are reliable in Ahkaam al-Janaaiz pg. 92]

During the prayer, one should pray for the deceased sincerely:

عَنْ أَبِي هُرَيْرَةَ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ إِذَا صَلَّيْتُمْ عَلَى الْمَيِّتِ فَأَخْلِصُوا لَهُ الدُّعَاءَ

Narrated Abu Hurayrah:

The Prophet (ﷺ) said: When you pray over the dead, make a sincere supplication for him [Saheeh Sunan Abi Dawood no.3199]

Note: We should avoid supplicating collectively immediately after the funeral prayer. This has not been reported from the Prophet (ﷺ) and his Companions. The Permanent Committee of Saudi Arabia have declared it an innovation [Fatwa no. 2251]

We should avoid reciting Adkhaar loudly while carrying the deceased, whether that be La ilaha illa Allah or Allahu Akbar or the Quran. This is an innovation. Instead we: “.. are to follow the funeral in submission to Allah and remembrance of death and what follows after it” [The Permanent Committee Fatwa no. 20739]

The deceased should be entered into his grave from the foot of the grave, head first. 

عَنْ أَبِي إِسْحَاقَ، قَالَ أَوْصَى الْحَارِثُ أَنْ يُصَلِّيَ، عَلَيْهِ عَبْدُ اللَّهِ بْنُ يَزِيدَ فَصَلَّى عَلَيْهِ ثُمَّ أَدْخَلَهُ الْقَبْرَ مِنْ قِبَلِ رِجْلَىِ الْقَبْرِ وَقَالَ هَذَا مِنَ السُّنَّةِ

Abu Ishaq said:

Al-Harith left his will that Abdullah ibn Yazid (may Allah be pleased with him) should offer his funeral prayer; so he prayed over him. He then put him in the grave from the side of his legs and said: This is a Sunnah (model practice of the Prophet) [Saheeh Sunan Abi Dawood no. 3211]

Shaikh Abul-Muhsin al-‘Abbad (may Allah preserve) said:

“From the direction of where his feet [will be in the grave]. He is brought by his head [i.e. headfirst] then continued until he is in the grave on his back. So he is brought by his head in the direction of his feet [where they will be]” [Sharh Sunan no. 370].

Shaikh al-Albani (may Allah have mercy upon him) said: “It is Sunnah to bring the deceased into the grave from the foot of the grave ” [Ahkaam al-Janaaiz pg. 190]

However, if that is difficult, the deceased can be brought into the grave in any direction that is easy [The Permanent Committee no. 17880]

Note: The body should be brought into the grave gently [See: al-Majmoo’ Sharh al-Muhathab of Imam Nawawi (5/292)]

The one who is putting the body into the grave should say:

‏ بِسْمِ اللَّهِ وَعَلَى سُنَّةِ رَسُولِ اللَّهِ صلى الله عليه وسلم

In the name of Allah, and following the Sunnah of the Messenger of Allah (ﷺ) [Saheeh Sunan Abi Dawood no. 3213]

It is recommended for all those who are present to throw three handfuls of dust into the grave.

Shaikh al-Albani (may Allah have mercy upon him) said: “It is recommended upon the one who is near the grave to throw three handfuls of dust with both hands after the lahd (crevice) of the grave is closed due to the Hadith of Abu Hurairah (may Allah be pleased with him):

أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ صَلَّى عَلَى جِنَازَةٍ ثُمَّ أَتَى قَبْرَ الْمَيِّتِ فَحَثَى عَلَيْهِ مِنْ قِبَلِ رَأْسِهِ ثَلاَثًا

that the Messenger of Allah (ﷺ) offered the funeral prayer, then he came to the grave of the deceased and scattered three handfuls of earth from the side of (the deceased’s) head [Reported by Ibn Majah and graded Authentic by al-Albani. See Ahkaam al-Janaaiz pg. 193]

Imam an-Nawawi (may Allah have mercy upon him) said:

“It is recommended for everyone who is at the grave to throw three handfuls of dust with both hands after the Lahd (crevice where the body enters) is closed” [al-Majmoo’ (5/293)]

It is from the Sunnah after the body is buried to stand and ask forgiveness and firmness for the deceased.

عَنْ عُثْمَانَ بْنِ عَفَّانَ، قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا فَرَغَ مِنْ دَفْنِ الْمَيِّتِ وَقَفَ عَلَيْهِ فَقَالَ ‏ “‏ اسْتَغْفِرُوا لأَخِيكُمْ وَسَلُوا لَهُ التَّثْبِيتَ فَإِنَّهُ الآنَ يُسْأَلُ

Narrated Uthman ibn Affan (may Allah be pleased with him):

Whenever the Prophet (ﷺ) became free from burying the dead, he used to stay at him (i.e. his grave) and say: Seek forgiveness for your brother, and beg steadfastness for him, for he will be questioned now [Saheeh Sunan Abi Dawood no. 3221]

There is no specific way of supplicating here, however, the Scholars have mentioned some examples. Shaikh Ibn ul-‘Uthaymeen  (may Allah have mercy upon him) said: “You say:

اللَّهُمَّ اغْفِرْ لَهُ اللَّهُمَّ اغْفِرْ لَهُ اللَّهُمَّ اغْفِرْ لَهُ

Oh Allah forgive him, Oh Allah forgive him, Oh Allah forgive him

اللَّهُمَّ ثَبِّتْهُ اللَّهُمَّ ثَبِّتْهُ اللَّهُمَّ ثَبِّتْهُ

Oh Allah keep him firm, Oh Allah keep him firm, Oh Allah keep him firm

Then you go” [Majmoo’ al-Fatwa wa-Rasaail (17/185)].

It is allowed to order the people to do this as Shaikh al-Albani mentioned [Ahkaam al-Janaaiz pg. 198].

Note: This should be done individually and not collectively. Everyone should supplicate himself [See: Sharh Sunan Abi Dawood of Shaikh al-‘Abbad no. 370].

As well, the person should not stay there long nor make the supplication long  [See: http://binothaimeen.net/content/1517%5D

It is recommended to give the family of the deceased condolences for their loss. This can be done by any good words that encourages patience and seeking reward.

Imam an-Nawawi (may Allah have mercy upon him) said: “The best of what is said for condolences is what is reported in Bukhari and Muslm from Usamah ibn Zayd (may Allah be pleased with him)

أرسلتْ إحدى بنات النبيِّ صلى اللّه عليه وسلم إليه تدعوه وتخبره أنّ صبياً لها أو ابناً في الموت، فقال للرسول‏:‏ ‏”‏ارْجعْ إلَيْها فأخْبرْها أنَّ لِلَّهِ تَعالى ما أخَذَ وَلَهُ ما أعْطَى، وكُلُّ شَيْءٍ عِنْدَهُ بأجَلٍ مُسَمَّى، فمُرْها فَلْتَصْبرْ وَلْتَحْتَسبْ

We were with the Prophet (ﷺ) when suddenly there came to him a messenger from one of his daughters who was asking him to come and see her son who was dying. The Prophet (ﷺ) said (to the messenger), “Go back and tell her that whatever Allah takes is His, and whatever He gives is His, and everything with Him has a limited fixed term (in this world). So order her to be patient and hope for Allah’s reward” [al-Athkaar pg. 271]

This is what some of Scholars encouraged like Shaikh Ibn ul-‘Uthaymeen [Noor ‘ala Darb no. 181] and Shaikh al-Albani [Ahkaam al-Janaaiz pg. 207]

This can be achieved by saying:

إِنَّ للهِ ما أَخَذ، وَلَهُ ما أَعْـطـى، وَكُـلُّ شَيءٍ عِنْـدَهُ بِأَجَلٍ مُسَـمَّى فَلْتَصْـبِر وَلْتَحْـتَسِب

Whatever Allah takes is His, and whatever He gives is His, and everything with Him has a limited fixed term (in this world). Be patient and hope for Allah’s reward

Note: Condolences should not be done by fixing a specific place or time for it, like a house, masjid, or pavilion. Doing this is an innovation and a type of prohibited mourning.

عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ، قَالَ كُنَّا نَرَى الاِجْتِمَاعَ إِلَى أَهْلِ الْمَيِّتِ وَصَنْعَةَ الطَّعَامِ مِنَ النِّيَاحَةِ

It was narrated that Jarir bin ‘Abdullah Al-Bajali (may Allah be pleased with him) said:
“We used to think that gathering with the family of the deceased and preparing food was a form of wailing” [Saheeh no. 1318]

The Permanent Committee said: “condolences can be offered at the Masjid (mosque), when offering Janazah (Funeral) Prayer, in the graveyard, in the street, in the market, at a house of the bereaved family, through phoning them, etc.” [Fatwa no. 16552]. This is with the condition that it occurs: “without sitting and gathering for this purpose” [Fatwa no. 2618]

This is just a summary of some of the rulings pertaining to Funeral.

And Allah Knows best

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

It is encouraged to help a neighbour in need

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If the the neighbour is in need and requires simple assistance, then it is encouraged to be at his assistance, in fact, at times it may be mandatory upon him to help.

On the authority of Anas bin Malik, may Allah be pleased with him, that the Prophet sallahu alayhi wa salam, said:

ما آمن بي من بات شبعانا وجاره جائع إلى جنبه وهو يعلم به

[The one who sleeps with a full stomach knowing that his neighbour is hungry, doesn’t believe in me.]

Reported by al-Bazaar and at-Tabaraanee.

And another wording is:

ليس المؤمن الذي يشبع وجاره جائع إلى جنبه

[A man is not a believer; who fills his stomach while his neighbour is hungry]

Authenticated by al-Imam Albany rahimahullah in his book Saheeh al-Jaami  #5505.

Allah, The Most High, says:

﴿وَيَمْنَعُونَ الْمَاعُونَ ﴾

(And they withhold Al-Ma`un i.e  simple assistance .) [107:7].

Al-Imaam Ibn Katheer, rahimahullah, commented on this verse by saying:

“…They do not even lend that which others may benefit from and be helped by…”

An excerpt from the abridged english version of tafseer ibn Katheer.

*As a side note: Al-Ma`un is what the people give to each other. For example an axe, a pot, a bucket, and similar items.

Ash-Shaykh Muhammad bin Saalih al-Uthaymeen, rahimahullah, said:

فيجب الإحسان إليهم بقدر الإمكان ، ويحرم الاعتداء عليهم بأي عدوان ، وفي الحديث عن النبي صلى الله عليه وسلم أنه قال : (( من كان يؤمن بالله واليوم الآخر فليحسن إلى جاره ))

“…It is compulsory to show goodness towards them (i.e.  the neighbours) according to what is within one’s capability and it is haraam to transgress them with any form of oppression. And in the hadeeth, the Prophet sallahu alayhi wa salam, said: “Whosoever believes in Allah and in the Last Day then let him be good to his neighbour”

Reference : http://islamport.com/w/srh/Web/2365/365.htm

The Mufti, Ash-Shaykh Abdul-Azeez AaliShaykh, may Allah preserve him, said:

إن رأيته فقيرا معوزا فأحسن إليه على قدر استطاعتك،

“… And if you see that he is poor and in need then, show goodness towards him according to what is within your capability… ”

Reference : http://www.mufti.af.org.sa/node/2760

Ash-Shaykh Saalih al-Fawzaan, may Allah preserve him, said:

الجار يحسن إليه ولا يساء إليه، ولو كان كافرا؛

“…One should be good to his neighbour and he shouldn’t be bad to him even if he is a disbeliever…”

Translated by Abu Fajr Abdulfattah

Reference : http://islamport.com/d/2/ftw/1/6/340.html

Racism is from the major sins

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Imam Muslim collected the following Hadeeth in his book:

“أربع في أمتي من أمر الجاهلية لا يتركونهن. الفخر بالاحساب و الطعن في الأنساب و الاستسقاء بالأنواء و النياحة”

“Four things in my nation from Jahileeyah (pre-Islamic ignorance) that the people will not leave. Pride in one’s ancestry, cursing the lineage of others, seeking rain from stars (saying it rained because of so and so star) and wailing over the dead.”

Shaikh Saalih Ibn Fawzaan Al Fawzaan mentioned that cursing the lineage of others in from the Major Sins because the Prophet (صلى الله عليه و سلم) mentioned it from being a sign of Pre-Islamic ignorance.

Therefore, we as Muslims must beware of this. The Prophet (صلى الله عليه و سلم) also mentioned that there is no virtue of an Arab over a Non-Arab and those of white complexion over those of dark complexion. Indeed our virtue is measured by our service to Allah almighty.

Unfortunately, many Muslims, even in Trinidad, possess some of these characteristics. Therefore, one finds that those of Indian descent look down on those of African descent with the claim that they came with Islam and established it in this country. In addition to this claim being erroneous historically there are some matters that must be addressed:

1. There is a difference between Islaam and culture. Islaam is what the Prophet (صلى الله عليه و سلم) and his companions practiced as a religion. As for culture it refers to the customs and habits of a people in a particular region. Hence activities such as the Mawlood, the Tazeem and other things which the Prophet (صلى الله عليه و سلم) never did are parts of Indo-Trinidian culture (in addition to being innovations in the religion) but they cannot be seen as Islam.

2. Islaam is not owned by any particular race or nation of people. Hence, to claim ownership of a religion which has over one billion adherents is simply ludicrous. Even the Arabs themselves cannot say that it is only their religion because every Arab scholar has to rely upon non-Arab authors such as Imam Bukhari, Imam At Tirmidhi, Imam An Nasaee, Imam Ibn Maajah and Imam Abu Dawood to gain knowledge of the Prophetic narrations. Additionally they have to rely upon the Black Sudani, Ibn Mandhuur, for knowledge of their vocabulary. They have to rely upon a Persian named Sibaway for their grammar and the list goes on.

3. Indo-Islaam is not homogeneous as many wish to reflect. In India there are Ahlul Hadeeth scholars who were there centuries. The likes of the Mubarakpuri family, Shaah Waliyullah Ad Dehlawi, his grandson Shaah Isma’eel Ash Shaheed, Shah Badee Ud Deen As Sindhi, Shah Sadeeq Hasan Khaan and others. Hence, what many posit as “Indo-Islaam” is in fact that which is indigenous to some parts of India and not India as a whole.

4. African Muslims, who mostly came from the region of Guinea and the Gambia, have been in Trinidad since the era of slavery. They also were a visible minority during the period of colonialism after slavery especially in places such as Manzanilla and Mayaro. And although Islaam wasn’t widespread among those of African descent between the late 1800s to the 1950s it became widespread from the 1960s. Hence, between the years 1880-1950 which is a 70 year period African Muslims were not as visible as they were before and as they are now.

Therefore, to make it seem as if African Muslims were a non-entity in Trinidad until the mid-twentieth century is entirely false. As a matter of fact, the Mandingo Muslim society in the 1830s petitioned the Queen of England herself to return to Africa on an armoured fleet. In Belmont there is a street called Bath street named after Jonas Muhammad Bath, who was the head of the Mandingo society at the period of time. They had Qur’anic schools and were literate in the Arabic language.

Therefore it is a must that we know about Islaam so that would would not mistake culture for it and we must know our History so that we do not commit ideological genocide upon others. The words “ideological genocide” may seem quite strong however this is what has been done for many years in Trinidad to the point that even Non-Muslim historians such as Ramesh Deosaran have lamented upon this. In fact, the same Ramesh Deosaran was invited to an event hosted by a certain organization on Indian arrival day. However, when he changed his speech to elucidate upon the African Muslim presence in Trinidad he was never called to speak again.

It is indeed sad when we can’t accept Historical fact because of our own bias and myopic, one dimensional view of how things supposed to be

 

Written by brother Musa Millington

 

 

Advice from Shaykh Fawzan hafidhullah pertaining to social media

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Question: I want from the Shaikh an advice for the sisters and brothers who participate in social media. What is your opinion on that? May Allah reward you

Answer: “Evils have occurred from this [social media] and as it is well-known, it has the involvement of those who are misguided, the callers to misguidance, and the callers to fitnah. So beware of this social media and do not use the cell-phone except for calling and responding [to calls]. As for taking the cell-phone [in order] to accept these messages, this nonsense, and these distractions, then this is not necessary. Evils have come from it”

[http://alfawzan.af.org.sa/node/16195]

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

Benefit regarding to not interrupting others

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عَنِ ابْنِ عَبَّاسٍ، قَالَ حَدِّثِ النَّاسَ، كُلَّ جُمُعَةٍ مَرَّةً، فَإِنْ أَبَيْتَ فَمَرَّتَيْنِ، فَإِنَّ أَكْثَرْتَ فَثَلاَثَ مِرَارٍ وَلاَ تُمِلَّ النَّاسَ هَذَا الْقُرْآنَ، وَلاَ أُلْفِيَنَّكَ تَأْتِي الْقَوْمَ وَهُمْ فِي حَدِيثٍ مِنْ حَدِيثِهِمْ فَتَقُصُّ عَلَيْهِمْ، فَتَقْطَعُ عَلَيْهِمْ حَدِيثَهُمْ فَتُمِلُّهُمْ، وَلَكِنْ أَنْصِتْ، فَإِذَا أَمَرُوكَ فَحَدِّثْهُمْ وَهُمْ يَشْتَهُونَهُ، فَانْظُرِ السَّجْعَ مِنَ الدُّعَاءِ فَاجْتَنِبْهُ، فَإِنِّي عَهِدْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم وَأَصْحَابَهُ لاَ يَفْعَلُونَ إِلاَّ ذَلِكَ‏.‏ يَعْنِي لاَ يَفْعَلُونَ إِلاَّ ذَلِكَ الاِجْتِنَابَ‏

Narrated `Ikrima:
Ibn `Abbas (radiallahu anhu) said, “Preach to the people once a week, and if you won’t, then preach them twice, but if you want to preach more, then let it be three times (a week only), and do not make the people fed-up with this Qur’an.If you come to some people who are engaged in a talk, don’t start interrupting their talk by preaching, lest you should cause them to be bored. You should rather keep quiet, and if they ask you, then preach to them at the time when they are eager to hear what you say. And avoid the use of rhymed prose in invocation for I noticed that Allah’s Messenger (ﷺ) and his companions always avoided it” [Bukhari no. 6337].

Hafdih Ibn Hajr rahimahullah:

“In this Hadith is the dislike to preach to one who will not accept it and the prohibition to interrupt the speech of another and that it is not necessary to spread knowledge to one who is not eager for it…”

[Fathul-Bari (11/139)]

And Aisha radiallahu anha said:

إِذَا رَأَيْتَ قَوْمًا يَتَحَدَّثُونَ فَلا تَقْطَعْ حَدِيثَهُمْ

“If you see people speaking, then do not interrupt their speech”

[Reported by al-Kharaaiti in Musaawi ul-Akhlaaq no. 545 pg.243 and gradedSaheeh by the Muhaqiq of the book]

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

Ibnul Hâj reported that Al-Imâm Al Bukhari رحمه الله Once left his country to some of the Mashaayikh

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Ibnul Hâj reported that Al-Imâm Al Bukhari رحمه الله Once left his country to some of the Mashaayikh (of Hadith) so that he may narrate some Ahâdeeth from them. Once Imam Al-Bukhari sat with him (I.e. a shaykh) a small child came to him and the shaykh clinched his own hand so that the child may think that there was something in it and the child may come to him and give him that which was in his hand.

Imam Al-Bukhari then stood up and left him off and he didn’t narrate any Ahâdeeth from him due to him seeing that (his action) was a Disparagement upon his Narration”

[Al-Madkhal By Ibnul-Hâj P119]

Benefit] Who Has Most Right to Drive the Car and Who Sits in the Front Seat?

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Benefit] Who Has Most Right to Drive the Car and Who Sits in the Front Seat?

عَبْدُ اللَّهِ بْنُ بُرَيْدَةَ، قَالَ سَمِعْتُ أَبِي بُرَيْدَةَ، يَقُولُ بَيْنَمَا رَسُولُ اللَّهِ صلى الله عليه وسلم يَمْشِي جَاءَ رَجُلٌ وَمَعَهُ حِمَارٌ فَقَالَ يَا رَسُولَ اللَّهِ ارْكَبْ ‏.‏ وَتَأَخَّرَ الرَّجُلُ ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ لاَ أَنْتَ أَحَقُّ بِصَدْرِ دَابَّتِكَ مِنِّي إِلاَّ أَنْ تَجْعَلَهُ لِي ‏”‏  قَالَ فَإِنِّي قَدْ جَعَلْتُهُ لَكَ ‏.‏ فَرَكِبَ

Narrated Buraydah ibn al-Hasib (may Allah be pleased with him):

While the Messenger of Allah (ﷺ) was walking a man who had an ass came to him and said: Messenger of Allah, ride; and the man moved to the back of the animal. The Messenger of Allah (ﷺ) said: No, you have more right to ride in front on your animal than me unless you grant that right to me. He said: I grant it to you. So he mounted.

[Saheeh Bukhari no. 2572]

Shaikh Abdul-Muhsin al-‘Abbad hafidhuhallah was asked:

Question: Can an analogy be made between a riding animal and the car nowadays in that its owner has more right to sit in the front?

Answer: “Yes, similar to it is the front seat of a car except if the owner of the car wants to ride in the back and he chooses the back. Then there is no harm if another person sits in front of him. Like our Shaikh Abdul-‘Aziz [Bin Baz] rahimahullah. He would not sit except in the back of the car and he would not sit in the front of the car. That was in order to be near the scribe who would read to him because in his car books would be read and completed. In any place he went, a book would be read to him or mutual dealings would be read to him. So he choose to sit in back so that the scribe would be near him to write and read”

[Sharh Sunan Abu Dawood no.304]

Shaikh Abdul-Aziz ar-Raajihi hafidhuhallah said:

“This speech [the above-mentioned Hadith]  is applicable in our times to the owner of a car. He has more right to driving it except if he gives permission to other than him regarding it”

[Minhatul-Malik al-Jaleel fi Sharh Saheeh Muhammad Ibn Isma’eel (10/699)]

The driver manages the car and has the right to decide who sits in the front seat or back seat etc.

Shaikh Abdul-Muhsin al-‘Abbad hafidhuhallah said:

“He said: I grant it to you. So he mounted. This indicates the owner of the ride takes precedence over others. This is like him having the right in his house regarding the sitting [i.e. who sits where]. So he says to this one: you sit here and to this one: you sit here. So he has more right to manage his house. Like that, he has more right [regarding] his riding animal/vehicle”

[Sharh Sunan Abu Dawood no.304]

So know we learn that the owner of the car takes precedence in driving his car, sitting in the front, and managing the car [i.e. who sits where]. What a great benefit. We see that our Prophet (ﷺ) taught us everything, even how to ride in our cars!

May Allah increase us in knowledge

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan