Qul, Chaleeswan, and other rituals, in the light of the Deen.
[Hassan Ilyas] Human beings leave this world
and our religion has also given commandments in Shariah,
about the rituals, etiquette, related to the event of death.
I want to ask you about some rituals, one by one,
and I will try to know
that whether these are permissible in our religion or not.
Generally, among us, in India, Pakistan, Bangladesh,
particularly in the subcontinent,
it happens that when someone dies, there is an atmosphere of mourning.
According to Shariah, what is the duration of mourning?
It is observed till third day and gradually, it extends to forty days.
This third day of mourning, fortieth day, and such rituals,
and the mourning in these, has Shariah fixed any duration of it?
[Javed Ahmad Ghamidi] Allah (swt) has sent us into this world,
so this workshop of life and death in it, is going on in the same way for everyone.
It has been stated that
"khalaqal mawta walhayaata liyabluwakum ayyukum ahsanu 'amalaa"
i.e. this workshop of death and life has been specifically made
so that Allah (swt) can test you.
So, when death befalls, some dear person leaves the world,
say, someone's teacher, someone's father,
someone's brother, your sister, wife, husband,
so a person is shocked.
To get a shock is also a highly natural emotion.
Also, rolling down of tears from the eyes is totally a natural emotion.
That's why, expressing natural emotions has not been restricted by the religion.
But it must be kept within the limits.
Those limits have been defined by Prophet Muhammad (pbuh) on different occasions.
We should not wail, bawl, or shriek.
Such voices should not be raised which can be equated with ungratefulness.
The relation with Alllah (swt) should be expressed.
At such moments, we should remind ourselves about death.
If a person is in the state of shock, then he should prefer silence.
He should seek the Book of Allah.
He should talk about and listen to good things, piety and virtuousness.
So, these things should be taken care of.
But if it is the state of shock,
then naturally it will take some time after which a person starts to heal.
In that also, Prophet Muhammad (pbuh) said that 3 days are sufficient.
That's to say, if you have been expressing condolences with people for 3 days,
or you have left the work,
or you are spending these in a state of shock,
so then it is just more than enough.
After that, you should make an attempt to get yourself out of it
and as this world is a place of deeds,
so you cannot remain concerned about death only.
People are born and people die. Your dearest ones leave the world.
You see, what could be dearer than offspring?
But Prophet Muhammad (pbuh) had to bid farewell to his children
while they were sitting on his lap.
So, there is neither any exception in this for prophets nor of any great people.
There is no exception for any pious worshipers of Allah.
Just accepting it as a reality will lead you to spend life peacefully.
So, our religion has taught us this teaching that
we should not question destiny at that moment which will express impatience.
Patience must be observed
and Allah (swt) has stated a highly extra-ordinary reward for patience.
That's to say, it is the patience with which we get companionship of Allah.
It is the patience, as a result of which, you receive blessings from Allah (swt)
and it is the patience of which,
Allah (swt) has said that its reward is the paradise.
That's to say, on a collective basis, our entire life should mirror patience.
3 days are more than enough.
After 3 days, you should go and engage yourself in the worldly affairs.
And, if you are busy with the worldly affairs or in the matters of religion,
whichever is your responsibilities,
then hopefully, there will be an alleviation in the intensity of trauma.
That's to say, it itself becomes a remedy also.
A person changes his mind, his mind focuses on other things.
There is change in thought,
else, it is obvious that you will continue to be in the state of shock,
so that state will have more impact on you
Some people are more sensitive also,
so you should try to come out of it as soon as possible.
So, after that, the rituals that have been established among us,
it is Qul Sharief, it is the fortieth, and there's Thursday night,
these are rituals of the subcontinent.
It is not related to the religion in any way.
And if any religious tradition is added to these,
then there is no doubt that it will be declared a bid'ah.
And you should protect yourselves from bid'ah at any cost.
[Hassan] Okay! So, Ghamidi Saab, when someone dies,
then it is said that to kiss him, is objectionable and forbidden also.
There are women, if some women attend a funeral, then they are stopped.
In the same way, it is said that when they die,
then, their relations are over with it now.
So, the restrictions of being Mahrem or not, are again applicable.
Such people can't give them a bath, who were not having a relationship of Mahrem
with them, can't see them too.
So, please tell us that when someone dies, can he be kissed?
Similarly, can his wife or his sister deal with him in the same way?
Do those relations continue to exist even after death also?
[Ghamidi] My friend! All these points, from where have these emerged?
Has Allah commanded them?
Has Prophet of Allah (pbuh) said these?
Why will the relations be over?
That's to say, a relation cannot be summed up itself, in exchanging a few words only.
Relation is actually attributed to a connection.
How can this connection end?
That's to say, I have a son,
so, won't he remain my son, when he leaves this world?
I have a father, so won't he remain my father?
It is the dead body of the same person
which we are burying into the earth, with due regard.
Therefore, there is neither any harm in kissing the dead,
similarly, nor is there any issue in the burial rites.
We know that Syedna Abu Bakr Siddiq was given a bath by his wife,
and there is nothing wrong with that.
I don't know how all these points have appeared among us?
There is no prohibition on doing such things.
[Hassan] Okay! Well, Ghamidi Saab,
similarly, we have observed that when a person dies among us,
then some threads of Ghilaf-e Kaaba (Kiswa) are given, or put on his eyes.
Similarly, it is said that when you return home from graveyard,
then you prepare a feast, it is interpreted as provisions in the grave.
So, is it permissible to do these two rituals?
[Ghamidi] Look, if some person wants to keep some token,
then he may do so but for what purpose?
That's to say, what is the intention?
If you keep a piece of Ghilaf-e Kaaba, or keep a brick of Harem,
it will not make any difference.
The real tokens are the deeds
that a person takes along with him when he's dead,
and a good legacy which he has left behind him.
These are the actions that become a cause for rewarding the person also,
and will become a cause for preference before Allah also.
Prophet Muhammad (pbuh) has said that when a person dies, then
"Yanqata' a'nhu a'malu ibn aadamu illa bith thalath"
"Only three deeds remain, every other deed is destroyed".
If you have set a good tradition, it is Sadaqat-ul Jariah,
you have done any pious deed from which people are benefited.
"i'lmun yuntafu' bihi".
You have left a tradition of knowledge, which is beneficial for people.
"Waladun Salihun yadu'lahu",
there is a righteous offspring, you taught him well,
you preached him piety, you taught him goodness.
Obviously, these actions also become a provision for you on the Day of Judgement.
So, these are the matters that you should put focus on.
That's to say, "By deeds, we make our lives, both heaven and hell."
So, it is the action that should be given precedence.
We should purify knowledge, purify actions.
Such things that people talk about, like
some person died on some day,
died in the month of Ramadan, left on Friday,
we kept this wreath, the dead was destined for the burial at that place.
He had himself brought the clothing of Ihram in which he was buried.
All these ideas are for the contentment of heart.
You do whatever you wish to do.
Allah (swt) has explained in His Book,
and the Prophet of Allah has explained through his sayings
that in reality you will take only deeds with yourself.
[Hassan] Okay, Ghamidi Saab!
There are some more aspects, specifically with regard to these,
people who die, and the matters that people face.
Please tell us about the funeral, funeral in absentia.
A person is living far away.
You see that the people who died during COVID pandemic currently,
their children could not attend the funeral.
So, can funeral prayers be offered in absentia?
In the same way, please tell us that at times,
some people are drowned in the water,
and the body could not be found.
So, for what duration should we wait?
And when should funeral rites be performed for them?
[Ghamidi] Look, the point is that there is no such term fixed
in the religion or Shari'ah in this way.
If an accident has happened, then you eventually accept that
there are no chances of finding it now.
So, you can offer funeral prayers.
In my opinion, I have mentioned already that the situation which has now arisen,
there has been this issue of pandemic.
And, people have now spread to very far-off places in the world.
At times, you cannot book flights, there are no chances of travelling.
So, if a funeral can be arranged online,
there is nothing wrong with that also.
When I have given this opinion, it is obvious that people may disagree on it.
But they did not try to understand that
what a great bounty of Allah (swt) has been granted to us in the current times.
There are so many people, lying around the world, who cannot come at that moment.
Look, when Prophet Muhammad (pbuh) learnt about the death of Najashi,
then he offered funeral prayers in absentia.
So, it implies that the laws which are implemented in the normal conditions,
whenever any issue appears in these, then you should see to it that
how you can make an independent reasoning, keeping its essence intact.
So, if you can give such kind of Ijtihad (independent reasoning),
then you can imagine people may participate from anywhere,
if you have to participate in any funeral, participate in any congregation.
In the Muslim countries, or where Muslim population is high,
you will find Masjid in every street, in every locality, on every turn.
You know that in non-Muslim countries wherein there is a majority of others,
Masjids are found at farther places.
Every person cannot go there.
So, if you can make such arrangements with the help of the latest technology,
then there is nothing wrong with that.
If people have hear the words of the Imam,
then it is just more than enough.
But it is obvious that it will happen due to some limitation, helplessness.
It will be considered a farewell, and it will lead to your satisfaction also.
You are able to participate in the prayers also,
you will also realize that you are a part of the congregation.
You will fulfill all such duties.
However, the ultimate thing is that
you are yourself present within the congregation.
So, wherever it is possible, you must do it exactly.
Wherever it is not possible,
it is quite alright to adopt these other ways.
[Hassan] Okay Ghamidi Saab!
Please explain these last few aspects.
It is said there is a special type of clothing for the dead,
the shroud, which is used in his burial.
Is there any constraint put by the religion on it?
Can a person who dies be buried in his clothes?
Similarly, if a dying person, who lives in Canada or America
makes a will that he must be buried in Pakistan,
then, is it compulsory for people to act according to this will?
And please tell us that should a Muslim be buried in a Muslim graveyard only?
Is there any religious restriction on that?
[Ghamidi] It is the land of Allah, wherever you find a place, bury it there.
It is obvious that graveyards of Muslims are reserved.
It is intended for its protection also.
People who visit it should not bear any difficulty in it,
and Muslims should be able to perform their own rituals, their own traditions,
which is a good thing. There is no doubt in it.
But it has not been made compulsory, (bury) wherever you find a place.
After all, you know that where Syedna Abu Ayyub Ansari was buried.
There are many Sahaba Kiram,
we see that they are buried in different places.
So, there is nothing wrong with it.
If any person has made some will,
then firstly, you should also think while making a will,
that why are you engaging the people in this trouble after you?
If you have made it, and it is convenient, then follow it.
But if it is not convenient, then Allah (swt) may forgive you.
When a person makes a will,
so fundamentally, you should try to act according to his will.
You should advise both the parties.
Such points should not be mentioned in a will,
and if such points have been made, then just "Hattal maktoor",
i.e. do not make it an issue.
It may happen that there are no such conditions,
it may happen that resources or means are not available.
So, there are many rituals that can be prohibitive.
So, there is nothing wrong with it also.
Now, the remaining point is that
what you have to do or not do, at that moment,
then you should ensure that there is no deficit on your end.
We have been given all the guidance for carrying out the funeral and burial.
Some person may say,
as Syedna Siddiq has said that old clothes may be preferred.
That's to say, it is not like that it has been made mandatory,
but it has been insisted necessarily that
when we are bidding farewell to our brother,
or burying his body into the earth,
so, we should ensure to bury him in a clean, pure cloth.
A tradition of funeral and burial is available among us for that purpose.
There is no reason to go against that.
Prophet Muhammed (pbuh) has also instructed about it.
So, we should follow it in the normal conditions.
If it is not facilitated at any instant, or there appears some other hindrance,
and you are buried in the clothes that you were wearing,
then there is nothing wrong with that also.
[Hassan] Okay.