The Meaning of Taqwa and Reminder about Death and Proper Janaza

 By Muhammad Munir

At Conway Islamic Center Myrtle Beach SC

Alhumdulilah Rabbil Alamin

Salatul Salam, ama uth rahmatin al alamin nabina wa mamina, Muhammad ibn Abdulah, alahi min rabihi abdul salati wa taslimi amab’ad:

We say that the word At-Taqwa is a term; that has been mentioned, explained, spoken about in the Quran, in the Sunnah, several times; several different styles and manners. Sometimes Allah (aza wa jal) commands us with Taqwa; sometimes Allah (subhana wa ta Allah) praises those who perform and practice At-Taqwa.

Other times He informs us he is with those who have Taqwa. Some places in the Quran, we find, a specific act or statement that we are required or requested to do; and Allah tells that the exact statement or act is closer to Taqwah. For you to forgive is closer to Taqwah. For you to be, just, it is closer to Taqwa, and so on and so forth. Sometimes we find the result or the reward or the fruit of Taqwa being mentioned. That we save those who use to fear, for those who had Taqwa, and we destroyed those who are evil and so on and so forth. So the point I’m trying to get to, is that the term At-Taqwa has a very – very rich mentioning in the Quran and the Sunnah; in the Quran and the Sunnah. The term Taqwa Taa–Qaf–Wow and Alif – Naqsurah, taqwa, comes from the root word, or is derived from the word Al-Riqayyah; as you can see, the 3 main letters, Wow–Qaf – Yaa or an Alif. That is because in the Arabic language, every single word is derived from either a 3 or 4 letter root word. You have some words that are going to be 5 letters or 6 letters long. Therefore, All words come from either a 3 letter origin or a 4 letter origin. So we see that the word taqwa has Taa-Qaf-Wow-Yaa or Alif. That’s how many letters? 4. So if I want to look up taqwa in the dictionary, if it’s a simplified dictionary I can find it. But if it’s a dictionary that strips the word to the basic original root meaning. Because taqwa is not the original form of it. The original form of it is Wow-Qaf-Aniyaa  Khair [Good] or an Alif. Khairul in shaa Allah.

The word taqwa comes from Al-Ruqayyiah, which literally means to make a protection or a barrier for yourself. For there to be something that you fear, something that you dread, you place between yourself and that thing that you fear, a barrier, a wall, a shield, a gate, that will screen you from that thing that you fear and dread. This is what the term taqwa linguistically means. Protection –which means that you are putting a shield up for yourself.  Something that you are afraid of, and that you are placing something between you and that other thing. If it’s a vicious animal, you place between yourself and that animal a gate. If they are wild animals, you place a fence between your sheep and those wolves that will be too high for those wild dogs, to jump over. Because you fear for your sheep to be, attacked and eaten.

Furthermore, just as a person fears a bullet penetrating his chest or torso he wears a bullet proof vest for protection, so therefore he wears a bullet proof vest. He puts between himself and something that he fears, a barrier, a barrier, that thing he fears is death or injury from the bullet. And the thing that he fears of being shot is his chest. So he puts on a bullet proof vest. That is a form of linguistic taqwa, which means Protection.

So At-Taqwa doesn’t necessarily mean fear. But it means protection, along with fear of Allah. This is the linguistic meaning of Taqwa, Khair – in the shariah, there are several definitions, several interpretations of the term Taqwa; and all of them or many of them are very similar and they mean the same thing at the end of the day – it is just a different type of interpretation.  So putting that on perspective we have a different type of interpretation, khair in shaa Allah, such as, if you were speaking to someone who didn’t speak your original language, and you said to them, let´s say Arabic for example, and I said, he was taught about – he said khubz, bread. Good, Khubz – and you were the interpreter. And you didn’t want to translate to him literally what khubz means. So you brought him a loaf of bread. Said, “hatha khubz (This is bread).” One loaf was unsliced. Then another interpreter brought him, a sliced loaf. And another interpreter brought him, pita bread. And another one came and brought him rote and another one came and brought him different type of wheat bread or grain, and so on and so forth. In the end, it’s all called khubz (bread). It’s just a different type of khubz (bread). Different way of making the khubz (bread), but it’s all khubz at the end of the day, it’s all bread. So similarly, this meaning of taqwa, this comes in the end that this is a very important rule when it comes to understanding tafsir.

You find the, Ibn Abbas, from the sahabah, they said different things about what this verse means. But there’s no contradiction. He said this, he said that, and they’re all similar; it’s just a different way of applying what that verse means.

Good  – in shaa Allah. Some of the companions, such as Ali ibn Abu Talib (radi Allahu anhu) said, “at-taqwa hear khwufo min an jalil, wa amalu bi-tanzil, al kana-atubul khalir wa isti dadu ri omi rahir.” Ali ibn Abu Talib (radi Allahu an) said in a few basic beautiful words, when he was asked about taqwa, he said that, it is fear from Allah, Al Jalil, The Forever Sublime, and subhana wa ta Ala, “wa amala bi-tanzil” and acting upon the revelation; acting upon, the revelation; The Quran and the Sunnah. “Wal kana atubul khalir” and being pleased and content with just a little. Being happy with what? Just a little bit. “wa isti dadu ri omi rahir” and preparing yourself for the day in which you shall travel. Preparing yourself for the day in which you are going to leave; meaning death. So we can see is a very comprehensive definition of taqwa. Fear from Allah Al-Jalil, which is based upon you acting upon the Quran and the Sunnah.

Now bid’ah, now innovations, ok, now ignorance; but you’re acting upon what was sent down to Muhammad (sallallahu alayhi wa sallam) and then on top of that, you have to have… piety and zuhd. You have to be, away from the worldly life. You have to be pleased with what you have. Whether you have a lot or you have a little, but you’re always pleased with, a little. This is very important point. Many people have a misunderstanding of the concept of zuhd. You understand the concept of doing away with indulging in the worldly pleasures asceticism or however they call it or word it. And they think is being as you say is to be hungry. Looking hungry, to be poor, and that’s not necessarily zuhd; or kana’a – being content. You can have a lot of wealth. But you’re, if that wealth was taken away from you, you say Alhamdulillah. You don´t think of it as a big deal; no difference if it is taken from you. Not really a big deal.  But some people, once the wealth is taken away from them, then they can’t survive. They can’t live off grief and anxiety. It´s no way that they can, except what has happened to them. So they aren’t content, but some people that are extremely wealthy, but they are content with what, if they just had a little bit. I remember when I had nothing and now Allah blessed me with a mansion. Alhumdulilah. But I can live in a shack if I had to. I can live in a shack if I, had to. So, he says being content with little doesn’t mean that you just necessarily, have to have little. Also, It doesn’t necessarily mean that you don’t, that it’s impermissible to have, been wealthy, no, because the most important thing is your heart and you prepare yourself for death.

Remind yourself of death. Speak about death and constantly be conscience that death doesn’t have any impartiality, or partiality, death doesn’t have any racism, death isn’t prejudice. Death doesn’t care what you look like, where you come from, what you have. Your skin could be as black as coal or your skin could be as white as snow, you could be the greatest scholar in the world, or the most ignorant worshiper  monk. You could be rich and wealthy or poor and pauper. It doesn’t matter, death does not care. Where you come from, what you look like, what you talk, if you talk slow, or too fast, northern accent, southern accent, death doesn’t care. You have to constantly remind yourself; that I am not protected from death. Death could come to me at any second. A heart attack or a car accident. I could get shot with a stray bullet, or anything can happen. And that’s why the Prophet (alahi salam) said “ak-the’ru  min thik’ree had ji mil ha that.” Make an abundant remembrance of the destroyer of pleasures. Constantly think that the pleasure you have right now, is going to be taken away from you. This comfortable life, this comfort that we have, this carpet – Alhamdulillah, air conditioning, modern, lights, electricity is going to be taken away from us one day. Whether it’s in this life, or in the Hereafter. Khair, as Omar (radi Allahu anhu) said,

“ik sho shu fe in na na’ama la ta dun.” Omar (radi Allahu an) said, “be rough, be rigid, be hardcore, because favors don’t always stay around.”

Favors, bounties, don’t always remain. As we say, we should always walk, just in case, when your car is taken away from you, you’re accustomed to walking. While people who drive, drive, drive, drive, drive, never ever walk anywhere. If their car breaks down, it’s the end of the world; right? They have a fit, their whole day is spoiled – I have to walk, I had to walk five minutes, ten minutes to the gas station. Right? Because they’re accustomed to driving, the comfort, driving to the store, everywhere. I don’t know of any corner stores here, like, you do, corner stores up there. Ok, but, is a two second walk to the corner store to get something, you want a snack, you want something to drink, something for your kids, you go right to the corner store. You don’t have to drive; to the gas station, or that place to get something. There are some people that they drive, up to the street and come back. Lazy, lethargic, or whatever the case is. When that car breaks down, how do you think their world is going to be? Their accustomed to that pleasure and they didn’t remind themselves that this car can be taken away from them. And a ten minute walk is nothing to someone that walks for ten hours; or for ten days; or for ten years.

We’ve known people who’ve migrated, from Chad to Saudi Arabia, on foot. You know how far that is? You know where Chad is in Africa? From the Red Sea to Saudi. You know of course, you know when you get to the Red Sea, you have to take a boat from the region in Africa, all the way, to the tip, and then, when you get inside and all the way up to Medinah; on foot. Scholars of hadith of the past, many of them walked for, for such vast distances, in search of knowledge. And they never complained. ‘Cause they constantly remind themselves that, a horse, a camel is a bounty of Allah, but it can be taken away from me at anytime.

It may be a time which I don’t have the comfort of a horse. So we have to remind ourselves of this, and this is from taqwa. And also, being prepared and even more important the Hereafter, hat you’re going to travel and you have to leave this comfortable place. This place that you have these pleasures, you’re going to have to leave all of them, your wealth, when you die, your family, they’ll cry a little bit and be sad and mourn. But then afterwards, they have to split up your wealth. It’s a reality. How much do I inherit? How much do you inherit? My father, left me the business, he left me the house. It’s a reality. This is a reality. Your family will miss you, love you, and cry, but that’s going to go away. Now it’s the money that you left behind, the goes for, to whom the jeep would go to, the truck. Your children will grow up. Some people’s wives will remarry. Life goes on, as they say.

We have to prepare ourselves for this harsh reality. We have to prepare yourselves for the day in which you’re going to travel. You´re going to travel, you’re going to travel to Allah (subhana wa ta ala) everybody’s going to die. And when you do this, this helps you practice and actualize the taqwa of Allah (subhana wa ta ala) khair? This is one major statement. Another interpretation, of at-taqwa which was stated by one of the tabiin; Ta’qula Habib, that says, that At-Taqwa is, “antaq shalah ha ala nurimin Allah tariju tha wa Allah. Al tu tir’u tu tir Allaha ala nurimin Allah tara jirthu Allah. Wa an tan taida an antansi Allaha ala nurimin Allah takh sha a’tiqa ful wi kabulah.”

He said, proximally – verbatim whatever the case is, he said, for you to obey Allah, upon a light from Allah, hoping for the reward of Allah; and for you to stay away from disobeying Allah, upon a light from Allah, fearing the punishment of Allah. Taqwa is for you to be obedient to Allah (aza wa jal) based upon a light from Allah.

What does this mean? Is that you perform good deeds. You do what you’re supposed to do, what you’re requested to do; that which is obligatory and recommended. Based upon light, he said; a light, meaning ilb, dalil, Quran and Hadith. I call the adhan, why do I call the adhan, because making the adhan is obedience to Allah. “Ala nurimin Allah.” From light from Allah. Do I call the adhan like this, like that, this time, do I say this, how many times, light, clear dalil. The Prophet says something, he made the iqamah like this, not the adhan, the adhan and the iqamah is different. Khair? “Tara ju thawAllah.” Hoping and seeking for the reward of Allah (aza wa jal). I made the iqamah, not for people to say ¨mashAllah that brother has a beautiful voice; that brother comes to the masjid, he’s devoted¨. I made the adhan seeking, Allah’s reward. All that – and then he said for you to stay away from disobeying Allah, upon a light from Allah, fearing the punishment of Allah (subhana wa ta ala). Why don’t I smoke cigarettes? I don’t smoke cigarettes because it’s bad for my health. I don’t smoke cigarettes because it’s looked down, it’s frowned upon in my society, no – I don’t smoke cigarettes because Allah and His Messenger made them haram. That’s why, along with them being harmful and so on and so forth.

But I stay away from that disobedience from, a light from Allah. What’s the proof that cigarettes are haram. Because the Prophet (sallahu allayhi wa salam) was only sent to make the At-Ty’ibat lawful and to make the Kaba’ith, filthy, foul, wicked names unlawful. In there lies no doubt that a cigarette is filthy and it’s foul. A waste of money, waste of time, and it’s harmful to my health and it is offensive to other people. That’s clear proof that it’s haram; a clear proof that it is haram. So I leave off smoking of the cigarettes based off of that knowledge. And I fear that if I met Allah, when I meet Allah on the day of Judgment, Allah will ask me, why did you smoke cigarettes? Why did you destroy the body that I gave you? Why did you destroy the perfect body that I created you with? That’s taqwa. It´s clear. and your other interpretations and statements with regards to the meaning of At-Taqwa, such as that of Abdullah ibn Masud (radi Allahu anhu) in which he said, At-Taqwa and he said here that At-Taqwa of Allahu (subhana wa ta ala) Abdullah ibn Masud, he said, “hiya an yu ta Allah fala yu asar wi yuth qu Allaha – yuth qu Allahu fala yusa wi yush qu Allah fala yuq fa a qama qala.” (radi Allahu an) He said, “Taqwah, a haqu ti ha ti he” – to fear Allah as He should be feared, is for Allah to be obeyed and never ever disobeyed; for Allah to be remembered, and never ever forgotten about. And for Allah, to be thanked for one to appreciate Allah and never be ungrateful or disrespectful to Allah (subhana wa ta ala) that was another interpretation. And some scholars say, he, they say, that taqwa, and this is the most comprehensive.

Everybody see the point I’m trying to get to? All these statements are very similar.. They’re all leading to the same final point. Is taqwa consists of 3 main pillars, 3 tiers of taqwa, tastikul akbar, inti fam ama-wir, wij tinab an nu wahi. It is, believing and the information, that complies to the commandments, and avoiding the prohibitions; believing in all information from the Quran and from the Sunnah. Allah told you about angels, how they are and how to believe in them.  Allah told us about Jinn, how many Jinn are there, what do they look like, how can they Satan, how can this one be in more than one place, how can he whisper to me – I can’t see them. Believe in the Jinn; if you want to achieve taqwa. Allah told us about the grave. He told us about Jannah. He told us about Adam, what happened; told us about many things in the Quran. Allah told us about His attributes, first and foremost. Allah informed you of His attributes. So you believe in them whole heartedly and they’re real true attributes, perfect attributes, why – is because that’s from taqwa. To believe in what Allah told you about.

The Prophet (sallallahu alayhi wa salam) explained many things to us; things that the human intellect cannot comprehend. Things that the human intellect doesn’t seem to be impossible, but it can’t be comprehended; can’t grasp. So from taqwa is that you believe in them. Secondly, “en ti thadow imawu.” Following, or complying to Allah’s commandments. Allah told you to offer the salah (prayer).

The Prophet (sallallahu alayhi wa salam) told you to take your lower garment and raise it above your ankles. The Prophet (alayhi salam) he told you not to eat and drink with your left hand. Allah the Almighty, the majestic commanded you to perform Hajj, once in your lifetime; and so on and so forth. Anything, that it was a command from Allah, from Taqwa is that you implement what has been ordained to you. How, why, I’m working on it, I’m weak, my condition, well, where I’m from, No – Allah and His Messenger told you to do it, you try your best to do it. And if you don’t, then you’re not going to be able to achieve Taqwa. And if you fall short 10%, then it’s going to be 10% missing from your Taqwa; 20% – 20% missing from your Taqwah; 20% that’s going to be missing, from those virtues and fruits of taqwa. Allah being with you, Allah protecting you, Allah supporting you; and so on and so forth. The mu’taqium. Allah accepting your deeds and so on and so forth, the virtues of the mut’aqim. And then the  third and final pillar is, “wij tinab an nu wahi” avoiding the prohibitions. The Prophet (sAllallahu alayhi wa salam) has forbidden you, from doing an act, from saying a statement, Allah (aza wa jal) says, do not do this in the Quran.

Then it is from taqwa that you stay away from it. You stay away from it. Regardless of whether that thing is clearly stated to be unlawful, regardless whether that thing is clearly stated, to stay away from, avoid, or whether Allah and His Messenger talk about the vice of something, that´s  what happens to one who does this. This will lead up with the one who says this. And so on. We don’t have time to go into all the specific details and examples. But most importantly, is belief in information, compliance of the commandments, and avoiding the prohibitions. And the proof for this, is what Allah (aza wa jal) has said in the Quran, in the 6^th chapter, Surah Al An-Nam. “wa taamet kalimit rabbika sid kun wa adilah, laa mubedh li dha wa kalimati ila khil ilaya.” Allah (aza wa jal) says, “wa taamit kalimit rabbika” – the statements and the words of your Lord, he says, “taamet,” are perfect and complete. “sid kun” in truth – “wa adilah” and in justice. The words of your Lord are complete and perfect in truth and in, justice. The words of your Lord, “sid kun,” in truth, what Allah told you about is perfect and complete. “Wa adilah,” in justice – what Allah told you to do, and told you to stay away from is complete in justice and it’s fair. It includes those two pillars of taqwa.

Everything Allah has said to you, is true and just. What Allah told you about the Angels, it’s true. When the Messenger of Allah says I told you, about what happens when you drink with your left hand, or you enter your house without saying “Bismillah,” it is true; and “adil,” just. What Allah has allowed, a man to marry more than one woman is just. The man may not be just, the brother may not be just, but, the ruling, the legislation is just. A woman, inherits less than a man, it’s just. A man must take care of his wife and provide for his wife, even if she’s wealthy and he’s poor. That’s just. Why do I have to give my wife money, even if she has money? Because that’s what Allah legislated, so it’s just. Whether you realize it or not, whether your culture or your democracy or the constitution, it’s just. Everybody understand this? If we don’t have these two pillars, then there’s no taqwa. Khair? There’s several virtues of Taqwah, from them is what Allah (aza wa jal) has said in the Quran, “a’akhilahu yauma a’boudu’u hum mu’taqim.” He says, “on that day, intimate friends will be enemies towards each other, except for the mutaqim.” On the Day of Judgment, your close friend, your close colleague, and companion, you’re going to hate each other and curse one another. Unless you loved each other and you were both upon Taqwa. There’s one of the virtues of Taqwa, is that you have a true friendship; in this life and in the Hereafter.

There is your brother in Islam; for 20, 30 years; alhumdullillah, we ate together, we traveled together, we prayed together, we made Hajj together, and we learned and studied together. He taught me, I taught him. We were brothers, friends, and in the Hereafter, we’ll also be friends. On the Day of Judgment; in Jannah(paradise), just think how beautiful that is. Many of you have friends for years, but when death comes, that’s it. The friendship is over. No more. He may be going to paradise; you may be going to hell, a’udhu billah. This isn’t the case with taqwa. With taqwa, people love each other and they’ll be with each other. And this is a very important virtue of Taqwa. And most importantly, or before, all of this is what Allah says, “en Allaha, ahu bul mu’taqim.” Allah loves the mutaqim. And if Allah loves you, then that´s it.

You can wash your hands, of every problem, every worry of the entire dunya and Hereafter, if Allah loves you. If Allah loves you, you have succeeded, you have won the race; it’s over. Allah loves you, rabbil alamin. You know how many human beings has Allah created? From the beginning of time; from Adam, (alayhi salam) up until now. How many people came and for Allah to single you out, to love you, I swear that is a magnificent thing. And the only thing you have to do is perform Taqwa. Believe in what Allah said. The Prophet (sallallahi alayhi wa salaam) has informed us. On the Day of Judgment, the Prophet (sallallahu alayhi wa salam) has told us, what would happen to the person who performs this act, who does this; enough. Believe in it. Try your best to implement it. Oh well, I’m not ready to try, implement it, if you want Allah to love you. Stay away from it, if you want Allah (subhana wa ta ala) to love you. This is one of the greatest virtues of At-Taqwa. You have to understand, brothers and sisters, that speaking about Taqwa, it could take, a series of lectures. And we still wouldn’t fulfill, the haqq, the do right of Taqwa. Where we can talk about it in more detail and explicit way, inshAllah. But we’ve mentioned it, it’s sufficient. InshAllah subhana wa ta ala – now we want to speak a little bit, briefly; is Salatul Janazah.

InshAllah subhana wa ta ala. Khair [Good]. Alright, we’ll do this with some questions and answers and some interaction, inshAllah. When a person dies, what are some of the things that are recommended? When a Muslim, we’ve confirmed that this Muslim brother has died, what should we do? What’s something that’s recommended or obligatory to do? Before we even get to the actual Janazah? Make du’a for him. Khair. Anything else? (Abdul Rashid..?) or before, let’s say before someone actually even dies? When someone is very, very sick. And it seems as if he’s dying, he’s on his “deathbed.” And we go and we visit him in the hospital or at his home. What should we do? Get him to say “la ilaha ill Allah.” Good, like we mentioned yesterday. Khair. What else? Make du’a for him. Good. Anything else? Pray with him, anything else? Ask him to make du’a for you? Khair [Good]. Anything else? (Jihaad..?) Khair. How about turning him towards the qiblah? Getting him to face the qiblah? Khair. How about someone asking or requesting, someone to tell you about his debts? Things that he has for and or against him. For and or against him. Khair  inshAllah. Khair. Then what else do you do when you find out that he actually dies? Before preparing the body. How about closing his eyes? To close the eyes of the deceased. That is because the Prophet (salahi salam) said, when the soul leaves the body, tabi’ahu, the view, the persons eyes follow the soul being taken out. That’s why, if you’ve ever seen someone die, in real life, sure many of you have, or even in the movies, you see someone, their eyes like, look, that’s real. That glassy look is because the soul when it’s taken out, the eyes follow it out. Khair [Good]? So it’s recommended that the eyes should be closed. As the Prophet (sallallahu allayhi wa sallam) did to Abu Salamah (raid Allahu anhu). After we close the eyes, then we should do what? What about one’s mouth? The mouth should be closed or even fastened closed. So it won’t be a unpleasing site for the people that want to wash his body. ? Khair inshAllah. Then, What else is? Some scholars, they say that, something should be placed on the belly of the deceased body; in order to for, it to be stopped from, swelling too much. Khair? Others say that it should be left normal, but a person should rush and hasten towards performing the Janazah and burying the body before it starts to, swell. Khair [Good}? Everybody clear on this? The Prophet (salahi salam) said, “asli’u bil Janazah.” He says, “rush forth with the Janazah.” And with the Janazah. “fa en taqu saa li ha fa khairan tu qa dhi muni ha alayhi.” So if the righteous, if the person was righteous, then you only put him to more good, “wa en taqul Sharon ghairul dha lika.” “And if it’s other than that…” “fa Sharon ta da unahu ana kabikhum aw kami kasi salam.” And if it was unrighteous, if it’s wicked, then it’s evil that you’re getting rid of; you’re taking off your shoulders. We seek refuge in Allah. Just think about that; think about that hadith. If the brother was righteous, you should run; run, run, race, race, forth, hasten to get him into the ground. ‘Cause alhumdulilah, you put him to more good blessings, a better life. But if it wasn’t like that, let’s get rid of this, as you say; this is serious. That’s serious. That’s serious thing right there. (Qadl…?) (audience) “I have a question. If in the United States, it’s different than other countries. When you have a Muslim, that’s in a family and a non-Muslim, it’s difficult to get the body. The rigo mortis sets in the body. How would you handle that situation, because the body is stiff, once the rigo mortis sets in.

So if the family in the case where I ran into, they’re non-Muslims, and you’re Muslim, it’s difficult getting the body from the hospital because the family had to release him. Rigo mortis set in, so what are we to do then..” “tata qulAllaha masta ta tulm.” Fear Allah to the best of your ability. That´s  simple. If the body is stiff, cold, if they hold the body for a week, 3 days, autopsy, this and that. Do with the best that you can. If the kufaar say, we’re not giving up the body; he’s a Christian, a’udhu billah. As it happens many, many times. “This is my son. I baptized him myself. He isn’t a Muslim. I’m burying him in the church.” You go to them and say, Ms. We’re sorry of your loss. We feel your grief along with you, but, this was Brother Furnaan in the masjid for 30 years. He’s Muslim, look at him. The father says: “No! Get out of here!” What are we going to do then? We can’t even pray on him, we can’t wash his body; but we can’t – then we make the prayer on him. The Salatul khair [ Salatu Janazah for the body that not present]. The one who’s not there, we pray on him in his absence. Fear Allah to the best of our ability. If you get the body a week later, sometimes if it’s, people are murdered, unfortunately. They do an autopsy on the body, they mutilate the body. What do we do then? Fear Allah to the best of your ability. Do what you can. But something has to be done, for the brother, it’s just is haqq. And this shows the importance brothers and sisters of writing a will. Writing a will and having it clearly mentioned that you are a Muslim. A Muslim. Tell your parents that and explain them that and have it in your will. ‘Cause unfortunately, there’s some parents or some family members who are spiteful. And one of the biggest reasons why people don’t accept Islam, and they don’t want to submit to the true religion is jealousy and envy. Or envy, we’ll say envy. And that is because; they know it’s the truth. But, because of this, the venom in them, they don’t want to accept the truth. And they’re upset at you for having the truth brought to you and you accepting it. So they’ll try to be spiteful and they know you’re a Muslim. And they’ll wait, until you die, to take revenge against you. It’s evil. But it’s a reality. It’s a reality and we’ve seen this, how many times; in Philadelphia? Family, the mother, you know, spiteful. Grandmother, father, anybody. They’ll come together, “oh, we’re going to get him back now. He caused us all the embarrassment by dressing like that and saying that Jesus is not the Son of God. Not coming to our Christmas parties and birthday parties and our celebrations and our gatherings. He embarrassed our family, he did this. So now we’re going to get him back. A’udhu billah. So the Muslim has to have these things documented. And he has to constantly pray to Allah, that he dies as a Muslim, and that he’s buried as a Muslim. Khair? So those are some of the things you should recommend, at the time of death. Khairul inshAllah. We have the understanding that the Salatul Janazah, is something which is, fardoon ala kifayah. It is an obligation upon the community as a whole, as we explained; as an obligation upon the community. Somebody has to do it. If a brother dies in this community, somebody has to wash his body. Someone has to pray over him and handle his debt; somebody. Not every single Muslim, but at least one brother; or at least a group of brothers.  So Janazah is a haqq of a Muslim. Is a right of a Muslim. (Naam fadl…)

Someone from the audience asks: Aas salamu alaikum, you said one of the things you do is facing the body towards the qiblah, is that feet or head first? What would you say? Feet or head first?

The audience respond to him by saying: head.

The head, the face. Khairul inshAllah.

The audience asks: ¿is it acceptable to bring a dead body into a mosque? ¿Is it acceptable to bring a dead body into the masjid? The Janazah prayer is obligatory. And no, which we want to explain, if we have enough time… The Janazah is to be in front of the Imam. And he needs to pray, at the, in front of that body. So, whether he prays inside of the masjid, outside of the masjid, he must pray on the body. He must offer the salah. So if they bring him to the masjid, abbas, no problem. They’ll make the Janazah outside of the masjid, laa abbas, that´s no problem. We know, that RasulAllah  Messenger of Allah (salaallah wa alayhi wa salam), offered the salah, the Janazah, on two companions who died; in his masjid. Khair? And then as Aish’a (radi allahu anha) narrated. So it’s permissible to bring the dead body into, the masjid. (Fadl..) Also: ¿What about burying the Muslim brother, in a non-Muslim cemetery? Burying the Muslim in a non-Muslim cemetery, the people of knowledge mention, the Muslim should be buried in a Muslim cemetery. It should be distinct and away from the kufaar, in life and afterlife. He should be away from the disbelievers. However, this being obligatory, and mandatory, Allah knows best. Let alone the conditions of places like America, in which the Muslims are in general, they don’t have too much. They don’t have but so much. They don’t have their own lot or cemetery, they may have their own section; but, seldom we find a “Muslim,” cemetery. So fear Allah to the best of your ability. At least try to have a section where only Muslims are buried.  At least to have a place in which is further away from those crosshairs and all the, you know, gargoyles and mausoleums and all of that, you know. Shirk, kufr. At least. If not, fear Allah to the best of your ability; the brother must be buried. And as a general rule, we have an understanding brothers, is that anything that is difficult and hard, ease has to come. Is one of the major, 5 principles of fiqh. One of the major 5 maximums of fiqh is… “al mush akitu tajlibu taseer.” Difficulty necessitates ease of facilitation. Difficulty, hardship, demands that there be something easy. It’s, we can’t do it, and it’s too difficult. So there’s no sin, we have to do it like this, mashAllah. The Sunnah is for us to do it like that. But, in this case we don’t have the physical ability to do it. So therefore, we have to do, to the best of our ability. All that, my bothers. (faldon)

Audience asks a question: what about, if, what if in the situation like, how would you handle the body, does it have to, does it be already prepared, washed and everything, and – and shrouded, as far as put in a box or not, prior to the burial?) Khair. The body should be placed into the ground, in its shrouding, without being put in a box. But once again, in America, or in the UK or Australia, they, some states; I don’t know how it is in South Carolina; but in Philadelphia, they don’t need a, you don’t have to put it in a box. You can put the body into the ground as it is. Some places like New Jersey, or maybe New York, but I’m sure about New Jersey; you have to put it in a box; has to be put in some type of coffin. Ok? Same here. Then, so.. (audience #1: it’s not the same though – (inaudible- no, it’s not the same-) we did the brother Kalif, may he rest in peace, we just, matter of fact, and he never went in a box. We cleaned him and everything, washed him, shrouded him and everything. We transported him to the grave site. And then we carried him over to the site. A couple of the brothers got into the hole, we lowered him down in there, and then they had to cut out the little niche [a small whole] and then place him in the niche facing, towards the qiblah without, just in the shroud.

Somebody else from the audience replies to that by saying: well here in South Carolina, certain counties, depends on the county, say you have to have them in a box, or some kind of a..(inaudible) (#2 majority of them say..) (#1 not trying to argue brother) (#2 South Carolina) – (#3 what the issue is.. ) (#1 Muslim graveyard) (#3 As salamu alaikum, the issue is, if you can’t –inaudible- put the body in a box – inaudible-) There’s no problem in transporting it, the issue is, burying it. (#3 so I’m saying, when you transporting it, that’s what I’m trying to say, you transport it sometimes in a box, as far as, you know, it don’t be, you know like you get up to a wooden box. So when you get up to the grave site, you get him out of the box. – Inaudible -) Safeguarding? This is Sunnah. The Sunnah is, that, the Janazah, should be carried; in Islam. Not in a,what do they call that, not in a hearse; right, not in a truck. So that’s one issue right there. The Janazah should be carried on like a flat, wooden, type of table thing with handles. So, there’s not even a need for that. But here in America, once again, sometimes you have to drive, half an hour – hour to the cemetery. That’s different. Go overseas, in a Muslim lands, ok, so a lot of times they walk, even if it’s for some time, you know, and they walk fast. Briskly, with the Ajul Janazah; carrying it corner to corner, like this. This one moves out the way, he grabs it. Soon as he comes, I’ll show you, in the Prophet’s masjid. They bury the baqi’ah, the burial ground is not too far away. Actually, you can go, in the Prophet’s masjid, and run out in the courtyard, with the Janazah; into the burial ground. That’s how it should be done. Khair. Moving on. Ibnul Qadamah (rahim Allah ta ala) scholar of the 6^th century. From Palestine, he says, “babul ghusli miat aghusil mait,” the chapter of washing, the dead body. He says, “faidul ukli dau fe ghuslihi surti atta awrahtu.” That when the ma’it, when a person dies, the first thing is we have to do, is we have to make sure we cover his awrah. His private area. “thumma yura sara yauma bata yahu asm’an rafikha.” And then his body, should be gently, pressed, gently pressed. In order that any waste, will leave the body before we start washing it. Because it’ll be a problem, once we wash the body, and then later on… that’s a problem. He says, “thumma yura fu ala yedihi yurkha – thumma yura fu ala yedihi yurkha. Fa yuju biha.” Then, you place the towel in your hand and begin to make istinjah. Clean his private area. To clean his private area. “fu ma wayul diul hu.” Then, he should make wudu on the body. Perform the wudu on the deceased’s body. Starting off, with the right hand, mouth, everything just like [for] the salah. Just like [for] the salah. “Thum bi yagsir rah sag rihu wi li yedhlihu bimadin wa sidirin.” It means to wash his head and his beard, with sidir. With, a type of, lote tree leaves; and it can be soap. Any type of shampoo, something, that is fragrant. But it should be, if you can, with this, actual thing that’s mentioned in the hadith. Sidir, sidir. The person’s hair, his head, and his beard should be washed; and this proves brothers and sisters, this is clear dalil, that the Muslim man, should have a beard. ‘cause he’s not even talking about the rulings of beards. He’s talking about a dead Muslim man. But it clearly shows that the Muslim man, that when he dies, it is already pre-supposed that he has a what? That he has a beard. That he has a lahya. Khair that’s a clear proof right here. And this is important for you to understand, of, dealing with issues sometimes directly, sometime when it’s indirectly dealt with, it’s even more effective.  He didn’t even say if he had a beard. Right? He said “wash his head and his beard.” Meaning, 9 out of 10 Muslim men, have…

Edited by Karla Lozano

Transcribed by Coby Green

Prepared by Abul Baraa Muhammad