Janaza Regulation
WHAT IS BID’AH OR INNOVATION?
Fiqh-us-Sunnah
Fiqh 4.82 “All novel acts are an innovation and every innovation is error.”
Introducing something new to religion – is EVIL.
Hadith 4515 Narrated by
Ali ibn Abu Talib
......If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in religion), he is cursed by Allah, by His angels, and by all the people. Musaddad said: Ibn AbuUruban’s version has: He took out a document.
Al-Tirmidhi Hadith
Hadith 605 Narrated by
Ali ibn AbuTalib
Allah's Apostle (peace be upon him) said: Ali, there are three matters which should not be deferred: the Prayer when its time is due, the funeral as soon as it is ready, and the case of a woman without a husband, when there is a suitable (spouse) for her in her class.
Transmitted by Tirmidhi.
Announcing the death
Fiqh-us-Sunnahiqh-us-Sunnah
Fiqh 4.20
A report, recorded by Ahmad and Tirmidhi on the authority of Hudhaifah, says that Hudhaifah said: "When I pass away, let no one vex me, for I am afraid (my death will be announced) and it may be regarded (as an invitation to) mourning. And I heard that the Prophet, peace be upon him, forbade announcing the death of a person as an invitation to mourning. This refers to a practice of the pre-Islamic period. In those days when a noble died they would send a horseman to various tribes to inform them about his death saying: 'The people are devastated on account of the death of so and so.' Such an announcement was (always) accompanied by crying and weeping."
Referring to this practice, Jarir says: "(In those days) we considered it a part of mourning to assemble at the deceased's house and prepare food after burial for those gathered there." Some scholars consider this to be absolutely forbidden (haram).
Sitting for Condolences
The sunnah concerning this is that one should offer condolences to the bereaved family and leave .Neither the consoler nor the consoled should sit down . This is the lesson we learn from the example of our righteous predecessors. Ash -–Shafi i in his A 1 Umm said, “ I dislike gathering in groups together to give condolences even if those gathered do not cry. Such a gathering revives sorrow and adds to the grief and burden of the bereaved family. An-Nawawi said, “Ash-Shafi’i and his companions disliked sitting for condolences, whereby members of the family stay in their homes to receive anyone coming to give their condolences. Instead, they should go about their usual tasks and needs. This applies both to men and women. Al-Muhamili states this explicitly and transmits it in reference to a text from Ash-Shafi’i. This is makruh tanzihi (Makruh tanzihi signifies something which is undesirable yet is closer to the lawful) unless it is coupled with some other innovation. If it is accompanied with another forbidden innovation (bid’ah), as is generally the case, then it is regarded as one of the strongly forbidden acts. All such acts are an innovation, and as a sound hadith says, “All novel acts are an innovation and every innovation is error.”
Ahmad and many other Hanafi scholars also hold this opinion. Early Hanafi scholars, however, held the view that there is nothing wrong in holding a gathering at places other than mosques for three days of condolence, so long as one does nothing prohibited. The practices of some people nowadays, such as gathering for condolences, setting up tents, spreading carpets, and incurring a lot of expenses out of arrogance and show off are all despicable innovations that are forbidden and must be avoided, especially when most of these acts are contradictory to the teachings of the Qur’an and sunnah and are vestiges of pre - Islamic customs of Jahiliyyah. Some of these innovations are reciting the Qur’an in a melodic fashion and disregarding the rules of proper recitation, or not keeping silent when listening to the Qur’an or indulging in smoking or such other activities. And this is not all. Some of these slaves of their desires indulge in extreme innovation. They are not satisfied with the days originally prescribed by Islam, but designate Wednesday as the day to renew these abominations and to indulge in these innovations. They celebrate the anniversary of death on the first day and observe remembrance on the second day, and do other such other things without any justification by either text or reason.
It is prescribed in Islam to offer condolences to the family of the deceased. This should take the form of whatever is thought will bring them consolation, stem their grief and help them to be patient.
Fiqh-us-Sunnah
Fiqh 4.16
What Should be Done When Someone Dies
It is sunnah to do the following when a person dies:
1. Advise the dying person to say: "La ilaha illa-Allah" (there is no god but Allah). It is narrated on the authority of Abu Sa'id al-Khudri that the Prophet, peace be upon him, said: "Prompt your dying people to say: 'La ilaha illa-Allah'." (Muslim, Abu Daw'ud, Tirmidhi) Another report on the authority of Mu'adh ibn Jabal states that the Messenger of Allah, peace be upon him, said: "He whose last words are 'La ilaha illa- Allah' shall enter
This prompting (talqin) is necessary only when the dying person is unable to utter the shahadah (La ilaha illa- Allah . . . ). If such a person is able to utter these words then there is no need for prompting, but he should rather be advised to do so. Such advice is useful in cases of persons who are in possession of their faculties of reason and speech. If one is already mentally impaired such advice cannot be of benefit. But one who is unable to speak might say these words in his heart. The scholars are of the opinion that no pressure should be put on the dying person. So one should not say to him, "Say, 'La ilaha ill-Allah'," lest he should become annoyed and utter something improper. One may say the shahadah, however, in such a way that the dying person might be able to hear it and repeat it. If he utters it once, he should not be asked to repeat it unless he says some words after it. In such a case he should be asked to repeat shahadah to ensure that it be his last utterance.
Most scholars are of the opinion that one attending a dying person may repeat only the words: "La ilaha ill-Allah," according to the apparent meaning of the hadith. Others are of the opinion that the dying person should be prompted to utter the two testimonies (that is, "I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and Messenger"). The purpose is to remind him of the Oneness of Allah, which includes both of the two testimonies.
2. Lay the dying person so that the qibla is on his right side. To this effect it is recorded that Abu Qatadah said: "Upon arrival in Madinah, the Prophet, peace be upon him, enquired about a person called al-Bara ibn Ma'rur. The people told the Prophet, peace be upon him, that he had died, and had willed one-third of his property to the Prophet, peace be upon him, and that his face be turned toward the Ka'bah at the time of his death. Hearing this, the Prophet, peace be upon him, said: 'He has been true to his innate nature. I return the one-third of his property to his children. ' Then the Prophet, peace be upon him, left and offered a prayer for him and prayed, saying: 'O Allah! Forgive him, have mercy on him, and cause him to enter Your Paradise. Indeed, You have accepted this prayer'." (Narrated by Al-Baihaqi and Al-Hakim, who observes: "I know of no hadith, other than this one, with regard to turning the face of a dying person toward Ka'bah.")
Ahmad reported that Fatimah, the daughter of the Prophet, peace be upon him, at the time of her death, turned toward the Ka'bah and placed her right hand under her head. This is the sleeping position recommended by the Prophet, peace be upon him, and in a grave, a dead body should also be placed in the same position. A report recorded from Ash-Shafi'i says: The body of the deceased should be laid flat on his back with his feet toward the Ka'bah, and his face raised a little, facing it. The majority of scholars, however favor the first position and hold it to be preferable.
3. Recite Surah Ya Sin from the Qur'an. (Surah 36 of the Qur'an) This is reported by Ahmad, Abu Daw'ud, Nasa'i, Al-Hakim, and Ibn Hibban, and the last two of them grade it as a sound hadith. They report also on the authority of M'aqil ibn Yasar, that the Prophet, peace be upon him, said: "Ya Sin is the heart of the Qur'an. Whoever recites it seeking the pleasure of Allah and the hereafter will receive Allah's forgiveness. So recite it to your dead." (Ibn al-Qattan considers this hadith weak and manifests some confusion, doubt, and even ignorance about some of its narrators. Ad-Dar al-Qutni is reported to have said: "In the chain of narrators of this hadith there is confusion. Its text is obscure and is not correct.")
Ibn Hibban observes: This hadith refers to the recitation of Ya Sin for those on the eve of death and not for those already dead. This interpretation is supported by Ahmad, who recorded in his Al-Musnad that Safwan states: "The most eminent scholars say: 'The recitation of Surah Ya Sin at the time of a person's death makes death easy for him'. "The compiler of Musnad al-Firdaus attributes this hadith to Abu ad-Darda and Abu Dharr. They both narrated: "The Prophet, peace be upon him, said: 'If any person is on his deathbed and Ya Sin is recited to him, Allah makes his suffering easier'."
4. Close the eyes of the deceased. It is narrated by Muslim that the Prophet, peace be upon him, went to visit Abu Salmah. He saw that his eyes were wide open and blank with the stare of death. So the Prophet, peace be upon him, closed his eyes and said: "Verily, when a soul is seized, the eyesight follows it."
5. Cover the deceased: 'Aishah said: "When the Messenger of Allah died, he was covered with a piece of cloth that had some designs on it." This is reported by Bukhari and Muslim. The objective here is clearly to safeguard the respect and dignity of the deceased in death against prying eyes and against the exposure of his or her body to the idle curiosity of those looking for changes in its physical condition and features.
There is a consensus among scholars regarding the permissibility of kissing a dead person. The Prophet, peace be upon him, kissed 'Uthman ibn Maz'un after his death. Similarly, when the Prophet died, Abu Bakr leaned over him and kissed him between his eyes saying: "O my Prophet! O my best friend! !"
6. Prepare the body for burial without delay, as soon as death is confirmed (by specialists i. e., a qualified physician or the like).
The guardian of the deceased should wash, wrap, and arrange for the burial of the body soon after the funeral prayer for the deceased, because the body might deteriorate if burial is delayed. This is based on a report, recorded by Abu Daw'ud from al-Husayn ibn Wujuh that when Talhah ibn al-Bara fell ill, the Prophet, peace upon him, said: "I see that Talhah is on the verge of death. Inform me about him (when he passes away) and make immediate preparations for his burial, for a Muslim's remains should not be left long with his family after his death."
The burial may be delayed only for the guardian, provided no physical deterioration in the condition of the body is feared from such delay. Ahmad and Tirmidhi report on the authority of Ali ibn Abu Talib that the Prophet, peace be upon him, said: "O Ali, never delay three things: prayer when its time approaches, the funeral when death is confirmed, and marrying a widow or a divorcee when a suitable match is found for her."
7. Settle the debt of the deceased. Ahmad, Ibn Majah, and Tirmidhi have recorded a hadith on the authority of Abu Hurairah that the Messenger of Allah said: "A believer's soul remains in suspense until all his debts are paid off." Tirmidhi considers this a sound hadith.
This means that the judgement regarding a soul's salvation or perdition or its entry into
A hadith recorded by Ahmad, Abu Nu'aym, Al-Bazzar, and At-Tabarani from the Prophet, peace be upon him, says: "The debtor will be summoned before Allah on the Day of Judgement. Then Allah will ask him: 'O Son of Adam ! Why did you incur debt and infringe on others ' rights? ' The man would reply: 'My Lord! You know I took it, but I neither abused nor lost it. It was stolen or bumed in a fire or lost its value.' Allah, the Almighty and Exalted, will say: 'My slave has told the truth, and I am more entitled (than anyone else) to settle his debt. Then Allah will issue a command and something will be placed on his scales causing his good deeds to outweigh his bad ones. And so, by Allah's Grace, he will enter
The Prophet, peace be upon him, did not perform funeral prayers for those who had died in debt. When, however, Allah the Almighty, granted him certain lands as a result of conquests, and the community's wealth increased, he offered funeral prayer for them and settled their debts.
Bukhari reports that the Messenger of Allah, peace be upon him, said: "I am nearer to the believers than their own selves. So if someone dies leaving behind debt, but no wherewithal to settle it, we shall pay his debt, and if someone dies and leaves some estate behind him, it is for his heirs (to pay his debt)."
This hadith shows that the debt of a deceased Muslim may be paid from the public exchequer out of the zakah funds specified as the portion for the people in debt. This is one of the prescribed categories of zakah recipients. Death by itself does not annul one's debt or other responsibilities to the living.
Fiqh-us-Sunnah
Fiqh 4.23a
Preparing Food for the Bereaved Family is Encouraged
Abdullah ibn Ja’far reported that the Messenger of Allah, peace be upon him, said: “Prepare some food for the family of Ja’far, for what has befallen them is keeping them preoccupied.” This is narrated by Abu Daw’ud, Ibn Majah and Tirmidhi, who grades it as a sound hadith.
The Prophet, peace be upon him, recommended this practice for it is an act of virtue and kindness and brings friend and neighbors closer to each other.
Ash-Shafi’i said: “It is recommended that the relatives of the deceased prepare enough food to feed all the deceased’s family for one day and night, for it is the sunnah of the Prophet, peace be upon him, and a practice of good people.”
The scholars hold it commendable to urge the deceased’s family to eat so that their sorrow or excessive grief will not cause them to avoid food and thereby become weak. These scholars also hold that to offer food to the women while they are mourning loudly is not permissible, for it would be helping them in something sinful.
All the schools of Islamic law disapprove of the deceased’s family preparing food for the people coming to pay their condolences, for it adds to their grief and further encumbers them unnecessarily. Such a practice would also resemble the custom of the Arabs before Islam. Referring to this practice, Jarir says: “(In those days) we considered it a part of mourning to assemble at the deceased’s house and prepare food after burial for those gathered there.” Some scholars consider this to be abasolutely forbidden (haram).
Ibn Qudamah observes: ‘It is permissible, however, when there is genuine need for it, since sometimes people attending the funeral may be from distant places, and they have to stay with the family of the deceased, in which case the family has to host such guests
After washing, should anything be recited, by surrounding the deceased?
The most important function after washing the janaza – is the shrouding and carrying the janaza for burial. Reciting anything or lamenting around the dead is not permissible in Islam as it is an innovation (Bidaat ) in Islam.
Even though this is an innovation (Bidaat), there are some group leaders, few heads of Institutions and Associations, some Moulavis, Muazzins of certain mosques, etc., through arrogance, selfishness, or through ignorance, are trying possibly to assert themselves, by contravening these simple rules by organizing themselves into groups, encircling the janaza and reciting Asmahul Husna, Surah Ihlas, Ghousul Waraya, Burudha, Halara, long Supplications (Duwas) Dhikr etc., etc., and thereby delay the burial of the janaza! At the same time, there is another group outside the house of the deceased, helplessly grumbling over these innovations. They are ofcourse adhering to – Q - 6:68 – “When thou seest men engaged in vain discourse about Our Signs turn away from them unless they turn to a different theme.....” (Note: 891 - Cf.iv. 140 If in any gathering truth is ridiculed, we must not sit in such company. If we find ourselves in it, as soon as we realize it, we must show our disapproval by leaving. (6.68)
Here, we see clearly, disunity, discord, dispute, dissensions and divisions in our society.! Probably those who participate and organize such rituals, feel that they are on the Right Path, but certainly they are not!
Make your funerals speedy
SahihAl-Bukhari Hadith
Hadith 2.402 Narrated by
Abu Said Al Khudri
The Prophet said, “When a funeral is ready and the men carry the deceased on their necks (shoulders), if it was pious then it will say, ‘Present me quickly’, and if it was not pious, then it will say, ‘Woe to it (me), where are they taking it (me)?’ And its voice is heard by everything except mankind and if he heard it he would fall unconscious.”
Al-Muwatta Hadith
Hadith 16.58
Yahya related to me from Malik from Nafi that Abu Hurayra said, “Make your funerals speedy, for it is only good that you are advancing him towards, or evil that you are taking off your necks.”
Carry the deceased and follow the funeral.
It is obligatory to carry the deceased and follow the funeral. This is one of the rights that the dead Muslim has over the Muslims, which will bring great reward and virtue to the one who does it. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever attends the funeral from the house (of the deceased) [according to one report: whoever follows the funeral of a Muslim out of faith and the hope of reward] until the funeral prayer is offered will have one qeeraat, and whoever attends the funeral until the deceased is buried will have two qeeraats.” He was asked, “O Messenger of Allaah, what are the two qeeraats?” He said, “Like two huge mountains.” (Narrated by al-Bukhaari, al-Janaa’iz, 1240).
It is not permitted to follow funerals in manners that go against the sharee’ah. That includes:
Crying or weeping in a loud voice; following it with incense (bukhoor) etc.; reciting dhikr in a loud voice in front of the coffin as it is being carried, because that is bid’ah – Qays ibn ‘Abbaad said: “The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to regard it as makrooh to raise the voice in front of the coffin” – and because it is an imitation of the Christians.
Fiqh-us-Sunnah
Fiqh 4.54
The most worthy Person to lead a Funeral Prayer
Jurists differ as to the most worthy person to lead a funeral prayer. Some said: “The most appropriate person is the legal guardian of the deceased, then the (Muslim) ruler, then the father of the deceased, grandfather,or great grandfather, then the son of the grandson,then the one closest in realationship.This is the opinion of the Maliki and Hanbali school. Others said: “The best person is the father, then the grandfather, then the son, then the grandson, then the brother, then the nephew, then the paternal uncle, and then his son in accordance with their blood ties with the deceased. This is the opinion of Ash Shafi’i and Hanifah and Muhammad ibn Al-Hasan, however, are of the opinion that the preferred order is the (Muslim) ruler if present at thefuneral, then the judge, then the imam of the locality, then the guardian of a deceased woman, then the nearest blood relatives, if both father and his son are present, the father should be given precedence.
.Fiqh-us-Sunnah
Fiqh 4.56b
Carrying torches or fire in funeral procession
These are forbidden as they are vestiges of the Days of Ignorance. Ibn Al-Mundhir said : “This practice is disliked by all men of Knowledge and scholars on scholars on record. Al-Baihaqi said: ‘Aishah, “Ubadah ibn Al-samit,Abu Hurairah, Abu Sa’id Al-Khudri, and Asma, the daughter of Abu bakr, all stated in their respective wills that their funeral procession should not include anyone carrying fire (or torches). According to ibn Majah, Abu Musa Al-Ash’ari,on his deathbed, directed his heirs, saying: “Do not follow my funeral procession carrying any censers (With fires in them to burn frankincense for its aromatic smoke and fragrance). “The people asked him: “did you hear anything from the Prophet concerning this? “He said: “yes I heard the Prophet, peace be upon him, saying so. (Among the narrators of this hadith is a man called Abu Huraiz, the freed slave of Mu’awiya ,who is “unknown’ amongst the narrators of hadith)
If the burial takes place at night, how ever fire or torches may be used for light . Tirmidhi has reported on the authority of ibn Abbas that once at night the Prophet, peace be upon him,. entered a grave to bury a dead person, and a lantern was given to him and he took it. “Tirmidhi said: This hadith from ibn Abbas is sound.
Fiqh 4.88a
The best Present for the Deceased
Ibn al-Qayyim said, “The best present for the deceased is an act that is most beneficial to people, for example, freeing a slave. Thus a sadaqah giving in charity is better than fasting on behalf of the deceased. The best charity is to give people a drink of water.” This applies to a place where water is scarce. Otherwise, giving someone a drink of water from a river or a canal would not be better than feeding hungry who need food. Likewise, supplication and asking forgiveness for the deceased is beneficial to the deceased, especially when the supplicant is sincere, earnest, and humble in his supplication. Such a supplication is better than charity, just as regular prayer (salah) is beter than the funeral prayer and than supplicating for the deceased by his grave.
In general, the best gift to send the deceased is freeing a slave, giving in charity, asking forgiveness for him or her, and making the Hajj (pilgrimage) on his behalf.
HANDFULS OF EARTH
It is mustahabb for those who are at the grave to throw handfuls of earth, three handfuls scooped up in both hands, after the lahd has been sealed.
TALKEEN
No one should stand by the grave telling the deceased that he will be questioned soon etc., as is the custom among some people Rather people should stand at the grave and pray for the deceased to be made steadfast and for forgiveness for him. Those who are present should be told to do this, because of the hadeeth of ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him), who said: “When the deceased had been buried, the Prophet (peace and blessings of Allaah be upon him) would stand by (the grave) and say: ‘Pray for forgiveness for your brother and ask for him to be made steadfast, for even now is he being questioned.’” (narrated by Abu Dawood, al-Janaa’iz, 2804; classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, 2758).
Nothing of the Qur’aan should be recited at the graveside, because this is bid’ah.
It is not reported anywhere that the Messenger of Allah (peace and blessings of Allah be upon him )used to stand up to address the people with a khutbah in the graveyard. Anyone who stands up to preach to the people after a burial is doing so on the basis of incorrect ijtihaad.
This is an innovated bid’ah. No preacher can claim that he loves to preach to people more than the Messenger of Allah (peace and blessings of Allah be upon him ) did.
(Shaykh Muhammad ibn Saalih al-Uthaymeen)
The Deeds that Benefit the Departed Souls and Proffering Reward for Good Deeds to the Messenger of Allah (peace be upon him)
The Prophet 
(peace and blessings of Allaah be upon him) said: "When a person dies, all his deeds come to an end except three: sadaqah jaariyah (ongoing charity, e.g. a waqf or endowment), beneficial knowledge (which he has left behind), or a righteous child who will pray for him." (Reported by al-Tirmidhi, no 1376; he said this is a saheeh hasan hadeeth)
Prayers for forgiveness offered by both sons and daughters of the deceased bring great benefits, as the Prophet (peace and blessings of Allaah be upon him) said: "A man’s status will be raised in
Another thing that may reach the deceased is sadaqah (charity) given on his behalf,(by the children) because ‘Aa’ishah (may Allaah be pleased with her) reported that a man said to the Prophet (peace and blessings of Allaah be upon him): "My mother has passed away, and if she could have spoken, she would have given something in charity. Will she receive a reward if I give something on her behalf?" He said, "Yes." (Reported by al-Bukhaari, Fath, 1388)
Other deeds that may also benefit the deceased are Hajj and ‘Umrah on their behalf, after the living person has first performed Hajj and ‘Umrah on his or her own behalf. It is also permissible to fast on behalf of the deceased (who had fallen into arrears.)
VOWS - Parents making a vow to perform Hajj but died before they could do it. The Prophet (peace and blessings of Allaah be upon him) said: ""Then pay off what is owed to Allaah, for Allaah is more deserving of having vows fulfilled." (al-Bukhaari, al-Fath, 7315)
Another thing that may benefit the deceased is if his relative devotes a share to him of a sacrifice he offers.
Avoid forbidden innovations (bid’ah) such as marking the fortieth day after death, or the passing of one year since the death, or gatherings for reciting al-Faatihah (the first chapter or soorah of the Qur’aan), doing forbidden acts at graves, and so on, deeds which are done by those who are ignorant and are imitated by others.
The most important thing that will benefit parents after their death, is to strive to pray for them and ask for forgiveness and mercy for them, and for
Recitation of the Qur'an. With regard to reading Qur’aan, there is some difference of opinion among the scholars as to whether the reward from that will reach the deceased. According to the more correct of the two opinions, it does not reach them, because there is no evidence to that effect, and because the Messenger (peace and blessings of Allaah be upon him) did not do that for the Muslims who died, such as his daughters who died during his lifetime, neither did the Sahaabah (may Allaah be pleased with them all) did not do that either, as far as we know. So it is better for the believer not to do that and not to read Qur’aan for either the dead or the living, or to offer salaah or fast voluntarily on their behalf, because there is no evidence for any of these things. The basic principle regarding acts of worship is to refrain from everything except that which is proven to be enjoined by Allaah or by His Messenger (peace and blessings of Allaah be upon him). According to the more sound of the two scholarly opinions, it is not permissible to read Qur’aan for the dead, and the reward for this reading does not reach them. On the contrary, this is bid’ah.( Fataawa Ibn Baaz, 8/344, 345).
What is the ruling on reciting al-Faatihah and giving the reward for it to the deceased?
Praise be to Allaah.
There is no evidence (daleel) for reciting al-Faatihah or any other part of the Qur’aan and giving (the reward for) it to the deceased. We must not do that, because it was not narrated that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) did any such thing. It is prescribed to make du’aa’ for the dead Muslims and to give charity on their behalf by giving to the poor and needy. In this way a person may draw closer to Allaah and ask Him to give the reward for that to his father, mother or other people, deceased or alive. The Prophet (peace and blessings of Allaah be upon him) said: “When a man dies, all his deeds come to a halt apart from three: ongoing charity (sadaqah jaariyah), beneficial knowledge or a righteous child who will pray for him.”
And it was reported that a man said to the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, my mother has died and she did not make a will. I think that if she had spoken she would have given in charity. Will she be rewarded if I give in charity on her behalf?” He said, “Yes.” (Saheeh – agreed upon)
The same applies to Hajj and ‘umrah on behalf of the deceased and paying off his debts. All of these actions will benefit him, as was narrated in the shar’i daleel (evidence). But if the questioner is referring to treating the family of the deceased person kindly by giving them money or meat (i.e., food), there is nothing wrong with that if they are poor.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 324 (www.islam-qa.com)
The phenomenon of weak faith has become very widespread among Muslims
Not feeling angry when the limits set by Allaah are violated, because the flame of zeal has been extinguished in his heart, so he no longer takes action to stop evil, or enjoins evildoers to do good, or denounces wrongdoing. He never gets angry for the sake of Allaah ¨!
O Allaah, we ask You by Your beautiful Names and sublime Attributes to renew the faith in our hearts. O Allaah, make faith appear beautiful to us and adorn our hearts with it, and make kufr, sin and disobedience abhorrent to us. Make us of those who are rightly guided. Glorified be the Lord of Might above what they ascribe to Him. Peace be upon the Messengers and praise be to Allaah, the Lord of the Worlds.
Sheikh Muhammed Salih Al-Munajjid
Islamic Review- 55 May Allah enable everyone to draw benefit from this and consider this effort as exclusive to Him.
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