Funeral Processions

[Muslimah]

As Salam Alykom


As we started this room and dedicated it to matters related to death. We saw to include information needed by all of us. How to proceed with the funeral procedures starting from even when the person is suffering stupor of death.


Insh aAllah we are planning to post them step by step so follow up on here:


source:http://ccminc.faithweb.com/janazah/01intro.html


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<b>Funeral: Introduction</b>


I seek refuge with Allah from the cursed Shaitan


In the name of Allah, Most Gracious, Most Merciful


and say: My Lord! Increase me in knowledge. (20:114)


"Wherever ye are death will find you out even if ye are in towers built up strong and high!" If some good befalls them they say "This is from Allah"; but if evil they say "this is from thee" (O Prophet). Say: "All things are from Allah. But what hath come to these people that they fail to understand a single fact? (4:78)


Every soul shall have a taste of death: and only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the fire and admitted to the garden will have attained the object (of life): for the life of this world is but goods and chattels of deception. (3:185)


Every soul shall have a taste of death: and We test you by evil and by good by way of trial: to Us must ye return. (21:35)


Every soul will taste of death. Then unto Us ye will be returned. (29:57)


All that is on earth will perish; But will abide (forever) the Face of thy Lord full of Majesty Bounty and Honor. (55:26-27)

[Muslimah]

<b>Funeral: Summary of Procedures</b>


Islamic Shariah has provided guidance for all affairs of life. So complete is this guidance that the final stages of our life in this world are thoroughly explained and direction is provided for human conduct. Sickness and death are treated just like any other act. If they are performed with sincerity and proper etiquette they are worship that would be amply rewarded by Allah subhanahu taala.


We live in a land where Islamic etiquette about this very important aspect of human life is not known, not only the non-Muslims are unaware of the way a Muslim dead person is to be treated but sadly many Muslims themselves are quite ignorant of their responsibilities towards their dead relative.


One important aspect of this responsibility is that all Muslims should prepare a will (wasiyat) as soon as possible. This helps tremendously in events that take place after the death and ensures that the merath (inheritance) is distributed according to the commands of Allah. (Request a "Will Proforma" from Connecticut Council of Masajid (click here).)


Allah says:


It is prescribed when death approaches any of you if he leave any goods that he make a bequest to parents and next of kin according to reasonable usage; this is due from the Allah-fearing. (Al Qur’an, 2:180).


and Allah’s Apostle () said,


"It is not permissible for any Muslim who has something to will to stay for two nights without having his last will and testament written and kept ready with him." (Narrated by Abdullah bin Umar (RAA). Abu Dawud Hadith 1088. Also reported by Bukhari and others.)


Very often the last people who, as medical staff, see the dead person alive are non-Muslims. It is the duty of the relatives to inform them in advance of what is to be done once the person dies. It is therefore essential that we as Muslims should learn the etiquette ourselves.


As much as possible the dead body of a Muslim should not be left alone and also should not be touched by non-Muslims. As most often the death occurs at, or the dead body is carried to, a hospital, it is only possible to achieve the above through a considerable effort and sacrifice by the family and friends of the deceased person. Following is the general sequence of events that occurs when a person dies in America:


The body is in, or ends up in a hospital or a medical center.


If the family is not aware of the death they come to know about it soon enough through the medical staff or law-enforcement authorities. Contact your local masjid (click here) or CCM immediately for guidance. Choose a person as the Amir (leader) for the proceedings. All questions and decisions should be referred to him.


A funeral home is contacted to remove the body from the hospital to the funeral home. The funeral home may need information for getting the death certificate and burial certificate.


Arrangements for washing and shrouding the body are made. (Contact CCM if you need supplies for washing or shrouding.)


Person in-charge of the graveyard is contacted to request preparation of a grave.


Prepare or procure a coffin to carry the deceased from the funeral home to the graveyard. Do not bury the body in the box. Return the coffin to the place where you borrowed it from.


The body is washed and shrouded at the funeral home and is then carried to the place where Salaatil Janaaza is to be offered.


Salaatil Janaaza is offered.


After the Salaatil Janaaza the deceased is carried to the cemetery and laid to rest.


If you need help in any aspect of the funeral contact CCM (203) 562-2757

[Muslimah]

<b>Funeral: Sickness and Death</b>


1. When a person is about to die, lay him flat on his back comfortably, head directed towards the Ka’aba and slightly raised. Do not leave the person alone. Relatives should sit by his side and recite Kalima Tayyiba loudly so that he may also be induced to recite the Kalima on hearing it.


La i-laha il lallaahu Muhammadur rasoolullaah:


The dying person should not be asked to recite the Kalima as the time of death is very critical and it is possible that he may utter something blasphemous in the agony of death.


2. If the dying person recites the Kalima once, then others should now keep silence and should not try to make him repeat it continuously with a view that he may breathe his last with the Kalima on his lips. The actual aim is that the last word that a dying person utters should be Kalima and it is not necessary that he should keep repeating it till death. But if he speaks something else after reciting Kalima, then others should again start reciting Kalima till he repeats it once again.


3. When someone’s breath becomes irregular and quick, nose is twisted, legs become so relaxed that he cannot keep his knees standing and temples are depressed, then it should be understood that his end has come near and at such time all present should begin to recite Kalima loudly.


4. Recitation of Sura Yasin reduces the severity and pangs of death. It should be recited sitting towards the head or somewhere near the dying person.


5. At the time of one’s death no such thing should be said or done which may turn his mind towards worldly affairs because it is the time for him to present himself before Almighty Allah. Those present at that time should behave in such manner that the mind and heart of the dying person may turn away the world and be directed towards Allah. It is in the interest of the dying person that at such time his children or any other thing with which he had attachment should not be brought before him. Nor should anyone talk about them as this may turn his attention towards them and their love may be revived in his heart. It is very bad and most unfortunate that one should leave this world with its love in his heart and, Allah forbid, it would be a very bad death.


6. If at the time of death one utters something blasphemous or irreligious, it should not be talked about and communicated to others, but it should be taken as on account of senselessness and all present should pray for his deliverance and forgiveness by Allah.


7. When a person is dead his limbs should be put properly and a strip of cloth be tied from under his chin over the head so that his mouth may not remain open and his eyes should also be closed. His toes should also be tied together so that his legs may not remain spread. Cover the dead body with a clean sheet and expedite his bathing and shrouding.


8. While closing the mouth of the dead one should recite:


(Bismillahe-wa-alaa-millat-e-Rasoolillah)


9. After death, burn some incense near the dead body. Women in their menses or after birth discharge should not go near the dead.


10. It is not proper to recite the Holy Qur’an near the dead body till it is given bath.

[Muslimah]

<b>Funeral: Bath of Dead Body</b>


1. When all the preparations of grave and shroud (Kafan) are complete, the dead should be given a bath. The wooden table, platform or plank to be used for bath should first be washed and perfumed on all sides for three or five or seven times. Then the dead body should be placed upon it and covered with a clean sheet/ large towel, from navel to the knees.


2. If the place of bathing the dead is not such that the water will flow out, dig a pit nearby so that the water may be collected in it. But if the water is spread even then there is no harm.


3. Method of Bath


(a) First the private parts of the dead should be washed without removing the covering cloth or looking at them. To clean these parts the left hand of the person giving the bath should be covered with a cloth and the parts should be cleaned well under the covering cloth of the body.


( After cleaning private parts ablution of the dead should be made without passing water in the nose or mouth or washing his hands up to wrists. The ablution should be done thus: First, the face should be washed, then arms up to and including elbows, then Masah over the head and in the end wash the feet.


© It is also permissible to rub a wet cloth or cotton over teeth, gums and inside the nostrils. If the person died in need of a bath or a woman in her menses or after birth discharge, then it is essential to wash inner mouth and nostrils also.


(d) The ears, nose and mouth should be plugged with cotton so that water may not enter into them at the time of ablution or bath.


(e) After ablution the head and beard of the dead should be washed with some soap, etc. Then the body should be turned on its left side and warm water (boiled with berry leaves if available) should be flowed thrice over the body from head to feet till it reaches under the left side.


(f) Then the body should be turned over on its right side and washed in the same manner.


(g) Then raise the upper part of body to a slight sitting position and rub and press his stomach gently and if some excretion, etc. comes out, it should be cleaned and washed well. The ablution or bath should not be repeated in such case.


(h) Then turn the body to its left side again and pour water mixed with camphor all over the body thrice. After wiping the body with some clean cloth it should be shrouded.


4. If water boiled with berry leaves is not available then the dead body may be given bath with ordinary warm water. This method of bathing a dead person is according to Sunnah. If the body is not washed thrice but once only even then the obligation is discharged.


5. After putting the body in the shroud its head should be perfumed (see shrouding below). If a male, his beard should also be perfumed. Wet camphor should be rubbed on the forehead, nose, knees and feet.


6. Do not comb the hair or clip the nails or cut hair from any part of the body. Let everything be as it is.


7. If the dead is a male, and there is no other male person to give bath, then no woman other than his wife is allowed to give bath to the dead body. Touching the body by a non-permissible woman is not allowed. If there is no wife, then some other permissible woman may perform Tayammum of the body instead of bath with hand covered with a cloth or glove.


8. A wife is allowed to give bath and shroud her dead husband, but if the wife dies then the husband is not allowed even to touch her body. However, he can see her after death and touch her with a covered hand.


9 A woman in her menses or after-birth discharge should not give bath to a dead body. It is prohibited and execrable.


10. In case of a female, a woman who is very closely related to her should give bath to her dead body. If she is unable to do so, then some other pious and religious woman should do it.


11. If anything abnormal or improper is seen while giving bath to a dead it should not be disclosed to others. But if the dead was a drunkard or a professional dancer or singer or a prostitute and something abnormal i.e. defacement or twisting of face and its turning black, etc. is observed, then it may be mentioned so that others may learn a lesson from it and refrain from such acts and be penitent.


12. If one dies of drowning and his body is taken out from the water, even then it is essential to give him a bath as mere drowning in water would not be sufficient for bath. But if, while taking out the body, it was moved in the water with an intent of giving him a bath, then there would be no need for a fresh bath.


13. If only the head of a dead person is found, then it may be buried as it is without giving it a bath. If more than half of the body is found, whether with or without head, then it is essential to give it a bath. If the body is not more than half or just half, then if it is with head it should be given a bath, otherwise not. If the body is less than half, whether with or without head, it may not be given a bath.


14. If a dead body is found and it cannot be ascertained in any way whether the dead was a Muslim or not, then if it was found within the Muslim population, it should be given bath and funeral prayer should also be offered.


15. If a non-believing person dies, then his body should be handed over to his co-religionists. If there is no one to accept his body, then the Muslims should bathe the body in the same way as an unclean thing is washed because washing only does not purify a nonbeliever. It is not proper to offer funeral prayer for a nonbeliever.


16. If rebels and robbers are killed in actual fighting their bodies should not be given a bath.


17. If an apostate dies, he should neither be given a bath nor his body be given to his co-religionists even if they demand it.


18. If due to non-availability of water, a dead body was given Tayammum and afterwards water becomes available then the dead body may be given a bath.

[Muslimah]

<b>Funeral: Shrouding</b>


1. According to Sunnah a man’s shroud consists of three pieces- one shirt, a loincloth and a sheet. It is also permissible to shroud him with two cloths, i.e. loincloth and covering sheet. But in case of exigency or unavoidable circumstances using less than three pieces in a shroud is also permissible.


2. A woman’s shroud consists of five pieces according to Sunnah-one shirt, a loincloth, a chest band, a head band and a covering sheet. The loincloth should be from head to the feet in length and the covering sheet should be longer than it by one arm’s length. The shirt should be from neck to feet but without sleeves and side pieces.


The headpiece should be three hands in length. The chest band be from breasts to thighs in length and should be broad enough to be wrapped around the body. A woman may also be shrouded in three cloths only-a loincloth, a headband and a covering sheet due to lack of means or cloth. But shrouding in less than three clothes is execrable and not proper. But in case of exigency or unavoidable circumstances using less than three pieces in a shroud is also permissible.


3. The chest band may be from the breasts to the navel, but it is better that it should be down to thighs.


4. The shroud may be perfumed three or five or seven times before putting the dead body in it.


Method of shrouding


5. First spread the covering sheet on the cot, table etc. the chest band, then loincloth and shirt over it. After placing the body over it, the shirt should be put on first. For a woman, spread her hair on her chest by dividing it in two equal parts on right and left side. Then spread the headband over head and the hair. It should not be tied or wrapped. Then loincloth should be wrapped first on the left side and then on the right side. Then the chest band should be wrapped and finally the covering sheet should be wrapped first on the left and then on the right side. Then tie the whole shroud with strips of cloth behind the head, over the chest and below the feet so that the body may not slip out of the shroud on the way to the graveyard.


6. If the chest band is wrapped after headband before wrapping loincloth, then it is permissible.


7. When a dead body has been shrouded the women should leave it so that men may take it to offer funeral prayer and then to the graveyard for its burial.


8. It is permissible for women to offer funeral prayer.


9. It is not proper to put any pledge or genealogy of his predecessors or any other du’a etc. in the shroud or grave. It is also not proper to write with camphor or ink some Kalima etc. on the chest of the dead or on the shroud.


10. If a baby is born alive and dies immediately or shortly after birth, it should be given a bath, shrouded and buried after funeral prayer. The body should also be given a name.


11. If a baby is born dead without any sign of life (stillborn), it should also be given a bath as described, but instead of proper shroud, it should be wrapped in a clean cloth and buried. This body should also be given a name.


12. In case of an abortion, if the limbs of the child have not been formed, it should be buried without a bath and wrapped in a piece of cloth. But if the limbs have appeared, it should be disposed of according to the instructions given in No. 11 above. This child should also be given a name.


13. If at the time of birth of a child only the head came out and the child died, then it should be disposed of as described at No. 11 above. But if more than the head came out when the child died, then it will be treated as a child born alive and should be disposed of as described in No. 10 above.


14. If a minor girl, who has not attained puberty, dies she should also be given a shroud of five pieces, but if one cannot afford five pieces, then three would suffice. The instructions about an adult woman also apply to virgin and near maturity girls. In case of women they are stressed (muakkadah) but preferable (ghair muakkadah) in the case of minor girls.


15. If a very minor girl dies, she should also be given a shroud of five pieces. But to bury her with two pieces, loincloth and covering sheet is also allowed.


16. The same instructions apply to boys but in their case a shroud of three pieces is required.


17. In case of a man a shroud consisting of a loincloth and covering sheet is also permissible. But less than two pieces is execrable. In case of lack of means to provide two pieces even then providing one cloth is permissible and it is not execrable in such case.


18. The sheet that is spread over the shroud or a coffin is not part of the shroud.


19. One should be buried in the graveyard of the locality. It is not appreciable to carry the body somewhere else at a distance of more than four kilometers.


20. If anyone’s grave opens up somehow and the dead body also comes out and happens to be without shroud, then it should be shrouded again as described above provided that the body has not decomposed and disintegrated. But if it is disintegrating, then mere wrapping it in a clean cloth will be sufficient and it should be buried again.

[Muslimah]

<b>Funeral: The Funeral Prayer</b>


<b>Salaatil Janaaza</b>


Salaatil Janaaza is a prayer (Du’a) for the deceased before the Most Merciful Allah. It is a faraz-e-kifaya. If only one person, male or female, major or minor, offers this prayer alone then the obligation of all is discharged. Congregation is not a condition for Salaatil Janaaza. It is a Salaat, therefore all the requisites for Ghusul and Wudu that apply for other salaat also apply for Salaatil Janaaza. One additional condition must be met before it becomes essential to pray Salaatil Janaaza: one should have certain knowledge of the death. There is no restriction of any specific time or place for offering Salaatil Janaaza.


There are two kinds of conditions that must be met to make a Salaatil Janaaza valid. The first kind concerns the people who are offering the prayer, the second concerns the deceased. The first kind includes cleanliness, covering of private parts, facing the Ka’ba and the intent and the cleanliness of the place where prayer is taking place.


The second kind has six conditions: 1. The deceased must be a Muslim (Salaatil Janaaza for a nonbeliever and an apostate is not proper). Salaatil Janaaza for a Muslim even if he was a transgressor or innovator or committed suicide is in order. A child whose father or mother is a Muslim is considered a Muslim; 2. The body of the deceased should be clean; 3. The private parts of the deceased be covered; 4. The body should be in front of those who are offering the Salaatil Janaaza; 5. The body or the box containing it should be on the ground. If people are holding it or it is placed on a carriage or animal, the prayer is not proper; 6. The dead body should be present before those who are offering the prayer (Ghaibana Salaatil Janaaza is an exception).


There are two obligatory (faraz) items in a Salaatil Janaaza: 1. To call Takbir (Allah-o-Akber) four times (each Takbir being equivalent of one Rak’at). 2. To offer Salaatil Janaaza in standing position. There are no Ruk’u of Sujud in Salaatil Janaaza.


There are three Sunna items in Salaatil Janaaza: 1. To praise Allah; 2. To send Darood for Muhammed (SAWS) and 3. To say Du’a for the deceased.


Congregation is not a condition for Salaatil Janaaza. It is, however, most desirable to pray Salaatil Janaaza in congregation, since this is a Du’a for the deceased and a gathering of Muslims praying to Allah for anything possesses wonderful efficacy as to the descent of Divine Mercy and acceptance of the Du’a as compared to individual Du’a.


MASNOON AND APPRECIABLE METHOD OF OFFERING SALAATIL JANAAZA


Whereas there are more than one acceptable ways of performing Salaatil Janaaza, what follows is the method most often reported and practiced by the Prophet SAWS and the rightly guided companions.


1. Place the properly covered dead body on the ground, in front of the congregation. Imam should stand near its chest.


2. Following niyat should be made by all (no loud verbalization).


"I intend to offer Salaatil Janaaza with four takbirat, all praise is for Allah, and blessing be upon the Prophet and the prayer is for the dead, behind this imam, facing Ka’ba".


3. Then say Allah hu Akbar raise hands to the ear lobe and fold them below the navel as in all other salaat, and recite the sana (thana) as in the regular prayers with slight modification as follows:


Subhana kalla humma wa bi-humdika wa ta-ba-ra kasmuka wa ta’ala jadduka wa jalla sana-u-ka wa la ilaha gairuk.


4. Then say Allah hu Akbar (no need to raise hands to the ears) and recite the darood as follows:


Allah humma sallay aala Muhammediwn wa aala a-lay Muhammedin ka-ma sallaita aala Ibrahima wa aala a-lay Ibrahima in-naka Hameed um Majeed. Allah humma barik aala


Muhammediwn wa aala a-lay Muhammedin ka-ma barakta aala Ibrahima wa aala a-lay


Ibrahima in-naka Hameed um Majeed.


5. Then say Allah hu Akbar (no need to raise hands to the ears) and recite the following du’a (if the dead person is an adult male or female):


Allahum-magh-fir le-haiyyena wa maiyyetena wa shahidina wa ghaibina wa saghirina wa kabirina wa zakarina wa onsana. Allahumma man ahyeetahu minna fa ahehi alal Islam, wa man tawaffaitahu minna fatawaffahu alal iman.


6. Then say Allah hu Akbar (no need to raise hands to the ears) then say us-salaamu alaikum wa rahmatul-lah and turn right and say us-salaamu alaikum wa rahmatul-lah and turn left.


7. If the body is of a minor male then the following du’a should be recited.


Allahummajlahu lana faratan waj allahu lana ajrawn wa zukhrawn wajallahu lana shaafiawn wa mushaffa


8. If the body is of a minor female the the following du’a should be recited.


Allahummajlaha lana faratan waj allaha lana ajrawn wa zukhrawn wajallaha lana shaafiatawn wa mushaffah.


This concludes the salaatil Janaaza.

[NaSra]

Salam Sister, I didn't yet read what you posted but I'll inshaAllah, maybe what I' am about to ask is already in your post (I am sorry) if it is so, I feel a little bit dizzy and I have a fever thats why I can't read....


I was wondering about who washes the body of the dead? Is there like a certain person who has more right then other muslims? For instance I heard that if a woman dies the nearest woman who is related to her in her family will wash her, and on another occassion I heard that its her husband who has the most right to wash her body. I have heard so much more and it kind of confuses me even more. I thought to grap this opportunity since we're on the subject anyway.


gotta dash time to start helping with iftar

[Muslimah]

Bismillah


wa alykom as salam Intution


O Sobhan Allah u have cold, may Allah Heal u fast. It should be under bath.


If not, in all cases I am Insh a Allah posting this step by step to give people a chance to learn. It is important info for all of us to learn.

[Muslimah]

<b>Funeral: Burial</b>


1. It is fard-e-kifaayah (collective obligation) to bury the deceased just as it is fard-e-kifaayah to give him ghusl and offer salaat over him.


2. Once salaat is offered over the deceased, he should immediately be carried to the grave which has been dug up for him.


3. If the deceased is a small baby or a young child, he should be carried by hand, i.e. one person should carry him with both his hands and thereafter pass him over to the next person. In this way, he should be continuously carried from person to person. If the deceased cannot be carried easily by one person, he should be placed and carried on a cot or something similar to it. It should be carried by four persons, one at each corner. This cot should be lifted and placed on the shoulders. However, it is makruh to carry it on the shoulders in such a way as one carries luggage on one’s shoulders. Similarly, it is also makruh to take the deceased by placing him on an animal or vehicle without any valid excuse. If there is a valid reason, it will not be makruh to do so, e.g. the graveyard is very far.


4. The mustahab method of carrying the deceased is as follows: Four persons should lift the cot/box initially. Subsequently everyone should begin lifting from the front right corner of the bier by placing it on his right shoulder and then walk for at least ten steps. Thereafter move back and place the back right corner of the bier onto the right shoulder and walk for at least ten steps. Thereafter, place the front left corner of the bier onto the left shoulder and walk for at least ten steps. Thereafter move back and place the left back corner onto the left shoulder and walk for at least ten steps. In this way one would have walked at least forty steps when all four corners have been carried.


5. It is sunnah to walk briskly when carrying the bier. But it should not be so fast that it causes the deceased to move.


6. It is makruh for those who accompany the Janaazah to sit down before the bier is placed onto the ground. However, there is no harm in sitting down if there is some dire necessity.


7. If those who have not been accompanying the Janaazah are sitting somewhere then upon seeing the Janaazah they should not stand up.


8. It is mustahab for those who are accompanying the Janaazah to walk behind the bier. However, there is no harm in walking ahead of the bier. This will become makruh if everyone begins walking in front of the bier. Similarly it is makruh to move in front of the bier while in a vehicle.


9. It is mustahab for those accompanying the Janaazah to go on foot. If they are in any vehicle, they should move behind the bier.


10. It is makruh for those accompanying the Janaazah to make any dua or zikr in a loud voice.


Grave and burial


11. The grave for a Muslim should be in a Muslim-owned graveyard. The depth of the grave should be at least half the height of the person. It should not be more than his height. The length of the grave should be according to his height. The incised-grave (lahed) is better than the trench-grave. However, if the ground is very soft and there is a fear of the grave collapsing or for any other valid reason, instead of the incised-grave a trench-grave should be dug.


12. If for some valid reason the incised-grave cannot be dug and there is valid difficulty or hindrance in digging a trench-grave, it is also permissible to place the deceased in a box irrespective of whether the box is of wood, stone or steel. However, it is preferable to spread some sand in the bottom of the box.


13. Once the grave is ready, the deceased should be lowered into the grave from the direction of the qiblah. The method of this is that the deceased should be placed towards the qiblah, and those who are going to lower him should stand facing the qiblah. They should then lift the deceased and lower him into the grave.


14. It is not sunnah to have an odd number of people to place the deceased into the grave. Four people had lowered Rasulullah sallallahu alayhi wa sallam into his grave.


15. At the time of placing the deceased, it is mustahab to recite:


(Bismillahe-wa-alaa-millat-e-Rasoolillah)


16. After placing the deceased into the grave. it is mustahab to turn him with his right side facing the qiblah.


17. After placing the deceased into the grave. untie the strings on both ends of the kafan.


18. The deceased should then be covered with sand, unbaked bricks or straw. It is makruh to cover him with baked bricks or strips of timber. However, if the ground is very soft and there is a fear of the grave collapsing, it will be permissible to place baked bricks or strips of timber, or even to place him into a box.


19. At the time of placing a woman in the grave, it is mustahab to cover the grave with a sheet. If there is a fear that the body of the deceased will get exposed, it will be wajib to cover the grave with a sheet.


20. Covering the grave with a sheet should not be done when placing a man in the grave. But if there is an excuse. e.g. it is raining or snowing or the sun’s rays are very intense, then it will be permissible to do so.


21. Once the deceased has been placed in the grave. whatever soil that came out when digging that grave should be replaced into it. It is makruh to put too much of extra soil to the extent that it is more than one span in height. But if it is not too much, it will not be makruh.


22. It is mustahab to start from the head side when throwing sand over the grave. Each person should throw the soil with both his hands. The first time when he throws, he should say: (Minha_ khalaqna_kum) the second time he should say: (wa fiha_ nu’idukum) and the third time he should say: (wa minha_ nukhrijukum ta_ratan ukhra) (Qur’an, 20:55)


23. After the burial, it is mustahab to stand near the grave for a little while, make dua of forgiveness for the deceased, or to recite the Qur’an and send the rewards of this to the deceased.


24. After covering the grave with soil, it is mustahab to sprinkle a little water over it.


25. The deceased should not be buried in a house irrespective of his status. This is because this is a specialty of the prophets alayhimus salaam to be buried in their houses.


26. It is makruh to make a square grave. It is mustahab to have it in a mound, like the shape of a camel’s back. Its height should be equal to one span or slightly higher.


27. It is makruh-e-tahrimi to have the grave very much higher than one span. It is makruh to plaster or cement the grave.


28. It is haraam (forbidden) to construct a dome over the grave for the purpose of decoration. If this is done in order to strengthen the grave, even then it will be makruh. It is permissible to write something on the grave of the deceased as a means of demarcation. This is on the condition that there is some necessity, if not, it will not be permissible. But these days, since people have corrupted their beliefs and habits, then due to these harms even those things that are permissible become forbidden. Therefore, things of this sort will not be permissible in any way. Whatever needs or excuses they may offer are nothing but a delusion of their desires, and they themselves know this.

[Muslimah]

<b>Funeral: Miscellaneous</b>


1. If one forgets to place the deceased towards the qiblah when burying him and only remembers this afterwards, then it is not permissible to dig up the grave. However, if before putting the soil one remembers then it will be permissible to place him towards the qiblah.


2. It is makruh-e-tahrimi for women to accompany the Janaazah.


3. It is prohibited for wailing women and those women who give lectures to accompany the Janaazah.


4. It is a bid’ah to give the adhaan while lowering the deceased into the grave.


5. If the imam makes more than four takberaat in the Janaazah salaat, it is not permissible for the muqtadis to follow him. Instead, they should remain standing silently. When the imam makes the salaam, they should also make salaam. However, if they do not hear the extra takberaat from the imam, but from the mukabbir then the muqtadis should follow him and regard each takbeer as the takbeer-e-tahreemah. They should think that the extra takberaat which the mukabbir had made were his mistake and that the imam only made only the four wajib takbiraat.


6. If a person passes away in a ship and the coast is so far away that there is a fear that the corpse will begin to decompose, then in such a case ghusl and kafan should be given to him and thereafter he should be lowered into the sea. But if the coast is not so far and there is hope of reaching land soon, the corpse should be left aside and upon reaching land, it should be buried in the ground.


7. If a person does not know the dua that is recited in the Janaazah salaat, it is sufficient for him to recite the following dua:


Allahum-maghfir lil-mumineena wal muminat


If he does not even remember this and only suffices with the four takberaat, his salaat will be valid. This is because the dua is not fard but sunnah. In the same way, the durood is also sunnah.


8. Once sand has been thrown over the grave, it is not permissible to remove the deceased from the grave. However, if in burying him, the right of someone has been transgressed, then it will be permissible to dig up the grave. Examples: (i) the land on which he is buried belongs to someone else and the owner is not happy about the burial taking place on his land, (ii) someone’s wealth has been left behind in the grave.


9. If a woman passes away and there is a living child in her womb, then her womb will have to be cut and the child removed. Similarly, if a person passes away after swallowing someone else’s money, and the person asks for the money, his stomach will be cut and the money removed. However, if the deceased has left behind some wealth, this money will have to be given from his wealth and his stomach will not be cut.


10. It is not good to move the corpse from one place to another for the purpose of burial. The burial should take place in the nearest Muslim-owned graveyard or in a Muslim-owned graveyard that is within 2-3 kilometers, if there are more than one Muslim-owned graveyards in the vicinity. Digging up the grave and moving the corpse from one place to another is not permissible under any circumstances.


11. It is permissible to praise the deceased person irrespective of whether it is in the form of a poem or in prose. This is on condition that there is no exaggeration in praising him, and he is not praised for characteristics that were not found in him.


12. It is permissible to do the following: sympathize and comfort the relatives of the deceased, to mention the virtues of patience and thereby create an inclination towards patience to make dua for them and the deceased. All this is known as ta’ziyat (condolence). It is makruh-e-tanzihi to make ta’ziyat for more than three days. However, if the person making the ta’ziyat, or a relative of the deceased, was away on a journey and returned after the stipulated three days, then this ta’ziyat will not be makruh. It is makruh for a person to make ta’ziyat for a second time when he has already made it before.


13. It is not makruh to keep the kafan ready for oneself. However, it is makruh to keep the grave ready for oneself.


14.. It is mustahab to place a green twig on the grave. If a plant or tree begins to grow near it, it will be makruh to chop it off.


15. More than one corpse should not be buried in one grave. However, this will be permissible if there is an absolute necessity for it. If all the corpses are males, the most virtuous among them should be placed in the front. Thereafter, all the rest should be placed behind him in order of their position. However, if there are a few males and a few females, the males should be placed in front and the females behind them.


16. It is mustahab for men to go and visit the graves. It is preferable to visit the graves at least once a week. It is preferable that this day be Friday. It is also permissible to undertake journeys in order to visit the graves of the pious. This is permissible as long as no belief or action contrary to the Shariah takes place.