A Book of Fateha and Funeral Rites
[Published by Sirat ul Muslimin]
Last updated 28th February 2007
Table of Contents
Foreward
Quotations on Dua and Fateha
Fateha : A Salvation for the Dead
Death : Not a Disaster
Suffering at the time of Death
Death on Virtuous Days
The Soul and Barzakh
The Dead Know and Can Hear
Squeezing of and Punishment in the Grave
Longing for Death
The Necessity of a Will, Isqaat & Paying off Debts
Visiting the Sick or those on the Death-bed
Giving Hope of Allah's Compassion to the Dying
Dhikr, Recitation and Actions at the Time of Death
Inabilty to Recite Kalima Tawheed : Dying without Imaan
Dua to Recite on Hearing about a Death
Actions Immediately Following the Death
Reward for being Patient in Grief
Screaming and Crying at Funerals
Condoling the Bereaved
A letter of Condolence by Prophet Muhammad (alaihi salam)
Hurting the Deceased
Reward for Praising the Deceased
Reward & Permissibilty for giving Ghusl
Ghusl : The Method
The Kaffan (Shroud)
The Method of putting the Kaffan on
Seeing the Face of the Deceased
Attending a Funeral and its Rewards
Respect for the Janazah
Janazah Prayers
Matters Related to Janazah Salaah & Ghusl
Carrying the Janazah and Etiquettes of the Cemetery
Dua when lowering the Body into the Grave
Dua and Recitations after Burial for the Deceased
Interference By Satan : Questioning in the Grave
Importance of Giving Adhan at the Grave after Burial
Importance of Reciting Talqeen at the Grave after Burial
Acceptance of Talqeen by Wahhabi/Deobandi/Tablighi Firqas
Talqeen : The Method
Questioning in the Grave : The Three Questions
Pressing of and Punishment in the Grave
Partaking Food prepared at the Funeral
Permissibility of Khatam Shareef
Iddat, Sawg and other Obligations of the Widow
Cremations, Post Mortems and Mortuaries
The Importance of Visiting the Cemetery
The Method of Visiting the Cemetery
Greetings on entering the Cemetery
Recitations near the Grave
Other Actions that Benefit the Decease
Respect for a Muslim's Grave
Appendix 1
Visit to the house by souls
Showing of deeds to deceased parents & the Beloved Prophet (May Allah give him peace)
Evidence for reading of du'a after Salaat al Janazah & refutations of Wahhabi allegations of bid'at
Benefits of saying Adhaan at the grave & refutations of Wahhabi allegations of bid'at
Duties of children towards parents during their lifetime
Duties of children towards parents after death
Plight of the Muslim reverts
Building a mausoleum (or a motorway?) over a grave
Benefits of visiting the shrines of the Prophets, the Awliya & the Pious
Appendix 2
Showing Mercy Towards Souls of our Relations
Preparing for death, doing good acts and asking for forgiveness from Allah
Dhikr & Prayers to ease tribulations on Death
Other actions that benefit after Death
Du'a and surahs to recite when sick and taking medication
Du'a, Prayers and Fasting for the very aged or sick
Tribulation saving deeds
Appendix 3
Fateha -The Method
Surah Yaseen : The Attributes
Surah Yaseen
Ayat al Kursi : The Virtues
Ayat al Kursi
Ahad Nama : The Testament
Rewards for reciting Surahs of the Qur'an
Power of Du'a | Power of Darood
In these busy times, we attend a funeral only when someone very close to us passes away. At times like these we realise how much less we know about funeral rites. We do not know even how to say funeral prayers. We realise our short-comings and resolve to do something about it. But this gets forgotten very soon. Often we find a son arranging his father's funeral. He is ignorant of the rewards and the method of giving the Ghusl and Janazah prayers. To avoid this embarrassment, he avails his responsibility to the local Mosque or the funeral director and is often seen as a spectator at his father's funeral!
It is therefore important to learn the essentials of these rituals. Another thing that has made matters worse is the new army of instantly and mass produced Alims, mostly young, who having obtained their qualifications through a short course in Fiqh and Arabic and then go about dishing out their own fatwas by the dozen in every speech and lecture they give. These Alims have their own followers who after having received a smattering of knowledge from them, also go about preaching Islam, doing 'Tabligh.' They have no knowledge of Islam except the very narrow aspect of Islam propagated by their sects formed only about two hundred years ago. These are the people, some of the 72 sects of Islam, foretold in the Qur'an al hakeem and the Hadith destined for Hell.
The followers of Wahhabi/Deobandi/Tablighi sects do not believe in saying any Du'a after Janazah Prayers, nor believe in saying Du'a after a burial nor in doing Khatam Shareef. For them when a person dies, their connection with the dead is dead too. Let alone the learned scholars and the Saints over the last 1400 years, they pay no regard to al-Qur'an and the sayings of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam as stated in the Ahadith and thereby reject quotations from al-Qur'an and Ahadith -some of which are given in the next chapter. To them acts of Tehleel, Talqeen and Adhan at the grave, for which evidence is given in this book, are all Bid'at or Shirk! They also do not believe in or understand the concept of the Hanafi, Shafi, Hambali or Maliki Madhabs in Sunni Islam. For example, they quoted Ibn Hajar in refuting Adhan at the grave, not realizing that Ibn Hajar was a Shafi'i and that several Hanafi scholars have stated the act as Sunnah! The books of these condemned sects are full of contradictions on these and other matters. Time and again we see them giving fatwas of Kufr on their own brethren. And it is not surprising, some Sunni Muslims, either ignorant or brain washed by these ignoramuses, questioning the Sunnah ; desirable or Mushtahab rituals.
Readers may find some of the rituals different to that stated in this book. These may be differences due to following a different Sunni Madhhab. We will, however, try to answer any reader's queries on this matter. Some aspects such as the measurement of the shroud or size of the grave have been left out as being not directly relevant to the deceased family and have been ignored. Special thanks go to Prof. Dr Bashir Ahmed Siddiqui, Mawlana M.A.Shakir, Zuber Haji Hasham, Dr Irfan Al Alawi, Sikander Suleiman and Abdul Malique Haji for their efforts in compiling this information.
Ishaque Hassan Zeria
Sirat ul Muslimin (Manchester) UK
''To offer prayers, ask forgiveness of parents, fulfil any promises that they had made, treat well those who were related through them, respect and honour their freinds are included in service to the parents after their death.'' - (Abu Daud)
''There is Allah's Mercy on my Ummah. A person who is buried as a sinner, but with prayers and Astaghfar of Muslims, they will arise without sins (on the Day of Judgement)'' - (Tibrani)
'' hen you finish your Salaah, then seek forgiveness from Allah from four things :
The Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam, on the martyrdom of Hadrat Ja'far ibn Abu Talib Radi Allahu ta'ala anhu, having performed Janazah Salaah, made Du'a for him and then stated: ''You too make Dua-e-Astaghfar for him.''
Death is certain and nothing can save one from death. Wherever one is, death will find him out, even in towers built up high. The time of death is fixed for everyone and no one knows when his time is up. Nothing can delay it. Islam teaches us that death is not the end of man but, for a specific period, the soul is freed from the cage of the body and the soul remains in existence in 'Alam-e-Barzakh' (the world of souls).
Barzakh is an 'alam' (world) where souls remain between the life in this world and the Hereafter. To think that the soul enters another body after death is wrong. To believe in reincarnation is kufr. When the Angel of Death, Hadrat Israeel alaihi asalam comes to remove the soul of a person, then that person sees Angels all around him. If the person is a Muslim, then he will see the Angels of Rahmat (Mercy) and if the person is a kaafir, then they would see Angels of Azaab (punishment).
Death is not a disaster. But it is a disaster not to know what you will encounter after death. We must help the deceased and rescue them by saying prayers and 'Astaghfar' for them, and by giving charity for them.
We must always have a belief of good expectations and treatment of Allah Subhanahu wa Ta'ala when we die and leave this world. We must have full faith in Him being Rahman and Raheem. We would be destroyed if we expected Him to be just (Adil), since we would be condemned for our sins and little good actions (amaal), we must but rely on His Mercy on the Day of Judgement and at the same time endeavour to carry out all the faraiz (obligations) and abstain from the prohibited. Allah's Most Beloved Prophet, Hadrat Muhammad Mustafa Salla Allahu ta'ala alayhi wa Sallam's last words were, ''Allah's Majesty is Great '' (Hakim).
Hadrat Abdullah ibn Mas'ud Radi Allahu anhu narrated that the Most Beloved Prophet, Hadrat Muhammad Mustafa Salla Allahu ta'ala 'alayhi wa Sallam said that the 'Day of Judgement' is near but people's lust for the world is increasing. They had receded far from Allah. He addressed thus, ''O' People! Paradise and Hell are nearer than your shoe-strings.'' (Bukhari) This becomes obvious when one realises that the grave is a pit of Hell or a garden in Paradise depending on the deeds of the person, the rewards or punishment commence soon after a person is buried in his grave.
Hadrat Abdullah bin Umar Radi Allahu anhu has said that Allah's Most Beloved Prophet, Hadrat Muhammad Mustafa Salla Allahu ta'ala alayhi wa Sallam stated, ''Death is a gift for a believer.'' (Baihaqi). Hadrat ibn Umar Radi Allahu anhu quotes the Beloved Prophet, Hadrat Muhammad Mustafa Salla Allahu ta'ala alayhi wa Sallam telling Abu Zar Radi Allahu anhu that the world is undoubtedly a prison for the believer, his grave a place of refuge and Paradise his permanent abode. While for a non-believer, the world is Paradise, the grave his torment and Hell his permanent abode of returning. (Abu Naim).
A good person finds comfort in death, is relieved of the worldly worries, is freed from committing sin while the death of a transgressor or an impious person gives creatures of Allah relief.
In another Hadith it is reported there is not a single house in which the Angel of Death does not search its occupants five times a day to take their soul. Hadrat Anas Radi Allahu anhu narrated that the Angel of Death sees every face seventy times. When he sees a person laughing who is about to die, he is surprised that he is about to take his soul and he is still laughing.
When Allah Subhanahu wa Ta'ala wants to have mercy on His servant, He makes him sick to pardon his sins. Calamities fall on him and his sustenance is reduced. If some sins still remain, there is hardship at the time of death, so that when he appears before Allah, he is clean and pure as when he was born. And when Allah Subhanahu wa Ta'ala wants to punish someone, then for whatever good deeds he may have done in the world, his sustenance is increased, there is peace in his house, and his death is made easy if any good deeds remain. So that when he finally comes before Allah, he has no good deeds left to save him from the fire of Hell.
Allah Subhanahu wa Ta'ala's Most Beloved Prophet, Hadrat Muhammad Mustafa Salla Allahu ta'ala ' alayhi wa 'aalihi wa Sallam has said, '' There is no Muslim who dies on Friday (commencing on Thursday night) that is not protected by Allah Subhanahu wa Ta'ala from the trials and the tribulations of the grave.''
Hadrat Ibn Mas'ud Radi Allahu ta'ala anhu has narrated that whosoever died having completed the obligations of the month of Ramadan enters Paradise. (Abu Naim)
The intervening period between the death and the resurrection on the Day of Judgement is called ''barzakh.' The world of ''barzakh' is tiny compared to this world. In barzakh, some live in comfort and happiness while some live in suffering and pains. The soul of a Muslim after his death is treated, during the barzakh, in accordance with his deeds and spiritual standing. Different souls, therefore, are kept at different places according to their status. While some souls, during barzakh, live in the graves, some live in the well of 'Zamzam'. Some souls live in the space between the sky and the Earth, while some remain between the first and the seventh skies, and some rest in the holy glow of the Divine candle burning under the arsh. Whatever the souls may dwell, they keep their connections with their bodies.
It is reported by Hadrat Abu Hurairah Radi Allahu anhu that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu ta'ala ' alayhi wa 'aalihi wa Sallam said that when a believer's soul is taken away then the Angels bring white silken clothes from Paradise and say. ''O Soul! Come out of the body. Allah is pleased with you and you are pleased with Allah.'' So the soul comes out and it has perfume better than musk. Then the Angels welcome it and smell its perfume, till they bring it to the door of the door of the first Heaven. The Angels there also talk about the fragrance of the perfume. The Angels say this at each Heaven until it is brought to the seventh Heaven where the believers soul rests. They talk about the troubles and grief he endured in the world. When an unbelievers soul is being taken away, the Angels of punishment bring blankets and ask the evil soul to come out and face punishment of Allah. The Angels tell him that he was not pleased with Allah ta'ala and Allah ta'ala is not pleased with him. Eventually the soul comes out smelling worse than a rotten dead body. They take his soul to the seventh door of the earth where the unbeliever's soul rests.
When a person visits a grave, the soul living therein immediately recognizes and listens to that person. It is not necessary that the souls see us from the graves only. The soul has been compared in a Hadith to a bird in a cage which has been set free. It has been quoted in a Hadith that, ''When a Muslim dies, he is at liberty to go anywhere he likes.'' The great scholars of the past write, ''The pious souls, when set free from the bondage of their bodies, get mingled with the ''Aalim-e-Billa' (the world above) and look down from there and hear and see everything as if they were present in this world.''
Hadrat Shah Abd'al Aziz Muhaddith al-Dehlvi Rahmatullahi alayh writes,
The sum of what is said above is that the souls of Muslims are absolutely free to go anywhere and at anytime they want. There is no restriction whatsoever on them. There are numerous Ahadith, some of which are mentioned elsewhere in this book, on souls of the deceased visiting their homes on certain holy nights asking the occupants to remember them and to pray for them. But as regards the souls of the unbeliever's, they are bound in dismally subjected condition. Some of them live at their site of cremation while some dwell in a drain called ''Chah-e-Barhoot.'' Some live between the first and seventh stratum while some live in the deepest abyss called 'Sijjeen.' However, they too recognise the visitors to their cemeteries, and hear what they say. Their souls are however not as free, as the souls of the Muslims, to move about and always remain confined. (Bahar-e-Shariat). See article in Appendix : Visit to the houses by Souls.
There are many authentic books describing talks between the dead and the living and the meeting with souls. Souls meet and talk with good and pious people. The deceased recite the Qur'an-e-Majeed, the kalima's, they state that the Most Beloved Prophet Salla Allahu ta'ala ' alayhi wa 'aalihi wa Sallam said the truth, the four Khalifa's were true and told their virtues as well as many things to happen in the future. Some talked to their partners and helped them. Imam Baihaqi Rahmatullahi 'alayh writes that the talk of the dead has been authentically written with authentic narrations by the muhadditheen and imams in their books of religion. For those who seek evidence, the books of the full narrations of the sahaba, the Pious and the Saints.
Hadrat Abdullah ibne Umar Radi Allahu anhu stated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam came to Ahle Kaleeb (the well in whch Abu Jahal, Ibne Hisham, Umaiyah bin Khalak, Utba bin Rubaiyyah and Saiba ibne Rubbiyah - all the Kafirs of Makkah were thrown into) and said, '' Did you obtain the true call of your Rab-Allah?'' Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam when asked by the Sahaba-e-Kiram (Allah be pleased with them) if he talked to the dead, replied,
Hadrat Abu Sa'id al-Khudri Radi Allahu Ta'ala anhu narrated that the Most Beloved Prophet Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam said that:
Hadrat Umar bin Dinar Rahmatullahi ta'ala 'alaih has related that after death a person's soul remains with an Angel and sees its body being bathed and shrouded and when people praise him, the Angel points this out to him. (Abu Naim). In a Hadith narrated by Umar bin Dinar Rahmatullahi ta'ala 'alaih it has been stated that in addition to these acts, the deceased knows whatever is being done in the house at the time. (Ibn Abi Duniya)
Hadrat Abu Qatada Radi Allahu anhu has narrated that the Most Beloved Prophet Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam said,
Hadrat Anas Radi Allahu anhu narrates that the Most Beloved Prophet Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam stated that:
It is evident from many Ahadith and from writings of Saints and Scholars that the deceased can hear, feel and understand (know what is happening around them). In the eminent Kitab, 'Hayatul mawaat fibanane amwaat'' by Mujaddid al Azam Hadrat Shah Imam Ahmad Raza Khan Rahmatullahi ta'ala 'alayh, over 75 Hadiths and 375 statements of eminent scholars are listed in support of this belief.
Punishment and tribulations of the grave is a reality and is mentioned in many places in the Qur'an-e-Majeed and in Ahadith, and is part of our belief. Allah Subhanahu wa Ta'ala has said :
''And undoubtedly these tyrants will have another punishment before the mentioned punishment.'' (Kashfur Rahman)
According to Allama Qurtabi Rahmatullahi 'alayh this ayat points clearly to the tribulations of the grave. However, according to Hadrat Ali Karamallahu wajahu there were still doubts regarding tribulations of the grave. When 'Surah Takasur' was revealed, these doubts were cleared :
The punishment in the grave is the same thing as punishment of barzakh, as both are between this world and the Hereafter. And if Allah Subhanahu wa Ta'ala decides to punish the dead, he is punished in barzakh. This punishment will take place if the dead is buried, cremated, drowned, hanged or eaten by animals. As punishment normally takes place in the grave, it is called as punishment of the grave. The punishment will last till the 'Day of Judgement'. After that day, the real and severe punishment begins. Those people thinking death and therefore the 'Day of Judgement' is far off for the punishment to be met out are only deceiving themselves. For the sinful, the punishment starts soon after their death on burial or disposal of their bodies by other means.
It is reported by Hadrat Abu Hurayrah Radi Allahu anhu, that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam passed near two graves in which punishment was met out. He said one was careless while urinating and the other used to backbite. Then he took a branch of date tree, broke it into two and put these on the two graves. The Noble Companions (May Allah be pleased with them) asked the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam the reason for doing so. He replied that he expected that as long as the branch remained green, it will continue doing dhikr of Allah, and Allah will reduce their punishment. This hadith not only proves punishment in the grave, but also relief to the dead from dhikr and Fateha done on their behalf.
The Prophets alaihim-us salaam are not asked questions in the grave, nor does the grave press or squeeze them. The Prophets alaihim-us salaam, the Awliya Radi Allahu anhum ajma'in, Shuhadaa Radi Allahu anhum, Aalim-e-Deen, Hafiz al-Qur'an, the person who always recites the Durood Shareef and loves the Beloved of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam immensely are all - always physically alive in the grave. Almighty Allah has also made it haraam upon the earth to eat the blessed bodies of the Prophets alaihim-us salaam.
The arsh is the ceiling of Paradise. But the grave also is one of the gardens of Paradise. The mind cannot comprehend this. Belief in this causes one to be saved from torment. But for being able to utter that beautiful word (Kalima Tawhid) in the last breath it is necessary to obey the shariah in the world and to do pious deeds.
It is not permissable to wish for death in order to get rid of illness or worldly troubles. It is sunnah to entreat Allah Subhanahu wa Ta'ala for death for fear of religious troubles and mischief. So is the case with wishing to be martyred on the way of Allah. It is permissible to wish for death while being in Makkah Mukarrama or Madinah t'al Munawwara. It is mushtahab [desirable] to wish for death for the wish to attain to Allah Subhanahu wa Ta'ala. A hadith declares. ''If a person loves to see Allah Subhanahu wa Ta'ala, Allah Almighty loves to see him, too.''
It is reported by Hadrat Abu Hurayrah Radi Allahu anhu, that a person asked the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam as to who was better amongst the people ? He replied, it was one who lived longer and did good deeds. Then he asked who was the worst amongst the people ? He replied one who lived long and did bad things.
Hadrat Anas Radi Allahu anhu, has said that the Most Beloved Prophet Hadrat Muhammad Mustafa Salla Allahu ta'ala 'alayhi wa Sallam said that when Allah Subhanahu wa Ta'ala wants to do good to any person, He gives him an opportunity to do good acts before his death. (Hakim)
Hadrat Jabir Radi Allahu anhu said that no-one should desire death. It is the believers good luck that he should have a long life because Allah Subhanahu wa Ta'ala gives him an opportunity to do good acts. (Ahmad)
Hadrat Abdullah bin Abbas Radi Allahu anhu said that one should have regard for five important things which precede the five following things : youth preceding old age, health preceding illness, wealth preceding poverty, ease preceding engagement, and life preceding death. (Tirmidhi). One should therefore take opportunity in doing good acts in the preceding period before he is afflicted by the following events.
Hadrat Anas Radi Allahu anhu, narrated that the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam stated, ''You should not ask for death if perturbed by some trouble. If you are very much distressed, you should pray in the following words :
(O Allah! Keep me alive for long, as life is good for me, and give me death when death is better for me') (Bukhari)
It is reported in another hadith that every day of the life of a believer is good because he prays Salaat, offers other prayers and remembers Allah. It is reported by Hadrat Abu Hurayrah Radi Allahu anhu that two persons from a tribe became Muslims and went with the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam on Jihad. One got martyred and the other died a natural death a year later. After his death Talha bin Ubaidullah dreamt that Paradise was decorated and the second person entered Paradise before the Martyr. He was surprised and came to the Beloved of Allah Salla Allahu ta'ala 'alayhi wa Sallam to ask the reason for this. The Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam replied that the second person fasted during the month of Ramadan, prayed a years fardh Salaat, many Nafl prayers and others. This hadith proves the importance of living a longer life remembering Allah Subhanahu wa Ta'ala, saying prayers and good deeds, and their continuous commitment can have rewards matching or exceeding Martyrs!
The Will
After the dead person is freed from others' rights either by this way or by other means prescribed by the shari'ah, it is necessary to fulfill his last Will. The will that requests the doing of something sinful is invalid. Such wills are not fulfilled. Thus the dead person is not deprived of the thawab (rewards) and the prayers caused by his will.
Hadrat Abu Hurayrah Radi Allahu anhu has narrated that the Most Beloved Prophet Salla Allahu Ta'ala 'alayhi wa Sallam has said that some men and women indulge in evil acts for seventy years, but at the time of death, they are just in their Will and for this justice and fair play, they will go to Paradise. (Abu Daud)
Isqaat
If a person has Salaat, or fasting which he left to Qazaa, or Qurbani or zakaat still to pay because he could not perform for some uzar (reason), and he could not perform Salaat even with signs though he could have, it is wajib for him to enjoin in his Will that the isqaat should be done for their kaffara when he is about to die. But he does not have to enjoin the Isqaat if he has not had the power to perform them. Similarly, if a traveller or a sick person who did not fast in Ramadan dies before having time to make Qazaa, he does not have to enjoin isqaat.
The isqaat for a sick person's kaffara is performed by his guardian after his death. It is not performed before he dies. It is not permissable for a living person to have isqaat performed for himself. In the Hanafi Madhab, if a person did not enjoin in his Will that the isqaat of kaffara should be done, his guardian does not have to perform the isqaat. For the shafi'i, the guardian has to perform the isqaat even if the deceased did not leave a Will.
Debts
A dead person's debts must be paid as soon as he dies. Unless his debts are paid, his soul will not attain to the grade of the good. The debts will include money for Mahr (money paid at nikah), Zakaat, fitra or by theft or usury, if there are any. If it is impossible to pay his debts, one of the close relatives of the dead person undertakes his debts by means of hawala. The debts then belong to him. It should be remembered that debts cleared by means of bankruptcy or receivership in courts does not absolve a Muslim for unpaid debts cleared by these means which are meant to help people in financial difficulties in the world.
The Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam did not want to perform the Janazah prayer for a person who had died in debt. One of the Sahaba (Companion) Abu Katada-i-Ansari Radi Allahu Ta'ala anhu undertook the dead person's debt. Upon this, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam accepted to perform the Janazah prayers. As it is seen the dead person will be freed from his debt even when a non-relative undertakes the debt. The person who undertakes the debt should say to the creditor, ''Make the deceased halaal (forgive him)!'' By such mutual agreement the dead person will be completely free from his debt.
Note : It is essential for all, that a Will is drawn up as soon as possible as time of death is uncertain. Isqaat should be calculated after death according to shariah, and debts paid off or cleared by way of hawala. As it is not possible to cover this subject in detail here, it is advisable to contact a local scholar [alim] for further details.
Hadrat Abu Saeed Khudri Radi Allahu anhu narrated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam said that five acts are such that if one does them in a day, Allah Subhanahu wa Ta'ala will record him as a man of Paradise. These acts are: calling on the sick, attending to a funeral, observing fast, performing Friday Prayer (Jum'ah) and liberating a slave.
In another hadith by Hadrat Muaz bin Jabbal Radi Allahu anhu it is narrated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam stated that if one completed any one of the five actions, then Allah becomes his Surety, and the mentioned actions include calling on a sick person. (Abu Daud)
Hadrat Abu Hurayrah Radi Allahu anhu has narrated that the Most Beloved Prophet of Allah Almighty, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam has said that:
On the Day of Judgement, Allah Subhanahu wa Ta'ala) will say : ''O' man! I was ill but you did not call on Me!'' The believer will say, ''How can I call on You. You are the Lord of the World's.'' Allah Almighty will say: ''You do not know. Such and such a person was ill, if you had called on him you would have found Me there.'' In the same way, Allah (Subhanahu wa Ta'ala) will also inquire about the hungry and the thirsty. If he had given food and water, he would have found Him there. (Muslim)
Hadrat Abu Hurayrah Radi Allahu anhu has said the Most Beloved Prophet Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam has said a Muslim has six claims over other Muslims, one of them is that when a Muslim falls ill, other Muslims should visit him. (Muslim)
It is described by Hadrat Umar bin Khattab Radi Allahu Ta'ala anhu that the Most Beloved Prophet Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam told him that when he goes to visit a patient, he should ask him to pray for him, as a patient's prayer is like the prayer of Angels (Ibn Maaja).
Hadrat Abu Hurayrah Radi Allahu anhu has stated that the Most Beloved Prophet Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam has said that if anyone calls on the sick, a caller calls from heaven,
Hadrat Anas Radi Allahu anhu has said that the Most Beloved Prophet Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam said when a Muslim goes to visit an ailing Muslim brother, he is separated from Hell to the distance of 70 years journey. (Abu Daud)
Hadrat Jabir Radi Allahu anhu narrated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam said that if anyone goes to visit an ailing person, he enters the realm of Mercy and if he sits with him, he is as if he has dipped into the sea of Mercy. (Malik)
Hadrat Anas Radi Allahu anhu has narrated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam has said that when a Muslim visits his ailing Muslim brother during the day, then seventy thousand Angels pray for his forgiveness till the evening (Ibn Haban).
In another Hadith also narrated by Hadrat Anas Radi Allahu anhu the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam has stated that when a Muslim goes to see an ailing Muslim and sits with him, then the Mercy of Allah throws its shadows over him and the sins of the patient are forgiven. (Ahmad)
People who come to visit the ill person must not tell stories or start any conversation on such topics as newspapers, property, trade, politics or government. They must tell religious tales and quote the words of the Awliya, Ambiya and the pious. They must elevate his love for them as talking about the pious causes Allah's compassion.
During illness, knowledge of Iman and faith must be the major topic of all conversations. Visitors must talk on this knowledge and, if no one comes, the ill person must read the information about the next world.
The person who is ill or who is dying should always be given hope that Allah the Almighty is Merciful and Forgiving. They should be reminded to have faith in Almighty Allah at all times and His infinite Mercy will pardon all sins. If the person shows despair or is not confident of about Allah's Subhanahu wa Ta'ala's Mercy, it is compulsory to give that person hope. He must be reminded that sins are nothing with Allah's compassion. His hopes of pardon and forgiveness must be very strong. He must say, ''My Allah will forgive me.'' Allah Subhanahu wa Ta'ala has said in a Hadith-e-Qudsi :
The Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam said three days before his death : '' Die expecting goodness from Allahu Ta'ala''
When it is seen that he is in the state of death, it becomes wajib to say things that will increase his hope for Allah's compassion. If he has some omitted prayers of salaah, it is sunnah to encourage him to make tawba for them.
It is Sunnah to make the dying person drink some water. This becomes wajib (a religious command) if it is seen that he needs water. And this necessity becomes stronger if it seen that he feels relieved upon drinking the water. It is declared in a hadith that at the moment of death shaitan shows shows the dying person some pure water, saying, '' I shall let you drink this if you say that you worship none but me.''
Hadrat Huzaifa Radi Allahu anhu has narrated that whoever recited 'La ilaha illallaho' for the pleasure of Allah Subhanahu wa Ta'ala and died and went to paradise, and whoever kept fast for Allah's pleasure and died, he also went to Paradise. (Ahmad)
The Most Beloved of Allah, Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam has declared,
''When a Surah is said (or read) in the presence of a dying person, an Angel for each letter (of the Surah) will come and pray so that his soul will leave him with ease. As he is washed they keep him company. As his Janazah is carried they will go with him. They will attend at his Janazah Salaat. They will be with him during the internment. They will pray for him all the time.''
Another Hadith Shareef declares, ''If Yaseen Shareef is said in the presence of a person who is ill, the Angel named Radwan will bring him sherbet from Paradise. He will give away his soul sated with water. He will go to his grave stated. He will not need water. '' The person will not feel the thirst caused by the throes of death. Surah Yaseen tells about the things that will happen after the resurrection, explains that this world is transitory and foretells the blessings of Paradise and the torments in Hell, when it is said in the presence of the ill person he will have heard the things that will cause him to die with Iman.
The Beloved of Allah, Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam has stated that when a person recites Kulhuwallah ... during an illness or at a time just prior to death, the person will be saved from the contraction of the grave and the pressing of the grave. The Surah will escort the person hand in hand over 'Pulsirat' and take him into Paradise. (Abu Naim in 'Hilya')
According to Hadrat Mu'az bin Jabal Radi Allahu anhu, the Beloved of Allah Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam has said that he, who recites 'La ilaha illallah' at the final moments of his death, will surely go to Paradise'' (Ahmad, Abu Daud, Hakim)
Hadrat bin Aslam Radi Allahu anhu has quoted Sayyadina Hadrat Uthman Ghani Radi Allahu Ta'ala anhu saying : '' ...when you happen to visit anyone who is approaching death, preach him to recite ' La ilaha illalaho '' because this Kalima proves a gift for one who expires with this Kalima on his tongue.'' (Ibn Abidduniya)
It has been reported in Tibrani by Hadrat Abu Hurayrah Radi Allahu anhu and Hadrat Abu Saeed Khudri Radi Allahu anhu that anyone who at the time of death recites the following, the fire of Hell will not touch him :
Sometimes involvement in a sin prevents a dying person from reciting the kalima. Ulema-e-Kiram say that the drug opium has seventy disadvantages, one of which is that the opium-eater cannot recollect the kalima at the time of death. On the other hand, brushing one's teeth with miswak carries seventy benefits, one of which is that of reciting of kalima at the time of his death. It is related that a person was persuaded to recite the kalima, he stated that he was unable to do it because he used to cheat through under-weighing. Another person could not recite because he was tempted to cast sinful looks at a woman who came to his shop. Many such examples are known. It is also related that when a person commits certain major sins, his Imaan strays out of his heart, and if his death occurs during this act, the person could die without Imaan.
Hadrat Abdullah bin Abbas Radi Allahu anhu narrated that the Beloved Prophet of Allah Salla Allahu Ta'ala 'alayhi wa 'alaihi wa Sallam stated that if anyone recites :
Then Allah Subhanahu wa Ta'ala gives him three benefits :
If eyes are open : If upon passing away, the eye of the deceased are open, one should close the lids by passing the hands over the eyes of the deceased and read the following dua : '' Bismillahi wa alaa millati Rasoolillahi. Allahumma Yassir alaihi wa Sah'lihi alaihi ma ba'dahu wa as'dahu bil liqaa'ika waj-al maa kharaja Illahi Khairan mim'ma kharajaa anhu'' (Durr-e-Mukhtar)
Mouth : Tie a piece of cloth from the chin to the head. This is to keep the mouth from remaining open.
Cover : The body must be covered with a sheet. The body of the deceased must be given great respect at all times.
Preparations : Make immediate preparations for Ghusl, Kaffan and Janazah Salaah and the burial. These acts for the deceased are all 'Farz-e-Kifaayah' (A compulsory action which is to be performed by all. However, if a few persons perform these duties, then the responsibilities is waived off the others. If these are not carried out by anyone, then all responsible are sinners).
If a Muslim funeral director is used, ensure all parties are aware of all arrangements and times for a smooth funeral. Call the doctor where necessary to obtain essential papers, obtain Death Certificate from Registrars and contact the local cemetery for the grave and burial timings, emphasising to these authorities at all times the necessity of burying the deceased without any delay. Inform all relations, freinds, the Mosque and others, the timing of the Janazah Salaah and the burial. It is essential to provide maps of the cemetery to those coming to the funeral from distant places. One always comes across people who get lost and miss the burial ceremony having made long journeys for the occasion.
Expenses for the Funeral : All expenses for the deceased must be taken from the estate of the deceased. If the deceased did not have any estate , then the responsibilty is on the next of kin, e.g. father, mother, sons, brothers, etc. If none of the relatives are available or if they are too poor, then the expenses should come out from the mosque or an organisation responsible for the welfare of the community. If no such organisation is in existence, then every member of the congregation must contribute towards the expenses incurred to the best of their means. However, one must during their lifetimes make some provision for this certain eventuality. If we can save to for holidays and leisure, then we must do so for this purpose.
In a Hadith, Allah's Most Beloved Prophet, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam stated,
All actions that are worthy of thawaab and blessing and can be recited at the Janazah should be recited and these include Zikr'Allah (rememberance of Allah) including reciting the Qur'an al kareem, various tasbihs; Darood Sahreef, Salaams and Naat Shareef (praises of the Beloved Prophet Muhammad - alayhi salam). There is nothing wrong with any of these practices and none of them have been prevented by the shari'ah. What better way to send a servant of Almighty Allah to meet with His Creator than with the words of Zikr'Allah and praise and salutations of our Most Beloved Prophet Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam!
Khatam-e-Tehleel : There is mention in Maqamaat-e-Mazharriya that a hadith shareef of doing Khatam-e-Tehleel, i.e. of reciting ' La-ilaha illallaho ' 70,000 times for the deceased which states : '' If a person says Kalima-e-Tawheed seventy thousand times for himself or for someone else, his (or some other person's) sins will be forgiven. ''
Shaykh Abu Yazeed Kartabi Rahmatullahi alaih writes :
Shaykh Abu Yazeed Rahmatullahi alaih further states : '' This incident proved useful to me in two ways : Firstly, the blessing of reciting the Kalima seventy thousand times was proved by actual experience and secondly that the young man was truly blessed with the power of 'Kashf.' ''
It is permissable to weep tears for the deceased person, however, screaming and crying is not allowed. Hadrat Abu Hurayrah Radi Allahu Ta'ala anhu has narrated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam has stated : ''Allah says, 'I have nothing to give but Paradise as a reward to my believer slave, who, if I cause his dear friend (or relative) to die, remains patient (and hopes) for Allah's reward)' '' (Bukhari)
Hadrat Abu Musa Radi Allahu Ta'ala anhu said that the Most Beloved of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam stated that if any bears patiently the death of his child, Allah Subhanahu wa Ta'ala asks the Angels if they had taken away the soul of His Believer's child. The Angels will reply that they have carried out His command. Allah will again ask if if they have taken away the heart's love of His believer. The Angels will say the same again. Then Allah will ask how His believer took it and what he had said. The Angels will say that he praised Him and said,
Allah will then say, '' Build a house for My believer in paradise and name it the abode of praise.'' (Tirmidhi)
It is narrated by Hadrat Alqama Radi Allahu ta'ala anhu that patience is half of the faith, whilst trust is the fully fledged faith. (Tibrani)
Hadrat Abu Saeed Khudri Radi Allahu ta'ala anhu has stated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam has stated whosoever seeks patience, receives patience from Him. Nothing is better than the ability of being patient. (Bukhari,
Muslim)
Hadrat Umme Salma Radi Allahu ta'ala anha said that when her husband Abu Salma died, she informed the Beloved of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam about it and he asked her to pray as follows: ''Allahum-maghfirli walahu waqabni min-hu uqba hasanah.'' (O' Allah forgive my sins and the sins of this man and give me a better substitute). (Muslim)
Hadrat Umme Salma Radi Allahu ta'ala anha also narrated that the Most Beloved Prophet of Allah - Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam said that one should recite the following in distress : ''Inna lillahi wa Inna ilayhi raji'oon. Allahumma ajirni fi-musi-bati wakhluf-li khairam minha.'' (We are all from Allah and we are to return to Him. O' Allah remove this distress from me and give me a good substitute for it).
Then Allah Subhanahu wa Ta'ala will remove his distress and make up for his loss and grant him a better substitute. Hadrat Umme Salma Radi Allahu ta'ala anha said that when she prayed thus on the death of her first husband, she got a much better substitute : the Most Beloved Prophet of Allah - Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam himself as her husband. (Abu Daud)
One is not allowed to scream and cry at funerals as this is not the practice of the Muslim, but of the kuffar. It is stated in a hadith that crying with small teardrops is out of love, but crying aloud by beating the chest is the way of the Satan. Mourning of the dear ones is not unlawful because the grief which arises sincerely in the heart is natural and it cannot be prevented. One should however refrain from loud wailing, striking one's cheeks and tearing his or her clothes as these are abominable acts, also crying out aloud torments the deceased person.
It has been narrated by Hadrat Bakr bin Abdullah Mazni Radi Allahu anhu that after the death, the soul of the dead is in the hand of the 'Angel of Death'. He sees everything that is being done to perform the last rituals. Had he possessed the power of speech he would have forbidden the people of his household to lament or mourn his death. (Ibn Abi Duniya)
It is mentioned in a hadith that loud wailing causes the deceased to suffer pain. It is ordered :
The Most Beloved Prophet Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam also stated that;
The Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam has said to comfort a bereaved person is a mustahab (desirable) action. He said whosoever went to condole a person after death, Allah Subhanahu wa Ta'ala will adorn that person with the Gown of karamah. (Shami)
When comforting say :
Hadrat Abu Hurayrah Radi Allahu Ta'ala anhu has said that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam stated that whosoever condoles a woman whose child is dead, will be admitted to Paradise, and covered with the cover of Paradise. (Tirmidhi)
Hadrat Abdullah Radi Allahu Ta'ala anhu said that if any person condoles a distressed man, Allah Subhanahu wa Ta'ala gives as much reward as he gives to the distressed man. (Tirmidhi)
It is considered makrooh [undesirable] for condoling the bereaved at three places : at or near the doorway of the deceased's house, at the graveside and in the Mosque. (Durr-e-Mukhtar)
Giving Food : It is mustahab [desirable] for the neighbours to give food for one day and one night to the family. When Hadrat Jafar Tayyar Radi Allahu Ta'ala anhu was martyred with more than seventy wounds, the Beloved of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam commanded to send food to his home. One reason for doing so is that the bereaved family are too grieved to think about food at that time.
It is written in Khazanat-ur-Riwaayaat: '' It is not permissible to cover the janazah [deceased] or the place of the janazah with black cloth or to wear black clothes.''
This letter was dictated by Allah's Ta'ala's Most Beloved Messenger Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam for Hadrat Mu'az bin Jabal Radi Allahu anhu on the death of his son :
'' I offer up my hamd to Him. He, alone can do good or harm to anybody. Unless He wills, no one can do good or harm to anyone. May Allah Subhanahu wa Ta'ala give you a lot of thawaab [reward]. May He bless you with patience. May He grace you with gratitude of His blessings!
We must know for certain that our existence, our possessions and wealth, our women and children are samples of Allah Subhanahu wa Ta'ala's innumerous blessings, ... sweet and useful gifts. He has not given us these blessings for eternal retention, but has entrusted them to us so that we may use them until He takes them back. We utilize them for a certain duration of time, until when He will withdraw all of them.
Allah Subhanahu wa Ta'ala has commanded us to thank Him when He pleases us by giving, and to be patient when we sorrow at His taking back when the time comes. That son of yours was one of the sweet, useful blessings of Allah Subhanahu wa Ta'ala. He had entrusted him to you to take him back. Through your son He benefited you. He pleased, delighted you so as to make others envy you. Now, taking him back, He will give you plenty of thawaab and goodness, and by His Mercy, He will bless you with making progress and improving in the right way. For attaining this mercy and blessing you must be patient. You must tolerate what He has done! If you get angry or cry and yell, you will not attain the thawaab and mercy, and will regret in the end. Know it very well that crying and lamenting will not ward off a catastrophe, nor will it do away with the sorrow! You will undergo whatsoever is in your qadr (fate). You must be patient and not get angry with what has already happened.
May Allah Subhanahu wa Ta'ala give salvation to you all. Aameen. ''
Hadrat ibne Ali Shaibi Radi Allahu anhu, in a narration through Hadrat Abdullah ibne Mas'ud Radi Allahu anhu stated,
'' To hurt a Muslim after his death is just like to hurt him in his life (i.e. when he was alive.) ''
Imam ibn ul Hamam says in Fath al-Qadir,
Hadrat Ayesha Radi Allahu ta'ala anha stated :
So if a person did not like a certain thing said about him while he was alive, it should not be said after his death.
Hadrat Anas Radi Allahu anhu said that people praised the deceased before the Beloved Prophet of Allah Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam and said that he had stated it was good. The Beloved Prophet Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam stated, '' The Paradise has been assured for him. O' People ! You are witnesses on the earth on behalf of Allah. If you praise a dead man, Allah Subhanahu wa Ta'ala admits him to Paradise and if you criticise the man, Allah sends him to Hell.'' (Bukhari & Muslim Shareef)
Hadrat Amir bin Rabia Radi Allahu anhu said that the Most Beloved Prophet, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam had said that the person who is praised after his death even if he is bad before Allah Subhanahu wa Ta'ala, Allah says to the Angels that He accepts the evidence of the people about His believer and forgives the deceased's sins. (Bazaz)
Hadrat Umar Radi Allahu ta'ala anhu said that the Beloved Prophet Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam stated that if four or three or even two men speak well of a deceased person, Allah Subhanahu wa Ta'ala forgives his sins. (Bukhari Shareef)
Hadrat Anas Radi Allahu anhu said that the Most Beloved of Allah Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam stated that if four of the neighbours of the deceased testify on his goodness, Allah Subhanahu wa Ta'ala says that he has accepted their evidence and forgives even those sins of which they have no knowledge. (Abu Yala, Ibn Haban). It is construed that if the neighbours testify on the basis of his outward conduct because they have not seen any evil in him, Allah ta'ala accepts their evidence. But if there is a sin of which the neighbours are not aware, Allah ta'ala forgives those sins also.
To perform ghusl for the deceased is Farz-e-Kifaayah (an act which when performed by a few people, fulfills the obligation).
Hadrat Abu Rafa'i Radi Allahu anhu has narrated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam said that:
Hadrat Ayesha Radi Allahu Ta'ala anha has narrated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam said that if any person bathes a dead body, pays up his dues and conceals his shortcomings, he is cleared of his sins as if he is born presently. (Ahmad, Tibrani)
Permissibility of giving ghusl :
Only males are allowed to give ghusl to a male, and the females for the female deceased. However if there is no male present, then the wife of the deceased may perform his ghusl. If she is not present, then any other female relative (mahram) may perform the ghusl. If none of the mahaarim are present, then a non-maharam (a non-relative) women should be appointed to perform the tayyamum only and not the ghusl. In such circumstances, the tayyamum is sufficient.
The following procedure should be followed while performing the Ghusl for the deceased :
The table or tray on a raised platform in a closed room on which the Ghusl is given should be smoked with lobaan (gum resin from a tree used as incense) three, five or seven times.
The deceased should then be made to lay on the tray and then a cloth must be placed so that the Satr-e-Awrah (from the waist to the knee, for males; and from head to feet for females) are not left uncovered. The clothes of the deceased must be removed very gently.
1. THE ISTINJA :
2. THE WUDHU (Ablution) :
First make niyyat (intention), which is as follows :
3. THE GHUSL . The actual ghusl is when luke-warm water is poured over the entire body. The niyyah (intention) for the ghusl should be read. It should be recited when the water is being poured on the head :
The Niyyah for the male is - '' Nawaytu an Aghsila Haazal Mayyati '' (I make niyyah to bathe this deceased male).
The Niyyah for the female is - '' Nawaytu an Aghsila Haazihil Mayatihi '' (I make niyyah to bathe this deceased female).
Points to note for Ghusl :
Hadrat Abu Rafa'i Radi Allahu anhu narrated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam said that if any person shrouds a dead body, Allah will clothe him with fine silk and heavy brocade apparels in Paradise. (Ibn Hakim)
After the ghusl has been completed, the body is dried with a clean towel. The kaffan is then now put on. One single sheet covering the entire body will accomplish the fard of the kaffan (in certain circumstances or crisis e.g war. etc.)
Kaffan for the Male : The complete sunnah kaffan for the male consists of the following 5 pieces : 2 full sheets, izaar (covering from waist down), kafni (kurta), and amaama (turban).
Kaffan for the Female : The complete sunnah kaffan for the female consists of the following : kurta (which covers the lower half of the body as well), awri (head gear) which covers the head and extends over the chest : and three sheets covering the entire body.
The Purchase of the Kaffan
The shroud prescribed by sunnah is bought with the deceased's property or money. Before his debts, will and inheritance, the money for the shroud must be set aside. If the deceased left no property, his relatives must buy it for him, as it is wajib to subsist him buy his shroud in common, each contributing as much as the rate of inheritance he would get. As a matter of fact, they give his subsistence in common when alive, too. For example, if he has two children each of them foots half the expense. For the subsistence to be given by the children, it is not proportioned to the inheritance they would get ; they share the expense equally.
If the deceased has his father and son alive, his son alone provides the shroud. Even if a woman is rich, her husband provides the shroud. If the deceased has had no-one to subsist him, his shroud is provided by the Baitulmal. If the Baitulmal does not function properly it becomes farz-e-kifaayah for any muslim who hears of his death to provide a shroud for him.
It is desirable to use dried lobaan, camphor and sandalwood in the kaffan. Likewise, perfume can be put on by means of cotton wool, but be careful not to stain the kaffan. The procedure of putting on the kaffan is as follows:
Female Deceased : It is not permissable for a man to see or sit near the janazah of a female if he is not mahram according to shariah. This is evident from all the authentic books of Islamic Law (fiqh).
Divorced Partner : If the husband and wife are Islamically divorced and if one happens to pass away, then it is not allowed for the other partner to see the face of the deceased. If the divorce was done only through a western court, then the other is allowed to see the face.
Hadrat Ibn Abbas and Hadrat Jabir Radi Allahu Ta'ala anhum have narrated that the first reward given to the believer in his grave is that all who attended his funeral are granted forgiveness and the believer is informed of it. (Baihaqi)
There is more sawaab in attending at one's neighbour's, relative's or friend's funeral than in doing supererogatory prayers.
Hadrat Abu Saeed Khudri Radi Allahu Ta'ala anhu narrated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam has said - to call on a patient and to accompany the funeral reminds one of the last day and these acts will keep the idea of the Day of Judgement fresh in the mind. (Ibn Haban, Ahmad)
Hadrat Abu Hurayrah Radi Allahu Ta'ala anhu narrated that once the Beloved Prophet Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam asked people if on that day, any of them had called on the sick, fed a poor man, or accompanied a funeral. Hadrat Abu Bakr as-Sideeq Radi Allahu Ta'ala anhu said he did all these. The Beloved of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam said that whosoever did all these acts, would go to Paradise. (Ibn Khozaima)
Hadrat Abu Hurayrah Radi Allahu Ta'ala anhu narrates that the Most Beloved Prophet Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam said that a Muslim has six claims over the Muslims, one of which is to accompany his funeral. (Muslim)
Hadrat Abu Hurayrah Radi Allahu Ta'ala anhu also said that the Most Beloved Prophet Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam said that whosoever attends a funeral and offers funeral prayers gets a reward of one carat. And whosoever after prayer also attends the burial gets the reward of two carats. People asked how big were two carats ? The Most Beloved Prophet of Allah Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam replied that they will equal two mountains. (Muslim, Bukhari)
Hadrat Muhammad Mustafa the Most Beloved Prophet Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam has stated that there is no deceased for whom one hundred people pray Janazah namaz and ask for his forgiveness (with Ikhlas), that his forgiveness is not granted. (Musnad of Imam Ahmad)
Hadrat Ayesha Radi Allahu Ta'ala anha narrated that if more than a hundred men join in a funeral and intercede for the deceased, Allah Subhanahu wa Ta'ala grants their intercession. (Muslim)
In another hadith narrated by Hadrat Abdullah bin Abbas the Most Beloved Prophet Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam is reported to have stated that if forty men join the funeral prayer of the deceased, Allah forgives his sins and accedes to their intercession. (Muslim)
Hadrat Malik bin Habira Radi Allahu Ta'ala anhu narrated that the Most Beloved Prophet Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam said that if there are lines in the funeral prayer of the deceased, then the Paradise is assured to him. (Abu Daud)
Hadrat Abu Saeed Khudri Radi Allahu Ta'ala anhu has narrated that the Most Beloved of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam stated that when you see a janazah, stand up. (Bukhari, Muslim)
In another hadith, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam has stated : When you see a janazah, then stand up and remain standing until the janazah goes out of view or it is placed on the ground. (Bukhari, Ahmad, Muslim, Tirmidhi, Abu Daud and Nisai)
The janazah must be placed with the right side facing the Qiblah (direction of Makkah). The Imam must stand facing the janazah. If it is a male, then the Imam stands in line with the chest - for a female, in line with the waist. This means that the head of the deceased will be to the right of the Imam.
[A]. Make niyyah (intention) as follows :
'Ussali farda salaatil janazahti alaa Haazal Mayyati bi arb'a Takbberatin lil laahi ta'ala'
''I am reading salaah for this deceased with four takbeers, fard for Allah's sake.''
[B]. Reciting the Four takbeers :
Four takbeers must be recited in the janazah salaah. In the first takbeer, both the hands should be lifted upto the shoulders. (Rafa Yadain) One should not lift hands for the other three takbeers, but repeat the takbeers silently.
First Takbeer : After the first takbeer recite Surah al Fateha (Alhamdulilahi Rabbilalameen ... )
Second Takbeer : After the second takbeer, send Darood upon the Beloved Prophet Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam. The most appropiate Darood is Darood-e-Ibrahim - (which is recited in Salaah)
Third Takbeer : After the third takbeer, recite the following du'as :
a) For an adult :
'O'' Allah! Forgive our living and our dead and our present and absent, and our elders and our children and forgive our men and women. O Allah! Whoever amongst us is kept alive, keep them alive on the path of Islam. And whoever You cause to die, let him die with Imaan''
Then recite :
''Allahum'magh firlahoo* warhumhoo* wa aafihi wa'foo anhoo* wa Akrim Nuzulahoo* wa was' sa madhkhalahoo* wa aghsilhu bil Maa'i wath tajli wal baradi wa naq'qahi minal khataaya kama yunaq'qa saubal abyadu minad danasi wa abdilhoo* daaran khairam min daarihi wa ahlan khairam min ahlihi wa zawjan khairam min zawjihi wa adkhil hul jan'nata wa a'izhu* min azaabil qabri wa fitnatihi wa min azaabin naar.''
''O' Allah! Forgive him, and have mercy on him and keep him in protection and forgive him. Let his arrival into the Qabr be a very respectable one, and broaden his resting place, and cleanse him with water, snow and hail.''
This du'a is present in the hadith of Muslim, Tirmidhi, Ibn Majah and it is also narrated by Abu Bakr ibn Shayba and Auf bin Maalik, Radi Allahu anhuma.
*Note : In this and the following du'as, at words indicated with an asterisk *, the word ending in 'hoo' or 'hu' for a male should be read as 'haa' .... appropiately for females., e.g. 'firlahoo' in the next paragraph becomes 'firlahaa' and the word 'Deenika' becomes 'Deeniki.'
b) For a Child : '
Fourth Takbeer : After the fourth takbeer recite the following :
''Allahumma la tahrimna ajrahoo* wa laa taftin'na ba'adahoo* wagh firlana wa lahoo* warhamna ma ahoo bi rahmatika Yaa Arhamar Raahimeen.''
'O Allah! Do not deprive us of his reward and after him, do not put us in fitna and pardon us and him, have mercy upon us through Your Mercy, O Most Merciful !
[C]. Salaams. After reciting this du'a, there are two salaams. This will complete the Janazah Salaah.
Du'a after Janazah Namaaz
What do the Late-Comers for the Salaat-al Janazah do ?
Wudhu and Cleanliness for Salaat-al Janazah
It is permissible for a person to make tayyammum if he has no wudhu if he fears that he will miss the janazah salaah if he did wudhu. This rule only applies for janazah and Eid Salaah. An unclean (na-paak) person is not allowed to join any salaah. It is stated in the Qur'an al kareem : '' And if you are in the state of impurity then cleanse yourself (perform ghusl).''
Desirabilty of odd number of rows (saffs) in Janazah Salaat
It is a desirable act to have at least three rows, or any other odd number of rows. It has been stated in the Hadith that if the janazah salaat is read in three saffs, the deceased will be forgiven for his or her sins (ghuniya). If there are only 7 persons, then one of them should be made the Imam, three should be in the first row, two in the second row and one in the third row. If there are many people as not to fit in three rows then any odd number of rows can be made.
The Imam for the Janazah Salaat
The one most worthy of Imaamat of Janazah Salaah is the father of the deceased, then his grandfather and all those above him. The person next most worthy is the son from both parents, then grandsons, etc, then that son who is only from the father, and their sons, then their paternal uncles who are from both parents, then those only from the father, and then the nephews of the deceased, and then the paternal grandfather, etc. If two people worthy of Imaamat are present, e.g. two brothers or uncles, then the one who is the elder should be given the duty. It must be noted that at all times, I'lm-e-Deen (knowledge of Islam) and piety surpass all ranks.
Ghusl and Janazah Salaat of a Miscarriaged Baby
In the case of a miscarriage which occurs before a baby born is four months old in the womb, the baby must be wrapped in a cloth and buried. If the miscarriage occurred at four months or after this period, then it is compulsory to give ghusl and kaffan. If the baby showed showed any signs of motion while in the womb of the mother, then janazah salaah should be performed.
Ghusl of the Shaheed (Martyr)
A shaheed is that person who is killed in defence of Islam against the kuffar. The Martyr will neither be given ghusl nor will janazah salaah be read for him. One who dies after the battle is not regarded as shaheed. The shaheed must be covered with his clothes of shahadah, even though they may be stained with blood.
Non-Muslim Parents
If both parents are non-Muslim or if either one of the parents is a Muslim, then the janazah salaah must be performed as the child is a Muslim.
Janazah Salaah for a Suicide victim
It is permissible to perform the janazah salaah of a suicide victim, even though commiting suicide is considered a sinful act. This act does not remove the person from the folds of Islam.
Janazah Salaah for a drowning victim
The janazah salaah of a drowning victim whose body cannot be found may not be performed. The condition for janazah salaah to be performed is that the deceased must be in front of the musallees (Salaat attendees). [Raddul Muhtar]
In different circumstances, in the shafi'i madhab, the janazah salaah of a person who passed away outside the town is permissible. This is known as the salaah of the Unseen or salaatul ghaib. When performing the janazah salaah of ghaib, instead of the words 'alaa hazal mayyati'' one must read, '' alal mayyatil ghaib.''
Females joining the Janazah Salaat Congregation
The mustahab [desirable] way of carrying a janazah is to walk with it forty steps, i.e. ten steps in each corner of the janazah., starting with the right shoulder with the left corner of the janazah at the front, then the rear left corner, then the front corner of the right side of the janazah and finally the right rear corner. So at each corner ten steps are taken.
Hadrat Abdullah bin Mas'ud Radi Allahu ta'ala anhu had asked the Most Beloved Messenger of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam as to how a janazah funeral should be carried. He replied, ''Move swiftly with the dead body. But your movement should not amount to a race.'' If the deceased is a man of piety, then he should be taken to his reward, and if he is evil then you should get rid of his evil as soon as possible (i.e. the janazah should be carried in a quick pace). (Abu Daud)
It is mentioned in ''Sahihain'' that some people recited the tasbih of ''Allahu Akbar'' in a loud voice whilst carrying the janazah. On hearing this, the Most Beloved Messenger of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam asked them to be kind to their souls. He said they did not pray to the dead or the absent, but to Allah, the Omniscient and Omnipresent.
Talking loudly in the cemetery or whilst walking along with the janazah, or to walk deliberately ahead of the janazah is prohibited. However, according to the Shafi'i madhhab, walking in front of the janazah is permissible. And those walking behind must do so silently and with dignity. They must ponder upon death and the situation in the bleak grave. Worldly talks and matters must be avoided naturally.
Hadrat Abdullah bin Mas'ud Radi Allahu ta'ala anhu upon seeing a person laughing alongside a janazah told him that he would never speak to him again.
'' Bismilla-he wa billa-he millat-e Rasulil-lahe.''
In the name of Allah and in accordance with the tradition of the Messenger of Allah
Some learned men say it is permissible to inscribe religious statements, principals of Imaan, prayers, surahs or to put a piece of paper or something else with such inscriptions on it on the dead persons head or shroud, but extreme caution must be taken or better still not take such action on account of the possibilty that they may be smeared with the dead person's blood or fluids. Instead of writing with apen, it is permissible to imitate the act of writing with one's finger on the deceased person's forehead and chest after the washing. Also see section on Ahad Nama.
The deceased must be made to lie on his or her right hand side, so that the face and chest faces the Qibla. A small amount of sand may be placed at the back (under the body) to keep the body in place. A small amount of sand may also be placed under the head.
The grave should then be closed with pieces of timber, and then covered with sand or soil. Whilst doing this, it is sunnah to throw three handfuls of sand into the grave, and mustahab (desirable) near to the deceased's head, reciting the following :
It is sunnah to sprinkle water over the grave after the burial. While sprinkling water recite the following :
The word 'haa' should be substituted by 'hoo' for the female in above du'a.
Imam Azeri says that the prayer a few moments after burial is beneficial to the dead. Mulla Ali Qari Rahmatullahi ta'ala alayh states:
'' Kullu dua zikraun wa kullu zikrin du'a ''
(i.e. every prayer is a tasbih/remembrance of Allah ta'ala and each tasbih is a prayer)
Mulla Ali Qari alaihi Rahmat-ul Bari in his eminent Kitab ''Sharah-e-Ayunul Ilma'' writes:
[One method of doing du'a and fateha for the deceased after burial is given separately from this page. We shall shortly provide a link.]
Hadrat Ibn Ma'az Radi Allahu anhu narrates that once he accompanied a janazah with Hadrat Abdullah ibn Umar Radi Allahu anhu. When the body was lowered into the grave, Abdullah Ibne Umar prayed;
When the grave was being covered up, he prayed;
He then said that he had heard the same from the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam.
In another narration from Imam Tirmidhi, that at the time of placing the dead body into the grave, the sahaba and tabe-tabi'in recited the following prayer;
It is very clear from the above narrations that the shaytan [devil] interferes immediately after the burial is over. In a narration by Hadrat Uthman Radi Allahu ta'ala anhu it is mentioned that after the burial of the body, Our Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam used to stand by the grave and taught the sahaba to pray to keep their deceased brother firm as he was soon to be questioned in the grave. (Abu Daud, Hakeem & Baihaqi)
Therefore it is sunnat to keep the sordid Shaytan away by performing the tasbih, takbeer and calling of the adhan.
The Importance of giving Adhan at the grave after burial
Hadrat ibne Sa'ad Sa'id Rahmatullahi 'alayh states The Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said two prayers (du'as) never go in vain or answered. The first one at the time of adhan and the second, at the time of 'Crusade' with the kuffar. (Abu Dawood, Ibne Habban)
It is written in 'Mishkat Fazlul Izan' that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam stated: ''Do not end your sehri upon hearing the adhan of Hadrat Bilal Radi Allahu ta'ala anhu as he calls it to wake up people for sehri." It is seen from these example that adhan is not only given at the time of prayers.
There are numerous Ahadith and narrations from eminent scholars and saints on saying of the kalemas, prayers, adhan or other recitals at the grave. A few examples are given here. In his famous book, ''Kabeer,'' ibne Yassir Rahmatullahi 'alayh relates a hadith as under: "A place is exempted from disaster for the day where the adhan is called," - Eminent scholar Mullah Ali Qari Rahmatullahi 'alayh in his kitab, ''Sharah-e-Ayunul Ilma'' writes:
The talqeen is recited to assist the deceased in the grave. It assists the deceased to answer the questions of the grave when facing Munkar and Nakeer, the two angels of the grave. It should be read after everyone has left, while sitting beside the grave and facing the direction of the Qibla.
Acceptance of Talqeen by Wahhabi/Deobandi/Tablighi Firqas
However, unsurprisingly the hypocritical present day Wahhabi do not accept the shari'ah or fatwa of their own leaders.
Talqeen : The Method
Recite the two talqeens at (1.) and (2.) below for an adult or the talqeen at (3.) for a child.
(1.) The First Talqeen
(2.) The Second Talqeen
The second taqleen starts with a) for the deceased adult male, or b) the deceased adult female; and then it is continued at c), as given here.
a) For Adult Male :
b) For Adult Female :
c) Continuation from a) or b) above as appropiate : When reciting the talqeen substitute the words in brackets when reciting for a deceased female.
(1.) Talqeen for a male & female child
(Please substitute the ending of words in brackets when reciting for a female child e.g. for male recite arjahu for female deceased recite arjuhaa )
What happens in the grave : The Three Questions
After burying a person the grave welcomes a person. For a Muslim, the welcome is like how a mother squeezes or hugs her child of love. For a non-believer the grave welcomes him in such a manner that the right-side ribs will interlock with the left-side ribs. Thereafter, the two angels, Munkar & Nakeer, will rip the earth and enter the grave. Munkar, Nakeer, means strange people. These angels are neither like human beings nor like other angels. The Nakirain are honourable for the believers while for non-believers, they are a source of retribution. Their image is very terrifying. Their body is black, their eyes are blue, black and very big. The length of their hair is from the head to the feet. Their teeth are very big and they use it to rip the earth when coming into the grave. They shake the deceased and get him or her up. The deceased are then asked the following three questions:
If the deceased is a Muslim, then he or she will answer :
After that a command for a Muslim will come from the sky. " My servant has spoken the truth. Lay for him the bedding of Paradise, and dress him with clothes of Paradise, and open the doors of Paradise. " The cool wind and beautiful scent of Jannat will enter his grave. His grave will be made wide as far as his eye could see. The angels will say to him, " Sleep like a bridegroom."
If the person is a non-Muslim, he or she will not be able to answer the questions, but would only say, ''Ha ha la adri. '' ( O' what a pity I do not know). Then a command would come from the sky. " This person is lying. Lay for him the bedding of fire and dress him with the clothes of fire and open the doors of Hell." The heat of hell will enter the grave. Two other angels will be appointed to give the person punishment in the grave, by snakes, scorpions and other means.
In a hadith narrated by Hadrat Jabir bin Abdullah Radi Allahu anhu it is stated that when a believer gives the correct answers, he is shown the abode of Paradise. He is also shown the view of Hell and informed that he is saved from it. The believer seek permission to convey his good fortune to his relations, but it is not allowed to do so. When the same questions are put to the non-believer, he does not reply. He is shown his abode in Hell and a view of Paradise adding that he has been deprived of it. Hadrat Jabir Radi Allahu anhu further states that the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that everyone in the grave is raised with the same faith as he actually had at the time of death. If he dies as a believer, he rises as such and if he dies as a non-believer, he remains as such. (Ahmad, Tibrani)
Also see previous sections on importance of Du'a, Adhaan and Talqeen at the grave due to interference by Satan in the grave at the time of questioning.
The privileges and comforts of the grave are reserved only for the righteous and truthful Muslims but those who are sinners and insincere in their faith, will remain deprived of and will be subjected to various degrees of punishment according to the gravity of their sins. The sinners might, however, be spared if the saints, Imams and others enjoying the favours of Allah Subhanahu wa Ta'ala intercede on their behalf and that Allah Subhanahu wa Ta'ala accedes to their intercession.
Partaking Food prepared at the Funeral
It is perfectly permissible to partake food that is prepared on the day of the funeral. The food that is prepared for the mourners is generally prepared at the expense of friends, relatives or Muslim neighbours of the deceased and not by the deceased immediate household members. This is done so as not to place a burden upon the household members who are obviously in a state of sorrow. The bereaved members must also partake in this food.
Permissibility of Khatam Shareef
Du'a (prayer) means to ask. It is like a hungry man's asking for food when he has appetite. It is very useful to do, 'Khatam-e-Tehlil' for a person who has died with Imaan [faith], that is to say the Kalima Tawhid seventy thousand times and present the thawaab [reward] to his soul. A hadith Shareef in 'Maqaamaat-e-Mazhariyya' declares,
The Wahhabi, Deobandis and others say that 'khatam shareef' is haraam and Bid'at. The Ahl as-Sunnat w'al Jama'at [majority muslims] accept it to be permissible. Almighty Allah states in the Noble Qur'an:
In a hadith narrated by Hajjaj bin Dinar, the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that, 'Virtue after Virtue' is that when you pray, you pray for them ( the deceased parents), when you fast you fast for them also and when you give charity, give some on their behalf. They will get the reward and nothing will be taken from you.
In Tafseer Roohul Bayaan, Allama Ishmail Haqqi Radi Allahu anhu says :
The commentator of Muslim Shareef, Allama Nawawi Radi Allahu anhu states,
Allama Nawawi Radi Allahu anhu states, "It is in the ' Masnade Daarmi ' that Abdullah Ibn Abbas Radi Allahu anhu used to appoint one person who used to recite the Noble Qur'an. When he would be near to completing the Qur'an, then Abdullah Ibn Abbas Radi Allahu anhu would become aware and he would then present himself in that function" (Kitaab al Azkhaar page 97)
Allama Nawawi Radi Allahu anhu also quotes the following narration:
Iddat, Sawg and other Obligations of the Widow
Sawg means to abstain from decorating and beautifying oneself. It is compulsory for a woman to be in sawg during her iddat period after the death of her husband. It is haraam to wear colourful clothing for adornment during sawg. It is also not permissible to oil the hair, wear gold and other jewellery, use perfume or surma. It is permissible to use surma at night due to weakness of the eye but it must be removed before morning. Women are allowed to clean their house, make the beds, and comb their hair. She must remain within her home until the iddat period is over, therefore she cannot attend any function or gathering during this period. If there are ceratin important matters that need attending to, for example, signing of important documents, which may cause harm if she does not, then she is allowed to leave her home. She must avoid going alone, but be accompanied by a mahram.
When the iddat has been fully completed, women can then make nikkah again. However during the iddat period even to send a message proposal of nikkah is haraam (Ahkaam-e-Shariat). With the exception of the death of her husband, the wife is not allowed to make sawg for more than three days. (Iddat period after death is three months, and after divorce is 4 months and 10 days).
The Wahhabi/deobandi sect have ignored Shariah Law on iddat altogether. They also wrongly cite the example of, and accused Allah's Most Beloved Prophet (may Allah shower his infinite blessings upon him) of performing nikkah with the mother of all muslims, Hadrat Sayyida Zaynab Radi Allahu anha without her performing her iddat as stated by their Molvi Hussain Ali wah Bhacharvi (Balgatul Hairan: Page 267). This accusation has been refuted in 'Sahih Muslim' which states, '' Hadrat Zaynab had completed her iddat, the Most Beloved Prophet of Allah Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam said to Hadrat Zaid Radi Allahu anhu : Send the message of nikkah to Zaynab from me.'' (Sahih Muslim; Page 40)
There is no iddat period for men. It is not necessary for a woman to go visiting immediately after the iddat period. It is said that this must be done to show others that her iddat period is now complete. This is not necessary and is carried out in ignorance of the shari'y perspective.
Cremations, Post Mortems and Mortuaries
Cremations
Under no circumstances are Muslims allowed to cremate their dead. This is the practice of the Hindus (Ahle Hunood) and Christians and those who have no belief. It must be understood that after death, the body still feels whatever is being done to it. This will cause the body to curse if it is cremated. For reverted - Muslims it is essential to take measures to ensure that they are not cremated or buried in a non-Muslim graveyard. See articles in Appendix One: Plight of the Muslim Reverts.
Mortuaries
It is preferable that bodies of deceased Muslims not be put into mortuaries. However, due to circumstances beyond control, there is no option when a person passes away in a hospital, by accident, etc, in which the next of kin is not known.
Post-Mortems
The post-mortem is totally un-Islamic and a sinful act. It is most unfortunate that when a Muslim passes away in an accident or is murdered, etc. and the family of the deceased are not aware of the circumstances, then the authorities perform on the deceased without contacting the family. This cannot be avoided.
However, in circumstances that are within our control, the Muslim family must inform the authorities that we regard this as an un-Islamic practice and would not allow it. Pressure must be put on authorities via community leaders, councillors and Members of Parliament to stop Post-Mortems in instances where it is found to be unjustified to carry it out. Just as in the cremations, the deceased feels the pain as the body is being ripped apart and organs being removed. Certain families, we learn, actually request for post-Mortems to be carried out to determine the cause of death. This un-Islamic practice must stop. A Muslim must be satisfied that it is through the Will of Almighty Allah that death comes to a person and that there is no reason to cause further harm to the deceased by resorting to such practices as post-mortem.
The Importance of Visiting the Cemetery
Hadrat Abu Hurairah Radi Allahu anhu said the Most Beloved Prophet of Allah Salla Allahu ta'ala 'alayhi wa Sallam had said that for special reasons they had been prohibited from visiting the graves. But now they should visit them as it would remind them of death and create apathy towards the world. (Ibn Haban)
Hadrat Abu Zarr Radi Allahu anhu narrated that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam asked people to visit graves, which will remind them of the 'Day of Judgement'. They should bathe the dead body in which there is a great lesson. They should attend the funeral, which may grieve them. Grief gives man shadow (protection, mercy) of Allah Subhanahu wa Ta'ala. The man in grief welcomes every good act. (Hakim)
A Hadith Shareef declares, '' If a person visits the graves of his parents or the graves of one of his parents every Friday, his sins will be pardoned, and he will have paid their rights.''
The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has stated that when a person whom the deceased loved visits his grave. The deceased is much pleased. Muhammad bin Wasi Radi Allahu anhu has narrated that the dead persons recognise those who visit their graves on Thursdays and Fridays. (Ibn Abi Duniya)
The Method of Visiting Cemetery
One should remove his shoes outside the graveyard enclosure. One should stand at the leg-side, and not at the head-side of the grave. When visiting a grave, it is makruh (undesirable) to tread on other graves, to sit or rest on graves. If you guess or find out that the path going through a cemetery has actually been made 'on' graves, then you mustnt walk on that path. It is useful to the deceased and desirable to plant flowers on the actual graves.
It is written in shir'a that when visiting the grave as prescribed by the sunnah, you make wudhu (ablution), perform two rakats (cycles)of namaaz and send its thawab (reward) to the soul of the deceased person. When getting to the cemetery you recite the du'a and then sit facing the dead person's face. You recite Surah Yasin Shareef or other surahs you know. You say tasbih and pray for the deceased person.
Imam al-Ghazali Rahmatullahi 'alayh says in his book Ihya: " When visiting a grave, it is mustahab (desirable) to give salam, to have your back towards Qibla, and sit facing the position of the deceased's face. You do not touch the grave with your hands or face, nor do you kiss the grave."
Greetings on entering the Cemetery
[1] "Assalamu alaykum ya ahlal quboor yaghfirul-lahu lana wa lakum antum salafona wa nahno bil ashr."
A hadith declares.
Recitations Near the Grave
One reaching the grave of the deceased, one should sit towards the face of the deceased, and recite the verses of the Qur'an al kareem and make Dua-e-Maghfirah with both hands lifted towards the sky.
The Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said,
A hadith declares, " If a person going by a cemetery says Surat al-Ikhlas eleven times and presents the thawab to the deceased, he will be given, as may thawabs at the number of the deceased."
Imam Ahmad bin Hambal Rahmatullahi 'alayh says;
One should also recite Ayatul Kursi, surah Yaseen, surah Mulk and others as time permits as there is great benefit for the deceased for doing so.
Other Actions that Benefit the Deceased
Aqeeqa : To make aqeeqa - It is permissible to make aqeeqa for a person who has passed away. This aqeeqa will be accepted as Nafil. (Bahar-e-Shariat)
See also 'Other actions that benefit after Death' in Appendix One.
Respect for a Muslims grave
Visit to the house by Souls
It has been established by Imam Ajal Abdullah bin Mubarak and Abu Bakr, and Abi Shayba; and by the Ustad of Bukhari and Muslim, Hadrat Abdullah bin Amru bin Aas Ridwanullahi Ta'ala anhum ajma'in; and Imam Ahmad in Musnad; and Tibrani in his Muajjam Kabeer; and Hakim in his Sahih Mustadrak; and Abu Naeem in Hilya, on truly certified authority, that the exalted narration by Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam states that:
Hadrat Abu Bakr Radi Allahu ta'ala anhu in his narrations states,
Ibn Abi Dunya, Baihaqi and Sa'id bin Musa'ib Ridwanullahi Ta'ala anhum ajma'in have narrated that Hadrat Salman Farsi Radi Allahu anhu and Hadrat Abdullah bin Salaam Radi Allahu anhu once met, and whilst talking to one another, one said to the other,
Hearing this the other asked,
To this, the other replied,
Ibn-e-Mubarak in 'Kitab-us-Zohd', and Hadrat Abu Bakr, Ibn-e-Abi Dunya and Ibne Mundah Ridwanullahi Ta'ala anhum ajma'in state that,
In the commentary of Mishkaat Shareef, Hadrat Shaykh Abdul Haq Muhaddith Dehlwi Radi Allahu anhu states: " In certain narrations it has been stated that the soul of the deceased comes to the house on the eve of Friday and sees whether any person from there is making sadqa or not." (Ash'atul Lam'aat Shara Mishkaat Pg: 470)
Imam al Ghazzali Radi Allahu anhu states; that Hadrat Abbas Radi Allahu anhu has stated,
" On the day of Eid or the Day of Ashura or on the eve of Ashura or on the eve of Friday or on the first Jum'ah of Rajab or on the night of the 15th of Shabaan, the deceased come out of the graves and stand at the doors of their graves and stand at the doors of their houses and say, " Have Mercy on us on this night with Sadqa, Khairaat or bread" (Daqaaiul Akhbaar Pg 70)
Showing of Deeds to deceased parents & the Beloved Prophet Salla Allahu 'alayhi wa Sallam
Again, there is no place in the Qur'an al kareem and the hadith, that it has stated that if one du'a is recited, then to recite a second du'a after that it is not permissible. In fact the Ahl as-Sunnah wal Jama'at [majority muslims] have proof that to make du'a once, twice or more than that is also permissible. It has been stated in the Qur'an al kareem:
In another verse of the Noble Qur'an, Almighty Allah says;
In both janazah salaah and fard salaah we find:
1] The reading of the thana
2] We recite the Durood
3] We make du'a for the Muslims
4] We terminate with Salaam ...
"Verily to ask du'a is Ibaadat"
The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam also said:
"Du'a is the essence of Ibaadat"
Benefits of saying Adhaan at the grave & refutations of Wahhabi allegations of bid'at
When a child is born to muslim parents, the very first obligation of the parents is to give adhan in the right ear of the child. This act of giving adhan is to give the child the best start in this life. The name of Allah Subhanahu wa Ta'ala and the Most Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam are the first sounds the child hears through the adhan.
It is this very adhan that again gives a Muslim a good start in the life in the Hereafter. Some of the reasons of giving adhan at the grave are given below. Suffice it to say at the moment, that one of the very best acts that can be performed at the grave of the deceased is to give adhan after the burial.
The wahhabi/deobandi sects say there is no evidence about the adhan at the grave. So it is bid'at or na-jaiz. They tend to give the reasoning behind calling some act a bid'at or not according to their own interpretation but not what shariah has laid down. The following is a good example of this. A person asked a Deobandi/Wahhabi leader whether passing of urine and excrement facing the qibla was allowed. He stated that as there is no debate or argument for the prohibition about it, so it is Jaiz (allowed). [Source Fatawa Ashrafia*: (Molvi Ashraf Ali Thanwi) Part 1 pg 11]. However, in 'Shaami' it is stated and clearly shown that any act, which is not banned in shariah, is called mubaah and any mubaah act done with good attention is 'mustahab' (Much better). This is clearly a disregard for rules of Shariah as adhan is a form of prayers as shown by further examples below and that it benefits the deceased. However, it is worth mentioning an incident at this point about an Imam who spat in the direction of the qibla and the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam happen to notice that. The Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam had the Imam removed from his post! Passing of urine or excrement facing the qibla is allowed in the wahhabi/deobandi religion!
1] In 'Nawaderul Wusul' Imam Tirmidhi, Hadrat Sufyan Thauri May Allah be pleased with them state;
2] Imam Tirmidhi Rehmatullahi alayh further states that Allahs Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam used to pray- " Ya Allah! Protect him (the dead) from the Shaytan." Only if there was satanic hindrance in the grave would the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam so pray.
3] Hadrat Abu Hurairah Radi Allahu anhu has stated that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said,
In another hadith quoted by Hadrat Jabir Radi Allahu anhu it is stated,
4] Hadrat Abu Hurairah Radi Allahu anhu has stated:
At the time of sakarat (the final baleful moments of life), one performs the tasbih 'La ilaha illallahu' as it reminds the blessed kalema to the man breathing his last and he will be able to breath his last with safety of the most precious belief as well as avoiding being trapped in any satanic intricacies.
The teaching of the kalema to a dead (already buried) in the grave would enable him to reply correctly the questions of Munkar-Nakeer. No doubt , the holy words is repeated three times in the adhan.
In answer to the first question by Munkar-Nakeer: " Man Rabboka ? " - (Who is your Rabb?), the words of Allahu Akbar is mentioned four times at the beginning, of the adhan, which helps to answer this first question.
The words "Ash-hadu anna Muhammadar- Rasoolullah" mentioned twice, helps him to answer the third question - " Ma kunta taqoolu fi haazar rujul" (what do you have to say about this person?)
The words "Hai-ya-alas-salah" and "Hai-ya alal-falah" each mentioned twice will help him to answer the second question, - " Ma Deenuka" (what is your religion?)
These remind him of the religion, which has Salaat as the foundation of the Deen.
6] That the dead, including the kafirs and munafiqs, can hear is illustrated by the following hadith: The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam came to 'Ahl al-Kaleeb' (the well in which the bodies of the leaders of the kafirs of Makkah, like Abu Jahal, Ibne Hasam, Umaiya bin Khalak, Utba bin Rubbiyyah and Saiba Ibne Rubbiyyah) were thrown into, and said, "Didn’t you get the true call of Rabb-Allah?"
His Companions Radi Allahu anhum asked if he did talk to the dead. The Beloved Messenger of Allah Salla Allahu ta'ala 'alayhi wa Sallam replied, " They hear better than yourself but are unable to reply." [Bukhari shareef] The adhan acts as a Talqeen.
7] Hadrat Abu Hurairah Radi Allahu anhu has narrated in Abu Yala that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has stated,
" Utafil harika bittakbir."
In 'Wailatun-Najat' it is stated with testimonials from 'Hairatul Fikah' that: 'It is advisable to perform takbeer for the dead in the graveyard since the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam once said, "Ija raimatumul harika fakabbiru" (extinguish fire with the help takbeer). The takbeer overcomes the fire and calms it down. The suffering of the grave is concerned with fire and the takbeer' 'Allahu Akbar' extinguishes the fire.
Allama Manawee states in 'Tafsir Sharahe Jami Sagir' -
Duties of children towards parents during their lifetime
Hadrat Abu Amana Radi Allahu anhu narrated that a person asked the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam as to what rights father and mother had over the son. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that for him both of them were as 'Heaven and Hell.' (Ibn Maaja)
It means there is Paradise in obeying them and Hell in disobediance. Hadrat Abu Hurairah Radi Allahu anhu narrated that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam once said; " May his nose be smeared in dust," thrice. Someone asked who he referred to. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam replied, " The man, who has got aged parents and did not avail himself of the opportunity to secure Paradise." (Bukhari, Muslim)
In a long and well known hadith quoted in Baihaqi and Tibrani there is a mention of a youth who was in a state of tension and was unable to recite kalima in spite of persuasion and endeavours by many ...
The incident shows the importance of obeying parents and the punishment thereof at the time of death for disobeying them; the state of tension and inability to recite the kalima.
Hadrat Abu Hurairah Radi Allahu anhu has stated that Abdullah bin Umar Radi Allahu anhu came to him and said that he had heard from the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam that whosoever wanted to do good to his deceased, should treat well the friends of his father, and since there was friendship between his brother and Abdullah bin Umar's father, he wanted to do some service to Hadrat Abu Hurairah, Radi Allahu anhu so that his father's soul might be pleased. (Ibn Habban)
In a hadith reported by Hadrat Abdullah bin Umar Radi Allahu anhu it is narrated that the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that whoever performs Hajj on behalf of their mother and father after their death, then Allah Subhanahu wa Ta'ala forgives and liberated them from Hell and both get fully rewarded without reduction. In another hadith by Hajjaj bin Dinar, the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that 'virtue after virtue' is that when you pray, you pray for them, when you fast, you fast for them also, and when you give charity, give some on their behalf. They will get reward and nothing will be taken from you.
It is reported by Abu Saeed Radi Allahu anhu that a man came to the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam and said that his parents had died and asked if there was a way he could do useful service to them. He replied there were four ways he could do good to them:
1] Pray for them;
2] Follow their advice and obey their orders;
3] Show respect to their friends &
4] Be good and kind to their close relatives.
It is related in another hadith that a villager met Hadrat Umar Radi Allahu anhu on his way and he saluted him. The Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam got the villager seated on the donkey he was riding and also gave him his turban. One of the companions of Hadrat Umar Radi Allahu anhu said that the villagers were satisfied with much smaller favours.
Hadrat Umar Radi Allahu anhu said he heard Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam saying that the best service is that which dutiful children could render to the friends of their father after his death. (Muslim)
1] The first and foremost duty of the children after the death of the parent is that they should immediately arrange and take part in the ghusl, Salat al Janazah and burial which should be done in accordance with the Sunnah of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam, and hope for them to receive the mercy of Almighty Allah.
2] They should always make du'a and istagfar for them at all times and never be unconscious about it.
3] They should give sadaqa and khairat (charity) and send the rewards of good deeds (Aamal-e-swalehat) to them in accordance with their capacity. When performing salaah and keeping fast (roza), do likewise for them. In fact for any good deed performed, the sawaab should be forwarded to them and all deceased Muslims and this will not reduce the benefit for them. On the contrary, the sawaab of such acts will be beneficial to them, their parents and all the deceased of the Ummah.
4] If the parents have left behind any kind of debt or credits, these should be paid off in full immediately from their personal wealth, which should be regarded as blessings in this world and the Hereafter. If these cannot be paid by them, assistance should be sought from family, close friends or charitable Muslims.
5] If parents had not preformed Hajj, they should try to perform Hajj-e-Badal for the parent personally, or send someone else as a representative to do so. If any zakaat is out standing to be paid, this should be paid immediately. If there is any qada salaah or fasting, kaffara should be made for these. The children should in all aspects try their best to execute the duties of their parents, which were incomplete.
6] Whatever desires and wishes made by parents should be carried out even though it may displease you and the shariah does not compel you to. For example, if the parent made a wa-ist (wish) to give half of his wealth or belongings to a dear friend, non-inheritor or total outsider, even though in accordance with Law of shariah, one third of the wealth and belongings cannot be given to anyone without the consent of the heirs, it is best for the heirs to execute the wasiyat, giving priority to the wishes and happiness of the deceased.
7] If a parent had taken an oath which has not been fulfilled on his death, it must be carried it out after his death. It must not be discarded after the death, making flimsy excuses. It must be carried out as long as long as it does not conflict with the shariah.
8] Visit their graves every Jumah (Friday) and recite surah Yaseen or other surahs, at the graveside loudly and pass the sawaab of recitation to them. While going past the cemetery never fail to stop without greeting or performing fateha.
9] The children should always be kind to their relatives, maintaining the relationship, and respecting the parents friends.
10] Never, at any time, insult anyone's parents, so that they may not insult yours.
11] The most difficult duty is never to commit any sin and inflict harm to them in their graves. All deeds of the children are taken to their parents in the grave. On seeing the good deeds, they are very pleased and their faces light up with happiness. On the contrary, if they see bad deeds or sins, they became very sad.
Recently in the United Kingdom and in other western countries, there have been quite a few cases where Muslim reverts have been buried according to christian and hindu customs. A sad example is a Muslim revert who was buried according to hindu custom. It so happened that he was married to a Muslim by his second marriage, but was legally registered to his first wife who was a hindu. She claimed the body first. Muslim brother's who only learnt about his death some eight hours later, were too late in retrieving the body from the deceased's family with the result that the Muslim brother was cremated the hindu way.
This incident is an example of many involving those who reverted to Islam. Many cases, such as this one, have shocked the community. Therefore, Muslim reverts, male and female, must ensure that they take appropriate steps, some of which are mentioned below, to avoid such incidents recurring.
2] They should also sign some legal document stating their new Muslim name, that they have changed their faith, and in the event of their death they should be buried in the proper Islamic manner. These legal documents should be kept in their possession and also given to the local Muslim organisation or Mosque in their area.
3] If their families have not accepted Islam, their burial should be carried out by the Muslim organisation of the area in which they live. They should make their views known to their local Mosques, most of which run funeral savings or subscription schemes.
4] Many hospitals in larger towns now have visiting Muslim priests or volunteers who visit sick Muslims in hospitals on a regular basis. Reverts should enquire from hospital staff about this or ask someone from the local Mosque or Muslim community to visit them as appropriate.
The Wahhabi & Deobandis strongly condemn and object against the building of mazaars (shrines), this being a typical example of the corrupt belief of their cult. They have always labelled 'mushriks' the majority of the righteous ulema (scholars), awliya (Saints) and Muslims in general form who form over 95% of Muslim majority and follow the teachings of Ahl as-Sunnat wal Jama'at. The Wahhabis call us, the rightly guided Sunni Muslims ... "grave-worshippers"!
The erection of a mausoleum for an ordinary Muslim is forbidden since it is of no benefit. The erection of it for special individuals, i.e. pious men, saints, martyrs and the ulema is permissible for the convenience of the people and the followers of these beloved people of Allah Subhanahu wa Ta'ala. It is also to make the status of these people apparent and distinct to mankind, for respect towards such great people is actually respect for Islam.
In Mirqaat Shara Mishkaat it has been recorded, " The previous scholars said that it is permissible to erect 'Mausoleums' for the graves of the pious, saints, ulema, etc, so that people visit their Mausoleums and sit therein comfortably."
In "Shami" Vol.1, it is stated, " If the deceased is from amongst the Masha'ikh (Great Predecessors), Ulema (learned Muslim scholars) and Sayyads (descendants of Our Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam then to erect upon their graves is not undesirable."
Hadrat Shaykh Abd 'al Haq Muhaddith Dehlwi Radi Allahu anhu is an accepted scholar by the arabs and non-arabs and by deobandi and wahhabis as well. He first brought and spread I'lm-e-Hadith (the knowledge of hadith Shareef) in the Indo-Pak sub-continent. He has stated in "Shara Safarus Sa'ada" that: " In the previous generations, the ordinary people used to only pay attention to the apparent structure of the building (tombs). To build over the graves of pious men and saints, and in continuing it, it is known to be good. So according to this, few additions have been made so that the Muslims and the Saints status were made apparent especially in India, (non-Muslim countries). This has been continuously done because in India there are a lot of anti-Muslims. Because of the respected status of the pious and saints, the hindus and non-Muslims tend to follow them. The excess of these actions and these paths (ways) which were undesirable in the previous generations are now declared praiseworthy."
Reading the commentaries by these leading Islamic scholars, it is clearly evident to build Mausoleums for the pious, the Saints, the Sayyads and the Ulema is permissible. The Wahhabi/Deobandi are trying to justify the actions of their ignorant Najdi brethren in Arabia who have been responsible for destroying and bulldozing over the last 150 years or so the tombs of numerous Sahaba Radi Allahu anhum (Noble Companions of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam), Ahl al-Bayt, Martyrs, Saints and religious scholars. Those who erected these Mausoleums were Muslims of that era and they were even more pious and learned than Muslims of today and well-versed in the laws of Islamic Jurisprudence.
One objection that the Wahhabis usually give for erecting Mausoleums is that in Islam, it is not permitted to build on the grave, thus the 'building' of the grave is not permissible. In fact who better to convince the Wahhabi/Deobandi of this fact than their own grand leader, Molvi Ashraf Ali Thanvi who states: " The Hadith forbade all building on the grave but did not forbid a grave in the building. " (Al-ifadatul-You'miya. Vol. 7 pg.11)
The Mausoleums were built for the purpose of convenience of the pilgrims, and therefore to visit them is quite in order. The other point made by those objecting to the Mausoleum is usually that Muslims going there, prostrate to the graves. It is not a common practice for Muslims to prostrate, bow to or cirucmbulate around the graves. This is not an argument to demolish or object against erection of Mausoleums. People do un-Islamic things in the mosque. Does this mean mosques should be destroyed and new ones not built?
Those who argue against building Mausoleums, then what justification do they have in building supermarkets and motorways over graves of the Saints and the Sahabas?
Benefits of visiting the graves and shrines of the Prophets, the Awliya and the Pious
In a hadith narrated in Dailami, Tibrani and in Kunz a- Daqaiq it is reported that the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam declared, " I am the city of knowledge. Ali is its gate." As indicated in this hadith Shareef, faid, marifa and noor flow from the hearts of the men of Allah Almighty, who are like the gate of Allah Subhanahu wa Ta'ala's endless ocean of faid, to the hearts of Muslims who love and remember them. To attain this faid, first it is necessary to possess the belief of Ahl as-Sunnah wah Jama'ah, to live upto Rasulullah Salla Allahu ta'ala 'alayhi wa Sallam thoroughly, to love the men of Allah Subhanahu wa Ta'ala and to keep love for them in the heart. Those who lack these pre-requisites remain deprived of faid and marifa of the men of Allah. They can find no other way out than to deny the facts they do not know nor they will try to understand.
It was stated in a Hadith Appendix One narrated by Abu Naeem in Hilya that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam stated that; " The Soul of the Mu'min leaves his body (i.e. when he dies), his soul can be likened to a person who has just been released from prison and who strolls about visiting places at leisure on earth."
It is stated in Khazanat-e-Riwaayat, some Ulema and researchers have narrated that; "When the souls are freed on the night of Jumah (nightfall on Thursday), they spread out on the earth. First they come to their place of burial (their graves) and then they visit their residence (their homes)". Ibn Abi Dunya stated that Imam Malik Rahmatullahi 'Alaih narrated that, " I have come to know about a Hadith saying that the souls of the Muslims are free to visit whichever place they desire."
Allama Munadi states that the third commentary of Jaame Sagheer states, " Whichout doubt, when the soul departs from the framework of the body, and is freed from imprisonment after death, it wanders about to visit whichever place it wishes to."
It is stated in the Kitab, Dasturool Qaza, by Imam Nasafi that; " Verily the souls of the departed Muslims visit their homes every Friday (Thursday nightfall), and whilst standing at the door side they call out in a pitiful voice, " O! People of my household! O! My children! O! My respected ones! Do give charity on my behalf. Remember me! Forget me not! Do have mercy on me in my poor state."
It is stated in Khazanat-e-Riwaayat that Hadrat Ibn Abbas Radi Allahu anhu narrated that, " When the days of Eid, Jumah and Shab-e- Barat come, the departed souls come and stand at the doors of their homesteads and cry out, " Is there anyone here that thinks of me ? Is there anyone that will have mercy on me ? Is there anyone there that thinks of my predicament (in the Hereafter) ?"
Preparing for death, doing good acts and asking for forgiveness from Allah ta'ala
Hadrat Bara bin Azib Radi Allahu anhu narrates that he attended a funeral along with the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam who sat near the grave and wept so bitterly that the earth became wet with his tears. Then he addressed them saying, " O' Brethren! Make preparations for this day." (Ibn Maaja)
Hadrat Abdullah bin Umar Radi Allahu anhu narrated that someone asked the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam which man was the wisest. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam replied and said that the one who remembers death much and is ever engaged in making preparation for it. These are the men who have become masters of the honour of this world and the next. (Tibrani)
Hadrat Abdullah bin Umar Radi Allahu anhu said that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam whilst putting his hand on his shoulder said that they should spend life like a traveller. He forbade to wait for the morning in the evening; and in the evening for the morning. He advised accumulation of prayers when one is healthy; keeping the period of illness in mind and should do something good for the death, when one is ill. (Bukhari)
Hadrat Shaddad bin Aus Radi Allahu anhu narrated that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that the alert man is one, who takes account of his life and does a lot of acts, which may be useful to him after death. (Tirmidhi)
Hadrat Abu Hurairah Radi Allahu anhu has quoted the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam as saying to the effect that Allah repeatedly forgives the sins of a person who on each such an occasion realises his mistake and begs Allah's forgivness. Because Allah is very much pleased in the act of seeking forgiveness due to Allah's attribute of the Greatest Forgiver. (Bukhari, Muslim)
According to Ibn Mas'ud Radi Allahu anhu seeking Allah Subhanahu wa Ta'ala's forgiveness after the sin makes the man as good as he had not committed any sin at all. (Tibrani)
Hadrat Abdullah bin Umar Radi Allahu anhu has narrated that Allah grants forgiveness till the process of passing out of soul has started. (Tirmidhi)
The Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam was asked if there was anyone who would be raised with the martyr. He said that:
The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has stated that whosoever recites the following three times in the morning and in the evening, he will be happy on the Day of Judgement and he will remain steadfast in answering the questions of Munkar and Nakir in the grave,
In fact the answers to the 3 questions in the grave by Munkar and Nakir are given in this kalima.
Hadrat Abu Hurairah Radi Allahu anha has narrated that the Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam stated that when you finish your salaat, then seek forgiveness from Allah Subhanahu wa Ta'ala from four things.
The words of the du'a that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam recited are as follows:
Once a person dies he cannot alter his predicament. He then relies on other people to send Sawaab of reciting Allah Subhanahu wa Ta'ala's dhikr to him. A Sahabi relates that he has heard that when a believer dies he longs for returning to this world just to recite once;
Hadrat Ibn Meena Rahmatullahi alayhi went to a graveyard. He prayed 2 rakats Salaah and rested near a grave. He heard a voice from the grave ; "You act but do not know and we know but cannot act. If the two rakats are available to me, these would be better than the whole world and everything in it." (Ibn Abi Duniya, Baihaqi)
Hadrat Ibn Umar Radi Allahu anhu has narrated that the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said that whoever recites " La ihilaha illallahu" will neither have any anxiety at the time of death, in the grave nor at the time of rising from the grave on the Day of Judgement. (Tibrani, Targhib)
It is narrated by Hadrat Ibn Abbas Radi Allahu ta'ala anhu that the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that Hadrat Jibraeel alayhi asalam informed him that "La ilaha illallah" is a friend of believers at the time of death, in the grave and on the Day of Judgement, for those who said it with true heart, followed it, avoided atheism and polytheism, obeyed Allah Subhanahu wa Ta'ala and did not do what he was not supported to do, then it will help at all these three places of trials and tribulations.
It is narrated by Hadrat Ali Karamallahu Wajhu that according to the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam whoever recites 100 times the following everyday: "La ilaha illallahul-Malekul Haqqul Mobeenu", - the person reciting this will be saved from poverty and wilderness of the grave and the doors of Paradise will open for him. (Dailami)
Hadrat Abu Amama Radi Allahu anhu has narrated that the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that whosoever recites "Ayat ul-Kursi" after every Salaat will enter Paradise straight after his death. (Nasai)
Hadrat Ibn Abbas Radi Allahu ta'ala anhu has narrated that the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said whosoever recites Ayat ul-Kursi after every fard Salaat, Allah Subhanahu wa Ta'ala will give him the heart of the thankful, deeds like those of the Siddiqs, rewards like those of the Prophets alayhim as 'salam, he will have His Mercy upon him and only death prevents him from entering Paradise. i.e. he will enter Paradise soon after death.
It is reported by Hadrat Anas Radi Allahu anhu that the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said whosoever recites Durood Shareef 1000 times on a Friday (Jum'ah) will see his place in Paradise before his death.
It is narrated by Hadrat Ibn Abbas Radi Allahu anhu that the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that one who recites on Thursdays after Maghrib 2 rakats, reciting in each rakaat after Surah Fatiha 15 times Surah Zilzal (Iza Zulzilat), Allah will ease his death, save him from punishment of the grave and ease his passage on the bridge of Sirat.
It is reported by Hadrat Abu Hurairah Radi Allahu anhu that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said, when a believer dies, his deeds are finished except seven things that continue after his death ;
He will be rewarded as long as any of these are present.
It is reported by Hadrat Abu Saeed Khudri Radi Allahu anhu that the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said if anyone taught the Glorious Qur'an or some Mas'alah to someone, Allah Subhanahu wa Ta'ala keeps increasing the virtue and reward until it becomes as big as a mountain.
Hafiz Zayn al Abideen Ibn Rajab Rahmatullahi 'alayh has said that to some of Allah Subhanahu wa Ta'ala 's beloved, Allah is Benevolent to them to do virtuous actions in the grave. After death there is no reward of this deeds, but the reward sent to them by the living ones in the world and by actions and deeds which they initiated or actioned which still benefit people, for example, building Mosques, orphanages, etc…
When Hafiz Abul Ula Hamdani Rahmatullahi 'alayh died someone saw him in a dream that he was in a town, where the walls were made of books. When asked about this, he answered that Allah Subhanahu wa Ta'ala had granted one prayer of his through which he had desired to remain busy in the grave with knowledge. As a result of his prayer, he was busy reading books in his grave.
The virtuous ones regard the virtuous acts in the grave as Benevolence of Allah Subhanahu wa Ta'ala and as the highest favour and boon to them. Indeed, those with love of Allah Subhanahu wa Ta'ala are indeed most fortunate to remember Allah Subhanahu wa Ta'ala in this world and the grave. What could be better than this? To gain this status, one must prepare for the grave and the Hereafter, remember Allah Subhanahu wa Ta'ala and death at all times, and carry out the obligations of Islam. This will automatically save one from worry and tribulations of the grave and punishment on the 'Day of Judgement'.
Hadrat Saeed bin Malik Radi Allahu anhu has narrated that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said that whosoever in his illness recited 40 times the following, then he dies of that illness, he is rewarded as a martyr and if he recovers, he is purified of all his sins. (Hakim) ...
Du'a when visiting the sick : Hadrat Umme Salma Radi Allahu anha narrated that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam ordained the people that when they visit a patient or attend a funeral, they should talk well of the deceased, for angels say ameen on what they say. (Muslim)
It is narrated by Abd'allah Ibn Abbas Radi Allahu anhu that if anyone visits a patient, sits with him, and prays seven times the Qur'anic words, then Allah Subhanahu wa Ta'ala grants him recovery, provided that his death has not been decided upon. (Abu Dawood, Tirmidhi)
Salaat & Fasting of the very sick: A person has to perform his Salaat at least by moving his head. If a person is so sick that he cannot perform his prayers for more than a day even with such movements of his head, he will be absolved from the obligation of performing these prayers of Salaat He will not have to make Qadha of these prayers if he recovers later. If the person is so old that he cannot fast, it is permissible for him to give fidya for his fasts that he could not perform. However, a sick person, when he recovers will have to perform his fasts, which he could not perform. If he dies before recovering, he will be pardoned for not performing these fasts.
9. Then recite :
" In-na Rahmatal-lahi Qareebum minal muhsineen, Wa Ila hokum ila-hunw waahid la ilaha illa huwar-Rahmanur-raheem; fara-oohun wa-Raihanum wa janatu Naeem. Ma kana Muhammadun aba-ahadim mir rijalikum wala kir Rasoolallahi was khataman Nabi-yeen wa qanal-lahu bi-kulli shai-in aleema. Innat-laha wa mala-ekathuhu yusal-loona alan Nabiyee yaa aiyyu-hal lazina Aamanu sallu alaihi wa sal-limoo tasleema. Allahumma salli Ala Sayyedina Muhammadin wa ala aali Sayyedina Muhammadin wa barik wa sal-lim."
10. Recite :
11. Then recite one of the following appropriate Dua's:
A. For the Male : Allahum-maghfirhu varhamhu wa saq-qinhoo fil jannata. Allahum-maj al qabrahu raudatam mir-riyadil-Jannah.
B. For the Female : Allahum maghfirha varhamha wa saq-qinha fil jannata. Allahum-maj al qabrahu raudatam mir-riyadil-Jannah.
C. For a Minor Male Child : Allahummaj alhu lanan farataunw-waj alhu lana arjaun-wa zukhraun-w-waj alhu lana shafiaunw-wa mushaffa-an.
D. For a Minor Female Child : Allahummaj alha lana farataunw-waj alha lana arjaun-w wa zuykhraun-w-waj alhu lana shafiaun- w wa mushaaffa-an.
13. Recite :
15. Du'a : In the end one may supplicate to Almighty Allah in his/her own language along the following lines:
ASALATU WASALAMU ALAYKA YA RASULLALLAH Salla Allahu ta'ala 'alayhi wa Sallam
Benefits of Recitations
BISMILLAHIR RAHMANIR RAHEEM
1. Yaseen. 2. Wal Qur'an-il hakeem. 3. Innaka laminal mursaleen. 4. Ala siratim-mustaqeem. 5.Tanzeelal azizir-Raheem. 6. Le-tunzera qauman ma unzira aaba-o-hum fahum ghafiloon. 7. Laqad haqqal qaula alaa aksarehim fahum laa yominoon. 8. Inna ja-alna a'anaqehim aghlalan fa hiya azqane muqmahoon. 9. Wa-ja alna mim-baine aidee-him saddanw-wa-min khalfehim saddan fa-agh-shai-nahum fahum la yubseroon. 10. Wa sawaa un alaihim a'anzertahum am alam tunzirhum la yominoon. 11. Innama tanzeru mannit-taba az-zikra wa khasheyar-Rahmana bil-ghaibe, fa-bashshiru bemaghferatinw-wa ajrin Kareem. 12. Inna nahnu nuh-yilmauta wa naktubu maa qaddamu wa aasara hum; wa kulla shai-in ahsai-nahu fi imamim-moobeen. 13. Wadh rib lahum masalan as habal qari-yate iz jaa-a hal-mursaloon. 14. Iz ar-salna ialaihi-musnaine fakazzaboo huma fa-azazzna be-sale-sin faqaloo inna ilaikum mursaleen. 15. Qaloo maa antum illa basharum mislona wa maa anzalar Rahmano min shai-in-in-antum illa takzeboon. 16. Qaloo Rabbona yalamo inna ilaikum la mursaloon. 17. Wa maa laina illal balaaghul mubeen. 18. Qaloo aa-inna tatai-yar-na-bekum la-illam tantahoo la narjumannakum wala yamassan-nakum minna azaabum aleem. 19. Qaloo taa-erokum ma-a-kum a'in zukkirtum; bal antum qaumum-mus-refoon. 20. W ja-a min aqsal madina-te rajolooy-yas-aa qaa'la yaqaum-it-tabe-ul mursaleen.- 21.-at-ta-be-oo manl-la yas-alokum ajranw-wa hum mohtadoon. 22. Wa maa li'a la aabodul-lazee fatarani wa ilaihi turja-oon. 23. A-attakhezu min doonehi aalehaatan in-yurid-nir-Rahmano be durril-la tughne anni shafa-atohum shai-anw wala yunqezoon. 24. Inni izzal-lafai dhalalim- mobeen. 25. Inni aamanto be-Rabbekum fasma-oon. 26. Qeelad khulil jannata; qaala yaa-laita qaumi ya'alamoon. 27. Bema ghafarli Rabbi waja-alani minal mukrameen. 28. Wa maa anzalna alaa qaumehi mim-baadehi min jundim-minassamaa-e wa ma kunna munzwleen. 29. In kanat illa si-hatanw-w-wahedatan fa-iza hum khame-doon. 30. Yaa-hasratan alal ibaade maa ya'atihim mir-Rasoolin illa kaanu behi yas-tahze-oon. 31. A-lam yarau kam ahlakna qablahum-minal quroone annahum ilai-him la yarje-oon. 32. Wa in kullul-lamma jami-ul-ladaina mohdharoon. 33. Wa aayatul-lahumul ardhulmai-tatu ahyainaaha wa akhrajna minha habban fa-minho ya'akoloon. 34. Wa-ja-alna fiha jannatim min nakhilinw-wa-anab-inw-wa fajjarn fiha minal-ooyun. 35. Le ya'akoolo min samarehi wa maa amelat ho aideehim afala yashkoroon. 36. Soob-hanal lazi khalaqal azwaja kul-laha mimma toobetul ardho wa min anfosehim wa mimma la ya'a-lamoon. 37. Wa aayatul-lahum-ul-lailo naslakho minhun-nahaara fa-izahum muzlemoon. 38. W'ash-shamso tajri le-mus-taqarril-laha; zaaleka taqdeerul azizil aleem. 39. Wal-qamara qaddarnaho manazela hat-ta aada kal urjoonil qadeem. 40. La-sh-shamso yambaghi laha an tud-rekal qamara wa-lal-lailo sabe-qun-nahaare; wa kullun fo falak-iny-yasbahoon. 41. Wa aayatul lahum anna hamalna zur-ri-yata-hum fil fulkil mash-hoon.
TO BE CONTINUED