Funeral Regulations (Janazah)
There are three topics related to funeral regulations:
Requirements from the Time of Illness to the Time of Death
1. The Obligation for Patience:
The Muslim should adhere to patience when afflicted by any adversity. He should not submit to either desperation nor despondence; since Allah, the Almighty has commanded patience in many a verse in the Noble Qur’an, and so did His Messenger (saw) in the Sunnah. There is no harm, for the Muslim, when asked about his health to say: “I am ill, or I feel pain.“ But he should add: “Praise is to Allah in every circumstance.”
2. Taking Medication is Recommended:
It is recommended for the Muslim who becomes sick to take lawful medication.
The Messenger of Allah (saw) said:
“Allah did not send down any illness, except that He sent down its cure. So take the remedy.”
(Ibn Majah and Al-Hakim who said it is Sahih)
It is not allowed to use medications that are made of what is unlawful, such as wine, pork and the like. The Messenger of Allah (saw) said:
“Indeed Allah has not placed your cure in what He made unlawful for you.”
(At-Tabarani with a Sahih chain of narration)
3. Seeking Ruqya is Allowed:
It is allowed for a Muslim to try to have Ruqya performed for him with verses of the Qur’an, Prophetic supplications, and good words, due to the saying of the Prophet (saw):
“There is no harm in Ruqya as long as there is no Shirk in it.” (Muslim)
4. Talismans and Amulets are Unlawful:
Wearing talismans and the use of amulets is unlawful. It is not permissible for a Muslim to wear any talisman due to the saying of the Prophet (saw):
“Whoever wears a talisman, he has committed Shirk.” (Ahmad and Al-Hakim said it is Sahih)
And His saying:
“Whoever wears a talisman may Allah not help him. Whoever wears shells hoping for achieving his aims and objectives, may Allah help him not attain them.”
(Ahmad and Al-Hakim who said it is Sahih)
When the Messenger of Allah (SAW) saw a man tying a brass ring on his hand, He said to him:
“Woe to you! What is this?”
The man said: “For weakness.” The Messenger of Allah (saw) said:
“Remove it. It will only increase your weakness. Indeed, if you die while wearing it, you will never succeed.” (Ahmad)
5. Some Ways the Messenger of Allah (saw) would Treat a Patient:
The Messenger of Allah (saw) used to place his hand on the patient and say:
Allaahumma rabban-nassi adhhibil-ba’s. Ishfi Antash-Shaafee. Laashifaa’a illaa shifaa’uka shifaa’an laa yughaadiru saqamaan.
“O Lord of the people! Take away the disease. Cure him; since You are the only One to cure. There is no cure except Yours. Acure that leaves no side effect.” (Al-Bukhari)
A man complained to Him about his pain. The Messenger of Allah (saw) said to him:
“Place your hand on the location of the pain and say: In the Name of Allah” (three times. Then say:) “Bismilaah A’uwdhu bi ‘izzatillaahi [1] wa qadartihi min sharri maa ajidu wa ahaadhir”
“I seek refuge in the Dignity of Allah and His Decree from what I suffer and from what I fear”
(seven times). (Muslim)
Similar is recorded by Muslim, once the Prophet (saw) felt pain, so Jibril (A.S.) recited some Ruqya saying:
Bismillaah, arqeeka min kulli shay’in yu’dheeka, min sharri kuli nafsin, aw ‘aynin haasid. Allaahu yashfeeka, bismillaahi arqeek.
“In the Name of Allah, I say Ruqya for you against everything that harms you, from every evil soul, or envious eye. May Allah cure you, in the Name of Allah I say Ruqya for you,”
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[1] The wording of Muslim is :
A ‘udhu billaahi wa qudratihi.
“I seek refuge in Allah and His decree” without the word ‘Izzah (Dignity).
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6. It is Allowed to Receive Treatment from a Disbeliever and a Woman:
There is a consensus among the Muslim scholars that it is permissible for the Muslim to receive treatment from a disbelieving physician provided that he is honest. Likewise, the man is permitted to receive treatment from a woman and vice versa in case of necessity.
The Messenger (saw) hired some polytheists for some services.[1] Some wives of the Companions, may Allah be pleased with them, used to care for the wounded in Jihad during the lifetime of the Prophet (saw).[2]
7. Quarantine:
It allowed, even recommended, to place patients with contagious diseases in separate wards of the hospital, and to prevent the healthy from being around them, with the exception of medical professionals. The messenger of Allah (saw) said:
“Do not water the diseased [3] cannels with the healthy.” (Muslim)
Since this is the case with the diseased animals, then it is even more so with people.
The Messenger of Allah (saw) said about the plague:
“If it strikes in a land that you are, do not leave it. And if it strikes in a land, you are not, do not go there.” (At-Tirmithi and he said that it was Sahih)
As to the saying of the Messenger (saw)
“There is neither infection nor bad omen.”
This means that the infection does not affect man by itself; but by the Will of Allah. Nothing takes place except by the Will of Allah. This does not prevent anyone from taking the necessary due precautions, believing that Allah alone is the Protector, and that whom Allah does not protect, will never be saved.
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[1] Among these cases is what is recorded by Al-Bukhari that He (saw) hired a man as a guide for a journey.
[2] Al-Bukhari recorded that Ar-Rabi’ah bint Ma’wudh said, “We attended battles with the Messenger (saw) providing water and services for the people and we would return the dead and wounded to Al-Madinah.”
[3] The “disease “ here refers specifically to manage.
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When the Messenger of Allah (saw) was asked about the camel with mange, he replied:
“And who did infected the first one?”
In this Hadith, the Messenger of Allah (saw) informs us that infection is caused by none except Allah, and that which He wills, will come to pass and what He does not will, will never come to pass.
8. The Obligation of Visiting the Sick:
It is obligatory for the Muslim to visit his brother when he becomes ill. The Messenger of Allah (saw) said:
“Feed the hungry, visit the sick and release the captive.” (Al-Bukhari)
When visiting him during his illness, it is recommended for him to supplicate asking Allah to cure him and encouraging him to have patience and speaking good words to him. It is also recommended that he not sit with him for too long. When visiting a sick man the Messenger of Allah (saw) used to say:
La ba’s, tahoorun in shaa’ Allah.
“May there be no harm, it is only purification, if Allah wills.” (Al-Bukhari )
So the Muslim should also say that.
9. The Sick is Required to Assume Good on Behalf of Allah:
When the Muslim becomes sick and gets on the verge of death, he should assume good on behalf of Allah, that Allah would not torture him but be Merciful at him. He should assume that Allah would not blame him, but pardon him, for His forgiveness and mercy are boundless, encompassing everything. The Messenger of Allah (saw ) said:
“Let none of you die except while assuming good on behalf of Allah.” (Muslim)
10. Encouraging the dying person to the Testimony of Faith:
If the Muslim is present when his Muslim brother is on verge of death, he should encourage him to recite the Word of Sincerity: “None has the right to be worshipped except Allah.” Reminding him thereof until he recites it, once he recites it, that will be sufficient for him. But if he says anything other than it, he should repeat the formula, so that the last words of the dying person would be: “None has the right to be worshipped except Allah.” In this way he becomes liable of admittance into Paradise; since the Messenger of Allah (saw) said:
“Encourage your dying to say: “None has the right to be worshipped except Allah.” (Muslim)
He (saw) also said:
“Whoever’s last words be: “None has the right to be worshipped except Allah, he will be admitted into Paradise.” (Ahmad and Abu Dawud and it is Hasan)
11. Laying the dying person in the direction of the Qiblah:
When the signs of death appear, the dying person should be faced toward the Qiblah, laying him on his right side if possible, if not, he should be placed lying on his back with his feet in the direction of the Qiblah. If the pangs of death become intense, then Surah Ya-sin (36) should be recited over him, so that Allah the Almighty might alleviate what he is suffering due its blessings. The Messenger of Allah (saw) said:
“There is not a dying person whom you recite Ya-Sin for except Allah alleviates his suffering.” [1]
12. Closing the eyes and covering him:
When the soul of the Muslim is taken away, his eyes should be closed, and his body should be covered. Nothing but good should be said about him, such as: “O Allah! Forgive him. O Allah! Shower Your Mercy on him.”
The Messenger of Allah (saw) entered shortly after Abu Salamah, May Allah be pleased with him, had died, He closed his eyes as saying:
“Indeed, when the soul is taken away, the sight follows it.”
When some of his relative made some noise, the Messenger of Allah (saw) said:
“Do not invoke except good; since the angels say Aameen to what you say.” (Muslim)
What is Necessary from the Time of Death to the time of Burying
1. Announcing the Death:
It is recommended to announce the death of the Muslim to his relatives, his friends, and to the ______________________
[1] Recorded in Al-Firdaws from Abu Ad-Darda’ and Abu Dharr and it is weak. A different wording was recorded by Abu Dawud and An-Nasa’i.
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righteous people of his quarter to attend his funeral. The Messenger of Allah (saw) announced the death of An-Najashi to the people. He also announced the death of Zayd, Ja’far, and ‘Abdullah bin Rawahah when they were martyred.
Only the public proclamation in a loud voice, in the streets, at the gates of the Masjids is prohibited.
2. Weeping is Allowed, Wailing is Prohibited
Wailing and crying for the death of anyone is prohibited. The Messenger of Allah (saw) said:
“Indeed, the deceased is tortured because of the weeping (the wailing)of the living.” (Muslim)
And His saying:
“He who was wailed over, will be tortured because of that wailing on the Day of Judgement.”
(Muslim)
The Messenger of Allah (saw) used to take a pledge from women not to wail; as narrated by Umm ‘Atiyyah. The Messenger of Allah (saw) also said:
“I am innocent of those who wail, shave, or tear their clothes (in mourning). “ (Al-Bukhari)
As for weeping, there is no harm in it. When His son Ibrahim died, the Messenger of Allah ( saw ) said:
“Indeed, the eyes shed tears, the heart grieves, but we say nothing but what pleases our Lord. We are sad because of your death, O Ibrahim.” (Al-Bukhari)
The Messenger of Allah (saw ) also wept upon the death of Umamah, his grand-daughter from Zaynab, may Allah be pleased with them. It was said to Him: “Do you weep? Did not you prohibit us from weeping? “ He (saw) said:
“It is only mercy that Allah put in the hearts of His servants. Allah has mercy only on the merciful among His servants.” (Al- Bukhari)
3. The Prohibition of Dressing as a Mourner [1] for More than Three Days:
It is unlawful for the Muslim Woman to dress as a mourner for more than three days, except
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[1] Meaning to not adorn herself with any kohl, henna or fragrance.
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in the case of the death of her husband. In that case it is obligatory for her to do so for four months and ten days. This is due to the saying of the Prophet (saw):
“The woman is not to dress as a mourner upon the death of anyone for more than three days, except in the case of the husband. Then she is to do so for four months and ten (days).”
(Al-Bukhari and Muslim)
4. Paying off his debts:
It is necessary to expediate paying any debts the deceased may have. This is because the Messenger (saw) would not pray for one with a debt until his debt was paid. He said:
“The believer’s soul is suspended by its debt until it is rectified.” (Al-Bukhari)
5. Al-Istirja,’ [1] Supplication, and Patience:
It is necessary for the family of the deceased to remain patient, particularly during this period of time. This is because the Prophet (saw) said:
“Patience is only at the initial shock.” (Al-Bukhari)
They should increase in supplications and reciting the phrase of Al-Istirja’: “We are Allah’s and to Him we will return.” The Messenger of Allah (saw) said:
“There is no servant who suffers an affliction and says:
Innaalillaahi wa inna ilayhi raaji’oon. Allaahumma’-jurnee fee museebatee, wa akhliflee khayran minhaa.
‘We are Allah’s and to Him we will return. O Allah! Reward me with good in my adversity, and compensate me with better than it,” except that Allah rewards him abundantly, and compensates him with what is better.” (Muslim)
He (saw) also said:
“Allah the Most High said, “There is nothing for My believing servant-from whom I take away the soul of his beloved, then he anticipates a reward from Me – except Paradise.” (Al-Bukhari)
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[1] Meaning to utter the statement: “We are Allah’s and to Him we all will return” as explained in the Hadith that follow.
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6. The Obligation of Washing the Body:
When a Muslim passes away – whether young or old and whether his body is complete or not – it is obligatory to wash him. Those Muslims who are not washed are the martyrs killed by disbelievers in the battlefield. The Messenger of Allah (saw) said:
“Do not wash them. Each wound - or each drop of blood – will be musk on the Day of Judgement.” (Ahmad with Sahih chain of narration)
7. The Description of the Washing:
If water is poured over the body such that it covers all of it, it will be sufficient. But the following description is the most complete form of that recommended:
The deceased is put on something elevated. The one washing him should be an honest and righteous person. The Messenger of Allah (saw) said:
“Let the honest wash your dead.” (Ibn Majah with a weak chain)
He should slightly press his stomach so that anything remaining would come out. Then he wraps a piece of cloth around his hand, and intends to wash him. He starts by washing his private parts to remove any filth. Then he removes the piece of cloth and washes him in the manner of Wudhu.’ Then he washes the entire body, beginning with the upper part down to the lower part, doing so three times. If perfect purity is not attained he washes him five times, using soap or the like in the last washing.
If the deceased is a woman, her hair should be undone and washed, then braided again. The Messenger of Allah (saw) commanded doing this with his daughter Zaynab. (Al-Bukhari) Then camphor or some kind of fragrance should be applied.
8. Tayammum is Sufficient when Necessary:
When there is no water available to wash the dead, or the deceased is a man among women or a woman among men, then Tayammum should be performed on the body and it should be shrouded, the funeral prayer is performed, and the body is buried. Tayammum is a substitute for Ghusl when there is a necessity, just as in the case of one in a state of sexual impurity who is unable to perform Ghusl , he performs Tayammum and prays. The Messenger of Allah ( saw ) said:
“If a woman dies among men and there was no woman besides her, or a man passes away among women and there was no man besides him, they should be given Tayammum and be buried.” [1]
Their status is similar to those who do not find water. ( Al-Bayhaqi )
9. One of the couple is permitted to wash the other:
The husband is permitted to wash his wife and the wife is permitted to wash her husband. The Messenger of Allah (saw) said to ‘A’ishah, may Allah be pleased with her:
“If you would pass away, I would wash and shroud you. “[2]
Ali, may Allah be pleased with him, washed his wife Fatimah, may Allah be pleased with her.[3]
The woman is permitted to wash a boy of six years old or less. As for a man washing a girl, the people of knowledge dislike it.
10. The Shroud is obligatory:
It is obligatory to shroud the Muslim after washing. This is to be done with whatever will cover the entire body. Mus’ab bin Umayr, one of the martyrs of Uhad – may Allah be pleased with him – was shrouded with a cloth that was short, so ALLAH’S Messenger (saw) ordered that his head and body be covered with it, and that his legs be covered with Idhkhir (lemon-grass). (Al-Bukhari) Thus, covering the whole body is inferred from this.
11. A Clean White Shroud is Recommended:
Whether the shroud is old or new, it is recommended that the shroud be white and clean. The Messenger of Allah (saw) said:
“Wear white clothes; since they are the best of your clothes, and shroud your dead with them.” (Al-Tirmithi and he said that it was Sahih)
It is desirable that the shroud should be scented with ‘Uwd. The Messenger of Allah (saw) said:
“If you cent the deceased, scent him thrice.” (Ahmad and Al-Hakim who said it is Sahih)
The shroud should be of three layers for the man and five layers for the woman. The
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[1] Abu Dawud in his Marasil, the majority of the scholars of Fiqh act according to it.
[2] Ibn Majah, Ahmad and An-Nasa’i with weak chain of narration.
[3] Al-Bayhaqi, Ad-Daraqutni, Ash-Shafi ‘i, with a Hasan chain.
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Messenger of Allah (saw) was shrouded in three new white winding sheets. There was neither shirt nor headwear. The Muhrim (one in the state of Ihram for the Hajj pilgrimage or Umrah, the lesser pilgrimage) is to be shrouded in his Ihram – the Rida’ (upper-wrap) and Izar (waist-sheet). He should not be perfumed, and his head should not be covered. The Messenger of Allah (saw) said about the man who passed away on the Day of ‘Arafah:
“Wash him with water and lotus, and shroud him in his two pieces (of Ihram), and do not cover his head, for Allah will raise him on the Day of Resurrection pronouncing the Talbiyah.”
(Al-Bukhari and Muslim)
12. The Silk Shroud:
It is unlawful to shroud men with silk since it is prohibited for the Muslim man to wear silk. As for woman, although wearing silk is permitted for her, it is disliked to wrap her in a shroud of silk sheets. This is a form of extravagance and extremism – the two things prohibited in the Shari’ah. It is narrated that the Messenger of Allah (saw) said:
“Do not exaggerate with shrouds, since they perish swiftly.”
(Abu Dawud and in its chain is one who is criticized)
Abu Bakr, may Allah be pleased with him, said: “The living one is more worthy of the new than the dead. The shroud is for the pus and matter that comes out of the deceased.”
(Al- Bukhari)
13. Performance of the Funeral Prayer for the Deceased:
Performance of the funeral prayer for the deceased Muslim, like his washing, his shrouding and burial, is a collective duty; if a group of them, does it, the remainder of them are not required to do it. The Messenger of Allah (saw) used to perform the funeral prayer for the deceased Muslims, he even accepted that in the case of a believer in debt, when he died as a Muslim without paying the debt, that this did not prevent him from being prayed for. He said:
“Perform the Salah for your companion.” (Al-Bukhari)
14. The Condition for the Prayer for the Dead:
The conditions for Salat-ul-Janazah, the funeral prayer, are the same as those for the prayer in general. The Muslim should be purified of both the minor and major impurities, covering the parts of the body that should be covered, and facing the Qibla. The Messenger of Allah (saw) called it Salah, thus whatever applies to Salah in general, applies to the funeral prayer as well. The Messenger of Allah (saw) would say:
“Perform the Salah for your companion.” (Al-Bukhari)
15. The Obligatory Elements of the Funeral Prayer:
The obligatory acts of the funeral prayer are:
Standing, for those who are able, and the intention since the Prophet (saw) said:
“Deeds are judged by their intentions.” (Al-Bukhari)
Recitation of Al-Fatihah, praise and thanks to Allah, prayers and blessings for the Prophet (saw) four Takbirs, supplication, and the Taslim.
16. How to perform the Funeral Prayer:
The deceased – one or more than one – are placed facing the Qiblah. The Imam stands with three rows or more behind him (facing the Qiblah). The Messenger of Allah (saw) said:
“For whomever three rows or more pray, his ( entrance to Paradise ) will be obligatory.”
(At -Tirmithi)
Then He raises His hands, intending the funeral prayer for the deceased. If they are more than one, He intends accordingly. Then He says, “Allahu Akbar.” Then He recites Al-Fatihah, praises Allah the Almighty, then he expresses gratitude to Allah, then says the Takbir, raising His hands if he wills or leaving them on his chest, the right on the left. Then He recites the Ibrahimite prayer for the Prophet (saw). Then he utters the Takbir and prays for the deceased. Then He utters the Takbir, supplicates and says the Taslim if he wills. Or utters the Taslim after the fourth Takbir, doing so with only one Taslim.
It is narrated in the Sunnah for the funeral prayer that the Imam performs the Takbir, then silently recites Al-Fatihah to himself after the first Takbir. Then he says prayers for the Prophet (saw) and sincere supplications for the deceased with each Takbir, not reciting anything loudly in them, then saying the Taslim silently to himself. (Ash-shafi’i and Al- Hafidh [Ibn Hajr] said that its chain is Sahih.)
17. The One coming Late in the Funeral Prayer:
The one who is late has the choice if he wishes either to finish the Takbirs he missed of the funeral prayer, in succession, or to say the Taslim with the Imam.
When A’ishah, may Allah be pleased with her, told the Messenger of Allah (saw) that sometimes she does not hear the Takbir, the Messenger of Allah (saw) said to her:
“Say what you hear of the Takbir, as for what you miss, you do not have to make it up.”
The author of Al-Mughni (Ibn Qudamah) argues with this narration but I do not know of a reference for it.
18. The One Who was Buried without a Funeral Prayer:
If one is buried without the funeral prayer, then the prayer may be performed while he is in grave. The Messenger of Allah (saw) and his Companions (may Allah be pleased with them) performed the funeral prayer for the woman who used to clean the mosque after her burial.
( Al-Bukhari )
Additionally, it is prayed for those not present, even if they are far away, since the Prophet (saw) prayed it for An-Najashi. An-Najashi was in Ethiopia and the Messenger(saw) and the believers were in Al-Madinah.
19. The Supplication:
There are many reported versions of supplications the Messenger of Allah (saw) would say during the funeral prayer. The following are some of them:
Allaahumma inna fulaana bin fulaanin fi thimmatika wa habli jiwaarik, faqihi min fitnatil-qabri wa ‘athaabin-naar, wa Anta ahlul-wafaa’i wal haqq. Allaahumma faaghfir lahu warhamhu, faa innaka Antal-Ghafoorur-Raheem. Allaahum-maaghfir lihayyinaa wa mayyitinaa, wa sagheerinaa wa kabeerinaa, wa thakarinaa wa unthaanaa, wa haadhirinaa wa ghaa’ibinaa. Allaahumma man ahyayatahu minna fa ahyihi ‘alal-Islam, wa man tawffaytahu minna fatawaffahu ‘alaal-eemaan. Allaahumma laa taharimnaa ajrahu wa laa tudhillanaa ba‘dahu..
“O Allah! Indeed so-and-so, the son of so-and-so is under Your protection and covenant, so protect him from the turmoil in the grave and from the chastisement of the Fire. You are the One Worthy of fulfillment and truthfulness. O Allah! Forgive him and have mercy on him; since You are the Forgiving, the Merciful. O Allah! Forgive our living and our dead, our young and our old, our male and our female, our present and our absent. O Allah! Whom You caused to be alive among us, let him live in Islam. And whom You cause to die among us, let him die in faith. O Allah! Deprive us not of the reward and do not cause us to go astray after him.”
If the deceased is young, He would (saw) say:
Allaahum-maj’alhu liwaalidayhi salafan wa thukhran wa faratan, wa thaqqil bihi mawaazeenahum, wa a’dhim bihi ujoorahum, wa laa tahrimnaa wa iyyaahum ajrahu, wa laa taftinnaa wa iyyaahum ba’dahu. Allaahumma alhiqhu bisalihi salafil -mu’mineena fee kafaalati Ibraaheema, wa abdilhu daaran khayran min daarihi wa ahlaan khayran min ahlihi, wa ‘aafihi min fitnatil-qabri, wa min ‘athaabi Jahannam.
“O Allah! Make him an advancement for his parents, storing, overweighing and bearing down on the Scales of his parents, and augment by him their reward. O Allah! Deprive neither us nor them of the reward, persecute neither us nor them after his death. O Allah! Let him join the righteous predecessors of the believers under the auspices of Ibrahim. O Allah! Give him a residence better than his residence and a household better than his household. O Allah! Exempt him from torment in the grave and from the chastisement of the Fire.”
20. Following the Funeral Procession and its Virtue:
Following the funeral procession is a Sunnah. The Messenger of Allah (saw) said:
“Visit the sick, and follow the funeral procession; this reminds you of the Hereafter. (Muslim)
The burial should be done quickly due to the saying of the Prophet (saw):
“Hasten (the burial), if he is righteous, you are hastening him to good. If not, then it is evil you are removing from your necks.” (Al-Bukhari)
It is desirable to walk in front of the body as the Prophet (saw) and Abu Bakr, may Allah be pleased with him, used to walk in the front of the body to be buried. [1]
The virtue of the funeral procession is clear from the saying of the Messenger of Allah (saw):
“Whoever follows the funeral procession of a Muslim out of faith and hoping for reward (from Allah), then he stays until the funeral prayer and the burial end, will return with two Qirats, each one of them is as huge as the mount of Uhud. And whoever attends it until the funeral prayer will have a reward equal to one Qirat.” (Al-Bukhari)
21. What is Disliked while Following the Funeral:
It is disliked for women to go out to follow the funeral. This is because of the saying of Umm ‘Atiyyah, may Allah be pleased with her, “We were prohibited from following funeral, but without being strict on us .” ( Muslim)
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[1] Recorded by Abu Dawud, An-Nasa’i and others. The majority of the scholars say that walking in front of the body is recommended.
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Similarly it is disliked to raise the voice while attending the funeral procession with remembrance of Allah or recitation. The companions of the Messenger (saw), may Allah be
pleased with them, disliked raising the voice for three things:
i) The funeral.
ii) The remembrance (of Allah)
iii) And while fighting. [1]
It is also disliked to sit before laying down the body. The Messenger of Allah (saw) said:
“If you follow the funeral, do not sit till it is placed in the earth.” (Al-Bukhari and Muslim)
22. The Burial:
Burying the dead, by completely covering the body with dirt, is a collective duty. Allah the Almighty says: {Then he causes him to die and puts him in his grave.} (80:21)
Following are the rules for the burial:
i) Deepening the grave in order to prevent carnivorous animals and predatory birds from reaching it, and to prevent any odor lest it would cause harm to the living. The Messenger of Allah (saw) said:
“ Dig and deepen well. And bury two and three in one grave.”
They said:
“Who should be buried first?” He (saw) said:
“Precede with the one who memorized most of the Qur,an.” (At-Tirmithi and he said that it is Sahih)
ii) Although burying at the bottom of the grave is allowed, it is better to use a Lahd, because the Messenger of Allah (saw) said:
“The Lahd is for us, while Shaqq is for the others.” [2]
Lahd refers to a niche placed on the right side of the grave, while Shaqq is the hole in the center of the grave.
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[1] Ibn Al-Mundhir from Qays bin ‘Ubadah.
[2] Ahmad, Abu Dawud and At-Tirmithi, and in its chain is one who is criticized, although some of them considered it Sahih.
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iii) It is desirable for each of those who attend the burial to throw three handfuls of dirt on the grave near the head of the body; as the Messenger of Allah (saw) did, as mentioned by Ibn Majah with a chain that has no harm in it.
iv) The body is to be entered from the end of the grave and to be placed on his right side facing the Qiblah. The bands of his shroud should be untied. The following should be said while placing the body there:
Bismillaah, wa ‘alaa millati rasoolillaah.
“In the Name of Allah, and in conformity with the religion of the Messenger of Allah (saw).”
(Abu Dawud and Al-Hakim, and he said it is Sahih) as this was done by Him (saw).
v) The woman’s grave should be covered with a cloth at the time of her burial. The predecessors used to cover the woman’s grave during her burial. This was not done in the case of the man.
What Should be Done After the Burial
1. Asking for Forgiveness and Supplicating for the Deceased:
It is desirable for those who attend a burial to ask forgiveness for the deceased, and to ask Allah to keep him firm during the questioning. The Messenger of Allah (saw) said:
“Ask forgiveness for your brother and ask Allah to keep him firm; since he is being questioned now.” (Ibn Majah with Hasan chain of narration)
The Messenger of Allah (saw) would say this upon completing the burial. Some of the predecessors [1] would say:
Allaahumma hathaa ‘abduka nazala bika, wa Anta khayru manzulin bihi, faaghfir lahu wa wassi’mudkhalahu.
“O Allah! This is Your servant who has come to You as a guest; and You are the Best One (to entertain the guest). So, forgive him and make his entrance spacious.”
2. Leveling the Earth over the Grave:
It is necessary to level the earth over the grave, since the Messenger of Allah (saw) commanded that. Yet, raising the grave about a hand span from the earth is permissible.
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[1] Among them Ibn Mas’ud, may Allah be pleased with him.
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The majority of the scholars consider it recommended because the grave of the Prophet (saw) was raised in this manner.
There is no harm in placing an indicator over the grave so it may be known who its inhabitant is, be it a stone or otherwise. The Messenger of Allah (saw) marked the grave of ‘Uthman bin Madh’un with a rock and said:
“To distinguish the grave of my brother and to bury the deceased of my family.”
3. Plastering or Constructing over the Grave is Unlawful:
It is unlawful to plaster over or build over a grave, since it is recorded by Muslim that the Prophet (saw) forbade doing so.
4. Sitting on the Grave is Disliked:
It is disliked of a Muslim to sit on the grave of his Muslim brother or step on it with his feet because of the saying of the Messenger of Allah (saw):
“Do not sit on the graves, and do not perform Salah at them.” ( Muslim )
And his saying:
“It is better for anyone of you to sit on a brand that burns his clothing through to his skin than to sit on a grave.” (Muslim) [1]
5. It is Unlawful to Build Masjids over Graves:
It is unlawful to build Masjids over graves and to place torches upon them to illuminate them. The Messenger of Allah (saw) said:
“Allah’s curse be upon the woman that (frequently) visit the graves and illuminate them.” (At-Tirmithi and Al-Hakim and it is Sahih)
And his saying:
“Allah’s curse be upon the Jews, they took the graves of their Prophets as Masjids.”
(Al-Bukhari and Muslim)
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[1] Some scholars interpret the sitting mentioned here as the sitting for answering the call of nature.
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6. Exhuming and Relocating the Remains is Unlawful:
To exhume the grave and relocate the remains of the deceased is prohibited, except for an urgent need, such as burying him without bathing him first, etc. It is also disliked to transport from one country to another the deceased who has not been buried, except to one of the two sacred places; Makkah or Al-Madinah, and similarly to Jerusalem. The Messenger of Allah (saw) said:
“Bury those killed where they met their end.” (Abu Dawud and others and it is Sahih)
7. Condolence is desirable:
It is recommended to console the family of the deceased, men or women, before the burial or after it up to three days. Exceptions to this are the case of one who was far away or not present during this period, then it may be delayed. The Messenger of Allah (saw) said:
“There is no believer who consoles his brother for any suffering, except that Allah the Almighty clothes him with a garment of dignity on the Day of Judgement.”
(Ibn Majah with Hasan chain of narration)
8. The Meaning of Condolence:
Condolence is to condole the family of the deceased by encouraging them to be patient and mentioning what will alleviate their grief and the effects of the disaster in any form. It is narrated that the Messenger of Allah (saw) sent a messenger to his daughter, may Allah be pleased with her, when she had informed him of the death of her son. He said:
“Indeed, what Allah has taken is His and what Allah has given is His. Each thing with Him has a predetermined term: So be patient and hope for reward (from Allah).” (Al-Bukhari)
One of the righteous predecessors consoled a man for the death of his son, saying:
“From so-and-so to so-and-so. Peace be upon you. I praise Allah, there is none worthy of worship except Him. To proceed: May Allah reward you abundantly, grant you patience, and inspire both us and you gratitude; since our souls, wealth, and families are gifts from Allah and entrusted by Him to us. May Allah grant you pleasure and great reward through his passing. Praise, mercy and guidance, are yours if you maintain hope in Allah. So be patient, do not let your anguish foil your reward and cause you to regret. And know that anguish neither restores the dead nor repels grief. And know also that what is preordained will come to pass. And peace be upon you.”
It is sufficient to console with some words like these:
A ‘dhamal-laahu ajrak, wa ahsana ‘azaaka wa ghafara limayitik.
“May Allah reward you abundantly, and console you and forgive your deceased.”
The one being consoled may say:
“Ameen, aajarakal-laahu, wa laa araaka makruuhaa.
“Ameen, may Allah reward you bountifully, and may He remove any evil from you.”
9. Innovations Related to Consoling:
Of the deeds which should be shunned is the innovation of people gathering, out of ignorance, in homes and holding banquets, spending money as a form of boasting and haughtiness when giving condolences.
The righteous predecessors would not gather in homes for condolences, but they would console each other at the graveyards or when they randomly meet each other. There is no harm, if one goes to his brother’s house to console him if he could not console him in the graveyard or in the street. The innovated deed is that of the people gathering at a specific place for such occasion.
10. Doing Whatever Good One is Able for the Family of the Deceased:
It is recommended that the neighbors or near relatives prepare food for the family of the deceased. The Messenger of Allah (saw) said:
" Prepare food for the family of Ja’far; since they have enough preoccupation.”
(Ahmad, At-Tirmithi and Al-Hakim, and is Sahih)
As for the practice of the family of the deceased preparing food for others, this is disliked, since it merely doubles their suffering. In case one whose entertainment is necessary; the relatives of the deceased and the neighbors can entertain them instead of the family of the deceased.
11. Giving Charity on Behalf of the Deceased:
Giving charity on behalf of the deceased is desirable. Muslim recorded that Abu Hurayrah, may Allah be pleased with him, narrated that a man said: “O Messenger of Allah! My father has died and left wealth, but he did not leave a will. Does what I pay of charity atone (his sins)?” The Messenger of Allah (saw) said:
“ Yes.”
When the mother of Sa’d bin ‘Ubadah, may Allah be pleased with them, died, Sa’d said to the Prophet: “O Messenger of Allah! My mother has died, may I pay charity for her?” The Messenger of Allah (saw) said:
“ Yes.”
He then asked: “Which charity is the best?” The Messenger of Allah (saw) said:
“Providing water to drink.” (Ahmad and An-Nasa’i and others)
12. Recitation of the Noble Qur’an for the Deceased:
There is no harm if the Muslim, while in the Masjid or in his home, recites some Qur’an. When he finishes his recitation, he asks for Allah’s forgiveness and mercy for the deceased, appealing to Allah by his recitation.
As for people assembling in the house of deceased to recite , and saying, “We have endowed the reward of our recitation to the deceased.” This is an evil innovation that must be avoided. We have this opportunity to invite our Muslim brothers to refrain from it since it was never done by our righteous predecessors. None of the earlier virtuous generations before us reported it, and any act that was not done by the pioneers of this nation, will never in anyway be a religious practice for the coming generations.
13. Regulations for Visiting the Graves:
Visiting the grave is recommended because it reminds the Muslim of the Hereafter, and benefits the deceased with supplications and seeking forgiveness. The Messenger of Allah (saw) said:
“I had prohibited you from visiting the graves, (now), visit them; since this reminds you of the Hereafter.” (Muslim)
In case where the grave or the deceased is far away, and it would be necessary for a visitor to prepare for it traveling specifically to it, then in this case it becomes unlawful. The Messenger of Allah (saw) said:
"No journey should be taken to any Masjid other than three Masjids: Masjid Al-Haram, this Masjid of mine, and Masjid Al-Aqsa.” (Al-Bukhari and Muslim)
14. What the Visitor should say:
The Muslim should say what the Messenger of Allah (saw) used to say when visiting Al-Baqi ‘ (the graveyard of Al- Madinah):
As-Salaamu ‘alaykum ahlad-diyarri minal-mu’mineen wal-muslimeen. Wa innaa in shaa’ Allahi bikum laahiquoon. Antum faratunna wa nahnu lakum taba ‘un. Nasaalul-laaha wa lakumul- ‘aafiyah. Allaahumma-ghfirlahum, Allaahumma-rhamhum.
“Peace be upon you, dwellers of these graves of the Muslims and the believers. We will join you when Allah wills. You are our pioneers, and we will be your followers. We ask Allah’s forgiveness for us and for you. O Allah! Forgive them and have mercy on them.” (Muslim)
15. The Ruling on Women Visiting Graves:
There is no difference of opinion among the people of knowledge regarding the prohibition of women frequently returning to graves for the purpose of visiting them. This is because of the Prophet’s saying:
“May Allah curse the women who visit the graves.”
As for infrequent visiting, some scholars disliked it, and others permit it basing their view on what has been authentically narrated that ‘A’ishah, may Allah be pleased with her, visited her brother’s (Abdur-Rehman’s) grave. When she was asked about it she said: “Yes, the Messenger had prohibited visiting of the graves, later, he permitted it.”
(Al- Hakim and Al-Baihaqi. Ath- Thahabi said it is Sahih)
The scholars who have permitted women to visit graves stipulated that she should not commit any wrongs such as wailing over grave, crying, going there improperly dressed, or imploring the deceased for anything as done by many ignorant women in more than one place and time.