.
|
NOTE: timetable uses date ON YOUR PC so please make sure it is correct. |
|||||
 |
|||||
 |
 |
 |
 |
 |
|
| () | () | () | () | () | |
| Register>> | Login>> | Timetable>> | |||||
|
. |
|||||||||||||||||||||||||||
|
|
|||||||||||||||||||||||||||
| Click here to enquire about advertising | |||||||||||||||||||||||||||
|
|
||||||||||||||||||||||||||
| This article has been viewed 638 times. |
|
Rulings about the Funeral
Contents What to do with the dying person ? What to do with the body before bathing it ? Washing the dead body How to wash the body Miscellaneous Points Shrouding the Dead Body Types of Shroud How to put the Shroud on the body The Essentials of the Funeral Prayer The conditions of the funeral prayer The Sunnahs and recommendables of funeral prayer The Performing of Funeral Prayer Multiple Funerals Who is most suitable for leading the funeral Prayer? Burial of the dead body Remembrance of Death and what follows it What to say at time of death Mourning Feeding the Mourning Family Supplication and Charity for Deceased Visiting of graves The Martyr What to do with the dying person ? It is Sunnah to lie down the dying person on his right side with his face towards the Qibla. If that is not possible then lie him on his back and his feet towards Qibla with his head slightly raised (by placing a pillow underneath it) so that he faces Qibla and not the sky and the latter is permissible while the first is preferable as it is Sunnah. It is preferable to direct the dying person to say Shahaadah: 
(I bear witness that there is no god but Allah and I bear witness that Muhammad (  ) is Allah's Messenger) by whispering it or even saying it loud. He should not be instructed or commanded to do so. Since he would say something wrong. Once he has said the declaration then it should not be repeated unless he speaks about something else. In that case the Shahaadah should be repeated so that they are his last words.
His friends and relatives should sit near him and recite Surah Yaaseen. The presence of righteous people around the dying person is desirable. There should be provision of perfume near him. What to do with the body before bathing it ? Upon the death of the person his jaws should be closed by tying them with a wide bandage from the top of the head to the bottom of the chin. The joints should be straightened gently and the hands laid along the sides. It is Sunnah to close his eyes, the person doing this should say: 
(In the name of Allah and according with the way of Allah's Messenger. O Lord! make his case easy for him and facilitate what is to come afterwards. And make him happy with meeting You and make his hereafter better than this world.) The news of a Muslim's death must be given to his relatives, friends and neighbours so that people can pray and make Du'a for him. Washing the dead body Washing the dead body is a communal obligation (Fard Kifaayah) on the living people. To wash the whole body once is obligatory and to wash it thrice is Sunnah. The conditions for the obligatory washing of a dead body are: 1. The body must be of a Muslim 2. It must be a complete human being not a miscarried fetus. 3. Majority of the body be present and at least half must be present with the head. 4. He should not be a martyr. Since the Messenger ( ) said, "Don't wash them since every wound and the blood will diffuse its
odour of musk on the day of judgement." (Ahmad)
How to wash the body It is preferable to lie down the body on a raised platfom and all the clothes removed. A piece of cloth should cover the Awrah (the private parts from the navel to the knee. This doesn't apply to small children. The washing area should be secluded and only the persons washing or some concerned person be able to see the body. The person washing should make the intention of washing for the pleasure of Allah (swt) and begin by cleaning the private parts of the body. This is done by wrapping a rag on the hand and cleaning the genitals because its touching (without a rag) is Haraam like looking at them. Then begin the Wudu, this is like a living person does his own Wudu except for rinsing the mouth and the nose. This is started by washing the face and not the hands since that is for living who have to clean their hands before they can clean anything else and the deadbody is being washed by someone else. Begin washing the right side since the Messenger ( ) said, "Begin with its right side and the parts which are washed in Wudu."
Then the body is washed with water and soap or just water. It is preferable to use hot water. The way to wash the body is this; Begin by washing the hair on the head and the beard. Then turn the body on its left side and wash its right side because to begin from the right side is Sunnah, then turn it on its right side so that left side can be washed. Then sit the body by supporting it from behind and gently massage the abdomen so as to expel any excretion from the bowls. Washing the body three times is Sunnah but if more washing is needed it should be done. If anything comes out of the body after the washing has been completed then just wash away the filth but there is no need to repeat the Wudu or the Ghusl since it is not invalidatory for the body. Finally the body should be dried with a clean towel so that it does not wet the shroud and scent should be put on the body and the shroud. Miscellaneous Points 1. Dry ablution is an alternative of washing the body if there is no water or washing is not feasible, e.g. if the body is burnt. 2. The 'Washer' should be an honest, trustworthy and pious person so that if he sees anything good he tells it and remains silent if he saw anything wrong or suspicious in the body. The Messenger ( ) said, "Only trustworthy persons should wash your dead bodies." (Ibn Maajah)
3. If anyone is killed during transgression (rebellion) or robbery then he shouldn't be washed or given funeral prayer. 4. It is preferable to bum incense sticks near the place of washing so as to hide the bad smell coming from the body. 5. Men should wash men and women should wash women only except the small girl who is not near the age of puberty, she could be washed by men. Shrouding the Dead Body To shroud the body is a communal obligation on the Muslims. The minimum amount is that which will cover the whole body whether it is a man or a woman. It is obligatory to shroud the body from its pure wealth in which there is no one else's right or share. If he didn't have sufficient money for his shroud then it is obligatory on him whoever was responsible for his maintenance. If he/she doesn't have enough for his shroud then the state treasury is responsible. If there is no Muslim government then it is the responsibility of capable Muslims. The best shroud is one made from white cloth whether it is new or used. Whatever is permissible to be worn in his/her life can be used for the shroud. Types of Shroud 1. Sunnah Shroud. For men this consists of three pieces; a shirt, a sheet and a wrapper. The shirt is from the neck to the feet without pocket and sleeves. The sheet is from the top of the head to the feet. The wrapper is a longer sheet of cloth which can be lied at the top of the head and at the bottom below the feet. For women there are five pieces of shroud. The three mentioned above plus the Khimaar or Veil for covering the face and the head and also the Khirqa or rag for holding the breasts in position. 2. Sufficient Shroud. This consists of the wrapper and the sheet for men and wrapper, sheet and veil for the women. 3. Minimum Shroud. This is whatever is available in that time even if it just covers the private parts. How to put the Shroud on the body The wrapper should be spread and then sheet is spread on the wrapper. Then the body is laid on the sheet. The shirt is put on top of the body and the sheet is wrapped around the body from the left side and then from the right side so that the right side should be on top. Then the wrapper is wrapped similarly around the body. If there is danger of the shroud opening then it can be tied with a bandage. However for a woman the wrapper is spread out, then the sheet and then the body laid on the sheet. Then the shirt is put on the body. Her hair are tied into two plaits and they are put on the shirt on her chest. And then the veil is put over her face and head then the sheet is folded and then the outer wrapper is folded. In the end a rag is tied on both the sheet and wrapper over the breasts. This is a communal obligation on those alive. If some perform it even one then all the others are relieved of the obligation, but only those who perform the funeral prayer will receive the reward for doing so. The Essentials of the Funeral Prayer: 1. Takbeers : which including Takbeer Tahreemah, number four. Each Takbeer holds the status of a Rak'ah and if anyone leaves out a Takbeer his prayer will not be valid. 2. Qiyaarn (standing) : standing from the start to the end of the prayer: It is not valid for one to sit during its performance without an excuse. The conditions of the funeral prayer: The conditions which relate to the performers are as those for any other prayer. The conditions which relate to the deceased are as follows: 1. The deceased to be a Muslim. It is Haraam to offer funeral prayer over a non-Muslim body, as it is commanded in the Holy Qur'an : "And never pray over any of their dead." (Qur'an : 9 : 84) 2. The whole or more than half or at least half of the body, including the head be present for it is not permitted to pray on an absent body. The case of the prayer which the Holy Prophet ( ) offered for Negus (ruler of Abyssinia) is characteristic only to the Holy Prophet ().
3. The body to be clean: It is not permitted for a prayer to be performed before the body has been given a bath or Tayam-mum. 4. The body to be in front of the congregation. The prayer will not be valid if the body is behind the congregation. 5. At the time of the prayer the body must not be on a means of transport or be carried on the hands or shoulders of any people. The Sunnahs and recommendables of funeral prayer: It is Sunnah Mu'akkadah to read Thana after the first Takbeer. The words of which are: 
(Glory be to You, O Allah! and all praise be to You, blessed is Your Name and High is Your Majesty, Your praise is great and there is none worthy of worship but You.) It is Sunnah Mu'akkadah to send blessings on the Holy Prophet ( ) after the second Takbeer. For on a great number of occasions blessings on the Holy Prophet () are sent after performing the praise of Allah (swt) -as is the case in Khutbah and Tashah-hud. One says
(O Allah! bestow blessings upon Muhammad and the family of Muhammad just as You bestowed upon Ibraheem and the family of Ibraheem. Undoubtedly You are Praiseworthy and Great.) It is better to say the above mentioned words in the blessings. If one uses words other than these it is also permissible. After the Takbeer it is Sunnaht[o make Du'a for oneself, for the deceased and for all Muslims. For it is Sunnah, that whenever. making Du'a, to make Du'a for oneself so that Allah (swt) forgives one and then Allah (swt) accepts one's Du'as for others. For Allah (swt) has said: 
1. They say, O our Lord! forgive us and our brothers who preceeded us in faith. (Qur'an: 59:10) 2. O our Lord! forgive me, and my parents and all the believers on the Day of Judgement. (Qur'an: 14:41) It is not necessary to say any specific Du'a in funeral prayer. But if, to attain blessings, a Du'a which is narrated from the Prophet ( ), is read, this is better. It is narrated that the Holy Prophet () used to perform the following Du'a:
"(O Allah ! forgive our alive and our deceased and those who are present and those who are absent and our minors and our elders and our men and our women. O Allah! whoever You keep alive, keep him alive upon Islam and he who You give death give him death upon (faith of) Islam.) If the deceased was minor or insane boy before maturity then say the following Du'a: 
(O Allah! make him a forerunner for us, make him a means of reward for us, make him a treasure for us, make him an interceder for us and accept his intercession.) If it was a female minor say: 
(O Allah! make her a forerunner for us, make her a means of reward for us, make her a treasure for us, make her an interceder for us and accept her intercession.) If one cannot read a prescribed Du'a properly one may read any other Du'a. It is Mustahabb for the Imaam to stand parallel to the chest of the deceased, irrespective of whether it is male or female, a minor or elder. Some Fuqahaa (Jurists) state that if the deceased is a male then the Imaam should stand parallel to the head whilst other Fuqahaa state that the Imaam should be parallel to the middle of the body for both (male and female). It is Mustahabb that those performing the prayer make three rows for the Prophet ( ) has said "For whom a prayer is offered in three rows he is worthy of forgiveness." (Tirmizi)
If the number of prayer performers is seven, one should be at the front as the Imaam there will be three in the first row, two in the second and one in the last row. The Performing of Funeral Prayer The funeral prayer consists of four Takbeers. First make the intention of worshipping Allah (swt) with special reference to this compulsory funeral prayer. Perform Takbeer Tahreema and raise the hands at the same time at Takbeer. Then say Thanaa and perform the second Takbeer without raising the hands. Then send blessings upon the Prophet ( ) and perform the third Takbeer, again without raising the hands. Then read a Du'a for oneself, for the deceased and for all the Muslims. Perform the fourth Takbeer, without raising the hands, and turn for the two Salaams. All the prayer must not be aloud with the exceptions of the Takbeers.
Notes: 1. Both Imaam and his followers do not raise their hands except for the first Takbeer. 2. If the Imaam continues into the fifth Takbeer those performing behind should not follow, instead they should wait for the Imaam to perform Salaam and perform Salaam with him. 3. There should be no recitation from the Holy Qur'an, if one recites Surah Fatiha with the intention of Du'a then it is acceptable but if it is read with the intention of recitation of the Qur'an it is not permitted. The funeral prayer is a place for Du'a and not recitation. 4. If the funeral is present at Maghrib Prayer then the funeral prayer must be performed before the Sunnahs of Maghrib. 5. If a person comes to a prayer and finds the Imaam has performed one or more Takbeers he must wait until the Imaam performs the next Takbeer to join in. He should make up the missed Takbeers after the Imaam says Salaam. 6. Neither the nails nor the hair of the body should be cut. Nor should the hair of the head or body should be combed. The hair under the armpits and below the navel should not be cut. A body should be buried with the bodily hair in the state they were when the deceased died. 7. If a child makes a noise (cries) after birth and dies, it should be given a name, a bath and a funeral prayer. If the child died without making a noise it should be wrapped in a cloth and buried and no funeral prayer should be performed. 8. If a Muslim has been buried without a funeral prayer, and if the body has not broken into fragments yet, funeral prayer can be performed at the graveside, even if the body had not been given a bath. Funeral prayer is not to be performed after the body has disintegrated for it is a condition that the body is present at the funeral and the disintegration destroys the body. 9. If a person dies on a ship (at sea) and dry land is afar, and that the corpse cannot be sustained for such a distance, the body should be washed, given shroud, the funeral prayer performed and then the body should be put to sea. 10. It is Makrooh to hold the funeral prayer in a mosque in which the five daily prayers are held with congregation. But it is permissible because of rain or any other excuse. Multiple Funerals 
If there are more than one funerals then it is up to the Imaam to either pray separately for each one or to pray for all of them together. He is also at liberty in arranging the bodies in front of him. Either he could arrange them in a single row horizontally in front of him and the Imaam would stand in front of the most noble and righteous of them as in example number one. Or he could arrange them in a single column one after other towards Qibla. In this way the chest of each dead body will be in front of the Imaam as in example number two. The bodies should be arranged in front of the Imaam as their arrangement of rows behind him in common prayer of living persons. So the dead bodies of men should be first nearest to the Imaam, then the children towards Qibla, then the hermaphrodite and then the women. If for some reason they have to be buried in a single grave then the noblest would be buried first towards the Qibla and then others according normal prayers. Who is most suitable for leading the funeral Prayer? The best person to lead the funeral prayer is the ruler if he is present then his deputy who is the leader of the city then the chief justice then the local Imaam if he is better than the heir of the deceased otherwise the heir/guardian of the deceased. If the funeral prayer has been performed in the absence of the ruler and the heir then it is permissible for the heir to repeat it however if the heir has prayed the funeral then it is not permissible for anyone else to pray afterwards. If the deceased had made a will for a particular person to lead the funeral prayer then it is not valid and need not be implemented. The most suitable for leading funeral prayer is according to the order given above. Burial of the dead body The burial of dead body is a communal obligation. It is Sunnah to bury in a grave which is Lahd. Lahd is a kind of grave in which vault is made towards Qibla and the dead body is placed in that vault. However, if the ground is soft then a straight deep slot like a canal in the grave is sufficient. The depth of the grave should be the height of a person's chest and deeper grave is still better. The use of coffin is permissible if the ground is soft. The body should be laid on its right side facing the Qiblah. The person lowering the body into the grave should recite this formula 
(In the name of Allah and according to the way of Muhammad). And in the end untie the knots of the shroud. It is recommended for those who are present at burial to throw three hand fulls of earth in the grave from the head of the body: When putting the first handful he should say: 
(We have created you from it). For the second say: 
(And in it We are returning you). The third time say: 
(And from it We shall raise you once more). (Qur'an: 20:55) It is preferable to sit for a while after the burial. One should sit as long as it takes the butcher to slaughter a camel and distribute its meat and the people should recite the Qur'an and pray for the deceased. If the body has decayed and become dust it is permissible to bury another body there or to cultivate the land above it and to build on it. Remembrance of Death and what follows it 1.A man from Ansaar (helpers) came to the Blessed Messenger ( ) and after Salaam asked: O Messenger of Allah ! Which believer is the best? He replied, "The one who is morally best amongst them." He then asked: Which believer is the most intelligent? He said, "The one who remembers death most often and best in preparation for life after death, they are the most intelligent." (lbn Maajah)
2. Baraa (ra) says: We were with the Messenger ( ) of Allah in a funeral. After the burial he sat besides the grave and wept until the ground was wet then he said, "O my brothers! get ready for this." (Ibn Maajah)
What to say at time of death It is preferable to say; 
(We belong lo Allah, and to Him we shall return) The Messenger ( ) said; "When someone's son dies Allah (swt) says to the angels; Have you taken the soul of my servant's son? They reply yes! Allah (swt) says; Have you taken the fruit of his heart? They say yes. Allah (swt) says; What did my servant say? They say he praised You and said:
Allah (swt) says; Make for my servant a house in paradise and name it the house of praise." (Tirmizi) Mourning The scholars are agreed that it is permissible to weep at a death as long as it is not a loud cry. The Messenger ( ) said, "Allah (swt) does not punish to mourn with tears of eyes and sadness of heart but He punishes for this. (He () pointed to his tongue) or forgives."
The Messenger ( ) said, "He is not from amongst us who tears his clothes and beats his cheeks and cries like the days of ignorance." (Tirmizi)
Feeding the Mourning Family The relatives and the neighbours should prepare meals for the family of the deceased. The Holy Messenger ( ) said, "Prepare a meal for the family of Ja'far (ra) since the sadness that has come is keeping them busy. (Tirmizi)
Supplication and Charity for Deceased The supplication for the deceased is Sunnah and is proven by many verses and Ahaadeeth. Here are some of those texts: 1. "When My servants ask you about Me (tell them) I am near and I will reply to every caller when he calls Me." (Qur'an:2:186) 2. "O our Lord forgive me, my parents and all the believers on the Day of Judgement." (Qur'an:14:41) 3. "O our Lord forgive us and our brothers who have passed away before us." (Qur'an:59:10) 4. Umm Salma (ra) says the Blessed Messenger ( ) said, "When you visit a sick person or a dead always say something good (about them) since the angels say Ameen (O Lord accept) to whatever you say." (Muslim)
5. Abu Huraira (ra) reports the Blessed Messenger ( ) said, "When you pray the funeral prayer make sincere supplication for him." (Abu Dawood)
6. When the battle of Mu'ta began the Messenger ( ) sat on the pulpit and the veils were lifted between him and Syria he was looking at the battle ground and said, "... Then Ja'far ibn Abu Taalib took the flag and fought bravely until he was killed .." The Prophet () conducted his funeral prayer and supplicated for him and said, "Seek forgiveness for him he has entered paradise and he flies in it with two wings as he likes." (Sharh Fath-ul-Qadeer)
7. When Negus of Ethiopia passed away the Messenger ( ) prayed for him and sought forgiveness for him. (Seerah ibn Hashaam)
8. Ibn Abbas (ra) and Ibn Umar (ra) report that they missed a funeral prayer when they arrived there they just did Istighfaar for the deceased. (Mabsoot of Sarkhasi) 9. Abdullah ibn Salaam (ra) says he missed the funeral prayer of Umar (ra) when he arrived there he said you have taken lead in performing the funeral prayer but do not go ahead of me in supplication for him. (Mabsoot of Sarkhasi) 10. Ali (ra) reports from the Blessed Messenger ( ) he said,
"Whoever passes by a cemetery and recites Surah IkhIaas eleven times and then blesses the dead therein with its reward will be rewarded with merits equivalent in number to the dead." (Raddul Muhtaar)
11. Anas (ra) reports: He said, O Messenger of Allah, we give charity for our deceased and we perform Hajj on their behalf and we supplicate for them, do all these deeds reach them? He ( ) said, "Yes, they do get them and they are happy with them like anyone of you is happy when a tray of gifts is given to him." (Radd-ul-Muhtaar)
12. A person should recite whatever is feasible from the Qur'an, e.g. Surah Fatihah, from the start of Baqarah to Muflihoon (verse 1-5), then Surah Ikhlaas three or seven times, then say, "O Lord! deliver the reward of what we have recited to so and so." (Radd-ul-Muhtaar) 13. Ibn Abbas (ra) says, "Sa'd ibn Ubaadah's mother died whilst he was away so he came to the Messenger ( ) and said: O Messenger of Allah! my mother has died in my absence can
anything that I donate on her behalf benefit her? He () replied, "Yes." Sa'd said: Then I make you witness that my garden Mikhraaf is a charity on her behalf." (Bukhari)
14. Abu Huraira (ra) reports: The Messenger of Allah said, "When a person dies all his activities come to an end except three; charity that is continuous, knowledge which, benefits and righteous child who prays for him." (Muslim) 15. Abu Huraira (ra) says that the Messenger of Allah said, "Allah (swt) will raise the rank of a righteous person in paradise, he will ask in amazement O Lord! where is this for me? Allah (swt) will say: This is because of your son's supplication for you." (Alunad) 16. Anas ibn Maalik (ra) says: I heard the blessed Messenger ( ) saying, "My people is a blessed nation whose repentance is
accepted. They were buried in their graves with their sins and will
leave the graves free from all their sins. They have been purified from all their sins through the Istighfaar (asking forgiveness) of other believers." (Tabraani)
17. Ibn Abbas (ra) reports that the Blessed Messenger ( ) said,
"The dead person in the grave is like the drowning person seeking help. He is waiting for supplication to arrive from his father or mother or brother or a friend, when he gets it he is over joyed and loves it more than all that is in the world. Verily Allah (swt) brings the supplication of the living people to the dead like mountains. The gift of the living for the dead is Istighfaar (asking forgiveness) for them." (Mishkaat)
18. Anas (ra) reports that he heard the Blessed Messenger ( )
saying, "When a donation is made for a dead person it is presented to him by Gibraeel on a tray of light. He then stands at the edge of the grave and says to him; O dweller of deep grave this is a gift sent to you by your family, accept it and it will be given to him. He will rejoice because of it and his neighbours who have not received anything will be sad." (Sharh-us-Sudoor)
Visiting of graves Visiting of graves is recommended since it reminds of the life hereafter and a source of advice. One should be in a contemplative mood and constantly supplicating in humility and fear and have regard of the dead. One should recite the Qur'an for the dead since this benefits them. It doesn't matter whether the cemetery is near or far in fact it is recommended to travel for visiting of graves in particular those of righteous people. The visiting of the grave of the Holy Prophet Muhammad ( ) is of great benefit. (Kitaab-ul-Fiqh)
The Holy Messenger ( ) said, "I used to forbid you from visiting the graves now permission has been granted to Muhammad () for visiting his mother's grave therefore visit them they will remind you of life hereafter." (Tirmizi)
The Martyr The Martyr is someone who has been brutally killed whether it be in a battle or by rebels or robbers. The ruling about the martyr is that he should not be washed. He should be shrouded in the same clothes he died in after removing what is unsuitable for example furs, stuffing, shoes, weapons and armours. If the clothing is less than the Sunnah shroud it is permissible to put it on and if there is more than needed it should be removed. The funeral prayer should be performed and he should be buried with his clothes and blood. Taken from "Islamic Way of Worship" by M.I.H.Pirzada |
|