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Saturday, May 7, 2011

Fateha and Funeral Rites


Reward for being Patient in Grief
Screaming and Crying at FuneralsCondoling 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 2
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

Foreward




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



 

Quotations on Du'a and Fateha




''And those who came after them (the Mujahir and the Ansar) say: ''O' Allah! Forgive us and our deceased brothers who came before us.''    -  (Al Qur'an, 28 : 4)

The Most Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam has stated :


''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 :
1. Punishment of the Hell,
2. Punishment in the grave
3. fitna (troubles) of life and death, and
4. the fitna of the Dajjal.''
''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.''

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.''
  


Fateha : A Salvation for the Dead





It is permissable and it is made clear from the Qur'an al kareem and hadith that to recite surahs, to give in charity and to do good acts for the deceased does indeed benefit them. It is in the hadith that when a person prays for another Muslim brother, that prayer is accepted. This is because there is an Angel over the head of every person and when a person prays for the betterment of another that angel says 'Aameen' and prays that he also be rewarded accordingley. It is obvious that du'a is the essence behind prayers. Therefore, it is necessary for Muslims to pray for their fellow Muslims which benefits them both, in this world and the Hereafter.


It is stated in Hadith that many people will go into their graves full of sins, but when they arise on the 'Day of Judgement', they will rise with no sins. This would be due to their righteous children and other people who prayed for their forgiveness, prayed Salaat and remembered them in many ways. Hadrat Anas Radi Allahu anhu has reported that the Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam said Allah Subhanahu wa Ta'ala had been Merciful on His Ummah, they will go into graves with sins and on the 'Day of Judgement' will come out of them clean of sins due to prayers.





Death : Not a Disaster



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.




 

Suffering at the time of Death



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.

In another hadith it is reported that when a believer has some sins left and no good deeds left, then the pain and hardships of death overcome it and take him to Paradise. And when an unbeliever does some good deeds, the death is made easy for him so that he is rewarded in this world and his abode will be in Hell in the Hereafter. In a hadith reported by Alqamah bin Qais Radi Allahu anhu it is stated that he once visited his cousin at the time of death. When he touched his forehead, it was wet with sweat. He said ''Allahu Akbar'' with pleasure and narrated that Hadrat Ibne Mas'ud Radi Allahu anhu had reported from Allah's Most Beloved Prophet, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam that a believer's death sign is his sweat on the fore-head. Every believer is punished in this world for his sins and whatever sins remain are accounted for by the hardships at the time of his death. 





Death on Virtuous Days



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 Soul and Barzakh



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,

'' It makes no difference for a soul whether the place it wants to visit is far or near.''

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.

The trying ordeal as well as the soothing rewards of the grave are true and inevitable and will equally affect the body and soul of the dead. The physical body gets perished in the fire or gets mingled with the dust but its basic elements will remain intact until the 'Day of Judgement' when the body and soul are recreated. The subject of soul and resurrection is too wide to be covered in this book and readers are advised to refer to books on these subjects. Those who deny punishment and rewards of the grave are gravely misguided.




The Dead Know and Can Hear


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,

''They hear better than yourself but are unable to reply.'' (Bukhari Shareef)

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:

the dead ones recognise those who give ghusal (bathe) to their bodies, shroud them, carry them to the cemetery and lower them into the grave. (Tibrani)

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,

'' When you are a custodian of any dead, give them a fine shroud because they visit one another's place and meet one another.'' (Tirmidhi, Ibn Majah, Baihaqi)

Hadrat Anas Radi Allahu anhu narrates that the Most Beloved Prophet Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam stated that:

when the relatives and freinds of the dead leave the graveyard after the burial is over, the dead body in the grave can hear the sound of their shoes and footsteps. (Bukhari)

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.




Squeezing of and Punishment in the Grave



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 whosoever will disregard My Admonition, he will enjoin a life that will be narrow and We will raise him blind on the Day of Judgement.'' (Kashfur Rahman)

''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 :

''You people grew negligent due to greed of the excess and pride till you are laid in your graves.'' (Kashfur Rahman)


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.




Longing for Death




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 :

''Allahumma ahyini maka-natil-haya-tu khairal-li wata waf-fani in kanatil-wafatu khairal-li.'' 
(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!




Necessity of a Will


The Will


Hadrat Abdullah bin Umar Radi Allahu anhu narrated that the Most Beloved Prophet of Allah, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam ordained that every Muslim, who has anything to bequeath, it is incumbent on him that he should not allow two-three nights to pass without making a Will. (Muslim, Malik)

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.
    


Visiting the Sick or those on the Death-bed

 

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,


'' You are good and also your walking is good. You have had your house built in Paradise.'' (Tirmidhi; Ibn Maaja)

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)




Allah's Compassion to the Dying Person




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 :



'' I shall meet My servant as he expects Me to. Then always expect goodness from Me.''

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.

The dying person must also get comfort from the hadith narrated by Hadrat Salman Farsi Radi Allahu Ta'ala anhu as saying to the effect that the moment Allah Ta'ala created Heaven and Earth, He dropped one percent of His Mercy on Earth which is found distributed among the creatures in various forms and ninety-nine times of the Mercy on Earth has been kept by Allah Subhanahu wa Ta'ala which he will exercise on the Day of Judgement. (Muslim)





Dhikr, Recitation & Actions at the Time of Death




The dying person should be made to lie facing the direction of the Qibla, lying on his or her right side. If this is not possible, then it is sufficient to let the person lie on his or her back with the face and soles of the feet facing the direction of the Qibla. When doing this, the person's head should be lifted slightly to allow the face to be directed towards the Qibla.

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.''


In the last moments, Surah Yaseen and the Tasbih, ''la illaha illallah'' should be recited near the person continuously. The Kalima should be read in front of him or her, but he should not be recommended to recite Kalima. If the person makes any other dhikr, then he or she should be reminded to recite the Kalima. This will ensure that the Kalima is his or her last words.

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 :

'' La ilaha illallaho wallaho Akbar wa la hawla wa la quw-wata il-laa billa-hil ali-yil Azeem.''

A Sahabi related a Hadith when he went to visit his ill and dying brother. He saw his brows covered with perspiration. Thereupon he replied, '' Allahu Akbar! Verily, I heard Allah's Most Beloved Prophet  Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam say, '' The death of a believer is (accompanied by) perspiration on the brow ... ''





 

Inabilty to Recite Kalima Tawheed : Dying without Imaan




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.




Dua to recite on hearing about a Death


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 : 

'' Inna Lillahi wa inna Ilayhi Raji'oon''  (We are all from Allah and we are to return to Him) : 


Then Allah Subhanahu wa Ta'ala gives him three benefits :

First, Allah's benevolence and security descends on him;
secondly, he gets the reward of search for the truth, and
thirdly his loss is made up and he is given a better substitute. (Tibrani)





 

Actions Immediately Following the Death



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.   




 

Zikr, Tehleel, and Recitations after Death



In a Hadith, Allah's Most Beloved Prophet, Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam stated, 

'' Do not detain the deceased. Arrange his funeral as soon as possible. Recite the Ayats at the beginning of 'Surah al Baqarah' near his head and the end ayats of 'Surah Baqarah' near his foot. '' (Baihaqi)  

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 :

'' on learning that one who recites ''La-ilaha illallaho ' seventy thousand times becomes safe from the fire of Hell. So I completed this number once for my wife and then several times for my own self as a provision for the Hereafter. There used to live near us a young man who was known to be blessed with the power of Kashf (Divine manifestation of unseen things), even in respect of Heaven and Hell, but I hesitated to believe in it. Once this young man was dining with us he uttered a cry of agony, his breathing became difficult and he exclaimed, '' I see my mother burning in the fire of Hell.''  '' When i saw this young man so perturbed, I thought of bestowing one of my complete seventy thousand recitations of the Kalima in favour of his mother, so that the truth of what the young man said could be tested. I quietly did so in my heart, without tellinganybody else about it. But as soon as I did this, the young man felt relieved and said, ''O Uncle! My Mother has been relieved of the punishment of Hell!''

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.' ''

Another example of the benefit of reciting Tehleel : Hadrat Mazhar-e-Jan-e-Janaan was sitting in a graveyard. He turned his tawajjuh (attention) towards a grave which was of a prostitute. i.e. he concentrated himself upon it without thinking of anything else. He said, '' There is fire in this grave. I doubt if the woman has Imaan. I shall present  the sawaab of Khatam-e-Tehleel to her soul. She will be forgiven as if she has Imaan. '' After presenting the sawaab of Khatam-e-Tehleel, he said, '' Alhamdulillah, she has Imaan. The 'Kalima Tayyiba' has taken effect, and she has been forgiven. '' 





Reward for being patient in Grief



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,


'' Inna lillahi wa inna ilayhi raji'oon.''  (We are all from Allah and we are to return to Him).



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)





Screaming and Crying at Funerals



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 :

' O' Devotees of Allah! Do not harass your deceased. When you start weeping the deceased also starts to weep.''

The Most Beloved Prophet Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa Sallam also stated that;

those who weep, tear their clothes, scream upon the dead body are not from us. (Bukhari Shareef)





Condoling the Bereaved



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 :

'' May Almighty Allah bless you greatly and may He bless you with something in exchange of your sorrow and may Allah forgive the deceased.'' 


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.''


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Letter of condolence by Rasool-Allah


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. ''



Hurting the Deceased



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,


'' All Ulema-e-Kiram (scholars) are unanimous upon that the decorum of the dead Muslim rests the same as it was during his actual worldly life. ''

Hadrat Ayesha Radi Allahu ta'ala anha stated :


'' The deceased is hurt by the act which was hurting him in his home during his life. ''

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.




Reward for praising the Deceased





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.  

In a hadith narrated by Abdullah bin Umar  Radi Allahu anhu, he stated that the Beloved Prophet, Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam asked people to speak well of the dead man and hold their tongues from speaking ill of the person. (Abu Daud)





Reward & Permissibilty for giving Ghusl to the Deceased


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:

'anyone who bathed a dead body and concealed his shortcomings, Allah forgives forty of his great sins. One who places a dead body in the grave has given him an abode till the Day of Judgement' (Tibrani)

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.

If there is no female to give ghusl to the deceased female, then the very same law will apply. If no close female relative is available, then her husband, grandfather or brother may perform the ghusl. If none of them are available, then only tayyamum should be performed by a non-mahram male.





Ghusl : The Method



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 :

The person performing the Ghusl should then place a cloth on his or her left hand as a glove, and then make Istinja for the deceased. Wash any impurity from the private parts thoroughly. The cloth must be wet to allow the impurity to cleaned out properly. If any impurity was not removed the first time, then a new cloth must be used to clean the impurities for the second time. It is preferable to burn incense sticks (agarbati) or lobaan during istinja and to pour much water over the body to avoid odour.

2. THE WUDHU (Ablution) :
First make niyyat (intention), which is as follows :

''Nuwaytul Wudu'al Masnoona li Haazal (Haazihil) Mayyiti (Mayyitihi).
'I make intention for Sunat Wudhu for this deceased male (female)'

  • Firstly, wash the body with soap and water to remove any dirt or external impurities.
  • The deceased must then be given wudhu like for Namaaz, in other words, wash the face, then the hands upto the elbows, then make the masah and wash the feet. However, there is no washing of the hands up to the wrists and putting water into the nose or mouth. Instead cotton wool should be dampened and used to wipe the teeth and mouth and clean the nostrils.
  • The hair and beard should be washed with pure soap. If soap is not available, then water is sufficient.
  • The body must then be made to lay on the left side and water must be poured over the entire right side.
  • The body must then be made to lay on the right side and the same is done. The deceased should not be made to lie on the stomach as this is prohibited.
  • The hands must then be placed on the stomach and the body gently lifted to allow any impurities to leave the body. If the impurities do leave the body, then there is no need for the ghusl or the wudhu to be repeated, but the impurities should be washed away.

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). 

 
  • Water should be poured starting with the head, then the entire front of the body, followed by the right back portion then the left back portion. It must be remembered that all portions must be washed thrice. Luke-warm water, containing camphor, must then be put over the entire body from the head to the feet.
  • The body must then be dabbed gently with a towel or cloth.
  • This must then be followed by the donning of the shroud (Kaffan)

Points to note for Ghusl :

  • When performing the ghusl and the kaffan, the deceased should face the direction of the Qibla.
  • When performing ghusl, two persons must be responsible for washing the upper part of the body and one person for the lower part.
  • Those performing ghusl must refrain from publicizing any deformities or bad experiences of the deceased to others.
  • If the deceased has jewellery on the body and cannot easily be removed from the body, then it should be left on the body.
  • If blood oozes from the deceased body after the ghusl has been completed, there is no need to perform ghusl again. Cotton wool can be used to stop the bleeding, but it is preferable to leave the body in that condition. (Bahar-e-Shariat)
  • Ghusl for still born child : The actual ghusl will not be given. The body must only be washed, wrapped in a clean cloth and buried. There is also no Janazah Namaaz for a still-born child. (Durr al-Mukhtar) 
  • It is recommended to write on the washed body with ones fingers certain Kalima's rather than putting inscriptions and such inscriptions on paper and putting these on the head or the shroud on account of the possibility that these may get smeared with blood or other fluids from the body. (See section on Ahad Nama)
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The Kaffan (Shroud)


 
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.



Method of putting on the Kaffan



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:
  • Both the hands of the deceased should be left on the sides.
  • When putting on the kaffan, the ghusl platform (tray) should be dried and the izaar should be put on while the deceased is on the ghusl platform.
  • After this, put two sheets on the floor and place the deceased on it.
  • After putting the kaffan on the two sheets, the kafni should be put on, followed by the amaama (turban) or headgear for the female.
  • When tying the kaffan, the left of the sheet must be wrapped over to the right, then the right of the sheet over to the left.
  • After the kaffan has been tied, the three straps of the cloth must be tied around the deceased. One strap above the head, the second around the waist and the third below the feet. When the deceased is placed in the grave, only two straps should be opened. The strap on the waist should not be released.
  • Once the ghusl is performed and the kaffan is tied, no time must be wasted. Proceed with 'salaat al janazah' and Burial.




Seeing the face of the Deceased



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. 




Attending a Funeral and its Rewards



Hadrat Ali - 'Sher-e-Khuda' - 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 said that whosoever buries a dead body, shrouds, perfumes, helps in lifting at the funeral, offers funeral prayers and at the same time refrains from mentioning his shortcomings to anyone, becomes so purified from sins, it was as if he is born presently. (Ibn Majah)

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)






Respect for the Janazah



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)




Janazah Namaz - Prayers



Janazah Namaaz (salaah) is actually a du'a that is made on behalf of the dead person.  'Salat al janazah' is Fard upon all Muslims who have knowledge of the janazah or funeral. While the Imam reads out the takbeer aloud, the congregation should repeat them silently. It is preferable for the rows (saffs) of the janazah salaah to be in odd numbers .. 3, 5, 7 etc. There is also no rukuh or sujood in this prayer. The rows are close to each other and this also stops a person going into rukuh or sujood unintentionally.

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 :

Allahum-maghfirli hay-yina wa May'yitina wa Shaahidina wa Ghaa'ibina wa Sagheerina wa Kabeerina wa Zakarina wa Unsaana. Allahum 'ma man ahyaytahtoo* (ha) min'na Fa Ahyihi alal Islam wa man Tawaf' faytahoo*(ha) min'na Fatafaf' fahu alal Imaan.

'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 : '

' O Allah! Make him (or her) for us a source of salvation, and make him (her) for us a source of rewards and benefits, and make him (her) for us an intercessor whose intercession has been accepted.''


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.

 
Note : In all of the du'as above, if the deceased is a female, then in place of 'Hoo' or 'Hu' in a word, one must read 'Haa' e.g.  ''Firlahoo'' becomes ''Firlahaa'' and the term 'Ka' becomes 'Ki' e.g. becomes ''Deeniki''



Du'a after Janazah Namaaz

This action is permissable as it is the Sunnah of the Most Beloved Prophet of Allah Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam and the practice of the Khulafa-e-Rashideen. The 'Deobandi, Wahhabi' and other Firqas say that to recite du'a after 'salat al janazah' is a bid'at. According to the Ahl as-Sunnat w'al Jama'at [majority muslims] ('Sunni's'), to recite du'a after the Janazah Salaah is totally permissible.


The Most Beloved Prophet Hadrat Muhammad Mustafa Salla Allahu Ta'ala 'alayhi wa 'aalihi wa Sallam performed janazah salaah of Hadrat Ja'far ibn Abu Talib Radi Allahu Ta'ala anhu, and made du'a for him and then said to the people ''You too make 'du'a-e-maghfirat' for him.''

Matters related to Janazah salah & Ghusl



What do the Late-Comers for the Salaat-al Janazah do ?

If a person is late in joining the congregation when the Imam has already read a few takbeers, then he should join the Imam for the next takbeer. After the Salaah, he can read the takbeers he missed by merely saying, ''Allahu Akbar'' softly for every takbeer he has missed. He is not permitted to read any du'a after the takbeers.




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
Females are not allowed to join this salaah. Janazah salaah is Fard-e-Kifaayah for men only.  (Bahar-e-Shariat, Fatwa Alamgiri)





Carrying the janazah & etiquette's of the cemetery




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.




Dua when lowering the Body into the Grave




The janazah must be brought as close as possible to the grave. The head should be lowered into the grave followed by the feet, otherwise the whole body should be lowered at once. When the deceased is being lowered into the grave, the following should be recited : 

'' 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 :
1st hand  :  '' Min-ha khalaqna kum''
(''Out of this earth we have created you'')


2nd hand :  '' Wa fee ha nueedukum''  
('' And into this earth we return you'')


3rd hand  :  '' Wa min-ha nukhrijukum taaratan ukhra '' 
(''And out of this earth shall we raise you the second time'')

It is sunnah to sprinkle water over the grave after the burial. While sprinkling water recite the following :

'Saqal laahu sarahoo (haa) wa bar radallahoo (haa)
Mad ja ahoo (haa) wa ja alal Jannata maswahoo (haa)'

'May Allah give him peace, make his resting place cool and make Paradise his home'



The word 'haa' should be substituted by 'hoo' for the female in above du'a.



Du'a & Recitations after burial for the deceased




Hadrat Sa'id ibn Mansoor Radi Allahu anhu describes the narration from Hadrat Abdullah ibn Mas'ud Radi Allahu anhu in Sunan that the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam used to pray after the burial of the dead in order to keep the tongue of the dead safe, and not to relieve the grievance upon the dead, which it could not tolerate. This hadith indicates that the du'a for the dead is Sunnat after the burial. It is also reported in Tirmidhi that praying standing by the grave also helps the dead.


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)
Hadrat Usman bin Affan Radi Allahu Ta'ala anhu said that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam, after burying a dead body, prayed for his forgiveness and asked others to do the same, as it was the time of account taking. He asked the people to pray for their brother's steadiness and forgiveness of his sins. (Abu Daud)

In a narration Hadrat ibn Ma'az Radi Allahu anhu said that he accompanied a janazah with Hadrat Abdullah Ibn Umar Radi Allahu anhu who prayed the following when the body was placed in the grave;

'' Bismillahi- wa-fi-Sabilillah''

When the grave was being covered up he prayed, "O' Allah! Protect him against the unholy Shaytan [devil] and save him from the sufferings of the grave.'' He then stated he had heard the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam say the same prayer.

It is reported in a hadith by Hadrat Abu Amamah Radi Allahu anhu that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that when one of their brother dies, after the burial, stand near the head and say, "O Son of so and so."  The dead will listen but not reply. Then call him again and he will sit up. When called the third time, the dead will say: "Say what you have to say"  Then remind him what he was on the earth;

Witness of 'La ilaha illallah'; Allah is his lord; Islam is his religion, Muhammad Salla Allahu ta'ala 'alayhi wa Sallam His Prophet and the Glorious Qur'an al kareem is his Imam. At that time, the two Angels, Munkar and Nakeer hold each other’s hands and say, let us go from here. He has been taught the statements of the hereafter." Allah accepts his statement's. The person should be called by his name and then by his mother's name. A person enquired what if they did not know the mothers name. He replied that they should take name of Hadrat Hawwa instead.


(Tibrani, Kabeer ''See importance of reciting talqeen at the grave'' -next section)

Hadrat ibn Umar Radi Allahu ta'ala anhu has narrated that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that when one of them dies, do not delay. Take him quickly to the grave and read Surah Baqarah's first few verses towards the head and the least few verses towards the feet. In a hadith by Hadrat Abdul Rahman bin A'la Radi Allahu anhu, it is recommend reading from beginning of Surah Baqarah, i.e. from : 'Aleef-Laam-Meem….'  to  '' …Muflihoon.''   Towards the head and the last few verses of the Surah commencing with  '' Aamanar Rasoolo….''  Till the end of the Surah towards the feet. These verses protect the grave and intercede for the deceased.

Hadrat Abu Hurairah Radi Allahu ta'ala anhu has narrated that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said the first day and night are difficult for the deceased. 'Give charity and be merciful towards your dead.' Some people asked what if they did not have anything to give in charity. He asked them to pray 2 rakats, reciting in each rakats after Surah Fateha, 'Ayat ul Kursi' and 'Alhakumuthakathur' once and 'Qulhuw-allah' 11 times; and after prayers to recite Durood Shareef 70 times and present its reward to the dead as a gift. Almighty Allah will send 70 Angels to the dead, each bringing clothes and gifts from Paradise. Almighty Allah enlightens his grave and widens it.

Hadrat Jabir Ibn Abdullah Radi Allahu anhu narrates that when Hadrat Sa'ad ibn Ma'az Radi Allahu anhu was being buried, Our Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam started reciting '' Subhan-Allah… Subhan-Allah... Subhan-Allah'' for a good deal of time. Later he started reciting the takbeer of Allahu Akbar…! Allahu Akbar…! Allahu Akbar…! when all other companions present did the same. Later on the sahaba-e-kiram asked the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam the reason for him performing the tasbih and the takbeer just described, the Beloved of Allah Salla Allahu ta'ala 'alayhi wa Sallam replied; " The grave had been contracting upon the loyal and upright devotee until Allah ta'ala removed the pain and expanded the grave." (Tibrani, Baihaqi)


Mulla Ali Qari alaihi Rahmat-ul Bari in his eminent Kitab ''Sharah-e-Ayunul Ilma'' writes:

 '' The tilawat of al Qur'an Majeed, the tasbih and prayer for the Mercy of Allah Subhanahu wa Ta'ala is desirable as all prayers and tasbih benefit the deceased in the grave.''



In connection with this hadith about the grave, Imam Badruddin Ayaani narrates in 'Sharah-e-Sahih Bukhari' that, '' It is beneficial for the deceased that Muslims gather at the grave and perform tilawat-e-Qur'an, other prayers and tasbih since they do aid the deceased in the grave. It is deduced from this that to do dhikr or adhaan at the grave is a prayer or a tasbih and what right has anyone to object to it.

The Angels surround human beings who do dhikr of Allah. Doing dhikr, including adhaan, helps one to come under the shelter and Mercy of Almighty Allah. The shariah never stops anyone from an act that benefits Muslims.

In a hadith narrated by Abu Hurairah Radi Allahu anhu, Our Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said;

''Allah bestows His mercy upon the momin [believer] as long as he remains engaged in helping his Muslim brother.'' (Muslim, Tirmidhi, Abu Daud, ibne Maaja and Hakeem.)


[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.]



Interference By Satan : Questioning in the Grave




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;

"Bismillahi wa-fi -Sabilillahi."


When the grave was being covered up, he prayed;

"O' Allah! Protect him against the unholy Satan and save him from the sufferings of the graves."


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;

"O' Allah! Offer him shelter from the Satan"


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.


In a narration by Imam Ali Shaiba (tutor of Imam Bukhari and Imam Muslim) that the sahaba-e-kiram regarded the recitation of the du'a as mustahab for the benefit of the deceased and the remembrance of Allah Ta'ala to protect the deceased against the pains of the dark grave, the hell and the intrigues of the Shaytan.




Adhan at the Graveside




The Importance of giving Adhan at the grave after burial

In a narration by Hadrat Anas bin Malik Radi Allahu anhu the Most Beloved Messenger of Allah Salla Allahu ta'ala 'alayhi wa Sallam said :


"When adhan is being called, the gates of the sky are opened up and the prayers made at the time are granted." (Abu Da'ud & Abu Ya'la)

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 tilawat of the glorious Qur'an al kareem, the tasbih and prayer for the mercy of Allah is desirable as all prayers and tasbih benefit the deceased in the grave."




Reciting Talqeen at the Grave




Importance of reciting Talqeen at the grave after burial

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.

When the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam's aunt, Hadrat Safiya Radi Allahu ta'ala anha died, he stated the following words after the burial;
"O Aunt! Say my Prophet is Muhammad. Who is my nephew."

When the gathering asked, he stated that Munkar and Nakeer were asking her who was her Prophet  and she was perplexed with their questioning. So I helped her answer. They asked ''O' Prophet of Allah ! "You gave talqeen to your aunt, but who will give talqeen to us ?" At that very moment Allah ta'ala revealed the following ayat [verse] :

"Yusab-beto Alla-hil lazina aa-manu bil-qaw-lis-saa-bi-te fil-haiwatid-dunya wa fil-akhirate."


Hadrat Imam Razi Rahmatallahi alayh says that "Qawl-e-Saa-bit" means that when a person believes that Allah is his Rabb, that Islam is his religion and Muhammad Salla Allahu ta'ala 'alayhi wa Sallam is the Most Beloved Prophet since this ayat was revealed for the questioning by Munkar and Nakeer. The above narration proves;

(1) Relatives and others can help with questioning by the angels through talqeen.
(2) The Prophet Salla Allahu ta'ala 'alayhi wa Sallam had Ilm-e-Ghaib of the grave and the Hereafter.
(3) The dead can hear as well.
(4) That through Prophet Salla Allahu ta'ala 'alayhi wa Sallam’s help and intercession, sinners like ourselves obtain salvation.



Acceptance of Talqeen


Acceptance of Talqeen by Wahhabi/Deobandi/Tablighi Firqas

Did you know that the Wahhabi/Deobandi sects also accept the concept of talqeen. Infamous Deobandi leader Rashid Ahmed Gangohi himself dictates in ('Fataawa-e-Rasheediya' chapter Kitaabul Aqaaid Part 1 page 14) that: "Somebody asked him whether the talqeen after the burial is proved or not." He replied;

" The question cannot be solved. It depends upon the doer of it whether to do it or not. The implementation or not are both good deeds ( i.e. either do talqeen and leave it, both are the same.)"
Thus, through their own examples, it is proved that any jaiz (permissible) or good act which does not hold argument for it being na-jaiz or prohibited. In fact another Deobandi founder & leader, Maulvi Ashraf Ali Thanvi narrates in his 'Hifzul Iman' quoting Shah Waliullah in "Kushke Qubur" about doing seven tawaafs (circambulations) around the grave and performing takbeer during it!.



However, unsurprisingly the hypocritical present day Wahhabi do not accept the shari'ah or fatwa of their own leaders.


Talqeen : The Method


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


''Laa ilaha illallaho Muhammadur Rasoolullah. La ilaha illallahu wahdahu shareeka lahu lahul mulku wa lahul humdo yuhyi wa humeeto wa huwa Hayyun Daa’iman Qaahirun Qaadirun aadilun Faadilun Kaamilul laa yanaamu wa laa Yamootu wa laa Yafootoo wa laa yahooloo wa laa yazooloo Abadan Abada. Zuljalaali wal Ikram. Biyadihil Khairu wa huwa ala kuli Shai’in Qadeer. Kul'lu man alaiha faaniw wa yaqba wajhu Rabbika zuljalaali wal Ikraam. Kul'lu Nafsinn Zaai'atul Mawti wa innama tuwaf’fawna ujoorakum Yaumal Qiyaamah. Fa man Zuhzihaa amin Naari wa udkhilal Jannata Faqad faaz. Wa mal Hayaatud Dunya Il’la mata’ul ghuroor. Minha Khalaqnkum lil amali was sawwaabi wa fee haa nueedukum lil qabri wat Turrabi wa min haa Nukhrijukum Taaratan Ukhra lil Ba si wal Hisaab''

(" There is none worthy of worship but Allah, Muhammad Salla Allahu ta'ala 'alayhi wa Sallam is the Messenger of Allah. There is none worthy of worship than Allah, there is none equal to Him. The entire universe belongs to Him and all Praise is for Him. It is He who gives life and it is He who causes death and He is existing. He is from Eternity. He is the One with Wrath and the Most Powerful, He is just, One who blesses and full of Perfection. He does not sleep and nor can He die. He can neither be exchanged nor destroyed and there is no end to His existence. He will always be in existence, One who is full of wonders and splendour. Every soul will taste death and without any doubt, he will get its full share, (that is due to you) on the Day of Reckoning. Thus he who has been kept away from Hell and put into Heaven is successful. And what is life of this world and its commodities of deception. We have created you from dust and We return you towards it in the grave and the sand and We will raise you from the same (earth) to answer for your deeds in the Hereafter. ")
(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 :

" Ya Abdallahi ya ibna Amatallaahi uzukuril Ahdal Lazi kharajta …… "
(" O' Servant of Allah!  O' Son of the slave of Allah! remember that pledge…. ")

b) For Adult Female :

"Ya Ammatallaahi binta Hawwa Uzkuril Ahdal lazi kharajti …. "
(" O' Slave (female of Allah! O' Daughter of Haw'wa! Remember that pledge ….")

c)  Continuation from a) or b) above as appropiate : When reciting the talqeen substitute the words in brackets when reciting for a deceased female.


" ..… Alaihi min daarid duniya ila daaril Aakhirati. Wa huwa Shahaadatu Al laa Ilaaha illallahu wa an na Muhammadar Rasoolullahi wa annal Jannata haqquw wa annan Naara haqquw wa anna mowta huqquw wa anna Munkara wan Naqeera Haqquw wa annas su aala Haqquw wa annal Jawwaba haqquw wa annal hisaaba haqquw wa annal mizaana haqquw wa annal ba atha haqqaw wa annal hawza haqquw wa annal qisausa wa annash shafa' ata huqquw wa annas Sirauta haqquw wa annal Hasra Huqquw wa anna Rooyatallahi ta'aala fil Jannati lil momineena huqquw wa annas saa'ata aatiyatul laaraiba fee haa wa annal laaha yab'asoo man fil quboor. Al aana ya Tiyaanikal (kil) malalaanil muakalaani falaa yufzi aka (ki) wa laa ya oo aka (ki) wa laa yurhibaka (ki) Fa inama huma khalqum min khalqil laahi fa izaa sa alaka (ki) An Rab'bika (ki) wa an Nabbiyika (ki) wa ani deenika (ki) wa an Qiblatika (ki) Faqul (Faqiili) lahumma Allahu Rab'bi wa Muhammadun Nabiyyi wal Islamu Deeni wal Kaabatu Qiblati wal Quraanu Imaami wal Muminoona qul luhum Ikhwani. Sabbatakal (kil) laahu wa iy-yaana wa jami'al Mumineena bil qaulis saabiti. Sabbatal laa hul-lazina aamanu bil qaulis saabati fi dunya wal Aakihrah. Wa yudil lul-laa huz-saalimeen. Wa yaf alul laahu ma yashaa. Ya ay-yatu han-nafsul mutma-ina tur-jiee ilaa Rab-biki raadiyatam mardiyya. Fadhkhuli fi ibaadi wa khuli Jannati. Allahummagh firli ahlil quboori minal mumineena wal muminaat wal Muslimeena wal muslimaat. Waj alil laahum ma fi quboori himud diyaa'a wan Noora wal Maghfirata alaa ahlil qubbri bi Rahmatika ya Arhamar Raahimeen."

("… With which you have left the abode of the world for the abode of the Hereafter and which is testimony to this, that there is none worthy of worship except Allah and without any doubt Muhammad Salla Allahu ta'ala 'alayhi wa Sallam is His Messenger and without doubt, Jannat , Jahannum, Death, Munkar and Nakeer, Questioning of the Grave, Answering in the Grave, Answering for your Deeds, the Mizan (scale), to be raised again, to Repay (for your sins), Intercession, Siraat the (bridge), the Day of Reckoning and the seeing of Almighty Allah for the believers of Jannat are all Haq( true), and it is a reality that Qiyyamah will come, and there is no doubt in it. Without any doubt, Allah will raise those who are in their graves. Very soon the two appointed Angels of the grave will come to you, then they should not alarm you, and they should not frighten you, nor put fear into you. Without doubt, both of them are the servants of Allah. When they question you concerning Your Allah, and your Nabi, and your Religion, and your Qibla, then say to them; Allah Almighty is My Lord, and Muhammad Salla Allahu ta'ala 'alayhi wa Sallam is my Nabi and Islam is my Religion and the Blessed Kaaba is my Qibla, and the Qur'an is my Guide, and all the believers are my brothers. May Almighty Allah keep you and I, and all believers established on the words of firmness. Almighty Allah will keep the believers steadfast on the words of steadfastness in this world and the Hereafter, and Almighty Allah will drive away the oppressors. Allah does as He pleases. O' Peaceful Soul! Return towards your Creator. Happily and with pleasure, join the register of Allah's servants and enter His Jannat. O ' Allah! Pardon the dwellers of the grave who are Muslim men and Muslim women, and believing men and believing women, and O' Allah establish light and brightness on their graves and forgive the dwellers of the grave through Your Mercy, O' Most Merciful.")



(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 )



" Bismillahir Rahmaan nir Raheem la Ilaaha illallahu Muhammadur Rasoolullah. La Ilaha illallahu wahdahu la shareeka lahu lahul mulku wa lahul humdoo yuhyi wa yumeetu wa huwa hayyun daa'imun qaa'imun qaahirun qaadirun aadilun faadilun kaamilul laa yanaamu wa laa yamutu wa yahoolu wa laa yazoolu abadan abada. Zul Jalaali wal Ikrami biyadihil khairu wa huwa alaa kul-li shai-in Qadeer. Allahumma wa Haazat tiflul lazi lam yab lughil ahlaama wa lam yajri alaihil aqlaamu walam yaqsibil khataaya wal Aasaam. Khalaqtahu (haa) bi rahmatika wa tawaffaytahu (haa) bi irraditika wa huwa (hiya) min ibaadikas saaliheen. Allahummaj alhu (haa) liwaalidayhi (haa) fartaw wa zukhraw wa iz'zataw wa I'tibaaraw wasalafaw wa shafee'aw wa saq'qil bihi (haa) mawaazi nahuma wa afri ghis sabra alaa quloobi hima wa laa taftin huma ba'dahu (haa) wa laa tahrim huma arjahu (haa) bi Rahmatika Ya Arhamar Raahimeen. "


( " In the name of Allah, the Compassionate, the Most Merciful. There is none worthy of worship except Allah. Muhammad Salla Allahu ta'ala 'alayhi wa Sallam is the Messenger of Allah. There is none worthy of worship except Allah, and He is One. There is none equal to Him. Everything belongs to Him and all praise is for Him. He who gives life and causes death. He is existing. Forever existing. He is the powerful, and the One who gives punishment. He is full of perfection. He does not feel sleep, He cannot be destroyed, nor can He be changed and there is no end for Him. He will always be existing. He is the One who is full of Miracles and Wrath. In His power is benefit and He has control over everything. O' Allah!  This child is such, that he did not reach maturity and the pen (of Hisaab) has not been applied on him, and no errors and sins have been made by him. You have created him with Your Mercy and you have given him death with Your Judegement, and he is from  Your pious servants. O' Allah! You make him a means, a treasure, advice comforter and intercessor unto his parents. And give weight to their scales (Mizaan) on his behalf and give patience in their hearts, and do not allow them into any sedition and do not deprive them of his reward via Your Mercy, O Most Merciful ").





3 Questions




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:

1.  Man Rabbuka (Who is your Lord) ?
2.  Ma Deenuka (What is your religion) ?
3.  Ma kunta taqoolu fa haazar rujul (What do you have to say about this person) ? - when the Beloved Prophet* will appear in front of him.
*Salla Allahu ta'ala 'alayhi wa Sallam

If the deceased is a Muslim, then he or she will answer :

1.  Rabbiyal Lah - (Allah is my Lord)
2.  Deeniyal Islam - (Islam is my religion)
3.  Huwa Rasoolullah * (He is the Messenger of Almighty Allah).

*Salla Allahu ta'ala 'alayhi wa Sallam

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.




Punishment in the grave



Pressing of and Punishment in the Grave

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.

Hadrat Abu Hurairah Radi Allahu anhu narrates that he attended a funeral along with the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam who was sat near a grave and said that the grave cried daily in awful tones, -


" O ' man !  Have you forgotten me?  I am an abode of loneliness. I am a place of poverty and wilderness, and I am a place of narrowness and trouble, except to those for whom Allah widens me, otherwise I am alike for all men."

The Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that the grave is a pit from hell or a portion of the Garden of Paradise. (Tibrani)


Hadrat Aisha Radi Allahu anha has narrated that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam stated, " The punishment (Azaab) in the grave is the truth. There is no doubt about it."  (Bukhari) Hadrat Aisha Radi Allahu anha also narrates that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that the grave presses every one at least once, otherwise Hadrat Sa'ad bin Ma’az Radi Allahu anhu would have been spared. (Ahmad, Baihaqi)


According to Tirmidhi, the reason for pressing of the grave is due to sin committed somehow by everyone and the pressing is a kind of retribution. After this the sins of the virtuous ones are washed away and they deserve Allah Subhanahu wa Ta'ala's benevolence.


The reason why Sa'ad bin Ma'az Radi Allahu anha was also pressed by the grave was because he was a bit careless about washing off after urinating.


Hadrat Sa'id bin Musayyab Radi Allahu anhu quotes Hadrat Aisha Radi Allahu anha to have told the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam of her losing interest in all other things after having heard about Munkar-Nakeer and the tribulations of the grave. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam told her that for believers the voice of Munkar and Nakeer would become soft and the believer would be pressed by the grave as a mother does to soothe the headache of her son. On the other hand the non-believers would be pressed as an egg under a stone. (Baihaqi, Dailami)


In another narration Hadrat Bilal bin Sa'ad Radi Allahu anhu has said that when a believer is buried in the grave, he is welcomed by it and called as a dear one and it is widened for him, while in the case of the non-believer, the grave reminds him that while he was on her back he was discourteous to her and now when he is under her, he will face her wrath. Saying so she presses so hard that ribs of one side pass through those on the other side. (Baihaqi)
 

 

Partaking Food



 
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.

 

Khatam


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,


"If a person says his soul, kalima tawhid seventy thousand times for himself or for someone else, his ( or the other person’s) sins will be forgiven."

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:

"And We send down that in the Qur'an, which is healing, and a Mercy to the believers." (15 : 9)



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 :

"It has been narrated from Hameed A'raj that " whosoever makes a khatam of the Qur'an al kareem and then makes du'a, then 4000 angels, say ameen on his du'a, they then continue making du'a for him and they continue asking reward for him until the morning or afternoon." (Page 22 Vol: 17)



The commentator of Muslim Shareef, Allama Nawawi Radi Allahu anhu states,

"It has been narrated from Hadrat Mujahid Radi Allahu anhu with proper permission he used to have 'Khatam Shareef' while in a group since at that time of 'Khatam Shareef' there is a flow of mercy and to make du'a after completing the Qur'an al kareem is mustahab (preferable)."


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:

"When Hadrat Anas Radi Allahu anhu used to complete the Noble Qur'an, then he would call all his family and friends and make du'a." (Jilal'ul Afhaam, Page 278)



See : 'Visit to the Houses by souls' in Appendix One on souls visiting their houses on auspicious nights asking for du'a and charity to be made for them.

 

Iddat & Sawg



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




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.


Visiting the Cememtery



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)


In a Hadith Shareef related by Ibn al-Qayyim, the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam declares, ''I forbade you to visit graves before. Now you may visit graves. You will then remember the hereafter.''  (Imam Ahmad)



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 Beloved of Allah Salla Allahu ta'ala 'alayhi wa Sallam had censured women who visit graves. Some say that he had given them permission later. Other say it is makruh [undesirable].
 


Method of Visiting

 

The Method of Visiting Cemetery

It is mustahab (desirable) for men to visit graves. It is sunnah to visit the graves of relatives especially the grave of one's parents, even though they may be far away. It is more excellent to visit the graves on Fridays (Juma'h). The manner and ethics of visiting the graves is that the person going to the graveyard should be in a state of tahara (cleanliness). It is also permissible and a means of great thawwab (reward) to make ziyaarah of the graves of the Awliya Allah. Whenever proceeding towards the graveyard, one should be engrossed in dhikr and tilawat.

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."




Entering the Cemetery



Greetings on entering the Cemetery

[1] "Assalamu alaykum ya ahlal quboor yaghfirul-lahu lana wa lakum antum salafona wa nahno bil ashr."

''Peace be upon you. O' you dwellers of these graves! May Allah forgive you and us! You are our forerunners and we are at your heels"


[2]  "Assalamu alaykum Daara quamin mo'mineena wa in'na inshaa-Allahu bikum laahiqoon. Nas'alullahu lana wa lakumul aafiyata. Allahumma la tahrimnaa arjahum wa laa taftin' na ba'dahum waghfirlana walahum warhamna ma ahum."


"Peace be upon you, O' dwellers of the grave, group of believers, and if Allah wills, then very soon we will unite with you. We pray to Almighty Allah for our and your harmony. O' Allah !  Do not deprive us from his reward and after him, do not test us; and forgive all of us and all of them and with them, have Mercy on us"


A hadith declares.

"If a person gives salaam as he goes by the grave of someone he knows, the deceased person recognises him and acknowledges his salaam"


 

Recitations



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,

" When you read (or recite) surahs from the Qur'an al kareem near the grave, the deceased person hears your voice and becomes relieved "


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;

" When you go to a cemetery say Surah Fatiha, the three Surahs of Quls…. and send the thawab to the deceased, the thawab will reach all of them."


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



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)


Qurbani : To make qurbani; It is permissible to make qurbani for the deceased. This is regarded as a Nafil qurbani. The qurbani should be done for Allah Subhanahu wa Ta'ala, and the thawab [reward] should be for the deceased. However, it should be noted that this does not mean that if a person has done his or her qurbani once, then the following year he or she may do the qurbani in the name of the deceased. This is improper. The person making the qurbani every year must make his/her own qurbani first before doing the qurbani for someone else. (Durr-e- Mukhtar: Fatawa Alamgiri)

See also 'Other actions that benefit after Death'  in Appendix One.





Respect



Respect for a Muslims grave




It is stated in a Hadith that the Most Beloved Prophet of Allah Salla Allahu ta'ala 'alayhi wa Sallam said, " It is easier to put my foot on a sharp sword than to put a foot on the grave of a Muslim." In another hadith it is stated, " I will prefer to put my foot on burning fire so much so that it burns my shoe and reaches my feet, than putting my foot, on the grave of a Muslim."


It is stated in " Fathul Kadeer, Tahtawi " and "Raddul Mukhtar " that, " if a new path is created in a Muslim graveyard by any person then it is haram to walk on it because it must have been made other graves. On the contrary, old pathways were made avoiding graves. Therefore, to walk on them is quite in order."


Once, in the presence of the Most Beloved Prophet of Allah Salla Allahu ta'ala 'alayhi wa Sallam, a person was walking out of a graveyard with his shoes on, Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam said to him, " O you shaved one, are you wearing shoes ?  Throw your shoes away. Do not harm the people of the grave so that they may not harm you."


To perform Salaah on graves, and to perform Salaah facing graves, to stand or set foot on a grave, to build a mosque on graves and to form and cultivate on graves are all forbidden and haraam.




Appendix 1 : Souls



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:

"Verily the world is a paradise for the Kaafir and prison for the Mu'min (believer). When 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."


Hadrat Abu Bakr Radi Allahu ta'ala anhu in his narrations states,

" When a Muslim dies, the way is cleared for him to go wherever he pleases."


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,

" If you die before I do, then please let me know what befell you in the Hereafter."


Hearing this the other asked,

" Do the living and the dead ever meet? "

To this, the other replied,

" O yes! The souls of Muslims abide in Jannah! They visit whichever place they choose to visit."



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,

" Verily the souls of Muslims are in state of suspension between the heaven and earth. They may visit whichever place they wish to. And the souls of the Kuffar are confined to a valley of hell."


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



Showing of Deeds to deceased parents & the Beloved Prophet Salla Allahu 'alayhi wa Sallam

It is reported by Hadrat Anas Radi Allahu anhu that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said that a persons deeds are shown to their parents and neighbours who have died. If the person's deeds are good, they are pleased. If not they pray to Allah Subhanahu wa Ta'ala not to give death to that person and to guide that person as he guided them.


It is narrated by Tirmidhi that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said that the deeds of the person are shown (formally to All knowing) Allah Subhanahu wa Ta'ala on Mondays and Thursdays; and to Prophets alayhis 'salam and parents on Fridays. They get pleased when they see the good deeds and their faces brighten up. Hence O' people, fear Allah! Do not sadden the dead and do not do evil, which will grieve them.

It is clear that any sins we commit in open or in secret are reported to our parents and the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam and these hurt them. We must try our utmost to keep away from sins to avoid punishment in the grave; be able to show our face when seeking intercession from Our beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam and those going to Heaven on the 'Day of Judgement'; and ask for forgiveness and Mercy of Allah Subhanahu wa Ta'ala.

 

 

Reading of du'a after Janazah




Evidence for reading of du'a after Salaat al Janazah & refutations of Wahhabi allegations of Bidat

"It is bid'at and haraam to say Du'a after Janazah Salaah" 
- Say the Wahhabi/Deobandis/Tablighi
"When you perform the janazah salaah on the deceased, then be sure to make du'a for it"
- Says the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam 
[ Mishkaat Shareef p. 146, Abu Dawood p.456, Ibn Majah p.109]

The Deobandis and the Wahhabis say that to recite du'a after salatul janazah and at some other times is a Bid'at. They say this is so because we recite du'a in the janazah salaah and therefore to make du'a again after the janazah salaah, which Sunnis (Ahl as-Sunnat w'al Jama'ah - the majority muslims) normally do by reciting Surah Fatiha and Surah Ikhlas 3 times or some other Surahs or du'a, is a bid'at. According to the Ahl as-Sunnat w'al Jama'at to recite du'a after janazah salaat is permissible.

Allahs Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has commanded us to make du'a after the Janazah Salaah. The beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam stood on the mimbar and informed the Sahaba-e-kiram concerning 'Ghazwa-e-Mouta' and also of the martyrdom of Hadrat Ja'far Ibn Abu Talib Radi Allahu anhu; The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam performed Janazah Salaah and made du'a for him and then said to the people,
"You too make du'a e maghfirat for him"
Imam Sarghasi Radi Allahu anhu who even in the eyes of the Deobandis and Wahhabis is known as 'Shamsul A'ima' also quotes a narration in his internationally renowned book, Mabsoot:

.... Once Hadrat Abdullah Ibn Umar Radi Allahu anhu went for a janazah namaaz but reached there after the namaaz was over. He then said,

" If you have read the namaaz before me, then do not read the du'a before me"

Hadrat Sarghasi Radi Allahu anhu has also quoted narrations of Hadrat Abdullah Ibn Abbas and Hadrat Abdullah Ibn Umar Radi Allahum anhum in the section on 'ghusl of the deceased' in his book Mabsoot, in which he has proved, du'a, after Janazah Salaah to be permissible.

In the book of 'Asma –e-Rijaal', it has been stated that Hadrat Abdullah Ibn Umar Radi Allahu anhu was a very staunch in the following of the sunnah of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam. If reading du'a was a bid'at then would such a distinguished Sahabi e Rasool ever have read this du'a ?

As for Sayyadina Abdullah Ibn Abbas Radi Allahu anhu who is also known by all Imam-ul-Musas'sireen also allowed the reading of the du'a after janazah salaah. Again, would such a great commentator of the Noble Qur'an al kareem commit a bid'at?

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:

"And your Creator has said, Make Du'a to Me and I will accept it. Undoubtedly, those who are too proud to worship Me, will soon enter the Hell despised." [24: 11]

In another verse of the Noble Qur'an, Almighty Allah says;


"And O' Beloved, when My servant asks you about Me, then I am indeed near. I accept the call of the caller whenever he calls upon Me; then they should obey My commands and believe in Me, so that they may get the way."  [2 : 7]


In this verse Almighty Allah has made Mercy and acceptance of du'a evident to his servants. Almighty Allah has stated that whenever a servant asks Him, He accepts his du'a. In this verse there is no specification that du'a must only be asked once, twice or thrice or that if one asks for more than once, that it would make Almighty Allah unhappy and the first du'a will be rejected but it has been stated that whenever you ask, it will be accepted.


In a hadith narrated by Hadrat Anas bin Malik Radi Allahu anhu he stated that the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam was so frequent in bidding salaam to his sahaba that he bade them salaam as and when they re-appeared from behind a tree. (Tibrani) The hadith implies that walking along with the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam when a tree happens to be in the way and divides the sahaba, some take to the right and some to the left, when they emerge, the Beloved of Allah Salla Allahu ta'ala 'alayhi wa Sallam bid them salaam. In other words it was perfectly correct to bid them salaam frequently or after a very short time of separation.


Hadrat Abdullah Ibn Abbas Radi Allahu anhu has narrated that Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said;

" When you have completed those commands of Almighty Allah which are fard on you then ask (make du'a) from Almighty Allah and turn towards Him and stand for Him."  (Tafseer Ibn Jareer. Page 130 Vol.30)

The illiterate concerning the Deen do not realise that every namaaz has du'a in it, and not just the janazah salaat. The Deobandi sect recite specific du'as after their fard salaah of every namaaz.


The famous Muhaddith, Baihaqi Radi Allahu anhu reported a narration from 'Sun'ane Qubra' in which it is stated that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam made du'a after a janazah salaah. Hadrat Ibrahim Radi Allahu anhu narrates from Hadrat ibn Abi Awna Radi Allahu anhu was from the sahabah-e-shajra that his daughter passed away and that he performed the janazah salaah, then after the fourth takbeer, he remained standing and he continued making du'a equivalent to the length of two takbeer's then he said that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam always performed a janazah salaah in this manner. (Sun'anul Qubra. Page 42: vol 4)

Hadrat Allama Abdullah bin Abi Jumrah Radi Allahu anhu in 'Bahjatul Nufoos' narrated a hadith, in which it is stated that the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam made du'a after janazah salaah. The hadith is as follows:


"Verily the Beloved Prophet performed the Janazah Salaah of a child and then made du'a (for the child) that Almighty Allah save the child from the adversity of the grave."  (Bahjatul Nufoos Shara, Sahih Bukhari page 122. Vol 1)


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 ...


.... so what offence is there to make du'a after janazah salaah as with the salaah?

In fact Allah Subhanahu wa Ta'ala has promised great rewards for helping a Muslim brother, and praying or making du'a for him is no exception. Reciting 'Alhumdo' or the three 'kuls' or 'astaghfar' after janazah salaah may well prove sufficient for betterment of the deceased's predicament in the grave. Allah Almighty loves a person who helps or relieves another Muslim of his wants. A deceased person who cannot do any good deed after his death is most eligible to entitlement of this help. When a person leaves home on a lengthy journey as well as for hajj pilgrimage, his family and friends make du'a for him even though there is high possibility of him coming back home. But yet when our respected elders and relatives pass away, then we are told it is bid' at to make du'a for them. The Beloved Messenger of Allah Salla Allahu ta'ala 'alayhi wa Sallam has stated :
"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"
When du'a is Ibaadat [worship] and the essence is Ibaadat, then imagine the unfortunate and deprived they are, but in reality to say it is haraam [forbidden] to ask for du'a when ample proof via authentic hadith is available, is really criminal in the court of Almighty Allah and His Most Beloved Rasool Salla Allahu ta'ala 'alayhi wa Sallam. The Wahhabi/Deobandi/Tablighi groups say that they do others prayers for the dead. But in a mosque in a large city in England they have never held a single meeting for fatiha or khatam-e-Qur'an for the Essale-Sawab of their deceased in over 20 years. Many of their congregation remember the Sunni Mosques when their dear ones 'Pass Away' they hold such functions or call the Sunni Aalims to their homes for the fatiha.


Let us conclude this debate at what examples have been set by Allah Subhanahu wa Ta'ala and our Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam ...

Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has stated that on Shab-e-Barat from sunset onwards Allah Subhanahu wa Ta'ala announces from the skies:


"Is there anyone seeking forgiveness whom I could forgive? Is there anyone in difficulties, which I can relieve him of ? Is there anyone ? Allah goes on making these announcements until the morning''


So we see from the above hadith that Allah Subhanahu wa Ta'ala goes on asking all night to beg of Him and why should we not beg of Him all night? And we must remember at this juncture that our beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam sometimes for hours and sometimes whole nights kept making du'a to Allah Subhanahu wa Ta'ala for his ummah. i.e. for us, repeating the words and his pleadings to Allah Subhanahu wa Ta'ala many times. In another hadith it has been stated that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam, the most innocent and faultless person, used to recite astaghfar for over 100 times a day!  So what is stopping us asking Allah Subhanahu wa Ta'ala for forgiveness for ourselves and doing astaghfar and fatiha for our deceased?


 

Adhan at the grave



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;

" The shaytan points towards himself to declare him as his (deceased's) Rabb (Allah) and tries to mislead him (the dead) at the question "man Rabboka" (who is your Rabb)? Therefore, to enable the deceased to answer correctly & peacefully, it is highly advisable to perform adhan at the grave and pray to assist the deceased."



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,

''When the muezzin calls adhan, the shaytan runs away turning his back.'' [Sahih Bukhari, Muslim].

In another hadith quoted by Hadrat Jabir Radi Allahu anhu it is stated,

" When the adhan is called, the sordid shaytan runs 36 miles away." [Muslim]

4] Hadrat Abu Hurairah Radi Allahu anhu has stated:

" Whenever any suspicion (fear) is there from shaytan, then do call the adhan, it will make him (Satan) run away immediately." [Tibrani]

5] Hadrat Ayesha Radi Allahu anha has narrated that the Beloved Messenger of Allah Salla Allahu ta'ala 'alayhi wa Sallam stated:

" Teach your deceased La ilaha illallahu."


Imam Ahmad, Muslim, Abu Dawood, Tirmidhi, and Nisai have all authenticated this hadith.



It is proven in the eminent kitab (book) - "Hayatul Mawaat Febanane Semaeel Amwaat" that with help of seventy five aHadith and three hundred seventy statements of famous Muslim saints and scholars that the deceased can hear, feel and understand, and all Sunni Muslims have this belief and there is no question of doubt or denial of this belief.


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."

It means put out (extinguish) the fire with the help of takbeer (of Allahu Akbar).


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' -

"Perform the Tasbih of Allahu Akbar since it cools down the fire."


Mullah Ali Qari alaihir-Rahmatul Bari states that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam used to perform the tasbih of Allahu-Akbar as it pacifies the wrath of Allah ta'ala. So, to perform the same tasbih on seeing fire is Mustahab (preferable).



8] It is narrated in a hadith in 'Kaabir' by Ibne Yasser Rahmatullahi 'Alaih that the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam stated that a place is exempted from disaster for the day where adhan is called.



A Wahhabi Molvi was giving a speech at Kanpur and stated, " the Sunni Muslims call the adhan at the grave after the burial of the body as the shaytan enters the grave to mislead the dead. The shaytan does not enter the grave of the wahhabi (Deobandi). So we do not call the adhan. Incidentally, Hadrat Allamah Mushtaq Ahmad Nizami was also there giving speech. In reply to the above statement he said," Wahhabis do speak, but do not understand."



Then he asked the people who were present there, " Whom does the sordid shaytan try or prefer to mislead, a momin or a munafiq?"  The people replied that the shaytan misleads the momin. Then he said: " Now you have to determine when the 'wahhabi Molvi' says that the shaytan goes to mislead the Sunni in his grave. Yes he (the shaytan) also knows very well that a momin is resting there. So shaytan tries to mislead him. The shaytan does not take the trouble to visit the grave of a wahhabi as the shaytan knows nicely that one of his friends lies in the grave. No need to waste time on him."



NB: The Sunni organistaion of 'Sunni Dawat-e-islami' in India have published a whole booklet just on the subject of giving adhan in the grave. However, those who want to choose to close their eyes and ears to the truth or reasoning, there is nothing one can do, but pray for them.



* [Fatwa Ashrafia] : This fatwa has no relation to Silsila Ashrafiya which is represented by this website www.islam786.com , Molvi Ashraf Ali Thanwi was a revered leader of the deobandi sect.


Duties towards parents when alive


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)

Hadrat Abu Hurairah Radi Allahu anhu has narrated that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam ordained people to remember their genealogy and names of their relatives so that it may be easier for them to do good to them. By doing good to relatives, affection increases and wealth abounds. (Tirmidhi)



Duties towards parents after death


 
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 ...

When the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam was approached, he asked if the youth had recited the kalima during his lifetime and it was confirmed that he had. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam and the Noble Companions Radi Allahu anhum went to see the youth. He asked the youth to recite the kalima, but he was unable to do so, the reason being that he had been disobedient to his mother. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam asked if his mother was alive, and asked her to be brought to him immediately when told she was alive. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam asked the woman if he was her son and she replied in the affirmative. He then said to the woman what her reaction would be if a fire was lit and if her son was to be thrown into the fire, would she not recommend sparing and saving her son from the fire. The woman replied she would certainly recommend as such. Thereupon, Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam asked her to make Allah Subhanahu wa Ta'ala and all of them present their witness and say that she had reconciled with her son, which she did accordingly. After that the dying youth was asked to recite " Lailaha illallaho" and he distinctly repeated the words. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam was greatly pleased for saving the youth.


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.




Muslim reverts




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.

1]  Apply for change in name as soon as possible.

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.




Building a mausoleum over a grave




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.


Indeed Almighty Allah says in the Noble Qur'an:



" Some said,'construct a building over them'. Their Lord knows best about them.

Those who prevailed over their affairs said, "Let us surely build a place of worship over them."
 (Surah Kahf, Verse 21)



Commenting on this verse in the Qur'an al kareem, Imam Bayzawi Rahmatullahi alaih says; from this it is understood that to erect a mausoleum for special people, i.e. pious Saints and Ulema, is permissible."



Imam Fakhrud'deen Rahmatullahi alaih commenting on the verse has been quoted in "Tafseer-e-Kabeer" as saying, "The leaders of the city said that we will build a Mosque over them so that we will worship Allah Ta'ala and by means of this Mosque the monument of As'haab Khaaf will remain."
  

Tafseer Roohul Bayaan, Vol. 3, commenting on the verse says, " to build over the graves of the ulema, awliya and the saliheen, is a permissible act with this condition that the motive is that the greatness of these pious people must be apparent so that the people don't think that it is an ordinary grave."


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 of the Awliya & Pious




Benefits of visiting the graves and shrines of the Prophets, the Awliya and the Pious

Allah Subhanahu wa Ta'ala says in the Qur'an al kareem :


"And do not reckon as dead who were slain in Allah's cause; but they are alive with their Lord and are well provided for." (Al-Imran, Ayat: 169)


The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam used to visit the graves of the 'Martyrs of Uhud' every year and when he approached the graves he used to say; "Be peace upon you because you observed patience. The last abode is fine after all."  The caliphs maintained the tradition. It is also narrated that the martyrs replied when the noble Sahaba Radi Allahu ta'ala anhum greeted them. (Baihaqi)


Allama Sayyad Sharif Jurjani Rahmatullahi 'Alaih a Hanafi scholar, writes in his book, 'Shahr al Mawaqif' that living or dead Awliya become visible to their students in various forms and their disciples receive faid (rewards) and much benefit from these images.


Taj al-Din Ahmad bin Ata' Allah, Rahmatullahi 'Alaih a Malaki scholar wrote in his book 'Tajjiya' that one can get much benefit from a perfect Wali when he sees or thinks of one.


Allama Shams al-Din ibn an-Naim, Rahmatullahi 'Alaih a Hanafi scholar writes in 'Kitab ar –Ruh,'  - "Souls may be in a different state other than when they are in their bodies. The souls of Awliya are at Rafiq al-A'ala and also have a relation with their dead bodies. If a person visits such a Wali's grave and greets him, his soul at Rafiq al-A'ala answers that person." This is also mentioned in Imam as-Suyuti's 'Kitab al-Munjali.'  All these proofs show that Awliya have powerful tasarruf (disposal) and influence after their death in a way, which we may not know.


Mawlana Jalal ad-Din Rumi Rahmatullahi 'alayh said on his death- bed, "Do not be sorry when I am dead! Be with me and think of me wherever you are! I shall come to your rescue and help you. My soul has two kinds of attachment: The first one is its attachment to my body, and the second is its attachment to you. When my soul leaves my body by the grace of Allah Subhanahu wa Ta'ala its attachment to the body also be to you."

The Murshid-e-Kamil, Abd 'Allah Dehlvi Rahmatullahi 'Alaih, who was one of the greatest Awliya, says in the eighth letter of his book, Maktuubaat,  "Strive to increase the nisbat (attachment) in your heart! Do much dhikr, that is repeating (with your heart), the name of Allah Subhanahu wa Ta'ala, recite the kalima often, as well as occasionally saying the salawat or reading the Qur'an-e-karim, try to approach Allah. If you feel any languor during these efforts turn your tawajjuh (attention) to this fakir's soul (the great saint himself)! Or visit Mirza Mazhar-e-Janan's grave! Paying tawajjuh to him causes great progress. The benefits to be received from him will be many more then those received from a thousand live ones. Also meditate over Ghawth-e-Saqlain, Shaykh Abd 'al Qadir al-Jilani Radi Allahu anhu and Shah-e-Naqshband Baha 'al-Din Bukhari Radi Allahu anhu."


When a person turns his tawajjuh to the soul of Rasulullah Salla Allahu ta'ala 'alayhi wa Sallam when he is in his own country, he will get some benefits. But when he goes to Madina Munawwara, Rasulullah Salla Allahu ta'ala 'alayhi wa Sallam's soul will be aware of his journey and the hardships he will suffer on the way. When he gets there and sees Rasulullah's Rawda-e-Mubarak, his tawajjuh will become perfect. He will get so many benefits, that the benefits he got when he was in his country will prove to be nothing in comparison to it. The Awliya-e-Kiram perceive these facts which we communicate with their hearts.


The Sunnis as well as the Wahhabis believe in visiting the graves. However, unlike the Sunnis, the Wahhabis do not believe that the dead do not feel or hear and that talking to the dead, asking the Prophet Salla Allahu ta'ala 'alayhi wa Sallam for shafa'at and praying to Allah Subhanahu wa Ta'ala through the Awliya are polytheistic acts. The Wahhabi statements disagree with each other, and the difference between the Wahhabis and the Ahl-as Sunnat wal Jama'ah, to whom 95% of all muslims believe and have allegiance to the Prophet Salla Allahu ta'ala 'alayhi wa Sallam, until 200 years ago when Abdul Wahhab brought forth his heretical teachings, stems from this point. Therefore, to protect the Muslim brothers, we deem it proper to discuss this point.

It is called Rabita to attach one's heart to and to keep in one's imagination the image of the face of a wali in his presence or absence, who has been qualified with the qualities of Allah ta'ala and attained the stages of mushahida. Thinking of those who have attained perfection is very useful, as expresses in hadith, "Allah Subhanahu wa Ta'ala is remembered when they are seen'' and also " Those who are with them do not become rebels (against Allah Subhanahu wa Ta'ala)"


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.

The second condition necessary to receive faid is that the man of Allah Subhanahu wa Ta'alashould be perfect inheritor of Rasoolullah, should be following in his footsteps and should be a beloved servant of Allah Subhanahu wa Ta'ala. Since there is no such man of Allah Subhanahu wa Ta'ala among the wahhabis, the door to faid and marifa are closed to them. It is for this reason that polytheists, who worship idols and statues , and those misguided Muslims who follow ignorant people and false leaders cannot gain any faid or benefit. The reason why Abu Jahal, Abu Talib and Abu Lahab and the like could not obtain any faid or guidance from Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallam was because they themselves did not fulfil the first condition. Prophets alayhim as 'salam are the Khalifas of Allah Subhanahu wa Ta'ala on the earth. And Awliya, because they are the inheritors of Prophets alayhim as 'salam, have taken a share of this honour, and their blesses hearts have become mirror of Allah Subhanahu wa Ta'ala.


The 26th ayat of Surat Saad and the 165th ayat of Surah al-An'am and many other ayats document our words. A Muslim who attaches himself to the heart of a perfect (kamil) Wali will attain Allah Subhanahu wa Ta'ala faid through the blessed heart of the Wali. A hadith Shareef quoted in Dailami and Kunz al-Daqaiq declares,

" A scholar among his people is like a Prophet among his Ummah".


It does not make any difference for the heart’s attaining faid and marifa whether the wali of Allah Subhanahu wa Ta'ala is alive or dead. This fact is obvious when one visits the grave or shrine of a Wali-Allah, be it in Madina, Baghdad, Delhi, Lahore, Ajmer, Kalyar, or various other places.


Allah has also given many of His beloved servant's power and authority to give help to the needy through taking wasila of His beloved servants, Therefore, to the believers of Ahl as-Sunnah it is perfectly in order to call out for help through Ghawth al A'zam Sayyadina Shaykh Abd al-Qadir al-Jilani Radi Allahu ta'ala anhu or Hadrat Khawaja Shaykh Muin al-Din Chisti Sanjri Ajmeri Radi Allahu anhu.




Showing Mercy Towards Souls of our Relations.



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) ?"


Can we ignore the cries of the souls of our dearly departed ones on the doors of their own houses ?





Preparing for death, doing good acts ..



Preparing for death, doing good acts and asking for forgiveness from Allah ta'ala

It is 'Sunnat-e-Muakkadah' to remember death at all times. A Muslim must always be prepared for death.


Hadrat Ayesha Radi Allahu ta'ala anha said that the Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam in course of a sermon from the pulpit said, " O'  People! None of you should pass a night without thinking that death is so near to you as if it stands just in front of you." (Tibrani)

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)

Hadrat Umar Radi Allahu anhu one day passed by the graveyard of Baqi and said, "Assalamu Alaykum Ya Ahlal Qobur" (Salutations to you, O' the inmates of the graves").  He then stated, " And hear the news of our world. Your widows have remarried and your wealth has been distributed." A reply was then heard to say, " The news of the Hereafter is that we have got whatever we sent ahead of us and whatever we had done for Allah has been rewarded. Whatever we left behind constitutes our loss."  (Kitabul Qubur, Ibn Abidiniya).


This incident teaches us that we must also give in charity, help the needy, and do acts of 'thawaab-e-Jariya' while we are still alive which will help us after our death.




Dhikr & Prayers to ease tribulations on death



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 person who remembered death twenty times during a day and a night would be raised with martyrs' (Tibrani)


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,

"Radi-to billa-he Rab-banw wa bil Islam-e-Deen-aw-wa bi Muhammadin Salla Allahu 'alayhi wa 'aalihi wa Sallam Nabi-yan wa Rasool."


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.


1]  The punishment of Hell.
2]  The punishment of the grave.
3]  The fitna of life and earth and
4]  The fitna of the Dajjal.


The words of the du'a that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam recited are as follows:


"Allahumma inni a-ouzo bika min azaabil qabr-e, wa a-ouzobika min azaabi Jahannum, wa a-ouzobika min fitna-til mah-ya wal ma-maat, wa a-ouzobika min fit-natil masihid-dajjal."


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;

'Subhan-Allah', or 'Lailaha illallahu'


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 narrated by Hadrat Ibn Mas'ud Radi Allahu anhu that if the punishment in the grave comes from the head side, then the head will stop it with help of Surah al Mulk (" Tabarakallazi baidhihil Mulk…"). Then if it comes from the direction of the feet, the feet will stop it saying he recited Surah al Mulk standing. The person who recites Surah al Mulk every night will be safe from the punishment of the grave.


Hadrat Ibn Abbas Radi Allahu anhu has narrated about a gift that would please a person he was talking to. The person asked what it was. He said that he should recite Surah al Mulk and that he should teach it to his wife, children and neighbours. It is called the 'Munajjiyah',- the rescuer. It saves from the punishment of the grave. It is also called 'Mujadilah' or recommender. It saves from the fire of Hell, from the punishment of the grave and intercedes to Allah Subhanahu wa Ta'ala.


It is reported that the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam always used to read Surah Tabarakallazi and Surah al Sajdah before going to bed.


In another Hadith reported by Hadrat Anas Radi Allahu anhu it is narrated that a person died who only remembered Surah Tabarakallazi and nothing else from the Glorious Qur'an. When he died the Angels of punishment came but were prevented by the Surah from punishing him. The Angels told the Surah it was part of the Qur'an al kareem and did not wish to annoy it, they had no power to punish or reward it or them or the dead. If they wanted to save the dead, they had to go before Allah Subhanahu wa Ta'ala. The Surah would then go and tell Allah Subhanahu wa Ta'ala the dead used to recite it in the world and that it was inside the dead persons heart and if Allah Subhanahu wa Ta'ala wanted to punish that person then it would be erased from the Qur'an al kareem. Allah Subhanahu wa Ta'ala will say to the Surah that it was angry. The Surah will say it has the right to be angry. Allah Subhanahu wa Ta'ala will then give the dead body to the Surah and accept its intercession. It will then come to the Angels and save the dead person from punishment. The Surah will give good news to the dead and congratulate his mouth for reciting it, his chest in which he stayed, and his 2 feet on which he stood up in Salaat. The Surah will then stay in the grave so that he does not get frightened.



Other actions that benefit after Death





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 ;


1] He taught religious knowledge to someone, the virtues of which continue as long as benefit from knowledge continues.
2] He left virtuous children who pray for him.
3] He left the Qur'an al hakeem for others to recite.
4]  He built a Mosque.
5]  He dug a well or canal.
7]  He gave charity in his lifetime.


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'.




Du'a and surahs to recite when sick



 
Dua And Surahs To Recite When sick And Taking Medication

To take medical treatment, that is, to go to a doctor and to use medicines is sunnah. A hadith declares, "Cure your illness! For, Allah Subhanahu wa Ta'ala has created remedy, medicines for every illness except that of death."

It is written in the second volume of Mawahib-e-Ladduniyya that our Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam would use three kinds of medicine.  He would recite ayats from the Glorious Qur'an or say prayers. He would use medicines found by scientific research. And he would also apply a mixture of these two. He would say: " A person who does not expect shifa from the Qur'an al kareem cannot get shifa." The hadith's stating Surah Fatiha is a shifa (healer) is written in many books of Tafseer. Imam Qushayri Rahmatullahi alaih says that if the six ayats of shifa in the Qur'an are written on a dish and then melted by means of some water in the dish, any ill person drinking the water will be healed by Allah Subhanahu wa Ta'ala. Ayats and prayers are absolute healers. People who do not believe in this or in tawiz (amulets) will not obtain shifa from them.


The six ayats of Shifa are the following :

1)  The last part of the fourteenth ayat of Surah al Tawba;
2)  The middle part of the fiftieth ayat of Surah al Yunus;
3)  The middle part of the sixty-ninth ayat of Surah an Nahl;
4)  The first part of the eighty-second ayat of Surah al Isra;
5)  The eightieth ayat of Surah al Shuara;
6)  The middle part of the forty-fourth ayat of Surah al Fussilat.

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) ...

" La ila-ha illa-anta subha-nak ini kuntu min-azza-limin"
(There is no one to worship except Thee. He is free of all shortcomings.
Surely, I am among those who committed cruelties.)



Prayers & Fasting : for the very old or Sick

 


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)

'' As-a-lul-la hal azee-me rab-bal arsh-al-azee-me an –yashfi-ya-ka''

(I pray to Majestic Allah of the Sublime Throne that He Grants you recovery)


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.


Tribulation Saving Deeds

 

In a hadith narrated by Abdul Rahman bin Sumra Radi Allahu anhu, it is stated that the Most beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam came to the Sahaba Radi Allahu ta'ala anhum and told them about things he had dreamt in the night which he narrated as follows:



The Angel of death came to a believer (momin). The person's good behaviour and benevolence to his parents came and pushed the Angel away. The ablution saved another momin from the tribulation of the grave. A third one was saved from Shatan by his remembrance of Allah Subhanahu wa Ta'ala. The fourth one was saved from the Angel of Tribulation by his salaah. The fifth one was getting no water in extreme thirst from any tank of water but his fast came to quench his thirst. The sixth one, who was being driven away by the various groups of the respective Prophets alayhim as 'salam, was taken to the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam because of his post-cohabitation bath. The seventh one was enveloped in darkness and was relieved by his Hajj and Umra. The eight one was shunned off by his fellow believers the eighth one but they were reconciled to him, by the help, which he gave to relatives. The ninth one was saved from the flame of fire that was leaping towards his mouth by sadaqah (Charity). The tenth was relieved from under the clutches of the 'Angels of Tribulations' by the preaching of religion. The eleventh one was carried to the Presence of Allah by his good behaviour with the common people. The fear of Allah Subhanahu wa Ta'ala enhanced the weight of the good actions. In another case the small children of the believer who had died in their infancy or early childhood made the actions of the man weighty.



A man who was unable to walk over Pul Sirat- the 'bridge of righteousness' - was helped by his Darood recitations in crossing the same. The Kalima Tayyiba helped a person in getting the doors of Paradise opened for his entry into it.


Apart from this, the Beloved Prophet Sayyidina Muhammad Mustufa Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam also saw certain persons whose lips were being cut with scissors. They were backbiters. There was another group of men and women who were suspended with their tongues. They were those who were maligned Muslim men and women. (Tibrani: Targhib)



Fateha -The Method




The method of doing fateha after burial or at home on Thursday evenings or on special and holy nights is the same. Also there is no fixed format. The fateha given in arabic in this section is also slightly different. However, items 11 & 12 listed below are more appropriate for reciting after a burial. For  fateha at home, it is essential that one recite it with wudhu, facing qibla and keeping the food on which fateha is recited in front of him/her together with a glass of water. Incense or loban (agarbatti) should be lit. Fateha on visit to the cemetery is shorter and could comprise the Quls, items 10, 11 & 13 and of course one could recite or read Ahad Nama, Astagfar or other long Surahs like Yaseen, Muzammil or Mulk. Always remember to start all Surahs with Bismillah…


Bismillahir Rahmanir Raheem



1.  Recite 3 times Surah al Ikhlas: ('Qulhuwallah…')


2.  Recite once Surah al Falaq: (Qul a' ouzo bi-Rabbil Falaq…')


3.  Recite once Surah an Naas : (Qula' ouzo bi-Rab-bin Naas…')


      (Optional) Recite once Surah Kafiroon : (Qul ya ai'yuhal Kafiroon…')


4.  Recite surah Fateha : (Alhamdu….')


5.  Recite the five ayats of Surah Baqarah as follows;

" Alif laam Meem. Zalikal kitabu la raibafih, Hudal-lil muttaqeenal-lazeena yu-minoona bil-ghaibi Wayuqimunas-salaata wa mimma razaqnahum yun-fiqoon. Wal lazina yu-minoona bimaa unzila ilaika wa maa inzila min qab-lika wa bil aakhirate hum Yuqinoon. Ulaayeka ala Hudammir-Rabbihim wa ulayyeka humul-muflihoon."


7.  Recite once Ayatul Kursi as given in the following pages.


8.  Recite :

" Aamanar-Rasulo bima ounzela ilaihi minr-Rabbehi wal Mo'amenoon. Kullu aamana billahi wa malaikatehi wa kotobehi wa Rosolehi; la nufar-reko baina ahadinw-min Rosolehi. Wa qaalu sa-me'ana wa aata'ana ghufranaka Rabbana wa ilaikal-Maseer. Layu-kal-leful-laho nafsan illa wus-aha; laha maa qasabat wa ilaiha mak-tasabat Rabbana la tu-aakhizna in-nasiina aw-akh-tana; Rabbana wa la tah-mil alaina is-run qama hamal-tahu alal-lazina min qablena; Rabbana wala tuham-milna mala taakata lana behi; wa'afo anna' wagh-firlana var-humna; anta maulana fansoorna alal-qaumil-kafereen."              Aameen
 
 
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 : 


"Allahum maghfirli hayyina wa maiyitina wa shahidina wa ghal-bina wa saghiriina wa kabirina wa zakarina wa ounsana. Allahuma man ahyaitahu minna fa-ahyihi alal-Islam-e wa man tawaf-faitahu minna fatawaf-fahu alal Imaan."


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.


12.  Recite : 

Ya aiyatu-han nafsul-mutma-innah turji-ee ila Rabbike radiyatam mardiyyah. Fadkhuli fi ibaadi. Wadhkhuli jannati.

13.  Recite :
Allahum-Maghfirli wali walidaiyya wali ustaazi wali jamilil Momineena wal mu-minaati wal Muslimeena wal Muslimatil bi Rahmatika ya Ar-hamar Rahimeen.

14.  Recite : 

Ala inna Awliya Allahi la khau-fan alaihim wala hum yah-zanoon. Subhana Rabbika Rab-bil izzati amma Yasifoon. Wa salamun alal mursaleen wal hamdu lil-lahi Rab-bil Aalameen.


15.   Du'a :  In the end one may supplicate to Almighty Allah in his/her own language along the following lines:



"O Allah! Whatever I recited, I did so just for You and to please You. Accept my supplication in Your Revered Kingdom. If there have been any mistakes in my recitation, forgive me with Your Mercy. And whatever sawaab You have accorded to the recitation, I offer to the soul of our Beloved Prophet Hadrat Sayyidina Muhammad Mustafa Salla Allahu ta'ala 'alayhi wa Sallam, and all the Ambiya, the Ahl al-Bayt, the Awliya-Allah, the Shuhadah,  ......  "   and thereafter all the relations taking their names and then finish the fateha reciting the following:



" Sallallaho Ta'ala ala khaire khalqehi Sayyidina Muhammadinw -
wa ala alaihi wa Ashabihi aj-maeen bi Rahmateka ya Arhamar-Rahemeen."
 




Yaseen Attributes



ASALATU WASALAMU ALAYKA YA RASULLALLAH Salla Allahu ta'ala 'alayhi wa Sallam
Surah Yaseen: The Attributes


Our Most Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has narrated many attributes of Surah Yaseen, some of which are given below:

Benefits for The Deceased


  • The Surah must, necessarily be recited near a person lying close to his last breath. Allah Subhanahu wa Ta'ala, in view of sanctity of the Surah relieves the soul of the agony of death.
    (Abu Daud, Nisai, Ibn-e-Habban)
  • If the Surah is recited in the graveyard, the inmates of the graves shall be safe from the wrath of forty days. The reciter shall be blessed with the reward multiplied by the number of inmates buried in the graveyard.
  • If a person passes away in the morning or evening, and the person recited the Surah, 80,000 Angels shall attend the Ghusl of the departed soul, and shall beg for the person’s liberation from the wrath of the person's sins. The grave of the person will be made comfortable and effulgent. On rising from the grave on the Day of Judgement, the person will cross the Pul-Sirat, the Bridge of Righteousness without any problems.

 
Benefits of Recitations
  • If a person is punctual in reciting the surah, he/she will leave the world as honoured as a martyr.

  • Whosoever recites the surah to please Almighty Allah, all his sins will be forgiven.

  • If the surah is recited only once, during the whole life span, the person reciting the surah shall be forgiven unquestionably. (Tibrani)

  • The surah is the soul of the Glorious Qur'an. If it is recited once, the reciter is blessed with the reward of reciting the Qur'an al kareem times. (Tirmidhi)

  • If it is recited in the morning, all the requirements of the day for that person shall be fulfilled. The financial position of the person will improve.  (Tibrani)

  • If a person starts reciting the surah after Fajr Salaat, facing the Qibla, and having recited the Ayat up to  'Mubeen' and starts again from the beginning of the surah; and repeating this until the person has done this for seven times, then the reward will be fulfilment of desires. However, one should recite Durood shareef seven times before and after the recitations of the surah.

  • If anyone recites the surah in the morning he/she will remain happy throughout the day.


The attributes mentioned above cover only some of the many benefits gained by reciting Surah Yaseen.






 

Surah Yaseen




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

 

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