Islamic Funeral Rites: Answers to Common Questions

Further Clarifications on Funeral-Related Questions

Question 1: Is the funeral prayer performed right next to the grave in the cemetery?

Answer: If someone has not performed the funeral prayer for the deceased, they can pray the funeral prayer facing the Qiblah at the grave site.

Question 2: In many households, the deceased is kept in front of the house, or when the funeral prayer is performed, the women in the house engage in collective supplication or ask a religious woman to lead a prayer. You’ve mentioned before that this is not supported by the Sunnah, but if it brings comfort to the family, can they sit together and make supplications or have someone else lead a prayer? Similarly, regarding holding a lecture or lesson in the house of the deceased, as this may soften the hearts of those who come for condolences and provide an opportunity to speak on matters of the Hereafter, what is the Islamic ruling on this? Is it correct to refer to the hadith of Bara ibn Azib, in which the Prophet (PBUH) delivered advice during the excavation of a grave? Please clarify.

Answer: Regarding the rulings on funerals, I have a separate book where I discuss the related issues. It’s mentioned that in some places, after burial, people give lectures in the cemetery, and it is seen as part of the funeral rites, but this is a clear innovation (Bid’ah) and is not proven from the Sunnah of the Prophet (PBUH). Sometimes, it is recorded that the Prophet (PBUH) and his companions sat near a grave to remind each other, but this does not mean a designated preacher should be there to give a sermon or lecture. Doing so contradicts the Sunnah. The task at the time of burial is to complete the burial quickly and then to pray individually for the deceased, asking Allah for forgiveness and steadfastness.

Seeing the funeral procession, washing the body, carrying the bier, praying the funeral prayer, visiting the cemetery, and burying the body—these actions are all moments of reflection and advice. The Prophet (PBUH) instructed us to visit the graves for remembrance. Therefore, we should follow the same practice regarding death that was established during the time of the Prophet. Those who come to offer condolences can visit, give individual prayers for the deceased, but the gathering should not turn into a large congregation or meal program with a lecture, as this has become a part of the funeral practices only through innovation. Such practices harm the religion and introduce various innovations into it.

Question 3: Is there a specific supplication for the deceased’s steadfastness, or is it correct to say, “اللهم ثبتّه على سؤال منكر ونكير”?

Answer: Prayer is a form of supplication and request from Allah. After the burial, it is recommended to stand for a while at the grave and pray for the deceased’s steadfastness, forgiveness, and elevation in rank in your own words, or recite the general supplications for mercy and forgiveness that have been narrated. You can also add the following prayer, as found in Sahih Bukhari (4699): اللَّهُمَّ ثَبِّتْهُ بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ (O Allah! Keep him steadfast in this world and the Hereafter).

For the specific phrase you mentioned, you can make a similar supplication in your language, such as: “O Allah, grant steadfastness to the deceased at the time of questioning by the angels, and give them peace and success at the time of questioning.” There is no harm in saying this.

Question 4: In question 3, you mentioned that bodily organs cannot be sold, but some people sell organs like kidneys because they are in dire need due to poverty. What is the status of this?

Answer: Regardless of how desperate a person may be, they cannot sell parts of their body because the body belongs to Allah, and a person can only sell what they own. Moreover, this act goes against the respect and dignity of the human body to sell parts of it.

Islam has provided various means for the needy, such as taking a loan (Qard Hasan) in times of temporary need or using Zakat and charity if one is permanently unable to work. May Allah protect us from poverty.

Question 5: In your answer to question 9, you mentioned covering the “awrah” of a woman while giving her a bath. Does this mean the chest should not be covered? We usually cover the chest and legs of the deceased when washing them, so that it is not exposed.

Answer: To understand this, let’s first refer to a correct Hadith.

عَنْ عَائِشَةَ، قَالَتْ: لَمَّا أَرَادُوا غَسْلَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالُوا: وَاللَّهِ مَا نَدْرِي أَنْجَرِّدُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ ثِيَابِهِ كَمَا نُجَرِّدُ مَوْتَانَا أَمْ نَغْسِلُهُ وَعَلَيْهِ ثِيَابُهُ؟ فَلَمَّا اَخْتَلَفُوا أَلْقَى اللَّهُ عَلَيْهِمُ النَّوْمَ حَتَّى مَا مِنْهُمْ رَجُلٌ إِلَّا وَذَقْنُهُ فِي صَدْرِهِ، ثُمَّ كَلَّمَهُمْ مُكَلِّمٌ مِنْ نَاحِيَةِ الْبَيْتِ لَا يَدْرُونَ مَنْ هُوَ: أَنْ اغْسِلُوا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَيْهِ ثِيَابُهُ، فَقَامُوا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَغَسَّلُوهُ وَعَلَيْهِ قَمِيصُهُ، يَصُبُّونَ الْمَاءَ فَوْقَ الْقَمِيصِ وَيُدَلِّكُونَهُ بِالْقَمِيصِ دُونَ أَيْدِيهِمْ، وَكَانَتْ عَائِشَةُ تَقُولُ: لَوْ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ مَا غَسَّلْتُهُ إِلَّا نِسَاؤُهُ (صحيح أبي داود:3141)

Translation: “A’ishah (RA) said: When they wanted to wash the Prophet (PBUH), they said: ‘By Allah, we don’t know whether we should strip the Prophet (PBUH) of his clothes like we do for our dead or wash him while his clothes remain on him.’ When they disagreed, Allah made them sleep until none of them had his chin on his chest. Then a voice called out from the direction of the house (and they did not know who it was), saying: ‘Wash the Prophet (PBUH) while his clothes remain on him.’ They then washed the Prophet (PBUH) with his shirt on, pouring water over it and rubbing it with the shirt, not using their hands.” A’ishah (RA) said: “If I had known earlier what I know now, I would not have let anyone other than his wives wash him.”

The narration explains that it is permissible to remove the clothes of the deceased during washing to clean them properly, but the awrah, which is between the navel and the knee, should remain covered. If you cover the chest while washing, there is no harm in that, as the Prophet (PBUH) was washed with his clothes on, but it is fine to remove the clothes to ensure proper washing.

And Allah knows best.