Islamic Funeral Rites & Regulations: A Comprehensive Guide

Comprehensive Guide to Islamic Funeral Rites and Regulations

Important Issues and Rulings Regarding Funeral

(1) Illness and Islam:

Illness is a trial from Allah for the believer. The one who is patient during this trial deserves reward, and it leads to the elevation of ranks and the expiation of sins. Seeking treatment through lawful means does not contradict the concepts of Tawhid and trust in Allah, but one should not consider the medicine itself as the source of healing. Instead, the believer should believe that healing comes from Allah alone. A Muslim has a right over another Muslim to visit the sick, offer reassurance, and encourage patience and steadfastness. It is narrated in Ibn Majah that the Prophet ﷺ fell ill and passed away due to the same illness.
لمَّا مرضَ رسولُ اللَّهِ صلَّى اللهُ عليْهِ وسلَّمَ مرضَهُ الَّذي ماتَ فيهِ (صحيح ابن ماجه:1027)
Dying from illness is a sign of a good end, and for such a person, the Prophet ﷺ gave glad tidings:
إذا أرادَ اللَّهُ بعبدِه الخيرَ عجَّلَ لَه العقوبةَ في الدُّنيا ، وإذَا أرادَ اللَّهُ بعبدِه الشَّرَّ أمسَك عنهُ بذنبِه حتَّى يوافيَ بِه يومَ القيامة (صحيح الترمذي:2396)
Translation: When Allah intends good for a servant, He hastens punishment for them in this world; and when He intends harm for a servant, He withholds their punishment due to their sins until they meet it on the Day of Judgment.

(2) Desiring Death:

There are times in life when a person may face such intense hardship or trials that they may begin to desire death, or some even take their own lives. Islam prohibits the general wish for death, especially taking the path of destruction. Such circumstances should be viewed as part of divine decree, and one should frequently engage in repentance, seek forgiveness, and hold onto patience. In extreme trials or hardships, one may pray to Allah for death, but taking matters into one’s own hands is never allowed. During times of intense trials, one can pray:
وإذا أردتَ فتنةً في قومٍ فتوفَّني غيرَ مفتونٍ (صحيح الترمذي:3235)
Translation: O Allah, if You intend to afflict a people with a trial, then cause me to die without being tested.
Alternatively, one can pray:
اللَّهمَّ أحيني ما كانتِ الحياةُ خيرًا لي ، وتوفَّني إذا كانتِ الوفاةُ خيرًا لي (صحيح البخاري:6351)
Translation: O Allah, keep me alive as long as life is good for me, and take me when death is better for me.

(3) Will Before Death:

If someone feels that their time of death is near, they should write a will in the presence of two witnesses and keep it with a trustworthy person. Allah says:
يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ (المائدة:106)
Translation: O you who have believed, when death approaches any of you and you are making a will, two just men from among you or two others from outside your group should witness it.
The will should include instructions regarding rights, obligations, and the distribution of wealth and property. Additionally, it should advise family members and relatives to worship Allah, not associate partners with Him, avoid polytheism and innovation, and live according to the Book and the Sunnah. If it is believed that after death, the family might engage in acts of shirk (associating partners with Allah), it is important to make a will to prevent shirk and ensure that the burial follows the Sunnah. Furthermore, if the deceased has considerable wealth, they may will up to one-third of their wealth to charity in the path of Allah. It is not permissible to disown anyone, commit injustice, leave more than one-third of wealth, or will property to heirs in a will.

(4) Rulings for the Dying:

When the death of a Muslim is imminent and the state of agony (sakarat al-mawt) has begun, we should sit by them and gently encourage them to recite “La ilaha illallah” (There is no god but Allah) so that their end may be good, and their face should be turned towards the Qibla. The Prophet ﷺ said:
لقنوا موتاکم لا الہ الا اللہ (صحیح مسلم: 916)
Translation: Teach your dying ones to say, “La ilaha illallah.”
The reason for encouraging the recitation of “La ilaha illallah” is that salvation in the Hereafter depends on this phrase.
It is narrated from Sayyidna Mu’adh ibn Jabal (RA) that the Prophet ﷺ said:
من كانَ آخرُ كلامِهِ لا إلَهَ إلَّا اللَّهُ دَخلَ الجَنَّةَ (صحیح ابوداؤد: 3116)
Translation: Whoever’s last words are “La ilaha illallah” will enter Paradise.
Some people read Surah Yaseen near the dying, but the hadith regarding this practice is weak. However, there is no harm in reciting the Qur’an in general, as it may spiritually benefit the dying person. The recitation of the Qur’an after death is not practiced.

(5) Rulings After the Soul Leaves:

• Immediately after death, the deceased’s eyes should be closed, and only good words should be spoken. The Prophet ﷺ said:
  إذا حضرتُمْ موتاكُم فأغمِضوا البصرَ فإنَّ البصرَ يتبعُ الرُّوحَ وقولوا خيرًا فإنَّ الملائِكَةَ تؤمِّنُ علَى ما قالَ أهْلُ البيتِ (صحيح ابن ماجه:1199)
  Translation: When you are present at the death of your loved one, close their eyes, for the sight follows the soul. Speak good words because the angels say “Ameen” to the words spoken by the family.
• The deceased should also be covered with a cloth. A narration from Aisha (RA) states:
  سُجِيَ رسولُ اللهِ صلَّى اللهُ عليهِ وسلَّمَ حين مات بثوبٍ حبرةٍ (صحيح مسلم:942)
  Translation: When the Messenger of Allah ﷺ passed away, he was covered with a Yemeni cloth.
• The deceased’s jaws should be gently tied at the top, the joints should be softened, and a heavy object should be placed on the abdomen.
• The deceased’s debts should be paid, as the Prophet ﷺ said:
  نَفسُ المؤمنِ معلَّقةٌ بدَينِه حتَّى يُقضَى عنهُ (صحيح الترمذي:1097)
  Translation: The soul of the believer remains suspended because of their debt until it is paid off.
• The preparation and burial of the deceased should be done swiftly. The Prophet ﷺ said:
  أَسْرِعُواْ بالجنازةِ ، فإن تَكُ صالحةً فخيرٌ تُقَدِّمُونَهَا ، وإن يَكُ سِوَى ذلكَ ، فشَرٌّ تضعونَهُ عن رقابكم (صحيح البخاري:1315)
  Translation: Hurry with the funeral, for if the deceased is righteous, you are bringing them closer to good, and if not, you are removing a burden from your necks.

(6) Informing Relatives About the Death:

It is prohibited to announce the death through newspapers, notice boards, or television, but there is no harm in informing relatives and Muslims about the funeral and asking them to pray for forgiveness. In Sahih Muslim, it is mentioned that the Prophet ﷺ sent news of the death of Najashi to the people on the day of his passing. It is also incorrect to delay the funeral and wait for relatives who are far away.

(7) Upon Hearing the News of a Death:

When we hear the news of a Muslim’s death, we should say “Inna Lillahi wa Inna Ilayhi Raji’un.” Allah says:
الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ (البقرة:156)
Translation: Those who, when they are struck by a calamity, say, “Indeed, we belong to Allah, and indeed, to Him is our return.”
We can also say this supplication: إنا لله وإنا إليه راجعون. اللهمَّ ! أْجُرْني في مصيبتي وأَخلِفْ لي خيرًا منها (صحيح مسلم:918)
Translation: Indeed, we belong to Allah, and indeed, to Him is our return. O Allah, reward me for my affliction and replace it with something better.

(8) Patience Instead of Mourning Over the Deceased:

Death is a reality, and it can come at any time. Wailing, shouting, and mourning the deceased can lead to punishment. The Prophet ﷺ said:
إِنَّ المَيِّتَ لَيُعَذَّبُ بِبُكَاءِ أَهْلِهِ عَلَيْهِ (صحيح البخاري:1286)
Translation: The deceased is punished due to the crying of their family over them.
The Prophet ﷺ also said:
الميتُ يعذَّبُ في قبرِه بما نيحَ عليه (صحيح البخاري:1292)
Translation: The deceased is punished in the grave because of the mourning over them.
It is natural to feel sorrow and shed tears, and it is difficult to control. When the Prophet ﷺ’s son Ibrahim passed away, tears flowed from his eyes, and Abdur-Rahman bin Awf (RA) said, “O Messenger of Allah, are you also becoming impatient?” The Prophet ﷺ replied, “This is not impatience, but rather mercy”:
إنَّ العينَ تدمَعُ والقلبَ يحزَنُ ، ولا نقولُ إلَّا ما يُرْضِي ربَّنا ، وإنَّا بفِرَاقِكَ يا إبراهيمُ لمحزنونَ (صحيح البخاري:1303)
Translation: The eye sheds tears, and the heart feels sorrow, but we do not say except what pleases our Lord. Indeed, we are saddened by your departure, O Ibrahim.
Instead of mourning the deceased, patience brings reward. If two or three children die and the parents are patient, their reward is Paradise. It is narrated from Abu Huraira (RA) that the Prophet ﷺ said to a group of women from the Ansar:
“لا يموت لإحداكنَّ ثلاثةٌ من الولدِ فتحتسِبه ، إلا دخلت الجنةَ” . فقالت امرأةٌ منهن : أو اثنَين ؟ يا رسولَ اللهِ ! قال ” أو اثنَين “ (صحيح مسلم:2632)
Translation: The Messenger of Allah ﷺ said to the women of the Ansar: “None of you loses three children and believes it to be a test, except that she will enter Paradise.” A woman among them asked, “O Messenger of Allah, what if two children die?” He ﷺ replied, “Even if two die, the reward is the same.”
Indeed, for anyone who is patient over the death of any relative, the reward is Paradise. Abu Huraira (RA) narrated that the Prophet ﷺ said:
يقولُ اللهُ تعالَى : ما لعبدي المؤمنِ عندي جزاءٌ ، إذا قبضتُ صفِيَّه من أهلِ الدُّنيا ثمَّ احتسبه ، إلَّا الجنَّةَ (صحيح البخاري:6424)
Translation: Allah Almighty says: “I have no reward for My believing servant when I take one of his beloved ones from this world and he is patient, except Paradise.”

(9) Looking at the Deceased: Rulings for Men and Women:

The following rulings apply regarding looking at the face of the deceased according to the hadith:

• It is permissible to look at the deceased’s face, whether before or after the washing, the shrouding, or the funeral prayer, and if someone couldn’t see it during those times, they can view it before burial.
• It is not correct for people to repeatedly look at the deceased.
• If a relative arrives late due to traveling and the body has already been taken to the graveyard, it is permissible for them to look at the deceased’s face, as Imam Bukhari (RA) mentions a chapter on going to the deceased after the shrouding.
• Some people lower the deceased into the grave and then view them, which is incorrect.
• Some have the custom of leaving the deceased’s face open for hours so that others can see. However, the Sunnah is to cover the deceased’s face, as the Prophet ﷺ was covered with a cloth after his death. If there is a need to expedite the preparation of the body, the face may be uncovered temporarily to allow people to view it and avoid opening it repeatedly.
• It should be noted that only the face of the deceased should be seen, and the rest of the body should remain covered.
• A woman may look at the face of a deceased woman, and a man may look at the face of a deceased man who is a mahram (close relative). Likewise, a man may look at the face of a deceased woman who is his mahram. However, it is prohibited for someone to look at the face of a non-mahram deceased.
• If the deceased is an elderly woman, her face can be viewed by everyone.
• If a woman has not seen the face of the deceased and the body has already been taken to the graveyard, she should not go there to view the face.

(10) Kissing the Deceased:

Just as it is permissible to look at the face of the deceased, it is also permissible to kiss it, as was done by Abu Bakr (RA) when he kissed the Prophet ﷺ, and the Prophet ﷺ also kissed Uthman (RA). However, kissing is allowed only for those who are mahram (close relatives).

(11) The Husband Remains a Mahram for the Wife After Death:

It is widely believed by the public that after the husband’s death, the marriage is broken, and the wife becomes a stranger to him, meaning she cannot touch him, see him, or give him a bath. All these beliefs are incorrect. There is no evidence to suggest that the marriage is dissolved after death, nor is the wife a stranger to her deceased husband. After death, the wife can see her husband, touch him, and wash his body, and she will also inherit from his estate.

(12) The Juridical Status of Post-Mortem:

We are prohibited from desecrating or mutilating the body, but sometimes, a post-mortem is required for medical reasons, such as determining the cause of death (e.g., in cases of murder) or investigating an epidemic. A post-mortem can be performed by a female doctor on a woman’s body, and in her absence, a male doctor may perform it as well. It is not permissible to conduct a post-mortem for experimental purposes on a Muslim’s body, but it can be done on the body of a non-innocent person (such as a non-Muslim, an apostate, or an enemy of Islam) for research or experimentation.

(13) Removing Organs from the Deceased:

All human body parts are to be treated with respect and dignity. Selling or donating parts of the body after death is considered disrespectful. However, if a person has made a will to donate an organ to a needy person before death, some scholars permit it, while others categorically prohibit the removal of any organs either before or after death.

(14) A Husband and Wife Can give ghusl Each Other After Death:

A husband can wash his wife after her death, as it is narrated from Aisha (RA), who said:
رجعَ رسولُ اللَّهِ صلَّى اللَّهُ عليهِ وسلَّمَ منَ البَقيعِ فوجَدَني وأنا أجِدُ صُداعًا في رَأسي وأنا أقولُ وا رَأساهُ فقالَ بل أنا يا عائشَةُ وا رَأساهُ ثمَّ قالَ ما ضرَّكِ لَو مِتِّ قَبلي فقُمتُ علَيكِ فغسَّلتُكِ وَكفَّنتُكِ وصلَّيتُ عليكِ ودفنتُكِ (صحيح ابن ماجه:1206)
Translation: The Messenger of Allah ﷺ returned from the Baqi’ and found me in pain with a headache, saying, “Woe to my head!” I said, “Woe to mine!” He ﷺ replied, “Rather, I say, woe to my head, O Aisha!” Then he ﷺ asked, “What would have happened if you had died before me? I would have washed you, shrouded you, prayed for you, and buried you.”
Similarly, a wife can wash her husband, as Asma bint Umays (RA) washed her husband, Abu Bakr (RA), after his death.

(15) The Correct Way to Perform Ghusl for the Deceased:

The process of washing the deceased involves preparing warm water mixed with leaves of the berr tree. The clothes of the deceased are removed, and their private parts are covered. For a man, the private parts are between the navel and knees, and these should remain covered during the washing.

• If the nails, armpits, or mustache hair are long, they should be cleaned, and they can be placed with the body for shrouding.
• The washer should gently press the abdomen to expel any waste, wearing gloves, and clean the front and back private parts with berr water.
• Next, perform ablution (wudu) like for prayer, washing the hands up to the wrists three times, cleaning the mouth and nose, washing the face three times, the hands up to the elbows three times, wiping the head and ears, and then washing the feet up to the ankles.
• After performing ablution, pour the berr water on the head and beard first, then on the right and left sides, and then on the entire body. At least three washes should be done for complete purification, though washing once from head to toe suffices. If necessary, more than three washes can be performed. For the final wash, camphor can be added to make the body fragrant and remove the odor of impurities.
• A woman will wash another woman, and a woman’s awrah (private parts) is from the navel to the knee. The washing process for a woman is the same as for a man, and after completing it, she will braid the deceased’s hair into three braids.

(16) Washing a Decomposed or Mutilated Body:

Sometimes, a body may be disfigured, or it may decompose due to time or an accident. In such cases, washing the body may be difficult due to the decomposition or the condition of the body. If the body is decomposed and cannot be washed, or if it is mutilated due to an accident or other reasons, there are two scenarios for how it should be handled:

• First scenario: If the body has been mutilated, all the parts will be collected and washed.
• Second scenario: If the body is decomposed and washing is not possible, then tayammum (dry ablution) should be performed.

(17) Should the person giving the ghusl (ritual washing) perform ghusl?

There is a difference of opinion among scholars regarding whether the person giving the ghusl should also perform ghusl. A detailed article on this can be found Should the person giving the ghusl (ritual washing) perform ghusl?, but here is a summary of some rulings:

• Best Practice: It is recommended for the person giving the ghusl to perform ghusl. This is because it will fulfill the recommended practice (mustahabb), help them refresh their mind from any impurity caused by handling the body, and rejuvenate them.
  
• Precautionary Practice: If the person cannot perform ghusl, at least they should perform wudu (ablution), even if they performed it earlier. If they did not perform wudu before, they must do so before the funeral prayer.
  
• No Need to Clean Clothes: There is no need for the person who gave the ghusl to wash their clothes or remove them, because it is not obligatory to wash their body, so washing their clothes is not required either.
  
• Using Wudu for Other Prayers: The wudu performed for the funeral prayer can be used to perform other prayers, as there is no difference between the wudu for the funeral and that for other prayers.
  
• Meaning of “Whoever carries it should perform wudu”: This does not mean that everyone who carries the deceased (i.e., on the shoulders) must perform wudu. Rather, it refers to those who move the body, such as when they shift it from one place to another. The wudu mentioned is specifically for the funeral prayer.
  

(18) The Shroud for Men and Women

Both men and women are to be buried in three pieces of cloth. There is no authentic narration that distinguishes the shroud for men and women. In the book of Abu Dawood, there is a narration regarding five pieces of cloth, narrated by Layla bint Qa’if al-Thaqafiyah, who washed the daughter of the Prophet ﷺ, Umm Kulthum. This narration has been declared weak by Sheikh Zubair Ali Zai and also by Sheikh Albani. Therefore, Sheikh Albani in his rulings on funeral rites mentions that both men and women should have the same type of shroud, consisting of three pieces of cloth. Similarly, Sheikh Ibn Uthaymeen mentions that both men and women will be shrouded in three pieces of cloth, one wrapping over the other.

(19) The Method of Shrouding the Deceased

As mentioned above, both men and women should be shrouded in three white cloths. These three pieces of cloth should be larger than the deceased’s body, with the excess length at the head and feet. Fragrant incense should be sprinkled on these cloths. The deceased is laid on these cloths, and perfume (attar) should be applied on the thighs, hips, head, eyes, nose, ears, mouth, forehead, beard, hands, feet, armpits, and navel.

Then, the first cloth should be wrapped around the deceased starting from the left side, so the left side is covered first, then the right side, followed by the second cloth, and the same process is repeated. The third cloth is then wrapped in the same manner. The excess cloth at the feet is folded towards the front, and the excess at the head is folded towards the chest. The burial knots are then tied at the head, middle, and feet areas. These knots should be untied when the body is placed in the grave.

(20) The Type of Grave

There are two types of graves: the lahd (cave-like grave) and the shaqq (split grave).

The method of digging a lahd grave involves digging a rectangular hole in the ground the size of the deceased’s body, and then digging a hole in the lower wall of the grave in the direction of the qiblah, to place the body in. The mouth of the grave is then sealed with unburned bricks. The shaqq (split) method involves digging a long grave, the size of the deceased’s body. The lahd type of grave is considered superior to the shaqq type. After burial, the grave should be leveled or slightly raised, with the height not more than one hand span above the ground.

It is prohibited to raise the grave more than a handspan, to cover it with lime, to make it solid, to construct a building on top, to place markers, trees, or twigs, to hang garlands, burn incense, light candles, or have celebrations. Also, it is not permissible to bury more than one body in a grave, except in cases of necessity. Moving a body from one grave to another is also prohibited, though it may be allowed in certain cases of necessity.

(21) Rulings on Carrying the Deceased

When someone passes away, haste should be made in burying them. After preparing the body for burial, the male Muslim may carry the deceased in a coffin to the graveyard. A male can carry the body without it being covered, or with a cloth, and there is no harm in either case. However, for a female deceased, it is better to cover the coffin with a cloth as it is an area of modesty (sitr).

A woman can carry the body of another woman, but she should not carry the body of a male, nor walk behind the funeral procession.

Narrated by Umm ‘Atiyyah (رضي الله عنهم): “We were forbidden from following funeral processions, but it was not made an emphatic prohibition.” (Sahih al-Bukhari: 1278)

Men, whether walking or riding, are encouraged to follow the funeral procession. The Prophet ﷺ said: “When someone is ill, visit him, and when he dies, follow his funeral procession.” (Sahih al-Bukhari: 5651)

It is permissible for those walking to go ahead of the funeral procession, but it is recommended to follow it. The Prophet ﷺ said: “The rider should follow the funeral procession, and the walkers should follow behind, ahead, to the right, or to the left of it, as close as possible.” (Sahih Abu Dawood: 3180)

While walking behind the funeral, silence should be maintained. Some people raise their voices by reciting the shahada or making loud dhikr, which is a bid’ah (innovation). The companions of the Prophet ﷺ disliked raising voices behind the funeral procession.

The Companions of the Prophet ﷺ used to dislike raising their voices behind the funeral procession. (Ahkam al-Jana’iz by al-Albani: 92)

The Prophet ﷺ said: “Do not follow the funeral procession with loud voices or fire.” (Sunan Abu Dawood: 3171)

Sheikh Albani said that although the chain of narration of this hadith is weak, it is supported by other authentic and sound narrations, which give it strength. (Ahkam al-Jana’iz: 91)

This means that just as raising voices behind the funeral procession is prohibited, bringing fire is also prohibited, as this resembles the practices of the People of the Book. Although smoking a cigarette behind a funeral procession is not included in this ruling, it is prohibited to engage in intoxicants. Smoking at a funeral reflects our negligence towards the Hereafter, which is unbecoming for a Muslim.

Similarly, it is recommended to stand when seeing a funeral procession, and when the deceased is placed in the grave, one should sit. The Prophet ﷺ said: “When you see a funeral procession, stand, and the person following the procession should not sit until the body is placed in the grave.” (Sahih al-Bukhari: 1310)

This hadith indicates the obligation to stand when seeing a funeral procession, while another hadith prohibits sitting when one sees it. The Prophet ﷺ said: “Sit and oppose them (the Jews).” (Sahih Abu Dawood: 3176)

By reconciling these two narrations, it is concluded that it is recommended to stand.

(22) Advice Before the Funeral Prayer:

Death is the best admonition for humans, provided they are believers. The Prophet ﷺ ordered visiting graves to remind one of the Hereafter. For a believer, witnessing a funeral is enough as an admonition, and visiting the graveyard is sufficient to remind one of the Hereafter, so there is no need for additional advice. Often, there is a wait before the funeral prayer, with people already seated waiting for others to arrive. In such situations, it is fine for the Imam to offer some advice, and this is indeed an ideal time for it, as the hearts and minds are ready to accept admonition. However, it is important to note that there is no evidence from the Prophet ﷺ of giving a sermon before the funeral prayer, but in general, there are instances of reminders at the time of a funeral, as narrated by Anas bin Malik (RA):

مَرُّوا بجَنازةٍ فأثنَوا عليها خيرًا، فقال النبيُّ صلَّى اللهُ عليه وسلَّم : وَجَبَتْ . ثم مَرُّوا بأخرَى فأثنَوا عليها شرًّا، فقال : وَجَبَتْ فقال عُمَرُ بنُ الخطابِ رضي الله عنه : ما وَجَبَتْ ؟ قال : هذا أثنَيتُم عليه خيرًا، فوَجَبَتْ له الجنةُ، وهذا أثنَيتُم عليه شرًّا، فوَجَبَتْ له النارُ، أنتم شُهَداءُ اللهِ في الأرضِ .(صحيح البخاري:1367)

Translation: A group of companions passed by a funeral, and people praised the deceased (saying what a good man he was). Upon hearing this, the Prophet ﷺ said, “He has earned Paradise.” Then, they passed by another funeral, and the people spoke ill of the deceased, upon which the Prophet ﷺ said, “He has earned Hell.” Umar ibn al-Khattab (RA) asked, “What does ‘earned’ mean?” The Prophet ﷺ replied, “The one you praised, Paradise has become due for him, and the one you spoke ill of, Hell has become due for him. You are the witnesses of Allah on earth.”

Therefore, giving a sermon or admonition before the funeral prayer is not obligatory. The funeral should be prayed over without delay, and the body should be buried as soon as possible. If there is a wait, there is no harm in offering a few words of advice, as long as it is not in the form of a sermon.

سمعت جرير بن عبد الله يقول يوم مات المغيرة بن شعبة ، قام فحمد الله وأثنى عليه ، وقال : عليكم بإتقاء الله وحده لا شريك له ، والوقار ، والسكينة ، حتى يأتيكم أمير ، فإنما يأتيكم الآن . ثم قال : استعفوا لأميركم ، فإنه كان يحب العفو . ثم قال : أما بعد فإني أتيت النبي صلى الله عليه وسلم قلت : أبايعك على الإسلام ، فشرط علي : والنصح لكل مسلم . فبايعته على هذا ، ورب هذا المسجد إني لناصح لكم . ثم استغفر ونزل .(صحيح البخاري:58)

Translation: Ziyad bin Alaqa said, “I heard Jareer bin Abdullah say that the day Mughira bin Shu’ba (the governor of Kufa) died, he stood up to deliver a sermon. He praised and thanked Allah, and said: ‘You must fear Allah alone, with no partners. Be calm and patient until your new leader arrives. He will be here soon.’ He then said, ‘Seek forgiveness for your leader, for he loved forgiveness.’ He continued, ‘I once came to the Prophet ﷺ and said, “I pledge allegiance to you for Islam.” He placed a condition upon me: “You must be a sincere advisor to every Muslim.” I pledged to this, and by the Lord of this mosque, I am a sincere advisor to you all.’ Then he asked for forgiveness and stepped down.”

While this narration appears to involve a sermon, it is not a continuous practice or something that should be performed routinely, especially not at the time of a funeral. The Prophet ﷺ did not establish such a practice before funeral prayers, and the sermon of Abu Bakr (RA) after the death of the Prophet ﷺ had a specific context, as Umar ibn al-Khattab (RA) was initially rejecting the death of the Prophet ﷺ, requiring clarification from Abu Bakr (RA).

In some places today, after burial, people gather in the graveyard, and a preacher addresses the people as part of the funeral. This is a clear innovation (Bid’ah) and is not part of the Sunnah of the Prophet ﷺ. Occasionally, companions would sit by graves and remind each other of the Hereafter, but this was informal. Having a preacher formally speak while standing or sitting to address everyone contradicts the Sunnah. It is better to complete the burial promptly and individually pray for the deceased, asking for forgiveness and steadfastness.

(23) Rules Regarding Funeral Prayer and Arrangement of the Rows:

• The funeral prayer is a fard kifayah (communal obligation), meaning if some people in the village attend the funeral, the duty is fulfilled for everyone, but if no one prays the funeral prayer, the entire community will be sinful.
• It is recommended to form three rows for the funeral prayer, though it is not mandatory, as there are reports, but the raised (authentic) narrations are weak. If there are a hundred people in the funeral, and they intercede for the deceased, their intercession will be accepted. The Prophet ﷺ said:

ما من ميِّتٍ تُصلِّي عليه أمَّةٌ من المسلمين يبلغون مائةً . كلُّهم يشفعون له . إلَّا شُفِّعوا فيه(صحيح مسلم:947)

Translation: “No deceased person is prayed upon by a group of Muslims numbering a hundred or more, and they all intercede for him, except that their intercession will be accepted.”

The Prophet ﷺ also said:

ما من رجلٍ مسلمٍ يموتُ فيقوم على جنازتِه أربعون رجلًا ، لا يشركون بالله شيئًا إلا شفَّعهم اللهُ فيه(صحيح مسلم:948)

Translation: “Whenever a Muslim dies, and forty men stand for his funeral prayer, who do not associate anything with Allah, Allah will certainly accept their intercession for him.”

Even if two people testify to the goodness of the deceased, he will be deserving of Allah’s mercy and paradise. The Prophet ﷺ said:

أيُّما مسلمٍ، شَهِدَ له أربعةٌ بخيرٍ، أدخَله اللهُ الجنةَ . فقُلْنا : وثلاثةٌ، قال : وثلاثةٌ . فقُلْنا : واثنانِ، قال : واثنانِ . ثم لم نسألْه عن الواحدِ .(صحيح البخاري:1368)

Translation: “If four people testify to the goodness of a Muslim, Allah will admit him to Paradise. We asked, ‘What if three testify?’ He replied, ‘Three as well.’ We asked, ‘What about two?’ He replied, ‘Two as well.’ Then we did not ask him about one.”

• The rows do not need to be odd; even rows are also permissible.
• If the deceased is a man, the Imam should stand at the head, and if a woman, at the center.
• If there are men, women, and children in the funeral, the women should be placed towards the Qiblah, followed by the children, and then the men should be placed near the Imam.
• If women attend the funeral prayer, they should stand behind the men.
• Intelligent children may stand in the rows with adults, as it is narrated that Ibn Abbas (RA) prayed the funeral prayer in the same row as adults when he was a child. If the children are not of sound understanding, they should be placed in the back rows.
• Funeral prayers may also be performed in a mosque, as the Prophet ﷺ prayed the funeral of the two sons of Sahal and Suhayl in the mosque. (Muslim: 973)
• In many cities, a mosque is built outside the boundaries of the cemetery for the funeral prayer. There is no harm in performing the prayer there, as it is not within the graveyard. However, building a mosque inside the cemetery for the regular five prayers is not allowed. The Prophet ﷺ said:

الأرضُ كلَّها مسجدٌ إلَّا المقبرةَ والحمَّامَ(صحيح الترمذي:317)

Translation: “The entire earth has been made a place of prostration and purification, except for graveyards and bathhouses.”

Even the funeral prayer should not be offered between graves, as it is prohibited to pray in such a location due to the risk of associating partners with Allah. The Prophet ﷺ said:

نَهَى أنْ يُصَلَّى على الجنائِزِ بينَ القبورِ(صحيح الجامع:6834)

Translation: “The Prophet ﷺ prohibited praying for the deceased between the graves.”

However, after the burial, the prayer for the deceased can be performed at the grave of the person whose funeral prayer was missed.

(24) The Method of Funeral Prayer:

For the funeral prayer, the prerequisites include ablution, facing the Qibla, and having the intention. After organizing the rows, the Imam or the person to whom the deceased has bequeathed the responsibility to lead the prayer should offer the funeral prayer. Evidence shows up to nine Takbeers, but four Takbeers is the final practice of the Prophet ﷺ, and the consensus of the companions is on this, so only four Takbeers will be recited in the funeral prayer. A detailed discussion on this will follow later.

First Takbeer: Recite “A’udhu billahi min ash-shaytan ir-rajim, Bismillah, and Surah Al-Fatiha.” It is permissible to recite a supplication before Surah Al-Fatiha and another Surah after it, but reciting Surah Al-Fatiha is obligatory.

Second Takbeer: Recite the Salat Ibrahimiyyah (the blessings upon the Prophet ﷺ).

Third Takbeer: Recite the Du’a for the deceased. There are many supplications for the deceased, any of which is sufficient. One such prayer is:
اللَّهمَّ اغْفِرْ لحيِّنا وميِّتِنا وشاهدنا وغائِبنا وصَغيرنا وَكبيرنا وذَكرِنا وأُنثانا اللَّهمَّ مَنْ أحييتَه مِنَّا فأحيِه علَى الإسلامِ ومن تَوَفَّيتَه مِنَّا فتَوفَّهُ علَى الإيمانِ اللَّهمَّ لا تحرمنا أجرَه ولا تُضلَّنا بعدَه (صحيح ابن ماجه:1226)
Translation: O Allah, forgive our living and deceased, those present and absent, our young and old, our male and female. O Allah, whoever You give life among us, give him life in Islam, and whoever You cause to die, cause him to die in faith. O Allah, do not deprive us of his reward, and do not mislead us after him.

Fourth Takbeer: After the final Takbeer, offer the Tasleem (Salam). It is noted that in the funeral prayer, only one Tasleem is mentioned, so the essential practice is to offer one Salam, though based on the general practice of two Tasleems in regular prayers, two Salam can also be offered. Therefore, both one and two Tasleems are permissible.

• It is essential to raise the hands (Raf’ al-Yadain) with every Takbeer.
• The funeral prayer can be performed silently (Sirr) or aloud (Jahr), both are permissible.

(25) Women Can Also Perform Funeral Prayer:

Some people believe that women cannot lead or perform the funeral prayer, citing a narration that says:
لَيْسَ للنِّسَاءِ في الجنازَةِ نصيبٌ (مجمع الزوائد:16/3)
Translation: Women have no share in the funeral.
This narration will not be used as evidence because it is weak. Sheikh Albani has classified it as very weak (ضعيف الترغيب:2069).

The truth is that women can also perform the funeral prayer. Abu Salma bin Abdul Rahman narrates that when Sa’d bin Waqas رضي الله عنه passed away, Aisha رضي الله عنها said:
ادخُلوا به المسجدِ حتى أصليَ عليه (صحيح مسلم:973)
Translation: Bring his funeral to the mosque so I can pray the funeral prayer on him.

The most virtuous prayer for women is in their homes, and in this regard, it is not a problem for women to gather at home after the deceased has been washed and shrouded to perform the funeral prayer in congregation. If they wish, they can also pray the funeral prayer with men in the mosque, as evidenced by the aforementioned narration of Aisha رضي الله عنها, which shows that women did perform the funeral prayer in the mosque.

A question was asked to Sheikh Ibn Uthaymeen رحمه الله about whether it is permissible for all the women of a household to gather and perform the funeral prayer at home. He responded that there is no harm in it; women can perform the funeral prayer either in the mosque with men or at the home where the deceased resides, as women were not prohibited from performing the funeral prayer, rather only visiting the graves was prohibited. (مجموع فتاوى ابن عثيمين:17/157)

(26) Takbeers of the Funeral Prayer and the Companions:

There is evidence that more than four Takbeers were recited in the funeral prayer, with mentions ranging from three to nine Takbeers, but the most authentic narrations in the two Sahihs mention five Takbeers.

Abd al-Rahman bin Abi Layla narrates: كان زيدٌ يُكبِّرُ على جنائزِنا أربعًا . وإنه كبَّر على جنازةٍ خمسًا . فسألتُه فقال : كان رسولُ اللهِ صلَّى اللهُ عليه وسلَّمَ يُكبِّرُها . (صحيح مسلم:957)
Translation: Zayd bin Arqam رضي الله عنه used to recite four Takbeers in our funeral prayers. However, once, he recited five Takbeers. We asked him, “You always recite four Takbeers, why did you recite five today?” He replied, “The Messenger of Allah ﷺ used to recite five Takbeers.”

This narration is found in multiple Hadith collections such as Abu Dawood, Tirmidhi, Nasai, Ibn Majah, Bayhaqi, Musnad Tiyalasi, and Musnad Ahmad.

Imam Nawawi رحمه الله wrote under this narration: دل الإجماع على نسخ هذا الحديث لأن ابن عبد البر وغيره نقلوا الإجماع على أنه لا يكبر اليوم إلا أربعا ، وهذا دليل على أنهم أجمعوا بعد زيد بن أرقم ، والأصح أن الإجماع يصح من الخلاف (شرح مسلم)
Translation: The consensus indicates that this narration has been abrogated because Ibn Abd al-Barr and others have transmitted the consensus that nowadays only four Takbeers are recited. This is evidence that after Zayd bin Arqam, the consensus was reached, and the correct view is that consensus is valid after disagreement.

Thus, according to Imam Nawawi رحمه الله, the narration of five Takbeers is abrogated, and the consensus is on four Takbeers. The majority opinion is that only four Takbeers are prescribed for the funeral prayer. There are four reasons for this:

1. It is narrated by the majority of the companions, who recited four Takbeers more frequently than those who mentioned five.
2. This practice is mentioned in the Sahihs.
3. There is a consensus on four Takbeers.
4. The last practice of the Prophet ﷺ was four Takbeers, as Imam Hakim narrated in his Mustadrak from Ibn Abbas رضي الله عنهما, who reported: “The last time the Messenger of Allah ﷺ prayed a funeral, he recited four Takbeers.” (Nail al-Awtar, Bab ‘Adad Takbeer Salat al-Janazah)

The opinion of the author of Awn al-Ma’bud also leans towards four Takbeers. He quotes from Ali bin Ja’d some actions of the companions that indicate consensus on four Takbeers, such as the narration from Bayhaqi that Umar رضي الله عنه said: “The companions sometimes recited four and sometimes five Takbeers, but we settled on four.” In another narration from Abu Wail رضي الله عنه in Bayhaqi, it is mentioned that during the time of the Prophet ﷺ, the companions used to recite four, five, six, or seven Takbeers, but Umar رضي الله عنه gathered them and insisted on four Takbeers. Ibrahim al-Nakha’i also narrates that the companions gathered at Abu Mas’ud رضي الله عنه’s house and agreed on four Takbeers for the funeral prayer. (Awn al-Ma’bud, Bab al-Takbeer ‘Ala al-Janazah)

Imam Tirmidhi narrates the Hadith of Najashi, which mentions four Takbeers, and writes that the majority of the Prophet’s companions, and other scholars, agree that there are four Takbeers in the funeral prayer. This opinion is held by Sufyan al-Thawri, Malik bin Anas, Ibn al-Mubarak, Shafi’i, Ahmad, Ismail, and others. (Sunan Tirmidhi, Bab ma Jaa fi al-Takbeer ‘Ala al-Janazah)

Sheikh Ibn Baz رحمه الله was asked whether extra Takbeers can be recited for a person of great virtue in the funeral prayer. He responded that the best practice is to stick to four Takbeers, as it was the final practice of the Prophet ﷺ, even though Najashi had great virtue, the Prophet ﷺ still recited only four Takbeers in his funeral prayer. (Majmu’ Fatawa wa Rasa’il Ibn Baz – Volume 13)

In conclusion, the four Takbeers in the funeral prayer is the last practice of the Prophet ﷺ and is the consensus of the companions, so only four Takbeers should be recited in the funeral prayer.

(27) Performing the Funeral Prayer for Multiple Deceased Individuals:

Regarding performing the funeral prayer for multiple deceased individuals at once, Sheikh Ibn Baz رحمه الله states that the Sunnah is to gather all the bodies and perform one funeral prayer for them, because the Prophet ﷺ instructed to hasten the funeral process. Sheikh Albani رحمه الله in Ahkam al-Janazah mentions that when multiple bodies of men and women are gathered, one funeral prayer should be performed for all of them. He cites an incident narrated by Ibn Umar where nine funerals were prayed together. He also states that it is permissible to perform the funeral prayer for each deceased person separately, as the Prophet ﷺ did for the martyrs of Uhud.

In summary, it is better to perform one funeral prayer for all the deceased at once, but if separate prayers are performed for each, it is still permissible. When multiple funeral prayers are performed in one session, the person performing the prayer will receive the reward equivalent to one qirat for each funeral. Allah’s grace is vast.

(28) The Method for Making Up Missed Takbeers in the Funeral Prayer:

All four Takbeers of the funeral prayer are pillars, and without their recitation, the prayer of both the Imam and the congregation will not be valid.

If the Imam forgets and ends the prayer after three Takbeers, he should be reminded to recite the fourth. Otherwise, the prayer is invalid. If the Imam does not recite the fourth Takbeer even after being reminded, the congregation should recite the fourth Takbeer themselves to complete their prayer.

If a congregant joins the prayer after two Takbeers, they should recite Al-Fatiha in the first Takbeer, the Salat upon the Prophet ﷺ in the second Takbeer, and after the Imam finishes the Salam, they should recite the third Takbeer and make a supplication for the deceased, followed by reciting the fourth Takbeer themselves and concluding the prayer with Salam.

Sheikh Ibn Baz رحمه الله mentions that if someone misses some Takbeers of the funeral prayer, it is Sunnah to make them up, based on the general principle from the words of the Prophet ﷺ:
إذا أقيمت الصلاة فامشوا إليها وعليكم السكينة والوقار، فما أدركتم فصلوا، وما فاتكم فاقضوا
(When the prayer is established, walk towards it with tranquility, whatever you catch, pray, and what you miss, make up for it.)

The method for making up missed Takbeers is as follows: the Takbeer that was caught should be considered the first Takbeer of the prayer, and the missed Takbeer should be considered the last. The Prophet ﷺ said:
فما أدركتم فصلوا، وما فاتكم فأتموا
(What you catch, pray, and what you miss, make up.)

If a congregant joins the prayer at the third Takbeer, they should recite the Takbeer and then Al-Fatiha. When the Imam recites the fourth Takbeer, the congregant should recite it as well and then recite the Salat upon the Prophet ﷺ. After the Imam finishes the Salam, the congregant should make the third Takbeer for the deceased, followed by the fourth Takbeer and complete the prayer with Salam. (Majmu’ al-Fatawa: 13/149)

(29) The ruling on offering the absentee funeral prayer

Just as it is established to offer the funeral prayer while the body is present or after burial at the grave, it is also established that when a deceased person is in one city and their acquaintances are in another city, they can offer the funeral prayer on their behalf (ghayabanah).

In Sahih Bukhari, it is narrated from Hazrat Jabir bin Abdullah (RA) that the Prophet (PBUH) said:

قَدْ تُوُفِّيَ الْيَوْمَ رَجُلٌ صَالِحٌ مِنَ الْحَبَشِ، فَهَلُمَّ فَصَلُّوا عَلَيْهِ. قَالَ: فَصَفَفْنَا، فَصَلَّى النَّبِيُّ صَلَّى اللَّهِ عَلَيْهِ وَسَلَّمَ عَلَيْهِ وَنَحْنُ صُفُوفٌ۔ (صحيح البخاري:1320)

Translation: “Today, a righteous man from Abyssinia (the King of Abyssinia, Najashi) has passed away. Come, let us offer his funeral prayer.” Jabir (RA) said that we lined up, and the Prophet (PBUH) led the funeral prayer while we were in rows.

Some scholars have considered this to be specific to Najashi, but there is no evidence to restrict it to him. Therefore, those who say that Najashi’s body was presented before the Prophet as a miracle, making it not a ghayabanah funeral prayer but a present one, are mistaken. Their opinion is weak and should be disregarded. Those who consider the ghayabanah funeral prayer to be a bid’ah (innovation) or unlawful are also in error. In reality, the ghayabanah funeral prayer is permissible and general, as the Prophet (PBUH) himself led a ghayabanah funeral prayer and instructed the companions to do so, as evidenced by his clear command, “فصلوا عليه” (offer the funeral prayer for him). Additionally, no companion is reported to have rejected the ghayabanah funeral prayer.

Rais-ul-Ahrar Maulana Muhammad Rais Nadwi (may Allah preserve him) writes in his book on funeral prayers and their issues, discussing the incident of Najashi:

This clearly shows that offering the funeral prayer for a Muslim is generally permissible; it is not necessary for the body to be present in front of the people. When the Prophet (PBUH) instructed the funeral prayer for Najashi, he used the clear words “صلوا على أخيكم النجاشي,” meaning that Najashi, for whose ghayabanah funeral prayer you are to pray, is your brother in faith. This was in line with the Islamic principle, “إنما المؤمنون إخوة” (The believers are brothers to one another) (Al-Hujurat: 10). It is evident that for the funeral prayer, it is necessary for the deceased to be a believer, but it is not a requirement for their body to be present before the people. End quote.

(30) Disliked Times for Burial

There are three times during which it is prohibited to offer the funeral prayer and bury the deceased:

It is narrated by Aqbah bin Amir Al-Juhani (RA), who said:

ثلاثُ ساعاتٍ كان رسولُ اللهِ صلَّى اللهُ عليه وسلَّمَ ينهانا أن نُصلِّيَ فيهنَّ. أو أن نَقبرَ فيهن موتانا: حين تطلعُ الشمسُ بازغةً حتى ترتفعَ. وحين يقومُ قائمُ الظهيرةِ حتى تميلَ الشمسُ. وحين تَضيَّفُ الشمسُ للغروبِ حتى تغربَ. (صحيح مسلم:831)

Translation: “There are three times during which the Messenger of Allah (PBUH) forbade us from offering prayers or burying our dead: when the sun rises until it has fully risen, when it is midday until the sun inclines (towards the west), and when the sun is about to set until it sets.”

This hadith also mentions prayer (salat), which is proof that just as it is forbidden to bury the deceased during these times, it is also forbidden to offer the funeral prayer. Therefore, one can offer the funeral prayer and bury the deceased after Fajr, Zuhr, and Asr prayers.

A Question and Its Answer: There is a hadith that suggests not to delay when a funeral arrives, which some scholars have used to argue that we can bury the deceased at any time, even during the prohibited hours. First, let’s see that hadith:

It is narrated from Ali ibn Abi Talib (RA):

أنَّ النبيَّ – صلَّى اللهُ عليهِ وسلَّم – قال له: يا عَلِيُّ! ثلاثٌ لا تؤخِّرْها: الصلاةُ إذا أَتَتْ، والجَنازةُ إذا حَضَرَتْ، والأَيِّمُ إذا وَجَدْتَ لها كُفْؤًا (مشکوۃ , ترمذی، بیہقی)

Translation: The Prophet (PBUH) said to him: “O Ali! Do not delay three things: prayer when it is due, the funeral when it arrives, and the widow when you find her suitable match.”

This hadith has been deemed weak by Sheikh Al-Albani (may Allah have mercy on him), but its meaning is correct. (Takhreej Mishkat-ul-Masabih: 577)

Based on this hadith, the following points should be noted:

1. The prohibition on burying during the three times is not of a mandatory nature but is considered disliked (makruh).
2. If there is a necessity, such as if the time is short and burial is required, one may bury the deceased during the prohibited times without any issue.
3. Deliberately burying the deceased during these times is prohibited. However, if there was a delay in preparation for burial, and further delay is not possible, burial can take place during the prohibited times.
4. The meaning of this hadith is that there should be no delay in the burial of the deceased, but if there is a valid reason, such as lack of time, it is permissible to bury the deceased even during the prohibited times. Another hadith supports this interpretation.

Night Burial: There is a hadith that prohibits burying at night. Here is the narration:

It is found in Sahih Muslim:

فزجر النبيُّ صلَّى اللهُ عليهِ وسلَّمَ أن يُقبرَ الرجلُ بالليلِ حتى يصلى عليهِ. إلا أن يضطرَ إنسانٌ إلى ذلك. وقال النبيُّ صلَّى اللهُ عليهِ وسلَّمَ “إذا كفَّنَ أحدكم أخاهُ فليُحْسِنْ كفنَه ” .(صحيح مسلم:943)

Translation: “The Prophet (PBUH) discouraged burying a person at night until the funeral prayer has been offered. However, if someone is forced to do so, then it is allowed. And the Prophet (PBUH) said: ‘When you prepare your brother for burial, do so with the best of preparations.'”

This hadith indicates that if there are difficulties in preparing the body for the funeral prayer or burial at night, it is better not to bury the deceased at night. However, if there is no other choice, burial can take place at night.

Ibn Abbas (RA) said

مات إنسانٌ ، كان رسولُ اللهِ صلَّى اللهُ عليهِ وسلَّمَ يعودُهُ ، فمات بالليلِ ، فدفنوهُ ليلًا ، فلمَّا أصبحَ أخبروهُ ، فقال : ما منعكم أن تُعَلِّمُوني . قالوا : كان الليلُ فكرهنا ، وكانت ظلمةٌ ، أن نَشُقَّ عليك ، فأتى قبرَهُ فصلَّى عليهِ .(صحيح البخاري:1247)

Translation: “A person died who had been visited by the Prophet (PBUH), and he passed away at night. They buried him at night, and in the morning, they informed the Prophet (PBUH). He said: ‘Why did you not inform me?’ They replied: ‘It was night, and we feared the darkness would cause difficulty for you.’ The Prophet (PBUH) then went to his grave and prayed for him.”

Many companions and female companions were also buried at night, including Abu Bakr (RA), Uthman (RA), Aisha (RA), Abdullah bin Masood (RA), and Fatima (RA).

(31) Burial Etiquettes and Issues:

٭ Every Muslim’s body should be buried, and even if the body of a non-Muslim is found, it should be buried, but it is not permissible to bury a non-Muslim in a Muslim cemetery.
٭ The body should be lowered into the grave by a man, not a woman. However, if the body is of a woman, it is better for her male guardian (mahram) to lower her into the grave, and if there is no male guardian, an elderly man may do it. Anas bin Malik (RA) narrates:
شَهِدْنَا بِنْتًا لرسولِ اللهِ صلَّى اللهُ عليهِ وسلَّمَ ، قال : ورسولُ اللهِ صلَّى اللهُ عليهِ وسلَّمَ جالسٌ على القبرِ ، قال : فرأيتُ عيناهُ تدمعانِ ، قال : فقال : هل منكم رجلٌ لم يُقَارِفِ الليلةَ . فقال أبو طلحةَ : أنا ، قال : فانْزِلْ . قال : فنزَلَ في قَبْرِهَا .( صحيح البخاري:1285)
Translation: We were present at the burial of the daughter of the Messenger of Allah (PBUH). The Prophet (PBUH) was sitting by the grave, and I saw his eyes filled with tears. Then he asked, “Is there anyone among you who has not had relations with his wife tonight?” Abu Talha (RA) replied, “I have not.” The Messenger of Allah (PBUH) then said, “In that case, you may lower her into the grave.” So, he descended into her grave.

٭ The method of lowering the body into the grave is to lower it from the feet side and while doing so, say “بِسْمِ اللَّهِ وَعَلَى مِلَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ”.
٭ After lowering the body into the grave, it should be laid on its right side, and its face should be turned towards the Qibla. The shroud should be untied, but the face should not be uncovered.
٭ To seal the grave, first use raw bricks, wood, bamboo, or planks to prevent the soil from collapsing into the grave when it is filled.
٭ Then, the people attending the funeral should place two or three handfuls of soil on the grave. Finally, the grave digger should raise the mound of soil to the level of the ground or about a hand’s width higher and sprinkle water over it.
٭ It is not proven from hadith that the following words should be recited when placing soil: “مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى.” Although a narration exists in this regard, it has been declared weak by Al-Albani.
لمَّا وُضِعت أمُّ كلثومٍ بنتُ رسولِ اللَّهِ صلَّى اللهُ علَيهِ وسلَّمَ في القبرِ قالَ رسولُ اللَّهِ صلَّى اللهُ علَيهِ وسلَّمَ : مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى(أحکام الجنائز:194)
Translation: When the daughter of the Messenger of Allah, Umm Kulthum, was placed in the grave, the Messenger of Allah (PBUH) recited: “We created you from the earth, we return you to it, and we will bring you forth from it a second time.”

٭ It is an innovation (Bid’ah) to place anything in the grave for the deceased, such as talismans, clothes, or items associated with saints. Similarly, placing flowers, garlands, or branches on the grave for reward is also an innovation. Additionally, raising the grave more than a hand’s width, illuminating it, applying lime, making it permanent, or placing inscriptions is not allowed. However, stones can be used to mark the grave.

(32) Sprinkling Water on the Grave After Burial:

Sprinkling water on the grave after burial is recommended. Several hadiths support this practice. The Prophet (PBUH) sprinkled water on the grave of Sa’d bin Mu’adh (RA), on his son Ibrahim’s grave, and instructed the sprinkling of water on the grave of Uthman bin Maz’oon (RA). Bilal bin Rabah (RA) also sprinkled water on the Prophet’s grave. These narrations have been classified as weak by Al-Albani, but later a sound narration was found, and the Sheikh said:
في رش القبر أحاديث كثيرة ، ولكنها معلولة – كما بينت ذلك في “الإرواء” (3/205 – 206) . ثم وجدت في “أوسط الطبراني” حديثاً بإسناد قوي في رشه صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لقبر ابنه إبراهيم ، فخرجته في “الصحيحة” (3045) ” انتهى من ” سلسلة الأحاديث الضعيفة ” (13/994) .
Translation: There are many narrations regarding sprinkling water on graves, but none are free from defects, as I explained in “Irwa al-Ghalil” (3/205-206). Later, I found a sound narration in “Awasat al-Tabarani” with a strong chain of narration where the Prophet (PBUH) sprinkled water on the grave of his son Ibrahim, and I have included this in “Silsilat al-Ahadith al-Sahihah” (3045).

The narration from Tabarani al-Awsat is:
وعن عائشة أن النبي صلى الله عليه وسلم رش على قبر ابنه إبراهيم‏.‏(رواه الطبراني في الأوسط)
Translation: Aisha (RA) narrated that the Prophet (PBUH) sprinkled water on the grave of his son Ibrahim. (Reported by Tabarani in Al-Awsat)

Regarding this narration, Haythami said that its narrators are all authentic except for Sheikh Tabarani.
Therefore, it can be concluded that sprinkling water on the grave is recommended and is supported by several scholars, including Sheikh Ibn Baz and Sheikh Ibn Uthaymeen (may Allah have mercy on them).

Several points should be kept in mind regarding sprinkling water on the grave:

(a) It is recommended to sprinkle water immediately after the burial so that the benefits of sprinkling water can be realized. Some benefits include:

• Settling the dust.
• Protecting the grave from the winds.
• Preventing any bad odors from the corpse, which could attract animals to disturb the body.

(b) Sprinkling water on the grave is not mandatory, but recommended; if not done, there is no harm.
(c) Some people sprinkle water on the grave every time they visit, which is an innovation.
(d) Some people apply water to the grave, then coat it, place flowers, light incense, or insert twigs. These practices are unlawful, and one should avoid them.
(e) Some people place grains for birds on the grave with the intention of gaining reward for the deceased, which is also an unlawful practice.
(f) Some people sprinkle water on graves on specific occasions, such as Ashura, Rabi’ al-Awwal, Rajab, and the 15th of Sha’ban. This is also an innovation as there is no fixed time for sprinkling water on graves.
(g) If the soil sinks, and there is a risk of the body being exposed or disrespected, additional soil can be placed, and water can be sprinkled afterward.
(h) There is a misguided belief among some innovators that sprinkling water on the grave benefits the deceased by providing it with cooling or comfort, which is entirely false. Muslims should repent from such beliefs.

(33) Reward for Participating in the Funeral and Burial:

Attending a funeral is highly rewarding. The Prophet (PBUH) said:
من صلَّى على جنازةٍ فلَهُ قيراطٌ ومنِ انتظرَ حتَّى يُفرَغَ منْها فلَهُ قيراطانِ قالوا وما القيراطانِ قالَ مِثلُ الجبَلينِ(صحيح ابن ماجه:1259)
Translation: Whoever prays the funeral prayer will receive one Qirat of reward, and whoever waits until the burial is completed will receive two Qirats of reward. The companions asked, “What are two Qirats?” He replied, “Like two mountains.”

Scholars have discussed this hadith, and it is understood that the Qirat reward is for those who attend the funeral prayer, and if they remain until the burial is completed, they will receive two Qirats. Some narrations indicate that merely walking with the funeral procession also earns reward.

If someone arrives after the funeral prayer has been offered, they can still join in the burial. Similarly, if a person passes by a cemetery where the burial is taking place, they should participate in the burial. As for the reward of Qirat, they will not receive the full reward unless they are part of the prayer, but they will still be rewarded according to their intention.

(34) Places and Etiquette for Praying for the Deceased:

It is always recommended to pray for the deceased, but specifying a particular time or method for doing so is an innovation in religion. There are certain times when prayers for the deceased are established from the Prophet ﷺ, and these are mentioned here so that people can adhere to the Sunnah in praying for the deceased and avoid innovations.

1. Firstly: When someone passes away, the family members should pray for the deceased’s goodness, well-being, and forgiveness, as the angels present will say “Ameen” to their prayer.
   
2. Secondly: In the funeral prayer (Salat al-Janazah), prayers for the deceased’s forgiveness should be made, and many prayers for this purpose are reported from the Prophet ﷺ.
   
3. Thirdly: After burial, people should stand at the grave and pray for the deceased’s forgiveness and steadfastness, as the Prophet ﷺ commanded.
   

From the time of death until the burial, these three moments are the ones during which the Prophet ﷺ prayed for the deceased and taught his Ummah to do the same. In addition to these three moments, one can pray for the deceased whenever desired, but specifying a time, such as some people praying immediately after the funeral prayer, or specifying a method, such as gathering in the house of the deceased for a collective prayer, are innovations (Bid’ah).

The proper way to pray for the deceased is to individually make supplications for their safety, forgiveness, and elevated status while facing the Qiblah, not seeking intercession from the deceased or asking them for needs.

As mentioned earlier, praying for the deceased is always encouraged, but fixing a time or method for it is not permissible. The most favorable times for praying for the deceased are those in which prayers are more likely to be accepted, such as the middle of the night, the last part of the night, Fridays, and during prostration, etc.

(35) Categories of the Deceased and Their Rulings:

Under this title, a brief explanation of the categories of the deceased is given to ensure at least one person knows the important rulings regarding them.

The Deceased with Debt: If the deceased has a debt, it should first be paid off from their estate. If the deceased’s estate is insufficient to cover the debt, a wealthy person should take the responsibility of paying it. If no one takes responsibility for paying the debt, the funeral prayer will still be performed, and they will be buried.

The Deceased Who Did Not Pray: There is a difference of opinion among scholars regarding the deceased who did not pray. Most scholars hold that the person who did not pray should not be washed, nor should they be given a shroud, nor should the funeral prayer be offered for them, and they should not be buried in a Muslim graveyard. Some scholars argue that if the person acknowledged the obligation of prayer but neglected it, they should be buried as a Muslim, though righteous people should not participate in their funeral prayer.

The Deceased Who Committed Suicide: The scholars do not consider a person who committed suicide to be a disbeliever, so their funeral prayer will be performed. However, it is better for knowledgeable and pious people not to participate in the funeral. Since the person is not a disbeliever, it is permissible to pray for their forgiveness and offer condolences.

The Deceased Who Was Wicked or Corrupt: A sinful and immoral person will be washed, shrouded, and buried like any other Muslim.

The Deceased Who Was a Polytheist or Innovator: If someone has committed major polytheism or heretical innovation, their funeral prayer will not be offered. It is also impermissible to participate in their funeral.

The Deceased Who Was a Disbeliever: It is permissible to say “إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ” (Indeed, we belong to Allah, and indeed to Him we will return) and “فِى نَارِ جَهَنَّمَ” (In the fire of Hell) for a non-Muslim. It is permissible to offer condolences to their family but not to participate in their funeral. The Prophet ﷺ did not attend the funeral of Abu Talib, even though he helped the Prophet ﷺ throughout his life.

The reason for this prohibition is that Islam forbids alliance (Mu’ālaṭah) with disbelievers, and participating in the funeral of a disbeliever is a form of alliance, showing respect and affection for them. Following the funeral procession is a right between Muslims, so how could it be given to non-Muslims?

The Deceased Who Was in a State of Ritual Impurity (Janabah, Menstruation, or Postpartum Bleeding): The state of ritual impurity due to janabah (sexual impurity) or menstruation or postpartum bleeding is not considered a cause for surprise or sin by Allah. A believer remains pure in a spiritual sense. For example, when Hamzah رضي الله عنه and Hanzalah رضي الله عنه were martyred, they were both in a state of janabah (sexual impurity). The Prophet ﷺ performed the funeral prayer for an woman who died in a state of postpartum bleeding (Bukhari: 1331).

It is falsely claimed that a woman who dies during menstruation is a martyr. Those who die in such states will be washed and given a funeral prayer as any other deceased person would, without the need for extra washing.

The Deceased Who Was a Eunuch: If the eunuch is a Muslim, they will be buried in a Muslim graveyard. Eunuchs are of three types:

1. The first type: one who has female characteristics. She will be treated as a female, and a woman will wash her.
2. The second type: one who has male characteristics. A man will wash him.
3. The third type: a hermaphrodite. If they have maḥārim (close blood relatives), a maḥram can wash them. If not, another person, possibly in clothing, may wash them. Some have suggested that tayammum (dry ablution) should be performed.

They will be buried like any other Muslim male or female.

Those who are naturally eunuchs are not sinful, but those who become “hijras” are accursed and should repent.

The Deceased Who Died During Hajj: If someone dies during Hajj, they should be washed with bitter water, soap without fragrance, and their shroud should be made from the same cloth as their Ihram. Their hair and nails should not be cut, and no fragrance should be applied. They should be buried with their head uncovered, wrapped in one sheet, and one waist cloth, and their funeral prayer should be offered in this attire. This signifies that they were a pilgrim, and on the Day of Judgment, they will be resurrected in the same state, calling out the Talbiyah. However, if the deceased is a woman, her face and body should be covered completely

The Deceased Who Was a Martyr: According to Sheikh Saleh al-Fawzan, a martyr is given special treatment in that they are neither washed, nor is a funeral prayer performed for them. They are buried in the same clothing they wore at the time of their martyrdom.

The Deceased Who Was a Child: There is a consensus that a child born alive but passing away afterward will have a funeral prayer offered. However, there is disagreement on whether a stillborn child (a child who dies in the womb before birth) will have a funeral prayer offered.

If the child was born alive after four months and passed away, they will be washed, a funeral prayer will be offered, and they will be buried. If the child was miscarried before four months, they will not be washed, nor will a funeral prayer be offered. They will be wrapped in a cloth and buried because the soul has not yet been breathed into the body.

The Deceased Who Died at Sea: If someone dies on a ship, efforts should be made to reach land for burial. If that is not possible, a nearby island should be sought for burial. If there is no island or the shore is too far, and there is a risk of the body decaying, the body should be washed, shrouded, and the funeral prayer performed on the ship. The body can then be tied to a heavy object and cast into the sea, which ensures the body’s safety. In modern times, ships have refrigeration systems, so it is better to preserve the body in ice until the ship reaches land, where the body can be buried.

The Deceased Who Was Killed by Qisas (Retribution): A person killed through the law of retribution (Qisas) is a Muslim, and their death is considered an expiation for their sins. Therefore, their funeral prayer will be performed. However, if the deceased was an apostate, sorcerer, magician, Jew, Christian, or one who insulted the Prophet ﷺ, they will be wrapped in a cloth and buried in a pit, just like a disbeliever’s body.

The Deceased Who Was Pregnant: If a pregnant woman dies and her fetus is dead, she will be buried with the dead child inside her. If the fetus is alive and moving, there is a difference of opinion on whether the child should be removed before burial. According to Ibn Hazm’s view, if the woman dies and the fetus is moving and has reached six months, the belly will be cut open to remove the child.

The Unknown Corpse: In today’s advanced world, if an unknown body is found and its identity cannot be determined, modern medical technologies, such as DNA testing, fingerprints, body scans, and blood group tests, can be used to determine whether the deceased is Muslim or non-Muslim.

The Severed Body: The ruling for severed, decayed, or burnt bodies is similar to that of a regular corpse, as the washing rules are the same for such cases.

(36) The Status of Martyrs and Their Categories:

In Islam, Jihad, martyrdom, and the status of a martyr hold a high place. Martyrs are ranked third after the Prophets and the Siddiqin, as mentioned in Allah’s words:
وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا (النساء:69)
Translation: And whoever obeys Allah and the Messenger, those are with the ones upon whom Allah has bestowed favor, of the prophets, the siddiqin, the martyrs, and the righteous, and excellent are those as companions.
In the Qur’an and Hadith, many virtues, rewards, and high ranks of martyrs are mentioned, which cannot all be covered here. While all deceased persons experience life in the Barzakh, Allah has specifically mentioned the life of martyrs in the Barzakh. It is promised that their sins, except for debts, will be forgiven. They are given glad tidings of Paradise, their souls are suspended in a lantern above the Throne of Allah, riding in the bodies of green birds, enjoying themselves in Paradise. Another unique aspect of martyrs is that they are buried in their clothes, with blood, without washing or funeral rites, so that they will be raised on the Day of Judgment in those clothes. When martyrs see this great status, they long to return to the world and be martyred again. These martyrs are those who died in any battle between Islam and Kufr. Despite such a great rank of martyrs, we cannot seek intercession from them because they have passed away. The life granted to them is in the Barzakh. If we cannot call upon the martyrs for help, we certainly cannot call upon the righteous and the saints, let alone anyone other than Allah for assistance. Allah has commanded that we call only upon Him, and the deceased cannot hear our calls, let alone help us.
There is another category of martyrs, who attain the status of martyrdom due to certain actions and specific conditions. Their number is also many. Seven types of martyrs are mentioned together in one Hadith. The Prophet (ﷺ) said:
الشَّهادةُ سبعٌ سوى القتلِ في سبيلِ اللَّهِ المطعونُ شهيدٌ والغرِقُ شهيدٌ وصاحبُ ذاتِ الجنبِ شهيدٌ والمبطونُ شهيدٌ وصاحبُ الحريقِ شهيدٌ والَّذي يموتُ تحتَ الهدمِ شهيدٌ والمرأةُ تموتُ بِجُمعٍ شهيدةٌ (صحيح أبي داود:3111)
Translation: Apart from those killed in the way of Allah, there are seven types of martyrs: (1) The one who dies of plague is a martyr. (2) The one who drowns is a martyr. (3) The one who dies from pleurisy (disease of the side) is a martyr. (4) The one who dies from a stomach illness is a martyr. (5) The one who dies from burns is a martyr. (6) The one who dies under the rubble (in a collapse) is a martyr. (7) The woman who dies due to childbirth is a martyr.
These are naturally occurring forms of martyrdom, but there are other forms of martyrdom that can be attained by engaging in certain virtuous actions, and we should make special efforts for these. Among them are the desire for martyrdom, serving one’s parents, serving widows and the poor, praying on time, performing righteous deeds during the first ten days of Dhul-Hijjah, a woman performing Hajj, striving against one’s desires, waiting for the next prayer after finishing one, being killed while protecting one’s wealth, honor, and religion, acting upon the true religion during times of trial, reciting the Fathimiyyah supplication after prayers, remembering Allah, saying “Allahu Akbar” a hundred times, saying “Alhamdulillah” a hundred times, saying “SubhanAllah” a hundred times, and obeying Allah and His Messenger, etc.

(37) Signs and Means of a Good End:

Dying in a good state before death or having the words of the Shahada on one’s tongue at the time of death is a sign of a good end. The Prophet (ﷺ) said:
الأعمالُ بالخَوَاتِيمِ (صحيح البخاري:6607)
Translation: Actions are judged by their endings.
He also said:
من كانَ آخرُ كلامِهِ لا إلَهَ إلَّا اللَّهُ دَخلَ الجنَّةَ (صحيح أبي داود:3116)
Translation: Whoever’s last words are “There is no god but Allah” will enter Paradise.
Therefore, Muslims should always pray to Allah for protection from a bad death and for a good end. It is not enough to rely solely on prayer at the time of death; we must live our lives according to the commands of Allah and His Messenger to ensure that the Shahada will be on our lips at the time of death. Some signs of a good end are: martyrdom (as mentioned above), the recitation of the Shahada at the time of death, the appearance of perspiration on the forehead, sudden death of a believer, death on a Friday (or its night), and passing away while engaged in any good act such as praying, fasting, reciting the Qur’an, remembering Allah, making Du’a, or repenting. The Prophet (ﷺ) said:
إذا أرادَ اللهُ بعبدٍ خيرًا استعملَه ، فقيل : كيف يستعملُه يا رسولَ اللهِ ؟ قال : يوفِّقُه لعمَلٍ صالحٍ قبلَ الموتِ (صحيح الترمذي:2142)
Translation: When Allah wishes good for a servant, He employs him, and when asked, “How does He employ him, O Messenger of Allah?” He replied, “He gives him success in doing good deeds before death.”
Thus, we should strive to be Allah’s favored servants through righteous actions, so that when the time of death approaches, Allah grants us the opportunity to perform good deeds. Some scholars have written that a smile and radiance on the faces of the pious at the time of death is also a sign of a good end. It should be remembered that after death or burial, attributing false visions or miracles to the deceased and publicizing them for personal gain leads to severe punishment.

(38) Bad Signs That Appear at the Time of Death:

A Muslim should frequently seek refuge from a bad death. When a person’s end is evil, it is truly a source of deep sorrow. The reasons for a bad death are distance from religion, hatred for righteous deeds, love for evil and insistence on it, neglect of the remembrance of Allah, committing sinful acts, following false beliefs, practicing and spreading innovation and polytheism, negligence regarding the Hereafter, and excessive love for the world, etc. People who possess such traits may never be blessed with the Shahada at the time of death and may die while committing sinful acts, such as watching movies, committing adultery, drinking alcohol, gambling, committing suicide, engaging in polytheism and innovation. The Prophet (ﷺ) said:
مَنْ ماتَ على شيءٍ بَعثَهُ اللهُ عليْهِ (صحيح الجامع:6543)
Translation: Whoever dies in a certain state, Allah will resurrect him in that same state.
Imagine, if a person dies while committing adultery, how will he face his Lord on the Day of Judgment, and what will his reckoning be like?
Sometimes, we may notice certain signs at the time of death of good people that we find unpleasant, such as the darkening of the face or body. In such cases, we should conceal these signs. Particularly, those who give the deceased a bath should refrain from sharing such signs with others. The truth of the matter is known to Allah alone, and we are forbidden from speaking ill of a Muslim deceased. Aisha (RA) narrated:
ذُكرَ عندَ النَّبيِّ صلى الله عليه وسلم هالِكٌ بسوءٍ فقالَ : لاَ تذْكروا هلْكاكم إلاَّ بخيرٍ (صحيح النسائي:1934)
Translation: The Prophet (ﷺ) was informed of a person who died in a bad state, and he said, “Do not mention the death of your dead except in a good way.”

(39) Issues Related to Mourning and Iddah:

Mourning and Iddah are both related to women, as there is no mourning for men. When a woman loses a close relative, it is permissible to mourn for three days, and mourning for the death of a husband is obligatory for four months and ten days. The Prophet ﷺ said:
لا يحلُّ لامرأةٍ تؤمنُ باللهِ واليومِ الآخرِ أنْ تحدَّ على ميِّتٍ فوقَ ثلاثِ ليالٍ ، إلَّا على زوجٍ أربعةَ أشهُرٍ وعشرًا (صحيح البخاري:5334)
Translation: It is not permissible for a woman who believes in Allah and the Day of Judgment to mourn for more than three nights over anyone, except for her husband, for whom the mourning period is four months and ten days.

What is the Islamic way of mourning? It is prohibited for a woman in mourning to use beauty products or adorn herself. She must avoid perfumes and kohl. During the Iddah of a widow, she should not wear colorful or shiny clothes, silk, or saffron-colored clothes, nor adorn herself with jewelry such as earrings, rings, anklets, bracelets, necklaces, or wear makeup, perfume, or henna. She may use a small amount of incense when she is free from menstruation and may apply kohl for medicinal purposes at night. In short, during mourning, a woman is not allowed to adorn herself, and signs of grief should be visible. She is permitted to wear simple, non-beautiful clothes, such as plain white clothes, which are not a specific symbol for a widow, and she may carry out necessary tasks like cooking, fetching water, sweeping, washing, cleaning clothes, talking, and doing housework, even if she is employed, as long as she avoids adornment and does her work as a necessity. However, unnecessary talking, laughing, leaving the house (unless absolutely necessary), using television, radio, newspapers, and mobile phones just for passing time is prohibited. Instead, it is better to read the Quran, engage in remembrance of Allah, make du’a and istighfar, and study books of hadith and biography in her free time.

It is not prohibited to shed tears or cry uncontrollably when faced with a calamity, but crying loudly, wailing, complaining, speaking bad words, or doing inappropriate acts contradict the concept of mourning and can diminish the reward for patience. The widow or any relative of the deceased should avoid making loud cries at the place of death and should instead pray for the deceased. When Abu Salama رضي الله عنه passed away, his family began crying, and the Prophet ﷺ said:
لا تَدعوا علَى أنفسِكُم إلَّا بِخيرٍ ، فإنَّ الملائِكةَ يؤمِّنونَ على ما تَقولون ثمَّ قالَ : اللَّهمَّ اغفِر لأبي سلَمةَ وارفع درجتَهُ في المَهْديِّينَ ، واخلُفهُ في عقبِهِ في الغابِرينَ ، واغفِر لَنا ولَهُ ربَّ العالمينَ ، اللَّهمَّ افسِح لَهُ في قبرِهِ ، ونوِّر لَهُ فيهِ (صحيح أبي داود:3118)
Translation: Do not curse yourselves but speak good, for the angels say “Ameen” to what you say. Then, the Prophet ﷺ prayed: “O Allah, forgive Abu Salama, raise his rank among the guided ones, and appoint him a successor among those who remain, and forgive us and him, O Lord of the worlds! O Allah, expand his grave and illuminate it.”

Additionally, the following points are relevant: The widow’s mourning period, known as Iddah, is four months and ten days, and the Iddah of a pregnant woman is until she gives birth. The Iddah period starts from the day of her husband’s death, even if the widow receives the news later. The widow must spend this time in her husband’s home. During Iddah, traveling without necessity is prohibited, and the rules of mourning must be observed. It is also prohibited to marry or receive marriage proposals during Iddah; she may remarry only after completing the Iddah period. For more detailed and reasoned guidance regarding the rules and issues related to widows, you can refer to the article rulings and issues of a widow in islam.

(40) Etiquette of Condolences:

For polytheists and non-Muslims, we can offer them comfort but not pray for forgiveness for them. Offering condolences to Muslims is a recommended act and brings great reward. The Prophet ﷺ said:
ما من مؤمنٍ يعزِّي أخاهُ بِمُصيبةٍ إلَّا كساهُ اللَّهُ سبحانَهُ من حُلَلِ الكرامةِ يومَ القيامةِ (صحيح ابن ماجه:1311)
Translation: Whenever a believer comforts his brother in distress, Allah will clothe him with the garments of honor on the Day of Judgment.

Offering condolences involves providing comfort to the relatives of the deceased, reassuring them, expressing sympathy, offering help if needed, and praying for forgiveness for the deceased. A common prayer for condolence, narrated from the Prophet ﷺ, is:
إنَّ لله ما أخذَ وله ما أعطى . وكلُّ شيء ٍعنده بأجلٍ مسمى (صحيح مسلم:923)
Translation: What Allah has taken is His, and what He has given is His, and everything is with Him at an appointed time.

Although the days of mourning are fixed as mentioned above, there is no fixed period for visiting someone for condolences. One can offer condolences anytime after hearing about the death, even if it is after three days. However, it is not proven in Islam to set up tents, gather people at the deceased’s home, perform rituals, arrange collective invitations, make public prayers, raise hands in prayer, or repeatedly visit for condolences. These actions are not established in the Sunnah, and it is best to avoid them. Jareer bin Abdullah رضي الله عنه said:
كنَّا نرى الاجتماعَ إلى أَهلِ الميِّتِ وصنعةَ الطَّعامِ منَ النِّياحة (صحيح ابن ماجه:1318)
Translation: We used to consider gathering at the deceased’s house and preparing food after burial as part of mourning.

(41) Implementation of Will and Distribution of Inheritance:

After the burial of the deceased, the will related to fulfilling debts or any other rights must be executed as soon as possible. Instructions about debts should be implemented even before the burial, while other matters should follow soon after, unless there is a valid reason for delay. No heir is permitted to disregard the deceased’s financial will for personal gain, nor should they unnecessarily delay its execution.

The remaining wealth, after fulfilling the will, should be justly distributed among the heirs. To determine the shares of the heirs, it is necessary to consult a scholar knowledgeable in inheritance law (Ilm-ul-Faraid). Delaying the distribution of inheritance may lead to disputes and conflicts among heirs. Often, a powerful heir exploits weaker ones, which is a grave injustice and will be severely accounted for by Allah.

It is also a significant issue of the times that daughters are not given their rightful share of inheritance, which is both a major injustice and a tragedy in today’s society regarding inheritance matters. Muslims, particularly scholars and young unmarried individuals, must devise concrete strategies to eliminate the practice of dowry and ensure daughters receive their rightful share of inheritance, thus upholding Shariah in both marriage and inheritance matters.

(42) The Deceased and the Conditions of the Grave:

After burial, the circumstances of the deceased differ entirely from worldly conditions. Before death, they lived a worldly life; after passing away, they enter the Barzakh (intermediary phase). Barzakh refers to the period between death and the Day of Judgment, and its matters cannot be compared to worldly affairs. Moreover, the affairs of Barzakh and the grave are among the unseen (ghayb), and speculation, unsupported statements, or assumptions regarding them are strictly prohibited.

We are only informed about the matters of Barzakh as mentioned in the Quran and Sunnah. For instance, the questioning by Munkar and Nakir after burial, firmness granted to believers during questioning, disgrace for disbelievers, blessings in the grave for believers, and punishment for disbelievers and sinful Muslims are all part of the unseen. There is evidence of the deceased speaking, hearing, and responding, but these acts are limited to specific circumstances and pertain solely to Barzakh. They cannot be compared to worldly acts of speaking, hearing, or responding.

For example, a body kept in storage for months without burial still undergoes questioning by Munkar and Nakir, yet no one has observed such bodies speaking. Similarly, the Quran mentions that the people of Pharaoh are subjected to fire morning and evening, yet his body remains visible without any outward signs of agony. Just as people talk in their sleep without those nearby hearing them, this example illustrates the distinction between Barzakh and worldly matters.

Punishment or blessings in the grave affect both body and soul. Since the matters of the grave are part of the unseen, we only acknowledge what is stated in the Quran and Hadith. The deceased do not hear us or know our conditions. Thus, calling upon the dead is ignorance, seeking their help is shirk, and performing unauthorized acts for them is innovation (bid’ah) and superstition. We should instead frequently seek forgiveness for them and send rewards (Isal-e-Sawab) through charity and other virtuous deeds.

(43) Seeing the Deceased in a Dream:

It is possible for someone to see a known deceased person in a dream, including relatives, scholars, or even the Prophet Muhammad (peace be upon him). The nature of dreams can vary: some may be truthful and reveal the condition of the deceased, while others might be tricks from Shaytan, who may appear in the guise of the deceased to frighten the dreamer. In case of a frightening dream, one should seek Allah’s refuge, and for pleasant dreams, seek interpretation from an expert.

Among innovators, dreams are often fabricated to deceive people. They claim to have seen specific individuals in dreams or received instructions from saints or even the Prophet (peace be upon him). Such claims often serve personal agendas. For instance, fabricated dreams are used to glorify figures like Ilyas Qadri. There are numerous such fabricated dreams, including claims that the Prophet (peace be upon him) sent messages through Ilyas Qadri, or that his family members have unique relationships with the Prophet. These are baseless and serve only to mislead people.

(44) The Ruling on Praying in Graveyards:

It is unfortunate that Muslims have not adhered to the prohibition the Prophet (peace be upon him) stressed during his final illness. Umm al-Mu’minin Aisha (may Allah be pleased with her) reported:

قال رسولُ اللهِ -صلى الله عليه وسلم -في مَرَضِه الذي لم يَقُمْ منه : لعنّ اللهُ اليهودَ والنَّصارى ؛ اتخذُوا قبورَ أنبيائِهم مساجدَ . لولا ذلك أبرزَ قبرَه ، غيرَ أنه خَشِيَ ، أو خُشِيَ أَنْ يُتَّخَذَ مسجدًا .(صحيح البخاري: 1390)

Translation: The Prophet (peace be upon him) said during his illness, from which he did not recover: “May Allah curse the Jews and Christians, for they took the graves of their prophets as places of worship.” Aisha said: “If this had not been the case, his grave would have been in an open place, but he feared or it was feared that it would be taken as a place of worship.”

This stern warning highlights the seriousness of turning graves into places of worship, yet many Muslims have disregarded it. Graveyards are meant for burial, not for prayer. The Prophet (peace be upon him) said:

اجعلوا في بيوتِكم من صلاتِكم، ولا تتَّخِذوها قبورًا (صحيح البخاري:1187)

Translation: “Offer some of your prayers in your houses and do not make them like graves.”

Graves should not be turned into prayer areas, as clarified by the Prophet’s (peace be upon him) statement:

الأرضُ كلَّها مسجدٌ إلَّا المقبرةَ والحمَّامَ (صحيح الترمذي:317)

Translation: “The entire earth is a place of prayer except graveyards and bathrooms.”

This establishes that praying in graveyards or building mosques on them is prohibited. Likewise, prayer facing graves or near them is also forbidden, as doing so equates to turning them into places of worship. The Prophet (peace be upon him) said:

لا تجلِسوا على القبورِ ولا تصلُّوا إليها (صحيح مسلم:972)

Translation: “Do not sit on graves, nor pray facing them.”

However, praying the funeral prayer (Salat al-Janazah) at a grave, while facing the Qibla, is permissible if it was missed earlier. Any other prayers, whether voluntary or obligatory, are not allowed in graveyards or mosques within them. Mosques built adjacent to cemeteries but outside their boundaries are permissible for prayer.

(45) Types of Visiting Graves

There are significant misconceptions among the public regarding visiting graves. People often travel from one place to another specifically to visit graves or shrines, which is impermissible and prohibited. Today, visiting graves has turned into a lucrative business where various astonishing acts are showcased to deceive people. Practices such as circumambulating graves, holding fairs and celebrations (Urs), making offerings to other than Allah, prostrating to graves, seeking help from the dead, displaying demonic tricks at shrines, and compromising the dignity and chastity of women are serious sins.

While it is true that visiting graves is Sunnah, commercializing it in the name of graves and the deceased is entirely contrary to faith. It is surprising that people not only jeopardize their own faith but also lead others astray in the guise of visiting graves. Below, the types of visiting graves are outlined to provide proper guidance on this matter:

Three Types of Visiting Graves

(1) First Type:
This is specific to men, though it is occasionally permissible for women as well. The purpose of this type of visitation is to pray for the deceased and to be reminded of the Hereafter. The Prophet (peace be upon him) said:

زوروا القبورَ فإنَّها تذَكِّرُكمُ الآخرةَ (صحيح ابن ماجه:1285)
Translation: “Visit the graves, for they remind you of the Hereafter.”

In another narration, the words are as follows:
كنتُ نهيتُكم عن زيارَةِ القبورِ ألا فزورُوها ، فإِنَّها تُرِقُّ القلْبَ ، و تُدْمِعُ العينَ ، وتُذَكِّرُ الآخرةَ ، ولا تقولوا هُجْرًا (صحيح الجامع:4584)
Translation: “I had prohibited you from visiting graves, but now you should visit them, for they soften the heart, bring tears to the eyes, and remind one of the Hereafter. And do not speak improper words.”

The objectives of visiting graves mentioned in this Hadith are also needed by women. Therefore, women are included in this type of visitation along with men. The Prophet (peace be upon him) cursed women who frequently visit graves but did not curse those who visit them occasionally.

The Prophet (peace be upon him) said:
لعنَ رسولُ اللَّهِ صلَّى اللَّهُ عليْهِ وسلَّمَ زوَّاراتِ القبورِ (صحيح ابن ماجه:1290)
Translation: “The Prophet (peace be upon him) cursed women who frequently visit graves.”

There are several pieces of evidence supporting the permissibility of women visiting graves occasionally, such as Aisha (may Allah be pleased with her) visiting the grave of her brother, Abdullah ibn Abdur-Rahman, her asking the Prophet (peace be upon him) about the supplication for visiting graves, and the Prophet comforting a woman crying at a grave. These evidences indicate that occasional visitation by women is strongly supported.

(2) Second Type:
This type involves visiting graves to recite the Qur’an, perform prayers, or slaughter animals at the gravesite. Such practices are innovations (bid’ah) and acts that lead to shirk (polytheism). The Prophet (peace be upon him) said:

من عملَ عملا ليسَ عليهِ أمرُنا فهو ردٌّ (صحيح مسلم:1718)
Translation: “Whoever does an act that is not in accordance with our religion, it is rejected.”

(3) Third Type:
This involves visiting graves with the intention of offering sacrifices to the deceased to seek their nearness, calling upon the dead, or asking them for help. Such practices constitute major shirk (shirk akbar), regardless of whether the deceased is a prophet, a righteous person, or anyone else.

Allah says:
إِنَّهُ مَن يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ ۖ (المائدة:72)
Translation: “Indeed, he who associates others with Allah—Allah has forbidden him Paradise, and his refuge is the Fire.”

(46) Invalid Ways of Conveying Rewards to the Deceased

Countless innovations and superstitions have entered the practices surrounding funerals in the community, making it difficult to enumerate them. From the moment of death to burial, and from burial to the so-called “conveyance of rewards” (Īṣāl-e-Ṡawāb), various customs, innovations, acts of shirk (associating partners with Allah), and even commercial exploitation are practiced. Graves and mausoleums are constructed to turn the deceased into a source of income. Allama Iqbal aptly depicted such conditions in Jawab-e-Shikwa:

“The granary where lightning rests satisfied is you,
Those who sell the graves of their ancestors are you.
If you profit from the trade of graves,
What won’t you sell for idols of stone?”

A person who, while alive, was entirely dependent on Allah for every moment of their sustenance—eating, drinking, walking, working, resting, rising, sleeping, illness, recovery, children, peace, and blessings—suddenly, upon death, becomes endowed with divine attributes. They are believed to bring rain, grant children, heal illnesses, fulfill people’s needs, remove difficulties, and shape destinies. Prostration and worship are deemed acceptable for them. May Allah protect us from such misguided beliefs.

Here, I will not delve into all these issues, as the discussion would become overly lengthy. Instead, I aim to highlight some of the illegitimate practices used to convey rewards to the deceased.

Sending Food to the Deceased’s Home for Forty Days:

Today, it has become common for people to send food to the homes of the deceased for forty days, hold gatherings, and for the family of the deceased to cook meals for others on the day of death, on the thirteenth, or the fortieth day. It is important to know the Islamic ruling on such practices.

If someone passes away, it is Sunnah for their relatives and neighbors to prepare food and send it to the deceased’s household. This practice is established in the Sunnah. When the news of Ja’far’s martyrdom reached during the Battle of Mu’tah, the Prophet ﷺ said:

اصنَعوا لآلِ جعفرٍ طعامًا ، فإنَّهُ قد أتاهُم أمرٌ شغلَهُم (صحيح أبي داود: 3132)
Prepare food for the family of Ja’far, for something has befallen them that has preoccupied them.

Similarly, the following narration is found in Sahihayn:

عن عائشة، زوج النبي صلى الله عليه وسلم: أنها كانت إذا مات الميت من أهلها، فاجتمع لذلك النساء، ثم تفرقن إلا أهلها وخاصتها، أمرت ببرمة من تلبينة فطبخت، ثم صنع ثريد فصبت التلبينة عليها، ثم قالت: كلن منها، فإني سمعت رسول الله صلى الله عليه وسلم يقول: التلبينة مجمة لفؤاد المريض، تذهب ببعض الحزن۔ (صحيح البخاري: 5417)
When someone from Aisha’s family passed away, women would gather and then disperse except for her close relatives. She would order that a pot of Talbina be cooked, then Tharid was prepared, and the Talbina was poured over it. She would say: “Eat from it, for I heard the Messenger of Allah ﷺ say: ‘Talbina soothes the heart of the sick and alleviates some sorrow.’”

Talbina is a dish resembling a soup, made from flour and bran, sometimes mixed with honey. Its name comes from its milk-like white color and thin consistency. Some people may call it barley porridge.

These narrations establish the legitimacy of preparing food for the deceased’s family. However, fixing forty days or any specific day for sending food or hosting gatherings is a custom and a form of ritual innovation if associated with belief in reward. The Prophet ﷺ said:

من عملَ عملا ليسَ عليهِ أمرُنا فهو ردٌّ (صحيح مسلم: 1718)
Whoever introduces into our religion something that is not part of it, it is rejected.

Likewise, gathering at the house of the deceased and having them prepare food for others is not only a practice of pre-Islamic ignorance but also considered a form of lamentation.

كنَّا نرى الاجتماعَ إلى أَهلِ الميِّتِ وصنعةَ الطَّعامِ منَ النِّياحة (صحيح ابن ماجه: 1318)
We, the Companions, used to consider gathering at the house of the deceased and preparing food as part of lamentation.

Imam Nawawi wrote that it is not transmitted for the family of the deceased to cook food or for others to gather there, making such acts innovations and disliked. (Rawdat al-Talibin, 2/145)

Therefore, the practice of hosting gatherings like Teeja, Daswan, Terhwan, or Chehlum is a Bid’ah (innovation). However, hosting guests who come to offer condolences is exempt from this ruling. It is better for the family of the deceased to give charity for their loved one without fixing a specific day.

Qur’an Recitation for Rewards:

Reciting the Qur’an beside a dying person, at the grave, or in a gathering to convey rewards to the deceased is not proven from the Qur’an or Sunnah. The Qur’an was revealed as guidance for the living to read, understand, and act upon. When one dies, the Qur’an becomes a means for questioning in the grave. Success or failure depends on one’s adherence to it in life. The Qur’an is for the living; reciting it for the dead is unsubstantiated.

Fatiha and Conveying Rewards:

Surah Fatiha is a magnificent chapter of the Qur’an and a pillar of prayer. It is perplexing that some reject its use in prayer while using it as a means to convey rewards to the dead—a practice with no basis in the religion. Fatiha Khwani (gathering to recite Surah Fatiha) is an innovation. Gathering in homes, at meals, or after burial to convey rewards with Fatiha or other Surahs is a baseless ritual.

Instead, offer condolences to the bereaved, pray for the deceased’s forgiveness, and the family can pray for the deceased anytime. Ritualistic innovations and non-legitimate acts do not benefit the deceased.

Offerings and Conveying Rewards:

Making offerings (Nazar o Niyaz) for the deceased, or slaughtering animals in their name as an act of devotion, is a form of worship that is strictly shirk. Worship is exclusively for Allah. Allah says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ (الذاریات: 56)
I did not create the jinn and humankind except to worship Me.

He also says:

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ (الانعام: 162)
Say, ‘Indeed, my prayer, my sacrifice, my living and my dying are for Allah, Lord of all the worlds.’

Offerings like Gyarween Shareef, Rabi’ al-Awwal sweets, Rajab Kunda, Muharram Sabeels, Sha’ban halwa, and other rituals at mausoleums are strictly prohibited. The Prophet ﷺ said:

لعَنَ اللهُ مَن ذَبِحَ لغيرِ اللهِ (صحيح النسائي: 4434)
Allah curses the one who slaughters for other than Him.

Worship should be dedicated solely to Allah. Offerings made for anyone else are forbidden acts.

Physical Acts of Worship and Transferring Reward (Isal-e-Thawab):

There is no evidence in Sharia that a living person can perform a voluntary prayer or fast on behalf of a deceased person and transfer its reward to them. However, many Muslims do perform prayers and fasts on behalf of the deceased and believe that the reward reaches them. Since this practice is not proven from the actions of the Prophet ﷺ or his companions, it is not permissible, and such actions will not benefit the deceased. Similarly, reading certain supplications, dhikr, reciting tasbeeh, sending blessings (Durood) upon the Prophet ﷺ, reciting the Quran, performing Tawaf, or offering any other voluntary deeds for the deceased is not supported by Sharia.

Yes, the missed fasts of a deceased person can be made up, but the missed prayers (Salat) cannot be made up. For detailed information on the missed fasts of a deceased person, please refer to this article Ruling on Making Up Missed Ramadan Fasts for the Deceased

Lighting Candles and Placing Flowers on Graves:

Some people consider lighting candles and placing flower garlands and cloth on graves as acts of reward for the deceased. However, there is no evidence from the Sunnah supporting this practice, and lighting candles on graves is considered a practice of cursing. There is a Hadith in which the Prophet ﷺ cursed those who light candles on graves.

In the explanation of this Hadith, the author of al-Mir’aat writes: «وفيه رد صريح علي القبورين الذين يبنون القباب علي القبور ويسجدون اليها ويسرجون عليها ويضعون الزهور والرياحين عليها تكريما وتعظيما لاصحابها» (المرعاۃ:١/٤٨٦) Translation: This Hadith explicitly rejects the practice of those who build domes over graves, prostrate towards them, light candles upon them, and place flowers and fragrances on them out of respect and veneration for the deceased.

Mulla Ali Qari, while discussing the prohibition of lighting candles on graves, writes: النہی عن اتخاذ السرج اما لما فیہ من تضییع المال لانہ لا نفع لاحد من السراج ولانھا من اٰثار جہنم واما للاحتراز عن تعظیم القبور کالنہی عن اتخاذ القبور ومساجد۔ (Mirqat: J1, P470) Translation: The prohibition of lighting candles on graves is due to the wastefulness of money as no one benefits from the light, and it is considered a sign of Hell. It also serves to avoid the veneration of graves, just as it is prohibited to make graves into mosques.

As for the Prophet ﷺ placing a date palm branch on a grave, this action was exclusive to him, and no one else can use this as evidence.

Aqiqah for the Deceased:

There is no evidence to support the practice of performing an Aqiqah (the sacrifice performed for a newborn) on behalf of the deceased. Aqiqah is performed by the living for their newborns, so it is not permissible to perform it for the deceased.

Sacrifice (Qurbani) for the Deceased:

The same arguments made for sacrifice on behalf of the Prophet ﷺ have been applied by some for performing Qurbani on behalf of the deceased, but there is no evidence to support that the Prophet ﷺ ever performed sacrifice on behalf of the deceased. However, some scholars have allowed making the deceased a partner in one’s sacrifice. My viewpoint is that those who wish to offer a sacrifice on behalf of the deceased should instead donate the amount of the sacrifice as charity in the name of the deceased. This is an option on which there is no difference of opinion, and its proof is available. If the deceased had made a will for sacrifice, then it must be carried out.

Charity and Good Deeds for the Deceased in Unlawful Ways:

Some misguided Muslims believe that at certain times, the souls of the deceased are in need of charity, and they perform acts of charity on their behalf. This practice has no support from the Quran and Sunnah.

Valid Ways to Transfer Reward to the Deceased:

It has been explained earlier that transferring reward to the deceased through unlawful means has no benefit for them. Now, I will mention the valid ways to transfer reward (Isal-e-Thawab) to the deceased, through which they can benefit.

First, it is important to know that some actions in this world automatically result in the reward being transferred to the deceased’s grave. These actions are mentioned in the following narration from Sahih Muslim:

It is narrated from Hazrat Abu Huraira (RA) that the Messenger of Allah (PBUH) said:

إذا مات الإنسانُ انقطع عنه عملُه إلا من ثلاثةٍ : إلا من صدقةٍ جاريةٍ . أو علمٍ ينتفعُ به . أو ولدٍ صالحٍ يدعو له(صحيح مسلم:1631)

Translation: When a person dies, their deeds come to an end except for three: a continuous charity (Sadaqah Jariyah), beneficial knowledge, or a righteous child who prays for them.

This Hadith mentions three actions whose reward continues to benefit the deceased after their death: continuous charity, beneficial knowledge, and the prayers of a righteous child.

Continuous Charity (Sadaqah Jariyah):

This refers to acts a person performs during their lifetime that continue to benefit others after their death, such as building roads, wells, bridges, hospitals, fountains, rest houses, orphanages, schools, places of worship, etc. The reward for such deeds continues to reach the deceased’s grave as long as they benefit others. Others who encouraged or assisted the deceased in these acts will also share in the reward. On the other hand, if a person establishes something harmful, such as a movie hall, gambling den, nightclub, or similar venues that promote evil, their punishment will increase after death. May Allah protect us from such an end.

Beneficial Knowledge:

This refers to imparting the teachings of the Quran and Hadith, writing and disseminating religious books, guiding people through lectures and writings, supporting the establishment and growth of educational institutions, and providing for students. All those who guided or helped in these acts will share in the reward. It is also important to note that if someone spreads harmful knowledge that leads to misguidance, division, sectarianism, or turning people away from the Quran and Sunnah, their punishment will increase after death. There is a large number of such scholars of misguidance today, and may Allah protect us from such deaths.

The Prayers of Righteous Children:

This refers to the prayers made by a righteous child (son, daughter, grandson, granddaughter, etc.) for the deceased. As the good deeds of a well-raised child benefit their parents, similarly, the guidance and righteous actions of those who have benefited from a teacher or leader will bring reward to that teacher or leader. If, however, we fail in raising our children correctly and they go astray, we will be held accountable for their actions.

Therefore, every Muslim should strive to engage in these three good deeds during their life or assist in them in any way possible so that they continue to earn reward after death. We should avoid doing anything that may increase punishment after death. It is also essential to refrain from cooperating in sinful acts, as Allah has forbidden us from doing so. If someone has committed such acts and has realized their mistake before death, they should repent and correct their actions, ensuring they do not leave behind anything that promotes shirk or innovation. Those who have misled others through their speeches and writings should also turn back to the truth. If someone has cooperated in sinful activities like drinking, fornication, or supporting evil, they should sincerely repent. Allah is indeed the Most Merciful and Forgiving.

Legitimate Ways of Sending Rewards to the Deceased:

Human life is limited; everyone reaches the end of their life and passes away. Death is the end of human existence. After death, a person becomes disconnected from the world and can no longer perform any worldly deeds, as their faculties of movement and sense cease under the divine system. The cessation of deeds after death has already been established. It is also evident that the deceased’s actions come to an end, which is why their relatives bathe them, wrap them in a shroud, carry them on their shoulders to the graveyard, dig the grave, and bury them. This shows that if the deceased still had the ability to perform actions, they would not need others for these tasks and would not be buried underground, where they cannot even breathe. This is the place where the living are buried, and it is suffocating. You may have read about the girls who were buried alive in the pre-Islamic period; they do not return from the grave because burying them took away their lives.

The reason I am introducing this subject is to highlight that many superstitions are prevalent regarding sending rewards (Isal-e-Sawab) to the deceased. After a person’s death, practices like the third day, Fatihah, Quran recitation, offerings, the seventh, tenth, fortieth day, annual commemorations, and Urs are considered acts of devotion and reverence for the deceased, intended to benefit them. However, none of these actions are supported by Islamic tradition.

The time that Allah has allotted for a person in this world is the limited period during which they are expected to perform their deeds. On the Day of Judgment, Allah will judge based on those deeds. Once a person’s worldly time is over and they have passed away, they cannot perform any actions, nor can the deeds of any living person benefit them. Allah has addressed this in the Quran, and the Prophet Muhammad (peace be upon him) has stated this in various forms.

Let us now review some evidences and first look at the basic principles of Islam concerning this matter, followed by discussing certain legitimate ways to send rewards to the deceased.

(1) The deceased cannot perform any actions: This is evidenced by the Hadith in Sahih Muslim, which states that when a person dies, their actions come to an end.

(2) The deceased cannot speak: A person asked the Prophet (peace be upon him), “My mother has died suddenly, and I think if she had spoken, she would have given charity. Is there any reward for her if I give charity on her behalf?” The Prophet (peace be upon him) replied: “Yes, there is a reward.”
(Sahih Bukhari: 1388)

(3) No one can make the deceased hear in their grave: Allah says:
إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ (النمل:80)
Translation: “Indeed, you cannot make the dead hear, nor can you make the deaf hear the call when they turn their backs, retreating.” (An-Naml: 80)

(4) No son can benefit his father in the Hereafter, let alone others: Allah says:
يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئًا ۚ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ (لقمان :33)
Translation: “O mankind, fear your Lord and beware of the Day when a father will not avail his son, nor will a son avail his father in any way. Indeed, the promise of Allah is truth, so let not the worldly life deceive you, and let not the deceiver deceive you about Allah.” (Luqman: 33)

(5) Everyone is responsible for their own actions: Allah’s command is:
وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ (فاطر:18)
Translation: “No soul will bear the burden of another.” (Fatir: 18)

(6) Each person will only be rewarded for their own deeds: Allah says:
وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ (النجم:39)
Translation: “And that man will have nothing but what he strives for.” (An-Najm: 39)

(7) When the criminals are in the Hereafter, if they find they are devoid of good deeds and are unable to find any helpers, they will ask to return to the world to do good deeds. Allah says:
وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ (السجدۃ:12)
Translation: “If you could but see when the criminals will bow their heads before their Lord, saying, ‘Our Lord, we have seen and heard, so return us to the world and we will do righteous work; indeed, we are now believers.'” (As-Sajda: 12)

(8) Ultimately, on the Day of Judgment, only a person’s deeds will benefit them, not their wealth or children. Allah says:
يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ (الشعراء :88)
Translation: “The Day when neither wealth nor children will benefit.” (Ash-Shu’ara: 88)

The principle is that the deceased generally receives rewards for their own actions, as inferred from the basic principles derived from various proofs. We also learn from the Hadith in Sahih Muslim that if the deceased has done continuous charity (Sadaqah Jariyah), beneficial knowledge, or left behind righteous children who pray for them, these actions continue to earn them rewards after death. These three actions were performed by the deceased and continue to benefit them in the grave.

In Shari’ah, there are also actions that the deceased themselves did not perform, but others can perform on their behalf, and the reward from these actions will reach the deceased. These actions are referred to as permissible ways of sending rewards (Esaal-e-Thawab).

1. Paying the Deceased’s Debt:

The issue of debt is extremely serious, as it pertains to the rights of others. If the deceased left any debts, then on the Day of Judgment, their good deeds will be transferred to the creditor as compensation. In Sahih Bukhari, it is narrated that when a funeral procession was brought before Prophet Muhammad (peace be upon him), and if the deceased was in debt, he would first ask if the deceased had left any money to pay off their debt. If it was confirmed that the deceased had left money for this, the Prophet (peace be upon him) would perform the funeral prayer. However, if no money had been left, he would not perform the prayer but instead instructed the people to pray for the deceased. (Sahih Bukhari: 2298)

The Prophet (peace be upon him) also said:
نفسُ المؤمنِ معلَّقةٌ بِدَينِه حتَّى يُقضَى عنهُ (Sahih Tirmidhi: 1078)
Translation: “The soul of the believer remains suspended due to their debt until it is paid off.”

Therefore, if possible, the debt should be paid off from the deceased’s estate before burial. If there are no assets, another person can pay the debt on their behalf. This is supported by a narration from Mustadrak al-Hakim (2346) in which a man owed two dinars, and after his death, his funeral prayer was initially delayed. Prophet Muhammad (peace be upon him) instructed the companions to take care of the debt, and once it was paid, he offered the funeral prayer.

2. Participation in the Funeral of a Muslim and Interceding for Them:

The Prophet (peace be upon him) said:
ما من رجلٍ مسلمٍ يموتُ فيقوم على جنازتِه أربعون رجلًا ، لا يشركون بالله شيئًا إلا شفَّعهم اللهُ فيه (Sahih Muslim: 948)
Translation: “If forty Muslims stand by the funeral of a Muslim and do not associate anything with Allah, Allah will accept their intercession for him.”

The Prophet (peace be upon him) also said:
ما من ميِّتٍ تُصلِّي عليه أمَّةٌ من المسلمين يبلغون مائةً . كلُّهم يشفعون له . إلَّا شُفِّعوا فيه (Sahih Muslim: 947)
Translation: “If a funeral is attended by a congregation of Muslims, numbering up to one hundred, and they intercede for him, their intercession will be accepted.”

From these two hadiths, we understand that if the funeral prayer is attended by a large number of monotheistic Muslims who intercede on the deceased’s behalf, Allah will accept their intercession.

3. Making Du’a (Supplication) and Seeking Forgiveness for the Deceased:

It is recommended to make constant supplications for the deceased. The Prophet (peace be upon him) instructed the family members, those hearing the news of death, during the funeral prayer, after burial, and when visiting the grave to make supplications. These prayers are beneficial for the deceased, and Allah mentions:
وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ (Al-Hashr: 10)
Translation: “And those who come after them say, ‘Our Lord, forgive us and our brothers who preceded us in faith.'”

The Prophet (peace be upon him) said:
إذا صلَّيتُم على الميِّتِ فأخلِصوا لَه الدُّعاءَ (Sahih Abu Dawood: 3199)
Translation: “When you perform the funeral prayer for the deceased, make sincere supplication for them.”

After the burial, the Prophet (peace be upon him) instructed:
استغفِروا لأخيكُم ، وسَلوا لَهُ التَّثبيتَ ، فإنَّهُ الآنَ يُسأَلُ (Sahih Abu Dawood: 3221)
Translation: “Ask forgiveness for your brother and pray for him to be steadfast, as he is being questioned now.”

The general teaching of the Prophet (peace be upon him) is:
دعوةُ المسلمِ لأخيه ، بظهرِ الغيبِ ، مُستجابةٌ . عند رأسِه ملَكٌ مُوكَّلٌ . كلما دعا لأخيه بخيرٍ ، قال الملَكُ الموكلُ به : آمين . ولكَ بمِثل “ (Sahih Muslim: 2733)
Translation: “The supplication of a Muslim for his brother in his absence is accepted, and an angel appointed at his head says: ‘Ameen’ and may you receive the same.”

There are countless proofs indicating that the deceased benefits from supplications and seeking forgiveness. Both early and later generations have practiced this, and it is recommended for us to pray for the deceased frequently.

4. Charity (Sadaqah) on Behalf of the Deceased:

Charity performed on behalf of the deceased is beneficial for them. Whether from their wealth or someone else’s, the deceased will receive the reward. This has been agreed upon by many scholars. The following hadith proves it:
Sa’d ibn Ubadah (may Allah be pleased with him) asked:
يا رسولَ اللهِ ! إنَّ أمي ماتت ، أفأتصدقُ عنها ؟ قال : نعم . قلتُ : فأيُّ الصدقةِ أفضلُ ؟ قال : سقْيُ الماءِ (Sahih al-Nasa’i: 3666)
Translation: “O Messenger of Allah! My mother has passed away. If I give charity on her behalf, will it benefit her? He (peace be upon him) said: Yes. I asked: ‘Which charity is best?’ He replied: ‘Giving water to drink.'”

Another narration from Ibn Abbas (may Allah be pleased with him) states:
أنَّ رجلًا قال : يا رسولَ اللهِ ! إنَّ أُمَّهُ تُوفيت ، أفينفعُها إن تصدقتُ عنها ؟ قال : نعم (Sahih al-Nasa’i: 3657)
Translation: “A man said: O Messenger of Allah! My mother passed away. If I give charity on her behalf, will it benefit her? He (peace be upon him) said: Yes.”

Charity on behalf of the deceased can include feeding the poor, donating a Qur’an, contributing to religious causes, or building mosques, schools, wells, roads, etc. The best form of charity on behalf of the deceased is providing water, as mentioned earlier.

5. Performing Hajj or Umrah on Behalf of the Deceased:

Hajj or Umrah can also be performed on behalf of the deceased. The following narration from Ibn Abbas (may Allah be pleased with him) supports this:
أنَّ امرأةً من جُهينةَ، جاءت إلى النبيِّ صلَّى اللهُ عليهِ وسلَّمَ فقالت : إن أمي نذرت أن تحجَّ، فلم تحج حتى ماتت، أفأحجُّ عنها ؟ قال : نعم، حجي عنها، أرأيتِ لو كان على أمكِ دينٌ أكنتِ قاضيتِة ؟ . اقضوا اللهَ، فاللهُ أحقُّ بالوفاءِ (Sahih Bukhari: 1852)
Translation: “A woman from the tribe of Juhaina came to the Prophet (peace be upon him) and said: ‘My mother made a vow to perform Hajj but passed away before she could perform it. Can I perform Hajj on her behalf?’ He replied: ‘Yes, perform Hajj for her. If your mother had a debt, would you have paid it off? Fulfill Allah’s debt, for He has more right to be fulfilled.'”

Hajj or Umrah can be performed on behalf of a deceased person, especially if Hajj was obligatory upon them and they passed away without performing it, and the heirs have the means to do so. Similarly, if the deceased was unable to perform Hajj due to financial inability, Hajj or Umrah can still be performed on their behalf. However, the person performing Hajj or Umrah on behalf of the deceased must have performed their own first.

Nazar, Kaffarat, and the Fasting Qada for the Deceased:

If the deceased has missed fasts during Ramadan, made a vow (Nazar) to fast, or has any kaffarat fasts to make up, then it is the responsibility of the heirs to fast on their behalf. The Prophet (ﷺ) said:
من مات وعليه صيامٌ, صام عنه وليُّه. (صحيح البخاري:1952، صحيح مسلم:1147)
Translation: “Whoever dies while owing fasts, then his guardian will fast on his behalf.”

Implementation of Bequests Related to Good Deeds:

A bequest (وصية) is related to two matters: one is related to wealth, and the other is related to deeds (actions).

• Bequests related to wealth: The first type is when a person owes rights to others and bequeaths to settle those rights, such as debts or trusts (Amanah). The second type is a general bequest where someone leaves a portion of their wealth to a non-heir, such as bequeathing some money to a brother in the presence of a son.
  
• Bequests related to deeds: One type of bequest is related to wealth, where the bequeather instructs that their wealth be used after their death for charitable purposes, such as building a mosque, establishing an orphanage, contributing to jihad, or distributing wealth among the poor and needy. Another type of bequest is related to actions without wealth, where the bequeather advises their children, relatives, or loved ones to pray, act with piety, avoid shirk, and engage in other good deeds. This type of bequest is highly significant.
  

Luqman (AS) gave this advice to his son:
وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ ۖ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ (لقمان:13)
Translation: “And when Luqman said to his son, while he was advising him, ‘O my son, do not associate anything with Allah. Indeed, association with Him is a great injustice.'”

The heirs of the deceased should implement the bequests made by the deceased, as long as there is no contradiction with Shari’ah.

Narrated by Thariid ibn Suwayd al-Thaqafi (RA):
أتيتُ رسولَ اللهِ صلَّى اللهُ عليْهِ وسلَّمَ ، فقلتُ : إنَّ أمي أوصتْ أن تُعتقَ عنها رقبةٌ ، وإنَّ عندي جاريةً نوبيَّةً ، أفيُجزئُ عني أن أعْتِقَها عنها ؟ قال : ائْتِني بها . فأتيتُه بها ، فقال لها النبيُّ : من ربك . قالت : اللهُ ! قال : من أنا . قالت : أنت رسولُ اللهِ ! قال : فأعتِقْها فإنها مؤمنةٌ (صحيح النسائي3655)
Translation: “I came to the Messenger of Allah (ﷺ) and said, ‘My mother made a bequest that a slave be freed on her behalf. I have a Nubian maidservant. If I free her, will it fulfill my duty?’ He (ﷺ) said, ‘Bring her to me.’ I brought her to him, and he asked her: ‘Who is your Lord?’ She replied: ‘Allah.’ He asked: ‘Who am I?’ She said: ‘You are the Messenger of Allah.’ He (ﷺ) then said: ‘Free her, for she is a believer.'”

Beyond the Permissible Acts of Sending Rewards:

Apart from these permissible ways of sending rewards (Esaal-e-Thawab) for the deceased, no other act should be performed on their behalf. The best action is to frequently pray for them and give as much charity as one can on their behalf. There is no evidence supporting the performance of Qurbani (sacrifice) or Aqiqah on behalf of the deceased, so it is best to avoid these practices as well as any other impermissible methods of sending rewards.

Innovation in religion (Bid’ah) is not allowed, as every innovation is misguidance, and every misguidance leads to Hellfire.