Rulings Pertaining to Funerals and the Deceased

from the book al-Mulakh-khas al-Fiqhee by his eminence ash-Shaykh Saalih al-Fawzaan (PhD)

[🔊 Audio]

See also

manaratalharamain.gov.sa/sp/148307968 

We praise Allaah that the teachings we have in Islaam are complete and they encompass all that is in the best interests of human beings throughout their lives in this world, and even after they pass away. Among those teachings are the rulings which Allaah prescribed that pertain to funerals and the deceased. Those rulings are inclusive of everything that is applicable from the time of experiencing a terminal illness and nearing death, and continue all the way until the deceased is buried in his grave. Those rulings cover issues such as visiting the person who is ill and reminding him to say the Shahaadah, washing and shrouding the deceased, performing the funeral prayer for him, and burying him. Those rulings even cover issues which follow that, such as settling the debts of the deceased, executing his will, distributing his estate, and ensuring proper guardianship of his children who are still minors.

Al-Imaam ibn al-Qayyim (may Allaah have mercy upon him) commented that the guidance of the Prophet (may Allaah mention him with commendation and grant him protection) pertaining to funerals is the most complete of guidance there is, and it differs from the practices that exist among any other people. It is guidance that establishes worshipping servitude to Allaah, the Most Exalted, in the most complete way. It also reflects kindness to the deceased by doing for him what will be to his benefit while he lies in his grave and also on the Day when he returns to Allaah after being resurrected. That guidance includes visiting the ailing, reminding the individual nearing death to say the Shahaadah before he passes away, washing him after he passes away, and preparing him for his return to Allaah, the Most Exalted, in the best and most virtuous way that can be done. That guidance teaches us that when performing the funeral prayer for the deceased, the congregation is to stand in rows; praise Allaah; glorify Him; invoke Him to grant commendation to His Prophet Muhammad (may Allaah mention him with commendation and grant him protection); and ask Allaah to grant the deceased forgiveness, mercy, and pardon. Following that, those from the congregation who bury him are to stand at his grave after doing so and pray that Allaah grants him steadfastness so that he gives the correct answers to the questions he will be asked. Later on, they are to visit his grave and supplicate for him, just as a person would visit and look out for his acquaintances while they are all alive in this world. In addition, kindness is to be extended to the family and relatives of the deceased, and so on.”[1]

It is strongly encouraged for an individual to remember death often and to prepare for it by repenting from sins, giving others what he owes them and returning what he may have wrongfully taken from them, as well as hastening to perform righteous deeds before death comes unexpectedly. The Prophet (may Allaah mention him with commendation and grant him protection) said, “Frequently call to mind the destroyer of all enjoyment.”[2] This was collected with authentic chains of narration by several compilers of hadeeth works, and it was graded saheeh by ibn Hibbaan, al-Haakim, and others. “The destroyer of all enjoyment” refers to death.

At-Tirmithee and others collected a hadeeth in which ‘Abdullaah ibn Mas‘ood (may Allaah be pleased with him) mentioned that the Prophet (may Allaah mention him with commendation and grant him protection) said, “You must be ashamed before Allaah as He rightfully deserves.” Ibn Mas‘ood said, “We told him: Messenger of Allaah, we do feel ashamed before Him, and all praise is due to Allaah alone.” The Prophet (may Allaah mention him with commendation and grant him protection) said, “That is not what I am referring to. Rather, being ashamed before Allaah as He rightfully deserves means that you protect your head and what it contains, protect your stomach and what it holds, and call to mind death and the decay that takes place after it. When a person desires the hereafter, he would leave the luxuries of life in this world. If someone does the aforementioned things, he would have embodied what it means to be ashamed before Allaah as He rightfully deserves.”[3]

Notes:

[1] Zaad al-Ma‘aad (1/479).

[2] Jaami‘ at-Tirmithee (2307), Sunan an-Nasaa’ee (1824), Sunan ibn Maajah (4258), Musnad Ahmad (7865). Graded saheeh by al-Albaanee in Saheeh al-Jaami‘ (1210).

[3] Jaami‘ at-Tirmithee (2458), Musnad Ahmad (3662). Graded da‘eef by al-Albaaanee by al-Mishkaat (1608).

1) Rulings Pertaining to The Ill and Those Whose Death is Imminent

When a person experiences illness, he must persevere, hope for reward from Allaah, not become anxious or impatient, and not become upset or angry because of what Allaah decreed to take place. There is nothing wrong with informing others that he is ailing and about what type of illness he has, provided that he continues to remain content with what Allaah has decreed.

As for mentioning one’s distress to Allaah, the Most Exalted, and beseeching Him for cure, those things do not contradict perseverance. In fact, they are prescribed by Islaam and are highly recommended. The Prophet Ayyoob (may Allaah grant him continued protection) called out to his Lord saying, ((I have certainly been touched by hardship, and You are the Most Merciful of all who show mercy)).[1]

Furthermore, there is nothing wrong with using permissible treatments and medicines to cure ailments. In fact, some scholars placed such strong emphasis on using permissible treatments that they nearly considered it obligatory to do so. There are a number of ahaadeeth which clearly affirm causes and effects, contain the instruction to use treatments, and explain that placing full reliance upon Allaah is not at odds with seeking treatment just as it is not at odds with averting hunger and thirst by eating and drinking.

It is impermissible to use any substance prohibited by Islaam as a treatment. This is based on a narration that was cited in the Saheeh collection of al-Bukhaaree in which ‘Abdullaah ibn Mas‘ood (may Allaah be pleased with him) said, “Allaah most certainly did not place cure for you in anything that He forbade you from.”[2] Additionally, Aboo Daawood and others collected that Aboo Hurayrah (may Allaah be pleased with him) narrated that the Prophet (may Allaah mention him with commendation and grant him protection) said, “Indeed, Allaah sent down ailments as well as treatments, and He designated a treatment for every ailment. Therefore, you are to seek treatment. However, you must not use any substance prohibited by Islaam as a treatment.”[3] In Saheeh Muslim, there is a hadeeth in which the Prophet (may Allaah mention him with commendation and grant him protection) said regarding an intoxicating substance, “That is certainly not a treatment; rather, it is an ailment.”[4]

It is also impermissible to seek treatment through means that oppose the correct ‘aqeedah (i.e unwavering beliefs a Muslim is supposed to hold in his heart). This includes hanging amulets which contain phrases of shirk, or unintelligible names or words. It also includes any sort of beads, threads, pendants, or bands that are worn on one’s upper arm, forearm, or elsewhere, and believed to be a source of cure from illness or a source of repelling envy and adversity. Such means are impermissible because they entail attaching one’s heart to other than Allaah for bringing about benefit or averting harm; and they all entail shirk (directing worship to other than Allaah) or, at the very least, are means which lead to shirk. Means that oppose the correct unwavering beliefs a Muslim is supposed to hold also include seeking treatment from fraudulent individuals involved in practices such as fortunetelling, astrology, sorcery, or making use of jinns. The unwavering beliefs that a Muslim is supposed to hold in his heart are to be more important to him than his physical health.

Allaah placed cure in things which are permissible and beneficial for one’s body, intellect, and religion. At the head of those comes the Qur’aan and treating oneself by reading portions of it in conjunction with prescribed supplications. Ibn al-Qayyim (may Allaah have mercy upon him) commented that some of the greatest forms of treatment include performing righteous deeds; striving to worship Allaah in the best way and to treat people in the best manner; saying prescribed words of thikr and supplication; as well as humbling oneself to Allaah, beseeching Him, and repenting to Him. These can be far more effective in averting ailments and bringing about cure than other treatments and medicines. However, the results only come about according to the degree of readiness and acceptance a person’s soul has towards such treatment, and according to its belief in those means and their efficacy.[5]

There is nothing wrong with using medicines made from permissible substances, as prescribed by doctors who are experienced with diagnosing and treating illnesses in hospitals and elsewhere.

It is highly encouraged to visit the ill. This is based on a hadeeth in the Two Saheeh collections and other hadeeth works, which mentions that there are five rights a Muslim must fulfil towards his Muslim brother, and one of them is visiting the ill.[6] When visiting a person who is ill, one should ask how he is feeling. When the Prophet (may Allaah mention him with commendation and grant him protection) would visit someone who was ill, he would come close to the person and ask how he was feeling.

Visiting should be done every other day or perhaps with two days between visits, so long as the ailing person does not desire to be visited daily. When visiting, one should not stay for a very long time unless the ailing person desires that. The visitor should supplicate for him by saying, “May no harm come to you. This will be a means of purification if Allaah wills.”[7] The visitor should also endeavour to make the person happy, pray that Allaah grants him healing, and read portions of the Qur’aan seeking treatment by way of them, especially the Soorahs al-Faatihah, al-Ikhlaas, al-Falaq, and an-Naas.

It is highly encouraged for someone who is ill to bequeath some of his property for charitable causes. In addition, it is obligatory for him to have a will in which he states whatever debts he may owe others, whatever debts may be owed to him, and whatever items others may have entrusted to him for safekeeping. In fact, this is something that should be done even by a person who is completely healthy. This is based on the statement of the Prophet (may Allaah mention him with commendation and grant him protection), “If a person submits to Allaah in Islaam and he has anything that needs to be recorded in a will, it is not right for him to let two nights pass without putting his will in writing.” This was collected by al-Bukhaaree and Muslim.[8] The point of “two nights” being mentioned in the hadeeth is emphasizing the urgency of writing a will, not setting a specific amount of time. Therefore, one should not let time pass, not even if it is short, without putting his will in writing because he does not know when he will be overtaken by death.

When a person is ill, he should strive to expect the best from Allaah. This is because Allaah (the Almighty and Most Majestic) stated, “I will be to My worshipping servant as he expects of Me.”[9] Expecting the best from Allaah is all the more necessary when an individual senses that it will soon be time for him to meet Allaah. It is highly encouraged for those who are present with the ailing person to remind him of Allaah’s mercy and raise his hopes of attaining it. In such a state, hope is to be given precedence over fear. However, if a person is healthy, he must maintain a balance between hope and fear. This is because if someone allows fear to dominate, he may feel a sense of despair; and if he allows hope to dominate, he may end up feeling immune from Allaah’s punishment.

When it appears that a person’s death is imminent, it is highly encouraged for those present with him to prompt him to say, “laa ilaaha illallaah” (none has the right to be worshipped except Allaah). This is based on the statement of the Prophet (may Allaah mention him with commendation and grant him protection), “Prompt those among you whose death is imminent to say ‘laa ilaaha illallaah’ (none has the right to be worshipped except Allaah)”. This was collected by Muslim.[10] That is to be done so that the individual may pass away having affirmed this testimony of sincerely devoting all worship to Allaah alone, and so that it can be the last statement that he makes. Mu‘aath (may Allaah be pleased with him) narrated that the Prophet (may Allaah mention him with commendation and grant him protection) said, “If someone’s last words are ‘laa ilaaha illallaah’ (none has the right to be worshipped except Allaah), that person would be admitted to Jannah.”[11]

Prompting the person to say those words is to be done gently and not in a burdensome manner, so as to avoid irritating the person while he is in that state. It is also recommended to turn the person so that he faces the Qiblah (direction to be faced while praying).

Soorah Yaa Seen may also be read to him, based on a statement attributed to the Prophet (may Allaah mention him with commendation and grant him protection), “Read Soorah Yaa Seen to those among you whose death is imminent.”[12] This was collected by Aboo Daawood and ibn Maajah. It was graded saheeh by ibn Hibbaan [though other scholars graded it inauthentic. If the hadeeth is considered acceptable,] it applies to those whose death is imminent. As for those who have already passed away, the Qur’aan is not to be read over them. Reading the Qur’aan over a deceased person is bid‘ah (a practice that has been invented and then ascribed to Islaam). As for reading the Qur’aan to someone whose death is imminent, [the foregoing hadeeth implies that] it is recommended to do so.

Hence, reading the Qur’aan at the funeral, at someone’s grave, or for the purpose of dedicating it to the soul of a deceased person are all practices which have not been sanctioned by Allaah. A person who submits to Allaah in Islaam must strive to act in compliance with the Sunnah and avoid bid‘ah (beliefs or practices invented and then ascribed to Islaam).

Notes:

[1] Soorah al-Anbiyaa’ (21):83.

[2] al-Bukhaaree cited this without a complete chain of narration in his Saheeh before narration no. (5614).

[3] Sunan Abee Daawood (3874). Graded da‘eef by al-Albaanee in Da‘eef al-Jaami‘ (1569). Some scholars considered it authentic, see Tuhfah al-Muhtaaj (2/9), Majma‘ az-Zawaa’id (5/86).

[4] Saheeh Muslim (1984).

[5] This is the meaning of the actual passage as found in Zaad al-Ma‘aad (4/132). The text of the passage presented by the author was slightly different.

[6] Saheeh al-Bukhaaree (1240), Saheeh Muslim (2162).

[7] Saheeh al-Bukhaaree (3616).

[8] Saheeh al-Bukhaaree (2738), Saheeh Muslim (1627).

[9] Saheeh al-Bukhaaree (7404, 7405), Saheeh Muslim (2675).

[10] Saheeh Muslim (916).

[11] Sunan Abee Daawood (3116). Graded hasan by al-Albaanee in al-Irwaa’ (687).

[12] Sunan Abee Daawood (3121), Sunan ibn Maajah (1448), Musnad Ahmad (19789). Graded da‘eef by al-Albaanee in al-Mishkaat (1622).

2) Rulings Pertaining to Death

It is recommended to close the eyes of the deceased once he has passed away. The Prophet (may Allaah mention him with commendation and grant him protection) did that to Aboo Salamah (may Allaah be pleased with him) when he passed away, and subsequently stated, “When a person’s soul is taken, the eyes follow it. You must not say anything besides words that are good, because the angels certainly say ‘aameen’ (O Allaah, we implore You to respond) to the things that you say.” This was collected by Muslim.[1]

         It is also recommended to cover the body of the deceased, and this is based on a hadeeth in which ‘Aa’ishah (may Allaah be pleased with her) narrated that when the Prophet (may Allaah mention him with commendation and grant him protection) passed away, he was covered with a striped Yemeni garment. This was collected by al-Bukhaaree and Muslim.[2]

Once a person’s death has been completely ascertained, there should be no delay in preparing him for burial. This can be understood from a statement attributed to the Prophet (may Allaah mention him with commendation and grant him protection): “It is not fitting for the body of a deceased Muslim to be held back among his family members”. This was collected by Aboo Daawood.[3] Not delaying also ensures that necessary rites are completed before the body of the deceased changes. Al-Imaam Ahmad (may Allaah have mercy upon him) commented, “Honouring a deceased individual lies in not delaying his burial.”

There is nothing wrong, however, with a relatively minor delay in order to wait for the arrival of the deceased’s guardian or relatives who may be coming from a nearby place, so long as it is not feared that his body would start to change and decompose.

It is permissible to inform others about the death of a Muslim for the purpose of preparing his body for burial in a timely manner and so that others may attend his funeral, perform the funeral prayer for him, and supplicate to Allaah for him. As for obituaries which convey panic and dissatisfaction, and ones which boast about the deceased, they possess the same traits of blameworthy practices from the period of ignorance prior to Islaam. The same can be said about gatherings in which the deceased is elegized and his death is lamented.

         It is recommended to promptly execute the will of the deceased since that leads to the ensuing reward being hastened for him. Furthermore, Allaah mentioned wills before debts in the Qur’aan, despite the fact that a deceased’s debts are to be settled first. That was done in order to show the importance of wills, and urge the deceased’s inheritors to execute them.

It is obligatory to settle the debts of the deceased as soon as possible. This applies whether those debts are rights he must fulfill towards Allaah, the Most Exalted, such as obligatory charity, Hajj, a vow of obedience, or expiation for a sin; or towards other people, such as returning items given to him for safekeeping, items taken as a loan, or items that may have been wrongfully taken. These are to be done regardless of whether the person put them in his will or not. This is based on the statement of the Prophet (may Allaah mention him with commendation and grant him protection), “The soul of a person who has eemaan is tied to his debts until they are settled on his behalf.”[4] This was collected by Ahmad, and also by at-Tirmithee who graded it hasan. This means that the person is accountable and, in fact, detained due to his debts. This hadeeth provides encouragement to hasten settling the debts of the deceased, and it applies in the case of someone who passed away having left behind an estate containing sufficient assets to settle those debts.

As for someone who left nothing behind but passed away with the firm resolve to repay his debts, there are ahaadeeth which indicate that Allaah will settle his debts on his behalf.

Notes:

[1] Saheeh Muslim (920).

[2] Saheeh al-Bukhaaree (1242), Saheeh Muslim (3213).

[3] Sunan Abee Dawood (3159). Graded da‘eef by al-Albaanee in al-Mishkaat (1625).

[4] Jaami‘ at-Tirmithee (1078), Sunan ibn Maajah (2413), Musnad Ahmad (9387). Graded saheeh by al-Albaanee in al-Mishkaat (2915).

3) Washing the Deceased

Among the rulings pertaining to funeral rites is the obligation of washing the deceased. This obligation applies in the case of those who are aware of his passing and are able to wash him. The Prophet (may Allaah mention him with commendation and grant him protection) stated regarding a Companion who died as a result of his mount throwing him off its back and breaking his neck, “Wash his body with water mixed with sidr (lote tree leaves)…”.This was collected by al-Bukhaaree and Muslim.[1]

There are very many narrations in the texts of Islaam containing the instruction to wash the body of the deceased, as well as the practical implementation of that instruction. Moreover, the Prophet himself (may Allaah mention him with commendation and grant him protection) was washed after passing away despite him being an individual who had been purified by Allaah. This necessarily implies that everyone else besides him must be washed as well. Therefore, washing the body of a deceased person is a collective obligation to be fulfilled by Muslims who are aware of the person’s passing.

If the deceased is a man, men should wash him. The best person to be chosen for that task is an individual known for his integrity and who has knowledge of the correct method of washing the deceased, since it is to be done in the manner prescribed by Islaam and this requirement cannot be fulfilled by someone who lacks the necessary knowledge. The person to be given priority in washing the deceased is someone whom he had specifically appointed. If the deceased appointed a specific individual to wash his body and that person is known for his integrity, he is the one to be given priority in washing the body. This can be understood from the fact that Aboo Bakr (may Allaah be pleased with him) had appointed his wife Asmaa’ bint ‘Umays to wash him. This also shows that it is permissible for a woman to wash the body of her deceased husband, and, similarly, it is also permissible for a man to wash the body of his deceased wife. A further example of appointing someone is that of Anas (may Allaah be pleased with him) who had appointed Muhammad ibn Seereen to wash him. After anyone who is specifically appointed, the next person to be given priority in washing the deceased is his father. He is the next most entitled to washing the body of his deceased son since he is the one who has the greatest affection and care for his own child. Next in priority is the grandfather of the deceased, since he shares the aforementioned quality with the father of the deceased. After them, the next in priority are the paternal relatives of the deceased in accordance to how closely related they are to him. After them come others who are not related to him. This order of priority should be maintained in the event that all of the aforementioned know how to wash the body correctly and they request to be allowed to do so. Otherwise, the one who has knowledge is to be given priority over the one who does not.

If the deceased is a woman, her body should be washed by women. The person most entitled to wash the body of a deceased woman is someone whom she specifically appointed to do so. Therefore, if she had appointed a specific woman to wash her body, that woman is to be given priority so long as she has the required knowledge and expertise to do so. Next in priority come the female relatives of the deceased in order of how closely they are related to her. Therefore, if the deceased is a woman, women are to fulfill the duty of washing her in this order; and if the deceased is a man, men are to fulfill the duty of washing him in the order that was mentioned earlier.

Additionally, it is permissible for either of the two spouses to wash the body of their deceased spouse. Hence, it is permissible for a man to wash his wife, and for a woman to wash her husband. Evidence for this can be found in the fact that Aboo Bakr (may Allaah be pleased with him) had appointed his wife to wash his body, and that ‘Alee (may Allaah be pleased with him) had washed his wife, Faatimah. Similar instances have also been reported from other Companions.

It is permissible for either men or women to wash the body of a deceased child who is younger than seven, whether that child is a male or a female. Ibn al-Munthir stated that “there is consensus among all of the scholars whose statements we have preserved that it is permissible for a woman to wash the body of a deceased young boy”[2]. This is also the case since no parts of a young boy’s body are considered obligatory to conceal from a woman’s sight while that child is alive. Therefore, the same applies in the event that he passes away. Moreover, when Ibraaheem – the son of the Prophet Muhammad (may Allaah mention him with commendation and grant him protection) passed away – he was washed by women.

It is impermissible for a woman to wash a boy who is seven or older, or for a man to wash a girl who is seven or older.

It is impermissible for a Muslim to wash the body of a deceased non-Muslim, carry his body for burial, shroud him, perform funeral prayer for him, or follow his funeral procession. This is based on the statement of Allaah, the Most Exalted, ((People of eemaan, do not give your allegiance to those who have brought the wrath of Allaah upon themselves as a result of them rejecting the truth from Him)).[3] The generality of this passage of the Qur’aan is understood to include the impermissibility of washing the body of a deceased non-Muslim, carrying it for burial, and following the funeral procession. In addition, Allaah, the Most Exalted, stated, ((Messenger of Allaah, you must never perform the funeral prayer for any of the munaafiqoon who pass away, and you must never stand at their grave to supplicate for them. They certainly rejected Allaah and His Messenger)).[4] Allaah, the Most Exalted, also said, ((It is not right for the Prophet or the people of eemaan to ask Allaah to forgive those who worship others besides Him)).[5]

It is also impermissible for a Muslim to bury a deceased non-Muslim. However, if there is no one who is not Muslim present to fulfil the task of burying the body, a Muslim is to place the body in the earth to prevent the harms which may result from leaving the deceased’s body without burial. This can be understood from the fact that the bodies of the non-Muslims who were killed during the Battle of Badr were placed in an unusable well.[6]

Similar applies in the case of someone who passes away having openly rejected Islaam, such as a person who deliberately abandoned obligatory prayers, or who was involved in any form of bid‘ah that nullifies one’s Islaam.

The stance that someone who submits to Allaah in Islaam should have towards someone who refuses to do so – whether alive or deceased – is to disavow their rejection of the truth and be displeased with that.

Allaah, the Most Exalted, recounted to us what His Prophet Ibraaheem and those who had eemaan along with him said ((when they told the mushrikoon among their people, “We free ourselves from you as well as all that you worship besides Allaah. We have disavowed the religion of shirk that you follow and we have denied that it could ever be the truth from Allaah. Furthermore, due to you rejecting the truth from Allaah and worshipping others besides Him, hostility and hatred have appeared between us, and it will remain that way unless you accept the truth from Allaah, have correct beliefs about Him, and sincerely devote all your worship to Him alone”)).[7] Allaah, the Most Exalted, also said, ((Messenger of Allaah, you will not find any people who have correct beliefs about Allaah and the Last Day giving their allegiance to those who have remained hostile towards Allaah and His Messenger, even though they might be their own fathers, sons, brothers, or relatives)).[8] These stances are a result of the opposition that exists between rejecting the truth from Allaah and accepting it. They are also a result of the enmity and hostility which those who reject the truth have towards Allaah, His Messengers, and the religion He prescribed. Consequently, it is impermissible to give them one’s allegiance, whether alive or deceased. We implore Allaah to keep our hearts steadfast upon the truth, and we implore Him to guide us to and along His straight path.

         The water used to wash the body of the deceased must be pure and permissible to use. It is better for it to be cool; however, there is nothing wrong with warming the water if there is a need to remove some sort of dirt that may be on the body, or due to being in very cold conditions.

Washing should take place in an area that is concealed from onlookers and has a roof, such as a house, tent, or something similar, as long as it is possible to do so. Prior to washing the deceased, it is obligatory to cover the area of the body from the navel to the knees. After covering that area, the clothing on the body is to be removed, and the body is to be placed on a washing table that is tilted towards the direction of the feet so that the water and anything the body may emit can drain away from it. The only people who should be present at the time of washing the deceased are the person who is performing that task and whoever is assisting him. It is discouraged for anyone else to be present.

The person washing the body should raise the deceased’s head and upper portion to near the posture of sitting, and then pass his hand over the abdomen and press it gently in order to let out anything that may be ready to exit the body. During this process, plenty of water should be poured, or allowed to run, in order to wash away whatever may be emitted. The person who is washing the deceased should then wrap a piece of cloth with a rough texture around his own hand, wipe clean the area from which any waste may have been emitted, and then wash the area clean with water.

He should then intend to start the actual washing of the deceased, say “bismillaah” (in the name of Allaah) to begin, and wash the body in the manner that wudoo’ is performed for prayer, with the exception of washing the mouth and nose. In place of washing those two, it suffices to wipe two moistened fingers or a moist piece of cloth over the teeth and nostrils. Water should not be allowed to enter the mouth or nose.

He is to then wash the head and beard with suds from lote tree leaves or with soapy water. Then, he is to wash the right side of the deceased’s body starting with the right side of the neck; then the right arm and shoulder; then the right portion of the chest; then the right portion of his torso; and then the right thigh, leg, and foot. After that, he is to turn the body on its left side in order to wash the right half of the body from the back. Afterwards, he is to similarly wash the front left side of the body, then turn the body on its right side in order to wash the left half of the body from the back. He should use lote suds or soap while washing the body in the manner described, and it is recommended for him to wrap a piece of cloth around his hand while washing the body.

         It is only obligatory to wash the entire body once if that renders it clean, and it is encouraged to wash it thrice. However, if that does not render the body clean, additional washing is to be done – up to seven times – until the body is clean. It is encouraged to use camphor in the last round of washing because it adds firmness, fragrance, and coolness to the body of the deceased. For these reasons, the camphor should be included in the last round of washing such that its effects would remain.

         Afterwards, the body of the deceased is to be dried using towels or some sort of fabric, its moustache trimmed, its nails clipped if they are long, and its armpit hair removed. Any of these that are taken from the body should subsequently be put in the shroud with it. In the case of a woman, her hair should be braided into three plaits then placed behind her.

         There are certain situations when it may not be feasible to wash the body of the deceased. This could be due to reasons such as the absence of water; or fear of the body coming apart if washed, as in the case of someone who is burnt or suffers from leprosy. It could also be due to the absence of someone eligible to wash the deceased, as in cases where the deceased is a woman, only men are present, and none of them is her husband; and where the deceased is a man, only women are present, and none of them is his wife. In such cases, tayammum should be performed on the deceased by using soil. The person who performs that tayammum on the deceased should wrap something around his own hands, then wipe over the face and two palms of the deceased.

If it is not feasible to wash only certain portions of the deceased’s body, the remainder of the body should be washed, and tayammum should be performed as a substitute for the portions which were not feasible to wash.

It is encouraged, though not obligatory, for someone who washes the deceased to perform ghusl after finishing.

Notes:

[1] Saheeh al-Bukhaaree (1265), Saheeh Muslim (1206).

[2] al-Awsat (5/359).

[3] Soorah al-Mumtahinah (60):13.

[4] Soorah at-Tawbah (9):84.

[5] Soorah at-Tawbah (9):113.

[6] See Saheeh al-Bukhaaree (240, 520, 2934, 3978), Saheeh Muslim (1794, 2874).

[7] Soorah al-Mumtahinah (60):4.

[8] Soorah al-Mujaadilah (58):22.

4) Rulings Pertaining to Shrouding

After the deceased has been washed and dried, it is prescribed to shroud the body, and it is necessary for the shroud to be something which covers the body. It is recommended for it to be white and clean. It is better for it to be new, but there is nothing wrong if it is not. The minimum requirement of a shroud which fulfills the obligation is a single garment that covers the entire body. However, it is encouraged to shroud a man in three wraps, and to shroud a woman in five garments: a garment for the lower half of the body, a gown, a covering for her head and chest, and two wraps. If the deceased is a male child, he is to be shrouded in one garment, though it is permissible to shroud him using three. If the deceased is a female child, she is to be shrouded in a gown and two wraps.

It is encouraged to apply the fragrance of incense onto the shrouds after having sprinkled them with rose water or something similar, so that the fabric can better absorb and retain the fragrance of the incense.

The procedure of shrouding a man begins by spreading out the three wraps one on top of the next. The body of the deceased is then brought while covered with a garment or something similar – and this is an obligation – and then placed to lie upon the wraps.

Next, shrouding fragrance should be applied to some cotton. Some of the cotton should be placed at the opening of his rear passage and it should be fastened there with a piece of fabric. Then, the remainder of the cotton with fragrance applied to it should be placed upon his two eyes, his two nostrils, his mouth, his two ears, the parts of the body that touch the ground during prostration – the forehead and nose, two hands, two knees, and toes on each foot –, as well as the parts of the body that may be somewhat tucked away: the two armpits, the backs of the two knees, and the navel. Shrouding fragrance should also be applied between the shrouds and to the head of the deceased.

Next, the left edge of the top wrap is to be drawn over the body to his right side, and the right edge of the top wrap is to be drawn over the body to his left side. Similar is to be done with the second and third wraps. The excess length of the wraps should be longer past his head than any excess past his feet. The excess past his head should be gathered and folded back over his face, and the excess past his feet should be gathered and folded back over his legs. Ties should then be placed over the wraps so that they do not unravel. The ties are to be undone after the deceased is placed in his grave.

If the deceased is a woman, she is to be shrouded in five garments. First, a garment is to be wrapped around the lower portion of her body. Next, she is to be dressed in a gown. After that, a covering is to be placed over her head [and chest], and finally, she is to be shrouded in two wraps. 

5) Rulings Pertaining to the Funeral Prayer

After the preceding, it is prescribed to perform the funeral prayer for the deceased Muslim. Aboo Hurayrah (may Allaah be pleased with him) stated that the Prophet (may Allaah mention him with commendation and grant him protection) said, “If someone remains present with the deceased until the funeral prayer is performed for him, that person would receive one qeeraat as a reward; and if someone continues to remain with the deceased after that until the body is buried, that person would receive two qeerats as a reward.” Someone then posed the question, “What do ‘two qeeraats’ refer to?” Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) replied, “They are like two immense mountains.” This was collected by al-Bukhaaree and Muslim.[1]

Performing the funeral prayer for a deceased Muslim is a collective obligation. This means that as long as some individuals within the collective fulfil that obligation, the rest of them would not be sinful if they do not take part, though it is still recommended for them to do so. However, if everyone within the collective neglects to fulfil that obligation, all of them would be considered sinful.

The prerequisites for the funeral prayer are: the intention to perform it, facing the direction of the Ka‘bah, covering the parts of one’s body that are obligatory to cover during prayers, both the person performing the prayer and the deceased being in a state of purity, removal of all tangible impurities, both the person performing the prayer and the deceased being Muslim, the body of the deceased being present during the prayer if it is within the same locale in which the prayer is performed, and the person performing the prayer being an adult who is accountable for his actions according to the teachings of Islaam.

The pillars of the funeral prayer are: standing during the prayer, saying four takbeers throughout it, reciting Soorah al-Faatihah, invoking Allaah to grant commendation to the Prophet, supplicating for the deceased, doing those things in the prescribed order, and saying the salaam to conclude the prayer.

The acts which are part of the Sunnah to comply with during the funeral prayer are: raising both hands when saying each takbeer, saying “a‘oothu billaahi min ash-shaytaan ar-rajeem” (I seek refuge with Allaah from shaytaan, the outcast) before beginning to recite Soorah al-Faatihah, supplicating for one’s self and for all the people of Islaam, not reciting the Qur’aan out loud during the prayer, remaining standing for a short time after the fourth takbeer and before saying the salaam to conclude the prayer, putting the right hand upon the left hand and placing them on the chest, and turning one’s head to the right when saying the salaam to conclude the prayer.

The manner of performing the funeral prayer is as follows:

If someone is performing the funeral prayer by himself or is leading others, he is to stand in line with the chest of the deceased’s body if it is a male, and in line with the middle of the deceased’s body if it is a female. The congregation is to stand behind the imaam leading them, and it is encouraged that they arrange themselves into three rows.

The person leading the congregation or praying by himself then says the takbeer “Allaahu Akbar” (Allaah is the Greatest) to commence the prayer, and then says “a‘oothu billaahi min ash-shaytaan ar-rajeem” (I seek refuge with Allaah from shaytaan, the outcast) immediately after that takbeer and without saying any opening supplication that would be said in normal prayers.

Next, he says “bismillaahir-rahmaanir-raheem” (In the name of Allaah, the Most Merciful, the Bestower of Mercy), and recites Soorah al-Faatihah.

Next, he says the second takbeer “Allaahu Akbar” (Allaah is the Greatest), and then invokes Allaah to grant the Prophet commendation just as is done during the tashahhud portion of normal prayers.

Next, he says the third takbeer, and then supplicates for the deceased using words of supplication which have been narrated from the Prophet (may Allaah mention him with commendation and grant him protection). That includes the supplication, “O Allaah, I implore You to forgive our living and our deceased, those among us who are present and those who are absent, those among us who are young and those who are adults, and all of our males and females. You indeed have full knowledge of all our movements and where we will eventually settle, and You are completely able to do all things. O Allaah, for those among us whom You allow to live, I beseech You to enable them to live adhering to Islaam; and for those among us whom You cause to pass away, I beseech You to enable them to pass away while having eemaan.” “O Allaah, I beseech You to forgive the deceased; have mercy upon him; grant him wellbeing; grant him pardon; grant him honourable treatment; make where he is placed expansive; wash him with water, snow, and hail; purify him of sins just as a white garment is purified of all impurities; grant him an abode finer than his abode in this world, and a spouse finer than his spouse in this world; admit him to Jannah; save him from punishment in the grave – or from the punishment of the hellfire –; make his grave spacious for him; and grant him light while he is there.”

If the deceased is a female, the pronouns used throughout the supplication should be made feminine, by saying, “O Allaah, I beseech You to forgive her…” and so on.

If the deceased is a child, one should supplicate, “O Allaah, I beseech You to make him a forerunner for his parents who precedes them to Jannah, a source of reward that is stored for both of his parents, and an intercessor whose intercession will be accepted. O Allaah, I beseech You to make both his parents’ scales of righteous deeds heavy because of him, immensely increase their rewards due to him, allow him to join the righteous people of eemaan who have preceded us in leaving this world, place him under the guardianship of the Prophet Ibraaheem, and protect him – by Your mercy – from the punishment of the blazing fire…”[2]

After the applicable supplications among the foregoing, one then says the fourth takbeer, remains standing for a short while, and then says the salaam once and turns his head to his right side to do so.

If someone joins the congregation after the funeral prayer has already begun, that person should follow the imaam for the remainder of his prayer. Once the imaam says the salaam to conclude his prayer, that person should make up whichever portions of the prayer he missed, in the same manner those portions were to be performed had he not missed them. If he fears that the deceased would be taken away before he finishes making up what he missed, he should say the remaining takbeers consecutively – without saying anything else between them – and then say the salaam to conclude the prayer.

If someone misses the funeral prayer for the deceased prior to his burial, that person may still perform the prayer at his grave.

If someone is in a locale different from that of the deceased and knows of his passing, it is permissible for him to perform the funeral prayer for that deceased person with the intention of doing so in absentia.

If a woman miscarries or delivers a stillborn fetus after four or more months of pregnancy, the funeral prayer is to be performed for it. If it did not complete four months, the funeral prayer is not to be performed for it.

Notes:

[1] Saheeh al-Bukhaaree (1325), Saheeh Muslim (945).

[2] A summarized version of this supplication was reported to have been said by al-Hasan al-Basree as found in Musannaf ‘Abdur-Razzaaq (6692, 6693), Musannaf ibn Abee Shaybah (31826).

6) Carrying and Burying the Deceased

Carrying and burying the deceased are collective obligations to be fulfilled by the Muslims who are aware of his passing.

Burying the deceased is prescribed in both the Qur’aan and Sunnah. Allaah, the Most Exalted, stated, ((Have We – Allaah – not made the Earth gather all of you, alive upon its surface and deceased beneath its surface?)).[1] Allaah also said, ((Then, Allaah will cause him to die and be buried in his grave)).[2] Additionally, there are very many ahaadeeth that mention burying the deceased. Doing that is an act of righteousness and obedience to Allaah, as well as a way of honouring and caring for the deceased.

It is prescribed to follow the funeral procession to the deceased’s burial site. In the Two Saheeh collections, there is a hadeeth which states, “If someone remains present with the deceased until the funeral prayer is performed for him, that person would receive one qeeraat as a reward; and if someone continues to remain with the deceased after that until the body is buried, that person would receive two qeerats as a reward.” Someone then posed the question, “What do ‘two qeeraats’ refer to?” Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) replied, “They are like two immense mountains.”[3] [Another narration][4] of this hadeeth contains the wording, “if someone follows the procession,” and a narration of the hadeeth collected by Muslim contains the wording, “if someone sets out along with the deceased from the deceased’s house, performs the funeral prayer for him, and then follows him until he is buried…”[5] The wordings of the various narrations for this hadeeth show that it is encouraged to follow the deceased all the way to his burial site.

It is encouraged for those who are part of the funeral procession to partake in carrying the deceased if possible. Furthermore, there is nothing wrong with carrying the deceased in a vehicle or upon an animal, especially if the graveyard is far away.

It is also encouraged to be swift while carrying the deceased to his burial site, and this is based on the statement of the Prophet (may Allaah mention him with commendation and grant him protection), “Be swift while carrying the deceased. If the deceased is righteous, there is goodness which you will be bringing him forward to; and if the deceased is otherwise, there is evil which you will be loading off of your necks and shoulders.” This was collected by al-Bukhaaree and Muslim.[6] However, the pace at which the deceased is carried should not be exceedingly fast; rather, those carrying him and following his procession should remain tranquil. They should also not raise their voices, regardless of whether it be for the purpose of reciting from the Qur’aan, saying the Shahaadah or other words of thikr, telling people to pray for the deceased to be forgiven, or anything similar, because all such things are considered bid‘ah (acts that have been invented and then claimed to be part of Islaam).

         It is impermissible for women to set out with the procession of the deceased, and this is based on the hadeeth of Umm ‘Atiyyah (may Allaah be pleased with her) who stated, “We were prohibited from following funeral processions.”[7] In addition, women during the time of Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) would not set out with the funeral processions of the deceased. Therefore, following funeral processions is specific to men.

         It is encouraged for a grave to be dug deep and wide, and this is based on the statement of the Prophet (may Allaah mention him with commendation and grant him protection), “Dig, make it wide, and make it deep.” At-Tirmithee graded this hadeeth hasan saheeh.[8]

It is also recommended to screen the grave of a woman while placing her into it since it is prescribed for her body to be concealed from others.

It is recommended for the person placing the deceased into the grave to say, “bismillaahi wa ‘alaa millaati rasoolillaahi” (In the name of Allaah, and in compliance with the path of Allaah’s Messenger). This is based on the statement of the Prophet (may Allaah mention him with commendation and grant him protection), “When you place your deceased into their graves, say: ‘bismillaahi wa ‘alaa millaati rasoolillaahi’ (In the name of Allaah, and in compliance with the path of Allaah’s Messenger).” This was collected by Ahmad and the compilers of the Sunan collections except for an-Nasaa’ee. At-Tirmithee graded it hasan.[9]

The deceased is to be placed in the compartment of his grave’s wall on his right side, facing the direction of the Ka‘bah. This is based on the statement of the Prophet (may Allaah mention him with commendation and grant him protection) in reference to the Ka‘bah, “This is the direction you are to face whether alive or deceased.” This was collected by Aboo Dawood and others.[10]

A brick, stone, or some soil is to be placed beneath the head of the deceased. The body should be moved close to the front wall of the compartment and soil should then be placed behind the back of the body in order to support it. This is done so that the body would neither fall upon its face nor roll onto its back.

The opening of the compartment is to then be closed with bricks and clay until it is sealed. Afterwards, the grave is to be refilled with the same soil that was dug out of it, and no extra soil from any other place is to be added.

The surface of the grave should protrude above the ground by a handspan and be shaped like a hump so that water which descends upon it would flow off of it. Pebbles should be placed over it, and water should be sprinkled so that the soil clings together and does not get blown away. The reason behind raising the surface of the grave by the aforementioned amount is so that it would be known as a grave and, thus, not be walked upon. There is nothing wrong with placing markers of some sort at its two ends in order to make its boundaries clear and make it identifiable, but nothing should be written on those markers.

Once the burial is complete, it is encouraged for the Muslims who are present to remain at the grave of the deceased, supplicate for him, and beseech Allaah to forgive him. This is because when the Prophet (may Allaah mention him with commendation and grant him protection) would complete the burial of a deceased person, he would remain at the site and say to those present, “You must beseech Allaah to forgive your brother and ask for him to be granted steadfastness, as he is surely now being questioned.” This was collected by Aboo Daawood.[11]

As for reciting any part of the Qur’aan at the burial site, that is considered a bid‘ah (a practice invented and then claimed to be part of Islaam) because neither Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) nor his esteemed Companions did such a thing, and it should be borne in mind that every bid‘ah is misguidance.

It is prohibited to build structures over graves, cover the burial site with plaster, or write anything upon graves. This is based on the narration of Jaabir (may Allaah be pleased with him) in which he stated, “Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) prohibited covering a grave with plaster, sitting on it, and building anything over it.” This was collected by Muslim.[12] Another narration from Jaabir states that the Prophet (may Allaah mention him with commendation and grant him protection) “prohibited plastering graves, writing on them, building over them, and stepping on them.” This was collected by at-Tirmithee who graded it saheeh.[13] Furthermore, these practices are channels which lead to shirk (worshipping others besides Allaah) and becoming attached to burial sites, since people who lack knowledge may see such structures or adornments over a grave and then feel an attachment to it.

It is prohibited to put lights on graves, build mosques over graves, and perform prayers with prostrations at or towards graves.

It is prohibited for women to visit graves, and this is based on the statement of the Prophet (may Allaah mention him with commendation and grant him protection), “May Allaah expel from His mercy the women who visit graves, as well as the people who build mosques over graves or place lights on them.” This was collected by the compilers of the Sunan works.[14]

In the Saheeh Collections, there is also a hadeeth which states, “Allaah has expelled the Jews and Christians from His mercy. They made the graves of their Prophets places of worship.”[15] Additionally, venerating graves by building structures over them and doing other similar things is, in fact, the origin of the shirk that exists in the world.

It is also prohibited to defile graves by walking or stepping on them with one’s footwear, sitting on them, turning them into a dumpsite, or directing runoff water in their direction. This is based on a hadeeth collected by Muslim from Aboo Hurayrah (may Allaah be pleased with him) who narrated that the Prophet (may Allaah mention him with commendation and grant him protection) stated, “For one of you to sit upon a hot coal which burns through his clothing and reaches his skin would be better than for him to sit on a grave.”[16] Al-Imaam ibn al-Qayyim (may Allaah have mercy upon him) commented that if we contemplate his prohibition of sitting upon graves, leaning on them, or stepping on them; we would realize that the prohibition was only put in place so that those buried could be respected and not have their heads stepped upon by other people’s footwear.

Notes:

[1] Soorah al-Mursalaat (77):25-26.

[2] Soorah ‘Abasa (80):21.

[3] Saheeh al-Bukhaaree (1325), Saheeh Muslim (945).

[4] The Arabic copy of the book mentioned that this narration was collected by al-Bukhaaree. However, that does not seem to be the case, and Allaah knows best. The narration alluded to here was mentioned by as-Suyootee in his book Jam‘ al-Jawaami‘ where he said it was collected by al-Hakeem [at-Tirmithee] from ‘Abdullaah ibn al-Mughaffal.

[5] Saheeh Muslim (945).

[6] Saheeh al-Bukhaaree (1315), Saheeh Muslim (944).

[7] Saheeh al-Bukhaaree (1278), Saheeh Muslim (938).

[8] Sunan Abee Dawood (3215), Jaami‘ at-Tirmithee (1713), Sunan an-Nasaa’ee (2011), Sunan ibn Maajah (1560). Graded saheeh by al-Albaanee in al-Irwaa’ (743).

[9] Sunan Abee Daawood (3213), Jaami‘ at-Tirmithee (1046), Sunan ibn Maajah (1550), Musnad Ahmad (4970). Graded saheeh by al-Albaanee in al-Irwaa’ (747).

[10] Sunan Abee Daawood (2874). Graded hasan by al-Albaanee in al-Irwaa’ (690).

[11] Sunan Abee Daawood (3221). Graded saheeh by al-Albaanee in al-Mishkaat (133).

[12] Saheeh Muslim (970).

[13] Jaami‘ at-Tirmithee (1052). Graded saheeh by al-Albaanee in al-Irwaa’ (757).

[14] Sunan Abee Daawood (3236), Jaami‘ at-Tirmithee (320), Sunan an-Nasaa‘ee (2043), Sunan ibn Maajah (1575), Musnad Ahmad (2031). Graded da‘eef by al-Albaanee in ad-Da‘eefah (225).

[15] Saheeh al-Bukhaaree (436), Saheeh Muslim (531).

[16] Saheeh Muslim (971).

7) Rulings Pertaining to Offering Condolences to the Family of the Deceased, and Pertaining to Visiting Graves

         It is part of the Sunnah to supplicate for the deceased, offer condolences to the family of the deceased, and encourage them to persevere. This is based on a hadeeth collected by ibn Maajah, with a chain of transmission containing narrators who are all thiqah, from ‘Amr ibn Hazm who mentioned that the Prophet (may Allaah mention him with commendation and grant him protection) said, “Any person of eemaan who provides a brother of his with consolation at a time of adversity will be adorned by Allaah with garments of honour on the Day of Resurrection”.[1] Various ahaadeeth have been narrated with a similar meaning.

A phrase by which condolences may be offered is for one to say to the family of the deceased, “May Allaah grant you immense reward, provide you with much consolation, and forgive your deceased.”

People should not set and announce an appointed time and place for accepting condolences, as is the practice of some nowadays.

It is encouraged to prepare food for the family of the deceased and send that to them. This is based on the statement of the Prophet (may Allaah mention him with commendation and grant him protection), “Prepare food for the family of Ja‘far. Something has certainly come to them which will keep them occupied[2].” This was collected by Ahmad, and also collected by at-Tirmithee who graded it hasan.[3]

The practice some people have nowadays is that the family of the deceased prepares a designated location for others to come and gather, prepares food, hires people to recite the Qur’aan, and ends up incurring significant expenditure for all of that. Such a practice is a type of gathering that is impermissible and, in fact, a form of bid‘ah. This ruling can be understood from a narration collected by al-Imaam Ahmad from Jareer ibn ‘Abdillaah (may Allaah be pleased with him) who stated, “We used to consider gathering at the family of the deceased’s, and having them prepare food for that purpose after the deceased’s burial, to be a form of wailing[4].”[5] Its chain contains narrators who are all thiqah.

Shaykh al-Islaam ibn Taymiyyah (may Allaah have mercy upon him) remarked that the practice in which the family of the deceased would gather people over food in order for them to recite and dedicate that to the deceased was not something known among the Salaf (foremost generations of Islaam). In fact, some scholars detest that practice for various reasons.

At-Tartooshee commented that gathering to lament the deceased is prohibited by scholarly consensus. People would gather on the morning following the deceased’s passing, and this is a blameworthy practice that was invented and then claimed to be part of Islaam. Nothing was narrated justifying such a practice, and the same can be said for gathering on the second and third days following the death, a week later, a month later, or a year later. Doing such things is very much blameworthy. If the amount to cover the expenses for such things is taken from the estate of the deceased, and among the inheritors is someone who has been prevented from handling finances independently or anyone who did not allow for that to be done, it is impermissible for the aforementioned to be done and for others to partake in any of it.

It is recommended for men to visit graves in order to glean admonition for themselves, supplicate for the deceased, and ask Allaah to grant the deceased forgiveness. This is based on the statement of the Prophet (may Allaah mention him with commendation and grant him protection), “I had previously prohibited you from visiting graves; however, you may now visit them.” This was collected by Muslim.[6] It was also collected by at-Tirmithee with the additional phrase, “because they certainly remind one of the hereafter.”[7] That is to be done as long as it does not involve travelling.

Therefore, we can say that visiting graves is recommended if three conditions are fulfilled: (a) The visitor is a male not a female, because the Prophet (may Allaah mention him with commendation and grant him protection) said, “May Allaah expel from His mercy the women who visit graves.”[8] (b) The visit does not involve undertaking a journey, and this is based on the statement of the Prophet (may Allaah mention him with commendation and grant him protection), “A journey for the purpose of worship at a specific place should not be undertaken except to three mosques.”[9] (c) The purpose for visiting is gleaning admonition from what has happened to others, and supplicating for the deceased.

If the visit is done for the purpose of seeking blessing from the grave or burial site, or for the purpose of asking the deceased in those graves to fulfil one’s needs or relieve one’s difficulties, such a visit is considered bid‘ah (i.e. a practice which is invented and then claimed to be part of Islaam), and it involves shirk (i.e. devoting worship to other than Allaah).

Shaykh al-Islaam ibn Taymiyyah (may Allaah have mercy upon him) said that visiting graves falls under one of two categories: one which complies with Islaam’s directives and another which opposes them.

The category that complies is one in which the person visits with the intention of extending the salaam to the deceased, and with the intention of supplicating for the deceased just as he intends when he is performing the funeral prayer for him. That is to be done provided that it does not require undertaking a journey.

The category that opposes Islaam’s directives includes that in which a person intends to visit for the purpose of asking the deceased to fulfil his needs, and doing that is major shirk. It also includes a person intending to visit for the purpose of supplicating Allaah at a grave or supplicating Allaah by way of the person in the grave. These are reprehensible acts that have been invented and claimed to be part of Islaam. They are channels leading to shirk, they are not part of the Prophet’s Sunnah (may Allaah mention him with commendation and grant him protection), and they were not sanctioned by any among the foremost generations of our Ummah or its leading scholars.

Allaah – the Most Exalted – knows best, and may He grant commendation and protection to our Prophet Muhammad, as well as to the Prophet’s family and Companions.

Notes:

[1] Sunan ibn Maajah (1601). Graded hasan by al-Albaanee in Saheeh at-Targheeb wat-Tarheeb (3508).

[2] i.e. from looking after themselves and preparing their own food. See ‘Awn al-Ma‘bood (8/282).

[3] Sunan Abee Daawood (3132), Jaami‘ at-Tirmithee (998), Sunan ibn Maajah (1610). Graded hasan by al-Albaanee in al-Mishkaat (1739).

[4] It may aid in the purpose of wailing over the deceased, and it impermissible just as it is impermissible to wail over the deceased. It also causes those involved to incur sins similar to those incurred by wailing over the deceased. (See Murshid Thawee al-Hijaa, 9/427; Sharh ibn Maajah lis-Suyootee wa ghayrihi, pg. 116). They considered it a form of wailing over the deceased because it burdens the family of the deceased and occupies them with serving those guests, in addition to their minds and hearts being occupied with the death of their loved one; and also because this type of gathering opposes the Sunnah which teaches us to prepare food for the family of the deceased, while those mentioned in this narration contradicted that teaching and forced the family of the deceased to prepare food for others. (See al-Fath ar-Rabbaanee, 8/95).

[5] Sunan ibn Maajah (1612), Musnad Ahmad (6866). Graded saheeh by al-Albaanee in Ahkaam al-Janaa’iz (pg. 167).

[6] Saheeh Muslim (977).

[7] Jaami‘ at-Tirmithee (1054), Sunan an-Nasaa’ee (4430), Musnad Ahmad (22496). Graded saheeh by al-Albaanee in Saheeh al-Jaami‘ (4279).

[8] Graded saheeh by al-Albaanee in Saheeh al-Jaami‘ (5109).

[9] Saheeh al-Bukhaaree (1189), Saheeh Muslim (827).