PDF THE LAST BREATH
Author: umm abdul ahad
Date: 2017-11-07T07:22:28+00:00

The Last Breath

Before and After

A simple explanation of what

IS TO BE DONE at the time of
death

يرخلأاَسَ فنلا

َهدعبَامَوَهلبقَام

َدنعَهبَمايقلاَبيجَالمَطسبمَيرسفت

تولما

COMPILED BY

UMM ABDUL AHAD

The Last Breath

Before and After

A simple explanation of what is to be
done at the time of Death

َ َيرخلأاَسَ فنلا

َ هدعبَامَوَهلبقَام

َدنعَهبَمايقلاَبيجَالمَطسبمَيرسفت

تولما

COMPILED BY

UMM ABDUL AHAD

First Edition: February 2017

Jumada al-Awwal, 1438 Hijri

Published by:

ZAK Media and Publications,

11 Murray’s Gate Road, Alwarpet,

Chennai – 600018, Tamil Nadu, India

Phone: +91-9840036657/ +91-44-24990173

Website: www.reachingouttomyrabb.com

This compilation is dedicated to my parents. May

Al âh subhanahu wa ta‘ala have mercy upon them,
grant them forgiveness, save them from the trials of
the grave, il uminate their graves, accept from them
and grant them Jannatul-Firdaws.

CONTENTS

CONTENTS

I.

FOREWORD

1

II.

PREFACE

13

III.

INTRODUCTION

16

IV.

TRANSCRIPTION SYSTEM OF ARABIC WORDS

26

V.

CHAPTERS 1 – 22

28 -

242

VI.

REFERENCES AND SOURCES

243

CHAPTER 1: SICKNESS

28

1.

The blessings of sickness

28

2.

Sickness is a test

29

3.

Sickness is a bonus for the patient

30

4.

Visiting the sick

31

5.

Rewards for visiting the sick

32

6.

Supplications for the sick

34

CHAPTER 2: THE REALITY OF DEATH 3 7

7.

The reality of death

37

8.

Every soul will taste death

38

9.

The five stages of life

39

10.

The acceptance of repentance

41

11.

Regret at the time of death

41

12.

Remember often the destroyer of pleasures

42

13.

The benefits of remembering death

43

CHAPTER 3: A STEP BY STEP QUICK GUIDE ON WHAT SHOULD BE DONE

44

UPON DEATH

14.

At the time of dying

44

15.

Soon after death

45

CHAPTER 4: DUTIES TO FULFIL BEFORE DEATH AND WHAT SHOULD BE

48

DONE AS DEATH APPROACHES

16.

Duties to fulfil before death

49

17.

Importance of writing the Will

50

18.

The agonies of death

51

19.

What should be done as death approaches

52

20.

Hope in Mercy of Allâh and the desire to meet Him

54
should be more than the fear of Allâh at this time

CONTENTS

21.

The help of Allâh for the believers at the time of their

56
death

22.

Encouraging the dying person to say the shahâdah

57

23.

The dying person sees what we don’t see

58

CHAPTER 5: WHILE VISITING A DYING PERSON

60

24.

While visiting a dying person

60

25.

Etiquettes of visiting a dying person

61

26.

Say only good things in the presence of a dying person

62

27.

Etiquettes of visiting a non-Muslim patient

62

28.

Recitation of Sûrah Ya Sîn in the presence of the dying

63
person

29.

The ruling of turning the body towards the Qiblah 63

30.

Innovations at the time of dying

64

CHAPTER 6: UPON DEATH AND BEFORE BURIAL

65

31.

Upon death and before burial

66

32.

What we should do when we hear the death of a person

67

33.

The angels say Âmîn to whatever is said at the time of

70
death

34.

Death in the state of iḥrâm

70

35.

Delaying the burial is not from the sunnah

71

36.

Ruling of burial during the night

72

37.

Transferring the dead body to another city without

73
reason

38.

Ruling of informing and announcing about the death

73

39.

Importance of paying off the debts of the deceased

74

40.

Displaying patience

76

41.

Endurance is valid if it is shown at the first blow

77

42.

Etiquettes of displaying grief

78

43.

Rewards for patience at the death of children

78

44.

Some innovations after death

79

CONTENTS

CHAPTER 7: A QUICK GUIDE TO THE WASHING AND SHROUDING

80

PROCEDURE

45.

A quick guide to the washing procedure

80

46.

A quick guide to the shrouding procedure

82

a) Shrouding of a male

82
b) Shrouding of a female

83

CHAPTER 8: THE WASHING PROCEDURE

84

47.

Rulings of washing the deceased

85

48.

Taking care of the deceased is the collective

85
responsibility of Muslims

49.

Importance of knowing the method of washing

86
the deceased

50.

Who should be washed

86

51.

Who may wash the deceased

88

52.

When should tayammum be given and how

90

53.

Guidelines for the washers

90

54.

Pre-washing requirements

93

55.

Preparing the body for washing

94

56.

The ghusl procedure

96

57.

Practical tips for the washing procedure

100

58.

Innovations during the washing procedure

103

CHAPTER 9: THE SHROUDING PROCEDURE

104

59.

Requirements of the shroud

105

60.

Preparing the shroud

107

61.

The steps of shrouding

107

a) Alternate way of shrouding

109
b) Shrouding sheets for a woman

111

62.

A few practical tips

115

63.

Innovations related to shrouding

117

CONTENTS

CHAPTER 10: TRANSPORTING THE JANÂZAH

118

64.

Transporting the janâzah is a communal obligation

118

65.

Virtues of transporting the janâzah

119

66.

Etiquettes of transporting the janâzah

119

CHAPTER 11: THE JANÂZAH PRAYER

1 2 2

67.

The janâzah prayer

123

68.

Janâzah prayer for those who commit major sins

123
openly

69.

Janâzah prayer for a child

124

70.

Janâzah prayer for martyrs

124

71.

Ṣalâtul-ghâ‘ib

125

72.

Janâzah prayer for the disbelievers

125

73.

The times when the janâzah prayer should not be

125
performed

74.

Performing the janâzah prayer over a grave

126

75.

Where should the janâzah prayer be performed

127

76.

The janâzah prayer by women

127

77.

Who should lead the janâzah prayer

128

78.

The reward of more people praying for the deceased in

128
the janâzah prayer

79.

The number of rows in the janâzah prayer

129

80.

Where the deceased should be placed

129

CHAPTER 12: HOW TO PERFORM THE JANÂZAH PRAYER

13

1

81.

How to perform the janâzah prayer 1

3

1

CHAPTER 13: THE BURIAL

138

82.

The burial

125

83.

The times when burying the deceased is not

126
permissible

84.

The two types of graves

126

85.

Who can lower the deceased into the grave

129

CONTENTS

86.

The etiquettes of burial

130

87.

Innovations related to burial

137

CHAPTER 14: MOURNING

1 5

2

88.

Mourning – The do’s and don’ts

152

89.

Wailing is a torment for the dead

154

90.

Period of mourning

155

91.

Period of mourning for a widow

155

CHAPTER 15: CONDOLENCE 1 5 9

92.

Condolence

159

93.

How to of er condolence

160

94.

Up to when can condolence be offered

162

95.

Etiquettes of offering condolence

162

96.

Providing food for the family of the deceased

163

97.

Arranging gatherings for mourning and receiving

164
condolences

98.

How to praise the deceased person

165

CHAPTER 16: ETIQUETTE WHEN VISITING GRAVES 1 6 7

99.

Benefit of visiting graves

167

100.

Etiquette when visiting graves

168

101.

Women visiting graves

170

102.

Visiting the grave of a disbeliever

171

103.

Innovations related to visiting graves

172

CHAPTER 17: TRIALS AND PUNISHMENTS OF THE GRAVE 1 7 4

104.

Trials and punishments of the grave

1

74

105.

Some reasons for the punishments in the grave

176

106.

Who are protected from the torture of the grave

17

8

CHAPTER 18: SIGNS OF A GOOD AND BAD END

18

1

107.

Types of ending

181

108.

Signs of a good end

182

109.

Signs of a bad end 1

9

4

CHAPTER 19: DEEDS THAT BENEFIT THE DEAD

201

110.

Deeds of a person 2

01

111.

Deeds for which rewards will continue after death

203

CONTENTS

112.

Deeds that benefit the dead

205

CHAPTER 20: THE WILL (BEQUEST)

2 1

0

113.

The importance of writing the Will

210

114.

The Islamic inheritance

212

115.

The Will (Waṣîyyâh)

213

116.

It is not permissible to include the heir in the

215

Waṣiyyah

117.

Waṣiyyah as a means of ṣadaqah al-jâriyah

216

118.

The Will can also be for upholding Tawḥîd, sunnah,

217
good deeds

119.

Waṣiyyah to and from a non-Muslim

219

120.

Witnessing the Will

220

CHAPTER 21: WHAT HAPPENS TO THE SOUL UPON DEATH

221

121.

At the time of death

221

122.

During the journey to the Heavens and back

227

123.

During the final test

230

124.

Events after the test

232

CHAPTER 22: FINALLY, IN CONTEMPLATION

236

125.

Finally, in contemplation .....

236

FOREWORD

ميحرلا نمحرلا الله مسب

دحلأا دبع مأ نيرسن تخلأل زئانجلا ماكحأ باتكل ظيرقت

ءايبنلأا ديس ىلع ملاسلاو ةلاصلاو نيملاعلا بر لله دمحلا

مهعبت نمو نيعمجأ هبحصو هل

آ ىلعو دمحم انيبن نيلسرملاو

..نيدلا موي ىلإ ناسحإب

،توملا ةقئاذ سفن لك ،لايخ لا ةقيقح توملا نإف ،،دعبو

،ةديشم جورب يف متنك ولو توملا مككردي اونوكت امنيأ

سفنلا نيب زجاحلاو ،تاذللا مذاهو تاعامجلا قرفم توملاف

.تاوهشلاو

م

ضر لاو ،مولعم نمز لاو ، مولعم نس هل سيل توملا

.كلذل ًادعتسم ،كلذ نم ةبهأ ىلع ءرملا نوكيل كلذو ،مولعم

ًاقرفمو ،نويعل ًايكبمو ،بولقل ًاحرقم توملاب ىفك

.تاينملأل ًاعطاقو ،تاذل ًامذاهو ،تاعامجل

،هترخآ ةيادبب راعشإو ناسنإ لك ايند ةياهنب ملاعإ توملا

نع ةيطغلأا فشاك توملاو ،هتمايق تماق دقف تام نمف

رهظمو ،راتسلأاو بجحلا عفارو ،راصبلأاو نويعلا

.تابيغملاو قئاقحلا

،فاطملا رخآ يف بارتلا يف هريصم نأب نقوم ناسنإ لكو

صرحلاو ،هرصب يمعت ةوهشلاو ،هريصم يسنت ةلفغلا نكل

ةرهز نكل ،نونفديو نوتومي سانلا ىلإ رظني ،هلمأ ليطي

1

FOREWORD

وهو اهبئاصمب ذذلتي ،مصتو هيمعت اهتفرخزو ةينافلا ايندلا

،رعشي لا باذع يف

الله هم

حر

زيزعلا دبع نب رمع

دشارلا ةفيلخ

لا

فصو دقل

:لاقف

ايندلا ةايحلا

، تومي اه

يحو ، مرهي اه

باشو ، ريق

ف اهينغ

و ، ليل

ق اهئاقب

نم

رورغملاف

اهرابدإ ةعرسب مكتفرعـم عم اهلا

بقإ مكنرغي لاف

ةريثك ، ررغ اهب ةق

ثلاو ، رط

خ اه

يلإ نوكرلا ، اهب رتغا

،

ةلطاب اهلامآ

و ، ةبذاك اهينام أ، ركنتلا ةعيرس ،ريغتلا

نإ

، رط

خ ىلع اهنم ءرملا

و ،

ردك

اهوفصو ، دكن اهشيع

ارهشأ

تءاس اموي تّرس

نإو ، اريثك تكبأ لي

لق تكحضأ

، حرت ىلإ لوؤي اهحر

فو ، رق

ف

ىلإ

هريصم اهانغ ، اماوعأو

. ..

رارق اهب

مودي نأ تاهيه تاهيهو

مونلا يف تاذللاب رُ

غ امك

ابصلاب لَغْشَتو ىَنْفَ يام ب رَسُ

ت

ُمِلاح

ىَد رلاو مون كليلو

ةلفغو وه

س ُرورغم اي كرا

هن

مزلا كل

ايندلا يف كلذك

ه بِ

غ هركت

فوس اميف لمع

تو

مياهبلا شيعت

،يصاعملا كرتل رجاز ّدشأو ، لفاغل ظعاو ربكأ توملاو

ةبوتلا ىلإ ءادن خرصأو ،ريخلا لعف ىلع ثعاب عرسأو

الله ىلإ ةبانلإاو

زجاعلاو ،توملا دعب امل لمعو هسفن ناد نم سيكلا يكذلاف

ايندلا ةايحلا نإف ،يناملأا الله ىلع ىنمتو اهاوه هسفن عبتأ نم

2

FOREWORD

باسحلل لاجمف توملا دعب امو ،بسكلاو لمعل لاجم

.ءازجلاو

!ئراقلا يخأ

: اهنم دئاوف توملا ركذ نم راثكلإا يف نإ

.هلوزن لبق تومل دادعتسلاا ىلع ثحي هنأ •

لملأا لوطو ،ءاقبلا لوط يف لملأا رصقي توملا ركذ نأ •

.ةلفغلا بابسأ مظعأ نم

.اهنم ليلقلاب يضريو ايندلا يف دهزي هنأ •

. ةعاطلا ىلإ وعديو ةرخلآا يف بّغري هنأ •

. ايندلا بئاصم دبعلا ىلع ن ّوهي هنأ •

. ايندلا تاذل يف عسوتلاو رطبلاو رشلأا نم عنمي هنأ •

. تاف ام كاردتساو ةبوتلا ىلع ثحي هنأ •

،نيدلا ثعاب بلجيو ،نيعلأا عمديو بولقلا ققري هنأ •

.ىوهلا ثعاب درطيو

.ملظلاو ربكلا كرتو عضاوتلا ىلإ وعدي هنأ •

لوبقو ناوخلإا ةحماسمو مئاخسلا لس ىلإ وعدي هنأ •

.مهراذعأ

3

FOREWORD

:ءايشأ ةثلاثب مركأ توملا ركذ نم رثكأ نم :قاقدلا لاقو

يسن نمو ،ةدابعلا طاشنو ،بلقلا ةعانقو ،ةبوتلا ليجعت

ىضرلا كرتو ،ةبوتلا فيوست :ءايشأ ةثلاثب بقوع توملا

.ةدابعلا يف لساكتلاو ،فافكلاب

توملا ركذ ىلع ةثعابلا بابسلأا

اوروز( : ملسو هيلع الله ىلص يبنلا لاق ،روبقلا ةرايز •

هححصو دواد وبأو دمحأ )ةرخلآا مكركذت اهنإف روبقلا

.ينابللأا

.نولسغي نيح ىتوملا ةيؤرو تاوملأا لساغم ةرايز •

مهنيقلتو توملا تاركس نوناعي مهو نيرضتحملا ةدهاشم •

.ةداهشلا

.اهنفد روضحو اهيلع ةلاصلاو زئانجلا عييشت •

.هب ظاعتلااو هيف ربدتلاو نآرقلا ةولات •

.دابعلا ىلإ توملا كلم لسر نم امهنإف ،ضرملاو بيشلا •

هدابعل ًاريكذت ىلاعت الله اهثدحي يتلا ةينوكلا ثراوكلا •

نيكاربلاو لزلازلاك هناحبس هيلع مودقلاو توملاب

.ةرمدملا فصاوعلاو ةيضرلأا تارايهنلااو تاناضيفلاو

مهانفأ يتلا تاعامجلاو مملأا نم نيضاملا رابخأ ةعلاطم •

.ىلبلا مهدابأو توملا

ـب ىمسملا باتكلا اذه نإ مث

4

FOREWORD

)هدعب ام و هلبق ام -

ريخلأا سفنلا(

توملا دنع هب مايقلا بجي امل طسبم ريسفت

:ةيزيلجنلإا يف همساو

The Last Breath - Before and After

A simple explanation of what is to be done at
the time of Death

دبع مأ ةلضافلا تخلأا فيلأتو عمج نم ٌكرابم ٌثلاث ٌلمع

نم ةديدع ةمهم لئاسم هيف ْتعمج ،ةزانجلا ماكحأ يف دحلأا

،تدجو ام لك عمج يف اهعسو تلذب دقف ،ةفلتخم بتك

ماكحأ يف ميكحلا عراشلا ىلإ هتحص تتبث ام اهنم تركذو

قلعتي ام عيمج تبعوتساو ،طسبم لهس بولسأب تيملا

.بيوبتلاو بيترتلا نسحو ةقدلا كلذ يف ةيعارم ،عوضوملاب

ادج ةليلق ةلق دجت ،مويلا نحملاو لامعلأاب محدزملا ملاعلا يف

نيمثلا تقولا ءاضقو نيدلا ةمدخ لجلأ لمعي نم سانلا نم

مأ ةلضافلا تخلأا ركشأ نأ دوأ اذل ،ثوحبلاو تاساردلا يف

.ةميظعلا ةردابملا هذهب تماق يتلا ،دحلأا دبع

لضافلا انيخأ جوز يه باتكلا اذه ةفلؤم نأ ركذلاب ريدجلاو

عفنو ريخلا رشن ىلع صيرحلاو ،الله نيدل مداخلا لاضفملا

يف ينيدلا يعولا رشن يف ءاضيب يدايأ هل يذلاو ،سانلا

عيراشم ربع ةملأا بابش يف ةيويندلاو ةينيدلا مولعلاو ةماعلا

روفغلا دبع نب دمحأ ركاذ ديس ةداعسلا بحاص ينعأ ،ةديدع

ةيؤرب ملاسلا( يملاع رمتؤمو ضرعم سيئرو سسؤم

5

FOREWORD

ملاسلا ةيلكو ،يملاعلا يملاسلإا ملاسلا دهعمو ،)ملاسلإا

.ةيوعوتلاو ةيميلعتلا تاسسؤملا نم اهريغو ةيملاعلا

ام لك هجوزو باتكلا ةفلؤم نم لبقتي نأ هناحبس الله لأسأ

لعجيو ،ةيملاسلإا ةملأاو فينحلا نيدلا ةمدخل هنامدقي

مهئابآو مهلعجيو ،ةمايقلا موي مهتانسح نيزاوم يف مهدوهج

.نيمآ ميعنلا ةنج ةثرو نم مهتايرذو مهتاهمأو

قيفوتلا نم اديزم باتكلا ةبحاصل قفوي نأ هناحبس هلأسأ امك

ةيزيلجنلإاب ةيملاسلإا ةبتكملا ءارثإو رمتسملا يملعلا ءاطعل

.نيمآ ةصاخلاو ةماعلا عفنو

هبتك

نيدلا ييحم يكرأ نب دمحم رون يكرأ /روتكدلا

دنهلاب يانش يف ةيملاعلا ملاسلا ةيلك ريدم

6

FOREWORD

ميحرلا نمحرلا الله مسب

Commendation for the book ‘Rulings of the Funerals’

All praise is due to Allâh, the Lord of the worlds.

May peace and blessings of Allâh be upon our Prophet

Muhammad and his family, his companions and who follow them
until the Day of Judgment.

Indeed, death is a reality, not imagination. Every soul will taste
death. Wherever you may be, death will overtake you; even if you
are within the towers of lofty constructions.

Death is the divider of groups, a destroyer of pleasures and a
barrier between soul and desires.

Death knows no age, knows no time, and knows no disease. It
arrives as decreed by Allâh. It is because of this a person should
prepare for it and be ready for it.

Enough is death to soften hearts, to make eyes shed tears, and to
make this life seem insignificant.

Death is a declaration of the end of the world of every human
being and the start of the Hereafter. Whoever dies, his judgment
has started.

Death removes the covering from the eyes and discloses the facts
of the Unseen.

7

FOREWORD

Every man is certain that his destiny is in the dust at last, but
negligence causes to forget the destination, desire causes the sight
to be blind, and greed prolongs his false hopes. He sees the people
dying and being buried, but the enchantment of this worldly life
makes him blind and deaf, enjoying its calamities, while he actually
is being punished.

Caliph Omar bin Abdul Aziz described the worldly life and said:

Its durability is little. Its rich are poor. The one who is young will
grow old, and the one who is alive will die. Let not the world deceive
you as you are aware that it will soon depart. The deceived is the
one who is deceived by it; relying on it is a danger, and trusting it
is a risk; it is more changeable; it is fast to deny; its wishes are false,
and its hopes are fake; living in it is a trouble; its elite is dirty. Man
is always in danger from it. If it makes you laugh a little, it wil
make you cry more; if it makes you happy for a day, it wil make
you sad for months and years. Its rich will go back to poverty; its
joy will go back to grief. It’s impossible for it to be stable.

Death is the greatest preacher for the one who is unaware, and the
best deterrent to give up sins, and an effective call for repentance
and turning to Allâh.

So the wise man is the one who calls himself to account (and
refrains from doing evil deeds) and does noble deeds to benefit
him after death; the foolish person is the one who subdues himself

8

FOREWORD
to his temptations and desires and seeks from Allâh the fulfillment
of his vain desires.

The life of this world is an opportunity to work and earn because
after death it is only account and recompense.

Indeed, in the remembrance of death, there is a lot of benefit:

•

It encourages to prepare for death before it comes.

•

It shortens the hope for lengthy stay because the length of
hope causes the greatest negligence.

•

It helps to refrain from greed and be happy with little.

•

It develops interest in the Hereafter and calls toward
obedience.

•

It eases the calamities of this world.

•

It softens the heart, brings tears to the eyes and brings people
towards religion.

•

It protects from bad deeds as it decreases the desire for worldly
pleasures.

•

It encourages to repent and to rectify the wrong.

•

It calls towards humility and giving up the arrogance and
injustice.

•

It calls towards forgiving the brothers and accepting their
excuses.

Abu Amr ad Daqqaq says: Whoever remembers death much,
will be honoured with three things: hastening towards repentance,

9

FOREWORD
satisfaction of heart, and active worship, and whoever forgets
death, will be punished with three things: delaying of repentance,
dissatisfaction, and laziness in worship.

Things that help to remember the death

•

Visiting the graves; the Prophet  said: (Visit the graves, for
it reminds you of the Hereafter) Ahmad, Abu Dawood and Sahih
by Albani.

•

Visiting the bathing place of dead person and watching him
while being bathed.

•

Seeing the one who is near to death while they are suffering
the intoxication of death and instructing them on the testimonial.

•

Following the Janazah and offering the Janazah Salah and
being present at burial.

•

Reciting the Qur’an, pondering on it and taking lessons from
it.

•

White hair and disease are the messengers of the Angel of

Death.

•

Universal disasters like earthquakes, volcanoes, floods,
landslides and strong storms which Allâh makes are to remind the
slaves of death.

•

Reading the history of the past nations and groups that death
has destroyed and exterminated.

This book is named:

The Last Breath - Before and After

10

FOREWORD

A simple explanation of what is to be done at the time of

Death

هدعب ام و هلبق ام

- ريخلأا سفنلا

توملا دنع هب مايقلا بجي امل طسبم ريسفت

This is the third blessed work of collecting and compiling by
the respected sister, Umm Abdul Ahad. Regarding the funeral
rules, she has collected many important issues from different
books. She has done her best to collect all what she found, and
mention what is authentic in a simplified and an easy manner. She
has covered all that which is related to the subject with finesse.

In today’s busy world, which is full of tribulations, there are
very few people who serve the deen and spend their precious time
in studies and research. Therefore, I would like to thank the sister,

Umm Abdul Ahad, who took this great initiative.

It is worth mentioning here that the author of this book is the
wife of our gentle brother, and servant to the religion of Allah,
who is keen on spreading the good and benefiting the people, and
who has experience in spreading religious and general education
amongst young pupils through numerous projects. I mean the
excellent brother Syed Zakir Ahmed, son of Syed Abdul Ghafoor,
founder and president of the global exhibition and conference

(Peace Vision of Islam), Peace Academy, and Peace College and
other educational institutions.

11

FOREWORD

I ask the Almighty Allâh to accept from the author of this
book and her husband whatever they bring forward to serve the
religion and nation, and make their efforts count in their scale of
good deeds on the Day of Judgment, and make them, their parents
and their offspring inheritors of the blessed Paradise, Aameen.

I also ask Allâh subhanahu wa taaala to bless the author with
continuous guidance and knowledge to enrich the Islamic libraries
in English language and to benefit everyone. Aameen.

Dr. R.K. Noor Mohammed Omari Madani

Director, Kulliyatussalam al Arabiyyah, Chennai, India.

12

PREFACE

PREFACE

All praise and thanks are due to Allâh , the One and Only

One worthy of worship. His bounties are unlimited, and His
blessings are incalculable. I do praise Him and thank Him for what

He has bestowed upon us from His plenitude. May Allâh’s Mercy
and Blessings be upon His Prophet Muḥammad , his kin, his
companions and his followers.

Al-ḥamdu lillâh, this simplified janâzah guide is the third in the
series of my compilations. My knowledge of janâzah rituals was
primarily from what I had learnt from others and witnessed during
my visit on the occurrence of a person’s death. I then wished to
explore and learn more on this subject, and thus started compiling a
concise step by step guide from authentic sources on what needs to
be done upon a person’s sudden death. There have been occasions
when I received requests for my “compiled papers”. It was then that

I decided to compile it in the form of a book. The contents of this
book are from what I have read and collected over the years. This
guide was initially intended purely for my use as I was particular that

I educate myself with authentic knowledge on janâzah rituals.

By the grace of Allâh, Islam has not only provided us with a
complete set of instructions on what needs to be done for the dying
individual, but also for those present at the time of death as well as
for those responsible for preparing and burying the deceased. Apart
from constantly reflecting upon the fact that inevitably, we will all
have to die one day, it is incumbent upon us that we have the
knowledge of carrying out the janâzah rituals in the prescribed
authentic manner, thereby giving our fellow Muslims their rights

13

PREFACE
when they die before us. In fact, the rituals of janâzah is Farḍ al-

Kifâyah (a collective responsibility on Muslims if there is no one to
claim the body) upon the Muslim community.

In this book, I have attempted to present a concise and
simplified compilation of the rules and regulations regarding funeral
rites in accordance with authentic Islamic teachings which have been
explained step by step and with a few important illustrations. These
procedures should be common knowledge amongst Muslims, since
death often occurs when it is least expected: at any time; at any place.

Learning the rulings of funerals helps us to know what should be
done with the deceased from the time of death until the burial and
how to avoid many of the innovated acts in the funeral rituals.

My humble and wholehearted gratitude is to Allâh  for
blessing me with supportive parents and family who have always
stood by me. All praise and thanks are to Almighty Allâh for having
blessed me with my husband Syed Zakir Ahmed who has always been
a source of strength and support and who took the responsibility of
bringing out this book. I wish to acknowledge with sincere thanks,
the encouragement and support given to me by Dr. R.K. Noor

Mohammad Madani, for correcting this book and offering invaluable
advice despite his busy schedule. My sincere thanks to my dear sisters

Umm Haroon and Umm Zuleika for checking the book and making
many valuable suggestions, Sister Parveen for very patiently aligning
the book and Brother Ibrahim for helping with the illustrations in
the book and uploading it on the website.

This book was brought out with the sole intention of spreading
the knowledge of Islam through which benefit may be obtained, of

14

PREFACE
acquiring ṣadaqah al-jâriyah (ongoing charity) and for seeking the
pleasure of my Rabb, and may Almighty Allâh reward everyone
associated with it. Âmîn.

May Allâh, Rabbul-‘Âlamîn, make us among those who are
protected from the painful pangs of death, from the torment of the
grave and who, when questioned by the questioning angels, Munkar
and Nakîr, are able to answer the questions correctly and with ease
and who are thereafter clothed with the garments of Paradise. May

Allâh accept all our efforts, overlook our shortcomings, shower His
blessings upon all of us; His humble slaves and envelop us with His
mercy in this world and in the Hereafter. We ask Allâh by His Great
and Beautiful Names and Attributes to accept this endeavour and
make it beneficial for its readers. Âmîn.

Umm Abdul Ahad

Chennai, India

15

INTRODUCTION

INTRODUCTION

Allâh  says in the Qur’ân:

[Every soul will taste death, and you will only be given your

(full) compensation on the Day of Resurrection. So he who is
drawn away from the Fire and admitted to Paradise has attained

(his desire). And what is the life of this world except the
enjoyment of delusion.] 1

And,

[Every soul will taste death. Then to Us will you be returned.] 2

Allâh  also says in the Qur’ân:

[And no soul perceives what it will earn tomorrow, and no
soul perceives in what land it will die. Indeed, Allah is Knowing
and Acquainted.] 3

Islam is the only religion that explains the event of death in
detail; how it happens, and what we as Muslims should do before,
during, and after the death of a Muslim and the respect that must
be accorded to a human being even after death. In Islam, specific
rites are observed at every stage of the process of caring for the
dying, preparing for the burial and the burying of the dead. It
shows high respect for a human being even after death.

1 [Sûrâh Âli ‘Imrân 3:185]

2 [Sûrâh al-‘Ankabût 29:57]

3 [Sûrâh Luqmân 31: from verse 34]

16

INTRODUCTION

By the grace of Allâh , Islam has provided a complete set of
instructions for the dying individual, for those who are present at
the time of death, as well as for those who are responsible for
burying the deceased.

These include how to care for a person when he dies - by
making du‘â’ for him, washing and shrouding his body, performing

Ṣalât al-Janâzah for him, and then burying him. Aside from
constantly reflecting upon the fact that we too will inevitably die
one day (perhaps even this moment), we should also know the
rights the living owe to the dead so we can correctly discharge our
duties to our fellow Muslims when they die before us. A Muslim is
expected to be prepared for death at any instant and ready to meet
the Lord of the worlds for the Final Judgement. One way of
preparing ourselves is to fulfil the collective obligation of
administering the last rites to a fellow Muslim who has died even
though it is only Farḍ al-Kifâyah and not obligatory on every

Muslim.

Very often, due to the lack of knowledge of family members,
washing and shrouding is left to be done by someone who is not
part of the family. Quite often, people just do not know what to
do; neither from a religious point of view nor in terms of the
practical steps that need to be completed to bury one’s loved ones.

Since death often occurs when it is least expected, it is highly
advisable that these regulations should become common
knowledge amongst Muslims.

17

INTRODUCTION

It is precisely to dispel the wrong notion that the janâzah duty
must be performed only by experienced people and cannot be done
by just anybody, that this book that deals with this serious topic
that concerns every Muslim has been compiled.

It is my hope that the simple explanations in this book make
it possible for every reader to personally use this information
practically when the need arises and not depend on others to do a
deed that has such immense rewards. This book is a concise
compilation of rules and regulations regarding funeral rites in
accordance with authentic Islamic teachings. Islamic law governs
most aspects of a Muslim’s life and death. While cultural customs
may vary, Islamic law has specific rulings for the preparation of the
body, burial and funeral rites of a Muslim. Very often cultural and
family practices overrule what is prescribed in our religion and
many innovations take place if a person of knowledge is not within
reach. Learning the rulings of funerals helps one to avoid falling
into the many acts innovated in the ceremonies of the funeral and
explains what should be done with the deceased from just before
their death until they are buried. Sometimes there are
uncertain/difficult issues facing the family members and relatives
of the deceased. It becomes relatively easier if the family of the
deceased is familiar with these issues at all times since death can
approach anyone at any given time or place. Many a time, children
growing up in a non-Muslim country know almost nothing about

Islamic regulations and rites that are associated with death; hence
it is our responsibility to teach them these regulations, to help them
take care of family members after death in the correct manner so

18

INTRODUCTION
that they are protected from innovations or ignorant acts that they
may come up with. It is also imperative that one writes their
waṣiyyah and explains to their children or inheritors what is in it/of
its contents. Also, a Muslim should be aware of the great rewards
in performing the different rites of the janâzah.

This compilation highlights some rulings related to the
funeral and the deceased and is intended to address the serious lack
of knowledge and awareness of such a vital aspect of a Muslim’s
life. It will in shâ’ Allâh explain everything we need to do in a
simple step-by-step process so that we are equipped with correct
knowledge for whenever the time comes. It will make us aware
that, like all acts of worship, janâzah rituals too must be performed
with a sincere and pure intention, directing them solely to Allâh 
and seeking His pleasure through them.

The following points have been taken into consideration while
compiling this book:

1- The aḥadîth referred to are established (i.e., authentic).

2- Only a brief mention of one or two sources has been made
when documenting the ḥadîth to make the book easy to refer to.

3- Transliteration of the Arabic du‘â’s have been rendered to
facilitate its reading for non-Arabic readers, as well as a translation
true to the original.

4- Arabic words are highlighted in italics.

5- Diacritical marks have been included to facilitate reading.

19

INTRODUCTION

The 22 chapters of this book cover almost all that is needed to
be known when death occurs. For further clarifications, like rulings
on inheritance etc., it is advisable that scholars are consulted. The

22 chapters are as follows:

Chapter 1 – This chapter briefly deals briefly with some aspects
relating to sickness like glad tidings and blessings for the sick;
virtues and etiquette of visiting the sick; some supplications to
make for the sick. Sickness can become a means for us to earn great
rewards in the Âkhirah.

Chapter 2 – Death can come upon us at any moment; no one can
escape death. Are we prepared for it? Do we know what we are
going to be facing?

Chapter 3 – A step by step concise guide, for easy reference, as to
what should be done Islamically when death occurs. There are
specific acts legislated in the sunnah to be followed when preparing
for the funeral of a believer. The following chapters explain in
detail each of the steps for a Muslim funeral mentioned in this
chapter.

Chapter 4 – Explains what should be done by the dying person
and those around him, just before his death. If a person appears to
be nearing death, he is obliged or recommended to do certain acts
of worship and people around the dying individual are encouraged
to be supportive and assist the dying person as his soul leaves the
body.

20

INTRODUCTION

Chapter 5 – This chapter explains the etiquette to be followed
when visiting a dying person. It is sunnah to visit a dying person
and say good things to him and to pray for Allâh’s mercy and
forgiveness for him. People around the dying individual are
encouraged to be supportive and to provide them with certain basic
services. This chapter also highlights some of the innovations that
must be avoided at the time of dying.

Chapter 6 – Describes what should be done with the deceased right
after death and before burial. When the soul leaves the body, there
are certain obligations to be fulfilled, and then preparations are
made for bidding him the last farewell.

Chapter 7 – This is a concise quick guide to the washing and
shrouding procedures. The following two chapters explain in detail
with some illustrations, how to wash and shroud a dead person.

Chapter 8 – This chapter describes in detail, the procedure for
washing the deceased in preparation for his burial. The body of the
deceased is handled with respect, and great care and gentleness. To
bathe, shroud and bury a deceased person is the sign of respect for
him. Islam gives importance to the extraordinary value of a person
and this status remains for a person even after his death. Islam
recognises the sacredness of a Muslim’s body and therefore it must
be treated with dignity and respect. The washing and shrouding is
a tremendous, virtuous and dignified task that all Muslims should
strive for. We should rush to grab the opportunity to bathe a
deceased Muslim and lower him into his grave. Both actions carry
a lot of reward.

21

INTRODUCTION

Chapter 9 – Describes and depicts in detail, the procedure of
shrouding the deceased in preparation for his burial.

Chapter 10 – This chapter gives guidance on how to transport the
janâzah. It highlights the sunnah in following the janâzah, and the
rewards for doing so. Prophet  and his companions would
accompany the deceased until he was laid in the grave. We must
educate ourselves in advance on the proper method of washing and
shrouding a Muslim’s corpse and lowering him into the grave, so
as to attain the reward. These deeds also serve to remind us of the
future that we should be preparing ourselves for.

Chapter 11 – Guidance about the funeral prayer. The deceased

Muslim should be carried to receive the funeral prayer from

Muslims when it will be the last time he enters the Masjid. Ṣalât
al-janâzah is held over the dead body of every Muslim, young or
old, even of infants who have lived only for a few minutes or
seconds.

Chapter 12 – Explains how to pray Ṣalât al-janâzah. The funeral
prayer should be performed in congregation; it is an act that earns
rewards and believers should not hesitate to participate in any
funeral prayer; even those of people not known to them. Prophet

 and his companions stood in lines in the janâzah prayer praising

Allâh  and invoking Him for mercy, forgiveness and pardon for
the deceased. Ṣalât al-janâzah is a petition for mercy and
forgiveness for the deceased. This is a duty everyone owes to the
dead.

22

INTRODUCTION

Chapter 13 – Explains the sunnah followed in burying the
deceased. Prophet  guided us how to be kind and gentle with the
deceased, such as preparing the funeral in the best manner for the
journey to Allâh . Burials in Islam are characterized by humility
and simplicity. The simple grave and the cemetery in Islam is
characterized by economy in costs and avoids glorifying the dead
with elaborate monuments. All Muslims, rich, poor, king or
commoner are all buried following the same procedure. Making
sure that the proper procedures are followed will show respect for
the departed and comfort his loved ones. Prophet  and his
companions accompanied the deceased until he was laid in the
grave. Then they stood by the grave of the deceased, invoking Allâh

 to make his feet firm for when he would need firmness the most.

Chapter 14 – Sunnah instructions to be followed during mourning.

The death of person is often a time of great stress and emotion for
his family and friends. Islam insists that death be handled with
dignity and acceptance of Allâh’s decree, for no amount of wailing
or grieving can change the situation or bring the dead back to life.

Chapter 15 –Sunnah instructions to be followed while offering
condolences. The instructions in Islam extend to the deceased’s
relatives and friends, on how to comfort his family, and offering
them condolences, sympathy and support.

Chapter 16 – This chapter highlights the etiquette to be followed
when visiting graves. Visiting graves is recommended in Islam so
that the living may reflect on the shortness of this life and the
closeness of the next. The visit to the grave of a Muslim should be

23

INTRODUCTION
to ask Allâh  to forgive him and have mercy not only on him but
on all departed souls, in hope that they may find peace in the life
to come.

Chapter 17 – The punishments of the grave. The Messenger of

Allâh  has unquestionably informed us that the trial of the grave
is true. Are we prepared for this trial? Have we reflected and
pondered over the consequences of being ill-prepared for what
awaits us in the grave and the Day of Qiyâmah that follows it? Yes,
there is a trial, followed by punishments and rewards in the grave,
before the punishments and rewards of the Day of Resurrection.

Chapter 18 – There are signs that signify a good end, some of
which are seen by the dying person as he is dying, and some which
may be visible to other people. These signs should be a reminder
for us to do righteous deeds that lead to a good end. There are also
some signs that signify an evil end and dying with any of them is
a sign of a bad end for the deceased. May Allâh protect us.

Chapter 19 – Highlights the deeds that will benefit the deceased.

The dead person benefits from his own actions when he was alive
and also from some actions of others after his death.

Chapter 20 – The Islamic Will, al-waṣiyyah is a set of instructions
that come into effect after a person’s death. The Will is acted upon
after the payment of funeral expenses and any outstanding
debts. No Muslim should feel comfortable sleeping at night
without having prepared a Will. We never know when we will die,
and the Will is an important record to ensure that our wishes are
respected after we die.

24

INTRODUCTION

Chapter 21 – What happens to the soul upon death? The
knowledge of the journey of the soul is one of the blessings that

Allah  has favoured this ummah with, through the Qur’an and
the words of the Prophet . We have been informed of these
matters of the unseen and it is this extremely important matter that
we should make preparations for.

Chapter 22 – Finally, in contemplation........ Faith in life after death
is the last of the fundamental principles in Islam. The Hereafter

(al-Âkhirah) is not a mystery that suddenly manifests itself beyond
the grave; it begins in this life. For the good, the Heavenly life; and
for the wicked, a life in Hell. The journey begins here in this life,
though the limitations of this life do not allow most people to
realize this. We should accept the reality of a future life, when every
deed shall reap its full reward and so step up our performance of
good deeds. The stronger the faith in the good or bad consequences
of a deed, the greater is the urge to do or withhold a deed.

Al-ḥamdu lillâh, we have the guidance of our Prophet  for
every situation in life, and likewise in death and its rituals. We
should strive for the understanding of the dîn through this
guidance so that we gain authentic beneficial knowledge and act
upon it and that Allâh  makes our questioning easy and grants
us Jannat al-Firdaws. May Allâh  help us in obtaining such useful
knowledge. Âmîn.

25

TRANSCRIPTION SYSTEM OF ARABIC

WORDS

TRANSCRIPTION SYSTEM OF ARABIC WORDS

Arabic Script

Symbol

English words having
similar sounds

أ

’

at, it, oh

ب
b
bless

ت
t
true

ث
th
three, moth

ج
j
judge

ح
ḥ
ahem

خ
kh

---------

د
d
dear

ذ
dh
this, there, mother

ر
r
road

ز
z
zoo

س
s
safe

ش
sh
show

ص
ṣ

---------

ض
ḍ

---------

26

TRANSCRIPTION SYSTEM OF ARABIC

WORDS

ط
ṭ

----------

ظ
ẓ

----------

ع

‘

----------

غ
gh

----------

ف
f
free

ق
q
coffee

ك
k
kick

ل
l
light

م
m
moon

ن
n
nice

ـه
h
health

و
w
wealth

ي
y
youth

ﹷ
â
long vowel “a” man, sad

ﹹ
û
long vowel “u” root, flute

ﹻ
î
long vowel “i” seed, piece

27

CHAPTER 1

SICKNESS

CHAPTER 1

SICKNESS

1. The blessings of sickness 28

2. Sickness is a test

29

3. Sickness is a bonus for the patient

30

4. Visiting the sick

31

5. Rewards for visiting the sick

32

6. Supplications for the sick

34

1. The blessings of SICKNESS

Allâh  has blessed us with favours that we can’t even count.

He says in the Qur’ân,

[And if you should count the favours of Allâh, you could not
enumerate them. Indeed, Allâh is Forgiving and Merciful.] 1

Even if we spend all our lives praising Allâh just for one single
blessing, we wouldn’t be able to thank Him enough. Our health is
the foremost favour and one of the greatest blessings of Allâh 
on us. Very often, it is sickness that wakes people up from
heedlessness, guides them to give up their sins, reminds them of
the Hereafter and leads them to piety, makes them more thankful

1 [Sûrah an-Naḥl 16:18]

28

CHAPTER 1

SICKNESS

to Allâh, and teaches them the necessity of taking better care of
their health and making better use of their life – something they
did not realize before. It teaches them to understand other sick
people better, to feel sympathy for them and reach out to help
them and raises their ranks and degrees to a higher level in the

Hereafter. Many people are unaware of the fact that in Islam
sickness, grief, sorrow and other difficulties that we undergo in this
worldly life are a blessing for the patient servants and well-behaved

Muslims who do not get agitated, and endure difficulties with grace
because they know that sickness comes from Allah. They do not
question the destiny of Allah nor do they complain. There are
many rewards for the sick. Sickness becomes a source of
purification from sins. Man commits minor and major sins all the
time, but the afflictions faced by him become the atonement for
his sins and in this way, he is cleansed of his sins in this very world.

2. Sickness is a test

Sickness means that a person has been deprived of good health,
and Muslims should know that sickness is an affliction with which
we are tested by Allâh . If we are patient and content with the
decree of Allâh, then we will be rewarded for it. A person who is
sick should regard his sickness as a gift and a special sign of mercy
from Allâh . Sometimes when a person becomes ill, incorrect
and harsh statements are uttered by him as well as those who treat
and take care of him. There is also no harm if a person complains
about pain in the body. However, when he complains bitterly and
objects to the decree of Allâh  showing disrespect, it amounts to

29

CHAPTER 1

SICKNESS

ingratitude to Him and will destroy rewards due to him as a sick
person. We should use the opportunity to seek forgiveness for our
sins, remain patient and seek blessings during the affliction.

The rewards of being afflicted by sickness are many.

Narrated ‘Abdullâh: “I visited Allâh’s Messenger  while he
was suffering from a high fever. I said, ‘O’ Allâh’s Messenger ,

You have a high fever.’ He said, ‘Yes, I have as much fever as two
men of you.’ I said, ‘Is it because you will have a double reward?’

He said, ‘Yes, it is so. No Muslim is afflicted with any harm, even
if it were the prick of a thorn, but that Allâh expiates his sins
because of that, as a tree sheds its leaves.” 2

The Prophet  said, “No fatigue, nor disease, nor sorrow, nor
sadness, nor hurt, nor distress befalls a Muslim, even if it were the
prick he receives from a thorn, but that Allâh expiates some of his
sins for that.” 3

3. Sickness is a Bonus for the patient

Usually, when a believer falls sick, he would not be able to do
the same amount of good deeds that he used to do when he was
well. But Allâh, out of His great mercy, continues to record for
him the good deeds that he was forced to stop doing because of
his sickness. Prophet  said, “When a person becomes sick or goes
on a journey, then those (good) deeds are written down in his

2[al-Bukhârî]

3[al-Bukhârî]

30

CHAPTER 1

SICKNESS

favour which he used to perform when he was at home and in
good health.” 4

‘Uqbah bin ‘Âmir reported that the Prophet  said: “Each day’s
deeds are sealed with it. Thus, when a believer gets sick, the angels
say, ‘Our Lord! Your servant such and such; You have restrained
him (from doing good this day).’ And the Lord replies, ‘Seal his
day in accordance with his (usual) deeds, until he is cured or dies’.5

4. VISITING THE SICK

It is of the Islamic etiquette to visit the sick Muslim, to provide
him with moral support and to make sure that he or she is wel
taken care of. In visiting the sick there is joy for the heart and
removal of loneliness, decrease of pain, and comfort for the sick
person and his family. Visiting the sick does not involve only those
whom we know, rather it is prescribed for those whom we do not
know too.

•

There is no sin in a man visiting a sick non-maḥram woman,
or a woman visiting a sick non-maḥram man, so long as the
following conditions are met: proper covering, no risk of fitnah,
and not being alone together.

•

There is no sin in visiting a mushrik (disbeliever) who is sick
if the purpose is to call the person to Islam, or to restrain his evil,
or to soften his heart, and so on.

4[al-Bukhârî]

5[Aḥmad]

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•

If sickness prevents one from seeing people it is obligatory for
people to visit him. If he is sick but he is still going out and seeing
people, then it is not obligatory to visit him. 6

•

By visiting the sick, the rights of our Muslim brother are
fulfilled. The Messenger of Allâh  said: “The rights of one

Muslim over another are six.” It was said: “What are they, O’

Messenger of Allâh?” He said: “If you meet him, greet him with
salâm, if he invites you, accept the invitation, if he asks for advice,
give him sincere advice; if he sneezes and praises Allâh, say

Yarḥamuk Allâh (may Allâh have mercy on you); if he falls sick,
visit him; and if he dies, attend his funeral.” 7

•

This ḥadîth indicates that it is obligatory for a Muslim to visit
the sick. The correct view is that it is a communal obligation, like
feeding the hungry and freeing the captives. 8

5. REWARDS for visiting the sick

•

The reward attained by the one who visits the sick is likened
to the harvest reaped by one who gathers fruit. There are many
aḥadîth which speak of its virtues. In the words of the Prophet :

“When the Muslim visits his (sick) Muslim brother, he is
harvesting the fruits of Paradise until he returns.” 9

6[al-Sharḥ al-Mumtî‘ 5/171]

7[Muslim]

8[Shaykh Ibn ‘Uthaymîn الله هحمر said in al-Sharḥ al-Mumtî‘ 5/173]

9[Muslim]

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•

The Messenger of Allâh  has also said: “Whoever visits a
sick person is plunging into mercy until he sits down, and when
he sits down he is submerged in it.” 10

•

The Messenger of Allâh  said: “There is no Muslim who
visits a (sick) Muslim early in the morning but seventy thousand
angels send blessings upon him until evening comes, and if he
visits him in the evening, seventy thousand angels send blessings
upon him until morning comes, and he will have a garden in

Paradise.”11

•

The Messenger of Allâh  said: “Whoever visits a sick person
or visits a brother in Islam, a caller cries out to him: ‘May you be
happy, may your walking be blessed, and may you occupy a
dignified position in Paradise’.” 12

•

In a part of a ḥadîth qudsî, the Messenger of Allâh  said:

“Allâh (Mighty and Sublime be He) will say on the Day of

Resurrection: “O’ son of Âdam, I fell ill and you visited Me not.

He will say: O’ Lord, and how should I visit You when You are
the Lord of the worlds? He will say: Did you not know that My
servant so-and-so had fallen ill and you visited him not? Did you
not know that had you visited him you would have found Me with
him?” 13

10[Classified as ṣaḥîḥ by al-Albânî in al-Silsilah aṣ-Ṣaḥîḥah, 2504]

11[Classified as ṣaḥîḥ by al-Albânî in Ṣaḥîḥ at-Tirmidhî]

12[Classified as ḥasan by al-Albânî in Ṣaḥîḥ at-Tirmidhî]

13[Muslim]

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SICKNESS

6. SUPPLICATIONS FOR THE SICK

•

Making du‘â’ for the cure of those who are unwell, whether
related to us or not, is a great act of worship. When we visit the
sick at a time that is convenient for them, even if it is for only a
few minutes only, it is rewarded by Allâh . Saying a kind word
of support and encouragement to the sick and their care-givers
returns with great warmth to us. The Messenger of Allâh  said:

“If a man calls on his sick Muslim brother, it is as if he walks
reaping the fruits of Paradise until he sits, and when he sits he is
showered in mercy, and if this was in the morning, seventy
thousand angels send prayers upon him until the evening, and if
this was in the evening, seventy thousand angels send prayers upon
him until the morning.” 14

One of the times supplications are hopefully granted is in the
presence of the sick, so we should make use of this time to
supplicate for the sick person, for ourselves and the believing men
and women. The Messenger of Allâh  said: “If you are in the
presence of a sick or dying person, you should say good things for
verily the angels say Âmîn to whatever you say”. 15 Du‘â’ should
be made for the sick person in the manner specified in the sunnah.

14 [Authenticated by al-Albânî, Ṣaḥîḥ Ibn Mâjah 1/244 and Ṣaḥîḥ at-Tirmidhî 1/286]

15 [Muslim]

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SICKNESS

•

The following are some of the supplications the Messenger of

Allâh  used to make whenever he visited the sick.

1.

َّلاِإ

َءاَفِش َلا ِفِاَّشلا َتْنَأ ِفْشاو َس َبْأْلا ِبِهْذَأ ِساَّنلا َّبَر َّمُهَّل ا

.ا

ًمَقَس ُرِداَغُ ي َلا ًءاَفِش َ

ك

ُؤاَف ِش

Allâhumma Rabb an-nâs, adh-hibil-ba’sa washfi, Anta ash-Shâfî lâ shifâ’ illâ
shifâ’uka, shifâ’an lâ yughâdiru saqamâ.

O’ Allâh! Lord of mankind, remove the disease and grant cure;

You are the Healer; there is no cure except from You – a cure (that
will) not leave behind any sickness. 16

2. .َتْنَأ َّلاِإ َب

ْأ

ْرَكْلا ُفِشْكَي َلا ُءاَفِ شلا َكِدَيِب ِساَّنلا َّبَر َس َبْلا ِحَسْما

Imsaḥil-ba’sa, Rabb an-nâs, bi-yadikash-shifâ’, lâ yakshiful-karba illâ Anta.

Rub away the affliction, O’ Lord of the people. In Your Hand is
the cure, and no one can remove the distress except You. 17

3.

This du‘â’ for healing should be said three times.

. . . ِف ْشا َّمُهَّلا Allâhumm-ashfi .... . – Three times

O’ Allâh! Cure (so and so). 18

16 [al-Bukhârî, Muslim]

17 [al-Bukhârî, Muslim, Aḥmad]

18 [al-Bukhârî, Muslim]

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4.

.َك

َيِفْشَي ْنَأ ِميِظَعْلا ِشْرَعْلا َّبَر َميِظَعْلا ََّللَّا ُلَأْسَأ

As’alullâhal-‘Aẓîma Rabbal-‘arshil-‘aẓîmi an yashfiyaka. – Seven times

I ask Allâh, the Almighty, Lord of the Magnificent Throne, to cure
you. 19

5.

. َّللَّا َءاَش ْنِإ ٌروُهَط َسَْبَ َلا

Lâ ba’sa, ṭahûrun in shâ’ Allâh.

Do not worry. It will be a purification (for you), if Allâh wills. 20

6.

ة.َلاَص َلَِإ َكَل يِشَْيَ ْوَأ اًّوُدَع َكَل ُأَكْنَ ي َكَدْبَع ِفْشا َّمُهَّل ا

Allâhumm-ashfi ‘abdaka, yanka’ laka ‘adûwwan, aw yamshî laka ilá ṣalât.

O’ Allâh! Cure your servant so that he can ward off an adversary
for You or walk to prayer (or funeral) in obedience to You.” 21

19 [Abû Dâwûd, authenticated by al-Albânî in at-Tirmidhî]

20 [al-Bukhârî]

21 [Abû Dâwûd, authenticated by al-Albânî in al-Mishkât]

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The reality of DEATH

7. Every soul wil taste death

38

8. Regret at the time of death

41

9. Remember often the destroyer

42
of pleasures

10. The acceptance of repentance

41

11. The benefits of remembering death

43

12. The five stages of life

39

13. The reality of death

37

7. The reality of DEATH

Imâm ibn al-Jawzî in his letter of advice to his son, said:

“Know, dear son, that days are but hours, and hours are but
breaths, and every soul is a container, hence let not any breath pass
without any benefit, such as on the Day of Judgement you find an
empty container and feel regret!

Be aware of every hour and how it passes, and only spend it
in the best possible way; do not neglect yourself, but render it
accustomed to the noblest and best of actions, and send to your
grave that which will please you when you arrive to it.” 1

1 [Laftat al-Kabid ilá Naṣîḥat al-Walad]

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8. Every soul will taste death

Death is a harsh and fearful reality faced by everyone who
lives. No one has the power to avoid it, nor does anyone around
the dying person have the ability to prevent it. We do not know
when and where or how we will die. Knowledge of the reality of
death helps us understand it and prepare ourselves for it. Almost
every day we hear of the death of someone, yet most people are not
affected by the inevitable reality that one day they too will die. They
go on with their lives as if they will not be touched by death while
in fact death should be a daily reminder for us all. It should be a
constant reminder so we make the effort to control our desires and
restrain our greed. We do not know if today will be our last day in
this world. Every person’s time of death has already been decreed
and Allâh  alone knows when we will take our last breath. We
should always have caution and fear for as long as we remain in
this world, since we do not know when we will meet Allâh , even
if we have performed every good deed. We may have a large family,
much wealth, good health and happiness, but when we begin to
seriously think about death, i.e., the coming of the angel of death,
the taking out of our soul, the questioning in the grave, the
punishment for those who lived their life heedless of these realities,
then we realize that what we have of family and wealth is
insignificant. As soon as we die, our identity becomes a body.

People use phrases like: bring the body, take the body to the
graveyard, lower the body into the grave. People don’t even call us
by our name; not even those whom we tried to impress during our

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The reality of DEATH

whole life, not even our loved ones. When our life is over, all that
will help us are our faith and deeds. So, a balanced view of life can
be maintained by us by remembering death constantly.

Neither would we let despair in the face of afflictions, nor
arrogance and carelessness when favoured by an easy life, rule our
lives. The difference between this world and the Hereafter is that
in this life there is death, while in the Hereafter there is no
death. The inhabitants of Jannah will live forever and the
inhabitants of Jahannum (Hell-fire) will also abide therein forever.

9. The five stages of life

Life is divided into five stages: before conception, life in the
womb, life in this world, life in the grave and life in the Hereafter.

It starts from before one was born, to the end when one will be in
either Jannah or Jahannum eternally.

1) The first stage is the creation of souls before the creation of
bodies. Souls have been created much before the birth of human
beings; the souls that are acquainted with one another before
coming into this world also get acquainted with one another after
coming into this world.

2) The second stage is the life in the womb when the soul is
breathed into an embryo in the womb of its mother, and now the
soul is referred to as “nafs”.

3) The third stage is the life in the dunyâ. The newly born baby
is clean, innocent, free from sins, grows, develops, learns and is
brought up in Muslim or non-Muslim families. Those who believe

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The reality of DEATH

in the Oneness of Allâh, His Prophets, His Books, His Angels, the

Day of Judgment, the next life, that the good or bad comes from
the predestined decree of Allâh, the existence of Hell and Heaven,
reward for good and punishment for bad are called Muslims.

Therefore, this stage is a very important testing ground for
humankind. The soul rests in the human body for doing deeds,
and those deeds determine the soul’s final destination.

4) The fourth stage is the life in the grave. The soul remains in
the body throughout the worldly life and causes the body to have
life. Death occurs when the soul departs. The grave is the abode of
the body after death. Whoever dies enters al-Barzakh. Al-Barzakh
is the transitional period between a person’s death and his being
brought back to life on the Day of Resurrection. Whoever dies as
a Muslim obeying Allâh will be in a blessed state, and whoever dies
as a kâfir disobeying Allâh, will be subjected to punishment right
from this stage.

5) The fifth stage is the life in the Âkhirah that begins with the

Resurrection followed by the Day of Judgement and the eternal life
in Heaven or Hell. On the Day of Judgement, bodies will be
resurrected and their souls will be blown into them once again to
receive their verdicts. Believing souls will be rewarded with

Paradise, wherein they will remain forever young, provided with
unimagined gifts and beautiful young companions to dwell therein
for eternity. This is because Allâh is pleased with the soul which is
obedient to His Divine Laws and is grateful for the bounties

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showered on it. Disbelieving souls are destined to the punishment
of Hell forever.

10. The acceptance of repentance

Death is a state of transition from one world to another, just
as birth is. It is the stage when the soul becomes disconnected from
the body. It is an act of the soul leaving the body. As the soul
departs, man moves on from one world (life) to another

(Hereafter). His record of deeds is closed and the opportunity for
repentance comes to end.

Prophet  said: “Allâh accepts the repentance of His slave
until the time of death (i.e. when the soul is departing).” 2

11. Regret at the time of death

If a person had been an obedient slave of Allah, he regrets that
he had not done enough righteous deeds before his death; but if he
had been disobedient, he regrets his transgression and wishes he
could return to this life to repent and act righteously; but at this
point it is too late. Allâh  says in the Qur’ân:

[(For such is the state of the disbelievers) until, when death
comes to one of them, he says, “My Lord, send me back. That I
might do righteousness in that which I left behind.”] 3

2 [at-Tirmidhî, authenticated by al-Albânî as ḥasan in Ṣaḥîḥ al-Jâmi‘ 2784]

3 [Sûrah al-Mu’minûn 23:99, 100]

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12. Remember often the destroyer of pleasures

In a concise yet powerful statement, our Prophet  advises us:

“Remember often the destroyer of pleasures.” 4

And he  also said: “Remember often the destroyer of
pleasures, death. For truly, none would remember it while in a
tightness of living (during the time of need) but it would expand it
for him, and none would remember it while in an ease of living

(during prosperity) but it would tighten it for him. 5

Imâm al-Qurtubi said: “Our scholars said that this
statement from the Prophet  is short, but inclusive of a great
reminder, because remembering death and mentioning it
frequently is likely to destroy any pleasure one may feel and
prevent him from wishing for any other enjoyment in the future,
making him indifferent to pleasures which he previously craved
for. But since people’s hearts have become heedless, we now require
longer admonitions with more decorated words; otherwise the
words of the Prophet , ‘Remember often the destroyer of
pleasures, death’ and the saying of Allâh , [‘Everyone shall taste
death. And only on the Day of Resurrection shall you be paid your
wages in full. And whoever is removed away from the Fire and
admitted to Paradise, this person is indeed successful. The life of
this world is only the enjoyment of deception,’] 6 is enough for
those who listen and reflect.”

4 [al-Tirmidhî]

5 [Ibn Ḥibbân, al-Bayhaqî, authenticated by al-Albânî in Irwâ’ al-Ghalîl]

6 [Sûrâh Âli ‘Imrân 3:185]

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13. The Benefits of remembering death

1) Death should not be a stranger to us and we are encouraged
to remember death even in the midst of life. So, he who remembers
death as it should be remembered, will hold himself accountable
and question himself about his deeds and aspirations unlike the
one with a heedless heart.

2) Remembering death discourages us from doing evil and
encourages us to do good. It urges us to hold fast to the commands
and to avoid the prohibitions. It reduces the temptation to commit
ḥarâm.

3) Remembering death often may save us at the time of regret.

4) Contemplating about death restrains one from disobedience,
softens hard hearts, prevents one from trusting this life and blesses
one with strength and patient acceptance at the time of hardships.

No doubt, death is from amongst the greatest reminders of the
temporary nature of this world. At the same time, it is a way to
reflect on our affairs as individuals. “You don’t know what you got
until its gone.”

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A STEP BY STEP QUICK GUIDE ON WHAT SHOULD BE DONE UPON DEATH

CHAPTER 3

A STEP BY STEP QUICK GUIDE ON WHAT

SHOULD BE DONE UPON DEATH

14. At the time of dying

44

15. Soon after death

45

The following are simple step by step procedures as to what
should be done Islamically when death occurs. Each step is
explained in detail in the following chapters.

14. At the time of dying

1. Encourage the dying person to say the shahâdah:

هَّللّا َّلاِإ َهلِإ َلا - Lâ ilâha ill-Allâh.

2. Make du‘â’ to Allâh  to help him go through the situation
with ease and make him understand that what is happening is by
the Will of Allâh .

3. Encourage him to have positive thoughts about Allâh  and
hope for His mercy and forgiveness.

4. Reciting Sûrah Yâ Sîn in the presence of the dying is a
mistaken notion that it will benefit the dying and must not be
recited with this in mind. It is not from the sunnah as the ḥadîth
regarding this is not authentic. 1

1 [Ḍa‘îf al-Jâmi‘ by al-Albânî, 1072]

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5. Turning the body of one who is dying so that he or she faces
the Qiblah (Makkah) has no foundation in the practice of the

Prophet  and his companions.

15. Soon after death

6. When death is confirmed, the first thing which should be said
is the following Qur’ânic verse,

)ﭸﭷﭶﭵﭴﭳ )

[Innâ lillâhi wa innâ ilayhi râji‘ûn]

Indeed, to Allâh we belong, and indeed to Him we will return.

In the case of the husband or wife, one should add,

ا.َه ْنِم اًْيَْخ ِلِ ْفِلْخَأَو ِتَِبيِصهم ِفِ ِنِْرهجْأ َّمهَّل ا

Allâhumma’jurni fî muṣîbatî wa akhlif lî khayran minhâ (or minhu if it is
the wife saying it).

O’ Allâh! Reward me for my affliction, and replace it for me with
that which is better.

7. Close the eyelids and make this du‘â’ asking Allâh  to
forgive him. The angels say Âmîn to whatever is said at the time
of death.

ِفِ

ِهبِقَع ِفِ هْفهلْخا َوَيِ يدْه ِفِ

َمْلا هَت

َجَرَد ْعَف )هسمبا ه ركذيو ن

ْراَو

َلاهفِ)ل

ْرِفْغا َّمهَّل ا

.ِهيِف هَل ِه

ْرِ وَ نو ْبَْق ِفِ

هَ لْح

َسْفاَو َيِمَلاَعْل اَّب

َر َي هَل ا

َو َنل

ْرِفْغاَو َنيِرباَغْلا

Allâhumm-aghfir (name of the dead person) warfa‘ darajatahu fil-
mahdiyyîna, wakhlufhu fî ‘aqibihi fil-ghâbirîna, waghfir lanâ wa lahu yâ

Rabb al-‘âlamîna, wafsaḥ lahu fî qabrihi wa nawwir lahu fîhi.

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8. Tie a piece of cloth from below the lower jaw, to the top of
the head along the sides of the face so that the mouth does not
open.

9. Tie together the big toes of both feet.

10. The entire body and face should be covered with a sheet of
cloth or garment.

11. Feeling sad, shedding tears and weeping quietly is permitted.

What is not permitted is shouting or wailing loudly or indulging
in other exaggerated displays of grief and anger.

12. Inform people of the death, especially close relatives.

13. Hasten to prepare the body for washing, shrouding and burial.

14. Invite as many people as you can to pray the janâzah prayer;
the more the people who pray, more the du‘âs will be made for the
forgiveness of the deceased.

15. During the burial, people who attend should remain quiet,
have fear of Allâh, and avoid discussing worldly affairs.

16. The body should be laid in the grave on the right side, with
the face towards the Qiblah.

17. The men who lower the body into the grave should say:

َِّللّا ِلو ِةَّلِم ى

هسَر

َلع َِّللّ اِم

َو

ْسِب

Bismillâhi, wa ‘alá millati Rasûlillâhi

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or

َِّللّ ا ِلو ِةَّن ى

هسَر هس َلع َِّللّ اِم

َو

ْسِب

Bismillâhi, wa ‘alá sunnati Rasûlillâhi.

18. After the grave is closed with bricks, it is recommended for
those by the grave to throw three double handful of soil.

19. After completing the burial, the people present are
recommended to stand near the grave supplicating Allâh  to
grant the deceased mercy, forgiveness and to inspire him to be firm
in giving the right answers to the questions of the angels in the
grave.

20. As soon as possible, the deceased’s debts should be paid off
from whatever wealth he has left behind, even if it were to wipe
out all the wealth. If he doesn’t have enough wealth, and if he was
known to strive in paying his debts, then his closest relatives and
other Muslims may pay on his behalf.

21. The Will, if any, of the deceased should be honoured and
executed.

22. The family of the deceased should be counselled to have
patience, and may be provided with food and drink for the three-
day period of mourning.

23. Expecting and burdening the family of the deceased to arrange
food for the people who come to offer condolences is not a part of
the sunnah.

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DUTIES TO FULFIL BEFORE DEATH AND WHAT SHOULD BE DONE AS

DEATH APPROACHES

CHAPTER 4

DUTIES TO FULFIL BEFORE DEATH AND WHAT

SHOULD BE DONE AS DEATH APPROACHES

16. Duties to fulfil before death

49

17. Importance of writing the Will

50

18. The agonies of death

51

19. What should be done as death approaches

52

20. Hope in Mercy of Al âh and the desire to

54
meet Him should be more than the fear of

Al âh at this time

21. The help of Al âh for the believers at the

56
time of their death

22. Encouraging the dying person to say the

57
shahâdah

23. The dying person sees what we don’t see

58

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DEATH APPROACHES

16. DUTIES TO FULFIL BEFORE DEATH

Death is inevitable. It is a very painful episode in every
human’s life. Yet, as a Muslim, one must not shy away from this
certainty, but instead strive to keep his affairs in order and fulfil
his duties before death overtakes him.

Before death overtakes him, a true believer (mu’min) should
fulfil his obligations towards other people and make sure that his
affairs are in order. Not only will he not leave this world with the
burden of unfinished business, but he will also not pass on this
burden to his offspring /inheritors and those who mourn for him.

Whatever the dying person has borrowed must be returned,
otherwise he will have to pay to the lender from his good deeds on
the Day of Judgement.

If, however he is unable to repay his debts, he should at least
have had the sincere intention to do so and should have informed
his relatives about them. It will then be incumbent on the relatives
to honour and clear the debts from whatever wealth the deceased
has left behind, even if it depletes his wealth entirely. Or, as an act
of charity, the relatives of the deceased or any Muslim for that
matter, can of their goodwill, voluntarily repay the debts.

Prophet  established the basic principle of divine accounting
whereby, if a person intended to do a good deed but is unable to,
he is rewarded by Allah  as if he had done the good deed, for he
had intended to do it.

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DEATH APPROACHES

He  said, “There are two types of debt: whoever dies
intending to repay it, I will be responsible for it, and whoever dies
with no intention to repay it, will have it taken from his good
deeds. There will not be any dînârs or dirhams on that Day.” 1

He  also said “Whoever has an act of oppression towards
his brother from his honour or his money, then let him repay it to
him before the Day of Judgement, when neither dirham nor dînâr
will be accepted; if he has righteous deeds, it will be taken from
them, and if he doesn’t have righteous deeds, it will be taken from
his friend’s bad deeds and put on him.” 2

17. Importance of writing the Will

Many people keep locked up in their hearts, information
about their property, wealth, and debts and do not disclose it to
anyone even before they die. Some however, do discuss these affairs
with their families, but fail to write a Will, thereby causing a lot of
discord in the family. A written Will, prevents a multitude of
problems - legal as well as personal. Prophet  encouraged

Muslims to record and keep their Wills with them at all times so
that it could be accessible when the need arose. It is of the sunnah
for a Muslim to have his Will made. He should make sure that his

Will is updated and that he is at ease with its contents. If he is in
the possession of any wealth, even if it is very minimal, it becomes

1 [aṭ-Ṭabarânî and authenticated in Aḥkâm al-Janâ’iz]

2 [al-Bukhârî]

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DEATH APPROACHES

mandatory (wâjib) on him to write a Will. A Will is not obligatory,
but it is recommended if one wishes to bequeath anything.

Prophet  said, “It is not right for a Muslim who has
something to bequeath to pass two nights without having it in
writing in his possession.” 3

•

His final statements to his family, friends and other people
around him, should be to remind them of Allâh , and exhort
them to fulfil his obligations after his death. By doing so, he
safeguards himself from any wrong doing by his successors. He
should also instruct his relatives to follow the sunnah in funeral
rites and to avoid innovations. 4

18. The agonies of death

•

Death has its agonies, the extent and severity of which cannot
be comprehended by those who have not yet experienced it. A
dying person sees what we do not see. When the person dies, the

Angel of Death takes the soul starting from his feet. He pulls the
soul from every cell and vein, up until it reaches his throat. At that
moment the dying person makes a gargling sound. It’s at this point
repentance will not be accepted. He may drift in and out of
consciousness. He may become very weak; can hear, but unable to
reply. This is known as the “death struggle” (sakarât al-mawt) and
it is reported to be filled with agony we cannot understand. We
may see a dying person in front of us but don’t feel what he’s going

3 [al-Bukhârî, Muslim, Abu Dâwûd]

4 [See Chapter 20 about Wills]

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through. He’s going through a very severe situation due to two
things:

1) The pain of the soul being pulled out of his body.

2) Seeing the face of the Angel of Death with his own two eyes.

And no one can see him except the dying person.

19. WHAT SHOULD BE DONE AS DEATH APPROACHES

•

There are some things that can be done to ease a dying
person’s mind and help him cope with this struggle.

1) He should never be left alone. Wetting his lips or putting a
few drops of water in his mouth may ease his suffering to an extent.

2) We should encourage him to seek the help of Allâh  at the
time of his departure from this world. Prophet  was overwhelmed
by the intensity of his illness and experienced extreme agony in his
last moments. He made dhikr and du‘â’s to Allâh for its alleviation
and sought His help.

3) Some of the supplications that he  said are:

َه ال َه اللّا َال ِإ َاه لِإ َال ، َهاَلاكيِرا َشا َلهادْح َاوهاللّاَالِإ َاهلِإ َال ، َ

هابَْكاأ هاللّا َاوهاللّ َاالِإ َاهلِإَال

َِ.اللِّبَِالِإَاةاوه ق َال َال َ

او ْواح ال َاوهاللّاَالِإَاهلَِإال ، َهد َ

ْماْلْا ه ال َ

او هكْلهمْلا

Lâ ilâha ill-Allâhu wallâhu Akbar, lâ ilâha ill-Allâhu waḥdahu lâ sharîka
lahu, lâ ilâha ill-Allâhu lahul-mulku wa lahul-ḥamdu, lâ ilâha ill-Allâhu wa
lâ ḥawla wa lâ qûwwata illâ billâh.

There is none worthy of worship in truth except Allâh, Allâh is the

Greatest; there is none worthy of worship in truth except Allâh

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alone, without any partner; there is none worthy of worship in
truth except Allâh, to Him belong all sovereignty and praise; there
is none worthy of worship in truth except Allâh, and there is no
power or might except by Allâh. 5
or

َ ى

. الْعالأا َِقيِفارلَِبِ ِنْقِْلْاأ َ ِن

او ْاحَ َ َِ

ل

َ

ْرااو ْرِفْغا امهال ا

Allâhumm-aghfir lî warḥamnî wa alḥiqnî bir-rafîqil-â‘lá.

O’ Allâh! Forgive me and have mercy upon me and join me with
the highest companions (in Paradise). 6
or

َ. تا َ ِت َانِإ َ

اراكاس ْوامْلِ ه اللّ َاالِإ َاهلِإَال

Lâ ilâha ill-Allâhu inna lil-mawti sakarâtin.

There is none worthy of worship in truth except Allâh, surely death
has its agonies. 7

4) A dying person should remain patient and have good thoughts
and hopes of his Lord, remembering His generosity, and looking
forward to His blessings and forgiveness.

5) He should be encouraged very gently to repent. The gate of
repentance is open for every one until the soul reaches his throat.

5 [at-Tirmidhî, Ibn-Mâjah, authenticated by al-Albânî in aṣ-Ṣaḥîḥah and Ṣaḥîḥ al-Jâmi‘]

6 [al-Bukhârî, Muslim]

7 [al-Bukhârî]

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6) He should be reminded about all the good deeds that he did,
about Allâh’s mercy, and Allâh’s forgiveness so that he may
anticipate Allâh’s mercy.

7) He should refrain from accusing or cursing Allâh for his
misfortunes.

8) He should be convinced that Allâh  has chosen the most
appropriate time and way for him to die. Nothing comforts the
soul more than reminding him of what Allâh’s Messenger  said
three days before his death:

“None of you should die except thinking the best of Allâh.” 8

20. Hope in THE Mercy of Allâh and the desire to
meet Him should be more than the fear of Allâh at
this time

•

Often when a person is close to death, he begins to feel a sense
of fear remembering all the sins that he has committed during his
lifetime. While it is normal for a person to be afraid in these last
moments, this fear should not overwhelm the sense of hope in the
mercy of Allâh . He should have firm conviction that he is
returning to a Generous, Compassionate and Merciful Lord, Who
will reward him for his good deeds; Who will pardon his sins and
bad deeds with His mercy and forgiveness, and will surely admit
him into Paradise. He should have fear as well as hope; fear of

Allâh’s punishment for his sins, and hope that by His mercy, He

8 [Muslim, Abû Dâwûd]

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will forgive them all. This will happen only if he is a believer who
trusts Allâh  and whose heart is humble. He must put his trust
in Allâh, with firm conviction that Allâh’s decree is without a doubt
the most just and the best. In these moments, it is our duty to
remind the person of how merciful Allâh  is, and that he should
have more hope in the kindness of Allâh  rather than fear His
wrath.

Prophet  visited a dying youth and asked him: “How do you
find yourself?” He replied: “By Allâh, O’ Messenger of Allâh, verily

I hope for the best from Allâh and fear my sins.” Allâh’s Messenger

 said: “Whenever two come together in the heart of a slave (of

Allâh) in such a situation, Allâh gives him what he hopes for and
protects him for what he fears.” 9

So, the dying person should never give up hope in Allâh’s
mercy, no matter how great his or her sins may have been. Allâh’s
mercy supersedes His wrath and He forgives all sins. Allâh  says,

[“O’ My servants who have transgressed against themselves (by
sinning), do not despair of the mercy of Allâh. Indeed, Allâh
forgives all sins. Indeed, it is He who is the Forgiving, the

Merciful.”] 10

9[aṭ-Tirmidhî, Ibn Mâjah, authenticated in Aḥkâm al-Janâ’iz]

10 [Sûrah az-Zumar 39:53]

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•

As death approaches, a true believer (mu’min) will have a
strong desire to meet his Lord. This desire will overcome any other
attachment to life or fear of death.

Prophet  said: “When death comes to a believer, he is given
the tidings of Allâh’s mercy, acceptance and Jannah. Nothing is
dearer to him than what lies ahead of him; he loves meeting Allâh,
and Allâh loves meeting him. But when death comes to a
disbeliever, he is given the tidings of Allâh’s anger, torture and
punishment. Nothing is then more hateful to him than what lies
ahead of him; he hates meeting Allâh, and Allâh hates meeting
him.” 11

21. The help of Allâh for the believers at the time
of their death

•

The angels comfort the believers at the time of their death.

Allâh  says,

[“Indeed, those who have said, ‘Our Lord is Allâh’ and then
remained on a right course - the angels will descend upon them,

[saying], ‘Do not fear and do not grieve but receive good tidings
of Paradise, which you were promised.’”] 12

11 [al-Bukhârî, Muslim]

12 [Sûrah Fuṣṣilat 41:30]

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22. Encouraging the dying person to say the
shahâdah

•

He should be gently but firmly prompted to supplicate to utter
the shahâdah, َهاللّ َاَالِإََاهلِإََال – Lâ ilâha ill-Allâh (There is none
worthy of worship in truth except Allâh) by himself until he or she
passes away, so that this testimony becomes the last that he speaks.

This prompting in Arabic is known as talqîn. The talqîn is
necessary only when the dying person is unable to utter the
shahâdah by himself.

Prophet  said: “Prompt your dying ones (to say): “Lâ ilâha
ill-Allâh.” Whoever’s last words before dying are: “Lâ ilâha ill-

Allâh”, he will enter Paradise at some point, no matter what befalls
him before that.” 13

The Messenger of Allâh  said: “If a person’s last words are

“Lâ ilâha ill-Allâh”, Paradise will be guaranteed for him.” 14

•

However, if after saying the phrase of purity, the shahâdah,
he talks of a worldly matter, he may be reminded to say it again so
that those will be his last words before death and he may enter

Paradise.

13 [Muslim, Abû Dâwûd, Ibn Ḥibbân, Irwâ’ al-Ghalîl, classified as ṣaḥîḥ by al-Albânî in Ṣaḥîḥ al-Jâmi‘]

14 [Aḥmad, Abû Dâwûd; classified as ṣaḥîḥ by al-Albânî in Irwâ’ al-Ghalîl]

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23. The dying person sees what we don’t see

•

Prophet  had said about how the soul of a person passes
away:

“When a believer is about to leave this world and go forward
to the next world, angels with faces white as the sun come down
to him from the Heaven with one of the shrouds of Paradise and
some of the perfume of Paradise and sit away from him as far as
the eye can see. Then the angel of death arrives and sits at his head
and says, ‘O’ good soul, come out to forgiveness and acceptance
from Allâh.’ Upon hearing this, the soul leaves the body as water
drops flow from a water-skin, and he seizes it; and when he does
so they do not leave it in his hand for an instant, but take it and
place it in that shroud and that perfume, and from it there comes
forth a fragrance like that of the sweetest musk found on the face
of the earth. Then they take it up.

Then he  said about the disbelievers: “But when a disbeliever
is about to leave this world and proceed to the next world, angels
with black faces come down to him from the Heaven with hair-
cloth and sit away from him as far as the eye can see. Then the
angel of death comes and sits at his head and says, ‘Wicked soul,
come out to the displeasure of Allâh.’ Then it becomes dissipated
in his body, and he draws it out as a skewer is drawn out from
moistened wool. He then seizes it, and when he does so they do
not leave it in his hand for an instant, but put it in the fabric (from

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the Fire) and from it comes forth a stench like the most offensive
corpse found on the face of the earth. They then take it up. 15

And, our Prophet  said: “When anyone of you dies, his
destination is displayed before him in the forenoon and in the
afternoon, either in the Fire or in Paradise, and it is said to him,

‘That is your place till you are resurrected and sent to it.’” 16

So, when a believer (mu’min) sees his place in Paradise, he
longs to go to his real home and waits eagerly for the Day of

Resurrection. On the other hand, the disbelievers are shown their
place in Hell and pray that the Day of Resurrection is delayed.

15 [From the ḥadîth of al-Bara’ bin ‘Âzib in Aḥmad]

16 [al-Bukhârî]

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24. While visiting a dying person

60

25. Etiquettes of visiting a dying person

61

26. Say only good things in the presence of a

62
dying person

27. Etiquettes of visiting a non-Muslim patient

62

28. Recitation of Sûrah Ya Sîn in the presence

63
of the dying person

29. The ruling of turning the body towards the

63

Qiblah

30. Innovations at the time of dying

64

24. WHILE VISITING A DYING PERSON

•

Death is a very painful and emotional time both for the dying
and the loved ones left behind. Family members of the dying
person and his most pious friends should be informed and should
be present at his side to help him turn his thoughts to Allâh.

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•

When death is preceded by sickness, it is the duty of the

Muslims who happen to know the sick person, to pay him a visit
and make supplications to Allâh  for his recovery. A sick Muslim
has a right to be visited by other Muslims who are acquainted with
him.

25. Etiquettes of visiting a dying person

•

When visiting a dying person, we should supplicate sincerely
for him and speak good and positive words that give him glad
tidings. We should remind him to recall all his good deeds so that
he may eagerly hope to earn Allâh’s mercy, forgiveness and favours,
and gently encourage him to repent sincerely, and remind him of
the Hereafter. We can pray that Allâh gives him patience, makes
his death easy, protects him from the trials of the grave, forgives
him, grants him Paradise, protects him from Hellfire and gives his
family patience. We should avoid negative words which will only
increase the difficulties faced by the sick and dying. We must avoid
pitying him, for it will only make it more difficult for him to accept
his fate. On the other hand, we should mention those words that
will be pleasant and comforting for him to hear. Good words and
positive thoughts will aid in the recovery from illness or ease the
process of dying. We should make du‘â’ to Allâh  to forgive him
and help him go through the situation easily or make other
invocations as the angels say Âmîn to the du‘â’ made at such times.

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26. Say only good things in the presence of a dying
person

•

One of the most important things to remember about a sick
or injured believer is that the angels gather around him. The words
spoken at the bedside should be gentle, kind words, full of
supplications because the angels gathered there respond by saying

Âmîn.

The Messenger of Allâh  said: “If you are in the presence of
a sick or dying person, you should say good things for verily the
angels say Âmîn to whatever you say”. 1

27. Etiquettes of visiting a non-Muslim patient

•

When a Muslim visits a non-Muslim patient, he should seek
help from Allâh and invite him towards Islam with wisdom and
prudence, because the patient is better disposed and inclined to
accept the truth during illness. So, Muslims are encouraged to be
present when non-Muslims are dying in order to present Islam to
them, in the hope that they will accept Islam prior to their deaths.

For the acceptance of Islam at this point to be of any benefit, it
must be based on knowledge; it must be expressed sincerely and
with certainty, and it must take place before the actual throes of
death begin.

Prophet  said, “Allâh, the Greatest and Glorious, will accept

His servant’s repentance until the throes of death begin.” 2

1 [Muslim]

2 [aṭ-Tirmidhî, Ibn Mâjah]

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28. Recitation of Sûrah Ya Sîn in the presence of the
dying person

•

Those in the presence of the dying person should avoid acts
of disobedience and practices that are not substantiated by the
authentic sunnah.

•

The practice of specifically reading Sûrah Ya Sîn in the
presence of the dying has no basis in the authentic sunnah. Neither
the Prophet  nor his companions did it, or recommended that it
be done. However, it does fall under the general heading of “good
things” which could be said in the presence of the one who is dying,
but it carries with it no special value. But to believe that doing so
has special value, is considered bid‘ah, a sinful innovation in the
religion.

29. the Ruling of turning the body towards the

Qiblah

•

Turning the body of one who is dying so that he or she faces
the Qiblah (Makkah) has no foundation in the practice of the

Prophet  and his companions. The body should be turned to face
the Qiblah when it is placed in the grave, according to the
instruction of the Prophet . However, there are no authentic
narrations for turning the dying towards the Qiblah. Turning the
body of the dying became a custom after the time of the
companions of Prophet , and was objected to by the scholars of
that time. For example, Sa‘îd ibn al-Musayyib الله هحمر 3, one of the

3 [Sa‘îd ibn al-Musayyib ibn Hazn (634-713CE), from the Madînite tribe of Makhzûm, (Master of Tâbi‘în)

who was one of the seven leading legal scholars of Madînah. He was known as the most knowledgeable

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leading scholars among the students of the companions of the

Prophet , openly expressed his dislike for this practice. Zar‘ah
ibn ‘Abdir-Raḥmân reported that he saw Abû Salamah ibn ‘Abdir-

Raḥmân with Sa‘îd ibn al-Musayyib when he was on his death bed.

When Sa‘îd lost consciousness, Abû Salamah instructed that his
bed be turned towards the Ka‘bah. When Sa‘îd regained
consciousness he asked, “Did you move my bed?” When they
replied that they had done so, he looked at Abû Salamah and said,

“I think it was done with your knowledge?” He replied, “I told
them to do so”. Then Sa‘îd instructed them to return his bed to its
original position.” 4

30. INNOVATIONS AT THE TIME OF DYING

•

The following practices are among the most common
innovations at the time of dying and must be avoided:

1) Turning the dying person to face the Qiblah.

2) Putting the Qur’ân under the head of a dying Muslim.

3) Asking those who are in the state of janâbah (those who did
not take a shower after marital intimacy) or menstruating women,
to leave the room.

scholar about ‘Umar ibn al-Khaṭṭâb’s legal principles and his rulings. He lived on what he earned from the sale of olive oil and he never accepted grants. (al-A‘lâm, vol.3, p.155) Collected by Ibn Abî Shaybah in al-Musannaf and authenticated in Aḥkâm al-Janâ’iz, pg 11]

4 [Collected by ibn Abî Shaybah in al-Musannaf and authenticated in Aḥkâm al-Janâ’iz pg. 11, nt. 15]

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31. Upon death and before burial 66

32. What we should do when we hear of the death 67
of a person

33. The angels say Âmîn to whatever is said at the 70
time of death

34. Death in the state of iḥrâm

70

35. Delaying the burial is not from the sunnah

71

36. Ruling of burial at night

72

37. Transferring the dead body to another city

73
without reason

38. Ruling on informing people and announcing

73
the death

39. Importance of paying off the debts of the

74
deceased

40. Displaying patience 76

41. Endurance is valid if it is shown at the first blow 77

42. Etiquettes of displaying grief

78

43. Rewards for patience at the death of children

78

44. Some innovations after death

79

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31. UPON DEATH AND BEFORE BURIAL

•

Death is a relief (râḥah) for the believer. A funeral passed by

Allâh’s Messenger  who said, “relieved (mustarîḥ) or relieving

(mustarâḥ)?” The people asked, O’ Allâh’s Apostle! What is
relieved and relieving? He  said, “A believer is relieved (by death)

from the troubles and hardships of the world and leaves for the

Mercy of Allâh, while (the death of) a wicked person relieves the
people, the land, the trees, (and) the animals from him.” 1

How can death be a relief when we all fear it? ‘Â’ishah 
asked a similar question to the Prophet  and he said, “When the
time of the death of a believer approaches, he receives the good
news of Allâh’s pleasure with him and His blessings upon him, and
so at that time nothing is dearer to him than what is in front of
him. He therefore loves the meeting with Allâh, and Allâh loves
the meeting with him. But when the time of death of a disbeliever
approaches, he receives the evil news of Allâh’s torment and His
requital, whereupon nothing is more hateful to him than what is
before him. Therefore, he hates the meeting with Allâh, and Allâh
too hates the meeting with him.” 2

We need to sincerely introspect and contemplate as to how we
conduct ourselves while dealing with people. When we die will
people feel “relieved” or will they truly miss us? A believer is one
who is relieved when he has to leave this dunyâ and not he of

1 [al-Bukhârî]

2 [al-Bukhârî]

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whom the dunyâ feels relieved of. May Allâh  not make us of
those commit injustice on themselves and others, Âmîn.

32. What we should do when we hear the death of a
person

•

Upon the news of death, the first thing which should be said
is the following Qur’ânic verse with understanding and sincerely
reflecting on its meaning:

)ﭸﭷﭶﭵﭴﭳ )

[Innâ lillâhi wa innâ ilayhi râjiûn.]

[Indeed, to Allâh we belong, and indeed to Him we will return.] 3

In the case of the husband or wife, one should add,

ا.َه ْنيم ا

يتِ

ًْيَْخ يلِ ْفيلْخَأَو َبييصُم يفِ ينِْرُجْأ َّمُهَّل ا

Allâhumma’jurni fî muṣîbatî wa akhlif lî khayran minhâ (or minhu if it is
the wife saying it).

O’ Allâh! Reward me for my affliction, and replace it for me with
that which is better.

If a person says that with faith, sincerely seeking the reward
for patience in the face of suffering, then Allâh will reward him for
that and compensate him with something better. Umm Salamah 
said: “I heard Allâh’s Messenger  saying: ‘If any slave to whom a
misfortune occurs then says: “[(Innâ lillâhi wa innâ ilayhi râjiûn).

Allâhumma’jurni fî muṣîbatî wa akhlif lî khayran minhâ”], Allâh

3 [Sûrah al-Baqarah 2: from verse 156]

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will then surely replace it for him with that which is better.’ When

Abû Salamah  died, I said as the Messenger of Allâh  had told
me to, and Allâh gave me better than him. He, Allah the Exalted,
gave me the Messenger of Allâh .” 4

Commenting on these verses of the Qur’ân, Ibn ‘Abbâs 
said: “Allâh, the Almighty and Exalted, informs us that when a
believer is patient and resigned after a misfortune visits him and
invokes Allâh, Allâh will grant him three (good) merits: blessings,
mercy, and guidance to the right path.”

•

The next step is to close the eyes of the dead person and make
du‘â’ for him. When the Messenger of Allâh  entered upon Abû

Salamah, his eyes were fixedly open. So he closed them and said:

“When the soul is taken away, the sight follows it.” The
members of his family cried. He  said: “Do not pray for
yourselves anything but good, for the angels say Âmîn to what you
say.” He  then made this du‘â’.

يفِ

ُهْفُلْخا َوَيي دْه يفِ

َمْلا ُهَت

َجَرَد ْعَف ه

) سمبا ه ركذيو ن

ْراَو

َلاُفي ل– ة ََلم و ) َأ

َس ُب ْريفْغا َّمُهَّل ا

.يهيف ُهَل يه

ْري وَ نو ْبَْق ي

فِ ُهَل ْح

َسْفاَو َييمَلاَعْل اَّب

َر َي ُهَل ا

َو َنل

يفِ

يهبيق

ْريفْغاَو َنيريباَغْلا

َع

Allâhumm-aghfir [(Abû Salamah) – name of the dead person] warfa‘
darajatahu fil-mahdiyyîna, wakhlufhu fî ‘aqibihi fil-ghâbirîna, waghfir lanâ
wa lahu yâ Rabb al-‘âlamîna, wafsaḥ lahu fî qabrihi wa nawwir lahu fîhi.

O’ Allâh! Forgive (name of the dead person), elevate his position
among the guided ones, let his remaining offspring be like him

4 [Muslim]

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(i.e., be a successor to whom he has left behind). Forgive us and
him, O’ Lord of the worlds. Expand his grave and illuminate it for
him. 5

•

The joints of the body should be relaxed immediately after
death, so that it will be easy to move the body around, to wash it
and to shroud it. This is done by gently bending and straightening
the joints of the person shortly after death (the elbows, shoulders,
fingers, knees and hip joints).

•

To keep the mouth closed, so that the features of the face do
not become distorted, a narrow piece of cloth may be tied from
under the chin, along the sides of the face to the top of the head.

•

The entire body and face should be covered with a sheet of
cloth or garment. The objective here is clearly to safeguard the
respect and dignity of the deceased in death from prying eyes and
against the exposure of his or her body to the idle curiosity of those
looking for changes in its physical condition and features.

•

It is permissible to briefly uncover the face to see or kiss the
deceased, but this applies only to those who could have lawfully
done so while he or she was alive. It is human nature that a person
may want to kiss his dead family member one last time before he
is buried. It is from the abundant mercy of Allâh that this practice
is not only permissible in Islam but is from the sunnah.

5 [Muslim]

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33. The angels say Âmîn to whatever is said at the
time of death

•

Du‘â’ should be made at the onset of a calamity. At the time
of death, angels will fill the place, to the area where your eye
extends. So pray to Allâh for the deceased person, and the angels
will say Âmîn, and the same for you. The angels say Âmîn to
whatever is said at the time of death; so we should avoid irrelevant,
unnecessary talk in the presence of a dead person. This is the time
of acceptance of du‘â’s. This is an opportunity to make sincere du‘â’

for the deceased, to ask Allâh  to forgive and have mercy on him,
to grant him the highest level of Paradise, to fill his grave
with nûr (light) and the fragrance of Jannah, and to allow him into

His Jannah. We can pray to Allâh  that he rests peacefully in his
grave, and that Allâh eases the pain and suffering of the loved ones
he left behind. It is not necessary to restrict the supplication only
for the deceased; rather it is also recommended to make du‘â’ for
other Muslims too.

34. Death in the state of iHrâm

•

In the case of someone who dies in the state of iḥrâm during

Ḥajj or ‘Umrah, neither the head nor face should be covered by a
sheet.

Ibn ‘Abbâs said: “While a man was standing at ‘Arafâh, he fell
off his horse and his horse trampled him to death. The Prophet 
said, ‘Wash him with water and lotus blossoms, shroud him in his
two sheets of cloth but do not perfume him, nor cover his head

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and face, for verily he will be resurrected on the Day of

Resurrection making ṭalbiyah.’” 6

35. Delaying the burial is not from the sunnah

•

Hasten to prepare the body for burial, and then bury it as
quickly as possible.

Prophet  said: “Make haste with the body of the deceased.

For if he was righteous, then it is good that you are taking him to,
and if he was other than that, then it is an evil that you are
removing from your necks.” 7

If a person is meant to go to Jannah, then the earlier his burial
happens, the quicker he begins to enjoy the pleasures of Jannah,
since his grave is made spacious, the doors of Jannah are opened
for him and he begins to smell the fragrance of Jannah. In case the
deceased is destined to be punished, then the burial of this sinner
is an evil burden lying on our shoulders. So in either case, the
deceased should be buried as soon as possible.

•

Prophet  has instructed us to bury the deceased
immediately. He  said “Hasten the funeral rites.” 8

It is makrûh (disliked) for Muslims to delay the burial in order
for the maximum number of relatives to see the deceased, as is
common practice among other communities. Once death is
confirmed, the body should be prepared and taken for prayer and

6 [al-Bukhârî, Muslim, Abû Dâwûd]

7 [al-Bukhârî, Muslim]

8 [al-Bukhari, Muslim, Abû Dâwûd, Ibn Mâjah]

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burial as soon as possible. In this way, contact with the dead body
is minimized, which keeps the grief and pain of seeing the dead to
a minimum. Sometimes when family members, e.g. children of the
deceased, are in other countries the burial is delayed till their
arrival, so that they can pay their last respects. This may be done
even after the burial, when the deceased is in his or her grave. In
any case, one should not intend to make his visit to deceased
parents his last, as every Muslim is asked to visit the graves of his
parents and make du‘â’ for them whenever he is able to.

The only case in which delay in burial may be allowed is when
there is a legal issue related to death, e.g. if there is some sort of
investigation to be done or the identity of the deceased needs to be
established.

36. Ruling of burial AT night

The reports which indicate that it is makrûh to bury the dead
at night are to be interpreted as referring to cases where burying a
person at night may lead to the janâzah prayers for him not being
offered properly, as was stated in the ṣaḥîḥ ḥadîth. Other reasons
could be, because shrouding could not be done properly or the
difficulty people would have to undergo to travel to attend the
funeral at night time, or it could be that it is easier to give a proper
burial following the sunnah when placing the deceased in the laḥd

(a niche in the grave) during the brightness of the day. This is in
cases, where it is not essential to hasten to bury him. Otherwise we
should hasten to bury him even if that is at night.

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37. Transferring the dead body to another city
without reason

All efforts should be made to bury the deceased in the city
where death occurs. In order to keep the time between death and
burial to a minimum, the burial should be held in the same city or
area in which the person died. Transporting the body to another
area or country is not permissible as it will unnecessarily delay the
burial or cause financial or other hardships. When a brother of

‘Â’ishah  died in Wâdî al-Habashah and he was moved from the
place where he had died, she said, “The only thing that upset me

(or grieved me) was that I wished that he had been buried in the
place where he died.” 9

38. Ruling on informing and announcing the death

•

People, especially immediate relatives and friends, must be
informed about the death and righteous people may be requested
to ask Allâh’s forgiveness for the deceased Muslim. But it is
forbidden to make a big affair about announcing anyone’s death,
such as proclaiming it from the minarets of the Masâjid,
announcing it in the streets, newspapers, pasting posters on the
walls etc.,

If someone died, Hudhayfah ibn al-Yamân used to say, “Do
not proclaim his death to anyone, for fear that it may be a death

9 [al-Bayhaqî]

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announcement and I heard Allâh’s Messenger  forbid death
announcement with my own two ears.” 10

However, a calmly expressed general announcement is
allowed, based on the practice of the Prophet .

39. Importance of paying off the Debts of the
deceased

•

Death does not annul a debt. If the deceased did not clear his
debts before dying, they have to be cleared from his own wealth or
from the wealth of family, relatives or friends immediately. This is
of prime importance.

Prophet  said: “A believer’s soul remains in suspense until
all his debts are paid off.” 11

This means that the dead person’s soul will not be at peace
until his debt is paid.

•

The deceased’s debts, the foremost of these being his zakâh if
due, should be settled as soon as possible from whatever wealth he
has left behind. This is one of the best ways the family of the dead
person can help him with. The settling of debts should be done
before the fulfilment of bequests and distribution to the legal heirs,
even if it were to exhaust all of his wealth. If he was known to strive
in paying his debts, and yet the wealth that he left behind was not
enough to clear his debts, his children or other relatives must try
to clear all his debts. Other Muslims too, can be asked to help pay

10 [at-Tirmidhî, Ibn Mâjah, and authenticated in Ṣaḥîḥ Sunan Ibn Mâjah]

11 [Aḥmad, Ibn Mâjah, and at-Tirmidhî]

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the debts through donations. Prophet  encouraged the believers
to pay the debts of the deceased.

Sa‘d ibn al-Atwal reported that his brother died and left
behind him three hundred dirhams and a family, and he, Sa‘d,
wanted to spend it on his brother’s family, but the Prophet 
informed him, “Verily your brother is imprisoned by his debt, so
go and pay it off.” Sa‘d went and paid it off, then came to the

Prophet  and said, “I have paid it all off except for two dînârs
claimed by a woman who does not have any proof.” Prophet 
told him, “Give it to her for verily she is truthful.” 12

Note however, that this does not relieve the deceased from
punishment in the grave or on Judgement Day, unless he had a
genuine intention and had made serious attempts to pay off his
debts.

•

After the death of a Muslim, four things are to be done
regarding his wealth/estate:

1. Burial expenses – The first thing to be done is to use the money
to pay for funeral expenses.

2. Settlement of debts – All of the deceased’s debts must be paid;
not only the debts known to the immediate family members but
also those debts that are unknown. The heirs should find out if
anybody is owed any money by the deceased and settle
dues. Payment of debt is extremely important; however, funeral

12 [Aḥmad and authenticated in Ṣaḥîḥ Sunan Ibn Mâjah]

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expenses take precedence over debt. This means that if there isn’t
enough money left, the funeral bill should be paid first.

3. Bequests – Pay bequests up to one-third of the remaining
wealth.

4. Distribution according to sharî‘ah – The rest of the wealth
should be distributed according to the shares described in sharî‘ah.

40. DISPLAYING PATIENCE

•

Losing a close family member through death causes grief and
fills one with a sense of emptiness that no words can convey. When
informed of death, relatives of the deceased and close friends
should be patient and practice self-restraint, especially immediately
after the death of the loved one when they are given the news.

Feeling sad, shedding tears and weeping quietly is permitted,
whereas shouting, wailing loudly or indulging in other exaggerated
displays of grief and anger are not. Wailing is a physical display of
the rejection of Allâh’s Decree. Everyone is obliged to be patient,
practice self-restraint and gracefully accept Allâh’s Decree as this is
a test. In this verse, Allâh  tells mankind that He would test
them:

[“Verily I will test you with fear and hunger, and loss of wealth,
life, and the fruit (of your labour), so give glad tidings to the
patient ones.”] 13

13 [Sûrah al-Baqarah 2:155]

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41. “Endurance is valid if it is shown at the first
blow”

•

True patience for which Allâh  promises reward is that
which is practised when calamity first strikes. The real test of
patience is at the time of calamity; being patient after the initial
shock has worn off is not considered real patience.

Prophet  said, “Endurance is valid if it is shown at the first
blow.” 14

In addition to patience, the bereaved person should look
forward to Allâh’s rewards and forgiveness for the suffering he is
undergoing. And Allâh  will surely reward him for it.

Prophet  said, “If one of Allâh’s believing servants displays
patience and iḥtisâb (looking forward to Allâh’s reward and
forgiveness for every affliction, regardless of its pain and suffering)

when Allâh takes away from him a beloved one, Allâh will approve
for him no reward less than Jannah.” 15

Knowing that only Allâh  has the power to relieve our grief
and suffering brings relief during this difficult test of our faith.

Death is a test for the believer, as the pain and suffering brings one
closer to Allâh .

14 [Ṣaḥîḥ Muslim 2178 and al-Bukhârî 1223]

15 [an-Nasâ’î, authenticated by al-Albânî in Aḥkâm al-Janâ’iz]

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42. Etiquettes of displaying grief

•

It is natural to show grief on suffering pain or some mishap.

However, care should be observed that even under the stress of
extreme pain and grief, we do not curse, express anger or make
inappropriate statements, nor should the virtues of patience and
acceptance be forsaken.

•

When the eyes of Allâh’s Messenger  started shedding tears
when his son Ibrâhîm was about to breathe his last, ‘Abdur-

Raḥmân bin ‘Auf said, “O’ Allâh’s Apostle, even you are weeping!”

He  said, O’ Ibn ‘Auf, this is mercy.” Then he wept more and
said, “The eyes are shedding tears and the heart is grieved, and we
will not say except what pleases our Lord, O’ Ibrâhîm! Indeed, we
are grieved by your separation.” 16

43. Rewards of patience at the death of children

•

Patience and self-restraint at the death of children have
especially great rewards because of the severity of the loss by death
on their parents. Among the glad tidings for those who are patient
upon losing a child is that a home is prepared for them in Paradise.

Allâh’s Messenger  said: “If a child of (Allâh’s) slave dies,

Allâh will say to His Angels: ‘You took My slave’s child.’ They will
reply: ‘Yes.’ He will then say: ‘You took the love of his life’; and
they will reply: ‘Yes.’ He will then ask: ‘What did My slave say?’

And they will reply: ‘He praised You and said, ‘Surely, we belong

16 [al-Bukhari]

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to Allâh and to Him we will return.’ Allâh will then say: ‘Build a
house in Paradise for My slave and call it the House of Praise.’” 17

44. SOME INNOVATIONS AFTER DEATH

•

Whatever is not from the sunnah is an innovation. Every
country and society has its own innovations and customs. Some of
them are:

1. The removal of menstruating women from the dead person’s
presence.

2. Breaking the bangles of the wife of the deceased.

3. Placing lit candles near the dead body until the morning.

4. Paying someone money to recite the Qur’ân at the time of the
person’s death.

5. Prompting (talqîn) those who have already died to recite the
declaration of faith “lâ ilâha ill-Allâh”. This practice is of no use to
the dead.

6. Transporting the body of the deceased to large distances in
order to bury the person near the graves of the pious.

7. Gathering at the home of the dead person and obliging the
family of the deceased to provide food for the guests.

17 [at-Tirmidhî, classified as ḥasan by al-Albânî in as-Silsilah aṣ-Ṣaḥîḥah]

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CHAPTER 7

A QUICK GUIDE TO THE WASHING AND

SHROUDING PROCEDURE

45. A quick guide to the washing procedure

80

46. A quick guide to the shrouding procedure

82
a) Shrouding of a male

82
b)

Shrouding of a female

83

The following is a quick guide to the procedures of washing
and shrouding which is explained in detail in the following two
chapters.

45. A QUICK GUIDE TO THE WASHING PROCEDURE

•

First, the people who are going to wash the deceased must
make the intention (niyyah) in their hearts, but not pronounce it
aloud.

•

Then begin the ghusl in the Name of Allâh.

•

The body should be placed on a table and must be covered
with a plastic sheet/cloth. The clothes should be removed without
exposing the body at any time. The joints should be loosened, if
possible.

•

Start by washing the hands of the deceased.

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•

Next, the private parts should be washed. The washer should
use gloves or wind a piece of cloth around his hand to clean and
then dispose of the gloves or cloth.

•

Then perform ablution (wuḍû’) for the body without letting
water enter in the nose and in the mouth.

•

After completing the wuḍû’, a woman’s hair should be undone
if it was braided and the head (hair and face) thoroughly washed.

Wash the head, face and beard for men.

•

Use water infused with the leaves of the lote tree or anything
similar or with soap or shampoo for the washing procedure.

•

Then wash the rest of the body a minimum of three times, by
pouring the water first on the right side, then turning the body on
its side so as to complete the whole right side. Then wash the left
side of the body. A cloth should be used to wash the body.

•

The washing may be increased up to five or seven times until
the body is totally clean.

•

In the final washing it is preferred to add some perfume like
camphor, if available.

•

The body should then be dried and the hair combed out. In
the case of women, the hair should be plaited into three braids, one
in the centre and two from the sides and placed behind her head.

•

Dry the whole body with a towel, while still under the cover.

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•

Without uncovering the body, remove the sheet that was
covering the body and replace with a dry cloth covering the same
area that was previously covered (‘awrah).

•

Move the body while still covered on to a clean and dry table.

46. A QUICK GUIDE TO THE SHROUDING PROCEDURE
a) SHROUDING OF A MALE

•

The shroud of a male consists of three white wrapping sheets,
large enough to cover the whole body, after having been perfumed
with incense/camphor, and four tying ropes.

•

The wrapping sheets should be spread out one on top of the
other.

•

The deceased, covered with a sheet, is lifted and laid on his
back on the wrapping sheets.

•

The edge of the top sheet is folded over to the deceased’s right
side, then the other edge over to his left side. Then the second sheet
should be folded the same way. The third and largest sheet should
be treated the same way.

•

These sheets should be fastened with the tying ropes, one
above the head and another under the feet and two around the
body.

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b) SHROUDING OF A FEMALE

•

The shroud of a female should consist of five pieces; two
wrapping sheets, a long loose sleeveless shirt (from shoulder to
feet), a waist wrapper and head veil along with four tying ropes.

They should be large enough to cover the whole body and may be
perfumed with incense/camphor.

•

First, spread out the two wrapping sheets; next, the long loose
sleeveless shirt, then the waist wrapper and lastly the head veil.

•

The deceased, covered with a sheet, is lifted and laid on her
back on the shroud.

•

The waist wrapper is tied in place.

•

Put on the sleeveless shirt (long enough to cover the body
from the shoulder to the feet).

•

Put the head veil and tie in front.

•

The edge of the top wrapping sheet is folded over the
deceased’s right side and then the other edge over her left side.

•

Then the second wrapping sheet should be folded the same
way.

•

These sheets should be fastened with tying ropes, one above
the head, another under the feet and two around the body.

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CHAPTER 8

The WASHING procedure

47. The rulings of washing the deceased

85

48. Taking care of the deceased is the collective

85
responsibility of Muslims

49. Importance of knowing the method of

86
washing the deceased

50. Who should be washed

86

51. Who may wash the deceased

88

52. When should tayammum be given and how

90

53. Guidelines for the washers

90

54. Pre-washing requirements

93

55. Preparing the body for washing

94

56. The ghusl procedure

96

57. Practical tips for the washing procedure

100

58. Innovations during the washing procedure

103

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47. THE RULINGS OF WASHING THE DECEASED

•

In Islam, a Muslim is respected whether alive or dead, and
when he dies, we are commanded to give his body total ablution

(ghusl), to perfume it properly and shroud it. It is one of the most
important rituals that is performed on the deceased and is a sign
of a respect for him. It is a confirmation of the honoured equality
of status every man has in Islam and a reminder that all Muslims
have to be prepared for their last journey in an identical fashion
regardless of their social or economic status.

•

According to the Islamic point of view, death is not the
complete end of the life of a person; but it is a new life, and it is
the door to reach Allâh, the Merciful. That is why He has ordered
us to wash the deceased, make him wear a simple and clean cloth
and bury him under the earth, so that this action becomes the
symbol of the eternity of the real life and a sign of continuity.

48. Taking care of the deceased is the collective
responsibility of Muslims

•

Preparing the body for burial is a Farḍ al-Kifâyah – a collective
responsibility on Muslims if there is no one to claim the body (i.e.,
if some members of the community undertake this duty, the rest
are free from blame, but if no one does it, all will be held to blame).

Washing the dead body prior to shrouding and burial is obligatory,
according to numerous recorded instructions given by the Prophet

. We should educate ourselves in advance on the proper method
of washing a Muslim’s corpse and rush to take the opportunity to

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bathe or lower him/her into the grave. Both actions carry a lot of
reward. These deeds also serve to remind us of our own mortality
that we should be preparing for.

49. Importance of knowing the method of washing
the deceased

•

It is the responsibility of his family or other Muslims within
the local community to wash the deceased according to the Islamic
rites of washing the deceased. Unfortunately, many Muslims
despite having witnessed ghusl being given on some occasions, are
not confident enough to do it themselves due lack of knowledge
and experience. Many a time due to the absence of a brother or
sister in the family with the experience of performing ghusl for the
deceased, the burial is delayed until someone is found with the
required knowledge and experience. This causes unnecessary
hardship to the grieving family and also to the deceased.

50. WHO SHOULD BE WASHED

•

Every Muslim who dies, whether part of his body remains or
the whole of it, should be washed and shrouded, with the exception
of the martyr (shahîd), who died in a battle for Allâh’s cause. His
or her body should not be washed at all, but buried as it is.

Concerning the martyrs, the Prophet  said: “Do not wash them,
for verily every wound will emit musk on the Day of Judgement.”1

Imâm ash-Shâfi‘î الله هحمر said: “Burying the martyrs without
washing or offering funeral prayer on them may be explained by

1 [Aḥmad, al-Bayhaqî, authenticated by al-Albânî in Aḥkâm al-Janâ’iz]

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the fact that they shall meet Allâh with their wounds exuding
fragrance like musk. The honour bestowed on them by Allâh, frees
them from the need for funeral prayers by others. Moreover, it
makes things easier for the surviving Muslims, who may have
received injuries in battle and fear the enemy’s attack, and may be
concerned about the security of their families and their families’

worries about them.”

•

The other kinds of martyrs are treated as normal cases; they
are washed, shrouded and Ṣalât al-janâzah is done for them.

•

The pilgrim who dies in a state of iḥrâm is washed, but
perfume should not be used in washing his body. He should be
shrouded in his two iḥrâm garments with his head and face
uncovered.

Ibn ‘Abbâs reported that a man in a state of iḥrâm was thrown
by his camel while they were with the Prophet  and he  said,

“Wash him with water and (ground leaves of the) lote-tree, and
shroud him in two pieces of cloth. But don’t put perfume on him
nor cover his head, for Allâh will resurrect him on the Day of

Judgement calling out the ṭalbiyah.” 2

•

A stillborn baby or miscarried foetus that is four months or
more should be washed and shrouded because the rûḥ (soul) has
been blown into it.

•

Regarding how ghusl should be done for a person who died
in an accident and his body is disfigured and some parts may have

2 [al-Bukhârî, Abû Dâwûd]

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been cut off, Shaykh Ibn Bâz الله هحمر said: “It is obligatory to wash
him, just like anyone else, if that is possible. If it is not possible
then tayammum should be done for him, because tayammum takes
the place of washing with water when that is not possible.” 3

•

The same applies while washing a burnt body, or one which
is cut or autopsy performed on it.

•

A non-Muslim relative is not washed nor is the janâzah prayer
prayed for him; he is only buried.

51. WHO MAY WASH THE DECEASED

•

Washing a dead person is a meritorious deed that Muslims
should be encouraged to take part in. It is the responsibility of the
family or other Muslims to wash the deceased according to the

Islamic rites of ghusl.

•

It should be done by the person mentioned in his Will, then
his father, grandfather, son or brother. For an adult female, by the
person she mentioned in her Will, followed by her mother,
grandmother, daughter or sister. If none of these persons are
present, then any immediate family member or near relative could
carry out this duty. Close relatives are encouraged to wash the body
of the deceased. If no relative is present or in the position of
performing the ghusl, then the most pious person present should
be requested to carry out the ghusl.

•

Those who take on the responsibility of washing the dead
should be the most knowledgeable of the procedures. His family

3 [Majmû’ Fatâwâ wa Maqâlât Mutanawwi’ah, 13/123]

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should choose an honest, trustworthy man to do the job; and a
similar ruling applies to a woman. One should be careful whom to
choose for this task, for Ibn ‘Umar  said: “Let only the
trustworthy ones wash your dead.” 4

The trustworthy one is he who is steadfast in performing his
compulsory prayers in congregation, who is known for his honour,
manners, trust and good dealings. 5 So, it is recommended that
those who wash the body be among the pious in order to ensure
proper treatment of the dead. The washing must be supervised by
a person with the knowledge of the sunnah.

•

If the deceased is a male, then only males should wash him. If
no males are available, one of his maḥram female can give
tayammum to him.

•

If the deceased is a female, then only females should wash her.

If no females are available, one of her maḥram males can give
tayammum to her.

•

For a married person, the spouse may perform the washing
because Abû Bakr  was washed by his wife; and ‘Alî bin Abî Ṭâlib

 washed his wife Fâṭimah , the daughter of the Prophet .

A’ishah  said: “If I had known beforehand what I came to know
after, no one would have washed the Messenger of Allâh  but his
wives.” 6

4 [Irwâ’ al-Ghalîl, al-Albânî]

5 [al-Wajâzah 53-54]

6 [Abû Dâwûd]

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•

For a child under the age of seven, either males or females
may do the washing.

52. WHEN SHOULD TAYAMMUM BE GIVEN and how

•

When there is neither a spouse nor a person of the same
gender to wash the deceased, or water is not available, or if there
is no maḥram present, tayammum (dry ablution) should be made
on the body instead of ghusl. The manner of doing tayammum is
to have the intention of doing tayammum, say “Bismillâh”, strike
the ground once with the palms of the hands, then wipe the back
of the right hand up to the wrist with the palm of the left, and the
back of the left hand with the palm of the right, then wipe the face
with both hands.

•

The body of a woman should be given tayammum by one of
her maḥârim. If there is none present, then any other man can give
her a tayammum by wrapping a piece of cloth around his hand.

•

If it is feared that the body might deteriorate if it is washed,
then tayammum may be performed.

53. GUIDELINES FOR THE WASHERS

•

Those who wash the dead are not required to be in a state of
purity. Consequently, menstruating women and those who are
junûb (those who did not take a shower after marital intimacy)

may perform the washing procedure.

•

Usually at least three to four people will be involved with the
actual ghusl. The washer and her/his assistants should be the only
people present during the preparation of the body. The assistants

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are there to hold the covering over the body while the washer
washes from underneath the cover, and to help in lifting and
moving the body when necessary. If a guardian wishes to be
present, she/he must be either washing or assisting, not just
observing. Preferably those people who know the deceased should
help with the washing.

•

The washer should make sure that the ‘awrah (the intimate
parts of the body, for both men and women, which must be covered
with clothing) must never be uncovered or touched by the bare
hands.

•

The washer should be careful to conceal the body properly. It
is also recommended not to mention anything disagreeable
observed of the deceased, just as we would like our sins to remain
concealed. However, if the body appears pleasing, looks or smells
good, it is good to mention it to their family as it may comfort
them.

The Prophet  said: “He who washes a Muslim and conceals
what he sees (i.e. bad odours, appearance, etc.), Allâh grants him
forgiveness forty times (or for forty major sins)”. 7

He  also said, “Whoever washes a deceased (Muslim) and
covers him, Allâh will cover his sins. And whoever shrouds him,

Allâh will give him silk garments (in Jannah).” 8

7 [al-Ḥâkim, al-Bayhaqî, authenticated by al-Albânî in Aḥkâm al-Janâ’iz]

8 [aṭ-Ṭabarânî, authenticated by al-Albânî in aṣ-Ṣaḥîḥah]

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Prophet  said: “One who washes a Muslim and conceals
what he sees (bad smell, appearance etc.), Allâh  grants him
forgiveness forty times, and will cover his sins. The one who digs
the grave will be provided a dwelling near Him on the Day of

Resurrection. The one who shrouds him; Allâh  will clothe him
on the Day of Resurrection from the silk garments of Jannah.” 9

•

To earn this reward, two conditions must be fulfilled. First, he
should cover the body of the deceased, making sure no one sees
the deceased’s private parts, and he should not inform other people
if he observes anything displeasing while washing the deceased
person, for letting others know is ghîbah (backbiting). Second, he
should only seek Allâh’s pleasure and reward, and not any other
worldly reward or even appreciation from others. It is an
established principle in the sharî‘ah that Allâh  accepts only those
acts of worship that are done purely for Him.

•

Privacy for the deceased is a crucial and important
requirement at all times during the ghusl. Those present must
protect their gaze from unnecessarily looking at the private parts
of the body. It is human nature to look at what he or she is doing
when working; but when washing the deceased Muslim, we must
never ever look at the private parts, and this is done by keeping the
sheet that covers the private parts, in place at all times. The hands
can work under the sheet. Utmost care and respect should be given

9 [al-Ḥâkim, al-Bayhaqî, authenticated by al-Albânî in Aḥkâm al-Janâ’iz]

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when handling of the body of the deceased. One should never
disclose what is seen during washing.

•

Those present should always be on guard about what is said
during the ghusl. They should only make du‘â’ and talk about the
good that the deceased did.

•

Taking a bath after washing the body is an important hygienic
measure introduced in Islam. It is not a requirement, it’s a
recommendation for hygiene. It is mustaḥabb (recommended) for
those who wash the deceased to do ghusl (Islamic bath), because
the Prophet  said:

“Whoever washes the dead, let him do ghusl, and whoever
carries him, let him do wuḍû’.” 10

54. PRE-WASHING REQUIREMENTS

The washing should be done in a clean, secluded, and private
place where clean water and soap are available and the used water
can be drained or swept away easily. Gloves or any complete
covering must always be worn when handling and washing the
deceased.

10 [Ṣaḥîḥ Sunan Abû Dâwûd]

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Requirements for the ghusl:

1) Sufficient quantity of lukewarm water, not hot, not cold, but
warm (maybe three buckets, or five). Cooler water is better than
hotter.

2) Jug and a large bucket.

3) A large plastic sheet that is not transparent, with which to
cover the body from neck down. Thin material is unsuitable as it
becomes transparent when wet.

4) Scissors.

5) A box of disposable surgical gloves.

6) Strong rubber gloves or washcloth for cleaning the private
parts.

7) A second washcloth or strong rubber gloves for the rest of the
body.

8) Cotton wool and buds.

9) Sidr (ground lote tree leaves) or soap, shampoo instead of it.

10) Ground camphor or the like to be mixed in the final rinse.

11) Non-alcoholic oil-based scent, like sandalwood or musk for
application after washing.

12) A large towel to dry the body.

13) A large cloth to cover the body until it is transferred onto the
shroud.

14) Bin bags for disposing of waste and for taking soiled material.

55. PREPARING THE BODY FOR WASHING

•

The shroud (kafan) should be prepared before the washing
starts.

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•

The body should be carefully laid on its back on a washing
table with the head slightly elevated, if possible, to ensure the
washing water flows down and does not run back to the body.

•

All jewellery, nail polish, hospital or mortuary ID tags, wound
dressings, artificial limbs etc., should be removed. Where the false
teeth and contact lenses of the deceased can easily be removed,
these should preferably be taken out.

•

Any tied or braided hair should be undone.

•

Lightly move the deceased’s limbs to loosen the joints, if
possible, if it is necessary for the washing and shrouding.

•

A plastic sheet or a thick cloth/towel large enough to
completely cover the body and hang down the sides of the table
should be placed over the ‘awrah of the deceased. It should be held
by the assistants so as to conceal the body during washing. They
should slightly raise the cover during washing to enable the washer
to work underneath. For a woman the private area is from the neck
to the ankles. For a man, the private area is from the navel to the
knees.

•

Next, the clothing of the deceased should be removed, cutting
off whatever is not easy to remove.

•

The plastic sheet should be kept over the body at all times.

•

Slight pressure may be applied to the abdomen before the
ghusl, in order to expel any remaining impurities that are close to
exiting. The process may be facilitated by one person raising the

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body from behind to a semi-upright or reclined position as the
other compresses the abdomen. Working under the cover, use a
gloved hand to discreetly and carefully wash away any refuse with
warm water.

56. THE GHUSL PROCEDURE

•

Firstly, the intention (niyyah) should be present in the hearts
of those taking part in the washing, but not pronounced aloud.

•

Begin the ghusl in the Name of Allâh (Bismillâh).

•

Start by washing the hands of the deceased.

•

Next the private parts should be washed very well with the left
hand wrapped with cloth or gloves from under the covering and
without looking at the area directly. (First lift and turn the deceased
slightly onto his left side. Reach under the towel and clean the right
side of the private area. Then turn the body onto the right side and
do the same for the left, from underneath.) Then dispose of the
gloves or cloth.

•

Perform wuḍû’ on the deceased in the same manner that
ablutions are performed for prayer.

•

Wash the hands; first right then left, each three times.

•

Use wet cotton to wrap a cloth around the finger to clean the
mouth. Do not pour water into the mouth and nose. Wipe the
front teeth and lips.

•

Roll cotton and moisten it or wrap a cloth around the finger
to cleanse the nasal passages.

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•

Shielding the mouth, nose and ears with your free hand wash
the face (and beards for men) three times. Moist cotton may also
be used to wipe the face.

•

Wash the right arm from the elbow down to the fingertips
three times. Wash the left arm similarly.

•

Take a handful of water, pour over forehead and wipe hair
and ears. Cotton may also be used to wipe the ears.

•

Lastly, wash both feet from the ankle down to the toes.

•

This completes the wuḍû’.

•

After the wuḍû’, mix the remaining water with ground sidr,
the leaves of the lote tree.

•

Now the hair should be thoroughly washed. If there are no
ground lote tree leaves, cleansing agent like soap or shampoo is
added to lukewarm water for the first wash. The head (hair and
face) is washed first with this water.

•

After washing the head, wash the right side of the body before
the left.

•

Wash the front right side first, beginning at the neck, right
shoulder and work your way down – the arms, armpit, chest, legs
and including the feet, taking care that the armpits, under the
breast area, any folds in tissue, and behind the knees are cleansed.

Then carefully turn the body on the left side so as to wash the
remaining right side of the body which includes the arm, the side
and back portion of the right side. Basically, we wash the entire

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right portion of the body – front, side, and back, and including the
right foot.

•

Turn the body back onto its back.

•

Then repeat the same starting with the front left side. Wash
the front left side of the body – just as the right side was done;
washing from the neck down the front left side and down to the
left foot. Then carefully turn the body onto its right side so that
the remaining left side of the body, which includes the arm, side,
and back portion of the body including the foot is washed.

•

This is considered the first wash.

•

The head and body are washed again with plain water in the
same way. This is the second wash.

•

The final washing should have ground camphor or some other
scent added to the water. This time rather than washing, rinse the
body from right to left, front to back. Simply pour the mixture over
the body parts.

Umm ‘Atîyyah said: “Allâh’s Messenger  came to us while
we were washing his daughter and said, ‘Wash her three, or five,
or more times, using water with lote tree leaves, and put camphor
in the last washing.’” 11

11 [al-Bukhârî, Muslim]

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•

Camphor acts as a deodorant and a preservative, and it keeps
insects away. If the deceased has wounds on the body, fill these
with dry, crushed camphor.

•

The body should be washed an odd number of times; the
obligation is once, but the sunnah is a minimum of three times,
and if the body needs more cleaning, continue washing five or
seven times; but the total number of complete washes should be
odd.

a) For washing the body three times: first wash with sidr,
second with water and third with camphor.

b) For washing the body five times: first wash with water,
second and third times with sidr, fourth with water and fifth with
camphor.

•

The body should then be dried thoroughly with a clean towel
so that no moisture will soak into the shroud and make it
transparent.

•

The hair should be combed out gently.

•

For a woman, the hair should be plaited into three plaits, one
from the forehead and two from the sides and placed behind her
head without pins or clips.

•

Cotton is not to be inserted into the nose or any other body
openings unless it is to prevent the continuous emergence of blood
or other impurities. In case any impurity emerges from the private

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parts after ghusl is complete, it should be simply washed away with
water. If it happens after shrouding, it should be overlooked.

•

In case the deceased is a female in her menstrual period or
having post-partum bleeding, a sanitary napkin should be used to
prevent blood from leaving the body.

•

Scent (ḥânûṭ) 12 can be applied to the whole body, but not
specifically at the points of prostration. Any oil scents may also be
used.

•

Place another dry cloth above the body and remove the sheet
that was covering the body during washing, so as to cover the same
area that was previously covered (‘awrah).

•

The body is to remain under the cover until the first stages of
shrouding have been completed.

57. PRACTICAL TIPS for the washing procedure

•

If not a plastic sheet, use a towel or thick, dark fabric or
bedsheet to cover the body while washing because a plain sheet will
become see-through when wet.

•

Once a person dies, the blood circulation stops in his body,
and the joints become stiff within a few minutes due to the trapped
blood. Rigor mortis sets in as soon as half an hour after death. This
will make it very hard to wash or shroud the person and perform
other burial rites. By loosening the joints of the person shortly after

12 [Ḥânûṭ is a mixture of scents used to perfume a dead body and its shroud primarily consisting of musk,
sandalwood, ambergris and camphor]

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they die, this makes it easier to perform funeral rites. Do not put
force on the body parts if they are stiff, just work with them as
carefully as possible. It is incorrect to try to loosen the joints by
moving them around.

•

In the case of post-mortem, the body is handed over usually
with the hands folded over the chest. Do not use force and put the
hands to the sides as this may cause the bones to break.

•

It is recommended for those handling the body to be wearing
rubber gloves or disposable gloves.

•

The washer can wear a surgical mask, if required, to protect
his nose and mouth from foul odours.

•

He can wear some form of plastic covering over his clothes, if
required, to prevent impurities from staining them.

•

He can wear boots or a protective covering over his shoes, if
required, to prevent them from getting dirty.

•

For washing the private parts, wrap a paper towel around the
piece of cloth or the gloved hands. Use the left hand for cleaning
private parts, and cover the soiled towel with right hand while
throwing away. This allows for discreet disposal.

•

Lightly press on the stomach (recommended by some scholars;
and disagreed by others) with both of your hands, moving them
gradually down with each press. This is to clean out any waste
remaining in the intestines.

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•

Sidr is used as a disinfectant cleanser. The leaves should be
dried and ground. After the sidr has dried, it should remain green
in colour; if it has turned yellow, it should not be used. After the
ground sidr is placed in water, the mixture will become soapy in
about 15-30 min. If sidr is not available, it is permissible to use any
soap.

•

Warning: Pregnant women should not work with or inhale
camphor as this may cause a miscarriage.

•

Normally camphor dissolves in boiling water. If there are any
un-dissolved particles of camphor, they may be brushed off with
the hands or a towel from the hair and face of the deceased.

•

If camphor is not available, any other ḥalâl (Islamically
permissible) fragrance is allowed. Allâh is Merciful and accepts that
we use what is available at our hands.

•

It is said that the reason why camphor is used, although it is
a perfume, is because it has a pleasant smell, and burial is a time
when angels are present. It has a drying and cooling effect, it can
penetrate the body of the deceased and stiffen the body, keep
vermin away, prevent wastes from being expelled, and prevent the
body from decomposing rapidly. It is the most effective of perfumes
in that sense. This is the reason why it is put in the last wash,
because if it was put in the first wash the water would remove it.

•

It says in al-Muntaqa: Ḥânûṭ is that which is put on the body
and shroud of the deceased of perfume, musk, amber, camphor and
anything else that is used for its scent rather than its colour,

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because the purpose here is the scent rather than beautification
with the colour.

58. INNOVATIONS DURING THE WASHING PROCEDURE

The following practices are amongst common innovations
related to washing:

•

Clipping of the nails and shaving of armpit or pubic hair.

Washing the body is meant to cleanse and preserve it, not for
beautification.

•

Pressing hard on the stomach to expel impurities. It is bid‘ah
to place a heavy object on the stomach for this purpose.

•

Stuffing cotton into the throat, nose and anus of the deceased

(this is only permissible if the body has a continuous leak).

•

Reciting a specific phrase for every part of the body that is
washed.

•

The people present making a loud dhikr or reciting the Qur’ân
while the body is washed.

•

Arranging a woman’s hair between her breasts.

We take refuge in Allâh  from ignorance.

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Chapter 9

THE SHROUDING procedure

59. Requirements of the shroud

105

60. Preparing the shroud

107

61. The steps of shrouding

107
a) Alternate way of shrouding

109
b) Shrouding sheets for a woman

111

62. A few practical tips

115

63. Innovations related to shrouding

117

The next procedure after washing is the obligatory act of
shrouding the entire body based on the commands of the Prophet

 to do so. Shrouding should start immediately after washing the
body of the deceased.

Prophet  said: “When one of you is responsible for his

(deceased) brother, let him shroud him well.” 1

1 [Muslim, Aḥmad]

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59. Requirements of the shroud

•

The cost of the shroud (kafan) or its cost should be taken from
the wealth left behind of the deceased unless someone contributes
it.

•

It is not permissible to be extravagant in the shroud material.

The sheets should be ordinary cloth, preferably cotton and not
synthetic, so that it decomposes quickly along with the body, and
the number of sheets should not exceed three. It should be
inexpensive, clean, thick (i.e., not transparent), unstitched and
preferably white and long enough to cover the entire body (except
for a person in iḥrâm, whose head should be exposed).

The Messenger of Allâh  said: “Wear white clothes, for verily
it is among the best of your garments, and shroud your dead in it
also.” 2

•

Avoid silk for men as it is prohibited during their life.

•

If the number of dead is great or the cloth used for shrouding
is insufficient for all the bodies, more than one body may be
wrapped in the same shroud at a time.

•

The sunnah is to use three sheets, based on the fact that the

Prophet  was shrouded in three. The best way to enshroud the
deceased is to wrap him in three white sheets, using neither the
waist wrapper nor the shirt. However, there is no harm in using
the shirt and waist wrapper for shrouding.

2 [Abû Dâwûd, at-Tirmidhî]

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•

There is no difference in the authentic sunnah between the
shrouds of men and women. Prophet  did not specify a particular
number for women and another for men, as is commonly held
among Muslims today. However, some scholars have
recommended two additional pieces for women, if felt necessary
for adequate covering. This is to prevent the contour of their bodies
from being identifiable.

•

It is allowed for the deceased to be wrapped with one or two
sheets too. One sheet may suffice if nothing else is available. Two
sheets will also suffice, but three sheets are preferable for those who
can afford it.

•

In the case of the male who dies while in a state of iḥrâm, the
two sheets will be the two sheets of his iḥrâm, and his head is not
covered.

•

In the case of the martyr or one killed on the battlefield, his
or her garments are not removed. The shroud is wrapped over the
garments in which the person was killed as the Prophet  did for

Ḥamzah and others.

•

It is recommended that the shroud be perfumed with incense
thrice, except in the case of the muḥrim, who died in a state of
iḥrâm. The Prophet  said: “When you perfume the deceased with
incense (bakhûr), then perfume him three times.” 3

The word deceased here refers to both male and female.

3 [Aḥmad, classified as ṣaḥîḥ by al-Albânî in Ṣaḥîḥ al-Jâmi‘]

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60. PREPARING THE SHROUD

1. Measure and cut the three wrapping sheets. Each sheet should
be long enough to tie at each end; about 2.50 meters in length (i.e.,
at least one foot longer above the head and below the feet) and
wide enough to wrap completely around the body – (approx. 60
inches in width, depending upon the size of the body).

2. Cut and keep three long strips of fabric from the wrapping
sheets to use as ties around the body. They should be about 1 or 2
inches in width and the length should be long enough to go around
the whole body of the deceased (about 60 inches). Then cut two
small strips used for tying the shroud ends after the final wrapping
is complete, about 1 or 2 inches in width and about 12 inches in
length.

61. The STEPS OF SHROUDING

•

The three sheets should be spread out one on top of the other
and fragrance should be put between the sheets.

•

The deceased, covered with a sheet, is lifted and laid on his
back on the three sheets.

•

The arms of the deceased should normally remain at his sides.

•

Begin to wrap the body in a right to left direction.

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•

Pull the left side of the upper sheet over to the right side of
the body including the head; then pull the right side of the sheet
over to the left side of the body.

•

Now remove the cloth that was covering the private parts.

•

Then the second sheet should be folded the same way. The
third sheet should also be folded the same way. Wrap one piece at
a time, tuck it tight and ensure that the whole body is covered from
head to toe.

•

Gather the excess cloth above the head and under the feet,
twist it and tie it gently together with the smaller strips of the
fabric. Then, using one or more of the longer strips, insert them
under the body and tie them around the waist, with the knots on
the left side; in a way that they can be easily loosened in the grave
when the body is placed on to its right side. Tie in such a way that
one can differentiate the head from the legs.

•

For a child, one long strip at the waist may be sufficient, while
an adult may require three ties, according to the size and weight of
the body. These will keep the shroud in place and the body
stabilized until it is placed in the grave.

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Pic: 1: Shroud layout

a) ALTERNATE WAY OF SHROUDING:

•

Even though the above method is better, it is also allowed to
use the following to shroud the deceased:

1) An un-sewn shirt (jubbâ or qamîṣ), with a cut at the centre to
facilitate the passing through of the head, for which 2.50 meters of
cloth is required.

2) secondly, a waist wrapper (lungî), 2 meters in length,

3) thirdly, a large outer wrapping sheet, 2.50 meters in length.

•

For this way of shrouding, first the waist wrapper (from the
deceased’s waist to feet) is measured and cut. It should be nearly
three times the width of the body.

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•

The shirt (jubbâ) is a long sheet with an opening in the centre
for the head to pass through and it covers the body, front and back,
up to the waist (up to the feet for women). It is made as follows:

1) Take a sheet slightly wider than the width of the body and
twice its length from the shoulders to the waist (up to the feet for
women).

2) Fold it in the middle so that each half is the length from the
shoulder to the waist (up to the feet for women).

3) Cut a small half circle in the centre of the folded edge and
make a slit in the front part so that it will slip easily over the head
of the deceased.

Pic 2: How to fold and cut the shirt

Pic 2a: Pic 2b:

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Pic 2c: The shirt

•

Next, measure and cut the waist wrapper with which the lower
part of the body will be wrapped. Again it should be wide enough
to wrap around the waist. Its length is from the deceased’s waist to
the feet.

Pic: 3: Shrouding sheets for a man

b) SHROUDING SHEETS FOR A WOMAN:

•

If desired, two additional pieces may be cut for a woman only.

One in the shape of a head-cover with which the head is wrapped,
for which about 1.25 to 1.50 meters of cloth is required. Take a

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square piece of cloth and fold it to make it triangular in shape,
large enough to be wrapped around the head and tied in front of
the neck. The other is a large outer wrapping sheet of 2.5 meters.

Also note the length of the shirt (qamîṣ, jubbâ) should be from the
shoulder to the feet.

Pic 4: Shrouding sheets for a woman

STEPS OF SHROUDING:

•

Spread out the large outer wrapping sheet.

•

On top of it, place the back half of the shirt, and roll the front
part of the shirt above the head area. After the body is placed, the
front part can then be pulled over the head to cover the body up
to the waist (up to the feet for women).

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Pic: 5 - The half rol ed up shirt

•

Then the waist wrapper is placed over the other two pieces.

•

While still covered, transfer the body on to the shroud sheets
which have been laid out. The neck is placed at the cut/opening in
the fold of the shirt. The cloth may be scented, as well as the body
of the deceased, before wrapping, but do not remove the cover over
the body.

•

Begin shrouding by wrapping the lower half of the body (from
the waist down) with the waist wrapper, working underneath the
towel or sheet without exposing or touching the private area. Pull
the wrapper firmly around the deceased and tuck it under the body
to keep it in place.

•

Now remove the towel or sheet covering the body (only for
men).

•

Then put the deceased’s head through the cut in the shirt and
pull the top front section which extends above the head area, down
to the waist. The arms of the deceased should normally remain at
his sides. Tuck the side edges of the shirt in around or under the
body.

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•

Finally, the entire body is wrapped well in the large outer
wrapping sheet. The edge of the outer sheet is folded over the
deceased’s right side, then the other edge over his left side. Gather
the excess cloth above the head and below the feet and tie it
together with small strips of the fabric (from the same shroud) in
such a way that one can differentiate the head from the legs. Then,
using one or more of the longer strips, insert them under the body
and tie them at the side in a way that they can be easily loosened
in the grave.

•

The three shroud pieces which have been laid out are
sufficient for a woman as well as for a man. However, if it is
preferred to use the two additional pieces, the woman’s head is now
wrapped with the head-cover and tied in the front. Another large
outer wrapping sheet may also be used.

•

The shroud layout is as shown below:

Pic: 6 - Shroud layout for a man

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Pic: 7 – Shroud layout for a woman

62. A FEW PRACTICAL TIPS

•

The shroud material is simple: three sheets, one on top of the
other. They can all be the same size, or each one a little smaller
than the first. Use what is available, and use what covers the body
appropriately.

•

The sheets should be of ordinary cloth, preferably cotton and
not synthetic, so that they decompose quickly along with the body,
and the number of sheets should not exceed three.

•

Normally cotton Long Cloth of width 44 or 6o inches is
available for shrouding.

•

For a man, the cloth required for the three sheets would be
about 7.50 meters. If using the same cloth to cover the body after

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washing and before shrouding, then 2.50 meters more would be
required.

•

For a woman, 7.5 meters of cloth for the two wrapping sheets
and the jubbâ (to cover the body from the shoulder to the feet) is
required, 2 meters for the waist wrapper, 1.25 meters for the head
scarf, and if using the same cloth to cover the body after washing
and before shrouding, then 2.50 meters more would be required.

•

If shroud material is not available, king-size bed-sheets will
do. Cut and remove the stitched seams with a pair of scissors.

•

Also cut from the width of each sheet, four strips for tying,
long enough to tie around the body and holding it in place.

•

The shroud should already be cut before ghusl. Place the last
piece of kafan at the bottom and the first piece at the top.

•

Transferring the body onto the shroud pieces which have been
laid out is more easily done by inserting a folded sheet under it as
is done in hospitals.

•

For transferring the body of a woman on to the wrapping
sheets after ghusl, help can be taken from her maḥârim. Care
should be taken that the bare hands do not touch the body.

•

A tightly wrapped shroud not only provides adequate body
coverage, but it also aids in the transport of the deceased, as the
body is now tightly packed rather than loosely wrapped.

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63. INNOVATIONS RELATING TO SHROUDING

The common innovations relating to shrouding are:

•

Using expensive shrouds.

•

Soaking the shroud in Zam Zam water to seek blessings or for
purification, or thinking that it will benefit the deceased in the

Hereafter.

•

Writing the deceased’s name or supplications etc., on a piece
of paper and putting it inside the shroud.

•

Using more than three sheets.

•

Perfuming the body specifically on the places of prostration.

We take refuge in Allâh  from ignorance. We ask Allâh 
to make our intentions pure for His sake, and to bless all our efforts
to do everything the right way.

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64. Transporting the janâzah is a communal

118
obligation

65. Virtues of transporting the janâzah

119

66. Etiquettes of transporting the janâzah

119

64. TRANSPORTING THE JANÂZAH is a communal
obligation

•

Transporting the janâzah is a communal obligation (Farḍ al-

Kifâyah) that must be performed by some Muslims as a part of the
burial procedures. And following the funeral procession contains

(fulfilment of) a right for Allâh, a right for the deceased, and a right
for the living relatives of the deceased. It is one of the rights of a
dead Muslim upon his fellow Muslims. It is thus an obligation
upon the close friends and family of the deceased.

Allâh’s Messenger  said: “The rights of the Muslim upon
the Muslim are six.” It was said, “And what are they O’ Messenger
of Allâh?” He replied, “When you meet him, give him the greeting
of peace, when he invites you, respond to his invitation, when he
seeks your advice, advise him, when he sneezes and praises Allâh,
supplicate for mercy upon him, when he becomes ill, visit him, and
when he dies follow him (i.e. his funeral).” 1

1 [Muslim]

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65. Virtues of transporting the janâzah

•

Transporting and carrying the janâzah are acts which will
remind us of the Âkhirah. We all need to be reminded about death
from time to time because the material needs, pleasures and
distractions of this life easily cause humans to forget about the life
to come.

Prophet  said: “Visit the sick and walk with funerals; they
will remind you of the Hereafter.” 2

•

As for the virtues of walking with a funeral, Prophet  said:

“When one follows the funeral of a Muslim having faith and
seeking his reward with Allâh, and when one stays with the janâzah
until the prayer is performed for it and its burial is completed; he
then returns with two chunks (qîrâṭ) of reward, each qîrâṭ being
the size of (the mountain) Uḥud. When one performs the prayer
but returns before the burial; then he returns with one qîrâṭ. 3

66. Etiquettes of transporting the janâzah

•

Transportation of the bier in a funeral coach or vehicle

(hearse) according to the traditions of non-Muslims is not
recommended. It is sunnah to transport the janâzah in an open
bier (frame used for carrying the deceased) and not a closed coffin,
unless there is a legal requirement to the contrary. Muslims should
be able to see the shrouded body and realize that one day they will
be in a similar state.

2 [Muslim]

3 [al-Bukhari]

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•

Prophet  instructed his followers to walk and carry the bier
with their own hands. He explicitly instructed his followers on
numerous occasions to differ in their religious and social customs
from the disbelievers.

•

If the janâzah is carried in a car for practical reasons, like
because of the distance to the graveyard, it is permissible to
transport it and follow it in motor vehicles.

•

The pallbearers should walk with the janâzah at a quick pace
and not slowly. Walking step by step at a slow pace is a hated
bid‘ah (innovation).

•

Those walking with the bier are allowed to walk in front,
behind, or on either side of it; while those riding or following in
vehicles should be behind the janâzah.

•

It is prohibited for women to follow the funeral procession.

Umm ‘Aṭiyyah  said:

“Allâh’s Messenger  prohibited us (women) from following
the janâzah, but did not enforce that on us.” 4

•

As the righteous Ṣalaf (predecessors) used to do, one should
walk silently in the funeral procession. Reflecting upon, or
remembrance should not be done aloud. The funeral procession
should be characterized by thoughtfulness, humbleness, reflection
and awareness of Allâh. Silence at this time allows those present to

4 [al-Bukhârî, Muslim]

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contemplate the realities of life and death and learn lessons from
it.

•

It is mustaḥabb (recommended) for those who carry the
janâzah to do wuḍû’ because the Prophet  said:

“Whoever washes the dead, let him do ghusl, and whoever
carries him, let him do wuḍû’.” 5

•

Standing up for a janâzah when it passes, or standing till they
reach the grave is not required. In the early days of Islam, it was
obligatory, but later on it was abrogated by Allâh’s Messenger .

•

Let’s ponder over this:

Allâh’s Messenger  said: “When the funeral is ready and the
men carry it on their shoulders, if the deceased was righteous, it
will say: ‘Present me (hurriedly),’ and if he was not righteous, it
will say: ‘Woe to it (me)! Where are they taking it (me)?’ Its voice
is heard by everything except man and if he heard it, he would fall
unconscious.” 6

And Allâh  says in the Qur’ân:

[“No doubt! Verily, the awliyâ’ of Allâh (i.e., those who believe in
the oneness of Allâh and fear Allâh much and love Allâh much),
no fear shall come upon them nor shall they grieve.”] 7

5 [Ṣaḥîḥ Sunan Abû Dâwûd]

6 [al-Bukhârî 2:400]

7 [Sûrah Yûnus 10:62]

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67. The janâzah prayer

123

68. Janâzah prayer for those who commit major

123
sins openly

69. Janâzah prayer for a child

124

70. Janâzah prayer for martyrs

124

71. Ṣalât al-ghâ‘ib

125

72. Janâzah prayer for the disbelievers

125

73. The times when the janâzah prayer should

125
not be performed

74. Performing the janâzah prayer over a grave

126

75. Where should the janâzah prayer be

127
performed

76. The janâzah prayer by women

127

77. Who should lead the janâzah prayer

128

78. The reward of more people praying for the

128
deceased in the janâzah prayer

79. The number of rows in the janâzah prayer

129

80. Where should the deceased be placed

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67. The janâzah prayer

•

When the soul leaves the body of the deceased, preparations
are made for bidding him the last farewell. A prayer service i.e.

Ṣalât al-janâzah is held over the dead body of every Muslim, young
or old. The Ṣalât al-janâzah is a petition of mercy for the deceased.

This is a duty everyone owes to the dead.

•

It is highly recommended that, after washing and shrouding
the body of the deceased, the body should not to be kept long, but
rather taken quickly, prayed for, and then buried.

•

The performance of Ṣalât al-janâzah is considered farḍ al-
kifâyah – a communal obligation on the residents of a particular
area. If someone is buried without it being performed, the whole
community is held responsible, but as long as some gather and
perform it, the obligation is removed from the community as a
whole.

68. janâzah prayer for those who commit major
sins openly

•

The Ṣalât al-janâzah should be performed in congregation; it
is a rewarding act and a Muslim should not hesitate to participate
in it, whether or not the deceased or his relatives are known to
him. It must be performed for every deceased Muslim, even if he
was sinful, or had committed suicide, or was in debt, or had
committed innovations; provided that his deviation did not take
him out of Islam. However, it is preferable that the scholars and
the pious and people of stature do not join in the funeral prayer
for him as a punishment for him and deterrent for others like him.

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It was the practice of the Prophet  not to pray for those who
committed major sins, although he did allow others to do so.

Abû Qatâdah reported that when Allâh’s Messenger  was
invited to pray Ṣalât al-janâzah, he would inquire about the
deceased. If he was praised as having been good, he would stand
and pray for him. But if he was described as having been otherwise,
he would tell his family, “You take care of him.” And he would not
pray for him. 1

69. Janâzah prayer for a child

•

Even though it is not obligatory, it is permissible to pray
janâzah for a child who died before attaining puberty. The Prophet

 did not pray Ṣalât al-janâzah for his son Ibrâhîm. Ṣalât al-
janâzah may be performed for a miscarried foetus, only if the soul
has been blown into it, which occurs after completing four months.

The prayer should not be performed prior to that because it does
not count as a dead person.

70. Janâzah prayer for martyrs

•

Though it is permissible, it is not required to perform Ṣalât al-
janâzah for martyrs. The Prophet  did not perform Ṣalât al-
janâzah for most of the shuhadâ’ of Uḥud.

Anas  reported: “The shuhadâ’ of Uḥud were not washed,
were buried in their blood, and Ṣalât al-janâzah was not performed
for them – except for Hamzah.” 2

1 [Aḥmad, al-Ḥâkim and authenticated in Aḥkâm al-Janâ’iz]

2 [Abû Dâwûd, at-Tirmidhî and authenticated in Aḥkâm al-Janâ’iz]

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71. Salât al-ghâ‘ib

•

If someone dies in a country or situation where there is no
one to perform the Ṣalât al-janâzah for him, then it is permitted for
a group of Muslims to make a funeral prayer for him in his absence.

This prayer is known as Ṣalât al-ghâ‘ib (prayer for an absent
person). Prophet  prayed for an-Najâshî, the ruler of Abyssinia,
who was a Muslim. 3 Ṣalât al-janâzah was not performed for him
since he died among disbelievers. But it is not recommended to
pray Ṣalât al-ghâ‘ib for every Muslim who dies afar because Prophet

 did not pray for other Muslims who died elsewhere.

72. Janâzah prayer for the disbelievers

•

Ṣalât al-janâzah or even seeking forgiveness or mercy for the
disbelievers or the hypocrites is strictly forbidden, based on the
following instructions of Allâh  in the Qur’ân:

[“And do not pray (the funeral prayer, O’ Muḥammad), over any
of them (hypocrites) who has died - ever - or stand at his grave.

Indeed, they disbelieved in Allâh and His Messenger and died
while they were defiantly disobedient.”] 4

73. The times when the Janâzah prayer should not
be performed

•

It is permissible to pray the janâzah prayer during the
prohibited time that is lengthy, like after ‘Aṣr and after Fajr.

3 [al-Bukhârî,, Muslim, Aḥkâm al-Janâ’iz]

4 [Sûrah at-Tawbah 9:84]

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•

Similar to the regular prayers, it is not permissible to pray
janâzah at the three prohibited short times. These are the times
during which the sun worshippers used to perform their rites of
worship. Thus, these became forbidden times in order to avoid any
resemblance to them and to prevent non-Muslims from thinking
that Muslims might also be worshipping the sun.

•

Forbidden times are:

1) When the sun is rising (i.e. the disc of the sun is clearly above
the horizon, until it has become high (completely risen to a spear’s
height).

2) When the sun is at its peak i.e. noontime, until the sun
declines (off the zenith).

3) When the sun approaches setting, until it completely sets.

•

It is also not permissible to bury the deceased at these times.

74. Performing the Janâzah prayer over a grave

•

It is generally not permissible to perform Ṣalât al-janâzah for
the dead between the graves, according to the following ḥadîth
narrated by Anas ibn Mâlik, in which he said:

“The Prophet  forbade the performance of the Ṣalâh for the
dead in between the graves.” 5

But it may be performed over a grave if the deceased was
buried before performing the prayer, or if he was buried before

5 [aṭ-Ṭabarânî and authenticated in Aḥkâm al-Janâ’iz]

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giving a chance to the Muslims, especially their Imâm, to perform
the Ṣalât al-janâzah.

The person who is offering the prayer over a grave should
stand with the grave in front of him, just like the bier is in front of
him during the funeral prayer.

Ibn ‘Abbâs reported: “Prophet  used to visit a sick man.

The man died and was buried during the night. In the morning,
his people informed the Prophet  about his death. He asked:

‘Why didn’t you inform me (earlier)? They replied: ‘Because he
died during the night and it was dark. Thus we hated to disturb
you.’ Ibn ‘Abbâs continued: “The Prophet  went to the grave. He
arranged us in rows behind him, led us, and prayed over him,
pronouncing four takbîrât.” 6

75. Where should The janâzah prayer be
performed

•

The janâzah prayer should be preferably performed in the
muṣalla (an open space outside a Masjid that is mainly used for
praying), but it is permissible to perform it in the Masjid.

76. The janâzah prayer by women

•

Ṣalât al-janâzah is prescribed for both men and women.

Women are permitted to attend the funeral prayer just as they are
permitted to perform other non-obligatory prayers. Women are not

6 [al-Bukhârî, Muslim]

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forbidden to offer the janâzah prayer, whether it is offered in the

Masjid, in a house or in a prayer-place.

77. Who should lead the janâzah prayer

•

The Amîr or the most responsible person in city or his
assistant has more right to lead the funeral prayer than the
deceased’s waliyy. If neither is present, the one who has the most
knowledge of the Qur’ân should lead the funeral prayer, even if he
is a child. Knowledge is not just memorization, but that which
benefits. 7

78. The reward of more people praying for the
deceased in the janâzah prayer

•

It is required to be performed in congregation to appeal for
forgiveness for the deceased and all dead Muslims, and to wrap
them all in Allâh’s mercy. The extent of the number of attendees
at the funeral prayer also brings a proportionate reward to the
deceased. So, it is recommended to gather a lot of people for the
prayer; the larger the jamâ‘ah, the better it is for the deceased.

Prophet  said: “There is no Muslim man who dies and forty
men who do not associate anything with Allâh pray the funeral
prayer for him, but Allâh will grant their intercession for him.” 8

Hence the scholars regarded it as mustaḥabb (recommended)

to look for a mosque in which there is a large congregation to pray
for the deceased. The greater the number, the closer that is to

7 [al-Bukhârî, al-Bayhaqî and in Aḥkâm al-Janâ’iz]

8 [Muslim]

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goodness and the more du‘â’ will be made. They should be

Muslims of correct belief and they should sincerely strive to
intercede for him through supplication and seeking forgiveness for
him.

79. The number of rows in the janâzah prayer

•

It is recommended to form three or more rows behind the

Imâm, each row containing a minimum of two people. If only one
person is present other than the Imâm, he should not stand foot to
foot with him, as is done in other prayers; but should stand behind
him.

80. Where the deceased SHOULD be placed

•

The deceased should be placed in front of the Imâm, and the

Imâm should stand at the head of a man and the middle of a
woman, as described in the ṣaḥîḥ aḥadîth. If there are a number of
dead; men, women and children, the men should be placed closest
to the Imâm, then boys, then women, then girls. The woman’s
middle should be in line with the man’s head, so that the Imâm
will be standing in the correct position in relation to all of them,
as prescribed in the sharî‘ah.

•

A very common error is: The body is brought into the Masjid
and laid in front of the people at the time of the regular prayer. So
people perform the prayer, while the body is in front of them,
before performing the janâzah prayer. This causes them to commit
this prohibited act of making rukû‘ and sujûd towards it.

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•

It is permissible for the Imâm to mention the deceased’s name
before starting the prayer so that people would make a specific
supplication for him, either in the masculine or feminine gender
respectively.

•

The janâzah prayer is performed standing up. A probable
reason is that since the deceased’s body is laid in the front of the
praying people, rukû‘ and sujûd actions would appear to be
performed for it, and this would resemble praying among the
graves, which is prohibited.

•

Supplicating after the completion of the janâzah prayer has
not been confirmed by the Prophet  and this was not from his
sunnah or the sunnah of his companions.

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81.

How to perform the janâzah prayer

131

81. hOW TO PERFORM THE JANÂZAH PRAYER

•

The washed and shrouded body is brought to the Muṣalla

(preferable) i.e. a place outside designated for prayer, or the Masjid

(permissible).

• The deceased is laid down on the ground in the front, with the
face directed towards the Qiblah.

•

The janâzah prayer should be offered in jamâ‘ah

(congregation), not individually. It is permissible to offer it
individually only if the situation calls for it; however, the sunnah
is to perform the janâzah prayer in jamâ‘ah.

•

The Imâm faces the Qiblah, standing behind the head of the
dead man or behind the middle of the dead woman.

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Pic 1: The janâzah prayer

• There is no adhân or iqâmah prior to the janâzah prayer.

• The janâzah prayer consists of four takbîrât (can go up to
nine). It is permissible to make either four, five, six, seven or
takbîrât as all of them are recorded in the authentic aḥadîth.

• There is no ruku‘ or sajdah in the janâzah prayer.

• There is no opening du‘â’ in this prayer. Scholars stated that
the reciting of the opening du‘â’ it is not recommended, as the
funeral prayer is supposed to be kept short. Therefore, the opening
du‘â’ should not be recited. However, there is no sin upon reciting
it and there is no sin upon omitting it. But omitting it is preferable.

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•

Raise your hands for the first takbîr, and recite Sûrah al-

Fâtiḥah silently. A short Sûrah from the Qur’ân may or may not
be read, if time permits.

•

The sunnah is to recite it silently. Ibn ‘Abbâs  recited Sûrah
al-Fâtiḥah aloud sometimes as mentioned in Ṣaḥîḥ al-Bukhârî 1249,
to teach the people that it should be recited in a funeral prayer.

It was narrated that Abû Umâmah said, “The sunnah when
offering the funeral prayer is to recite Umm al-Qur’ân (i.e., Sûrah
al-Fatiḥah) quietly in the first takbîr, then to say three (more)

takbîrât, and to say the taslîm after the last one.” 1

•

You may or may not raise your hands for the remaining
takbîrât.

•

Make the second takbîr, and recite the ṣalawât on the Prophet

 silently.

ِّلآ ىَلعَو َميِّهاَرْ بِّإ ىَلع َتْيَّلَص اَمَك ٍدَّمَُمُ ِّلآ ىَلعَو ٍدَّمَُمُ ىَلع ِّ لَص َّمُهَّل ا

َتْك

.

َرَبَ اَمَك ٍدَّمَُمُ ِّلآ ىَلعَو ٍدَّمَُمُ ىَلع ْكِّرَبَ َّمُهَّل ا ٌديَِّمَ ٌديَِّحَ َكَّنِّإ َميِّهاَرْ بِّإ

.ٌديَِّمَ ٌديَِّحَ َكَّنِّإ َميِّهاَرْ بِّإ ِّلآ ىَلعَو َميِّهاَرْ بِّإ ىَلع

Allâhumma ṣalli ‘alá Muḥammadin wa ‘alá âli Muḥammadin kamâ ṣallayta

‘alá Ibrâhîma wa ‘alá âli Ibrâhîma, innaka Ḥamîdun-Majîd. Allâhumma
bârik ‘alá Muḥammadin wa ‘alá âli Muḥammadin kamâ bârakta ‘alá

Ibrâhîma wa ‘alá âli Ibrâhîma, innaka Ḥamîdun-Majîd.

O’ Allâh! Send prayers (grace, honour and mercy) upon

Muḥammad, and upon the family of Muḥammad, as You sent

1 [Ḥadîth No. 1991, Book of Funerals, Sunan an-Nasâ’î, Vol. 3]

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prayers upon Ibrâhîm and upon the family (or the followers) of

Ibrâhîm. Indeed, You are Praiseworthy and Most Glorious. O’

Allâh! Send blessings upon Muḥammad, and upon the family of

Muḥammad, as You sent blessings upon Ibrâhîm and upon the
family of Ibrâhîm. Indeed, You are Praiseworthy and Most

Glorious.

•

Make the third takbîr, and recite the janâzah du‘â’. (If the

Imâm chooses to make more takbîrât, one should supplicate for
the deceased after each of the takbîrât following the first two.) The
supplications should be done sincerely and truthfully since Allâh’s

Messenger  said:

“When you pray for the deceased, supplicate sincerely for him.” 2

•

Some of the supplications are:

ُهْلِّسْغا

َو ُهَلَخْد

ُم ْعِّ س

َوَو ُهَلُز ن ْمِّرْكَأ

َو ُهْنَ ع ُفْعا ِّهفا

َو َع

َو ُهَْحَ

ْراَو ُهَ ل

ْرِّفْغا َّمُهَّل ا

ِّسَنَّدلا

َنِّم َض

َيْ بَلأا َب

ْوَّ ثلا َتْيَّقَ ن ا

ِّهِّ

َمَك َياَطَْلْا َنِّم قَن ِّد

َو

ِّجْلَّ ثلا ِّءا

َبَْلاَو

َو َمْلِّبَ

ُهْلِّخْدَأ ِّهِّج ا ا ِّهل

َو ْوَز ْنِّم ًْيَْخ ًجْوَزَو ْهَأ ا

ْنِّم ًْيَْخ ًلْهَأ ِّهرا

َو َ د ا ا

ْنِّم ًْيَْخ ًراَد ُهْلِّدْبَأَو

(. ِّراَّنلا ِّباَذَ ع : ) ِّ

ْنِّم ْوَأ ْبََقْل ا ِّباَذَ ع

ْنِّم ُهْذِّعَأ َوَةَّنَْلْا

Allâhumm-aghfir lahu warḥamhu, wa ‘âfihi, wa‘fu ‘anhu, wa akrim
nuzulahu, wa wassia‘ mudkhalahu, waghsilhu bil-mâi’ wath-thalji wal-
baradi, wa naqqihi minal-khaṭâyâ kamâ naqqaytath-thawbal-abyaḍa minad-
danasi, wa abdilhu dâran khayran min dârihi, wa ahlan khayran min ahlihi,
wa zawjan khayran min zawjihi, wa adkhilhul-jannata, wa a-‘idh-hu min

‘adhâbil-qabri (or: min ‘adhâbin-nâr).

2 [Abû Dâwûd, Ibn Mâjah, authenticated by al-Albânî in Aḥkâm al-Janâ’iz]

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O’ Allâh! Forgive him and have mercy on him, give him well-being
and overlook his faults, make his place of rest a noble place and
expand (the door of) his entrance (into Paradise), wash him with
water, snow and hail, and purify him of his sins as a white dress is
cleansed from dirt, replace his home with a better home, his family
with a better family and his spouse with a better spouse. Admit
him into Paradise and shelter him from the punishment of the
grave (or: from the punishment of the Fire). 3

Note – The pronouns change according to who is the dead
person. If the dead person is a woman, the ending of certain words
in this supplication change from ‘hu’ (masculine pronoun) to ‘hâ’

(feminine pronoun), like ‘Allâhumm-aghfir lahâ, warḥamhâ’. For
more than one person, it is Allâhumm-aghfir lahum warḥamhum;
for two persons it will be Allâhumm-aghfir lahumâ warḥamhumâ.

Some scholars say that it is not compulsory since one is
praying for the dead person regardless of the gender.

or

.

َنَاَثْ نُأ

َو َنَِّرَكذ

َو َنَِّيِّْبَك

َو َنَِّيِّْغَص ا

َو َنِّبئاَغ

ا

َو َنَِّدِّهاَشَو اَنِّت يَمَو َنِّ ي

َِّلِ ْرِّفْغا َّمُهَّل ا

ىَل ع ُهَّف اَّنِّم

َوَ تف

ُهَت ْيَّ ف

َوَ ت ْنَمَو َل

ِّم ْسِّلإا ىَل ع ِّهيْحَأف اَّنِّم ُهَت ْي

َ يْحَأ ْنَم َّمُهَّل ا

ُه.َدْع اَ بَنَّلِّضُت َل َوُه ا

َرْجَأ َنْمِّرَْتَ َ

ل َّمُهَّل ا .ِّناَيمِّلإا

Allâhumm-aghfir li-ḥayyinâ, wa mayyitinâ, wa shâhidinâ, wa ghâ’ibinâ, wa
ṣaghîrinâ wa kabîrinâ, wa dhakarinâ wa unthânâ. Allâhumma man
aḥyaytahu minnâ fa-aḥyihi ‘alal-Islâmi, wa man tawaffaytahu minnâ fa-

3 [Muslim]

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tawaffahu ‘alal-îmâni. Allâhumma lâ taḥrimnâ ajrahu wa lâ tuḍillanâ
ba‘dahu.

O’ Allâh! Forgive our living and our dead, those of us who are
present and those of us who are absent, our young and old, our
males and females. O’ Allâh! Whoever among us You keep alive,
keep him alive upon Islam, and whoever among us You take away,
take him in a state of îmân (faith). O’ Allâh! Do not deprive us of
our reward (for supplicating for him), and do not misguide us after
him. 4
or

َناَك ْنِّإ ،ِّهباَذَ ع

ْنَع يِّنَ غ َتْنَأ ،

َو َكِّتَْحَ

َر َلِّ إ

َجاَتْحا َكِّت

َمَأ ُنْباَو َكُدْبَ ع َّمُهَّل ا

ُه.ْنَ عْز ا

َواَجَت ف ًئيِّس

ُم َناَك ْنِّ إو ،ِّه ت َنا ِّ ِّ

ف

َسَح ْدِّزَف اًنِّسُْمُ

Allâhumma ‘abduka wabnu amatika iḥtâja ilá raḥmatika, wa Anta ghanîyyun

‘an ‘adhâbihi, in kâna muḥsinan fazid fî ḥasanâtihi, wa in kâna musî’an
fatajâwaz ‘anhu.

O’ Allâh! (This is) Your slave, son of Your female slave. He is in
need of Your mercy and You are not in need of his torment. If he
was good, multiply his good deeds, and if he was a transgressor,
then pardon him. 5
or

ِّباَذَع َِّوْبََقْلا ِّةَن ْتِّف ِّهِّق

ْنِّم َف َكِّرا ِّل

َوِّج ْب

َحَو َكِّتَّمِّذ ِّف

( ٍن َلُف

َنْب َن َلُ)ف َّنِّإ َّمُهَّل ا

.

ُميِّحَّرلا ُروُفَغْلا َتْنَأ َكَّنِّ إُهَْحَ

ْراَو ُهَ ل

،ِّ

ْرِّفْغاَف ق ِّءا

َْلِاَو َف

َوْلا ُلْهَأ َتْنَأ ِّراَّنلا

َو

Allâhumma inna (fulâna-ibna fulânin) fî dhimmatika, wa ḥabli jiwârika,
faqihi min fitnatil-qabri wa ‘adhâbin-nâri, wa Anta ahlul-wafâ’i wal-ḥaqqi.

Faghfir lahu warḥamhu innaka Antal-Ghafûrur-Raḥîm.

4 [Aḥmad, authenticated by al-Albânî in Ṣaḥîḥ Ibn Mâjah]

5 [al-Ḥâkim, authenticated by al-Albânî in Aḥkâm al-Janâ’iz]

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O’ Allâh! Verily (so and so, son of so and so) is in Your care and
protection, holding to the rope that will take him close to You.

Shelter him from the trial of the grave and the punishment of the
fire. You are the One worthy of fulfilling the promises and
establishing the truth, so forgive him and have mercy on him.

Surely You are the All-Forgiving, the All-Merciful. 6

•

If the deceased is a child below the age of puberty, the
following supplications must be made, in addition to the above
mentioned du‘â’s.

ا ا

ًرْجَأَو ًفَل ا

َسَو ًط ا

َرَ ف َنل ُهْلَعْجا َّمُهَّل ا

Allâhummaj‘alhu lanâ faraṭan, wa salafan, wa ajran.

O’ Allâh! Make him for us one who prepares the way for us and
precedes us (for which we are deserving of a reward), an advance
provision (for the Hereafter) and a source of reward (i.e., an
advanced and secured reward).7

If the deceased is a female child, say:

Allâhummaj‘alhâ lanâ faraṭan, wa salafan, wa ajran.

•

Make the fourth takbîr, and make a du‘â’ from the sunnah for
the deceased, his family and the Muslim ummah.

•

Make taslîm to the right (required), and to the left (optional).

•

It is important to note that one should adhere to whatever he
knows of the supplications for the janâzah reported in the sunnah,
and not to replace them with other du‘â’s invented by the people.

6 [Abû Dâwûd, authenticated by al-Albânî in Ṣaḥîḥ Ibn Mâjah]

7 [al-Bayhaqî, authenticated by al-Albânî in Aḥkâm al-Janâ’iz]

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82. The burial

138

83. The times when burying the deceased is

139
not permissible

84. The two types of graves

139

85. Who can lower the deceased into the

142
grave

86. The etiquettes of burial

143

87. Innovations related to burial

150

82. THE BURIAL

•

After the funeral prayer the deceased should be taken to the

Muslim cemetery. Muslims should not be buried besides non-

Muslims, nor should non-Muslims be buried beside Muslims. Each
should have their own separate graveyard. Even in death it is
desirable to be in the company of pious people. Who would like to
be sitting next to a person who is being tortured in a jail? Even if
one is not being tortured himself, the sight of the other would not
make one feel good. That is why Muslims must be buried in
graveyards for Muslims and not amongst non-Muslims.

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•

Burying the deceased in the coffin is not permitted unless it is
a requirement that must be followed in a particular area or country;
unless there is dire necessity, say, the body of the deceased is
damaged, or for health reasons, or when the grave is wet and
cannot be dried, burying in a coffin is not allowed.

83. The times when burying the deceased is not
permissible

•

It is not permissible to bury the dead at the three prohibited
short times. They are:

1. When the sun is rising (i.e. the disc of the sun is clearly above
the horizon, until it has become high (completely risen to a spear’s
height).

2. When the sun is at its peak i.e., noontime, until the sun
declines (off the zenith).

3. When the sun approaches setting, until it completely sets.

•

It is not recommended to bury the deceased during the night,
unless there is a necessity for it. The reason for this is that the night
burial may result in smaller number of people praying over the
deceased, following his janâzah, and burying him; depriving a
larger group of people from gaining the rewards for having
performed these duties.

84. The two types of graves

•

In Muslim cemeteries, there are two types of graves:

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1. Al-Laḥd which is a crevice in the grave. This burial chamber
is a horizontal hole (laḥd) dug in the direction of the Qiblah at the
bottom of a deep vertical hole, big enough to accommodate the
whole body. After the body is placed in the laḥd, bricks are placed
behind it. The purpose of the laḥd is that, when the soil is filled
into the grave, it does not fall directly over the body, but behind it.

Both methods were in practice in the time of the Prophet  and
with either method, the soil would not be filled in directly over the
face or the body of the deceased.

Pic 1 a: Al-Laḥd

Pic 1 b: Section and view of al-Laḥd

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2. Al-Shaqq is a plain rectangular vertical hole in the ground. A
shallow trench (burial chamber) is dug in the centre of it to fit the
size of the deceased, and its sides are built with bricks so that it will
not collapse on the deceased. The deceased is placed in the burial
chamber on his right side facing the Qiblah, then this trench is
covered with stones or bricks of unbaked clay i.e. dried mud bricks

(libn) and the ceiling is raised a little so that it does not touch the
deceased; then the soil is filled in. Al-Shaqq is made when the soft
soil of the ground does not allow a laḥd to be made.

Pic 2 a: Al-Shaqq

Pic 2 b: Section and view of al-Shaqq

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•

Both types are used, but it is preferable to use al-laḥd if the
ground is firm and hard, because this is what was done with the
grave of the Messenger of Allah . In areas where the soil is very
sandy and digging al-laḥd is not possible because the niche would
collapse in on itself, al-shaqq is used.

•

The grave should be always perpendicular (horizontal) to the
direction of Qiblah.

85. Those Who can lower the deceased in the grave

•

It is preferable that only men should be responsible for the
burial, even if the deceased is a woman. This was the custom from
the time of the Prophet  and still is today.

•

The deceased’s relatives have the first right to lowering him
into the grave.

•

It is a condition for a man who enters the grave to bury the
body not to have had recent conjugal relations with his wife. If the
closest relatives do not fulfil this condition, others will have more
right to burying the body, even if it were a woman’s; and even if
they were not her maḥârim.

Anas ibn Mâlik related: “We were (in the funeral procession)

of one of the daughters of the Prophet  and he was sitting by the
side of the grave. I saw his eyes shedding tears. He said, ‘Is there
anyone among you who did not have sexual relations with his wife
last night?’ Abû Ṭalḥâ replied in the affirmative. And so the

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Prophet  told him to get down in the grave. And so he got down
into her grave.” 1

Based on this ḥadîth, it is better that a man who is in this
condition does not enter the grave of a woman.

86. The etiquettes of burial

•

All those who are present should keep quiet and remember
death, the Hereafter, and that one day they too will be buried.

•

It is forbidden to sit on or walk between graves with slippers
or shoes.

•

Some scholars stated that the grave of a woman should be
covered when she is placed in it, just in case the features of her
body become apparent; but this is not obligatory. This covering
should be left until the bricks are placed over her.

•

The body should be entered into the grave lengthwise, head
first, from the foot (rear) of the grave, which is the side where the
deceased’s feet will be.

Pic 3: How to enter the deceased into the grave

1 [al-Bukhârî]

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•

The body should be placed in the grave resting on its right
side, facing the Qiblah and should be close to the wall and
supported so that the body will not fall back.

Pic 4: The deceased inside the grave

The deceased lying on his/her right side in the grave, facing the Qiblah

•

The tying ropes that were put around the shroud to hold it
together at the head and feet should be untied. They were tied in
case the shroud should fall open, but that is no longer a concern
once the deceased has been buried.

•

It is not from the sunnah to reveal the face of the deceased
after putting the body in the grave.

•

When placing the body in the grave, those handling the
procedure are recommended to make a short du‘â’ mentioning

Allâh’s Name and also declaring that this is being done according
to the teachings of Allâh’s Messenger  by saying,

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. ِهللَّا ِلوُسَر ِةهنُس ىَلعَو ِهللَّا ِمْسِب

Bismillâhi wa ‘alá sunnati Rasûlillâhi.

With Allâh’s Name, and upon the sunnah of Allâh’s Messenger .2
or

. ِهللَّا ِلو

ِم

ُسَر ِةهلِم ىَلعَو ِهللَّا ْسِب

Bismillâhi wa ‘alá millati Rasûlillâhi.

With Allâh’s Name, and upon the religion of Allâh’s Messenger

. 3

•

Bricks are then placed behind the body, making sure to keep
it facing the Qiblah with their help.

•

A layer of wood or bricks (libn) should be placed above the
body so that soil does not fall directly on the body when the grave
is filled up with it. A straw mat is put over the bricks or wood and
then the soil is put over it. The soil should not be filled in directly
on the face or body of the deceased, whether the grave is a laḥd or
a shaqq, because in the laḥd the deceased is placed in the niche
which is dug in the wall of the grave, and the soil is not filled in
above him. In the shaqq, the soil is filled above the roof of the
shaqq, and not directly on top of the deceased.

2 [Abû Dâwûd, authenticated by al-Albânî in Ṣaḥîḥ al-Jâmi‘ aṣ-Ṣaghîr]

3 [Ibn Mâjah, al-Ḥâkim, authenticated by al-Albânî in Aḥkâm al-Janâ’iz]

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Pic 5: Placing the bricks above the body

•

After the laḥd is closed with bricks and the grave is totally
filled up, it is recommended for those by the grave to throw three
double handfuls of soil into the grave.

•

Some people recite the verse, “From it We created you” upon
throwing the first handful of soil, and on the second handful “and
into it We shall send you back” and on the third handful, “and
from it will We raise you a second time” 4 as they throw the soil
into the grave. Shaykh al-Albânî says in Aḥkâm al-Janâ’iz (1/153)

that this ḥadîth is extremely weak.

•

It is recommended to raise the grave by a hand’s span for that
would make it distinctive and preserve it from disrespect and abuse.

The top of the grave should be shaped into a mound and not
flattened. This is done by using the extra soil remaining from
digging after burying the body. This is to ensure that people show
due respect by not stepping over the grave and so that people can

4 [Sûrah Ṭa Ha 20:55]

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also visit the grave and know its location. In time the raised portion
is naturally levelled as the earth settles.

•

After completing the burial, it is recommended for those who
are present at the grave-site, to stand near the grave for a while,
supplicating and asking forgiveness for the deceased, as this is the
time when he is being questioned by the angels. The following
du‘â’ may be said,

. ُهْتِ بَث همُههل ا ، ُهَل ْرِفْغا همُههل ا

Allâhumm-aghfir lahu, Allâhumma thabbit-hu.

O’ Allâh! Forgive him. O’ Allâh! Strengthen him. 5

•

It is not recommended to prompt the dead person to say
things to the angels who would be questioning him.

•

It is recommended to mark the grave with a rock or something
similar without inscriptions, in order to bury other family members
in the same vicinity. Putting an inscription on the grave containing
the deceased person’s name and lineage or words of praise for him,
or writing the Names of Allâh  or His Messenger , or âyât from
the Qur’ân; all this is prohibited in Islam. Nevertheless, putting up
some sort of a marker, like what the Prophet  did when he put a
rock on the grave of ‘Uthmân bin Maẓ‘ûn , is permissible. The
rock should be placed at the location of the head.

5 [al-Ḥâkim, authenticated by al-Albânî in Ṣaḥîḥ Abû Dâwûd, Aḥkâm al-Janâ’iz]

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Pic 6: Graves with markings

•

Building structures over graves; raising, plastering, white-
washing and adorning them is prohibited.

Jâbir  said: “I heard the Prophet  forbid sitting on graves
and plastering or building structures over them.” 6

•

Shoes must be taken off when walking between graves.

•

Recitation of the Qur’ân should not be done over the body
during funeral procedures.

•

It is recommended though not obligatory, for those who carry
and bury the body to take a bath after the burial.

•

Angels attend the funerals of the righteous. The Messenger of

Allâh  said concerning Sa‘d ibn Mu‘âḍ : “Seventy thousand
angels attended his funeral, and he was squeezed (in his grave)

once, then he was released.” 7 Sa‘d ibn Mu‘âḍ  was one of the

6 [Sunan Abû Dâwûd]

7 [Sunan an-Nasâ’î]

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illustrious Ṣaḥâbah whose îmân and contribution in fortifying

Islam was particularly noteworthy. Allâh  held him in such high
esteem that Allâh’s Messenger  told us regarding him: “This is
the one at whose death the Throne has shaken and for whom the
gates of Heaven are opened.” 8

•

It is not permissible to talk ill of the deceased Muslims or to
mention their evil deeds. Allâh’s Messenger  said: Do not abuse

(revile) the dead because they have reached the result of what they
forwarded.” 9

•

In Islam every person dies at their appointed time, not a
second less or more. As Muslims we don’t believe in statements
like “she died before her time” or “he died too young”. Allâh 
says in the Qur’ân:

[“Allâh takes the souls at the time of their death, and those that
do not die [He takes] during their sleep. Then He keeps those for
which He has decreed death and releases the others for a specified
term. Indeed, in that are signs for a people who give thought.”] 10

•

The grave is not the final abode. After it, will come the Last

Day and there will be no day after it. The period of remaining in
the graves is only a visiting/transitory period. The statement some
people make without thinking or contemplating about its meaning
that the deceased has reached his final abode is not right because

8 [Muslim]

9 [al-Bukhârî]

10 [Sûrah az-Zumar 39:42]

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it implies the denial of Resurrection. Belief in Allâh  and the Last

Day is one of the conditions of faith and Islam. It is obligatory to
be aware of this and to know that it is forbidden to say such a
thing.

•

The deceased who were with us yesterday on the face of the
earth, are now being held pawn in their graves for their deeds,
which will be presented on their behalf on the Day of Judgement.

They do not have any friends or comrades. Their only company is
their deeds. Only one’s deeds accompany him when in the grave;
the good deeds of those who did good, and the bad of those who
did bad. Hence, it is logical that one sorts out his life, before it is
too late.

87. INNOVATIONS RELATED TO BURIAL

•

Excessive talking in loud voices during the time of burial.

•

Sprinkling rose water when placing the body and everybody
covering the grave with sand reciting something.

•

Recitation of the shahâdah three times after covering the grave
and sprinkling of water.

•

Group du‘â after the janâzah prayer and talqîn after the burial
after taking 40 steps.

•

Decorating the janâzah and the grave with flowers.

•

Transporting the janâzah along with the burning of ‘ûd

(incense).

•

Placing leaves upon the grave.

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•

Distribution of salt, dates in the graveyard.

•

Building structures over graves or placing gravestones to
indicate the name and family of the dead.

•

Visiting the grave after three days.

•

Fâtiḥah dâwat on the 7th, 40th days.

•

Celebrating the 15th of Sha‘bân as the‘Îd of the dead.

Innovations in Islam and practices of the disbelievers should
be prevented at the funeral. We must strive to have appearance and
actions that reflect Islam in the best possible way and strive to
spread and establish the religion of Islam. May we all become such
righteous Muslims that our funerals are crowded with angels. May

Allâh  make us among those who answer the questions in the
grave correctly and may we be clothed with the garments of

Paradise. O’ Allâh! Make us of those who love to meet You and
whom You love to meet. Âmîn yâ Rabb al-‘Âlamîn.

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88. Mourning – The do’s and don’ts

152

89. Wailing is a torment for the dead

154

90. Period of mourning

155

91. Period of mourning for a widow

155

88. MOURNING – The do’s and don’Ts

•

Mourning over the dead is allowed in Islam, but there is a
great difference between what is allowed in Islam and the practice
of some Muslims in these present times. Weeping is natural and to
be expected. Feeling sad, shedding tears and weeping quietly is
permitted on the death of a loved one. It is natural to feel a sense
of loss from which one automatically sheds tears. However,
shouting wailing loudly, eulogizing (excessively praising the
deceased), tearing one’s clothes, pulling one’s hair, and all such
extreme displays of emotions of grief and anger from one’s hands
and tongue are strictly forbidden. Such practices are acts of kufr

(disbelief), because they indicate one’s displeasure with the decree
of Allâh .

•

Îmân (faith) includes the belief that Allâh  is the source of
all good and that all of His actions are wise. True îmân would never
allow those who possess it to commit such acts of ignorance. No

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amount of wailing or grieving can change the situation or bring
the dead back to life. Therefore, Islam exhorts Muslims to deal with
the death of a person with dignity, accepting Allâh’s decree.

Muslims are people of peace and peace can only be demonstrated
through peaceful actions. Of the practices prevalent before Islam at
the time of jahiliyyah (days of ignorance), was excessive wailing
and lamenting for the dead. This was denounced by Islam and is
strictly forbidden. These customs, however, are unfortunately still
very prevalent amongst some Muslims today. Such conduct is not
permitted in Islam as the believer is required to face bereavement,
like all other trials of life, with patience. Also, inappropriate
behaviour of other Muslims only prolongs the distress of the
bereaved.

•

When Ruqayya , the daughter of the Prophet  died and
women started to cry, ‘Umar  tried to stop them. On this the

Prophet  said: “O’ ‘Umar, leave them alone and let them cry.”

To the women he  said: “Go ahead and cry, but avoid the crying
of the shayṭân. Whatever comes from your eye and heart is from

Allâh and is a sign of mercy, and whatever comes from your hand
and your tongue is from the shayṭân.” 1

•

Some people let their beards grow to show their sadness, then
after several days shave it off. Others wear black clothes, or black
ties. All of this has no basis in Islam. Growing the beard is wâjib,
but not only when in sadness due to the death of someone. It is a

1 [Shaykh al-Arnâ’ûṭ: This ḥadîth is ṣaḥiḥ. Ref: Musnad Aḥmad Ibn Ḥanbal. Vol. 3, Pg. # 345 - 346]

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Muslim’s duty to advise gently those who persist in such actions to
avoid doing so since it is prohibited. No loss however great, should
shake a Muslim’s faith. They should however bear the loss with
patience and accept Allâh’s destiny.

89. Wailing is a Torment for the dead

•

The dead are tormented in their graves by the wailing of their
family over them since Prophet  said:

“Verily the dead are tormented in their graves by the wailing
of their family over them.” 2

Torment is not the same as punishment. This is because the
deceased person has not committed a sin that he should be
punished for; but it is a torment in that he feels pain and discomfort
from this crying and wailing that his family does. Feeling pain and
discomfort does not necessarily mean that it is a punishment for a
sin. 3

Prophet  had said: “Travel is a piece of torment.” 4 What
was meant was: travel is not a kind of punishment, but a person
suffers because of exhaustion, the anxiety, the preparation and
personal agitation. Similarly, wailing hurts the deceased so he feels
some pain, agitation and discomfort, even though that is not a
punishment for a sin; and this is a warning to the relatives and
friends against doing so.

2 [al-Bukhârî, Muslim]

3 [Fatâwâ Islâmiyyah pg. 132]

4[al-Bukhârî]

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90. Period of mourning

•

Those present and the relatives of a deceased Muslim may
mourn him for three days only, though the memories of the
deceased may last forever. It is permissible for a woman to mourn
for a period of three days on the death of a near relative, provided
that her husband does not object to her doing so. Crying is not a
sin, but only for a maximum period of three days. This period is
considered long enough for a person to immerse himself in grief
and sadness. Islam emphasizes that death is not the termination of
a person; rather it is the beginning of a journey, from a transient
stop to an everlasting life.

‘Abdullâh ibn Ja‘far narrated that the Prophet  delayed
coming to visit Ja‘far’s family for three days after his death, then
he came to them and said, “Do not cry for my brother after today.”5

91. Period of mourning for a widow

•

A widow may mourn her husband for four months and ten
days. This period called the ‘iddah (waiting period) which is
prescribed by Allâh  in the Qur’ân:

[“And those who are taken in death among you and leave wives
behind - they, (the wives, shall) wait four months and ten

(days).”] 6

•

The ‘iddah begins as soon as she learns of her husband’s
death. It is an obligation towards the husband and is observed in

5 [Abû Dâwûd]

6 [Sûrah al-Baqarah 2: from verse 234]

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obedience to Allâh . Therefore, it is rewarded by Him as a
righteous deed. ‘Iddah is prescribed for the widow in order to grieve
for and mourn the death of her husband and to fulfil any
obligations toward him. This period is not to deprive herself of
lawful things or to suffer more than what a human could bear. It
is a time to recall all the memories of her husband, make du‘â’ for
him, think about herself and plan for the future.

•

To protect her reputation from slander, it is not permitted to
make a secret commitment of marriage with a widow during her
mourning period or decide the time and place of a marriage
contract during the prescribed period. Proposals of re-marriage
should be entertained only after the mourning period is over. The
defined time frame of a mourning period is also to safeguard the
woman from criticism for re-marrying too quickly.

•

The duration of the mourning period is to determine if the
widow is pregnant or not, so as to prevent confusion of paternity
of children in case the widow had conceived from her late husband
and was to re-marry after his demise. The mourning period

(‘iddah) of a pregnant widow ends with the delivery of her child, 7
whether it is more than four months and ten days or less. The
period of four months and ten days is sufficient to detect
pregnancy, since it is half the length of a normal pregnancy.

•

Women are required to avoid all forms of beautification as a
sign of mourning for their husbands and this does not contradict

7[Sûrah aṭ-Ṭalâq 65:4]

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the recommendations for patience. During their ‘iddah they should
not make any efforts to enhance their attractiveness by wearing
colourful clothes or makeup. A widow should be extra modest in
her appearance during this waiting period and even refrain from
using fragrance; she must visibly be in a state of mourning and not
give the society an opportunity to criticize or say anything negative
about her. These are the commands of Allâh  which He has
prescribed out of His love and wisdom for us.

•

So, a woman during her ‘iddah should observe the following:

1) She must remain in her house in which she was living when
her husband died. She must not leave the house except due to
necessity, such as visiting the hospital due to illness, buying what
she is in need of from the market, such as food or other items, if
she cannot find others to do these things for her.

2) She must not wear any kind of attractive or beautiful clothing.

3) She must not adorn herself with jewellery, gold, silver,
diamonds, pearls or anything of that nature until her period of
mourning is over. This is regardless of whether the jewellery is a
bracelet, chain or ring.

4) She must refrain from using perfume. The only exception to
this is when she cleanses herself after her period. In that case, there
is no harm if she applies some kind of incense. She should not use
henna or saffron either on her clothing or in her coffee. This is
because saffron is a kind of perfume and it is not permitted for her
to perfume herself.

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5) She must not apply kohl which is a beautification of the eyes
or make-up which is a beautification for the face. She can use water
and soap to wash the face.

6) She cannot be proposed to.

She has to observe the above until her ‘iddah comes to an end.

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92. Condolence

159

93. How to offer condolence

160

94. Up to when can condolence be offered

162

95. Etiquettes of offering condolence

162

96. Providing food for the family of the

163
deceased

97. Arranging gatherings for mourning

164
and receiving condolences

98. How to praise the deceased person

165

92. CONDOLENCE

•

Condolence (ta‘ziyah) is an important act of kindness; a
sincere expression of sympathy that has been prescribed to console
the family of dead to relieve them of their sorrows and alleviate
their distress. The purpose behind the condolence is to make du‘â’

for the deceased and to remind the bereaved to be patient and
forbid them from discontentment. Visiting the family and relatives
of someone who has just passed away and to offer condolences,
comfort, and sympathy to them is among the duties of a Muslim.

It is a form of consolation, to share the grief of the family during
these stressful moments and help to lighten the feelings of sadness
and misfortune. It is also to gently remind the bereaved to be

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patient and accept the Will of Allah , encouraging them to be
calm while trusting in Allâh’s promise of great reward. Allâh 
says in the Qur’ân,

[… but give good tidings to the patient. Who, when disaster
strikes them, say, “Indeed we belong to Allâh, and indeed to Him
we will return.” Those are the ones upon whom are blessings
from their Lord and mercy. And it is those who are the (rightly)

guided.] 1

93. How to offer condolences

•

It is prescribed to give condolences to the family of the
deceased (by reminding them of the reward if they remain patient
and invoke for the deceased and the afflicted relatives of the
deceased). Condolence also includes supplication for the deceased
person. When we pray for the deceased to be forgiven and
pardoned, they will receive the benefit of such prayers. This
strengthens the relationships within the Muslim community.

•

When we console people who are afflicted, we should say
those words that will bring them comfort; words that strengthen
them, help them bear their loss, making them patient, submitting
to Allâh’s decree and make them hopeful of Allâh’s mercy towards
the beloved one whom they lost. This is the point of offering
condolences. It is not something we should do as a mere act of
courtesy.

1 [Sûrah al-Baqarah 2: from verse 155, 156/7]

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•

Condolences should be offered in the manner reported from
the Prophet  if we can remember them, otherwise with whatever
good words that come easily to us. Carefully chosen words, said
gently to convey sympathy must encourage the family and the
relatives of the deceased to accept Allah’s Will and help them
return to their normal routine as soon as possible. The words
should be chosen carefully and offered with sympathy. They
should be aimed at lessening their agony by mentioning the reward
of patience, the transitory nature of life on earth and that the

Hereafter is the everlasting life. Care should be observed that even
under the stress of extreme pain and grief, our tongues do not utter
inappropriate comments, lest the virtues of patience and
contentment be forsaken. As with everything we do in this world,
we should always strive to seek the reward of Allah , and
remember to always show kindness, especially towards those
affected by the death, as it is a pain too deep for one to bear alone.

Prophet  said these words to console his daughter when a child
of hers was dying, and he told her to have patience and to pray for
reward from Allâh . 2

.ىًّم َّ ل َّ

َس م َجَِبِ هَدْنَِّع ء َّ

ْيَش ل كَّىَط

َو ْعَأَّا ََّم هَل َّ

َو َذَخَأَّا َِّ ِلِل

َّ َّ نِإ

َم

Innâ lillâhi mâ akhadha, wa lahu mâ a‘ṭá, wa kullu shay’in ‘indahu bi-ajalin
musammá.

Indeed, to Allâh belongs what He took, and to Him belongs what

He gave. Everything is (recorded) with Him for an appointed term.

2 [al-Bukhârî, Muslim]

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– He then said,

.َّْبِسَتْحَتْلَوَِّْبِْصَتْلَ ف – Faltaṣbir waltaḥtasib.

So have patience and be rewarded.

•

It is also permissible to offer any du‘â’ to them, such as:

َكِت ِيَمِل َرَفغَو ، َكَءاَزع َن َسْحَأَو ، َكَرْجَأ هَللّا َم َظْعَأ

A‘ẓamallâhu ajraka, wa aḥsana ‘azâ’aka, wa ghafara li-mayyitika.

May Allâh magnify your reward, make better your solace (relieve
your distress with something better) and forgive your deceased.

Note: This is the saying of some of the scholars, not a ḥadîth.

94. Up to when can condolence be offered

•

Condolences may be offered to the family and to the relatives
of the deceased before, during or after burial for up to three days,
but it may be offered even at later time if someone did not hear
about it or he was far away. Whenever there is benefit in giving
condolences, then it is done. It is recommended to leave after
offering condolences to give the family time to take care of their
other affairs. Assistance may be offered for anything the family
may need, and one may stay to help, if asked. It is not right to visit
them frequently and sit for long periods of time there when there
is no need to do so.

95. Etiquettes of offering condolence

•

Condolences can be offered at the Masjid when offering the
janâzah prayer, at the graveyard, the street, the market place, the

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house of the bereaved family, or even by simply calling them up
and comforting them with words of solace and advice.

•

When people have come to offer condolence, it is not from
the sunnah to give each person a part of the Qur’ân and ask them
to read it.

•

Among the actions recommended at the time of offering
condolences are to leave relatively quickly, unless the family
requires and asks for assistance, and to prepare food for the
grieving family.

96. Providing food for the family of the deceased

•

The sunnah is that the relatives and neighbours send food for
the family of the deceased that will suffice them, because of them
becoming preoccupied with the calamity. ‘Abdullâh bin Ja‘far 
said:

“When the news of the death of Ja‘far came when he was
killed, the Prophet  said, ‘Prepare food for the family of Ja‘far
because an affair which has preoccupied them has come to them.’”3

Sometimes, the family members of the deceased are
embarrassed to ask for help and often neglect themselves while
grieving. Support should be given to the family of the deceased in
their grief and pain and they should be taken care of by simple acts
such as providing assistance or bringing food, for they are too
grieved or busy to do it for themselves.

3 [Aḥkâm al-Janâ’iz]

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•

A common practice that has unfortunately crept into Muslim
communities is that when a family member dies, the family of the
deceased are burdened with preparing food for the guests, and it
adds to their grief and further burdens them unnecessarily. The
cultural or family practices which make the family of the deceased
person prepare food and gather the neighbours and visitors to eat
what they have prepared is not correct. The guests enjoy a feast in
the name of the deceased! The scholars have agreed that it is
disliked for the family of the dead to prepare food and gather
people to eat it since this will keep them busy at the time of
calamity, and this is what people before Islam (jahiliyyah) used to
do. The believers who sincerely fear Allâh  and the Last Day
must strive to absolutely abstain from all such innovations.

Cultural and family practices should be abandoned and the
customs of those whom Allâh  is pleased with should be adopted.

The sunnah is in reality, the exact opposite to this practice; the
culture of Muslims is to take food to the family of the deceased,
and not expect to be fed. Prophet  recommended this practice
for it is an act of virtue and kindness and brings friends and
neighbours closer to each other.

97. Arranging gatherings for mourning and
receiving condolences

•

It is not from the sunnah for the family of the deceased to go
out of their way to make preparations to receive condolences by
organizing and arranging for it like an event. The custom of
organizing gatherings in the home, at the grave or in the Masjid

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to give condolences to the family of the deceased is against the
sunnah of the companions of the Prophet .

Imâm ash-Shâfi‘î
said: “I dislike gatherings, even if there
is no wailing or crying. For it only renews the (family’s feelings of)

sorrow and puts burdens on their food supplies.” 4

•

Arranging a gathering for mourning on the day of death, or
on the third day or on the fortieth day after death, or on the
anniversary of the death, are abominable and heretical practices
which people have introduced. The fortieth day gathering after
death was originally a Pharaonic custom which was practised by
the Pharaohs before Islam; then it spread from them to other
nations. It is a reprehensible innovation (bid‘ah) which has no
basis in Islam. It is not permissible to take part in or attend such
gatherings. We have to speak out against such practices. A Muslim
should pray for his brother at all times, not only for three days
after his death, or forty days or one year later, etc. It should be
known that this is a custom of the kuffâr and it is not permissible
for us to imitate them.

98. How to praise the deceased person

•

Commemorating and eulogizing (praising highly in speech or
writing) the dead in the manner that is done nowadays, when
people gather for that specific purpose and exaggerate in praising
the deceased is not permitted. This is because mentioning the
attributes of the deceased usually involves boasting and provokes

4 [al-Umm, vol.1, pg. 248, Aḥkâm al-Janâ’iz, al-Majmû’]

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sorrow and grief. But simply speaking well of him when he is
mentioned or when his funeral passes by, or mentioning his good
deeds and so on, in a manner similar to the way in which the

Ṣahâbah extolled those who were killed at Uḥud and others, is
permissible.

May Allâh  make us among those Muslims who are caring
and kind to others and are able to alleviate the grief, especially of
those affected by death, as it is a pain too intense for one to bear
by just himself. Âmîn.

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99. Benefit of visiting graves

167

100.

Etiquette when visiting graves

168

101.

Women visiting graves

170

102. V isiting the grave of a disbeliever

171

103. I nnovations related to visiting graves

172

99. Benefit of visiting graves

•

Visiting graves in the legislated manner is a sunnah and has
two benefits. Firstly, it reminds one of death and the Hereafter
which makes one turn away from the world; a reminder for the
visitor that every person will experience death and that we must
start preparing for the eternal life after death. It directs us to taqwá

(piety, God-consciousness). The sight of the graveyard should
prompt us to contemplate on the shortness and temporary nature
of this life and the closeness and eternity of the next.

•

Prophet  said: “Visit graves, for verily doing so will remind
you of the Hereafter.” 1

•

The second benefit is the visitor seeking the forgiveness of

Allâh  for the deceased. Visiting the graves benefits the dead,
since the visitors will make supplications for mercy, forgiveness and

1 [Muslim]

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safety from the Fire for the deceased. It is legislated for men to visit
graves every now and then, to supplicate for the deceased, and to
remember death and what comes after it.

100. ETIQUETTE WHEN VISITING GRAVES

•

When someone dies, one should not let his heart remain too
attached to the deceased and he should not make frequent trips
back and forth to the grave. This will renew his grief and cause him
to forget the remembrance of Allâh . Of greatest concern is that
when he is at the grave, he may be tested by evil whispers of Satan,
wicked thoughts and superstitious beliefs.

•

Visiting graves is subject to the condition that one does not
say anything that will anger our Lord, such as calling upon the one
who is buried or seeking his help instead of Allâh . This is major
shirk and takes a person out of Islam. For example, “Fulfil such
and such demand, etc.”

•

Visiting graves in order to invoke Allâh  by the gravesite is
an innovation, and can turn into a fitnah (affliction) for the visitor.

For instance, if Allâh  answers his du‘â’, he may think it was due
to the blessing of the grave’s occupant; however we know that the
occupant possesses nothing of this ability.

•

Visiting graves to invoke Allâh  by the occupant; this
involves putting the grave’s occupant as an intermediary between
him and Allâh . This is unlawful and could become major shirk,
like invoking in this manner - “O’ Allâh, I ask You by the right of

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this occupant ...” or “Ask Allâh to fulfil my need and relieve my
difficulty.”

•

Visiting graves in order to agitate grief is not permissible.

Shaykh al-Islam Ibn Taimiyyah
said anything that agitates the
affliction is from lamentation. For example, whenever a person
remembers his beloved ones who have died, he visits their graves,
and this may fall under lamentation.

•

It is recommended to give the greetings of peace (salâm) every
time we pass by the graves (of Muslims) and supplicate for
forgiveness and well-being for all of them. Allâh’s Messenger 
taught the Ṣaḥâbah (companions) to say this when they went to
the graveyards:

َ ََ

ْم كِّب َّللّاََ ََ

اءاش ْنِّإَََّنِّّإ ََ

او ايِّمِّل

ََ

ْس مْلااو ايِّنمْؤ ََ ََِّر ََ ََ

ََ

مْلا انِّم ايَِّ دلا الْهاأ ْم كْيالع مَالَّسلا

َاة. َ َ

ايِّفاعْلا م كال َاا

و نالَاَّللّاَ لاأْساأَانو قَِّال

ح

As-salâmu ‘alaikum ahlad-diyâri, minal-mu’minîna wal-muslimîna, wa innâ
in shâ’ Allâhu bikum lâḥiqûn. As’alul-lâha lanâ wa lakumul-‘âfiyah.

Peace be upon you, dwellers of these places, of the believers and

Muslims. Certainly, we will – if Allâh wills – be joining you. I ask

Allâh to grant well-being to us and you. 2
or

2 [Muslim]

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َ َ.ان

ْو قِّحالَْم كِّبَ اللهَاءاشَْنِّإََّنِّّإاوَاْيِّنمْؤ مٍَمْوا قَارادَْم كْيالعَ مالَّسلا

As-salâmu ‘alaikum dâra qawmin mu’minîna wa innâ in shâ’ Allâhu bikum
lâḥiqûn. َ

Peace be upon you, abode of believing people and certainly, we will

– if Allâh wills – be joining you. 3

•

It is permissible to raise the hands when reciting this
du‘â’, but we should not face the grave when making du‘â’ for
them; rather we should face the direction of the Ka‘bah.

•

It is prohibited to offer Ṣalâh facing towards the graves.

•

Among the etiquette required of those who visit graveyards is
taking off their shoes when they want to walk between graves.

•

It is prohibited to step over, lean, or sit on a grave.

101. Women visiting graves

•

Visiting graves is legislated only for men. Women are
forbidden from visiting the graves. At the beginning of Islam,
visiting graves was not allowed for men and women alike, because
the Muslims were new to Islam and came from a background of
grave-worship, where visits to seek help from the dead and
attachment to the dead were widespread. This is the reason why
visiting the grave was prohibited in the early years of Islam. They
were forbidden to visit graves as a preventative measure, to avoid
evil and prevent shirk. But once Islam was well-established and the
creed of Tawḥîd was settled in people’s hearts and they understood

3 [Abû Dâwûd]

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Islam, Prophet  prescribed visiting the graves because of the
lessons and reminders of death and the Hereafter involved in it and
so that they could make du‘â’ for the deceased and pray to Allah
to bestow His mercy on them.

•

Prophet  forbade women from visiting graves – according
to the most correct of the two scholarly opinions, because their
presence there might be a distraction to men and even to
themselves, and because they have little patience and they get too
upset.

•

Ḥasân ibn Thâbit  narrated: “The Messenger of Allâh 
cursed women who frequently visit graves.” 4

The Prophet  cursed women who visit graves, those who
build mosques over them and erect lamps (over the graves). 5

This ḥadîth proves that the act is a grave error as a curse is
mentioned in connection with it.

102. Visiting the grave of a disbeliever

•

Visiting the grave of a disbeliever is permissible only with the
intention of remembering death. As for visiting the graves of the

Muslims, it is permissible with the intention of remembering death
and making du‘â for them.

4 [Ibn Mâjah]

5 [Abû Dâwûd

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•

Although participation in the funeral rites of the disbelievers
is not permitted, Muslims are allowed to visit their graves for
reflection.

•

Praying for those who die in a state of disbelief is totally
prohibited. Prophet  was prevented by Allâh  from praying for
his own mother at her funeral, because she and his father had died
as polytheists.

Prophet  once visited the grave of his mother; he cried and
made others around him cry as well. He  said: “I sought
permission from my Lord to ask forgiveness for her, and He didn’t
permit me, and I asked Him permission to visit her grave, and He
permitted me; so visit graves for verily doing so reminds one of
death.” 6

103. Innovations related to visiting graves

•

Visiting the grave after three days, or forty days; or visiting
the graves of parents every Friday; or on the anniversary of a
person’s death, or visiting the grave on days such as ‘Îd days,

‘Ashûrâ’ day, Ramaḍân or in the middle of the month of Shâ‘bân
is not from the sunnah of our Prophet .

•

Setting out on journeys to visit graves was specifically
forbidden by the Prophet . This practice forms the basis of
idolatrous pilgrimages in other religions. He  forbade that graves
be revered in any form, such as touching or rubbing the tombs of
the righteous in the belief that blessings will be gained from the

6 [Muslim, Abû Dâwûd, an-Nasâ’î]

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act, taking them as places of worship, praying next to or before
them, taking their sites as places of feasts and worshipping them.

•

People put flowers, candles, wreaths, food, or perfume on the
grave; this is a non-Muslim ritual and none of this will benefit the
deceased.

•

Reading the Qur’ân or Sûrah Ya Sîn during the visit to the
cemetery, or praising the deceased and saying that he is for certain
in Paradise, wiping hands over the grave, or kissing the grave is
also not from the sunnah of our Prophet .

May Allâh  have mercy upon all the deceased Muslims.

Âmîn.

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104.

Trials and punishments of the grave

174

105. S ome reasons for the punishments in the

176
grave

106.

Who are protected from the torture of the

178
grave

104. TRIALS AND PUNISHMENTS OF THE GRAVE

•

When a person dies and his soul departs and he is placed in
his grave, then he is in the first of the many stages of the Hereafter.

The two angels who are assigned with questioning come to him
and ask him what he used to believe in this world, who his Lord
was, what his religion was and who his Prophet was. The two
angels question the deceased in his grave only about matters of

Tawḥîd (monotheism) and ‘aqîdah (belief). If he is able to answer
correctly, that is good, but if he does not answer correctly, they
inflict him with a severe and painful beating. If he was one of the
righteous, angels with white faces come to him, but if he was one
of the evildoers, angels with dark faces come to him. This is the
fitnah or tribulation that he suffers. The grave is the first stage of
trial and test and if one is saved from its punishment, what comes
afterwards is easy.

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•

The punishment of the grave or its pleasure is a reality
established from the Qur’ân and authentic sunnah. Allâh  says
in the Qur’ân:

[Then why do you not (intervene) when (the soul of a dying
person) reaches the throat?

And you at the moment are looking on,

But We (i.e. Our angels who take the soul) are nearer to him
than you, but you see not,

Then why do you not, if you are exempt from the reckoning and
recompense (punishment, etc.),

Bring back the soul (to its body), if you are truthful?

Then, if he (the dying person) be of the Muqarrabûn (those
brought near to Allâh),

(There is for him) rest and provision, and a Garden of delights

(Paradise).] 1

•

Our Prophet  used to seek refuge in Allâh  from the
punishment of the grave and he ordered his ummah to do so. The
affairs of the Hereafter cannot be compared to the affairs of this
world. Thus the punishment or pleasure found in the grave is not
like that which can be perceived in this world. The torment of the
grave is one of the matters of the unseen. How many people in
these graves are being tormented but we do not realize it, and how
many of their neighbours are being blessed with a door opened for
them to Paradise, but we do not realize it? What is beneath the

1 [Sûrah al-Wâqi‘ah 56:83-89]

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graves is known only to the Knower of the Unseen. The torment
of the grave is one of the matters of the unseen, and were it not for
the revelation that came to the Prophet , we would not know
anything about it.

Allâh’s Messenger  said: “Verily, the dead are punished in
their graves, and even the animals hear their screaming.” 2

Whenever ‘Uthmân bin ‘Affân  stood over a grave, he would
cry until his beard soaked. He was told: “You remember Jannah
and the Fire without weeping, but you weep when you remember
the grave.” He replied: “Indeed, I heard Allâh’s Messenger  say:

“The grave is the first of the Hereafter’s domiciles; if one passes
through it safely, what follows will be easier; and if one does not
pass through it safely what follows will be more horrible.” And I
heard Allâh’s Messenger  say: “I have never seen a dreadful view
but the grave is even more dreadful.” 3

105. Some reasons for the punishments in the grave

•

Imâm ibn al-Qayyim in his book “ar-Rûḥ” stated: “Some of
the reasons behind some people being punished in the grave is
because of their ignorance concerning Allâh, their disobedience to

Him and their committing what He prohibited. Allâh will not
punish a soul which knew Him, loved Him, adhered to what He
commanded and refrained from what He prohibited; nor will He
punish the body in which such a soul was. The punishment in the
grave and in the Hereafter is an indication of the wrath of Allâh

2 [aṭ-Ṭabarânî, Abû Nu‘aym, classified as authentic by al-Albânî in Ṣaḥîḥ al-Jâmi‘ 1965]

3 [at-Tirmidhî, classified as authentic by al-Albânî in Ṣaḥîḥ at-Targhîb wat-Tarhîb]

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upon His slave. The one who makes Allâh angry in this life and
did not repent and dies while in that state, will be punished in the
grave according to the extent he angered Allâh; some will be
punished for a short while, and others for a long time.”

•

The punishment of the grave is the result of the sins
committed by the heart, the eyes, the ears, the mouth, the tongue,
the stomach, the private parts the hands, the feet and the body as
a whole. Some of the people and for what actions of theirs will the
torture in the grave takes place, and which are reported in the ṣaḥîḥ
aḥadîth are listed as follows:

1) A person to whom Allâh  taught the Qur’ân, but he slept
and neglected it during the night and did not implement it during
the day, and slept through the prescribed prayers. 4

2) A liar who spreads lies which are carried from him in all
directions.

3) Men and women who indulge in zinâ’ (adultery).

4) One who takes ribâ (usury).

5) One who does not clean himself from traces of urine. 5

6) One whose relatives wail over him (expressing dissatisfaction
over Allâh’s decree). 6

4 [1-4 are listed in aḥadîth reported by Samurah in al-Bukhârî]

5 [al-Ḥâkim, authenticated by al-Albânî in Ṣaḥîḥ al-Jâmi‘]

6 [al-Bukhârî, Muslim]

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7) One who spreads slander among people. 7

8) A kâfir (disbeliever). 8

•

Let us be of those residents of the grave who rejoice for what
they have earned of the good they had done while living. We
should ponder over what we are doing in this life to prepare for
death, to save us from the punishment of the grave, and that which
will lead us to an eternal life. We should hasten to spend our
remaining life in performing good deeds, becoming active
worshippers, making repentance and gaining forgiveness from

Allâh . Performing good deeds will be a richly rewarding
investment for us on the Day of Judgement. We are in this life to
perform good deeds, yet we fall victim to laziness. Let us not be of
those residents of the grave who grieve for not having done good
deeds, who did not spend money in Allâh’s cause and who did not
use their time in the obedience and worship of Allâh .

106. who are Protected FROM THE TORTURE OF THE

GRAVE

Our Prophet  has informed us through various aḥadîth about
the people who will be protected from the punishment of the grave.

They are:

1) A shahîd (martyr). 9

2) A person who stands guard in the battle for Allâh’s cause. 10

7 [al-Bukhârî, Muslim]

8 [al-Bukhârî, Muslim]

9 [at-Tirmidhî, Ibn Mâjah, Aḥmad, authenticated by al-Albânî in Ṣaḥîḥ al-Jâmi‘ 5182]

10 [at-Tirmidhî, Aḥmad, Abû Dâwûd, authenticated by al-Albânî in Ṣaḥîḥ al-Jâmi‘ 4562]

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3) A person who dies because of abdominal disease. 11 This
reward will be for those who do not despair upon their sickness,
but rather persevere through it and hope for the reward from Allâh

.

4) A person reciting Sûrah Tabârak (Sûrah al-Mulk) regularly. 12

This ḥadîth and others which carry the same meaning prove that
those who regularly recite Sûrah al-Mulk and apply what is in it,
will be rescued from the punishment in the grave.

Ibn Mas‘ûd  said: “(Angels) will come to a man in his grave;
they will come to his feet and his feet will say: ‘You have no power
over us; he used to recite Sûrah al-Mulk’. Then they will come to
his chest or his stomach and it will say: ‘You have no power over
me; he used to recite Sûrah al-Mulk’. Then they will come to his
head and it will say: ‘You have no power over me; he used to recite

Sûrah al-Mulk’. So it is the mâni‘ah (protector) that protects
against the punishment of the grave and it is referred to in the

Torah as Sûrah al-Mulk; whoever recites it by night has done a
great deal and has done well”. 13

5) A Muslim who dies on the day or night of Friday. 14

6) A person who avoids major sins.

11 [at-Tirmidhî, authenticated by al-Albânî in Aḥkâm al-Janâ’iz]

12 [al-Ḥâkim, authenticated by al-Albânî in Ṣaḥîḥ al-Jâmi‘ 3643]

13 [Mustadrak al-Ḥâkim 3839, ṣaḥîḥ by adh-Dhahabî in Talkhîṣ and classed as ḥasan by al-Albânî in Ṣaḥîḥ

Targhîb 1475]

14 [at-Tirmidhî, Aḥmad, verified as ḥasan by al-Albânî in Ṣaḥîḥ al-Jâmi‘ 5773]

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• And Allâh  says:

[Verily, those who say: “Our Lord is (only) Allâh,” and thereafter
istaqâmû (i.e. stood firm and straight on the Islamic faith of
monotheism by abstaining from all kinds of sins and evil deeds
which Allâh has forbidden and by performing all kinds of good
deeds which He has ordained), on them shall be no fear, nor shall
they grieve.] 15

May Allâh  save us from the trials of the grave. Âmîn.

15 [Sûrah al-Aḥqâf 46:13]

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110.

The deeds of a person

201

111. D eeds for which rewards wil continue

203
after death

112.

Deeds that benefit the dead

205

110. The DEEDs of a person

•

The life span of a Muslim is short, and a person’s deeds are
sealed at his death. Nothing that takes place after that can affect
his records. The exception to the above rule is that anything good
or bad that takes place after a person’s death, to which he
contributed in any manner during his lifetime, will appear in his
records equal in proportion to his contribution. Allâh  says in
the Qur’ân:

[And that there is not for man except that [good] for which he
strives.] 1

•

The deeds a person does during his lifetime can benefit him
or can cause him punishment in the Hereafter. Allâh  says in the

Qur’ân:

1 [Sûrah an-Najm 53:39]

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[And that is Paradise which you are made to inherit for what you
used to do.] 2

And,

[This (punishment) is because of that (evil) which your hands
have sent before you. And certainly, Allâh is never unjust to (His)

slaves.] 3

And,

[And truly you have come unto Us alone (without wealth,
companions or anything else) as We created you the first time.

You have left behind you all that which We had bestowed on
you.] 4

This means: “All means and resources which the people had
on earth will become non-existent except for their good and bad
deeds. These deeds will indeed be the resource/provision of the

Hereafter. All blessings and punishments of the Hereafter will be
based on this currency, i.e. the deeds. On that Day, only deeds will
offer benefit and only deeds will offer loss. Everything besides one’s
deeds, such as family and children, wealth and property, friends
and followers will be of no value on that fateful Day.” 5

•

So, it is the duty of a Muslim to utilize what Allâh  has
granted him in this life to gain the benefit of the Hereafter, for

Allâh  says in the Qur’ân:

2 [Sûrah az-Zukhruf 43:72]

3 [Sûrah Âli ‘Imrân 3:182]

4 [Sûrah al-An‘âm 6: from verse 94]

5 [Tafsîr as-Sa‘dî]

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[But seek, with that (wealth) which Allâh has bestowed on you,
the home of the Hereafter, and forget not your portion of legal
enjoyment in this world, and do good as Allâh has been good to
you, and seek not mischief in the land.] 6

This means, “seek the rewards in the Hereafter (Paradise) by
utilizing what Allâh  has granted you in this life”. It is like saying,

“Do not leave all your wealth behind to be used for your funeral.”

111. Deeds for which rewards will continue after
death

•

A Muslim may continue to earn rewards for certain things
that he initiated in his lifetime, even after his death. Whatever he
has left behind him and which reaches him, are righteous deeds,
continuous charities etc. as stated by Allâh ,

[Indeed, it is We who bring the dead to life and record what they
have put forth and what they left behind, and all things We have
enumerated in a clear register.] 7

Prophet  said: “After the death of a person his actions stop,
except three things that he leaves behind: first, continuous charity;
second, a knowledge (of Islam) from which some benefit may be
obtained; third, a righteous child who makes du‘â’ for him.” 8

Prophet  said “… a righteous child who will pray for him,”

because the righteous child is more likely to have his du‘â’

answered than a child who is not righteous, even though everyone

6 [Sûrah al-Qaṣaṣ 28: from verse 77]

7 [Sûrah Ya Sîn 36:12]

8 [Muslim]

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is required to make du‘â’ for his parents. But if the child is
righteous then his du‘â’ for his parents is more likely to be
answered. A righteous child is considered to be part of the parent’s
earnings. Parents will benefit from whatever righteous deeds their
children do, without decreasing the reward of their children’s good
deeds. The duty of a child towards his parents after their death is
to supplicate Allâh for them, ask Allâh to forgive them and bestow

His mercy upon them.

Regardless of all the property and family a person has, he
leaves it all behind and none of it will avail him except the prayers
from his family and whatever of his wealth he has kept for
continuous charity etc. One’s family may or may not pray for him,
and the wealth which he once possessed cannot avail him in any
way once he is in his grave – except for the portion he kept for
himself, for his Hereafter; and it will be part of the deeds which
shall accompany him in his grave. The rest of his property, no
matter how much or little it may be, will only go to his inheritors.

So, the good deeds that are rewardable for a Muslim after his death
are deeds such as beneficial knowledge, a righteous child who prays
for him, continuous charity like a Masjid that he built, as long as
its benefit exists; teaching the Qur’ân to another person, a house
he built for public use, a water fountain that he provided free for
people, or a charity that he gave during his life while he was in
good health etc.

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112. Deeds that benefit the dead

•

It is recommended that righteous Muslims who knew the
deceased well and were among his or her neighbours should testify
to others about the good qualities of the deceased. Though the
following ḥadîth specifies four Muslim witnesses, other aḥadîth
have mentioned three and even two witnesses.

Allâh’s Messenger  said: “For any Muslim who dies and four
of his close neighbours testify that they have known him to be
good, Allâh, the Blessed, the Highest says, ‘I have accepted your
testimony and forgive him for what you do not know (about
him).’” 9

•

Supplication of a Muslim for the deceased, if the conditions of
acceptance are fulfilled, is answered. Allâh  says in the Qur’ân,

[And those who came after them say: ‘Our Lord! Forgive us and
our brethren who have preceded us in Faith, and put not in our
hearts any hatred against those who have believed. Our Lord!

You are indeed full of kindness, Most Merciful.’] 10

Prophet  said, “The supplication of a Muslim for his brother
in his absence is answered; by his head is an appointed angel;
everything that he supplicated for his brother with good, the
appointed angel with him says, ‘Âmîn and for you with same.’” 11

9 [Aḥmad and authenticated by al-Albânî in Aḥkâm al-Janâ’iz]

10 [Sûrah al-Ḥashr 59:10]

11 [Muslim, Aḥmad, Abû Dâwûd]

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When the Prophet  finished burying someone who had died,
he would stand over him and say:

“Pray for forgiveness for your brother, and ask that he may
be made steadfast, for even now he is being questioned.” 12

•

When Muslims perform the janâzah prayer for their deceased
brother, they are granted intercession for him. The more the
number of Muslims who join in the prayer, the more beneficial it
is for the deceased.

Allâh’s Messenger  said: “Whenever a (Muslim) person
dies, and a group of (Muslim) people pray janâzah for him, they
are granted intercession for him.” 13

•

Also, most of the supplication in the funeral prayer is for the
dead (person) and seeking forgiveness for him.

Ibn al-Qayyim
said: “The fact that the dead benefit from
du‘â’s is indicated by the consensus of the ummah on offering du‘â’

for him during the janâzah (funeral) prayer, hence we know that
du‘â’ benefits the deceased. This is supported by many aḥadîth and
is in fact is the whole point of praying for the deceased. The same
applies to making du‘â’ for him after the burial, and making du‘â’

for him when visiting his grave.” 14

•

When we make istighfâr (asking forgiveness) on behalf of our
deceased parents, grandparents and great-grandparents asking

12 [Abû Dâwûd 3221]

13 [an-Nasâ’î, verified as ḥasan by al-Albânî in Ṣaḥîḥ al-Jâmi‘]

14 [ar-Rûḥ 118, 119]

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Allâh  to forgive their sins and keep them in comfort and
happiness, we would be of those who appreciate and return favours.

They may have made a lot of du‘â’s for us and our well-being
during their lifetime. Prayers for forgiveness offered by both sons
and daughters of the deceased bring great benefits, as the Prophet

 said:

“A man’s status will be raised in Paradise and he will ask,

‘How did I get here?’ He will be told, ‘By your son’s du‘â’s asking
forgiveness for you.’” 15

The most important thing that will benefit the parent after his
death are his childrens’ du‘a’s that ask for forgiveness and mercy
for him, for Paradise and salvation from the Fire, and other
meaningful du‘â’s.

•

Parents will benefit from whatever righteous deeds their
children do, without decreasing the reward of their children’s good
deeds. A righteous child is considered to be part of the parent’s
earnings.

Shaykh al-Albânî
said: “Whatever righteous deeds the
righteous son does, his parents will have a reward like his, without
it detracting from his reward in the slightest, because their child is
part of their striving and earning. Allâh  says:

[And that man can have nothing but what he does (good or
bad)]. 16

15 [Ibn Mâjah, Ṣaḥîḥ al-Jâmi‘ aṣ-Ṣaghîr]

16 [an-Najm 53:39]

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The Messenger of Allâh  said: “The best that a man can
benefit from is that which he earns, and his son is also part of his
earnings.” 17

•

A deed that may reach the deceased is ṣadaqah (charity) given
on his behalf by his children, because ‘Â’ishah  reported that a
man said to the Prophet :

“My mother has passed away, and if she could have spoken,
she would have given something in charity. Will she receive a
reward if I give something on her behalf?” He said, “Yes.” 18

•

Prophet  had mentioned five ways to benefit our parents
after their death. They are as follows:

1) Invoke Allâh for them.

2) Supplicate for their forgiveness.

3) Fulfil their promises (to others) after their death.

4) Maintain the ties of kinship that one has through them.

5) And honour their friends. 19

•

Other deeds that may also benefit the deceased are Ḥajj and

‘Umrah on their behalf, after the living person has first performed

Ḥajj and ‘Umrah on his or her own behalf.

17 [Abû Dâwûd, 2/108; an-Nasâ’î, 2/211, narrated and classified as ḥasan by at-Tirmidhî, 2/287 - Aḥkâm
al-Janâ’iz, p. 216, 217]

18 [al-Bukhârî, Fatḥ 1388]

19 [Abû Dâwûd]

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The Messenger of Allâh  heard a man saying “Labbayka ‘an

Shubrumah” (At your service, O’ Allâh, on behalf of Shubrumah).

The Messenger of Allâh  said, “Who is Shubrumah?” He said,

“A relative of mine.” The Prophet  said, “Have you ever done

Ḥajj before?” He said, “No.” he said, “Do this Ḥajj for yourself,
then do Ḥajj on behalf of Shubrumah.” 20

•

Fasts missed by the deceased, either from Ramaḍân or from a
vow (naḍr) may be done on his behalf by his waliyy (close
relative/guardian).

‘Â’ishah  reported that Allâh’s Messenger  said: “Whoever
dies while he has a fasting to fulfil (as a vow), his waliyy should
fast for him.” 21

•

Paying the debts of the deceased is also one of the best ways
his family can help him. Anyone may cover the debts of a dead
person whether they are relatives or not. Furthermore, the payment
of outstanding debts can benefit the dead by relieving them some
of the punishment which was due to their negligence in repaying
them. It must be done before the distribution of any inheritance,
even if it exhausts the entire amount.

May Allah makes of us those who avoid all types of wrong
and evil which Allâh  and our Prophet  told us to avoid, and
may we not delay or postpone doing good deeds since we do not
know when death will come. Âmîn.

20 [Abû Dâwûd, 1811; Ibn Mâjah, 2903 – this version was narrated by him. The ḥadîth was classified as
ṣaḥîḥ by al-Albânî in Irwâ’ al-Ghalîl, 4/171]

21 [al-Bukhârî, Muslim]

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107.

Types of ending

181

108. S igns of a good end

182

109. S igns of a bad end

194

107. TYPES OF ENDING

•

This worldly life consists of numerous dwellings for man. Yet
in the Hereafter, there are only two places of destination: Paradise
and Hell. Likewise, one’s ending can only be categorized as two: a
good ending and a bad end ending. Ḥusn al-khâtimah means “a
good ending” and sû’ al-khâtimah means “a bad ending”. These
terms do not refer to what a person has been doing all his life or
how they appeared in the sight of others, but rather it refers to
their state when they finally leave this world. The final state of a
person at the time of death is what truly matters in the Hereafter.

Prophet  said; “Indeed, a man will perform the deeds of the
people of Paradise, as it appears to people, yet he is from the people
of the Hell-Fire. And indeed a man will perform the deeds of the
people of Hell-Fire, as it appears to the people, yet he is from the
people of Paradise.” 1

1 [al-Bukhârî, Muslim]

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The Companions
always remained concerned,
primarily about how they would be viewed by Allâh regarding their
actions. ‘Umar ibn al-Khaṭṭâb  who was one of the closest
companions of the Prophet  would often say: “Have I been
regarded (by Allâh) as a hypocrite? He would ask if his name was
included in the list of hypocrites that was given to Huzaifah  by
the Prophet . He was constantly worried despite having to his
credit so many acts of worship and so many conquests. ‘Umar 
knew that it is the inner dimensions of a person that matters and
not the actions; and that one should perfect the former.

108. SIGNS OF A GOOD END

•

A person who dies with a good ending (ḥusn al-khâtimah) is
re-assured by the angels that good awaits him. He died with faith
in Islam and his good deeds will benefit him all the more. A good
end means that a person was guided before his death to keep away
from that which angers Allâh , to repent from his sins, to focus
on doing acts of worship and good deeds; and then he died in this
good state. If Allâh wishes good for someone, He guides him to
perform good deeds when He is about to take his life. One of the
indications of this is the narration of Anas ibn Mâlik  who said:

The Messenger of Allâh  said:

“When Allâh wills good for His slave, He uses him. They said,

“How does He use him?” He said, “He guides him to do good
deeds before he dies.” 2

2 [Aḥmad 11625, at-Tirmidhî 2142, classified as ṣaḥîḥ by al-Albânî in Silsilah aṣ-Ṣaḥîḥah 1334]

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A man asked, “O’ Messenger of Allâh! Are the people of

Paradise known from the people of the Fire? He replied, “Yes”. The
man then said, “Why then do people do good deeds? He replied,

“Everyone will do the deeds which he was created to do or he will
do the deeds made easy for him to do.” 3

When Allâh  wills good for a person, He gives him the
ability to perform acts of goodness for his dîn before he dies. These
actions will then be a means of acceptance for the individual in the
sight of Allâh  and thus he will leave this world with a good end.

•

A good end comes only to those who are both inwardly and
outwardly upon the straight path, and an evil end comes to those
who are corrupt and sinful, remaining so until they die without
repenting. One who is upon the straight path but regresses by
straying away from it and committing sins will also have an evil
end.

Ibn Kathîr
said: “People who are righteous inwardly and
outwardly and whose actions coincide with their words, Allâh
willing, will not have an evil way to end their lives; and never was
this reported about anyone before. It is only those who are evil
inwardly and outwardly; those who are daring and indulge in major
sins and who are frequent in committing minor sins; this type of
people, who are used to this practice will continue to do so until
they die without repenting.”

•

In this world, a person’s actions are considered as good or bad
based on how he is perceived by other people and another person’s

3 [al-Bukhârî]

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actions are considered evil based on how he is viewed by others.

However, there is something hidden inside the individual that
eventually overcomes him at the time of death, which is why our

Prophet  said that what is really taken into consideration is the
final state of an individual at the time of death.

Prophet  said: “Do not be delighted by the action of anyone
until you see how he ends up.” 4

This is why our right predecessors
feared their ends
because no one knows how his life will end and in what state he
will depart. We can never tell if a person is of the people of Paradise
or of the Fire based on his good or bad deeds, as we do not know
what his final action before his death will be. Instead, we should
hope for Allâh’s mercy for him and fear for him because of his
actions. We do not know what has been destined for him at the
time of death as regards to repentance. Hence, we should pray and
hope that something good has been destined for him at the time of
his death. We should also pray for a death in the state of Islam for
ourselves too.

•

Allâh  tests His servant even as he draws his last breath.

Life and death are a test to see who would strive to be the best in
deeds. It is only the fear of Allâh , the love for Allâh  and a
strong îmân which will protect a believer during this traumatic
experience; and he successfully completes his test on earth – by

4 [Aḥmad, ibn Abî ‘Asim in as-Sunnah 347/353, ṣaḥîḥ by al-Albânî in aṣ-Ṣaḥîḥah 1334]

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living and dying in a state pleasing to the Creator. Allâh  says in
the Qur’ân:

[(He) who created death and life to test you (as to) which of you
is best in deed - and He is the Exalted in Might, the Forgiving.] 5

The signs of a good end that appear to the dying person, are
those that give him the glad tidings as he is dying, that Allâh  is
pleased with him, as Allâh  says in the Qur’ân:

[Indeed, those who have said, ‘Our Lord is Allâh’ and then
remained on a right course - the angels will descend upon them,

(saying), ‘Do not fear and do not grieve but receive good tidings
of Paradise, which you were promised.’] 6

These glad tidings come to the believers when they are dying,
as indicated by the ḥadîth from the Mother of the Believers

‘Â’ishah , who said:

“The Messenger of Allâh  said: ‘Whoever loves to meet

Allâh, Allâh loves to meet him, and whoever hates to meet Allâh,

Allâh hates to meet him.’ I said, ‘O’ Prophet of Allâh, do you mean
hating death, for all of us hate death?’ He said, ‘It is not like that;
but when the believer is given the glad tidings of the mercy and
pleasure of Allâh, and His Paradise, he loves to meet Allâh; and
when the kâfir is given the tidings of the wrath and punishment of

Allâh, he hates to meet Allâh, and Allâh hates to meet him.’” 7

5 [Sûrah al-Mulk 67:2]

6 [Sûrah Fuṣṣilat 41:30]

7 [al-Bukhârî, Muslim]

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Imâm an-Nawawî الله هحم ر said: “What this ḥadîth means is that
the love and hate that are referred to here are those that happen
when one enters the stage in which repentance is not accepted,
where the dying person is told of his situation and he is shown his
destiny.”

A good end is when one (a Muslim) dies while fasting,
performing Ḥajj, praying; while in jihâd i.e. when he dies while
doing a righteous deed. There are certain signs, which indicate the
good end of a dying person, which the scholars have derived from
the texts which speak of it. If any person dies with one or more of
these signs, then that is glad tidings for him/her. Some of them are
the signs on the face or body of the deceased; contentment or
satisfaction at the time of death, evidenced by a smile on the face
of the person regardless of the way in which he has died in; his
raised index finger; or the shine on his face from hearing glad
tidings from the Angel of Death. But even if we see the good signs
it is not permissible for humans to designate certain people as being
of the people of Paradise because these are matters of ghayb

(unseen) which only Allâh  knows best.

The signs of a good ending include the following:

1. Pronouncing the shahâdah at the time of death.

Prophet  said: “A person whose last words are ‘Lâ ilâha ill-

Allâh’ (There is none worthy of worship in truth except Allâh) will
enter Paradise.” 8

8 [Abû Dâwûd, al-Ḥâkim, classified as ḥasan by al-Albânî – Aḥkâm al-Janâ’iz]

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2. Sweating of the forehead at the time of death.

Al-Buraydah ibn al-Husayb  said: “I heard the Messenger of

Allâh  say, “The believer dies with sweat on his forehead.” 9

3. Death on the night or day of Jumu‘ah.

The Messenger of Allâh  said: “There is no Muslim who dies
on the day of Friday or the night of Friday, but Allâh will protect
him from the trial (fitnah) of the grave.” 10

4. Dying as a fighter while striving for the sake of Allâh (fî
sabîlillâh). Allâh  says in the Qur’ân:

[And never think of those who have been killed in the cause of

Allâh as dead. Rather, they are alive with their Lord, receiving
provision. Rejoicing in what Allâh has bestowed upon them of His
bounty, and they receive good tidings about those [to be martyred]

after them who have not yet joined them – that there will be no
fear concerning them, nor will they grieve. They receive good
tidings of favour from Allâh and bounty and (of the fact) that Allâh
does not allow the reward of believers to be lost.] 11

5. One of the best examples indicating a good end is to die while
on a military expedition for the cause of Allâh .

Prophet  said: “Whoever is killed for the sake of Allâh is a
martyr, and whoever dies for the sake of Allâh is a martyr.” 12

9 [Aḥmad, at-Tirmidhî, an-Nasâ’î, classified as authentic by al-Albânî – Aḥkâm al-Janâ’iz]

10 [Aḥmad, at-Tirmidhî, classified as ṣaḥîḥ by al-Albânî – Aḥkâm al-Janâ’iz]

11 [Sûrah Âli ‘Imrân 3:169-171]

12 [Muslim]

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The Messenger of Allâh  said: “A martyr (shahîd) is awarded
seven favours by Allâh; he is forgiven by the first gush of blood,
shown his position in Jannah, protected from the torment of the
grave, saved from the great fear (on the Judgement Day), adorned
with the adornments of faith (îmân), married to al-Ḥûr al-‘Ayn

(fair women of Jannah), and allowed to intercede for seventy of his
relatives.” 13

6. Dying while defending one’s religion, one’s wealth, household
or one’s life.

Prophet  said: “Whoever is killed defending his wealth is a
martyr; whoever is killed defending his household is a martyr;
whoever is killed defending his religion is a martyr; whoever is
killed in self-defence is a martyr.” 14

7. Dying guarding the Muslims’ frontiers for the sake of Allâh.

The Messenger of Allâh  said: “Guarding the borders of

Islam for one day and one night is better than fasting and praying
at night for a whole month, and if he dies (while performing this
duty), he will go on receiving the reward for this great deed and he
will be provided with provisions (continually), and he will be
spared from the questioning in the grave.” 15

8. One of the signs indicating that the person died whilst having
a good end is dying when or immediately after performing a

13 [at-Tirmidhî, Aḥmad, classified as authentic by al-Albânî – Aḥkâm al-Janâ’iz]

14 [at-Tirmidhî, Aḥmad, classified as authentic by al-Albânî – Aḥkâm al-Janâ’iz]

15 [Muslim]

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righteous deed in obedience to Allâh  (i.e. this should be the last
thing one did).

Prophet  said: Every servant (‘abd) will be resurrected upon
the same thing upon which he died.” 16

Prophet  said “Whoever says ‘Lâ ilâha ill-Allâh’ seeking the

Countenance of Allâh thereby, and that is the last of his deeds, will
enter Paradise; whoever fasts one day seeking the Countenance of

Allâh, and that is the last of his deeds will enter Paradise; whoever
gives charity seeking the Countenance of Allâh, and that is the last
of his deeds will enter Paradise.” 17

9. To die in the state of iḥrâm which entitles the person to a
great reward.

Prophet  said about the companion who died as a result of
his she-camel kicking him whilst in the state of iḥrâm (for either

Ḥajj or ‘Umrah): “Wash him with water and (the leaves of) the lote
tree, and shroud him with two sheets and do not cover his head for
he will be resurrected on the Day of Resurrection saying the
ṭalbiyah”.

10. A good indication of a good ending is when righteous Muslims
who knew the deceased well and were among his neighbours,
testify to others about the good qualities of the deceased. This is
also a means of encouraging others to do good deeds. Prophet 

16 [Muslim]

17 [Aḥmad, classified as authentic by al-Albânî – Aḥkâm al-Janâ’iz]

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encouraged this practice and pointed out that such praise is of
benefit to the dead person.

Once when some Muslims passed by a funeral, they praised
the deceased in a good way. Upon hearing them, Prophet  said,

“It has become binding”. Then they passed by another funeral and
they described the dead person as having bad qualities. So Prophet

 said, “It has become binding”. Then, ‘Umar bin al-Khaṭṭâb 
asked, “What has become binding?” He  answered, “This one
you praised in a good way, so Paradise has become binding for
him. And this one you evaluated as being bad, and so the Fire
became binding for him; You are Allâh’s witnesses on His earth.”18

11. To die because of any one of these diseases. They are:

1) Plague.

Prophet  said: “The plague is martyrdom for every

Muslim.”19

Also ‘Â’ishah , wife of the Prophet  said: “I asked the

Messenger of Allâh  about the plague, and he told me that it is a
punishment that Allâh sends upon whomsoever He wills, and that

Allâh has made it a mercy for the believers, for there is no one who
stays in his land at the time of a plague, bearing that with patience
and seeking Allâh’s reward, knowing that nothing will befall him
but that which Allâh has decreed for him; but he will be given a
reward like that of a martyr.” 20

18 [al-Bukhârî, Muslim]

19 [al-Bukhârî, Muslim]

20 [al-Bukhârî]

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2) Diseases of the stomach.

Prophet  said: “He who is killed by (disease in) his abdomen
will not be tortured in his grave.” 21

Prophet  said: “He who dies of a stomach disease is a
martyr.” (i.e. he will be given a reward equal to that of a fight
martyr) 22

3) Pleurisy (inflammation of the membrane around the
lungs).

Prophet  said: “The martyrs other than those being killed in

Allah’s cause are of seven (kinds): the one who dies because of
plague is a martyr, the one who dies by drowning is a martyr, the
one who dies because of pleurisy is a martyr, the one who dies
because of abdominal diseases is a martyr, the one who dies because
of burns is a martyr, the one who dies under a collapsed building
is a martyr, and the (Muslim) woman who dies with a child in her
womb is a martyr.” 23

“Al-Maṭ‘ûn is the one who dies of the plague. The one who
drowns is a martyr if his journey was for a permissible purpose.

The one who dies of pleurisy – this refers to pain in a person’s
side, the pain of which ceases at the time of death. One of its signs
is pain under the ribs and difficulty in breathing, along with
constant fever and coughing. It is more common in women,

21 [Aḥmad, an-Nasâ’î, classified as authentic by al-Albânî – Aḥkâm al-Janâ’iz]

22 [Part of the next ḥadîth]

23 [Aḥmad, Abû Dâwûd, an-Nasâ’î, classified as authentic by al-Ḥâkim, adh-Dhahabî, and al-Albânî –

Aḥkâm al-Janâ’iz]

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according to al-Qârî. Al-Mabṭûn (the one who dies of a stomach
disease) refers to diarrhoea or dropsy or pain in the stomach. The
one who is burned to death refers to one who dies in a fire. The
one who dies beneath a collapsed building – this refers to being
crushed to death by a falling wall and the like. The woman who
dies in pregnancy – al-Khaṭṭâbi said: ‘What this means is if she
dies with a child in her womb.’” 24

4) Tuberculosis.

Prophet  said: “Being killed for Allah’s cause is a martyr,
dying because of delivery is martyrdom (for any Muslim woman),
death by burning is martyrdom, death from drowning is
martyrdom, death by tuberculosis is martyrdom and death by
abdominal disease is martyrdom.” 25

With regard to dying as a martyr, the status of martyrdom is
a special status before Allâh , and not everyone who dies of
sickness attains it, even if he is one of the righteous close friends
of Allâh .

12. A woman dying as a result of childbirth or when she is
pregnant.

Prophet  said, “A woman who dies with a child in her womb
is a martyr.” 26

24 [‘Awn al-Ma‘bûd, Sharḥ Sunan Abû Dâwûd]

25 [aṭ-Ṭabarânî in al-Awsaṭ, classified as ḥasan by al-Albânî – Aḥkâm al-Janâ’iz]

26 [Abû Dâwûd]

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‘Ubâdah ibn aṣ-Ṣâmit  said: The Messenger of Allâh  told
us about the martyrs and mentioned among them, “A Muslim
being killed (in battle) is a martyr, dying from plague is
martyrdom, and a woman’s death because of the child in her womb
is martyrdom, and her child will drag her by its umbilical cord to

Paradise.” 27

13. Death by drowning, or from being crushed by a collapsing
building.

Prophet  said: “The martyrs are five types: the one who dies
of plague, the one who dies of a stomach disease, the one who
drowns, the one who dies under a collapsed building, and the one
who is martyred for the sake of Allâh. 28

14. Death by burning.

Shaykh ibn ‘Uthaymîn الله هحمر explained: “Everyone who dies
by fire and is a Muslim is one of the martyrs, because the Prophet

 said: ‘the one who is burned to death is a martyr.’ But we cannot
specifically say that so and so is a martyr because he died by
burning, because our knowledge of such matters is limited. Rather
we say in general terms that everyone who dies by burning is a
martyr.” 29

27 [Aḥmad, an-Nasâ’î, classified as authentic by al-Albânî – Aḥkâm al-Janâ’iz]

28 [al-Bukhârî, Muslim]

29 [Majmû‘ Fatâwâ ibn ‘Uthaymîn (25/448)]

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15. He who is killed by a tyrannical, oppressive ruler as a result
of him discharging obligation of enjoining good and forbidding
wrong (al-‘amr bil-ma‘ruf wan-nahî ‘anil-munkar) is a martyr.

The Messenger of Allâh  said: “The chief of all martyrs is

Ḥamzah, and a man who stands before an unjust ruler,
commanding and forbidding him, and so he (the ruler) kills him.”30

•

These were some signs of a good end, some of which are seen
by the dying person as he is dying, and some which may be visible
to other people. But we cannot be certain that a specific person is
one of the people of Paradise unless the Prophet  testified that he
will go to Paradise, such as the four rightly guided Caliphs (al-

Khulafâ’ ar-Râshidûn). We ask Allâh  to bless us and grant us a
good end to our lives.

109. SIGNS OF A BAD END

A bad ending (sû’ al-khâtimah) comes to those who are
corrupt and sinful, remaining so until they die without repenting.

A bad ending is when one dies while abandoning prayer, visiting a
sorcerer, while drunk or committing forbidden acts. The fear of a
bad ending of one’s life should be present in front of one’s eye for
every moment of his life, for fear induces the person to work
towards righteousness (i.e. do good deeds).

30 [al-Ḥâkim, classified as authentic by al-Albânî in aṣ-Ṣaḥîḥah]

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Some of the causes for a bad ending are:

1) Corrupt beliefs.

Even though a person performs good deeds, even renounces
the world in piety, some of his beliefs may be false. He is convinced
that his beliefs are true and correct. It doesn’t cross his mind that
he may be in error. This discovery is only made when sakarât al-
mawt (stupor, pangs of death) reaches him. And though he may
be upon the truth in some of his beliefs due to his opinions, his
falsehood will overcome him. His good deeds are of no benefit to
him. Without correct belief which is based upon the teachings of
the Qur’ân and sunnah, nothing will benefit him. Allâh  says in
the Qur’ân,

[Say, (O’ Muḥammad ), “Shall we (believers) inform you of the
greatest losers as to [their] deeds? (They are) those whose effort is
lost in worldly life, while they think that they are doing well in
work.”] 31

2) Persistence in acts of disobedience.

The person who persists in sin will accustom his heart to sinful
acts and they will become natural to him. All such deeds that are
done habitually and consistently throughout our lives will come to
us at the time of death. If we are accustomed to righteousness and
obedience and the doing of good deeds, it will be in this state of
mind that we die. And if we have accustomed ourselves to a life of
sin or persisted in certain sinful acts, these acts will fill our minds

31 [Sûrah al-Kahf 18: 103/4]

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at death. If this occurs, if these acts of disobedience overcome our
thoughts due to the active role they played in our lives, we will
have a bad ending to our lives. We know from the sunnah that a
person should be encouraged to say “lâ ilâha ill-Allâh” when we
are dying, but some will be unable to say this.

3) Deviation from the straight path.

The person who possesses the correct belief and is upon the
straight path but then leaves it, will cause himself to have a bad
ending to his life. A person may know the truth and live in
accordance with it for some time. But then he follows the shayṭân
when he commands him to reject faith. Allâh  says in the Qur’ân,

[(The hypocrites are) like the example of Satan when he says to
man, “disbelieve.” But when he disbelieves, he says, “Indeed, I am
disassociated from you. Indeed, I fear Allâh, Lord of the worlds.”

So the outcome for both of them is that they will be in the Fire,
abiding eternally therein. And that is the recompense of the
wrong-doers.] 32

4) Deterioration of faith.

Deterioration of faith begins in this way. A Muslim feels
himself sufficient in his knowledge and fails to see his weaknesses.

Slowly he loses even the knowledge that he has because he fails to
put it into practice. He neglects the sunnah and perhaps feels the
spiritual path of faith is sufficient for him. Practical affairs for
which we take guidance from the sunnah such as, how to eat and

32 [Sûrah al-Hashr 59:16/7]

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sleep, how to pay zakâh etc. become unimportant to him. Though
spiritual worship is rewarded, often the practical deeds are of more
benefit to a Muslim in life and may be of greater reward. For
example, scholars are of the opinion that the recitation of the

Qur’ân is rewarded, although seeking knowledge is of greater
reward. Recitation without knowledge and practical application is
fruitless. Allâh  says in the Qur’ân,

[The example of those who were entrusted with the Torah and
then did not take it on is like that of a donkey who carries
volumes [of books]. Wretched is the example of the people who
deny the signs of Allâh. And Allâh does not guide the
wrongdoing people.] 33

5) Weakness in faith.

The definition of faith in Islam is: A belief in the heart
supported by words from the tongue and actions of the body.

However, faith, to many people is just a matter of the heart: an
inner belief. The Islamic faith, on the other hand, consists of much
more. Faith in Islam cannot simply be an inner belief nor just mere
words by the tongue. It must be backed by deeds. This is where
many Muslims fail in faith.

We cannot simply hope for Paradise; we must work for it. We
must pass many trials and tests in order to obtain it. If our actions
do not convey all that we carry in our hearts and voice with our
tongue, our faith is weak and therefore deficient. Many a time

33 [Sûrah al-Jumu‘ah 62:5]

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weakness in faith is caused by one’s love for the dunyâ, the worldly
life. Sometimes the love for dunyâ can become so excessive
eventually causing one’s faith to become so weak, that one lives for
this world only, dreading death as it marks the end of the
enjoyment of the worldly life that he loves so much. If sakarât al-
mawt reaches him whilst in this state, he will find himself having
doubts about faith and can have a bad end.

Sometimes believing practicing Muslims fall into innovation
in religion or attach themselves to one of the sects whose followers
claim to be Muslim in spite of some of their beliefs being of kufr

(disbelief). This is all the more reason to seek authentic Islamic
knowledge so that we avoid falling into such falsehood, while
believing that we are on the right path.

There are some signs indicating a bad end and we seek refuge
in Allâh  from them. Some of them are signs on the face or body
of the deceased, like a frown, darkness or blackness that results
from having the Angel of Death giving him the bad news of Allâh’s
anger. But we cannot be sure, for sometimes, the body of the
deceased person may undergo changes that result in a repulsive
look, such as the blackness of the face or the like of it. These marks,
however, should not be taken as certain evidence of his evil deeds
or bad end, since they may have been caused by disease or by other
factors.

Some of the signs of a bad end are:

1. Dying in the state of disbelief (shirk).

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Allâh’s Messenger  said: “He who dies joining none with

Allâh (in worship) enters Jannah. And he who dies joining
anything with Allâh will enter the Fire. 34

2. Dying while doing a prohibited or an act of disobedience like
being neglectful of one’s prayers or of any other of Allâh and his

Messenger’s commands. Some examples of this is for one to die
while one is singing, listening to music, watching lewd films,
drinking alcohol or taking drugs.

Prophet  said: “Whoever dies while doing something, Allâh
resurrects him while he is still doing it.” 35

3. Refusing to say the shahâdah at the time of death.

4. Death by committing suicide.

Prophet  said: “He who commits suicide by throttling shall
keep on throttling in the Hell-Fire (forever) and he who commits
suicide by stabbing himself shall keep on stabbing himself in the

Hell-Fire (forever).” 36

5. Dying before repenting from sins.

Turning in repentance unto Allâh  from all sins is a duty
enjoined on every mature Muslim at all times, as is stated in the
words of Allâh :

34 [al-Bukhârî, Muslim]

35 [Aḥmad, al-Ḥâkim, classified as authentic by al-Albânî in aṣ-Ṣaḥîḥah]

36 [al-Bukhârî]

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[And turn to Allâh in repentance, all of you, O’ believers, that
you might succeed.] 37

Delaying repentance is one of Satan’s tricks by which he
misguides people.

6. Sudden death.

Sudden death needs to be feared because it comes to a person
all of a sudden and gives him no time (to repent); he might be
doing something evil and so his life will end on such a state.

Allâh’s Messenger  said: “A sudden death is a wrathful
take.”38

May we be of those who are blessed with a provision of good
deeds and always keep the company of the scholars and the
righteous Muslims, for we do not know when death will come upon
us. May Allâh  make our last actions like the actions of the people
of Paradise. May Allâh give us tawfîq to recognize virtue and to
follow it. May Allâh give us tawfîq to recognize evil and to abstain
from it. May Allâh accept us and use us in the service of His dîn.

May Allâh  give us a good ending. Âmîn.

37 [Sûrah an-Nûr 24: from verse 31]

38 [Aḥmad, Abû Dâwûd, classified as authentic by al-Albânî in Ṣaḥîḥ al-Jâmi‘]

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the will (Bequest)

CHAPTER 20

The will (bequest)

112.

The importance of writing the Wil

210

113.

The Islamic inheritance

212

114.

The Wil (Waṣiyyah)

213

115. I t is not permissible to include the heir in the

215

Waṣiyyah

116.

Waṣiyyah as a means of ṣadaqah al-jâriyah

216

117.

The Wil can also be for upholding Tawḥîd,

217
sunnah, good deeds

118.

Waṣiyyah to and from a non-Muslim

219

119.

Witnessing the Wil

220

112. The importance of writing the will

•

Death will come to each and every one of us; however there
are things we can do to make our passing easier for those we leave
behind. One of those things is to make sure we leave an Islamically
sound Will. Islam has placed great emphasis on both the laws of
inheritance and making a Will; thus there is compelling evidence
that every sane adult Muslim should have an Islamically acceptable

Will. It gives a person peace of mind to know that his wishes will
be carried out after his death. It helps resolve or avoid completely

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the unnecessary disputes that sometimes occur after a person’s
death.

•

Preparing a Will and being fair and just in it is a means of
accumulating good deeds and entering Paradise.

Al-Nu’mân bin Bashîr once addressed the people from the
pulpit and told them about what took place between the Prophet

 and his father, saying: “My father gave him a gift. Then my
mother, ‘Amrah bint Rawâhah, said: “I will not be satisfied until

Allah’s Messenger  is a witness to it.” So my father went to

Allah’s Messenger  and said: “I gave a gift to my son from

‘Amrah bint Rawâhah, and she told me to have you be a witness
to it, O’ Messenger of Allâh.” The Prophet  asked: “Did you give
your other children something similar?” “He replied that he had
not. So the Prophet  said: “Fear Allâh, and be just between your
children.” 1

In relation to this there is a ḥadîth even though it is ḍa‘îf as
said by al-Albânî.

The Messenger of Allah  said: “A man may do the deeds of
the people of goodness for seventy years, then when he makes his

Will, he is unjust in his Will, so he ends (his life) with evil deeds
and enters Hell. And a man may do the people of evil for seventy
years, then he is just in his Will, so he ends (his life) with good
deeds and enters Paradise.” 2

1 [Ṣaḥîḥ al-Bukhârî (2587) and Ṣaḥîḥ Muslim (1623)]

2 [Sunan Ibn Mâjah, ḍa‘îf al-Albânî 1458]

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•

Majority of Muslims are completely oblivious to the
importance of making a written Will. Those who are
knowledgeable of its importance and try to bring up this topic with
the grief stricken family members are ostracized. It’s even worse if
a family member dares touch upon this sensitive subject; they are
considered greedy and insensitive for talking about such a thing at
a time like that. This is unfortunate because the ignorant people
don’t know and don’t care about one of the few things that are
mandatory and extremely important after the death of a Muslim.

113. THE islamic inheritance

•

The Islamic inheritance refers to the rightful shares of wealth
that Allâh has appointed to the heirs. It is the heirs’ right and must
be distributed as legislated (i.e. there is no choice in this regard).

The inheritance is distributed to the heirs after the distribution of
debts and the waṣiyyah of the deceased.

•

Islam considers inheritance to be the portions of the
deceased’s wealth which the laws of inheritance (farâ’iḍ) allotted to
the heirs in accordance with Allâh’s decree in the Holy Qur’ân. It
is a means that Allâh  made for supporting the nearest kin of the
deceased. He should not deprive them of this right nor cause them
to fall into poverty after him. In the absence of close relatives, a
share is allotted to distant ones. The precise details of who inherits
and how much, without leaving the matter to human judgement
and emotion, are laid out in the Qur’ân 3 and aḥadîth.

3 [Sûrah an-Nisâ’ 4:7-12, 33, 176]

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•

The heirs to a person’s estate can take two forms. There are
the fixed share inheritors; these are those whose percentage of the
share is explicitly mentioned in Chapter 4 (Sûrah an-Nisâ’) of the

Qur’ân (for example, for the husband, half or one-fourth,
depending upon if there are children or not), and there are the
residual inheritors, who will receive the balance of the estate once
the fixed shares have been calculated. So, when an estate is divided
according to this divine system of law that is outlined in the Qur’ân
and in the traditions of the Prophet , it would be highly
rewarding in the sight of Allâh .

114. The Will (Wasiyyah)

•

The Will (waṣiyyah) is a set of instructions to be executed after
one dies. Before dying, everyone leaving behind wealth and
property may write or dictate a Will in which they may give away
up to one-third (and less than one-third is preferable) of their
wealth to those who would not inherit from them based on Islamic
inheritance laws (farâ’iḍ). This Will, known as waṣiyyah, is a set of
instructions as to what should be done after one’s death. The

Islamic Will includes both bequests and legacies, Islamic advises,
instructions and admonishments, distribution of one’s wealth,
property and monetary distributions, charity and the assignments
of rights. If one wishes to donate some of his wealth, he should
write a Will as soon as possible. The Will is acted upon after the
payment of funeral expenses and any outstanding debts and before
the remainder of the wealth is distributed among the lawful heirs.

In the Will, he can explain what he owes and what is owed to him

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of rights, such as a debt, loan and items entrusted to his care; or
rights that he is owed by other people. In this case, the Will is
obligatory to protect his wealth and to absolve himself of
responsibility.

•

According to Islamic law, wealth obtained by waṣiyyah is not
considered to be inheritance but a gift which is given to someone
according to the wishes of the deceased. If the person making the
bequest maintains a sincere intention of pleasing Allâh  through
this bequest, then it will count as ṣadaqah that will benefit him
after his death.

•

A common misconception about the preparation of a Will
prevails among some Muslims for they say that since the Qur’ân
gives clear instructions about the distribution of the wealth of a
deceased Muslim; then why prepare a written Will. The reason is
that if a person dies without a legal written Will, it is called having
died intestate. This means that the wealth will be distributed
according to the laws of the country in which the person lived and
may not be in accordance to Islamic laws. And if one is living in a
non-Muslim country, the government acts according to its own
laws in the absence of a legal written Will and there is a strong
possibility of non-compliance on this extremely important matter.

So writing the Will and giving it the power, is the only way to
ensure that one’s wealth will be distributed among his inheritors
according to the Islamic laws of inheritance.

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•

Therefore, we should prepare a written waṣiyyah to ensure
that we follow the command of Allâh . Also, this is particularly
important for people who have accepted Islam later in life.

115. It is not permissible to include the heir in the
waSiyyah

•

The waṣiyyah was instituted by Allâh  to protect the rights
of non-inheriting relatives and friends. It is not allowed to bequeath
any amount of our waṣiyyah to the legal heirs who would inherit
by Islamic law, such as parents and children (unless their mention
is necessary to uphold their right). At the same time, it should not
deprive a rightful heir of his share. However, one could include
special clauses in his Will to make sure that the heirs receive their
rightful share of the inheritance, especially in countries where the

Islamic laws of inheritance are not applicable.

•

The waṣiyyah is that which is given to someone according to
the wishes of the deceased. Islamic law allows a person to bequeath
by waṣiyyah up to 1/3 (one-third) of his or her estate to whomever
he or she wishes, providing the beneficiaries are not from amongst
those who will benefit from the remaining 2/3 (two-thirds) by
farâ’iḍ. Those who are entitled to the final two thirds of the estate
are specified in Sûrah an-Nisâ’ 4:7-12, 33, 176. This is why Prophet

 encouraged Muslims to record their Will and keep it with them,
as soon as the need arises.

When Sa‘d bin Abî Waqqâṣ asked Prophet  while he was ill,
that should he bequeath two thirds of his wealth; to which Prophet

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 said: “No.” So Sa‘d said: “Then half?” Prophet , replied: “No.”

So Sa‘d said: “Then one third?” He  answered: “One-third – and
a third is a lot”. It is better for you to leave your heirs wealthy than
to leave them impoverished and begging from the people.” 4

So, it is permissible for a person to bequeath whatever he
wishes from his wealth and to whoever he wishes; before his assets
are divided between his heirs, on the condition that it does not
exceed one-third of his wealth.

116. Wasiyyah as a means of sadaqah al-jâriyah

•

A Will helps not only the beneficiaries, but can help the
deceased person too, who may wish to set up provision for ṣadaqah
al-jâriyah or ongoing charity; an action that continues to be
rewarded even after death. Many people choose to leave this one-
third, or part of it, to charity so that their money can continue to
work for them after their death as a continuous charity. By making
the waṣiyyah, they can be assured that the charities they supported
in their life are not neglected after their death.

Prophet  was asked: “What is the best charity?” He 
answered: “It is when you give charity while you are healthy and
desirous for more, fearing poverty and contemplating riches. Do
not put it off until your soul reaches your throat and you say, ‘Such
and such should be given to so and so.’ At that time, it already
belongs to so and so.” 5

4 [al-Bukhârî, Muslim]

5 [al-Bukhârî]

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What he  meant was: Do not delay giving charity until you
feel unwell and fear that death may be approaching. Because, at
death it becomes too late, for your wealth is no longer yours, it
belongs to your inheritors.

117. The will can also be for upholding tawhîd,

Sunnah, good deeds

•

The waṣiyyah is not only about money and wealth; it can be
to explain to his family what they should do after his death in detail
so that a lot of mistakes can be avoided. He may give instructions
to his family with regard to matters having to do with his funeral,
such as who will wash him, who will offer the prayer for him and
so on. He can also instruct them to refrain from bid‘ah and
innovated matters, and to avoid wailing and other forbidden
actions, especially if he knows that they might do some of these
things. Through the bequest, he may also direct his heirs to
perform specific deeds on his behalf. It is better to make the
bequest general enough to encompass all types of righteous and
good deeds, especially those in which the benefit is most
widespread.

The Messenger of Allâh  said: “When death was
approaching the Prophet of Allâh Nûḥ , he said to his son: ‘I
will narrate to you my bequest; I command you with two things
and prohibit you from two things. I command you with ‘Lâ ilâha
ill-Allâh’ (There is none worthy of worship in truth except Allâh)

if the seven heavens and the seven earths were placed upon a scale
and ‘Lâ ilâha ill-Allâh’ was placed on the other, then ‘Lâ ilâha ill-

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Allâh’ would be heavier. If the seven heavens and the seven earths
were a closed off circle, then ‘Lâ ilâha ill-Allâh’ would be able to
break it. The second thing I command you with is ‘Subḥân Allâhi
wa bi-ḥamdihi’ (Far is Allâh from imperfection and praise is for

Him), since it is a supplication for everything, and by it the creation
is given its provision. I prohibit you from shirk and pride. (The
narrator said: I asked or someone asked): O’ Messenger of Allâh as
for shirk then we know about it, but what is pride? Is it that one
of us has sandals with two good straps? The Messenger answered:

‘No’. He asked again: ‘Is it that one of us has companions and they
sit with him?’ The Messenger again answered: ‘No’. Someone
asked: ‘O’ Messenger of Allâh, what is pride?’ He said: ‘Ridiculing
the truth and belittling the people and reviling them.” 6

•

The waṣiyyah gives a person the opportunity to help those less
fortunate. A person should take his obligations seriously and think
about who could benefit from his or her bequests. It is an
opportunity to perhaps help a poor relative who would not
otherwise qualify for a share or even to leave something to a person
of another faith, because they cannot inherit from the other two
thirds of the estate. It is also better that the bequest be for the
purpose of good deeds, such as helping the poor and needy, those
who participate in jihâd in Allâh’s cause, the building of Masâjid,

Islamic schools, charity to one’s relatives and other charitable
works. Other such deeds would be helping those who wish to

6 [Silsilah aṣ-Ṣaḥîḥah 134]

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marry and do not have the means, and those with debts and have
no means to pay them.

118. Wasiyyah to and from a non-muslim

•

According to the system of Islamic inheritance laws (farâ’iḍ),
non-Muslims are not classified as heirs to Muslims.

Prophet  said: “A Muslim must not inherit from a
disbeliever, nor should a disbeliever inherit from a Muslim.” 7

Likewise, Muslims have no right to take portions of their dead
non-Muslim relatives “wealth allotted by non-Islamic systems of
inheritance.” (That is, if the deceased non-Muslim relative does not
write a Will (waṣiyyah) and the non-Muslim state divides up
his/her wealth according to its man-made laws, the Muslim relative
is prohibited by Islamic law to accept any share allotted to him/her
by this process.)

•

With regards to a Muslim giving a waṣiyyah to a non-

Muslim, the scholars have unanimously agreed that it is
permissible. The scholars have also agreed that a Muslim may
accept the waṣiyyah of a non-Muslim. So by writing the waṣiyyah,

Muslims may leave a portion of their wealth to non-Muslim
relatives and a Muslim may also receive a portion in a Will from a
non-Muslim relative, because it is considered a gift. It can be
expressed verbally or in writing, and then it is witnessed. In the

7 [al-Bukhârî, Muslim]

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West, it is similar to when a man writes someone in his Will to
receive his house, car, or a sum of money.

119. Witnessing the will

•

After writing the waṣiyyah, it is better to show it to a person
of knowledge so that he may explain it. Then he can also be a
witness for it. When the rules have been so explicitly set out by

Allâh Himself, it would be unwise to leave the handling of an estate
to someone not familiar with the wishes of the deceased or the rules
set by Allâh 

•

As with any legal document, an Islamic Will must be
witnessed. The person making a Will should choose his witnesses
carefully, remembering that a person who inherits cannot to be a
witness. If he or she does so they will not be able to inherit. The
ideal situation would be to choose two trustworthy Muslim men to
witness the signing of the Will. However, if this is not possible
then two non-Muslim men may be taken as witnesses.

Farâ’iḍ is ordained in great detail by Allâh  in the Qurân.

Allâh  has decided upon the rights of inheritance on the basis of
the responsibilities of men and women. Allâh  has fairly and
systematically made the choice of beneficiaries. Muslims must
abide by this rule in all circumstances.

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120. A t the time of death 221

121. D uring the journey to the heavens and back 227

122. D uring the final test 230

123. E vents after the test 232

120. AT THE TIME OF DEATH

•

Every one of us has a fixed period of life given to us when we
are born. This is a part of our qadr (destiny). We do not live longer
or shorter than this fixed period of life. When we have finished this
period of life, the angel of death takes the soul from our body. This
is called death. Allâh  says in the Qur’ân:

[Every soul will taste death. And We test you with evil and
with good as trial; and to Us you will be returned.] 1

And,

[Say, “The angel of death will take you, who has been
entrusted with you. Then to your Lord you will be returned.”] 2

•

When the son of Âdam dies and his soul departs and he is
placed in his grave, then he is in the first stage of the Hereafter

1 [Sûrah al-Anbiyâ’ 21:35]

2 [Sûrah as-Sajdah 32:11]

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because the grave is the first of the stages of the Hereafter. It was
narrated that Hâni’ the freed slave of ‘Uthmân ibn ‘Affân  stood
by a grave he would weep until his beard became wet. It was said
to him, ‘You remember Paradise and Hell and you do not weep,
but you weep because of this?’ He said, ‘The Messenger of Allâh

 said, ‘The grave is the first of the stages of the Hereafter;
whoever is saved from it, whatever comes afterwards will be easier
for him, but if he is not saved from it, what comes afterwards will
be worse for him.’ And the Messenger of Allâh  said, ‘I have
never seen any scene but the grave is more frightening than it.’” 3

•

When a person is about to die he is shown glimpses of his
approaching destiny, whether it be the Garden or the Fire. He who
is shown his place in Jannah sees a world and a continuation of life
better than the one he is leaving behind and he is eager to meet

Allâh  after death. On the other hand, he who sees the
punishment of Jahannum awaiting him in return for the careless
and heedless life he had lived, hates the thought of dying and
wishes to run away from his Lord and the reckoning that he was
promised. Allâh  also has no desire to meet such souls.

Prophet  said: “Whoever loves to meet Allâh, Allâh will love
to meet him and whoever hates to meet Allâh, Allâh will hate to
meet him.” ‘Â’ishah or one of his wives said: “But we all dislike the
idea of death.” He said: “It is not what you are thinking. When
death approaches the believer and he is given the news of Allâh’s

3 [at-Tirmidhî, Ibn Mâjah, classified as ḥasan by al-Albânî in Ṣaḥîḥ al-Jâmî‘]

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pleasure and honour, nothing will be more dear to him than what
lies ahead of him, so he will love to meet Allâh and Allâh will love
to meet him. But when death approaches the disbeliever and he is
given the news of Allâh’s wrath and punishment, nothing will be
more disliked by him for what lies ahead of him, so he will hate to
meet Allâh and Allâh will hate to meet him.” 4

The return of every soul to the afterlife shall depend on its
state of righteousness in this world. To the pious believers it will
be said (as stated in the Qur’ân):

[(To the righteous it will be said), “O’ reassured soul,

Return to your Lord, well-pleased and pleasing (to Him),

And enter among My (righteous) servants

And enter My Paradise.”] 5

Between the moment of death and the burial, the soul of a
deceased is taken on a quick journey to Heaven and Hell, where it
beholds visions of the bliss and torture awaiting humanity in the

Hereafter. After it is returned to the deceased’s body in the grave,
the final test starts. There are aḥadîth that inform us about what
happens to the soul before death and after; and the events that take
place when the deceased is buried in the grave and after.

When a person is about to depart from this world and proceed
to the next, the angel of death comes to take the soul out of the
body. For the person who led a life of evil, the removal of his soul

4 [al-Bukhârî]

5 [Sûrah al-Fajr 89:27-30]

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is tough and difficult. But for the person who lived a good life, his
soul yearns to meet its Lord and leaves the body with ease, like a
drop of water pouring out. A light like the sun’s ray and a sweet
fragrance comes out of the soul. Then it ascends amid rows of
angels; but those who are present around the dead body cannot see
or smell this. The angels pray for the soul of the believer in the
heavens just as people pray over the body on earth. All this happens
while he lies dead and his family is around him; but they can
neither hear nor see any of this. The angels then bear the soul from
one heaven to the next until it comes into the presence of Allâh ,
and He commands the writing of its record. Then Allâh commands
the witnessing angels to return the soul to the body so that the
questioning can take place. The soul hears the receding footfall of
the last of the people who followed the funeral. The living, of
course, hear none of this.

The following passages are a combined and summarized
version of these events. These events have been taken from these
aḥadîth. 6

6 1) al-Barâ’s ḥadîth in Aḥmad and Abû Dâwûd, verified by al-Albânî in Ṣaḥîḥ al-Jâmi‘ 1676

2) Abû Hurayrah’s ḥadîth in Ibn Mâjah, verified by al-Albânî in Ṣaḥîḥ al-Jâmi‘ 1968

3) ‘Â’ishah’s  ḥadîth in Aḥmad, verified by al-Albânî in Ṣaḥîḥ at-Targhîb wat-Tarhîb

4) Abû Hurayrah’s ḥadîth in Ibn Ḥibbân and Ibn Mâjah, verified by al-Albânî in Ṣaḥîḥ at-Targhîb wat-

Tarhîb

5) Abû Hurayrah’s ḥadîth in at-Tirmidhî, verified by al-Albânî in Ṣaḥîḥ al-Jâmi‘ 724

6) Abû Hurayrah’s ḥadîth in al-Bazzâr, verified by al-Albânî in aṣ-Ṣaḥîḥah 2628

7) Anas’s ḥadîth in Abû Dâwûd, verified by al-Albânî in Ṣaḥîḥ al-Jâmi‘ 1930

8) Anas’s ḥadîth in al-Bukhârî and Muslim

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Certain events take place when a person is nearing the time
of his death until his soul starts its journey to the heavens. The
following is a brief of those events.

•

Angels of mercy or the angels of punishment descend from
heaven to witness the death.

•

They sit away from him at the limit of his eyesight.

•

They bring with them a shroud (of white silk) from the clothes
of Jannah and embalmment from the fragrance of Jannah for the
believers. They bring coarse fabrics from the Fire for the
disbelievers.

•

Then the angel of death arrives and sits by the head.

•

The angels of mercy say to the soul of a believer: “Depart from
the body to Allâh’s granted happiness.”

The angels of punishment say to the disbeliever: “Depart from
the body to Allâh’s wrath.”

•

The angel of death then commands the soul of a believer to
leave the body: “Depart O’ good and peaceful soul that inhabited
a good body.”

For a disbeliever he says: “Depart O’ malicious soul that
inhabited a malicious body.”

•

The angel of death gives glad tidings to the soul of a believer:

“Depart to Allâh’s forgiveness and pleasure; depart in a praised

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state; and receive glad tidings of happiness, sweet aromas, and a

Lord Who is not angry.”

To a disbeliever, he says: “Depart to Allâh’s wrath and anger;
depart in a condemned state; and receive evil tidings of boiling
fluids, dirty wound discharges, and other type of suffering.”

•

The angel of death continues to say this until the soul leaves
the body.

•

The believer’s soul then leaves the body as water flows from
the spout of a water skin; the angel of death takes it easily.

The disbeliever’s soul becomes terrified, and clings to the
body; the angel of death extracts it by force, causing the veins and
nerves to burst.

•

A believing dying person longs to meet Allâh and loves that.

A disbelieving dying person hates to meet Allâh and fears that.

•

The believing person praises Allâh as his soul leaves his body.

The disbelieving person requests to be allowed to return to
life, as his soul leaves his body.

•

The eyesight follows the departing soul.

•

The angels in the heavens and on the earth supplicate for a
believer as the soul leaves the body.

They curse the disbeliever as his soul leaves his body.

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•

Then the gates to the heavens open for a believer and their
guardians plead to Allâh to send this soul in their direction.

For a disbeliever, the gates to the heavens are shut and their
guardians plead to Allâh to avert this soul from them.

•

After the angel of death takes the soul, the witnessing angels
do not leave it in his hand even for as little as the blinking of an
eye.

•

After they receive the soul of a believer, the witnessing angels
place it in the shroud and embalmment from Jannah.

For a disbeliever, they put the soul in the fabric from the Fire.

•

The best smelling scent of musk that ever existed on the
surface of the earth emanates from a believer’s departing soul.

The most repugnant odour of a decaying cadaver that ever
existed on the surface of the earth emanates from the disbeliever’s
departing soul.

•

The witnessing angels then ascend to the heavens with the
soul.

121. DURING THE JOURNEY TO THE HEAVENS AND BACK

After departing from the bodies, the souls are taken on a
journey to the heavens. The following is a summary of the events
that take place during this journey till they are returned to their
bodies in the grave.

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•

For a believer, the angels in the heavens supplicate: “A good
soul is coming from the earth; may the blessings of Allâh be upon
you and the body that you had inhabited.”

For a disbeliever, the angels say: “An evil soul is coming from
the earth.”

•

The angels pass the believer’s soul to each other to smell it.

•

Groups of angels along the way to the heavens, ask about the
believer’s soul: “What is this good soul?”

For a disbeliever they ask: “What is this malicious soul?”

•

For a believer, the witnessing angels respond: “He is so and
so, son of so and so”, uttering the best names with which he had
been known.

For a disbeliever, they respond: “He is so and so, son of so
and so, uttering the worst names with which he had been known.

•

When the angels reach the lowest heaven, they ask for
permission to enter.

•

The angels guarding the lowest heaven’s gates say to a
believer’s soul: “Welcome, good soul that inhabited a good body;
enter in a praised state; and receive glad tidings of happiness, sweet
aromas and a Lord who is not angry.”

To a disbeliever’s soul, they say: “Unwelcome, malicious soul
that inhabited a malicious body; return in a condemned state,
because the gates to the heavens will not open for you.”

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•

Then the gates open for a believer’s soul and it is admitted
into all of the heavens.

For a disbeliever’s soul, the gates are shut and it is not
admitted, even into the lowest heaven.

•

The believer’s soul is welcomed by the angels in every heaven,
until it reaches the seventh, above which is Allâh’s Throne.

•

At the gate to every heaven, the angels ask: “What is this
beautiful scent coming from the earth?”

•

The most elite angels of each heaven escort it to the next one.

•

The angels take the soul to meet the souls of the other
believers.

•

They (the other souls) are happier in meeting it, than are those
to whom a beloved one returns after a long absence.

•

Allâh then says for a believer: “Write My servant’s records in

‘Illiyyûn.”

For a disbeliever, Allâh says: “Write his record in the Sijjîn in
the lowest heaven.”

•

Then Allâh commands the witnessing angels to return the
soul: “Take him back to the earth to complete its appointed time
before Resurrection. I promised them that from it I create them,
into it I return them, and from it I resurrect them once again.”

•

The believer’s soul is then returned to his body.

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The disbeliever’s soul is cast down from the heavens without
regard; it falls into his body in the grave.

•

He hears the thumping of his companions’ shoes as they walk
away from his grave.

•

No human will be spared the squeeze of the grave; only the
degree of severity is different.

122. DURING THE FINAL TEST

After the soul returns to the body, two angels conduct the final
test. They question the soul to test the person’s level of belief and
adherence to the Prophet . The summarized details are as follows:

•

The test starts immediately after burial.

•

It is conducted by two angels who are black and blue, with a
very stern appearance and their names are Munkar and Nakîr.

•

They shake him up and make him sit up in his grave.

•

The believer sits without fear or terror whereas the disbeliever
sits in a state of fear and terror.

•

He answers with what he used to say before his death. His
faculty of reason is returned to him.

•

When the angels ask him “Who is your Lord?”, the believer
replies, “My Lord is Allâh.”

The disbeliever replies, “Alas! I do not know.”

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•

Then they ask him, “What is your dîn? What did you say
about Islam? What did you do? The believer replies, “My dîn is

Islam. I adhered to it, read Allâh’s Book, believed and obeyed it.”

The disbeliever says, “Alas! I do not know. I heard the people
say things; so I said the same.”

•

When they ask him, “What did you worship?”, the believer
replies, “I worshipped Allâh.”

The disbeliever replies, “I do not know”.

•

Then they ask him, “Who is that man who was sent to you?”

The believer replies, “He is Allâh’s ‘abd (servant) and Messenger

Muḥammad. He brought clear signs from Allâh, and we believed
him. I testify that there is no (true) god but Allâh, and that

Muḥammad is His ‘abd and Messenger.

The disbeliever cannot recall his name. When he is told, (His
name is) Muḥammad, he says, “Alas, I do not know. I just heard
the people say that.”

•

To this the angels say, “We expected you to say this.”

•

Allâh guides the believer and makes him firm in words, so
that he knows how to answer the questions.

The disbeliever is confused and is told, “You did not know, or
recite (Qur’ân).”

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•

The angels again shake him and ask, “Who is your Lord?

What is your dîn? Who is your Prophet? The believer replies, “My

Lord is Allâh, my dîn is Islam, and my Prophet is Muḥammad.”

•

And this is the last test to which he is subjected.

•

The test’s result for the believer is announced with a call from
the heavens, “My ‘abd has spoken the truth; give him furnishings
from Jannah; clothe him from it; and open for him a door to it.”

The result for the disbeliever is announced, “He lies! Give him
furnishings from the Fire; and open for him a door to it.”

123. EVENTS AFTER THE TEST

After the result of the test, the believer is immediately
rewarded in his grave, and the disbeliever is immediately punished
in his grave. The test confirms what the person had already realized
from the moment of his death. The summarized events are as
follows:

•

The believer is given furnishings and clothes from Jannah and
the disbeliever is given furnishings from the Fire.

•

Two openings appear in the grave; one to Jannah, and he
views its grandeur and bounties. The other to the Fire, and he views
its various sections crushing each other.

•

From his grave, the believer can see the angels pointing to the

Fire and telling him, “This could have been your place, had you
disobeyed Allâh; but Allâh saved you from it.”

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Pointing to Jannah, the angels tell the disbeliever, “Look at
that from which Allâh has deprived you.”

•

From the grave, the believer sees his final destination in

Jannah, tastes its provision and perfume, and is told, “Allâh has
granted you this place in it.”

The disbeliever sees his final destination in the Fire, tastes its
heat and fierce hot wind, and is told, “This will be your abode in
it.”

•

Then the believer is told, “You lived with certitude; upon it
you died; and upon it you will be raised – when Allâh wills.”

The disbeliever is told, “In doubt you lived; upon it you died;
and upon it you will be raised – when Allâh wills.”

•

The grave of the believer is spread to the extent of his eyesight,
it is illuminated for him because of the Prophet’s supplication, and
it is filled with greenery until the Day of Resurrection.

The disbeliever’s grave is told, “Contract on him,” and it
contracts until his ribs break. Darkness engulfs him.

•

The believer’s good deeds take the form of a good looking,
well dressed and pleasantly smelling person. This companion gives
him the glad tidings, “I am to give you the glad tidings of Allâh’s
acceptance, and gardens with everlasting bliss. This is the day that
you have been promised.” The dead believer replies, “Glad tidings
from Allâh be to you too. Who are you? Your face is one that brings
goodness.” The companion explains, “I am your good deeds. By

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Allâh, I only knew you to be quick in obeying Allâh, and slow in
disobeying Him. May He reward you with good.”

The disbeliever’s bad deeds take the form of an ugly looking,
badly dressed and foul smelling person, who says, “I am to give
you evil tidings. This is the day that you have been promised.” The
dead disbeliever replies, “Evil tidings from Allâh be to you too.

Who are you? Your face is one that brings evil.” The companion
explains, “I am your malicious deeds. By Allâh, I only knew you to
be slow in obeying Allâh, and quick in disobeying Him. May He
repay you with evil.”

•

The executor of the punishment in the grave is a blind, deaf
and dumb person. He has an iron hammer that can turn mountains
to dust. The disbeliever is hit between his ears, again and again,
each time turning to dust, and getting restored as he was. His
shrieks are heard by everything (even animals) except the human
beings and jinn.

•

When the believer sees what awaits him, he says, “My Lord,
speed up the Resurrection, so that I may re-join my family and
property.”

The disbeliever says, “My Lord, do not establish the Hour.

•

Then the believer says, “Allow me to give this good news to
my family.” The two angels respond, “Calm down; sleep as a
newlywed person, whom no one awakens except the member of
his family who is dearest to him.”

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•

The believer sleeps until Allâh raises him from his resting
place.

The disbeliever sleeps like a bitten person, and his punishment
goes on.

•

The believer’s soul is turned into a bird that eats from the trees
of Jannah.

•

Then morning and evening, the deceased is shown his future
place and is told, “This will be your place when Allâh raises you
on the Day of Resurrection.”

This is the life in the grave.

Is it not a punishment to be shown the pleasures of Jannah
and to be told that Jannah is forbidden for a disbeliever because of
his disbelief and rebelliousness? The horrors of Hell, and all of its
pain, torture, and humiliation, will be viewable from the grave, and
the evil person is told that this is his future residence and he will
enter it when Allâh  so decrees at a time known only to Him. All
of this, and the Day of Judgement has not yet started!

This alone, without any additional punishment, would be
more painful and agonizing than anything we can ever imagine.

This however is only the beginning. To be shown your
punishment, and to be forced to agonize as to the hour when you
actually receive it, is an unbearable punishment in itself. In
addition to this, the evil one is tortured until the hour is brought
forth. May Allâh, the Mighty and Most Exalted, protect us from
that. Âmîn.

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CHAPTER 22

FINALLY, IN CONTEMPLATION .....

124.

Finally, in contemplation .....

236

124. FINALLY, IN CONTEMPLATION .....

•

Allâh  says in the Qur’ân,

[Everyone shall taste death. And you will only be given your

(full) compensation on the Day of Resurrection. So he who is
drawn away from the Fire and admitted to Paradise has attained

(his desire). And what is the life of this world except the
enjoyment of delusion.] 1

And,

[Every soul will taste death. Then to Us will you be returned.] 2

•

Death is an inevitable event over which none can have any
control, and can occur at any time during a person’s journey
through the various stages of life. Death will take place at the
appointed time after the decreed span, and resurrection on the Day
of Gathering when we all will face Allâh . Then forgiveness and
mercy, or His displeasure and punishment will be dealt out justly
according to His Will. No one knows when and where he will die
or how. Death is the same for all, the rich and the poor; believers
and the disbelievers.

1 [Sûrah Âli ‘Imrân 3:185]

2 [Sûrah al-‘Ankabût 29:57]

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•

In Islam, death is not perceived as an end of life. Death is a
transition state from one world to another, as birth is. It is the end
of the worldly existence, and the beginning of a new existence in
which the soul experiences a new world called “al-barzakh”. Al-
barzakh is the period between a person’s death and his resurrection
on the Day of Resurrection. Allâh  has informed us that once the
soul is in the barzakh, there can be no return to the life of the
dunyâ. Whoever dies as a Muslim, obeying Allâh , will be in a
blessed state, and whoever dies as a disbeliever disobeying Allâh

, will be punished. The disbelievers will plead to Allâh  to be
sent back to obey His commandments but in reality, they are but
empty words. The only difference between people will be their
deeds and intentions. The grave is the place where we all are
destined to reside in. Whether this residence is one of ease and
comfort or severe torment depends on our adherence to the proper
belief in Allâh  and the fulfilment of the orders that He has given
us.

•

Almost every day we hear of the death of someone, yet most
of us ignore the fact that one day we too will die, and go on with
our life as if nothing has happened, feeling that the time has not
yet come for us to die. We should all think about our death on a
daily basis, and reflect upon the fact that this day could in fact, be
our last. We should always have caution and fear for as long as we
remain in this world, since we do not know how we will die; upon
which state we will end and upon which condition we will meet

Allâh, the Mighty and Majestic; even if we had performed every

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possible good deed. There are aḥadîth that inform us of the
suddenness with which the Hour will strike and how quickly
people will die. There will then be no time to reconsider one’s life
or repent.

It is reported that al-Ḥasan al-Baṣrî الله هحمر once said during the
funeral of a man: “May Allâh have mercy on the man who works
for the likes of this day; for today you are able to do what these
brothers of yours, the residents of these graves, cannot do. So make
full use of your health and free time before the day of distress and
accounts comes upon you.” 3

•

If we love this world more than the Hereafter, we will strive
hard to gain its delights, enjoyments and pleasures and forget all
about the Hereafter and all about building our house in Paradise
near our Rabb; along with those whom Allâh has favoured of the

Prophets, truthful, martyrs, and the righteous ones; the best
company for us. When we remember death, we will turn towards
the Hereafter and not make the life of this world our greatest
concern and ultimate objective.

It is reported from al-Azwâ‘î that he said: “Whoever
remembers death often will find a small amount (of worldly things)

sufficient for him; and whoever includes his speech in his deeds
will speak little”. 4

3 [Ibn Abî ad-Dunyâ, Dhamm ad-Dunyâ, article 53]

4 [adh-Dhahabî, Siyâr A’lâm al-Nubalâ’ in his biography of al-Azwâ‘î]

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•

Being heedful of death discourages one from committing sins,
softens the hard heart, curbs excessive enjoyment of the worldly
life, and makes dealing with hardships easier. Remembering death
strengthens the soul and makes it more capable of perseverance
during trials and afflictions. Ka‘b al-Ahbâr said: “When one
remembers death, his trials become trivial to him.’ 5

•

The knowledge of the reality of death will help us understand
it and prepare ourselves for its coming because as Muslims, we
believe that life on earth is merely a preparation for the afterlife.

The best way to prepare for death is life. Living our life in a good
way is how we prepare for death. Remember the meaning of the
âyah:

“[(He) Who created death and life to test you (as to) which of
you is best in deed.] 6

So sitting back and being scared to die is not the way to
remember death, so advised the Prophet . The way to prepare is
to make remembering death soften our hard hearts, to make
remembering death an inspiration for us to leave bad habits and
let the thought of death motivate us to do the best we can.

•

When we are conscious of our own death, we will constantly
see the need to seek the forgiveness of our Lord, constantly increase
our worship, and seek refuge with Him. This remembrance of
death will improve the quality of our prayer, and make ourselves

5 [al-‘Âqibatu fî dhikr al-Mawt by ‘Abdul-Ḥaqq Ishbîli]

6 [Sûrah al-Mulk 67: from verse 2]

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humble in our prayer, for we are conscious of the fact that this may
be our last prayer. That is why Prophet  advised us that at the
start of every prayer, we should consider that particular prayer as
our last prayer in this life. Preparing for death is through
repentance; turning sincerely to Allâh in penitence, reflecting upon
our previous actions and deeds and being humble because we do
not know in what state we will die. Repentance, prayer,
humbleness, self-restraint, patience, charity, fear of Allâh’s
punishment, and hope of His mercy are all immediate outcomes of
the remembrance of death.

•

Three tips on how to remember death in a productive way:

1) Think about death and hasten to repent.

If we are always thinking about death, we will think about the

Hereafter and repent to Allah . We should live our lives upon
tawbah. We should be perpetually repenting, whether we’re
walking, eating, sitting. We don’t know when we are going to die.

2) Think about death and be content with a little.

If we often remember death and we know that this world is
just temporary, the problems we face in this world don’t get to us.

3) Think about death and get energy to worship.

If death is constantly on our mind our heart feels the need to
be pure so that we can meet Allah  with a pure heart. Allah 
says in the Qur’ân:

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[The Day when there will not benefit [anyone] wealth or children,

But only one who comes to Allâh with a sound heart.] 7

•

And these are some things that remind us of death and the

Âkhirah:

1) Pondering over earthquakes, floods, volcanoes and landslides
which remind us of the nearness of death.

2) Reading about previous nations that died and vanished.

3) Reciting the Qur’ân especially the verses that mention the
agonies of death, like the saying of Allâh  which means:

[And the stupor of death will come in truth; that is what you
were trying to avoid.] 8

4) The greying of hair and sickness are two messengers of death.

5) Being around the dying person who is suffering, and to try to
make him utter the shahâdah.

6) Witnessing the washing and shrouding of the deceased.

7) Accompanying the janâzah and attending the funeral prayer
and burial of the dead.

8) Visiting the graves.

Let us put aside our pride, shed our arrogance, and remember
our grave. Our portion of this dunyâ is our kafan – remember, it
is the only thing that we will take with us. This life, however it is,

7 [Sûrah ash-Shu‘arâ’ 26:88-89]

8 [Sûrah Qâf 50:19]

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will pass. The real life is the life of the Hereafter, and this worldly
life is a place of transit that we are only passing through as
travellers. Allâh mentions in the Qur’ân what man would say on
the Day of Judgement,

[He will say, “Oh, I wish I had sent ahead (some good) for my
life.”] 9

May Allâh  make the dead a reminder for us and make us
reflect on our actions and our state of affairs. May Allâh  grant
us steadfastness, make our ending good, upon îmân. May Allâh 
take our souls while He is pleased with us. O’ Allâh! Make our last
deeds the best of our deeds, and our best day when we meet You.

O’ Allâh! Bestow on us sincerity in our speech and actions, forgive
our mistakes, and place us with Your pious servants. O’ Allah! We
seek refuge with You from the lures and confusion that Satan
throws on the dying person. O’ Allah! Protect us from the trials
of the grave and have mercy on us in this life, in the grave, and on
the Day of Resurrection. O’ Allâh! Do not bring disgrace upon us
in this world nor in the Âkhirah. O’ Allâh! Conceal our sins on the

Day of Qiyâmah.

To Allâh we belong and to Him is our Return.

And, as always, we say – All praise and thanks be to Allâh,
the Lord of the worlds.

Wa ṣallallâhu ‘alá Muḥammad, wa ‘alá ‘alayhi wa ṣaḥbihi wa
sallam, wal-ḥamdu lillâhi Rabbil-‘âlamîn.

9 [Sûrah al-Fajr 89:24]

242

REFERENCES AND SOURCES

REFERENCES AND SOURCES

Ahkamul-Jana’iz by Muhammad Nasiruddin al-Albani

Funerals by Muhammad al-Jibaly

Life in al-Barzakh by Muhammad al-Jibaly

Funeral rites in Islam by Abu Ameena Bilal Philips

For burial and related issues by Saheeh International

Fiqh us-Sunnah by Sayyid Sabiq

Laftat al-Kabid ila Nasihat al-Walad by Imam Ibn al-Jawzi -

Shamila

Da‘if al-Jami‘ as-Saghir by Shaykh al-Albani - Shamila

Muttaqun.com

Islam House

Islam-qa.com

Islamweb.com

And many more websites, blogs and books. Jazâkum Allâhu

Khayr.

243

Document Outline

- 01 FRONT COVER
- 02 FIRST PAGE
- 03 SECOND PAGE
- 04 THIRD PAGE
- 05 CONTENTS
- 06 FOREWORD
- 07 PREFACE
- 08 INTRODUCTION
- 09 TRANSCRIPTION SYSTEM OF ARABIC WORDS
- 10 SICKNESS
- 11 THE REALITY OF DEATH

- 12 A STEP BY STEP QUICK GUIDE AS TO WHAT SHOULD BE DONE UPON DEATH

- 13 DUTIES TO FULFIL BEFORE DEATH AND WHAT SHOULD BE DONE AS DEATH APPROACHES

- 14 WHILE VISITING A DYING PERSON

- 15 UPON DEATH AND BEFORE BURIAL

- 16 A QUICK GUIDE TO THE WASHING AND SHROUDING PROCEDURE

- 17 THE WASHING PROCEDURE
- 18 THE SHROUDING PROCEDURE
- 19 TRANSPORTING THE JANAZAH
- 20 THE JANAZAH PRAYER
- 21 HOW TO PERFORM THE JANAZAH PRAYER
- 22 THE BURIAL
- 23 MOURNING
- 24 CONDOLENCE
- 25 ETIQUETTE WHEN VISITING GRAVES
- 26 TRIALS AND PUNISHMENTS OF THE GRAVE
- 27 DEEDS THAT BENEFIT THE DEAD
- 28 SIGNS OF A GOOD AND BAD END
- 29 THE WILL (BEQUEST)
- 30 WHAT HAPPENS TO THE SOUL UPON DEATH
- 31 FINALLY, IN CONTEMPLATION.....
- 32 REFERENCES AND SOURCES
- 33 BACK COVER

Table of Contents

- 01 FRONT COVER
- 02 FIRST PAGE
- 03 SECOND PAGE
- 04 THIRD PAGE
- 05 CONTENTS
- 06 FOREWORD
- 07 PREFACE
- 08 INTRODUCTION
- 09 TRANSCRIPTION SYSTEM OF ARABIC WORDS
- 10 SICKNESS
- 11 THE REALITY OF DEATH

- 12 A STEP BY STEP QUICK GUIDE AS TO WHAT SHOULD BE DONE UPON DEATH

- 13 DUTIES TO FULFIL BEFORE DEATH AND WHAT SHOULD BE DONE AS DEATH APPROACHES

- 14 WHILE VISITING A DYING PERSON

- 15 UPON DEATH AND BEFORE BURIAL

- 16 A QUICK GUIDE TO THE WASHING AND SHROUDING PROCEDURE

- 17 THE WASHING PROCEDURE
- 18 THE SHROUDING PROCEDURE
- 19 TRANSPORTING THE JANAZAH
- 20 THE JANAZAH PRAYER
- 21 HOW TO PERFORM THE JANAZAH PRAYER
- 22 THE BURIAL
- 23 MOURNING
- 24 CONDOLENCE
- 25 ETIQUETTE WHEN VISITING GRAVES
- 26 TRIALS AND PUNISHMENTS OF THE GRAVE
- 27 DEEDS THAT BENEFIT THE DEAD
- 28 SIGNS OF A GOOD AND BAD END
- 29 THE WILL (BEQUEST)
- 30 WHAT HAPPENS TO THE SOUL UPON DEATH
- 31 FINALLY, IN CONTEMPLATION.....
- 32 REFERENCES AND SOURCES
- 33 BACK COVER