Isaali Thawaab vs. Tahlil/Fatihah

THE PERMISSIBILITY OF ISAALI THAWAAB (COSIGNING REWARD)

In principle, it is permissible to send Isaali Thawaab (cosigning reward) for the alive as well as the dead. Almighty Allah has favoured us through the acceptance of Isaali Thawaab. The action is Mustahab (recommended in Deen) and is Sunnah.

Generally, we know that a person should be rewarded only for his own deeds and actions. However, as human beings, Allah has put in us the feelings for one another. We feel for our deceased parents, family and friends. Thus, Allah has permitted us to do good deeds and pass the reward to them.

Furthermore, the deceased must have done something good to the living person for him/her to be remembered. When the living person does a good deed and passes the reward to the deceased, the deceased is indirectly drawing from his own actions.

There are innumerable number of Ahadith expounding the virtues of reciting the Qur'an and making Du'a. There are also many Ahadith on Isaali Thawaab. Surely, the deceased eagerly await for rewards from his beloved wife, parents and friends by them performing the various deeds and the cosigning the reward to them.

On numerous occasions, Nabi Muhammad SAW advised the Sahabah RA to give charity on behalf of the deceased.


HADITH 01

One specific incident is of Abu Talha RA - when the Ayat:

"You cannot attain virtue until your spend what is beloved to you." (Surah An-Nisaa: Ayat 4)

- was revealed - Abu Talha gave his most valuable well and garden, the "Bir Haa" - as charity on behalf of his deceased mother.


HADITH 02

Another Hadith comes to us as the following, as narrated from Ibn Majah:

Aas ibn Waai (a Kaafir) passed away and bequeathed that after his death, a hundred slaves should be freed on his behalf. One of his sons, Hisham, freed fifty slaves on his father's behalf. The other son, Amr - intended to free the other fifty slaves.

He (Amr) asked Rasulullah (SAW).

Rasulullah (SAW) replied:

"If only your father was a Muslim, then the reward of freeing slaves, giving charity and performing Hajj on his behalf would have reached him."

From the above, we can see and be thankful to Allah that Islam is a wonderful religion which grants its followers the ability to benefit one's loved one who have passed away.


HADITH 03

Another narration comes from Sa'd RA who said:

"Umm Sa'd (mother of Sa'd) passed away. What should I do?"

Rasulullah SAW said:

"Dig a well (in order to provide water)."

Sa'd RA dug a well and said:

"This (the water of the well) is for the reward of Umm Sa'd." (Mishkaat: Chapter of Sadaqah)


HADITH 04

Anas bin Malik RA eports that Rasulullah SAW said:

"Whomsoever reads Yaseen at anybody's grave, Allah will decrease their punishment."

This proves that reading the Qur'an and conveying the rewards to the deceased, benefits the deceased. (Umdatul Qaari, Ahsanul Fataawa, Volume 4, Page 206)


TYPES OF ISAALI THAWAAB

There are basically two forms of Isaali Thawaab:

a) The conveying of the reward of charitable deeds

b) The conveying of the reward of physical deeds that do not entail wealth, e.g. Solat, Fasting, Dhikr, recitation of the Holy Qur'an, Tawaf of the Ka'abah, etc.

The first form is unanimously acceptable by the Ahlus Sunnah Wal Jama'ah.

The second form is correct according to the Hanafi and Hanbali Madhab and several Shafi'i and Maliki Ulama as well.

As for the reward of Du'a - which has been separated from the above - there is also unanimity of the scholars in its reward reaching and benefiting the deceased. This fact may be referred to in Kitab-ul-Azkaar of Imam Nawawi RA.

Infact, there are grand Ulama who has prepared rebutals against those who object the cosigning of Amals to others.

Hafiz Ibn Qayyim RA states (mafhum):

"If one accepts the charitable form of Isaali Thawaab and refutes the physical form, it would be said to him: "What is the proof to show that the recitation of the Holy Qur'an does not reach the deceased?" "

Al-Qurtubi RA states in Al-Tazkirah, Page 71:

"Just as the reward of charitable deeds benefit the deceased - (then)similarly - the recitation of the Holy Qur'an, Du'a and Istighfaar also do the same - because all of these are regarded as Sadaqah (charity) in Shari'ah."

Al-Qurtubi RA thereafter mentioned two narrations recorded in Sahih Muslim which prove that even Solat and Zikr of Allah (i.e. Tasbih, Takbir and Tahlil) were all classified as Sadaqah by Rasulullah SAW. Hence, there remains no dispute in whether the reward of Qur'anic recital benefits and deceased or not.

Besides the above, let us now, mention further proofs that substantiate both forms of Isaali Thawaab:


HADITH 05

Rasulullah (SAW) slaughtered 100 sheep during his (SAW) farewell Hajj and made intention for himself (SAW) and all those (alive, deceased and to come) who bring faith on his Prophethood. (Sahih Bukhari & Nasbur Raaya, Allamah Zailee RA)


HADITH 06

Imam Bukhari RA has reported on the authority of Abdullah ibn Abbas RA that Sa'ad ibn Ubaadah RA was away when his mother passed away.

When he returned, he asked Rasulullah:

"Will it be of any benefit if I give charity on her behalf?"

Rasulullah (SAW) replied in the affirmative. (Sahih Bukhari: Hadith 2762)

With regards to the above, the grand scholar - Hafiz Ibn Hajar Al-Asqalani RA states in his monumental commentary of Sahih Bukhari entitled - Fathul Baari:

"This Hadith proves the permissibility of charity on behalf of the deceased and that the reward will reach him." (Fathul Baari: Volume.5: Page 477: Hadith 2761)

HADITH 07

Abdullah ibn Abbas RA reports a man once asked Rasulullah SAW:

"O Prophet of Allah! My father has passed away and he did not perform Hajj, can I perform Hajj on his behalf?"

Rasulullah (SAW) enquired of him:

"If your father had any debt, would you have paid it?"

The man replied:

"Yes."

Upon this, Rasulullah (SAW) said:

"In that case, the Deen of Allah has more right." (Sunan Nasa'i: Hadith 26331)


HADITH 08

A separate incident of a similar nature has been recorded by Imam Bukhari in his Sahih: Hadith 6698.

Hafiz Ibn Qayyim RA - the famous student of Hafiz Ibn Taymiyyah RA, after quoting the above Ahadith, states:

"These quotations all concur with the fact that when the living carry out any deed on behalf of the deceased, the reward will reach him (benefit him)." (Kitab-ar-Ruh: Page 161)


HADITH 09

Al-Lajlaaj RA, a companion of Rasulullah SAW, had bequested his son - that after he leaves this world, he should recite the beginning and end of Surah Al-Baqarah at the head side of his grave. Al-Lajlaaj RA then mentioned that he heard this from Rasulullah SAW. (Al-Mu'jam-ul-Kabir of Imam Tabrani RA: Hafiz Haythami RA has regarded the narrators of this tradition as reliable in Majma-uz-Zawaa'id, Volume 3, Page 44)


HADITH 10

Such has also been recorded to be the practice of the companion - Abdullah ibn Umar RA. (Sunan Al-Kubra of Imam Bayhaqi RA: Volume 4, Page 56)

This narration has been classified as Hasan (sound) by Imam Nawawi RA and Hafiz Ibn Hajar RA. (Al-Azkar, Page 212, Hadith 493; and Al-Futuhaat Al-Rabbaniyyah, Volume 3, Page 194)

Hafiz Ibn Hajar RA has mentioned in a reply to a query of whether the reward of recitation of the Qur'an reaches the deceased, that:

"It is Mustahab (meritorious) for one to do this form of (Isaali Thawaab) abundantly."

(Tawdehul Bayaan Li Wusuli Thawaabil Qur'aan of Shaykh Abdullah Siddiq Al-Ghumari: Page 2)

Besides these there are numerous other narrations of this nature. It thus becomes abundantly clear through the abovementioned Ahadith that Isaali Thawaab is totally permissible in all its forms and is in fact a very virtuous deed.

This is the view of the overwhelming majority of the classical scholars - the Muhadditheen and the Fuqahaa of Islam.

Further reference can be made to:

- Kitab-ar-Ruh of Ibn Qayyim RA, Page 153;
- Fathul-Baari of Ibn Hajar RA, Volume 5, Page 477, Hadith 2761;
- Sharhus-Sudur of Allamah Suyuti RA, Page 402-403;
- Dar Ibn Kathir;- Al-Hidayah, Volume 1, Page 296-297;
- Fathul Qadeer, Volume 3, Page 65-66; and
- Shaami, Volume 2, Page 243


HOW TO PERFORM ISAALI THAWAAB

So to recap, Isaali Thawaab is an action whereby one gives the reward of his action to someone else. A person can read Nawafil Solat, make Nawafil Fast or give out money for the sake of Allah with the intention of another person gaining the reward. There are many optional acts a person can do which can be the medium of another person gaining reward.

However, it should be noted that when a person wants to send Isaali Thawaab, he must not put himself /herself in difficulty; e.g. one wants to give charity but does not have the money resulting in borrowing, etc.

Family members, friends and acquaintances of the deceased can perform as much Tilawat of the Qur'an, Sadaqah, Zikr, and perform Du'a for Maghfirah for the deceased. With such actions, Allah SWT may accept them as means for the deceased to be forgiven.

Thus, passing the reward to the deceased can be done in any form according to the capacity of the person passing on the reward; and it should be borne in mind that whichever action is performed with more sacrifice, then the reward is also multiplied.

In addition, for those who are able, one should be aware that the most virtuous deed any person can do is - the Hajj.

The Prophet Muhammad SAW said:

"Whosoever perform Hajj and guards himself from sin and shameful acts, he returns back (cleansed) as the day he was given birth to." (Sahih Bukhari & Sahih Muslim)


REMOVING DOUBTS ABOUT THE VALIDITY OF ISAALI THAWAAB

If after understanding the above, one still doubts the validity of the physical form of Isaali Thawaab, then the following method can in no circumstance be refuted:

That is that after one carries out a physical form of worship (e.g. Solat, Fasting, Tilawat of the Qur'an etc.) - then he/she should make a Du'a to Almighty Allah that Allah, firstly, accepts this noble deed and he/she should thereafter ask Allah to grant the reward to so and so person. In this way, if Allah accepts the Du'a, the reward will automatically be conveyed to that specific person alive or deceased.

The above method has been prescribed by great Ulama like Imam Nawawi RA and Hafiz Ibn Hajar RA so as to remove all differences of opinion. We have already mentioned that there is no doubt in the deceased benefiting from the Du'a of the living.

In a narration of Sahih Muslim, Rasulullah (SAW) has mentioned that one of the three things that will benefit the deceased is the Du'a of his pious children. (Sahih Muslim: Page 4199)


BUT IF I COSIGN MY REWARD TO OTHERS, WOULDN'T THAT BE SILLY. WHAT DO I GET?

People may say:

"Yeah - I've read a lot of Qur'an - which goes to others? Wouldn't that be a waste of time."

In explaining this - let us clarify that InshaAllah the reciter, or the person performing the deed or any other good deed will also obtain the reward. The concept is similar to a father who makes his children Huffaz. The father will get the reward of all his children InshaAllah, but the children will also obtain the reward for their toils and effort, without deminishing any at the least. Allah is Most Bountiful. Distribution of reward here is not like cutting a cake into smaller pieces. Allah can give, if Allah wants. We just have to follow the prescribed from Rasulullah SAW. Intensify our efforts to perform the virtuous, the encouraged, and to not be reluctant to perform the permissibles.

The next question goes - if we get the full Thawaab of our deeds can we still get the bonus for passing on the reward as well? The Ulama have answered this question by explaining that - the person performing the deeds will get the full rewards, and by the Mercy of Allah SWT, He may award the cosigner with another separate reward for the charitable act of kindness.

Some people are concerned that if they ask Allah SWT to give Thawaab of their good deeds to several people then this Thawaab will be divided and hence reduced. This is incorrect. Fact is - Allah SWT with all His Bounty will give each person full reward, including the cosigner himself/herself.

The final question goes - since the performer will always get full Thawaab, and others may benefit fully as well, then shouldn't we make it a habit to pass on the reward of every single good deed we perform? The simple answer to this is - Yes! This would be ideal - and we should try and pass on the reward of each deed we perform. Infact, we ought to make intention to pass it on to the souls of all deceased Muslims as well.


THE CONCEPT OF TAHLILS / FATIHAHS

All Muslims must know and understand that Tahlils/Fatihahs, and other similar ceremonies is not proven from Hadith. These are customs and rituals practiced in the South Asian Subcontinent, as well as the Malay Peninsular and the Indo-Malay Archipelago.

Contextually Tahlil/Fatihahs refers to the recitation of a few Ayats of the Qur'an followed by a Du'a for the deceased.

To have the belief that it is a part / injunction of Deen for people to gather at the house of the deceased to recite Qur'an for a specific number of days is incorrect and an act of Bid'ah.

Rasulullah SAW condemned Bid'ah and stated the person who practices on Bid'ah is astray and deviation.


IS THERE ANY SPECIFIC DU'A FOR THE DECEASED DURING MOURNING AND AFTER THAT

All Muslims must understand that there is no specific prayer to be performed during the mourning period after burial, and later.

If a person would like to indulge in any form of Du'a or worship, then he/she must be informed and aware that such actions are not compulsory.


WHAT THE PROPHET MUHAMMAD S.A.W DID DURING THE OCASSIONS OF DEATH

During the time of the Prophet Muhammad SAW, many deaths occurred. It was the Prophet SAW's noble habit to comfort the bereaved families and widows. Many Sahabah RA enquired from the Prophet SAW about Isaali Thawaab. Having said that, it still cannot be proven on any one occasion that the Prophet SAW himself practised or ordered the customary practise of Tahlil/Fatihahs. Had such practices been of any significance, the Prophet SAW surely would have at least practised it or ordered its practise at least once in his (SAW) lifetime.

Any human being knows that the loss of a loved one is very traumatic experience. The Prophet Muhammad SAW himself cried at the loss of his (SAW) own children.


THE IMPLICATIONS OF PERFORMING WHAT IS NOT PRESCRIBED

Muslims must understand that - to emphasise and carry out a particular practise not proven in Shari'ah, for example, Tahlil/Fatihah leads to distortion of Deen. Many people would regard the practise as necessary and an integral part of Deen as is the case among many unwary people today. Any practise which leads to a possible distortion of Deen is prohibited and a major sin. Obviously, such a practise leading to sin invokes the anger of Allah. How can such a practise benefit the deceased?


THE PURPOSE OF SOLAT-UL-JANAZAH - THE ISLAMIC FUNERAL PRAYER

Most Muslims around the world in this day and age are totally unaware of the purpose of the Solat-ul-Janazah i.e. Funeral Prayer performed for the deceased. What is intended in Tahlils/Fatihahs is infact the objective of Solat-ul-Janazah i.e. to make Du'a for the deceased.

There are four Takbirs in Solat-ul-Janazah. After the first Takbir, After the third Takbir, a du'a of forgiveness is made for the deceased. This is the way of du'a established by Shari'ah for a deceased. Rasulullah SAW and the Sahabah RA made du'a for the deceased in this way. We must understand that there is no other way that is more blessed and beneficial to the deceased than the Sunnah way of Rasulullah SAW.

When a person passes away, it is an act of worship and great reward to attend his/her Solat-ul-Janazah. The moral obligation to attend to his/her funeral and console his/her family, will be according to our relationship with the deceased.


AFTER THE BURIAL

When our beloved leaves this World, we should take great opportunity to contribute whatever we can, which may be beneficial for the deceased in the Hereafter.

It is established from the Hadith that after burial, we should make Du'a for the deceased's steadfastness in the grave i.e. so that he/she can well answer the question forwarded by the Angels - Munkar and Naakir. Thus we should make Du'a to Allah so that Allah gives our beloved steadfastness and ease in the grave. We can also make whatever Du'a we want for the deceased.

THE MOURNING PERIOD

In Shari'ah the period of mourning is only three days. It is not permissible to mourn for more than three days. One may console and express condolences to the bereaved family. The practice of mourning the death by reciting the Qur'an as a custom on Thursdays, on the 3rd day, 40th day etc. has no basis in the Shari'ah.

Rasulullah SAW said:

"None should mourn the death of a person but for three days." (Sahih Bukhari)

It is clear from the above-mentioned Hadith that it is not permissible to mourn the death of a person after three days. The only exception is a widow. It is permissible for her to mourn the death of her husband until her Iddat (waiting period after death) - which is four months and ten days if she is not pregnant. If she is, her Iddat is till the birth of the child.


GATHERINGS AFTER A SPECIFIC NUMBER OF DAYS?

The Tahlil/Fatihah culture proclaims necessity of ritual recital of the Qur'an and Du'a after certain periods. This usually vary from country to country, state to state and culture to culture; but usually it manifests in the form of repetitions on the 3rd Day, 7th Day, 10th Day, 40th Day, 100th Day after the death of the deceased, and then annually, year after year.

One of the main reasons for selecting certain days is because of the deviant belief that the Ruh of the deceased visits the house after 3 days, 40 days, and so on.

This also includes the specification of visiting graves on specific days. One must understand that visiting graves (for male Muslims) is a meritorious act, and the act of Isaali Thawaab too is a meritorious act; but to define, fix and make it an injunction to perform certain acts on certain days after someone's death, and to believe that it is meritorious is Bid'ah, and a sin.

Some people contend and say that it is a small matter. The fact is - the Ulama of the Ahlus Sunnah Wal Jama'ah inclusive of the four grand Imams of Fiqh have all elaborated on the issue, and thus this proves that such actions is no small matter. All Muslims must know how about to go around performing Deeds and good actions for themselves as well as for other Muslims.

Almighty Allah Ta'ala states in the Noble Qur'an:

"O Ye who Believe! Obey Allah and His Rasul."

Let us realign our minds and recap that the life of the Prophet Muhammad SAW is indeed the best example for us to follow. During the time of the Prophet Muhammad SAW, many of his family members, his wives, daughters, uncles and his illustrious companions left the world whilst engaged in the most noble work and effort of uplifting the religion of Islam. Despite the Prophet SAW's deep love for them, never did he (SAW) - on any single occasion - commemorate the innovative custom of 7 days, 40 days, 100 days, etc. The Hadith is clear, in that, the immediate family should mourn for three days only.


PROHIBITED ACTIONS DURING TAHLIL/ FATIHAH

Typical Tahlil/Fatihah ceremonies include many prohibited acts in Shari'ah e.g. the intermingling of sexes, the lack of provision of Hijab facility for women, vain talk, excessive / unnecessary / extravagant expenditure on food and many more. Thus, when such functions possess such qualities, they become prohibited in Islam.

It is incorrect and Bid'ah to believe that for the cosigning of reward to parents - if their children recite the Kalimah 100,000 times - then the Maghfirah (forgiveness) of the deceased is inevitable. Fact is, there is no Wazifah or Kalimah that guarantees the Maghfirah of the deceased. It is all in Allah's decision whether to forgive or not.


DEVIANT ACTIONS TO COMMEMORATE DEATH

Thera are people who cover up the mirrors in their houses after a member of the family has passed away. Common sense relates this to the fact that such people are signifying that they are in the period of mourning. Let them be for 40 days or less, or more - all Muslims must understand that such practices is a corrupt innovation and must be shunned.

Janazah 105

FIQH: AHLUS SUNNAH WAL JAMA'AH - TRADITIONAL SHAFI'I SCHOOL OF JURISPRUDENCE

BURIAL

After the deceased is bathed, shrouded and the Janazah prayer is performed, it is then Obligatory to bury the deceased. It is best to bury him / her in the cemetery. It is Unlawful to bury someone where another person has been buried unless the previous body is completed disintegrated to such an extent that nothing of it remains - neither flesh nor bone. It is also Unlawful to bury two people in the same grave unless absolutely necessary, such as in situation where and when there has been much killing or death, in which case a wall of earth is made between the two bodies as a barrier. If the bodies differ in gender, this is even more imperative, especially, when two people of the same gender or not are not related.

If someone dies on a ship and it is impossible to bury him on land, the body is placed tightly lashed between two planks to obviate bloating and thrown into the sea so that it reaches shore, even if the inhabitants are non-Muslims, since a Muslim might find the body and bury it facing the direction of the Qiblat.


DIGGING THE GRAVE

The obligatory minimum for a grave is that it conceals the odour of the body and that it protect it from being dug up and eaten by animals.It is recommended to dig the grave wider than the obligatory minimum and that its depth equal the height of an average man with his arm fully extended upward.

A Lahd i.e. a grave with a lateral hollow which is large enough for the body dug into the side of the bottom of the grave that is towards the direction of the Qiblat is superior to a Shaqq i.e. a simple trench dug down into the middle of the floor of the grave with low block walls raised along the trench's sides, in which the deceased is placed before the walls are ceilinged with blocks and the earth is shoveled back into the grave on top of the them. However, if the earth is soft, then the Shaqq is preferable, so as not to cave in on the deceased.

It is Makruh i.e. Offensive to bury the deceased in a coffin, or to put in a pillow for him, because all of this wastes money without being of any benefit unless the earth is soft, quick or moist in which cases it is not Offensive. If otherwise, even if the deceased has stipulated in his / her will that a coffin be provided - it is still not provided, and the wish is ignored.


BURYING THE BODY

Men should bury the dead, even if the deceased is female, in which case the best suited is the husband, if able, and then those listed in the funeral prayer preference order, except that when two are on the same level - e.g. two sons or brothers - then the most learned in Sacred Law is preferred to the oldest, unlike the order for the prayer. The purpose here being the knowledge of the rules of burial, which a learned person is likely to know better than others. It is recommended that the number of men burying the deceased be an odd number.

It is preferable to conceal the grave with a cloth while placing the body in it i.e. a blanket is stretched over the grave about half a meter above the level of the ground, helpers holding each corner, while another person stands down in the grave at the foot end, ready to take the body from the bier. This is especially necessary when burying a female, and is done because something might be disclosed of the deceased that is desirable to conceal. The head of the deceased is placed near the foot of the grave i.e. the end which will accommodate the feet when the body is in place, and the body is slid from the bier head-first.


Recommendations For Buriers

It is recommended for the person burying the deceased, those who are standing in the grave taking the body, and there may be more than one:

1. to say to the deceased:

"In the name of Allah and according the religion of the Messenger of Allah SAW";

2. to supplicate to Allah for the forgiveness of the deceased;

3. to place a block as a pillow for him, and to pull back the shroud enough to lay his cheek directly on the surface of the block, as it is more expressive of lowliness;

4. and to place the deceased upon his right side.

It is obligatory that the body be placed facing the direction of Qiblat, and this is absolutely necessary. If buried facing the other way, or lying on his back, he is disinterred and reburied facing the direction of Qiblat.

The lateral hollow dug into the side of the grave i.e. the Lahd for the body is walled up with blocks after the body has been placed in it, before filling in the grave. It is Sunnah to use nine blocks.

The person at the graveside sprinkles three scoops of earth, using two hands into the grave.

It is Sunnah to say with the first:

"Of it We created you all."

with the second:

"To it We shall make you all return,"

and with the third:

"And from it We shall bring you forth again"

(From the Noble Qur'an: Surah 20: Verse 55)


Then the grave is filled in, using shovels, after which one stays for a moment:

1. to instruct the deceased the answers he will need to know when Munkar and Nakir question him in the grave as to his Lord, religion, and prophet;

2. to supplicate for him such as to say:
"O Allah, make him steadfast. O Allah, teach him his pleas";

3. and to ask forgiveness for him.


THE FINISHED GRAVE

One should raise the grave's surface up to 1 span i.e. about 23 cm above the ground so that it can be known, visited, and respected, except in countries at war with the Muslims where it is not raised but rather concealed, so that is cannot be meddled with and not abused. In such situations, it is appropriate to make its top flat rather than mounding it. No earth should be added when leveling it to what was excavated from it. It is recommended to sprinkle water over the grave and to put pebbles on it.

It is Offensive and Undesirable:

1. to whiten the grave with plasters;

2. to build a cupola or house over it;

3. to put khaluq / perfume on the grave, as it is of no benefit and wastes money or rose water;

4. to place an inscription on it, whether it is the name of the deceased or something other, on a board at the head of the grave or on something else; unless the deceased is a Wali (friend of Allah) or religious scholar, in which case his name is written so that he may be visited and honoured. When situations arise where it may be difficult to identify the grave when visiting, then such minimal provisions is allowable.

5. to put a pillow or mattress under the deceased.


VISITING GRAVES

It is recommended for men to visit graves of Muslims, especially on Fridays. As for visiting graves of non-Muslims, it is merely permissible. The spirit of the dead person has a connection with his grave that is never severed, but is stronger from the Asr Solat (mid-afternoon prayer) on Thursday until sunrise on Saturday, which is why people often visit graves on Friday and on Thursday afternoon.

There is no harm in wearing one's shoes when visiting to walk between graves. The visitor walks up to the grave as close as he would if the deceased were alive, and says:

"Peace be unto you, abode of a believing folk; Allah willing, we will be joining you."

It is Sunnah to recite as much of the Qur'an as is easy and to supplicate to Allah to forgive the deceased, while facing the direction of Qiblat, as supplications benefit the dead and are more likely to be answered if made after reciting the Qur'an.

It is offensive for women to visit graves because of their lack of fortitude and excessive grief though this does not apply to visiting the Prophet Muhammad SAW's tomb which they should do. And like the Prophet SAW in this is their visiting the graves of the Prophets AS, the righteous, and the learned.

Janazah 104

FIQH: AHLUS SUNNAH WAL JAMA'AH – TRADITIONAL SHAFI'I SCHOOL OF JURISPRUDENCE

Solat-ul-Janazah

After the body is bathed, it obligatory that the deceased is prayed over.

The obligation i.e. Fardhu Kifayah is fulfilled if a single Muslim male who has reached the age of discrimination prays over the deceased. It is not fulfilled by a prayer of women alone when there is a male available, though if there is no one besides women, they are obliged to pray and their prayer fulfills the obligation.

It is recommended to perform the funeral prayer in a group i.e. with Jama'ah. It is Makruh (offensive) to pray Solat-ul-Janazah at a cemetery; whilst it is recommended to perform Solat-ul-Janazah in the mosque.


Who Should Lead the Solat-ul-Janazah

The person best suited to lead the Solat-ul-Janazah as Imam is the one who is best suited to wash the deceased - according to the hierarchy of priority as previously mentioned. This ruling is applicable except for women, who must not lead. The family member responsible for the deceased is given preference in leading the prayer even if the deceased be a Sultan or the Imam of the mosque.

The older of two persons (meaning more years in Islam), provided he is upright - takes precedence over the more learned in Sacred Law when it comes to the selection of the Imam for Solat-ul-Janazah - when they are at the same level - e.g. in the case of two sons or two brothers. This is due to the fact that the purpose of Solat-ul-Janazah is to pray for the deceased, and the supplication of an older person is more likely to be answered; and the older is given precedence over any others at that level, though if they are of the same age, then one is chosen according to the order used for the Imamate of other prayers.

The responsible family member is given precedence in leading the funeral prayer even when the deceased has stipulated some other non-family member to be the Imam.


Placing the Body for Solat-ul-Janazah

It is recommended that the Imam stand by the head of the enshrouded deceased, if male, and by the posterior, if female because this better screens her from view. During the Solat-ul-Janazah, the deceased is on a bier in front of the Imam and lying on his/her right side facing the direction of the Qiblat.

If there are several bodies, it is best to perform a separate funeral prayer for each individual, though it is permissible to pray for all of them in a single prayer by putting the biers directly in front of the Imam. This is done by placing the biers one after another - parallel with the rows of worshippers, whereby each body is facing the direction of the Qiblat. If the dead differ in gender, the closest body to the Imam should be an adult male, then a boy, then a woman. However, if all are male, all female, or all boys, then they should be arranged so that the closest is - the best Muslim, then the next best (in piety, abstinence from this world, godfearingness, and all praiseworthy traits), and so forth.

If bodies are brought successively, the first one brought is placed closest to the Imam, even if the later arrival is more virtuous or the first body is a boy, though not if a female, whose body should be placed further from the Imam than that of a male brought subsequently.


Description of the Solat-ul-Janazah

To begin the prayer, one must firstly make Niyyat. One must keep in mind its obligatory character, though need not explicity intend it as a Fardhu Kifayah obligation. One may confine oneself to merely intending to pray FOUR AllahuAkbars over the particular deceased person as an obligatory act, without intending its being in fulfillment of a communal obligation. When starting the prayer, the intention must coincide with one's opening AllahuAkbar.

It is valid for someone to perform Solat-ul-Janazah for a dead person who is absent while following an Imam who is praying over a dead person who is present.

One says AllahuAkbar four times in the funeral prayer, raising one's hands to shoulder level at each one, and it is recommended between each one to fold the right hand over the left. The funeral prayer is not invalidated by adding a fifth AllahuAkbar, even intentionally, though if the Imam adds one - then the follower does not do likewise, but simply waits to finish with him when he says his Salams.

After the first AllahuAkbar it is obligatory to recite the Al-Fatihah. It is recommended to say "I take refuge, etc." (Ta'awwudh) before it and "Ameen" after it, though not to recite the Opening Du'a Iftitah or a Surah therein. It is obligatory that the Al-Fatihah be recited in the funeral prayer and that the other spoken elements be uttered, but as for each occuring after its respective AllahuAkbar, the only one which must obligatorily be in its place is the Blessings on the Prophet Muhammad SAW, which must come after the second AllahuAkbar.

After the second AllahuAkbar whilst remaining standing throughout the funeral prayer, it is obligatory to say the Blessings on the Prophet Muhammad SAW after which it is Sunnah to make du'a for the Believers. It is also Sunnah to bless the folk / family of the Prophet SAW after the blessings upon him and to say "Alhamdulillah" before it.

After the third AllahuAkbar one supplicates for the deceased. The recommended supplication is:

"O Allah, this is Your slave, and son of Your slave. He has left the zephyr of this world and its spaciousness, in which were the things and people he loved, for the darkness of the grave and that which he will meet. He testified that there is no god but You alone without a partner, and that Muhammad is Your slave and messenger. You know him better than we. O Allah, he has gone to remain with You, and You are the best to remain with. He is now in need of Your mercy, and You have no need to torment him. We come to You in desire for You, interceding for him. O Allah, if he did well, treat him the better, and if he did wrong, disregard it and through Your mercy show him Your good pleasure and protect him from the trial and torment of the grave. Make his grave spacious for him and distance the earth from his sides, and through Your mercy protect him from Your torment until You raise him and send him safely to Your paradise, O Most Merciful of the Merciful." (n: This is the optimal supplication, The minimum is mentioned below:

It is commendable to say before the above:

"O Allah, forgive those of us who are alive and those who are young head those present and those who are and those who are old, those who are male and those who are female. O Allah, let those of us You give life live by Islam, and let those of us You take back die in a state of faith."

If it is the funeral of a child, one may add to this:

"O Allah, send him ahead to smoothe the way for his parents, and make him a reason for reward, a treasure, admonition, reflection, and intercessor. Make the scales of their good deeds heavy through him, and fill their hearts with patience."

After the fourth AllahuAkbar, it is Sunnah to say:

"O Allah, do not withhold from us his recompense, nor try us after him, but forgive us and him."

Then one says "Assalaamu'alaikum" twice. The first one is obligatory and the second one is Sunnah.


The Integrals of Solat-ul-Janazah

The integrals of the funeral prayer are seven:

(a) the intention;

(b) standing;

(c) saying "AllahuAkbar" four times;

(d) the Al-Fatihah;

(e) the Blessings on the Prophet Muhammad SAW;

(f) the supplication for the deceased, the minimum being "O Allah, forgive this deceased";

(g) and the first of the two times one says "Assalaamu'alaikum" to finish the prayer.

The conditions of the Solat-ul-Janazah are the same as other prayers, but in addition require:

(a) that the deceased's body has been washed before the prayer;

(b) and that the Imam and those praying do not stand ahead of the body during the prayer - i.e closer to the direction of the Qiblat;

It is offensive to perform the funeral prayer over a body before it has been shrouded. If someone dies under a pile of rubble, and it is impossible to take out the body and wash it, then he is not prayed over i.e. there will be no Solat-ul-Janazah for such person.

A latecomer to the funeral prayer whom the Imam has preceded by having already said "AllahuAkbar" a number of times - recites Al-Fatihah after his own opening AllahuAkbar, and then says "AllahuAkbar" each time the Imam does, though he performs the integrals in order from the point at which he began - i.e. reciting Al-Fatihah after his first AllahuAkbar, the Blessings on the Prophet Muhammad SAW after the second, and the supplication for the deceased after his third, and when the Imam finishes with Salams, the latecomer goes on to complete his remaining number of times of saying "AllahuAkbar" and the other spoken elements, and then finishes with his own Salams.

It is recommended that the body not be lifted until the latecomer finishes his Solat. If the latecomer joins the group with his opening AllahuAkbar, and the Imam immediately says the second AllahuAkbar before the latecomer has had a chance to recite Al-Fatihah, then the latecomer omits Al-Fatihah says "AllahuAkbar" with the Imam. Here the latecomer has performed the first two AllahuAkbars i.e. both the second one which he performed with them, and the first one which lacked Al-Fatihah, and he is no longer obliged to recite Al-Fatihah. If the Imam's AllahuAkbar occurs while such a latecomer is reciting Al-Fatihah, he discontinues it and says "AllahuAkbar" with the Imam.

If the Imam says "AllahuAkbar" and the follower does not say it until the Imam has said it a second time, it invalidates the follower's prayer.


Repeating the Solat-ul-Janazah

When one has performed a funeral prayer over someone, it is recommended that one does not repeat it.

Someone who has missed praying a funeral prayer until after the deceased has been buried may pray it at the grave and such a prayer is legally valid whether the deceased was buried before the funeral prayer had been performed over him, or whether after, though it is Unlawful to bury a Muslim before his funeral prayer, and anyone who knows of it is guilty of sin, but only on condition that the person praying at the grave had reached puberty and was sane on the day the deceased died - as he was thus one of those responsible for the communal obligation of praying over the deceased. Otherwise, he may not pray there.


Praying Over The Dead Who Are Not Present

It is permissible to perform the funeral prayer for an absent person whose body is out of town, even if not far, and even if the body is not in the direction of the Qiblat which the person praying faces. But such a prayer does not lift the communal obligation from the people of the town where the deceased died.

It is not permissible to perform the funeral prayer over someone, who is absent from the place of prayer when the body is in the same town. However this is permissible if it is at the edge of a large city and it is a problem to reach.

If part of the body of a person whose death has been verified is found, then it is obligatory to wash, shroud, and pray over it, even if the part is a fingernail or hair, as there is no difference between a little and a lot, provided that the part was separated from him after death and provided the rest of him has not been prayed over, for if it has, then it is not obligatory to pray over the part.


Burying the Shuhada (The Martyrs)

It is Unlawful to wash the body of a Shahid (Martyr) even if the body is in a state of major ritual impurity (Janabah) or the like, or perform the funeral prayer over him. A Shahid (Martyr) is defined as - a person who died in battle against non-Muslims as a result of fighting them, as opposed to someone who died otherwise, such as a person killed out of oppression when not in battle, or who died from fighting non-polytheists, such as Muslim transgressors. The last two categories of people are not considered as Shahid.

It is recommended that war gear be removed from the body e.g. such as a breastplate, helmet, armour, bullet-proof jacket etc. and it is best to bury the Martyr in the rest of his bloodstained clothes, since it is the effect of Worship, though the responsible family member may nevertheless remove the garments and shroud the body before burial.


Burying The Stillborn

A premature baby (i.e. ageing less than six full months) that dies is treated as an adult if it gave a cry, sneeze, or cough when it left the mother or showed movement. Treated as an adult here means that it is obligatory to wash, shroud, pray over, and bury the baby, since its life and death have been verified.

If the foetus had reached four months in the womb, which is the time at which the Ruh (spirit) is breathed into it, then it is washed before burial but not prayed over.

If the foetus has not reached four months, then it is only obligatory to bury it.


Carrying The Deceased To The Grave

The burial should take place immediately after the Solat-ul-Janazah and not be delayed to wait for anyone besides the responsible family member, provided he is reasonably nearby, if it is not be feared that the condition of the body will change. However, if it is feared that the body's condition will change, then the family member is not awaited.

It is best that the bier be carried by its poles, sometimes by four men i.e. one pole on the shoulder of each, the poles being parallel with the bier and supporting it, two ends forward and two ends back, and sometimes by five, the fifth man between the two forward poles. It is recommended that the bearers walk faster than usual, though they should not trot.

It is recommended for men to follow the bier to the place of burial close enough behind to be considered part of the funeral procession. It is offensive to follow it with fire or incense burners, which are likewise offensive at the burial. Beyond this, and any additions from customs and culture are reprehensible and blameworthy Bid'ah.

Janazah 103

FIQH: AHLUS SUNNAH WAL JAMA'AH - TRADITIONAL SHAFI'I SCHOOL OF JURISPRUDENCE

Shrouding the Body

After the deceased's body has been washed, it is Obligatory to have the body shrouded.


Deceased Males

If the deceased is male, it is recommended that he be wrapped in three washed white shrouds which may not necessarily be new. The body is shrouded without an ankle-length shirt (Jubah) and without a turban. Each shroud should cover the whole body, unless the deceased was in a state of Ihram (pilgrimage sanctity), in which case the head of the male or face of the female must be left uncovered. Nevertheless, it is permissible to add beneath the shrouds - an ankle-length shirt and a turban. It is absolutely Unlawful to use silk in order to shroud a man.


Deceased Females

If the deceased is a woman, then it is recommended that she be dressed in a wraparound, headcover, and a shift, and that she be wrapped in two shrouds - similar like those used for men in that they are white and have been washed, and each of which covers her entire body. It is offensive for a woman's shroud to be made of silk, or fabric dyed with saffron or safflower.

The Obligatory minimum for shrouding a deceased man or woman is to completely cover their nakedness as per Awrah when they were alive. Hence, for a man it is obligatory to cover the navel, the knees, and what lies between them; and for a woman it is her entire body.

It is recommended:

1. to scent the shrouds with incense e.g. from aloes and the like;

2. to sprinkle them with Hunut; which is an aromatic compound of camphor, reed perfume, and red and white sandalwood and camphor;

3. to place cotton and Hunut on the apertures of the body - such as the eyes, mouth, nostrils, and ears, and on places that touch the ground whilst in Sujud (prostration) io.e. the forehead, nose, palms, bottoms of the feet, and the knees; and

4. it is commendable to perfume the entire body.

As for a person who died while in the state of Ihram (pilgrimage sanctity), it is Unlawful to scent the body, to dress it in a garment with any sewing in it if male, and to cover the head of a male's body; or to cover the face of a female.

It is not recommended to prepare a shroud for oneself, unless to ensure that it comes from a Lawful source or from the effects of a virtuous person e.g. meaning those who worship much, or religious scholars who apply their knowledge in their lives. In such a case, one may procure it for the blessing therein.

Janazah 102

FIQH: AHLUS SUNNAH WAL JAMA'AH - TRADITIONAL SHAFI'I SCHOOL OF JURISPRUDENCE

WASHING THE BODY

After it has been confirmed that a person has passed away, the next obligation is to have the body washed. This bath is an Obligatory injunction upon all deceased Muslims, except for those who are martyred in battle as Shahid.


WHO SHOULD WASH THE BODY

It should be noted that anyone may wash it, but it is offensive / not permissible for a non-Muslim to wash the body of a Muslim. Infact, in such requirements - non-Muslim relatives are as though non-existent in the following priority list:

Deceased Males

When the deceased is male, the best suited to wash the body is:

1. the father of the deceased;

2. the father's father;

3. the son;

4. the son's son;

5. the brother;

6. the father's brother;

7. the son of the father's brother (male cousin);

8. those named in the sequence given according to the laws of Irth (Inheritance);

9. men related to the deceased;

10. men not related to him;

11. his wife; and

12. his unmarriageable female relatives (Mahram)


Deceased Females

If the deceased is female, the best suited to wash the body is:

1. one of her female relatives - meaning here the women of her immediate family, such as her daughter or mother;

2. any other women;

3. her husband; and then

4. any member of her unmarriageable male relatives (Muhrim) - following the order cited above for deceased males.


Deceased Non-Muslims

If the deceased is a non-Muslim, then his non-Muslim relatives are better suited to wash him - if this is necessary according to their customs; or in the situation when there are no prescribed customs for their beliefs and Muslims are requested to take charge of making decisions about the deceased's Janazah arrangements.


Requirements of the Washer

It is recommended that the washer be trustworthy, so that he can be relied on to wash the deceased completely and so forth. If the Washer notices something good, it is Sunnah to mention it, but if he notices something bad, it is absolutely Unlawful to mention it, as this is Ghibat i.e. Slander.


HOW TO WASH THE BODY

It is obligatory for the Washer to keep the nakedness of the deceased covered at least as per minimum Awrah requirement while washing him/her.

It is Sunnah that no one be present except the Washer and his assistant.

It is preferable that the body be washed while clothed in an ankle-length shirt (Jubah-like clothing) into which the Washer inserts his/her hand from the sleeve if ample enough, while pouring water over the garment and washing the body under it. If the sleeve is not wide enough for this, the Washer may tear open the seam from the side under the arm. It is Obligatory that the body be covered from the naval to the knees.

Incense should be burned from the start of washing to the finish, and this is Sunnah.

It is best to wash the body under a roof, and best that cold water be used, except when necessary - such as to heat it, in order to clean away filth that could not otherwise be removed, or when the weather is cold, since the deceased suffers from it just as a living person would. In short, the water should be comfortable for a living person too.

It is Unlawful to look at the nakedness of the deceased, or to touch it - except with a cloth, or something similar - because direct contact without there being something in-between is not permissible. As for other parts of the body, it is recommended not to look at them or directly touch them, except with a cloth.


Recommended Measures whilst Bathing the Deceased

It is recommended:

1. to force out waste from the stomach (e.g. by applying pressure on the deceased from just under the sternum / diaphragm towards just before the private parts);

2. to clean the private parts of filth. This is recommended when one is not certain anything has exited from those parts, though if it has, cleaning is Obligatory;

3. to give the body Wudhu (Ablution) - similar like the Ablution of a living person, and turning the head to the side when rinsing the mouth and nostrils so that no water reaches the stomach;

4. to make the intention of performing the purificatory Ghusl (bath), and then to wash the head, beard, and body each three times with water infused with sidr i.e. lote tree leaves, taking care each time to press the hand on the stomach in a downward stroke, leaning on it to force its contents out, but gently so as not to hurt the deceased. If the hair of the head or beard is matted / knotted, it should be gently combed with a wide-toothed comb so as not to pull any out. If hair comes out as a result, the Washer should return it and place it in the shroud to be buried with the deceased.

It is Sunnah:

1. that the place of washing be on an incline so the head of the deceased is highest and the water flows down away from it;

2. that there be an incense burner present with incense in it;

3. to put one's right hand on the shoulder of the deceased with the thumb on the nape of his neck so that the head does not roll, and to brace his/her back up against one's right knee;

4. to have the Washer's Helper - pour abundant water during the process to obviate offensive odours from waste leaving the body of the deceased;

5. to stroke the deceased's stomach firmly and effectively with one's left hand; and

6. When finished, to lay the deceased down again on his back with his feet towards the direction of the Qiblat.

If the body is not clean after three times, one washes it again, reaching an odd number of washings. Thus, even if the body has become clean after an even number of washings, it is Sunnah to add another. If clean after an odd number, one does not add any. It is Sunnah to add a little camphor to the water, especially for the last washing.

The Obligatory minimum for bathing the deceased is that water reach all external parts of the body; and that any filth present is removed. The body should be dried with a cloth afterwards.
If anything leaves the body after washing, only the affected area need to be washed. It is not necessary to repeat the Ablution of bath, even if the excretion is from the front or rear private parts of the deceased.

Quick Hadith 116

Ali ibn Abi Talib RA narrates that Rasulullah SAW said:

"Three things should not be delayed -

(1) the Solat when it's time has set in;

(2) the Janazah Solat when the deceased is prepared and present; and

(3) the marriage of an unwedded woman when her Kufu (match) is found."

(Riwayat Tirmidhi, Mustadrak Hakim)


COMMENTARY

Among the wisdoms of not delaying fardh solat is that a person may obtain the reward of the main congregational prayer in the mosque/musalla and also - that should a person die between (e.g.) Zuhr and Asr, and he has already prayed Zuhr, he will not be accountable for not missing that solat - as opposed to a person who has intentionally, without any solid excuse - delayed the prayer. The deceased who has delayed his last solat will be as if he has left the commandment of Allah of solat for that time.

In Islam, the deceased are treated with great respect, and burial is done as soon as possible. Unlike the kuffar, they mourn for many days even while the body is decaying unburied. The obligations in the ritual of Janazah is something dealt with great haste as respect to the deceased and the command of Allah SWT and His Rasul SAW.

The above Hadith finally explains the importance of marrying a woman as soon as her match is found. In this day and age, the notions of "education" and "professional obligations" have blinded the common mass to think that these excuses are more important than finding an unwedded woman her match. This is usually the responsibility of her father and the male muhrims of her family. Through marriage, her Hayaa (modesty) and honour is protected and she may have children at a younger age whereby she will have much energy to contribute to the tarbiyah and training of her children. These are just some of the many benefits of following the advice of Rasulullah SAW.

Janazah 101

VISITING THE SICK AND THE DYING

In Islam, it is recommended for everyone to frequently remember death, particularly if one is ill, and to prepare for it by repenting i.e. performing Taubah. This is because of the following hadith of Rasulullah SAW:

"Remember often the Ender of Pleasures (i.e. death)." (Riwayat Tirmidhi, Ibn Hibban & Hakim)

In the version narrated by Imam Nasa'i's the following addition is quoted:

"...for truly, it is not remembered in a plentitude save it diminishes it, and not remembered in a dearth save it increases it."

The word "plentitude" above refers to wives and this-worldly goods, and "dearth" refers to spiritual works which will be useful for the Afterlife.

It is recommended to visit the ill, even if the malady is only sore eyes, whether the person is a friend or enemy. If the sick person is a non-Muslim subject of the Islamic state (i.e. a dhimmi) then if he is a relative or a neighbour, visiting him is recommended. Otherwise, visiting him is merely permissible.

It is offensive to sit lengthily with a sick person. It is recommended not to continuously visit, but only from time to time, unless one is a relative or a similar person - such as of his friends; whom the sick person is fond of; or someone of the righteous, from whose presence others derive spiritual blessing barakah: for any of whom - visiting the sick person is recommended at any time as long as there is no objection from the sick person.

If the visitor has hopes that the patient will survive, he supplicates for him / her by saying:

"O Allah, Lord of Men, remove the harm and heal - for You are the Healer besides whom there is no other - with a cure that will not leave behind pain or sickness", and then leaves.

But if the visitor sees little hope of a recovery, he should encourage the sick person to repent and to make his bequests (wasiat) by telling him e.g:

"You should repent of all your sins so that Allah Most High heals you, for repentance is reason for cures. And you should make some provision for bequests, as it prolongs one's life. A person should make bequests while alive and only die after having done so for there is no one who does not pass on."

INSTRUCTING THE DYING PERSON

If the visitor sees the person is dying, he should make him desirous of Allah's Mercy since hope should predominate over fear in this state and should turn him to face the direction of the qiblat by laying him on his right side, or if that is impossible, then on his left. If this too is impossible, he is laid on his back - with his face and the bottoms of his feet towards the direction of the qiblat. The face can be directed towards the qiblat by proping up his head a little.

The visitor should then instruct the dying person to say:

"There is no God but Allah,"

- letting him hear it, with the hope and intention so that he can repeat it, but without irritating insistence, and without telling him "Say..."

When he says it, then he is let be until he himself speaks of something else. It is recommended that the person instructing him to say it be neither his heir nor enemy.

IMMEDIATE MEASURES AFTER DEATH

When he dies, it is recommended that the kindliest (best of mannerism i.e. politest) to him of his unmarriageable kin (mahram) close his eyes.

It is recommended:

1. to close his jaws with a wide bandage tied above his head so his mouth is not left open;

2. to make his joints flexible by bending the forearm to the upper arm, calf to thigh, thigh to stomach, and then straightening them, and to similarly flex the fingers in order to facilitate washing and shrouding him. It is important to point out that if the joints are flexed at this point, they remain flexible, but if not, it becomes impossible afterwards;

3. to gently remove his clothes, and to cover him with a light cloth, tucking the edge of the cloth under his head and feet so they do not become uncovered; and

4. to place something heavy on his stomach, as this shall help to prevent bloating.

It is recommended to hasten in paying off the debts of the deceased or having them waived by creditors. It is recommended to hurry in implementing his bequests, and in readying him for burial. Haste here is recommended in readying him and burying him when it is unlikely that the body will rapidly change, but obligatory when this is likely.

When someone dies suddenly, or is believed to have died, the body is left until it is certain he is dead.

Washing the dead person, shrouding him, praying over him, carrying him, and burying him are communal obligations i.e. Fardhu Kifayah. Those who are involved with such preparations obtain tremendous rewards, InshaAllah.

Congregational Khatam Of Yaaseen For Death. Legit ?

Almighty Allah Ta'ala states in the Noble Qur'an:

"O you who believe! Obey Allah and His Rasul."

The life of the Prophet SAW is indeed the best example for us to follow. During the time of the Prophet SAW - many of his family members e.g. his wives, daughters, uncles and his illustrious companions left the world whilst engaged in the most noble work and effort of uplifting the religion of Islam.

Despite the Prophet's deep love for them, he did not on any single occasion commemorate the innovative custom of reciting Yaaseen on the 7th day, 40th day, 100th day, etc. after the passing of the deceased.

The sources from Ahadith is clear - in that, the immediate family should mourn for three days. There is no basis in the Shari'ah to commemorate any Muslim's death at intervals of 7 days, etc.

It is not exactly clear as to the source of celebrating forty days after death. We, as Muslims, follow the Noble Qur'an and the life model of our beloved Rasulullah SAW.

We should refrain from Bid'ah, and things which become means of starting a Bid'ah.

Shaving the Head To Mourn Death ?

To mourn the death of a person by shaving the hair was the practise of the pre-Islamic Jahiliyyah era.

Rasulullah SAW prohibited this practise. The mourning of Muslims is a peaceful one with plenty of invocations for the deceased enveloped in the characteristics of patience and perseverance.

Amals After A Muslim Passes Away

Upon the death of a person, it is a common practice to make recitation of a few Ayats of the Qur'an followed by a Du'a for the deceased. There are many Ahadith expounding the virtues of recitingthe Qur'an and making Du'a.

There are also many Ahadith describing the sending of the reward of a certain action to the deceased. Surely, the deceased eagerly await for rewards from his beloved wife, parents and friends by them making du'a forhis forgiveness, giving charity, etc. on his behalf.

However, in order for the deceased to benefit from the gifts of his beloved, they must be channelled to him in the correct way, i.e. by the way of our beloved Prophet SAW.

During the time of the Prophet Muhammad SAW, many deaths occurred. It was his noble habit to comfort the bereaved families and widows. Many Sahabah RA enquired from the Prophet SAW about sending Sawaab to their deceased.

It is not proven on anyone occasion that the Prophet SAW himself practised or ordered the customary practise of any ritual e.g. Tahlil in Malaysia and Fateha in the Indian-Subcontinent.

Had the customary practise of these rituals been of any significance, Rasulullah SAW would have surely practised it at least once in his lifetime, or ordered its practice at least once in his lifetime.

To emphasise and carry out a particular practice not proven in Shari'ah, for example, Tahlil and Fateha leads to distortion of Deen. Many people may regard the practise as necessary and an integral part of Deen as is the case among many unwary people today.

Any practise which leads to a possible distortion of Deen is prohibited and a major sin.

Obviously, such a practise leading to sin invokes the anger of Allah. How can such a practice benefit the deceased?

The only way to benefit the deceased is to send Thawaab (reward of actions) to him by carrying out acts of virtue, for example, reciting The Qur'an, making Du'a for him, giving charity, etc. as advised by our beloved Rasulullah SAW.

Death Of A Non-Muslim Mother

Would It Be Permissible To Attend Her Funeral / Burial?

The Fuqaaa (jurists) have ruled that if a non-Muslim passes away and there is no one to attend to the burial proceedings besides a Muslim relative, then the Muslim relative will be excused for this attendance.

Hence, if there are people to attend to the burial proceedings, then thereis no excuse for the Muslim relative to attend.

However, due to circumstances, there could be an exemption to the prohibition. Consultation should be made with the local Ulama in such situations.

Women Visiting The Grave

A Muslim female may visit the home of the deceased.

However, as regards to visiting the graveyard, Abdullah ibn Mas'ud RA narrates that Rasulullah SAW said:

"I used to stop you from visiting graves, (now) visit the graves for it creates abstention (against love) for the world and reminds of the hereafter." (Mishkaat)

From the above hadith, it is clear that visiting graves was initially prohibited for all (men and women), and thereafter the prohibition was abrogated.

However, with regard to females, Abu Hurairah RA narrates a hadith that Rasulullah SAW cursed women who visit the graveyards. (Mishkaat)

Aishah RA said to Rasulullah SAW:

"Oh Prophet of Allah, what should I say when visiting the graves?"

Rasulullah SAW said:

"Assalaamu Alaa ahlud diyaar minal mu'mineena wal muslimeena wayarhamu Allaahu al-mustaqdimeena minnaa wal must'akhireena, wa innaa inshaa'a Allaahu bikum lalaahiqoona."

While Rasulullah SAW taught Aishah RA the du'a when visiting the graves, he also cursed females from doing so.

The reason for prohibiting females from visiting graves is due to our corrupted environment in this age wherein women who do not adhere to the Laws of Hijab and hence strange men are attracted towards them. Therefore, it is not permissible for young females to visit the graveyard.

However, if the laws of the Shari'ah (hijab, intermingling, crying, etc.) are not violated, then the prohibition may be set aside. Since generally the women visiting the graves are not free from the above aspects, they should refrain from doing so. If a female visits the grave to remember death and soften without crying . there is nothing wrong if they are old. Young women must refrain from visiting graves.