Muslims generally believe that the good deeds a person does during his lifetime qualify him for entry into heaven on the Day of Judgment. Many followers of Islam believe that the dead remain in their graves until their last day, experiencing peace in heaven or suffering in hell.
When death is inevitable
When a Muslim feels death is approaching, his family members and very close friends should be present. They instill hope and kindness in the dying person, and also read “shagadas,” confirming that there is no other God but Allah. As soon as a loved one has died, those present should say: “Verily, we belong to Allah, and indeed to Him we return.” Those present must close the deceased’s eyes and lower jaw, covering the body with a clean cloth. They must also say “dua” (“petition”) to Allah to ask for forgiveness of the sins of the deceased. Relatives must rush to pay off all the debts of the deceased, even if this means that all their wealth will be exhausted.
How are Muslims buried - when to hold a Muslim burial?
According to Islamic Sharia law, the body must be buried as soon as possible after death, which means that funeral planning and preparations begin immediately. The local Islamic community organization assists with the funeral service and burial and coordinates its activities with the funeral home.
How Muslims are buried - organ donation
Organ donation is acceptable for Muslims. As the Quran teaches, “Whoever comes to the rescue of one person saves the life of all mankind.” If questions arise regarding donation, the deceased's loved ones consult with an imam (religious leader) or a Muslim funeral home.
How Muslims are buried - autopsy
Routine autopsies are unacceptable in Islam as they are seen as desecration of the body of the deceased. In most cases, the family of a deceased person can legally refuse an autopsy.
How Muslims are buried - embalming
Embalming and cosmetology are also not allowed unless required by state or federal law. Due to the ban on embalming and the urgency with which the body must be buried, it is not possible to transport the body from other countries.
How Muslims are buried - cremation
Cremation of the body of Muslims is prohibited.
How Muslims are buried - preparing the body
The preparation of the body of the deceased begins with washing and wrapping (kafan). The deceased must be washed three times or an odd number of times. The procedure is performed by four people, and men must be washed by men, and women by women. Usually ablution is performed in this order: top right, top left side, bottom right side, bottom left side. Women's hair is washed and braided into three braids. After the washing procedure, the body is covered with a shroud.
The body is wrapped in three large white pieces of material, stacked on top of each other. The body shell must be placed on top of the sheets. Women wear sleeveless dresses down to their toes and cover their heads. If possible, the left hand of the deceased lies on the chest, and the right one covers the left one on top, as in a state of prayer. Pieces of fabric should be wrapped around the body, and the cover itself should be secured with ropes. One of them is attached above the head, the other is tied to the body, and the third passes under the feet.
The body is then moved to the mosque (“Masjid”) for the funeral service. Janazah prayers (funeral services) must be performed by all members of the community. Prayers are read in a special room or in the courtyard of the mosque. The worshipers turn to the “qibla”, forming three lines: men close to the deceased, then other men, children and the last women.
How Muslims are buried - burial
After performing janaza-namaz, the body of the deceased is carried to the cemetery. Traditionally, only men are present at burials. The grave should be dug perpendicular to the qibla, and the body of the deceased should be placed on the right side, facing the qibla. At the same time, the lines “Bismilllah wa ala millati rasulilllah” are read. A layer of wood and stones is then placed on top to avoid direct contact of the body with the soil that will fill the grave. The mourners then throw in three handfuls of soil. A small stone or marker is placed in place of the filled grave. It is prohibited to install a large monument at the grave.
How Muslims are buried - funeral service
After the funeral and burial, the immediate family of the deceased receives visitors. The first three days are considered mourning and the deceased is remembered. Typically, the mourning period can last up to 40 days, depending on the degree of religiosity of the family.
Widows must observe a longer period of mourning, four months and ten days. During this time, they are prohibited from associating with people who could potentially marry them (known as "pa mahrama"). Only a doctor can serve as an exception in emergency cases.
In Islam, it is acceptable to grieve during death and to cry at funerals. However, strong crying and screaming, tearing clothes, express a lack of faith in Allah, and are therefore prohibited.
In the name of Allah, the Gracious, the Merciful
Janaza
Briefly, from materials translated and prepared by the Muslim community of the KBR
“Funeral rites in Islam, in accordance with the Koran and Sunnah”
Preface
Praise be to Allah - To the Lord of the worlds, Who created death and life as a test to see whose deeds would be better! No one can lead astray the one to whom Allah shows the way, and whoever He leads astray, no one will show it to him. We testify that there is no deity worthy of worship except Allah alone, Who has no partner, and we testify that Muhammad - His servant and messenger, may Allah bless and greet him, his family members and all his companions!
Truly, funeral rites in Islam are the best of all existing funeral rites. These rites are superior to the rites of the lost communities, because they include treating the dead well and presenting them in the best way to Allah. As for our days, we see that the Sunnah of the Prophet Muhammad (peace and blessings of Allah be upon him) on the preparation of the dead and funeral rites is already close to disappearing in many places where Muslims live. This prompted us to compile a brochure that would briefly but detail describe funeral rites in Islam, in accordance with the Quran and Sunnah.
In this brochure, we tried to use only reliable traditions from the prophet (peace and blessings of Allah be upon him), his companions and righteous predecessors, while avoiding weak and dubious traditions. After all, our religion is already full of good and reliable hadiths.
We hope that this work will be very useful for every Muslim, since, as we know, there is no appropriate literature on this issue in Russian.
Death Reminder
Allah Almighty mentions death 164 times in the Quran, which gives this issue great significance. Thus, Allah Almighty says: “Wherever you are, death will overtake you, even if you took refuge in towers raised high.”. (Women,78).
Allah Almighty also said in three suras of the Holy Quran: "Every soul shall taste death..."(Family of Imran, 185; Women, 35; Spider, 57). Hafiz Ibn Kathir (may Allah have mercy on him) said: “This verse expresses condolences to all humanity, for there is not a single person on earth who has not suffered death.” See “Tafsir Ibn Kathir” 2/107.
“Remember often the destroyer of all pleasures - death, for, truly, if any of you remembers it in a difficult situation, it will certainly seem easy to him.” al-Bazzar. 682. The hadith is good.
One day a man from among the Ansar came to the Messenger of Allah (peace and blessings of Allah be upon him) and greeted him and said: "O Messenger of Allah, which of the believers is the best?" The Prophet (peace and blessings of Allaah be upon him) replied: "The best of them are in character" . He asked: “Which of the believers is the smartest?” He (peace and blessings of Allaah be upon him) replied: “Those who remember death more often than others and who prepare best for what happens after it. They are the smart ones!” Ibn Majah 4259, good hadith.
Our righteous predecessors said the following about the benefits of frequent commemoration of death: “He who often remembers death will be endowed with three blessings: Quick repentance, a humble heart and zealous worship. And he who forgets death will be punished with three things: Delaying repentance, dissatisfaction with his lot and lazy worship.” Cm. " " Azabul-Kabri wa na "imukhu" 20, A. ‘Ashur.
Preparation for death
Allah Almighty said: “O you who believe! Fear Allah with true piety and do not die except as Muslims." (Family of Imran 3:102).
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Let him who wishes to be removed from the Fire and entered into Paradise, at the moment of his death, be a believer in Allah and the Last Day.” . Muslim 1844.
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Let none of you, when dying, expect anything but good from the Almighty and Great Allah.” . Muslim 2877.
A dying person should hope for the mercy of Allah and fear His punishment. It is reported from the words of Anas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) went to a dying young man and asked: "How are you?" He said: “I swear by Allah, O Messenger of Allah, I hope for the mercy of Allah and worry about my sins.” “If in such a state these two feelings come together in the heart of a slave, then Allah will certainly grant him what he hopes for and will protect him from what he fears.” . at-Tirmidhi 983, Ibn Majah 4261. Sheikh al-Albani called the hadith good.
The Messenger of Allah (peace and blessings of Allah be upon him) said: “The one whose last words were “There is no god but Allah” (La ilaha illa Allah) will enter Paradise.” . Abu Daoud 8/385. The hadith is authentic.
Abu Umama (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever dies without paying his debt, dinar or dirham, this will be paid by his good deeds, since there will be no more dinars or dirhams.” . Ibn Majah 2114. Sheikh al-Albani called the hadith authentic.
Behavior of those present near the dying person
The person who knows him best should be near the dying person, because if the dying person cannot express himself normally, he will be able to understand better than others what he needs. Those near him should not lament or shout, but should remind him of the words: La ilaha illallah.
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Inspire the dying to say: “There is no god but Allah,” for the one whose last words were “There is no god but Allah” will sooner or later enter Paradise, despite what happened to him before.” . Ibn Hibban 719. The isnad of the hadith is good.
It is reported from Umm Salama (may Allah be pleased with her) that « If you visit a terminally ill or deceased person, speak only good things. Truly, the Angels say Amen after your words » . Muslim 919.
After a person has died, you can kiss him on the forehead. ‘Aisha (may Allah be pleased with her) said: “Messenger of Allah(peace and blessings of Allaah be upon him) kissed the deceased ‘Uthman ibn Maz’un, and I saw tears flowing from his eyes.” Ahmad 6/4355, Abu Dawud 3163. Sheikh al-Albani confirmed the authenticity.
Those close to the deceased should pay their debts before dividing their inheritance. Reported from the words " Ali ibn Abu Talib (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: « The debt must be paid before the will is distributed. » . al-Bayhaqi, good hadith. See “Sahikhul-Jami’” 3419.
On the importance of taking part in funeral rites
and the advantages of this
From al-Bara ibn " Aziba (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: « Visit the sick and accompany the Janaza, for this reminds you of the Hereafter » . al-Bukhari in “al-Adabul-Mufrad” 518, Ibn Abu Shaiba 4/73, at-Tayalisi 1/224, al-Baghawi 1/166. Sheikh al-Albani called the hadith authentic.
It was reported from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) once asked: « How many of you are fasting this morning? » Abu Bakr (may Allah be pleased with him) said: "I"« How many of you visited the sick person today? » Abu Bark said: "I". The Prophet (peace and blessings of Allaah be upon him) asked: « How many of you attended the funeral today? » Abu Bakr said: "I". The Prophet (peace and blessings of Allaah be upon him) asked: « Who fed the needy today? » Abu Bakr said: "I". Then the Messenger of Allah (peace and blessings of Allah be upon him) said: « If these deeds are gathered in a person on one day, then he will definitely enter Paradise » .
Muslim 3/92.
Mu'az bin Jabal (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever has committed one of the five deeds is under the protection of Allah, the Most High and Almighty: visiting a sick person; or accompanying janaza; or going out on a military campaign (in the path of Allah); or who came to the imam-ruler in order to strengthen him (in the truth) and show him honor; or staying in his house, protecting people from himself and himself from people.”. Ahmad 5/241, Ibn Abu ‘Asim 1021. The hadith is reliable.
About death notification
It is permissible to announce the death of a loved one to relatives or friends, since this is what the Messenger of Allah (peace and blessings of Allaah be upon him) did, but it should not be announced in crowded places or, as is done nowadays, using a bullhorn, radio or mass media. . It is reported that when Huzaifa (may Allah be pleased with him) had a loved one die, he would say: “Do not report this, for I am afraid that it will be a announcement of death, since I heard that the Messenger of Allah(peace and blessings of Allaah be upon him) forbade announcing death.". Ahmad 5/385, at-Tirmidhi 986, Ibn Majah 1476. Sheikh al-Albani called the hadith good.
Ibn Hajar (may Allah have mercy on him) explains this and writes: “It is prohibited to announce death in the form that was used during the days of jahiliyyah, when announcing the death of someone in bazaars or in crowded places.As for notifying the relatives of the deceased, this is permitted, since there are reliable hadiths indicating the permissibility of this.". See “Fathul-Bari” 3/93.
Condolences
The Messenger of Allah (peace and blessings of Allah be upon him) said: « Every devout Muslim who expresses condolences to his brother (in Islam) in his misfortune, Allah, Holy and Great, will certainly dress him in the attire of piety on the Day of Resurrection » . Ibn Majah 1601, al-Bayhaqi 4/59. Hadith is good. A similar hadith from Anas is also cited by al-Khatib 7/397, Ibn " Asakir 1/41.
Condolence is Sunnah because the Messenger of Allah (peace and blessings of Allaah be upon him) did so. Qurra ibn al-Mazani said that "When the young child of one of the companions, the prophet, died(peace and blessings of Allah be upon him), having met him, expressed his condolences to him." Ahmad 5/35, al-Hakim 1/384, authentic hadith.
With sincere verbal condolences, one should strengthen and calm a person so that he can more easily endure what has befallen him, and one should tell him to hope for the reward of Allah Almighty. However, offering condolences with a handshake or a hug is not Sunnah. The best condolences are those of the Prophet (peace and blessings of Allaah be upon him), who said to his daughter when her child died: « ...To Allah belongs what He has taken and what He has given, and for everything He has determined His time..., so be patient and hope for Allah’s reward.” al-Bukhari 1284, Muslim 923.
إِ ن َّ لِلَّهِ مَا أَخَذَ، وَ لَهُ مَا أَع ْ ط َ ى وَكُلُّ شَيْءٍ عِنْدَهُ بِأَجَلٍ مُسَمَّى...فَلْتَصْبِرْ وَالْتَحْتَسِبْ
/ Innawhether- Llahimaahaza, wowPolyahumaA" thatwowcoolneckin " indahbiajalinmusamma. Fall- tasbirual- takhtasib/.
There is no specific time limit for offering condolences, and the prevailing opinion of most people that condolences are limited to the first three days is weak. Condolences should be expressed at the time when it is most appropriate.
Imam an-Nawawi wrote that Imam al-Shafi'i, al-Shirazi and other scholars (may the Almighty have mercy on them) considered it undesirable for relatives to sit in the house so that people would come and express condolences to them. On the contrary, they should do their own affairs, and if anyone meets them, he will express his condolences to them. And there is no difference between the seats of men and women in the undesirability of this. See "al-Majma"" 5/306.
` You cannot express condolences to a Muslim whose unfaithful relative has died!
On the strict prohibition of lamentation
It is reported from the words of Abu Malik al-Ash'ari (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “If a woman who lamented loudly over the deceased does not repent of this before her own death, then on the Day of Resurrection she will be resurrected in a robe of liquid resin and a shell of scabs.” . Muslim 934.
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah has cursed women who scratch their faces, tear their clothes, and invite disaster and destruction.” . Ibn Majah, see “Sahikhul-Jami” 5092.
It is reported from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Two things that people do are a sign of their unbelief: defamation of the origin of others and loud lamentations for the deceased.” . Muslim 67.
According to Ibn Mas'ud (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Those who slap their cheeks, tear their shirts, or call upon Allah in the same way as was done during the times of jahiliyyah (ignorance) do not belong to us.” . al-Bukhari 1297, Muslim 103.
It is reported from the words of ‘Umar ibn al-Khattab (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The deceased is tormented in his grave because they are wailing for him.” . al-Bukhari 1292.
About the permissibility of crying over the deceased, but without loud
sobs and lamentations
It is reported from the words of Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) came to his son Ibrahim when he was already dying, and from the eyes of the Messenger of Allah (peace and blessings of Allaah be upon him) flowed tears, and 'Abdur-Rahman ibn 'Auf said: “And are you crying, O Messenger of Allah?” To which the Prophet (peace and blessings of Allaah be upon him) said: “Truly, the eyes cry and the heart grieves, but we say only what pleases our Lord! Truly, we are saddened by separation from you, O Ibrahim! al-Bukhari 1303, Muslim 2315.
Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon him) said: “Verily, Allah does not punish for tears flowing from the eyes or for sorrow of the heart, but He tortures or has mercy for it!” , - and the prophet pointed to his tongue. al-Bukhari 1304, Muslim 924.
Note: After three days have passed since the death of a person, it is no longer possible to cry for him. It is reported from ‘Abdullah ibn Ja’far that the Prophet (peace and blessings of Allaah be upon him) three days after the death of Ja’far came to his family and said: "Don't cry for my brother after this day" . Ahmad 1750, Abu Daud 2/194. Sheikh al-Albani called the isnad of the hadith authentic.
About the fact that one should hurry with the burial of the deceased
The Messenger of Allah (peace and blessings of Allah be upon him) said: « Carry the deceased's stretcher quickly." al-Bukhari 1315, Muslim 944.
This hadith indicates that all funeral rites, such as washing the deceased, wrapping in a shroud, quickly moving the bier and quick burial, must be performed quickly. You can take your time only if delay will bring more benefits. For example, it is imperative to wait in case of sudden death to make sure that the person really died and did not lose consciousness as a result of some attack. You can also wait so that relatives and more Muslims gather to perform funeral rites. If the orders of the Prophet (peace and blessings of Allah be upon him) were to rush to prepare the deceased for burial, then even greater haste should be shown in paying off debts for him, because the deceased needs it more. It is reported from the words of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: « The soul of the faithful is tied to his debt until it is paid." . Ibn Majah 2413. Sheikh al-Albani called the hadith authentic.
About who performs funeral rites for the deceased
If the deceased did not will that the rituals of his funeral after death be performed by someone specific, then it is desirable that they be performed by his close relatives - Muslims. From " Amir reported that the Messenger of Allah (peace and blessings of Allaah be upon him) was bathed after his death " Ali, Fadl and Osama ibn Zayd (may Allah be pleased with them), and they lowered him into the grave, and he also descended with them " Abdur-Rahman ibn " Auf. When " Ali finished, he said: “Indeed, a person’s affairs (after his death) are taken over by his family members.”. Abu Daud 3209, al-Bayhaqi 4/53, reliable tradition.
Washing the deceased
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever washes the deceased, hiding from others what he has learned about him, Allah will forgive him forty times.” . al-Hakim 10516, al-Bayhaqi 3/395, from Abu Rafi'a. Sheikh al-Albani confirmed the authenticity of the hadith.
Anyone who redeems a deceased Muslim will receive a great reward from Allah, but under two conditions:
1. He should thereby strive for the pleasure of Allah, without wanting gratitude from people, or for the sake of any payment, since the Prophet (peace and blessings of Allaah be upon him) said: “Verily, Allah does not accept any deeds except those that are done sincerely and only for His sake.” . an-Nasaiyy 3140, from Abu Umama al-Bahili. The hadith is authentic.
2. He must conceal everything he learns about the dead person while bathing. If the deceased had good signs, then you can talk about it.
That both husband and wife can bathe each other
" Aisha (may Allah be pleased with her) reported that the Prophet (peace and blessings of Allah be upon him) told her: “If you had died before me, I would have bathed you, wrapped you up, prayed over you, and buried you.” . Ahmad 6/228, Ibn Majah 1465, Abu Ya'la 4579. Sheikh al-Albani called the hadith good.
This hadith also contains an indication of the sequence of rituals.
Asma bint Umays (may Allah be pleased with her) said: "Verily, Fatima (daughter of the prophet(peace and blessings of Allah be upon him) bequeathed that after death she would be bathed by “Ali”. ad-Darakutni 2/79, al-Hakim 3/163. Isnad is good, as Hafiz Ibn Hajar said.
It is reported from ‘Abdullah ibn Abu Bakr (may Allah be pleased with both of them) that when Abu Bakr died, his wife Asma bint ‘Umays bathed him, after which she came out and asked the present Muhajirs: “I’m fasting today and it’s cold today, so do I have to take a swim?” They have replyed: "No". Malik in “Muwatta” 1/194.
How to wash the deceased
It is reported that Umm ‘ Atiyya (may Allah be pleased with her) said: "When the daughter of the Messenger of Allah died, he came to us and said: “Wash it three times, or five times, or more, if you think necessary, with water and cider (jujube), and when you do this for the last time, use camphor (or: a little camphor) and let me know when you're done." Having finished washing her body, we informed him about this, and he gave us his isar (a cape covering the lower part of the body) and said: "Wrap her in this". Umm ‘ Atiyya also reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Begin washing the body from the right side and from those parts that need to be washed during ablution.” . Also, Umm ‘ Atiyya also said: "And we combed her hair, braiding it into three braids."
al-Bukhari 1254-1255, Muslim 2/648-649.
This hadith is the most important in the chapter on washing the deceased.
# The deceased should be placed in a comfortable place so that it is convenient to bathe him.
# It is not advisable for more people to be present when swimming than necessary.
# The awrah of the deceased should be covered (i.e. those parts of the body that should be covered from prying eyes). The Messenger of Allah (peace and blessings of Allah be upon him) said: “Let a man not look at the Aura of a man and let a woman not look at the Aura of a woman.” . Muslim 338.
‘ The aurat of a man is from the navel to the knees, and the aurat of a woman, between women is the entire body, except the head, neck, arms and legs to the middle of the legs. See “al-Hidaya sharkhul-bidayah” 4/85.# The clothes of the deceased should be removed after covering his aura.
# As for those who are under 7 years old, their “awrah should not be covered, and a man can bathe a little girl, and a woman can bathe a little boy. Men cannot bathe women, and women cannot bathe men, except the husbands of their wives and the wives of their husbands.
The person bathing the deceased should:
# Wear something like a sundress, gloves, and put something on your feet to protect them from the flowing water.
# The bather should say the words “Bismi-Llah” and begin to wash the body from the right side and those parts of the body that are washed during ablution, as the Prophet (peace and blessings of Allaah be upon him) said.
# When bathing the deceased, you should use some kind of cleanser (soap, shampoo)
# In hot weather it is better to bathe the dead with warm water, and in cold weather - with cold water.
# When washing the body, you should clean the head and face, then you should turn the dead person on his left side and carefully clean his right side. Then, on the contrary, turning it on its right side, clean its left side. When turning the body, you need to make sure that the veil covering the aura does not fall off (the veil should be supported by assistants).
# Places of the aurat should be washed with your left hand, inserting it under the blanket.
# The body of the deceased should be washed an odd number of times, as the Prophet (peace and blessings of Allaah be upon him) told those who bathed his daughter.
# You should not trim your nails or remove pubic or armpit hair. You can trim your mustache with scissors if it is long.
# After finishing bathing, dry your body.
# Bathing for both men and women is the same, except that a woman should braid her hair in three braids (or three ponytails), as Umm said " Atiya.
# There is no problem in a woman who is on her period bathing both women and her husband.
# If there is no water, then the deceased should do tayamum (hitting the ground once with his hands, wipe his face and hands).
# You should also give tayamum to someone who cannot be redeemed, such as someone who has been burned.
# Imam Malik said: “Scholars said that if a woman dies and there are no women to wash her, or there are no close relatives, then she should be given tayamum.”. See Muwatta 1/195.
# Imams al-Shafi and Ahmad (may Allah have mercy on them) believed that if even a small part of the body was preserved, then it must be washed and performed janaza.
# You should not bathe a martyr who died in battle in the path of Allah. Anas ibn Malik (may Allah be pleased with him) said that “The martyrs who fell in the Battle of Uhud were not washed, not wrapped (in a shroud), but were buried bloody, without praying over them.”
A Shahid should not be bathed, even if he was in a state of defilement (without ghusul). It is reported that when Hanzala ibn Abu was killed at the Battle of Uhud " Amir, the Messenger of Allah (peace and blessings of Allah be upon him) said: “Truly, your friend was redeemed by angels. Ask his wife about it." . His wife said he went out without taking a full bath when he heard the call. And the Messenger of Allah (peace and blessings of Allah be upon him) said: “So the angels redeemed him.” . al-Hakim 3/204, al-Bayhaqi 4/15. Imam an-Nawawi and Sheikh al-Albani called the isnad of the hadith good.
# A miscarriage who is not 4 months old is not bathed, not wrapped in a shroud and no prayer is performed over him, he is simply buried. Well, if I miscarry for more than 4 months, then this is already a person who has a soul, and they treat him the same way as a child under seven years old. He should also be given a name.
After bathing the deceased, it is Sunnah to perform a complete ablution.
It was reported from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Whoever bathed the dead, let him bathe himself, and whoever carried the stretcher, let him perform ablution.” . Abu Daud 3161, al-Bayhaqi 1/303. The hadith is authentic.
However, this command of the Prophet (peace and blessings of Allaah be upon him) is not obligatory, but is desirable, which is explained by other traditions. From Ibn " Abbas (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “There is no obligation on you to perform a complete ablution after bathing the dead, for your dead are not unclean, and it is enough for you to wash your hands.” . al-Hakim 1/386, al-Bayhaqi 3/398. Hafiz Ibn Hajar called the isnad of the hadith good. Ibn Umar (may Allah be pleased with him) said: “When we bathed our dead, those who wished did a complete ablution, and those who did not wish did not perform it.” ad-Darakutni 191, Ibn Hajar called the isnad reliable.
Wrapping in a shroud
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever wraps the deceased in a shroud, Allah will dress him on the Day of Judgment in Paradise, silk robes made of satin and brocade.” . al-Hakim 1/354, al-Bayhaqi 3/395. Sheikh al-Albani confirmed the authenticity of the hadith.
* From the money of the deceased, before paying off debts and distributing property among the family, it is necessary to buy a shroud. If he did not have money, then this responsibility passes to close relatives. If he has no relatives, or they do not have money, then Muslims living in the area must buy the shroud.
* Jabir ibn " Abdullah (may Allah be pleased with him) reported the words of the Messenger of Allah (peace and blessings of Allah be upon him) who said: “When one of you wraps his brother (in a shroud), let him do it well.” . Muslim “Janaza” 49.
* The shroud must be clean, dense and cover the entire body.
* It is advisable to wrap the body of the deceased in three pieces of cloth, as was done with the prophet (peace and blessings of Allah be upon him). Passed on from words ‘ Aisha (may Allah be pleased with her) that "the body of the Messenger of Allah(peace and blessings of Allah be upon him)wrapped in three pieces of white Yemenite cotton cloth from Sahul, and among this there was neither a shirt nor a turban." al-Bukhari 1264, Muslim 2/649.
* It is advisable to wrap the body in white material. From Ibn ‘ Abbas reported that the Prophet (peace and blessings of Allaah be upon him) said: “Put on white clothing, for it is the best of your clothing, and wrap your dead in it.” . Ahmad 1/247, Abu Dawud 3878, at-Tirmidhi 994. The hadith is authentic.
* Material should be selected according to the size and height of the deceased.
Wrapping method I: three cloths should be placed, one on top of the other, then the covered deceased should be placed on them. Then you should take the upper shroud from the left side and pull it over the right side, then the right side over the left. The same should be done with the second and third shroud. You can also cut the first fabric, making something like a shirt, and thread it through the head of the deceased. You should make sure that there is more fabric left at the head than at the legs. Then you should wrap the cloth at the head and feet, and tie it with small belts of cloth so that the shroud does not unfold on the way to the cemetery or when lowered into the grave.
* Wrapping should start from the head, and if there is not enough fabric, then it is more important to cover the head, and the legs should be covered with something else, for example, grass or hay, as stated in the hadith. Khabbab (may Allah be pleased with him) said: “When Mus'ab was killed on the day of the Battle of Uhud, we did not find anything as a shroud except his cloak, however, when we covered the head with it, the legs remained uncovered, and when we covered the legs with it, the head remained uncovered, and then the prophet(peace and blessings of Allah be upon him)He ordered us to cover his head and throw fragrant reeds on his feet.” al-Bukhari 1276, Muslim 2/649.
* After bathing the deceased or while wrapping him, he should be anointed with incense, as this is indicated in the Sunnah. From Jabir (may Allah be pleased with him) it is reported that the Prophet (peace and blessings of Allah be upon him) said: “When you anoint a deceased person with incense, do it three times.” . al-Baihaqi, ad-Diya. The hadith is authentic. See “Sahikhul-jami’” 278.
However, if a person dies in ihram (i.e., performing Hajj or Umrah), then he should not be anointed with incense.
* One who dies in the state of ihram is wrapped in his ihram, 1 not covering his head and not anointing him with incense, as stated in the hadith. It is reported that Ibn ‘ "One man who was with the Messenger of Allah(peace and blessings of Allah be upon him)while standing on Mount ‘Arafa (during the farewell pilgrimage), he unexpectedly fell from his camel, broke his neck and died. Prophet(peace and blessings of Allah be upon him)said: “Wash him with water and cider (jujube) and wrap his body in two pieces of cloth, but do not anoint him with perfume or cover his head, for, verily, on the Day of Resurrection he will be resurrected by the one who recites the talbiyyah 2 »" . al-Bukhari 1265, Muslim 2/865.
1 Ihram - two pieces of cloth worn by a pilgrim performing Hajj or ‘Umrah.
2 The phrase with which the Hajj begins, and which the pilgrim pronounces.
* As for the hadith, which says that the daughter of the prophet (peace and blessings of Allah be upon him) was wrapped in five clothes, its isnad is unreliable and distorted, as Sheikh al-Albani said in “Ahkamul-Janaiz” 85. But no less than women can be wrapped in five garments, and this is the opinion of the majority of scientists, and it is considered strong. See al-Mughni 2/172.
* Martyrs should be buried in the clothes in which they were killed, and they should not be removed from them, since the Messenger of Allah (peace and blessings of Allaah be upon him) said: "Bury them in their clothes" . Ahmad 5/431.
Prayer "Janaza"
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Pray as you have seen me pray” . al-Bukhari 631.
The virtue of Janazah prayer
It is reported from the words of Abu Hurayrah (may Allah be pleased with him) that once the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever attends the funeral before the funeral prayer is completed will be given a reward of one carat, and those who remain until the burial is completed will be given a reward of two carats.” . People asked: “What are these two carats?” The Prophet (peace and blessings of Allaah be upon him) said: "They are like two huge mountains" . al-Bukhari 1325, Muslim 945.
About the benefits that the Janaza prayer brings to the deceased
Passed on from words " Aisha (may Allah be pleased with her) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “For whomever of the deceased the Muslim community, numbering up to one hundred people, prays for, each of whom intercedes for him, their petition will certainly be accepted.” Muslim 947.
It is reported that Ibn " Abbas (may Allah be pleased with him) said: "I heard the Messenger of Allah(peace and blessings of Allah be upon him)said: “If any Muslim dies, and forty people stand at his funeral bier, who do not worship anything else along with Allah, their intercession for him will certainly be accepted.” . Muslim 435.
In order for their intercession to be accepted, two conditions must be met:
1. All people performing Janaza prayer must be monotheists.
2. Their prayer for the deceased must be sincere. Unfortunately, many Muslims who perform the Janaza prayer do not know the prayer that should be said for the deceased.
“The person for whom the funeral prayer was performed by people lined up in three rows will definitely go to Paradise.”. Abu Dawud 3166, at-Tirmidhi 1028. Imam Abu ‘Isa, al-Nawawi and Sheikh al-Albani called the hadith good.
On the obligatory nature of performing Janazah prayer
It is reported from the words of Zayd ibn Khalid al-Juhani that when one of the companions of the Prophet (peace and blessings of Allaah be upon him) died during the campaign against Khaybar, the Messenger of Allah (peace and blessings of Allaah be upon him) said: .
Malik in "al-Muwatta" 2/14, Abu Daud 2693, Ibn Majah 2/950, an-Nasaiy 4/64. The hadith is authentic.
Imam al-Nawawi said: "Words of the Prophet(peace and blessings of Allah be upon him): "Rise and offer prayer over your friend", - indicate the obligatory performance of prayer over a deceased Muslim, and it is fardul-kifaya by the unanimous decision of all scholars (ijma"). See Sharh Sahih Muslim 7/22.
Rules for performing Janaza prayer
The Janaza prayer is the same full-fledged prayer as all others, but it does not have bows or bows to the ground.
There are many reliable hadiths indicating that the Sunnah is to say four, five, six, seven and nine takbirs (i.e. the words “Allahu Akbar”) in the Janaza prayer. However, if you take one opinion and follow it, then it is better to pray with 4 takbirs, since there are the most hadiths indicating this number. See “Ahkamul-Janaiz” 141.
1st Takbir:
When pronouncing the first takbir, you should raise your hands to the level of your shoulders or ears, as the Prophet (peace and blessings of Allaah be upon him) did. Then you should place your right hand on the back of your left palm, wrist and forearm. Abu Dawud, Ibn Khuzaimah, Sheikh al-Albani called the isnad authentic. See “Syfatu-Ssala” 88. Hands should be folded on the chest. It is reported from Taus that "prophet(peace and blessings of Allah be upon him)During prayer, he put his right hand on his left and squeezed them on his chest." Abu Dawud 1/121. Isnad is good.
Sheikh al-Albani wrote that folding the hands on the chest is reliably established in the Sunnah, and anything that contradicts this is either weak or has no basis at all.
See this question in more detail in the book “Iruaul-Galil” 353.
Raising your hands in Janazah prayer should only happen at the first takbir. Ibn " Abbas (may Allah be pleased with him) said: "Verily, Messenger of Allah(peace and blessings of Allah be upon him)During prayer, the janazah raised his hands only at the first takbir, and after that he did not do this again.". ad-Darukutni 2/73, al-Bayhaqi 4/37. The isnad is reliable. Abu Hurayrah (may Allah be pleased with him) also said: "Prophet(peace and blessings of Allah be upon him)made takbir during the Janaza prayer, raised his hands in the first takbir and put his right hand on his left." At-Tirmidhi 1077. Sheikh al-Albani called the hadith good. Imam an-Nawawi in his book “al-Majmu” said that Ibn al-Munziri in his books “al-Ishraf” and “al-Ijma” said: “Everyone is unanimous that in the first takbir hands are raised, but as for the rest, opinions are divided regarding this.” The tradition in which it is reported that Ibn “Umar raised his hands in every takbir during the Janaza prayer is weak, as said by Hafiz Ibn Hajar. See “Fathul-Bari” 3/237. Sheikh al-Albani said: “We have not found anything in the Sunnah that would indicate the legality of raising hands in the Janaza prayer, except for the first takbir.”
See “Ahkamul-Janaiz” 148.
After pronouncing the first takbir, one should read Surah al-Fatihah (Opening). Ibn " Abbas (may Allah be pleased with him) said that "prophet(peace and blessings of Allah be upon him)During the prayer, the janazah read Surah al-Fatihah." Ibn Majah1495, Sheikh al-Albani confirmed the authenticity of the hadith. See “Mishkatul-Masabih” 1673.
After al-Fatiha, you can also read another surah from the Quran. This is indicated by a message from Talha ibn " Abdullah, who said: “Once I performed the Janaza prayer behind Ibn Abbas, and he read al-Fatiha and some other surah.” And when Talha asked Ibn about this " Abbas, he said: "This is the Sunnah and the Truth". an-Nasaiy 4/75, reliable tradition.
As for the reading of “Subhanak” in the first takbir, there is no indication of this in the Sunnah, and some of the scholars called it an innovation. Imam Abu Dawud said: “I heard Imam Ahmad, when asked about a person who begins the janaza prayer with “Subhanaka,” replied, “I have not heard such a thing.”. See al-Masail 153.
2nd Takbir:
In the second takbir, one should say a prayer for the prophet (peace and blessings of Allaah be upon him), the same as during the tashahhud of ordinary prayer. From one of the companions of the Prophet (peace and blessings of Allaah be upon him) it is reported: “ It is sunnah in the Janazah prayer to say takbir and read Surah al-Fatihah silently, then (after 2 takbir) say a prayer for the prophet(peace and blessings of Allah be upon him), after which in the third takbir say a prayer for the deceased, and do not read anything in this takbir, and then (after the 4th takbir) quietly say a greeting.”
al-Shafi" and 1/270, al-Bayhaqi 4/39, the message is reliable.
3rd Takbir:
After the third takbir, one should turn to Allah with a prayer for the deceased. Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “When you pray over a deceased person, let your prayer for him be sincere.” . Abu Dawud 3199, Ibn Majah 1498. The hadith is good.
Words of prayer for the deceased, pronounced during the funeral prayer:
It is reported that Abu " Abdur-Rahman " Auf ibn Malik (may Allah be pleased with him) said: "One day the Messenger of Allah(peace and blessings of Allah be upon him), performed a funeral prayer, and I remembered that, turning to Allah with words of prayer for the deceased, he said:“O Allah, forgive him, and have mercy on him, and deliver him, and give him a good welcome, and make his grave spacious, and wash him with water, snow and hail, and cleanse him from his sins, as you cleanse white clothes from dirt, and give him in return a house better than his house, and a family better than his family, and a wife better than his wife, and bring him into Paradise and protect him from the torment of the grave and from the torment of Fire!” - Abu " Abdur-Rahman said: “And I even wanted to be in the place of the deceased.” Muslim 2/663.
اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ، وَعَافِهِ، وَاعْفُ عَنْهُ، وَأَكْرِمْ نُزُلَهُ، وَوَسِّعْ مُدْخَلَهُ، وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ، وَنَقِّهِ مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الأبْيَضَ مِنَ الدَّنَسِ، وَأَبْدِلْهُ دَاراً خَيْراً مِنْ دَارِهِ، وَأَهْلاً خَيْراً مِنْ أَهْلِهِ، وَزَوْجاً خَيْرا ًمِنْ زَوَجِهِ، وَأَدْخِلْهُ الْجَنَّةَ، وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ وَعَذَابِ النَّارِ
/Allahumma-gfir lyahu, warham-hu, wa-'afihi, wa-'fu 'an-hu, ua akrim nuzulya-hu, wa wassi' mudhala-hu uagysil-hu bilma'i, wassalji ualbaradi, ua nak-kyi -hi minal-hataya kya-ma nakkayta-s-sauba-l-abyada minad-danasi, wa ab-dil-hu daran hairan min dari-hi, wa ahlyan hairan min akhlikhi, wa zaujan hairan min zaujihi, wa adhyl-khu -l-jannata wa a'yz-khu min 'azabi-l-kabri wa 'azabin-nari/.
“O Allah, forgive our living and dead, present and absent, young and old, men and women! O Allah, make sure that those of us to whom You give life live according to the rules of Islam, and those of us whom You give rest to, rest in faith! O Allah, do not deprive us of our reward for it and do not lead us astray after it!” Ahmad 2/368, Ibn Majah 1/480. The hadith is authentic.
اللَّهُمَّ اع ْ ف ِ ر ْ ل ِ ح َ ي ِّ ن َ ا، و َ م َ ي ِّ ت ِ ن َ ا، و َ ش َ اه ِ د ِ ن َ ا، و َ غ َ ائ ِ ب ِ ن َ ا، و َ ص َ غ ِ ير ِ ن َ ا و َ ك َ ب ِ ير ِ ن َ ا، و َ ذ َ ك َ ر ِ ن َ ا و َ أ ُ ن ْ ث َ ان َ ا، اللَّهُمَّ م َ ن ْ أ َ ح ْ ي َ ي ْ ت َ ه ُ م ِ ن َّ ا ف َ أ َ ح ْ ي ِ ه ِ ع َ ل َ ى ا ْ لإ ِ س ْ لا َ م ِ وَمَنْ تَوَفَّيْتَهُ مِنَّا ف َ ت َ و َ ف َّ ه ُ ع َ ل َ ى ا ْ لإ ِ يم َ ان ْ، اللَّهُمَّ لا َ ت َ ح ْ ر ِ م ْ ن َ ا أ َ ج ْ ر َهُ وَ لا َ ت ُ ض ِ ل َّ ن َ ا ب َ ع ْ د َ ه ُ
/ Allahumma-gfir li-hayi-na, ua mayiti-na, ua shahidi-na, ua g'a ibi-na, ua sagyiri-na, ua kabiri-na, wa-zakari-na wa unsa-na! Allahumma, mann ahyayta-hu min-na, fa ahyi-hi ‘ala-l-islami, wa mann tauaffaita-hu min-na, fa tauaffa-hu ‘ala-l-imani. Allahumma, la tahrim-na ajra-hu wa la tudilla-na ba’da-hu/
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“O Allah, truly, such and such, the son of such and such, is under Your protection and protection, protect him from the temptations of the grave and the torment of Fire, for You are the One who fulfills the promise and shows justice! Forgive him and have mercy on him, truly You are the Forgiving, the Merciful!” Abu Dawud 3/211, Ibn Majah, authentic hadith.
اللَّهُمَّ إنَّ ف ُ لا َ ن َ ب ْ ن َ ف ُ لا َ نٍ ف ِ ي ذ ِ م َّ ت ِ ك َ ، و َ ح َ ب ْ ل ِ ج ِ و َ ار ِ ك َ ، ف َ ق ِ هِ م ِ ن ْ ف ِ ت ْ ن َ ةِ ال ْ ق َ ب ْ ر ِ و َ ع َ ذ َ اب ِ الن َّ ار ِ ، و َ أ َ ن ْ ت َ أ َ ه ْ لُ ال ْ و َ ف َ اءِ و َ ال ْ ح َ قِّ. ف َ اغ ْ ف ِ ر ْ ل َ هُ و َ ار ْ ح َ م ْ هُ إِ ن َّ ك َ أ َ ن ْ ت َ ال ْ غ َ ف ُ ورُ الرَّحِيم ُ .
/Allahumma, inna fulyan ibn fulyan (...) fi zimmati-ka wa hubli jiuari-ka, fa-ky-hi min fit-nati-l-kabri wa 'azabi-n-nari, wa anta ahl-l-wa-fa 'and wa-l-haqqy! Fa-gfir lyahu warhamhu, inna-ka Anta-l-Gafur-r-rahim/.
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“O Allah, Your servant and the son of Your servant needed Your mercy, but You do not need his torment! If he did good deeds, then add them to him, and if he did bad, then do not punish him!”
اللَّهُمَّ ع َ ب ْ د ُ ك َ و َ اب ْ ن ُ أَم ْ ت ِ ك َ اح ْ ت َ اجَ إِ ل َ ى ر َ ح ْ م َ ت ِ كَ، و َ أ َ ن ْ تَ غ َ ن ِ يٌّ ع َ نْ ع َ ذ َ اب ِ هِ, إِ نْ ك َ ان َ م ُ ح ْ س ِ ناً ف َ ز ِ د ْ ف ِ ي حَسَنَاتِهِِ، وَ إِ نْ ك َ انَ م ُ س ِ يئاً فَتَجَاوَزْ عَنْهُ
/ Allahumma, ‘abdu-ka wa-bnu ama-ti-ka ichtaja ila rahmati-ka, ua Anta ganiyun ‘an ‘azabi-hi. In kyana mukhsinan fa zid fi hasanatihi, ua in kana musi'an, fa taja-uaz 'an-hu/.
The endings of the prayers should be changed depending on who the deceased is. If the deceased is a man, then one should say “Lyakha” (him), and if a woman, then “Lyakha” (her). In parentheses, in place of “so-and-so,” the name of the deceased should be mentioned.
4th Takbir:
After the fourth takbir, words of greeting should be said, but after the fourth takbir you can also make a prayer for the deceased before greeting. It is reported that when Abdullah ibn Abu ‘Awf performed Janaza prayer over his daughter, he said the words of takbir four times. Having said them for the fourth time, he stood for as long as it took between two takbirs, begging Allah for forgiveness for his daughter and making supplications for her, after which he said: "This is what the Messenger of Allah did(peace and blessings of Allah be upon him)".
al-Hakim 1/512, who said: the hadith is authentic.
The greeting after prayer can be done in one direction or in both directions. It is reported from Abu Hurayrah (may Allah be pleased with him) that "prophet(peace and blessings of Allah be upon him)While performing the Janaza prayer, he made 4 takbirs and one greeting (taslim)". al-Hakim 1/360, ad-Darakutni 191, isnad of the hadith is good.
The fact that during Janazah there was only one greeting is supported by traditions from " Ali ibn Abu Talib, Abdullah ibn "Umar, Ibn " Abbas and Abu Hurayrah (may Allah be pleased with them all). However, it is also the Sunnah to perform greetings in both directions in the Janaza prayer, and this should not be neglected. Ibn Mas'ud (may Allah be pleased with him) said that "one of the acts that the prophet did(peace and blessings of Allah be upon him), but which people have left behind, is the two greetings in the Janaza prayer, the same as in the ordinary prayer." al-Bayhaqi 4/43. Hafiz al-Haythami, Imam al-Nawawi and Sheikh al-Albani called the isnad good.
The Messenger of Allah (peace and blessings of Allaah be upon him), while performing the Janaza prayer, made both one and two greetings, but he made one greeting more often.
The words of greeting should be said quietly in the Janaza prayer, both to the imam and to others, since this is in accordance with the Sunnah. Ibn " Abbas (may Allah be pleased with him), while performing the Janaza prayer, said the words of greeting quietly . al-Bayhaqi 4/43. Isnad is good. It is also narrated with authentic isnad from Ibn “Umar (may Allah be pleased with him) that when he performed the Janaza prayer and said words of greeting, those who stood behind him heard him. See “Ahkamul-Janaiz” 165.
` When asked by Imam Malik about a person who missed several takbirs in the Janazah prayer, Ibn Shihab said: "He makes up for what he missed." See al-Muwatta 1/198.
Important Notes:
& The Janaza prayer as well as the five obligatory prayers should be performed together, and sin will fall on those people who can perform it together, but perform it separately.
“It is undeniable that it is permissible to perform the Janaza prayer one at a time, but the Sunnah is to perform it with jama’at, based on the hadiths on this topic and the unanimous opinion of all Muslims (ijma).” See al-Majma" 5/314.
& When performing Janaza prayer over a man, one should stand in front of his head, and when performing it over a woman, one should stand in front of her body. Samura ibn Jundub said: “One day I was praying behind the prophet(peace and blessings of Allah be upon him), who was performing Janaza prayer over a woman who died from childbirth, and he stood opposite the middle of her body.” al-Bukhari 1331, Muslim “Janaza” 101.
It is reported from Abu Ghalib that Anas (may Allah be pleased with him), when performing the Janaza prayer over a man, stood opposite his head, and when performing over a woman, he stood opposite the middle of her body. When he was asked whether the Messenger of Allah (peace and blessings of Allaah be upon him) did this, he said: "Yes". Abu Dawood 2/66, at-Tirmidhi 2/146. The isnad is reliable.
& During the Janazah prayer, it is advisable to line up in three rows, but many Muslims do not pay due attention to this. It is reported that when Malik ibn Khubayr performed the Janaza prayer, he would put people in three rows, even if there were few of them, and say: "Messenger of Allah(peace and blessings of Allah be upon him)said: “The person for whom the funeral prayer was performed by people lined up in three rows will definitely go to Paradise.”. Abu Dawud 3166, at-Tirmidhi 1028. Imam Abu Isa at-Tirmidhi, Imam an-Nawawi and Sheikh al-Albani called the hadith good.
Abu Umama (may Allah be pleased with him) said: "Messenger of Allah(peace and blessings of Allah be upon him)He performed Janaza prayer with seven people, and in the first row he placed three, in the second two and in the third two.". at-Tabarani in "al-Kabir" 7785.
& The Janaza prayer can be performed on several bodies at the same time, in which case the men should be placed before the Imam first, and then the women. It is reported from Nafi that Ibn "Umar (or Ibn al-As) performed janazah on nine dead people at the same time, and the men lay first, and the women were behind them. an-Nasaiy 1/280, ad-Darukutni 194, Ibn al-Jarud 267, authentic isnad.
However, Imam an-Nawawi believed that it is better to perform the Janaza prayer over each body separately than over several at once. See al-Majma" 225.
If prayer is performed over a woman and a boy at the same time, then the boy is placed closer to the imam. Reported from " Ammar that when he attended the funeral of Umm Kulthum and her son, her son was placed in front of the imam, and Umm Kulthum behind her son. " Ammar said: “I was surprised by this! Among the people there were Ibn " Abbas, Abu Sa'id, Abu Qatada and Abu Hurayrah (may Allah be pleased with them all). I asked them about this and they said: "This is Sunnah." al-Nasaiy 1977, Sheikh al-Albani confirmed the authenticity.
& Women can also perform Janaza prayer over the deceased. From " Abdullah ibn az-Zubayr reported: “that “Aisha and other wives of the prophet(peace and blessings of Allah be upon him)performed the Janaza prayer over Sad ibn Abu Waqqas in the mosque.”. Muslim 973.
& If a person was absent at the funeral of his loved ones, then he can go to the grave and perform janazah over it. But this can be done if more than a month has not passed since death until the body begins to decompose. Anas (may Allah be pleased with him) said that "prophet(peace and blessings of Allah be upon him)performed Janaza prayer over the grave after it was buried." Ibn Majah 1531. Sheikh al-Albani confirmed the authenticity. It is also reported from Jabir that "prophet(peace and blessings of Allah be upon him)performed Janaza prayer over the grave of a woman who was already buried". al-Nasaiyy 2025. Sheikh al-Albani confirmed the authenticity.
& If two people perform the Janaza prayer, then the second one should stand not next to the imam, but behind him. It is reported that one day Abu Talha called the prophet (peace and blessings of Allah be upon him) to perform janazah over “Umair ibn Abu Talha when he died. Having come to them, the Messenger of Allah (peace and blessings of Allah be upon him) performed prayer over him in their house, (and during prayer) the Messenger of Allah (peace and blessings of Allah be upon him) came forward, Abu Talha (may Allah be pleased with him) stood behind him, and Umm Sulayim stood behind Abu Talha, and was not with them (during prayers more) no one. al-Hakim 1/365, al-Bayhaqi 4/30. Hafiz al-Haythami and Sheikh al-Albani called the hadith authentic.
Based on this hadith, it follows that if there are two people performing janaza, then the second one stands behind the imam, and not next to him, as is done in ordinary prayer. Sheikh al-Albani in “Ahkamul-Janaiz” said that this hadith mentions the smallest number of people present at the Janaza prayer, since there are no hadiths that indicate less than three.
& Anas (may Allah be pleased with him) said: "Prophet(peace and blessings of Allah be upon him)prohibited performing the Janaza prayer while standing between the graves." at-Tabarani in "al-Ausat" 1/80. Isnad is good.
Based on the hadith, it follows that when performing the Janaza prayer over a deceased person (or over a buried person), one cannot stand between the graves. You should also not perform janaza while facing the graves.
& The Janaza prayer does not have to be performed in the cemetery, but it is best to have a special place reserved for this prayer. During the time of the Prophet (peace and blessings of Allaah be upon him), there was a special place reserved for performing the Janaza prayer, which was called the place where Jibril stood.
Who leads the Janaza prayer?
If a Muslim has died, then the imam, amir or his naib has more right to perform the Janaza prayer over him than his relative. Abu Hazim said: “I was present on the day of the death of Hassan ibn " Ali, and I heard Hussein Ibn " Ali (Hassan's brother) said to Sa'id ibn al- " Asu 3: “Stand forward, if it were not the Sunnah, I would not have put you forward.”. Abu Hazim said: “And there was something between them at that time.” al-Hakim 3/171, al-Bazzar 814, the tradition is good.
3 Sa'id ibn al-As was the amir of Medina at that time.
And if there is no amir or naib, then the one who is more literate and knows the Book of Allah better should perform a prayer over the deceased, as this Messenger of Allah (peace and blessings of Allah be upon him) said: “The imam for people becomes the one who reads the Book of Allah better and more competently, and if they are equal in this, then the one who knows the Sunnah better.” . Muslim 2/133.
About performing Janaza prayer in the mosque
It is narrated from Ibn al-Zubair that " Aisha said that the body of the deceased Sa'da ibn Abu Waqqas should be brought to the mosque so that she could perform janaza on him, and people did not like it. Then " Aisha said: “How quickly did you forget that the Messenger of Allah(peace and blessings of Allah be upon him)performed a prayer over Suhaylam ibn Bayda "in the mosque!" Muslim 973.
Most scholars believe that it is permissible to perform Janaza prayer in a mosque, and this is indicated by reliable hadiths. Sheikh al-Mubarakfuri said: “It is reliably known that “Umar performed janazah over Abu Bakr in the mosque, and Suhaib performed janazah prayer over Umar in the mosque, and not a single companion of the prophet(peace and blessings of Allah be upon him)didn't deny it. Thus, the companions of the prophet(peace and blessings of Allah be upon him)a unanimous decision (ijma) was made that it is permissible to perform the janaza prayer in the mosque.” See "Tuhfatul-Akhyuzi" 4/123.
As for the hadith which says: “Whoever performs the Janaza prayer in the mosque, there is nothing for him.” Abu Dawud 3190, an authentic hadith, scholars, having combined these hadiths, said that it is better to do the Janaza prayer not in the mosque, as Ibn al-Qayyim said. See “Zadul-Ma'ad” 1/502.
On performing Janaza prayer over an absent person
It was reported from Abu Hurayrah (may Allah be pleased with him) that "messenger of Allah(peace and blessings of Allah be upon him)informed the people of the death of Najashi (Negus) on the very day he died. Prophet(peace and blessings of Allah be upon him)went out to the place of prayer, lined up people in rows and said four takbirs." al-Bukhari 1245, Muslim “Janaza” 62.
Ibn al-Qayim (may Allah have mercy on him) said: "There was no Sunnah of the Prophet(peace and blessings of Allah be upon him)perform Janaza prayer over every absent Muslim, since many Muslims who were absent died, and the prophet(peace and blessings of Allah be upon him)did not pray over all of them, but there are reliable hadiths that the prophet(peace and blessings of Allah be upon him)performed Janaza prayer over Negus (the ruler of Ethiopia who died in Ethiopia while a Muslim). Scientists disagree on this issue:
1. The first opinion is that it is permissible to perform the Janaza prayer for any absent Muslim. And this is the opinion of imams al-Shafi and Ahmad (may Allah have mercy on them).
2. Imams Abu Hanifa and Malik (may Allah have mercy on them) believed that only a prophet could do this(peace and blessings of Allah be upon him)and no one else.
3. Ibn Taymiyyah (may Allah have mercy on him) said: “The truth in this matter is that if a Muslim died in an area where there was no one to pray for him, then one should be offered for him.” And this opinion is the best. See “Zadul-Ma'ad” 1/205.
About who the Janaza prayer is performed and not performed over
The Janaza prayer should be performed on every Muslim, and it is permissible not to perform it only on martyrs and children under the age of majority.
Anas ibn Malik (may Allah be pleased with him) said that “The martyrs who fell in the battle of Uhud were not washed, not wrapped (in a shroud), but were buried bloody, without praying over them.”
Abu Daoud 3135, al-Bayhaqi 4/10. Hadith is good.
From ‘Aisha (may Allah be pleased with her) it is reported that “ when Ibrahim, the son of the prophet, died(peace and blessings of Allah be upon him), he was eighteen months old, and the prophet(peace and blessings of Allah be upon him)did not pray over him.” Ahmad 6/267, Abu Dawud 3187, good hadith.
However, there are hadiths that report that the Messenger of Allah (peace and blessings of Allaah be upon him) performed janaza on both martyrs and children. From Ibn Mas'ud (may Allah be pleased with him) it is reported that "prophet(peace and blessings of Allah be upon him)performed Janaza prayer over Hamza and some of the companions who were killed on the day of the Battle of Uhud." Ahmad 1/463. Sheikh " Abdul-Qadir al-Arnaut and Shu'ayb al-Arnaut called the isnad authentic.
The Messenger of Allah (peace and blessings of Allah be upon him) said: “And a prayer is performed over the child” . Ibn Majah 1507, from Mughira. Sheikh al-Albani called the hadith authentic.
Performing janaza on them is not obligatory, although it can be done, and there is no such thing in Islam that janaza is not performed on a martyr at all. Sheikh al-Albani said: “There is no doubt that performing prayer over them, if possible, is better than leaving it, since it is prayer and worship.” See "Ahkamul-janaiz" 108.
Janazah can also be performed over a miscarriage, since there is such a thing in the Sunnah. From Mughira ibn Shu" it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “...and a prayer is made over the miscarriage, but they ask for forgiveness and mercy to its parents.” . al-Hakim 1/355, Ibn Hibban 796. Sheikh al-Albani, " Abdul-Qadir al-Arnaut and Shu'ayb al-Arnaut called the isnad of the hadith authentic.
Imam al-Shaukani (may Allah have mercy on him) said: “If a prayer is performed over a child, then it is advisable to say: “O Allah, make him ahead of us (in Paradise), a follower and a reward.”
This is reported by Imam al-Bayhaqi, with a good isnad from Abu Hurayrah. See “Neylul-Autar” 4/55.
اللَّهُمَّ اجْعَلْهُ لَنَا فَرَ طاً، وَ سَلَفاً، وَأجْراً
/Allahumma-j"alhu lyana faratan, wa salafan, wa ajran/.
& Janaza prayer should not be performed on the children of infidels.
1. The one who had the debt
When a dead person was brought to the Prophet (peace and blessings of Allah be upon him), he asked: “Does he have any debt?” And if they answered him that he had no debt, then he would perform a prayer over him, but if he had a debt, he would tell his companions to perform the prayer, and would not perform it himself. See “Zadul-Maad”.
From Abu Qatada (may Allah be pleased with him) it is reported that one deceased Muslim from among the Ansar was once brought to the Messenger of Allah (peace and blessings of Allah be upon him) so that he would perform janazah on him, and the Prophet (peace and blessings of Allah be upon him) said: “Perform prayer over your friend, for he has a duty!” Abu Qatada said: “He's on me”. The Prophet (peace and blessings of Allaah be upon him) asked: “Will you pay?” He said: “Yes, I will pay.” And after that the Prophet (peace and blessings of Allaah be upon him) performed a prayer over him. 4 an-Nasaiy 1960. Sheikh al-Albani confirmed the authenticity of the hadith.
4 Anyone who has undertaken to pay the debt for the deceased must do so as quickly as possible. Another version of this hadith states that when Abu Qatadah said: “The duty is on me.” The Prophet (peace and blessings of Allaah be upon him) said to him: “The debt is on you and from your property, and the deceased is no longer involved in it” . After this, when the Prophet (peace and blessings of Allaah be upon him) met Abu Qatada, he kept asking him about his debt, and one day he said: “I have paid it, O Messenger of Allah.”. The Prophet (peace and blessings of Allaah be upon him) said: “Why now, when his body has become cold?” al-Hakim 2/58, al-Bayhaqi 6/74. The isnad of the hadith is good.
2. Suicide
Jabir ibn Samura (may Allah be pleased with him) said that "one man committed suicide and the prophet(peace and blessings of Allah be upon him)did not pray over him."
at-Tirmidhi 1068, Ibn Majah 1526. Sheikh al-Albani confirmed the authenticity.
3. Who stole any of the trophies
It is reported that when the body of a Muslim who had stolen from trophies was brought to the Messenger of Allah (peace and blessings of Allaah be upon him), the Prophet (peace and blessings of Allaah be upon him) himself did not pray over him, but said to his companions: "Prayer over your friend" . Ahmad 4/411, al-Hakim 2/127. Reliable hadith.
From all that has been said, it follows that prayer can be performed over such categories of people as a suicide and someone who has stolen something from trophies, but not to the emir, and to respected people. Imam Ahmad said: “The imam does not pray over a suicide, but other Muslims do.” This is confirmed by the fact that the Prophet (peace and blessings of Allaah be upon him) himself did not perform prayer over such people, but told his companions to perform it, and such people should not have the same funeral as righteous Muslims, since they performed great sin. See "Zadul-Ma'ad"
Shaykhul-Islam Ibn Taymiyyah (may Allah have mercy on him) said: “If someone (of the imams) does not stand up to pray for one of them, so that this would be a lesson for other people, then there is a good thing in this. But if at the same time he makes a prayer for them silently, then he will perform two good deeds."
See "al-Ikhtiyarat" 52.
Who is forbidden to pray Janaza over?
The greatest sin in Islam is to ask Allah for forgiveness or perform funeral prayers over infidels. Allah Almighty said: “Never pray over one of them who has died, and do not offer a prayer over his grave, for truly, they did not believe in Allah and His Messenger and died being wicked.” (Repentance, 84).
One cannot seek forgiveness even for a close relative if he was an infidel, and the proof of this is the following verse: “It is not appropriate for a prophet or those who believe to seek forgiveness for polytheists, even if they were close relatives to them, after it has become clear to them that they are the inhabitants of Fire." (Repentance, 113).
This also applies to those who are at enmity with Muslims and Islam, and also despise those who worship Allah and call them “Wahabists” or help the enemies of Islam and Muslims in the fight against them, which is also a manifestation of great disbelief.
Imam an-Nawawi (may Allah have mercy on him) said: “Prayer of janazah over an infidel and a plea for forgiveness for him is prohibited by the Quran and the unanimous decision of the Muslim community (ijma).”
See al-Majma" 5/144.
Stretcher escort
Imam Mujahid (may Allah have mercy on him) said: “Accompanying the janaza (stretcher) is better than additional prayers.”‘Abdur-Razzaq. See "Fathul Bari".
# Women should not be accompanied by a stretcher. Umm ‘Atiyya (may Allah be pleased with her) said: “We were forbidden to accompany the stretcher, but not strictly.” al-Bukhari 1278, Muslim 2/646. ‘Aisha (may Allah be pleased with her) also said: "Women were forbidden to accompany the janazah, and the Messenger of Allah(peace and blessings of Allah be upon him)said: “There is no reward for them for this””. Ibn Hibban in “Siqat” 7/493, Sheikh al-Albani called the hadith authentic.
# During the time of jahiliyya (the time of pagan ignorance), people accompanied the janaz with bells, torches, shouting and lamentation, and the Prophet (peace and blessings of Allaah be upon him) forbade all this. His companions did the same, among whom was " Amr ibn al- " As, making a will, so that they are not accompanied in the above manner. Muslim 1/78.
# While accompanying the stretcher, you should not talk loudly, but it is best to remain silent and think about death, and prepare for the day when we will be carried to the cemetery on the same stretcher. Qays ibn Ubad (may Allah be pleased with him) said: "Companions of the Prophet(peace and blessings of Allah be upon him)condemned the raising of voices during the accompaniment of the janaz". al-Bayhaqi 4/74, Abu Nu'aym 9/57, all transmitters are trustworthy
Imam an-Nawawi (may Allah have mercy on him) said: “Know that in this matter the truth is what our righteous predecessors did, that is, silence while accompanying the Janaz, not raising voices either by reading the Quran, or by remembering Allah or by anything else.” See al-Adhkar 202.
# The stretcher should be carried quickly, but not run. Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “Carry the deceased quickly, for if he was righteous, then you should quickly bring him closer to good, but if he was not, you can quickly remove evil from your necks.” . al-Bukhari 1315, Muslim 944.
It is reported that Abu Hurayrah (may Allah be pleased with him) said before his death: “When I die, carry me quickly, for I heard the Messenger of Allah(peace and blessings of Allah be upon him) said: “When a righteous man is laid on a stretcher, he says: “Carry me quickly.”. Ibn Hibban 764, at-Tayalisi 2336. The isnad of the hadith is authentic.
Ibn al-Qayyim wrote: "While accompanying the Janaza, the Prophet(peace and blessings of Allah be upon him)ordered them to speed up, and they always carried the stretcher at a brisk pace. Well, what happens in our time, when people carry stretchers slowly, thinking that by doing so they are showing respect for the deceased, this is innovation and ignorance, which has nothing to do with Islam and Muslims. It's more like being like the Jews." See “Zadul-Ma'ad” 1/498.
It is reported that Abu Bakrat (may Allah be pleased with him) shouted at those who walked slowly (accompanied by janaz) and said: "We, being together with the prophet(peace and blessings of Allah be upon him)always walked at a brisk pace". Abu Dawud 3182, at-Tayalisi 883. Imam an-Nawawi, ‘Abdul-Qadir al-Arnaut and Shu'ayb al-Arnaut confirmed the authenticity of the hadith.
However, as we have already said, the stretcher should be carried quickly, but not run.
# How should the stretcher be escorted?
Anas reports that prophet(peace and blessings of Allah be upon him), Abu Bakr, 'Umar and 'Uthman walked in front of them while escorting the stretcher. at-Tirmidhi 1010, Ibn Majah 1483. The hadith is reliable.
Mughira ibn Shu"ba said: "I heard the prophet(peace and blessings of Allah be upon him)said: “The one who accompanies the janaz on horseback rides behind the stretcher, and the one who walks wherever he wants.” .
Abu Dawood, Ibn Majah, at-Tirmidhi, an-Nasaiy. Sheikh al-Albani confirmed its authenticity.
" “Walking behind (the stretcher) is better than walking in front of them, just as group prayer is better than the prayer of one.” al-Bayhaqi 3/25. Hafiz Ibn Hajar and Sheikh al-Albani called the isnad good.
# It is reported from Sauban (may Allah be pleased with him) that when, while accompanying the janaz to the prophet (peace and blessings of Allah be upon him), they brought an animal for him to sit on it, he refused. And when they brought him to him again, he sat on him and said: “Truly, the angels walked on foot, and it was not fitting for me to ride while they walked. When they left, I sat on horseback.” . Abu Daud 3177, al-Hakim 1/355. The hadith is authentic.
This hadith indicates that it is better to accompany a stretcher on foot than on horseback.
If it is possible to carry the body of a Muslim to the cemetery on foot, then one should not take him there by car, and among modern scholars there are those who strongly condemned this, and among them was Sheikh al-Albani (may Allah have mercy on him).
# About performing ablution for those who carried the stretcher
The Messenger of Allah (peace and blessings of Allah be upon him) said: “...whoever carried the stretcher, let him perform ablution” . Abu Daud 3161, al-Bayhaqi 1/303. The hadith is authentic. This command of the Prophet (peace and blessings of Allaah be upon him) is not obligatory, but desirable.
# About standing up at the sight of a funeral procession
‘ Amir bin Rabi'a (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “If any of you sees a funeral procession and does not join it, let him stand and not sit down until he is behind it (or: until she passes by him) or until the stretcher is lowered to the ground before that.” . al-Bukhari 1308, Muslim 2/659.
When one person was buried, people waited until he was laid on the ground, and " Ali (may Allah be pleased with him) said: "Sit down, for the prophet(peace and blessings of Allah be upon him)ordered to sit down after he commanded to stand." Ahmad 1/82. The isnad of the hadith is good. See also Mishkatul-Masabih 1682.
Many scholars believed that the command of the Prophet (peace and blessings of Allaah be upon him) to stand up at the sight of a funeral procession had been canceled. Ibn al-Qayyim wrote: “There are reliable hadiths that the prophet(peace and blessings of Allah be upon him)stood up when he saw the funeral procession, and ordered others to stand up. But there are also reliable hadiths that he did not get up. Scientists disagree on this issue. Some said that the rising was canceled and the last order was not to rise. Others said that both of these opinions were acceptable and that the prophet(peace and blessings of Allah be upon him)stood up indicates the desirability of this, and the fact that he did not get up indicates the permissibility of not getting up, and this opinion is better than something that says that getting up is canceled. This was also the opinion of Imam Ahmad.” See “Zadul-Ma'ad” 1/502.
Burial
Allah Almighty and Almighty said: “Then he killed him (the man) and gave him burial.”. (Frowns, 21).
Allah, praise be to Him Almighty, has shown mercy to humanity by giving people the knowledge that the bodies of the dead should be buried, and thus the corpse of people does not remain on the surface of the earth like the rotting corpses of animals, and only crazy pagans and infidels, neglecting this mercy, burn and cremate the bodies of their dead.
! On the obligatory burial of everyone, even infidels
It is reported that when Abu Talib (the uncle of the Prophet (peace and blessings of Allaah be upon him) died), " Ali came to the Prophet (peace and blessings of Allaah be upon him) and said: "Indeed, Abu Talib is dead" "Go and bury him" . After this, when the Prophet (peace and blessings of Allaah be upon him) saw " Ali, he told him: “Perform complete ablution (ghusl)” . an-Nasaiy 1/110, Abu Dawood 9/32. The hadith is authentic.
This hadith indicates that it is forbidden to wash and wrap infidels in a shroud.
This hadith also indicates that after burying an infidel, it is advisable to perform a complete ablution.
! On the dignity of burial
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever digs a hole (for a Muslim) and puts him in it and buries him, Allah will give him such a reward as for building a house for a needy person in which he would live until the Day of Judgment.” . al-Hakim 1/354, al-Bayhaqi 3/395. The hadith is authentic.
Those in the cemetery should behave quietly, fear Allah and not talk about worldly affairs.
The dead should be buried in the places where they died. Jabir said that "When those killed at Uhud were brought to Medina, the prophet(peace and blessings of Allah be upon him)ordered them to be returned to the places where they were killed." al-Nasaiy 2004 Sheikh al-Albani confirmed the authenticity.
Also, the Messenger of Allah (peace and blessings of Allah be upon him) said: "Bury the dead where they were killed" . al-Nasaiy 2005 Sheikh al-Albani confirmed the authenticity.
If there are several cemeteries, then it is better to bury in the one where there are more righteous people.
It is forbidden to bury infidels with Muslims and Muslims with infidels. Proof of this is the hadith in which it is reported that the Prophet (peace and blessings of Allaah be upon him) made a distinction between the graves of Muslims and infidels, saying: “If you pass by our graves and the graves of people who died during the Jahiliya, then inform them (the infidels) that they are the inhabitants of the Fire.” . Ibn s-Sunni in “al-Yaum wa-llaila” 587. The hadith is good.
About periods in which it is undesirable to bury the dead
It is reported that "Uqba ibn " Amr (may Allah be pleased with him) said: "Messenger of Allah(peace and blessings of Allah be upon him)forbade us to perform additional prayers and buryour dead during three periods of time: during sunrise until it rises above the horizonto the height of a spear; at noon,while the sun is shiningwon't startdecline; during sunset until it sets". Muslim 2/208.
Imam al-Khattabi (may Allah have mercy on him) said: “People disagreed about the permissibility of Janazah prayer and burial during these three periods, and the majority of scholars were inclined to believe that Janazah prayer was undesirable during this time, and these are the opinions of: “Ata, an-Naha”i, al-Awza” and , as-Thawri, Ahmad and Ishaqa. As for Shafi, he believed that the Janaza prayer and funeral are performed at any time during the day and night, but the opinions of the majority of scholars here are more consistent with reliable hadiths. See al-Ma'alim 4/327.
The grave should be dug according to the size of the deceased's body. From Hisham ibn " The Amir reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Dig a grave, make it big, and do it well.” . Ibn Majah 1561. Sheikh al-Albani confirmed the authenticity of the hadith.
The hole should be dug so that the body cannot be dug up by animals and its smell does not emanate to the surface.
When lowered into the grave, a woman should be covered with something so that the prominent parts of her body are not seen by men.
There is nothing wrong with a woman being lowered into the grave by a stranger if there is a close relative, but it is better for close relatives to do this.
There is nothing wrong with burying men and women side by side if their graves are separate.
Women should not do the burial if there are men, and a woman should not be lowered into the grave of someone who had sexual intercourse that night. It is reported that when the daughter of the Messenger of Allah (peace and blessings of Allah be upon him) was buried, he asked: “Are there any among you who did not approach a woman this night?” Abu Talha said: "I". The Prophet (peace and blessings of Allaah be upon him) said: "Then come down" , and he went down into her grave. al-Bukhari 1285.
There should be no gathering over the grave except for those who lower the dead or serve adobe or planks. The rest wait until the dead person is closed in the grave niche, and only then begin the burial. Two or three, depending on the weight of the body, should go down to the grave, and taking the body, lower it into the grave, while saying what the Prophet (peace and blessings of Allaah be upon him) said: “In the name of Allah and in accordance with the Sunnah of the Messenger of Allah” . Ahmad 4812, Abu Daud 3213, al-Hakim 1/366. The hadith is authentic.
بِسْمِ اللهِ وَعَلَى سُنَّةِ رَسُولِ اللهِ
/Bismi-llah wa ala sunnati rasuli-llah/.
Having placed the body in the grave, one should turn it facing towards the Kaaba. The Messenger of Allah (peace and blessings of Allah be upon him) said: “...Kaaba is your direction, whether you are alive or dead” . al-Baihaqi 3/408, at-Tahawi 1/383. Hadith is good.
The body of a Muslim should not be placed at the bottom of the grave (on his back). Ibn Abbas reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Lyakhd 5 - for us, Shak 6 - not for us" . Abu Dawud 3208, at-Tirmidhi 1045, Sheikh al-Albani called the hadith authentic.
5 Lakhd is a small depression at the bottom of the grave, on the side towards the Kaaba.
6 Shak is the bottom of the grave (just a dug grave without a lid).
Having laid the body, you should untie the ropes of the shroud at the base of the head and legs.
If there is a separate part of the deceased’s body, then it should also be lowered into the grave.
Burying in a coffin is prohibited, since this is likening infidels and wasteful.
From the Sunnah of the Prophet (peace and blessings of Allaah be upon him) - throw earth three times towards the head of the person lying in the grave. According to Abu Hurayrah (may Allah be pleased with him), it is reported that "messenger of Allah(peace and blessings of Allah be upon him)threw the earth three times towards the head of the dead man lying in the grave". Ibn Majah 1/499, reliable legend.
Before filling the grave with earth, you should cover the body with something. Jabir (may Allah be pleased with him) said that "prophet(peace and blessings of Allah be upon him)They laid him in a lakhd, and then covered him with adobe and made his grave rise a span from the ground.” Ibn Hibban 2160, al-Bayhaqi 3/410, Sheikh al-Albani called the isnad good.
Sa'd ibn Abu Uqqas said before his death: “Dig a lyahd for me, and having laid me there, cover me with adobe before you fall asleep.” See Sharhu Sahihi Muslim 7/30.
Abul-Hayaj al-Asadi said: “Once upon a time ‘ Ali ibn Abu Talib (may Allah be pleased with him) said to me: “Should I send you with what the Messenger of Allah sent me with at one time?(peace and blessings of Allah be upon him)? When you see any image (or idol), destroy it immediately, and when you see any raised grave, raze it to the ground.” Muslim 969.
Imam al-Nawawi said: “This hadith indicates that the Sunnah is not to raise the grave too high above the ground. It should be raised an inch and the ground should be made level.”. See Sharh Sahih Muslim 7/32.
The hadith above says that "the grave of the prophet(peace and blessings of Allah be upon him)rose a span from the ground." Ibn Hibban 2160, al-Bayhaqi 3/410, good isnad. This is the grave according to the Sunnah.
You should not throw the grave so that the earth rises above it by more than an inch, but it must be taken into account that if it is not sand, but earth (clay), it will settle over time. Scientists said that a grave should not be raised higher than the height by which it can be recognized that it is a grave, in order to avoid stepping on it.
After the grave is covered with earth, everyone present should ask Allah for strength for the dead and should not be distracted from the prayer by empty talk. It is reported that Uthman ibn " Affan (may Allah be pleased with him) said: "After completing the burial of the deceased, the prophet(peace and blessings of Allah be upon him)usually (for some time) stood at his grave, and he said: “Pray to Allah for forgiveness for your brother and ask Him to strengthen him, for, verily, now he is being asked questions 7.”. Abu Dawud 3221, al-Hakim 1/370, authentic hadith.
You should say:
“Oh Allah, forgive him. O Allah, strengthen him." . /Allahumma-gfirlyahu, Allahumma sabithu/.
اللَّهُمَّ اغْفِرْ لَهُ اللَّهُمَّ ثَبِّتْهُ
7 We are talking about the questions that the angels ask everyone in the grave: Who is your Lord? What is your religion? Who was the man who was sent to you?
You can bury in the place of the old grave if the body has already turned to dust.
! ‘Aisha (may Allah be pleased with her) said: "Messenger of Allah(peace and blessings of Allah be upon him)cursed the men and women who dig up (the graves)". al-Bayhaqi 8/270. The authenticity was confirmed by Sheikh al-Albani in Sahikhul-Jami'.
! About burial at night
As for burying at night, this is undesirable, and there are many reasons for this, including the fact that there will be few people at the Janaza prayer, or that at night the deceased may be poorly wrapped in a shroud, etc. However, if the body begins to deteriorate or there are other reasons for this, then you can bury it at night, using a lamp to facilitate the work of those burying, and proof of this is the hadith from Ibn " Abbas, which states that "messenger of Allah(peace and blessings of Allah be upon him)lowered the man into the grave at night and turned on the lamp there." at-Tirmidhi 2/157, Ibn Majah 1/464. Hadith is good.
From " Ali ibn Rabakh is reported to have asked Uqba: “Is it possible to bury at night?”"Uqba said: "Yes, because Abu Bakr was buried at night". al-Bayhaqi 4/32. The isnad is reliable.
In case of emergency, it is permissible to dig up the body after burial, as Jabir did with his father. This is reliably reported from Abu Dawud 3232 and al-Bayhaqi 4/58.
Several people should not be buried in one grave unless it is necessary, such as after the Battle of Uhud, when the Prophet (peace and blessings of Allaah be upon him) ordered several people to be buried in one grave. Abu Daoud 9/34, an-Nasaiy 4/80, at-Tirmidhi 3/128. The hadith is authentic. If several people were put in one grave, then earth should be poured between them.
Taking advantage of the appropriate moment during the burial process, one should exhort the people present, as the Messenger of Allah (peace and blessings of Allaah be upon him) often did.
About monuments
Sharia law allows you to erect a monument on a person’s grave so that people know that it is a grave and do not walk on it, and also so that they can recognize the grave of a loved one. An indication of this is the following hadith, which reports that when “Uthman ibn Mazun” was buried, the Prophet (peace and blessings of Allaah be upon him) ordered one person to bring a stone, but he could not bring it. Then the Prophet (peace and blessings of Allaah be upon him) went and brought this stone himself and, placing it at the head of the bed, said: “With this I will recognize the grave of my brother and will bury here those who die from among the members of my family.” .
Abu Daoud 3206, al-Bayhaqi 3/412. Sheikh al-Albani called the hadith good.
However, the size of the monument should not be excessive. Ibn al-Qayyim wrote: "Tombs of the Prophet's Companions(peace and blessings of Allah be upon him)were neither too raised from the ground nor lowered, like the graves of the prophet(peace and blessings of Allah be upon him), Abu Bakr and Umar." He also said: "There was no prophet in the Sunnah(peace and blessings of Allah be upon him)make the graves high, or build something on them from stone, brick or plaster, or erect domes on them. All these are condemnable innovations that contradict the Sunnah." See “Zadul-Ma"ad” 504.
Jabir said: "Messenger of Allah(peace and blessings of Allah be upon him)forbade us to plaster the graves, write anything on them, make any constructions on them and walk on them."
at-Tirmidhi 1052, Ibn Majah 1563. Sheikh al-Albani confirmed the authenticity.
As for large and expensive monuments, images, fences and all sorts of sophistication in embellishing monuments and competition in whose grave looks richer and more worthy, turning cemeteries into galleries, museums, etc., which can be seen on the grave of a Muslim these days , then this is a great sin, likening the infidels, window dressing and israf (meaningless waste of money), which does not bring any benefit to the dead, but only harms him, and from which it can only be worse for him. And if reliable hadiths say that the deceased experiences punishment and torment for the lamentation of his relatives over him, then what does he experience from committing other great sins and condemnable innovations over him?! For a righteous Muslim, it will be enough to place a simple ordinary stone at the head, maybe a river stone.
About visiting cemeteries
It is reported from the words of Ibn Mas'ud (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “I previously forbade you to visit graves, but from now on, visit them, for they keep you from the pleasures of your neighbor’s life and remind you of the life to come.” . Muslim 2/672.
It is reported from the words of Abu Hurayrah (may Allah be pleased with him) that once when the prophet (peace and blessings of Allah be upon him) visited the grave of his mother, he began to cry, and those around him began to cry. Then the Prophet (peace and blessings of Allaah be upon him) said: “I asked permission from my Lord to seek forgiveness for her, and I was forbidden. And I asked permission to visit her grave, and I was allowed. So visit graves, for they remind you of death." . Muslim 2/671.
Transmitted from words " Aisha (may Allah be pleased with her) that one day the Prophet (peace and blessings of Allah be upon him) came out of the al-Baqi cemetery, making a prayer for the dead, and when " Aisha asked him about this, he (peace and blessings of Allaah be upon him) said: “Verily, I was commanded to make supplications for them.” . Ahmad 6/252. The hadith is authentic.
When making supplications for the dead, you can also raise your hands, since this is what the Prophet (peace and blessings of Allaah be upon him) did. It is reported from ‘Aisha that “having made supplications for the dead lying in the al-Baqi cemetery, the prophet raised his hands”. Malik 1/239, Ahmad 6/92. The isnad of the hadith is good.
Hatim al-Assam said: “He who passed by the graves without thinking about his own soul and without turning to Allah with a prayer for the deceased betrayed both himself and them.”. See "Sakaratul-Maut" 13.
These hadiths clearly indicate the purpose for which one should visit cemeteries! Cemeteries should be visited to serve as reminders of death or to offer prayers for deceased Muslims.
A Muslim, entering a cemetery, should say the words of remembrance pronounced at the entrance to the cemetery, remember the future life, be prepared for his own death and think about the situation of those who are already buried. From the outside, all the graves seem the same, but in fact, inside them, some are in bliss, while others are tormented because of their sins. O Allah, deliver us from the torment of the grave and make us among those who will be in bliss!
* About the prayer said at the entrance to the cemetery or passing by the cemetery:
“Peace be upon you, O inhabitants of your home, believers and Muslims! Indeed, we, by the will of Allah, will join you, and Allah will have mercy on those of us who left earlier and those who stayed behind, and I ask Allah for deliverance for us and for you.” Muslim 2/671, Ibn Majah 1/494.
السَّلاَمُ عَلَيْكُمْ أَهْلَ الدِّيَارِ، مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ، وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لاَحِقُونَ، وَ يَرْحَمُ اللهُ الْمُسْتَقْدِمِينَ مَنَّا وَالْمُسْتَأْخِرِينَ، أَسْأَلُ اللهَ لَنَا وَلَكُمُ الْعَافِيَةَ
/Assalamu alaikum ahl-diyari minal-mu" minina wal-muslimin, wa inna in sha Allahu bikum lahikun, wa erhamu Llahul-mustakdimin minna wal-musta "hirin, and salu Allahu lyana wa lyakumul-"afiya/.
While pronouncing this greeting, you should not raise your hands, and you should turn your face towards the graves. As for making prayers for the dead, you should turn to the Kaaba, since the Prophet (peace and blessings of Allah be upon him) forbade turning towards the graves when praying, and prayer is the root of worship, and therefore you cannot turn in that direction during prayer. the direction in which you cannot turn during prayer, as Sheikh-ul-Islam Ibn Taymiyyah said. See al-Iqtida, page 175.
Ibn ‘Abbas (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “If any of you visits the grave of his Muslim brother, whom he knew during his lifetime, and greets him with peace, then Allah will certainly return his soul to him so that he will return his greeting.” . Ibn ‘Abdul-Bar, Ibn Abu d-Dunya. The authenticity of the hadith was confirmed by Ibn ‘Abdul-Bar and ‘Abdul-Haqq. See “Tahrijul-ihya” 4/475.
About what is prohibited and condemned to do in cemeteries
* It is reported from Ibn Mas'ud (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Verily, the worst of people are those who will find the Hour of Judgment alive and they are those who turn graves into mosques.” . Ahmad 1/435, Ibn Hibban 340.
Those. They make places of worship out of graves and cemeteries, worshiping them or Allah next to them in this forbidden place.
* It is reported from Anas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: "There is no sacrifice at a grave in Islam" . " Abdur-Razzaq said: "They (the Arabs) slaughtered a ram or a cow on a person's grave." Abu Daud 3222, al-Hakim 1/370. The hadith is authentic.
* It is undesirable to walk between graves in shoes, since the Prophet (peace and blessings of Allah be upon him) forbade doing this, unless there are thorns, etc. It is reported from the words of Bashir ibn Hasasiy (may Allah be pleased with him) that when he was walking with the prophet (peace and blessings of Allaah be upon him) to the cemetery, the prophet (peace and blessings of Allaah be upon him) saw one man walking between the graves in sandals. And the Prophet (peace and blessings of Allaah be upon him) said to him: “O he who wears shoes, throw off your shoes.” . He looked around, and when he recognized the prophet (peace and blessings of Allah be upon him), he took off his sandals. Abu Dawud 2/72, an-Nasaiy 1/288, Imam an-Nawawi and Sheikh al-Albani called the hadith good.
Hafiz Ibn Hajar in Fathul-Bari said that the hadith indicates the undesirability of walking between graves with shoes on. Abu Dawud said: “I saw Imam Ahmad, following the Janaza, taking off his sandals as he approached the graves.”. See al-Masail 158.
From ‘Uqba ibn ‘Amir (may Allah be pleased with him) it was reported that the Prophet (peace and blessings of Allah be upon him) said: “Walk on hot coals, or on sharp swords, or mend your sandals at night, (i.e. this matter is very difficult)preferable to me than walking on a Muslim’s grave.” Ibn Majah 4/474, Ibn Abu Shayba 4/133, authentic isnad.
* It is reported from the words of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Truly, sitting on burning coals that will burn through your clothes and reach your skin will be better for any of you than sitting on a grave.” . Muslim 971.
* You cannot relieve yourself in a cemetery, and the Prophet (peace and blessings of Allaah be upon him) said that there is no difference between defecating between the graves and the center of the bazaar. Ibn Majah 4/474, Ibn Abu Shayba 4/133, the isnad of the hadith is authentic.
* It is forbidden to read the Quran at graves, to induce the dead to say “Shahadah”, to give adhan and iqama. Also, one should not be overly zealous in caring for the grave by weeding it or clearing it of grass, except from weeds or weeds. And you should not put flowers on the grave, or plant trees, or constantly water it.
* About visiting cemeteries by women
There is disagreement among scientists regarding the permissibility of women visiting cemeteries. Those scholars who consider it forbidden mainly rely on the hadith from Ibn " Abbas, which says: "Messenger of Allah(peace and blessings of Allah be upon him)cursed women who visit graves and those who build mosques on them and light lamps." Abu Dawud 3236, at-Tirmidhi 320, an-Nasaiy 4/94, Ahmad 1/229. However, many muhaddiths called this hadith weak, because in its isnad Abu Salih Maula Umm Hani, who is not trustworthy.
As for the hadith from Abu Hurayrah, which says that "messenger of Allah(peace and blessings of Allah be upon him)cursed women who often visit graves". Ahmad 2/337, at-Tirmidhi 1056, Ibn Majah 1576, then this hadith is reliable. Based on all the opinions, the strongest is the opinion that it is undesirable for women to visit cemeteries.
About what will benefit the deceased
1. The most important thing that benefits the deceased is the good deeds performed by him!
Anas ibn Malik (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Three will follow the deceased (to the cemetery): members of his family, his property and his affairs, two will return back, and one will remain with him. His family members and his property will return, but his affairs will remain.” . al-Bukhari 6514, Muslim 2960.
2. Prayer for the deceased.
Allah Almighty said: “And those who came after them (the Companions) say: “Our Lord! you and us our brothers who believed before us!”(Collection, 10).
This also includes the Janaza prayer, as we already mentioned in the section “about the benefits that the Janaza prayer brings to the deceased.”
The best prayer for the deceased is the prayer of his righteous children. Abu Hurayrah reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Verily, a Muslim will be elevated to a degree in Paradise, and he will ask: “Why do I need this?” They will answer him: “Your child asked for forgiveness for you.” . Ahmad 2/509, Ibn Majah 3660, ad-Diya 1/55. al-Bawsyri confirmed the authenticity of the hadith.
3. Acts of a righteous child.
The good deeds of children will be recorded for their Muslim parents, and their own reward will not decrease in the least, for children are what their parents have acquired, and Allah, Holy and Great, says: “...and there is nothing for a man except what he strives for”. (Sura “Star”, 39). And the Messenger of Allah (peace and blessings of Allah be upon him) said: “The best of what a man has used is what he has earned, and indeed his child is of what he has acquired.” . Abu Dawud 2/108, an-Nasaiy 2/211, at-Tirmidhi 2/287. Imam Abu Isa and Sheikh al-Albani called the hadith good.
4. Knowledge that the deceased taught people or the construction of something useful as alms that people will use even after his death.
Allah Almighty said: “Verily, We give life to the dead and record what they did and what they left behind.”. (Ya sin, 12).
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “When a person dies, all his works cease, with the exception of three: continuous almsgiving; knowledge that people can use; or righteous children who will turn to Allah with prayers for him" . Muslim 3/1255.
Abu Hurayrah reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Verily, among the deeds that will benefit a believer after his death are: knowledge, which m he studied and disseminated from him; the righteous son whom he left; The Koran that was inherited from him, or the mosque that he built, or the house that he built for travelers, or the river that he led, or the alms that he calculated from his property while alive and well, which will benefit him after his death!
Ibn Majah 1/106, Ibn Khuzaima 2490, al-Bayhaqi 3447. The hadith is good.
5. Alms (sadaqa) for the deceased.
It is reported that the father ‘ Amra (may Allah be pleased with him) made a vow during his lifetime to sacrifice one hundred camels, but died without fulfilling his vow. His son ‘ Amr asked the Prophet (peace and blessings of Allaah be upon him) whether it would benefit his father if he performed sacrifices for him. The Prophet (peace and blessings of Allaah be upon him) replied: “If your father was a Muslim, then your sacrifice and your hajj for him would have benefited him.” . Abu Dawud 2883, al-Bayhaqi 6/279, good hadith.
Also, the Messenger of Allah (peace and blessings of Allah be upon him) said: “If your father had been a monotheist, then both your fast and your alms for him would have benefited him.” . Ahmad 2/182, authentic hadith.
The best charity for the deceased is that which is most appropriate and useful. It is reported that when the mother of Sa'd ibn Ubadah (may Allah be pleased with him) died, he came to the prophet (peace and blessings of Allah be upon him) and said: “O Messenger of Allah, Sa’d’s mother has died. So, which sadakah will be the best?” The Prophet (peace and blessings of Allaah be upon him) said: "Water!" After this, Sa'd dug a well and said: "This is for Sa'd's mother."8 Abu Dawud 1681. Good hadith.
8 People living in the desert needed water most of all, and therefore the Prophet (peace and blessings of Allaah be upon him) said that the best alms would be water.
6. Also, if one of the relatives of the deceased fulfills a vow for the deceased, or compensates for the obligatory days of fasting, or performs Hajj and ‘Umrah for him, then this will benefit him.
It is reported that Sa'd ibn 'Ubadah said to the Prophet (peace and blessings of Allaah be upon him): “Truly, my mother is dead, and she has an unfulfilled vow!” The Prophet (peace and blessings of Allaah be upon him) said: "Do it for her" . al-Bukhari 5/440, Muslim 6/76.
Once the Prophet (peace and blessings of Allaah be upon him) heard a man say during the Hajj: “O Allah, here I am in front of you from Shubruma”. The Prophet (peace and blessings of Allaah be upon him) asked him: “Who is Shubruma?” He said: "This is my brother". The Prophet (peace and blessings of Allaah be upon him) asked: “Have you performed the Hajj for yourself?” He said: "No". The Prophet (peace and blessings of Allaah be upon him) said to him: “First perform Hajj for yourself, and then for Shubrum.” .9 Abu Dawud 1811, Ibn Majah 2903. An authentic hadith.
9 This hadith indicates that a person who wants to perform Hajj for someone must first perform it for himself.
Important Notes:
1. The main condition for everything mentioned above to bring benefit to the deceased is his confession of Islam during his lifetime, as the Prophet (peace and blessings of Allaah be upon him) said in the above hadiths: “If your father was a Muslim [monotheist], then your sacrifice for him, your hajj, [fasting and almsgiving] for him, would have benefited him.” .
Abu Daoud, al-Bayhaqi, Ahmad.
2. Not every good deed benefits the deceased, but only those that are legalized by Sharia. For example, a person who has performed a voluntary prayer cannot say: “O Allah, give the reward for this prayer to my deceased person. Just like after reading the Quran or calling people to the truth (for which, undoubtedly, a Muslim receives a reward), one cannot say: “O Allah, give this reward to such and such my deceased.” If any benefits would benefit the deceased, then there would be no need for the companions of the Prophet (peace and blessings of Allaah be upon him) to constantly ask him whether certain benefits would benefit their deceased, and there would be no need to highlight some of the benefits, but it would be The generality of this principle is simply indicated.
About innovations
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily, the best words are contained in the Book of Allah, and the best guidance is the guidance of Muhammad. The worst of deeds are newly invented ones! [Beware of innovations in your affairs], for every innovation is error, [and every error is in the Fire!]" Muslim 2/582, an-Nasai 3/104, Ibn Majah 1/352, at-Tirmidhi 2/12.
" Abdullah ibn Umar (may Allah be pleased with him) said: "Any innovation is a delusion, even if people think it is good". Ibn Batta 2/112, al-Kharazi 1/36. The isnad is reliable.
! About reading Surah "Ya Sin" to a dying person
It is reported from Maqal ibn Yasar that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Read Surah Ya Sin to your dying ones.” . Ahmad 5/26, Abu Dawud 3121. Regarding this common hadith, which is also translated as: “Read Surah Ya Sin to your dead” , many great hadith scholars called him weak. Ibn al-Qattan described this hadith as dubious and said that it should be rejected as unreliable. Imam ad-Darakutni said the same thing. This hadith was also called weak by Ibn Madini, Imam an-Nawawi and Sheikh al-Albani. For the weaknesses and shortcomings of this hadith, see in detail in “al-Silsila ad-Da’ifa” 5961 and “Iruaul-Galil” 688.
! About reading the Quran at the grave and for the dead
Sheikh al-Albani, regarding the reading of the Quran for the dead, said that there is nothing like this in the Sunnah and this act is not legalized in Sharia, and if it were legalized, then the prophet himself (peace and blessings of Allah be upon him) would do it and teach it his companions, who were often interested in what would benefit the dead. When 'Aisha, the beloved person of the Prophet (peace and blessings of Allaah be upon him), asked him what to say when visiting graves, he taught her greetings and supplications, and did not tell her to read al-Fatiha there or anything - something else from the Quran, and if this act had been legalized by the Almighty, he would not have hidden it from her. For more details, see "Ahkamul-Janaiz" 241-242.
According to the opinion of the majority of righteous predecessors and imams, such as Abu Hanifa, Malik, al-Shafi'i, Ahmad and others, reading the Quran on graves is condemnable. As for Imam al-Nawawi, who in his books "al-Adhkar" and " Riyadu-Ssalihin" quotes the words of Imam al-Shafi" and: "It will be good if after the burial of the deceased one reads something from the Quran over him, and if they read the entire Quran, then it will be even better," regarding this statement by Sheikh al-Albani in in the comments to "Gardens of the Righteous" he said: “I don’t know where al-Shafi spoke about this,” and the opposite is reliably known from him.”. Imam al-Shafi" and said: "The dead do not receive a reward for reading the Quran over their souls." See "Tafsir Ibn Kassir" 4/258. Sheikhul-Islam Ibn Taymiyyah also said that Imam ash-Shafi considered the recitation of the Quran over the dead an innovation. See “Iqtida...” 182.
Imam Malik said: “I don’t know that anyone has done this, because it is known that the companions of the prophet(peace and blessings of Allah be upon him)and the righteous predecessors did not do this". See al-Iqtida 182.
Ibn Taymiyyah himself said: "Reading the Quran over the deceased is an innovation." See "al-Ikhtiyarat..." 53.
This was also the opinion of Imam Ahmad. Abu Dawud said: “I heard Ahmad being asked about reading the Quran at the graves. To which he replied: "No"". See al-Masail 158.
Ibn al-Qayim wrote in “Zadul-Ma’ad”: “ What they do in our time: sitting around the grave, talking with the deceased, reading the Quran over him or telling him the answers to the questions that he will be asked in the grave, is an innovation that has no basis in religion.”
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Don't turn your houses into cemeteries! Verily, the shaitan runs away from the house in which Surah al-Baqarah (The Cow) is recited." .Muslim 780. This hadith indicates that graves are not a place for reciting the Quran. And that is why the Prophet (peace and blessings of Allaah be upon him) encourages the reading of the Quran in their homes, and compares a house in which the Quran is not read with a cemetery.
As for the legend that came to “Kitabu-Rrukh” (which many people cite as proof that it is allowed for the dead to read the Quran), it says that when one dead person was buried, one blind man sat down at the grave and began to read the Quran , and Imam Ahmad said to him: “O you, truly reading the Quran at the grave is an innovation.” After this, Muhammad ibn Qudamah, who was with Imam Ahmad, said to him: “O Abu Abdullah, what do you say about Mubashshir al-Hilabi?” He said: “Reliable, reliable transmitter”. Muhammad asked: “Have you written anything from him?” Ahmad said: "Yes". Muhammad said: "Mubashshir told me from 'Abdurrahman ibn 'Ala', who conveyed from his father what he bequeathed, so that when he was buried over his grave they would read the beginning of Surah Bakarah and its end, and he said: 'I heard Ibn 'Umar made such a will." Then Ahmad said to him: “Go back and tell that person to keep reading.” Sheikh al-Albani said: “I have several answers to this statement:
1. The statement that the narration from Ahmad is reliable is very doubtful, because I do not find the biography of Sheikh Halal al-Hasan ibn Ahmad al-Waraqa (from whose words this is reported) anywhere in my books about transmitters. The same is the case with his sheikh Ali ibn Mussa al-Haddad - I don’t know him either, and if it is said here in this chain that he was reliable, then we see that it is al-Warak who says this, and the position of al-Warak you already know.
2. And even if this addition is reliable, then it is more specific than the addition that Abu Dawood cited in “al-Masail” from Ahmad(i.e., when asked about reading the Quran at graves, Ahmad said: “No”), and if we combine both of these opinions (of Imam Ahmad), then his opinion is that it is undesirable to read the Quran at graves, except during a funeral.
3. Even if the story with Ahmad is reliable, then the chain reaching Ibn ‘Umar is not reliable, since “Abdurahman ibn Alya is considered an unknown transmitter, as al-Dhahabi said about him in al-Mizan.” See "Ahkamul-Janaiz" 243-244.
Imam 'Izz ibn ‘ Abdu-Ssalam (may Allah have mercy on him) said: “If someone has done a good deed for the sake of Allah and wants the reward for this to go to someone living or dead, then this reward will not reach them, because“There is nothing for a man except what he strives for”. (Sura “Star”, 39). And if he commits any act approved by the Shariah, intending to do it for the deceased, then this will not be counted towards the deceased, except for what the Shariah itself excludes from this, that is, almsgiving, fasting and hajj.”. See "Fatau" Izz ibn ‘ Abdu-Ssalam" 2/24.
! About feeding people during funerals, and meeting in the house of the deceased for condolences
Regarding meetings for condolences and funerals in the house of the deceased, Imam al-Shafi'i, as well as al-Nawawi, spoke negatively in his book al-Adhkar. Al-Hanafi condemned the reception of guests by members of the family of the deceased, pointing out that that such an event is provided for by the Sharia only on the occasion of joy, and not on a sad occasion. His book al-Bazzaziya says: “You cannot prepare funeral food on the 1st and 3rd day or a week later, just as you cannot bring food to the grave for a funeral, or invite readers to read the entire Quran to the end.” Also, you cannot give alms on the birthday of the deceased. Jarir (may Allah be pleased with him) said: “We equated gathering in the house of the deceased and preparing food (for guests) after the funeral to lamentation.”.
Ibn Majah 1612. Sheikh al-Albani confirmed the authenticity.
Neighbors or relatives of those who have suffered misfortune should do the cooking, as the Prophet (peace and blessings of Allah be upon him) said when they killed Ja'far (may Allah be pleased with him): “Prepare food for the family of Ja'far, for they have suffered something that distracts them from this.” . Abu Dawud 3132, at-Tirmidhi 997. The hadith is authentic.
The food is prepared not for those who came to condole, but for the family in which the misfortune happened. People attending a funeral should understand that they are not coming to a party and therefore should not be there for so long that they start to worry the owners of the house. The exception is people who come from far away, for example, relatives. They should be taken care of and fed to neighbors.
Every Muslim must bequeath to his relatives that after his death, they bury him in accordance with the Sunnah of the Prophet (peace and blessings of Allaah be upon him), and not make any innovations or lamentations over him, this is exactly what the companions of the Prophet (peace and blessings of Allaah be upon him) did. welcomes). Imam an-Nawawi (may Allah have mercy on him) said: “It is highly desirable that a Muslim bequeaths to those who will bury him that during the funeral they should avoid any innovations common in the area.” See al-Adhkar 181.
And in conclusion, we give praise to Allah, the Lord of the worlds!
May Allah bless and greet our prophet Muhammad,
members of his family and all his associates!
Literature
1. “Tafsirul-Kuranil-‘Azym” I. Ibn Kathir.
2. “Taysirul-Karimi-Rrahman” A. Ibn Nasr al-Sa"di.
3. "al-Muwatta" Malik ibn Anas.
4. “al-Adabul-mufrad” I. al-Bukhari.
5. "Sunan Abi Daud"
6. “Sunan t-Tirmidhi”
7. “Sunan Ibn Majah”
8. “Sunanu n-Nasaiy”
9. “Kitabu-Ssunna” Ibn Abi " Asim.
10. “Fathul-Bariy, sharhu Sahihil-Bukhari” Ibn Hajar al-"Ask'alani.
11. “Sharhu Sahihi Muslim” Ya. Ibn Sharraf an-Nawawi.
12. “Riyadu-ssalihin” Ya. Ibn Sharraf an-Nawawi.
13. “Silsilatul-Ahadisis-Sahiha” M. N. al-Albani.
14. “Sahikhul-jami’i-ssagir” M. N. al-Albani.
15. “Sahihu-ttargibi wa-ttarhib” M. N. al-Albani.
16. “Mishkatul-masabih” M. at-Tibrizi, bitahqiq M. N. al-Albani.
17. “Iruaul-gaalil” M. N. al-Albani.
18. “Ahkamul-janaiz wa bida’uha” M. N. al-Albani.
19. “al-Uijazah fi tujahhizul-janaza” A. Ibn al-Ghais.
20. “Salatul-janaza” A. Ibn ‘Abdur-Rahman al-Jibrin.
21. “Sakaratul-maut wa ‘izzatul-maut wa shadaidukhu” Muhammad al-Shahawi.
22. “Hukmul-qira-atu lil-amuat, hal yasyl sauabiha ilyaihim” M.A. " Abdu-Ssalam.
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25. “al-Wajiz fi fiqhi Sunnah wal-Kitabil-‘Aziz” A. Ibn Badawi.
26. “Zadul-ma’ad fi hadi khairul-‘ibad” Ibn al-Qayim.
27. "al-Azkar" Ya. Ibn Sharraf an-Nawawi.
28. “Jami’ul-‘ulumi wal-Hikam” Z. Ibn Rajab.
29. “Nailul-autar sharkh muntaqal-Akhbar” M. al-Shaukani.
30. “Subulu-Ssalyam Sharkh Bulyugul-maram” M. al-San'ani.
Preface……………………………………………………………………...……………..…………1
Death Reminder………………………………………………………....………………………..2
Preparation for death…………………………………………………………....…………………..2
Behavior of those present near the dying person……………………..…………….………..2
ABOUTimportanceacceptanceparticipation in funeral rites and the advantages of this……………….3
About death notification……………………………………………………………...………………….3
Condolences…………………………………………………………………………….……………..3
On the strict prohibition of lamentation…………………………………………….…..…………..……4
On the permissibility of crying over the deceased, but without loud sobs and lamentations…..………4
About the fact that one should hurry with the burial of the deceased…………………………………………..5
About who performs funeral rites for the deceased…………………….………...……………5
Washing the deceased………………………………………………………………...………...………..5
Wrapping in a shroud………………………………………………………….………………………..7
Prayer "Janaza"……………………………………………………….…………………………..…..8
Accompanying the deceased's stretcher………..………………………...…………………………….15
Burial……………………………………………………………………………….……………...16
About monuments…………………………………………………………………………………………….19
About visiting cemeteries………………………………………………………………………………....20
About what will benefit the deceased………………………………………………………..……21
About innovations…………………………………………………………………………..……………..…..23
Literature…………………………………………………………………………..………….………....25
There is a strong opinion that supposedly in Islam there are certain days of commemoration of Muslims. Sharia does not encourage funerals, but there is no strict prohibition. It is necessary to take into account that Muslims from various regions of Russia have partially adopted the subculture of the region in which they are located.
Assimilation with other nationalities took place. The cultures of peoples united and changed over time. Naturally, this also could not but affect religion in general and the attitude of different peoples to funerals in particular.
From the beginning of the 80s to the present day, gradual reform has been taking place in the religious world. The true canons of Islam are replacing the traditions of our ancestors. According to Sharia three days are given for mourning. On the 3rd day, the funeral lunch can be replaced by sadaka.
Unlike the Orthodox religion, “sadaqa” is not only alms for the poor. This can be any charitable deed. A social act that will benefit many people is also considered sadaqa.
If Muslims invest all their money in helping the needy, building roads, schools, hospitals, etc., and not in holding luxurious funeral dinners, then this will be true sadaqa.
Days of remembrance for Muslims in 7, 40 and 1 year will soon lose their relevance. They are neither sunnah (an act recommended by religion) nor fard (mandatory requirement of religion). Therefore, the meaning should not differ from other days.
Is it really necessary to remember the dead only on these days? Can a funeral dinner replace sincere prayers and ease the fate of the soul on Judgment Day? You need to appreciate people while you are alive. After death, you can only pray for them.
On the day of the funeral, the relatives of the deceased need help, if not material, then at least moral. Many peoples in Islam come to help with the burial on this day. It’s not a sin to feed them, if you don’t consider it a wake in the literal sense.
But people themselves should realize that on this day their presence should not create additional problems with the commemoration. If you sincerely decided to help, then participation in the burial and prayer for the deceased will be enough. After a funeral, many peoples in Islam immediately go back to their homes.
It is advisable for neighbors or relatives to invite relatives of the deceased to their place for 3 days. During times of mourning, they need someone to be with them. In any case, everyday problems will fade into the background for the mourners. But being in a house where a loved one has recently died can increase grief and worsen already difficult mental anguish.
Until now, traditions inherited from our ancestors since Soviet times dominate the conduct of funeral rites and commemorations. Days of commemoration of Muslims on 3, 7, 40 and 12 months, as well as on 52 days, are still customary to be celebrated among nationalities on the territory of the former Soviet Union.
This atavism of the previous period is condemned by the religious leaders of Islam. One can consider the funeral rites of different peoples of the Muslim world only as a cultural heritage. The origins of these rituals should be sought in the distant past.
Funeral and memorial traditions may differ among one people living in different regions. Therefore, you should not be surprised if you hear from visiting relatives about an obligatory tradition during commemoration, which you have never heard of before. This also applies to funerals.
A small digression. Eg, among the Astrakhan Tatars at the beginning of the 9th century, there were several funeral customs that might have somewhat surprised the Volga Tatars. One people, one faith, but different attitudes towards funerals. After the grave of the deceased is filled up, all funeral participants go home. There are no funeral services on this day.
Only one of the deceased’s relatives and the gravediggers remain at the grave, with whom he must pay for digging the grave. With them he pays by cutting a piece of chintz. Considering that this tradition took place at the beginning of the last century, a piece of fabric may have had some value. The gravediggers quarreled when dividing the fabric, even to the point of fighting.
According to the belief of the Astrakhan Tatars, after the grave is filled up, Satan comes to the deceased. If he sees a quarrel, then he strives to incite even greater enmity between the disputants and immediately flies towards them. At this moment, the soul of the deceased will be able to answer correctly the question of the two angels about who his God is. Satan does not have time to confuse him at that moment. For this purpose, the gravediggers start a quarrel.
Beliefs and customs play an important role in funeral celebrations. The relatives and friends of the deceased, naturally, rely on those traditions that have been carried on from time immemorial. Often such customs prevail over the fundamentals of religion.
One of the rules of Sharia is that funeral services are not done to devour the relatives of the deceased, but to help them in difficult times. In turn, loved ones express their grief and respect for the deceased by giving sadaqa to the needy and poor. It seemed that we could limit ourselves to this. Again, it is necessary to take into account the customs of the people where the funeral is held.
In Azerbaijan, it will be considered a disgrace for the family if the deceased is not given a dignified funeral. Therefore, only meager treats and sadaka for the poor are not for Azerbaijanis. From time immemorial, it was customary that their funeral dinners meant the presence of abundant treats. The number of people was not limited to those invited. It is not customary to invite people there. Everyone has the right to come to the wake if they consider it their duty to say goodbye to the deceased.
Therefore, people from all neighboring villages came to funerals in remote settlements, and entire neighborhoods in the city. The number of people is gathering in great numbers. The hospitality of Azerbaijanis does not allow guests to leave hungry. Costs for funeral dinners often exceed wedding dinners.
Muslims usually hold private funerals on the 3rd, 7th, and 40th days and anniversaries. Also, on the 52nd day it is generally accepted that the body completely decomposes. Every Thursday until the 40th day is considered a memorial day. It is difficult to calculate how much during this time the relatives of the deceased have to meet various guests and what financial costs all this costs.
Kyrgyz They are also not supporters of ascetic funeral dinners. The customs of their ancestors strongly recommend diversifying the menu with treats and feeding a large number of people. This must appease the spirit of the deceased. Be sure to slaughter livestock for food. It is a kind of sacrifice.
Not everyone maintains their own livestock; they have to buy it. There are many guests. A menu in accordance with the funeral rites of ancestors also requires considerable expenses. It is not at all surprising that the relatives of the deceased have to borrow a lot of money in order to comply with traditions.
Chechnya and Ingushetia. They do not adhere to such wasteful customs as in Azerbaijan. But the wake is also held with a mass of people who came to help with the funeral. All questions related to funerals; washing the body, preparing for burial, digging the grave - they take it upon themselves.
Therefore, it is necessary to feed them all, accommodate visitors, and find additional tables and chairs. All these everyday worries can distract the loved ones of the deceased for some time. Respecting the guest is the basic rule for these peoples. Their sorrows fade into the background. Maybe this is the hidden meaning of funerals among the Chechens and Ingush?
Volga Tatars and Bashkirs. The traditions do not differ so strikingly from all other Muslims in Russia. The memorial days are the same: 3, 7, 40 and a year. 52 days is not a mandatory day for commemoration, but it is recommended to read prayers on this day. It is believed that the meat is separated from the bone and the deceased suffers from this.
Tatar funerals are held modestly, with prayers and the obligatory distribution of gifts and sadaqah “khaer”. You will not see exotic dishes at the funeral table of the Volga Tatars. Usually this is everyday food: lamb soup, noodles with potatoes and meat, a lot of fruit, baked goods and sweets. Women and men usually eat separately, at separate tables or at different times.
Funeral services among the Tatars and Bashkirs are, first of all, an opportunity for those gathered to read a prayer for the repose. At the same time, you can honor not only one, but all deceased relatives. Distributing haer to those gathered is rather not sadaqah, but a tradition from the ancestors. Each person is usually given a small amount, in 2017 it is no more than 50-100 rubles.
It is mandatory to give money to small children as well. I distribute hair not only with money, but also with handkerchiefs, etc. Departing guests are packed with refreshments, often including additional bags of tea and other goodies. The slightly richer ones collect a package for the one who read the prayer or pay him with money.
As can be seen from the above, Tatar funerals are not characterized by excessive costs. If each of the assembled Muslims will read a prayer for the soul of the deceased, then thereby will increase the chances of his soul getting into Heaven. Also, when he comes home and eats gifts from the funeral, he will remember the deceased with kind words and prayers. This is the purpose of commemorations among Muslim Tatars and Bashkirs.
Traditions that came from time immemorial lose their original status over time. Funeral rites and memorial dinners are taking on new forms. It was mentioned earlier that the details of memorial ceremonies can vary greatly even in neighboring cities.
To comply with all the canons of Islam in this matter, the best option is to call the local mosque. They will help you with advice and action. If you plan your funeral in advance, you can easily use the services of our website. You just need to place a request and specialists from catering companies and restaurants will make you offers and you can choose the most suitable one for you.
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Every person at least once in his life is faced with the need to hold a funeral. The desire of relatives to observe all ritual traditions in order to pay tribute to the memory of the deceased is quite understandable. After the ceremony at the cemetery, a funeral meal is an obligatory custom. All the relatives, friends and colleagues of the deceased gather there to remember him with a kind word. Organizing a wake in a cafe- This is a rational option for a funeral dinner, which is very popular among people of varying ability to pay.
The essence and meaning of the ritual
A wake is a special rite that is performed not only after the funeral, but also on the 9th and 40th day after death (among the Orthodox). The purpose of this tradition is to bring together everyone whom the deceased loved and respected during his lifetime. Also, a memorial table is organized on the anniversary of death. In Orthodox culture, this custom is sacredly observed by especially devout and religious people, believing that the soul of the newly deceased is pleased to see and hear good words about himself, and most importantly, to know that, despite physical death, his memory is eternal. The meaning of a wake is much deeper than just a meal. Those gathered should pray for dormition (the ascension of the soul into the Kingdom of God) and remember all the brightest and kindest things about it.
Features of the event
To make your already difficult troubles easier, you can order a wake in a cafe. A funeral dinner held in this way meets all the necessary requirements. According to the old Russian tradition, wakes were organized with the help of neighbors and acquaintances. Unfortunately, in the modern world this custom has fallen into oblivion. And all the worries about setting the tables fall on the shoulders of loved ones. In addition, the dimensions of modern apartments are not always able to accommodate a large number of people. Plus, the dishes left behind after those leaving leave again become the concern of relatives. Traditional funerals require a special menu at the funeral table. The presence of meat and fish dishes containing bones, as well as sharp cutlery, is not allowed. The dishes on the table should be simple and unpretentious. In addition to special ritual dishes, the menu can be diversified with additional ones. The table setting should correspond to Memorial Day. At home, many people find it difficult to comply with all these prescribed standards. Therefore, many people who have lost loved ones begin to look for catering establishments that meet all of the above standards. It will be convenient for people with limited financial resources order a wake in the dining room. However, there is one significant drawback - the lack of a separate room. Therefore, people who come to remember the deceased will be distracted by outside visitors and attract attention to themselves on this mourning day. Creating a calm atmosphere in such an environment will not be easy.
Features and selection procedure
When choosing a venue for a funeral dinner, pay attention to:
1. Location of the cafe (it should be convenient to get to after the cemetery);
2. Availability of separate rooms;
3. Experience in organizing similar events;
4. Cafe menu;
5. Funeral prices.
Having experience in serving such meals is fundamental, as staff must be as sensitive as possible to the feelings of the bereaved. Cost of a funeral in a cafe will depend on the selected menu and the number of seats. You can roughly focus on price of the wake from 800 to 1000 rubles per person. Discuss all the details of the event with the administration of the establishment in advance. Ask them to prepare the hall for the funeral dinner at a certain time. Weighing the pros and cons, most people still come to the conclusion that this option for commemorating the deceased is the most reasonable.
We offer
The Mortem ritual platform condoles your grief. Here you can find a list of organizations that will take care of all the arrangements for the ritual commemoration. Also on the site you will find all the necessary information about carrying out all the necessary rituals and will be able to take advantage of the help of competent specialists, thanks to blog articles and the forum. Remember that human life is eternal, the main thing is never to forget your departed relatives and friends.
When loved ones leave for another world, we painfully feel the loss. All that reminds us of them is the burial place. You can come there and talk with the deceased, express grief and pay tribute to memory. Of course, you shouldn't visit a cemetery every day. Each religion regulates certain days of remembrance on which it is necessary to visit the departed. In addition to such days, it is necessary to visit the burial site to restore order: mow the grass, paint the fence, wash the monument, remove branches. But sometimes there is no way to do this. Then it is advisable to seek help from specialized funeral bureaus, where agents are ready to offer their services and know the work plan for caring for graves in the cemetery. The Mortem service is a quick way to find the best performer at a competitive price.
When should you visit a grave?
Each religion has its own rules, When can you visit the cemetery?. It is believed that on these days better contact is formed between the living and the dead. Orthodox canons interpret the need to visit a burial site at wake after death on the 3rd, 9th, 40th days, as well as on the day of death every year (anniversary). It is also advisable to visit the graves of the deceased on Parents' Week (after Easter) and Radonitsa (9th day after Easter). On the Holy Holiday of Easter itself, as well as on Christmas, Trinity, and the Annunciation, you cannot visit the grave and perform a memorial service! In the Muslim world there are no specific rules for visiting a cemetery. For representatives of this religion it is important to come to the burial site on days wake of the dead: on the 3rd, 7th, 40th days and on the anniversary, as well as on any day. And if a person wants to visit the grave on Friday, then it is advised to do this after performing Friday prayer. On other days, you can visit the deceased at any time, even at night. Among Jews, it is customary to come to places of remembrance of the dead only on an anniversary - on Yortzeit, which is celebrated only according to the Jewish calendar.
Visits not related to funerals and bereavement
A visit to any cemetery should not be limited only to the anniversary of death and the serious condition after the passing of loved ones. It is important to monitor the state of the memory space. Based on climatic conditions, time of year, materials from which fences, monuments, crosses are made, it is necessary to determine the number of visits to care for graves. Typically, the following work is performed:
1. Clearing the burial site of debris;
2. Painting the fence;
3. Planting flowers and trees;
4. Washing the monument and checking its condition;
5. Cleaning the ritual tablet;
6. Cleaning up old wreaths;
7. If necessary, grass mowing and cleaning.
It is necessary to visit the cemetery at least 2 times a year in order to restore order. Often, people do this in the spring (during the growth of grass and plants), in the fall (before the winter period).
Help from the Mortem service
One of the ways to show respect, love, and grief is to constantly monitor the condition of the cemetery plot. Many, due to their employment or location in another region relative to the burial site, cannot often visit graves to express grief and maintain order. In such situations, it is advantageous to order grave care services from professionals of funeral agencies. And in order not to waste time searching for a suitable performer, go to the Mortem funeral service, where you can familiarize yourself with the available agencies in the desired city, the range of their services, and the cost of work. For the convenience of receiving advantageous offers, you can fill out the necessary request. You can get acquainted with popular ritual topics for organizing a funeral or wake, or searching for a grave on a special forum. Here everyone will find answers to the most difficult and painful questions.
In Russia, important, significant dates have been celebrated at all times. During life, we celebrate the date of birth, and after passing into another world, we remember the soul of the deceased. Funeral service for 1 year Especially for Christians, faith in Sunday and the further life of the soul near God is characteristic. For believers, the soul never ceases to exist.
How to remember the deceased at home
You can arrange a memorial dinner in memory of the deceased on the first anniversary at home or in a cafe. The meal begins after visiting the church and cemetery. Usually they invite close people whom the deceased himself is glad to see.
Before sitting down to eat:
- need to pray;
- read 17 kathisma or rite of requiem;
- Light candles.
The funeral dinner itself takes place in a dignified and measured manner. Conversations are conducted in low voices and must be decent. Laughing and joking are prohibited. Organization of funerals- a specific matter. If you want to do everything at the proper level, you can order this service. Our Mortem service will help you in this difficult matter, where you can choose the organizing agency and related products and services.
What is served for the meal
Special dishes are prepared for the funeral meal. They can be different, but kutia is a must. In essence, it is wheat or rice porridge, which:
- sweet is needed;
- seasoned with honey;
- contains raisins, nuts and other dried fruits.
Kutya symbolizes the food that the righteous eat in heaven. It is advisable to bless the food in the temple before serving.
Serving itself is easy. If order a wake in the agency, then professionals will do everything right, in a Christian way. The tabletop can be decorated as follows:
- trim the edges of the tablecloth with black or dark blue lace;
- Place freshly cut coniferous branches on the table or cabinet next to it.
Memorial in church
On the eve or on the day of the mourning date, loved ones need to visit church. Order a private prayer for the repose of the soul of the deceased. For your anniversary you can also order:
- Memorial service. Usually held on Saturday morning, but arrangements are made with the clergy for another day.
- Commemoration at the Liturgy. Morning service, during which pieces of departed souls are taken from holy bread.
- Sorokoust. The person will be remembered during 40 services.
At any church service, not only clergy, but also loved ones should pray. Of course, the priest’s prayer has enormous power, but one cannot completely shift holding a wake on other people.
How to organize everything
A wake has a centuries-old tradition; it is an informal event in honor of the memory of the deceased. Organizing it requires a lot of effort, because the number of invited people can be very large.
But, there is a reasonable solution - you can entrust the organization to professionals. By contacting our funeral service, you will receive a clearly organized event. You can select performers from a list of agencies that know all the intricacies of their business:
- mandatory dishes with a clear alternation;
- compliance with silence and all rules;
- a separate room, suitably decorated;
- meeting of invitees.
Another important issue is the price of the event. We help you conclude funeral service agreement with the contractor, in which all costs will be agreed upon. The menu will be compiled not only taking into account Christian traditions, but also the budget proposed by the customer.
It’s always nice to entrust earthly chores to professionals, and at this time go to church and pray. Specialists will select the necessary premises and order transport to transport guests. When choosing a funeral venue, the smallest details are taken into account, including proximity to home, availability of parking or a metro station. Funeral home employees will take care of all the hassles of the funeral dinner.
What they say at funerals.
Not everyone knows how to behave and what to say at a wake. It is worth remembering that not every phrase can be said out loud and expected to be understood and perceived correctly. First of all, it is necessary to realize that a careless statement can cause pain to the loved ones and relatives of the deceased. Before you start thinking about your words of condolence, it would be a good idea to learn about what you should not say at a wake. What should you not say when expressing condolences?
Impromptu will not work. The speech must be prepared before the funeral. Think about each phrase. On our website you can find out how to Remember that only good things should be said about the deceased at a wake. The funeral speech should be delivered with delicacy and concisely.
Unlike a personal expression of condolences, a table speech is not devoid of pathos. You won’t be able to limit yourself to a couple of phrases. First, introduce yourself and explain who you are related to the deceased. Your appeal is directed to the circle of people sitting at the table. This memorial speech is not only for the relatives of the deceased. At the wake they are going to remember the deceased and hear good words about him from everyone present.
Speech can serve as a complement to words previously spoken before you. It is enough to recall one striking case when some of the best qualities of the deceased were manifested. Character traits that can serve as an example for those gathered. Complementary synonyms can smooth out negative aspects
Eg;
- If a person was a grumpy pessimist during his lifetime, then we can say that he was a thinking optimist who taught him to soberly evaluate his outlook on life.
- wasteful: “His confidence in the future gave hope to everyone”
- tight-fisted: “Many lack the ability to appreciate what we have the way the deceased could do it”
- weak-willed: “I always looked for compromises and did not strive for conflicts”
- suspicious: “Like no one else knew about the properties of human nature...”
- naive: “There was an unshakable faith in people”
- arrogant: “Not everyone managed to achieve his position, and he valued those who could enter his circle of acquaintances,” etc.
At wakes, certain rules are established. You will be given the opportunity to speak your mind. The speech must be mentally prepared. If it is difficult to find the necessary words, then use our table with examples of mournful speech.
An example of a funeral speech at a wake
There is no single template for a funeral speech. The table below provides structured examples for funeral speech. By selecting one suitable line from each stage, you can compose a full-fledged speech at the wake. Try to be more concise. Firstly, long speeches are poorly received. Secondly, others still need to speak up in limited time.
|
1) Address to those present |
Dear guests |
|
Brothers and sisters |
|
|
Dear friends and relatives (Name of the deceased) |
|
|
Dear family and friends of our beloved (Name of the deceased) |
|
|
2) How are you related to the deceased? |
I (uncle, nephew, brother, etc.) of our revered - Name. |
|
(Name) and I have worked (served) together for a long time (in recent years) |
|
|
3) News of death |
Grandfather was ill for a long time. Everyone already understood the inevitability. When did this happen... |
|
The news of (Name)’s death unsettled me for a long time. That day I couldn’t think about anything else at all... |
|
|
The message about (Name)'s death shocked me... |
|
|
Today is 9 (40) days since (Name) passed away... |
|
|
A year ago we said goodbye to a worthy and respected man... |
|
|
4) Mentioning the best qualities of the deceased |
Grandmother was the kindest person, a hospitable and hospitable hostess. |
|
She has been a support and reliable support for her deceased husband for five years now. |
|
|
He was known as a joker and an optimist; it was easy and carefree to be with him. |
|
|
He gave confidence in the future and was a support for those around him. |
It would not be amiss to tell a story about some remarkable moment in the life of the deceased. Try to briefly tell the story if it shows positive qualities of his personality. Expressing condolences in person in poetic form is unacceptable. There is a sense of farce and insincerity. At a wake, at a common table, it is permissible to end your funeral speech with a small quote or by voicing a short verse. We repeat that all speech should be short and concise. Therefore, the verse should be as short as possible.
Those who live according to Sharia do not need this information. There are several different interpretations of the traditions of commemorating Muslims in different regions of the country. It is not for us to judge and determine what is more true. The main thing is to understand how to behave correctly at funerals and memorials of Muslims, if this is your first time.
The traditions of Christianity are often compared with Islam. Not to say that this is fundamentally wrong. Both religions strive to encourage people to turn to the Almighty. But what is permissible for a Christian is not always permissible for Muslims to do.
Attitude to death in Islam.
Before we begin to figure out how to behave at Muslim funerals and memorials, it is necessary to understand the main points. Any religion does not consider death the end of everything. On the contrary, life is just beginning. Not in the usual existence on Earth, with all the sorrows and sorrows. Eternal life lies ahead, which no one can escape.
Sharia is the Path indicated for Muslims, the Divine Law. The Qur'an, the Holy Book, along with the Sunnah (life examples) of the Prophet Muhammad define life and traditions in Islam. Knowing the basic principles, it is not so difficult to decide on the manner of behavior at funerals and wakes, regardless of regional differences.
Worldly life was created for man, but man was created for eternal life. Islam does not value the human desire to aggrandize oneself through the accumulation of wealth. The Almighty created the Earth and never looked back in this direction . Whatever we value in this world will not be valued in the next.
The only true and correct thing in life is to follow the right Path, Sharia Laws. This means worshiping Allah. The last beggar who lives according to Sharia will rule in the next world. A life full of hardships is given only in order to be rewarded in the next with benefits that those in power cannot even dream of.
After the Last Judgment, those deprived of everything during their lifetime will be the first to enter the gates of Paradise. The rest will only have to wait for their fate. By making God out of your life, you become its slave. . A beggar has the right to lead by the hand into the gates of Paradise a person who has been favorable to him in worldly life.
As a result, we can safely say that death in Islam is a blessing.
And the Prophet said : “Earthly life is a prison for a believer and Paradise for an unbeliever” (Narrated by Muslim)
Muslim funeral.
As is already clear from what was written earlier, funerals among Muslims are not a tragedy. This is a shock for the loved ones of the deceased in any case. Muslims do not perceive death so painfully and treat it as an inevitable fact, without much respect.
There is essentially no death. There is a short stage of getting rid of the temporary shell in order to achieve eternal life. Therefore, you won’t have to listen to the sobs of inconsolable relatives at the funeral. This will only worsen the position of the deceased in the other world. Tears are not forbidden to anyone. In any case, it is difficult for loved ones to realize that they have lost a loved one nearby. Women are not allowed to attend funerals.
They are buried on the day of death and in the land where it happened. The deceased is washed and wrapped in several layers of white cloth, a shroud (kafan). Afterwards, the funeral prayer al-janazah is read over the body of the deceased. There is no bowing in this prayer. At this moment, everyone stands and repeats the words of the prayer to themselves.
Then the body is carried on a stretcher (tobut) to the cemetery and buried in a specially dug niche (lyahad) in the grave on the right side, facing towards the Qiblah. These are mandatory stages in a funeral. Conversations on worldly topics are prohibited in the cemetery. One must think about the eternal and Judgment Day. The grave is the door to Heaven for some and the abyss of Hell for others.
In different regions, there may be additional traditions that have arisen since the time of our grandparents. Compliance with these rules is not prohibited, but it is not required. Perhaps prayers over the deceased will be read more than once; before bringing the body into the cemetery gates, over the grave after the body is finished covering with earth.
Sharia does not prohibit expressing condolences to the family of the deceased. The main thing is that there are no unnecessary tears and that there is no need to hurt the relatives of the deceased with a careless word. You can read about how to properly express condolences. Everyone who took part in the funeral is obliged to pray for the deceased on this day.
Islam originated in hot places. This necessitates a funeral on the day of death. If death occurs after sunset, then the funeral is postponed to the next day. They also bury them before sunset. These words are usually written on a tombstone:
"Inna lillahi wa inna ilyayhi rajiun"
(Verily we belong to Allah and to Him we will be returned.)
Muslim funeral.
Here everything is far from ambiguous. There are often debates about whether it is even possible to hold funerals among Muslims. Even on the day of the funeral, it is not customary to organize a wake. There is only one reason. The relatives and friends of the deceased should be helped on this day, and not eaten away.
Feasting at funerals is completely prohibited. Muslim commemorations on certain days: three days, seven, forty and others are more similar to Christian days of remembrance. This fusion of the traditions of two religions apparently occurred at a time when persecution of believers was felt.
There are no lines in the Koran about obligatory commemoration on certain days. But there is also no prohibition as such. It is only forbidden to indulge in excessive grief, with sobs and go into debt in order to put together a sumptuous table. It is strictly prohibited to use the money of minor heirs for this purpose.
Supporters of the refusal of funerals generally point out that the sadaqa (good deed, not only in material terms) that the relatives of the deceased distribute to their relatives at the funeral is not taken into account. They don't need it. Therefore, there is no reason to collect funeral services. It will be a charitable deed if the relatives of the deceased give sadaka to those in need . Helping the poor is the main criterion for assessing the usefulness of a commemoration.
The Kazakh poet Abai Kunanbayev did not hold a wake after the death of his father, who was a true Muslim. He immediately received an assessment from the people of a tight-fisted fellow who could not adequately honor the memory of his father. He distributed property and livestock to those in need. A godly act at its best.
In the hadith of Imam Ahmad and Abu Dawud there are words that the Messenger of Allah and his people ate the food that the wife of the deceased brought after they returned from the funeral. Therefore, there is nothing reprehensible in this.
If relatives and friends of the deceased gather for a wake, they usually invite the imam or his replacement. A person of faith is able to call on everyone present to honor Allah and read prayers for the soul of the deceased. If everything goes accordingly, then there will undoubtedly be benefits.
As has already been written, the Prophet Muhammad did not refuse the wife of the deceased after the funeral and ate with his companions. Maybe the food for those who participated in the funeral is not a wake in the truest sense of the word? People came voluntarily to help with the funeral, they worked, they were tired while they carried the body and dug the grave. Feeding those who helped you cannot be a sin.
It is advisable to feed people coming from a funeral not in the house of the deceased. Nothing should lead to the fact that the relatives of the deceased will not be able to contain their emotions and begin to cry at the sight of those who participated in the funeral. Now that would be a sin. You can create a request for the service of holding funeral dinners on our website and the issue with the premises and organization will be resolved.
Women and men should not sit at the same table. A separate room is allocated for women or, in extreme cases, a separate table is placed. Again, this tradition is not considered obligatory and they often sit at a common table, as is customary among Christians.
The food on the table should not be exquisite and distract from thinking about the frailty of existence and thoughts about the Last Judgment. In contrast to the obligatory words of remembrance among Orthodox Christians in this case, silence is maintained at the Muslim table.
Now we can say with confidence that the traditions of commemoration among Christians and Muslims are far from similar. The words of the imam at Muslim funerals can fall into fertile ground. After all, only after the death of someone close to you, you begin to think about the eternal.
After death, two angels will come: Munkar and Nakir. And they will ask who is your Lord, religion and who is your prophet.
A devout Muslim will answer without hesitation: My Lord is Allah Almighty, religion is Islam, prophet is Muhammad, may Allah bless him and greet him.
The material for writing this article was collected from the sites:
Islam. Eternity of Paradise http://islamvera.ru
Why Islam http://www.whyislam.to
http://www.religia.kz/
Electronic minbar https://e-minbar.com/
Instructions
Muslim burials (graves) must necessarily face Mecca. It is forbidden to bury people of other faiths in Muslim cemeteries and vice versa. It is curious that deceased women who did not convert to Islam, but are carrying a child from, are buried with their backs to Mecca. This will allow the child to face Mecca. They do not welcome any kind of tombstones such as mausoleums or crypts. The fact is that being overly rich and magnificent can make people jealous and lead to temptation. In addition, Sharia law strictly prohibits Muslims from loudly mourning a deceased person. It is believed that this leads to even greater suffering. Crying Muslim men are reproached by society, while crying women and children are carefully calmed down. Islam does not welcome both and autopsies. It is not customary to delay a funeral. Burials are carried out in the nearest Muslim.
Immediately before burial, the body is washed. Shariah prescribes ablution of the deceased three times and with the participation of at least four people of the same sex as the deceased. The primary ablution takes place with water in which cedar powder is dissolved; during the secondary ablution, camphor is dissolved in water, and for the third time ordinary water is used. According to Islamic law, Muslims cannot be buried in their clothes. Only a shroud is put on the deceased. It is curious that the material of the shroud depends on the financial condition of the deceased. You cannot cut the nails and hair of the deceased. The body should be scented with various oils. Certain prayers are read over the deceased Muslim. All this is crowned by wrapping the body in a shroud. Knots are made at the head, at the waist and at the feet.
The knots on the shroud are untied only immediately before burying the body. The deceased is taken to the cemetery not on a stretcher, as is the case with Orthodox and Catholics. The body lowers its feet down. Then they throw earth into the dug hole and pour water. By the way, as an exception, Muslims can still be buried in coffins. The exceptions are dismembered bodies, fragments of bodies, or an already decomposed corpse. The burial is accompanied by certain prayers. Some Muslims are generally buried sitting. This is connected with their ideas about the mechanism of the afterlife: it is believed that after his death, the soul of a Muslim remains in the body until it is transferred to the death angel of paradise. He will prepare her for eternal life. But before this happens, the soul will have to answer various questions. That is why, in order for the “conversation” to take place in conditions of decency, some Muslims are buried sitting.
Sorrow walks side by side with joy, we always expect good things, but we should not forget that funerals are inevitable in the life of every family, and they come, as always, unexpectedly and at the wrong time... When someone leaves this world, it must be carried out with dignity , according to the traditions and religion of the deceased. Muslim rites of passage to another world are quite original; to some they may even seem strange.
Getting your body in order
If you know, then it will not be news to you that the body preparation procedure is carried out in three stages, according to the established centuries-old tradition. A ritual three-time ablution of the deceased is carried out (what exactly is written below), and the very room in which these actions are carried out is fumigated with incense. Let's return to ablution. For this we use:
- Water with cedar powder.
- Camphor solution.
- Cool water.
There are some difficulties in washing the back, since the deceased cannot be placed chest down. The deceased is lifted to wash him from below, then palms are passed along the chest from top to bottom, pressing with medium force. This is necessary so that all impurities leave the body. Then the deceased is washed entirely and the soiled areas are cleaned, if after the final ablution and pressing on the chest, excrement occurs.
It is necessary to emphasize how a Muslim is buried in modern times - today it is enough to wash the body once or twice, but carrying out this procedure more than three times is considered unnecessary. The deceased is wiped with a woven towel, the legs, arms, nostrils and forehead are anointed with incense, such as Zam-Zam or Kofur. Under no circumstances is it permissible to cut the deceased's nails or hair.
Any Muslim cemetery has a room for ablutions, and not only the relatives of the deceased can perform the ritual, but also, if they wish, the cemetery workers can take over this procedure.
Laws and regulations
According to Sharia law, burying a Muslim in a non-Islamic cemetery, and vice versa, burying a person of another faith in a Muslim cemetery is strictly prohibited.
When they ask the question of how to properly bury a Muslim, when burying the deceased, they pay attention to the location of the grave and monument - they should be directed strictly towards Mecca. If the pregnant wife of a Muslim, who had a religion other than Muslim, is to be buried, then she is buried with her back to Mecca in a separate area - then the child in the mother’s womb will be facing the Shrine.
Burial
If you do not know how a Muslim is buried, keep in mind that another very important aspect of the procedure is that representatives of this religion are interred without a coffin. Exceptional cases of burials in coffins are severely mutilated dismembered bodies or their fragments, as well as decomposed corpses. The deceased is taken to the cemetery on a special iron stretcher, rounded at the top, called a “tabuta”. A grave is prepared for the deceased with a hole in the side, which is similar in appearance to a shelf - this is where the deceased is placed. This prevents water from getting on the body when watering flowers. Therefore, in Islamic cemeteries you cannot walk between the graves, since Muslims bury the dead in the grave, but in fact the buried person turns out to be located in it slightly to the side, while directly under the grave is empty. This location of the deceased prevents, in particular, animals from smelling him, digging up the grave and dragging him out. By the way, this is precisely why a Muslim grave is strengthened with bricks and boards.
Certain prayers are read over a deceased Muslim. The body is lowered into the grave, feet down. It is customary to throw earth and pour water into the grave.
Why sitting?
Why and how are Muslims buried sitting? This is due to the fact that Muslims believe in a living soul in the deceased body immediately after the funeral - until the angel of death hands it over to the angel of heaven, who will prepare the soul of the deceased for eternal life. Before this action, the soul answers the questions of the angels; such a serious conversation must take place in decent conditions, which is why sometimes (not always) Muslims are usually buried sitting.
Kaftan for burial
How is a Muslim buried according to all the rules? There is one more feature. It is customary to wrap the deceased in a white shroud or caftan, which is considered grave clothing and consists of pieces of fabric of different lengths. It is better that the caftan is white, and the quality of the fabric and its length should correspond to the status of the deceased. In this case, the caftan is allowed to be prepared during the person’s lifetime.
The knots on the shroud are tied at the head, waist and feet, and they are untied immediately before burying the body.
A men's caftan consists of three pieces of linen. The first covers the deceased from head to toe and is called “lifofa”. The second piece of fabric - “isor” - is wrapped around the lower part of the body. Finally, the shirt itself - “kamis” - should be of such length that the genitals are covered. The photos presented in the article allow you to understand how Muslims are buried.
As for the female funeral costume, a Muslim woman is buried in a caftan, consisting of the parts described above, as well as a scarf (“pick”) covering the head and hair, and “khimora” - a piece of takni covering the chest.
Days and dates
Sharia law clearly defines how Muslim men and women are buried. This procedure should be carried out on the day of death of the deceased. Only men are present at the funeral, but in some Muslim countries women are also allowed to attend the procession; both sexes must have their heads covered. It is not customary to give speeches at funerals, only the mullah reads prayers, remaining at the grave for about another hour (and earlier - until sunrise) after the burial procedure and the departure of the procession from the cemetery (with his prayers he must “tell” the soul of the deceased how to properly answer the angels). In the picture below you can see how Muslims are buried - the photo illustrates the prayer of a mullah.
As in Christianity, in Islam there are the third, seventh (not ninth) and fortieth days from the moment of death, which are memorable. In addition, the relatives and acquaintances of the deceased gather every Thursday from the seventh to the fortieth day and remember him with tea, halva and sugar, with a mullah sitting at the head of the table. The house where the deceased lived should not hear music for 40 days after the tragic event.
Features of a child's funeral
They buy pigeons in advance, the number of which should be equal to the number of years of the deceased. When the funeral procession leaves the house, one of the relatives opens the cage and releases the birds into the wild. The favorite toys of an untimely departed child are placed in a child’s grave.
The most serious sin is to dare to take a life
Why do God-fearing Muslims dare to commit suicide, and how are suicidal Muslims buried? The Islamic religion categorically prohibits both violent actions towards other people and against one’s body (the act of suicide is violence against one’s flesh), punishing this with the road to hell. After all, by committing an act of suicide, a person resists Allah, who predetermines the fate of every Muslim. Such a person in fact voluntarily renounces the life of his soul in paradise, that is, as if entering into an argument with God... - is this conceivable?! Often such people are driven by banal ignorance; a true Muslim will never dare to commit such a grave sin as suicide, because he understands that eternal suffering awaits his soul.
Suicide funeral
Although Islam condemns unlawful killing, burial rites are carried out as usual. The question of how Muslim suicides are buried, and how this should be done correctly, has repeatedly arisen before the leadership of the Islamic Church. There is a legend according to which the Prophet Muhammad refused to read a prayer over a suicide and thus punished him for a grave sin and doomed his soul to torment. However, many believe that a suicide is a criminal before Allah, but not in relation to other people, and such a person himself will answer to God. Therefore, the process of burying a sinner should not differ in any way from the standard procedure. Today there is no ban on holding funeral prayers over suicides; mullahs read the prayer and carry out the burial procedure according to the usual pattern. To save the soul of a suicide, his relatives can perform good deeds, give alms on behalf of the buried sinner, live modestly, decorously and strictly follow the laws of Sharia.
