ISLAMIC LIFE
Islamic Lifestyle
01 Apr 2010
The Rites of Death and Burial Course Booklet
MMTQ presents.....
The Rites of
Death & Burial
Course Booklet compiled to accompany
practical demonstration of bathing
and shrouding the deceased.
Compiled and Prepared by:
Madrasah Madania Tahfeezul Quran
1 Lidget Terrace, Bradford, West Yorkshire.
BD7 2LR. Tel: 01274 572392
www.mmtq.co.uk email: salam@mmtq.co.uk
This booklet is intended for free distribution. If you wish to uses any or part of it for distribution, please do so only after prior consultation of MMTQ.
PRIOR TO DEATH
When death draws near, a person’s soul enters a state of sakaraat. The moments of sakaraat can be a period of immense pain and discomfort. The Prophet prayed for relief from the throes of death ‘
Position of the body
When it becomes evident that a person is entering the final stages of life, make him lie on his back, with the Qibla on his right hand side and his face turned slightly to his right, facing the qiblah.
Scent
It is desirable to scent the room with lobaan or other fragrances such as incense. The Messenger of Allah (Sallallaahu Álayhi Wasallam) used miswak a short time before passing away. If this is easily available then one may emulate the Prophet SAW in the final stages of his life.
Recitation of Quranic verses
Those seated around him should begin reciting the Quran. Appoint a person to sit near his head and recite Surah Yaseen as this will lighten the burden of death .
Talqeen
The Messenger of Allah advised ‘Prompt the dying to say La ilaha illallah’ When death is eminent the dying person should be gently encouraged to recite the kalimah but not forced or ordered to do so.
Those sitting around him should recite the kalimah out loud themselves until the dying person recites it. Once he has taken the cue and recited the kalimah do not engage him in any other conversation. If he speaks again about any other matter, then perform the talqeen again so that the last words leaving his lips before death are the kalimah.
Worldly Worries
Refrain from distracting a person from the remembrance of Allah. If he begins to talk about worldly possessions or leaving behind family and loved ones then gently steer him towards the remembrance of Allah. The last moments of a person’s life should not be tainted with worries of a materialistic nature.
In the throes of death, a person can experience great pain and agony. Therefore if he says unfortunate words that may be interpreted as bordering kufr then dismiss these as slips of the tongue due to pain. Continue praying for him.
When Death Occurs
When death is final, say innalillahi wa inna ilayhi raji-oon. To Allah we belong and to Him we will return. Take a strip of cloth and ties it underneath the chin of the deceased, bringing it up to the head and tying a knot. Then close his eyes with your hand. Then straighten his body and cover with a cloth. Then commence the preparations of burial. The Prophet said ‘When one of you die, make haste in taking him to the grave and burying him.’
Crying and Lamenting
The Prophet dissuaded lamenting at the time of death. The thought of a loved one leaving the world forever is painful but a person should remember his own death and acknowledge that everything in this life is finite. Do not discourage Allah’s anger by going against his commandments. The Prophet said, ‘Patience is at the time of infliction.’ It is inevitable that friends and family will be grieved and as a result, tears will be shed. This is a natural and permissible reaction. A person can cry and show grief but do not wail or scream and utter words of ingratitude to Allah.
Making Swift Arrangements
The Messenger of Allah (Sallallaahu Álayhi Wasallam) advised us to make haste in burying the deceased. If they person is destined for a good akhirah then do not keep him from the pleasures that await him in the grave, and if his final abode is a horrific one then it is not wise to keep him amongst you whilst the angels of punishment are impatient for him. The Prophet (Sallallaahu Álayhi Wasallam) said ‘When one of you die, do not keep him in the house for long. Make haste in taking him to the grave and burying him.’
GHUSL
Reward of Bathing
The Messenger of Allah (Sallallaahu Álayhi Wasallam) has said, the person who bathes the a deceased as is cleaned from sin as a new born baby and a person who dresses the deceased in a shroud will be dressed in the clothes of paradise by Allah.
Who Should Bathe the Deceased?
The closest relatives of the deceased have the most rights to bathe the deceased. However only females should bather female and males bury males. It is not permissible for a husband to his wife after death. If there is no one in the family who is aware of the rulings pertaining to bathing, a knowledgeable member of the community should fulfil this responsibility. It is best if too many people do not gather for the ghusl as many times this can cause hindrance.
Preparations and Equipment
The people carting out the ghusl should be in a state of wudhu. It is makrooh for persons who are in a state of janabah or menstruation to take part in the ghusl.
The following list of items should be gathered in advance:
Water (lukewarm, not very hot)
Water containers for bathing the body
A water jug with nozzle, or jug with spout.
Towels for drying and covering the body
Tissue to dry up urine drops.
Scissors (to cut away any bandages)
Incense
‘Itr, (perfume)
Cotton wool
Camphor, (Kafur)
Under- Wrap (to cover the body)
Gloves for all those who are participating in the ghusl.
Thick mittens for istinja
Liquid soap/shampoo (if required)
Miscellaneous Acts
· Before ghusl, pass the scent around the bench upon which the body will be placed, an odd number of times.
· The part of the body from the navel to the knees should be covered at all times. For a woman, cover from above the breasts to below the knees. It is not permissible to touch or see this part of the body of a dead person just as it is haram to see the satar of the living. The under-wrap should be used to keep this area covered at all times.
· If the persons bathing see some bodily defect then they should not mention this to others or dwell over it.
· If family members are performing the ghusl they should try to remain composed throughout and not be overcome with emotion at the time of seeing the body.
· The body should be handled gently and without force.
· The hair should not be combed and the nails should not be trimmed. False teeth and contact lenses should be removed if there is no difficulty in doing so.
· Block the nostrils, mouth and ears with cotton wool to prevent water seeping through.
The Sunnah Method of Ghusl
1. Begin by gently massaging the stomach and, without looking, wash the area wearing the thick mitten.
2. Instead of gargling and cleaning the interior of the nose, take cotton wool and wipe the lips and the nostrils.
3. Perform the four fardh acts of wudhu.
4. Now turn the body onto the left hand side and wash the right hand side first.
5. When that is done turn the body onto the right hand side and wash the left side of the body. Us e enough water to ensure the water trickles down to the other side.
6. Next, gently bring the body up into a semi-sitting position and again, massage the stomach to stimulate the bowels to open. If anything comes out clean it. There is no need to repeat the wudhu.
7. Now using the camphor scented water pour water over the body again, in the same way as before. Wash the right hand side first and the left hand side second.
8. Dry off the body with a clean towel and change the under-wrap to a dry one, ensuring the satr is not exposed at any time.
THE BURIAL SHROUD (KAFAN)
The Shroud of a man
The number of clothes given in the kafn of a man is three. These, according to the practice of the Holy Prophet (Sallallaahu Álayhi Wasallam) , are as follows:
Izar: loin cloth, under-wrap From the head to the feet.
Lifafah: Enveloping or winding sheet- -A quarter-yard longer than izar
Qamis: Shroud tunic without sleeves and without gussets, that is, triangular pieces added to enlarge the body garment.
The Shroud of a woman
The number of clothes required in the kafn of a woman is five. These, according to the practice of the Holy Prophet (Sallallaahu Álayhi Wasallam) , are as follows:
Izar: loin cloth, under wrap -From the head down to the feet, same as men.
Lifafah: Enveloping or winding sheet . A ¼ yard longer than the Izar, same as men.
Qamis: Shroud – tunic without sleeves and without gussets, that is, triangular pieces added to enlarge the body garment. -From the neck down to the feet, same as men.
Chest Wrap: It is better to have it cover the area from the armpits to the thighs. Should it cover as far as the navel, that too will be correct. It should be wide enough so that it can be tied up.
Scarf: Veil or scarf to cover head and face, approx 1 ½ yards long.
In short, the first three clothes used in the kafn of a woman are exactly the same as those used in the kafn of a man. The last two- the chest wrap and the scarf- are extra and particular for women.
No
|
Name
|
Length
|
Width
|
Estimated Measure
|
Remarks
|
1
|
Izar
|
2 ½ yards
|
1 ¼ - 1 ½ yards
|
Head to feet
|
1 ½ times from cloth which is a yard wide, or a little
|
2
|
Lifafah
|
2 ¾ yards
|
As above
|
Quarter yard longer than the Izar
|
Same as above
|
3
|
Qamis
|
2 ½ - 2 ¾ yards
|
1 yard
|
Quarter yard longer than the Izar
|
Same as above
|
4
|
Chest-Wrap
|
2 yards
|
1 ¼ yards
|
From under the arm-pits to the thigh
|
Tied to cover this.
|
5
|
Scarf
|
1 ½ yards
|
¾ yards
|
As far as it goes
|
Thrown on the head and the hair; not wrapped.
|
Masnoon Sequence
1. First spread the lifafah flat onto the floor. Then place the izar on top of it so that it lies in the middle of the lifafah. On top of that, place the part of the qamees that will be under the body. The portion that will cover the top of the body should be folded and put at the head side.
2. Scent the kafn an odd number of times using incense sticks before lowering the body onto it.
3. Lower the body gently onto the kafn and cover the top of the body up to the calf with the folded portion of the Qamees that was lying near the head side.
4. Remove the sheet used for covering the Satr.
5. Rub Itr on the head and beard and then rub camphor mixture paste on the places of Sajdah (i.e.those parts of the body that touch the ground in Salah: forehead, nose, both palms, knees and the fore feet).
7. First fold the left flap of the izaar over the body and on top of that the right flap of the Izaar. This will now be covering the qamees.
8. Thereafter fold the Lifafah in the same manner. Remember that the right flap must always be on the top.
9. Lastly fasten the ends of the Lifafah at the head side, feet and around the middle with bands of cloth.
In the female’s kafan there are two extra parts. The chest wrap and the scarf. The woman’s hair is parted into two sections and placed loosely over the left and right breasts. Then it is covered with the scarf. The scarf should not be wrapped around or tied in place. No itr is used on a woman’s kafan. The chest wrap is placed on top of the izaar so that it wraps the chest over the qamis and scarf.
Also be mindful that all jewellery make up, nail varnish, bandages etc are removed.
THE JANAZAH PRAYER
The janaazah salaat is fardh al kifaayah on all Muslims present and should be arranged as soon as possible. It is incorrect to wait for a time when more people will be present or to wait for family members to arrive from afar.
The body will be placed with the head on the right side of the imam, who will face the qiblah. The imam should stand in line with the chest of the deceased whilst performing the salaat. It is mustahab to make an odd number of safs (rows.) The safs for the janaazah prayer should be close to one another because there are no prostrations to be made.
The method of Salatul Janazah:
1. The Imam will say the first takbeer. The congregation
raises their hands and folds them below the navel
as in salah. Thereafter recite the sana as you would for salah adding the words ‘wa jalla thanaa-uka’ after ‘jadduka’
2. The imam will say the second takbeer aloud.
The congregation will say this takbeer softly
without raising their hands.
Thereafter recite Durood Ibrahim.
3. The Imam will now say the third
takbeer. Thereafter, if the deceased is an
adult (male or female) the following dua
will be recited softly:
4.If the deceased is a male child the following dua
will be read:
5. If the deceased is a female child the following dua
will be read:
6. Thereafter, the Imam will say salaam and the congregation will follow.
Whoever arrives for the Janazah salah after the Imam has recited one or more takbeers, should wait to join the Imam when he says the next takbeer. After the salaam he should complete the missed takbeer by merely saying Allahu Akbar once for every Takbeer missed. No dua etc. should be read.
THE BURIAL
Burying a Muslim is also a duty, which if discharged by a few from the community, will remove the obligation upon the rest and therefore free them from the sin of neglect (fardh alal kifayah).
Once the body is placed into the coffin on its right hand side to face the qiblah, untie the strips of cloth that were used to keep the kafan in place and close the coffin lid.
It is desirable to bury the body, straight into the ground without a coffin.
There are two types of graves:
1. A lateral grave, known as a lahad which is an L shaped niche. This is the preferred type.
2. A medial grave, known as shaq, which is a straight hole dug vertically.
It is strongly reprehensible to transfer the body to another city for burial. To transfer a body to another city causes unnecessary delays in burial, which is against the advice of the Prophet (Sallallaahu Álayhi Wasallam) . It also causes discomfort to the body, as the body may be mishandled and treated unnecessarily.
The body of an adult should be carried on the shoulders of four men and if it is a small child it should be passed into the hands of one person who will carry the body in his arms. It is sunnah to carry the Janazah hastily, whilst taking care not to be so brisk and hurried that the body is jolted and caused discomfort. Those accompanying the janazah should walk behind it, rather than in front of it. When the janazah arrives in the cemetery, the people who have attended the janazah should not sit until the janazah is lowered to the ground unless a person has an illness that makes standing difficult.
Method of lowering the body into the grave
When placing the body into the grave, the people lowering it into the grave should stand facing the qiblah to receive the body and then lower it in to the grave. When placing the body in the grave they should recite:
The Method of Refilling the Grave
All those present should participate to fill the kabr with at least three handfuls (using both hands) of soil.
When throwing the first handful recite:
With the second handful recite :
and at the time of the third handful, recite :
Begin refilling soil into the grave from the head side. Use up all the soil that was originally excavated from the hole and no more. The finished grave should be hump-shaped and not intentionally made to appear higher than approximately 10cm. After it is completed, it is mustahab to sprinkle a little bit of water over the grave.
Although a name plate to mark the occupant of the grave is permissible, to place elaborate and ornate gravestones on the grave, building concrete and marble constructions over the grave and writing verses of poems or supplications on the gravestone is not permissible. The Messenger of Allah (Sallallaahu Álayhi Wasallam) prohibited fortifying the grave and once sent Hazrat Ali (RA) to demolish all grave-constructions. Once a person has passed on, he will not benefit from such constructions.
SENDING REWARD TO THE DECEASED
Isaale Sawaab means to send the reward of a certain action to a deceased. The Prophet SAW has encouraged us to send forth reward to the deceased by saying, ‘When a human passes away, his deeds come to an end, except from three things: Charity that continues (sadaqah jaariyah) (like a waqf etc.); knowledge (‘ilm) from which benefit continues to be derived (like teaching, writing books etc.); a pious son who makes supplication (du‘aa) for him.’
Therefore when a person passes away, the family and friends of the deceased can continue to benefit them by making dua for them, asking Allah to alleviate any suffering that they are suffering and to increase their rewards and comfort. We should particularly pray for parents and grandparents. In addition to dua, we can also give money to charity and ask Allah to give that reward to the deceased person and also carry out other righteous deeds on behalf of the deceased, such as distributing Qurans and books of Islamic knowledge or building a masjid for the isaale thawab of a deceased person. Such acts will be classified as sadqa-e jaariyah: the deceased person continues to receive the reward of such deeds even after death.
No specific dates or days such as the third, seventh, eleventh or fortieth are mentioned in Shari'ah for such devotions.
CONDOLENCES
A person suffering from the grief and shock of losing a loved one will be in a very delicate state of mind and therefore people around him should not push him into acting in a certain way or reliving the moments of suffering of the loved one. Unless, the person is acting in a manner which contradicts the shariah and is committing sin, let him set the tone of how he wishes to be handled. Offer words of comfort and love, paying heed to the akhirah. Avoid clichés; they already know these. At the same time, do not be afraid to approach the grieving person, thinking he will be too sensitive. Many bereaved persons find it difficult to cope with people’s ultra cautious behaviour.
If you are lost for words, take phrases from the words of the Messenger of Allah (Sallallaahu Álayhi Wasallam) whose words were fitting for the occasion, and eloquently expressed the sentiments that people find difficult to find words for. When the son of Muadh bin Jabal passed away, the Prophet SAW wrote to him:
‘In the name of Allah, the most Beneficent, the Most Merciful. From Muhammad, the Messenger of Allah, to Mu'adh bin Jabal. Peace be upon you. I praise Allah, there is no god but He. May Allah increase your reward, grant you patience, and give us and you the power to offer our thanks, for verily, our lives, our wealth, and our families are gifts of Allah entrusted to us only for awhile. May Allah grant you joy and bless you with a large reward, mercy, and guidance. If you are content with Him, you should be patient. Do not let your grief destroy your reward, so that you may regret it later on. Remember grieving over the deceased will not restore him to life, nor remove grief. Whatever is destined to happen, it is as if it has already occurred. Peace be on you'.'’
The Prophet SAW advised us not to exceed the limits set out by shariah in mourning the dead. He advised ‘It is not permissible to mourn anyone for more than three days except the widow whose period of mourning on the death of her husband is four months and ten days.’ The companions of the Messenger SAW made conscious efforts to forego the signs of grief by applying perfume to show they were no longer grieving.
It is sunnah to prepare meals for the bereaved family on the day of the death. This was advised by the Prophet SAW when Sayyadina Jafar (RA) passed away. He told his companions, ‘Prepare food for the family of Jafar. Their grief has occupied them from their needs’
A sunnah practice that we should all try and revive is making a dish called ‘talbina’ for the bereaved family. Aisha (may Allaah be pleased with her) used to recommend talbina for the sick and for one who was grieving over a dead person. She (RA) said, "I heard the Messenger (Sallallaahu Álayhi Wasallam) saying, ' The talbina gives rest to the heart of the patient and makes it active and relieves some of his sorrow and grief.' " (Bukhari)
Aisha (RA) said that whenever one of her relatives died, the women assembled and then dispersed (returned to their houses) except her relatives and close friends. She would order that a pot of talbina be cooked. Then Tharid (a dish prepared from meat and bread) would be prepared and the talbina would be poured over it. Aisha (RA) would say (to the women), "Eat of it, for I heard the Messenger (Sallallaahu Álayhi Wasallam) saying, 'The talbina soothes the heart of the patient and relieves him from some of his sadness.'” (Bukhari)
Talbina is prepared by adding 1-2 tablespoons of wholegrain barley flour to 2 cups of water or milk. Heat until the mixture reaches boiling pint and then gently simmer for a short while. Sweeten with honey or sugar if desired. If desired, blend into a “smoothie” by adding yoghurt or fruits. Consume with the intention of fulfilling a sunnah and insha Allah, it will prove to be very beneficial.
INCORRECT CUSTOMS & TRADITIONS
There are many customs and traditions that are adopted at the times of deaths, births and weddings that the ummah needs to move away from. Some of these are carried out with the intention of receiving reward. If so, this is a grave sin and will be classified as bid’ah. If they are done without the intention of reward they will not receive the sin of bid’ah but should still be rejected as unnecessary practices that are alien to Islamic teaching. A few are noted here, but this list is by no means complete:
· Mourning and rending of clothes
· Bringing wife and children before a dying person
· Not reciting Yasin and staying away from the body of the deceased apprehending ill omen
· Exceeding the limit when asking the dying person to say the Kalimah
· Making a dying wife forgive her dower
· Committing sins while expressing grief
· Delaying the bathing, shrouding and burial of the deceased
· Writing the Kalimah on the chest and shroud of the deceased or any other Quranic verse or script.
· Throwing a flower-spread on the Janazah or the grave
· Shifting the Janazah from once city to the other
· Offering Salatul – Janazah repeatedly
· Performing Salatul – Janazah with shoes on
· Taking photographs of the deceased
· Showing lack of concern for the etiquette associated with graveyards
· Placing self-proposed things on or inside the grave
· Fortifying the grave
· The feast hosted by the family of the deceased
· Placing flowers and wreaths on graves
· Placing items into the grave
· Making dua TO the dead person
· Making a will contrary to shariah
POST-DEATH STATES
For a true Muslim there is nothing in death but honour, welcome and visions of coming happiness
It has been narrated from Sayyidna Bara’ ibn ‘Azib (RA) that the Holy Prophet (Sallallaahu Álayhi Wasallam) said: ‘When a true Muslim is in between the state of his departure from the mortal world and the state of his arrival into what lies beyond called Akhirah, angels from the heavens come to him. Their faces radiant like the sun, they have the shroud and the perfume of Paradise with them.
Then they seem to sit by the farthest limit of human sight. Then the angel of death descends close down by his head and says: ‘ O soul at peace with the command of thy Lord, return to thy Lord, towards His forgiveness and pleasure.’
So, the spirit comes out (easy) like some drop (of water) sliding down a leather water-bag, even though you may see it (outwardly) otherwise (since the excruciating pain of the disengagement of the spirit from the mortal body is visible on the body everyone can see, but the spirit itself finds it comfortable).
In short, once the angels have drawn this spirit out, they do not leave it in the hands of the angel of death even for a wink, rather take it and put it in the shroud and perfume they brought from Paradise. This releases a unique scent, somewhat like the strongest fragrance of musk we could smell in the mortal world. Then the angels, spirit in the hand, ascend upwards and when they pass by one or the other group of angels, they ask: ‘Whose blessed spirit is this?’ They tell him the best of his names he was known with in the world he left, his name and the name of his father, until they reach the firmament closest to the world in that state, from where they take him towards the seventh heaven (passing through the rest of heavens). Now Allah Almighty says: ‘Enter his deeds in the Illiyyin and take him back to earth (to answer questions asked in the grave).’
The spirit is then returned to the body (corresponding to the conditions of the state of Barzakh which is a state in between, and not like the world of our experience). Then two angels come to him, make him sit and put questions to him: ‘Who is your Lord and what is your religion?’ He says: ‘My lord is Allah and my religion is Islam.’ ‘Who was this man (meaning, Muhammad (Sallallaahu Álayhi Wasallam) ) sent to you from among you?’ He says: ‘He is the messenger of Allah.’ They say: ‘How do you know?’ He says: ‘ I read the Quran and I believed in it and I attested to its veracity.’ Then there comes a voice, a proclaimer proclaiming (the word of Allah): ‘The answer given by My servant is correct, Lay the floor of Paradise for him. Dress him in the apparel of Paradise and open for him a door reach out to him and the space in his grave extends all around him as far as he can see.’ Then a person, elegantly dressed and perfume-anointed, comes and speaks to him: ‘Congratulations to you for this is the (blessed) day you were promised all the time.’ He asks: ‘Who are you? Your very face seems to be making that promise good.’ He says: ‘I am your good deed.’ The deceased says again and again (all excited): ‘O my Lord, let the Doom come so that I can go and see my family (then).’
PREPARING FOR DEATH
A Muslim should always be in a state of readiness for the hereafter. The Prophet SAW counselled us to live the life of this world as if we are a traveller passing through. Death is certain for all of us and we should not fear it or block our minds to its inevitability. By doing do we only increase our heedlessness and ignorance. Instead we should remind ourselves of death often and inshaAllah, this practice will help us to prepare for the hereafter by performing good deeds.
The Prophet SAW told us in a Hadeeth Qudsi that that "Allah Almighty said ‘If My servant loves to meet Me, I love to meet him, and if he hates to meet Me, I hate to meet him.’" (Bukhari) The companions of Allah were not fearful of death; they only feared their reckoning in front of Allah rather than death itself. The difference between the companions and us today is that we love life whereas they loved death.
Besides preparing for death mentally, one should also prepare by asking forgiveness from all those whom we have hurt or wronged in some way. There may be no time to ask forgiveness at the last minute and until the rights of others are not fulfilled a person will not be forgiven by Allah. One should also make arrangements to complete any missed salah and fasts before dying and to prepare a will in accordance to the shariah is also sunnah.
May Allah grant us all a peaceful death
in a state that He is pleased with us
and we are pleased with Him. Ameen