Part 2: Death Ceremonies (Ahkaam Al-Mayyit)
Instructions Regarding Corpses
It is wajib (obligatory) on every Muslim to administer bath to the corpse of a Muslim, to provide Kafan (Shroud and other articles of dress for the dead), to offer the funeral prayers and to affect its burial. This does not, however, mean that each and every Muslim should spend his or her money or exert himself on these rituals.
The performance of these rituals is Wajib al-Kifai, i.e. if any one or several persons perform the rituals the rest are exempted from it. If there is any heir to the deceased these rituals cannot be performed without his or her permission.
The bath to the corpse of a man should be administered and the corpse covered with Kafan by a male person and in the case of that of a woman by a female. It is permissible for a husband to administer bath and cover with Kafan the corpse of his wife and for a wife to do the same to the corpse of her husband provided that persons of the like sex are not available for the purpose.
It is also permissible for the persons of the opposite sex to administer bath and to cover with Kafan the corpse of a boy or girl upto the age of three years. If no male person is available for administring bath to the corpse of a man then a Mahram (whom the deceased could not lawfully marry) woman can administer the bath after covering the corpse with a pair of trousers in order to conceal from view the genital and other private parts of the corpse.
In similar circumstances bath to the corpse of a woman can be administered by a Mahram man. But so far as possible male and female persons should be employed for administering bath to and covering with Kafan the corpses of men and women respectively.
Persons Under The Pangs Of Death
It is incumbent on those present to lay flat on the back the person suffering from the pangs of death so that the face and the soles of the person be facing the Qibla. As a matter of scrupulosity, the person suffering from the pangs of death should so lay himself or herself unless it is impossible for the person to do so.
The corpse should preferably be kept in this posture till the bath is completed. After the corpse is covered with Kafan it should be laid in the same posture for the funeral prayers (so that the Qibla is on the right side of the corpse).
At the time of one’s suffering from the pangs of death the following acts are Mustahab (commendable):
-
To teach and make the dying person recite the testimonies (beliefs about the Unity of God, the Prophethood of Muhammad (S) and Imamat and the Vice gerency. of the holy Imams (‘a) and also to teach other fundamentals of the true religion.
-
If the struggle with Death is hard the dying person should be taken to the place where he or she usually offered the daily prayers provided it does not add to his or her pain.
-
The Holy Qur’an particularly Surah Yasin, Was Saffat and Ahzab and Ayatul Kursi should be recited beside the dying person. This will make the departure of soul considerably easy.
Duas To Be Recited At The Time Of Death
Amir al-Mu’minin (‘a) says that the recitation of Sura Nisa (Ch IV) every Friday will save the reciter from the squeeze of the grave.1
It is related from the Holy Prophet (S) that he visited one of his Ansars at the time when he was in the throes of death and asked him what was he undergoing. The Ansar stated that he was pleading Allah for kindness and was afraid of his sins.
Then the Holy Prophet (S) stated that if a person is undergoing these feelings at the time of death, then it is definite that Allah will reward his hopes and save him from those things which he is afraid of.
In another tradition it is stated that the Holy Prophet (S) visited a dying person and asked him to recite the following: -
اللهم اغفر لي الكثير من معصيتك و اقبل مني اليسير من طاعتك
Allahummagh-firliyal katheera mim maa’s’iyat-
ika wa iqbal minnil yaseera min t’aa-a’tika.
O my Allah, pardon my sins which are many and accept my (acts of) obedience to You, which are few.
اللهم ارحمني فإنك كريم
اللهم ارحمني فإنك رحيم
Allahummar-h’amnee fa-innaka kareem
Allahummar-h’amnee fa-innaka raheem
O Allah! Be Merciful to me, Indeed You are Generous O Allah! Be Merciful to me, Indeed You are Merciful
A reliable tradition from Imam Muhammad al-Baqir (‘a) states that if you see anyone nearing death then make him recite this Kalemate Farj.
لا إله إلا الله الحليم الكريم لا إله إلا الله العلي العظيم سبحان الله رب السماوات السبع و رب الأرضين السبع و ما فيهن و ما بينهن و ما فوقهن و ما تحتهن و رب العرش العظيم و الحمد لله رب العالمين و الصلاة على محمد و آله الطيبين
laa ilaaha illa Allahu al-h’aleemul kareem. laa ilaaha illa Allahul a’liyyul a’z’eem subh’aanallaahi rabbis samaawaatis sab-i’ wa rabbil arz’’eenas sab-i’ wa maa feehinna wa maa baynahunna wa maa fawqahunna wa maa tahtahunna wa rabbil a’rshil azim wal-h’amdu lillaahi rabbil a’alameen was’s’sala’tu ala’ muham- madin wa a’lihit’-t’ayyibiina
There is no god save Allah the All-forbearing and All-generous. There is no god save Allah the All-high and All-great. All glory be to Allah the Lord of the seven heavens and the Lord of the seven earths, and whatever is in them, whatever is between them, whatever is above them, and whatever is beneath them, and the Lord of the Great Throne.
All praise be to Allah the Lord of the worlds. Blessings be upon Muhammad and his Perfect Household.
According to another tradition the Holy Prophet (S) went to a young man who was dying and asked him to say
لا إله إلا الله
laa ilaaha illa Allah
There is no god save Allah
but he had lost his power of speech by then and could not utter the Kalema. A woman was sitting near the head of the dying youth. The Holy Prophet (S) asked her if the mother of the youth was alive. She answered back that she was the mother of the youth.
Then the Holy Prophet (S) asked her if she was happy or hurt with her son. She replied that she had not talked with her son for nearly a period of six years. Then the Holy Prophet (S) asked her to forgive her son and be happy with him.
She declared that she had forgiven and was now happy with the dying youth. Then the Holy Prophet (S) asked this youth to recite
لا إله إلا الله
laa ilaaha illa Allah
There is no god save Allah
All of a sudden, he was tongue- tied no more and his tongue being loosened he recited the Kalema. Then the Holy Prophet (S) asked him what did he see. The youth replied that an ugly looking man wearing dirty clothes and stinking, standing near him, a few moments before, was catching his neck. Then the Holy Prophet (S) asked him to recite:
يا من يقبل اليسير و يعفو عن الكثير اقبل مني اليسير واعف عني الكثير إنك أنت العفو الرحيم
yaa man yaqbalul yaseera wa yaa’foo a’nil kath- eeri iqbal minnil yaseera waa’-fu a’nnil katheera innaka antal ghafoorur rah’eem.
O Who accepts even a little amount and forgives large amount of evil, accept my little good and forgive the large amount of evil. Undoubtedly You are the Great Forgiver and the Dispenser of Mercy.
Then the Holy Prophet (S) asked him what he was seeing. The youth replied that he was seeing a handsome, well-dressed, refined man smelling of perfumes and the ugly looking man was receding.
The Holy Prophet (S) asked him to recite the Du’a again and asked him what he was seeing. The youth recited the Du’a again and said that the ugly looking black man was no more visible and the handsome man was near him. While saying this his soul flew away to heaven.
Du’a Hifz al-Iman
This Du’a is advisable to recite daily. Even when some one nearing death is made to recite or let him listen, this Du’a will ease the person during questions of Munkar and Nakeer.
رضيت بالله ربا و بمحمد صلى الله عليه و آله نبيا و بالإسلام دينا و بالقرآن كتابا و بالكعبة قبلة و بعلي وليا و إماما
raz”eetu billaahi rabban wa bimuhammadin s’al- lallaahu a’layhi wa aalihee nabiyyan wa bil islaami deenan wa bil qur-aani kitaaban wa bil ka’-bati qibla- tan wa bi-a’liyyin waliyyan wa imaaman
I am satisfied and happy that Allah is my Lord, Muhammad (blessings of Allah be on him and on his children) is my prophet, Islam is my religion, Quran is the book (I follow), Ka’bah is the direction (towards which I face), Ali is the wali (vicegerent) and Imam (guide),
رضيت بالله ربا و بمحمد صلى الله عليه و آله نبيا و بالإسلام دينا و بالقرآن كتابا و بالكعبة قبلة و بعلي وليا و إماما و بالحسن و الحسين و علي ابن الحسين و محمد بن علي و جعفر بن محمد وموسى ابن جعفر و علي بن موسى و محمد بن علي و علي بن محمد و الحسن بن علي و الحجة بن الحسن صلوات الله عليهم أئمة اللهم إني رضيت بهم أئمة فارضني لهم إنك على كل شيئ قدير
wa bil h’asani wal h’usayni wa a’liyyibnil h’usayn wa muh’ammad ibni a’liyyin wa ja’-far ibni muh’ammadin wa musabni ja’farin wa a’liyy ibni musa wa muh’ammad ibni a’liyyin wa a’lyyibnil muh’ammadin wal h’asan ibni a’lyyin wal h’ujjat ibnil h’asan s’alawaatullaahi a’layhim a-im- matan Allahumma innee raz”eetu bihim a-immatan fa-arz”inee lahum innaka a’laa kulli shay-in qadeer
And Hasan, Husayn, Ali son of Husayn, Muhamamd son of Ali, Ja’far son of Muhammad, Musa son of Ja’far, Ali son of Musa, Muhammad son of Ali, Ali son of Muhammad and Hasan son of Ali, and Hujjat (living argument) son of Hasan, (blessings of Allah be on them all) are Imams (guides). O Allah, I am satisfied and happy that all of them are my Imams, so let me be a source of happiness to them. Verily You are able to do all things.
A tradition from the Holy Prophet (S) states that if a person does not make will in virtuous manner is thought of as lacking reason or kindness. When people asked the Holy Prophet (S) in what manner one should make a will when one is dying, the Prophet (S) advised that when one is nearing death and all the people have assembled around him, one should say:
اللهم فاطر السماوات والأرض عالم الغيب والشهادة الرحمن الرحيم إني أعهد إليك إني أشهد أن لا إله إلا أنت وحدك لا شريك لك و أن محمدا صلى الله عليه وآله عبدك ورسولك و أن الساعة آتية لا ريب فيها و أن تبعث من في القبور
allahummafaat’iras samaawaati walarz”i a’alimul ghaybi wash-shahaadatir rah’maanir rah’eemi innee aa’-hadu ilayka annee ashhadu an laa ilaaha illaa anta wah’daka laa shareeka laka wa ana muh’ammad- an s’allallaahu a’layhi wa aalihee a’bduka wa ra- sooluka wa annas saa-a’ta aatiyatul laa rayba feehaa. wa annaka tab-a’thu man fil quboor.
O Allah the Creator of the sky and the earth, the knower of the hidden and the apparent, the Most Kind (and) generous. I promise You that I had been all the time giving evidence that there is no Allah except You and You are One that has no partner and that Muhammad (blessings of Allah be on him & his progeny) is Your servant and Your prophet. And the Day of Resurrection will definitely come.
وأن الحساب حق و أن النار حق و أن الإيمان حق و أن الدين كما وصفت و أن الإسلام كما شرعت و أن القول كما قلت و أن القرآن كما أنزلت و أنك أنت الله الحق المبين
wa annal h’isaa- ba h’aqqun wa annal Jannaha h’aqqun wa anna maa wa-a’dal-laahu feehaa minan na-a’mi minal maaakili- wal mashaaribi wan nikaah’i haqqun wa annan naara h’aqqun wa annal eemaana h’aqqun wa annad deena kamaa was’afta wa annal islaama kamaa shara’-ta wa annal qawla kamaa qulta wa annal qur-aana kamaa anzalta wa innakal-laahul h’aqqul mubeen.
And there is no doubt about it that the people who are Dead and buried, You will give them life once more. And Your taking account is justified, and Paradise is justified, And all the rewards which are promised in Paradise whether they are concerned with eating or drinking & Nikah are all justified and Hell is justified and Faith is justified, and faith is as You have made it.
و أني أعهد إليك في دار الدنيا أني رضيت بك ربا و بالإسلام دينا و بمحمد صلى الله عليه و آله و سلم نبيا و بعلي إماما و بالقرآن كتابا و أن أهل بيت نبيك عليه و عليهم السلام أئمتي
wa innee aa’-hadu ilayka fee daarid dunyaa innee raz”eetu bika rabban wa bil-islaami deenan wa bimuh’ammadin s’al- lallaahu a’layhi wa aalihee wasallam nabiyyan wa bi-a’liyyin imaaman wa bilquraani kitaaban wa anna ahla bayti nabiyyika a’layhee wa a’layhimus Salamu a-immah.
Islam is as You have sanctioned according to Shariat, whatever things you have said remain as they are, Qur’an remains as You have revealed And verily You are the Almighty and Justified Allah And in this world I once more take an oath that You, I agree, are the only Allah, Islam is the religion, Muhammad (Blessings of Allah be on him and his progeny) is the prophet, and Ali is the Imam and the Holy Qur’an is the Book and verily Ahlul Bayt of Your Prophet (peace be on them) are the Imams.
اللهم أنت ثقتي عند شدتي ورجائي عند كربتي و عدتي عند الأمور التي تنزل بي و أنت وليي في نعمتي و إلهي و إله آبآئي صل على محمد و آله و لا تكلني إلى نفسي طرفة عين أبدا و أنس في قبري وحشتي و اجعل لي عندك عهدا يوم ألقاك منشورا
Allahumma anta thiqatee i’nda shiddatee wa rajaa-eb i’nda kurbatee wa-u’ddalle i’nda umoori- yal latee tanzalu bee wa anta waiiyyee fee nia’-matee wa ilaahee wa ilaahu aabaa-ee s’alli a’laa muh’am- madin wa aalihee wa laa takilnee ilaa nafsee turfata a’ynee abadan wa anis fi qabri wah’shatee waja’l lee i’ndaka a’hadan yawma alqaaka manshooraa.
O Allah You are my Trust during my hardship; and my Hope during my trouble; and my Reliance for my matters which befall me and You are Guardian in my bliss; and my God and the God of my parents send blessings on Muhammad and his progeny and do not leave me to myself for twinkling of my eye at any time; and grant me entertain me in my grave and loneliness; and make for me with Yourself a Pledge on the day I meet you on being raised up.
Makroohat (Undesirables)
The following are Makrooh (undesirable, repulsive).
-
Touching the person under the pangs of death because it causes discomfort.
-
Placing iron or other heavy object on the belly of the dying person.
-
Leaving the dying person alone.
-
Coming of persons in a state of pollution due to discharge of semen or sexual intercourse or, in the case of woman, due to Menstruation near a dying person.
-
Indulgence in unnecessary talk or weeping near a person under the pangs of death.
-
Coming before the dying person of those (professionals) who carry biers to the graveyard.
-
Leaving women folk alone with the dying person.
Mustahabat (Commendables) Immediately After The Death
It is Mustahab to perform the following actions immediately after death:
-
To shut the mouth and the eyes and to cover the face of the corpse.
-
To fasten the two jaws with a strip of cloth so tightly that the mouth may not open.
-
To stretch both the hands of the corpse by its sides.
-
To straighten both the legs.
-
To cover the corpse with a sheet of cloth.
-
To provide light where the corpse is kept, if death takes place at night.
-
To announce the death with a view to enable the faithful to attend the funeral.
-
To avoid undue delay in bathing the corpse and shrouding it with Kafan, etc. if the death takes place at night the funeral ceremonies should not be postponed for the day and vice verse. If there is any doubt about the death having taken place they should wait till they are certain about it.
List Of The Articles For Funeral Bath (Ghusl Al-Mayyit)
-
Leaves of Plum Tree for bath with Aab al-Sidr (with leaves of plum tree water).
-
Camphor for Bath with Aab al-Kafoor (with Camphorised water).
-
Aab al-Khaalis (Bure Water)
For Funeral Garment (Kafan)
-
For a man (20 yds cloth)
-
Burd al-Yamani (or Kafan Chader long cloth of 36” width).
-
Pairahan.
-
Loong.
-
Raan Paich.
-
Kafeni.
-
Camphor for Hunoot.
-
Ammama.
-
A sheet of Shahadatnama.
-
Two Jareedass (Green twigs of a tree).
-
Khaak al-Shifa.
-
Tukma.
-
Extra For a woman (4 yds) (in addition to the above)
-
Seena Band (Bodice).
-
Qasaba.
-
Orhni.
How To Adminster Bath To A Corpse Preliminaries
It is Wajib (obligatory) on every Muslim to administer bath to the corpse of a Muslim. The bath is, however, a Wajib al-Kifai i.e. if one or several persons perform this duty the rest are exempted from it. Before administering the bath all extra or any other obscene matter must be removed from the corpse. This is a triple bath and should be administered as describe below:
The first bath should with Aab al-Sidr (water in which plum-tree leaves have been immersed) (added), the second with Aab al-Kafoor (water to which Camphor has been added) and the third with puree water (unmixed with anything). Preferably all the three baths should be administered in the Tarteebi (Systematic) way like the bath for purification after Janabat (sex or semen- pollution).
First of all, the head and then the neck of the corpse should be washed with the water with plum-tree leaves, then the right side and then the left side of the corpse. The second and the third bath should be administered in similar way.
It is imperative for the person or persons administering the bath to a corpse to obtain permission from the heir of the deceased. If there is no heir or if it is impossible to obtain the permission the bath may be administered without permission.
If plum-tree leaves and camphor are not available all the three bath should be administered with pure water. If one of these two is available pure water should be used for the other two baths.
If water is not available at all three, Tayammums (purification with dust) one for each bath should be administered. If the water available is sufficient for one bath only one bath, one bath and two Tayammums should be administered. If water is sufficient for two baths, two baths and one Tayammum should be administered.
Du’a To Be Recited At The Time Of Bathing The Dead Body Of A Mu’min
According to Imam Muhammad al-Baqir (‘a). If a Mu’min who bathes the body of another dead Mu’min and recites the following prayer, his sins of a year will be forgiven except major sins. 2
(words in bracket for females)
اللهم إن هذا بدن عبدك (أمتك) المؤمن (المؤمنة) وقد أخرجت روحه (روحها) منه وفرقت بينهما فعفوك عفوك
Allahumma inna haad’aa badanu a’bdikal (amatikal) moo-mini (moo-minati) wa qad akhrajta rooh’ahoo (rooh’ahaa) minhoo wa faraqta baynahumma fa-a’fwa- ka a’fwaka
O Allah this is the body of Your Mu’min (Mu’minah) whose spirit You have taken from it and have thus separated the two-so Your forgiveness is sought, Your forgiveness is sought.
Pre-Requistes To The Bath Of A Corpse
-
All obscene matter must be removed from the corpse before the bath.
-
Water for the bath must be free from all impurities, it should be pure and not polluted.
-
All such things as are likely to prevent water from coming in direct contact with the corpse, e.g., finger ring, wrist watch, etc, must be removed from the corpse.
-
Lawful ownership of the water, water vessel, the plum-tree leaves and camphor to be used for bath and of the place where bath is to be administered.
-
Niyyat for administering bath must be with pleasure of Allah as the ultimate end in view.
Qualifications Of The Person Administering Bath To A Corpse
-
The person must be a Muslim, preferably an Isna- Ashari Shia.
-
The person must be a male for bathing the corpse of a man and a female for bathing the corpse of a woman. It is not permissible for a male person to administer bath to the corpse of a woman or for female to administer the bath to the corpse of a man. Only when person of the like sex are not available. Mahram persons of the opposite sex may administer the bath after covering the corpse with a piece of clothe so to conceal from view the genitals and other private parts of the corpse.
-
A woman can administer bath to the corpse of a male child upto the age of three years with concealing from view the private parts and a man to the corpse ofa girl upto the same age whether or not persons of the like sex are available for the purpose.
But it is Makrooh both for a man and a woman to look at the private parts of the corpse of his wife or her husband.
Mustahabat (Commendables) In Bath Of A Corpse And Procedure
In connection with the bath of a corpse the following are
Mustahab (commendable):
-
For bath a corpse should be placed on a plank or deck or a platform or any other place rising above the level of its surroundings. The head of the corpse should be placed slightly higher than the rest of it.
-
The feet of the corpse should preferably be facing the Qibla.
-
The clothes of the corpse should be removed from the side or its feet. If the clothes are too tight to be so removed the same should be torn into two or three pieces with the permission of the heir of the deceased and the pieces spread over the genitals.
-
The bath should be administered under a roof or in tent, preferably in the former.
-
If the bath is to be administered away from a river, stream or a tank, a pit (Lahad) should be dug out near the feet of the corpse so that the bath water may collect there.
-
With the exception of the genitals and other private parts the entire body should be washed uncovered.
-
It is desirable to conceal from view the genitals although the person administering the bath and others present are such as are not disallowed to look at the genitals, e.g. the husband or wife.
-
Fingers of the corpse should be nibbed with a soft hand, but need not be rubbed if it is feared that rubbing will result in a twisting or a fracture or bleeding etc.
-
The hands of the corpse should be washed from the elbows downwards thrice before each of the three baths.
-
The head of the corpse should be so washed with the foam produced by plum-tree leaves or Khatmi (a medicinal seed) that the foams do not enter the nose or ears of the corpse.
-
Before the bath genitals of the corpse should be washed thrice with plum-tree leaf water or Ashnan (a kind of grass) water. The person who washes the genitals should preferably use gloves or have his or her hands wrapped with cloth so that the hands do not come in direct contact with the genitals and other private parts of the corpse.
-
It is desirable that during the first and the second bath the belly of the corpse is pressed with a light and moving downward so that the faeces, if any, may come out. If any faeces or other obscene matter comes out the part should be washed again to purify it. If the corpse is of a pregnant woman and the embryo is lifeless the belly should not be so pressed.
-
All the three should begin with washing the right side of the head.
-
The person administering the bath should stand to the right of the corpse.
-
The person administering the bath should thrice wash his/her hands upto the elbows preferably upto the shoulders before each of the three baths.
-
The person administering the bath should keep moving his or her hand on the corpse while pouring water on it so that the water may reach every part of the corpse and make it wet. Only water should be poured on the corpse and the hand not moved on it if movement of the hand is likely to result in the disconnection of any limb.
-
The quantity of water should be six mashks (water skins) or its equivalent.
-
After the bath the corpse should be wiped with a piece of Pak (Pure) Cloth free from any impurity so that the water may be completely sucked up.
-
Wudhu’ (ablution of the face and forearms only) should be administered to the corpse prior to the three baths but water should not be poured into the mouth or allowed to enter the nostrils.
-
In each of the three baths the head, the neck and the right and the left sides of the corpse should be washed thrice.
-
If the person who has administered the bath is going to dress the corpse with shroud (Kafan) he or she should wash both of his or her feet upto the knees.
-
The persons administering the bath should remain busy in prayers to Allah and in imploring (requesting) for His forgiveness and repeatedly reciting.
عفوك عفوك
a’fwaka a’fwaka
(Your pardon, Your pardon).
The bather should not disclose or speak to others of any organic defect in the corpse.
If the corpse is of Junub (person in a state of pollution due to discharge of semen or sex) or a Haiz (women in menstration), the Janabat or Haiz bath need not be separately administered, as the bath administered to corpse replaces all other baths. Similarly, Wudhu’ (ablution of the face and forearms) is not wajib (obligatory) before or after the bath. It is only Mustahab (commendable) to administer Wudhu’ to a corpse before the bath.
Niyyat (Intention) For Administrating Three Baths To A Corpse
It is obligatory for the person going to administering funeral bath to a corpse to make Niyyat by this way: “for the pleasure of Allah as the ultimate end in view I administer bath to this corpse with “plum-tree leaves” for the first bath, for the second bath say “with camphorised watar”, for the third bath say, “with pure water.” It is not necessary to pronounce these words. Mere thought in the mind is enough.
If plum-tree leaves or camphor is not available and pure water is to be used in its place the Niyyat should be “for the pleasure of Allah as the ultimate end in view I administer bath to this corpse with pure water instead of water with plum-tree leaves or instead of camphorised water.”
If several persons participate in administering the bath it is incumbent on them all to form Niyyat as above. Separate Niyyats should be formed for each bath.
Bath With Aab al-Sidr
Bath With Aab al-Sidr (Water with plum-tree leaves).
Crushed plum-tree leaves should be immersed in one or two full pitchers of water only in such a quantity as does not make the water Muzaaf (mixed) and the term “water with plum-tree leaves” remains applicable to it. The person administering the bath and the person pouring water on the corpse should form Niyyat in this way: “for the pleasure of Allah as the ultimate end in view I administer bath to this corpse with Aab al-Sidr (water with plum-tree leaves).”
After the Niyyat the head and the neck of the corpse should be Washed with Aab- al-Sidr preferably three times. The corpse should then be laid on its left side and the right side washed by pouring water thereon three times. There should not be break in the flow of water from the vessels till water is poured upto the feet.
Everytime the water is poured hands should be softly moved on the back and the belly of the corpse so that water may reach all parts of the corpse. The hands of the corpse should be moved at a little distance from the sides to allow water to reach the armpits. The genitals should also be washed beneath the loincloth after putting on gloves or wrapping the hands with a piece of cloth.
Care should however be taken that water reaches all the parts of the corpse. The corpse should then be laid on its right side and the left side washed thrice in the same way as the right side. It is desirable to wash the genitals along with each side. The corpse should then be laid on its back and the person administering the bath should wash his or her hands upto the elbows.
Bath With Aab al-Kaafoor
Bath With Aab al-Kaafoor (Caraphorised water)
In a pitcherful or two of water camphor should be mixed in such a quantity as does not make the water Muzaaf and the term comphorised water remains applicable to it. The person administering the bath should lightly press the belly of the corpse with his or her hands moving downwards so that the excreta, if any, may come out. While doing this, the head of the corpse should be raised a little.
The excreta should be removed and the body washed and purified. The person rubbing the body should then wash his or her hands upto the elbows and then form Niyyat this way “For the pleasure of Allah as the ultimate end in viewl administer bath to this corpse with camphorised water.” The bath with camphorised water should be administered in the same way as the bath with Aab al-Sidr.
Bath With Aab al-Khalis
Bath With Aab al-Khalis (Pure Water)
It is Mustahab (commendable) that the person administering the bath should again wash both of his or her hands upto the elbows. Both the administer and the water-pourer should then form Niyyat this way “For the pleasure of Allah as the ultimate end in view I administer bath to this corpse with pure water.”
The bath should then be administered in the same way as the earlier baths. Impurity and the bath water completely sucked up so that the Kafan may not become wet. Some cotton should be placed on the arms and the vulva of the corpse so that any impurity which may come out may not spoil the Kafan. If the hair or the nails of the corpse are detached during any of the three baths the same should be placed within the Kafan.
Mustahab (Commendable) To Recite Du’a While Changing Sides Of The Corpse During Baths
It is Mustahab (commendable) to recite the following Du’a when changing sides of the corpse during the baths.
If the Corpse is of a Man:
اللهم إن هذا بدن عبدك المؤمن و قد أخرجت روحه منه وفرقت بينهما فعفوك عفوك
Allahumma inna haad’aa badanu a’bdikal moo-mini wa qad akhrajta rooh’ahoo minhoo wa faraqta bay- nahumma fa-a’fwaka a’fwaka
O Allah this is the body of Your Mu’min whose spirit You have taken from it and have thus separated the two-so Your forgiveness is sought, Your forgiveness is sought.
If the Corpse is of a Female:
اللهم إن هذا بدن أمتك المؤمنة وقد أخرجت روحها منه وفرقت بينهما فعفوك عفوك
Allahumma inna haad’aa badanu amatikal moo-mi- nati wa qad akhrajta rooh’ahaa minhoo wa faraqta baynahumma fa-a’fwaka a’fwaka
O Allah this is the body of Your Mu’minah whose spirit You have taken from it and have thus separated the two-so Your forgiveness is sought, Your forgiveness is sought.
NB: If only one vessel is available for administering the bath it should be washed after the bath with Aab al-Sidr and again washed after the bath with Aab al-Kafoor so that it no longer smells of camphor, thereafter the bath with pure water should be administered.
Makroohat (Undesirables) In Bathing A Corpse
-
Administering bath to a sitting posture.
-
Planing the corpse between the feet of the person administering the bath.
-
Shaving the head of the corpse or shaving, cutting or in any other way removing the hair of any other part of the corpse.
-
Cutting the nails of the corpse or scratching the parts beneath the nails.
-
Combing the hair of the corpse.
-
Moving across the corpse while administering bath.
-
Administering bath with hot water unless it is indispensible.
-
Throwing the bath water into a latrine, etc.
-
Pressing with hand the belly of the corpse of a pregnant woman.
Some Important Precepts
-
Neither bath nor Kafan is required in the case of a martyr who died dtimg the fighting in a holy Jihad. After funeral prayers he should be buried in the clothes on his body.
-
For non-martyrs bathing a corpse is Wajib (obligatory) irrespective of the fact that the corpse is of a young, old person or of a child. It is Wajib to administer bath, to put on Kafan and to bury the corpse of even a miscarried embryo of four months. If the embryo is of less than four months the bath is not necessary. It should be simply wrapped in a piece of cloth and buried.
-
Bath with camphorised water must not be administered to the corpse of a Muharim, i.e. a person in pilgrim’s dress (Ehram) and avowed to enter the holy city of Makka. Bath with camphorised water will have to be administered if the death has accrued after the rounds (The Tawaaf) of Hajj or Umrah. Similarly, Hunoot (rubbing with camphor the forehead, the two palms, the knees and the two great toes) must not be administered to the corpse of a Muharim. Even bringing any fragrant object, e.g, burning incense or Agarbatti near the corpse of a Muharim is prohibited.
-
The hair, nails and any part of the skin detached from the corpse should be placed inside the Kafan and buried with the corpse.
-
If the death was accidental and the body so bad- ly crushed that even those parts of the body (face and forearms) whereon Tayammun is administered are not in a sound condition then neither bath nor Tayammum will be administered. In such a case all the pieces of the dead body must be wrapped up in a piece of cloth and buried after offering the funeral prayers.
How To Adminster Tayammum To A Corpse
If water is not available at all or it is not possible to administer bath to a corpse due to severe burns on it, or small pox etc in acute form or decomposition due to rot, three Tayammums will be administered one each in place of the three baths with Aab al-Sidr (plum leaf), camphorised water and pure water.
It is preferable that the person administering Tayammum to a corpse forms Niyyat Maa Fizzimmah if one makes Niyyat all are free, i.e, if only one Tayammum is Wajib in place of all the three baths; the person should form Niyyat as “for the pleasure of Allah as the ultimate end in view I administer one Tayammum to this corpse instead of all the three baths.”
If three Tayammums in place of the three baths are Wajib the person should form Niyyat as above to administer one Tayammum for the bath with Aab al-Sidr, the second for the bath with camphorised water and the third for the bath with pure water. If the Niyyat in administering the three Tayammums was not Maa Fizzimmah it is preferable to administer the fourth Tayammum with Niyyat Maa Fizzimmah.
The person administering Tayammum to a corpse should strike both of his or her palms together on dust and draw the palms smeared with dust on the forehead of the corpse downwards to the apex of the nose and then draw the left palm on the back of the right hand from the wrist to the finger tips and then the right palm on the back of the left hand from the wrist to the finger tips, the same way as one performs Tayammum for purification of self.
Hunoot
After the bath or Tayammum it is Wajib (obligatory) to administer Hunoot to the corpse. Crashed camphor should be rubbed on all the seven parts of the body (that touch the ground) which is obligatory in prostration (Sajdah) viz, the forehead, the two palms, the two knees and the two great toes. Hunoot should be administered before attiring the corpse with Kafan.
They have not prescribed any exact quantity of camphor for the purpose, but it should be enough for rubbing with it all the seven Sajdah parts of the body, which is mentioned above. It is Mustahab (commendable) that there remain two Tolas Six Mashas and 3/4 Ratti of camphor for Hunoot after the bath with camphorised water. The camphor should be crushed and the rubbing should begin with the forehead of the corpse.
The rubbing with camphor of the remaining six parts may be in any order. Any surplus camphor should be placed on the chest of the corpse. It is Mustahab to rub all the joints of the body with camphor. If sufficient camphor is not available for the bath and Hunoot then camphor will be used for bath only.
If the quantity of camphor remaining after the bath is sufficient for application of it to the forehead only the forehead should be rubbed with it leaving the other six parts unrubbed. If there is no camphor for the Hunoot the Hunoot ceases to be Wajib.
Kafan (Garment For The Dead)
Like bath, attiring a corpse with Kafan is also Wajib al-Kifai, it is performed by someone, the others are discharged of the obligatories.
As in the case of bath so in the case of Kafan it is Wajib to obtain permission of the heir of the deceased.
Conditions For Kafan
-
It should be of lawful possession.
-
It should be Pak (pure), free from all impurities.
-
It should not be an usurped property.
-
It should not be of pure silk.
-
It should not be of skin even through the skin be of a properly slaughtered animal the flesh ofwhich is lawful to eat. To be on the safe side woolen cloth should not be used for Kafan.
Kafan Of Three Pieces
It is Wajib that the Kafan is of the following three pieces of cloth whether the corpse to be attired is of a male or female.
-
Lung, i.e, loin-cloth which should be big enough to cover the body from the navel to the knees preferably from the breasts down to the feet.
-
Pairahan, also called Kafani. This should be long enough to cover the body from the shoulders to the middle of the ankles preferably down to the feet.
-
Chaadar (Sheet) or shroud also known as sar-ta-siri or Pot Ki Chaadar. This should be wide enough to cover the body all round and long enough to be fastened above the head and below the feet.
The corpse should be attired fiist with Lung then with Pairahan and then covered with Chaadar (Sheet).
Mustahabbat al-Kafan
Mustahabbat al-Kafan(Commendables For Shrouding)
The following items of Kafan are Mustahab (commendable):
-
For the corpse of a man-
-
Raan Paich which should be one to two spans in width and 13/4 yards in length.
-
Ammama (Turban) about nine inches wide and three yards long so that after at least one roll round the head both the ends may be stretched on to the breast.
-
For the corpse of a woman-
-
Raan Paich,
-
Orhni (a big scarf),
-
Seena band the (a kind of bodice) which should be wide to cover completely the breasts and long enough to be fastened with a knot on the back.
-
Extra Chaadar (Sheet),
-
A triangular kerchief called Qasaaba is fastened round the head of a female corpse.
Thus, there be altogether five pieces of cloth for the corpse of a man and eight for the corpse of a woman.
If Burd al-Yamani (a kind of sheet manufactured in Yemen) is available it should be spread over all other pieces of Kafan.
Shahadatnama (Recorded Evidence)
The names of forty Mu’minin (true believers) along with the names of their fathers should be written after obtaining their permission on a piece of cloth as witness to testify the belief of the dead person. A statement indicating the religious belief of the deceased should also be written on the piece so that the witness may testify that the deceased named so and so son of so and so or daughter of so and so held the stated
Dressing Up A Corpse With Kafan
First of all Burd al-Yamani, if available, should be spread in a dry and purified place and the other sheet spread there on. If Burd al-Yamani is not available the Kafan Chaader should be spread in a neat and clean place and then Pairahan, which has been rent in the middle horizontally to allow the head to pass through it, should be so spread on one half of the Chaadar that one half of Pairahan remains to the back of the corpse and the other half after passing the head through the aperture placed on the body to cover the front of the corpse in the same way as a shirt is used. After this, Lung should be spread from a little above the waist downwards.
One end of Raan Paich should be rent from the middle and place beside the waist of the corpse. The corpse should then be laid on the Kafan and the rent end of the Raan Paich so fastened round the waist that the knot coincides with navel.
After placing some camphor and sufficient cotton on the private parts on the front and backside the Raan Paich be so tightened like loin-cloth that the cotton may not be displaced and then after placing both the feet close to one another the Raan Paich should be wrapped round the feet.
Before wrapping up the Raan Paich Hunoot should be administered for the pleasure of Allah as the ultimate end in view. Crushed camphor should be rubbed on the forehead, both the palms, both the knees and both the great toes preferably also on the peak of the nose. After the Hunoot the Raan Paich should be wrapped round the feet and then the Lung so fastened that the knot coincides with the navel.
If the corpse is that of a woman the Lung should be so fastened that the knot lies on that back. The Pairahan or Kafani should then be put on. The Ammama should be so wraped around the head that its border on the right side passes under the chin and is spread on the left side of the breast and the border on the left side passes under the chin and is spread on the right side of the breast. The Shahadatnama (record evidence) should be place on the breast.
Two Jareedas
Jareedas are naturally bifurcated green twigs of plum- tree; or willow or pomegranate tree or date palm nearly half a yard in length. (They are available ready- made). The triple testimony of the Unity of Allah, the Prophethood of Muhammad (S) and Imamat and vice-gerency of the twelve Imams, from the deceased, the names of the deceased, the father of the deceased and the twelve Imams should be written on each Jareeda with the dust of the grave of Imam Husayn (‘a).
Each of the two Jareedas should be wrapped in cotton. One Jareeda should be placed on the right side of the corpse directly touching the body with one of the ends on the bifurcated side touching the collar bone and the other end near the armpit The other Jareeda should be similarly placed on the left side of the corpse above the Pairahan or Kafani.
The placing of Jareedas is a Sunnat [action according to the practice of the Holy Prophet (S).] According to the Holy Prophet (S) the deceased is saved from divine punishment so long as the Jareedas are fresh and do not dry.
The corpse should then be attired with Kafan with pleasure of Allah as the ultimate end in view first the left part of the corpse covered with the portion of the sheet at the left of the corpse and then the right part with the portion of the sheet to the right of the corpse. The sheet should then be folded above the head and below the feet of the corpse and fastened with strips of cloth on either end. A third strip should be fastened round the waist so that the Kafan may not open.
The Kafan of a female corpse includes a Seena Band (Bodice). It should be so fastened on the breasts that the knot lies on the back. The Kafani should be put on and then Qasaaba fastened round the head and then the Orhni wrapped round the head (leaving the face open) and the neck over the shoulders and round the chest upto the waist. The rest should be done as in the case of a male corpse.
Fine Kafan
In connection with the Kafan the following are Mustahab:
-
That the Kafan is of as fine and costly a cloth as possible. According to the Holy Prophet (S) the dead when revived on the day of resurrection will feel proud of their superior Kafans.
-
That the Kafan is provided with money of doubtless lawfulness. (Providing Kafan to a married woman is the responsibility of her husband).
-
That the Kafan is of the garment used at the time of pilgrimage or the daily prayers.
-
That the Kafan is prepared before death. According to the Holy Prophet (S) one who keeps his or her Kafan ready will not be counted among those who have been unmindful of death.
-
That the Kafan is of white cloth.
-
That the Kafan is sewn by using as thread the yarn taken out from it.
-
That a little Khak al-Shifa (dust from the grave of Imam Husayn (‘a) is placed within the Kafan.
-
That some camphor is placed within the Kafan.
-
That cotton in sufficient quantity is placed on the outlets for urine and faces.
-
That the names of the deceased and father of the deceased and the triple testimony of the Unity of Allah, the Prophethood of Muhammad (S) and of the Imamat (and the vice-gerency) of the twelve Imams are written on all the Wajib and Mustahab pieces of a Kafan in the following way:
(words in bracket for females)
[name of deceased with his/her father’s name]
يشهد (تشهد) أن لا إله إلا الله وحده لا شريك له و أن محمدا عبده و رسوله و أن عليا و الحسن و الحسين و عليا و محمدا و جعفرا و موسى و عليا و محمدا و عليا و الحسن و الحجة القآئم عليهم السلام أولياء الله و أوصياء رسول الله و أئمتي و أن البعث و الثواب و العقاب حق
[name of deceased with his/her father’s name] yash- hadu (tashhadu) an laa ilaaha illaallahu wah’dahoo laa shareeka lahoo wa anna muh’ammadan abduhoo wa rasooluhoo wa anna a’liyyan wal h’asana wal h’usayna wa a’liyyan wa muh’ammadan wa ja’-faran wa musaa wa a’liyyan wa muh’ammadan wa a’liyyan wal h’asana wal h’ujjatal qaa-ima a’layhimus Salam awl- iyaaa-ulaahu wa aws’iyaa-u rasoolillaahi wa a-im- matee wa annal baa’-tha wath thawaaba wal-i’qaaba h’aqq.
So-and-so son/daughter of so-and-so bears witness that there is no Allah but Allah He is the only Allah and has no partner and that Muhammad (S) is the servant and Prophet of Allah and that Ali (‘a) and Hasan (as.) and Husayn (as.) and Ali (as.) and Muhammad (as.) and Ja’far (as.) and Musa (as.) and Ali (as.) and Muhammad (as.) and Ai (‘a) and Hasan (as.) and Hujjatul Qaim (‘a) are the Guides of Allah and the executers of the Prophet’s will and my Imams and that resurrection and the reward and punishment are true.
Makroohaat (Undesirables) Of Kafan
-
Cutting the various pieces of Kafan with a pair of scissors or a knife or any other object made of iron and steel.
-
Adding sleeves or tukma (a loop made of thick thread into which a small button made of cloth and thread is thrust for fastening dress like modern hook and eye). If the corpse is to be buried in his or her usual clothes then sleeves may be retained.
-
Sewing pieces of Kafan. It is Mustahab to use cloth of such length and breadth for the various pieces as would not necessitate joining of two or more pieces into one.
-
Moistening the sewing thread with spittle.
-
Perfuming the Kafan.
-
Use for Kafan of cloth wherein silk is mixed.
-
Winding the turban round the head without letting the two ends pass under the chin to the breast
Aakhri Deedar
Aakhri Deedar (Last view on the face of the deceased in the grave)
It is customary to show the face of the deceased to near relatives before closing the grave; but it should be noted that Na-Mahram (one who is leagally allowed to marry), though a near relation, should not be shown the face of the deceased and therefore, it should be announced that only Mahram (one who is legally not allowed to marry at any time) may see.
Musaha-Iyat
Musaha-Iyat (Participation in a funeral procession)
To walk behind a coffin and to carry it on one’s shoulders are deeds of great virtue. According to Imam Ja’far al-Sadiq (‘a) if a faithful person walks behind a corpse on its way to the grave and buries it Allah will command seventy angels to approach his grave on the Day of Judgement and to accompany him to the place of judgement throughout praying for Allah’s forgiveness of his sins and for his salvation.
The Imam also said that twenty-five major sins of the person who carries on his shoulder one single comer of a coffin will be forgiven and all his sins will be forgiven if he carries on his shoulders all the four corners.
According to some other narrations if a faithful person walks behind the funeral of another faithful person Allah will include in the record of his life-deeds one hundred thousand virtues and exclude from it one hundred thousand vices for every step he walks and willl raise his rank in the other world by one hundred thousand degrees. O Allah! Send Your blessings and peace on Muhammad (S) and his decendants.
Du’a To Be Recited By 40 Mu’mins At Dead Body Of A Mu’min
A reliable tradition from Imam Ja’far al-Sadiq (‘a) states that if on the death of a Mu’min forty other Mu’minin assemble and recite the following then Allah will answer, “I have accepted your evidence and have forgiven all those sins of his/her which you were not aware of and of which I had knowledge.”
For Male
اللهم لا نعلم منه إلا خيرا و أنت أعلم به منا
Allahumma laa naa’-lam’u minhu illaa khayran wa anta aa’-lamu bihee minna
O Allah! We are only aware of the good deeds of this dead body but You know much more about him than us.
For Female
اللهم لا نعلم منها إلا خيرا وأنت أعلم بها منا
Allahumma laa naa’-lam’u minhaa illaa khayran wa anta aa’-lamu bihaa minna
O Allah! We are only aware of the good deeds of this dead body but You know much more about her than us.
Du’a To Be Recited When Going With Coffin (Janaza)
According to the Holy Prophet (S) if a person recites the following Du’a when going with coffin, then there is no angel in heaven who is not moved to tears and to show kindness on hearing the person’s voice.
الله أكبر هذا ما وعدنا الله ورسوله و صدق الله و رسوله اللهم زدنا إيمانا و تسليما الحمد لله الذي تعزز بالقدرة و قهر العباد بالموت
allaahu akbar haad’aa maa wa-a’d anal laahoo wa rasooluhoo wa s’adaqqal laahoo wa rasooluhoo al- laahumma zid’naa eemaan an wa tasleemaa alh’amdu lillaahil lad’ee ta-a’zzad’a bil-qudrati wa qaharal i’baada bil-mawt.
Allah is great! This is what had been promised to us by Allah and His Prophet. Allah and His Prophet spoke the truth. O Allah elevate us in faith, obedience and piety. All praise is for Allah Who dominates on account of his Might and Who has subdued mankind with death.
It is stated from the Holy Prophet (S) that if a person will accompany the dead body, a lack of good acts will be recorded for him at each step and a lack of his sins will be rubbed off from his record of deeds and he will be elevate a lack stages in Paradise.
If he prays at the coffin (Janaza) then Allah will send a thousand angels to pray at his coffin (Janaza) when he himself dies, and these angels will be praying for his pardon until he is lowered in the grave and if he accompanies this coffin (Janaza) until he is buried then Allah will appoint one lack angels who will be with him from the moment, he is dead until the Day of Judgement and will pray for his pardon during all this time.
At the time of tackig a dead body, the person, who accompany funeral procession should recite the following Du’a:
غفر الله لكم لا إله إلا الله محمد رسول الله علي أمير المؤمنين ولي الله فاطمة الزهراء صفوة الله الحسن و الحسين سبطي رسول الله و الأئمة الطاهرين حجج الله هذا ما وعدنا الله و وعد رسوله و صدق الله و صدق رسوله و بلغ المرسلون
ghafarallaahu lakum laa ilaahaa illa Allahu muh’ammadun rasoolullaahi aliyyun ameerul moo-mimeena waliyulaahi fatimatuz zahraa-i s’af- watullaahil h’asanu wal h’usaynu sibt’aa rasoo- lullaahi wal a-immatut’ t’ahireena hujajulllaah. haad’aamaa wa-a’dana allaahu wa wa-a’da rasoolu- hoo wa s’adaqal laahu wa s’adaqa rasooluhoo wa ballaghal mursaloon.
May Allah pardon you. There is no diety but Allah, the Righteous, Muhammad is the Prophet of Allah; Ali, the Commander of the faithfuls is the friend of Allah,
Fatimatuz Zahra is the chosen one of Allah; Hasan and Husayn are the grandsons of the Messenger of Allah; and pure Imams are the indisputable proofs of Allah, this is what Allah has and (also) promised by the Prophet of Allah. This verified by Allah and by His Prophet and the Prophets have delivered the same.
Carrying A Corpse
It is Mustahab that four persons place the four comers of the bier on their shoulder. First place on your right shoulder the corner of the bier near the right shoulder of the corpse which is the left side of the bier, then the corner near the right foot of the corpse, then the corner near the left foot of the corpse on your left shoulder and then the fourth corner near the left shoulder of the corpse. One should not walk in front of the bier. While changing shoulders one should pass behind the bier.
It is Mustahab that the bier-bearers recite: -
بسم الله و بالله اللهم صل على محمد و آل محمد اللهم اغفر للمؤمنين و المؤمنات
bismillahi wa billaahi Allahumma s’alli a’laa muh’ammadin wa aali muh’ammad Allahummaghfir lilmoomineena wal moo-minaat
In the name of Allah and by Allah! O Allah send Your Blessings on Muhammad and on his children. O Allah forgive all the true believers, male and female.
On the first sight of a corpse or coffin it is Mustahab to recite:
إنا لله و إنا إليه راجعون الله أكم هذا ما وعدنا الله ورسوله و صدق الله و رسوله اللهم زدنا إيمانا و تسليما الحمد لله الذي تعزز بالقدرة و قهر العباد بالموت
inna lillaahi wa innaa ilayhi raaji-o’on allaahu ak-
bar. haad’aa maa wa-a’danallaahu wa rasooluhoo wa s’adaqal laahu wa rasooluhoo. Allahumma zidnaa eemaanan wa tasleemaa alh’amdu lillaahil lad’ee ta- a’zzaza bilqudrati wa qaharali’baada bilmawt.
Verily to Allah we belong and to Him we must return. Allah is Great. This is what Allah and His Prophet promised us. Allah and His Prophet spoke the truth. O Allah! Strengthen our faith and resignation unto You All praise is due to Allah Who is strong because of His Might and power and subdued the servant with death.
Those in a funeral procession should abstain from talking on wordly affairs. They should only pray for Allah’s forgiveness and salvation of the deceased and recite the triple testimony.
أشهد أن لا إله إلا الله أشهد أن محمدا رسول الله أشهد أن عليا ولي الله
ashhadu an laa ilaaha illa Allah ashaadu anna muh’ammadan rasoolullaah ashhadu anna a’liyyan waliyyullaah.
I bear witness that there is no Allah but Allah I bear witness that Muhammad (S) is His Prophet. I bear witness that Ali (‘a) is the friend of Allah.
Salat-Ul-Mayyit Or Namaz Janaza
Salat-Ul-Mayyit Or Namaz Janaza (Funeral Prayer)
To offer Namaz al-Janaza also called Salat-ul-Mayyit, the funeral prayer of a Muslim is Wajib al-Kifai for every Muslim. This Salat is offered by those who attend a funeral. It is not allowed to be offered by those who are away and cannot attend the funeral.
In Salat-ul-Mayyit five Takbirs (saying Allahu Akbar with hand raised upto the ears) are Wajib. All those attending the prayers should repeat what the person leading the prayer recites. It is not enough for them to remain silent. This Salat is Wajib for the corpses of all those who die at the age of six years or above. It is Mustahab to pray if the child died before birth.
Complete Taharat (free from pollution) is not necessary for this Salat, ie, one can offer this Salat without having performed Wudhu’ (ablution of face and the forearms) or Ghusl-e Janabat (bath for removal of pollution) but preferably one should perform Wudhu’. It is Sunnat that the person leading the prayer performs Wudhu’ or, if necessary, Ghusl-e Janabat.
If the Salat has not been committed to memory one can offer it with the help of a book. The corpse should be laid in such a way that its head is on the right of the person offering prayers facing Qibla. One is allowed to offer the prayer individually but it is Mustahab to offer it in Jamaat (congregation).
It is necessary that the permission of the heir of the deceased is obtained for conducting the prayer. The person conducting the prayer should stand to the left of the corpse beside the chest of female corpse and beside the waist of a male corpse. Shoe or other footwear like slippers or sandals should be remove or placed under feet.
Niyyat
For Salat-ul-Mayyit, the Niyyat should be: “I offer Salat-ul-Mayyit on this corpse present before me for pleasure of Allah as the ultimate end in view” and then immediately Allahu Akbar should be recited with hands raised upto the ears.
Short Form Of Salat-Ul-Mayyit
(words in bracket for females)
After Niyyat and the aforesaid Takbir say
أشهد أن لا إله إلا الله و أن محمد رسول الله
ashhadu an laa ilaaha illa Allahu wa anna muh’am- madan rasoolullaahi
I bear witness that there is no Allah but Allah and that Muhammad is the Messenger of Allah.
Then recite the second Takbir:
and say:
الله أكبر
Allahu Akbar
Allah is Great
اللهم صل على محمد و آل محمد
Allahumma s’alli a’laa muha’mmadin wa aali muh’ammad
O Allah! Send blessings on Muhammad and the progeny of Muhammad.
Then recite the third Takbir:
and say:
الله أكبر
Allahu Akbar
Allah is Great
اللهم اغفر للمؤمنين و المؤمنات
Allahumma ghfir lil-moo-mineena wal moo-minaat
O Allah! Forgive the true believer, male and female.
Then recite the fourth Takbir:
الله أكبر
Allahu Akbar
and say:
Allah is Great
اللهم اغفر لهذا (لهذه) الميت
Allahummaghfir lihaad’al (lihaad’ihee) mayyit
O Allah! Forgive this deceased.
Then recite the fifth Takbir:
الله أكبر
Allahu Akbar
Allah is Great
and Salat is over.
The Longer Form Of Salat-Ul-Mayyit Niyyat
The same as for the shorter form.
Immediately after Niyyat say: “Allahu Akbar” with hands raised upto the ear (first Takbir). Then recite:
أَشْهَدُ أَنْ لا إله إلا اللهُ وَحْدَهُ لا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، أَرْسَلَهُ بِالْحَقِّ بَشِيرًا وَنَذِيرًا بَيْنَ يَدَيِ السَّاعَةِ
ashhadu an laa ilaaha illa Allahu wah’dahoo laa shareeka lahoo wa ashhadu anna muh’ammadan a’bduhoo wa rasooluh. arsalahoo bilhaqqi basheer- an’w wanad’eeran bayna yadayis saa-a’h.
I bear witness that there is no Allah except Alah the One. There is no partner for Him and I testify that Muhammad (S) is His servant and His Messenger. He sent him with truth as giver of good tidings and warner before the Day of Judgement.
Then recite the second Takbir:
الله أكبر
Allahu Akbar
Allah is Great
and say:
اللَّهُمَّ صَلَّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَبَارِكْ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَارْحَمْ مُحَمَّدًا وَّآلَ مُحَمَّدٍ، كَأَفْضَلِ مَا صَلَّيْتَ وَبَارَكْتَ وَتَرَحَمْتَ عَلَى إِبْرَاهِيمَ وَآلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ عَجِيْدٌ، وَصَلَّ عَلَى جَمِيعِ الْأَنْبِيَاءِ وَالْمُرْسَلِينَ وَالشُّهَدَاءِ وَالصِّدِّيقِينَ وَجَمِيعِ عِبَادِ اللهِ الصَّالِحِين
Allahumma s’alli a’laa muh’ammadin ‘w wa aali muh’ammadin wa sallim a’laa muh’ammadin’w wa aali muha’ammadin’w wa baarik a’laa muh’ammadin’w wa aali muh’ammadin warh’am muh’ammadan’w wa aala muh’ammadin ka-afz”ali maa s’allayta wa sallamta wa baarakta wa tarah’h’amta a’laa ibraaheema wa aali ibraaheema innaka h’ameedun majeed. wa s’al- li a’laa jamee-i’l anbiyaaa-i wal mursaleena washs- huhadaa-i was’s’iddeeqeena wa jamee i’baadillaahis’ s’aalih’een.
O Allah, send blessing on Muhammad and on the progeny of Muhammad and send salutation on Muhammad and the Progeny of Muhammad and grant Bliss to Muhammad and Progeny of Muhammad and have mercy on Muhammad and Progeny of Muhammad, the best as You sent blessings and salutations and bliss and had mercy on Ibrahim and the Progeny of Ibrahim. Verily You are the Praised, the Grand. And send blessings on all the Prophets and Messengers and martyrs and testifiers and all virtuous servants of Allah.
Then recite the third Takbir:
الله أكبر
Allahu Akbar
Allah is Great
and say:
اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ، اَلْأَحْيَاءِ مِنْهُمْ وَالْأَمْوَاتِ، تَابِعْ بَيْنَنَا وَبَيْنَهُمْ بِالخَيْرَاتِ، إِنَّكَ مُجِيْبُ الدَّعَوَاتِ، إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِير
Allahummaghfir lil moo-mineena walmoo-minaa- ti walmuslimeena walmuslimaat al ah’yaa-i min hum walamwaati taabi baynanaa wabaynahum bilkhayraa- ti innaka mujeebud da’-waati innaka a’laa kulli shay- in qadeer.
O Allah grant pardon to the faithful males and faithful females and Muslim males and Muslim females, the living
among them and the dead. Behave with us and with them with charity. Verily You are Responder to prayers. Verily You have power over all things.
Then recite the fourth Takbir:
الله أكبر
Allahu Akbar
Allah is Great
say the following (if the corpse is of a male):
اللهُمَّ إِنَّ هَذَا عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أمَتِكَ، نَزَلَ بِكَ وَأَنْتَ خَيْرُ مَنْزُولٍ بِهِ، اللَّهُمَّ إِنَّا لَا نَعْلَمُ مِنْهُ إِلا خَيْراً، وَأَنْتَ أعْلَمُ بِهِ مِنَّا، اللَّهُمَّ إِنْ كَانَ مُحْسِنًا فَزِدْ فِي إِحْسَانِهِ، وَإِنْ كَانَ مُسِيْنًا فَتَجَاوَزْ عَنْهُ وَاغْفِرْ لَهُ، اللَّهُمَّ اجْعَلْهُ عِنْدَكَ فِي أَعْلَى علَيْنَ، وَاخْلُفْ عَلَى اَهْلِهِ فِي الْغَابِرِينَ، وَارْحَمْهُ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ
Allahumma inna had’aa a’bduka wabnu a’bdika wab- nu amatika, nazala bika wa anta khayru manzoolin bihee, Allahumma innaa laa naa’-lamu minhu illaa khai’ran’w wa anta aa-lamu bihee minnaa, allaahum- ma in kaana muh’sinan fazid fee ih’saanihee wa in kaa- na musee-an fatajaawaza’nhu waghfirlahoo. allaa- humma ja’lhu in’daka fee aa-laa i’liye’ena, wakhluf a’laa ahlihee filghaabireena warh’amhu birah’mati- ka yaa arh’amar raahimeen.
O Allah! He is indeed Your servant and the son of Your male servant and Your female servant. He has come to You and You are the best of hosts for him. We do not know
anything about him except that he was good and You him better than we do. O Allah add to his virtues if he was good and forgive him if he was bad and grant him pardon. O Allah Put him in the highest station in Your proximity and appoint his successor from among those relations who survive him and be merciful to him O the Most Merciful.
After reciting the fourth Takbir:
الله أكبر
Allahu Akbar
Allah is Great
say the following (if the corpse is of a female):
اللَّهُمَّ إِنَّ هَذِهِ أَمَتُكَ وَابْنَةُ عَبْدِكَ وَابْنَةُ أمَتِكَ، نَزَلَتْ بِكَ وَأَنْتَ خَيْرُ مَنْزُولٍ بِهِ اللَّهُمَّ إِنَّا لا نَعْلَمُ مِنْهَا إِلا خَيْراً، وَأَنْتَ أعْلَمُ بِهَا مِنَّا، اللَّهُمَّ إِنْ كَانَتْ مُحْسِنَةٌ فَزِدْ فِي إحْسَانِهَا، وَإِنْ كَانَتْ مُسِيئَةً فَتَجَاوَزْ عَنْهَا وَاغْفِرْ لَهَا، اَللَّهُمَّ اجْعَلْهَا عِنْدَكَ في أَعْلَى عِلَيْنَ، وَاخْلُفْ عَلَى اَهْلِهَا فِي الْغَابِرِينَ، وَارْحَمْهَا بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ
Allahumma inna haad’ihi amatuka wabnatu a’bdika wabnatu amatika, nazalat bika wa anta khayru man- zoolin bihee, Allahumma laa naa’-lamu minhaa illaa khayran wa anta aa-lamu bihaa minnaa. Allahumma in kaanat had’ihee muh’sinatan fazid fee ih’saanihaa wa in kaanat musee-atan fatajaawaz a’nhaa waghfirla- ha. Allahumma j-a’lhaa indaka fee a-laa i’llee-yeena wakhluf a’laa ahlihaa filghaabireena warh’amha bi- rah’ matika ya aarh’amar raah’imeen.
O Allah! Verily this is Your maid and the daughter of Your servant and Your maid. She has gone over to You And You are the best to be gone to. O Allah We know not about her save good and You know her Better than we do. O Allah, if she Was doer of good then add to her good Acts. And if she was an evildoer then Forgive her, and grant pardon to her. O Allah put her near You in the High Sector of Paradise and appoint her Successor from among those relations who survive her and Be merciful to her, O the Most Merciful.
After reciting the fourth Takbir:
الله أكبر
Allahu Akbar
Allah is Great
say the following (if the corpse is of a minor):
اللَّهُمَّ اجْعَلْهُ لأَبَوَيْهِ وَلَنَا سَلَفًا وَفَرَطًا وَأَجْرً
Allahummaj a’lhu li-abawayhi wa lanaa salafanw wa farat’an’w waajraa.
O Allah let him be a pioneer and occupier of a place and a reward for his parents and for us.
After reciting the fourth Takbir:
الله أكبر
Allahu Akbar
Allah is Great
say the following (if the corpse an insane person):
اللَّهُمَّ اغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيْلَكَ وَقِهِمْ عَذَابَ الجَحِيمِ
Allahummaghfir lillad’eena taaboo wattaba-u’ sa- beelaka waqihim a’d’aabal jah’eem.
O Allah! Forgive those who have repented and have followed Your path and save them from the punishment of hell.
and then finish the prayer with the fifth Takbir.
Recite the fifth Takbir:
الله أكبر
Allahu Akbar
Allah is Great
Note: Every Takbir should be recited with the hands raised upto the ears.
Burial
Size Of Grave
According to Sunnah the depth of a grave should be that of the average height of a man, at least neck deep, its length according to the length of the corpse so that the corpse may be easily laid straight therein. It is necessary that the length of the grave be from (in Indo-Pak) north to south so that the corpse may be laid facing the Qibla.
The width should be enough for a man to stand or to sit erect between the corpse and the wall on the side of Qibla.
How Corpse To Be Moved Into The Grave
The bier or coffin containing the corpse of a woman should be place beside the grave lengthwise and the corpse transferred from the bier and moved into the grave laterally by the side and not from the side of the head.
The bier containing the corpse of a man should be placed at the tail end of the grave and the corpse moved into the grave from the side of the head with head downwards. The man who enters the grave for the final lay of the corpse should be bare-headed and bare-footed.
It is makrooh (undesirable) to enter the grave of the blood relatives. Only a Mahram (with whom marriage is disallowed) man is allowed to enter the grave of a woman. A husband may enter the grave of his wife. Na-Mahrams are not allowed. If a Mahram man is not available, then a pious woman, if she is not available then any pious man may enter the grave of a woman, for the final lay of the corpse.
All Na-Mahrams should move away from the grave before the corpse of a woman is transferred from the bier to the grave or a curtain drawn round the grave.
There is no condition to be fulfilled by the person entering the grave of a man except that he is pious.
Du’a To Be Recited When Dead Body Is Lowered Down Into The Grave
When the body is kept in the grave one should recite Ayatul Kursi and then:
For a Male:
بسْمِ اللَّهِ وَفِي سَبِيْلِ اللَّهِ وَعَلَى مِلَّةِ رَسُوْلِ اللَّهِ اللَّهُمَّ افْسَحْ لَهُ فِي قَبْرِهِ وَأَخْقْهُ بِنَبِيِّهِ اللَّهُمَّ إِنْ كَانَ مُحْسِنًا فَزِدْ فِي اِحْسَانِهِ وَإِنْ كَانَ مُسِيْنًا فَاغْفِرْ لَهُ وَارْحَمْهُ وَتَجَاوَزْ عنه
bismillaahi wa fee sabeelil-laahee wa a’laa millati rassolilaah allaakum-maftah’ lahoo fee’ qabrihee wa alh’iqhu bi-nabiyyih Allahumma in kaana muh’si- nan fazid fee ih’saanihee wa in kaana musee-an fagh- firlahoo warh’amhoo wa tajaawaz a’nhu.
In the name of Allah and in the path of Allah and on the faith of the Holy Prophet. O Allah open (the door of Heaven) in his grave and make him meet his Prophet. O Allah if he was good and virtuous increase his virtues and if he was bad forgive his sins, shower mercy on him and ignore his mistakes.
For a Female:
بِسْمِ اللهِ وَفِي سَبِيْلِ اللهِ وَعَلَى مِلَّةِ رَسُوْلِ اللَّهِ اللَّهُمَّ افْسَحْ لَهَا فِي قَبْرِهَا وَأَلْحِقْهَا بِنَبِيَّهَا اللَّهُمَّ إِنْ كَانَتْ مُحْسِنَةً فَزِدْ فِي اِحْسَانِهَا وَإِنْ كَانَتْ مُسِيِّئَةً فَاغْفِرْ لَهَا وَارْحَمْهَا وَتَجَاوَزْ عَنْهَا
bismillaahi wa fee sabeelillaahi wa a’laa millati rasoolillaah allaahum-maftah ’ lahaa fee qabrihaa wa alh’iqhaa bi-nabiyyihaa Allahumma in kaanat muh’sinatan fazid fee ih’saanihaa wa in kaanat mu- see-ata faghfir lahaa warh’amhaa watajaawaz a’nhaa.
In the name of Allah and in the path of Allah and on the faith of the Holy Prophet. O Allah open (the doors of Heaven) in her grave and make her meet her Prophet. O Allah if she was good and virtuous increase her virtues and if she was bad forgive her sins, shower mercy on her and ignore her mistakes.
Besides reciting this continuously one should seek pardon for oneself also.
Whenever Imam Zayn al-Abideen (‘a) used to lower any dead body into the grave he used to recite:
For a Male:
اللَّهُمَّ جَافِ الْأَرْضَ عَنْ جَنْبَيْهِ وَصَاعِدْ عَمَالَهُ وَلَقِهِ مِنْكَ رِضْوَانًا
Allahumma jaafil arz”a a’n janbayhi wa s’aa-i’d a’ma- lahoo wa laqqihee minka riz”wanaa
O Allah! Make the earth give freedom on his both sides and accept his record of deeds and grant him Your pleasure.
For a Female:
اللَّهُمَّ جَافِ الْأَرْضَ عَنْ جَنْبَيْهَا وَصَاعِدْ عَمَالَهَا وَلَقِهَا مِنْكَ رِضْوَانًا
Allahumma jaafil arz”a a’n janbayha wa s’aa-i’d a’malahaa wa laqqihaa minka riz”wanaa
O Allah I Make the earth give freedom sides and accept her record of deeds and grant her Your pleasure.
Laying A Corpse In The Grave
It is Makrooh for a blood relative to lay down the corpse into the grave.
A corpse should be laid perfectly on its right side adjacent to the wall on the side of Qibla, which is to the right of the corpse so that the entire body faces the Qibla. After the corpse has been laid in the grave all the strips fastening the Kafan should be untied.
A clod of earth or a lump of clay should be placed under the head of the corpse so that the right cheek of the corpse rests on it. The person who enters the grave to lay the corpse should keep standing or sitting but facing the Qibla. It is not necessary that the feet of the person are on either side of the corpse.
Recitation Of Talqeen
(Reminding the dead of the fundamentals of true religion) before covering a grave with wooden planks, stone or cement slabs the person sitting or standing inside the grave but facing the Qibla should catch hold of the right shoulder of the corpse with his right hand and the left shoulder with his left hand and should give jerks to the corpse (as they do for awakening a person) whenever the name of the deceased is pronounced during the recitation of Talqeen.
Talqeen should preferably be recited also in the mother tongue of the deceased after recitation of the Arabic text. There is separate Talqeen for male and female. The Talqeen for a male is as follows:
Talqeen For A Male
إِسْمَعْ إِفْهَمْ اِسْمَعْ اِفْهَمْ اِسْمَعْ إِفْهَمْ يَا______ابْنَ____________
[name of deceased with his father’s name]
هَلْ أَنْتَ عَلَى الْعَهْدِ الَّذِي فَارَقْتَنَا عَلَيْهِ مِنْ شَهَادَةِ أَنْ لا إِلهَ إِلَّا اللهُ وَحْدَهُ لا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ عَبْدُهُ وَرَسُولُهُ وَسَيّدُ النَّبِيِّينَ وَخَاتَمُ الْمُرْسَلِينَ، وَأَنَّ عَلِيًّا أَمِيرُ الْمُؤْمِنِينَ وَسَيِّدُ الْوَصِيِّينَ وَإِمَامُ افْتَرَضَ اللهُ طَاعَتَهُ عَلَى الْعَالَمِيْنَ، وَأَنَّ الْحَسَنَ وَالْحُسَيْنَ، وَعَلِيَّ بْنَ الْحُسَيْنِ، وَمُحَمَّدَ بْنَ عَلَى، وَجَعْفَرَ بْنَ مُحَمَّدٍ، وَمُوسَى بْنَ جَعْفَرٍ، وَعَلِيَّ بْنَ مُوسَى، وَمُحَمَّدَ بْنَ عَلِي، وَعَلِيَّ بْنَ مُحَمَّدٍ، وَالْحَسَنَ بْنَ عَلِي، وَالْقَآئِمَ الْحُجَّةَ الْمَهْدِيَّ، صَلَوَاتُ اللهِ عَلَيْهِمْ أَئِمَّةُ الْمُؤْمِنِينَ، وَحُجَجُ اللهِ عَلَى الْخَلْقِ أَجْمَعِينَ، وَأَيْمَتَكَ أَئِمَّةُ هُدًى بِكَ أَبْرَارُ يَا______ابْنَ____________
[name of deceased with his father’s name]
إِذَا أَتَاكَ الْمَلَكَانِ الْمُقَرَّبَانِ رَسُوْلَيْنِ مِنْ عِنْدِ اللَّهِ تَبَارَكَ وَتَعَالَى، وَسَتَلاكَ عَنْ رَّبِّكَ، وَعَنْ نَبِيِّكَ، وَعَنْ دِينِكَ، وَعَنْ كِتَابِكَ، وَعَنْ قِبْلَتِكَ، وَعَنْ أَيْمَتِكَ، فَلا تَخَفْ وَلاَ تَحْزَنْ، وَقُلْ فِي جَوَابِهِمَا: اللَّهُ جَلَّ جَلالُهُ رَبِّي، وَمُحَمَّدُ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمْ نَبِي، وَالْإِسْلامُ دِينِي، وَالْقُرْآنُ كِتَابِي، وَالْكَعْبَةُ قِبْلَتِي، وَأَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ إِمَائِي، وَالْحَسَنُ ابْنُ عَلَي الْمُجْتَبى إِمَامِي، وَالْحُسَيْنُ ابْنُ عَلى الشَّهِيدُ بِكَرْبَلاءَ إِمَامِي، وَعَلِيُّ زَيْنُ الْعَابِدِينَ إِمَامِي، وَمُحَمَّدُ الْبَاقِرُ عِلْمٍ النَّبِيِّينَ إمَامِي، وَجَعْفَرُ الصَّادِقُ إِمَامِي، وَمُوسَى الْكَاظِمُ إِمَامِي، وَعَلى الرّضَا ،إمَامِي، وَمُحَمَّدُ الْجَوَادُ إمَامِي، وَعَلِيُّ الْهَادِي إِمَائِي، وَالْحَسَنُ الْعَسْكَرِيُّ إِمَائِي، وَالْحَجَّةُ الْمُنْتَظَرُ إمَامِي، هَؤُلَاءِ صَلَوتُ اللهِ عَلَيْهِمْ أَئِمَّتِي وَسَادَتِي وَقَادَتِي وَشُفَعَائِي بِهِمْ أَتَوَلَّى وَمِنْ أَعْدَائِهِمْ أَتَبَرَّأُ فِي الدُّنْيَا وَالْآخِرَةِ، ثُمَّ أَعْلَمُ يَا______ابْنَ____________
[name of deceased with his father’s name]
أَنَّ اللهَ تَبَارَكَ وَتَعَالي نِعْمَ الرَّبُّ، وَأَنَّ مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمْ نِعْمَ الرَّسُوْلُ، وَأَنَّ أَمِيرُ الْمُؤْمِنِيْنَ عَلِي ابْنَ أَبِي طَالِبٍ وَأَوْلَادَهُ الْأَئِمَّةَ الْأَحَدَ عَشَرَ نِعْمَ الْأَئِمَّةُ، وَأَنَّ مَاجَاءَ بِهِ مُحَمَّدُ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ حَقٌّ، وَأَنَّ الْمَوْتَ حَقٌّ، وَسُؤَالَ مُنْكَرٍ وَّنَكِيْرٍ فِي الْقَبْرِ حَقٌّ، وَالْبَعْثَ حَقٌّ، وَالنُّشُوْرَ حَقٌّ، وَالصِّرَاط حَقٌّ، وَالْمِيزَانَ حَقٌّ، وَتَطَآثرَ الْكُتُبِ حَقٌّ، وَالْجَنَّةَ حَقٌّ، وَالنَّارَ حَقٌّ، وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيْهَا، وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ أَفَهِمْتَ يا ________
[name of deceased]
ثَبَّتَكَ اللهُ بِالْقَوْلِ الثَّابِتِ، وَ هَدَاكَ اللهُ إِلَى صِرَاطٍ مُّسْتَقِيمٍ، عَرَّفَ اللهُ بَيْنَكَ وَبَيْنَ أَوْلِيَائِكَ فِي مُسْتَقَرٍ مِنْ رَحْمَتِهِ اللَّهُمَّ جَافِ الْأَرْضَ عَنْ جَنْبَيْهِ، وَاصْعَدُ بِرُوحِهِ إِلَيْكَ، وَلَقِهِ مِنْكَ بُرْهَانًا، اَللَّهُمَّ عَفْوَكَ عَفْوَكَ
ismaa’-ifham ismaa’-ifham ismaa’-ifham yaa (name of deceased and his father) hal anta a’lal a’hdil lad’ee faaraqtanaa a’layhi min shahaadati allaa ilaaha illal laahu wah’dahoo laa shareeka lahoo wa anna muh’ammadan s’allallahu a’layhi wa aalihee wassal- lama a’bduhoo wa rasooluhoo wa sayyidun nabiyeena wa khaatamul mursaleena wa anna a’liyyan ameerul moo-mineena wa sayyidul-was’iyyeena wa imaamun if- taraz” allaahu t’aa-a’tahoo a’lal a’alameena wa an- nal h’asana wal h’usayna wa a’liyyabnal h’usayna wa muh’ammadabna a’liyyin wa Jaa’farabna muh’ammadin wa musabna jaa’-farin’ wa a’liyyabna musa wa muh’am- madabna aliyyin wa a’liyyibna muh’ammadin wal h’asanabna a’liyyin wal qaa-imal h’ujjatal mahdiyya s’alawatulllaahi a’layhim a-immatul moo-mineena wa h’ujajullaahi a’lal khalqi ajma-e’ena wa a-immatuka a-immatu hudan abrar yaa (name of deceased and his father)
id’aa ataakal malakaanil muqarrabaani ra- soolayni min i’ndillaahi tabaraka wa ta-a’alaa wa sa-alaaka an rabbika wa a’n nabiyyika wa a’n deenika wa a’n kitaabika wa a’n qiblatika wa a’n a-immatika fallaa takhaf wa laa tahzan wa qul fee jawaabihimaa allaahu jalla jalaaluhoo rabbee wa muh’ammadun s’allallaahu a’layhi wa aalihee wa sallama nabi- yyee wal islaamu deenee wal qur-aanu kitaabee wal kaa’-batu qiblatee wa ameerul moo-mineena a’liyyub- nu abee ta’aalibin imaamee wal h’asanubnu a’liyyil mujtabaa imaamee wal husaynubnu a’liyyish shaheedu bikarbaalaa imaamee wa a’liyyi-un zaynul a’abidee- na imaamee wa muh’ammadu baaqiru i’lmin nabiyy- eena imaamee wa jaa’-farus’ s’aadiqu imaamee wa musal kaaz’imu imaamee wa a’liyyur riz”aa imaamee wa muh’ammad anul jawaadu imaamee wa a’liyyil haadee imaamee wal h’asanul a’skariyyu imaamee wal h’ujjatul muntaz’aru imaamee haa-ulaaa-i s’alawaat-
ullaahi a’layhim ajma-e’ena a-immatee wa saadatee wa qaa-datee wa shufa’aa-ee bihim atawallaa wa min aa’-daaa-ihim atabarraa-u fiddunyaa wal aAkhirahi thummaa’-lam yaa (name of deceased and his father) annallaaha tabaaraka wa ta-a’alaa nia’-mar rabbu wa anna muh’ammadan s’allaallaahu’ a’layhi wa aa- lihee wa sallama nia’-mar rasoolu wa anna ameeral moo-mineena a’liyyabna abee taalibin wa awlaada- hul a-immatal ah’ada a’shara nia’-mal a-immatu wa anna maajaaa-abihee muh’ammadun s’allaallaahu’ a’layhi wa aalihee wa sallama h’aqqun wa annal mawta h’aqqun wa su-waala munkarin wa nakeeran fil qab-ri h’aqqun walbaa’tha h’aqqun wan nushoora h’aqqun was’s’iraata h’aqqun wal meezaana h’aqqun wa tat’aa-iral kutubi h’aqqun wal Jannaha h’aqqun wan naara h’aqqun wa annas saa-a’ta aatiyatun laa rayba feeha wa anallaaha yabaa’-thu man filquboori. afahmta yaa (name of deceased) thabbatakallaahu bilqawlith thabiti wa hadaakallaahu ilaa s’iraat’im mustaqeemin a’rrafallaahu baynaka wa bayna awli- yaa-ika fee mustaqarrin mir rah’matihee Allahumma jaafil arz”a a’n janbayhee was’-a’d birooh’ihee ilayka wa laqqihee minka burhaana Allahumma a’fwaka a’fwaka
Listen understand, listen understand, listen understand O (so-and-so son of so-and-so). Are you on the pledge on which you left us by way of the testimony that there is no god except Allah, the One, there being no partner for Him and that Muhammad, Allah may send blessings on him and on his progeny and also salutation, is His servant and his Messenger and the chief of the Prophets and the last of the Messengers,
And that Ali is the commander of the faithful and chief of the vicegerents and the Imam whose obedience Allah has made obligatory on the worlds; and that Hasan and Husayn and Ali son of Husayn and Muhammad son of Ali, and Ja’far of Muhammad and Musa son of Ja’far and Ali son of Musa and Muhammad son of Ali and Ali son of Muhammad and Hasan son of Ali and the existing Guide, the Mahdi, Allah’s Blessings be on them are the Imams of the Faithful; and the Pleas of Allah over the entire Creation; and your Imams, the Guides, the Virtuous.
O (so-and-so son of so-and-so) When come to you the two angels of high position and Messengers from Allah the High, and Exalted, and question you about your Sustainer, and about Your Prophet; and about your religion, and about your Book; and about your Qibla and about your Imams; then do not fear and do not grieve and say in their reply that Allah, His Glory be Hightened is my Sustainer and Muhammad, Allah may send blessings on him and his progeny and also salutation, is my Prophet, and Islam is my religion; and Quran is my Book;
and Kaaba is my Qibla; and the Commander of the faithful Ali son of Abu Talib is my Imam; and Hasan al-Mujtaba son of Ali is my Imam; and al-Husayn son of Ali, the martyr of Karbala is my Imam; and Ali Zayn al-Abideen is my Imam; and Muhammad al-Baqir- al-ilm an-Nabiyeen is my Imam, and Ja’far al-Sadiq is my Imam; and Musa al-Kazim is my Imam; and Ali al-Ridha’ is my Imam; and Muhammad al-Jawwad is my Imam; and Ali al-Hadi is my imam; and Hasan al-Askari is my Imam; and the Awaited Hujjat is my Imam. All these, Allah’s blessings be on them all, are my Imams and my masters and my leaders and my intercessors.
To them I bear love and from their enemies I seek aloofness in this world and the Next one. Then know O (so-and-so son of so-and-so) that Allah the High and the Exalted is the Best Sustainer; and that Muhammad, Allah may send blessings on him and his progeny and also salutations, is the best Messenger; and that Amir al-Mu’minin Ali son of Abu Talib and his sons, the eleven Imams are the best Imams; and that whatever was brought by Muhammad, Allah may send blessings on him and his progeny and also salutation, is True;
and that death is true; and the questioning by Munkar and Nakeer in the grave is true; and Resurrection is true, and that Revival is true; and Sirat is true, and the Scale is true; and the coming down of Scriptures is true; and Paradise is true; and Hell is true, and that Day of Judgement is to come, there being no doubt in it; and that Allah would raise up those in the graves.
Did you comprehend O (so-and-so) Allah may keep you firm in firm talk Allah may guide you towards the Right Path. Allah may cre- ate mutual knowledge between you and Your friends in the abode of His Mercy. O Allah expand the earth from his two sides and take up his soul to Yourself and grant him from Yourself a plea. O Allah, Your forgiveness; Your forgiveness.
Talqeen For A Female
إِسْمَعِي إِفْهَمِيَّ إِسْمَعِي أَفْهَمِيَّ إِسْمَعِي أَفْهَمِي يَا ___________بِنْتِ ________________
[name of deceased with her father’s name]
هَلْ أَنْتِ عَلَى الْعَهْدِ الَّذِي فَارَقْتِنَا عَلَيْهِ مِنْ شَهَادَةِ أَنْ لا إِلهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ عَبْدُهُ وَرَسُولُهُ وَسَيّدُ النّبيّينَ وَخَاتَمُ الْمُرْسَلِينَ، وَأَنَّ عَلِيًّا أَمِيرُ الْمُؤْمِنِينَ وَسَيدُ الْوَصِيِّينَ وَإِمَامُ افْتَرَضَ اللهُ طَاعَتَهُ عَلَى الْعَالَمِينَ، وَأَنَّ الْحَسَنَ وَالْحُسَيْنَ، وَعَلِيَّ بْنَ الْحُسَيْنِ وَمُحَمَّدَ بْنَ عَلى وَجَعْفَرَ بْنَ مُحَمَّدٍ، وَمُوسَى بْنَ جَعْفَرٍ، وَعَلَيَّ بنَ مُوسَى، وَمُحَمَّدَ بْنَ عَلَى، وَعَليَّ بنَ مُحَمَّدٍ، وَالْحَسَنَ بْنَ عَلِي، وَالْقَائِمَ الْحُجَّةَ الْمَهْدِي، صَلَوَاتُ اللهِ عَلَيْهِمْ أيْمَةُ الْمُؤْمِنِينَ، وَحُجَجُ اللَّهِ عَلَى الْخَلْقِ أَجْمَعِينَ وَأَيْمَتُكِ أَئِمَّةُ هُدًى بِكِ أبْرَار يَا ___________بِنْتِ ________________
[name of deceased with her father’s name]
إِذَا أَتَاكِ الْمَلَكَانِ الْمُقَرَّبَانِ رَسُوْلَيْنِ مِنْ عِنْدِ اللهِ تَبَارَكَ وَتَعَالَى وَسَتَلَاكِ عَنْ رَبِّكِ، وَعَنْ نَبِيِّكِ، وَعَنْ دِينِكِ، وَعَنْ كِتَابِكِ، وَعَنْ قِبْلَتِكِ، وَعَرَ أئِمَّتِكِ، فَلا تَخَافِي، وَلاَ تَحْزَنِي، وَقُوْلِي فِي جَوَابِهِمَا: اللهُ جَلَّ جَلالُهُ رَبّي، وَمُحَمَّص صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمْ نَبِي، وَالْإِسْلامُ دِينِي، وَالْقُرْآنُ كِتَابِي، وَالْكَعْبَة قِبْلَتِي، وَأَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ إِمَامِي، وَالحَسَنُ ابْنُ عَلَى الْمُجْتَبى إِمَامِي، وَالْحُسَيْنُ ابْنُ عَلِي الشَّهِيدُ بِكَرْبَلاءَ إِمَائِي، وَعَلِيُّ زَيْنُ الْعَابِدِينَ إِمَامِي وَمُحَمَّدُ الْبَاقِرُ عِلْمٍ النَّبِيِّينَ إِمَائِي، وَجَعْفَرُ الصَّادِقُ إِمَامِي، وَمُوسَى الْكَاظِمُ إِمَامِي، وَعَلِيَّ الرّضَا ،إمَامِي، وَمُحَمَّدُ الْجَوَادُ إمَامِي، وَعَلِيُّ الْهَادِي إِمَامِي، وَالْحَسَنُ الْعَسْكَرِيُّ إِمَامِي، وَالْحُجَّةُ الْمُنْتَظَرُ إمَامِي، هَؤُلَاءِ صَلَوتُ اللَّهِ عَلَيْهِمْ أَئِمَّتِي وَسَادَتِي وَقَادَتِي وَشُفَعَائِيْ، بِهِمْ أَتَوَلَّى وَمِنْ أَعْدَائِهِمْ أَتَبَرَّأُ فِي الدُّنْيَا وَالْآخِرَةِ، ثُمَّ اعْلَمِي يَا ___________بِنْتِ ________________
[name of deceased with her father’s name]
أَنَّ اللهَ تَبَارَكَ وَتَعَالي نِعْمَ الرَّبُّ، وَأَنَّ مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمْ نِعْمَ الرَّسُوْلُ، وَأَنَّ أَمِيرُ الْمُؤْمِنِيْنَ عَلِي ابْنَ أَبِي طَالِبٍ وَأَوْلَادَهُ الْأَئِمَّةَ الْأَحَدَ عَشَرَ نِعْمَ الْأَئِمَّةُ، وَأَنَّ مَاجَاءَ بِهِ مُحَمَّدُ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ حَقٌّ، وَأَنَّ الْمَوْتَ حَقٌّ، وَسُؤَالَ مُنْكَرٍ وَنَكِيْرٍ فِي الْقَبْرِ حَقٌّ، وَالْبَعْثَ حَقٌّ، وَالنُّشُورَ حَقٌّ، وَالصِرَاطَ حَقٌّ، وَالْمِيزَانَ حَقٌّ، وَتَطَآثرَ الْكُتُبِ حَقٌّ، وَالْجَنَّةَ حَقٌّ، وَالنَّارَ حَقٌّ، وَأَنَّ السَّاعَةَ آتِيَةُ لَا رَيْبَ فِيْهَا، وَأَنَّ اللهَ يَبْعَثُ مَنْ فِي الْقُبُورِ أَفَهِمْتِ يَا ___________
[name of deceased]
تبتكِ اللهُ بِالْقَوْلِ الثَّابِتِ وَ هَدَاكِ اللَّهُ إِلَى صِرَاطٍ مُّسْتَقِيمٍ، عَرَّفَ اللهُ بَيْنَكِ وَبَيْنَ أَوْلِيَائِكِ فِي مُسْتَقَرٍ مِنْ رَحْمَتِهِ اللَّهُمَّ جَافِ الْأَرْضَ عَنْ جَنْبَيْهَا، وَاصْعَدْ بِرُوْحِهَا إِلَيْكَ، وَلَقِهَا مِنْكَ بُرْهَانًا، اَللَّهُمَّ عَفْوَكَ عَفْوَكَ
isma-e’e ifhamee isma-e’e ifhamee isma-e’e ifhamee yaa (name of deceased and her father) hal anti a’lal a’hdil lad’ee faaraqtinaa a’layhi min shahaadati al- laa ilaaha illal laahu wah’dahoo laa shareeka lahoo wa anna muh’ammadan s’allallahu a’layhi wa aalihee wassallama a’bduhoo wa rasooluhoo wa sayyidun nabiyeena wa khaatamul mursaleena wa anna a’liyyan ameerul moo-mineena wa sayyidul-was’iyyeena wa im- aamun iftaraz”allaahu t’aa-a’tahoo a’lal a’alamee- na wa annal h’asana wal h’usayna wa a’liyyabnal h’usayna wa muh’ammadabna a’liyyin wa jaa’farab- na muh’ammadin wa musabna jaa’-farin’ wa a’liyya- bna musa wa muh’ammadabna aliyyin wa a’liyyibna muh’ammadin wal h’asanabna a’liyyin wal qaa-imal h’ujjatal mahdiyya s’alawatulllaahi a’layhim a-im- matul moo-mineena wa h’ujajullaahi a’lal khal- qi ajma-e’ena wa a-immatuki a-immatu hudan abrar yaa (name of deceased and her father) id’aa ataakil malakaanil muqarrabaani rasoolayni min i’ndillaahi tabaraka wa ta-a’alaa wa sa-alaaka an rabbiki wa a’n nabiyyiki wa a’n deeniki wa a’n kitaabiki wa a’n qiblati- ki wa a’n a-immatiki fallaa takhafee wa laa tahzanee wa qoolee fee jawaabihimaa allaahu jalla jalaalu- hoo rabbee wa muh’ammadun s’allallaahu a’layhi wa
aalihee wa sallama nabiyyee wal islaamu deenee wal qur-aanu kitaabee wal kaa’-batu qiblatee wa ameerul moo-mineena a’liyyubnu abee ta’aalibin imaamee wal h’asanubnu a’liyyil mujtabaa imaamee wal husaynubnu a’liyyish shaheedu bikarbaalaa imaamee wa a’liyyi-un zaynul a’abideena imaamee wa muh’ammadu baaqiru i’lmin nabiyyeena imaamee wa jaa’-farus’ s’aadiqu im- aamee wa musal kaaz’imu imaamee wa a’liyyur riz”aa imaamee wa muh’ammad anul jawaadu imaamee wa a’liyyil haadee imaamee wal h’asanul a’skariyyu im- aamee wal h’ujjatul muntaz’aru imaamee haa-ulaaa-i s’alawaatullaahi a’layhim ajma-e’ena a-immatee wa saadatee wa qaa-datee wa shufa’aa-ee bihim atawal- laa wa min aa’-daaa-ihim atabarraa-u fiddunyaa wal aAkhirahi thummaa’-lam yaa (name of deceased and her father) annallaaha tabaaraka wa ta-a’alaa nia’- mar rabbu wa anna muh’ammadan s’allaallaahu’ a’layhi wa aalihee wa sallama nia’-mar rasoolu wa anna ameeral moo-mineena a’liyyabna abee taalibin wa awlaadahul a-immatal ah’ada a’shara nia’-mal a-immatu wa anna maajaaa-abihee muh’ammadun s’al- laallaahu’ a’layhi wa aalihee wa sallama h’aqqun wa annal mawta h’aqqun wa su-waala munkarin wa nakeeran fil qab-ri h’aqqun walbaa’tha h’aqqun wan nushoora h’aqqun was’s’iraata h’aqqun wal meezaa- na h’aqqun wa tat’aa-iral kutubi h’aqqun wal Jannaha h’aqqun wan naara h’aqqun wa annas saa-a’ta aati- yatun laa rayba feeha wa anallaaha yabaa’-thu man filquboori. afahimti yaa (name of deceased) thab- batakillaahu bilqawlith thabiti wa hadaakillaahu ilaa s’iraat’im mustaqeemin a’rrafallaahu baynaki wa bayna awliyaa-iki fee mustaqarrin mir rah’mat- ihee Allahumma jaafil arz”a a’n janbayhee was’-a’d birooh’ihaa ilayka wa laqqihaa minka burhaana al- laahumma a’fwaka a’fwaka
Listen understand, listen understand, listen understand O (so-and-so daughter of so-and-so). Are you on the pledge on which you left us by way of the testimony that there is no god except Allah, the One, there being no partner for Him and that Muhammad, Allah may send blessings on him and on his progeny and also salutation, is His servant and his Messenger and the chief of the Prophets and the last of the Messengers,
and that Ali is the commander of the faithful and chief of the vicegerents and the Imam whose obedience Allah has made obligatory on the worlds; and that Hasan and Husayn and Ali son of Husayn and Muhammad son of Ali, and Ja’far of Muhammad and Musa son of Ja’far and Ali son of Musa and Muhammad son of Ali and Ali son of Muhammad and Hasan son of Ali and the existing Guide, the Mahdi, Allah’s Blessings be on them are the Imams of the Faithful; and the Pleas of Allah over the entire Creation; and your Imams, the Guides,
the Virtuous. O (so-and-so daughter of so-and-so) When come to you the two angels of high position and Messengers from Allah the High, and Exalted, and question you about your Sustainer, and about Your Prophet; and about your religion, and about your Book; and about your Qibla and about your Imams; then do not fear and do not grieve and say in their reply that Allah, His Glory be Hightened is my Sustainer and Muhammad, Allah may send blessings on him and his progeny and also salutation, is my Prophet, and Islam is my religion; and Quran is my Book; and
Kaaba is my Qibla; and the Commander of the faithful Ali son of Abu Talib is my Imam; and Hasan al-Mujtaba son of Ali is my Imam; and al-Husayn son of Ali, the martyr of Karbala is my Imam; and Ali Zayn al-Abideen is my Imam; and Muhammad al-Baqir, al-ilm an-Nabiyeen is my Imam, and Ja’far al-Sadiq is my Imam; and Musa al-Kazim is my Imam;
and Ali al-Ridha’ is my Imam; and Muhammad al-Jawwad is my Imam; and Ali Al-Hadi is my imam; and Hasan al-Askari is my Imam; and the Awaited Hujjat is my Imam. All these, Allah’s blessings be on them all, are my Imams and my masters and my leaders and my intercessors. To them I bear love and from their enemies I seek aloofness in this world and the Next one. Then know O (so-and-so daughter of so-and-so) that Allah the High and the Exalted is the Best Sustainer; and that Muhammad,
Allah may send blessings on him and his progeny and also salutations, is the best Messenger; and that Amir al-Mu’minin Ali son of Abu Talib and his sons, the eleven Imams are the best Imams; and that whatever was brought by Muhammad, Allah may send blessings on him and his progeny and also salutation, is True; and that death is true; and the questioning by Munkar and Nakeer in the grave is true; and Resurrection is true, and that Revival is true;
and Sirat is true, and the Scale is true; and the coming down of Scriptures is true; and Paradise is true; and Hell is true, and that Day of Judgement is to come, there being no doubt in it; and that Allah would raise up those in the graves. Did you comprehend O (so-and-so) Allah may keep you firm in firm talk Allah may guide you towards the Right Path.
Allah may create mutual knowledge between you and Your friends in the abode of His Mercy. O Allah expand the earth from his two sides and take up his soul to Yourself and grant him from Yourself a plea. O Allah, Your forgiveness; Your forgiveness.
During the recitation of Talqeen (which reminds the dead person of the fundamentals of the true religion) when the name of the corpse is called out a light jerk should be given to the shoulders of the corpse as they do for awakening a person.
When the recitation of Talqeen is over the grave should be covered with wooden planks (or slabs of stone or R.C.C.) and then planks be covered with earth. It is Makrooh for the blood relations of the deceased to place dust on the grave. A handful of earth should be placed on the grave thrice with the backside of the right hand.
The grave should not be raised very high. According to Sunnah the height of a grave should be from four finger-breadths to a span. The upper surface should be leveled and then water sprinkled on the grave. The person who sprinkles water should stand with his face towards the Qibla and start sprinklings of water from the head of the grave to the foot of the grave (i.e. north to south in Indo-Pak).
There should not be a break in the sprinkling of water from end to end of the grave. Those present should then sit down with their right hand on the grave so that the fingers are thrust into the moistened earth and recite Surah al-Fatihah once and Surah al-Ikhlas thrice beginning with Bismillah every time and Salwaat (praying for Allah’s peace and blessings on the Holy Prophet and his holy progeny (descendants)) and should present the reward of the recitation to the soul of the deceased by naming him/her.
After the closing of the grave with earth as already ex- plained in above paras, the Talqeen should once again be recited while all others persons are moved away from the grave except the person reciting the Talqeen.
Permanent construction of the grave, i.e., in brick and mortar or stone or cement is Makrooh. If the grave subsequently sinks, earth should be placed to cover it. Digging up the grave and constructing it again is disallowed.
Regard For A Graveyard
It is Makrooh to sit or walk on a grave. When one enters a graveyard, one should salute by saying Assalamo Alaikum Ya Ahlal Quboor wa Rahmatullahe wa Barakatuhoo and recite Surah al-Fatihah (al-Hamd) and present the reward to all the true believers male and female buried there.
Persons entering a graveyard or passing beside it should wear dismal and pensive looks and seek Allah’s forgiveness and mind their own death and think that one day they also shall be brought there and behind buried likewise.
There should be no smile on their lips. Amir al-Mu’minin Ali (‘a) says. “How can a person smile while while in a graveyard for nobody knows when and where the death will overtake him or her and where he or she will be buried”.
A true believer ought to keep himself or herself always ready for death.
It is regretfully remarked that some people indulge in laughing and cutting jokes even when walking in a funeral procession and while in a graveyard they indulge in talking of ordinary affairs as if they have no fear of Allah and will never die. Besides smile on the face of a person in a funeral gathering hurts the feelings of the relations and friends of the deceased and makes them dislike the person though they may not express their dislike.
Therefore, all those present in a funeral gathering should not only abstain from smiling and inopportune talk but should also appear sad and offer condolence to the heirs, other relations and friends of the deceased and remind them of the sacrifices of the holy Ahlul Bayt and request them to bear their loss with patience and fortitude.
Duas While Entering The Graveyard
-
Imam Husayn (‘a) says whoever enters a graveyard should say as following.
اللَّهُمَّ رَبِّ هَذِهِ الْأَزْواجِ الْقَانِيَةِ وَالْأَجْسادِ الْبَالِيَةِ وَالْعِظَامِ النَّخِرَةِ التي خَرَجَتْ مِنَ الدُّنْيَا وَهِيَ بِكَ مُؤْمِنَةٌ أَدْخِلُ عَلَيْهِمْ رَوْحًا مِنْكَ وَسَلَامًا مِتِي
Allahumma rabba haad’ihil arwaahil faaniyati wal ajsaadil baaliyati wali’z’aamin nakhirtil latee kha- rajat minaddunyaa wa hiya bika moo-minatan adkhil a’layhim rawah’an minka wa Salaman minnee.
Allah, the Lord of these souls which are dead; and the bodies that have decayed and the bones that Have been worm-eaten and have gone from this world to you as faithfuls do admit over them happiness from Yourself and salutation from me.
Allah will write in his record “good” equivalent to the number of creations from the period of Prophet Adam (‘a) to the occurrence of Resurrection.
-
Abdullah bin Sinaan requested Imam Ja’far al-Sadiq (‘a) as to how to offer salutation to those in the graves. Imam (‘a) asked him to say as under.
السَّلامُ عَلَى أَهْلِ الدَيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ أَنْتُمْ لَنَا فَرَطٌ وَنَحْنُ إِنْشَاءَ اللَّهُ بِكُمْ لَاحِقُوْنَ
As-Salamu a’laa ahlid diyari minal moo-mineena wal- muslimeena antum lanaa faratun wanah’nu inshaa-al laahu bikum laah’iqoon
Peace be on the inmates of the region from the faithful and believers, you are lesson to us, and Allah willing we are about to join you.
-
It is reported from Imam Ali (‘a) the Commander of the faithful, that whosoever enters a graveyard and says as follows: Allah the Great and High will grant him reward equivalent to fifty years’ worship and will erase his and his parent’s sins equivalent to fifty years.
بسم الله الرّحمنِ الرَّحِيمِ السَّلامُ عَلَى أهْل لا إله إلا اللهُ مِنْ أَهْل لا إله إلا الله ياأهل لا إله إلا الله يحق لا إله إلا الله كيف وَجَدْتُمْ قَول لا إله إلا الله من لا إله إلا الله يا لا إله إلا الله يحق لا إله إلا الله اغير لمن قال لا إله إلا الله وَاحْشُرْنَا فِي زُمْرَةِ مَنْ قَالَ لَا إِلَهَ إِلا اللَّهُ مُحَمَّدٌ رَسُولُ اللهِ عَلى وَلِى اللَّهِ
bismillahir rahmaanir raheem as-Salamu a’laa ahli laa ilaaha illa Allahu min ahli laa ilaaha illa Allahu yaa ahla laa ilaaha illa Allahu bihaqqi laa ilaaha il- lallaahu kayfa wajadtum qawla laa ilaaha illallaa- hu min laa ilaaha illa Allahu bihaqqi laa ilaaha il- lallaahu ighfir liman qaala laa ilaaha illa Allahu wah’shurna fee zum-rati man qaala laa ilaaha il- lallaahu muh’ammadun rasoolullaahi a’liyyun wal- iyyullaah.
In the name of Allah, the Beneficent, the Merciful. Salutation be to the people of Laa Ilaaha Illa Allahu from the people of Laa Ilaaha Illa Allahu. O people of Laa Ilaaha Illa Allahu, by the right of Laa Ilaaha Illa Allahu how did you find saying Laa Ilaaha Illa Allahu from Laa Ilaaha Illa Allahu by the right of Laa Ilaaha Illa Allahu grant pardon to whoever said Laa Ilaaha Illa Allahu and raise us up among the party of those who said there is no god except Allah Muhammad is His Messenger Ali is the friend of Allah.
For The Attention Of The Heirs Of The Deceased Most Important
It is incumbent on the heirs ofa deceased person to discharge on behalf of the deceased all the Wajib duties which the deceased could not discharge eg, Salat (five times daily prayers), Roza (Ramazan Fasts), Hajj (pilgrimage to Makka), etc. The heirs should do so personally or arrange discharge of these duties by another person against payment.
Out of the money or property left by the deceased the discharge of these Wajibat ought to be treated as a first priority. Generally, no importance is attached to this and the heirs forget that the deceased will be severely called to account and held responsible for his or her failure to discharge these duties and punished for the failure.
On the other hand, they make magnificent arrangements on the occasion of Soyem, Chehlum and death anniversaries and lavishly spend thereon money if they have enough of it otherwise contract loans for the purpose. Delicious dishes are prepared for feasting the relations and friends and feeding the family members while many a true believers languish for want of a night meal, Prominent persons are invited to sumptuous dinner and to witness the extravagant arrangements on these occasions. But does it do any good to the deceased?
Or does it reduce the punishment for his or her misdeeds? Undue importance is attached to these ceremonies, which have not been commanded by religion. Religion on the other hand commands the children of the deceased to discharge on behalf of the deceased such duties as the deceased could not discharge and to give alms and, if possible, establish institutions for lasting charity.
This will bring peace to the departed soul by making amends for the sins and reducing the punishment. It is important to hold Majaalis for mourning over Sayyidush-Shuhadaa - Imam Husayn (‘a) as we do on all happy as well as sad occasions. An eloquent Zakir (pulpit orator) of wide reputation need not be engaged for addressing the Majaalis in connection with Soyem, Chehlum or death anniversary against payment of large sums of money.
This is not the way invoking Allah’s mercy on the deceased. The lecture by a highly paid orator does not help expiation of the sins of or secure peace for the departed soul. This is only a display of one’s resources and misapplication of generosity.
The same is true of the distribution of costly Tabarruk (date, sweets or other consecrated edibles, drinks etc, distributed among those present at a Majlis or Milad). A good feature of these gatherings, however, is recitation of the Holy Qur’an and presentation of the reward of the recitation to the departed soul. But the reciters are generally in a minority.
It will please Allah and His Prophet (S) and also invoke Allah’s mercy on the departed soul if the money is distributed among the poor male and female true believers, destitutes, orphans and widows and the needy instead of wasting it on delicious and sumptuous dinners, highly paid Zakir and costly Tabarruk. Even if the deceased had discharged all Wajib duties it is commendable frequently to give alms for the sake of departed should and to beg Allah’s pardon for raising the rank of the deceased. The sufferings of Sayyidush-Shuhadaa Imam Husayn (‘a) should always be kept in mind. Verily to Allah we belong and to Him we must return. O Allah! Accept this from us. Verily You are nearest and know everything
Salat Ul-Wahshat
After the burial, it is desirable (Mustahab) to pray two rakats (units) Salat, between Maghrib and Isha, or if not possible then till the end of the night, is prayed for keeping safe the dead from fear and loneliness, in the grave.
Offer Salat of Wahshat exactly like the Morning prayer, with the following adjustments:
-
Make niyyat (intention) of Salat of Wahshat: I offer two rakats Salat-ul-Hadya al-Mayyat for so-and-so son/daughter of so-and-so Qurbatan Ilallah (for the pleasure of Allah as the ultimate end in view).
-
In the first rakat, after recitation of Surah al-Fatihah, recite Ayatul Kursee upto Feehaa Khaalidoon.
-
In the second rakat, after recitation of Surah al- Fatihah, recite Surah al-Qadr 10 times.
-
And after the Salam say
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَابْعَثْ ثَوَابَ هَاتَيْنِ الرَّكْعَتَيْنِ إِلَى قَبرِ
[Name of the deceased with his/her father]
Allahumma s’alli a’laa muh’ammadin’w wa aali muh’ammad wab-a’th thawaaba haataynir rak-a’tayni elaa qabri [name of the deceased with his’her father]
O Allah send blessings on Muhammad and the progeny of Muhammad; and send recompense of these rak-ats to the grave of [Name of the deceased with his/her father]
The Holy Prophet (S) has said: be kind to the dead by giving alms for their sake. If this is not possible offer prayers and donate the reward to them. If you do so, Allah will immediately send a thousand angels with heavenly garments to the grave of the deceased and will widen the grave (so that the dead body may be at ease).
Allah grants latitude to him/her who offers Salat Hadya- i-Mayyit for a deceased. They enquired from Imam if the reward for the same Salat could be presented to two deceased people. The answer was in the affirmative, i.e., it is permissible to offer the prayers for two departed souls simultaneously.
Missed Prayers, Roza, Hajj, Debts, Etc Of Parents
The Prophet (S) is reported to have said that there were many a child who were obedient and dutiful during the life time of their parents but were titled as disobedient and disowned after the death of their parents because they did not give any alms or perform other deeds of virtue for the sake of their parents; and there were many a child who were disowned by their parents but were enlisted as dutiful after the death of their parents because they gave aims and helped the helpless in the name of their parents and performed other deeds of virtue for their sake.
The children should therefore, see that either they personally discharge on behalf of their parents all the duties which they could not perform, e.g. daily prayers, Ramazan fasts, Hajj, repayment of debts of fellow beings so arrange discharge of these duties by another person against payment.
Dead Dependent On Relations And Friends In Barzakh
It is to be noted that after death the deceased cannot do any good deed to get reward to enjoy better life in Barzakh (period after death and Qiyamah). The deceased can only better his condition there on the good deeds of his heirs and therefore is most anxiously and helplessly awaiting good deeds done by his heirs with the intention of giving Sawab (reward) to the deceased. The real test of love by the heirs for the deceased is in their doing good deeds for him after his death.
Salat Of Parents
The heirs should not forget to offer daily, or at least once a week on the night of Friday preferably between Salat Maghrib and Isha, two rakats Salat as below and to present its reward to their deceased parents
-
Make niyyat of Salat Hadiyya Walaydayn (2 rakats)
-
In the first rakat after Surah al-Fatihah, Recite the following, ten times:ْ
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
Rabbana ghfirli wa li-waalidayya wa lil-moo-mineena yawma yaqoomul hisaab
O my Lord, forgive me, and my parents, and the Believers on the Day of Reckoning. (14:41).
-
In the second rakat after Surah al-Fatihah, Recite the following, ten times:
رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ
Rabbi ghfirlee wa li waalidayya wa liman dakhala baytee ya moo-minan wa lil-moomineena wal moo-mi- naat
O my Lord; forgive me, and my parents, and those who came into my house, believing (in You); and all the believing men and believing women. (71:28).
-
After Salam, recite the following, ten times:
رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا
rabbir-h’amhumaa kamaa rabbayaanee sagheeraa
My Lord, have mercy on them both (my parents), as they brought me up (when I was) little. (17:24).
Alternatively, this prayer may be offered like the morning Salat.
The parents should also give alms and help the helpless and needy for the sake of their deceased children.
Another Prayer For Presenting The Reward To Deceased Parents
Pray two rakat Salat (like morning Salat) with Surah al-Fatihah to be followed by Surah al-Qadr in the first and Surah al-Kawthar in the second rakat with the following Qunoot
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
Rabbana ghfirli wa li-waalidayya wa lil-moo-mineena yawma yaqoomul hisaab
O my Lord, forgive me, and my parents, and the Believers on the Day of Reckoning. (14:41).
Coffin System
Procedure For Preparation Of Coffin
Some persons make a will to be buried at some holy place, Karbala, Najaf, etc. their corpses are not buried in their native graveyards like others but are interred as an Amanat deposit in special way.
From them, especially prepared wooden coffins are provided, wherein the following things are put to avoid decay and disintegration of the dead body.
The size of the coffin is usually 72" x 20" x 20" Cotton-6 seers, 6 yards rope.
Camphor 3 to 6 lbs as per the size of the body. Dry Roses about 5 seers.
Sawdust about 2 seers.
Dry Myrtle Leave (Henna) 3 seers approx.
The box is pharmatically sealed coated with coal tar on the outside.
The inside of the grave is cemented and bricked.
The floor is covered with salt about 5 to 6 seers to save from dampness and moisture.
The Niyyat to keep the body as Amanat is to be made by the heir.
There is no restriction on the period of Amanat.
However, it is advisable to fix 2 to 3 years because there is no harm in taking out the Amanat before the period of expiry.
The dead body is given 3 bathings as normal case, dressed with shrouds as required. Salat-ul-Mayyit is also offered; Talqeen is optional but better to recite Talqeen at the time of depositing.
Though the traditions relating the burial of dead in the vicinity of Masumin (‘a) are authentic, yet it does not mean that heavy expenses be incurred in this connection and as to become die privilege of the weal Your class alone. If a person who has not observed the tenets of the religion or one who has violated the principles of religion, gets aburial place in the Mausoleums of Imam (‘a) because of his wealth, how does he expect or hope to be pardoned by Allah?
If a man is true believer, a friend of the Masumin (‘a) he may be buried anywhere, but undoubtedly, he will get the neighbourhood of these Imams.
There are traditions that emphasise the burying of the person in the land where he dies.
Moreover, the expenditure incurred in sending the corpses to be buried at the holy places like Najaf, Karbala or Mashhad amount to thousand of rupees, which could easily and profitably utilised in charity and good deeds for the salvation of the departed Soul.