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Final Rites

Table of Contents

The Last Moments & Preparation of the Body Page 1 The Funeral Prayers Page 9 The Sunnah Acts and Innovations Related to Condolences Page 13 Al Wasiyyah (The Islamic Will) Page 18 Visiting the Graves 6

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The Last Moments & Preparation of the Body

Allah says in the Qur’an:

“Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the fire and admitted to paradise, this person is indeed successful. The life of this world is only the enjoyment of deception." ('Āli `Imrān, 3:185)

Regulations for the Sick1 1. He should be contented with what Allah has predestined, and patiently bear what He

has decreed, having good thoughts about his Lord, since it is what is best for him. 2. He should have both fear and hope. Fearing Allah's Punishment for his sins and

hoping for the Mercy of His Lord. 3. However serious his illness becomes he may not wish for death, but if it reaches the

point that he has to, then he should say:

Allaahumma ahyinee maa kaanatil hayaatu khairallee wa tawaffanee idhaa kaanatil wa faatu khairallee. “O Allah, grant me life as long as life is best for me, and cause me to die when death is best for me.”

1 Source: Abridged from the book, Ahkaamul-‐Janaa'iz of the scholar Shaykh Muhammad Naasiruddeen al-‐Albaanee

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4. If there are any outstanding debts or rights people have over him, then let him settle them with those he owes them to if that is possible for him, and if not then let him write that in his will.

5. He must hasten to write his will (al-‐Wasiyyah).

At the Point of Death 1. When a person is dying then the following should be carried out by those present:

• They should tell him to say, Laa ilaaha illallaah (“None has the right to be worshipped except Allah”).

• They should supplicate (make du’aa) for him. • They should only say that which is good in his presence.

2. As for reciting Surah Yaa-‐Seen in his presence, and turning him to face the Qiblah, then there is no authentic Hadith about that at all.

3. There is no harm in a Muslim being present at the death of an unbeliever, in order to present Islam to him, hoping that he accepts Islam.

After Death 1. When the person dies, and his soul departs, then those present should perform the

following: • Close the eyes of the deceased. • Supplicate for the deceased. • Cover the deceased with a cloth covering the whole body as long as he is not

in the state of Ihraam (i.e. whilst one is performing the rites of Hajj or ‘Umrah), since in that case his face and head should not be covered.

• They should hasten in preparing him for burial and taking him for burial, when they are certain that he is dead.

• He should be buried in the land where he died and not moved to another, except for a necessity, since this is contrary to the other to hasten in burying him.

• That one or more of them hastens to pay off the deceased's debts from the wealth of the deceased himself, even if it takes up all of his wealth. But if he has no wealth then the State should pay it off for him, if he had himself tried to pay it off. If that is not done, and one or more persons choose to pay it off for him, then that is allowed.

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Permissible Actions for the Close Relatives and Others who are Present

1. It is permissible for them to uncover the face of the deceased and to kiss him, and to

weep for him, without wailing, screaming, or tearing the clothes (Niyaahah), for three days.

2. There are two things obligatory upon the relatives of the deceased when the news of the death reaches them:

• To be patient and to be content with Allah’s decree and what He has predestined.

• ‘al-‐Istirjaa’ and that is to say with understanding and reflecting on its meaning:

Innaa Iillaahi wa innaa ilaihi raaji'oon. “Indeed we belong to Allah, and to Him we will certainly return.” (Muslim)

3. Bearing with patience does not conflict with a woman's avoiding all adornment, as

long as this is for no more than three days, in mourning for her father or other than him. However if the deceased is her husband, then she should mourn for four months and ten days, all this being reported in the texts.

4. So if the deceased is other than her husband and she does not mourn, in order to please her husband and to allow him to benefit from her as intended -‐ then that is better for her, and it is to be hoped that it will be a source of much good.

What is Not Allowed for Them 1. Allah’s Messenger forbade a number of matters, which people used to do, and some

still do, when a relative dies. These things must therefore be known, in order to be avoided.

• Niyaahah – which is what is beyond weeping, and includes wailing and shrieking, striking one’s face and tearing clothes, etc.

• Disheveling the hair, i.e. causing it to become untidy. • The practices of some men of allowing their beards to grow for a few days in

mourning for the deceased, then they return to their former practice of shaving them. So this limited keeping of the beard falls under the forbidden practice of disheveling the hair at this time, and Allah knows best.

• Announcing the death from minarets and the like, since that is from the forbidden means of announcing death.

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Announcing the Death in a Permissible Manner

1. Announcing the death is allowed as long as it is not done in a manner resembling

what was done in the time of Ignorance (Jaahiliyyah). Indeed, announcing the death may sometimes be obligatory, when there is no one present to fulfill the right he has of being washed, shrouded, and having the Funeral Prayer said over him.

2. It is permissible for the one who informs of the death to ask people to pray for forgiveness for the deceased, since that is reported in the pure Sunnah.2

Signs of a Good End to One’s Life It is established from the Prophet that he informed us of a number of clear signs which are an indication that a person has concluded his life upon good, and we ask Allah, the One free of all imperfections, that He grant us that. So any person who dies in one of these ways then it is glad tidings for them, and how excellent this is: 1. Pronouncing the Shahaadah (La ilaaha iIIallaah) when dying. 2. Dying with sweat upon the brow. 3. Dying on the night preceding or the day of Friday. 4. Martyrdom upon the battlefield. 5. Death due to plague. 6. Death due to stomach illness. 7. Death by drowning. 8. Death due to a building falling upon him. 9. Death of a woman during pregnancy due to the child. 10. Death through consumption/tuberculosis. 11. Death whilst defending the Deen or one’s self. 12. Death whilst defending one’s property from robbers. 13. Death whilst defending the frontiers of Islam. 14. Death whilst doing a righteous action. 15. Death in a fire.

People’s Praise of the Deceased 1. If a group of truthful Muslims speak in praise of the deceased, their number being

two or more of the people of piety and knowledge who lived near to and knew the deceased, then Paradise is assured for him.

2 This Sunnah is however contradicted by many people who instead say, 'Read Al-‐Fatihah for the soul of so and so,' or other than this, having no basis in the Sunnah!

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2. If a person dies at the time of an eclipse of the sun or moon, then that does not indicate anything. The belief that it shows the importance of the deceased is a false superstition of the times of Ignorance.

Washing the Deceased 1. After the deceased has passed away it becomes obligatory that some of the people

wash his body. 2. In washing the body the following actions are to be observed:

• That the body is washed three times or more, depending upon the need. • That the body is washed an odd number of times. • That for some of the washing, leaves of the lotus tree be put in the water, or

something that will cleanse in its place, soap for example. • That some perfume be mixed with the final washing3, preference being given

to camphor. • Braids in the hair are to be undone and washed well. • The hair is to be combed. • The woman's hair is then to be made into three braids and placed behind her. • Men should be washed by men, and women by women.4 • The washing is done using a cloth or it’s like, and the body is to be covered by

a sheet, being stripped of clothing. • The one who should perform the washing is the one who knows best about

the Sunnah of washing, especially if he is from the family or close relatives of the deceased.

3. There is a great reward for the one who washes the deceased as long as two conditions are fulfilled:

• That he keeps anything that he sees secret and does not disclose anything disagreeable.

• That he does it seeking thereby Allah's Face, not seeking reward or thanks from the people, nor anything from this world. Since Allah does not accept any of the actions done seeking the Hereafter, except those done purely for His Face.

4. It is recommended (Mustahabb) for the one who has washed a dead body to take a bath himself, and it is not an obligation.

5. It is not prescribed for a martyr who died upon the battlefield to be washed, even if he was in a state of janaabah (i.e. required a bath due to sexual intercourse or emission of semen).

3 The exception to this being a person who dies in ihraam, since it is not allowed to perfume him. 4 An exception to this is the husband and wife, since each of them may wash the other since there is no proof to prevent it and in origin it is something permissible and there is in fact support for it in the Sunnah.

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Shrouding the Body 1. After washing the deceased it is obligatory to shroud him. 2. The shroud or its price is to come from the wealth of the deceased, even if that is the

only wealth that he has. 3. The shroud should cover the whole body. 4. If it is not possible to obtain a shroud, which covers his whole body, then the head

downwards should be covered, and any part left uncovered should be covered with idhkhir (a sweet smelling grass) or any other form of grass.

5. If there is a shortage of shrouds and a large number of bodies, then it is permissible to shroud a number of them in a single shroud by sharing it between them and the one knowing most of the Qur'an is placed first, i.e. closest to the Qiblah.

6. It is not permissible to remove the clothes of the martyr, which he died in, rather he is buried in them.

7. It is recommended to shroud the martyr with a single cloth or more over his clothes. 8. Whoever dies in ihraam is shrouded with the two sheets he was wearing when he

died. 9. A number of matters are recommended for the shroud:

• That it be white, • That it comprises three cloths, • That one of them is a striped garment,5 • That it be perfumed with incense fumes three times, this is only for those not

in ihraam. 10. It is not allowed to be extravagant with regard to the shroud, nor to increase upon

the three cloths, since it is contrary to how Allah's Messenger was shrouded, not to mention being a waste of wealth.

11. The woman is the same in that as the man, since there is no proof to make a distinction between them.

Source: http://www.kalamullah.com/Books/Death.pdf

Ruling Concerning the Deceased, Aborted Infant

Shaikh Bin Uthaimeen (may Allah have mercy on him) said, “If the woman miscarried her baby and the infant had already completed four lunar months of growth and development in utero (starting from the beginning of pregnancy), then the aborted infant should be washed, shrouded and the funeral prayer is offered for him.”

5 This does not contradict point (a), since it may be achieved in one of two ways, (i) That it is a striped garment and the predominant color is white, or (ii) One of the garments may be striped and the other two white.

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As for the miscarried infant which did not complete four months, it is not considered yet a complete human being. The evidence for this is the Hadith narrated by Abdullah bin Mas’ud (may Allah be pleased with him) in which the Prophet said, “(The matter of the creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Allah then sends an angel who is ordered to write four things…Then his soul is breathed into him…” (Al-‐Bukhari) Accordingly, before this period, he would be inanimate—a piece of flesh. He would be buried in any place without (ritual) washing, nor shrouding or offering nor offering of the funeral prayer. However, after four months of gestation, the baby is considered a human being. As Allah said in Surah Al-‐Mu’minun:

“Then We developed him into another creation.” (Al-‐Mu’minun, 23:14)

So he will be treated like the one who died after his birth. The scholars said: “He should be given a name.” [Al-‐Insaaf] Because this individual will be resurrected on the Day of Resurrection when all the people will be called by their names and the names of their fathers. Therefore, he should be given a name such that he will be called by his name on the Day of Resurrection. The scholars also said, “If there was any doubt regarding the sex of the baby—and for some reason this cannot be conclusively determined—then he should be given a name that is suitable for either a male or a female such as Hibatu-‐Allah (i.e. the gift of Allah), or Atiyyatullaah, and so forth. If the baby is a male, then he should be given a name from the names of males such as Abdullah and if the baby is a female, then she should be given a name from the names of females such as Fatimah, Zainab, and so forth.” (Sharh al-‐Mumtiee Alaa Zaad al-‐Mustaqna’ By Shaikh Bin Uthaimeen (may Allah have mercy on him), The Book of Funerals)

The Ruling Concerning Offering the Aqeedah

Regarding the Aqeeqah*, if the baby miscarried before the soul was breathed into it, then no Aqeeqah is offered for it. If it is discharged dead after the soul was breathed into it, the scholars provided two opinions. Some of them stated that no Aqeeqah is required and the other group of scholars stated that the Aqeeqah should be offered because after breathing the soul, the infant is a human being whose intercession is sought on the Day of Resurrection. This ruling is in contrast to the one to be used when the infant miscarried before the soul was breathed into it. In this latter case, it is not considered a

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full human being, and therefore will not be resurrected on the Day of Resurrection. If the infant is born dead or died before the seventh day, the strongest opinion is that the Aqeeqah is to be offered for him. *Aqeeqah is the sacrificing of one or two sheep on the occasion of the birth of a child as a token of gratitude to Allah. Traditionally, two sheep are sacrificed for a male child and one sheep for a female child.

Some Ahadith Concerning the Deceased Baby

The Prophet said: “By the One in Whose Hand my soul is, indeed the abortive would pull his mother to Paradise by the navel (umbilical) cord if she (the mother) hoped that from Allah.” (Sahih al-‐Jami’e, No. 7069) The Prophet said: “The funeral prayer is offered for the deceased baby and supplication with forgiveness and mercy is performed for his parents.” (Sahih al-‐Jamie’, No. 3525) The Prophet said: “On the Day of Resurrection, all people from deceased infant to an old man will be gathered as if each was thirty three years old.” (Al-‐Silsilah as-‐Sahiha)

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The Funeral Prayers

The Prophet said: “Whoever attends the Janazah until he offers the prayer will have one qeeraat (of reward), and whoever attends until (the deceased) is buried will have two qeeraats.” It was said, “O Messenger of Allah, what are the two qeeraats?” He said, “Like two great mountains,” meaning, of reward. (Saheeh – agreed upon)

Note: Women are not allowed to visit the graves and participate in the funeral (i.e. they are not allowed to witness the burial and follow the Janazah to the graves).

Steps on How to Perform the Funeral Prayer (According to the Sunnah)

The Prophet and his companions (may Allah be pleased with them) explained how the funeral prayer is to be done. It is done as follows:

• You say the first Takbeer (Allaahu ‘Akbar). • Then you seek refuge with Allah from the accursed Shaytaan. • Then you say Bismillaahir-‐Rahmaanir-‐Raheem and recite Surat Al-‐Fatihah followed

by a short surah or some ayahs. • Then you say the second Takbeer and send blessings upon the Prophet as one

does at the end of the prayer.

Allaahumma salli 'alaa Muhammadin wa 'alaa 'aali Muhammadin, kamaa sallayta 'alaa 'Ibraaheema wa 'alaa 'aali 'Ibraaheema, 'innaka Hameedun Majeed. Allaahumma baarik 'alaa Muhammadin wa 'alaa 'aali Muhammadin, kamaa baarakta 'alaa 'Ibraaheema wa 'alaa 'aali 'Ibraaheema, 'innaka Hameedun Majeed. “O Allah, bestow Your favor on Muhammad and on the family of Muhammad as You have bestowed Your favor on Ibrahim and on the family of Ibrahim, You are Praiseworthy, Most Glorious. O Allah, bless Muhammad and the family of Muhammad as You have blessed Ibrahim and the family of Ibrahim, You are Praiseworthy, Most Glorious.” (Bukhari)

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• Then you say a third Takbeer and make du’aa for the deceased. The best is to say:

Allaahum-‐maghfir lihayyinaa, wa mayyitinaa, wa shaahidinaa, wa ghaa'ibinaa, wa sagheerinaa wa kabeerinaa, wa thakarinaa wa 'unthaanaa. Allaahumma man 'ahyaytahu minnaa fa'ahyihi 'alal-‐'Islaami, wa man tawaffaytahu minnaa fatawaffahu 'alal-‐'eemaani, Allaahumma laa tahrimnaa 'ajrahu wa laa tudhillanaa ba'dahu. “O Allah forgive our living and our dead, those who are with us and those who are absent, our young and our old, our menfolk and our womenfolk. O Allah, whomever you give life from among us give him life in Islam, and whomever you take away from us take him away in Faith. O Allah, do not forbid us their reward and do not send us astray after them.” (Ibn Majah 1/480, Ahmad 2/368, Al-‐Albani, Sahih Ibn Majah 1/251)

Allaahum-‐maghfir lahu warhamhu, wa 'aafihi, wa'fu 'anhu, wa 'akrim nuzulahu, wa wassi' mudkhalahu, waghsilhu bilmaa'i waththalji walbaradi, wa naqqihi minal-‐khataayaa kamaa naqqaytath-‐thawbal-‐'abyadha minad-‐danasi, wa 'abdilhu daaran khayran min daarihi, wa 'ahlan khayran min 'ahlihi, wa zawjan khayran min zawjihi, wa 'adkhilhul-‐jannata, wa 'a'ithhu min 'athaabil-‐qabri [wa 'athaabin-‐naar]. “O Allah, forgive him and have mercy on him and give him strength and pardon him. Be generous to him and cause his entrance to be wide and wash him with water and snow and hail. Cleanse him of his transgressions as white cloth is cleansed of stains. Give him an abode better than his home, and a family better than his family and a wife better than his wife. Take him into Paradise and protect him from the punishment of the grave [and from the punishment of Hell-‐fire].” (Muslim 2/663)

Note: For a female, instead of the pronoun hu [ ] (at the end of the word), haa [ ] should be used.

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Allaahumma 'inna [name the person] fee thimmatika, wa habli jiwaarika, faqihi min fitnatil-‐qabri wa 'athaabin-‐naari, wa 'Anta 'ahlul-‐wafaa'i walhaqqi. Faghfir lahu warhamhu 'innaka 'Antal-‐Ghafoorur-‐Raheem. “O Allah, surely [name the person] is under Your protection, and in the rope of Your security, so save him from the trial of the grave and from the punishment of the Fire. You fulfill promises and grant rights, so forgive him and have mercy on him. Surely You are Most Forgiving, Most Merciful.” (Ibn Majah, Abu Dawud)

Allaahumma 'abduka wabnu 'amatika ihtaaja 'ilaa rahmatika, wa 'Anta ghaniyyun 'an 'athaabihi, 'in kaana muhsinan fazid fee hasanaatihi, wa 'in kaana musee'an fatajaawaz 'anhu. “O Allah, Your male slave and the child of Your female slave is in need of Your mercy, and You are not in need of his torment. If he was pious then increase his rewards and if he was a transgressor then pardon him.” (Al-‐Hakim, Al-‐Albani)

Supplication for the Advancement of Reward During the Funeral Prayer

This supplication is made when the deceased is a baby/child (i.e. one not having reached the age of puberty).

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After seeking forgiveness for the deceased, one can say:

Allaahum-‐maj'alhu farathan wa thukhran liwaalidayhi, wa shafee'an mujaaban. Allaahumma thaqqil bihi mawaazeenahumaa wa 'a'dhim bihi 'ujoorahumaa, wa 'alhiqhu bisaalihil-‐mu'mineena, waj'alhu fee kafaalati 'Ibraaheema, wa qihi birahmatika 'athaabal-‐jaheem. “O Allah, make him a precursor, a forerunner and a treasure for his parents and an answered intercessor. O Allah, make him weigh heavily in their scales (of good) and magnify their reward. Make him join the righteous of the believers. Place him in the care of Ibrahim. Save him by Your mercy from the torment of Hell.” (Ibn Qudamah, Al-‐Mughni 3/416 and Ad-‐Duroosul-‐Muhimmah li-‐Aammatil-‐'Ummah, pg. 15, by Shaikh 'Abdul-‐'Aziz bin Baz)

Al-‐Hasan (Al-‐Basri) used to recite Surah Al-‐Fatihah for a child’s funeral and then say:

Allaahum-‐maj'alhu lanaa farathan, wa salafan, wa 'ajran. “O Allah, make him for us a precursor, a forerunner, and a cause of reward.” (Bukhari)

All of this was narrated from the Prophet . If you make du’aa with other words, that is permissible as well.

Description of the Janaazah prayer is clearly explained here:

http://www.islamqa.com/en/ref/12363/funeral%20prayer http://english.islamway.com/flashes/1/EnglishSalat.swf

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The Sunnah Acts and Innovations Related

to Condolences

1. It is prescribed to give condolences to the family of the deceased (by

reminding them of the reward if they remain patient and invoke for the deceased and the afflicted relatives of the deceased).

Narrated Anas ibn Malik (may Allah be pleased with him) that the Prophet said: “Whoever gives condolences for his believing brother at the time of distress, Allah will adorn him in green garments (which he will be envied for) on the Day of Resurrection.” (Reported by al-‐Khateeb in Tarikh Baghdad)

2. A Muslim should say that which comforts the family of the deceased, and

encourages patience and contentment with Allah's Decree. One may quote supplications, which are reported from authentic ahadeeth of the Prophet if he knows any. Otherwise, he may say any good words that seem suitable and do not contradict Islamic Law.

Narrated Usamah bin Zaid (may Allah be pleased with him): The daughter of the Prophet sent (a messenger) to the Prophet requesting him to come as her child was dying (or was gasping), but the Prophet returned the messenger and told him to convey his greeting to her and say: ”Whatever Allah takes is for Him and whatever He gives, is for Him, and everything with Him has a limited fixed term (in this world) and so she should be patient and hope for Allah’s reward.” She again sent for him, swearing that he should come. The Prophet got up, and so did Sa’d bin ‘Ubadah, Mu’adh bin Jabal, Ubai bin K’ab, Zaid bin Thabit (may Allah be pleased with them), and some other men. The child was brought to Allah’s Messenger while his breath was disturbed in his chest (the subnarrator thinks that Usamah added:) as if it was a leather water-‐skin. Upon seeing that the eyes of the Prophet started shedding tears. Sa’d (may Allah be pleased with him) said: ”O Allah’s Messenger, what is this?” He replied, “It is mercy which Allah has lodged in the heart of His slaves, and Allah is Merciful only to those of his slaves who are merciful (to others).“ (Al-‐Bukhari)

Inna Lillahi maa akhadha wa lahu maa a’thaa, wa kulli shayin ‘indahu bi ajalin musamma. “Whatever Allah takes is for Him and whatever He gives, is for Him, and everything with Him has a limited appointed time (in this world)."

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It is also permissible to offer any du’aa to them, such as the one below:

“May Allah magnify your reward, make better your solace (relieve your distress with something better) and forgive your deceased.”

3. The condolence should not be restricted to three days only. It is common

among the public to follow a baseless Hadith which states, ”There is no condolence over three days.”

However, whenever one is able to give the condolence, he should do so. It is affirmed in an authentic Hadith reported by Ahmed on the authority of Abdullah bin Ja’far (may Allah be pleased with him) that the Prophet gave condolences after the third day. This is the opinion of the followers of Imam Ahmed (may Allah be pleased with him) and Imam Shafi’ee, who said: ”The purpose behind the condolence is to make du'aa for the deceased and to remind the bereaved to be patient and forbid them from discontentment, and this is needed for a long time.”

4. It is incumbent to avoid two matters, though many people practice them:

• Gathering at the house of the dead person, or a masjid or at the graveyard for receiving the condolences.

• Entertaining those who are coming to give condolences and providing food for them.

This prohibition is based on a Hadith narrated by Jarir bin ‘Abdullah al-‐Bajali (may Allah be pleased with him): ”We used to consider gathering in the house of the dead person and providing food (for the guests) after the burial as a form of wailing.” (Ahmed, Ibn Majah) An-‐Nawawi (may Allah be pleased with him) said in his book ‘Al-‐Majmoo’, “Sitting for receiving condolences is considered disliked. The scholars said that it is incumbent that people carry on their daily lives normally and if they meet any of them (the family of the deceased), they should express condolences. There is no difference between men and women as regards this ruling and it being a disliked matter.” Imam Shafi’ee said: ”I hate the funeral assemblies even if there was no weeping in them, because they renew the grief and impose on one the trouble of feeding, regarding the cost of food.” (Al-‐Umm) Condolences can be offered at the Masjid (mosque), when offering the Janazah (Funeral) Prayer, at the graveyard, the street, the market place, the house of the bereaved family, or even by simply calling them up and comforting them with our words and advices.

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5. The Sunnah is that the relatives and the neighbors make food for the family of

the deceased; this is based on the Hadith narrated by ‘Abdullah bin Ja’far (may Allah be pleased with him) who said:

”When the news of Ja’far’s death came, Allah’s Messenger said: ’Prepare food for Ja’far’s family, for they have heard (received) something that preoccupies them.’” (Abu Dawud, At-‐Tirmidhi, Ibn Majah, Ahmed, Al-‐Hakim, Al-‐Baihaqi) Narrated ‘Aishah (may Allah be pleased with her) that whenever one of her relatives died, the women assembled and then dispersed (returned to their houses) except her relatives and close friends. She would order that a pot of Talbina be cooked. Then Tharid, (a dish prepared from meat and bread) would be prepared and the Talbina would be poured on it. ‘Aishah (may Allah be pleased with her) would say (to the women): “Eat of it, for I have heard Allah’s Messenger saying, "The Talbina soothes the heart of the patient and relieves him from some of his sadness (by giving rest and comfort).” (Al-‐Bukhari)

6. It is recommended to wipe over the head of the orphans and honor them. It is reported by ‘Abdullah bin Ja’far (may Allah be pleased with him) that the Prophet wiped over his head three times and every time he wiped, he said: "O Allah! Make the

children of Ja’far his success.“ (Ahmed, Al-‐Hakim, Al-‐Baihaqi)

Innovations to be Avoided 1. Commemorating the first, third, seventh and 40th day following someone’s death and

on the first anniversary. 2. Reciting the Qur’an and dedicating the reward to the dead person (Khatmah). 3. Avoiding the celebration of ‘Eid because of a death in the family. Refusing to visit

people on ‘Eid for the same reason. 4. Visiting the graves of one’s parents every Jumu’ah (Friday). 5. Visiting the graves specifically every ‘Eid, or in the month of Rajab, Sha’ban or

Ramadan.

Source: Funeral Rites and Innovation by Shaikh al-‐Albani

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Other Innovations to be Avoided

1. Neglecting the execution of the deceased's will and being occupied with establishing

the funeral assemblies, feasts and Khatmah (see point 4). 2. Wailing and raising voices with cries, tearing the garments and invoking death for

oneself and discontentment with Allah’s Decree (these acts are considered major sins).

3. Establishing funeral assemblies, closing streets, setting up lights and furniture for those who will come to give condolences, and ceasing work during these days, etc. The Sunnah acts are to give condolences to the family of the deceased at any place, in the graveyard, in the street, market or the house.

4. Distributing parts of the Qur’an to those gathered, completing the recitation of the Qur’an by all of them, and granting the reward of their recitation to the dead person (this is considered bid’ah).

5. Not giving condolences except after burial, and rebuking whoever gives condolences before that (these acts are baseless). The time for condolences actually begins from the moment of death and continues without restriction.

6. Dedicating the reward of reciting Surat Al-‐Fatihah to the deceased. 7. Announcing a place of gathering for receiving condolences in the mass media (i.e.

newspapers, radio and television broadcasts, etc.). This is forbidden in Islam.

Narrated Hudhaifa (may Allah be pleased with him): "The Prophet used to forbid the announcing of death." (Ahmed, At-‐Tirmidhi) Na’y means to convey the news of someone’s death. It was a custom in the days of Jahiliyyah (pre–Islamic period) that whenever a person of eminence and repute died, the news about his death was announced all over the city. This practice is forbidden. However, one can inform his relatives and pious people, so that they can participate in the funeral. (Bulugh al-‐Maram)

8. Specifying particular clothes of a particular color to be worn for expressing

condolences is considered bid’ah (innovation). The Salaf never did such things and whoever does so is considered a sinner. (Ahkam al-‐Jana’iz by Shaikh Bin ‘Uthaimeen Fatawa Shaikh Bin ‘Uthaimeen)

9. Singling out particular days for paying condolences.

Shaikh Bin Baz said: “Giving condolences is Sunnah, as it strengthens the one afflicted and contains supplication for what is better for them. There is no difference in this matter between the deceased being young or old. Furthermore, there is no specific expression that one should use. Instead, the Muslim consoles his brother with whatever expression seems suitable at that time, such as saying, ‘May Allah make your grief easier and forgive your deceased.’ This is if the deceased was a Muslim. However, if the deceased was a disbeliever, supplications should not be made for him. Instead, one should only offer consolation for his Muslim relatives with words such as those above. There is no specific time for it, nor any specific days. It is legally sanctioned from the time of death, before funeral prayer or afterwards, as well as before the burial or afterwards. It is best to offer condolences soon after the death when the affliction is

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the strongest. However, it is permissible after three days of the death since there is no evidence restricting it [to the first three days only].” (Islamic Fatawa Regarding Women, compiled by Muhammad bin Abdul-‐Aziz Al-‐Musnad)

10. Giving charity on behalf of the deceased forty days after his death.

Giving charity on behalf of the deceased is legislated and there is no specific day on which it should be done. Whoever designates a specific day, then this designation is an innovation. The Permanent Committee for Scientific Research and Religious Verdicts received a question concerning holding parties for the deceased forty days after his death. Below is the text of the answer: “It is not confirmed from the Prophet or his Companions (may Allah be pleased with them) or As-‐Salaf As-‐Salih that they held parties for the deceased upon his death, nor seven days, forty days or a year after his death. Rather, this is an innovation and a despicable custom. This came from the ancient Egyptians and others besides them from the disbelievers. Therefore, it is obligatory to advise the Muslims who hold these parties and to rebuke them concerning it. Perhaps they will repent to Allah and avoid these parties due to what they contain of innovation in the religion and imitation of the disbelievers. It has been confirmed from the Prophet that he said: “I was sent with the sword before the Hour so that Allah may be worshipped alone without any partner. My sustenance was placed under the shadow of my spear, (and) humiliation and disgrace have been placed on whoever opposes my matter, and whoever imitates a people then, he is from them.” (This Hadith was recorded by Ahmad in his Musnad from Ibn Umar) Al-‐Hakim recorded from Ibn ‘Abbas (may Allah be pleased with him) that the Prophet said: “Verily, you all will traverse upon the ways of those who were before you, hand span by hand span, arm span by arm span. Even if one of them entered the hole of a lizard, indeed you all would enter it. And even if one of them had sex with his wife in the street, you all would do it as well.” (Al-‐Bukhari, Al-‐Hakim) The evidence of this Hadith is in the "Two Saheehs" on the authority of Abu Sa’id (may Allah be pleased with him). (Islamic Fatawa Regarding Women, compiled by The Permanent Committee)

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Al Wasiyyah (The Islamic Will)

Definition The Arabic word for "will" is "wasiyyah." It means a definite command or obligation. With regard to the will, the "wasiyyah" is a set of instructions to be executed after one dies. It consists of Islamic advises, instructions, and admonishments, and the distribution of one's wealth, property, and assignments of rights.

And Abraham instructed his sons [to do the same] and [so did] Jacob, [saying], "O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims." (Surah Al-‐Baqarah, 2:132) The Wasiyyah is not the same as the Islamic heirship: The Islamic heirship, on the other hand, refers to the rightful shares of wealth that Allah has appointed to the heirs. These are the heirs’ rights, and it must be distributed as legislated (i.e. there is no choice in this regard). The inheritance is distributed to the heirs after the distribution of the debts and the wasiyyah of the deceased.

The Ahkam (Ruling) of Writing the Wasiyyah (Will)

1. It is a Sunnah Mu'akkadah -‐ highly preferred Sunnah to write one's wasiyyah. Since

we do not know when death will approach us, we must hasten to write the will.

Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest for the parents and near relatives according to what is acceptable -‐ a duty upon the righteous. (Surah Al-‐Baqarah, 2:180)

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Abdullah bin 'Umar (may Allah be pleased with him) reported: Messenger of Allah said, "It is the duty of a Muslim who has something which is to be given as a bequest not to have it for two nights without executing a written will." (Al-‐Bukhari, Muslim) In the narration of Muslim it is narrated as 'three nights.' Ibn 'Umar (may Allah be pleased with him) said: "Since I heard the Messenger of Allah say this, I have never spent a night without having my will with me." It is even more important to write a will in cases when one owes dues to Allah or His slaves that may not be fulfilled without a will.

2. It is not permissible for one to include the heir in the wasiyyah. It was narrated that 'Amr bin Kharijah said: "The Messenger of Allah delivered a Khutbah and said: 'Allah has given every person who has rights his due, and there is no bequest to an heir.'" (Sunan An-‐Nasa'i, Hasan)

Hence, we are not allowed to bequeath any amount of our wasiyyah to the legal heirs. However, one could include special clauses in his will to assure that they do receive their rightful share of the inheritance—especially in countries where the Islamic law of inheritance is not applicable.

3. It is forbidden to be unjust in one's will. This can be done either by depriving some

of the heirs from their rightful share, or by favoring some over others (i.e. by giving them more than the amount ordained).

This liberty is given in non-‐Islamic countries (where they can distribute their wealth according to what they desire). However, one should fear Allah as this is strictly prohibited.

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For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much -‐ an obligatory share. (Surah An-‐Nisā', 4:7) Abu Hurairah narrated that the Messenger of Allah said: "Indeed a man and a woman perform deeds in obedience to Allah for sixty years, then death presents itself to them, and they cause such harm in the will that the Fire becomes warranted for them." (At-‐Tirmidhi, Hasan)

4. If a person has sufficient wealth, then it is mustahab (recommended) for him to give

a share of his wealth in charity. However, it is not permissible to exceed 1/3rd unless the heirs themselves agree. If one has heirs who are poor, then it is best to distribute a greater share of wealth to them—even if it means not having a will at all. (Hence, it is not obligatory to execute a will!)

It is permissible to bequeath in sadaqah initiatives such as publishing Islamic books, building and maintaining masajid, and similar such causes. It is not permissible to give it

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for unlawful cases such as building public clubs, churches, etc. It was narrated that Ibn 'Abbas said: "If the people were to reduce (their bequests) to one-‐quarter (of their wealth, that would be better), because the Messenger of Allah said: 'One-‐third, and one-‐third is much or large.'" (Sunan An-‐Nasa’i, Sahih)

Elements of a Will • To begin with the declaration of faith. • To advise and instruct the loved ones to do good and refrain from sins.

o In the wasiyyah, one should advise and instruct his family, and loved ones to have taqwa of Allah, to recite, understand and act upon the Qur’an, to establish the salah and obey the laws and prohibitions of Allah, and to follow the Sunnah and refrain from bid’ah (innovations).

• To advise and instruct them about funeral rites. o This will ensure that one's family and beloved ones do not participate in

innovated practices regarding the burial. • To request the people to make du’aa, and not to wail and lament over one’s death,

nor follow any practices of the ignorant (i.e. practices that are not according to the Quran and Sunnah).

And Abraham instructed his sons [to do the same] and [so did] Jacob, [saying], "O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims." (Surah Al-‐Baqarah, 2:132) • To declare all the rights, trusts and debts one owes the people • To appoint an executor and guardian who will be in charge of executing the will

after one dies. • To bequeath part of the wealth. This should not exceed one-‐third as mentioned

earlier. • To emphasize the Islamic heirship. This is recommended in non-‐Islamic countries in

order to specify one's legal heirs and their correct shares.

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• To appoint two just witnesses to witness the formation of the will. This is done so that one cannot change or hamper with the will.

o The witnesses should be two trustworthy men and they should witness one's verbal or written will.

A Sample of how the Wasiyyah Should be Written

This is the text of a will as prescribed in the Sharee'ah6:

In the name of Allah, the Most Merciful, the Bestower of Mercy. This is the will of ______________________ that he testifies that none has the right to be worshipped but Allah alone, having no partner, and that Muhammad is His Slave and Messenger, and that Allah will resurrect those in the graves. I advise my family to fear Allah and to keep up ties of relationship, and that they obey Allah and His Messenger. I enjoin upon you that which Ibraheem enjoined upon his sons and as did Ya'qoob:

And this (submission to Allah, Islam) was enjoined by Ibraheem upon his sons and by Ya'qoob, (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims -‐ Islamic Monotheism). (Surah Al-‐Baqarah, 2:132) I enjoin upon you that which the Messenger of Allah enjoined upon his Ummah, "…The Prayer…the Prayer." And I hope that Allah will guide you to acting in a manner that will lead to my comfort, merciful treatment and to my Lord being pleased with me. So it is upon you to implement my will as follows: 1. That I should be attended when dying by some of the people of knowledge and piety,

so that they remind me to have good thoughts about my Lord, and to hope for His mercy and forgiveness.

2. That they remind me of the word of Tawheed (Laa ilaaha illallaah) from time to time.

3. When my soul departs, then let them close my eyes and supplicate good for me and hasten to prepare me for the burial and to bury me according to the Sunnah of the Prophet.

4. That raising the voice, wailing, lamenting, striking the cheeks and calling out with the calls of ignorance is to be forbidden.

5. That encouraging me to say the 'shahaadah' after I have died be totally prevented.

6 Riyaadul-‐Jannah, pp 152-‐157, of Muhammad Mahdee Istanboolee, adapted.

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6. That henna should not be sprinkled in the grave, nor should any, pillow or the like be placed beneath my head.

7. That condolences should only be given upon the first meeting with the family of the deceased.

8. That those things which have become common, reciting the Qur'an over the dead during the funeral preparations, or on the day of Jumu'ah, or after forty days, and other innovations; all this is to be prevented.

9. Along with this I bequeath the following amounts of money ______________________ and ______________________ from my wealth to be given to the needy from those who are relatives, the orphans and the poor and I make this particular to those who act in accordance with the pure Sunnah.

I further bequeath the amount of ______________________ from my wealth to be placed in the care of ______________________ so as to be spent upon works for admonishment and guidance, and for the establishment of the rites and practices of the Sharee'ah, and I have left the decision as to when and where it is to be spent with ______________________. I also give the following books to the students of knowledge ______________________. I declare myself free before Allah, the Most High, from every action, and every saying which conflicts with the way of the noble Messenger. This is my will7, which I have laid out.

Then whoever changes the bequest after hearing it, the sin shall be on those who make the change. Truly, Allah is All-‐Hearer, All-‐Knower. (Surah Al-‐Baqarah, 2:181) I ask Allah that He guides me and all the Muslims and grants them that which is correct, a good end, and death upon the word 'La ilaaha illallah' (“None has the right to be worshipped except Allah”).

7 The will is not reported in the Sunnah with this particular wording, but we believe that it is what is closest, if Allah wills, so even if a person does not stick to its wording yet he should stick to its meaning and content, and Allah knows best.

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Glorified be your Lord, the Lord of Honour and Power! (He is free) from what they attribute to Him! And peace be on the Messengers! And all praise and thanks be to Allah,

Lord of the Aalameen (mankind, jinn and all that exists). Dated: ............... The year: ...... Witness: ............................ Witness: ............................ Signature (Testator) of the one leaving the will:..................

Additional Forms Debts & Liabilities Owed by Me In the following table, I include the debts and liabilities that I owe to various individuals and institutions. A positive amount indicates a debt owed by me, a negative amount indicates a payment made by me.

Date Creditor Amount Notes & Signature Debts Owed to Me In the following table, I include the debts that are owed to me by various individuals and institutions. A positive amount indicates a debt owed to me, a negative amount indicates a payment made to me.

Date Debtor Amount Notes & Signature Assets that I Own In the following table, I include items, trusts, businesses, properties, etc., that I own or are owed to me.

Item & Description Location Approximate Value Liabilities & Trusts that I Owe to Others In the following table, I include items, trusts, businesses, properties, bank accounts, etc., that I owe or hold for others.

Item & Description Location Approximate Value

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Promises and Agreements In the following table, I include items, trusts, businesses, properties, bank accounts, etc., that I owe or hold for others.

Date Other Party’s Name

Promise or Agreement

Notes & Signature

Testator’s Name _______________________________________________ Testator’s Initials ___________

Sources: The Final Bequest: The Islamic Will and Testament by Muhammad al Jibaly http://www.ibad-‐ur-‐rahman.org/Will_and_Testament-‐1.pdf

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Visiting the Graves8 All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.

Ruling on Visiting Graves and Its Benefits

Visiting the graves is legalized for men, and the preponderating opinion is that it is forbidden for women. In visiting graves, there are two benefits. 1. A lesson for the visitor – it will help remind the believer of the Hereafter. 2. Seeking Allah’s forgiveness for the deceased.

Scenarios of Visiting Graves Visiting graves falls into the following categories: 1. Visiting the graves in order to call upon their occupants – this is major shirk and

takes the person out of Islam. • Example: The visitor says, “O so and so, I ask you to relieve me.”

2. Visiting the graves in order to invoke Allah by the gravesite –this is in principle an innovation; in addition, it can turn into a fitnah (affliction) for the visitor. For instance, if Allah answers his request, he may think it was due to the blessing of the grave’s occupant; however, we know the occupant possesses nothing of this.

3. Visiting the grave to invoke Allah by the occupant – this involves putting the grave’s occupant as an intermediary between him and Allah; this is unlawful and could become major shirk.

• Example: “O Allah, I ask you by the right of this occupant and the right of Muhammad upon you.”

4. Visiting the grave in order to agitate grief – Shaykh al-‐Islam ibn Taymiyyah (may Allah have mercy on him) said anything that agitates the affliction is from lamentation.

• Example: Whenever a person remembers his beloved ones (e.g. father, mother, relatives, etc.) that have died, he visits their graves and this may fall under lamentation.

5. Visiting the graves to invoke Allah for its inhabitants – this is permissible.

8 Prepared by Saleh As-‐Saleh

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6. Visiting the graves for remembrance of the Hereafter and contemplation – this is permissible.

Therefore, only the last two scenarios fulfill the legal justifications for visiting the graves, and both are recommended.

Source: http://abdurrahman.org/finaljourney/VisitingTheGraves.pdf

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Al Huda Sisters are a group of dedicated Muslim women committed to providing authentic, insightful, and enlightening Islamic education for the Muslim

and non-Muslim women and girls of our community.

We are a non-profit organization with members from various backgrounds and cultures coming together under the banner of (Laa ilaaha illallaah).

To many of us, Al Huda has become our second home:

a place where we not only bond with our sisters for the sake of Allah, but also nourish our hearts and souls in the hope of coming closer to our Lord.

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