Shaheed

http://islamqa.org/hanafi/albalagh/22485

The scholars have mentioned that martyrdom (shahada) can be of three types:

• Martyr of the World and Hereafter (Shahīd al-Dunyā wa al-Ākhirah)
  • One who is killed unjustly by a non-Muslim army, rebels, bandits, etc.
  • 2.Martyr of the Hereafter (Shahīd al-Ākhirah)
    • • One who dies due to drowning, falling from a height, car accident, etc
    3.Martyr of the World (Shahīd al-Dunyā)
    • • A hypocrite (munāfiq) who dies as an apparent martyr, but, in reality, is not a martyr due to not being a Munafiq

Dying due to a natural disaster falls into the 2nd category. As such, unlike the first  category, such an individual will be washed and shrouded in a normal manner. [Nawawi, Sharh Sahih Muslim; Taqi Usmani, Darse Tirmidhi]

The fact that such people are considered to have the reward of martyrdom is based on the statement of the Prophet (Allah bless him and grant him peace), “The martyrs are five: the one who dies of a stomach illness, the one who dies of the plague,  the one who drowns, the one who is crushed, and the one who dies [fighting] in the path of Allah.” [Bukhari, Muslim]

Also a martyr is he who is killed in a strange land far away from his hearth and kin as narrated from Ibn `Abbas by Ibn Majah, and from Abu Hurayra and Anas by al-Kharaiti.

Another hadith states that whoever dies because the roof his house fell in, is a martyr. Ibn Hibban narrated it in his Sahih.

Also a martyr is he who is killed because of an injustice as narrated from `Abd Allah ibn `Amr ibn al-`As by Ahmad and al-Nasai, and by the latter from Suwayd ibn Muqrin.

Al-Muwatta Hadith 16.36

Yahya related from Malik from Abdullah ibn Abdullah ibn Jabir ibn Atik that Atik ibn al-Harith told him that the Messenger of Allah (saws) said: What do you consider dying a martyr to be?" They said, "Death in the way of Allah." The Messenger of Allah (saws) said, "There are seven kinds of martyrs other than those killed in the Way of Allah. Someone who is killed by the plague is a martyr, someone who drowns is a martyr, someone who dies of pleurisy is a martyr, someone who dies of a disease of the belly is a martyr, someone who dies by fire is a martyr, someone who dies under a falling building is a martyr, and a woman who dies in childbirth is a martyr."

Sa'id ibn Zaid reported that the Prophet (saws) said: "He who is killed while guarding his property is a martyr, he who is killed while defending himself is a martyr, he who is killed defending his religion is a martyr, and he who dies protecting his family is (also) a martyr." 

Related by Ahmad and Tirmidhi.

Other narrations add to the list individuals who die of burns, woman who die while pregnant, and so forth. [Muwatta, Musnad Ahmad]

--------
A,1) There are two categories of Shaheed (Martyr);

a) Considered a Shaheed in this world as well as in the hereafter, which is known as Shaheed Haqeeqi.  

b) Considered a Shaheed only in the hereafter and not in this world, this is known as Shaheed Hukmi. 

1) Shaheed Haqeeqi (getting killed in the hands of someone else) is the -one who dies in defending his wealth, his self, his household (family) and dying in the path of Allah Ta'ala. 
(Tirmidhi- Book of Blood Wit, Nisai'- Book of Battles, Abu Dawud- Book of Ettiquettes)

If a person was attacked and shot at point blank range and died instantly without benefiting from any worldly cause (medication, food, drink, etc.) then he/she will be regarded as a Shaheed in his burial proceedings. (Raddul Mukhtaar vol.2 pg.250; HM Saeed).

The instrument used to kill the person (gun, knife, etc.) does not make a difference. (Tahtaawi pg.344; Qadeemi).

The burial Ahkam (ruling) for Shaheed Haqeeqi:

A worldly Shaheed will be buried without giving him/her Ghusl and without clothing him/her in burial clothes (Kafan). His/her excess clothing (jacket, jersey, etc.) and other personal little items such as weapons, money, wallet, etc. will be removed and included in his inheritance. Only Janaaza Salaat will be performed.

If a person was found dead and it is unknown who killed him, then this person will not be regarded as a Shaheed of the first type since it cannot be established as to whether he was killed unjustly or not. If the person did not die instantly but instead, he lived on even for a few minutes, and was able to attain some type of worldly benefit from this world (medication, food, drink, etc.), then he/she will not be included in this first type.

2) Shaheed Hukmi (accidental death) is the one dies from natural disasters, or drowned, squashed by something, burnt. (Muatta Imam Malik), a person who dies in a plague, a woman who passes away due to child birth, a person who passes away in a motor car accident, etc. Diseases e.g- One who dies of cancer of the internal organs, a person who passes away due to an illness of the stomach, etc. Insha Allah, they'll be counted from amongst the Shaheed. 

The burial Ahkam (ruling) for Shaheed Hukmi:

This second type of Shaheed will be treated like a normal deceased person. He/she will be given Ghusl and be clothed in the Sunnat Kafan after which the Janaza Salaat will be performed.  

(Darse Tirmidhi Vol. 5 Pg. 59,60)

What to do if someone dies?

http://inter-islam.org/Actions/Part10.html#Types%20of%20Qabr

http://islamqa.org/hanafi/councilofulama/50878
http://islamqa.org/hanafi/muftisays/9781
http://islamqa.org/hanafi/darululoomtt/52177

What to do when someone is about to leave this world

1. When a person is about to die, make him lie down flat on his back. Place his feet towards the Qiblah and raise his head so that his face could be towards the Qiblah. If moving him causes difficulty then leave him in any convenient position. Sit near him and recite the Kalimah aloud so that by listening to you he will also commence reading. Do not order him to read the Kalimah because this is a very difficult time and we do not know what he will utter. It is desirable that a person in the state of Janabat (impurity) leaves the room.

2. The moment he recites the Kalimah once, keep quiet and do not try to make him read it repeatedly until he passes away. Because the purpose of this is that, the last words that are uttered by him are that of the Kalimah. It is therefore not necessary that the Kalimah be continuously recited until he passes away. However, if he starts talking of any worldly matter after having recited the Kalimah, commence reciting the Kalimah again. Once he recites it, keep quiet.

3. Once the breathing begins to stop, he starts taking quick breaths, the limbs get loose and he is unable to stand, the nose gets crooked and the temples begin to cave in, one should know that death has approached. At that time, the Kalimah should be recited in a loud voice.

4. By reciting Surah Yaaseen, the severity of death decreases. This Surah should be recited by sitting near his head or anywhere else near him. If one cannot recite it oneself, one should ask someone else to
recite it. It is recommended that Surah Ra’d also be recited at this time, if possible.

5. At that time of death, do not speak anything that will turn his attention towards the world because this is the time of leaving the world and presenting oneself in front of Allah Ta”ala. Do such things, talk of such things that his heart turns away from the world, and directs itself towards Allah Ta”ala. In this lies full benefit for the dead person. To bring his family and children in front of him, or anyone else for whom he had a lot of love, or to talk of such things towards which his heart turns or whose love enters his heart is extremely detestable at such a time

6. If at the time of death, he uttered some words of kufr, do not worry about it and do not announce it. Instead, think that due to the difficulty of death, his mind is not normal and this therefore occurred. When one is not in one’s senses, everything is forgiven. Continue making dua to Allah Ta”ala for his salvation.

7. Once the person dies, straighten all his limbs. Close his mouth in the following way: take a cloth and tie it in such a way that it goes from below his chin and around both sides of his head. Thereafter, tie a knot so that his mouth does not open. Close his eyes and thereafter tie the toes of both his feet together so that his legs do not move about. Cover him with a sheet and thereafter, as far as possible,
hasten towards his ghusl and kaffan. 

8. At the time of closing his mouth, recite the following dua: Translation: “In the name of Allah and on the creed, religion and faith of Rasulullah.”

Ghusl – bathing the deceased
Requirements*   Clean luke warm water
*   A broad bench, stand or platform.
*   2 large buckets for warm water, one small bucket or utensil used for water to be mixed with a little camphor at and applied at the end of ghusl.
*   2 jugs or utensils for pouring water
*   soap/shampoo
*   cotton wool.
*   2 tehbands (material for covering satr – this should be adequate enough to ensure that the satr is not exposed at any time during ghusl). It should also preferably be a dark colour so it does not become transparent when water gets it.
*  A scissor for removing the deceased’s clothing.

*  Lobaan (frankincense – aromatic gum resin obtained from trees) or any other paak (pure) incense for smoking the bench, stand or platform.

*  One clean sheet to cover during ghusl and one to cover before and after ghusl.
*  Clean towel for drying 

* Pairs of gloves

Who should perform the ghusl?
An adult male should be bathed by his father, son or brother. An adult female by her mother, daughter or sister. If these persons are not available or unable then it should be carried out by any Muslim male for male and Muslim female for female. The person giving the ghusl must be paak himself and in the state of wudhu. He maybe assisted by others. It is makrooh for a woman in the state of haid or nifaas to perform the ghusl.

If a MALE passes away and there are NO MALES to bathe him, then no other woman besides him WIFE is permitted to carry out the Ghusl. 

In the case of a WOMAN, if there are no LADIES to perform the GHUSL, the HUSBAND CANNOT perform the Ghusl of his WIFE. 

In both instances TAYAMMUM should be performed. The Tayammum for Ghusl is the same as that for Wudhu. 

A CHILD who has NOT reached the age of PUBERTY (Male or Female) may be given Ghusl by any adult, male or female, if a member of the same sex is not available.

How to perform the ghusl
The platform on which the ghusl will be performed must be washed cleaned and fumigated with lobaan or any other incense 3,5 or 7 times.
During ghusl it is preferable to place the body in one of two positions
a.      have the legs facing the Qibla
b.      have the right shoulder and side towards the qibla.
It is preferable to place the body with the right shoulder and side towards the Qiblah because Rasulullah (sallallahu alayhi wa sallam) mentioned that the Qiblah is for the living and the dead.
NO HAIR of the head, beard or any other part of the body must be cut, shaved, trimmed or combed. The nails too should NOT be cut.  All rings, jewelery wigs etc. should be removed. Where the false teeth of the dead person can easily be removed, these should preferably be taken out.

Thereafter the body should be placed on the platform and the satr covered.

The stomach should gently be massaged and Istinja is performed using gloves. This should be done without looking at the private areas.

If the deceased was in the state of Janabat (*impurity) then the mouth and nostrils will have to be made wet. This can be done with a little cotton wool.

The nostrils, ears and mouth should be closed with cotton wool to prevent water from entering the body during ghusl.

He must he must first be given wudhu. This wudhu is similar  to the one for salaah  with the exception of  gargling and putting water into the nostrils.

The proper sequence should be to wash: – 

1. The FACE.
2. ARMS to the ELBOWS.
3. MASAH of the HEAD and
4. FEET up to the ANKLES.

After wudhu the head and beard should be washed first with soap or any other cleansing agent. The temperature of the water must be that which a living person will normally bath with.

Thereafter the body should be tilted onto it’s left side to allow the right side to be washed first. Warm water should now be poured from over the body from head to toe once, and the body washed with soap until the water has reached the bottom (left side). Then wash the body twice by pouring eater from head to toe. The body should then be turned onto its right side and the left side bathed similarly.

Thereafter the body should be lifted slightly into a sitting position, and the stomach massaged gently with a downward stroke. The waste matter should be washed away. The wudhu and ghusl should not be repeated in the event of any impurity being discharged.

The body should once again be turned onto its left side and camphor water poured over it from head to toe thrice.

All cotton wool should be removed from mouth ears and nose.

The ghusl is now complete and could be dried. The satr must be kept covered. The first tehband (covering piece for satr) will wet due to ghusl. It should be replaced with dry piece. Care should be taken that the satr is not exposed when changing. 

With respect to being gentle with the body while giving it a bath, this is on account of the fact that the shariah has mandated that the deceased body be treated with respect and due care. In this regard the great companion Abdullah bin Masood (R.A.) has said, ‘causing harm to a person after his death is the same as causing harm to him while alive’. (Ibn Abi Shaiba)

Aisha (R.A.) has narrated that the Prophet (SAS) said, ‘Breaking the bone of a deceased person is the same as breaking his bone when he is alive’. (Malik, Abu Dawood, Ibn Majah).

The Kafn
The kafn are the grave clothes for the dead. It is desirable that the kafn be made of white material and of medium quality according to the status of the deceased. It is permissible to prepare ones kafn in ones
lifetime. This will avoid last minute rush and inconvenience.

Kafn for maleThe preferred Kafn for a male is:
*          Izaar – 1.75 metres
*          Qamees – 1.8 metres
*          Lifaafah – 2.25 metres

Kafn for female*          Izaar – 3.5 metres
*          Lifafah – 4.5 metres
*          Qamees – 1.8 metres
*          Khimaar – 1.4 metres
*          Seenaband – 1,8 metres (to cover chest area)

Male

First spread the lifafah on the ground, on top of it the place the Izaar and on top of the Izaar place that potion of the Qamees that will be under the body. The portion that will cover the top of the body should be folded and put at the head side. Lower the body gently onto the kafn and cover the top of the body up to the calfs with the folded portion of the Qamees.
Remove the sheet used for covering the satr.
Apply itr or hunoot to the head and beard.
Apply camphor mixture to areas of sajdah (forehead, nose, both the palms, knees and the forefeet.
Fold over the left flap of the Izaar first and over it the right flap covering the Qamees.
Thereafter fold the lifafah in the same manner. Remember that the right flap must always be on top.
Lastly, fasten the ends of the lifaafah at the head side, feet and around the middle with strips of cloth.

Female
First spread the lifaafah onto the ground, then the seenaband, on it the Izaar and then the Qamees in the same manner states for males. The seenaband may also be placed between the Izaar and Qamees or lastly over the lifaafah.
Place the body gently onto the kafn and cover the top of the body up to the calfs with the folded portion of the Qamees.
Remove sheet used for covering satr.
Apply camphor mixture onto places sajdah.
The hair should be divided into two parts and placed onto the right and left breast over the Qamees.
Cover the head and hair with the khimaar, do not fasten or fold it.
Fold the Izaar, left flap first and then the right over the Qamees and the orni.
Now close the seenaband (breast cover) over these in the same manner.
Close the lifaafah, the left flap first and then the right.
Lastly fasten the ends of there lifaafah at the head side, feet and around the middle with strips of cloth, to keep the kafn in place.

Pertinent points: It is impermissible to enclose any paper or booklet with duaas or Quran inscription s into the kafn.
It is forbidden to write the kalimah or any other dua on the kafn or on the chest of the deceased with camphor, saffron etc.

What to do after the Kafn: 

With the completion of the Ghusl and Kafn, the Mayyit (deceased person) is ready for DAFAN (burial). No time should be wasted and the Namaaz of the Janaazah should be arranged without delay. Rasulullah has said: “If a person passes away, hasten him to his grave and do not keep him away.” The Janaazah Namaaz should be arranged quickly and the Mayyit should be buried in the nearest Muslim Qabrastaan (cemetery). To transport the body over long distances is undesirable. It is also MAKROOH to delay the Janaazah Namaaz and wait for late comers to increase the Jama’at.

Important : 

It is only permissible for MAHRAM women of the deceased male to see his face.
They are his WIFE, MOTHER, GRAND MOTHER (paternal and maternal), SISTERS, AUNTS and GRAND DAUGHTERS etc:
Similarly only the MAHRAM males should view the face of a deceased female.
They are her HUSBAND FATHER, GRAND FATHER, BROTHERS, UNCLES, SONS and GRAND SONS, etc.
In both cases of a male and female Mayyit, the face of the deceased should NOT be kept OPEN after the Kafn is put on.

How the Janazah should be carried
If the deceased is an adult, it should be placed into a bier and carried on the shoulders of four men.
If the deceased is an infant it may be carried in the arms.

 All those who lift or carry the Janaazah should recite BISMILLAH.  

 When carrying the Janaazah the Mayyit’s head should be towards the fron

Those accompanying the Janazah should not sit before it is lowered to the ground. The sick and weak are excused.
The Janazah should be carried hastily but not in a manner that it jolted or shaken about.
It is mustahab to follow the Janazah and not go ahead of it.

Where and when should the Janazah salaah be performed.
The Janazah salaah should not be performed in the Masjid. It could be performed on any open space, or a building built specially for this purpose.
It is makrooh to perform Janazah Salaah while the sun rises at Zawwal time and when the sun sets. Besides these three times it could be performed at any other time of the day or night. It could also be performed after Asr Salaah.

The Janazah SalaahThe Janazah Salaah is Fard-e-kifaayah (If a few people in the community attend the remainder are absolved, if no one attends all are sinful) on all Muslims present. There two faraid (compulsory acts) in Janazah Salaah,
1.      To stand and perform the Salaah
2.      To recite all four Takbeers.
The body should be placed with the head on the right side of the Imam, who will face the Qiblah The Imam should stand in line with the chest of the mayyit.
It is preferable to make an odd number of saffs.

The Niyyat should be made thus:

 “I am performing this Janaazah Salaat for AIlah behind this Imam (The Salaat being a Dua for the Mayyit). After the Niyyah the hands should be raised upto the EARS and the Imam should say Allahu Akbar loudly and the Muqtadis softly. Then fold them under the navel similar to all daily Salaat.

After the 1st takbeer recite Thana for Janazah,

after the second takbeer recite Durood Ibraheem,

after the 3rd recite dua for adult or infant

the following Dua be recited for an adult male or female:- 

“Oh Allah! Forgive those of us that are alive and those of us that are dead; those of us that are present and those of us who are absent; those of us who are young and those of us who are adults; our males and our females. Oh Allah! Whomsoever You keep alive, let him live as a follower of Islam and whomsoever You cause to die, let him die a Believer.” 

For a child who has not reached the age of puberty the following Dua should be recited after the THIRD Takbeeer: 

a. Dua for boy:- 

b. Dua for girl:- 

“Oh! Allah, make him/her (this child) a source for our salvation and make him/her a source of reward and treasure for us and make him/her an intercessor for us and one whose intercession is accepted.”

After the 4th takbeer, make salaam.
The salaah is now complete and there is no need for dua or fatiha as this purpose was fulfilled by the salaah.

When a LATE COMER FEARS that if he engages himself in WUDHU, he will miss the Janaazah Salaat, then ONLY is it permissible for him to make TAYAMMUM and join the Jama’at. This rule applies to the Janaazah Salaat only.

Whomsoever arrives for the Janaazah Salaat after the Imam has recited ONE or more Takbeers, should wait and join the Imam when he says the next Takbeer. After the Salaam he should complete the missed Takbeers by merely saying Allahu Akbar once for every Takbeer missed. NO Dua should be read. If the Imam has completed the FOURTH Takbeer then too, the late comer should join and complete all the missed Takbeers (before the Imam says the Salaam).

Graves are of two types: 

The Lahad: Where the ground and sides of the Qabr are firm then a recess should be dug on the Qiblah side to allow placing the body in the recess. Unbaked bricks should preferably be used to close the recess and made to fit neatly. 

The Shiq: where the soft nature of the ground does not allow a LAHAD to be made then a shallow trench should be dug in the centre at the bottom of the Kabr to allow the body to be placed in this trench. Timber may be used to cover this. The use of any fabrics or blankets etc is undesirable and wasteful. 

Of the two types, the lahad is better than the shiq one for burial of Muslims. However, if the earth crust is very soft and there is a possibility that the grave could cave-in, then the lahad(niche type) grave should not be dug. If it is not possible or it is difficult to dig out a niche type grave due to the soft nature of the earth, or it is a flood ridden area, then it will be permissible to place the deceased in a box (coffin) and bury the body in that manner. In this case, it is recommended that some earth be placed on the floor of the box.

With respect to the grave into which the body must be placed, it should be dug measuring at least half the height of the deceased. If it is deeper to the full height of the person, then it will be much better. However, it should not go much deeper than the height. With respect to its length, the grave should match the measurement of the height of the body. The width of the grave will be equal to half of the height of the body.

The method of Dafn (burial)
Once the Janazah Salaah is performed the Mayyit should be buried as soon as possible. Upon reaching the grave the Janazah should be placed at Qiblah side of the grave. The head should be on the right side of the grave if one faces the Qiblah.
It is appropriate that Mahrams or close relatives of a female enter the grave to lower her body. Those that enter the grave should face the Qiblah It is mustahab and important to hold a sheet over the grave while lowering and burying a female. If there is fear of her kafn opening then it is wajib to do so.

It is MUSTAHAB for those present to recite this Dua whilst the body is being lowered:- 

  In the name of Allah and on the creed, religion and faith of Rasulullah .

“In the name of Allah and on the creed, religion and faith of Rasulullah.”

After placing the body into the recess of the grave it is masnoon (sunnat) to turn it onto its right side to face the Qiblah.
The strips of cloth tied to head, chest and leg side should now be untied.
The recess should now be covered with unbaked bricks, bamboo or timber.The remaining openings and gaps should be filled with mud or grass.

The shape of the Kabr when filled should be like the HUMP of a CAMEL. The height should be approximately 25 to 30 cms. It should NOT be made SQUARE or into any other shape. All types of buildings and enclosures on or around the Kabr are NOT permissible.  The Prophet (SAS) never raised a grave high. He would not build it ‘firmly’ with bricks or stones or similar materials, nor would he coat it or plaster it with mortar. He would also not mount any structure, dome or cupola over the grave.

It has been related be Hazrat Uthmaan that after Rasulullah buried the dead, he paused and said, Beseech forgiveness from Allah for your brother and make Dua for his steadfastness because he is going to be questioned now by the MUNKAR and NAKEER.”

 http://askimam.org/public/question_detail/29773

BEFORE DEATH

The person on his deathbed should be turned to his right side facing the Qiblah[1]. It is also permissible to lie him on his back and to raise his head slightly to face the Qiblah[2].

The words of Shahadah should be proclaimed near him for him to hear[3] and thus indirectly prompt him to proclaim it too. This is called Talqin. However, he should not be instructed and compelled to recite it[4].

It is Mustahab (desirable) for the deceased`s close relatives, friends and neighbours to be present to advise him on his last will, assist him in encountering this critical moment and read Surah Yasin and Surah Ra`d onto him[5].

AFTER DEATH

It is Fardh Kifayah to bathe, to enshroud, to observe the Janazah Salah of, and bury the deceased[6].

When he passes away, his eyes should be shut and jaws should be closed using a band fastened from the lower chin to the top of the head[7].

The one who has shared the most companionship with the deceased is most worthy of undertaking this task and he should say while closing the eyes[8]:

بسم الله ، وعلى ملة رسول الله، اللهم يسِّر عليه أمرَه وسهِّل عليه ما بعده، وَأسعِده بلقائك، واجْعَلْ ما خرج إليه خيرًا مما خرج عنه

Then the deceased should be covered with a sheet of cloth[9] and fragrance should be placed near him[10].

A piece of iron or anything reasonably heavy should be put on his stomach so that it does not inflate[11].

The hands of the deceased should be placed to his sides while his fingers and joints should be loosened[12].

It is Makrooh Tanzihi to recite the Qur`an by the deceased from his death until he is bathed[13]. 

It is Mustahab (highly desirable) to hasten in settling his debts and release him from his liabilities[14].

It is desirable to inform the deceased`s neighbours, relatives, friends and the people of the locality of his demise so that they can supplicate for him and extend reward for him[15].

The process of bathing and burying the deceased should be hastened[16].

Upon the demise of her husband, the woman should immediately sit in iddah. A woman in her iddah must remain in the marriage home for the complete duration of her iddah, without leaving the house, except for dire necessity[17]. The waiting period of iddah is for four months and ten days[18] (according to the lunar calendar). If the husband passed during the middle of the month, then the iddah will be 130 days.[19]  Furthermore, if a woman is pregnant, her iddah will be till she gives birth to the baby irrespective of it being more or less than 4 months and 10 days[20].

The Qur`an should not be recited upon the deceased but at a distance from him or only after he has been bathed[21].

BATHING THE DECEASED[22]

WHO SHOULD BATHE THE DECEASED?

It is unanimously agreed that it is Fardh Kifayah upon the living people to bathe the deceased[23].

It is desirable that the washer should be one who is the closest of the people to the deceased or a person of piety[24].

The woman is allowed to bathe and shroud her deceased husband; but the husband is not allowed to bathe his deceased wife[25]. The husband must not touch or bathe the deceased wife; however, he is permitted to see her[26].

If there is no one from the same gender to bathe the deceased, Tayammum will be performed on the deceased using a cloth[27].

A young child may be bathed either by a male or a female[28].

It is permissible to kiss the deceased[29]

It is the responsibility of the man to arrange the shroud and the burial of his wife[30].

METHOD OF BATHING^[31]. 

It is better for the washer[s] to make the intention of bathing the deceased[32].

When the people decide to bathe the deceased, they should put him on a broad bench or a bier. The deceased may be layed in any direction suitable, even though the feet may be facing the qiblah[33].

The bench or platform should be perfumed[34] odd number of times by rotating the incense around the bier[35].

The clothes of the deceased should be removed and a cloth should be placed to cover the deceased`s area from the knees to the navel[36] while the rest of the body could be kept exposed.

Perform Wudhu for the deceased without rinsing his mouth or nose[37]. However, the washer may use a thin cloth to clean and enter water in the mouth and the nose and wipe the teeth and lips[38].

Water should be poured over the deceased

The water should be boiled with leaves of lotus tree or saltwort. However, if one does not possess any of them, even simply pure warm[39] water is sufficient.

The head and beard should be washed with khitmī (marsh mallow plant) or any soap available[40].

Then he should be made to lie down on the left side and be washed with water and leaves of lotus tree until is seen that the water has reached that part which is adjacent to the bench.

The deceased should then be made to lie down on the right side and should be washed with water and leaves of lotus tree until is seen that the water has reached that part which is adjacent to the bench.

Then the deceased should be made to sit and lean against the washer and the stomach of the deceased should be wiped gently[41].

Any impurity emerging from the deceased should be washed but there is no need to repeat the Ghusl or Wudhu or to replace afterwards the shroud[42].

The deceased should then be turned to his left side again and washed to complete Sunnah of completing virtuous acts in threes[43].

The water should be poured over the deceased thrice each time his side is turned[44].

The body of the deceased should then be dried and wiped with a cloth[45].

Hanut or any other fragrance[46] should be placed on his head and beard and camphor on the forehead, the nose, the hands, the knees and the feet[47].

If after birth, the child shows a sign of life, including making noise, yawning, crying etc. it should be named, given a bath, shrouded and prayed upon[48]. However, a miscarried foetus and a child who does not show signs of life after birth, should be washed, wrapped in any cloth and buried without the funeral Salah being observed over it[49].

It is desirable for the washer to take a bath himself after bathing the deceased[50].

SHROUDING THE DECEASED

The shrouds may be any of any type or colour usually worn by the deceased but preferably of nice quality and white cotton[51]. The shroud of both, men and women[52], should be perfumed with incense an odd number of times before the deceased is wrapped in them. It is preferable to burn incense at three times: when the soul is leaving the body, at the time of bathing the deceased, and when the deceased is shrouded[53].

The hair and the beard of the deceased should not be combed or braided and the nails should not be cut[54].

It is Sunnah that a man is shrouded in three clothes[55]:

Izar – a loin cloth extending from the head to the feet like the Lifafah [56]

Qamis – an upper garment extending from the shoulders to the feet

Lifafah – (chador) a complete wrapper extending from the head to the feet

It is also permissible to restrict the man`s shroud to only the Izar and Lifafah[57].

The deceased male should be put in the shrouds. Firstly, the Lifafah should be spread out and thereafter the Izar should be unfolded on top of it. The deceased should be wrapped in a Qamis without sleeves and put onto the Izar to be folded into it first from his left and then from his right and then similarly into the Lifafah[58].

The additional wrapper should be wrapped around the deceased beginning with the left side, putting the shroud over him, then the right side. The shroud may be fastened with a knot[59].

It is Sunnah that a woman[60] should be shrouded in five cloths:

Izar

Qamis

Khimar – a scarf which should be on top of the Qamis under the Lifafah

A cloth with which her bosom is tied

Lifafah

It is also permissible to restrict the woman`s shroud to only Izar, Khimar and Lifafah[61].

The deceased female should be put in the shrouds. Firstly, the Lifafah should be spread out, then the cloth to place on the bosom, then the Izar on top of it. The deceased should be wrapped in a Qamis and put onto the Izar to be folded into it, then the cloth and then into the Lifafah.

The two hair plaits of a woman should be placed on her chest on top of the Qamīs. Then the woman should be made to cover the head and face wear the Khimar below the Lifafah and on top of the Qamis. Then she should be wrapped in an Izar. The peace of cloth should then be fastened on top of that behind the chest on the bossom and then the Lifafah should be fastened[62].

The child close to maturity will be shrouded with the same clothes as an adult. If the achild is younger, it is better to enshroud him also with the full kafn, although it is permissible to enshroud the young boy in a single cloth and the young girl in two clothes[63]. 

Once the deceased has been wrapped in the shrouds, it is compulsory upon the people to pray over the deceased[64].

THE JANAZAH SALAH

The funeral salāh is Fardh Kifāyah[65].

The most worthy of people to pray over him is the ruler if he is present; if not, then the Imam of his locality[66] then the Walī[67].

If the deceased is buried and the people have not observed the funeral Salah over him yet, the Salah could be performed over his grave for few days[68].

The Salah should not be observed over a deceased in a Masjid[69]

The Imam leading the funeral Salah should stand in line of the chest of the deceased[70]

The Imam and followers should intend to observe the salāh of janāzah for the sake of Allah and as a supplication for the deceased[71]. The specification of the deceased in the intention is not required[72]. The intention could be pronounced from the tongue or simply made in the heart[73]. It is not necessary for the Imam to make an intention for the followers[74].

The Imam will proclaim the Takbir (Allahu Akbar) four times. The observance of four takbīrs and the salām is compulsory for the validity of the salāh al-janāzah while the recitation of prescribed portions between the takbīrs is sunnah[75].

The hands should be raised only upon the first Takbir [76]

After the first Takbir, the Imam and followers should read the Thana (praise of Allah)[77]

After the second Takbir, they should extend salutations (Salat and Salam) on Prophet Muhammad (peace be upon him) with the same words as usually read in salāh[78]

After the third Takbir, they should supplicate for themselves, for the deceased and for all the Muslims[79]. The following supplication may be read[80]:

اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَصَغِيرِنَا وَكَبِيرِنَا , وَذَكَرِنَا وَأُنْثَانَا , وَشَاهِدِنَا وَغَائِبِنَا , اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الإِسْلامِ , وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الإِيمَانِ, اللَّهُمَّ لا تَحْرِمْنَا أَجْرَهُ وَلا تُضِلَّنَا بَعْدَهُ

Transliteration: Allāhummaghfir lihayyinaa wa mayyitinaa wa sagheerinaa wa kabeerinaa wa zakarinaa wa unthaanaa wa shaahidinaa wa ghaa`ibinaa allaahuma man ahyaytahu minnaa fa ah`yihi alal islam wa man tawaffaytahu minnaa fatawaffahu alal eemaan allahumma laa tahrimnaa ajrahu wa laa tudhillanaa ba`dahu

Translation: O Allah forgive our living and our dead, our young and our old, our menfolk and our womenfolk, those who are presentand those who are absent. O Allah, whomsoever you give life from among us give him life on Islam, and whomsoever you take way from us take him away on faith. O Allah, do not forbid us their reward and do not send us astray after them.

After the fourth Takbir, they should make salām both ways.[81] As for the position of the hands, there are three views expressed: (a) to untie and loosen the hands after the fourth takbīr;[82] (b) to untie the right hand when turning right for salām and the left hand when turning left for salām; and (c) to loosen the hands after both salāms[83]. The last option has been preferred[84].

ADDITIONAL RULES OF JANAZAH SALAH 

It is makrūh tahrīmī (impermissible) to observe the Janāzah (funeral) salāh in those timings in which salāh is generally impermissible, i.e at the time of sunrise, istiwā (zenith) and sunset, if the janāzah was presented before such timings. However, if the janāza is presented at that time and prayed upon at the same time, then it is permissible to observe the salāh at that time[85].

However, if the deceased is buried without salāh being observed upon him, then it should be read by his grave as long as it is within three days of burying him[86].

If there are multiple janāzāh, the janāzah of the deceased menfolk should be kept the closest to the imam, and then the boys, and then the women and then the girls[87]. It is more virtous to observe separate salāh for each; however, even if observed collectively, one salāh of janāzah will suffice for all those deceased[88]. The supplication for the children should be read after the supplication for the adults.

If an individual misses any takbīr, then he should join the Imām in the takbīr he is in and compensate for the missed takbīrs in order after the Imām completes the salāh[89].

The best of rows in the salāh of janāzah are the last rows[90].

It is mustahab to have an odd number of rows[91].

The salāh of janāzah is a supplication in itself for the deceased. There is no basis for raising the hands and supplicating after the janāzah salāh and thus to do such is impermissible[92].

There is no salāh janāzah upon a miscarried baby who has not lived for any moment out of the womb[93].

It is impermissible to observe the salāh of janāzah in the masjid without any geniune reason[94]. However, it is permissible to observe the salāh within the courtyard of the masjid, open yard[95] or the graveyard as long as graves are not directly infront[96].

CARRYING THE DECEASED TO THE GRAVE

The people should then carry the deceased on his bier, holding its four ends and walking with it swiftly; neither running nor slowly[97].

It is Sunnah for the deceased to be carried by four people at a time. These four people should carry the deceased for forty steps[98].

Whilst carrying the deceased, the end in which the head lies, should be led first[99] and not the feet[100].

Those carrying and following the Janazah should remain silent. It is Makrooh to raise the voice in Zikr or in reciting the Qur`an while carrying the deceased[101].

BURIAL  

The grave should be dug 3 or, preferably, 6 feet in depthness and the height of the human in length and an incision should be made in the direction of the Qiblah[102] wherein the deceased can rest easily. A board or a piece of wood should be placed above which should not touch the deceased but act as a roof for the deceased. Hence the soil returned in the grave will not reach the deceased but the upper surface of the board. The soil which is taken out in creating the incision should be used to put on top of the grave to raise the level of the grave up to two spans[103].

The deceased should be entered from the Qiblah side.

It is also permissible when the earth is soft and wet to bury the deceased in a coffin[104].

The husband is allowed to touch the Janazah of his wife and place her into her grave[105].

A veil should be drawn around the area of the grave when the female deceased is being buried. This will ensure no non-Mahram is able to see any part of the deceased female[106].

Once the deceased is placed in the incision, is it Mustahab for the one placing the deceased in the grave to say:

باسم الله وعلى ملَّة رسولِ الله

Transliteration: Bismillahi wa alaa millati rasoolillah[107]

The deceased should be made to lie on his right side[108] facing the Qiblah[109] and the knots on his shroud should be untied[110].

Unbaked bricks should be arranged in the incision. Baked bricks[111] and wood should not be arranged. Furthermore, straw could also be used with unbacked bricks. The soil is then piled on the deceased.

The actual soil which is dug out to make a grave for the deceased should be used to fill the grave once the deceased has been buried. To add any additional soil will be Makrooh[112].

It is desirable for one who is present at the burial to pour soil back into the grave thrice with a handful. The person should recite with the first throw منها خلقناكم, with the second throw وفيها نعيدكم, and with the third throw ومنها نخرجكم تارة أخرى.[113]

AFTER BURIAL 

The grave should be raised a foot above ground in the shape of a hump[114] and not flattened[115].

After the deceased has been buried, it is Mustahab for the beginning verses of Surah Baqarah to be read where the deceased`s head is resting and the last verses of it by the feet side[116].

The attendants of the burial may supplicate collectively for the deceased after the burial while raising their hands and preferably facing the Qiblah[117].

It is Mustahab to sprinkle some water on the grave after having buried the deceased in the grave[118].

It is advisable to remain behind after having burying the deceased in the grave to occupy one`s self in making zikr and supplicating for the deceased[119]. It is permissible to supplicate by the grave while either standing or sitting[120].

There is no Talqin after the deceased has been buried[121].

THE GRAVE

It is an innovation to adorn the grave with pulpits, lights, flowers and various other coverings[122].

It is permissible to engrave simply the name of a deceased on his grave, particularly if he is famous and pious, for the purpose of identification[123].

It is permissible to have the grave dug during one`s own life[124].

The deceased should not be buried away from the Muslim graveyard in an exclusive home or courtyard[125].

The deceased should be buried in the area he or she has passed away[126].

If the deceased had expressed a desire and will to be buried in a particular place, it is not necessary to execute this will and such will is void[127].

If there is a need then it is permissible to bury a new deceased in a grave wherein the old deceased has turned to dust or even to bury multiple deceased in a single grave[128].

The grave should be honoured and not tread or sat upon[129].

It is not permissible to unearth the grave and take out the deceased after being buried[130] unless the land is proven to have belong to someone else who does not show his consent to the grave being in his territory[131].

It is vital to honour and respect the graves. However, when the deceased turns to soil due to the passage of long time, the ruling of it also changes it. It is permissible to construct a building on it or use that land for cultivation and growing crops[132].

It is desirable to visit the graveyard[133].

ADVICE TO THE BEREAVING FAMILY

1. Be patient and entertain complete believe, trust and hope in Allah the Al-Mighty
2. It is more appropriate for the bereaving family to delegate a reliable, knowledgeable and calm family member or friend to assume the responsibility of contacting the authorities and arranging burial services.
3. Contact the GP as soon as possible, or the local hospital, to issue a medical certificate giving the cause of death 
4. Thereafter the death should be formally registered at the register office. It is a criminal offence to fail to register the death[134].
5. You may inform family members, relatives and close friends of the demise
6. Contact the local mosque for bathing, shrouding and burial arrangements 
7. Contact the local burial service for funeral arrangements
8. Engage yoursleves in the rembrance of Allah and supplicate for the deacesed

MOURNING IN ISLAM & EXTENDING REWARD TO THE DECEASED

It is desirable for men folk and women, when there is no fear of fitnah, to make ta`ziyat [135](offering coldolences to the family of the deceased). Ta`ziyat should not be done more than once. [136]The method of ta`ziyat is to, whether before after burial, proceed to the family of the deceased and offer his condolences, bring comfort to them, advice them about patience and supplicate for them and the deceased[137]. If a person is unable to physically visit the family members, he may write to them, call them or send a message expressing sympathy and kind regards[138]. However, the priod of mourning and ta`ziyah is only three days after which it will be makrūh (disliked)[139].

It is not permissible to supplicate for or extend reward to a deceased who died on disbelief[140]. However, one may express condolsences to his or her family in the following words:

أخلف الله عليك خيرا منه وأصلحك

Translation: May Allah May God compensate you with better (a believer) and Enrich you (with Islam)[141].

It is makrūh (reprehensible) to assemble at the home of the deceased for ta`ziya. In fact, the family of the deceased and the people should disperse once the burial has taken place and occupy themselves in their occupations[142].

The family of the deceased should not entertain the guests by feeding them. In fact, it is mustahab (desirable) for close relatives and neighbours to prepare meal for the family of the deceased since they will be in the state of sorrow and grief and occupied in arranging the funeral of the deceased. However, this state should not persist after three days subsequent to the death[143].

It is permissible, and moreover recommended, to extend reward to the deceased by feeding food to the poor[144], observing voluntary salāh, donating Qur`an, Islamic literature and other equipment to Islamic institutions, masjids and people, digging a well, constructing a travellers lodge, spending in charity and by reciting the Qur`an[145] without stipulating a date, day, place or position[146]. By the virtue of extending the reward to the deceased, sorrow lessens and happiness increases, the punishment is lessened and level in paradise in elevated[147]. The performer of any good deed should intend to extend the reward of the act to all the believers and consequently all the deceased, as well as he himself, will reap benefit from it[148].

It is permissible to supplicate for the deceased at his grave whether the hands are raised or not. However, one who has his hands raised should face the qiblah to remove any doubt in the mind of other since he may appear to them as asking from the deceased buried in the grave[149].

It is permissible to recite the Qur`an by the grave and to extend the reward to the deceased.[150] Similarly, it is permissible for the family members and close associates to gather in a place and collectively complete the recitation of the Qur`an and thereafter extend the reward to deceased[151]. However, where the Qur`an is recited loudly, or a portion of the Qur`an is specified, or it is enforced upon someone, or it is practised with punctuality and assumed to be necessary, or other actions are innovated therein, then it is cautious not to recite the Qur`an by the grave or complete the Qur`an in a collective manner but at home or at the masjid and then the reward should be extended[152]. Furthermore, it is not permissible to hire an individual to recite the Qur`an in order to extend reward to the deceased in return of wages[153].

It is permissible for an organisation to arrange a gathering in the remembrance of a high profile person who is now deceased in order to express their love, compassion and relationship and a means of contentment for the deceased`s close family members[154].