Part 32

As for a stillborn whose age is four months upward, the Funeral Prayer is to be performed over it; if less, there will be no Funeral Prayer over it.

It is a collective duty upon Muslims who know about the death ofa Muslim to carry his coffin to the grave and bury him. Burial is legalized through both the Qur'an and the Sunnah (Prophetic Tradition). Allah, Exalted be

“Have We not made the earth a container of the living and the dead?” (Qur’an: Al-Mursalat: 25-26)

“Then He causes his death and provides a grave for him.” (Qur'an: * Abasa: 21)

Besides, there are numerous hadiths concerning burial, stating that it is an act of devotion and dutifulness signifying honor and concern for the deceased.

It is an act of the Sunnah to escort the deceased to his grave, as it is stated in the Two Sahihs, as mentioned above, that the Prophet (PBUH) said:

“Whoever attends the funeral procession until he performs the Funeral Prayer for it will get a reward equal to one qirat, and whoever accompanies it until burial will get a reward equal to two qirats.” When he (PBUH) was asked, “What are two qirdts?” He replied, “(They are) like two huge mountains (of reward)?"

There is another wording according to Al-Bukhari’s narration of this hadith which goes as follows:

“Whoever escorts the deceased to the grave...” However, the wording of Imam Muslim is:

“Whoever goes out accompanying a funeral from its house, offers prayer for it (ie. the Funeral Prayer), and then follows it (its procession) until the deceased is buried...””

Thus, the different narrations of the aforesaid hadith indicate that the Prophet (PBUH) enjoins us to escort the deceased to the grave.

It is an act of the Sunnah for those following the funeral procession to take part in carrying the coffin of the deceased, if possible. There is no harm in carrying the coffin in a car or on an animal, especially when the graveyard is distant.

It is also an act of the Sunnah to hurry up with the dead body during the procession. This is because the Prophet (PBUH) said in a hadith related by AlBukhari and Muslim:

“Hurry up with the dead body for if it is righteous, you are forwarding it to good, and if it is otherwise, then you are putting off an evil thing which is around your necks.”

However, the funeral procession should not be excessively fast; those carrying the coffin and those following them should be in a state of tranquility and quietness. They should never raise their voices with recitation or anything else, whether it is tahlil," invocations, dhikr,” or saying, “May Allah forgive him (the deceased),” or the like. This is because all such acts are mere bid ‘ahs (matters innovated in religion).

Besides, it is prohibited for women to follow the funeral procession, for Umm ° Atiyyah (may Allah be pleased with her) narrated:

“We (women) were forbidden (by the Prophet) to follow funeral processions.”

At the time of the Prophet (PBUH), women did not go out with funeral processions, for it is a ceremony restricted to men.

Moreover, it is an act of the Sunnah to deepen the grave and make it wide, for the Prophet (PBUH) said:

(Al-Tirmidhi commented that it is a hasan sahih (good, authentic) hadith.)”

It is also an act of the Sunnah to cover the grave of the woman when putting her body therein because all her body is regarded as ‘awrah.

In addition, it is an act of the Sunnah to say, while putting down the deceased in his grave:

“(We bury him) in the Name of Allah and according to the religion (i.e. the tradition) of Allah’s Messenger (PBUH).”

“When you put your dead persons in the graves, say, ‘(We bury) in the Name of Allah and according to the religion (i.e. the tradition) of Allah’s Messenger (PBUH). ”

(Related by the Five Compilers of Hadith excluding An-Nas@i, and deemed a hasan (good) hadith by Al-Tirmidhi)"

The deceased is to be put in his grave on his right side facing the giblah, for the Prophet (PBUH) said, referring to the Ka’ bah:

“It is your qiblah in your life and after your death.” (Related by Abii Dawad and other compilers)”

After putting the deceased in the grave, a brick, a stone or some earth are to be put under his head. Besides, he is to be put close to the front wall of his grave. Also, some earth is to be put behind his back as a support lest he should fall on his face or be overturned on his back. Afterwards, the hole of the grave is to be closed with bricks and clay to hold it together, and then earth is to be piled up on his grave, using no earth other than that round his grave.

The top of the grave is to be of a height equal to a palm of the hand, and to be shaped like a humpback so that flood water, if any, would flow down and does not affect it. On the other hand, some pebbles are to be put on the grave which should be frequently watered to make earth settle and stick to the ground, not scatter. As for the idea behind making the grave that high, it is to make it distinguishable for people, lest they tread on it. Besides, there is no harm in putting some large upright bricks on both ends of the grave to make its limits clearly marked and distinguished, without writing anything on them.

It is desirable to stand at the grave of the deceased after burying him to supplicate Allah and ask His forgiveness for him. This is because once burial was over, the Prophet (PBUH) used to stand at the grave and say:

“Seek forgiveness for your (Muslim) brother and beg steadfastness (from Allah) for him, for he is being questioned now.”

It is a bid'ah to recite the Qur'an at graveyards, for neither the Prophet (PBUH) nor his honorable Companions were reported to have done so. Such a bid'ah must be avoided; every bid ‘ah is an error.

On the other hand, it is prohibited to build over graves, plaster them, or write on them. To illustrate, Jabir Ibn ‘Abdullah narrated:

‘Allah’s Messenger (PBUH) forbade that the graves should be plastered or be used as sitting places (for the people), or a building should be built over them.”

“The Messenger (PBUH) forbade plastering the graves, writing on them, building on them, or treading upon them.”

(A marfi’ (traceable) hadith related and deemed sahih (authentic) by Al-Tirmidhi)”

The reason for this prohibition is that such acts are means leading to polytheism, as they may make people's hearts attached to graves. On the other hand, many ignorant people become so attached to the graves when they see them in a form of well-decorated structures.

It is also prohibited to light graves (with lamps, or anything of the kind). The prohibition extends to include establishing mosques over graves and performing prayer at them or facing them in prayer. In addition, it is prohibited for women to visit graves according to the hadith in which the Prophet said:

“May Allah curse the women who visit the graves, the people who build mosques over them, and those who establish mosques and (light) lamps therein.”

(Related by the Compilers of the Sunan)” It is also stated in a sahih (authentic) hadith that the Prophet (PBUH) said:

“May Allah curse the Jews and Christians, for they built the places of worship at the graves of their prophets.”

This is also because consecrating graves by means of building structures over them and the like is the origin of polytheism.

It is prohibited as well to degrade graves through walking on them, treading upon them with shoes, sitting on them, making them piles of garbage, or using them as drainage ditches. Aba Hurayrah narrated that the Prophet (PBUH) said:

“Tt is better that one of you should sit on live coals which would burn his clothing and come in contact with his skin than that he should sit on a grave.”

(Related by Im4m Muslim as a marfii' (traceable) hadith)” Imam Ibnul-Qayyim (may Allah have mercy on him) said:

“If only we (Muslims) reflect on the (implications of) the Prophets prohibition of sitting on the graves, leaning on them, and treading upon them, we would come to know that the Prophet (PBUH) instructs us to venerate the inhabitants of the graves from their heads being trodden on with footwear.”

It is an act of the Sunnah to console the bereaved person and advise him to be patient, and to pray for the deceased, for ‘Amr Ibn Hazm narrated that the Prophet (PBUH) said:

“No believer consoles his (bereaved Muslim) brother (by advising him to show patience) but Allah, Almighty and Ever-Majestic be He, will dress him from the garments of dignity on the Day of Resurrection.”

(A marfii (traceable) hadith ' witha trustworthy chain of transmitters related by Ibn Majah)*

There are also various hadiths having the same meaning. When consoling a bereaved one, the wording of condolence is to be: “May Allah make your reward great, comfort you with a better compensation, and forgive your deceased.”

It is impermissible to have a sitting place for receiving and declaring condolences, as mistakenly done by some people today. Yet, it is desirable to prepare some food for the family of the deceased, for the Prophet (PBUH) said:

“Prepare some food for the family of Jafar, for it has happened to them that which occupied them (i.e. the death of Ja‘far).”

(Related by Imam Ahmad and Al-Tirmidhi; the latter deemed it a hasan (good) hadith )

Some of the family of the deceased nowadays specify a place for people to gather for offering their condolences, prepare food for them and hire reciters

of the Qur'an, and spend so much on that occasion. Such acts are undoubtedly prohibited bid ‘ahs (matters innovated in religion), for Imam Ahmad narrated with a trustworthy chain of transmitters that Jarir Ibn ‘Abdullah said:

“We (the Companions) used to consider gathering with the family of the deceased and the preparation of food (by the family of the dead person) after his burial a kind of (prohibited) wailing.”

“Gathering people by the bereaved family, offering them food and reciting the Quran to grant him (the deceased) the reward of recitation, were never practiced in the time of the Salaf (early Muslim scholars). Such acts were deemed detestable by some groups of scholars because of many proofs.””

“As for the funeral ceremonies, they are prohibited as unanimously agreed upon by scholars; such gatherings on occasions of calamities are legally denied bid’ahs. They have never been reported to have been previously observed (by the Prophet or his Companions or their successors). The same applies to those gatherings on the second, third, fourth and seventh day of the death of the deceased, as well as those held monthly and yearly; this is a catastrophe. Besides, if the expenses of such gatherings (i.e. the costs of foods and hiring reciters of the Quriin) were taken from the inheritance, or one of the heirs is under guardianship or does not grant permission for such gatherings, all these gathering will be legally prohibited, and so will be eating from that food.”

It is desirable for men to visit graves as a means of moral lessons and as an admonition, and for the purpose of praying for the deceased and asking Allah's forgiveness for him, The Prophet (PBUH) said:

“I forbade you (men) to visit the graves, but you may visit them now.” (Related by Muslim and Al-Tirmidhi)

According to Al-Tirmidhi’s narration, the Prophet (PBUH) added: “for it (i.e. visiting graves) will remind you of the Hereafter?”

Yet, it is not desirable to travel so as to visit graves. Generally, visiting graves is desirable on three conditions:

The visitor must be a man not a woman, for the Prophet (PBUH) said: “May Allah curse women who visit the graves,”

Graves should not be so distant that they require traveling or setting out on a journey to visit them; the Prophet (PBUH) said:

“Do not set out on a journey except for three Mosques...”"

Visiting graves should be for the purpose of taking moral lessons and admonition, and for praying to Allah for the deceased. However, if one’s intention behind visiting graves is seeking their blessings and asking their inhabitants (the dead) for assistance, relief of suffering and fulfillment of needs, one’s visit then will be a mere polytheistic bid ‘ah.

“Visiting graves is of two kinds; a legal visit and a bid'ah (a matter innovated in religion). The legal visit is the one intended to invoke Allah to confer His blessings upon the deceased and to pray to Allah for him, just like the Funeral Prayer, provided it does not require setting out for long journeys. As for the visit which is a bid'ah, it is the one intended for asking the deceased for fulfilling one’s needs, which is considered major polytheism. It is also the visit intended for invoking Allah for oneself at such a grave so that the invocation would be granted, or for using the deceased as a medium while invoking Allah at the grave, which are among the abominable bid ‘ahs leading to polytheism. Such acts have nothing to do with the Sunnah (Prophetic Tradition) nor have they been deemed desirable by any of the Salaf (early Muslim scholars) of the Muslim nation or the Muslim Imams.”™

At any rate, Allah, Exalted be He, knows best. May Allah’s peace and blessing be upon our Prophet, Muhammad (PBUH), his household, and his Companions!

2 Al-Tirmidhi (2312) [4/553], An-Nasa’i (1823) [2/301], and Ibn Majah (4258) [4/495, Ibn Hibban (2992) [7/259] and Al-Hakim (7990) [4/465].

11 Chapter No. 114 of the Qur‘in, i.e. the last Chapter of the Qur’in.

13 Qudsi (Divine) hadith: Divine Words, other than the Glorious Qur’an, revealed to the Prophet (PBUH) from Allah. Unlike the Qur'an, the words of the Qudsi (Divine) hadith are neither used for worship nor deemed miraculous.

18 Aba Dawid (3121) [3/320], Ibn Majah (1448) [2/195], and Ibn Hibban (3002) [7/269].

22 Ahmad (9642) [2/440], Al-Tirmidhi (1079) [3/389} and Ibn Majah (2413) [3/145].

27 Al-Bayhaqi (6663) [3/557]. ‘ Abdur-Razzaq in his “Musannaf” (6117) [3/408] and Ibn Abii Shaybah (10969) [2/455].

28 Al-Bayhaqt (6660) [3/556], ‘ Abdur-Razzaq (6122) [3/410] and Ad-Daraqutnt (1833) [2/66].

30 See: "Al-imé’ “ (pp. 50) and “Al-Awsat” [5/338]. Ibn Abdi Shaybah (10988) [2/457].

31 ‘awrah: The private parts or parts of the body which are illegal to expose to others; a male's ‘awralt is from the navel to the knees whereas in another view it is said to be the external organs of sex and excretion. As for a female's ‘ awrah, it includes all her body in one view whereas in another it is all her body with the exception of her face and hands,

35 Taslim: Saying the final Salams in prayer (saying, “As-saldmu ‘alaykum wa Rahmatullah” i.e, “Peace be upon you, and the mercy of Allah”) when concluding prayer.

36 Basmalah: Saying, “Bismillahir-Rahmanir-Rahim” ie. “In the Name of Allah, the Entirely Merciful, the Especially Merciful”

37 Abt Dawdd (3201) [3/350], At-Tirmidht (1025) [3/343] and Ibn Majah (1498) [2/218}.

40 Ibn Aba Shaybah (29829) [6/107] and * Abdur-Razziiq (6588) [3/529].

44 Tahlil: Saying, “Ld Iaha illalléh” (i.e. There is no deity but Allah).

47 Abii Dawa (3216) [3/356] and (3215) [3/355], and Al-Tirmidhi (1717) [4/213].

48 Ahmad (5370) {2/70], Abd Dawid (3213) [3/355], Al-Tirmidhi (1046) [3/364], and Tbn Majah (1550) [2/241].

52 Al-Tirmidhi (1053) [3/368] and An-Nasaii (2026) [2/391]. Ibn Majah (1562, 1563) [2/247, 248].

53 Ahmad (2030) [1/230], Abii Dawiid (3236) [3/362], Al-Tirmidhi (320) [2/136] and An-Nasaii (2042) [2/400]. Ibn Majah (1575) [2/254].

57 Ahmad (1750) [1/253], Ab@ Dawid (3132) [3/325], Al-Tirmidhi (999) [3/323], Ibn Majah (1610) (2/274].

61 Muslim (2257) [4/50], Al-Tirmidhi (1055) [3/370]. See also Aba. Dawtid (3698) [4/65].

62 They are the Sacred Mosque, the Prophet's Mosque and Al-Aqsa Mosque.

Dear Muslim brothers, a Muslim must know the details of the rulings on Zakdh, its conditions, those required to pay it, those for whom it is to be paid, and the properties from which it is to be paid. This is because Zakdh is one of the pillars of Islam and its great basis as clearly indicated by the Noble Qur'an and the Sunnah (Prophetic Tradition). Allah, Exalted be He, has joined it with performing Prayer in His Book in eighty-two positions, which signifies its great status and the perfection of the connection between it and prayer and the firmness of the relation between them. The trustworthy person of that nation who was the first Caliph after Allah’s Messenger (PBUH), Aba Bakr As-Sidiq (may Allah be pleased with him) said: