It is Ehtiyaat wajib to lay the dying person on his/her back with the face and the soles of the feet facing qibla. (It may be worth noting that where it causes any difficulty the bed should be turned rather then handling the person him/herself. It is Mustahab to:
1.Help the dying person recite and understand the Kalima, the names of the 12 Aimma, and other beliefs.
2.Recite Sura Yaseen, Sura Saffaat, Sura Ahzaab, Ayatul Kursi, the 54th aya of Suratul A'raaf & the last 3 ayaat of Suratul Baqara.
3.It is also recommended to recite Dua Adeela.
4.If a dying person is in difficulty, he/she should be brought to the place where he/she normally prays salaat. It is Makruh:
5.To leave the dying person alone.
6.To place anything on his/her stomach.
7.To stay near the dying person if one is in a state of Haydh or in need of a wajib ghusl.
8.To talk or cry excessively.
9.Help him/her recite the foll recitations/duas:
i)He should face the kiblah direction with the sole of the feet. In his presence, there should be one who recites Surah Yasin and Surah al-Saffat and instructs the moribund to say the two creeds of Islam, to confess following the Holy Imams by names, and to say the following words of relief,Imam Muhammad Baqir (as) states that if you see anyone nearing death then make him recite this Kalemate Farj.:-
wa annaka tab-a'thu man fil quboor. wa annal h'isaaba h'aqqun waa annal jannata h'aqqun wa anna maa wa-a'dal-laahu feeha minan na-a'mi minal maaakili wal mashaaribi wan nikaah'i haqqun wa annan naara h'aqqun wa annal eemaana h'aqqun wa annad deena kamaa was'afta wa annal islaama kamaa shara'-at wa annal qawla kamaa qulta wa annal qur-aana kamaa anzalta wa innakal-laahul h'aqqul mubeen wa innee aa'-hadu ilayka fee daarid dunyaa innee raz''eetu bika rabban wa bil-islaami deenan wa bimuh'ammadin s'allallaahua'layhi wa aalihee nabiyyan wa bi-a'liyyin imaaman wa biquraani kitaaban wa anna ahla bayti nabiyyika a'layhee wa a'layhimus salaamu a-immah. allahumma anta thiqatee i'nda shiddatee wa rajaa-ee i'nda kurbatee wa-u'ddatee i'nda umooriyal latee tanzalu bee wa anta waliyee fee nia'-matee wa ilaahee wa ilaahu aabaa-ee s'alli a'laa muh'ammadin wa aalihee wa laa takilnee ilaa nafsee turfata a'ynee abadan wa aamin fee wah'shatee waj a'l lee i'ndaka a'hdan yawma alqaaka manshooraa.
What is one required to do by the Shariah when he is near the person who is in the course of dying (during Saqaraat) & soon after his/her death?
A: Procedures to be followed are:
The dying person should be laid to face Qibla, as an obligatory precaution, in such a position that the soles of his/her feet face Qibla. In other words, if he/she were to sit upright his/her face would face Qibla. Note: If the dying person consents to it, there is no need to seek the permission for it from the guardian. Otherwise the permission must be sought).
a) It is recommended that the doctrinal testimony of Islam (Shahadatain) & the acknowledgement of the twelve Imams (a.s.) & other tenets faith should be inculcated to a dying person in such a manner that he/she would understand. It is also recommended that these utterances are repeated till the time of his/her death.
c) If a person is in the throes of death it is recommended to recite by his side Surah Yasin, Surah as-Saffat, Surah al-Ahzab, Ayat al-Qursi, 54th verse of Surah al-A’raf & the last three verses of Surah al-Baqarah. In fact it is better to recite as much from the Holy Qur’an as possible.
d) It is recommended to carry a person experiencing painfully slow death to the place where he used to offer prayers, provided that it does not cause him any discomfort.
e) It is Makrooh to leave a dying person alone, place a weight on his stomach, chatter idly or wail near him, or to let only women remain with him. It is also Makrooh for a person in Janabah or Haidh to be near the dying person.
Recite Will from Baqiyatussalehat for dying person
When signs of death appear to someone, he more than anyone else must prepare himself for receiving it, because he will start a journey from which he will never return; namely, the journey to the Other World. In this journey, he requires suitable provisions. The first thing he must do is to confess of his sins, admit of failure to do what ought to be done, show regret at the wrongdoings he has done, declare pure repentance, weep for himself, implore the All-holy God for forgiveness, and pray Him to stand by him and not to leave him alone facing the imminent shocks and horrors. As a second step, he must pay considerable attention to his will; he must therefore fulfill his liabilities and duties towards Almighty Allah and people and must not entrust others to do so on behalf of him. He will very soon lose any control over his properties; rather, he will not be able to do anything rather than watching sorrowfully how his properties will be spent. In fact, the devilish jinn and human beings will inspire evil things to his heirs in order to prevent them from absolving him from the financial liabilities and he will have not stratagem other than shouting, “My Lord, send me back haply I may do good in that which I have left!” Yet, this call will not be heard and regret will not be helpful anymore.
In this respect, one who feels his imminent departure of this life must bequeath one third of his properties to his relatives and to charitable purposes in a way that corresponds to the financial situation. Legally, a legator has no right to dispose of more than one third of his legacy.
The next step is that he must absolve himself from his obligations towards his brethren-in-faith, ask those whom he had backbitten, insulted, or injured to forgive him if he can contact with them, and ask his present brethren-in-faith to ask the absent ones to release him from any wrongdoing he had done to them.
He must then nominate somebody as his guardian over his immature sons and entrust a trustworthy person with managing the affairs of his children and family members. Of course, this step, as well as all other steps, must be preceded by putting full trust in Almighty Allah.
The next step is that he must prepare his shroud (i.e. grave-clothes), in case that he has not already prepared it, and to order that the supplicatory prayers and holy verses, which are too many to be mentioned in this thesis, must be written on his shroud with a liquid made of a mixture of water and soil taken from Imam al-Husayn’s holy tomb. However, a true believer must always have his shroud prepared. In this regard, Imam al-Sadiq (`a) is reported to have said, “Whoever has his shroud kept in his house, will not be registered with the inadvertent ones and will be granted a reward whenever he looks at it.”
One who is near death must no longer think of the future of his family members, sons, and property; rather, he must think of nothing except the All-holy God and must understand that such transient matters will not help or save him neither in this world nor in the other world, and nothing will help except the kindness and mercy of Almighty Allah. Hence, if one puts his full trust in Almighty Allah, the affairs of his household will certainly go well. It must be also known for sure that no one, be he alive or dead, can provide any help or fend off any harm unless Almighty Allah wills so, since He, Who has created the beings, is more compassionate to His creatures than anyone else. As a result, one who is near death must be full of hope for the mercy of his Lord and must entertain expectation of the intercession of the Holy Prophet (¥) and the Holy Imams (`a) and wait for their coming at the hour of death. In fact, it must be known that they all come at the last hour of death to convey good tidings to their loyalists and to ask the Angel of Death to be lenient to the dead who has been faithful to them.
In Misbah al-Mutahajjid, Shaykh al-Tusi says that it is recommended to pay much attention to the last will, which must not be belittled by every human being. In this respect, it is reported that one must not spend a single night without having his will placed under his head. This advice becomes more emphatic in cases of ailments. Hence, one must write down his will as excellently as possible and must absolve himself from the liabilities and responsibilities towards Almighty Allah and towards His servants.
The Holy Prophet (¥) is reported to have said, “Whoever fails to write his will sensibly before his death, lacks reason and manliness.” He (¥) was asked, “How should excellent writing of one’s will be, Allah’s Messenger?” He (¥) instructed: In the last hours of his lifetime and when people gather around him, he must say:
The Holy Prophet (s) then added, “This is the covenant of the moribund when he makes his will, which is obligatory upon each Muslim individual.”
Commenting on this, Imam al-Sadiq (`a) is reported to have said: Certifying this fact, Allah the All-blessed and All-exalted says in Surah Maryam:
Soon After Death It is Mustahab to: a) Close the eyes & the mouth of the dead person.
b) Stretch the arms along his/her sides & keep his/her legs straight.
c) Cover his/her body with a sheet of cloth.
d) If the death has taken place at night, the body should not be left in darkness.
e) Hasten the burial. Do not unduly delay it.
f) Inform Mo’mineen of the funeral.
g) Lay the dead body facing Qiblah during the three Ghusls in such a position that the soles of his/her feet face Qibla.
h) (after the three Ghusls) Lay the body the same way as it is laid when prayers are offered for it, i.e. the body is laid on its back, head on the right side & the right shoulder facing towards Qiblah.
The moribund must not be attended by ceremonially impure persons or menstruating women.
Method of Performing Ghusl-e-Mayyit
Ghusl for a dead body is similar to Ghusl of Janabat. It should be given by way of Tartibi. The obligatory precaution is that a corpse should not be given Ghusl Irtimase.
STEP ONE
Before giving Ghusl, it is necessary to remove all dirt and oily substances from the dead body, which may prevent water from reaching the skin. If there is any ‘ayn najasat on any part of the dead body, it is obligatory to first remove it before giving Ghusl. And it is required that before the dead body is given Ghusl, it should be clean and free from all other Najasat.
It is recommended that the dead body should be laid, with feet facing the Qiblah, during the Ghusl. After the three Ghusls have been completed, it is better that the dead body is laid in the same way as it is laid when Salatul Mayyit is prayed.
STEP TWO – GHUSL WITH WATER MIXED WITH SIDR
Make a niyyat, "I am washing this dead body with SIDR WATER Wajib Qurbatan Ilal-lah" and wash the body with SIDR water in which small quantity of berry or lotus leaves have been added or its essence squeezed from a parchment paper.
Note: Care should be taken that the water does not become mudhaf.
STEP THREE – GHUSL WITH WATER MIXED WITH CAMPHOR
Make a niyyat, "I am washing this dead body with CAMPHOR WATER Wajib Qurbatan Ilallah". And wash the body with camphor water in which a little camphor has been added.
Note: Care should be taken that the water does not become mudhaf.
STEP FOUR – GHUSL WITH CLEAN WATER
Make a niyyat, "I am washing this dead body with CLEAN WATER Wajib Qurbatan Ilallah" and wash the body with clean (tap) water.
After all these Ghusls, the body should be gently dried with a clean towel.
Some Basic Rules
v While giving Ghusl cover the body, or at least the private parts of it, with a sheet of cloth or any type of cover. It is Haraam to look at the private parts of a mayyit.
v The method of giving Ghusl is Tartibi - in sequence, first head and neck, then the right side and finally the left, the way we ordinarily do our Ghusl.
v While performing Ghusl it is better to recite Surah/Ayat of the Qur'an and Du’a for the marhum than keeping quiet or chatting.
v The person giving Ghusl should be a Muslim, preferably a Shia Ithna-Asheri, adult, sane and should know the basic, essential rules of Ghusl. He should belong to the same gender.
v It is haram, as a precaution, to take any remuneration for giving Ghusl. If any remuneration is paid and the person receives it as an earning, Ghusl will be void (batil). The person who gives Ghusl to the dead body should keep the niyyat of Qurbatan Ilallah (obedience to and for the pleasure of Allah).
v If both sidr leaves and camphor or either of them is not available, then the body should be given Ghusl, on the basis of precaution, with pure water instead of the Ghusl which is not possible. In such a case, after the three Ghusls, one tayammum should be performed on the mayyit.
v If water is not available or the body has open and bleeding wounds or partially crushed, or any other valid reason for abstaining from using water, and, as no rule of Jabirah is applicable to Ghusle Mayyit, one Tayammum should be given instead of Ghusl. Apparently one Tayammum is sufficient. However, the recommended precaution is to give three tayammums, and in one of the tayammums, there should be a Niyyat of ‘Ma fi-zimmah’ which means that the person giving tayammum resolves that this tayammum is given to absolve him of his responsibility.
v Method of giving Tayammum to the Mayyit is that the person giving Tayammum strikes his own palms on earth and then wipes them on the face and back of the hands of Mayyit. However, the obligatory precaution is that he should, if possible, use the hands of the Mayyit to do its own Tayammum.
Quoted from Minhaaj of Ayatullah Al-Sistani Dama-Dhilluhu.
v 271) If the body of the dead person becomes impure after or during Ghusl with an external impurity or from it, and it can be purified without difficulty or dishonor, then it is obligatory even if it is after the person has been placed in the grave, according to what is more prudent. Yes, that is not obligatory after burial. v 272) If urine or semen is discharged from the deceased, it is not necessary to repeat his Ghusl, even if it is prior to his being placed in the grave.
Q) If there was some sort of insertion into the body of a mayyit, for example a tube or a Cather, and we know blood will come out, can we close it shut with a thread/needle.
A) Yes, you can. (L.O.)
Q) When camphor or lote-berry leaves [sidr] are not available to perform ghusl for a dead person, what should be done?
A) First, it is necessary to wait if there is possibility of obtaining camphor and sidr. However, if these are not available, then, pure water should be used in their stead and the intention should be using pure water in place of camphoric and lote-berried water. After the three ghusls are given, it is ihtiyat wajib, i.e. obligatory precaution, to give the corpse one tayammum. (F.S.)
Second Obligatory Wajib Act - TahnitApplication of Camphor Powder to Specific Parts of the Body
After first wajib act has been completed, the second wajib act is tahnit (to give Hunut). This involves applying fresh fragrant camphor powder on seven parts of the body which rest on the ground when prostrating (doing Sajdah).
These are:
v the forehead,
v both the palms of hands,
v both the knees,
v and both the big toes.
Note: It is Mustahab to apply camphor on the tip of the nose.
Camphor must be powdered and fresh. It will not be sufficient if it is so stale that it lost its fragrance.
It is, as an obligatory precaution, to start tahnit starting with the forehead. It is not necessary to observe sequence while applying to other parts mentioned above. The niyyat should be, before commencing tahnit, "I am doing tahnit/hunut on this dead body Wajib Qurbatan Ilallah.
It is Mustahab to mix a small quantity of Turbah (soil of the land around the shrine of Imam Husayn a.s.) with camphor, but it should not be applied to those parts of the body where its use of it may amount to disrespect, i.e. the knees and the big toes. It is also necessary that the quantity of Turbah should not be so much that the identity of camphor disappears or is obscured.
From Baqiyatus salehat
GHUSL If a dead body is to be given ghusl, a pit should be dug out one end of which should be to the qibla and its length and breath should be such that all the water should collect in it. A plank should be placed over it and on that the dead body should be placed in such a way that the feet of the dead should be towards the qibla. After removing all the clothes of the dead body, put only one lungi[1] on the private parts of the dead body. Then two persons should perform the ghusl. One should pour the water and another must give the ghusl.
Method of Ghusl
Firstly all the dirt and impurities of the body must be removed and by wrapping a cloth on the hand the front and back of the body must be washed. After that wudhu must be done on the dead body. Then the body must be given ghusl with water in which berry leaves are put and mixed in such a way that foam is produced. At this moment both the persons who are giving the ghusl must make an intention that: we are giving ghusl to this dead body with berry water, wajib qurbatan ilallaah. After that wash the head of the dead body three times. Then laying the dead body on the left side pour water on the right side three times in such a way that water should flow continuously from the shoulder to the feet. And the person who is giving the bath must move his hand on the belly of the dead body and once in while keep away his hand from the body so that water may reach below. Then lay the dead body on the right side and wash the left side in the same way. After that lay the body on its back and the person who is giving the ghusl must wash his own hands upto the elbows with pure water.
After that it is obligatory to give ghusl with camphor. The persons giving ghusl must make an intention that: We give ghusl to this dead body with camphor water, wajib qurbatan ilallaah. Then it should be given ghusl in the same way. When this ghusl is complete, the dead body must be laid flat on its back and the person who is giving the bath must wash his hands upto the elbows with pure water.
Then the dead body must be given the third ghusl and intention should be that we are giving ghusl to this dead body with pure water, wajib qurbatan ilallaah. After that it should be given ghusl with pure water in the same manner as mentioned above. After washing the third time the body must be wiped dry with a cloth and put on the Kafan (burial shroud).
Important Rules
The clothes of the dead body must be removed gently. If the clothes on the body cannot be undone, they may be cut away with the permission of the Wali (legal guardian or heir).
It is mustahab (recommended) for the person, giving the ghusl that he should face the qibla while giving the ghusl.
The dead body should be given wudhu and ghusl only in the lying position.
If at the time of giving the ghusl a nail, hair or any part of the body falls off, it should be placed in the kafan.
If berry leaves and camphor are not available all the three Ghusls must be given only with pure water.
It is detestable (makrooh) to bathe a dead body with very hot water.
For giving ghusl to a female the hair should be untied and after the ghusl also they must remain loose.
It is not permitted for a man to give ghusl to a woman and vice-versa.
If the head of the dead body is severed, in every ghusl the head must be washed first and then the body.
The Ritual Bathing of the Deceased Baqiyatus salehat
A dead person must be bathed three ritual bathings; first, with water of the leaves of lote-tree; second, with water of camphor; and third, with pure water.Just like the ritual bathing after ceremonial impurity, the first organs of a dead person to be washed are the hands; they must be washed three times. Then, they may be rubbed dry with a little amount of moss (i.e. a kind of cotton-grass) three times. Then, the head should be washed with the foam of the water of lote-tree three times. The same thing should be then made to the right and then the left sides of the body. The hand of the bather (i.e. the person who bathes) must pass over the entire body with the water of the lote.
The vessels that have contained the water mixed with lote must be cast and another liquid, which is a mixture of water and (a little quantity of) camphor must be poured in the vessels. Then, the same previous process of washing must be repeated, yet with the mixture of water and camphor this time. Then, the vessels that have contained the mixture of water and camphor must be cast and re-filled with pure water with which the dead body must be washed in the same previous way. The bather must stand to the right side of the dead body. At each time of bathing, the bather must repeat this word: عَفْواً عَفْواً `afwan `afwan Pardon! Pardon!
Upon accomplishment, the dead body must be dried with a clean piece of cloth. It is then obligatory upon the bather to bathe himself, either immediately or afterwards. However, it is recommended to perform a ritual ablution (wu¤£') to the bathings of the dead body.
Third Obligatory Wajib Act – Kafan – Shrouding the Mayyit
the third wajib act is Kafan i.e., shrouding or systematically wrapping the body with three obligatory - wajib and several additional recommended - mustahab pieces of cloth, as outlined below.
As a precaution, each of the three pieces of cloth used for Kafan is not so thin as to show the body of the deceased. However, if the body is fully concealed when all the three pieces are put together, it will be sufficient.
WAJIB PIECES OF KAFAN
a. Loin cloth
It is an apron like cloth worn around the waist. The wajib portion of the loin cloth should completely cover both the front and back part of the body from the navel to the knees. However, it is recommended that it should be long enough to cover the body from the chest up to the feet.
b. Tunic (shirt)
It is a piece of cloth similar to a long shirt that covers the body from the shoulders to below the knees, preferably to the ankles.
c. Inner Wrapper (Sheet Cover)
A large sheet of cloth that covers the entire body. As a precaution, it should be long and wide enough so that the front and the back part overlap each other, and the top and the bottom ends can be tied with a string.
MUSTAHAB PIECES OF KAFAN
a. Outer Wrapper - a second large sheet like the first sheet (for both males and females)
b. Scarf to cover the head and the neck (for females only)
c. Turban to cover the head (for males only)
d. A piece of clothing to cover the complete area of the private parts and should be long enough to secure around the hips. (for both male and female)
e. A strip of cloth to cover the whole area of the breast (for female only).
It is Mustahab (recommended) that:
Ø The cloth for “Kafan” should be white.
Ø The body should be kept in such a position so that the right shoulder faces Qibla as it is done for Salatul Mayyit.
Ø Two fresh green twigs of a tree inscribed with Shahadah (Kalma), called Jareedatain, should be kept in the Kafan with the dead body.
Ø Recite surahs/ayats from the Qur'an and Istaghfar while shrouding the body.
Quoted from Minhaaj of Ayatullah Al-Sistani Dama-Dhilluhu.
289) If the Kafan becomes impure with an impurity from the deceased person – or anything else – the impurity must be removed, even if he has been placed in the grave, by washing or cutting it out in a way that does not affect his being covered. If that cannot be done, then it should be changed, if possible.
Q) I have a point that I am seeking clarification on -- in using cotton wool, other padding and plastic to cover the private parts of the dead body after Ghusle Mayyit (especially when the dead body is discharging waste matter from his private body part), the kafan may be well preserved from coming into contact with the najasat. But what about the body itself? It may be najis from the excretion but this will not be evident because of the precautionary measures taken.
Is it obligatory to check the body before burial for its taharat?
A) There is no need to check body before burial. However, if the najaasat is evident then it would be cleaned before burial. Allah knows the best. (H.K.)
FOLLOW-UP QUESTIONS
If the najaasat becomes evident on the kafan which would mean that the body has also become najis. In the grave yard (or after the dead body has been placed in the grave) where there is no water facility for making the body and the kafan paak, the part of the najaasat on the kafan can be cut, but what about the najaasat on the body? Under the above circumstances, what is the dictate of the Shari’ah?
A: If there is haraj (difficulty) to clean the najaasat on the body then there is no need to worry about it and the deceased can be buried after taking care of the kafan. (H.K.)
Q) As I understand the wajib portion of the kafan should not have been stitched. If it becomes necessary for the pieces to be joined together because of insufficient length then the thread to be used should be drawn from the kafan. Is my understanding correct? Does the same rule apply to the mustahab portion of the kafan as well?
A) Stitching the Kafan is not forbidden, although it is Makrooh to stitch it using the saliva. (M.M.)
Q) To protect the kafan from becoming najis, in the event there is discharge of waste matter from his private body part, sometimes diaper is used as underwear to absorb bodily waste. Normally readymade diapers are used which have stitches on. Is this allowed in our Shariah?
A) Using diapers is allowed for dead body, and it does not matter if it is stitched as stitching the Kafan is allowed. (M.M.)
Q) During the time of putting kafan on the deceased, it is recommended to place branches under both arm pits. I do not recall the name but as this may not be easily available, someone again suggested to place leaves. If this is so, any particular leaves?
A) It is Mustahab to place two fresh green twigs (called Jareedatain) with the dead person. The most appropriate method is to place one of them on the right side near his collarbone in contact with his body, and the other on the left side from the collarbone between the shirt and the wrapping cloth (izar). It is better that the two twigs are from the date palm. If that is not available, then from the Sidr or pomegranate tree, and if these two are not available then from others, otherwise any fresh stems. It is also recommended that the Jareedatain be inscribed with Shahadah and the names of the infallible Imams (a.s.)
Note: There is no mention of leaves as a replacement for Jareedatain.
Kafan set link
GHUSL - Baqiyatussalehat
After giving ghusl to the dead body, one sheet of Kafan should be spread out on a pure (paak) surface and if the second sheet is having writings, it should be spread on this only. Then tear the collar of the kafan, spread half the part on the sheet and let half the part remain at the head side. Then to the leg side spread the lungi from the navel to the calves. And tearing off one end of the Rann Pech[2] keep it at the level of the waist. Then lay the dead body in the kafan and tearing one end of Rann Pech, tie it to the waist and make a knot on the navel and taking a good quantity of cotton wool, place it in the front as well behind and also sprinkle some camphor. Then take out the other end of the Rann Pech from below this knot like a loin cloth so that the cotton wool is not displaced. Join the legs of the dead body. The remaining cloth of the Rann Pech should be wrapped on both the sides. Then make an intention that I am performing hunoot to this dead body, wajib qurbatan ilallaah. Power the camphor and rub it well on the seven parts of the body that touch the ground during prostration, namely: forehead, both palms, both knees and both big toes’ tips. If there is extra camphor put it on the chest. It is recommended (mustahab) to rub camphor on the nose tip. After that tie up the lungi and put on the kafan.
(If it is a female, before the Kafani, place the ‘Seena Band’ on the chest and tie it in such a way that the knot comes on the waist.)
After that tie up the Amama and bring down its end to the chin and make a knot over there. After tying up the Amama place the right end on the left and the left end on the right. But if it is a female, instead of the Amama, tie the scarf or ‘Odhni’ on the head. Then place the Shahadat Nama (testimony of faith) on the chest. Then take two sticks of pomegranate, dates or berry on which the Kalima and name of Allah is written and wrap cotton around them and place one stick on each side of the body at the armpits in such a way that one end of both the sticks should join the collar bone. Then make an intention that I am giving the kafan wajib qurbatan ilallaah and place the left portion of the Chador (sheet) on the dead body, then the right portion. And gathering the Chador at the head side, tie it up. Then put band on the waist and tie up from the feet also. After that perform the Namaz-e-Janaza. It is obligatory to lay the dead body facing the qibla in the grave.
Miscellaneous Rules of Kafan (Burial Shroud)
The body of a dead Muslim should be given kafan with three pieces of cloth:
1. A loin cloth 2. A shirt or tunic and 3. A full cover which is enough to cover the whole body.
The other three pieces are mustahab (recommended).
1. Amama 2. Rann Pech 3. Yamani Chador. If Yamani Chador is not available, any other written Chador is mustahab. The Amama should be at least three yards in length and a quarter yard wide. The Rann Pech should be at least one and a half spans wide and should be long enough to wrap around the thighs.
For female, the scarf should be at least one yard in length. Especially it is recommended that the Chador, Rann Pech and Seen Band should be long and wide enough to cover the chest easily.
For every dead body the quantity of camphor should be at least four tolas[3].
If it is the body of a fetus of less then four months it should be wrapped in a cloth and buried. For every other dead body all the necessary procedures must be carried out. If the body is of a child aged less than six years it is not obligatory to pray the Namaz-e-Janaza, it is recommended (sunnat) to recite Namaz-e-Janaza in this case. If the dead body belongs to a person aged six or more it is wajib to perform the Namaz-e-Janaza.
[2] This is a piece of cloth to cover the private parts and must be long enough to wrap it on the two thighs. The approximate size is 16’’ x 108’’ (40cms x 270cms). [3] One tola equals 12 Maasha. One Maasha equals 16 grains.
The shroud is required to consist of three pieces; an apron, a shirt, and a loincloth. However, it is recommended to add a fourth piece, which is a special wrap usually used by the people of Yemen, or any other loincloth. It is furthermore recommended to use a fifth piece of clothes with which the thighs and the hip are tied up. Moreover, it is recommended to used a sixth piece of clothes as a turban. In addition, some camphor that has not been coped with fire may be added in a quantity ranging between thirteen and a third dirham, four mitigals, or one dirham at least. If this is unfeasible, any quantity may be used. On each of these shrouds, the following words my be written down:
Enshrouding the Dead Body- Baqiyatus Salehat
Then comes the stage of enshrouding. The enshrouding person may spread out the fifth piece of cloth, put a little quantity of cotton over it, disperse a little quantity of crumbs (of either the leaves of lote-tree or powdered incense) over it, put some of the crumbs on the two private parts of the dead person, and stuff the anus with little cotton. Then, the buttocks and the thighs must be tied up firmly with the (fifth) piece of cloth. Then, the apron must be tied up from the navel downwards. Then, the dead body must be dressed the shirt over which the wrapper is dressed and over it the special wrap, or the other piece of clothes that replaces it, must be dressed.
With the dead body, two palm-leaf stalks, or stalks of any other tree, must be put. These two stalks must be wet and must be in the size of the arm bone. One of the stalks must be put to the right side of the dead body and stuck to the skin near the loin. The other stalk must be put to the left side between the shirt and the apron. The organs of prostration (i.e. the forehead, the palms of the hands, the knees, and the fingers of the feet) must be stained with camphor. If any amount of camphor remains, it must be put on the chest. Then, the wrapper must be restored to its position and knotted from the sides of the head and the feet. When the dead body is buried, these knots must be unfastened. Then, the dead body must be carried on the bedstead to the prayer-place, where the ritual prayer of the deceased is performed.
The Witness Document Shaykh al-Tusi has advised that an inscription should be written down on a document as a Witness of the belief & knowing only good of the deceased .This document is made/signed by one witness & further attested by 40 Momins ( who can sign despite their knowledge of faults of the deceased)
This document is then folded enveloped & put with the palm-leaf stalk on the right side of the deceased. It is preferably written with camphor (i.e. water with which camphor is mixed) and non-aromatic aloe-wood, must be put on the dead person’s forehead
According to another validly reported tradition, the Holy Prophet (saw) has said, “The first title of a faithful believer’s Record of Deeds is what people say about him after his death. If they say good things, then his Record is good; but if they say evil things, then his Record is evil.”
It is said that HE will forgive the deceased for his faults if 40 momins testify in this way
40 Witness to sign this document
Through a valid chain of authority, Imam al-Sadiq (`a) is reported to have said, “When a faithful believer dies and his funeral is attended by forty faithful believers who says these words about him, Almighty Allah will say to them: Your testimony is admitted and I will forgive him what you do not known about him but I do:”
Salat Mayyit - Baqiyatus salehat The following is quoted, yet briefly, from the book entitled Zad al-Ma`ad by `Allamah al-Majlisi, may Allah show him mercy, under the title: Chapter: the Deceased Prayer:
The performance of the ritual Deceased Prayer is obligatory upon every Muslim individual who knows about the death of somebody. If one Muslim performs this prayer, the other Muslims will be exempted from this obligatory duty. Unanimously agreed by all scholars, the Deceased Prayer is obligatory upon all mature Twelver Sh¢`ites. However, it is most famous and most acceptable that this prayer is obligatory upon even the immature who are more than six year old. Apparently, it is sufficiently acceptable to intend seeking nearness to Almighty Allah (rather than pronouncing the words of intention). To perform the Deceased Prayer for the dead bodies of the less than six month year old babies who have been born alive is deemed highly recommended by some scholars, but deemed heretic by some others. However, it is precautious to neglect performing this prayer for these babies.
According to the religious law, the foremost people to perform the Deceased Prayer are the nearest to the deceased people and who deserve the largest quantity of his/her inheritance. This is the most familiar law. Thus, a husband must precede others in performing the Deceased Prayer of his wife.
The performer of the Deceased Prayer must face the kiblah direction and stand to the right side of the head of the dead body, which must be laid down on the back.
Validity of the Deceased Prayer is not conditional upon ceremonial purity; therefore, it is valid for the ceremonially impure, the menstruating women, and those who have not performed the ritual ablution (wu¤£') to perform such prayers, although it is recommended for the performers of this prayer to have performed the ritual ablution. If water is not available, there is something prevents from using water, or there is not enough time to perform the ritual ablution, it is then highly recommended, according to traditions, to perform the dry ablution (i.e. tayammum). However, it is understood from the apparent meanings of some traditions that dry ablution should be used even if there is nothing prevents from performing the ritual ablution.
It is also traditional that the performer of the Deceased Prayer should stand in the middle of the dead body of a man and in front of the breast of the dead body of a woman. This is the most familiar rule. Besides, the performer of the Deceased Prayer should take off the shoes and must intend performing the Deceased Prayer. He must then repeat the takb¢r statement five times. It is also traditional that he raises his hands to the level of his ears while uttering these statements.
He should say the following words after uttering the first takbir statement:
These words should be advisably said after uttering the second takbir statement:
These words should be advisably said after uttering the third takbir statement:
These words should be advisably said after uttering the fourth takbir statement:
Then, the fifth takbir statement should be uttered, and thus the prayer has been accomplished utterly and acceptably. As another method, it is familiarly better to say these words immediately after determining the intention of performing the Deceased Prayer:
After that, it is recommended to say these words:
After that, it is recommended to say these words:
After that, it is recommended to say these words:
The performer of the Deceased Prayer should then say one more takbir statement and finish the prayer.
If the dead person is female, the following words should be said by the performer of the Deceased Prayer instead:
If the dead person is of those whom are deemed enfeebled, then the performer of the Deceased Prayer should say these words:
If the dead person is an immature child, the performer of the Deceased Prayer should say these words:
It is also tradition that the performers of the Deceased Prayer, especially the leader, should stop in their places until the funeral is raised.
According to a reported tradition, when the Deceased Prayer is accomplished, these words should be said:
RULES RELATING TO SALATUL MAYYIT
The next wajib act is Salatul Mayyit - (Namaz-e-Janaza) for every Muslim. The Salat is also obligatory for a Muslim child who has completed six years. As an obligatory precaution, it should also be prayed for an under six year old child, if the child is Mumayyiz, a religious terminology which means that the child knows what Salat is and can also distinguish good from bad or right from wrong. If the child is not Mumayyiz, then the Salat could still be prayed with the Niyyat of Raja’.
Positioning the Coffin
The body, in a coffin, is laid on its back before the person(s) praying in congregation, head on the right side of the congregation, and the right shoulder facing towards Qibla. Those praying, stand close to the coffin in a row(s) stretching along both sides from the middle of the coffin. Imam stands in front reciting loudly and M’amumeen should not remain quiet and just listen but actually follow the recitation. It is recommended that they all be in (wudhu). For a male mayyit the Imam stands near the abdomen of the mayyit while for a female mayyit, Imam stands near the chest of the mayyit.
NB. If the Salaat is not prayed in congregation then one should not be distant from the body. i.e. the coffin should be close to him and he should be directly facing the coffin.
The Salat has no Ruku or Sujuud. It is prayed in a standing position. There are five Takbirs with recitations after each Takbir.
Q&A Q) Where should the imam of the salaatul mayyit stand in reference to where the people should be. Since there are no ruku/sajda, everyone is shoulder to shoulder. So if the imam stands at the coffin, can the people be next to him or should he be at the coffin and the rest should be behind him?
A) If Namaz-e-Mayyit being offered in Jama'at, the ma’momeen would stand behind the Imam. (L.O.)
Q) 1] Can a person pray Salatul Mayyit wearing shoes?
2] Can a man and a woman stand in the same row in Salatul Mayyit prayed in congregation?
3] Can a woman stand in front of a man in Salatul Mayyit prayed in congregation?
A) 1] Yes, he can
2&3) It is mustahab to stand behind them (L.O.)
Q) What is the minimum height at which a Mayyit should be kept for Salaatul Janazah?
A) Urf (convention, custom, common understanding) determines if the height at which the Janazah is kept is considered to be in front of the person praying or above him. It has to be in front of the person praying Salatul Janazah. (F.S.)
Funeral- Carrying the dead
It is not traditional that women follow funerals. It is also discommended for those who follow a funeral to laugh or to utter nonsensical words. In his book entitled al-Hilyah, `Allamah al-Majlisi, may Allah have mercy upon him, quotes the Holy Prophet (¥) as saying, “Whoever performs a prayer for a deceased, seventy thousand angels will pray for him and Almighty Allah will forgive him his past and coming sins. If he remains until the deceased is buried and soil completely covers his grave, then he will be granted a carat of reward for each step he has made. One carat is equal to the weight of Mount Uhud.”
The Holy Prophet (¥) is also reported to have said, “Any faithful believer who performs a prayer for a deceased person will be awarded Paradise incumbently unless he is hypocrite or impious to the parents.”
Imam al-sadiq (`a) is reported to have said that it is recommended to inform the brethren-in-faith about the death of their brother so that they will present themselves in the funeral ceremonies, offer prayers on his dead body, and implore Almighty Allah’s forgiveness for him. Once they do so, both they and the dead person will be awarded.
According to another acceptably reported tradition, Imam al-sadiq (`a) has said, “When a faithful believer is entered into the grave, he hears a caller saying to him: Verily, the first of Your gifts is Paradise and the first of the gifts of those who followed you (in your funeral ceremony) is forgiveness.”
According to another tradition, Imam al-sa (`a) has said, “The first gift of a faithful believer in his grave is that all those who have followed his funeral will be forgiven.”
According to another tradition, Imam al-sadiq (`a) has said, “Whoever follows the funeral of a faithful believer to the grave, Almighty Allah will order seventy angels to escort him on the Resurrection Day and to implore Allah’s forgiveness for him from the grave to the situation of the Judgment.”
The Imam (`a) is also reported to have said, “Whoever participates in carrying the coffin of a dead faithful believer, Almighty Allah will forgive twenty-five of his grand sins. If he carries the four legs (consecutively) of the coffin, all his sins will be forgiven.”
Carrying the dead person and the Coffin
The coffin should be carried by four men and it is better for the one who escorts the deceased to start with carrying the dead body from the side of the right hand, which is situated to the left side of the coffin. Then, he should carry the body from the side of the right leg. Turning to the backside of the coffin, he should then carry the side of the left leg on the left shoulder and then the side of the left hand on the left shoulder. If he intends to take another tour, he must avoid passing from the front side of the coffin; rather, he must turn from its backside. Hence, this tour starts with carrying the side of the right hand of the deceased in the same previous way. However, this way is contradictory to the instruction of the majority of scholars, who have instructed that the point from which a coffin should be carried begins with the right side of the front of the coffin followed by carrying the right side of the coffin from the backside. Then, the left side is carried from the backside and then from the front side. However, the earlier way is in fact corresponding with the most validly reported traditions. Most preferably, the two ways may be followed.
It is also most preferable to walk either behind or to the two side of the coffin rather than in front of it. Yet, the majority of traditions apparently maintain that it is better to walk in front of the coffin of the faithful believers and it is disapproved to walk in front of the coffin of the dead person who follows another sect (i.e. non-Sh`ite), for the angel receives the coffin with chastisement. Finally, it is discommended to follow a funeral riding. The Holy Prophet (¥) is reported to have said that whoever sees a funeral procession and says these words, all the angels in the heavens will weep as a sign of showing mercy to him:
Imam al-Sadiq (`a) is reported to have instructed the bearers of a coffin to say these words:
Imam Zayn al-`Abidin (`a) is reported to have used to said these words whenever he would see a funeral procession:
It is recommended to carry a coffin from the four sides, beginning with the right side of the hand, the right side of the leg, the left side of the leg, and ending with the left side of the hand. Thus should the four sides of a coffin be carried. Hence, the bearer should turn around a coffin just like the turning of a hand mill.
When the coffin is brought to the grave, it must be left at the backside of it. Then, it must be approached towards the grave in three stages. If the dead person is a woman, then the coffin must be put in front of the greave towards the kiblah direction. Then, the dead person’s heir or the person deputized by the heir to do so may go down the grave. Meanwhile, he is recommended to say this supplicatory prayer:
In his book entitled Misbah al-Mutahajjid, Shaykh al-Tusi says:
When the coffin is brought to the grave, it must be left at the backside of it. Then, it must be approached towards the grave in three stages. If the dead person is a woman, then the coffin must be put in front of the greave towards the kiblah direction. Then, the dead person’s heir or the person deputized by the heir to do so may go down the grave. Meanwhile, he is recommended to say this supplicatory prayer:
The burier is required to go down to the grave barefooted, bareheaded, and having the buttons of his shirt unfastened. Receiving the dead body, he should begin with the head to take it down to the grave. Meanwhile, he should say these words:
Then, the burier should make the dead body lie down on the right side facing the kiblah direction. He should then unknot the knots of the shrouds from the sides of the head and the legs. He should then put the cheek of the dead person on the soil. It is recommended to put with the dead body an amount of soil taken from the tomb of Imam al-Husayn (`a). He should then line up bricks on the dead body and say these words meanwhile:
Important Rules about burial of the dead body
It is obligatory to bury a dead body in the ground, so deep that its smell does not come out and the beasts of prey do not dig it out, and, if there is a danger of such beasts digging it out then the grave should be made solid with bricks, etc.
The dead body should be laid in the grave on its right side so that the face remains towards the qibla.
If a person dies on a ship and if there is no fear of the decay of the dead body and if there is no problem in retaining it for sometime on the ship, it should be kept on it and buried in the ground after reaching land. Otherwise, after giving ghusl, hunoot, kafan and Namaz-e-Mayyit it should be lowered into the sea in a vessel of clay or with a weight tied to its feet. And as far as possible it should not be lowered at a point where it is eaten up immediately by the sea predators.
It is neither permitted to bury a Muslim in the graveyard of the non-Muslims, nor to bury a non-Muslim in the graveyard of the Muslims.
It is also not permissible to bury the dead body of a Muslim at a place which is disrespectful, like places where garbage is thrown.
It is not permissible to bury a dead body in usurped place or in a place which is dedicated for purposes other than burial (e.g. in a Masjid).
If a person dies in a well and it is not possible to take him out, the well should be sealed, and the well should be treated as his grave.
If a woman dies and there is a living child in her womb, it should be brought out in the safest possible way, even if there be no hope for the child’s survival. The body of the mother should then be sewn up.
[1] Cloth wrapped around the lower half of the body.
Recommended acts of Burial
It is mustahab that the depth of the grave should be approximately equal to the size of an average person and the dead body be buried in the nearest graveyard, except when the graveyard which is situated farther is better due to some reasons, like if pious persons are buried there or people go there in large number for Fatiha. It is also recommended that the coffin is placed on the ground a few yards away from the grave and then taken to the grave by halting three times briefly. It should be placed on the ground every time and then lifted before finally it is lowered into the grave at the fourth time.
Burial - Sy Muhammad Rizvi's book
Place of Burial After Salatul Mayyit, the body should be buried in a Muslim graveyard. It cannot be buried in non-Muslim cemetery unless a portion of that cemetery has been specifically allocated and reserved for Muslims.
Method The Mayyit should be laid in the grave on its right side so that the face remains towards the Qibla.
Note: It is recommended that the persons who lower the dead body in the grave should be pak, bare-headed and bare-footed.
It is Mustahab, that the coffin, after arrival in the graveyard, is placed a short distance away from the dug up grave and moved slowly to the grave by pausing and putting back on the ground and lifting up again, three times. At the fourth time, it is finally lowered into the grave. If the dead body is of a male, it should put on the ground at the third time in such a manner that its head should be towards the lower side of the grave and at the fourth time it should be lowered into the grave from the side of its head. In the case of a female, it should be placed on the ground at the third time towards the Qibla and the body should be lowered into the grave sideways. Also, a piece of cloth should be spread over the grave while lowering the body of a female so that the bystanders should not be able to see. In the absence of mahram, close relatives should lower the body in the grave. Q&A
Q) Does the above mustahab act make any difference whether it is done before or after the Salaatul Meyyit because sometime Salatul Mayyit is prayed in the grave yard after the Meyyit has been placed near the grave?
A) It is after prayer. (L.O.) After the body has been laid in the grave, the ties at both ends, and in the middle, of the kafan should be unfastened and some earth should be put under the right cheek of the mayyit. A pillow of earth should be made under the head.
TALQEEN- Prompting the dead
It is recommended to prompt the dead person on two occasions:
(1) when the body is placed in the grave; in this case, it is better to grasp the right shoulder of the dead with the right hand of the prompter and the left shoulder with the left hand. Then, the prompter should move the body and say the words to be prompted.
(2) after burying; the nearest relative of the dead person should sit to the side of the head, after all others leave, and prompt the dead in a loud voice. It is better to put the two palms on the grave and approach the mouth towards it. However, there is no objection if the nearest relative deputizes another person to prompt the dead person. According to reported traditions, when a dead person is prompted these words, Munkar and Nakir (the two angels who interrogate the dead in the graves) will say, “This dead person has been prompted; therefore, there is no need to interrogate him. Let us leave.” Hence, they leave without interrogating the dead.
Before lining up bricks, it is recommended to prompt the dead person to say the two creeds of Islam and the Holy Imams by names. Hence, the prompter, addressing the dead person, should say:
Upon accomplishing lining up the bricks, the burier, as well as all the attendants advisably using the backsides of their hands, should pour down dust on the dead body. Meanwhile, they are recommended to say these words:
When the burier finishes and intends to come out of the grave, he should come out from the legs’ side. He should then cover the grave with dust raising it four fingers higher than the level of the ground. He must not put in the grave any dust that does not belong to the hole itself. At the side of the head, he should put a brick or a tablet. Then, he should pour water on the grave beginning with the side of the head. He then turn to the four sides of the grave and return to the side of the head. If any amount of water remains, he may pour it on the middle of the grave. When the grave is leveled, any one may put his hand on it, open the fingers, press them on the grave, and pray for the dead person, saying:
When people leave,the nearest relative of the dead person should sit to the side of the head, after all others leave, and prompt the dead in a loud voice. It is better to put the two palms on the grave and approach the mouth towards it. However, there is no objection if the nearest relative deputizes another person to prompt the dead person.
With the exception of moribund condition, it is recommended to prompt the dead person on two occasions:
(1) when the body is placed in the grave; in this case, it is better to grasp the right shoulder of the dead with the right hand of the prompter and the left shoulder with the left hand. Then, the prompter should move the body and say the words to be prompted.
(2) after burying; the nearest relative of the dead person should sit to the side of the head, after all others leave, and prompt the dead in a loud voice. It is better to put the two palms on the grave and approach the mouth towards it. However, there is no objection if the nearest relative deputizes another person to prompt the dead person.
According to reported traditions, when a dead person is prompted these words, Munkar and Nakir (the two angels who interrogate the dead in the graves) will say, “This dead person has been prompted; therefore, there is no need to interrogate him. Let us leave.” Hence, they leave without interrogating the dead.
`Allamah al-Majlisi, may Allah have mercy upon him, says: The all-comprehensive form of prompting the dead is as follows:
Then, the prompter should ask:
According to a reported tradition, when a dead person is addressed these words, he answers, “Yes, I understand.” The prompter should then say these words:
He may then add the following words:
Shaikh Abbas Qummi ends his book saying Deliberately, I have chosen the word ‘pardon’ to be the sealing word of this book of mine, hoping trustfully that my Lord will include me, as well as all those who benefit from this book, with those whom He shall pardon, since sins have blackened my face.
It is MOST Important to Give Sadaqa on behalf of the deceased ON the FIRST Night of Burial .This has MANY beneifts & can only be achieved by giving sadqa on the first night when it is MOST needed by the deceased .
Sayyid Ibne Tawus has narrated from the Messenger of Allah (s.a.w.a.) that the most difficult for the dead person is the first night in the grave, so have pity on your dead ones and give Sadaqah on their behalf so that their difficulty is reduced .
Salat Wahshat Mullah Fateh Ali Sultaan Abadi relates that whenever he used to hear about the death of anybody, he would pray Salaatul Wahsha; the prayer recommended to be prayed for the deceased, and ask Allah to protect him especially in the first night in the grave from loneliness.
Namaz Wahshat can be recited as under
645. It is befitting that on the first night after the burial of a dead person, two Raka'ats of wahshat prayers be offered for it. The method of offering this prayers is as follows:
In the first Raka'at, after reciting Surah al-Hamd, Ayatul Kursi should be recited once and in the second Raka'at, Surah al-Qadr should be recited 10 times after Surah-al-Hamd;
and after saying the Salam the following supplication should be recited: Alla humma salli 'ala Muhammadin wa Ali Muhammad wab'ath thawabaha ila qabri ......(here the name of the dead person and his father's name should be mentioned).
646. Wahshat prayers can be offered in the night following the burial of the dead body at any time, but it is better to offer it in the early hours of the night after 'Isha prayers.
647. If it is proposed to transfer the dead body to some other town or its burial is delayed owing to some reason, the wahshat prayers should be deferred till the first night of its burial.
Mustahab after funeral
Condolences:
It is recommended (Sunnah), in fact, a religious, moral and social duty of Mu’mineen that condolences should be conveyed to the family of the deceased after the burial and expression of sorrow and sympathy should be shown to the members of the bereaved family.
It is Mustahab that food be sent to the members of the family of the deceased for 3 days. It is, however, Makrooh to eat with them in their homes.
Bereaved Family
With regard to the bereaved family, it is important that they should bear the loss with patience by often reciting “Inna lil-Llah wa inna ilahi Raji’oon”, recite Qur’an, pray Salat, pay Sadaqa to the poor and remember Marhum/Marhuma with Du’a and Istighfar, organize recitation of the Qur’an and Majalis of Imam Husayn (a.s.) all for Ithale Sawab for the departed soul. These are a few ways of benefiting the departed soul.
Other Important matters
Khums payment for deceased savings upto date of death
Use of Home/Articles owned by deceased
Non-Baligh children in inheritors issues
Performing missed wajib acts for deceased
Esal e sawab- acts for benefit of deceased soul
Ahkam Mayyit Sy Rizvi & QA
Islamic-laws.com death related
Rules Relating to deceased Al Mubin pdfs- Full Baqeyatus salehat
Witness Paper Doc PDF
Mayyit Kafan Ppt Ehkam ppt
Ghusl Hunoot ppt
Kafan ppt
Salat Mayyit ppt
Funeral Procedures Film Jafrifuneral.com
3 eng Lectures - Rulings for the Deceased - H.I. Abbas
IPhone Application
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