Graveyard Guide

VISITING THE GRAVES It is permitted to visit the graves with the intention of supplicating and asking forgiveness for the deceased and to remind oneself of death and the Hereafter. Preoccupation with life's day to day activities makes a person forget that the stay in the grave is a reality and that one day, he will have to leave everything behind and come here. Visiting graves serves as an admonition and a person starts to seriously rethink his life and focus on reforming himself and his way of life.  The Prophet (SAW) once visited a cemetery, sat beside a grave and cried a lot. Then he addressed the Companions and said:   {{ "Brothers, prepare for this day." (Sunan Ibn Majah)}} On another occasion, he (SAW)said: {{"Visiting the graves, softens the hearts, brings tears to the eyes and reminds you of the Hereafter."(Mustadarak Al -Hakim)}} Women visiting graves In order to reduce the inclination towards worldly desires and to reflect on the Hereafter women can visit the graves sometimes, provided they exercise patience and self-control and avoid getting emotional and flamenting.  Hazrat Anas (RAA) related that the Prophet(SAW) saw a woman crying at the grave and said:  " Fear Allah and be patient." (Sahih Bukhari) Evidence of women being permitted to visit graves is found in the narration of Hazrat Abdullah Bin Abi Malkia (RAA): " Once Hazrat A'isha returned after visiting the graveyard. I asked "0 Mother of Believers, 'Where have you been?' She said: 'I went to visit the grave of my brother Abd Ar-Rahman.' I asked her: ' Didn't the Messenger of Allah (SAW) prohibit visiting graves?' She said: 'Yes, he did forbid visiting graves during the early days but later on he ordered us to visit them.' " (Sunan Ibn Majah). {{In another narration, Hazrat A'isha is reported to have said: " The Prophet (SAW) had given permission to visit graves.' (Sunan Bayhaqi)}} Source of Admonition In the early days of Islam, the practices of the Days of Ignorance were still strongly prevalent and when visiting graveyards, women would wail, lament, tear at their hair and clothing, beat their chests, and indulge in all kinds of prohibited practices associated with innovation in religion. It is for this reason that in the beginning, there was a total prohibition on their visiting graves. Later on, when people had disciplined themselves according to the Islamic injunctions, this ban was lifted to some extent, so that visiting graves would serve as an admonition. Although supplications for the deceased and asking for his forgiveness can be done anywhere, remembrance of the Hereafter is easier when visiting a cemetery In a hadith, the Prophet (SAW) is reported to have said: " I forbade you to visit graves, but you may now visit them for they produce abstinence in this world and act as a reminder of the next." (Sunan Ibn Majah) ncA-Mu-sl-im Prohibitions The practice of visiting graves too frequently and considering it as a leisure activity and to waste time, or to make it a venue for innovations, such as the activities performed by disciples for their 'spiritual guides' has been declared as prohibited in Islam. Allah's Prophet (SAW) said: "May Allah curse the women who are frequent visitors to the graves"(Sunan Tirmizi). (According to another tradition, Allah has cursed women who visit graves.) To Travel with the intention of visiting graves It is not permitted to travel long distances to visit cemeteries, because the Prophet (SAW) has said: "Do not prepare yourself for a journey except to three mosques i.e Al-Masjid -Al-Haram, the Mosque of Aqsa (Jerusalem) and my Mosque." (Sahih Bukhari) If other than for these three mosques, permission has not been granted to travel to visit any other mosques, then to come from far and wide to attend the fairs at various shrines is a total violation of this command. It is sad to see that it has become a regular pastime and these annual fairs and celebrations have not only become a custom, but a national holiday may even be declared for such occasions. Beating of drums, songs and music, making offerings at graves, and other un-Islamic practices which should make us feel ashamed to call ourselves Muslims, are part of this 'celebration', while shop keepers do a brisk trade throughout the event. Religion or Tradition Without studying religion, it is an act of sheer ignorance to insist on considering these customs as part of it. Yet, a further sin is to label the person who tries to explain this fact as a 'denier' of religion (one who refuses to accept Truth ) and declare him as a 'sinner' or 'un-Islamic. The term widely used for such people who denounce innovation in religion is ' Wahabi'. The beloved Prophet of Allah the Lord of Honour, on whom Allah Himself sends blessings and asks us to do the same holds an infinitely higher position than all these pious and spiritual personalities; yet despite this, he (SAW) told us about his grave: "Do not turn your houses into graves and do not make my grave a place to gather as for visitation, but invoke blessings on me, for your blessings will reach me wherever you are." (Nisai) (To 'not turn houses into graves' is an instruction to worship and recite the Quran in the houses and not to make them like graves where it is forbidden to perform worship.) Censure of making graves into places of Worship: The Prophet (SAW) said: "Let there be curse of Allah upon the Jews and Christians for they have taken the graves of their apostles as places of worship." (Sahih Muslim) The occasion that this statement was made ( on his death-bed) shows the delicacy and importance of the matter. Seeing the Jews and the Christians indulging in these deviant practices, he realised the danger of his own people falling into this trap. It is for this reason that despite being in severe agony, his thoughts would keep returning to this same subject. According to another hadith, there is a supplication of the Prophet (SAW): "0 Allah, do not make my grave an idol that is worshipped. The anger on those who took the graves of their prophets as places of prostration was terrible. (Muwatta) In another hadith it is clarified further: "The whole earth is a place of prayer except public bathrooms."(Abu Dawood) Prayer & Recitation of Quran in cemeteries From the aforementioned ahadith, if one understands the instruction to not accord cemeteries and shrines the status of places of worship, then one can also understand how much praying and reciting Quran in them is detested in our religion.s For further elaboration, some more ahadith are being presented:                         To Travel with the intention of visiting graves It is not permitted to travel long distances to visit cemeteries, because the Prophet (SAW) has said: "Do not prepare yourself for a journey except to three mosques i.e Al-Masjid -Al-Haram, the Mosque of Aqsa (Jerusalem) and my Mosque." (Sahih Bukhari  If other than for these three mosques, permission has not been granted to travel to visit any other mosques, then to come from far and wide to attend the fairs at various shrines is a total violation of this command. It is sad to see that it has become a regular pastime and these annual fairs and celebrations have not only become a custom, but a national holiday may even be declared for such occasions. Beating of drums, songs and music, making offerings at graves, and other un-Islamic practices which should make us feel ashamed to call ourselves Muslims, are part of this 'celebration', while shop keepers do a brisk trade throughout the event. Religion or Tradition Without studying religion, it is an act of sheer ignorance to insist on considering these customs as part of it. Yet, a further sin is to label the person who tries to explain this fact as a 'denier' of religion (one who refuses to accept Truth ) and declare him as a 'sinner' or 'un-Islamic'. The term widely used for such people who denounce innovation in religion is ' Wahabi'. The beloved Prophet of Allah the Lord of Honour, on whom Allah Himself sends blessings and asks us to do the same holds an infinitely higher position than all these pious and spiritual personalities; yet despite this, he (SAW) told us about his grave: "Do not turn your houses into graves and do not make my grave a place to gather as for visitation, but invoke blessings on me, for your blessings will reach me wherever you are." (Nisai) (To 'not turn houses into graves' is an instruction to worship and recite the Quran in the houses and not to make them like graves where it is forbidden to perform worship.) Censure of making graves into places of Worship The Prophet (SAW) said: "Let there be curse of Allah upon the Jews and Christians for they have taken the graves of their apostles as places of worship." (Sahih Muslim) The occasion that this statement was made ( on his death-bed) shows the delicacy and importance of the matter. Seeing the Jews and the Christians indulging in these deviant practices, he realised the danger of his own people falling into this trap. It is for this reason that despite being in severe agony, his thoughts would keep returning to this same subject. According to another hadith, there is a supplication of the Prophet (SAW): "0 Allah, do not make my grave an idol that is worshipped. The anger on those who took the graves of their prophets as places of prostration was terrible. (Muwatta) In another hadith it is clarified further: "The whole earth is a place of prayer except public bathrooms."(Abu Dawood) Prayer & Recitation of Quran in cemeteries From the aforementioned ahadith, if one understands the instruction to not accord cemeteries and shrines the status of places of worship, then one can also understand how much praying and reciting Quran in them is detested in our religion.s For further elaboration, some more ahadith are being presented: Hazrat Abdullah Bin Umar (RAA) relates that the Prophet (SAW) said regarding voluntary prayers: "Say part of your prayers at home, so your house do not become like graves. "(Sahih Bukhari) (As there is no prayer in graveyards, do not make houses too devoid of prayer i.e perform the voluntary prayer (which is as sunnah for us) at home.) [[The Prophet (SAW) said: "The people before you took graves as mosques. I prohibit this to you." ( Masnad Ahmad)]]  or [[" Do not pray facing a grave and do not sit on one." (Sahih Muslim)]] It is related by Hazrat Abu Musa(RAA) that the Prophet (SAW) said: [["He who remembers his Lord and he who does not are like the living and the dead. (Sahih Muslim)]] There is no evidence in the Sunnah of the Prophet (SAW) which supports going to cemeteries and reciting the Quran, nor did he instruct his Companions (RAA) and the members of his household to do it. He (SAW) said: "Do not make your houses as graveyards. Satan runs away from the house in which Surah Al-Baqarah is recited." (Sahih Muslim) Observing the limits in revering graves It is necessary to amend our conduct in the light of the above ahadith and ensure that the respect shown during our visit to the graves does not reach the level of shirk and that we stay within the permissible limits set for us by our religion. To ask from Allah and not the occupant of the grave: The hands should be raised, but towards the direction of Qaba and not towards the grave, because we are supplicating to Allah and not the occupant of the grave. The occupants of the grave are themselves helpless and dependant on the supplications of the living and hopeful of the mercy of Allah; it is not in their control to fulfill needs or intercede with Allah. Allah, the Exalted says: (Surah Fatir, Verse 14) Translation: "If you invoke ( or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (0 Muhammad) like Him Who is the All-Knower (of everything)." Surah Saba, Verse 22 Translation: "Say: (0 Muhammad to polytheists, pagans) 'Call upon those who you assert (to be associate gods) besides Allah. They possess not an atom's (or a small ant's) weight either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them." In several places in the Quran we find verses like this, which prove that calling the occupants of the grave for anything is shirk (associating partners with Allah). In this regard, we find from the narration of Hazrat Abdullah Bin Masood (RAA) that: "Once a man came to the Prophet (SAW) and said: 'With the Will of Allah and (also) with your will.' He (SAW) said: 'Have you made me an associate with Allah? Rather it is 'what Allah alone wills.'"(An-Nisai) Swearing by pious people When making supplications at the grave of a prophet or pious person, one should not swear by them or the place where they are buried. Hazrat Umar Bin Khattab said: "Do not swear by anything beside Allah, for I have heard the Prophet (SAW) say: 'He who swears by anything beside Allah, is guilty of an act of disbelief, (or of associating something with Allah) ( SunanTirmizi) Sacrifices at graves It is not correct to sacrifice animals at graves and then distribute the meat there. Hazrat Anas (RAA) says that the Prophet (SAW) said: (["There is no slaughtering of animals on graves in Islam." (Abu Dawood)]] The Height of Reverence One should not walk with shoes between the graves of Muslims. It is related by Hazrat Bashir Bin Al-Husasia that he was with the Prophet (SAW) when he was passing by the graves of Muslims. He (SAW) suddenly saw a man walking in shoes between the graves. He said: '0 man, wearing shoes! Woe to thee! Take off thy shoes.' So the man looked (round)and when he recognised the Apostle of Allah (SAW), he took them off and threw them away. (Abu Dawood) {{ Hazrat Aqba Bin Amir relates that the Prophet (SAW) said: " I prefer to walk on coals or a sword or get my shoes stitched to my foot (i.e very painful as it is difficult to stitch the shoe to the foot) rather than walk on a Muslim's grave and for me to answer the call of nature in between graves is like doing it in a market." (Sunan Ibn Majah)}} No sitting on graves Hazrat Abu Hurairah (RAA) related that the Prophet (SAW) said: "It is better for a person to sit on burning coal by which his clothes may catch fire and the heat thereof may touch his skin , rather than that he sits on a grave." (Sahih Muslim) Not a place for Eating It is against the etiquette of visiting graves to eat and drink while there. Be sober It is also against the etiquette of visiting graves to be insensitive and to laugh, joke and talk about worldly matters. At such times, one should respectfully offer greetings and supplicate for the forgiveness of the deceased. Greetings and Supplications (Sahih Muslim) Translation: "Peace be upon you, the inhabitants of the city, among the Believers and the Muslims and God willing we shall join you. You have gone before us and we are coming after. We beg of Allah peace for us and for you. 0 Allah forgive them . 0 Allah have mercy on them." Forbidden to ask for their forgiveness Muslims are not permitted to attend the funeral of kafirs (disbelievers), mushriks (those who associate partners with Allah), munqfiqs (hypocrites) and fasiq (disobedient and rebellious) and to offer greetings or supplications for forgiveness at their graves. (Surah .Tauba , Verse 84) "And never ( 0 Muhammad) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allah and His Messenger and died while they were Fasiqun (rebellious, - disobedient to Allah and his Messenger)' {{ According to a narration in Sunan Al-Nisai, Hazrat Ali (RAA) relates that " I heard a man supplicate for forgiveness for his mushrikin parents and I said: 'You are asking for forgiveness for your polytheist parents.' He replied: 'Did not Hazrat Ibrahim (AS) supplicate for his polytheist parents?' When I mentioned this to the Prophet (SAW), this verse was revealed:}} (Surah At-Taubah ,'^erse 113&114) "It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the mushrikun (polytheists, idolaters , pagans and disbelievers in the Oneness of Allah) even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief.) And Ibrahim's invoking (of Allah) for his father's forgiveness was only because of a promise he (Ibrahim) made to him (his father). But when it became clear to him (Ibrahim) that he (his father) is an enemy of Allah, he disassociated himself from him. Verily Ibrahim was awwah (one who invokes Allah with humility, glorifies Him and remembers Him much) and was forbearing." Demise before Islam What is the Islamic position on visiting the graves of those who died before the advent of Islam? In this connection, Hazrat Abu Hurairah (RAA) reported that the Prophet (SAW) visited his mother's grave and wept and caused those around him to weep. He then said: "I asked my Lord's permission to pray for forgiveness for her, but I was not allowed; I then asked his permission to visit her grave and I was allowed; so visit graves, for they make one mindful of death." (Sahih Muslim) Places of Admonition When passing by graves of tyrants and places on which Allah's punishment descended, a fast pace is prescribed. Along with this, one should try to derive a lesson from the destruction of those disobedient to Allah and feel grieved at their fate. Hazrat Abdullah Ibn Umar reported that when the Holy Prophet (SAW) reached the hoary remains in Hijr the land of Samud, he admonished his companions: "Do not enter these ill- fated places of the condemned people , without tears (by way of expressing grief and fear) and if you cannot do so, do not pass through them, otherwise you may meet the same fate. (Muttafiq 'Alaih) There is another version which says: "When the Prophet (SAW) passed through Hijr , he cautioned his companions: 'Do not enter the houses of the people who had wronged themselves except with tear? in your eyes, lest you meet the same fate.' Therefore the Holy rophet (SAW) wrapped his head (with a cloth) and accelerated the pace of his mount and passed hastily from the cursed valley." Visiting the grave of the Prophet (SAW) It is permissible to travel with the intention of praying in the Prophet's mosque , thus increasing one's rewards and blessings, but to travel only with the intention of visiting his grave is not permitted.'(Reference ofBukahri, Muslim, Ahmed) Allah's Apostle (SAW) said: "Prayer in this mosque of mine is better than a thousand prayers (observed in other mosques) besides it, except that ofMas/id al-Haram.'" (Sahih Muslim) After offering 2 rakahs of prayers as Tahyyatui Masjid in any place in the mosque, the Prophet's grave must be visited. It is better that the prayer be performed in Rauza but if there is no space due to being crowded, it can be offered in any part of the Mosque. (Reference Muslim)   (The area between the Prophet (SAW) pulpit and house is called 'Rauza min Reyazul  Jannah' and the area where the Prophet's grave is located is called "Hujra Shewf. After visiting the Masjid- Nabawi, it is preferable to visit the grave of the Prophet (SAW), but it is not at the level ofwajib (obligatory) or Sunnah (tradition)  For sending greetings (salaam) one should quietly and respectfully walk to the grave and standing before it say in a low voice: (Reference Bayhaqi) Translation; "Peace be upon you 0 Prophet ofAllah(SAW). After sending salutations of peace on the Prophet (SAW) one should send salaams to his companions. Hazrat Nafi' (RAA) relates that whenever Hazrat Abdullah Bin Umar (RAA) returned from his travels, he would come to the Mosque, and after performing Tahyyatui Masjid, he would go to the Prophet's grave and after sending his salaams , he would greet Hazrat Abu Bakr Siddiq (RAA) and Hazrat Umar (RAA) in the same way. (Reference Bayhaqi) After sending salutations of peace to the Prophet (SAW) at his grave it is also a preferred action to send blessings (Darood) on him. Ka'b Bin Ujrah (RAA) narrated that "We asked Allah's Apostle(SAW) saying: '0 Allah's Apostle ! How should one (ask Allah to) send blessings on you, the members of the family, for Allah has taught us how to salute you (in the prayer)?' He said:  (Sahih Bukhari) 'Say: 0 Allah! Send your mercy on Muhammad and on the family of Muhammad, as You sent Your mercy on Ibrahim and on the family of Tbrahim, for You are the Most Praiseworthy, the Most Glorious. 0 Allah! Send Your Blessings on Muhammad and, the family of Muhammad, as You sent your Blessings on Ibrah)|m and on the family oflbrahjim, for You are the Most Praiseworthy, the Most Glorious.' " "I shall be pre-eminent amongst the descendants of Adam on the Day of Resurrection and I will be the first intercessor and the first whose intercession will be accepted (by Allah)"  (Sahih Muslim) After The Death Duties of the relatives Close the eyes after the soul has departed the Muslim's body. Hazrat Umm Salama (RAA) reported that Allah's Messenger (SAW) came to Abu Salama (after his death), when his eyes were fixedly open. Closing them, he said: "When the soul is taken, the sight follows it(Muslim) Straighten the arms and legs of the deceased.  To ensure that the jaw will not fall open, tie a broad strip of cloth, taking it from under the chin and knotting it on the top of the head. Put the legs together and loosely tie the two toes with another strip of cloth; the strips can be removed at the time of washing the body Cover the body with a clean sheet. It is related by Hazrat 'Aisha, that when the Prophet (SAW) died, he was covered with a striped Yemeni garment.(Sahih Bukhari) For the sake of the deceased It is natural for the close relatives of the deceased to be grief-stricken and cry over the separation, but weeping, wailing and lamenting loudly is strictly forbidden; instead of this, one should supplicate for the deceased. On the death of Abu Salama some of his family started wailing loudly. The Prophet (SAW) told them: "Pray for only that thing which may be good for yourselves, for the angels say Amen." Then he prayed and said:  Translation; "0 Allah! Forgive Abu Salama and enhance his position among those who are properly guided and make some of his successors to succeed him. 0 Lord of the Worlds forgive him and all of us and make his grave spacious enough for him and illumine it for him." (Muslim) (When supplicating for the deceased, the name can be substituted in place of Abu Salama's name in the hadith) Talking about the deceased's good qualities The Prophet (SAW) said: "Mention the good qualities of your dead and refrain from mentioning their bad ones. (Abu Dawood) # {{ Allah will have mercy on the Muslim for whom two or more people give a good testimony i.e praise him for being a good person who loved Allah and His Messenger (SAW) (Sahih Bukhari)}} or [[" If two or more persons testify to the piety of Muslim, Allah will grant him Paradise" (Bukhari)]] In another hadith it is narrated that the Prophet (SAW) said: " If any Muslim dies and four of his closest neighbours witness that he was pious , Allah says: 'I approve what you know about him and forgive him (what you do not know)'"(Musnad Imam Ahmad) To kiss the deceased Kissing the deceased is permitted. Hazrat Aisha (RAA) relates that the Prophet (SAW) kissed Hazrat Uthman Bin Maz'un when he was dead, and the Prophet (SAW) wept so much that his tears flowed over Uthman's face.(Abu Dawood and Tirmizi) After the Prophet's (SAW) death, Hazrat Abu Bakr (RAA) went to the Prophet (SAW) who was covered with a marked blanket. Abu BakrfRAA) uncovered his face. He knelt down and kissed him and then started weeping. (Reference Sahih Bukhari) Giving the news of death It is important to inform the relatives and friends of the deceased, so that they can attend his funeral. However, doing it in the from of a formal announcement or proclamation made in different locations is not permitted, as it falls within the scope of no. 'ee. (in the Days of Ignorance, people were employed to go to various localities and wail and lament while announcing the death.) The companion of the Prophet, Hazrat Huzaifa Bin Yaman(RAA) was so careful in this regard that whenever one of his relatives passed away, he would say: "Do not inform anyone, I am afraid that this might get included in na 'ee, because the Prophet(SAW) used to forbid the announcing of death." (Musnad Imam Ahmad) The news of the death can be imparted to others in a civilised manner; at the same time, the person giving this news can request them to supplicate for the deceased .The Prophet (SAW) informed them (i.e his companions) of the death of Negus, the king of Ethiopia the very day on which the latter died and said: "Ask Allah's forgiveness for your brother."(Musnad Imam Ahmad)    In addition to news of death of Negus, Prophet (SAW) also informed the Muslims of the martyrdom of Zayed (RAA), Ja'afar (RAA) and Abdullah Bin Rawah. (Bukhari) What is to be said on hearing the news of death? On hearing of someone's death, a person should say:  (Surah Al-Baqarah, Verse 156) Translation: " Truly, to Allah we belong and truly, to Him we shall return." In a hadith, we have also been told to say these same words. Umm Salama (RAA) relates that she heard the Prophet (SAW) say: "When    a   person    suffers    from    some   misfortune    and    supplicates thus: Translation: "To Allah we belong and to him shall we return. Oh Allah! make good the loss of misfortune (grant me recompense) and grant me something better than that which I have lost", Allah them compensates him for his loss in his misfortune and gives him a better substitute than the one he has lost." (Muslim)

 

PREPARATION FOR THE LAST JOURNEY Those present near the dying person have certain responsibilities. These are given below, with particular reference to the condition of the Prophet (SAW) at the time of his demise. Presence of the closest person It is the duty of those present near the dying person to let such a person remain with him who is dearer to him and on whom he has confidence. This is to put him at ease, in case he wishes to give any additional instructions regarding his will or to mention any other important matter. In the last week before his death, Allah's Messenger (SAW) stayed in the house of his beloved wife Hazrat 'Aisha (RAA) and she was the one who was with him till the last few moments of his life. Reminder for the Will On this occasion, the companion who is with the dying person can remind him, that in case he owes anything to others or wishes to leave any instructions regarding his responsibilities, these can be included in the will. Others who are present can also write these instructions down. Five days before his death, the Prophet (SAW) gave a few instructions related to his will. According to one narration, he (SAW) said: "The curse of Allah falls upon the Jews and Christians for they have made their prophets' tombs place of worship." (Bukhari and other books ofhadith) According to another narration, he also said: "Do not make my tomb a worshipped idol." (Muwatta Imam Malik) Then he offered himself for qisas (retaliation)and invited the people to repay any injuries he might have inflicted on them, saying: "He whom I have ever lashed his back, I offer him my back so that he may avenge himself on me. He whom I have ever blasphemed his honour, here I am offering my honour so that he may avenge himself." Then he (SAW) repeated the things he had said previously about enmity and other things. A man then said: "You owe me three dirhams." The Prophet (SAW) repaid him. (Ar-Raheeq Al-Makhtum) Avoiding Noise and Commotion Those present should try not to make a noise near the dying person. Noise, not only increases his distress, but if he wishes to say something , due to being feeble, his voice will not be heard. Four days before the Prophet (SAW)'s death, when people were debating noisily over a matter, he (SAW) ordered them to go away and leave him alone. (Muttafiq Alaih) or [[ Hazrat Ibn Abbas reported that in the illness before his death, when people's clamour and disagreement became excessive , the Prfrophet SAW said: "Get up and leave me." (Razin)]] Then he (SAW) further gave three recommendations for inclusion in his will; firstly, that Jews, Christians and polytheists should be expelled out of Arabia; secondly, that delegations should be honoured and entertained in a way similar to the one he used to do; thirdly, that the Holy Book and the Sunnah (his tradition) was to be adhered to.(Al-Raheeq Al-Makhtum) What should those present say? On seeing an increase in the agony of death those around the dying person should not say anything which will make him feel dejected or regretful at leaving the world. Instead, they should talk about the extent of Allah's mercy and forgiveness. It is narrated that the Prophet (SAW) said: "When you are with one who is ill or dying speak good words, for the angels say Amen to what you say." (Muslim) Therefore, at such a time when supplications and wishes are granted, only those words should be uttered which will prove beneficial for the person who is dying. The Last Act of Worship If the dying person wishes to use his last moments of life to perform an act of worship, e.g to pray, those present should help him to perform ablution or turn him on his side, or if he so wishes, to help him try to get up to pray. A day before his death, the Prophet (SAW) felt that he was well enough to perform the prayer; so he went out leaning on two men in order to perform the noon prayer. Hazrat Abu Bakr (RAA) who was then about to lead the prayer withdrew when he saw him coming; but the Prophet (SAW) made him a gesture to stay where he was and said: "Seat me next to him." They seated him on the left hand side of HazratA^u Bakr (RAA). The Prophet (SAW) led the prayer, and Abu Bakr (RAA) followed him and raised his voice at every 'Allahu Akbar' (Allah is the Greatest) the Prophet said, so that the people may hear clearly. (Bukhari) Breathing his last Due to the severity of his condition, if the dying man does not have the stamina to recite it himself, the person who is close to him should pass his hand over the dying person while reading the Mu 'auyidhat (Surah An-Nas and Surah jtil-Falaq) and the masnoon (prescribed) du 'as. Prior to his death, Hazrat Aisha (RAA), used to support the Prophet(SAW) against her chest and recite these two surahs and the du 'as he (SAW) had taught her and blow her breath over him and make him rub his body with his own hand, for its blessings. His (SAW) Last Act: Even when in the throes of death, the Prophet (SAW) was as particular about cleanliness and purity as he was in his lifetime. The last thing he did before his death, apart from addressing Allah, was to use Miswaak to clean his teeth. Hazrat 'Aisha(RAA) relates that "While he was undergoing the pangs of death, Abdur Rahman Bin Abu Bakr (her brother) came in with a miswaak in his hand, while I was leaning the Messenger of Allah against me. I noticed that he (SAW) was looking at the miswaak, so I asked himtSAW)-for I knew that he (SAW)wanted it-'Would you like me to take it for you?' He(SAW) nodded in agreement. I took it and gave it to him (SAW). As it was too hard for him(SAW), I asked him (SAW): 'Shall I soften it for you?' He (SAW) nodded in agreement. So I softened it with my saliva and he (SAW) passed it on his teeth." (Bukhari). The Last Words When a Muslim is experiencing the pangs of death, the other Muslim should prompt the dying person to read Kalima-Tayyaba by SHHpty starting to read __(Arabic)_____(La ilah aillallah) himself, so that the dying person will do the same. There is no need to make him repeat it unless the dying person talks about something else, in which case, it should be recited again. This is to ensure that the last words before dying should be_____(Arabic)    .  La ilaha illallah, so that Allah-willing, he will enter Paradise. {{ThereisaHadith:                  . "Instruct your dying to say 'la ilaha illalidh^' and if he says it he will ultimately enter Paradise, no matter how much he is punished before that."(Muslim)}} or [[ "If a person's last words are 'There is no god but Allah, he will enter Paradise. (Abu Dawood)]] Hazrat 'Aisha relates that: " At the time of his death, there was a water container available at hand with some water in it. He (SAW) put his hand in it and wiped his face with it and said: _________Arabic)________ ____ Translation: 'There is no god but Allah . Death is full of agonies.' After that, he raised his hand or his finger up and said: ___________Arabic____________________ Translation:"0 Allah forgive me and have mercy upon me and join me to the Companionship on high." (Muttafiq 'Alaih) If only our last words would be Allah's remembrance! In our daily lives, particularly in hospitals, many patients depart this world before our very eyes. We thus witness the different behaviours and last words of a variety of people, which point us in the direction of their particular interests and priorities in life. A Muslim's last words should be Kalima Tauheed, but unfortunately, due to being totally preoccupied with worldly affairs, "even in his dying moments, a person clings to that which he holds dear. For e.g in the case of a person who loves music, the last utterance was the lyrics and the words of the songs he used to hear; for someone who was fond of watching lewd stage and TV programs which corrupt one's morals, his last words were nothing but obscene language. As for the person who was a habitual alcohol drinker, even while dying, he was demanding alcohol; whereas, even in the state of semi-consciousness that precedes death, an elderly businessman who devoted his entire life to amassing wealth, was balancing his business accounts. Tragically, none of them could recite the Kalima Tayyaba! WASHING THE DEAD BODY (GHUSUL) In Islam, the body of a Muslim, even after death, is to be treated with respect. Hence it is washed, dressed in a clean shroud, enveloped in fragrance and carried with great respect on the shoulders of fellow-Muslims. Unity, order and self-control is observed throughout the funeral proceedings and supplication for the deceased is made in the form of the funeral prayer, subsequent to which the body is buried in a very dignified manner. List of items required  1. Beri leaves, soap or shampoo         2. Camphor/ perfume/ powdered sandalwood 3. Cotton wool 4. Cotton gloves/pieces of cloth 5. Towel or any clean cloth to dry the body 6. Sheets to be used for covering the body or lifting it Who should wash the dead body? The body should be washed with the sincere intention of pleasing Allah (SWT) and to obtain forgiveness for one's own sins. It is necessary that those who take the responsibility for washing the dead body must: 1. Be close relatives or associates.   The Companions of the Prophet (SAW) who washed his body were Ali who was the main person doing the washing ,whereas the helpers were 'Abbas, Fadi and Qathm who were turning his body around, whilst Shaqran (the Messenger's freed slave) and Osamah poured out water and Aws leant the Prophet (SAW)him against his chest.(Raheeq Al-Makhtum) A man can wash his wife's dead body and similarly, a woman can wash her husband's dead body. Hazrat Ali (RAA) washed the body of Hazrat Fatima(RAA) and Hazrat Abu Bakr's (RAA) body was washed by Hazrat Asma (RAA). (Al-Muwatta) Hazrat 'Aisha^RAA) relates that complaining of a headache, she said: "0 my head!" Allah's Apostle (SAW) said: "Nay, I should say: 'My head' I wish that had happened while I was still living, for then I would ask Allah's forgiveness for you and invoke Allah for you." (Bukhari) He (SAW) also said to Hazrat 'Aisha(RAA) : "If you die before me, I will myself wash you and enshroud you." (Ibn Majah) After his (SAW) death, 'Aisha said: "Had I known then what I know now, I would not have allowed anyone except his wives to wash the body of the Prophet (SAW);.' (Sunan Abu Dawood) 2. Know the etiquette of washing a dead body, due to possessing knowledge in matters of religion. The Prophet (SAW) said: {{Only that person should wash the dead body, who is closest to him and has (religious) knowledge; if the closest relative is not learned in religion, then the person who you consider learned in religion and is pious should wash the dead body (even id' he is not a relative). "(Musnad Ahm^d)}} 3. Not disclose any defect or undesirable thing noticed on the dead body; this information has to be kept confidential. The Prophet (SAW) said:  {{"Whoever washes the dead body of a Muslim and fulfills his trust by not disclosing his (the dead body's) secrets, he will be cleansed of his sins as if he was born that very day. "(Musnad Ahmed)}} In another hadith, the Prophet SAW said:  {{"He who washes a dead body and keeps secret (his knowledge of its condition) is forgiven by Allah forty times. He who dug the grave and buried the deceased will have as much reward as if he provided accommodation for someone till the Day of Resurrection and he who shrouded the deceased, Allah will adorn him in fine clothes of silk and velvet on the Day of Resurrection."(Mustadarak Hakim)}} Place of Washing The place where the dead body is to be washed should have a curtain to ensure privacy and seclusion. If the bathroom is not large enough, a separate room or a verandah screened by hanging sheets or a tent with a curtain can be used; any makeshift arrangement must however, be closed from above. Water for Washing The water should be pure and clean, and it is better to warm it. Some beri leaves should be boiled separately in a little water and this water should be mixed with the water to be used for washing. (Reference Sahih Bukhari) (If these leaves are not available, any fragrant leaves, flowers, soap or shampoo can be used.) Helpers Only those people should be present who will assist the main person washing the body. The presence of any others is undesirable. If the clothes of the deceased cannot be easily removed, they can be cut off carefully, using scissors. (At the time of removing the clothes, there should be a sheet covering the dead body.) Throughout the washing, the dead body should stay covered with a patterned cloth which is dark in colour, so that even when damp, it will serve as a screen for the body.(Sunan Abu Dawood) The lab on which the body is being washed must be in a tilted position, so that the head and the upper part of the body is higher than the rest of the body , thus allowing the used water to flow downwards. Method of Washing The person washing the body should first raise the head gently and put the body in a semi-seated position. Next, the abdomen and the areas surrounding it should be pressed gently, in order to facilitate the expulsion of any waste matter which is at the point of being emitted. A lot of water must be used to wash away the exudations. The person washing the body must now tie a piece of cloth on his hand or wear a small cotton pouch or gloves and wash the private parts; whatever impurities are still left on the body must also be cleaned. This cloth or glove should then be discarded. After tying another clean cloth or wearing fresh gloves, the person washing the body should make the niyyat (intention) of washing on behalf of the deceased and then say Bismillah. (In the name of Allah) If the deceased is a woman, the hair should be loosened before the washing. Starting from the right side, ablution should be performed on the deceased in the normal manner, but without inserting water in the mouth and nostrils. Instead of this, it is enough to clean the teeth and nostrils with small pieces of cloth or moist cotton wool. Clean cotton wool buds should be inserted in the hears and nostrils, so that during the ablution, the water will not go into them. This cotton wool can be removed when the washing is completed. Using soap suds or shampoo the hair and the beard should be washed by gently running the fingers through it. The entire washing should be done by putting the hands under the covering sheet. It is preferable that the hands of the person washing the body should be covered with the small pieces of cloth or cotton pouches . Care must be taken that no one should see the satr (the part of the body that is required to be covered in the presence of others) and neither should it be touched more than necessary. Hazrat Alt (RAA) reported the Prophet (SAW) as saying: "Oh Ali, do not unveil your thigh and do not look at the thigh of the living and the dead."(Abu Dawood) The front side of the body should be washed first, starting from the right side of the neck up to the right foot; then by turning the body slightly to the left, the right side at the back is to be washed. The same procedure should be repeated for the left side of the front of the body and then by turning it slightly to the right the entire left side at the back is to be washed. The entire procedure of washing should be repeated for an odd (3,5 or more) number of times; In the final wash it is masnoon (prescribed) to use camphor in the water, and if this is not available, perfume can be mixed in it.( Reference Bukhari & Muslim)   For a female, after washing the hair, it should be made into in three braids or sections and placed behind her back; the hair can also be combed. Hazrat Um Atiyya (RAA) relates that: "One of the daughters of the Prophet (SAW) expired and he came to us and said: 'Wash her with sidr(water) for an odd number of times, i.e three, five or more, if you think it necessary, and in the last, put camphor or (some camphor on her), and when you finish, notify me.' So when we finished we informed him. He gave his waist sheet to us to shroud her). We entwined the hair (of the deceased girl) in three braids and made them fall at her back." ( Sahih Bukhari) In certain circumstances where it is not possible to wash the dead body, then it may be given a tayammum ( dry ablution). (Sunan Abu Dawood) (This situation will arise when the dead body has been severely burnt, decayed due to immersion in water or any chemical, or death has resulted from some skin disease where washing it will result in further decomposition.) "When a person talks to you but looks here and there, then this conversation is also a trust with you." (Abu Dawood)}} or [[ When a man tells something and departs, it is a trust." (Tirmizi and Abu Dawood)]] [[Hazrat Abu Hurairah(RAA) relates that the Prophet (SAW) observed: " You shall not enter Paradise as long as you do not affirm belief (in all those things which are the articles of faith) and you will not believe as long as you do not love one another." (Muslim)]]    THE SHROUD The Last Dress The Material It is better that the shroud should be made from a clean white cloth. The Prophet (SAW) has commanded: "Wear your white garments, for they are among your best garments, and shroud your dead in them." (Tirmizi) Quantity of Material The size of the shroud should be enough to cover the entire body. An inadequate shroud (unless necessary or for a valid reason) is disliked in our religion. The Prophet (SAW), one day in the course of his sermon, made a mention of a person among his Companions who had died and had been wrapped in a shroud not long (enough to cover his whole body) and was buried during the night . The Apostle of Allah (SAW) reprimanded (the audience)that a person was buried during the night (in a state that) funeral prayer could not be offered (over him by the Messenger of Allah). (And this is permissible only) when it becomes a dire necessity for a man. The Apostle of Allah (SAW) also said: "When any one of you shrouds his brother, he should shroud him well."( Sahih Muslim) Shrouding 'well' means that it should be clean, thick, cover the entire body and be of a reasonable quality. It does not mean that it should be expensive or of the finest material. It is not necessary that it should be new; but if it has been used, it should have been washed thoroughly. Hazrat Abu Bakr(RAA) when asked about his choice of shroud., preferred a used cloth saying: "A living person has more right to wear new clothes than a dead one' (Sahih Bukhari) The Components of a shroud Shroud for a male The shroud for a male consists of 3 pieces of cloth; the waistcloth, a sheet in the shape of a shirt and the enveloping sheet. Hazrat 'Aisha(RAA) relates: "Allah's Apostle (SAW) was shrouded in three Yemenite white Suhuliya (lightly striped pieces of cloth) of cotton and in them was neither a shirt nor a turban " ( Sahih Bukhari) (For shrouding males, the instruction is only for these three pieces mentioned) If possible a lightly striped sheet should be included in the shroud, so that even for the garments of the last journey one will get the reward of following the Sunnah (the tradition of the Prophet.) According to a hadith the Prophet (SAW) said: {{ When one of you dies, include a striped sheet in the shroud if it is available."(Sunan Abu Dawood)}} Shroud for a female For a female shroud, five pieces are required i.e two more than for a male shroud. The fourth is the scarf for the head and the fifth is the waist wrapper which will be wrapped (not worn) around the woman's satr (chest to thighs), under the shirt. A separate chest and waist wrapper can also be used instead. Layla Bint Qa'if relates: "I was one of those who washed Umm Kulthum, daughter of the Prophet (SAW) when she died. The Apostle of Allah (SAW) first gave us the lower garment, then the shirt, then the heads-wear, then the cloak (which covers the body) and then she was shrouded in another garment."(Ahmad & Abu Dawood) Therefore, 3 pieces for a male and 5 for a female are part of the sunnah. However if due to extenuating circumstances, this number is not available, then a lesser number of pieces, up to at least one cloth will suffice. More dead bodies than material In an emergency e.g during war or a journey, due to insufficient material being available, several dead bodies can be shrouded in one cloth and buried, as was done with the bodies of the martyrs of the battle of Uhud. Similarly, if sufficient material is not available, but only enough to cover either the head or the feet, then the head is to be covered and the feet can be covered with shrubs or grass, as was the case in the shrouding of Hazrat Mu'saib bin Umair(RAA). (Reference Sahih Bukhari). Before being wrapped and enveloped in the shroud, the dead body must be dried with a clean towel. Perfume The body should be scented by exposing it to the smoke produced by burning incense. The Prophet (SAW) said that this should be done thrice. (Reference Musnad Ahmed). If this is not possible, then prior to wrapping the body in the shroud, perfume etc. can be applied directly to it. Instructions for a Pilgrim The instruction for perfuming do not apply to the dead body of a pilgrim who is in Ihram (Hajj attire) and passes away during the performance of Haj and Umrah, as is proved from the following hadith: "When a man was at Arafat (for Hajj) with Allah's Apostle (SAW), he fell down from his mount and broke his neck (and died). So Allah's Apostle (SAW) said: "Wash him with water and Sidr (lotus leaves) and shroud him in two pieces of cloth and neither perfume him nor cover his head, for Allah will resurrect him on the Day of Resurrection and he will be saying 'Labbaikl respond to your call, I am obedient to your orders.)" (Sahih Bukhari) Bathing for those who washed the body It is preferable that those who washed and shrouded the dead body should have a bath after they have finished^fe.is not compulsory.ils the Prophet (SAW) said: "He who washes the dead should take a bath and he who carries him should perform ablution." (Sunan Abu Dawood) {{Hazrat Abdullah Bin Umar (RAA) said: "We used to bathe the dead body and some of us used to have a bath and some didn't."(Sunan Addaar Qatani)}}/[[ Hazrat Asma bint Umay's(RAA) washed Hazrat Abu Bakr As-Siddiq (RAA) when he died. Then she went out and asked some of the Muhajireen (immigrants) who were there: "I am fasting and this is an extremely cold day. Do I have to do ghusH (bath)" They said: "No."(Al-Muwatta) ]] Wisdom Due to the washing of the dead body, any splashes of impurities or the germs of the disease from which the deceased died, may have been transferred to the body of the person washing the body and by having a bath, he will be cleansed of these. In the case of death from a contagious disease, the wisdom of ablution for those who have helped in lifting the dead body, and transferred it to and from the washing plank , is obvious from the aforementioned hadiths. Clarification: A believer does not become unclean or impure after his death; however due to the agonies of death, sweat, urine and other body discharges necessitate washing and cleansing the body of these. Components of the Shroud Three strips of cloth They should be five inches in width and long enough to be tied around the dead body and knotted at the ends. Big Sheet This will be the last sheet to be wrapped around the body and it should be wide enough for the ends to overlap. Lengthwise, it should cover the body from head to toe, with ample cloth at both ends to be gathered and tied with the strips. Shirt The length of this will extend from the shoulder to the knees and as it is not stitched, in order to cover both the front and back, twice the length will have to measured before cutting it. The cloth will have to be folded and a slit made at the fold to enable the head to pass through it. Waistcloth The width will be the same as the other pieces of cloth that are being wrapped around the body; the length will be from the navel to the ankles. Chest Wrapper For a female shroud, this is the fourth piece of cloth used. Its width will be similar to the other pieces, but the length will be from the armpits till the end of the rib-cage.(The other alternative is that the waistcloth should be long enough to cover the chest The Prophet (SAW) had given his waistcloth and had asked for it to be used as an inside wrapper for his daughter. No mention was made of the legs.) Scarf This is the fifth piece, which is cut in the shape of a square. After folding it diagonally in the shape of a triangle, it will be tied on the head in such a way that the full forehead and ears are covered and the two comers will be tied to the third comer of the scarf at the base of the neck, thus covering the head completely. Note: These days, ready made shrouds and stitched pouches/gloves to be used for washing the body are available in the shops. A Few precautions Everything must be wrapped very well and the material must be wound all the way around to the back, so that it does not open up at the time of burial At the time of wrapping the different pieces constituting the shroud, the right side must overlap the left. A sheet held firmly from all four sides, must be used to transfer the body from the bed to the washing plank and from the plank to the bier on which the different pieces constituting the shroud have been laid out. The way of removing this sheet used for lifting the body is to first turn the body on one side, fold the sheet under the body as much as possible, then turn the body the other way and remove the sheet slowly from under it. After the washing, the removal of the wet covering sheet and towelling the body must be done whilst holding a dry sheet over the body so that it stays concealed. After drying it and before lifting the body on to the bier, the sheet used for lifting it will be put under the body in a manner similar to its earlier removal. The Prophet (SAW) said: "There are two things which the son of Adam dislikes. He dislikes death, but death is better for the believer than temptation; and he dislikes few possessions, but few possessions involve less reckoning"(Tirmizi)   SALATUL JANAZAH (FUNERAL PRAYER) A Muslim's Right. A Collective Duty   Similar to washing, shrouding and burying the deceased Muslim, offering his funeral prayer is a Fard Kifaayah ( a collective obligation which, if some people attend to it, it is considered as done on behalf of all; but if no one performs it, all will be considered as having sinned.) Du'a Maghfirat (Supplication for forgiveness) The Salatui Janazah is actually a supplication for forgiveness for the deceased, in addition to being a recommendation and testimony. It is the last and important obligation of a Muslim which must be fulfilled towards a fellow Muslim, bearing in mind that while the deceased needs our supplications today, we may be lying in his place tomorrow, helpless and dependant on other people's supplications for us. The Prophet (SAW) said: {{" Offer the funeral prayer; perhaps by this prayer, you will be overcome by sorrow and a sorrowing man lives under the protection of Allah and is receptive to opportunities for doing good."(Hakim)}} Where should it be offered? The funeral prayer is performed in the courtyard or Eid Musalla (prayer ground) normally attached to a mosque. In case, the mosque does not have these, or it is raining , it can be offered in the mosque. The mosque where the prayer is held, could be the in the neighbourhood; but nowadays, cemeteries also have their own adjoining mosques. The Prophet (SAW) offered a funeral prayer for Suhail Ibn Baida'(RAA) and his brother in the mosque.(Muslim) Funeral Prayer in the Cemetery No kind or prayer can be offered in the cemetery; the exception is the funeral prayer of someone who has been buried without its performance, or it was not attended by the dear ones of the deceased, or in cases where there is a doubt if the funeral prayer was performed or not, and the grave is identified later. In normal circumstances, however, it is forbidden to offer the funeral prayer in the cemetery. Hazrat Abu Hurarirah(RAA) reported that a dark-skinned woman used to clean the Mosque and then died. The Prophet (SAW) did not know about it. One day the Prophet (SAW) remembered her and said: "What happened to that person?" The people replied: "Oh Allah's Apostle! She died." He said: "Why did you not inform me?" They said: The story was so and so." He said: ^"Show me her grave" and he offered the funeral prayer. (Sahih Bukhari) In this connection there is another haclith narrated by Hazrat Abdullah Ibn Abbas: "Allah's Apostle passed by a grave of deceased who had been buried at night. He said: 'When was this (deceased) buried ?' The people said: 'Yesterday.' He said: 'Why did you not inform me?' They said: 'We buried him when it was dark and so we disliked to wake you up.' He (SAW) stood up and we lined up behind him.( Ibn Abbas said): 'I was one of them, and the Prophet (SAW) offered the funeral prayer.'" (Sahih Bukhari) Funeral Prayer (Gfiaibana): If a Muslim dies in a non-Muslim area where there is no one to perform his funeral prayer, then some Muslims in the Islamic state can pray his funeral prayer in his absence. This is the way that the Prophet (SAW) performed the funeral prayer of the Negus/Evidence of ghaibana funeral prayer is also found in the practices of the Companions (RAA) and the notable tabi'een. (those who met or accompanied any of the Companions of the Prophet ) Hazrat Abdullah Bin Masood (RAA) relates that the Prophet (SAW) said: "On the day of Resurrection, Allah will raise two types of his servants on whom He had endowed abundant wealth and children. To one of these, he will say: 'Had I not blessed you with abundant wealth and children?' He will answer: 'Yes, my Lord, you had blessed me with abundant wealth and children.' Allah will then ask: 'After receiving these favours, what did you do?' He will say: 'I left all my wealth for my children so that they will not live in poverty and straitened circumstances.' Allah will say: 'If you had known the reality, you would have laughed less and cried more. Listen, the thing you were most afraid of for your children has been imposed on them. (i.e poverty and need) Then Allah SWT will ask the second kind of person the same question and in answer he will say: '0 my Lord, I used the wealth You blessed me with in obeying You and as for my children, I relied on You and Your mercy and grace.' Allah will say: 'If you knew the reality, you would have laughed a lot in the world and cried less. Listen, as regards your children, the thing you relied on the most, I have given them the same (i.e prosperity and wealth).(Tabarani)

THE GRAVE

n the Holy Quran, Allah tells us:

(Surah Al-'Abasa, Verse 21)

Translation: "Then He causes him to die and puts him in his grave."

The grave is the last dwelling place in this world and the door to the home of the Hereafter. Hane'a, the freed slave ofHazrat Uthman Ibn Affan (RAA) said: "Uthman (RAA) used to cry until he wet his beard, if he was to stand on a grave. He was told: "YOU mention the Heaven and the Hell- fire and you don't cry, but when you mention the grave you burst into tears! "He said: "I heard the Prophet (SAW) saying: The grave is the first stage of the Hereafter, whoever passes it will be at ease afterwards, and if he does not pass it he will be in the worst of conditions.'

I have also heard him(SAW) saying; 'Never have I seen a sight more horrifying than that of a grave.'"

Hane'a also narrated that Hazrat Uthman(RAA) was standing at a grave and reciting this verse:

Translation:"If you are saved from the trial of the grave, then you will be relieved from a great trial; otherwise 1 think you will never find relief." The truth is that even here, the consequences of the deeds of the deceased is what will benefit or harm him.

"The good deeds will come in the form of a handsome, well-dressed, finely perfumed man, who will bring glad tidings. The bad deeds will come in the form of a scruffily-dressed, stinking man who will bring disturbing news." (Reference Kanzul 'Amal)

This companion will be with him from the time of burial till the Day of Resurrection.

According to another hadith, the Prophet (SAW) said:

[["When carried to his grave, a dead person is followed by three, two of which return (after his burial) and one remains with him: his relatives, his property, and his deeds will follow him; relatives and his property go back while his deeds remain with him."(Sahih Bukhari) ]]

The Islamic Way of Burial

In the Holy Quran, at the same place that the Prophet (SAW) was commanded to read out the story of the two sons ofHazrat Adam (AS), who were known as the first killer and victim in this world, the method of burial is also mentioned ;

 (Surah al-Ma'idah, Verses 30-31)

 Translation: "So the nafs (self) of the other (latter one) encouraged him and made fair- seeming to him the murder of his brother; he murdered him and became one of the losers.

Then Allah sent a crow who scratched the ground to show him to hide the dead body of his brother. He, (the murderer) said: 'Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother?' Then he became one of those who regretted."

Allah, the Exalted has Himself proposed this method of burying in the ground. Since that time, Muslims have been burying their dead in this manner. However people of different faiths have adopted different practices for their dead.

The Grave Digger

This profession of serving humanity has also not been deprived of blessings and reward in Islam. The Prophet (SAW) said:

{{For him who digs the grave, Allah in exchange for it, will prepare a palace for him in Paradise. (Tabarani)}}

Types of Graves

Graves are of two types; one is "Lahd" (a crevice on the side of the grave facing the Qiblo) ,and the other is "Shag" which is a pit dug in the ground and is rectangular in shape.

The "shaq" grave is permissible (out of necessity), but the "lahd" is preferred. The Prophet (SAW) said: "Lahd is for us whereas shaq is for others.' (Ahmed, Abu Dawood and Tirmizi)

"Lahd"

Lahd or side extension of the grave is one that extends from north to south in length and after digging it, a crevice is made on the right side i.e in a westerly direction and the body is placed in it. A wall ofunbumed bricks is used to seal this lahd and the same earth that was dug out earlier is used to fill up the space. This method is in accordance with the Sunnuh (tradition of the Prophet) (Reference Mustadarak Hakim)

"Shaq"

Where the earth is soft, it is better to dig the shaq, i.e the 'box' type of grave. In this, a hole is dug in the middle, similar to a canal, along the length of the grave. After the deceased is placed in it, a plank is placed on the top and the grave is then filled with the same earth which was previously dug out.

Inner Measurements

Depth: The grave should be deep and clean; the minimum acceptable depth is equivalent to the height of an average person from the feet to the chest, although it is better if it is as deep as the height itself. (Reference Musnad Ahmad and Sunan Al-Nisai)

Width: It should be as wide as half the height of an average person .

Length: The grave should be longer than the height of the deceased.

Lowering into the Grave

The people who lower the body of the deceased in^to the grave should be physically strong, as well as pious.

If the body is light, then only two people are enough to lower it into the grave; otherwise, depending on the requirement, 3 or 4 people can do it.

When burying a female, arrangements for concealing it are also necessary.

A man can lower his wife into the grave.

The body is lowered from the direction of the foot of the grave (Reference Sunan Abu Dawood)

The body is laid on its right side facing the Qibla. (Sunan Abu Dawood)

The knots holding the shroud are now opened and these words have been prescribed for the occasion:
Translation: "In the name of Allah SWT and following the religion of Allah's Messenger (SAW)." (Sunan Abu Dawood)

Putting the earth

After closing the grave, all those present should throw in handfuls of earth into the grave from the direction of the head and using both hands. It is prescribed that this be done thrice. (Reference Sunan Ibn Majah)

External Appearance

On the outside, the grave should be hump-shaped; not raised too high above the ground,nor at the level of the ground. (Reference Sahih Bukhari and Sunan Abu Dawood )

A little water should also be sprinkled after putting in the earth.(Reference Bayhaqi)

A stone can be placed at the head of the grave as an indication.(Reference Sunan Abu Dawood)

It is forbidden for Muslims to plaster the graves or to make a platform, shrine, mosque or any kind of construction over it.

Tombstones inscribed with the name, date of birth and death, lineage, or any kind of writing is also forbidden. (Reference Timizi)

Responsibility of those present during the burial

During the burial, a religious scholar can sit with the people and remind them about the Day of Resurrection and praise death and explain its reality from the point of view of religion.

Hazrat Bar' Ibn Azib (RAA) said that: "We went out with the Prophet (SAW) to attend the funeral of one of the Ansari men. When we reached the grave, and before the man was buried, the Messenger of Allah (SAW) sat down (facing the Qibia) and we sat down around him. We were as silent and still as if there were birds on our heads and he had a stick with which he scratched up the earth. (He began to look up to the sky and down at the ground, and he raised and lowered his gaze three times). Then he said two or three times:

Translation:'Seek refuge with Allah from the punishment of the grave.'

Then he said: 'When the believing slave is reaching the end of his time in this world, and starting out in the Hereafter, angels with white faces which look like the sun come down to him from Heaveru, bringing one of the shrouds of paradise and some of its perfume. They sit down around him as far as the eye can see. Then the Angel of Death comes and sits by his head and says: '0 good (or secure) soul, come out to the forgiveness and pleasure of Allah.'

So it will come out like out like a drop of water coming out of the mouth of a waterskin, and he (the Angel of Death) will take it. (In another report, he said: 'Until when his soul comes out, every angel who is between the heaven and the earth will pray for him, as will every angel in heaven. The gates of heaven will be opened for him, and the people in every level in heaven will pray to Allah to permit his soul to ascend through their domain.

When (the Angel of Death) has taken the soul, the (other angels) don't leave it in his hands for a moment; they take it straightaway, wrap it in the shroud and scent it with the perfume.

This is what Allah says:

(Surah Al-Anaam, Verse 61)

Translation: " Our Messengers (Angel of death and his assistants) take his soul, and they never neglect their duty."

And there emerges from the soul a scent like the finest musk to be found on the face of the earth. They take the soul up and whenever they take it past a group of angels, they say: 'Who is this good soul?', and they reply 'It is so-and-so, the son of so-and -so' using the best names with which he was addressed in the world. (They go on) until they reach the first heaven; they ask for it to be opened, and it is opened for them, in each heaven, those who are closest to Allah will accompany him to the next heaven, until they reach the seventh heaven, where Allah, may He be exalted and glorified, will say: 'Register the book of My slave in 'Illiyun'

(Surah al-Mutaffifm, Verses 19-21)

Translation: "And what will make you know what illiyun is ? A Register inscribed, to which bear witness those nearest (to Allah)."

So his book will be registered in Illiyun. Then Allah SWT will say: 'Take him back to the earth, for This was my promise: I created them from it , I will return then to it, an/T will resurrect them from it again.' He will be taken to the earth and his soul will be returned to his body. ( And he will hear the footsteps of his companions as they leave him). Two stem angels will come to him (rebuke him ) and sit him up. They will ask him __Arabic__'who is your Lord?' He will answer:   Arabic__ 'My jlprd is Allah'. They will ask him:   Arabic__ 'What is your religion?' He will say    Arabic__ 'My religion is Islam.' They will ask:    Arabic__ 'Who is this man who was sent among you?' He will say:__Arabic__ 'He is the Messenger of Allah (SAW).' They will ask him: __Arabic_

'What did you do?' He will say:    Arabic__ 'I read (or recited) the Book of Allah, and I believed in it.' In another tradition it is said: He will rebuke him and ask:__Arabic__

'Who is your Lord? What is your religion? Who is your Prophet?' This is the last of the trials to    face   the   Believers,    as   Allah,   may   he   be    glorified   says:

(Surah Ibrahim, Verse 27)

Translation: "Allah will keep firm in-strength those who believe, with the word that stands firm in this world and in the Hereafter.

He will say;'My Lord is Allah, my religion is Islam and my Prophet is Muhammad (SAW).

A voice will call from Heaven: 'My slave has spoken the truth, so furnish his grave from Paradise and clothe him from Paradise and open for him a gate to Paradise.' Some of its breeze and scent will reach him, and his grave will be widened for him as far as the eye can see. There will come to him (or there will appear before him) a handsome, well-dressed and finely- scented man, who will say: 'I bring good news which will make you glad. I bring good news of the good pleasure of Allah and Gardens wherein is eternal blessing. This is the day which you were promised'. He will say: 'And you, may Allah give you better news. Who are you?' He will say; 'I am your good deeds, and by Allah I only ever saw you hastening to obey Allah, and ever-reluctant to disobey Him, so may Allah reward you with good.' Then the gate of Paradise and a gate of Hell will be opened for him, and it will be said to him:

'This is your place (^Aanzil) if you had disobeyed Allah, but Allah has given you this instead of that.' When he sees what is in Paradise he will say; 'My Lord! Hasten the coming of the Hour so that I may return to my family and my wealth.' It will be said to him: 'Be patient'. (literally 'dwell here')

He (SAW) said: 'As for the disbelieving ('corrupt' in another narration) man, when he leaves this world and enters the Hereafter, stem and harsh angels come down to him from heaven; their faces are black and they bring with them sack-cloth from Hell. They sit around him, as far as the eye can see. The Angel of Death comes and sits at his head and says: '0 evil soul, come out to the anger and wrath of Allah!' The soul will be dragged out of his body with as much difficulty as a many-pronged skewer being dragged through wet wool (the veins and nerves will be destroyed by it). He will be cursed by every angel between heaven and earth and by every angel in Heaven. The gates of Heaven will be locked and the people of every heaven will pray to Allah not to allow the soul to ascend through their domain. He will take it and immediately put it into the sack-cloth; it will stink like the foulest stench of dead flesh ever witnessed on earth. They will take the soul up, and whenever they take it past a group of angels, they will say; 'Who is this evil soul?' They will say: 'It is so-and-so, the son of so-and-so', using the worst names with which he was addressed in the world. (They will go on) until they reach the first heaven; they will ask for it to be opened to them, and it will not be opened. Then the Messenger of Allah (SAW) recited:

: (Surah Al-A'raaf, Verse 40)

Translation: "For them the gates of Heaven will not be opened and they will not enter

Paradise, until the camel goes through the eye of the needle." Allah, may He be glorified and exalted , will say: 'Register his book in Sijjin, in the lowest earth.'Then Allah will say: 'Take him back to the earth, for this was my promise: I created them from it, I will return them to it, and I will resurrect them from it again.' So his soul will be thrown down from heaven until it reaches his body. The Prophet (SAW) recited:

Surah Al-Hajj, Verse 31)

Translation: "If anyone assigns partners to Allah, it is as if he had fallen from the sky and the birds had snatched him, or the wind had thrown him into a far-distant place.' So his soul will be returned to his body; he will hear the footsteps of his companions when they leave him). Two stem angels will come to him, rebuke him and sit him up. They will ask him: 'Who is your Lord?' He will say: 'Hah-hah (indicative of pain or laughter), I do not know.' They will ask him: 'What is your religion?' He will say: 'Hah-hah, I do not know.' They will ask: 'What do you say about this man who was sent among you?' He will not even know his name, but he will be told-'Muhammad'-and he will say; 'hah-hah, I do not know! I heard the people say such-and-such'. He will be told: 'May you never know!'

Then a voice will call from heaven saying: ' He has lied, so furnish his grave from Hell, and open for him a gate to Hell' -so some of its heat and venom will reach him and his grave will be constricted until his ribs are crushed together. Then will come to him (or there will appear before him ) a man with an ugly face, badly dressed and foul-smelling. He will say: 'I bring you bad news; this is the day which you were promised.' He will ask: 'And you, may Allah give you even worse news! Who are you? Your face brings bad news!' He will say: 'I am your evil deeds. By Allah, I only ever saw you reluctant to obey Allah and ever-eager to disobey Him. May Allah repay you with evil!' Then there will be sent to him one who is blind, deaf and dumb, who will carry in his hand an iron rod which, if he were to beat a camel with it, would turn it to dust. He will beat him with it until he turns to dust, then Allah will restore him. The he will be beaten again. He will emit a scream which the whole of creation will hear, except for men and jinn. Then a gate will be opened for him to Hell, and his grave will be furnished from Hell. 'He will say: 'My Lord, may the hour never come!' (Sunan Abu Dawood, An-Nisai and Ibn Majah).

After having buried the deceased, one should stay behind for a while and seek Allah's forgiveness for the deceased and for his steadfastness in the interrogation with Munkir, Nakir. The prescribed du 'a is:

Translation: {{0 Allah, strengthen him with the word that stands firm, as you strengthened him in this world" (Reference Sunan Abu Dawood)}}

Miscellaneous Instructions

It is not permitted for any Muslim to have his grave dug and prepared before his death; but he may express a desire in his will to be buried in a specific location in his area. The Mother of Believers, Hazrat A'isha (RAA) had expressed a desire to be buried in the cemetery of JannatuI Baqi and Hazrat Umar (RAA) in his dying moments had requested Hazrat 'Aisha's permission to be buried at the foot of The Prophet's (SAW) grave. 

It is forbidden to break or cut the body parts of the deceased. The Prophet (SAW) said: "Breaking a dead man's bone is like breaking it when he is alive."(Sunan Abu Dawood)

Islam does not permit embalming or cremating after death.

If someone dies during a sea voyage, and land is so far away that in the meantime, the dead body may decompose, then it must be washed, shrouded , funeral prayer performed over it and the body , after being tied to a heavy object, must be cast into the sea.

It is a wrong practice to transport the deceased from a far away place to his own country for burial or to transport the body through mountainous terrain or overland, for burial in its ancestral village.

Hazrat Aisha (RAA)'s brother passed away in Abyssinia and his dead body was transported to Makkah and buried there. When she visited his grave she said: "I swear by

Allah that if I had been present with you, you would have been buried nowhere but where you died."(Tirmizi)

Renowned jurists have pronounced thisfatwa (formal legal opinion) that even if the deceased had, in his will, left instructions that: ' my body should be taken and buried in my country or my city', it should be disregarded because it is against the ruling: "Make haste with his funeral." (Sunan Abu Dawood)

A Muslim should not be buried with a non-believer, nor a non-believer with a Muslim as the cemeteries for Muslims and non-Muslims are separate. This has been practiced from the time of the Prophet (SAW). [[Bashir (RAA) relates that:

"When I was walking with the Apostle of Allah (SAW), he passed by the graves of the polytheists. He (SAW) said: 'They lived before (a period) of abundant good.' He said this three times. He then passed by the graves of Muslims. He(SAW) said: ' They received abundant good.'" (Sunan Abu Dawood)]]

Life: An opportunity for pleasurable living for a non-believer
An influx of trials and temptations for the believer

Death: A great loss for the non-believer
For a believer, the honour of meeting his Lord.

This World: A home of pleasures and luxury for the non- believer
A difficult testing ground for the believer

The Hereafter: A figment of the imagination for the non-believer
An eternal and much sought-after destination for the believer.

 

THE STAY IN THE GRAVE

The interrogation in the grave by the angels, and the punishment of the grave is a reality.

A human being came into existence as a result of the mating between the soul and the body. The last and eternal part of his life is the one that will start when the judgment is passed on him after being resurrected on the Day of Judgement. Other than this, all the other earlier stages of his life are not only transitory, but non-reversible. Our Creator made our body and put into it the soul which had already been created earlier by His command. In the Holy Quran , reference is made to this by Allah , the Lord of Honour and Glory:

Surah Al-A'raaf, Verse 172

Translation: "And (remember) when your Lord brought forth from the Children of Adam, from their loins their seed and made them testify as to themselves (saying ); 'Am I not your Lord?' They said: 'Yes! We testify."

The body was made and the soul put into it.The first stage- a helpless infant; then a child running about; childhood passed and he became an adult; then his youth passed away and he became old; then old age brought him to the threshold of the next stage-the state of Barzakh (the partition), which he has to enter. Even Barzakh is transitory, but here the soul liberated itself from the body. The soul's ability to feel has not been lost; but the corporal existence that enabled the body to give expression to its feelings, has ended till the Creator's next command.

The human being who used to have full control over his body and would take it wherever he pleased has now been deprived of this control. He is not permitted now^to leave this world to which he has been sent. Here, his past deeds will be the cause of his imprisonment or freedom; if the deeds were evil, he will be imprisoned in Sijjin and if his actions were righteous, then he will be entitled to receive the benefits of Illiyin.

Comfort or Torture in the Grave

People who are unable to perceive the concept of another kind of life after death or the feelings experienced at that time, are invited to reflect on good and bad dreams, the effects of magic or the harm caused by the evil eye. Is this a physical phenomenon or is it only the spirit that is effected by them? If we accept all this without hesitation, then, accepting the concept of rewards and punishment in the grave and the ability of the soul to feel different sensations (because it is the body that has died and not the soul) should not be difficult. This is part of the Muslim's belief as, in addition to Quranic verses, there are many ahadith which provide sufficient evidence of this.

Referring to the Quranic verses and ahadith

With reference to the Quranic verses and ahadith, this subject can be divided in to 3 parts.

1. The questioning by the Angels
2. The Punishment in the Grave
3. Fine Hospitality  

The Questioning by the Angels

(Surah Ibrahim, Verse 27)

Translation: "Allah will keep,those who believe, with the word that stands firm in this World and in the Hereafter.

And then, the promise of Allah SWT in the Holy Quran:

(Surah Hamim Sajda, Verse 30)

Translation: "Verily, those who say; 'Our Lord is Allah' and then stand firm, on them the angels will descend; Tear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!'

Come let us learn this "word that stands firm"

Translation: "My Lord is Allah, my religion is Islam, my Prophet is Muhammad, may Allah's blessings be upon him, I have read Allah' Book, believed in it and declared it to be true."

Hazrat Uthman(RAA) narrated that after having buried the deceased, the Holy Prophet (SAW) used to stay near the grave for a while and urge the people who had gathered there;

"Seek Allah's forgiveness for your (deceased) brother and pray for his steadfastness because he is now being interrogated." (Sunan Abu Dawood)

Hazrat Abu Hurairah(RAA) reported that the Prophet (SAW) said: "When the deceased is buried, two angels both having black faces and blue eyes, come to him, one called al-Munkar and the other al-Nakir. They ask: 'What did you use to say about this man?' He will say that what he used to say was: 'He is the slave of Allah and His Messenger.' They will say: 'We knew you would say this.' Then they will expand his grave for him, seventy cubits by seventy, and light it for him Then he will be told: 'Sleep.' He will say: 'I want to go back to my family and tell them.' They will say; 'Sleep like the groom who should not be woken up by any except those he loves most.' -until Allah will resurrect him from his place of rest. If the deceased was a hypocrite, he will say; 'I heard the people saying such-and-such and I said likewise. I do not know.' They will say: 'We knew that you would say this.' Then the earth will be told: 'Press him'; so it will press him and his ribs will be crushed together. It will continue to punish him until Allah resurrects him from that place."(Sunan Tirmizi)

The hadith of Hazrat Bara' Ibn 'Azib narrated on the previous pages of this book has a detailed account regarding this subject.

We have learnt that much before the Day of Accounting (when the Scroll of Deeds will be opened), Munkir and Nakir's questioning in the grave will be like a preliminary examination. The grave is the first stage of the Hereafter and whoever is successful in this relatively easy 'interview'- type test will easily get admitted tq^the 'university' and on the basis of this interview, he will be eligible for admission in the class of Illiyin or Sijjin to stay there till the Day of Resurrection.

Punishment of the Grave

(Surah Al-Mu'min, Verse 45,46)

Translation: "While an evil torment encompassed Fir'aun's (Pharoah) people. The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): 'Cause Fir'aun's people to enter the severest torment!"

(Surah At-Tauba , Verse 101)

Translation: "We shall punish them twice, and thereafter they shall be brought back to a great torment."

(Surah Al-Anfal, Verse 50, 51)

Translation: "And if you could see when the angels take away the souls of those who disbelieve (at death); they smite their faces and their backs, (saying): 'Taste the punishment of the blazing Fire. This is because of that which your hands had forwarded. And verily Allah is not unjust to His slaves.'

(Surah Al-Anaam,Verse 93)

Translation: "And if you could but see when the Zaiimun (polytheists and wrong- doers) are in the agonies of death, while the angels are stretching forth their hands (saying): 'Deliver your souls! This day you shall be recompensed with the torment of degradation.'"

(Surah al-Nahl, Verses 26 to 29)

Translation "And the torment overtook them from directions they did not perceive. Then on the Day of Resurrection, He will disgrace them and will say: 'Where are My (so-called) partners concerning whom you used to disagree and dispute?' Those who have been given the knowledge will say; 'Verily disgrace and misery this Day are upon the disbelievers. Those whose lives the angels take while they are doing wrong to themselves'. Then they will make (false) submission (saying ) : 'We used not to do any evil.' 'Yes, truly Allah is All-Knower of what you used to do' 'So enter the gates of Hell, to abide therein, and indeed what an evil abode it will be for the arrogant.'"

Fire or Garden

There is a hadith similar to the Verse regarding[Pharoah}and his followers being presented to the fire day and night. The Prophet (SAW) said^ " When anyone of you dies, he is shown his place both in the morning and in the evening. If he is one of the people of Paradise, he is shown his place in it; and if he is from the people of the Hell-Fire, he is shown his place therein. Then it is said to him: ' This is your place till Allah resurrects you on the Day of Resurrection.' "

Likewise, the grave is either one of the gardens of Paradise or one of the pits of Hell. (Sunan Tirmizi)

In the verse of Surah Al-Anaam mentioned above, the subject has been opened with the words "If you could but see." because the people in this world can never imagine either the intensity of the heat of the Fire, or the beauty of the Garden in the grave, because they have no similarity to our experience of these same things in this world. If Allah wants, he can ignite the earth and stones in a grave for its occupant in the same way that it can become a delightful place for him. In fact, in one grave where two bodies may be buried, for one He can make the grave a pit of Hell, whereas the fortunate neighbour will never experience this, as the very same grave is a garden of Paradise for him. His unfortunate neighbour will of course, never experience its pleasures and delights.

Believing without seeing

Allah SWT's powers are much more amazing than this; but our limited knowledge cannot compass them. However, those on whom Allah bestows acceptance and belief, do not deny it; this is belief without seeing.

Prophets and the Unseen

Allah SWT has required the noble prophets (AS) to do special and extra-ordinary tasks and therefore, after being bestowed with special capacities, certain invisible realities were manifest to them which are beyond the perception of ordinary people'

[[ Hazrat Zay^i bin Thabit (RAA) relates that: "As Allah's Apostle (SAW) was going with us to the dwellings of Banu an-Najjar, while riding his pony it shied and he nearly fell off.

He found four, five or six graves there. He said; 'Which of you knows about those lying in the graves?' Someone said: ' I do.' Thereupon he (SAW) said: 'In what state did they die?'

He said: 'They died as polytheists.' He said: 'These people are passing through the ordeal in the graves. If it were not for the fact that you would stop burying (your dead) in the graves if you heard the torment in the grave, which I hear, I should have certainly made you listen to it. Then turning his face towards us, he said: 'Seek refuge with Allah from the torment of Hell.' They said; 'We seek refuge with Allah from the torment of Hell.' He (SAW) said;

'seek refuge with Allah from the torment of the grave.' (Sahih Muslim)] ]

Hazrat Ibn Masood (RAA) narrates that the Prophet (SAW) said: "If you were not (to abandon) the burying of the dead (in the grave), I would certainly have supplicated Allah that he should make you listen to the torment of the grave." ( SahihMuslim) .

[[ Hazrat 'Aisha (RAA) relates that; "A Jewess came to me and mentioned the punishment in the grave and said: 'May Allah protect you from the punishment in the grave.' Hazrat 'Aisha then asked Allah's Apostle (SAW) about punishment in the grave and he said: ''yes, (there is) punishment in the grave.' Hazrat 'Aisha added 'After that I never saw Allah's Apostle (SAW) but seeking refuge with Allah from the punishment in the grave in every prayer he prayed.'"(Sahih Bukhari)]]

Hazrat Aisha (RAA) relates that the Prophet (SAW) said: "The dead are being punished in their graves and even the animals can hear their voices.: (Sunan Nisa'i)

[[ Hazrat Abu Ayoub (RAA) relates that the Prophet (SAW) once went out after sunset and heard a dreadful voice and said: 'The Jews are being punished in their graves.(Sahih Bukhari)]]

[[ The Prophet (SAW) said:

"There dominate ninety-nine dragons over the unbeliever in the grave. They (constantly) bite him and sting him till there comes the Hour (of Resurrection) (Tirmizi)]]

Hospitality in the Grave

(Surah Al-Nahl, Verse 32)

Translation; "Those whose lives the angels take while they are in a pious state saying (to them): 'Salamun Alaikum' (peace be upon you) enter you Paradise, because of that (the good) which you used to do( in the world)."

(Surah Yasin, Verses 26&27)

Translation: It was said : ^Enter Paradise'6 He said: "Would that my people knew that my Lord (Allah) has forgiven me, and made me of the hounoured ones." 

(Surah Hamim Sajda, Verse 30)

Translation: "Verily those who say: 'Our Lord is Allah (Alone)' and then they stand firm, on them the angels will descend (at the time of their death) (saying): 'Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!"

(Surah Al-Fajr, Verse 27-30)

Translation: "0 (you) the one in (complete) rest and satisfaction! Come back to your Lord - well-pleased (yourself) and well-pleasing (unto Him)! Enter you then among My (honoured) slaves, And enter you My Paradise."

This will be told to the Nafs Mutma 'inna (the soul at rest) on three occasions;  

At the time of death

On the Day of Resurrection when he is raised again and will proceed to the plain of Hashr (for the Gathering)

When the time comes to present himself in Allah's court.

Thus, at every stage he will be reassured that he is proceeding towards Allah's grace and favour. These will be those fortunate and victorious people who were successful in the mission for which they had been sent to this world. Amongst these fortunate people will be the prophets, the sincere (lovers of truth), the martyrs and the righteous. Their deeds will be registered in Illiyin, the Register of Good deeds and they will also receive excellent hospitality in the grave.., Although while alive, we cannot imagine them, the comfort and pleasures of the grave are not impossible. History has witnessed that when the graves of Allah's beloved and chosen servants were opened accidentally or due to valid reasons, their bodies were found absolutely intact, fresh and fragrant. Despite the passage of so many years -in fact centuries, according to the testimony of eye witnesses, the bodies of martyrs were so well-preserved and fresh that one would think they were alive. In this way, the truth of the Prophet's(SAW) saying is affirmed .

(Abu Dawood)

Translation: "Allah the Exalted has prohibited the earth from consuming the bodies of prophets."

This is also possible for those servants of Allah who are close to Him.

A True Incident

{{{It is said that in 1935, the ruler of Iraq, Shah Faisal the first, and the Grand Mufti , both dreamt consecutively, that two companions of the Prophet (SAW) were informing them of the seepage of river water into their graves, and instructing them to shift their bodies elsewhere. These two companions were Hazrat Jaabar bin Abdullah(RAA) and Hazrat Huzaifa Bin Yamaan(RAA) . After this dream being seen repeatedly, religious scholars and other rulers decided that the bodies would be shifted. The Haj season was approaching and this task was undertaken in the presence of the arriving pilgrims. When the graves were opened as scheduled, lacs of Muslims had the opportunity to witness this historical scene for themselves. The bodies of both of the companions (RAA) were intact and preserved to the extent that the shroud and every hair in the beard was intact and even the lustre of the eyes had not been lost. (Reference: Article on Pg 53 -64^ titled "Mushahidat bilad Islamia" by Mahmooda Uthman Haider in Takbeer' publication of Nov 7,1991)}}}

The above incident also bears testimony to the truth of the promise made in the Book of Allah with regard to martyrs. Incidents regarding the preservation of the bodies of martyrs have also been witnessed in the jihad in Kashmir, Pak-India wars and jihad in Afghanistan.

A normal believer who lives a righteous and God-conscious life( oftaqwa) has also been given the good news of a good fate after death. The Prophet (SAW) has said:

"When a believer dies, the grave says to him; 'Welcome and greeting. You are indeed the dearest to me of those who walk on me. I have been given charge of you today and you have come to me and you will see how I shall treat you.' It will then expand for him as far as the eye can see and the door to Paradise will be opened for him."(Tirmizi)

Seeking Protection from the torment of the grave

Du'as (Supplications):

The Prophet (SAW) used to ask Allah's protection from the punishment in the grave and instructed his Ummat (nation) to do the same very frequently.

Hazrat Abdullah bin Abbas(RAA) relates that the Prophet (SAW) used to teach them these du 'as in the same way as he used to teach him the verses of the Quran. (Nisa'i) (These du 'as can be found at the end of the book)

Standing Guard

The Prophet (SAW) said:

"Everyone who dies will have fully completed his action, except one who is on the frontier (in Allah's path), for his deeds will be made to go on increasing till the Day of Resurrection, and he will be safe from the trial in the grave." ( Sunan Abu Dawood)

Martyrdom: Of the six rewards from Allah that the martyr becomes eligible for, one of them is preservation from the punishment in the grave.(Reference Tirmizi)

Surah Mulk: Regarding the importance of this, the Prophet (SAW) has said:

{{ "Anyone who reads this every night is saved by Allah from the punishment in the grave."}} Guarding oneself from back-biting and keeping oneself clean: Backbiting and not saving oneself from (being soiled with) urine will be the cause of being punished in the grave. (Reference Bukhari)

Death on Friday

The Prophet (SAW) said:

"Any Muslim who dies on Friday or Thursday night will be protected by Allah from testing in the grave. (Sunan Tirmizi)

{{ Hazrat Abu Amama (RAA) relates that the Prophet (SAW) said:

"On the Day of Judgement, a person's Record of Deeds will be brought to him open, (he will read it) and then say; '0 my Lord, in the world I did so-and-so good deed, but these are not in it.'

Allah SWT will answer: ' Due to backbiting, these have been erased from your Record of Deeds." (Targheebo Tarheeb)}}

 

 

 

 

Ya Allah meri Tobah.. Ya Allah meri Tobah.. Ya Allah meri Tobah...

In the eyes of Allah, its never too late for Tobah. Allah is very Raheem. So don't just think that you have already done so many sins and that now its too late. Thanks to Allah, you are alive and you still have time for Tobah, and even if now you do Tobah from the bottom of your heart, Allah would inshAllah forgive you and you will be saved.

say TOBAH TOBAH TOBAH from the bottom of your heart now and save yourself.

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