النص المفهرس

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16. If a boy passes away and you have to give him ghusl and kafan, then
bathe him in the same way as mentioned above. The same method of kafan
will also apply. The only difference is that the kafan for a woman consists
of five pieces of cloth while the kafan for a man consists of three pieces: a
sheet, a loincloth and a shirt.
17. If there are only two pieces of cloth for a man, i.e. a sheet and a
loincloth, this will suffice. It is makruh to use less than two cloths. But if
there is a necessity or there is no alternative, it will not be makruh.
18. The sheet which is placed over the janaazah, i.e. on the bed, is not
included in the kafan. Kafan only consists of the pieces which we
mentioned above.
19. The kafan and burial of a person should be done in that very city or
town where he passes away. It is not good to move him to another place.
However, there is no harm in moving him to a place which is only one or
two kilometres away.
20. If a limb or half of the body of a person is found without the head, it is
sufficient to wrap it up in a piece of cloth. If the head is also with half of
the body, or more than half of the body is without the head, then the normal
kafan should be given.
21. If a person's grave opens or his corpse is exhumed due to some reason,
it is necessary to give him the normal kafan. This is on condition that the
body has not disintegrated. If it has disintegrated, it will suffice to merely
wrap it in a cloth (there is no need for the normal kafan).
The Janaazah Salaat
The janaazah salaat is in reality a dua unto Allah Ta'ala for the deceased
person.
1. All the conditions and prerequisites that have been mentioned for salaat
will also apply for the janaazah salaat. However, there is one additional
condition for the janaazah salaat. That is, one must have knowledge of the
person's death. The person who is not informed of this will be excused and
janaazah salaat will not be necessary on him.
2. There are two types of conditions for the validity of janaazah salaat: the
first type is that which is connected to those offering the janaazah salaat.
These conditions have been mentioned in the chapters dealing with all the
other types of salaat. That is: purity, concealing one's private area, facing
the qiblah, intention. However, "time" is not a pre-requisite for this salaat.

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Furthermore, if one feels that one will miss it, one can make tayammum,
e.g. the janaazah has commenced and the person feels that if he makes
wudu he will miss the salaat. In such a case he can make tayammum, as
opposed to other salaats, because if one fears that the time is about to
expire, it is not permissible for him to make tayammum.
3. These days, some people offer the janaazah salaat with their shoes on.
For them it is necessary that the spot on which they are standing is pure,
and that their shoes are also pure. If they remove their shoes and stand on
them, then it is necessary that only the shoes be pure. If people are not
mindful of this, their salaat will not be valid.
The second type of conditions are those that are connected to the deceased.
There are six such conditions:
The First Condition: The deceased has to be a Muslim. Salaat over a kaafir
or murtad is not valid. Even if a Muslim is an open sinner or a bid'ati, salaat
over him will be valid. However, there is an exception for those who rebel
against the ruler who is on truth or those who are highway robbers. This is
on the condition that they are killed while fighting against the ruler. If they
die after the fight or die a natural death, janaazah salaat will be offered over
them.
Similarly, the person who kills his father or mother and he himself dies
while being punished for this, salaat will not be offered over him. Salaat is
not offered over these people as a way of punishment. Salaat over a person
who commits suicide is valid.
4. If the father or mother of an immature child is a Muslim, this child will
also be regarded as a Muslim. Salaat will be offered over him.
5. A mayyit or deceased person is he who is born alive and then dies. If a
child is born dead, salaat over him is not valid.
The Second Condition: The body and kafan of the deceased must be pure
from najaasat-e-haqiqi and najaasat-e-hukmi. However, if najaasat-e-haqiqi
comes out from his body after giving him the ghusl, and his entire body
becomes impure, there is no harm in this. The salaat will be valid.
6. Salaat is not valid over a deceased person if he is not pure from najaasat-
e-hukmi, i.e. ghusl was not given to him, or in the case where ghusl was not
possible he was not given tayammum. However, if it is not possible to
purify him, e.g. he was buried without being given ghusl or tayammum and.
the grave has already been filled with sand, then it will be permissible to
offer salaat over his grave. If salaat was offered over a person who was not

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given ghusl or tayammum and he was buried thereafter, and later it came to
be known that ghusl was not given to him, then the salaat will have to be
repeated over his grave. This is because the first salaat was not valid. Since
it is not possible to give him ghusl, the (second) salaat will be valid.
7. If a Muslim is buried without salaat being offered over him, salaat will
be offered over his grave as long as there is no possibility of his corpse
disintegrating or decomposing. If one feels that his body has disintegrated,
salaat should not be offered over his grave. The time that it takes for a body
to disintegrate differs from place to place. It is therefore not possible to
specify an exact time - this is the most correct opinion in this regard.
However, there are those who have specified 3 days, 10 days and one
month.
8. It is not necessary for the spot on which the deceased is placed to be
pure. If the deceased is placed on a pure bed, or if the bed is impure, or if
the deceased is placed on an impure piece of ground without being placed
on a bed, then in all these cases there is difference of opinion. According to
some ulama, it is a prerequisite for the spot on which the deceased is placed
to be pure. If not, the salaat will not be valid. According to others, this is
not a prerequisite. Salaat will therefore be valid.
The Third Condition: Those parts of the body which are wajib to be
covered have to be covered. If the deceased is completely naked, salaat
over him will not be permissible.
The Fourth Condition: The deceased has to be placed in front of those
offering salaat over him. If he is placed behind them, salaat will not be
valid.
The Fifth Condition: The deceased or the thing upon which he is placed,
has to be placed on the ground. If salaat is being offered over the deceased
while he is being carried by some people, or while he is placed on a vehicle
or an animal, this salaat will not be valid.
The Sixth Condition: The deceased has to be present at that place. If he is
not present, salaat will not be valid.
9. Two things are fard in the janaazah salaat: (i) To say Allahu Akbar four
times. Here, each takbeer takes the place of one rakaat.134 (ii) To stand and
offer the janaazah salaat. Just as it is fard to stand up and offer the fard and
134 That is, just as a rakaat is necessary, so is every takbeer.

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wajib salaats if the person has no valid excuse, so is the case over here. The
different valid excuses have already been mentioned in the chapters on salaat.
10. There is no ruku, sajdah, qa'dah, etc. in this salaat.
11. Three things are sunnah in the janaazah salaat: (i) To praise Allah
Ta'ala. (ii) To send salutations to Rasulullah sallallahu alayhi wa sallam.
(iii) To make dua for the deceased. Jama'at is not a condition for janaazah
salaat. Even if one person offers the janaazah salaat, this fard duty will be
fulfilled. This is irrespective of whether the person offering the salaat is a
male, a female, a mature person or an immature person.
12. However, there is a greater need for a jama'at because this is a dua for
the deceased. For a few people to get together and ask Allah Ta'ala for a
certain thing has a special significance in attracting the mercy and
acceptance of Allah Ta'ala.
13. The sunnah and mustahab method of janaazah salaat is as follows: The
deceased should be placed in the front and the imam should stand in line
with his chest. Everyone should make the following intention:
نَوَيْتُ أَنْ أُصَلِّىَ صَلُوَةَ الْجَنَازَةِ لِلْهِ تَعَالِى وَدُعَاءً لِلْمَيّتِ
Translation: "I intend offering the janaazah salaat for the pleasure of
Allah Ta'ala and as a dua for the deceased."
After making this intention, he should raise both hands upto the ears just as
he does for the takbeer-e-tahreemah. When doing this he should say Allahu
Akbar and thereafter tie his hands just as he does for any other salaat. He
should then recite the thanaa'. Thereafter, he should say Allahu Akbar again
but he should not raise his hands. He should then recite the durood. It is
preferable to recite the same durood that is recited in salaat. He should
again say Allahu Akbar without raising the hands. After this takbeer, he
should make dua for the deceased. If the deceased is a mature male or
female, the following dua should be made:

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الَلَّهُمَّ اغْفِرُ لَحَيّنَا وَ مَّتِنَا وَشَاهِدِنَا وَ غَائِبِنَاَ وَ صَغِيْرِنَا وَكَبِيْرِنَا وَذَكَرِنَا
وَأَنْشُنَا اللَّهُمَّ مَنْ اَحْيَيْتَهُ مِنَّ فَاَحْبِهِ عَلَى اُلْإِسْلاَمِ وَمَنْ تَوَفَيْتَهُ مِنَّا فَتَوَفَّهُ
عَلَى الْإِيمَان O
Translation: "O Allah! Forgive our living and dead, present and absent, big
and small, men and women. O Allah! Whoever among us is kept alive by
You, keep him alive on Islam, and whoever You give death, let him die on
Imaan."
In some Ahadith, this dua has also been mentioned:
الَلَّهُمَّ اغْفِرْلَةً وَارْحَمُهُ وَعَافِهِ وَاعْفُ عَنْهُ وَاَكْرِمُ نُزُلَهُ وَوَسِّعُ مَدْ خَلَهُ
وَاغْسِلُهُ بِالْمَآءِ وَالثَّلْجِ وَالْبَرْدِ وَوَنَقِّهِ مِنَالْخَطَايَا كَمَا يُنَقَّى الثَّوُبُ
الْأَبِيُضُ مَنِ الَّنَسِ وَأَبْدِلُهُ دَارًا خَيْرًا مِّنُ دَارِهِ وَاَهُلاًّ خَيْرًامِنُ اَهُلِهِ و
زَوْجاً خَيْرًا مَن زَوُجِهِ وَاَدْ خِلُّهُ الْجَنَّةَ وَاَعِذُهُ مِنْ عَذَابِ الْقَبُرِ وَ عَذَابِ النّارِ
It is better if both these duas are recited. In fact, Allamah Shaami rahm-
atullahi alayh, in his book Radd ul-Muhtaar, has written both these duas as
one. Apart from these two, other duas have also been related in the Ahadith.
Our jurists have also related these duas. One could therefore choose
whichever dua one wishes.
If the deceased is an immature boy, the following dua should be recited:
اَللَّهُمَّ اكُفِنِی بَحَلَاَلِكَ عَنْ حَرَامِکَ وَ اغْنِىُ بِفَضُلِكَ عَمَّنُ سِوَاكَ
Translation: "O Allah! Make him a source of happiness for us. And make
him a reward and a treasure for us. And make him an intercessor for us and
one whose intercession is accepted."

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If the deceased is an immature girl, the same dua should be recited with the
following changes: in all three places, instead of reading
اجْعَلُه
this should be read
اِجْعَلُهَا
and instead of
شَافِعاً وَّمُشَفَّعاً
this should be read.
شَافِعَةً وَّمُشَفَّعَةٌ
Once this dua has been recited, Allahu Akbar should be said once more
without raising the hands. After this takbeer, the salaam should be made
just as it is made for any other salaat. There is no at-tahiyyaat nor any
recitation of the Quran in this salaat.
14. The janaazah salaat is the same for the imam and muqtadi. The only
difference is that the imam will make the takbeers and the salaam in a loud
voice while the muqtadi will make them softly. The remainder of the
things, i.e. the thanaa', durood and dua, will be made softly by the muqtadi
as well as the imam.
15. It is mustahab to make three saffs for the janaazah salaat. So much so
that if there are seven people, one of them will be made the imam, there
will be three people in the first saff, two in the second saff, and one person
in the last saff.
16. Janaazah salaat becomes invalid by the very things which make other
salaats invalid. The only difference is that by laughing aloud, one's wudu

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will not break. And if a woman stands in line with a man, the salaat will not
become invalid.
17. It is makruh-e-tahrimi to offer janaazah salaat in a musjid which has
been built for the five daily salaats, the jumu'ah salaat or the eid salaats.
This is irrespective of whether the janaazah is offered inside the musjid or
the janaazah is placed outside whilst the people are standing inside the
musjid. However, janaazah salaat will not be makruh in a musjid which has
been built specifically for this purpose.
18. It is makruh to delay the janaazah salaat with the purpose of attracting a
larger crowd.
19. It is not permissible to sit down or sit on any vehicle and offer janaazah
salaat if there is no valid excuse.
20. If there are several janaazahs to be offered, it is better to offer each one
individually. However, it is permissible to offer one janaazah salaat for all
the janaazahs. In such a case, a saff for all the janaazahs should be made. A
good method of doing this is that each janaazah should be placed next to
the other in such a way that all their feet are on one side, and their heads the
other side. This method is preferable because all their chests will be in line
with the imam. And it is sunnah for the imam to stand in this way.
21. If the janaazahs are of different types, their saff should be arranged in
this way: the janaazahs of all the men should be placed near the imam,
thereafter the boys', thereafter the mature women's, and thereafter the girls'.
22. If a person joins the janaazah at such a time that a few takbeers were
made prior to his arrival, he will be regarded as a masbuq for the takbeers
which he missed. Upon reaching the janaazah salaat, he should not
immediately join in as he normally does for other salaats. Instead, he should
wait for the takbeer of the imam. When the imam makes the takbeer, he
should also do so. This takbeer will be regarded as his takbeer-e-tahreemah.
When the imam makes his salaam, this person should complete the takbeers
which he missed. There is no need for him to recite anything.
If a person reaches at such a time that the imam has already made the fourth
takbeer, then with regard to this fourth takbeer, he will not be regarded as a
masbuq. He should immediately make the takbeer and join the salaat before
the imam can make salaam. On the completion of the salaat, he should
repeat all the takbeers which he missed.
23. If a person was present at the time of takbeer-e-tahreemah or for any of
the other takbeers and was even ready to join the salaat, but did not join due

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to laziness or some other reason, then he should immediately make the
takbeer and join the salaat. He should not wait for the next takbeer of the
imam. He will not have to repeat the takbeer for which he was present (but
did not make) as long as he makes it before the imam can make the next
takbeer. He must complete this takbeer even though he did not make it
simultaneously with the imam.
24. If the masbuq begins to complete the takbeers which he missed, and he
fears that if he will recite the dua he will get delayed and the janaazah will
be carried away from the front, then he should not recite the dua.
25. If a person becomes a laahiq for a janaazah salaat, the same rules as for
the other salaats will apply to him.
26. The most worthy person for the imamaat of janaazah salaat is the ruler
of the time even if there are more pious people than him who are present
over there. If he is not present, then his deputy, i.e. the one who is
appointed by him, will be the most worthy even if there are others who are
more pious than him. If he is not present, then the judge of the city. If he is
not present, then his deputy. In the presence of these people, it is not
permissible to appoint anyone else as the imam without their permission. It
is wajib to appoint these people as the imam. If any of these people are not
present, the most worthy will be the imam of the area. This is on the
condition that there isn't anyone more qualified than him from among the
relatives of the deceased person. Or else, those relatives of the deceased
who have the right to succeed him, have the right of becoming imam. Or
that person whom they give permission to. If anyone who is not worthy of
imamaat, makes imamaat without the permission of the relatives, then they
have the right to repeat the salaat. So much so, that if the deceased is
already buried, they could offer the salaat over the grave until such time
that the body has not started to disintegrate or decompose.
27. If a person who is worthy of imamaat, makes imamaat without the
permission of the relatives, then the relatives cannot repeat the salaat.
Similarly, if the relative of the deceased performed the salaat in the absence
of the ruler or his deputies, then the ruler does not have the right to repeat
the salaat. In fact, even if the relatives offer the salaat in the presence of the
ruler, the ruler does not have the choice to repeat the salaat. This is despite
the relatives getting the sin of not appointing the ruler. Because to appoint
the ruler is wajib, as mentioned previously.

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In short, it is not permissible to offer one janaazah several times. This is
only permissible for the relatives if the janaazah was offered without their
permission by a person who is not eligible to do so.
The Burial
1. It is fard-e-kifaayah to bury the deceased just as it is fard-e-kifaayah to
give him ghusl and offer salaat over him.
2. Once salaat is offered over the deceased, he should immediately be
carried to the grave which has been dug up for him.
3. If the deceased is a small baby or slightly bigger, he should be carried by
the hands, i.e. one person should carry him with both his hands and
thereafter pass him over to the next person. In this way, he should be
continuously carried from person to person. If the deceased is an elderly
person, he should be placed and carried on a cot or something similar to it.
It should be carried by four persons, one at each corner. This cot should be
lifted and placed on the shoulders. However, it is makruh to carry it on the
shoulders in such a way as one carries luggage on one's shoulders.
Similarly, it is also makruh to take the deceased by placing him on an
animal or vehicle without any valid excuse. If there is a valid reason, it will
not be makruh to do so, e.g. the grave yard is very far.
4. The mustahab method of carrying the deceased is as follows: First lift the
front right leg of the bier and place it on the right shoulder and walk for at
least ten steps. Thereafter place the back right leg of the bier onto the right
shoulder and walk for at least ten steps. Thereafter, place the front left leg
of the bier onto the left shoulder and thereafter the left back leg onto the left
shoulder, and walk for at least ten steps. In this way, one would have
walked at least forty steps when all four corners are added.
5. It is sunnah to walk briskly when carrying the deceased. But it should not
be so fast that the deceased begins to move about and is thereby unsettled.
6. It is makruh for those who accompany the janaazah to sit down before
the janaazah can be placed onto the ground. However, there is no harm in
sitting down if there is some necessity.
7. If those who have not been accompanying the janaazah are sitting
somewhere, then upon seeing the janaazah they should not stand up.
8. It is mustahab for those who are accompanying the janaazah to walk
behind the janaazah. However, there is no harm in walking ahead of the

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janaazah. This will become makruh if everyone begins walking in front of
the janaazah. Similarly, it is makruh to move in front of the janaazah while
in a vehicle.
9. It is mustahab for those accompanying the janaazah to go on foot. If they
are in any vehicle, they should move behind the janaazah.
10. It is makruh for those accompanying the janaazah to make any dua or
zikr in a loud voice.
11. The depth of the grave should be at least half the height of the person. It
should not be more than his height. The length of the grave should be
according to his height. The incised-grave is better than the trench-grave.
However, if the ground is very soft and there is a fear of the grave collaps-
ing, the incised-grave should not be dug.
12. If the incised-grave cannot be dug, it is also permissible to place the
deceased in a box irrespective of whether the box is of wood, stone or steel.
However, it is preferable to spread some sand in the bottom of the box.
13. Once the grave is ready, the deceased should be lowered into the grave
from the direction of the qiblah. The method of this is that the deceased
should be placed towards the qiblah, and those who are going to lower him
should stand facing the qiblah. They should then lift the deceased and lower
him into the grave.
14. It is not sunnah to have an odd number of people to place the deceased
into the grave. Four people had lowered Rasulullah sallallahu alayhi wa
sallam into his grave.
15. At the time of placing the deceased, it is mustahab to recite:
بِسْمِ اللَّهِ وَعَلَى مِلَّةِ رَسُوْلٍ اُللهِ
16. After placing the deceased into the grave, it is mustahab to turn him
with his right side facing the qiblah.
17. After placing the deceased into the grave, those strings which were used
to tie both ends of the kafan should be loosened.
18. The deceased should then be covered with unbaked bricks or straw. It is
makruh to cover him with baked bricks or strips of timber. However, if the
ground is very soft and there is a fear of the grave collapsing, it will be
permissible to place baked bricks or strips of timber, or even to place him
into a box.

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19. At the time of placing a woman in the grave, it is mustahab to cover the
grave with a sheet. If there is a fear that the body of the deceased will get
exposed, it will be wajib to cover the grave with a sheet.
20. Covering the grave with a sheet should not be done when placing a man
in the grave. But if there is an excuse, e.g. it is raining or snowing or the
sun's rays are very intense, then it will be permissible to do so.
21. Once the deceased has been placed in the grave, whatever soil that came
out when digging that grave should be replaced into it. It is makruh to put
too much of extra soil to the extent that it is more than one span in height.
But if it is not too much, it will not be makruh.
22. It is mustahab to start from the head side when throwing sand over the
grave. Each person should throw the soil with both his hands. The first time
that he throws, he should read:
مِنْهَا خَلُقْنَاكُمْ
the second time he should read:
وَفِيْهَا نُعِيْدُ كُمْ
and the third time he should read:
وَمِنْهَا نُخْرِ جُكُمْ تَارَةً أُخرى
23. After the burial, it is mustahab to stand near the grave for a little while,
make dua of forgiveness for the deceased, or to recite the Quran and send
the rewards of this to the deceased.
24. After covering the grave with soil, it is mustahab to sprinkle a little
water over it.
25. The deceased should not be buried in a house irrespective of whether he
is big or small. This is because this is a speciality of the Prophets alayhimus
salaam.

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26. It is makruh to make a square grave. It is mustahab to have it in a
mound, like the shape of a camel's back. It's height should be equal to one
span or slightly higher.
27. It is makruh-e-tahrimi to have the grave very much higher than one
span. It is makruh to plaster or cement the grave.
28. It is haraam to construct a dome over the grave for the purpose of
decoration. If this is done in order to strengthen the grave, then it will be
makruh. It is permissible to write something on the grave of the deceased as
a means of remembrance. This is on the condition that there is some
necessity, if not, it will not be permissible. But these days, since people
have corrupted their beliefs and habits, then due to these harms even those
things that are permissible become prohibited. Therefore, things of this sort
will not be permissible in any way. Whatever needs or excuses they may
offer are nothing but a delusion of their desires, and they themselves know
this.
Rules Concerning the Martyr
Although the martyr is also a deceased person outwardly, all the rules
related to a normal deceased person do not apply to him. Apart from this,
there are many virtues of a martyr. It was therefore considered appropriate
to outline the rules concerning him separately. Several types of martyrs
have been mentioned in the Hadith. Some ulama have compiled entire
books in which all the different types of martyrs are mentioned. But the
martyr whose rules we wish to outline over here are specifically for that
martyr who complies with the following conditions:
1. He has to be a Muslim. No type of martyrdom whatsoever can be
established for those who are not Muslims.
2. He has to be mature and in his senses. If a person is killed while he is in
a state of madness or not mature as yet, the rules which we are going to
discuss later will not apply to him.
3. He has to be pure from hadath-e-akbar. If a person is killed while he is in
a state of hadath-e-akbar, or a woman is killed while she is in her haid or
nifaas, these rules of a martyr will not apply to them.
4. He has to be killed out of innocence. If a person is not killed out of inno-
cence, instead he is killed because of a crime which he committed against
the Shariah, or he was not killed but died a natural death, the rules of the
martyr will not apply to him.

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5. If he is killed by a Muslim or a Zimmi, then an additional condition is
that he must be killed by an instrument that is used for killing. If a Muslim
or Zimmi kills him by any other object such as a stone, the rules of a martyr
will not apply to him. Steel is regarded as an object for killing even if it is
not sharp. If a person is killed by the kuffaar, renegades, highway robbers,
or he is found killed in the battle field, then this condition of being killed by
an "instrument of killing" will not apply. So much so, that if they kill him
with a stone, he will still be regarded as a martyr. In fact, even the
prerequisite of them being the killers is not necessary. Even if they were the
cause of his death, i.e. even if such conditions prevail which lead to his
death, the rules of a martyr will apply to him. Examples which illustrate
this are as follows:
(i) A kaafir trampled over a Muslim with his animal while this kaafir was
riding the animal.
(ii) A Muslim was riding his animal when a kaafir gave chase to this
animal. As a result of this, the Muslim fell off his animal and died.
(iii) A kaafir set fire to a Muslim's house or possessions as a result of which
this Muslim got burnt and died.
6. As a punishment of that killing, no monetary compensation must be
stipulated by the Shariah from the beginning. Instead, qisaas must be made
wajib. If any monetary compensation has been stipulated, the rules of a
martyr will not apply to that person who has been killed. This is even if he
has been killed wrongfully. Examples which illustrate this are as follows:
(i) A Muslim kills another Muslim with an instrument that is not normally
used for killing.
(ii) A Muslim kills another Muslim with an instrument of killing, but kills
him mistakenly,
e.g. he was pointing at an animal or some other target but the bullet hits
some Muslim.
(iii) A person is found murdered in any place other than the battle field and
his killer is not known.
Since monetary compensation becomes wajib in all these cases and qisaas
does not become wajib, therefore the rules of a martyr will not apply over
here. The condition of monetary compensation being stipulated from the
very beginning has been attached because: if qisaas had been stipulated in
the beginning and due to some reason it was forgiven and in place of it

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some monetary compensation was stipulated later, then in such a case the
rules of a martyr will apply. Examples of this are as follows:
(a) A person was killed intentionally and wrongfully with an instrument of
killing. However, a monetary compromise was made between the killer and
the inheritors of the person killed. In such a case the rules of a martyr will
apply because from the beginning qisaas was wajib and not any monetary
compensation. This monetary compensation only became wajib after a
compromise was reached.
(b) A father kills his son with a weapon. In such a case, qisaas became
wajib from the beginning and not any monetary compensation. However,
out of respect for the father, he was excused from qisaas and instead, a
monetary compensation became wajib. The rules of a martyr will apply in
this context.
7. After being injured, the person must not conduct any affair of this world
which shows ease and comfort such as eating, drinking, sleeping, taking
medication, buying and selling, etc. Nor should he live to the extent of one
salaat time while he is conscious and in his senses. Nor should he be carried
from the battle field while he is in a state of consciousness. However, if he
is carried out of fear of being trampled upon by animals, there is no harm in
this. If a person talks considerably after being injured, he will not be
regarded as a martyr because to talk a lot is an attribute of those who are
living. Similarly, if a person makes a bequest, he will be out of the category
of a martyr if this bequest is connected to a worldly matter. But if this
bequest is made for a Deeni matter, he will be regarded as a martyr.
If a person is martyred in the battle field and he does any of the above acts,
he will be excluded from the category of a martyr. If not, he will not be
excluded from this category. However, if he commits any of the above acts
while the battle is still carrying on, he will be regarded as a martyr.
1. The martyr who fulfils all the above conditions will not be given ghusl
nor will any blood be cleansed from his body. He will be buried as he is.
2. The second rule is that the clothes which he was wearing will not be
removed from his body. However, if his clothes are less than the stipulated
number for the kafan, more clothes could be added in order to complete the
stipulated number. In the same way, if he is wearing more than the
stipulated number, the extra pieces of clothing should be removed. If he is
wearing clothing which is not good enough to serve as kafan, such as

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leather or fur, these should also be removed. But if he is not wearing
anything else, these should not be removed.
3. His hat, shoes, weapons will have to be removed under all conditions.
4. All the other rules that are applicable to the normal deceased person,
such as salaat, etc. will also apply to the martyr.
5. If any of the above conditions are not met with in a martyr, he will be
given ghusl and will also be made to wear a new kafan.
General Rules of Janaazah
1. If one forgets to place the deceased towards the qiblah when burying him
and only remembers this after burying him and filling the grave with sand,
then it is not permissible to dig up the grave. However, if only the wooden
strips have been placed and no soil has been thrown as yet, it will be
permissible to remove the timber and place him towards the qiblah.
2. It is makruh-e-tahrimi for women to accompany the janaazah.
3. It is prohibited for wailing women and those women who give lectures to
accompany the janaazah.
135
4. It is a bid'ah to give the adhaan while lowering the deceased into the
grave.
5. If the imam makes more than four takbeers in the janaazah salaat, it is
not permissible for the muqtadis of the Hanafi mazhab to follow him.
Instead, they should remain standing silently. When the imam makes the
salaam, they should also make salaam. However, if they do not hear the
extra takbeers from the imam, but from the mukabbir, then the muqtadis
should follow him and regard each takbeer as the takbeer-e-tahreemah.
They should think that the four takbeers before this which the mukabbir had
made were wrong and that the imam only made the takbeer-e-tahreemah
now.
6. If a person passes away in a ship and the coast is so far away that there is
a fear that the corpse will begin to decompose, then in such a case ghusl
and kafan should be given to him and thereafter he should be lowered into
the sea. But if the coast is not so far and there is hope of reaching land
135
In this context wailing women and those that deliver lectures refers to women who are
specifically employed for this task. This was a custom which was rife in pre-Islamic Arabia and
which still exists in certain communities.

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soon, the corpse should be left aside and upon reaching land, it should be
buried in the ground.
7. If a person does not know the dua that is recited in the janaazah salaat, it
is sufficient for him to recite the following dua:
اَللَّهُمَّ اغْفِرُ لِلْمُؤْمِنِيْنَ والْمُومِنَاتِ
If he does not even remember this and only suffices with the four takbeers,
his salaat will be valid. This is because the dua is not fard but sunnah. In the
same way, the durood is also sunnah.
8. Once sand has been thrown over the grave, it is not permissible to
remove the deceased from the grave. However, if in burying him, the right
of someone has been transgressed, then it will be permissible to dig up the
grave. Examples: (i) the land on which he is buried belongs to someone else
and the owner is not happy about the burial taking place on his land, (ii)
someone's wealth has been left behind in the grave.
9. If a woman passes away and there is a living child in her womb, then her
womb will have to be cut and the child removed. Similarly, if a person
passes away after swallowing someone else's money, and the person asks
for the money, his stomach will be cut and the money removed. However,
if the deceased has left behind some wealth, this money will have to be
given from his wealth and his stomach will not be cut.
10. It is not good to move the corpse from one place to another for the
purpose of burial. This is if the place is less than 2-3 kilometres. If it is
more than 2-3 kilometres, it is not permissible to do so. Digging up the
grave and moving the corpse from one place to another is not permissible
under any circumstances.
11. It is permissbible to praise the deceased person irrespective of whether
it is in the form of a poem or in prose. This is on condition that there is no
exaggeration in praising him, and he is not praised for characteristics that
were not found in him.
12. It is permissible to do the following: sympathize and comfort the
relatives of the deceased, to mention the virtues of patience and thereby
create an inclination towards patience, to make dua for them and the
deceased. All this is known as ta'ziyat. It is makruh-e-tanzihi to make ta'zi-
yat for more than three days. However, if the person making the ta'ziyat, or

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a relative of the deceased, was away on a journey and returned after the
stipulated three days, then this ta'ziyat will not be makruh. It is makruh for
a person to make ta'ziyat for a second time when he has already made it
before.
13. It is not makruh to keep the kafan ready for oneself. However, it is
makruh to keep the grave ready for oneself.
14. It is permissible to write a dua on the kafan, or Bismillahir Rahmaanir
Raheem on his chest, or the kalimah on his forehead. This will only be
permissible if it is done by moving the fingers and without using a pen.
However, this practice has not been established from any Sahih Hadith.
Therefore, this practice should not be regarded as sunnah or mustahab.
15. It is mustahab to place a green twig on the grave. If a plant or tree
begins to grow near it, it will be makruh to chop it off.
16. More than one corpse should not be buried in one grave. However, this
will be permissible if there is an absolute necessity for it. If all the corpses
are males, the most virtuous among them should be placed in the front.
Thereafter, all the rest should be placed behind him in order of their
position. However, if there are a few males and a few females, the males
should be placed in front and the females behind them.
17. It is mustahab for men to go and visit the graves. It is preferable to visit
the graves at least once a week. It is preferable that this day be Friday. It is
also permissible to undertake journeys in order to visit the graves of the
pious. This is permissible as long as no belief or action contrary to the
Shariah takes place. Like the evils that take place in the present day "birth-
anniversary" (meelad, urs) celebrations.

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SUPPLEMENT TO BAHISHTI ZEWAR
(Part Two)
The Virtues of Salaat
Allah Ta'ala says in the Quran: "Most certainly, salaat prevents evil and
sins." In other words, there is so much of barakah in offering salaat in the
proper manner that the one who is regular in his salaat abstains from sins.
Although this barakah could be attained from other forms of ibaadah, salaat
has a special influence in this regard and has the highest position in
effecting this. However, it is necessary that the salaat be performed in the
best manner according to the sunnah. The greatness of Allah Ta'ala should
be found in the heart of the musalli. He must be filled with internal and
external peace of mind and humility. He should not look around him. The
more perfect his salaat, the more barakah he will attain. There is no form of
ibaadah more beloved to Allah Ta'ala than salaat. It is therefore incumbent
upon a Muslim to fulfil this ibaadah, which stops one from all evils and
saves one from jahannam, with absolute commitment. He should never
miss his salaat.
1. Hadrat Imam Hasan Basri13 rahmatullahi alayh narrates that Rasulullah
sallallahu alayhi wa sallam said: "The person who offered a salaat which
did not stop him from shameless and sinful deeds; then such a person did
not progress in anything except distancing himself from Allah Ta'ala."
Because of this salaat, he will not attain nearness and reward from Allah
Ta'ala. Instead, he will move further away from Allah Ta'ala. This is the
punishment for not valuing and not fulfilling the rights of such a beloved
ibaadah. From this we can deduce that the criterion of gauging whether the
salaat has been accepted or not is that by offering salaat, the musalli should
abstain from sins. If he coincidentally commits a sin, he should immediate-
ly repent.
2. Hadrat Abdullah bin Mas'ud radiallahu anhu narrates from Rasulullah
sallallahu alayhi wa sallam that without doubt the salaat of that musalli is
not accepted (and he does not receive the reward even though he is
absolved of this duty and at times even gets some reward) who does not
136
He is a high-ranking aalim and saint who met many Sahabah. Hafiz Muhaddith Zahabi
rahmatullahi alayhi has written an entire booklet on his life.

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obey salaat. The effect and criterion of obeying salaat is that it prevents him
from shameful and sinful deeds.
3. It is mentioned in a Hadith that a person came to Rasulullah sallallahu
alayhi wa sallam and remarked: "There is a certain person who spends the
night in offering salaat, but in the morning he steals." Rasulullah sallallahu
alayhi wa sallam replied: "Certainly salaat will soon prevent him from this
act which you are mentioning."13 (i.e. he will give up stealing and abstain
from sins)
4. Hadrat Ubaadah bin Saamit radiallahu anhu narrates that Rasulullah
sallallahu alayhi wa sallam said: "When a person makes a complete wudu
(according to the sunnah) and offers his salaat in a perfect manner - making
his ruku and sajdahs properly and reciting the Quran in the correct manner -
then salaat addresses him saying: 'May Allah Ta'ala protect you as you have
protected me.' (i.e. you fulfilled my rights and did not trample over them).
Thereafter, that salaat rises towards the heavens in a state of illumination
and light. The gates of heaven are opened for it (so that it may enter and be
accepted). When a person does not make a complete wudu, nor does he
fulfil his ruku, sajdahs, and qira'at in the proper manner - then salaat
addresses him saying: 'May Allah discard you as you have discarded me.' It
then rises towards the heavens in a state of darkness. The gates of heaven
are closed (so that it cannot enter and be rejected). This salaat is then folded
just as an old useless cloth is folded. It is then flung onto the face of the
musalli (i.e. it is not accepted and he does not receive the reward for it)."
5. Hadrat Abdullah bin Mughaffal radiallahu anhu narrates that Rasulullah
sallallahu alayhi wa sallam said: "The biggest thief is the one who steals in
his salaat." He was asked: "O Rasulullah! How does he steal in his salaat?"
He replied: "He is the person who does not fulfil his ruku and sajdahs
properly. And the most miserly person is he who does not reply to a
salaam."138
In other words, not to fulfil the rights of such an ibaadah which is so simple
and has such a high status as salaat, is in fact a big theft and extremely
sinful. The Muslims should be ashamed that they have been addressed in
such evil terms for not offering their salaat in the proper manner.
137
Narrated by Ahmad, Ibn Hibbaan and Bayhaqi.
138 Narrated by Tabrani.

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6. Hadrat Anas bin Maalik radiallahu anhu narrates that once Rasulullah
sallallahu alayhi wa sallam came out and saw a person offering his salaat in
the musjid in such a manner that he was not fulfilling his ruku and sajdahs
completely. On seeing this, Rasulullah sallallahu alayhi wa sallam
remarked: "The salaat of a person who does not make his ruku and sajdahs
completely is not accepted."139
7. Hadrat Abu Hurayrah radiallahu anhu narrates that Rasulullah sallallahu
alayhi wa sallam said: "If anyone of you owned these pillars, you would
have found it detestable if these were destroyed. So why do you do such
things which destroy your salaat which is specially for Allah Ta'ala. You
should offer your salaat in the proper manner because Allah Ta'ala only
accepts that which is complete and proper."140 (i.e. He does not accept sala-
at and all other forms of ibaadah which have not been fulfilled in the proper
manner).
This Hadith has been narrated by Hadrat Abu Hurayrah radiallahu anhu
who is a great Sahabi, aalim, and one who occupied himself in the ibaadah
and remembrance of Allah Ta'ala. From among the Sahabah, only Hadrat
Amr ibn al-Aas radiallahu anhu knew more Ahadith than him. Apart from
him, there was no one more knowledgeable than him in the science of
Hadith. His name is Abdullah and his kunniyyat is Abu Hurayrah. In the
beginning he was extremely poor, so much so that he also had to bear the
pangs of hunger and starvation. The story of his acceptance of Islam is very
lengthy. Due to extreme poverty, he did not get married despite the need to
do so.
After the demise of Rasulullah sallallahu alayhi wa sallam his worldly
condition improved and he also progressed financially. He was also
appointed as governor over Madinah Munawwarah. While being a gov-
ernor, he used to carry bundles of wood and pass through the markets
asking the people to make way for the governor, i.e. make way so that I
may be able to walk pass. Just imagine! Despite him being such a high
ranking official, he used to carry out such a menial task which even an ordi-
nary respectable person would have regarded as being below his dignity.
He used to carry out this menial task himself and never thought for a
moment that he is a governor and that he should ask someone under him or
139
Ibid.
140
Ibid.