Funeral rites
What should be done to a person approaching death?
Alläh’s Prophetﷺ said:
مَنْ كَانَ آخِرُ كَلَامِهِ لَا إِلَهَ إِلَّا اللَّهُ دَخَلَ الْجَنَّةَ. (أبو داود ٣١١٦، إي كيو ١٧٨٠٠)
If a person’s last words are “there is no god but Alläh”, he shall enter Paradise.
When the signs of approaching death appear on a person, it is tradition to make him lie on his right side with his face towards Ka'bah. It is also permissible to make him lie on his back so that his feet are in the direction of Ka'bah. His head is raised a little so that he faces Ka'bah.
When the signs of approaching death appear on a person, it is desirable to prompt him to recite the two testimonies[1]. The method of prompting is that someone else should audibly recite the two testimonies near him so that the dying person is able to hear him. However, he should not be ordered: “Recite”. If perchance, he says “No”, this will lead to ill-opinion among the people about him.
It is desirable to bring the most beloved of his family-members, relations and neighbors to him.
Reciting the Quränic chapter of Yäsïn near him is also desirable as a hadith tells us:
مَا من مَرِيض تقْرَأ عِنْده "يٰسٓ" إِلَّا مَاتَ رَيَّان وَحشر يَوْم الْقِيَامَة رَيَّان. (اَلْبَدْرُ الْمُنِيْرُ ٥/١٩٥)
If the Quränic chapter Yäsïn is recited near a sick person and he dies, he will die satiated and on the day of Judgement, he will be raised satiated.
Bathing the deceased
What should be done to a dying person before bathing him?
When the person dies, it is desirable to tie up his beard with a wide band of cloth which will encircle the top of his head till his beard. It is also desirable to shut his eyes.
The person shutting the deceased’s eyes should say:
بِسْمِ اللهِ وَعَلٰى مِلَّةِ رَسُوْلِ اللهِ ﷺ. اَللّٰهُمَّ يَسِّرْ عَلَيْهِ أَمْرَهُ، وَسَهِّلْ عَلَيْهِ مَا بَعْدَهُ، وَأَسْعِدْهُ بِلِقَائِكَ، وَاجْعَلْ مَا خَرَجَ إِلَيْهِ خَيْرًا مِّمَّا خَرَجَ مِنْهُ.
Bismillähi wa àlä millati rasülillähi s̈allallähu àlaihi wa sallam. Allähumma yassir àlaihi amrah, wasahhil àlaihi mä ba`dah, wäsìd-hu biliqäik, wäjàl mä k̅h̅araja ilaihi k̅h̅airam mimmä k̅h̅araja minh.
Alläh! Make his case easy for him, make easy what is to come to him, bless him with a meeting with You, and make his destination better than what he has departed from.
A heavy object should be placed over his abdomen to prevent its swelling.
His hands should be placed at his sides.
Placing his hands over his chest is not permissible.
Reciting the holy Qurän audibly near him before bathing him is detestable.
But this recitation is forbidden only if the reciter is near the deceased. If he is away, then it is not detestable.
Announcing his death is desirable.
It is desirable to quickly complete his enshrouding and burial.
Rulings of bathing the deceased
Bathing the deceased is sufficiency obligation for the living ones.
When some people perform the deceased-bathing, the obligation is fulfilled on behalf of the rest.
If no one does it, all are held sinners.
Deceased-bathing is obligatory when the following prerequisites are fulfilled:
1. He should be a Muslim.
2. Major part of the deceased’s body, or half of his body along with his head should be found.
3. He should not be a martyr killed in the course of exalting Alläh’s dïn. A martyr is not bathed, rather he is buried in his blood and clothes.
If the newborn comes out alive such that his cry is heard or activity is observed in him, bathing him will be compulsory. It does not matter whether he came out before the completion of gestation period or after it.
Similarly if the newborn came out dead, but his body was completely formed, he will be bathed.
Manner of bathing the deceased
The deceased should be placed on a bedstead around which a thurible has been circumambulated odd number of times. His organs-to-be-hidden – from navel to knees including both – should be covered. His clothes should be taken off from under the cover. The Saläh-ablution should be performed on him. The only difference will be that instead of rinsing out the mouth and sniffing into the nose, his mouth and nose should be wiped with a cloth-rag wet with water.
Then water boiled with jujube or glasswort should be poured upon him. If jujube or glasswort is not available, the deceased should be bathed in pure water.
His head and beard should be washed with hollyhock or soap.
He should be lain down over his left side and water poured over him till it reaches the parts adjacent to his bedstead-touching region.
He should then be lain down over his right side and water poured over him till it reaches the parts adjacent to his bedstead-touching region.
Next, he should be made to sit down taking support from the bather behind him. His abdomen should be wiped softly and whatever comes out of the fore or hind orifice should be washed away. There is no need to repeat the bathing. He should be rubbed dry.
Perfume should be applied to his beard and head.
Camphor should be applied to the body-parts which touch the ground during prostration.
Neither his nails nor his hairs should be cut.
Neither his head-hair nor his beard should be combed.
A wife may bathe her husband if another man is not available to bathe him.
The husband will not bathe his wife even though another woman to bathe her is not available. Instead, he should make his deceased wife do Tayammum with a cloth-rag.
It is permissible for a man to bathe a boy child or a girl child. For a woman also, bathing either of them is permissible.
Shroud
Rulings of enshrouding the deceased
Enshrouding the deceased is sufficiency obligation for Muslims.
When some people perform the deceased-enshrouding, the obligation is fulfilled on behalf of the rest.
If no one does it, all are held sinners.
The minimum enshrouding which fulfills the sufficiency obligation on behalf of Muslims is that quantity of cloth which covers the entire body of the deceased.
The shroud of the deceased will be obtained from his lawful wealth with which no one else’ right is associated.
If he does not have wealth, providing the shroud will be compulsory upon the person on whom his expenses were compulsory while he lived.
If the person on whom his expenses were compulsory does not have wealth, his shroud will be provided for by the Caliphate Treasury.
If Muslims do not have Treasury, or they have the Treasury but it is not possible to obtain fund from there, then his shroud is compulsory upon the well-off section of the Muslim ummah.
Shroud for man
Kinds of shroud
There are three kings of shroud:
1. Traditional shroud
2. Sufficiency shroud
3. Minimum compulsory shroud
The traditional shroud for man is shirt, wraparound and envelope.
The sufficiency shroud for man is wraparound and envelope. Less than this is detestable.
The minimum compulsory shroud for man is whatever is available in times of dire shortage even if it is the quantity of cloth just enough to cover his organs to be hidden.
The preferable shroud is the one made of cotton and white in color.
The shirt should be from the neck to the foot.
The shirt will have no sleeve.
The wraparound should be from the top of head to the foot.
The envelope should be longer than the wraparound by a cubit.
Manner of enshrouding
The envelope should be spread first on the bedstead, then the wraparound should be placed over the envelope, then the shirt over the wraparound. The deceased should then be placed and clothed in the shirt. The wraparound should be wrapped over him, first from the left, then from the right. Similarly, the envelope should be wrapped over him, first from the left, then from the right. The shroud should be tied at both ends so that it does not get loose and spread out.
Shroud for woman
Kinds of shroud
The traditional shroud for woman is cloth-rag, headdress, shirt, wraparound and envelope.
The sufficiency shroud for woman is headdress, wraparound and envelope.
The minimum compulsory shroud for woman is whatever is available in times of dire shortage.
It is permissible for the cloth-rag to be from breast to navel.
Manner of enshrouding
The envelope should be spread first on the bedstead, then the wraparound should be placed over the envelope, then the shirt over the wraparound. The deceased should then be placed and clothed in the shirt. Her head-hair should be parted into two plaits and placed above her breast over her shirt. The headdress should be placed over her head without wrapping it around her or tying it. The wraparound should then be wrapped over her, first from the left, then from the right. Then her breast should be tied with cloth-rag. Finally, the envelope should be wrapped over her, first from the left, then from the right. The shroud should be tied at both ends so that it does not get loose and spread out.
Funeral Saläh
Rulings of funeral Saläh
Funeral Saläh for the deceased is sufficiency obligation for Muslims.
If a single Muslim performs funeral Saläh for a deceased, the obligation is fulfilled on behalf of the rest.
If no one performs the funeral Saläh, all are held sinners.
Performing funeral Saläh is compulsory for every person on whom the obligatory Salähs are mandatory provided he is aware of the deceased’s death.
If a person is not aware of the death, funeral Saläh is not obligatory for him.
There are two essentials in funeral Saläh:
1. Four Takbïrs
Every Takbïr in the funeral Saläh has the status of a Saläh-unit.
2. Standing
Funeral Saläh in sitting posture will be invalid unless there is an excusable difficulty.
Prerequisites for funeral Saläh
Funeral Saläh is valid only if the following prerequisites are fulfilled:
1. The deceased should be a Muslim. Funeral Saläh for a Disbeliever is not permissible.
2. The deceased should be pure from de facto and de jure filth. So, funeral Saläh for him before bathing him is not valid.
3. The deceased should be present. Funeral Saläh in absentia is not permissible.
4. The deceased should lie ahead of the Saläh-performers. The Saläh will be invalid if he is kept behind the Saläh-performers.
5. The deceased should be placed on the ground.
If he is placed on a bedstead kept on the ground, then also funeral Saläh for him is valid.
If the deceased is placed on a vehicle or on an animal, then Saläh for him will be invalid.
Similarly, if the deceased is held on people’s hands or on their shoulders, Saläh for him will not be permissible.
However, if the deceased is placed on a vehicle or held in people’s hands due to an excusable difficulty, Saläh for him will be valid.
Traditions of funeral Saläh
1. Standing of the Imäm near the chest of the deceased, whether man or woman.
4. Supplicating for the deceased after the third Takbïr.
If the deceased is adult, whether man or woman, the Saläh-performer should say in supplication:
اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا، وَشَاهِدِنَا وَغَائِبِنَا، وَصَغِيرِنَا وَكَبِيرِنَا، وَذَكَرِنَا وَأُنْثَانَا، اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الْإِسْلَامِ، وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْإِيمَانِ.
Allähumma-g̈fir liḧayyinä wa mayyitinä, wa s̅h̅ähidinä wa g̈äïbinä, wa s̈ag̈ïrinä wa kabïrinä, wa zakarinä wa unt̄h̅änä. Allähumma man aḧyaitahu minnä fa-aḧyihï àl-alislämi, wa man tawaffaitahu minnä fatawaffahu àl-alïmän.[5]
If the deceased is a male child, the Saläh-performer should say in supplication:
اللَّهُمَّ اجْعَلْهُ لَنَا فَرَطًا، وَاجْعَلْهُ لَنَا أَجْرًا وَذُخْرًا، وَاجْعَلْهُ لَنَا شَافِعًا مُشَفَّعًا.
Allähumma-jàlhu lanä faraẗä, wäjàlhu lanä ajrañ-wa zuk̅h̅rä, wäjàlhu lanä s̅h̅äfiàm mus̅h̅affä̀.[6]
If the deceased is a female child, the Saläh-performer should say in supplication:
اللَّهُمَّ اجْعَلْهَا لَنَا فَرَطًا، وَاجْعَلْهَا لَنَا أَجْرًا وَذُخْرًا، وَاجْعَلْهَا لَنَا شَافِعَةً مُشَفَّعَةً.
Allähumma-jàlhä lanä faraẗä, wäjàlhä lanä ajrañ-wa zuk̅h̅rä, wäjàlhä lanä s̅h̅äfiàtam mus̅h̅affàh.[7]
He should end the Saläh by performing the ending Saläm after the fourth Takbïr.
He should not raise his hands except at the time of the first Takbïr.
It is desirable that the number of Saläh-rows be three, five, seven, or some other odd number.
Other rulings related to funeral Saläh
If the deceased’s guardian has performed funeral Saläh for the deceased, it should not be repeated.
If the deceased has been buried without funeral Saläh for him, the Saläh should be performed for him at his grave provided his body is not likely to have decomposed.
If there are several bodies, it is preferable to perform the funeral Saläh separately for each deceased.
It is permissible to perform funeral Saläh for all the deceased persons together.
If the Imäm performs funeral Saläh for all the deceased persons together, the bodies should be placed in long row in front of the Imäm. The bodies of men should be kept first, then the bodies of children, then those of women.
The newborn in whom life is observed while he gets born should be named and Saläh performed for him.
If life is not observed in the newborn while he gets born, Saläh should not be performed for him. He should be bathed[8], wrapped in cloth and buried.
Performing funeral Saläh in a mosque where congregational Salähs are held is detestable unless there is an excusable difficulty.
If funeral Saläh is performed in a mosque where congregational Salähs are held due to an excusable difficulty, then it is not detestable.
If a person finds the Imäm between two Takbïrs, he should wait. At the next Takbïr, he should follow the Imäm in Saläh and recitation of supplications. Then he should late-perform the missed Takbïrs.
If a person has missed some of the Takbïrs with the Imäm, he should late-perform them before the deceased’s body is lifted.
If a person comes between the first and the second Takbïrs, he should follow the Imäm in Saläh without waiting for the second Takbïr.
If a person comes after the fourth Takbïr and before the ending Saläm, he has missed the funeral Saläh.
If a person commits suicide, he should be bathed and funeral Saläh should be performed for him.
If the person died while fighting in the cause of his tribe or nation, then Saläh should not be performed for him.
Similarly, if the person had killed his parent unjustly, Saläh should not be performed for him.
Similarly, Saläh should not be performed for a robber if he is killed fighting.
Manner of funeral Saläh
The Imäm should stand near the chest of the deceased. The Imäm-followers should make Saläh-rows behind him. Each should then make intention of performing the obligatory funeral Saläh as worship to Alläh. The Imäm-follower should also make intention of following the Imäm in Saläh.
The Saläh-performer should say the first Takbïr after raising his hand. He should recite the extolment[9]. He should say the second Takbïr without raising his hands and recite the supplication of blessings[10] for the Prophetﷺ. He should say the third Takbïr without raising his hands and supplicate for the deceased and other Muslims[11]. He should say the fourth Takbïr without raising his hands and then perform the two ending Saläms to his right and to his left. The Imäm should say the Takbïrs audibly and say all other things inaudibly. The Imäm-followers should say everything inaudibly.
Burial
Rulings of carrying the bier
Carrying the deceased to the graveyard is sufficiency obligation for Muslims.
Carrying the deceased is also an act of worship.
Therefore, every Muslim should take the initiative in carrying the barrier.
The holy Prophetﷺ carried the bier of Sä'd bin Mu'äz (May Alläh be pleased with him).
It is tradition that four people carry the bier.
It is tradition that every carrier carry the bier for forty steps.
The bier should be carried at a fast walking pace. But the pace should not be too fast lest the deceased is shaken.
Walking behind the bier is preferable to walking in front of it.
Sitting before the bier is placed on the ground is detestable.
Rulings of burying the dead
It is tradition to keep the depth of the grave at least half of man-height. It is preferable to make it a little deeper.
The niche-grave is preferable to the ditch-grave except if the earth is loose.
The deceased should be placed in the grave from the Saläh-direction.
The person placing the body inside the grave should say: بِسْمِ اللهِ وَعَلَى مِلَّةِ رَسُوْلِ اللهِ (Bismillähi wa àlä millati rasülilläh = With Alläh’s name and upon Alläh’s Prophet’s ﷺreligion.)
The deceased should be lain in the grave on his right side facing the Saläh-direction.
The tying knots of the shroud should be undone after placing the deceased inside the grave.
If the deceased is a woman, the grave should be covered with a cloth-sheet overhead while she is entered into the grave. If the deceased is a woman, there is no need of covering the grave.
The grave should be covered with adobe bricks or bamboos after placing the body in the niche or ditch of the grave.
Covering the grave with baked bricks or timbers is detestable. However, if adobe bricks and bamboos are not available, then using them is not detestable.
It is desirable that each person present at the burial throw three handfuls of earth using both his hands together.
While throwing the third handful, he should say: وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى (Waminhä nuk̅h̅rijukum täratan uk̅h̅rä[14]).
Then the earth should be thrown over the grave so that it is closed. The earth-heap should be made like camel-hump. It should not be made square-shaped.
Constructing a structure over the grave for adornment and ostentation is prohibited. Making a construction for fortifying it is also detestable.
Burying inside a room is detestable as this is one of the special privileges of prophets (Alläh’s peace be upon them!).
In case of a dire need, more than one person may be buried in the same grave.
When more than one person is buried in a single grave, it is desirable to separate two bodies with earth.
If a person dies in a ship, he should be bathed and enshrouded. Funeral Saläh should be performed for him. Then he should be placed in the ocean if land is far away and it is feared that the body will start decomposing by the time land is reached.
It is desirable to bury the deceased in the place of death.
Transporting him more than one or two miles is detestable.
If the body was kept not facing the Saläh-direction, the grave should not be exhumed to rectify this.
Similarly, if the body was placed on his left side, the grave should not be exhumed.
If wealth was buried along with the body, then exhuming the grave is permissible.
Rulings of visiting the graves
Visiting graves is desirable for men.
In this age, visiting graves is detestable for women.
Reciting the Quränic chapter Yäsïn is desirable when visiting the graves.
Stepping on the graves is detestable.
Sleeping on the graves is detestable.
Uprooting grass and trees from graveyard is detestable.
Rulings of the martyr
Alläh, the High, said:
وَلَا تَحْسَبَنَّ الَّذِيْنَ قُتِلُوْا فِيْ سَبِيْلِ اللّٰهِ اَمْوَاتًا ۭ بَلْ اَحْيَاۗءٌ عِنْدَ رَبِّھِمْ يُرْزَقُوْنَ ١٦٩ۙ فَرِحِيْنَ بِمَآ اٰتٰىھُمُ اللّٰهُ مِنْ فَضْلِھٖ ۙ وَيَسْـتَبْشِرُوْنَ بِالَّذِيْنَ لَمْ يَلْحَقُوْا بِھِمْ مِّنْ خَلْفِھِمْ ۙ اَلَّا خَوْفٌ عَلَيْھِمْ وَلَا ھُمْ يَحْزَنُوْنَ ١٧٠ۘ (آلُ عِمْرَانَ ١٦٩-١٧٠)
Never consider those killed in the way of Allah as dead. Rather, they are alive with their Lord, well-provided, happy with what Allah has given them of His grace; and they feel pleased with the good news, about those left behind them who could not join them, that there shall be no fear for them nor shall they grieve.
Alläh’s Prophetﷺ said:
مَا مِنْ أَحَدٍ يَدْخُلُ الْجَنَّةَ يُحِبُّ أَنْ يَرْجِعَ إِلَى الدُّنْيَا، وَأَنَّ لَهُ مَا عَلَى الْأَرْضِ مِنْ شَيْءٍ، غَيْرُ الشَّهِيدِ، فَإِنَّهُ يَتَمَنَّى أَنْ يَرْجِعَ، فَيُقْتَلَ عَشْرَ مَرَّاتٍ، لِمَا يَرَى مِنَ الْكَرَامَةِ. (مُسْلِم ١٨٧٧)
Nobody who enters Paradise will (ever like to) return to this world even if he were offered everything on the surface of the earth (as an inducement) except the martyr who will desire to return to this world and be killed ten times for the sake of the great honor that has been bestowed upon him. (EQ 12168)
A martyr is a Muslim who has been killed unjustly, no matter whether he was killed in a war, or by a rebel or by a robber.
There are three kinds of martyrs:
1. The perfect martyr: He is martyr in this world and the hereafter.
2. Martyr in the hereafter only
3. Martyr in this world only
1. The Perfect martyr[15]: A martyr is considered a perfect martyr if he is a Muslim, sane, adult, pure from major de facto filth, and he dies soon after getting wounded so that he does not get a chance to avail of any of the benefits of life like eating, drinking, sleeping, medication nor does a span of time between two Salähs pass while he is in conscious state.
Ruling for the perfect martyr: He should not be bathed. He should be enshrouded in his clothes. Funeral Saläh should be performed for him. Then, he should be buried in his blood and clothes. His clothes may be reduced or added to as needed. Pulling out all his clothes is detestable.
2. Martyr in the hereafter[16] only: He is a person who does not fulfill any of the above prerequisites other than being a Muslim. The rulings of a martyr will not be applied to him, though in the hereafter, he will be a martyr and he will get the reward promised for martyrs.
Ruling for this category of martyrs: He should be bathed, enshrouded, and Saläh should be performed for him like all other dead persons.
3. Martyr in this world only: He is a hypocrite who is killed in the army-rows of Muslims. He should not be bathed. His clothes should be left upon him. Funeral Saläh should be performed for him as for the perfect martyr based on his apparent state.
[1] The two testimonies: أَشْهَدُ أَنْ لَّا إِلٰهَ إِلَّا اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ (As̅h̅hadu allä iläha illallähu wa as̅h̅hadu anna muḧammadan àbduhu warasüluh = I testify that there is no god except Alläh and that Muhammad is His servant and messenger.)
[2] A miscarried fetus is one whose organs were not completely formed. Such a fetus will not be bathed in the customary way, rather water will be poured down upon him.
[3] Extolment or Thanä is: سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلَا إِلَهَ غَيْرُكَ (Subḧänak-allähumma wa biḧamdika wa tabärak-asmuka wa ta`älä jadduka wa lä iläha ghairuk = O Alläh! You are without blemish, and You are praiseworthy. Your name is blessed and your glory is exalted. There is no God besides you. – Tirmizï 242, EQ 25935)
[4] The preferable supplication of blessings for the Prophetﷺ is:
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ.
Allähumma s̈alli àlä Muḧammadiñ wa àlä äli Muḧammadin kamä s̈allaita àlä Ibrähïma wa àlä äli Ibrähïma, innaka ḧameedum majïd. Allähumma bärik àlä Muḧammadiñ wa àlä äli Muḧammadin kamä bärakta àlä Ibrähïma wa àlä äli Ibrähïma, innaka ḧameedum majïd .
O Alläh! Send Your Mercy on Muhammad and on the family of Muhammad, as You sent Your Mercy on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious. O Alläh! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious. (Bukhärï 3370, EQ 3168)
[5] Alläh! Forgive our living and our dead, those who are present and those who are absent, our young and our old, our males and our females. Allah, whomever of us You allow to live, make him live in Islam, and whomever of us You cause to die, let him die in (a state of) faith. (Ibn Mäjah 1498, EQ 31587)
[6] Alläh! Make him a forerunner for our salvation. Make it (the affliction of his separation) a thing of reward and deposit for us. Make him the one who will intercede on our behalf and whose intercession will be accepted by You. (Fatḧul Qadïr 2/125, Ta'lïm-ul Isläm 4/88)
[7] Alläh! Make her a forerunner for our salvation. Make it (the affliction of her separation) a thing of reward and deposit for us. Make her the one who will intercede on our behalf and whose intercession will be accepted by You. (Ta'lïm-ul Isläm 4/89)
[8] For details, see the topic “Rulings of bathing the deceased”.
[9] Extolment or Thanä is: سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلَا إِلَهَ غَيْرُكَ (Subḧänak-allähumma wa biḧamdika wa tabärak-asmuka wa ta`älä jadduka wa lä iläha ghairuk = O Alläh! You are without blemish, and You are praiseworthy. Your name is blessed and your glory is exalted. There is no God besides you. – Tirmizï 242, EQ 25935)
[10] The preferable supplication of blessings for the Prophetﷺ is:
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ.
Allähumma s̈alli àlä Muḧammadiñ wa àlä äli Muḧammadin kamä s̈allaita àlä Ibrähïma wa àlä äli Ibrähïma, innaka ḧameedum majïd. Allähumma bärik àlä Muḧammadiñ wa àlä äli Muḧammadin kamä bärakta àlä Ibrähïma wa àlä äli Ibrähïma, innaka ḧameedum majïd .
O Alläh! Send Your Mercy on Muhammad and on the family of Muhammad, as You sent Your Mercy on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious. O Alläh! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on Abraham and on the family of Abraham, for You are the Most Praise-worthy, the Most Glorious. (Bukhärï 3370, EQ 3168)
[11] If the deceased is adult, whether man or woman, the Saläh-performer should say in supplication:
اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا، وَشَاهِدِنَا وَغَائِبِنَا، وَصَغِيرِنَا وَكَبِيرِنَا، وَذَكَرِنَا وَأُنْثَانَا، اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الْإِسْلَامِ، وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْإِيمَانِ.
Allähumma-g̈fir liḧayyinä wa mayyitinä, wa s̅h̅ähidinä wa g̈äïbinä, wa s̈ag̈ïrinä wa kabïrinä, wa zakarinä wa unt̄h̅änä. Allähumma man aḧyaitahu minnä fa-aḧyihï àl-alislämi, wa man tawaffaitahu minnä fatawaffahu àl-alïmän.
Alläh! Forgive our living and our dead, those who are present and those who are absent, our young and our old, our males and our females. Allah, whomever of us You allow to live, make him live in Islam, and whomever of us You cause to die, let him die in (a state of) faith. (Ibn Mäjah 1498, EQ 31587)
If the deceased is a male child, the Saläh-performer should say in supplication:
اللَّهُمَّ اجْعَلْهُ لَنَا فَرَطًا، وَاجْعَلْهُ لَنَا أَجْرًا وَذُخْرًا، وَاجْعَلْهُ لَنَا شَافِعًا مُشَفَّعًا.
Allähumma-jàlhu lanä faraẗä, wäjàlhu lanä ajrañ-wa zuk̅h̅rä, wäjàlhu lanä s̅h̅äfiàm mus̅h̅affä̀.
Alläh! Make him a forerunner for our salvation. Make it (the affliction of his separation) a thing of reward and deposit for us. Make him the one who will intercede on our behalf and whose intercession will be accepted by You. (Fatḧul Qadïr 2/125, Ta'lïm-ul Isläm 4/88)
If the deceased is a female child, the Saläh-performer should say in supplication:
اللَّهُمَّ اجْعَلْهَا لَنَا فَرَطًا، وَاجْعَلْهَا لَنَا أَجْرًا وَذُخْرًا، وَاجْعَلْهَا لَنَا شَافِعَةً مُشَفَّعَةً.
Allähumma-jàlhä lanä faraẗä, wäjàlhä lanä ajrañ-wa zuk̅h̅rä, wäjàlhä lanä s̅h̅äfiàtam mus̅h̅affàh.
Alläh! Make her a forerunner for our salvation. Make it (the affliction of her separation) a thing of reward and deposit for us. Make her the one who will intercede on our behalf and whose intercession will be accepted by You. (Ta'lïm-ul Isläm 4/89)
[12] From this (dust) We created you. (Qurän 20:55)
[13] In this we shall put you back. (Qurän 20:55)
[14] From this We shall raise you up once again (Qurän 20:55)
[15] Also included in this category is one who is killed while defending his life, wealth or honor provided he is killed by a sharp weapon.
[16] Also included in this category is one who is drowned in water, burnt in fire, dies while learning, or dies in an epidemic.
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