31.4 THE BOOK OF FUNERALS
SECTION: SUNNAH FOR FOUR TO CARRY THE DECEASED
It is Sunnah for four people to carry the deceased. It is permissible for two people to carry him. It is Sunnah to hurry whilst carrying him. Those who are walking should go ahead of him and those who are riding on a mount behind. Those who follow the procession should not sit down until the body is laid in the ground as it is disliked. Only the grave pits of women are covered. Al-lahd is better than the burial hole.
“Section”: What remains of the rites is the burial itself. Allah says: {Then He causes him to die, then assigns to him a grave.} (Abasa: 21)
This is a blessing of Allah upon mankind as He did not render our corpses like the carcass of an animal which is left on the face of the earth to decay. Instead, we are well preserved and then buried in graves. This only underscores the fact that the life of man does not end with death like that of the animals. There is another realm waiting for him. Death is but a transit in a journey. A transit that takes one from the realm of this world to the realm of al-barzakh (life of the grave). It is called al-barzakh in Arabic as it alludes to a partition or barrier. Allah says: {Between them is a barrier [so] neither of them transgresses.} (Al-Rahman: 20) That is, there is a barzakh (barrier) between the two seas. The two seas will not mix with one another. Likewise, the grave is a barrier: {And before them is a barrier until the day they are raised.} (Al-Mu’minun: 100) That is, there will be a barrier between this world and the Hereafter.
There exists another realm after death. Hence, we are preserved and buried in anticipation of it. Even if man is reduced to dust and bones in the grave, he shall be resurrected on the Day of Judgement: {He says, “Who will give life to bones while they are disintegrated?” Say, “He will give them life who produced them the first time; and He is, of all creation, Knowing.”} (Yasin: 78-79)
Man will be re-created from decayed flesh and dust. Allah is able to do anything. The grave is a blessing endowed upon mankind and his corpse is treated much better than the carcass of dogs and lions.
The deceased has to be transported from the place of demise to the cemetery. Therefore, the author mentions the method to do it. The deceased is placed on a bed or stretcher and carried on the shoulders of men.
“It is Sunnah for four people to carry the deceased. It is permissible for two people to carry him”: Each of the four men should carry the corner poles. Two men can do it. One places both corner poles on both sides of his shoulders while the other does the same on the opposite end. It is mustahabb that the people carrying the deceased are rotated so that one and all gets the chance and reward of this act.
The men should also switch between corner poles. That is, if he is carrying the right poles at the front, he should switch over to the left. When that is done, he moves to the rear poles, switching between the two. This is to be done only if it is convenient to do so.
If there is a large crowd with not much space, then he may carry it all the way to the grave remaining at the same position. It is better to carry the deceased upon the shoulders even if the distance to the cemetery is far. This is very rewarding for those who are carrying the body and those walking alongside them.
However, if there is a need for the body to be transported in a vehicle then it is okay. An example being that the distance is very far, though we must state again that if it is possible to carry the body upon the shoulders then it is the best option. This is because it makes the funeral a means of attaining reward for the carriers of the body and the procession who follow it.
“It is Sunnah to hurry while carrying him. Those who are walking should go ahead of him and those who are riding on a mount behind”: The walking speed should be moderate. They should not walk too slowly nor too fast. They should not jog to the cemetery as it will adversely affect the deceased’s body. They should not stroll casually too as this is the practice of the innovators in the present era. The Prophet(pbuh) said, “Hurry with the body and if he was pious, you are expediting him to goodness and if he was otherwise, the sooner you will remove the burden off your shoulders.” (Reported by al-Bukhari (2/108) and Muslim (3/50) from the narration of Abu Hurairah.) Hence, the walking speed should be moderate.
Those following the body on the journey to the cemetery should not yell and cause an uproar whilst walking there as the innovators do. Shouting “La ilaha illallah”, reciting supplications and chanting in a raised voice are not permissible. There should be no yelling or shouting when the body is being transported. There should be silence and calmness instead. Those riding the mounts should be at the rear of the contingent and those walking should be ahead of them. The Companions used to do so in this manner. (Ibn al-Qayyim mentioned in Zad al-Ma’ad (1/5117): “The Prophet(pbuh) used to follow the bier to the cemetery, walking ahead of it, every time he offered the janazah prayer. This was the Sunnah of the rightly-guided caliphs also.” This has also been reported in a number of narrations by ‘Abdul Razzaq in his Musannaf) Burning torches should not be used whilst transporting the body unless there is a need for a light source. The presence of fire is disliked during this penultimate stage of the funeral rites.
There are three types of people who bid farewell to the deceased:
First: Those who offer the janazah prayer and then depart.
Second: Those who offer the prayer and follow the body until it is laid in the grave and then depart.
Third: Those who offer the prayer, follow the body until it is laid in the grave and wait for the burial to be over, remaining to seek forgiveness for the deceased and then depart.
The third type is the best. He who offers the prayer for the deceased, follows the body to the cemetery. Waits for the burial to be over and then seeks forgiveness from Allah on behalf of the deceased and supplicates for him to be firm when the questioning begins. This is the best way to honour our dead and brings forth the most reward for the one doing so. Those who partake in the funeral rites albeit partially, are rewarded based on the extent of their participation. Allah says: {Surely Allah does not waste the reward of the good-doers.} (Hud: 115)
“Those who follow the procession should not sit down until the body is laid in the ground as it is disliked”: The Prophet(pbuh) forbade those who follow the procession to sit down until the body is placed on the ground. (Reported by al-Bukhari (2/107) and Muslim (3/57) from the narration of Abu Sa’id al-Khudri.) One may sit before the burial is done, however as long as the body is being carried, those who follow it to the cemetery should not sit down.
“Only the grave pits of women are covered”: The grave is covered until the body is placed therein. It is covered to respect the woman’s awrah. As for the grave of men, it is not covered. ‘All saw a group of people curtaining off the grave of a dead man. He took the curtain away from them saying, “This is only done for women.” (Reported by al-Bayhaqi in al-Sunan al-Kubra (4/54).)
“Al-lahd is better than the burial hole”: Al-lahd is the burial pit that includes a tapered hole at the bottom of it. It is tapered to the side facing qiblah. The taper is the length of the grave and should fit the body. Lahd in Arabic means to lean towards. This is due to the fact that the deceased is tilted facing the qiblah. The burial hole is the pit dug to bury the body without the tapering.
It is better to include the taper at the bottom of the pit as the Prophet’s grave included it. The city of Madinah used to have a person who dug the burial hole and another who dug al-lahd. The people use to say: “He who arrives first at the burial site shall dig that which he specializes in.’’ The first to arrive was he who dug al-lahd and so the Prophet’s grave had a taper at the bottom of the burial hole. (Reported by Ahmad (3/139) and Ibn Majah (1557) from the narration of Anas ibn Malik.)
This is proof that al-lahd is better as Allah chose it for His Prophet(pbuh) who said in a hadith, “Al-lahd is for us and the burial hole is for them.” (Reported by Abu Dawud (3208), al-Tirmidhi (1045), al-Nasa’i (4/80) and Ibn Majah (1554) from the narration of Abdullah ibn Abbas.)
However, burying a Muslim in a burial hole is permissible, especially if the circumstances permit only that. If the grave walls cave in and do not stay in place, then a burial hole is dug and the walls are lined with baked clay or bricks such that the hole is still big enough to place the body in. A taper cannot be constructed in such a hole. If the walls are firm, digging al-lahd is better.
The person who lowers the body into the grave says, “Bismillahi wa ‘ala millati rasuli allahi.” Then the body is placed on its right side facing the qiblah. The grave is raised by a hand span from the ground level with the apex in the middle.
“The person who lowers the body into the grave says”: The above-mentioned means, “In the name of Allah and on the creed of the Messenger of Allah,” and it is said whilst placing the body in the lahd. It can be interpreted as, “In the name of Allah, we place you in the grave and according to the creed of the Messenger of Allah, we bury you.”
“Then the body is placed on its right side facing the qiblah ”: In the position that a person sleeps. It is mustahabb that one sleeps on his right side. The Sunnah of the dead is similar to the Sunnah of the living. To face the deceased in the direction of the qiblah is wajib whilst placing him on the right side is only mustahabb. The Prophet(pbuh) said regarding the Ka’bah: “It is the qiblah for your living and dead.” (Reported by Abu Dawud (2875), al-Nasa’i (7/89) and al-Hakim (4/259-260) from the narration of ‘Umayr ibn Qatadah.)
“The grave is raised by a hand span from the ground level”: When the body is placed in the lahd as described above, the lahd is concealed with bricks placed on the edge of the taper. Gaps between the bricks are covered up with clay and clods of earth. It is so tightly packed that it should prevent earth falling atop of the body. Later, earth is thrown into the grave to complete the burial.
The grave is raised from ground level by a span of the hand so that it can be identified as a grave and not desecrated. If the grave was level to the ground, none would know of its existence there and it might be stepped upon and the ground might even be dug up a second time. This displays the wisdom behind raising the grave by a hand span.
The Prophet’s(pbuh) grave was also raised by a hand span from the ground, (Reported by Ibn Hibban (6635) and al-Bayhaqi (3/410) from the narration of Jabir.) a practice he carried out for his Companions as well. However, it should not be raised more than a hand span as the Prophet(pbuh) forbade it. It symbolizes veneration and paves the way for shirk. The ignorant ones may be endeared to it. Hence, the grave should never be raised more than a hand span.
Building a structure atop the grave is worse. The Prophet(pbuh) forbade this. (Reported by Muslim (3/61, 62), Ahmad (3/295), Abu Dawud (3225), al-Tirmidhi (1052) and al-Nasa’i (4/86) from the narration of Jabir.) He(pbuh) informed us that this was the habit of the Jews and Christians and this habit led them into associating partners with Allah in worship. (Reported by al-Bukhari (66/63-64) and Muslim (2/66) from the narration of ‘Aishah.)
Therefore, no structures should be built atop a grave and the grave itself should not be raised more than a hand span from the ground level. It is a kind of veneration which leads to shirk. The Prophet(pbuh) said, “Do not leave any grave that is raised but level it.” (Reported by Muslim (3/61), Ahmad (1/96,128), Abu Dawud (3218) and al-Nasa’i (4/88) from the narration of ‘Ali ibn Abi Talib.) That is, raised by more than a hand span.
“With the apex in the middle”: The middle of the grave is made higher than both the ends. This is so that rain water does not collect atop the grave but flows off it. The grave might be affected if water collects atop of it.
Plastering the grave or to set inscriptions on it are disliked as is erecting a structure atop of it, sitting, treading or leaning on it.
These acts were forbidden by the Prophet(pbuh) at the grave as it will pave the way for people to associate partners with Allah or will amount to desecrating the grave. These acts are:
First: Plastering the grave is prohibited. The word yukrahu (disliked) was considered by the predecessors as referring to prohibition. Graves are plastered with gypsum, caustic lime or other materials in order to decorate it. Since it is overindulgence and promotes ignorant people’s reliance on the grave, it is forbidden. If a grave is nondescript like the rest of the graves in the cemetery, it will not be enshrined nor considered significant compared to other graves.
Second: To set inscriptions on the grave is prohibited. The name of the deceased, the date of demise or even ayat of the Qur’an or supplications should not be inscribed unto the grave. In fact, nothing at all, not even letters should be inscribed upon the grave. The Prophet(pbuh) forbade this practice. (Reported by al-Tirmidhi (1052), al-Nasa’i (4/86) from the narration of Jabir. There is a similar hadith in Muslim but the forbiddance of inscription on the grave is not mentioned.)
“Plastering the grave or to set inscriptions on it are disliked as is erecting a structure atop of it, sitting, treading or leaning on it”: All of these acts are forbidden. Plastering as well as any other modification to the grave that gives a similar effect is forbidden.
Third: Erecting a structure atop of the grave is extremely dangerous. Erecting a dome or room above the grave shall pave the way for shirk. Past generations were destroyed due to the practice of erecting structures atop the graves of the pious and righteous servants of Allah. When Umm Salamah related what she had seen in Abyssinia of Christian churches and the images they contained to the Prophet he said, “When a pious servant died in their midst, they built a temple atop of his grave and drew images upon it. They are the worst of creation to Allah.” (Reported by al-Bukhari (6/63-64) and Muslim (2/66) from the narration of ‘Aishah.) Hence the Muslims were prohibited from doing likewise as this leads to shirk.
Fourth: Sitting and standing upon the grave is forbidden. It is tantamount to sacrilege. The grave should not be trod upon either. The din of Islam is a moderate and just one. The guidance it provides pertaining to the grave is like the guidance it provides for all other aspects of the din. The moderate approach it promotes strikes a balance between respect of the grave and its neglect. Plastering the grave, setting inscriptions on it, adorning it with lamps or electric flashlights are overindulgence that leads one to shirk.
Sitting atop the grave, stepping and leaning on it and striking it with an object are means of disrespecting the deceased. The rights accorded to the dead Muslim are similar to that of the living person. Therefore, it is not permissible to desecrate the grave or to harm it in any way. Instead, it should be well-maintained. This is the justice propagated in Islam. The grave is not venerated or desecrated. It should be given the respect that is in between overindulgence and desecration and between excessive upkeep and total neglect. This is the guidance offered by Islam with regards to graves.
Some people venerate the grave by decorating it with inscriptions and a cover just like the covering on the Ka’bah. They leave coin boxes there for people to donate money into. Wordings are written on pieces of paper and cloth which are sold to those who visit the grave. People buy it in the hope these scraps of paper and cloth will help to fulfil their needs or repel evil from them. These are examples of shirk at its worst form (shirk akbar). Those who have these false beliefs leave the fold of Islam. These are grave worshippers who exist in abundance nowadays just as they were present in the past. This perseverance upon the graves does not seem to disappear and Allah’s refuge is sought! Associating partners with Allah, overindulgence and excessiveness are all acts of falsehood.
On the other hand, there are those who desecrate the graves and have no qualms doing so. They strike at the graves with objects, dump rubbish on them, let sewage flow over them and other such despicable acts. This is sacrilege of the graves and brings disrepute to the deceased. The Prophet(pbuh) said, “It is better for one of you to sit on heated coal which eats into his clothes and reaches the skin than to sit atop a grave.” (Reported by Muslim (3/66) from the narration of Abu Hurairah.)
There is a group of people who level the graves and build houses on this land. Some others cultivate the land and divide it into plots to create farms or into plots of landed property. All of these matters from the desecration of graves are forbidden in Islam as is the veneration and overindulgence with regards to the graves.
The cemetery should be fenced along its periphery so that there is no trespassing by people or animals. The area should be supervised so that there is no illegal dumping carried on the land. This is the guidance that Islam offers to the Muslim which is the true guidance that is moderate and just. It is a guidance that pervades all facets of man’s life that liberates him from overindulgence as well as apathy.
Burying two or more bodies in one grave is forbidden except in emergency cases. A partition of dust or soil is made separating the bodies.
“Burying two or more bodies in one grave is forbidden except in emergency cases”: Among the rules of burial is that each body is allotted a grave. The same spot should not be dug up again to bury another unless the previous corpse has totally disintegrated into the earth and there is nothing left of him. In this case, it is permissible to bury another body at that very spot. If, however, any parts of his skeleton are present, then no burial should be carried out at that spot. The general rule is that a grave should not be dug up expressly to bury another body. This will crush the corpse already in the grave and constrict his space. Since he is the predecessor, the grave is rightfully his. The grave is the abode of the deceased which was endowed to him.
The asl is that only one body is buried in each grave as was the practice of the Prophet(pbuh) when he carried out burials in the Baqi’ cemetery. He never buried two or more bodies in one grave at Baqi’. Doing so is forbidden unless there is a dire need to do so or in times of emergency. The Prophet(pbuh) buried two or more bodies in one grave after the Battle of Uhud. Many Companions were martyred in that battle and there were countless wounded. Most of those who survived were too weak to dig up a separate hole for each martyred companion. Therefore, the Prophet(pbuh) ordered them to place two or three of those who were martyred in a single grave (Reported by al-Bukhari (2/115) from the narration of Jabir ibn ‘Abdullah.) so as to lift the burden from the Muslims. This was only due to the predicament they were in. In times of peace and security, he(pbuh) did not bury more than one body in a grave.
“A partition of dust or soil is made separating the bodies”: When it becomes necessary to bury two or three bodies in one grave, they should not be placed in a manner where they come into contact with each other. Instead, a partition made of earth is made between them so that they are separated and confined to their own personal space.
Reading at the grave is not disliked. All pious deeds that are done and dedicated to the Muslim who is alive or deceased, benefits that person.
After the burial process is completed. It is recommended for the Muslims to stand near the grave facing the qiblah and supplicate for the deceased to be firm when the questioning begins. They also invoke Allah’s forgiveness on his behalf. When the burial of one of the Companions was complete, the Prophet(pbuh) said, “Seek Allah’s forgiveness for your brother and ask that he be made firm for he is being questioned now.” (Reported by Abu Dawud (3221) from the narration of ‘Uthman ibn Affan.) That is, questioned by the two angels.
Allah said to His Prophet, {And never offer prayer for any one of them who dies and do not stand by his grave.} (Al-Tawbah: 84) This ayah refers to praying for the hypocrites after their burial. This is proof that the Muslims should stand at the grave of the deceased and supplicate for him. This is Sunnah and a duty Muslims accord to each other. Authentic reports mention that the Messenger of Allah sought forgiveness for the deceased and supplicated that Allah make him firm during the questioning and he(pbuh) ordered the Muslims to do likewise.
“Reading at the grave is not disliked”: Nothing has been reported from the Prophet(pbuh) pertaining to the recital of the Qur’an at the grave. He(pbuh) said, “Whoever invents something new in our affair that is not a part of it will have it rejected.” (Reported by al-Bukhari (3/241) and Muslim (5/132) from the narration of ‘Aishah.) He also said, “Beware of the innovations in this affair.” (Reported by Ahmad (4/126), Abu Dawud (4607) and al-Tirmidhi (2676) from the narration of al-’Irbad ibn Sariyah) Hence according to the Sunnah, the Qur’an should not be recited while the deceased is being buried nor after the burial. This is an act often practiced by the innovators who gather together and recite the Qur’an at the grave. They even come back to the grave to repeat this ritual from time to time. This is a clear innovation which does not benefit the deceased.
“All pious deeds that are done and dedicated to the Muslim who is alive or deceased benefit that person”: The general truth is that the deceased will only benefit from the good deeds he did while he was alive. Allah says: {And that man shall have nothing but what he strives for.} (Al-Najm: 39)
Unless there is evidence to prove that another person’s deed will benefit the deceased. The Prophet said, “When the son of Adam dies, all his deeds are severed except three. The charity he gave, the knowledge with which he benefited others and the pious son who supplicates for him.” (Reported by Muslim (5/73), Ahmad (2/372), Abu Dawud (2880), al-Tirmidhi (1376) and al-Nasa’i (6/251) from the narration of Abu Hurairah.) The waqf endowment shall remain after him. The knowledge he distributed, the students whom he taught or the books that he authored shall exist after his death, bringing forth rewards. Also, his righteous son who supplicates to Allah on his behalf benefits him even after death. These survive him and benefit after death based on the hadith.
Whenever the Prophet(pbuh) used to pass by graves he would supplicate for them, which will be explained in detail later.
Graves are visited so as to supplicate for the deceased. This is legislated in Islam. This supplication benefits the deceased as there is evidence for it.
Giving charity on behalf of the deceased does benefit him. There is evidence for this too. S’ad mentioned to the Messenger of Allah(pbuh) that his mother had passed away and she had not spoken to him. Had she spoken she would have bequeathed a sum for charity. S’ad then asked, “Can I give charity on her behalf?” The Prophet(pbuh) replied, “Give charity on behalf of your mother.” (Reported by al-Bukhari (2/127), (2760) and Muslim (3/81) from the narration of ‘Aishah.)
The same applies to performing Hajj and ‘Umrah for the deceased. There is evidence to show its permissibility. The Prophet(pbuh) said, “Perform Hajj and ‘Umrah on behalf of your father.” (Reported by Ahmad (4/10-12), Abu Dawud (1810), al-Tirmidhi (930) and al-Nasa’i (5/117).) It includes the first mandatory Hajj or the optional Hajj.
There is evidence to prove that these acts can be performed and the rewards dedicated to the deceased. However, we must avoid dedicating any act for which there is no evidence to prove its permissibility. In fact, no action is to be done and credited to Islam without evidence from the Qur’an and Sunnah of the Prophet(pbuh).
It is Sunnah to prepare meals for the grieving family and deliver it to them. It is disliked that the bereaving family provide food for the people.
“It is Sunnah to prepare meals for the bereaving family and deliver it to them”: To care for the bereaving family after the burial is completed is something legislated in Islam. Since they are afflicted with a loss, it is legislated for the Muslim community to look after their immediate needs as a way towards consoling their misery. One may prepare meals for the family according to their needs for they will be too distraught to think of cooking for themselves. When news reached the Prophet(pbuh) of Ja’far ibn Abi Talib’s demise, he said, “Prepare for the family of Ja’far their meals for indeed they will be preoccupied.” (Reported by Ahmad (1/205), Abu Dawud (3132), al-Tirmidhi (998) and Ibn Majah (1610) from the narration of Abdullah ibn Ja’far.) That is, with grief. Meals are prepared according to the needs of the bereaved family. Excessive preparation is not necessary as the evidence alludes to this. Doing so results in wastage which is prohibited in Islam.
We have observed that in some countries food is brought to the bereaving family by many people, so much so that the food begins to pile up. The family would not have a need for so much food and there is no reason for the people to prepare that much food. This is sheer wastage. Instead, the meals prepared should be restricted to the amount required for the grieving family. This is the guidance shown in the Sunnah.
“It is disliked that the bereaving family provide food for the people”: As there is no report of this from the Sunnah of the Prophet(pbuh). In fact, this contradicts the Sunnah which ensures that others prepare meals for the bereaved rather than the opposite.
Apart from preparing meals for the bereaved family, it is Sunnah to send them condolences. It is Sunnah to do so before or after the burial, when you meet the bereaving family member at his home, on the street, at the masjid or cemetery. It is Sunnah to say, “Ahsana allahu ‘aza’aka, wa jabara allahu musibataka, wa ghafara li mayyatika.” (May Allah make perfect your bereavement, replace your misery and forgive your departed.) (This hadith has a mawquf chain of narration as reported by al-Tabarani in al-Mu’jam al-Kabir (22/96) from the narration of Sanan, the mawlah of Wathilah)
As mentioned in various ahadith. This condolence comprises supplication for the living and the deceased. There is also care and concern for the grieving family. Setting aside a holiday for mourning, turning flags upside down and wearing only black clothes are acts of the days of ignorance and thus forbidden.
The bereaving family members should not discontinue their jobs. Instead, they should carry on with their work and their effort to make a living. If he has a store, then he should open for business as usual. Those who are employed should not miss their work schedule. Death should be understood as a natural process Allah has set in humans. However, if one quits his job to sit at home mourning, it displays sorrow. Whereas carrying on with his normal daily work routine is actually a manifestation of his patience and forbearance.
By Shaykh Salih ibn Fawzan al-Fawzan
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