Carrying the Janaazah
(Funeral Bier) For Burial
Law: To carry the Janaazah (on the shoulders) is
Ibaadat. Every person should make effort and not fail in Ibaadat, and Huzoor Sayyidul
Mursaleen صلی اللہ تعالی علیہ وسلم
carried the Janaazah of Hazrat Sa’ad bin Mu’az
رضی اﷲ تعالیٰ عنہ. [Jauhira]
Law: It is Sunnat for four persons to carry (lift)
the Janaazah. One person should be on each corner; and if only two persons
carried the Janaazah, whereby one is at the head-side and one at the foot, then
to do this without a need is Makruh; and if this is due to a need, for example
if the space (to walk through) is narrow, then there is no problem in doing so.
[Alamgiri vol.1 pg.162]
Law: It is Sunnat to give ‘Kandha’ (Carry on
shoulder) in a manner where you carry each (of the four) ends, one after the
other, walking ten paces whilst carrying at each end. The full Sunnat is to
first carry the Right end at the head-side, followed by the right end of the
footside then the left end of head-side and then the left end of foot-side and
in doing so walk ten paces when carrying on each end. This will make forty (40)
paces, because it has been mentioned in the Hadith that the one who carries the
Janaazah walking for forty paces, forty of his Kabeera (major) sins will be
washed away. It has also been mentioned in the Hadith, the one who carries on
his shoulders the Janaazah from all four ends, Allah will definitely pardon
him. [Jauhira; Alamgiri vol.1 pg.162; Durr-e-Mukhtar vol.1 pg.833]
Law: In carrying the Janaazah, the bier should be
lifted with the hands and placed on the shoulders. It is also Makruh to carry
it on the neck or the back, like one does when loading supplies. To load the
Janaazah on an animal is also Makruh. [Alamgiri vol.1 pg.162; Ghuniya;
Durr-e-Mukhtar vol.1 pg.833] The same ruling applies to placing it on a
trolley.
Law: If one person carries in his hands a small
baby, be it a new born (suckling) or one who has just stopped suckling, or an
infant slightly older than that, there is no disapproval; and one person after the
other can take it, into their hands. If a person is on a mode of conveyance,
and he takes such a small child in his hand, then too there is no disapproval.
If the deceased is older than this, then it should be carried on a wooden bed
(or bier etc). [Ghuniya; Alamgiri vol.1 pg. 162]
Law: The Janaazah should be carried at a moderate
pace, but it should not be so fast that it causes the deceased to jerk. It is
Afdal (more virtuous) for those who are accompanying the Janaazah to walk
behind the Janaazah. They should not walk to the right or left of the Janaazah,
and if someone does walk in front, then he should walk at such a distance that
he is not counted amongst those accompanying the Janaazah; and if all (those
accompanying the Janaazah) are in front, it is Makruh. [Alamgiri vol.1 pg.162]
Law: It is Afdal (more virtuous) to go with the
Janaazah by foot, and if one is on a mode of conveyance it is Makruh to be in
front. If one does go ahead, he should go far ahead of the Janaazah. [Alamgiri vol.1
pg.162; Sagheeri vol.1 pg.295]
Law: It is impermissible and disallowed for
females to go with the Janaazah; and if women who lament accompany the
Janaazah, they should be strictly prevented from doing so. If they still
adamant and do not listen, then do not leave accompanying the Janaazah, because
why should we omit the Sunnat of accompanying the Janaazah because of their
impermissible action; but rather in our hearts we should regard this as bad
(and wrong), and still participate in the Janaazah. [Durr-e-Mukhtar vol.1
pg.834; Sagheeri vol.1 pg.296] Law: If women are (following) behind the Janaazah and men suspect that
by walking that back, they will mix with females; or if they are someone
amongst them performing ‘Noha’ (lamenting), then in all such cases, it is
better for the men to walk at the front. [Durr-e-Mukhtar; Raddul Muhtar vol.1
pg.834]
Law: When walking with the Janaazah, the head
should be in front. To carry fire with the Janaazah is not permissible.
[Alamgiri vol.1 pg.162]
Law: Those walking with the Janaazah should do so
quietly. They should be remembering death and the condition of the grave. They should
neither have worldly conversations nor laugh (be jovial). Hazrat Abdullah ibn
Mas’ud رضی اﷲ تعالیٰ عنہ saw a person laughing whilst accompanying the
Janaazah, he said; ‘You are laughing whilst accompanying a Janaazah! I shall never
speak to you again’. If one wishes to make Zikr (remembrance of Allah) one
should do so in one’s heart; and based on the current era the Ulama have also
now permitted us to make Zikr aloud. [Sagheeri; Durr-e-Mukhtar Raddul Muhtar
vol.1 pg. 853]
Law: It is Makruh to sit until the Janaazah has
been kept down, and after it has been kept down, one should not remain standing
without reason. If people are seated and the Janaazah has been brought there for
Namaaz, then until it is not kept, they should not stand.
Similarly, if you are seated anywhere and a Janaazah passes, it is
not necessary to stand. However, if someone wishes to leave, then he should
stand up to leave. When the Janaazah is kept, it should not be kept in a manner
whereby the legs or head is facing the Qibla, but it should be placed down in a
transverse position, whereby the right rise is facing the Qibla. [Alamgiri vol.1
pg.162; Durr-e-Mukhtar vol.1 pg.834]
Law: To take payment or make payment to carry the
Janaazah is permissible, on condition that there are others present there as
well as the one who will carry it. [Alamgiri vol.1 pg.162]
Law: If the Mayyit is a neighbour, relative or
some pious person, it is more virtuous to go with his Janaazah, than performing
Nafil Namaaz. [Alamgiri vol.1 pg.162]
Law: One, who has gone with the Janaazah, should
not return without partaking in the Janaazah Namaaz, and after the Janaazah Namaaz
he should return by taking permission of the Guardians of the Mayyit; and after
the burial he does not need to take the permission of the Guardians. [Alamgiri
vol.1 pg.165]
The Janaazah Namaaz
Law: The Janaazah Namaaz is Fard e Kifaayah, which
means that if (even) one person performed it all have been absolved from their responsibility.
If none reads it, then each one who got news of it and did not read it is
sinful. [General Books of Fiqh; Durr-e-Mukhtar vol.1 pg.811]
Law: Jama’at (congregation) is not a condition for
it (Janaazah Namaaz). Even if one person performs it, the Fard will be
discharged. [Alamgiri vol.1 pg.162]
Law: The same conditions apply to Janaazah Namaaz
becoming Waajib as applies to the other Namaaz. In other words: 1. to have the ability
to fulfil it; 2. to be Baaligh; 3. to be Aaqil (Sane); 4. to be a Muslim. There
is however one thing extra in it and that is to be informed of the Mayyit.
[Raddul Muhtar vol.1 pg.811]
Law: In Namaaz-e-Janaazah there are two types of
Conditions (Pre- Requisites). One condition is in regards to the Musal’li and
the other condition is to do with the Mayyit. The pre-requisites for the
Musal’li are the same as the ones for fixed Namaaz, in other words: 1. The Musal’li
should be free from Najaasat-e-Hukmia and Najaasat-e- Haqeeqia (i.e. visible
and unseen impurities); 2. Satr-e-Awrat; 3. To face the direction of the Qibla.
In it (Janaazah Namaaz) Time is not a pre-requisite, and Takbeer e Tahreema is
a Rukn and not a prerequisite, just as it has been mentioned earlier. [Raddul
Muhtar vol.1 pg.811] Some people participate in the Janaazah Namaaz, reading it
whilst wearing their shoes or whilst standing on their shoes. If it is necessary
for them to have their shoes on, then the sole of the shoes and the ground
underneath should be paak (i.e. free from any impurity). If there is the amount
of impurity which is objectionable, then his Namaaz will not be valid. If one
stood on his shoes and read, it is necessary for the shoes to be Paak.
Law: If the Janaazah is ready to be performed and
one knows that by the time he performs Wudu or Ghusl, the Namaaz will be
finished; he should perform Tayammum and read it. The details in regards to
this can be seen in the section on Tayammum (in Bahaar vol.2).
Law: If the Imam was not in a state of ablution,
the Namaaz must be repeated, even if the Muqtadi (follower) were in ablution,
because if the (Namaaz) of the Imam is not done, the Namaaz of others will also
not be done. If the Imam was in state of ablution and the Muqtadi was not in
the state of ablution, then the Namaaz will not be repeated, even though the
Namaaz of the Muqtadis is not valid, but the Namaaz of the Imam has been done.
If a female performed the Namaaz and men followed her, then it should not be
repeated, because even though it was not correct for the males to follow her, but
her Namaaz has been done and this is sufficient (in such a situation), as the
Repetition of Janaazah Namaaz is not permissible (without valid reason).
[Durr-e-Mukhtar vol.1 pg.812]
Law: If Janaazah Namaaz was performed on a mode of
conveyance, it is not regarded as being done. It is a condition for the Imam to
be Baaligh, whether the Imam was a male or a female. If a Na-Baaligh performed
the Janaazah Namaaz, it has not been discharged. [Durre- Mukhtar vol.1
pg.812/813; Alamgiri vol.1 pg.164]
A Few Conditions (pre-requisites) which are related to the
Janaazah Namaaz:
1. The Mayyit (Deceased) must be a Muslim.
Law: Mayyit (deceased) refers to one who was born
alive and then died. So, if he was born dead, or if he was alive when less than
half of the body came out, and before coming out (full) he died, then even his
Janaazah Namaaz will not be read. Details regards this will follow. [Shaami
vol.1 pg.830]
Law: If both the parents of an infant are Muslim,
or if one of them is Muslim, he too will be regarded as being Muslim. His
Janaazah Namaaz must be performed. If both are unbelievers (kaafir), then the Janaazah
Namaaz should not be performed. [Durr-e-Mukhtar vol.1 pg.832]
Law: If a Muslim found a small baby alone in a
Darul Harb and he took the baby with him, and thereafter he died at the place
of the Muslims, his Janaazah Namaaz will be performed. [Alamgiri vol.1 pg.163]
Law: The Namaaz Janaazah of every Muslim will be
performed, no matter how sinful he may have been, even if he is charged with major
sins. However, there are a few types of people whose Janaazah will not be
performed:
1. A rebel (traitor) who wrongly rebels against the Righteous
Muslim Ruler, and is then killed in this rebellion.
2. A bandit who is killed whilst robbing. Neither should he be
given Ghusl nor should his Janaazah Namaaz be performed, unless the Muslim King
has arrested him and had him executed; in this case he will be given Ghusl and
his Namaaz will be performed; if in the case where they were neither caught nor
killed, but later just died, then in this case as well Ghusl and Janaazah
Namaaz will be performed.
3. Those who fought out of partiality; and even those who were
just seeing their spectacle and were struck by a stone (etc.), then even their
Namaaz will not be performed. However, if they died after having dispersed
(from there), then (in this case) their Namaaz will be performed.
4. One who killed someone by strangling him.
5. Those that take weapons and rob and attack at night in a city
are also regarded as bandits, and even if they are killed in this situation, their
Janaazah will not be performed.
6. The Janaazah of one who killed his mother and father will also
not be performed.
7. The Janaazah of one who was stealing something from someone and
is killed in this situation will also not be performed. [Alamgiri vol.1 pg.163;
Durr-e-Mukhtar vol.1 pg.814/815]
Law: The Janaazah of one who committed suicide
will be performed even though it is a very big sin. This applies even if he did
so with intent. Ghusl and Janaazah Namaaz will be performed for the one who has
been stoned to death (for adultery) or the one who was killed in Qisaas
(Retaliation). [Alamgiri vol.1 pg.163; Durr-e-Mukhtar vol.1 pg.815]
2. The Body and the Kafan (Shroud) of the Mayyit must be Paak (pure):
Law: The meaning of the body being paak is that it
was given Ghusl or if the Ghusl was not possible, Tayammum was performed and if
any impurity came out of the body before the Kafan is put on, then in should be
washed away, and if it was excreted afterwards, there is no need to wash again.
The meaning of the Kafan being paak is that the Kafan should be paak when being
put on, and if the Kafan is soiled with impurity which is excreted afterwards,
then there is no objection. [Durr-e-Mukhtar vol.1 pg.812]
Law: If the Namaaz was performed without the
Ghusl, the Namaaz is not done. The Mayyit should be given Ghusl and the Namaaz
should then be read again. If the deceased has already been put into the grave,
but the sand has not been put over as yet, then remove the deceased from the
grave, give the Ghusl and perform the Janaazah Namaaz. If the grave has already
been covered with the sand, then know the Mayyit cannot be removed. Thus, the Janaazah
Namaaz must now be performed at the grave because the first Namaaz was not
valid and now because the Ghusl is impossible, the Namaaz will now be done.
[Raddul Muhtar vol.1 pg.811/812]
3. The Janaazah should be present there, in other words for the entire
body, or most of it, or half including the head should be present. There can be
no Janaazah for Ghaa’ib (someone not present).
4. The Janaazah should be kept on the ground or held in the hands and
if it is on top of an animal, the Namaaz will not be valid.
5. The Janaazah should be in front of the Musal’li facing the
Qibla. If it is behind the Musal’li the Namaaz will not be valid. [Durr-e-Mukhtar
vol.1 pg.812/813]
Law: If the Janaazah was kept the wrong side
around, in other words the deceased’s feet are to the right of the Imam, the
Janaazah will be done, but if this was done intentionally, it is sinful.
[Durr-e-Mukhtar vol.1 pg.813]
Law: If there was error in establishing the
direction of the Qibla, in other words one thought that the Mayyit has been
kept facing the Qibla, but in reality it was not facing the Qibla, then on the
grounds of Taharri[1], if one performed Taharri,
the Namaaz is valid, otherwise not. [Durr-e-Mukhtar vol.1 pg.813]
6. for the part of the body of the Mayyit which needs to be covered,
to be covered (properly).
7. The Mayyit should be opposite the Imam, in other words if there
is one Mayyit then any part of its body should be opposite the Imam; and if
there are few bodies then for that part of the body for any one of them to be opposite
the Imam is sufficient. [Raddul Muhtar vol.1 pg.812/813]
Law: There are two Rukn (essential
commands/obligations) in Janaazah Salaah:
1. To proclaim the Allahu Akbar (Takbeer) four times.
2. Qiyaam (To stand).
If one sat without reason on a conveyance and performed the Janaazah
Salaah, it is not done, and if the Guardian or Imam was ill and he sat and
performed (the Namaaz), and the Muqtadis stood, the Namaaz is done.
[Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.813]
Law: In Janaazah Namaaz, there are three things
which are Sunnate-Mu’akkadah:
1. Allah’s Thana (Glorification of Allah).
2. Durood on Nabi صلی اللہ
تعالی علیہ وسلم
.
3. Dua for the Mayyit (Deceased).
becomes complicated to determine the truth of a matter in any
situation, then one should deliberate in this regard and act based on one’s
positive intuition to determine the truth. This deliberation is called Taharri.
It is only permissible to practice Taharri, when there is no other evidence to
substantiate the reality. It is not permissible to practice Taharri if there is
evidence present.
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