If
one missed some part of the congregational funeral Ṣalāĥ, then…
The Masbūq (the person who has
missed some of the Takbīrāt) will say his remaining Takbīrāt after the Imām has
performed Salām on either side. If he suspects that the people would carry the
bier up to the shoulders in case of reciting supplications, etc., he should
just utter Takbīrāt and leave out the supplications, etc. If a person arrives
after the fourth Takbīr, he may join the Ṣalāĥ (before the Imām performs
Salām), utter Takbīr three times after Imām's Salām and then perform Salām.
(Durr-e-Mukhtār, vol.
3, pp. 136)
Funeral
of an insane person or the one who committed suicide
The one who is insane from birth or
became insane before reaching the age of puberty and died in the state of
insanity, the supplication of a minor will be recited in his funeral Ṣalāĥ.
(Jauĥaraĥ, pp. 138;
Ghunyaĥ, pp. 587)
The funeral Ṣalāĥ of the one who
committed suicide will be offered.
(Durr-e-Mukhtār, vol.
3, pp. 128)
Rulings
pertaining to a dead infant
If a Muslim's baby was born alive,
i.e., it was alive whilst the most part of its body was out (during birth) and
then died, it will be bathed, shrouded and its funeral Ṣalāĥ will be offered.
Otherwise, it will be washed (ritual bath not required), wrapped in a cloth and
buried. Ritual bathing, burial shroud and funeral Ṣalāĥ are not required for it
according to the Sunnaĥ. If the baby's head comes out first, then 'the most
part' means from head up to the chest in this case. Therefore, if the baby's
head comes out and it cries but dies before coming out up to the chest, its
funeral Ṣalāĥ will not be offered. If the feet come out first then 'the most
part', means from feet up to the waist in this case. Whether the baby is born
alive or dead or lost in miscarriage (premature birth), it should be named as
it will be resurrected on the Day of Judgement.
(Durr-e-Mukhtār,
Rad-dul-Muḥtār, vol. 3, pp. 152, 153; Bahār-e-Sharī'at, vol. 1, pp. 841)
Šawāb
of shouldering the bier
It is stated in a blessed Ḥadīš,
'Whoever carries the bier on shoulder and walks 40 steps, 40 of his major sins
will be forgiven.' It is also mentioned in a blessed Ḥadīš that the one who
carries the bier on his shoulder from all four posts (of the funeral bier) will
be granted ultimate forgiveness by Allah عَزَّوَجَلَّ.
(Al-Jauĥara-tun-Nayyaraĥ,
vol. 1, pp. 139; Durr-e-Mukhtār, vol. 3, pp. 158, 159; Bahār-e-Sharī'at, vol.
1, pp. 823)
Method
of shouldering the bier
It is an act of worship to carry the
bier on the shoulder. It is a Sunnaĥ to carry the bier on the shoulder from all
four corners one after the other and to walk 10 steps at each side. The
complete Sunnaĥ is to first carry the bier on the shoulder from the right head
side of the bier, then the right foot side, then the left head side and then
the left foot side and to walk 10 steps each time thus making a total of 40
steps.
('Ālamgīrī, vol. 1,
pp. 162; Bahār-e-Sharī'at, vol. 1, pp. 822)
Some people announce in the funeral
procession to walk two steps each. They should instead announce, 'Carry the
funeral on your shoulder from all four sides and walk 10 steps each time.'
Method
of carrying the bier of a child
If a single person carries the body
of a young child in his arms and the rest of the people take the child in their
arms in turns, there is no harm in it.
('Ālamgīrī, vol. 1,
pp. 162)
It is impermissible and forbidden
for a woman to walk along the funeral procession (whether it is the funeral of
the young or old).
(Bahār-e-Sharī'at,
vol. 1, pp. 823; Durr-e-Mukhtār, vol. 3, pp. 162)
Rulings
of returning after the funeral Ṣalāĥ
Whoever accompanied the funeral
should not return home without offering the funeral Ṣalāĥ; after the Ṣalāĥ, he
may return, seeking permission from the family-members of the deceased person.
There is no need to ask permission for returning after the burial.
('Ālamgīrī, vol. 1,
pp. 165)
Can a
husband carry the bier of his wife?
The husband is allowed to carry his
wife's bier on his shoulder, lower her in the grave for the burial and see her
face. He is prohibited only from bathing his wife and directly touching her
body (without cloth, etc., in between). A woman can bathe her husband.
(Bahār-e-Sharī'at, vol.
1, pp. 812, 813)
Shar'ī
ruling of an apostate's funeral
There is the same ruling for funeral
of an apostate and a disbeliever. Once a query was asked in the court of A'lā
Ḥaḍrat, Imām-e-Ahl-e- Sunnat, 'Allāmaĥ Maulānā Shāĥ Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ اللّٰہِ الرَّحْمٰن about a person who
had converted from Islam to Christianity. In reply, he عَلَيْهِ رَحْمَةُ اللّٰہِ الرَّحْمٰن writes on page-170,
volume 9 of Fatāwā Razawiyyaĥ that if it was proven as per Shar'ī criteria that
the dead had, Allah عَزَّوَجَلَّ forbid, changed his
religion and adopted Christianity, performing his funeral Ṣalāĥ, shrouding or
burying him like that for Muslims – all are absolutely Ḥarām. Allah عَزَّوَجَلَّ says in the Holy Quran:
وَلَا تُصَلِّ عَلٰۤى اَحَدٍ مِّنْـهُمْ
مَّاتَ اَبَدًا وَّلَا تَقُمْ عَلٰى قَبْرِهٖ
And
never offer Ṣalāĥ upon any of their dead, and never stand by his grave.
[Kanz-ul-Īmān
(Translation of Quran)] (Part 10, Sūraĥ At-Taubaĥ, verse 84)
However, if those offering the
funeral Ṣalāĥ were unaware of his Christianity and were considering him to be a
Muslim according to what they knew, and they remained unaware till his
funeral/burial, they will not be objected to; since they assumed that he was a
Muslim, and as such these acts were obligatory for them. But if they were aware
of his Christianity and they still performed his Ṣalāĥ and burial, then they
committed an absolutely grave sin. As long as they do not repent of this sin,
Ṣalāĥ in their Imāmat is invalid; however they will not be treated as apostates
as they will not become disbeliever on committing that sin. Our sacred Sharī'aĥ
(Islamic Sacred Law) defines a straight path; it does not like immoderation in
any affair. However, if it is proven that, despite being aware of his
Christianity, they did not only do so due to their ignorance or some worldly
interest but also considering his Christianity worthy of respect and deserving
of funeral and burial, all those having this intention will, no doubt, become
apostates and disbelievers. It will be Wājib for the Muslims to consider them
apostates in all matters and their company is strictly impermissible. Those who
will accompany them or support them will be sinners.
(Fatāwā Razawiyyaĥ)
Allah عَزَّوَجَلَّ
says in the 84th verse of Sūraĥ At-Taubaĥ of the Holy Quran:
وَلَا تُصَلِّ عَلٰۤى اَحَدٍ مِّنْـهُمْ
مَّاتَ اَبَدًا وَّلَا تَقُمْ عَلٰى قَبْرِهٖ ۗ اِنَّهُمْ كَفَرُوْا بِاللّٰهِ
وَرَسُوْلِهٖ وَمَاتُوْا وَهُمْ فٰسِقُوْنَ
And never
offer Ṣalāĥ upon any of their dead, and never stand by his grave. No doubt, they
denied Allah and His Messenger, and died while they were in transgression
(infidelity).
[Kanz-ul-Īmān
(Translation of Quran)] (Part 10, Sūraĥ At-Taubaĥ, verse 84)
Commenting on the above-mentioned
verse, Ṣadr-ul-Afāḍil, 'Allāmaĥ Maulānā Sayyid Muhammad Na'īmuddīn Murādābādī عَلَيْهِ رَحْمَةُ اللّٰہِ الوالِی says, 'This verse has
made it clear, that the funeral Ṣalāĥ of a disbeliever is not permissible at
all and it is forbidden to stand beside the grave of a disbeliever for burial
or to visit.'
(Khazāin-ul-'Irfān,
pp. 241)
It is reported by Sayyidunā Jābir
Bin 'Abdullāĥ رَضِیَ اللّٰہ تَعَالٰی عَنْهُ
that the Beloved and Blessed Prophet صَلَّى اللّٰہ
تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, 'If they fall ill, don't go to see
them, if they die, don't participate in their funeral.'
(Sunan Ibn Mājaĥ, vol.
1, pp. 70, Ḥadīš 92)
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