Funeral Of An Apostate

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-Aĥl-e-Sunnat, ‘Allāmaĥ Maulānā Shāĥ Imām Aḥmad Razā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن about a person who had converted from Islam to Christianity. In reply, he رَحْمَةُ اللهِ تَعَالٰی عَلَيْه 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, (etc.), performing his funeral Ṣalāĥ, shrouding or burying him like that for Muslims – are all absolutely Ḥarām. Allah عَزَّوَجَلَّ says in the Holy Quran:

وَ لَا تُصَلِّ عَلٰۤی اَحَدٍ مِّنۡہُمۡ مَّاتَ اَبَدًا وَّ لَا تَقُمۡ عَلٰی قَبۡرِ ہٖ ؕ

And never offer Ṣalāĥ for any of their dead, and never stand by his grave.

Reference: 

• [Kanz-ul-Īmān (Translation of Quran)] 
• (Part 10, Sūraĥ At-Taubaĥ, verse 84)

However, if those offering the funeral Ṣalāĥ were unaware of his conversion to Christianity, (etc.) 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, (etc.) 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 s 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, (etc.), they did so not only due to their ignorance or some worldly interest but also considering his Christianity, (etc.) 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:

وَ لَا تُصَلِّ عَلٰۤی اَحَدٍ مِّنۡہُمۡ مَّاتَ اَبَدًا وَّ لَا تَقُمۡ عَلٰی قَبۡرِہٖ ؕ اِنَّہُمۡ کَفَرُوۡا بِاللہِ وَ رَسُوۡ لِہٖ وَ مَا تُوۡا وَ ہُمۡ فٰسِقُوۡنَ ﴿۸۴﴾

And never offer Ṣalāĥ for 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).

Reference:

• [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 عَـلَيْهِ رَحۡمَةُ الـلّٰـهِ الۡـهَادِی 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 besides the grave of a disbeliever for burial or to visit.’ 

Reference:

• (Khazāin-ul-‘Irfān, pp. 241)

It is reported by Sayyidunā Jābir Bin ‘Abdullāĥ رَضِىَ الـلّٰـهُ تَعَالٰی عَـنْهُمَا that the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, ‘If they fall ill, don’t go to see them, if they die, don’t participate in their funeral.’ 

Reference:

• (Sunan Ibn Mājaĥ, vol. 1, pp. 70, Ḥadīš 92,)

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. 

Reference:

• (Baĥār-e-Sharī’at, vol. 1, pp. 812, 813)

Rulings Of Returning After The Funeral Salah

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. 

Reference:

• (‘Ālamgīrī, vol. 1, pp. 165)

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. 

Reference:

• (‘Ālamgīrī, vol. 1, pp. 162)

It is impermissible and forbidden for a woman to walk along in the funeral procession (whether it is the funeral of the young or old). 

Reference:

• Baĥār-e-Sharī’at, vol. 1, pp. 823
• Durr-e-Mukhtār, vol. 3, pp. 162

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. 

Reference:

• ‘Ālamgīrī, vol. 1, pp. 162; 
• Baĥār-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.’

Sawab 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, pp. 139:
• Durr-e-Mukhtār, vol. 3, pp. 158, 159: 
• Baĥār-e-Sharī’at, vol. 1, pp. 823:

Rulings Pertaining To A dead Infant

If a Muslim’s baby was born alive i.e. he was alive whilst the most part of his body was out (during birth) and then died, he will be bathed, shrouded and his funeral Ṣalāĥ will be offered. Otherwise, he will be washed (ritual bath not required), wrapped in a cloth and buried. Ritual bathing, coffin and funeral Ṣalāĥ are not required for him 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 came out and he cried but died before coming out up to the chest, his 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 (pre-mature birth), he should be named as he will be resurrected on the Day of Judgement. 

(Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 3, pp. 152, 153; Baĥār-e-Sharī’at, vol. 1, pp. 841)