D1.0 BOOK OF JANAZA – FUNERAL
D1.1 Illness is a blessing
Illness is also a great gift and there are many benefits from it although by
looking at it may seem as if it is giving you difficulty, but in reality it
is a source of rest and easiness and the illness that is of the body is actually
a great source of medicine for the recovery of the soul.
D2.0 What is real illness ?
The real illness is the illness of the soul and is something that should be
feared and should be seen as a fatal illness. What should really happen is that
a person should think of the illness or difficulty as a gift and accept it gladly,
if not then at least have patience and understanding and hence by being impatient
and complaining why lose the reward that has come your way and by being impatient
the illness is not going to disappear but you will lose the reward and gain
another problem and many people who are naive use wrong phrases and obtain sin
and some in fact even say words of Kufr by blaming Allah of being cruel (may
Allah protect us from this). These people destroy their world and afterlife
due to these sorts of statement.
D3.0 Sins are forgiven and reward is given for illness and difficulties
The Holy Prophet (may Allah bless him and grant him peace) has stated that the
difficulty that a Muslim suffers upto the extent that a thorn pricks them, then
Allah (The Exalted) forgives his sin [Bukhari, Muslim] and the Holy Prophet
also states that if a Muslim is taken ill due to illness or suffers any other
sort of difficulty then Allah drops his sins like a tree drops it’s leaves [Sahih
Bukhari, Sahih Muslim], and the Holy Prophet also states that Allah has set
a grade for a Muslim and if they do not reach that grade due to poor actions
then Allah tests them by either their health, goods or children and then gives
them patience and then makes them reach their intended grade [Ahmad, Abu Da’wood]
and he also states that on the day of Judgement when Allah rewards them for
their patience the people who had rested and relaxed in this world will wish
that only if scissors would have cut their skins and given them that sort of
difficulty so that they could be collecting the reward [Tirmizi].
D4.0 Visiting people who are sick
To visit someone and enquire about their health is Sunnat. It is quoted in the
Hadiths that there is a lot of virtuousness in this and the Holy Prophet has
stated that when one Muslim goes and visits his other Muslim brother and because
he is ill then until his return he has been gathering the flowers from Jannat
It was the Holy habit of the beloved Prophet that when he visited someone he
used to say “Laa Baasa Tahurun Insha Allahu (The Exalted)” meaning
‘there is nothing to worry about, Insha Allahu (The Exalted) this illness will
purify you from your sins’ [Bukhari, Muslim].
The Holy Prophet says that whenever you go to see an ill person ask them to
pray for you because their prayer is the same as the prayers of the angels [Ibne
Maja] and he has also stated that when one Muslim goes to visit another ill
Muslim then they should pray this Dua seven times “As alullahu Azueem Rabbal
Arshil Kareem Ayyashfeeka” if death doesn’t come then you will get better.
D4.1 If you are aware that if you go to see someone about their health and the
patient will not like it then do not go [Durrar].
D4.2 If you went to visit someone and you saw that their situation was bad then
do not show this in front of the patient nor shake your head so that the patient
will know that their health has deteriorated, but talk to the patient about
things that would enlighten them and make them feel better and do not put your
hand on their forehead unless that is their request [Durrar].
D4.3 To go and visit a Fasiq (wrongdoer) is also allowed because visiting is
a right of Islam and a Fasiq is still a Muslim. If a Christian or Jew is a Zimmi
(citizen of an Islamic country) then it is allowed to go and visit them [Durrar].
There is disagreement between Ulema as to whether one can visit fire worshippers
if they are Zimmi. A Hindu comes under the same ruling as a fire worshipper
and is different to the ruling of those who are followers of the book (Christians,
Jews). There are no Zimmis who are Hindu, Christian, Jews, idol worshippers
in the sub-continent of India [Bahar-e-Shariat].
D5.0 The coming of death
One day we will leave this world and death is going to come and we are going
to go from here and hence we should prepare for the after-life where we are
going to stay forever and this time should always be remembered and not forgotten.
D6.0 How should one live here ?
The Holy Prophet has stated that live in this world like a traveller who is
on a journey, meaning he lives like a stranger and he doesn’t waste time on
different routes because he knows he will be wasting time and will not reach
his desired destination. In the same way a Muslim should not get stuck in the
worldly affairs nor should they get involved with such connections which will
divert them from the real destination and objective and should always remember
their death as this reminds them of not getting too involved with worldly affairs.
D7.0 When can one ask for death ?
It is quoted in the Hadith “Aksiru Zikr Hazihimil Lazzatil Maut”,
meaning think about a very difficult death but don’t ask for death as this is
forbidden and if you must ask for it then say ‘Oh Allah, keep me alive until
life is good for me and give me death when that is the better for me [Bukhari,
Muslim] and a Muslim should always have a pious thought in relation to Allah
and always remain optimistic for his mercy.
It is quoted in the Hadith that no-one dies except with the thought they have
had, because Allah has said “Anaa Inda Zanni Abdibi” I treat my servant
with the thought they have for me. The Holy Prophet once went to a young person
who was close to death and the Holy Prophet said ‘How do you see yourself’?
The young man replied ” Oh messenger of Allah, I am optimistic of Allah
and scared of my sins” The Holy Prophet replied “Those who have both
in their heart i.e. optimism and fear then Allah will give him both, meaning
fulfil his optimism and take care of his fear”.
It is a very tough time when the soul is being extracted, all the actions are
dependant on this time and above all faith is in danger because Satan is in
desperate attempt to take your faith and whoever Allah protects from his deceit
and protects their faith is the one who has reached their desired destination.
The Holy Prophet has said that who’s last submission is “La ilaha illallah”
meaning the first Kalima will go into Jannat.
D8.0 When death draws nearer
D8.1 When death is near for a person and you have seen some of the signs then
it is Sunnat to lay the person on their right side and face them towards the
Qibla. It is also allowed to keep the person flat and point his feet towards
Qibla and tuck his head slightly up so that he will face the Qibla and if this
is not possible as it would cause the ill person difficulty then leave them
as they are [Hidaya, Alamgiri, Durr-e-Mukhtar].
D9.0 Praying the Kalima
D9.1 At the time of near death when the soul has not yet departed then pray
this loudly “Ash Hadu An La ilaha illallahu Wa Ash hadu Anna Muhammadan
Rasoolullah”, however, do not instruct the ill to pray [Alamgiri, Fatahul
D9.2 Once the ill has prayed the Kalima then stop praying it loudly, however,
if they say something else then start praying the Kalima again because their
last words should be “La ilaha illallahu Muhammadur Rasoolullah” [Alamgiri,
D9.3 The person praying the Kalima who is close to the ill should be a pious
person, not a person who will be happy at the death of the person and therefore
to have pious people around at the time is a very good thing and at this time
to have ‘Surah Yasin’ being prayed and sweet smelling perfume is Mustahhab,
such as Luban or Incense sticks etc. [Alamgiri].
D9.4 At the time of death a woman on her menstrual cycle or after-birth bleeding
can be present [Qazi Khan, Fatahul Qadir, Alamgiri]. However, if a woman has
finished her period or a person for whom it is obligatory to bathe should bathe
first and should not be present otherwise. Also you should make sure that their
are no photographs or dogs in the house and if there are then throw them out
immediately because where there are photographs or dogs then the angels of mercy
do not enter. At the end time pray for the dying as much as you can and for
yourself and do not say anything bad from your tongue because this is the time
where angels say Ameen to your prayers, when you see that the ill person is
in extreme difficulty pray ‘Surah Yasin’ or ‘Surah Ra’ad’ [Bahar-e-Shariat].
D9.5 If at the dying time (Allah forgive) a phrase of Kufr is said then a Fatawa
of Kufr is not be given because maybe due to the difficulty, they are not in
their senses and have said it unconsciously [Durr-e-Mukhtar, Fatahul Qadir,
Alamgiri] and it is also a strong possibility that you may not have understood
their words fully as they may miss bits out as they may be in the difficulty
of death [Bahar-e-Shariat].
D10.0 What should be done when the soul is extracted
When the soul has come out then get a wide strip of cloth and take it underneath
the jaw and over the head and tie it so that the mouth does not stay open and
also close the eyes and straighten the hands and feet, this action should be
done by the one in the house who can do it most carefully, either father or
son [Alamgiri, Johra etc.].
D11.0 Dua when closing the eyes
D11.1 When closing the eyes of the deceased, you should pray this Dua “Bismillahi
Wa Ala Millati Rasoolillah Allahumma Yassir Alaihi Amrahu Wa Sahhil Alaihi Ma
Ba’dahu Wa’as’id’hu Bili Kaa’ika Waj’al Maa Kharaja ilaihi Khairam Mimma Kharaja
Anhu” [Durr-e-Mukhtar, Alamgiri, Fatahul Qadir].
D11.2 Put something heavy on the deceased stomach such as metal or soil to prevent
it from blowing up [Alamgiri] however, ensure it is not heavier than necessary
so that it may cause inconvenience [Durr-e-Mukhtar, Bahar].
D11.3 Wrap a cloth around the whole body and then lift it onto something with
four legs so that the body is not stuck to the floor [Alamgiri].
D11.4 You should ensure that the bathing, Kafan and burial is done quickly because
there has been strong emphasis on this in the Hadith [Johra, Fatahul Qadir].
D12.0 The dead person’s debts
D12.1 If the deceased has any debt or anything owing then it should be cleared
as soon as possible because it is quoted in the Hadith that the deceased is
worried about their debt and in one narration it is stated that the soul remains
stuck until the debt is cleared.
D12.2 If a woman has died and a child is moving in her stomach then the stomach
should be cut from the left side and the child taken out.
D12.3 A woman is alive and her child in her stomach has died and it is going
to be fatal for the mother then the stomach should be cut and the child taken
out, however, if the child is also alive then regardless of the difficulty the
stomach should not be cut [Alamgiri, Durr-e-Mukhtar, Bahar].
D13.0 Method of bathing the deceased
Bathing the deceased is Fardh-e-Kifaya and that is if some people gave the body
a bath then all are no longer responsible [Alamgiri]. The method of bathing
is that first of all where the body is going to be bathed i.e. table, stool
or four legged furniture should be made sweet smelling by walking around it
three, five or seven times with incense or nice smelling smoke and then lay
the body on the furniture and cover the naval to the knees with a cloth.
Then the person washing the body should wrap some material around his hands
and first of all wash the body’s private parts. Then he should perform Wuzu
on the body as in Salaah and that is wash the face, then the hands upto the
elbows then perform a Masah of the head and wash the body’s feet.
Do not first wash the hands upto the wrists or wash the inside of the mouth
or the nostrils as this is not necessary when washing the deceased. However,
get some cotton or a small piece of cloth and wet it and then wipe the teeth
and gums and lips with it.
Then if the deceased has hair or a beard then wash them with a sweet smelling
flower called ‘Gull Khairo’ and if this is not available then wash it with clean
soap which is made from Halal products and if this is not available then just
Then turn the body on it’s right side and wash the side with water from ‘Beri’
leaves and then repeat the process on the left side and if this sort of water
is not available then clean warm water is sufficient. Then sit the body upright
and gently wash the lower part of the stomach and if something is excreted then
wash it away but do not perform Wuzu or bath again, then finally wash the whole
body with Kafoor water and then slowly slowly wipe the body with a dry piece
D13.1 It is obligatory to flow the water over the body once and it is Sunnat
to flow it three times. Wherever you are performing the bathing, it is Mustahhab
to section the part so that except for the one bathing the body and his helpers
no other person can see. Whilst bathing then lay the body as per laying it in
it’s grave i.e. facing the Qibla and if this is difficult then lay it whichever
way is easiest [Alamgiri].
D13.2 A male should be bathed by a male and a female should be bathed by a female,
if the dead is a small boy then women can bathe him and if the dead is a small
girl then men can bathe her as long as their age is not of adolescence (approx.
twelve years for boys and nine for girls) [Alamgiri, Bahar].
D13.3 If a wife dies then her husband cannot bathe her nor touch her but there
is no harm in looking at her [Durr-e- Mukhtar].
D13.4 A husband can lift the coffin of his wife and he can lower her into the
grave and he can see her face but he cannot touch her body or bathe her as this
is forbidden [Bahar-e-Shariat].
D13.5 If a man dies and there are no males present nor his wife then the woman
present should perform Tayammum for the deceased and if the woman is a permissible
female (Mahram) or his slave then they can perform Tayammum without wrapping
their hands in material and if they are strangers then she must wrap her hands
in material before performing Tayammum [Alamgiri].
D13.6 If a person dies where there is no water available then perform Tayammum
and pray Salaah-e-Janaza and if water becomes available before burying the body
then bathe the body and pray the Salaah of Janaza again [Alamgiri, Durr-e-Mukhtar].
D14.0 Order for a dead Infidel
D14.1 There is no bathing or Kafan (shroud) for an infidel but wrap it in a
large piece of cloth and bury it in a hole and only do this if there is no-one
of their religion present, otherwise do not take the body nor should a Muslim
touch it nor go to it’s funeral [Durr-e-Mukhtar, Radd-ul-Mohtar].
D14.2 Keep both hands of the deceased to their side as to put them on the chest
is the method if infidels [Durr-e- Mukhtar], and on some occasions people put
the hands below the navel like in Salaah and this is also not correct [Bahar-e-Shariat].
D14.3 For the bathing of the body new empty containers are not necessary but
normal household utensils are sufficient and in some houses people then destroy
the utensils after bathing the body, this is also not allowed and Haram as it
is wasting money and should either be given to the poor or used again by yourself.
If they have become impure then wash them clean and if you think that it is
impure to keep them in the home then this is also illiteracy and stupidity.
Some people throw away the water remaining in the utensil, this is also Haram
D15.0 Three grades of Kafan (Shroud)
To give the deceased a shroud (Kafan) is Fardh-e-Kifaya [Fatahul Qadir]. There
are three grades of a Kafan,
For a male it is Sunnat to have three pieces, cover, top and bottom. For females
the Sunnat is five pieces, cover, top, bottom, veil and chest-piece.
D16.0 What is the Sunnat Kafan
The sufficient Kafan for males is two pieces of cloth, the cover and bottom
piece. The sufficient Kafan for females are three pieces of cloth, the cover,
bottom piece and the veil or the cover, top piece and veil. The necessary Kafan
(Fardh) is a piece of cloth for both males and females whichever covers the
entire body [Hidaya, Durr-e-Mukhtar, Alamgiri, Qazi Khan].
D16.1 The cover should be bigger than the height of the body so that it can
be tied at both ends. The Bottom should be so long that it covers from the hair
to the feet, meaning only the extra bits that are used on the cover to tie at
both ends are longer than the bottom. The top is to cover from the throat to
below the knees and is the same back and front. The tradition used in illiterate
people is that the back is shorter than the front, this is wrong. The top does
not have sleeves or the open collar (used for buttons). The difference between
the top of males and females is that the male top is ripped at the collars and
the females is ripped at the chest part. The veil is to be three arms length
in size meaning one and half yards. The chest part for women is from the breasts
to below the naval and it is better to have it upto the thighs [Alamgiri, Durr-e-Mukhtar,
D16.2 Without cause having the Kafan less than sufficient is Makrooh and not
allowed [Durr-e-Mukhtar, Bahar].
D17.0 When can one beg for a Kafan
If there is the Kafan that is necessary available then it is not allowed to
beg for more, because without necessity begging is not allowed. However, if
there is not even the necessary amount of Kafan available then you can beg for
the amount to fulfil the necessary required not more, and if a Muslim fulfils
the necessary amount without the need to beg then Insha Allah the reward for
full Kafan will be obtained [Fatawa-e-Razvia].
D18.0 Material for the Kafan
D18.1 The quality of the Kafan should be good meaning the same quality as the
clothing the male wore on Fridays, Eid days and special days and the female
wore when she went to visit her parent’s home. It is quoted in the Hadith that
give the dead good Kafan because they meet other dead people and they obtain
happiness by looking at their good quality Kafan. It is better to have the Kafan
white in colour because the Holy Prophet has stated that wrap your dead in white
Kafan [Alamgiri, Guniya, Radd-ul-Mohtar].
D18.2 To have saffron or silk material Kafan is not allowed for males and is
allowed for females, meaning, whatever they were allowed to wear in their lifetime,
then that material is allowed and whatever was forbidden to wear in the lifetime
is also forbidden to be used as Kafan [Alamgiri, Bahar].
D18.3 It is allowed to use Kafan from used material [Alamgiri, Johra].
D19.0 Kafan for Children
For a girl the age of nine and over, a full woman’s Kafan will be given, and
for a boy the age of twelve and over a full Kafan of a man will be given. For
a girl the age of less than nine then the Kafan of two pieces can be given and
for a boy the age of less than twelve a Kafan of one piece can be given but
it is better to give two pieces and it is actually best if the full Kafan is
given for both even if the child is one day’s old [Qazi Khan, Durr-e-Mukhtar,
D20.0 From who’s property should the Kafan be ?
D20.1 If the deceased has left some property then the Kafan should be bought
from this [Radd-ul-Mohtar].
D20.2 Debt, will, inheritance etc. are all superseded by the Kafan, meaning
first the Kafan will be bought then the debts etc. will be fulfilled. Then whatever
is left a third will be used to fulfil the will and then the remainder will
be given to inheriting relatives [Johra].
D20.3 If the deceased has not left any property then whoever is responsible
for the deceased and was responsible for the deceased during their life will
provide the Kafan and there is no-one available like this then the Kafan will
be given from Bait-ul-Maal (deposit of funds used for Muslims). If there is
no funds for Bait-ul-Maal then it is the responsibility of the Muslims there
to give the Kafan and if they didn’t then they would all be sinners. If the
Muslims do not have the material then they can beg for one piece of material
for the deceased [Durr-e-Mukhtar, Johra].
D20.4 If a woman died and left some property but still the responsibility of
the Kafan is on her husband. The only condition is that no such thing was said
before dying which would take the responsibility away from the husband. If the
husband died and the woman had some of her own property she would still not
be responsible for her husband’s Kafan [Alamgiri, Durr-e-Mukhtar].
D20.5 When it is referred that the Kafan is Wajib on such a person, this means
Kafan as per Shariat. In the same way the rest of the goods such as perfume,
bathing, taking the body to the burial place is all as per Shariat. As for the
rest of the goods then if all the relatives gave the person in charge the permission
then it is allowed otherwise the onus is on the person who wants to spend the
money [Radd-ul-Mohtar, Bahar].
D21.0 Method of putting the Kafan on
The method is first bathe the body then dry it gently with a cloth so that the
Kafan does not get wet. Then incense the Kafan once, three, five or seven times
but no more than seven.
Then lay the Kafan as follows, first the big sheet (cover) then the bottom the
top and then lay the body on top of this and put the top on properly then put
perfume on the body and the beard and then put Kafoor on the head, nose, hands,
knees and feet.
Then wrap the bottom round first left then right side then wrap the cover round,
first left side then the right side so that the right side remains on top and
then tie from the top and the bottom so that it would not blow open.
For a woman, put on the top then part her hair into two and put them over the
top on the chest. Then lay the veil from half way down the back and bring it
over the head and cover the face like a Naqab and the end is on the chest, so
it’s length is from the half way down the back to the chest and the width is
from one earlobe to the earlobe.
Some people put the veil on like they wear it on a day to day basis and this
wrong and against the Sunnat. Then wrap the bottom of the cover then on top
of it all wrap the chest cover from the breast to the thighs and tie it [Alamgiri,
D21.0 Method of taking the Janaza (coffin)
D21.1 To lift the Janaza on the shoulder is a form of worship and every person
should attempt to perform this worship. The Holy Prophet lifted the Janaza of
‘Sa’ad Bin Ma’az’ Radi Allahu Anho’s Janaza [Johra, Bahar].
D21.2 It is Sunnat to lift each side one by one and then walk ten steps at a
time. The proper Sunnat is to first lift the right top side then the right bottom
side then the left top side and the left bottom side and then walk ten steps,
which means that the total amount of steps taken is forty steps. It is quoted
in the Hadith that those who take the Janaza for forty steps will have forty
of their large sins forgiven and those who lift all four sides of the Janaza
will definitely be forgiven [Johra, Alamgiri, Durr-e-Mukhtar].
D21.3 When lifting the Janaza, lift it with the hands and place the sides on
your shoulders. To put the sides on your neck or back is Makrooh, whichever
side you misplace will remain Makrooh.
D21.4 For a small child, if one person walks alone then there is no harm and
people should transfer the body one by one.
D21.5 The Janaza should be taken quickly but not so that it would jerk the Janaza
[Mujma’ul Anhaar, Durr-e- Mukhtar, Radd-ul-Mohtar, Qazi Khan, Hidaya, Waqiya,
Fatahul Qadir, Alamgiri].
D21.6 Those who walk with the Janaza should walk behind it. You should not walk
on the right or left side. If someone is walking in front then they should stay
that far so that they would not be counted in the group that are walking with
the Janaza, and if all the people are in front then this is Makrooh [Alamgiri,
D21.7 It is better to walk with the Janaza on foot and if you are on an animal
or in a vehicle then to be in front is Makrooh, otherwise remain a distance
ahead [Alamgiri, Sagiri].
D21.8 It is forbidden to take fire with the Janaza [Alamgiri, Hijr].
D22.0 Reward for going to the Janaza
D22.1 If the deceased is a neighbour or a relative or a pious person then to
go to their Janaza is better than praying a Nafl [Alamgiri, Hijr].
D22.2 Those who are with the Janaza should not return home before praying the
Salaah and after the Salaah he can return after gaining consent from the friends
of the deceased and it is not necessary to gain consent to leave after the burial
has taken place [Alamgiri].
D22.3 It is forbidden to talk about worldly affairs or laugh when walking with
the Janaza [Durr-e-Mukhtar].
D23.0 SALAAH OF JANAZA
The Salaah of Janaza is Fardh-e-Kifaya, meaning even if one person prayed it
then all would be relieved of the responsibility and if no-one prays it then
those who are aware of it will have committed a sin, those who reject the Salaah
as Fardh is a Kafir.
D23.1 Jamaat is not a condition for this Salaah and if therefore if one person
prayed it the Fardh will be fulfilled [Alamgiri].
The method of praying the Salaah is first of all to make the intention (I make
the intention to pray Salaah for Allah and to perform Dua for this dead person),
After making the Niyyat lift the hands upto the ears and whilst saying Allahu
Akbar fold then below the navel. Then pray Sana, meaning “Subhanakallah
Humma Wabihamdika Watabarakasmuka Wa (The Exalted) Jadduka Wa Jalla Thana’uka
Wa Laillaha Ghairuk”.
Then without lifting the hands say Allahu Akbar and pray the Durood , it is
better to pray the Durood that is prayed in Salaah (Durood-e-Ibrahim) and if
another Durood is prayed then there is no harm.
Then say Allahu Akbar and pray the following Dua for yourself and for the deceased
and for all Muslim men and women “Allahummagh Fir Lihayyina Wa Mayyatina
Wa Shaahidina Wa Gha’ibina Wa Sagirina Wa Kabirina Wa Zakarina Wa Unthana Allahuma
man Ahyaytahu Minna Fa’ahyihi Alal Islam Wa Man Tawaffaytahu Minna Fatawaffahu
Then say Allahu Akbar and then perform Salaam.
D23.2 If someone does not remember this Dua then any other Dua-e-Masoor will
also do such as “Allahumgh Firli Wa Li Walidayya Wa Lil Mu’mineena Wal
Mu’minaati Wal Muslimeena Wal Muslimaati Al Ahya’i Minhum Wal Amwaat Innaka
Mujibbud Da’wat Birahmatika Ya Arharrahimin.
D23.3 Out of all the four Takbeers of Salaah-e-Janaza, only lift your hands
on the first Takbeer and not for the other three. At the fourth Takbeer, without
praying anything else perform salaam and release your hands.
D23.4 If the deceased was either insane or a male child then after the third
Takbeer, pray this Dua “Allahumaj Alhoo Lana Farataw Waj’alhoolana Ajraw
Wa Zukhraw Waj Alhoolana Shafi’aw Wamushaffa’a” and if it a girl then replace
the words “Alhoolana” with “Alhalana” and “Shafi’aw
Wamushaffa’a” with “Shafi’ataw Wamushaffa’ah”. Insane in the
above text means that he/she became insane before becoming an adult [Guniya,
D23.5 In the Salaam ensure that the intention is for the deceased, the angels
and the present [Durr-e-Mukhtar, Radd-ul-Mohtar].
D23.6 The Takbeer and Salaam should be prayed by the Imam loudly, and the rest
D23.7 There are two Fardh in Salaah-e-Janaza;
1. Qayam – Standing
2. All four Takbeers
There are three Sunnat-e-Maukidas in Salaah-e-Janaza which are;
1. To praise Allah
2. To pray the Durood
3. To pray for the deceased.
D23.8 Because to stand is obligatory then if the Salaah is prayed without real
reason seated or on a vehicle or animal then it won’t count and if the friend
and person in charge is ill or the Imam is ill and prayed the Salaah seated
and the Muqtadees prayed it stood up then the Salaah will count [Durr-e-Mukhtar,
D23.9 Those who have missed some of the Takbeers should pray them after the
Imam performs Salaam and if they are worried that if they remain to pray the
Duas, people will take the body on their shoulders then they should just pray
the Takbeers and miss the Duas [Durr-e-Mukhtar].
D23.10 If a person comes after the fourth Takbeer has been said but the Imam
has not performed Salaam then they should join in and when the Imam performs
Salaam he should say ‘Allahu Akbar’ three times after [Durr-e- Mukhtar].
D23.11 Every fact that breaks the Salaah also breaks the Salaah of Janaza except
one thing and that is if women and men touch each other the Salaah of Janaza
does not break [Alamgiri].
D23.12 The same conditions which are for normal Salaah are also for the Salaah
of Janaza, meaning ;
” Cleanliness of the body.
” Cleanliness of the clothes
” Cleanliness of the place
” Covering of the body
” Facing the Qibla
” Intention – although there is no fixed time for this and the Takbeer-e-Tahrima
is a part of it not a separate condition. [Durr-e-Mukhtar].
The condition for the deceased is that it is bathed and a Kafan is put on the
body and if the
bathing is not possible then to perform Tayammum on it and the Kafan is clean
even though it may get dirty later and the body is put in front on the floor
because if it is put on something or an animal then the Salaah will not count.
D24.0 Whose Janaza Sala