The purpose of visiting the cemetery

Through the teachings of the Prophet (sallallahu alayhi wa sallam), we find that there are two purposes of visiting the cemetery:

1) To be reminded of the Hereafter.

It has been narrated by Abu Hurayrah (radi Allahu ‘anh) that the Prophet (s) said:

زُورُوا الْقُبُورَ فَإِنَّهَا تُذَكِّرُكُمُ الآخِرَةَ

Translation: “Visit the graves, for they remind you of the Hereafter.”

(Nasai 2034, Ibn Majah 1569)

There are numerous benefits in remembering death, the chief of which is a person is reminded of his own mortality, and purpose in this world.

2) To benefit the deceased.

In many Ahadith, the Prophet (sallallahu alayhi wa sallam) explained that the deceased benefits by the actions of the living.

Upon entering the cemetery, we have been taught by the Prophet (sallallahu alayhi wa sallam) to send salutations upon the inhabitants.

Abu Musa alAsh’ari (radi Allahu ‘anh) has narrated that the Prophet (sallallahu alayhi wa sallam) said:

السَّلاَمُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ، وَإِنَّا إِنْ شَاءَ اللَّهُ لَلَاحِقُون، أَسْأَلُ اللَّهَ لَنَا وَلَكُمْ الْعَافِيَة

Translation: “Peace be upon you, oh dwellers of the graves, among the believers and Muslims. And, we shall be joining you, God willing. I seek well-being from Allah, for you and us.” (Sahih Muslim 975)

When making the above greeting, not only is a person reminding himself of his own ultimate destination but he is also making a Dua for all of the inhabitants of the cemetery.

In another Hadith, Abu Hurayrah (radi Allahu ‘anh) has narrated that the Prophet (sallallahu alayhi wa sallam) said:

إِنَّ الرَّجُلَ لَتُرْفَعُ دَرَجَتُهُ فِي الْجَنَّةِ فَيَقُولُ: أَنَّى هَذَا؟ فَيُقَالُ: بِاسْتِغْفَارِ وَلَدِكَ لَكَ

Translation: “A man will be raised in status in Paradise and will say, ‘Where did this come from?’ It will be said, ‘From your son’s praying for forgiveness for you.” (Ibn Majah 3360)

In many other Ahadith, the same message is found with regard to different actions. The scholars of Hadith have deduced that all good deeds of the living can benefit the deceased. If a person wishes to supplicate to Allah for the deceased, there are a few things that must be borne in mind:

  • When making Dua, it is recommended that one faces the Qiblah. If one stands facing the Qiblah with the grave in front of him then this is also acceptable.
  • When making Dua, one must pray to Allah for the deceased. Supplicating to anyone other than Allah is completely prohibited.

Conduct in the Cemetery

Visiting the cemetery isn’t confined to attending a Janazah. The Prophet (sallallahu alayhi wa sallam) would himself attend, and would encourage his companions to attend to ponder over death, not just for a burial. There has been no time or day prescribed by the Shariah for visiting the cemetery. One should visit as often as possible to contemplate about death and benefit the deceased.

When visiting the cemetery, there are a few guidelines that should be followed. These guidelines help to both increase the benefit to the visitor as well as the deceased; they also assist in making the experience for others a pleasant one.

• One should make Dua for all of the deceased and not just his own relatives/acquaintances. We should do unto others that which we hope is done unto us.

It has been narrated by Anas ibn Malik (radi Allahu ‘anh) that the Prophet (sallallahu alayhi wa sallam) said:

لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ

Translation: “None amongst you (truly) believes until he loves for his brother that which he loves for himself.” (Sahih Bukhari 13, Sahih Muslim 45)

  • One should be sympathetic to other visitors, especially if there is a funeral taking place. Speaking loudly, joking and laughing at the cemetery should be totally avoided.
  • One should avoid speaking about worldly affairs at all times in the cemetery. The purpose of visiting is to remind ourselves of the hereafter and speaking of worldly matters defeats that objective.
  • If visiting with children, one should ensure that they do not misbehave.
  • Visitors are required to dress modestly whilst visiting the cemetery.
  • Smoking and vaping is strictly prohibited on cemetery grounds.
  • One should not eat or drink in the cemetery. Similarly, food should not be brought in for distribution.
  • One should not cause a mess, litter, or misuse the facilities of the cemetery.
  • Under no circumstances should the geese be fed.
  • One should pay attention to the locations of the graves, ensuring that they are not stepped on. Similarly it is impermissible to sit on graves. (Sahih Muslim 971, Ibn Majah 1567)
  • Taking photos and videos is strictly prohibited within the cemetery.
  • It is completely forbidden to wail or lament at the cemetery. Tears that come naturally are acceptable. (Sahih Bukhari 1290, Sahih Muslim 924)
  • Calling out the Adhan over the grave has no basis in Shariah. The Adhan is a call to prayer and there is neither proof nor logic behind such a practice.
  • Reciting the Quran loudly or playing a recording of the Quran should be avoided. The cemetery is a place of individual reflection and supplication for the deceased and should be treated as such.
  • Placing of pictures, statues, decorations, flags, flowers, plants and other objects on graves also have no basis in Shariah. Money spent on such things is better spent in charity on behalf of the deceased as this will be of benefit. The placing flowers, wreaths etc., is done to appease the visitor rather than benefit the deceased. (Sahih Muslim 970)
  • The burning of Bakhoor/incense sticks on or by the grave has no Islamic significance.

Virtues of Performing Janazah Salah and Participating in the Burial

It is the right of a Muslim that when he passes away other Muslims should perform the Janazah Salah for him.

حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ خَمْسٌ: رَدُّ السَّلاَمِ ، وَعِيَادَةُ الْمَرِيضِ ، وَاتِّبَاعُ الْجَنَائِزِ، وَإِجَابَةُ الدَّعْوَةِ ، وَتَشْمِيتُ الْعَاطِسِ

Translation: “The rights of a Muslim on the Muslims are five: to respond to the Salaam, visiting the sick, to follow the funeral processions, to accept an invitation, and to reply to those who sneeze.”

(Sahih Bukhari 1240, Sahih Muslim 2162)

Although it has been made a right upon the Muslims to attend the Janazah of another, the reward associated with it is also significant.

Abu Hurayrah (radi Allahu ‘anh) has reported that Allah‘s Messenger (sallallahu alayhi wa sallam) said:

مَنْ شَهِدَ الْجَنَازَةَ حَتَّى يُصَلِّيَ عَلَيْهَا فَلَهُ قِيرَاطٌ، وَمَنْ شَهِدَ حَتَّى تُدْفَنَ كَانَ لَهُ قِيرَاطَانِ. قِيلَ: “وَمَا الْقِيرَاطَانِ” قَالَ:‏”‏مِثْلُ الْجَبَلَيْنِ الْعَظِيمَيْنِ”‏‏

Translation: “Whoever attends the funeral procession until he offers the funeral prayer for it, will get a reward equal to one Qirat, and whoever accompanies it until burial, will get a reward equal to two Qirats.” It was asked, “What are two Qirats?” He replied, “Equal to two huge mountains.” (Sahih Bukhari 1325)

The reward given to a person for attending the Janazah Salah and burial is enormous. Therefore one should endeavour to attend the cemetery as often as possible.

Method of Janãzah Salãh (Hanafĩ)

1. Like other prayers, facing the Qiblah is a necessary condition. The Imãm should advise the people to straighten the rows.

2. Niyyah (Intention): Making intention is necessary for the Janãzah Salãh just as it is necessary in other prayers. Before beginning the prayer, the intention should be made in the heart that one is performing the Janãzah Salãh for Allãh behind the Imãm.

3. First Takbĩr (Takbĩr Tahrĩmah): The hands are raised up to shoulder level with the fingers stretching to the earlobes and the Imãm says “Allãhu Akbar” loudly and the congregation softly. The hands are then folded under the navel, right hand over left like all daily Salãh.

4. Sũrah alFãtiha or Thanã: After the Imãm has initiated the Salãh, the person should recite either Sũrah alFãtiha or Thanã softly:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، الرَّحْمَنِ الرَّحِيمِ، مَالِكِ يَوْمِ الدِّينِ، إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ، اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ، صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ، غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

Translation:

Praise be to Allãh, the Lord of the universe. The most Gracious, the most Merciful. Master of the Day of Judgement. You alone we worship, and [from] You alone we ask for help. Guide us [to] the straight path. The path of those on whom you have bestowed your grace, not of those who earned [your] wrath, nor of those who have gone astray.
(Sũrah alFãtiha)

سُبْحَانَكَ اللَّهُمَّ وَ بِحَمْدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالَى جَدُّكَ وَلاَ إِلَهَ غَيْرُكَ‏‏

Translation:

Glory be to You Oh Allãh, praise be to You, blessed is Your name, and exalted is Your Majesty, and there is none to be served besides You.

5. Second Takbĩr: The Imãm will say the second Takbĩr and the congregation should follow. One should not raise the hands.

After the second Takbĩr the person performing the Janãzah Salãh should recite Durũd softly. It is preferable to read the Durũd Ibrahĩm, which is recited in Tashahhud.

 

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ. اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

Translation:
Oh Allãh! Shower Your mercy upon Muhammad s and the followers of Muhammad s as You showered Your mercy upon Ibrahĩm u and the followers of Ibrahĩm u. Indeed, You are Praiseworthy, Glorious. Oh Allãh! Shower Your blessings upon Muhammad s, and the followers of Muhammad s as You showered Your blessings upon Ibrahĩm u and the followers of Ibrahĩm u. Indeed, You are Praiseworthy, Glorious.

6. Third Takbĩr: The Imãm will say the third Takbĩr and the congregation should follow. One should not raise the hands. The congregation should then recite the appropriate Du’ã.

Janãzah Du’ã for an Adult Male or Female

اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا، وَشَاهِدِنَا وَغَائِبِنَا، وَصَغِيرِنَا وَكَبِيرِنَا، وَذَكَرِنَا وَأُنْثَانَا، اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الإِسْلامِ، وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الإِيمَانِ، اللَّهُمَّ لَا تَحْرِمْنَا أَجْرَهُ، وَلَا تُضِلَّنَا بَعْدَهُ

Translation:
Oh Allãh! Forgive those of us that are alive and those of us that are dead; those of us that are present and those of us who are absent; those of us who are young and those of us who are adults; our males and our females. Oh Allãh! Whomsoever You keep alive, let him live as a follower of Islam and whomsoever You cause to die, let him die a Believer. Oh Allãh! Do not deprive us of his reward and do not allow us to go astray after him.

Janãzah Du’ã for a Boy

اللَّهُمَّ اجْعَلْهُ لَنَا فَرَطًا وَاجْعَلْهُ لَنَا أَجْرًا وَذُخْرًا وَاجْعَلْهُ لَنَا شَافِعًا وَمُشَفَّعًا

Janãzah Du’ã for a Girl

اللَّهُمَّ اجْعَلْهَا لَنَا فَرَطًا وَاجْعَلْهَا لَنَا أَجْرًا وَذُخْرًا وَاجْعَلْهَا لَنَا شَافِعَةً وَمُشَفَّعَةً

Translation:
Oh Allãh! Make him/her (this child) a source for our salvation and make him / her a source of reward and treasure for us and make him / her an intercessor for us and one whose intercession is accepted.

  • There are also other Du’ãs which are narrated from the Prophet Muhammad s and they can be found in the various books of Ahadith.
  • Any of these Du’ãs can be read.

How the Janãzah Should Be Carried

  • If the deceased is an adult, it should be put on a stretcher or coffin and carried on the shoulders by four men. It is disliked transporting the deceased by hearse over short distances unnecessarily.
  • If the deceased is an infant or small child, it should be carried in the arms individually by different persons.
  • All those who lift or carry the deceased should recite:
بِسْمِ ٱللّٰهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ

Translation:
In the name of Allãh, the most Beneficent, and the most Merciful.

  • Those accompanying the funeral procession should not sit before it is lowered to the ground. The sick and weak are excused.
  • It is from the Sunnah to carry the deceased hastily, but not in a manner that the body is jolted or shaken about.
  • It is desirable to follow the funeral procession, and not to go ahead of it.
  • It is disliked for those accompanying the funeral procession to loudly recite any Du’ã or verse of the Noble Qur’ãn.
  • One should abstain from speaking of worldly affairs or laughing and joking.

The Shar’ĩ Method of Dafn (Burial)

  • After the Janãzah Salãh is performed the deceased should be buried as soon as possible.
  • Whilst the funeral bier (stretcher or coffin) is being carried to the grave, all those in attendance should observe silence. Recitation of the Qur’ãn / Dhikr should not be made loudly. (Baihaqi 7433)
  • One should not follow the funeral bier with Bakhũr.
  • If possible, one should carry the deceased.
  • Abdullãh ibn Mas’ũd t is reported to have said:
مَنِ اتَّبَعَ جِنَازَةً فَلْيَحْمِلْ بِجِوَانِبِ السَّرِيرِ كُلِّهَا، فَإِنَّهُ مِنَ السُّنَّةِ ، ثُمَّ إِنْ شَاءَ فَلْيَتَطَوَّعْ وَإِنْ شَاءَ فَلْيَدَعْ

Translation:
“Whoever follows a funeral (procession), let him carry all (four) corners of it (in turn), for that is Sunnah. Then if he wishes, let him voluntarily carry it, and if he wishes let him leave it (to someone else).”
(Ibn Mãjah 1478)

  • If the deceased is a female, it is desirable that close relatives assist in lowering the body into the grave.
  • After placing the body into the grave, it is from the Sunnah to turn it onto its right side to face Qiblah.
  • The strips of cloth tied to the head, chest and leg sides should now be untied.
  • The body of the deceased should then be covered with timber.

At the Time of Burial

  • At the time of burial, when lowering the body into the grave, this Du’ã should be recited:
بِسْمِ اللَّهِ وَبِاللَّهِ وَعَلَى مِلَّةِ رَسُولِ اللَّهِ

Translation:
In the name of Allãh, with the help of Allãh, and on the religion of the Messenger s.
(Jãmi’ alTirmidhĩ, 1046)

  • One should scatter three handfuls of earth from the side of the deceased’s head.
  • Abũ Hurayrah t reported:
أَنَّ رَسُولَ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) صَلَّى عَلَى جِنَازَةٍ ثُمَّ أَتَى قَبْرَ الْمَيِّتِ فَحَثَى عَلَيْهِ مِنْ قِبَلِ رَأْسِهِ ثَلاَثًا

Translation:
“The Messenger of Allãh s offered the funeral prayer, then he came to the grave of the deceased and scattered three handfuls of earth from the side of the (deceased’s) head.”
(Ibn Mãjah 1565)

  • Although not Sunnah, some scholars have deemed it Mustahab (preferable) to read the following verse when scattering the three handfuls of earth into the grave:

First handful:

مِنۡهَا خَلَقۡنٰكُمۡ

From it (the earth) We created you,

Second handful:

وَفِيهَا نُعِيدُكُمْ

and into it We will return you,

Third handful:

وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى

and from it We will extract you another time.

(Sũrah Tãhã, Verse 55)

  • One should make Du’ã to Allãh S that He grants the deceased steadfastness in answering the questions of the grave.
  • Regarding this, Uthmãn ibn ‘Affãn t is reported to have said:
كَانَ النَّبِيُّ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) إِذَا فَرَغَ مِنْ دَفْنِ الْمَيِّتِ وَقَفَ عَلَيْهِ فَقَالَ: “اسْتَغْفِرُوا لِأَخِيكُمْ وَسَلُوا لَهُ بِالتَّثْبِيتِ ، فَإِنَّهُ الْآنَ يُسْأَلُ

Translation:
“When the Prophet s had finished burying a deceased person, he would stand over him and say: “Pray for forgiveness for your brother, and ask that he be made steadfast, for he is being questioned now.”
(Abu Dawud 3221)

  • One should mention the good acts and deeds of the deceased and abstain from the ill ones.
  • ‘Ãishah y narrates that the Messenger of Allãh s said:
لاَ تَسُبُّوا الأَمْوَاتَ ، فَإِنَّهُمْ قَدْ أَفْضَوْا إِلَى مَا قَدَّمُوا

Translation:
“Do not abuse (speak ill of) the dead, because they have attained that which they had forwarded, (i.e., their deeds, good or bad).”
(Sahĩh alBukhãrĩ 6516)

  • As a general rule, one should endeavour to enact the Sunnah of the Prophet s and abstain from all other actions. By doing so, not only will one be rewarded for the Sunnah itself but the benefits for both the deceased and the visitor will be attained.

Prayers (Du’ãs) at the Graveside

  • It is from the Sunnah to supplicate to Allãh S when attending a funeral.
  • It is also from the Sunnah for one to stand and raise one’s hands when supplicating to Allãh S.
  • ‘Ãishah y narrated:
خرجَ رسولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) ذاتَ ليلةٍ، فأرسلتُ بَريرةَ في أثرِهِ لتنظر َ أينَ ذَهَبَ قالت: فسلَكَ نحوَ بقيعِ الغرقدِ ، فوقَفَ في أدنى البقيعِ، ثمَّ رفعَ يديهِ ، ثمَّ انصرفَ. فرجَعَت إليَّ بريرةُ فأخبَرَتْني، فلمَّا أصبحتُ سألتُهُ فقلتُ : يا رسولَ اللَّهِ أينَ خَرجتَ اللَّيلةَ؟ قالَ: بُعِثتُ إلى أَهْلِ البقيعِ لأصلِّيَ عليهِم

Translation:
The Messenger of Allãh s went out one night, so I sent Bãrĩrah to follow him and see where he went. She said, “He went towards Baqĩ alGharqad (the cemetery in alMadĩnah alMunawwarah), and he stood at the bottom of alBaqĩ and raised his hands, then he went away.” Bãrĩrah came back to me and told me, and when morning came, I asked him about it. I said, “O Messenger of Allãh s! Where did you go out to last night?” He said, “I was sent (by Allãh) to the people of alBaqĩ to pray for them.”
(Musnad Ahmad 24666)

  • As for the prayers that should be made, aside from the supplications for forgiveness and steadfastness for the deceased at the time of the questioning of the grave, any relevant prayer can be made. It is important to note that when praying for the deceased, it is from the Sunnah to pray for all those who have passed on; not only for one’s own family member/friend etc.
  • One can make any or all of the supplications listed below:
    • Comfort for the deceased in the grave;
    • Patience for the family members left behind;
    • The mercy of Allãh S in the grave and the hereafter;
    • That the book of deeds is given in the right hand on the Day of Judgement;
    • That the reckoning is made easy;
    • That the deceased in granted entry into Paradise without difficulty;
    • That the deceased is safeguarded from the Hellfire.
  • Finally, it is not proven from any authentic narration of the Prophet of Allãh s that he recited any particular chapter of the Noble Qur’ãn by the graves.
  • However, some scholars are of the opinion that the reward of the recitation of the Qur’ãn can be gifted to the deceased and as such, if someone wishes to recite a portion of the Qur’ãn for the deceased, it will be permissible though not Sunnah.
  • To recite fixed verses/chapters every time that one visits the cemetery is considered by many scholars to be impermissible.