Funeral Catechism

How to act at the time of death and after death?

It is obligatory for Muslims to wash, shroud, and bury a deceased Muslim. The moment of one’s death is the last moment in the world of life from world life to eternal life. In these moments, the person (the clerk) is with him and the following issues should be done carefully:

  1. Behaviour for the person who lives at the moment of death
    1. The person at the time of death (in the form of a secretary) should be called kindly and politely.
    2. Maximum attention should be paid to avoid disturbance. Those who stand by the constituent party should not fail in respect and respect.
    3. Those who stand by the constituent party should not fail in respect and respect.
    4. If the environment is available and appropriate, the rights are lawful; it shall be notified that its rights are lawful.
    5. The Quran must be read and prayed, as well as reciting the sura of Yasin and Ra’d.
    6. It is reminded that the world is a temporary and the hereafter is the eternal homeland, and that Allah (c.c.).
    7. When it is felt that the moment of death is approaching, the words of tawhid and word Shahadat must be repeated and reminded in a calm and gentle voice by a loved one. Only the word of monotheism and word of martyr should be read. In a hadith, ’whose last word would be lâ ilahe illallah, then he would enter heaven.” (Abu Dawud, Janaiz, 16). It is sunnah to suggest the word tawhid to the person who is near death (Muslim, Cenâiz, 1). This suggestion can be made to include repentance.
  2. Qibla at death
    1. The moment of death is approaching the face of the approaching person towards the Qibla, if possible to the right.
    2. If the person does not have the opportunity to turn, put a pillow on his back or neck and make his face and feet facing the Qibla.
    3. If it is not possible to turn and move in these ways, it is better to leave the person in the most comfortable way.
  3. Exacerbation of the moment of death
    1. At the time of death, the person may be ecstatic or do not know his surroundings. Relatives should be prepared for this.
    2. Apart from the state of thirst at the time of death, upward fatigue is also frequently observed.
    3. The person may be very thirsty at the time of death. Therefore, it is recommended to dilute the mouth and lips and remove dryness
    4. Health measures are taken to reduce the pain.
  4. What to do while the Meyyit is still lying down after the moment of death
    1. Before the dead body hardens, it is necessary to gently tie the chin with a cloth-like rope, close the eyes, and straighten the hands, feet, and arms. The thumbs may be appropriately tied with a rope to prevent the feet from opening again.
    2. The person who does these can also read the following prayer: “Bismillâhi alâ nation Messenger of Allah. Allah Almighty alayhi emrehû and sehhil alayhi mâ ba’dehû and es’idhu bi-likâike vec’al mâ harece ileyhi hayren mimmâ harece anhü = In the name of Allah and the Messenger of Allah’s religion… O Allah, ease his work and then show difficulty. Make him happy with yours. He is better off where he is going than where he left. ”
    3. After death, the dress of the meyyit is taken off; covered with a clean cover.
    4. After death, the Qur’an does not read beside him until the broth is washed. However, reading aloud in another room is not mekruh; there is no harm in reading the Qur’an in the room where the dead are.
    5. If the aforementioned issues are not possible, what is possible is applied.
    6. Jünün, menstruation, and those who are in the state of nifas, should not be with the dead.
    7. The relatives of the meyyit should inform us quickly that death has occurred and the people who will be interested in burial and washing. If the authorities do not yet permit the initiation of washing, burial, and other procedures, the permission of the authorities must have waited.

Wash the deceased and make the laurel ready

Washing the meyyit

  1. It is obligatory to shroud the deceased man or woman to cover their bodies. The death of man is also worthy of respect. This respect, in one aspect, is a consolation to the relatives of the dead as well as the purpose of telling that death is nothing. He is dead, but he is still human; it died for the world but was reborn for another world. The washing of the dead like a newborn symbolizes this rebirth in one aspect and represents the removal of dirt, dust, and dishes left by this mortal journey, that is, the life of the world itself. After this wash, the newborn is dressed in a shroud-like an outfit worn to the child and is carefully reduced to the cradle.
  2. A person who is closest to him or a trusted person who has piety should wash it.
  3. The washing of the meyyit is obligatory. Those who are burnt, drowned, and swollen are not required to have ablution; only water is poured on them.
  4. If the head of a dead Muslim is found, most of his body is washed, shrouded and prayed. However, if only half of the body is found, or most of the body is lost headless, it is not washed, shrouded and prayed. He is buried in a cloth.
  5. In order not to delay the funeral unnecessarily and without any reason, it is a matter of washing the shroud and preparing it.
  6. Male washers should be washed by men, and female washers should be washed by female washers. Washers should have ablution.
  7. The stillborn child is covered with a veil and buried. It does not need to be washed.
  8. Washing should be carried out in a confined space as much as possible.
  9. Within the possibility, the feet of the meyyit are laid on their back towards Qibla.
  10. The place where the funeral is washed is filled with good smells.
  11. Necessary soap and cleaning agents should be prepared.
  12. Meyyit is covered between the belly and the knee. The private area is cleaned from under the cover using gloves or cloth; then prayer ablution as ablution is aborted.
  13. The washing is started with the intention and the besmele, fr Gufrâneke yâ Lord = Now with your forgiveness and forgiveness, you forgive him, O Allah, the Merciful.

Ablution to deceased

  1. After the intention and abundance of meyyite ablution. That is why we start ablution. No mouth and nose are given water. The inside and outside of the lips, nostrils, belly pit are wiped as far as possible with a finger or a cloth wrapped around the finger. After that, his hands and arms are washed. According to the true opinion, the head is also anointed and the feet are washed immediately. Thus, the ablution is taken to the dead.
  2. Ablution is not required for children who do not assume prayer.
  3. After ablution, warm water is poured over the meyyit.
  4. Tilt to the left side of the meyyit first, then the right side, then left side is washed by washing the left side. This is repeated three times.
  5. The meyyit is then gently removed. In this lift, the funeral is based on the washing person’s chest, hand or knee. Then gently rub her belly. If anything comes out, wash it off with water. There is no need for ablution and rewashing.
  6. After washing, the meyyit is dried with a towel. Cotton is not used when washing the funeral.
  7. Hair is not combed, cut hairs in other parts of the body are not cleaned.

Considerations in case of death

Shroud of Meyyit

  1. It is obligatory to shroud the deceased man or woman to cover their bodies. Shroud means the cloth that the body is wrapped after being washed and dried. This gland is a plain cloth without a collar, seamless or seamless to represent that in one aspect it serves as covering the body of the dead and in another aspect, it cannot take anything from this world and go bare and plain as it was born.
  2. The pan is made a virtue of white cotton cloth. The cloth to be used as shroud will not be too simple and uncommon, but it should not be gaudy.
  3. It is customary to smell when the shroud is wrapped.
  4. Shrouded shape for men;
    1. Lifâfe: Three layers of cloth covering the entire body. It is seamless and has no collar. It extends from head to toe. Knot on the sides of the head and foot. In this respect, it is a little longer than izâr.
    2. Kamis: Shirt-shaped. It is covered for the waist; the shirt extending from the neck to the feet is a cloth in place.
    3. İzâr: Skirt-shaped. The skirt is a cloth that extends from head to foot.
  5. Shrouded shape for the lady;
    1. In addition to the three covers that must be found in males, there are two other covers.
    2. Scarf
    3. A piece of cloth covering the chest from the abdomen to the abdomen
  6. What has been described so far is the number of pieces of cloth needed for shrouding for circumcision. (Kefen-i sunnah) If this number of pieces of cloth can not be found, for men, izâr and lifâfe; If the woman has a headscarf in addition to these two, that is enough. (Kefen-i kifâye) If this is not found for both men and women, if only one layer of cloth can be found, the dead one is wrapped in one piece of cloth. (Kefen-i zarûret)First, the lifâfe is spread into the coffin or something like a mat/rug. It is laid on it. Then the dead is put on the izâr in a shrouded shirt. The dead male, however, is brought to his left and then to his right, then he is wound in the same way. If it is feared to open, the shroud can be connected with a belt.
  7. The dead woman, on the other hand, is placed on her chest over the shroud’s shirt by splitting her hair in two and covering the face with the headcover. Then, it is wrapped around the diaper, and the diaper is tied over the diaper. Then the lifâfe is wound. The breast cover can also be attached after the coffin.

Preparations for funeral prayer and summary information about funeral prayer

The provision of the funeral prayer

  1. The funeral prayer is obligatory.

Preparation for funeral prayer

  1. The funeral prayer is made in the courtyard of the masjids, and the funeral is in the front.
  2. Ladies can stand behind men and attend the funeral prayer.
  3. They do not have to remove their shoes according to the Hanafi sect.
  4. It is recommended that the face of the meyyit be kept in Mecca and the arrangement of the prayer is possible.
  5. The funeral prayer is made standing.
  6. The funeral is intended according to the type of meyit.

The funeral prayer

  1. The funeral prayer consists of four takbirs. In the first takbir, the subhânke prayer “and celle sanâük” is read together with the second prayers in the takbir, and in the third takbir the funeral prayer is read. Those who do not know this prayer, the nature of prayer, read the time of Fatah. After the fourth takbir, greetings are given.
  2. If the funeral is a child and died after being born alive, the funeral prayer is made. If the child is not born alive, the funeral prayer is not rendered.

Funeral prayer time

  1. At sunrise, at sunset and in the middle of the day, the funeral prayer is made, and if so, no refund is required. However, at this time, the burial is not mekruh.

Respect for the funeral

  1. The funeral must be respected and respected.
  2. Dresses should not be festive. It is natural for the funeral to cry and shed tears for the funeral on the condition that is beaten to include the meaning of rebellion to Allah and that the hair is not plundered and that it is not said unwarranted words, and it is not a sin. Unless he testifies in his own health, the dead will not suffer in his grave because of those who cry after him.


Transportation of the funeral

  1. It is sunnah to diagnose the funeral, to go back to the grave. There is a great deed in this. In fact, it was said that it would be more virtuous than vain prayer to diagnose the funeral of well-known people from relatives or neighbours.
  2. The circumcision in the transport of the funeral is the burden of four persons on four sides. Each step in order to install and repair step, forty steps to take a total of forty. The funeral is taken from the front to the right shoulder and then to the right shoulder by the foot. Then again, from the front side this time to the left shoulder, then back to the left shoulder. Every step of the shoulders takes ten steps.
  3. It is more virtuous for those who follow the funeral to walk behind the funeral, but there is no harm in walking in front. Following the funeral on foot is more virtuous than following a ride. If it is to be followed by a ride, it is appropriate to either go from the front or follow the community to avoid disturbing the congregation. The funeral should be monitored within the ward, the funeral and sadness should be treated in accordance with the environment, should not be spoken unnecessarily. The task is to pray, contemplate and thank.
  4. Not to sit before the funeral is laid on the ground; after the funeral is placed in the ground, it is appropriate not to survive.
  5. The cemetery can be about 150 cm deep and 100 cm wide on average, depending on the situation.

The funeral laid in the ground

  1. The funeral is the brought to the grave by the Qibla, returned to the Qibla on its right side and unravelled if there is a bond on the shroud.
  2. Those who put the funeral to the grave, “Bismillâhi and the people of the Messenger of Allah = in the name of Allah and the apostle’s religion,” they say. The number of people burying the funeral varies according to need.
  3. Tilt the Meyyit on the right side and turn to Mecca.
  4. When the Meyyit lets down to the soil, it is a matter of the people who say the words “Bismillâhi ve alâ milleti resûlillah”.
  5. It is recommended that the relatives of the women be taken to the ground.
  6. Throwing three handfuls of soil on the burial of the people who were in the first place, “We have created you from this.”In the second, is We will return you to the land again.”
  7. It is also mended up that the tomb is raised by two steps and turned into a mound.
  8. The grave should not be of unnecessary costly and gaudy structures.
  9. The graves must be kept clean.

Grave closure

  1. After some time passed through the burial of the funeral, there was welcome in some communities to read the Qur’an. Usually, the property, Vakaki, Ihlas, Felak and Nasa suras, then the first five verses of Fatah and Bakara are read. His good deed is bestowed on the souls of the funeral and other believers. The deceased is prayed for forgiveness, and the congregation slowly disintegrates. The Prophet does not make them right back but buried after a funeral, burial and long waits at the beginning of a congregation would say: “You want forgiveness from Allah Almighty for your brother, and you wish you did not calm him. He is now being questioned. ”(Abu Dawud, Janaiz, 67-69)
  2. The guardian of the deceased, from the day after the burial of the deceased to the seventh day, should give as much charity to the poor as possible and donate his reward to the dead. This is a circumcision. If he fails to do so, he will forgive his death by praying for two rak’ahs. There is no circumcision or advice on whether to give food to the dead owners on the first, third day or week of death. However, food can be given at these times, if there is no persecution of the dead owners, that they do not overestimate (not to consider it a religious duty), and rather to feed the poor. It is a common custom that neighbours prepare and bring food for the dead owners in the first three days.


Remembrance of the dead

The Prophet (s.a.v.), “Worship the beautiful work of the dead, do not articulate the bad sides.” (Tirmidhi, Cenâiz, 34) commanded, to remember the dead in the good, recommended bringing to the fore.

Condolence words and suras

  1. Condolence consists of saying comforting, comforting words to the relatives of the dead as much as possible and showing that their sorrow is shared. Mostly,  “May Allah bestows patience on you and gives you His reward”“May Allah give life to those who are left behind!”
  2. The condolence period is three days for those living in the same place. The condolence must be done within three days. It has been accepted to condolence after three days so that the dead owners can return to normal life more quickly.

Funeral concepts and their meanings

  1. Funeral: dead, coffin or creep
  2. Concise/Muhtazar: the person nearing his last breath and dying
  3. Meyyit: dead person
  4. Equipment: general preparations for the dead
  5. Gasil: washing the dead
  6. Tekfin: shroud of the dead
  7. Tesyî: the dead in a coffin and the place where the funeral prayer will be made musallâ and after the prayer carried to the cemetery
  8. Burial: grave
  9. Suggestion: reading the word of unity and word shahada along with the content; a reminder of the questions and answers to the dead
  10. Condolence: condolences to the relatives of the dead