Alhassanain(p) Network for Heritage and Islamic Thought

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Preparing For Eternal Life

Author: M.Al-Zahra B.Ed

www.alhassanain.org/english

Notice:

This versionis published on behalf of www.alhassanain.org/english

The composing errorsare not corrected .

Table of Contents

Introduction 6

Chapter One: Victory News Magazine 7

Chapter Two: Ease Your Sufferings at Death 10

Recommended Acts 10

Fasting 11

Namaz 11

Chapter Three: A Person in the Pangs of Death 12

Chapter Four: When a Person Becomes Deceased 13

Washing the Body of the Deceased 13

Chapter Five: Steps in Administering the bath 14

1. Laws of Gender of the person administering the bath: 14

2. Preparation: 14

3. Niyyat 14

4. Wuzu and Position 15

5. Remove any Objects 15

6. Removal of Excreta 15

7. Genital Area 15

8. Wudu of the Deceased 15

9. The Three Baths: 15

Bath with Plum-Tree Water (Bath with Aab-I-Sidr) 15

Chapter Six: Important Notes The Death of a Martyr 18

Bathing of the Miscarried Embryo 18

Very Badly Damaged Body 18

Deceased in the State of Muhrim 18

Chapter Seven: How to Administer Tayammum 19

i) Niyyat 19

ii) Dust 19

ii) Hunoot 19

Chapter Eight: The Kafan 20

Khak-e-Shifa 20

Wajib Three Pieces of Cloth for Kafan 20

Chapter Nine: Dressing the Deceased in the Kafan 22

For a Woman 22

For a Man 22

The Do Nots and Makroohaat (Undesirables) of Kafan 23

Chapter Ten: The Funeral and Funeral Prayers (Namaz of Janaza ) 24

Virtues of Carrying and Walking Behind the Coffin 24

Dua of 40 Momins 24

Duas to be Recited in Funeral Procession with the Coffin 24

Chapter Eleven: The Bearers of the Bier 26

Duas When Entering a Graveyard 26

The Fear of Being Buried 27

Chapter Twelve: Namaz-I-Janaza (Namaz-I-Maiyat) The Funeral Prayer for a Male 28

Niyyat 28

Text for Recitation of Namaz-I-Janaza Namaz-I-Janaza (Short Form) Niyyat 28

Namaz-I-Janaza (Longer Form) Niyyat 28

Chapter Thirteen: Namaz-I-Janaza (Namaz-I-Maiyat) The Funeral Prayer for a Female, Minor and Insane Person 31

Niyyat 31

Text for Recitation of Namaz-I-Janaza 31

Niyyat 31

Chapter Fourteen: The Grave and Burial 34

Chapter Fifteen: Dua Recited when the Deceased Has Been Lowered into the Grave 35

For a Male 35

For a Female 35

Seeking Pardon 35

For a Male 35

For a Female 35

Custom 35

Chapter Sixteen: Talqeen 36

Text for Recitation of Talqeen 36

Translation 37

Chapter Seventeen: Talqeen For a Female 39

Translation Into English 40

Procedure after Talqeen 41

Chapter Eighteen: Acts to Assist the Deceased in the Grave 42

Chapter Nineteen: Thursday Namaz for the Deceased 43

Conclusion 44

Introduction

Allah says in the Quoran:

"Blessed is He in whose hand is the kingdom (of the heavens and the earth), and He has power over all things, Who created death and life that He may try you, (to prove) which of you is best in deeds." [1;2 ]

What ever comes into existence, must transverse a path leading to death [Lari, Sayyid Mutjtaba Musavi (1992)] , whether it be man, jinn, animal, plant or the many other countless forms of life.

The Quoran warns repeatedly of the importance that believers fear Allah [S.W.T] and the last Day.Believers, therefore are to respect death and have faith that our passing is an opportunity to meet Allah [S.W.T.], the Holy Prophet Mohammad [S.W.S] and the Holy Ahyl Bait [A.S.], on the Day Of Judgement.

Death is an inevitable fact that is better prepared for, in order to ease onesown suffering and the sufferings of family and friends. Allah says in the Quoran:

"Allah is the light of the heavens and the earth.

The similitude of His light is as a niche whereinis a lamp . The lamp is in a glass.

The glass is as it were a shining star. (This lamp is) kindled from a blessed olive tree, an olive tree neither of the East nor the West, whose oil would almost glow forth (of itself) though no fire touched it.

Light upon light, Allah guideth unto His lightwhom He will.

And Allah speaketh to mankind in allegories, for Allah is Knower of all things".[ 24;35]

When the call comes from thy Lord, he/she should feel the blessings in the opportunity to be released from the temporary life to an eternal one, and rejoice to be reunited with loved ones, insh''Allah.

And Allah says in the Quoran:

"... and when their term comes cometh they cannot put (it) off an hour nor (yet) advance (it).[ 16:61, 7:43, 10:49]

If your call is not due, a person should not feel disheartened in the "delay" of death [Qummi, Shaikh Abbas (1999)] as Allah [S.W.T.] has given him /her an opening to increase his/ her good deeds, attend responsibilities, worship Him [S.W.T.] and the time to repent. This is a time thatcan be used to perform recommended acts in preparation for the afterlife and the difficult times experienced in and after death.

Chapter One: Victory News Magazine

Quoting Some Traditions of the Imams (A.S.) About Death Ameerul Momineen Ali [A.S.] said:

"Three types of Tidings to the Dying Person"

"When death is near, the Angel of Death gives three types of tiding to the dying man according to his actions (during his lifetime). These are: "The man who had done good deeds is informed of good news ofParadise, he is our friend and a man of action.

The evil doeris informed of Hell; he is our enemy and irreligious.

"The man who has done both kinds of deeds, good as well as evil, is informed vaguely. Such a man of faith will certainly be punished, but he will not remain in Hell Fire for ever like our enemies."

"For the faithful, death is the cause of rejoicing, because it relieves him from all worldly miseries and troubles, and takes him to a place of extreme peace and comfort, where it brings bad news for the infidels (non-believers). [Sayyid, Hadi Husayn (1988).] Imam Hassan [A.S.] said:

"Yes, get ready for your journey (towards Resurrection Day) and get your provisions before your death arrival" Janada bin umaiyyah saysI visited Imam Hassan bin Ali bin Abu Talib during the ailment which caused his death.I said: 'Oh Lord, why do you not get yourself treated?'

He said, 'Oh Abdullah, with what mayI treat death?'

I said, 'Indeed we are from Allah and toward Him shall we go back', then he turned to me and said, 'By Allah, the Prophet of Allah [A.S] got us committed that twelve Imams would be the owners of this matter (Imamate) from the sons of Imam Ali [A.S.] and Fatimah [A.S.]. There is none of us but that he would be poisoned or slain.And then he [A.S.] admonished me'.

He said, "Yes, get ready for your journey (towards Resurrection Day) and get your provisions before your death arrival.And know it that you seek the world (material sources) and death is seeking you. Do not load the worry of theDay which had not yet come, upon your present day.And beware that you do not achieve and attain a wealth above your enemy but you are a trustee of it (wealth) for an other person. And do know that there is account in it's lawful and permitted, and in it's prohibited lies punishment and retribution, and in it's paradox and doubtful there is reproof.

"So, suppose the world as if it is a dead corpse (dirt). Take out ofit which is sufficient for you.So if it is halal (lawful and legal) you have adopted piety and asceticism.And if it (sustenance) is (from) prohibited there would be no load (upon you) since you took out of it just as you took out of a dead copse.And if there is a reproof that reproof is easy (soft one).

And work for your world as if you would live here forever and work for your resurrection day and here after as if you have to die tomorrow.And if you intend to achieve honour without a tribe and availing presence and majesty without a rulership, then move out of the abjectness and disgrace of committing sin forbidden by Allah, towards the honour of the obedience of Allah.[Bihar ul Anwar Vol 44, pp 138/139 in "Fascinating Discourses of (Fourteen Infallibles [A.S.])"]

Imam Hussain [A.S.] said:

"Who of you will hate to be transferred from the Prison to the Grand Palace (Paradise)?"

Imam Hussain [A.S.], addressing his companions at Kerbala when they saw him being not afraid of death, said:

"O' the descendants of the Nobles! Have patience. Death is nothing but a bridge. Bearing the troubles andtorments you will reach the vast Paradise and never ending bounties. Who of you will hate tobe transferred from the prison to the grand palace (in Paradise)? Death for your enemies is such as if oneis taken from the palatial building to the Prison of punishment.My father Ali (A.S.) has narrated this tradition from the Holy Prophet (S.A.W.S.)

Theworld's a prison for the faithful, and Paradise of the infidel. Death is the bridge leading the faithful to paradise and the infidel to Hell. Neither I speak a lie nor have I been told a lie.'" [Sayyid, Hadi Husayn (1988).] Imam Zayn Al Abidin [A.S.] said:

"Death releases a Believer from a Dark and Stuffy Dungeon."

"The death of a faithful (Momin) may be described as if he has cast off his dirty garments and has put on clean and tidy ones; and they, with our love in their hearts, are called doers of good deeds. For a faithful death is like his being released from a dark and stuffy dungeon and entering a spacious and fertile garden; and for the infidel, going from this world is like being taken to a jail. For the faithful, the world is like a jail." [Sayyid, Hadi Husayn (1988).]

Imam Muhammad Baqir [A.S.] said:

"Death is like Sleep" "Death is like sleep;The only difference is that while sleep is of a short duration, death continues till the Day of Resurrection." [Sayyid, Hadi Husayn (1988)]

Imam Jafar As-Sadiq [A.S.] said:

"Death is Like a Sweet Fragrance" "For the faithful death is like a sweet fragrance which bestows freshness and delight upon him and removes all worldly vexation and dejection. The pain at death time is as if all the parts of the bodyare being torn apart and nails are being hammered thereinto. Indeath the torture is as if a delicate silken cloth has been thrown on a thorny bush and dragged through it, and its fibres are torn apart. But death for a faithful is not severe."

"Infidels areRecompensed for Their Good Deeds in this World"

"For the infidel who has donegood in this world, God creates ease at the time of death, and he does not suffer. Allah grants him recompense for his good deeds in this world, but in the hereafter he is dealt with severely." [Sayyid, Hadi Husayn (1988)] "The Difficulties at the Time of Death for a faithful"

The soul of a faithful leaves the body with difficulty. This is because he may go purified from this world and so be saved from the chastisement of the next world." [Sayyid, Hadi Husayn (1988)]

Imam Musa Kazim [A.S.] said:

"Death Cleanses the Faithful"

"For the faithful the example of death is like a dirty cloth being beaten on a stone slab, in order to clean it. Similarly, at the time of the agony, the faithful is subjected to severity to purify him." [Sayyid, Hadi Husayn (1988)]

Imam Ali al-Rida [A. S.] said:

"Love of the Ahle Bait Decreases Pain at Death Time"

"If the faithful avows his love for us (Ahle Bait) andfreshens his faith, then the pain at death time decreases." [Sayyid, Hadi Husayn (1988)] Imam Muhammad Taqi [A.S.] said:

"Why One Dislikes Pangs of Death?"

"Some of the faithful dislike the pangs of death, because they are not fully aware of the comfort after death. Just as children and the insane dislike to take bitter medicine and make a wry face, though the bitterness of the medicine is a forerunner of benefit (to health)." [Sayyid, Hadi Husayn (1988)]

Imam Ali al-Naqi [A.S.] said:

"Death removes dirt from the soul" "Once I went to ask the welfare of an ailing faithful, he was much afraid of death.I told him Death is like dirt on the body or like dirty clothes, but when one goes to take the bath and cleanses the dirt and filth, he feels fresh and relieved. The agony at the time of death removes the dirt from the soul completely." [Sayyid, Hadi Husayn (1988)]

Imam Hassan al-Askari [A.S.] said:

"Death is Life Eternal"

"Once a man inquired of me as to what was the fact about death."

I replied: "For the faithful, death is life eternal, and for the infidels, it is mortality. The faithful will always enjoy the pleasures of Paradise, but the infidel will ever remain in the Hell, suffering its torments (Hell Fire)." [Sayyid, Hadi Husayn (1988)]

Chapter Two: Ease Your Sufferings at Death

Recommended Acts

Shaikh Sadooq quotes from Imam Jafar as-Sadiq [A.S.] that he said:

"If a person wishes his last moments should be easy, he should maintain cordial relations with his kith and kin, and should be kind to his parents. Who ever does so, deathwill be eased , and he will never fall prey to misfortune in his lifetime. [Qummi, Shaikh Abbas (1999).] Imam Jafar as-Sadiq [A.S.] said:

"For a person who gives clothes to his brother believer during the summer or in the winter, it is incumbent upon Allah to present the dress of Paradise to him, make his end easy, and save him from the narrowness of the grave." [Qummi, Shaikh Abbas (1999).] Recitation and Duas / Supplications Recitation of particular Surahs of the Quoranare recommended to ease the suffering at death:

i) Surah

al-Mulk - it has been narrated by the Holy Prophet [S.W.S.] that he strongly urged believers to recite Surah al-Mulk on a very regular basis so that they may learn it by heart. Itis narrated that this surah is of great importance for the time of death, after death, in the grave and during bazarkh. [Sayyid, Hadi Husayn (1988), pg. 49]

ii) Surah al-Yaseen [Qummi, Shaikh Abbas (1999), pg 32]

iii) Surah as-Saffat [Qummi, Shaikh Abbas (1999), pg 32]

iv) Surah al-Mo'menoon every Friday

iv) Sheikh Kulaini relates from Imam Jafar as-Sadiq [A.S.] that he said, If a person recites Surah az-Zilzal in the Supererogatory Prayers, Allah [S.W.T.] will save him from earthquakes, lightening and the calamities of the land and sky and during death will send him this surah in the form of a handsome youth who will sit beside him and request the Angel of Death to remove his spirit with ease.' [Qummi, Shaikh Abbas (1999), pg 34] Supplicationsare also recommended to ease tribulations during death:

"Laa ilaaha illallahul L'aleemul kareem Laa ilaaha illaahul a'leeul az'eem. Subh'aanallahe rabbis samawaatis'sab-e'wa rabbil arz"eenas sab-e' wa maa fihinna wa maa baina hunna wa maa fauqa hunna wa huwa rabbul a'rshil az'eem wal h'amdo lillaahe rabbil a'alameen." [Qummi, Shaikh Abbas (1999), pg 32]

Shaikh Kat'ami quotes the Holy Prophet [S.W.S] that he said a person who recites the following supplication 10 times daily, Allah [S.W.T.] will forgive 4 thousand major sins of his, after him refuge from one lac calamities at the time of death, the squeeze in the grave and Qiyamat. Allah [S.W.T.] will also save him from troubles and anxieties, from the Satan and his army and will pay off his dues.

"aa'datto le kulle h'aulin laa ilaaha illa allaaho wa le kulle ghammin wa hammin maa shaa allaaho wa lekulle ne'matin al h'amdo lillaahe wa lekulle rukhaain ash-shukro lillaahe wa le kulle oo'joobatan subh'aan allaahe wa le kulle d'anbin astaghfirullaaaha wa le kulle mus'eebatin inna illaahe wa inna ilaihe raajeo'on wa le kulle z"aiqin h'asbiyallaaho wale kulle qaz"aain wa qadrin tawakkalto a'laa allaahe wa le kulle a'duwwin e'tas'amto billaahe wa le kulle t'aa'tin wa ma's'iyatin laa h'awla wa laa quwwata illa billaahil a'liyyil a'z'eem." [Qummi, Shaikh Abbas (1999), pg 33] Recite dua 7 times after morning and evening prayers:

"Bisimllah ir Rahman ir Raheem. Laa h'awlawa laa quwata illa billaahil a'liyyil a'z'eem." [Qummi, Shaikh Abbas (1999).]

Fasting

Shaikh Sadooq narrates from Imam Jafar as-Sadiq [A.S.] that he said:

"For the person who fasts on the last day of the month of Rajab, Allah will save him form the after effects of death." Fasting on the 24th Rajab also holds special rewards [Qummi, Shaikh Abbas (1999), pg 32]

Namaz

i) The best deed is to perform Namaz on time

ii) The Holy Prophet [S.W.S.] said that is a person recites fourunit (Rak'at) Namaz on the night of the 7th Rajab in a manner that in each unit (Rak'at) after Surah al-Humd, recites thrice Surah at-Tawheed once, Surah al-Falaq, and once Surah an-Naas. After finishing the Namaz, sends "Salawat" on us and recites ten times "Tasbeehate Arba." [Qummi, Shaikh Abbas (1999), pg 32]

iii) Recite 8 unit (Rak'at) Namaz of the night of 22nd Rajab after Surah-al-Humdrecite 7 times Aurah at-Tawheed. After ending Namaz, recite 10 times "Salawat" and 10 times "Istighfar"[Qummi, Shaikh Abbas (1999), pg 33]

iv) Recite dua in Namaz on Sunday's in the month of Zhul Qaadah:

"Rabana Laa tuzigh quloobana ba'da id' haday tuna wahablana milladunka rah'ma. Innaka antal wahhaab." [Qummi, Shaikh Abbas (1999).] N.B. Istighfar: "Astagferullah Rabbiwa atoobo Ilayh"

v) Sayyed ibne Tawoos quotes the Holy Prophet [S.W.S.] as saying, "If a person recites 4 units (Rak'at) Namaz in the month of Sha'baan, and in each unit (Rak'at) after Surah al-Humd recites 50 times Surah at-Tawheed, then during his death his spirit will be removed with ease, his grave will become spacious and on the Day of Judgement when he comes out of his grave, his face will be shining bright like the moon and Kalmac Shadadat' will be on his lips." [Qummi, Shaikh Abbas (1999).]

vi) Recite Tasbeehe Fatema [A.S.]

Chapter Three: A Person in the Pangs of Death

And Allah says in the Quoran:

"O you who believe! Be careful of (your duty to) Allah with the care which is due to Him, and do not die unless you are Muslims."

[3;101 /2]

It is related that the Holy Prophet visited an Ansar at the time of his death when it was narrated to him from the dying man that he was pleading with Allah [S.W.T] forkindness as he was afraid of his sins. The Holy Prophet [S.A.W] said that in feeling this way Allah [S.W.T.] would definitely reward his hopes and save him from thosethings which he was afraid of. [Qummi, Shaikh Abbas (1999), pg 114]

The Holy Prophet [S.A.W.], in another tradition, stated that visiting a dying person and asking them to recite the following:

"Allaahuumagh-firlil katheera min ma-a's'iyatikawa iqbal minnil yaseera min t'aa-a'tika."

[ Allah ! Pardon mysins which are many and accept my deeds which are very little.] [Qummi, Shaikh Abbas (1999), pg 114] If you are present with someone who is passing away and experiencing the pangs of death' itis recommended , by a reliable source from Imam Muhammad al-Baqir [A.S.], that you make him recite this "Kalemate Farj":

"Laa ilaaha illallaahul h'aleemul kareem laa ilaaha illallaahul a'liyyul a'z'eem subh'aanallahirabbis samaawaatis sab-i'wa maa baynahunna wa rabbil a'rshil a'z'eem.Wal-h'amdu lillaahi rabbil a'alameen."

[There is no God except Allah the Generous and Patient. There is no God except Allah the Almighty and All-Wise. Pure is that Allah Who is the Creator of seven heavens and the seven earths and all that is in them and between them; He is the Lord of all these things and Arsh.And all praise is due to Allah Who is the Lord of all the worlds.] [Qummi, Shaikh Abbas (1999), pg 115]

According to another source, itis recommended that Quor'an should be recited with the person who has become sick, 24hrs around the clock, before they pass away, then as the body is being washed, then through to when the body is buried and the grave is covered in sand.

It is recommended that a person who is passing away or experiencing the pangs of death', [if possible], lay him/her flat with the feet and face facing Holy Ka'aba, insh'Allah.

Chapter Four: When a Person Becomes Deceased

And Allah says in the Quoran:

"Every soul must taste of Death" [21;35 , 29;57]

When the person has become deceased, the following8 steps must be done: Shut the mouth and the eyes of the corpse and cover the face of the corpse. Fasten the two jaws with a strip so tightly so that the mouth does not open. Straighten both legs.

Cover the corpse with a sheet or cloth.

Provide light where the corpseis kept if the person has died at night.

Announce the death with the view to enable the faithful to attend the funeral.

Avoid undue delay in bathing and shrouding the corpse with the Kafan. If death takes place at night, the funeral ceremoniesshould not be postponed for the day and vice versa. If there is any doubt about thedeath taking place, they should wait till they are certain about it. [Qummi, Shaikh Abbas (1999), pg 119]

Washing the Body of the Deceased

It is wajib (obligatory) on every believing Muslim, (male or female depending on the sex of the deceased), to administer the bathing of the deceased Muslim , to provide Kafan if not already provided, shroud the deceased and offer prayers at the burial of the deceased. If one, or several people, perform these tasks, all others are exempt from doing so. [Sayyid, Hadi Husayn (1988), pg.111]

It is more than likely that if you are required to perform the very blessed task of bathing the body of a deceased person, it will be a person that is a relative or friend, unless this duty is part of your profession or you are in acrisis situation .

It is very important that the bathing is done with a very gentle touch and recommended dua'asare recited.

It is wajib that the person who is going to administer the baths gets permission from the Heir of the deceased person before administering the baths if theadministrator is not the Heir themselves . If it is impossible to get permission, the bathmay be performed without the permission.

According to Imam Muhammad al-Baqir (A.S.), a Momin who bathes the body of another deceased Momin, recites the following dua'a:

"Allaahumma inna haad'aa ba'danu a'bdikal moo'mini wa qad akhrajta rooh'ahoo minhoo wa farraqta baynahumma fa-a'fwaka a'fwaka." [O Allah this is the body of Your Momin whose spiritYou have taken from it and have thus separated the two So Your forgiveness is sought, Your forgiveness is sought.] [Qummi, Shaikh Abbas (1999), pg 123]

The person administering the bath should remain busy in prayers to Allah and in imploring (requesting) for His forgiveness and repeatedly reciting; "A'fwaka A'fwaka"

[Thy Pardon, Thy Pardon] [Sayyid, Hadi Husayn, (1988), pg 128]

Chapter Five: Steps inAdministering the bath

1. Laws of Gender of the person administering the bath:

a) The person must be a male bathing the corpse of a male and a female bathing the corpse of a female. The exception to this rule being if there is no other person to administer the bath and that the private parts of the body are concealed [Sayyid, Hadi Husayn (1988), p124]

b) A husbandis allowed to bathe his wife and she is allowed to bathe him but it is Makrooh for both of them to look at the private parts of the corpse [Sayyid, Hadi Husayn (1988), p124].

c) A woman can administer the bath to the corpse of a male child up to the age of three years concealing from view the private parts, and a man can bathe the corpse of a female of the same age, concealing her private parts. This is irrespective of there being someone of the same sex available to bathe the child [Sayyid, Hadi Husayn (1988), p124].

2. Preparation:

a) To administer the bath, itis recommended that it be in a private room and that there is adequate light provided.

b) The deceasedmust be placed on a platform or plank rising above the floor. A second board can also be utilised to ensure that cleanlinessis maintained .

c) Their head needs to be slightly higher than the rest of the body.

b) The body needs to be uncovered for washing except for the genital area.

c) Place a tank/large dish at the base of the feet so that the watercan be collected there.

d) The administrator will be required to give three consecutive purification baths to the deceased, following the same procedure each time, but with new water on each occasion.

e) If the deceased is in a state of pollution due to the discharge of semen (Junub) or in the state of mensis( Haaiz ), the Junub or Haaiz bath need not be administered in addition to the three purification baths.

3. Niyyat

The administrator must recite their Niyyat as an essential part of their duty and it has tobe said this way:

"for the pleasure of God as the ultimate end in view I administer bath to this corpse with "plum-tree leaves" for first bath, for second bath say "with camphorised water', for the third bath say."with pure water".

It is fine to think the niyyat and not pronounce the words if you are not able.

If the plum-tree leaves or camphorised waterare not available, the niyyat should be as follows:

"for the pleasure of God as the ultimate end in view I administer bath to this corpse with pure water instead of water with plum-tree leaves or instead of camphorised water."

If thereare more than one person administering the bath, then all parties involved must say separate Niyyats. Separate Niyyatsmust be formed for each bath. [Sayyid, Hadi Husayn (1988), p129]

4. Wuzu and Position

The administrator must thrice wash his/her face,hands and elbows up to the shoulders and needs to stand on the right hand side of the body.

5. Remove any Objects

The administrator needs to remove any objects, eg jewellery that may inhibit the water formcoming in contact with the skin.

6. Removal of Excreta

Press gently on the stomach of the deceased three times in a downward motion to remove any excreta from the body. Wash the area, using gloves,when excreta has been removed.[ special precautions should be adhered to if the deceased was known to have died from AIDS ]

N.B. Please take note that you do not press the stomach of a pregnant woman. According to one source, the stomach is tobe pressed once only prior to the three baths, and other sources narrate that the stomach is pressed prior to the three baths, between bath one and two, and then again between two and three.

7. Genital Area

With gloves on wash the genital area of the deceased thrice using plum-tree leaf water.

8. Wudu of the Deceased

It is Mustahab (commendable) to administer wudu (ablution of the face and forearms) for the deceased prior to the three purification baths.

9. The Three Baths:

The administrator will be required to give three consecutive purification baths to the deceased, following the same procedure each time, but with new water on each occasion.

a) The first bathis recommended that plum-tree leaves be immersed in purified (unpolluted) water.

b) The second bath is recommended that camphor be added topurified (unpolluted) water.

c) The third bathis recommended that pure water be used only.

N.B. If the plum-tree leaves or camphorare not available, it is recommended that pure water be used on all occasions. If there is limited water, Tayammumis recommended for the first and second baths, and that pure water is used on the third bath.

Bath with Plum-Tree Water (Bath with Aab-I-Sidr)

The quantity of water should be six mashks (water-skins)

i) Niyyat: "for the pleasure of God as the ultimate end in view I administer bath to this corpse with "plum-tree leaves"

ii) Start by pouring plumtree leaf water over the head and neck of the deceased, being careful not to get the water in the nose or ears. The head and neckshould be washed three times.

iii) With the hand being in contact with the deceased body at all times to ensure the water reaches all parts of the body, turn the body onto it's left hand side to wash the right hand side three times, right down to the feet.

iv) The deceased should then be laid on his/her right hand side and the left hand side of the body should be washed thrice.

v) The deceased thenis placed on their back.

N.B. If the bodyis damaged , please be careful not to dismember limbs.

Bath with Camphorised Water (Bath with Aab-I-Kaafoor)

The stomach of the deceased should be pressed once again, in a downwards motion, to remove any excreta that still may be remaining in the body. The area needs to be washed and theadministrator needs to wuzu their own hands up to the elbows once again. Afterthis he/she needs to recite their Niyyat:

"For the pleasure of God as the ultimate end in view I administer bath to this corpse with "camphorised water" The bath then is performed in the same manner as the first bath.

Bath with Pure water (Bath with Aab-I-Khalis)

It is Mustahab (commendable) that the person administering the bath should again wudu both his/her hands up to the elbows. Both the water pourer and the administrator should then recite Niyyat once again:

"For the pleasure of God as the ultimate end in view I administer bath to this corpse with "pure water" The bath then should be performed in the same manner, as bath numbers one and two.

When completed the body must be wiped dry with a pac (free from contaminants) cloth and so much so that all the water is soaked up so the Kafan may not become wet. Some cottonshould be placed on the arms and the vulva of the deceased so that any impurity, which may come out, may not spoil the Kafan. If the hair or the nails of the deceased should become detached during the process of washing the body, theseshould also be placed within the Kafan. [Qummi, Shaikh Abbas (1999)]

The administrator needs to Wuzu (ablution) his/her face and forearms after bathing the deceased.

If the administrator of the bath also has the duty of shrouding the deceased, they must also wash both their own feet up to their knees. The "Do Nots"

Do not bathe the deceased in a seated position

Do not place the deceased between the feet of the administrator

Do not shave the head or remove any hair from the body of the deceased

Do not cut the nails or scratch the skin from under the nails

Do not comb the hair

Do not move across the body of the deceased

Do not use hot water

Do not throw the bath water into the latrine

Do not press the stomach of a pregnant woman

Be careful not to dismember limb of a damaged body

It is improper to disclose any organic defect on the body of the deceased to any other person.

Chapter Six: Important NotesThe Death of a Martyr

It is not recommended to bathe or dress a Believing Muslim who has died as a Martyr if he / shehas died in the service and name of Allah [S.W.T.]. After the funeral prayershave been recited , the deceased should be buried in the clothes that he / she passed away in.

Bathing of the Miscarried Embryo

The bathing of a person who has not died a martyr is wajib irrespective of if they are old, young,male or female. The only exception is a miscarriage of an embryo of less than four months of age whereby he / sheshould be wrapped in a cloth, funeral prayers offered and buried in a grave.If the embryo that has been miscarried is over the age of four months, then it is wajib to administer a bath on the child, dress him / her in a Kafan, funeral prayers offered and buried in a grave.

Very Badly Damaged Body

If the deceased body has been so badly damaged that a bath or Tayammum can not be administered, the pieces of the body should be wrapped in a pac (free from contaminates) cloth, funeral prayers offered and the body buried in a grave.

Deceased in the State of Muhrim

Itis prohibited to bath a deceased person with camphor if they are dressed in pilgrims dress (Ehram) and is in a state of Muhrim. Burning incense or bringing any fragrant object near the bodyis also prohibited .

Only after the circumambulation of the Ka'aba (The Tawaaf) of Hajj or Umrahis performed , is the body washed with camphor and Hunoot performed. [Sayyid, Hadi Husayn (1988).]

Chapter Seven: How to Administer Tayammum

Tayammum to a deceased person is performed in the case where no or limited water is available, where the deceased is in a state of decomposition, where a bath is not possible, has severe burns, small pox or any other condition where water can not be used.

i) Niyyat

If one Tayammum is only required in the place of the three baths then Niyyat Maa Fizzimah is wajib as follows:

"For the pleasure of Allah as the ultimate end in the view I administer one Tayammum to this corpse instead of all three baths."

It three Tayammums are required to be performed in the place of the three purifying baths then the Niyyat Maa Fizzimah is required as below:

"for the pleasure of Allah as the ultimate end in the view I administer one Tayammum to this corpse for the bath with Aabi-Sidr (plum-tree leaves)... for the second with aab-i-Kaafoor (camphorised water)... for the third with aab-i-Khalis (pure water)."

If the Tayammums were not administered with Niyyat Maa Fizzimah, a forth is required with the Niyyat Maa Fizzimah.[ Sayyid, Hadi Husayn (1988)]

ii) Dust

The administrator must strike his / her palms on the dust and smear the dust in the forehead of the deceased down to the apex of the nose.Then rubs his / her left palm on the right of the deceased from the wrist to the fingertips. Then the right palm on the back of the left hand from the wrist to the fingertips.

ii) Hunoot

(rubbing of crushed camphor on the deceased)

Crushed camphormust be rubbed on all seven sajda parts of the body being the forehead, the two palms, two knees and the two big toes.

If there is sufficient camphor remaining after Hunoot, then all jointscan be rubbed and the remaining camphor placed on the chest of the deceased. If there is not sufficient camphor for Hunoot and only enough for the bath, then Hunoot ceases to become wajib.

The administrator needs to Wuzu (ablution) his/her face and forearms after bathing the deceased.

If the administrator of the bath also has the duty of shrouding the deceased, they must wash both their feet up to their knees.