Rules concerning a dead person Part 3

Rules of Hunut

- After having given Ghusl to a dead body it is wajib to give Hunut, which is to apply camphor on its forehead, both the palms, both the knees and both the big toes of its feet. It is not necessary to rub the camphor; it must be seen on those parts. It is Mustahab to apply camphor to the nose tip also. Camphor must be powdered and fresh, and if it is so stale that it has lost its fragrance, then it will not suffice. 

- The recommended precaution is that camphor should first be applied on the forehead of the deceased. It is not necessary to observe sequence while applying camphor to other parts mentioned above. 

- It is better that Hunut is given before Kafan, although there is no harm in giving Hunut during Kafan or even after. 

- It is not permissible to administer Hunut to a person who died in the state of Ihram for Umra and Hajj, except in circumstances explained previopusly. 

- Though it is haraam for a woman to perfume herself if her husband has died and she is in iddah, but if she dies in iddah, it is obligatory to give her Hunut. 

- As a recommended precaution, perfumes like musk, ambergris and aloes-wood ('Ud) should not be applied to the dead body, and these things should not be mixed with camphor. 

- It is Mustahab to mix a small quantity of Turbat (soil of the land around the shrine of Imam Husayn) with camphor, but it should not be applied to those parts of the body, where its use may imply any disrespect. It is also necessary that the quantity of Turbat is not much, so that the identity of camphor does not change. 

- If camphor is not available or the quantity available is just sufficient for Ghusl only, then it is not wajib to apply Hunut. And if it is in excess of the requirement for Ghusl but is not sufficient for administering Hunut to all the parts, then as a recommended precaution, camphor will be applied on the forehead of the dead body first and the remainder, if any, will be applied to other parts. 

- It is also Mustahab that 2 pieces of fresh and green twigs are placed in the grave with the dead body. 

Rules of Prayer-e-Mayyit

- It is obligatory to offer Prayer-e-Mayyit for every Muslim, as well as for a Muslim child if it has completed 6 years of its age. 

- If a child had not completed 6 years of its age, but it was a discerning child who knew what Prayer was, then as an obligatory precaution, Prayer-e-Mayyit for it should be offered. If it did not know of Prayer, then the prayers may be offered with the Niyyat of 'Raja'. However, to offer Prayer-e-Mayyit for a still born child is not Mustahab. 

- Prayer-e-Mayyit should be offered after the dead body has been given Ghusl, Hunnut and Kafan and if it is offered before or during the performance of these acts, it does not suffice, even if it is due to forgetfulness or on account of not knowing the rule. 

- It is not necessary for a person who offers Prayer-e-Mayyit to be in Wudhu or Ghusl or tayammum nor is it necessary that his body and dress be Clean. Rather there is no harm even if his dress is a usurped one. However, it is better that while offering this Prayer one should observe all the formal rules which are normally observed in other prayers. 

- One who offers Prayer-e-Mayyit should face the Qibla, and it is also obligatory that at the time of Prayer-e-Mayyit, the dead body remains before him on its back, in a manner that its head is on his right and its feet on his left side. 

- As a recommended precaution, the place where a man stands to offer Prayer-e-Mayyit should not be a usurped one, and it should not be higher or lower than the place where the dead body is kept. However, its being a little higher or lower is immaterial. 

- The person offering Prayer-e-Mayyit should not be distance from the dead body. However, if he is praying in a congregation, then there is no harm in his being distance from the dead body in the rows which are connected to each other. 

- In Prayer-e-Mayyit, one who offers prayers should stand in such a way that the dead body is in front of him, except if the Prayer is prayed in Jama'at and the lines extend beyond both sides, then praying away from the dead body will not be objectionable. 

- As a precaution, there should be no curtain or wall or any other obstruction between the dead body and the person offering Prayer-e-Mayyit. However, there is no harm if the dead body is in a coffin or in any other similar thing. 

- The private parts of the dead body should be concealed when Prayer-e-Mayyit is being offered. And if it was not possible to give Kafan, even then at least its private parts should be covered with a board or brick or any similar thing. 

- A person should be standing while offering Prayer-e-Mayyit and should offer it with the Niyyat of Qurbat, specifying the dead person for whom he is praying. For example, he should make his intention thus: "I am offering Prayer for this dead person in compliance of nearness to Allah". 

- If there is no one who is capable of praying Prayer-e-Mayyit while standing, then it can be offered while sitting. 

- If the deceased had made a will that a particular person should lead the prayers for him the recommended precaution is that such a person should take permission from the guardian of the dead person. 

- It is Makrooh to repeat Prayer-e-Mayyit a number of times, unless the dead person was an Aalim and pious one, in which case it is not Makrooh. 

- If a dead body is buried without Prayer-e-Mayyit, either intentionally or forgetfully, on account of an excuse, or if it transpires after its burial that the prayers offered for it was void, it will not be permissible to dig up the grave for praying Prayer-e-Mayyit. There is no objection to praying, with the Niyyat of Raja', by the graveside, if one feels that the decay has not yet taken place. 

Method of Prayer-e-Mayyit

- There are 5 takbirs (saying Allahu Akbar) in Prayer-e-Mayyit and it is sufficient if a person recites those 5 takbirs in the following order: 

After making Niyyat to offer the prayers and pronouncing the 1st takbir he should say: Ash’hadu an lailaha illa Allah wa ash’hadu anna Muhammadan Rasulullah. (I bear witness that there is no god but Allah and that Muhammad is Allah's Messenger). 

After the 2nd takbir he should say: Allahumma salli 'ala Muhammadin wa 'ali Muhammad. (O' Lord! Bestow peace and blessing upon Muhammad and his progeny). 

After the 3rd takbir he should say: Allahumma ighfir lil mu'minina wal mu'minat.(O' Lord! Forgive all believers - men as well as women). 

After the 4th takbir he should say: Allahumma ighfir li hazal mayyit. (O' Lord! Forgive this dead body). If the dead person is a woman, he would say: Allahumma ighfir li hazihil mayyit. Thereafter he should pronounce the 5th takbir. 

It is, however, better that he should pronounce the following supplications after the takbirs respectively: 

After the 1st takbir: Ash’hadu an lailaha illa Allahu wahdahu la sharika lah. Wa Ash’hadu anna Muhammadan 'abduhu wa Rasuluh, arsalahu bil haqqi bashiran wa naziran bayna yada yis sa'ah. 

After the 2nd takbir: Allahumma salli 'ala Muhammadin wa Ali Muhammad wa barik 'ala Muhammadin wa Ali Muhammad warham Muhammadan wa Ala A’li Muhammadin ka afzali ma sallayta wa barakta wa tarahamta 'ala Ibrahima wa Ali Ibrahima innaka Hamidum Majid wa salli 'ala jami'il ambiya'i wal-mursalina wash-shuhada'i was-siddiqina wa jami'i 'ibadillahi salihin. 

After the 3rd takbir: Allahumma ighfir lil mu'minina wal mu'minati wal muslimina wal muslimat, al ahya'i minhum wal amwat tabi' baynana wa baynahum bil khayrati innaka mujibud-da'wat innaka 'ala kulli shay'in Qadeer. 

After the 4th takbir: Allahumma inna haza 'abduka wabnu 'abdika wabnu amatika nazala bika wa anta khayru manzulin bihi Allahumma inna la na'lamu minhu illa khayra wa anta a'alamu bihi minna. Allahumma in kana mohsinan fazid fi ihsanihi wa in kana musi'an fatajawaz anhu waghfir lahu. Allahumma ij'alhu 'indaka fi a'la'illiyyin wakhluf 'ala ahlihi fil ghabirin warhamhu bi-rahmatika ya ar hamar Rahimin.
If the dead body is that of a woman he should say: Allahumma inna hazihi 'amatuka wabnatu 'abdika wabnatu amatika nazalat bika wa anta khayra manzulin bihi Allahumma inna la na'lamu minha illa khayra wa anta a'lamu biha minna. Allahumma in kanat mohsinatan fazid fi ihsaniha wa in kanat musi'atan fatajawaz 'anha waghfir laha. Allahumma ij'al ha 'indaka fi a'la 'illiyin wakhluf 'ala ahliha fil ghabirin warhamha bi-rahmatika ya arhamar Rahimin. Thereafter he should pronounce the 5th takbir. 

- A person offering prayers for the dead body should recite takbirs and supplications in a sequence, so that Prayer-e-Mayyit does not lose its form. 

- A person who joins Prayer-e-Mayyit to follow an Imam should recite all the takbirs and supplications. 

Mustahab acts of Prayer-e-Mayyit

- The following acts are Mustahab in the prayers for the dead body: 

A person who offers prayers for the dead body should have had Ghusl or performed Wudhu or tayammum. And the precaution is that he should perform tayammum only when it is not possible to do Ghusl, or Wudhu, or if he fears that if he goes for Ghusl or Wudhu it will not be possible for him to participate in the prayers. 

If the dead body is that of a male the Imam or a person who is offering the prayers alone should stand at the centre of its height, that is, the middle part of the dead body, and if the dead body is that of a female he should stand at the chest of the dead body. 

To pray bare-footed. 

To raise one's hands (up to the ears) while pronouncing every takbir. 

The distance between the person offering prayers and the dead body should be so short that, when the wind blows, the dress of the person offering the prayers would touch the coffin. 

To pray in congregation. 

The Imam to recite the takbirs and supplications loudly and those offering the prayers with him to recite them in a low voice. 

If there is only one person joining the Prayer-e-Mayyit being offered in Jama'at, he would stand behind the Imam. 

One who offers the prayers should earnestly and persistently pray for the dead as well as for all the believers. 

Before the commencement of the congregational prayers for the dead body one should say "as-Salat" three times. 

The prayers be offered at a place where people often go for Prayer-e-Mayyit. 

If a Haaez (woman in her menses) participates in the congregational prayers for a dead person, she should stand alone and should not join the lines. 

- It is Makrooh to perform prayers for dead bodies in masjids, except in Masjidul Haram.

Rules about burial of the dead body

- It is obligatory to bury a dead body in the ground, so deep that its smell does not come out and the beasts of prey do not dig it out, and, if there is a danger of such beasts digging it out then the grave should be made solid with bricks, etc. 

- If it is not possible to bury a dead body in the ground, it may be kept in a vault or a coffin, instead. 

- The dead body should be laid in the grave on its right side so that the face remains towards the Qibla. 

- If a person dies on a ship and if there is no fear of the decay of the dead body and if there is no problem in retaining it for some time on the ship, it should be kept on it and buried in the ground after reaching the land. Otherwise, after giving Ghusl, Hunut, Kafan and Prayer-e-Mayyit it should be lowered into the sea in a vessel of clay or with a weight tied to its feet. And as far as possible it should not be lowered at a point where it is eaten up immediately by the sea predators. 

- If it is feared that an enemy may dig up the grave and exhume the dead body and amputate its ears or nose or other limbs, it should be lowered into sea, if possible, as stated in the previous rule. 

- The expenses of lowering the dead body into the sea, or making the grave solid on the ground can be deducted from the property of the deceased, if necessary. 

- If a non-Muslim woman dies with a dead child, or soulless foetus in her womb, and if the father is a Muslim then the woman should be laid in the grave on her left side with her back towards Qibla, so that the face of the child is towards Qibla. 

- It is not permitted to bury a Muslim in the graveyard of the non-Muslims, nor to bury a non-Muslim in the graveyard of the Muslims. 

- It is also not permissible to bury the dead body of a Muslim at a place which is disrespectful, like places where garbage is thrown. 

- It is not permissible to bury a dead body in a usurped place nor in a place which is dedicated for purposes other than burial (e.g. in a Masjid). 

- It is not permissible to dig up a grave for the purpose of burying another dead body in it, unless one is sure that the grave is very old and the former body has been totally disintegrated. 

- Anything which is separated from the dead body (even its hair, nail or tooth) should be buried along with it. And if any part of the body, including hair, nails or teeth are found after the body has been buried, they should be buried at a separate place, as per obligatory precaution. And it is Mustahab that nails and teeth cut off or extracted during lifetime are also buried. 

- If a person dies in a well and it is not possible to take him out, the well should be sealed, and the well should be treated as his grave. 

- If a child dies in its mother's womb and its remaining in the womb is dangerous for the mother, it should be brought out in the easiest possible way. If it becomes inevitable to cut it into pieces there is no objection in doing so. It is, however, better that if the husband of the woman is skilled in surgery the dead body of the child should be taken out by him, and failing that, the job should be performed by a skilled woman. 
And if that is not available, a skilled surgeon who is the mahram (one with whom marriage cannot be contracted) of the woman should do it. And if even that is not available a skilled man who is not mahram (one with whom marriage can be contracted) should remove the dead child. And if even such a person is not available the dead body can be brought out by any unskilled person. 

- If a woman dies and there is a living child in her womb, it should be brought out in the safest possible way, even if there be no hope for the child's survival. The body of the mother should then be sewn up.