When my father passed away nearly two years ago, I began to think a lot about death. I had many questions in my mind, which I felt had to be answered before I could really be at peace about the whole transition from life to death. Following are some of the questions which I had, the answers to which were given to me by the Toronto Jamaat’s resident aalim, Sayyid Muhammed Rizvi.
Damji: It is generally believed that after the death of a person, he/she feels some pain if we touch the body. Is this true?
Rizvi: The person does not feel any physical pain as such, since the body is no longer alive. It is the soul that feels pain if the body is handled disrespectfully. This "pain" can be described as the way one feels when one sees one's child being hurt by someone else. Therefore, it is very important to handle the body with great respect after death.
Damji: After death, can a person donate his or her organs to a patient for medical research?
Rizvi: You can donate some of your organs (whether minor or major) after death, provided you have expressed your intention clearly in your will. Skin grafting and donating blood would be considered donation of a minor organ whilst kidneys would be classified as a major organ.
Damji: What is the effect on the dead person if the body is kept in the mortuary or if a post-mortem is carried out?
Rizvi: The term 'respect' comes into play again. The body should not be kept in the mortuary unnecessarily. If a post-mortem is absolutely necessary, then it may be performed.
Damji: After death, we normally close the eyelids and mouth of the deceased and straighten the hands and legs. We also ensure that the body is facing the Qibla until ghusl is performed. Is this part of our religious obligation or is it a tradition?
Damji: Before burial, it is normal for family and close friends to view the deceased. What are the rules governing the viewing of the body e.g. Mahram and Na-mahram?
Rizvi: The same rules that apply during ‘life’ also apply in ‘death’. Only the face should be kept open, therefore if a na-mahram views the body, he or she should do so without any bad intentions.
Damji: What is the position regarding burial of a person who dies in a foreign country where there are no family members of the deceased. Our community is often divided in such cases, since family members prefer that all burial ceremonies be attended by the kith and kin of the deceased. This often results in the delay of the burial by a few days. Also, in some places like Toronto, burials are not possible during weekends due to public cemetery restrictions, thereby causing delays.
Rizvi: The funeral should be arranged as soon as possible. However, it is a matter of personal choice whether the body should be brought back to the country of residence, so that the next of kin may attend the funeral. If the deceased has specified the place of burial, in his or her ‘Wasiat’, then this should take precedence over personal preferences. With regard to burials being delayed over the weekend due to the cemetery being closed, unfortunately, there is no other option until we have alternative arrangements.
Damji: After the death of my father in Dar es Salaam, I discovered that the site of the grave was dug approximately only 4 feet, whereas the graves in Toronto are dug much deeper. Are there any rules governing the depth of the grave?
Rizvi: There are no specific rules, however the height of the person to the shoulders is usually considered as a sufficient depth.
Damji: Upon my father’s death, his desire to be buried in the grave of his late mother was fulfilled. I was also informed that in some places, due to a shortage of burial sites, the graves are re-used for future burials after many years. What are the rules governing this?
Rizvi: The grave can be re-used and 40 years is the general period considered for a body to decompose.
Damji: I understand that after the burial of a person, he/she undergoes various tests which include questions on the names of the Panjatan, names of the Imams etc. Therefore, at the time of death, we prepare the person by reciting some duas. What specific duas are recommended?
Rizvi: At the time of death it is recommended to say by yourself or repeat after someone else, the declaration of faith and statement of Faraj.
The declaration of faith is that in which you confirm your belief in Allah(SWT), Prophet Muhammed (s.a.w), the twelve Imams (a.s.), the holy Qur'an and the day of Judgement. The translation of the dua is as follows:
I have accepted Allah (SWT) as the Lord, Muhammad (s.a.w) as the Prophet, Islam as the Religion, the Quran as the Book of God, the Kabah as the Qiblah.
And I accept ‘Ali as the waliu of Allah and my Imam; and Hasan, Husayn, ‘Ali inb Husayn, Muhammad ibn Ali, , Ja’far ibn Muhammad, Musa ibn Ja’far,
Ali ibn Musa, Muhammad ibn Ali, Ali ibn Muhammad, Hasan ibn Ali and al-Hujjat ibn al-Hasan (a.s.) as Imams, leaders and guides - I declare my love for them and declare my disassociation with their enemies.
And I believe that surely the Hour of Doom will come in which there is no doubt, and that Allah (SWT) will resurrect all those who are in their graves. And I believe that the reckoning of our deeds is the truth; the Paradise is the truth and that the Hell is the truth.
It is also recommended to recite two surahs, Yasin and as-Safat near the dying person. According to traditions, this will relieve the pangs of death.
Damji: The importance of Namaz-e-Washaat is also emphasized on the night of burial, with the belief that it sheds light to the deceased in the grave. Other sources have also said that the night before the burial, if Namaaz-e-Shaab is recited, it provides additional relief to the deceased. Is this correct?
Rizvi: Namaaz-e-Washaat should be recited on the first night following the burial. There is no information on the importance of Namaaz-e-Shaab to the deceased before the burial.
Damji: Following the death of my father, I used to attend the graveyard to recite Sura-Yasin at the most peaceful time of the day, when there was no one else around. yet, I am told that it is Makruh for women to visit the graveyard. Is this true?
Rizvi: It is Makruh for women to attend the funeral or actual burial ceremony but it is okay after burial has taken place.
Damji: The phrase "Time is a great healer" does not mean much when family members are devastated by the loss of their loved one. What should be done to alleviate this grief, with reference to specific duas, amaals, etc?
Rizvi: There are no specific duas, but it is desirable (Mustahab) to pray Salatul Walidayn, a two rakat salat, between Maghrib and Isha prayers, in order to offer it as a gift (hadiyya) to parents. Continuous recitation of the Holy Qur'an is also advisable.
Damji: Following the death of a loved one, majalis are normally held for forty days for the thawab of the marhum. What is the significance of forty days? Some sources have also said that the soul of the bereaved comes to the house for the forty days and therefore an incense stick (agarbathi) should be kept lit in the room of the bereaved. Is this true and can you shed further light on the issue of having incense sticks when majalis are held?
Rizvi: The process of grief is usually a family issue with no religious implications. The ‘forty day’ time line is generally used, similar to the tradition governing Imam Husayn’s (a.s.) fortieth (Chehlum).
Damji: Can you briefly comment on the concept of reciting the Holy Qur'an for the thawab of the marhum, especially during the forty days following death?
Rizvi: The Holy Qur'an can be recited at all times and there are no specific rules governing the forty day period. Distributing duas (wakf for the marhum), offering Sadka, donating towards a hospital or school, feeding our mumineen in memory of the deceased, etc. are other charitable methods that provide spiritual benefit to the marhum.
Damji: When we see the dead in our dreams, is there any significance to the messages imparted in the dreams? If we see one in a good/bad state does this imply anything?
Rizvi: Each dream has its own significance of communication. There is no general statement for all dreams.
Damji: Traditionally, after the death of a husband, the wife would not work outside the home or leave home for at least four months. Many women still follow this. Is there any religious implication to this?
Rizvi: Yes, the rules governing this are that women should not wear any bright clothes (attraction) nor should they go out for social purposes during this period. Working outside the home to earn a living is permissible.
When we hear of or see death we are reminded of our mortality. By finding out more about the religious implications of death we find a wealth of information in our archives which remind us that soon, we too will experience death. Death is a certainty and we should prepare for it in no no uncertain manner! May Allah (SWT) rest the souls of all the deceased in eternal peace and guide us towards the right path. Amen.