Zād al-MaʿādIbn al-Qayyim

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His guidance (may Allah bless him and grant him peace) concerning funerals, funeral prayers, following funeral processions and burial; his supplications for the deceased during the funeral prayer and after burial, and related matters

His guidance and practice (may Allah bless him and grant him peace) concerning funerals were the most perfect, differing from those of all other nations. They encompassed kindness to the deceased and treating him in ways that would benefit him in his grave and on the day of his return to Allah; kindness to his family and relatives; and the living person’s fulfilment of his servitude to Allah through his treatment of the deceased.

His guidance (1) concerning funerals thus included fulfilling servitude to the Lord Most High in the most perfect manner; showing kindness to the deceased; preparing him to meet Allah in the best and finest condition; and standing with his Companions in rows, praising Allah, seeking forgiveness for the deceased, and asking that he be forgiven, shown mercy and pardoned. Then he would walk ahead of the deceased until he laid him (2) in his grave. He and his Companions would then stand by the grave, asking that the deceased be granted steadfastness when he needed it most. Thereafter, he would continue to attend to him by visiting his grave, greeting him with peace and supplicating for him, just as a living person maintains his care for a friend in this world.

This began with attending to him during his illness, reminding him of the Hereafter, instructing him to make a bequest and repent, and instructing those present to prompt him to declare that there is no god but Allah, so that these would be his last words (3). Then came the prohibition of the customs of nations that do not believe in resurrection and being raised from the dead, such as slapping the cheeks and tearing clothes,

(1) Kāf, ʿayn: “Thus his guidance was …” (2) Kāf, ʿayn: “they laid him.” (3) The instruction to prompt the shahādah (declaration of faith) is recorded by Muslim (916), from Abū Sa‘īd al-Khudrī.
فصل في هديه ﷺ في الجنائز والصلاة عليها واتباعها ودفنها وما كان يدعو به للميت في صلاة الجنازة وبعد الدفن وتوابع ذلك كان هديه وسيرته ﷺ في الجنائز أكملَ هَدْيٍ مخالفٍ لهَدْي سائر الأمم، مشتملٍ على الإحسان إلى الميِّت ومعاملته بما ينفعه في قبره ويوم معاده، وعلى الإحسان إلى أهله وأقاربه، وعلى إقامة عبودية الحيِّ فيما يعامل به الميِّت. فكان في هديه (١) في الجنائز: إقامةُ عبودية الرَّبِّ تعالى على أكمل الأحوال، والإحسانُ إلى الميت، وتجهيزُه إلى الله على أحسن أحواله وأفضلها، ووقوفُه ووقوف أصحابه صفوفًا يحمدون الله، ويستغفرون له، ويسألون له المغفرة والرحمة والتجاوز عنه؛ ثم المشيُ بين يديه إلى أن يُودعه (٢) حفرته، ثم يقوم هو وأصحابه على قبره سائلين له التثبيت أحوجَ ما كان إليه، ثم يتعاهده بالزيارة إلى قبره والسلام عليه والدعاء له، كما يتعاهد الحيُّ صاحبَه في دار الدنيا. فأول ذلك: تعاهدُه في مرضه، وتذكيره الآخرة، وأمره بالوصية والتوبة، وأمرُ من حضَره بتلقينه شهادة أن لا إله إلا الله ليكون آخر كلامه (٣). ثم النهي عن عادة الأمم التي لا تؤمن بالبعث والنشور، من لطم الخدود، وشقِّ الثياب
(١) ك، ع: «فكان هديه». (٢) ك، ع: «يودعوه». (٣) الأمر بتلقين الشهادة أخرجه مسلم (٩١٦) من حديث أبي سعيد الخدري.

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