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This article is a summary of the course Funeral Rites in Islam offered by Islamic Online University.

This course is based on a 160 page book by Dr Bilal Philips of same name. Dr Bilals work is in turn based on Ahkaamul Janaiz by Naasiruddin Albaani. The significance of his work is that it is thoroughly authenticated. The disadvantage of the(Sheikh Nasirs) work is that it remains in the hidden world of manuscripts, though a concise work abridged by the author himself is available. The references in my document are a select few from IOU course and the default reference for all issues outlined below is IOU course and through its authority the Ahkaamul Janaaiz. I must say that nothing here is mine with even words being chosen from the source referred above. It must also be kept in mind that no amount of summary can catch the actual beauty of Prophetic narrations and the original work. I would not be answering any questions with regard to this document and the reader is referred to the relevant course on IOU website. In the end I have added Shaykh Naasirs will because it clarified many of my questions and I found it thus useful. In the end I have included some posters for ready reference and learning. I have left two sections on benefiting the dead and visiting the graves as an incentive for the one who joins the course. Link: http://www.islamiconlineuniversity.com/opencampus/course/view.php?id=16

Muslims are supposed to do certain acts of worship at what appears to them their deathbed and those around are to support the dying person and provide certain basic services. The dying person should be encouraged to repeat with faith the declaration based upon Prophets(SAW) statement, Prompt your dying ones (to say) laa illaha il-lal-laah (Sahi Muslim 2:1996) and whosoevers last words before dying are laa illaha il-lal-laah, will enter paradise one day, even if he is afflicted before that by punishment [Irwaa al Ghaleel Vol 3:p150]. This practice of encouraging the dying ones is also based on Prophets practice. Muslims are also encouraged to be present when non Muslims are dying in order to present Islam to them, who may accept it at that time. To be beneficial they must accept it on the basis of knowledge of Islam (Quran 47:19), sincerely (98:5), with certainty (Sahi Muslim 1:41) and before the actual throes of death begin. Those present around should say good and positive things which would make both dying or recovery from illness easier. This is based on Prophets command (SAW), If you are in the presence of a sick or dying person, you should say good things for verily the angels say Aameen to whatever you say (Sahi Muslim 2:2002). The prophet (SAW) taught Umm Salamah to say: Allahumma-ghfirlee wa lahu wa a qibnee minh uqba hasanah [O Allah, forgive him and me, and grant me a good substitute after him] The recitation of Soorah al Yaseen may be included in the meaning of Good words mentioned in above hadeeth. Howover, it is like reciting any other chapter of the Glorious Quran and specifically reading it for some special virtue for dying person is a sinful innovation in religion. Similarly turning the dying person towards Kaabah is an innovation that came into practice after the time of Prophets companions. This practice was opposed by the scholars of that time. When Saeed ibn al- Mussayb (one of the seven leading legal scholars of Madeenah) was turned towards Kaabah during unconsciousness, he (upon regaining his consciousness) instructed that his bed be turned back to its original position. (Ahkaamul- Janaiz p11 nt15). Those around should not pity upon the dying person who is in difficulty for that would make it difficult for him to accept his fate. They must tell him that Allah is just and may quote to him the Prophets statement, Whoever Allah wishes good for, He afflicts with trials [Sahi Bukhari 7:548] A dying person should avoid thoughts like I am too young or Why me? and think positively about Allah. Allahs Messenger (SAW) said, three days before his death, None of you should die except thinking the best of Allah (Sahi Muslim 4:6408). He should try to be in a state of hope and fear as is illustrated in following hadeeth. Anas reported that the Prophet (SAW) visited a youth and asked him, How do you find yourself? He replied, By Allah, O Messenger of Allah, Verily I hope for the best from Allah and fear my sins. Allahs Messenger (saw)said, Whenever two come together in the heart of a slave (of Allah) in such a situation, Allah gives him what he hopes for and protects him from what he fears (Ahkamul Janaiz p3 nt2). Any discourse on death is incomplete without the 48th verse of Soorah an- Nisaa in which Allah says, Verily Allah will not forgive shirk but He forgives anything besides it for whomsoever He wishes. The sick person (howsoever sick he may be) should not wish for death for prophet (SAW) told his uncle Abbaas, O uncle, dont wish for death, for verily if you were good and your death is delayed, it will add more good to your previous goodness and it will be better for you; and if you were bad, find fault in your bad(and seek forgiveness) and it will be better for you, so dont wish for death (Ahkaamul Janaiz p4). However if one still wishes to pray for death he may do so as follows: Allahumma ahyinee maa kaanatil hayaatu khyran lee (O Allah keep me alive as long as living is best for me) wa tawaffanee ithaa kaanati- wafaatu khayran lee (and take my life if death is better for me) Sahi Bukhari[7:575]. The dying person must also heed the Prophets statement (SAW), Whoever has with him a wrong taken from the honor of his brother Muslim or from his wealth, should return it before the day of Judgment when neither dirham nor deenar will be accepted; if he has righteous deeds, it will be taken from them, and if he doesnt have righteous deeds, it will be taken from his friends bad deeds and put on him (Sahi Bukhari 3:629). The dying person/ his relatives should pay his debts for Prophet (SAW) said, There are two types of debt: whoever dies intending to repay them, I will be responsible for them, and whoever dies with no intention to repay them will have it taken from his good deeds. There will not be any deenars or his dirhams on that Day (Ahkaamul Janaiz, P5). Regarding inheritance the Prophet (SAW) was reported to have said, A Muslim must not inherit from a disbeliever, nor should a disbeliever inherit from a Muslim (Sahi Bukhari 8:498). However the interests of non-inheriting relatives or friends may be protect under the Islamic principle of waseeyah (will) whereby a person may give away up to a one third of his wealth. Consequently Prophet (SAW) said, It is not right for a Muslim who has something to bequeath to pass two nights without having it in writing with him

[Sahi Bukhari Vol 4 No.1] AFTER DEATH Following acts are obligatory on those present:1. Those around must close his eyes and make the following dua: Allahumaagh-fir li(Abee Salmah) warfa darajatahu fil-mahdeeyeen [O Allah, forgive Aboo Salamah and raise his level among the rightly guided] wakhulufhu fee aqibihi fil- ghabireen [and let his remaining offspring be like him] wagh-fir lanaa walahu yaa Rabbal- Alameen [Forgive us and forgive him, O lord of the worlds] wafsah lahu fee qabrihee wa nawwir lahu feeh [and expand his grave and illuminate it for him] (Sahi Muslim 2:2003) 2. A large sheet of cloth long enough to cover the whole body of the deceased should be drawn over the body. In case of someone who dies in a state of Ihraam during Hajj or Umrah, neither the head nor face should be covered by a sheet. [See Sahi Bukhari 2:33 and Sahi Bukhari 2:355-357] 3. The funeral rites must be hastened. The Prophet (SAW) said, Hasten the funeral rites [Sahi Bukhari 2:401] 4. The dead must be buried in the same area they died. The Prophet (SAW) expressly forbade the transportation of dead bodies for burial.(Saheeh Sunan Abee Daawood 2:2710). Imaam an Nawawee in his book al-Athkaar wrote that if the dead person leaves a written will for transportation it should be dishonoured because it is haraam (Saheeh Kitaab-al Athkaar Vol 1 p433). 5. All outstanding debts of dead person must be repaid from the wealth he left behind even if whole of it is consumed. Whatever remains may be paid by the Islamic State if the dead person had made serious attempts to pay it. [See Ahkaamul Janaaiz p19]. Any Muslim may voluntarily repay the debt as an act of charity and those closer to the dead person [in relation] have more reason to do so. [See Saheeh Sunan Ibn Maajah Vol 2 p57] 6. The relatives of the deceased must observe patience (see Al- Bakarah 2:155). The Prophet (saw) defined the real patience as the one that is demonstrated at the first stroke of a calamity [Sahi Bukhari 2:372]. The reward of patience has been described as paradise in various narrations of the Prophet(SAW) especially for parents who lose their children. Permissible Acts:1. Those present may uncover the face and kiss it as Prophet (SAW) himself did so. Howover, he did not do so after shrouding. [Sunan Abu Dawood Vol 2: no 3157]2. Cry for a maximum of three days. The Prophet (SAW) called tears a mercy [Sahi Bukhari 2:390].3. When relatives receive the news of death they should say Inna lil- laahi wa inna illayhi raaji oon [Verily we belong to Allah and verily to Him we must return] (Al Quran 2:156). The husband or wife may add: Allahumma ajirnee fee museebatee wakh-luf lee khayran minhaa (minhu- wife will say it) [O Allah grant me refuge in my affliction and replace her(him) with someone better] See Sahi Muslim 2:1999 4. Women are required to avoid all forms of beautification as a sign of mourning for their husbands, children or relatives but this must not exceed three days for others and four months and ten days for husbands. [Sahi Bukhari 2:370] FORBIDDEN ACTS1. Wailing, screaming, or the hiring of mourners. Prophet (SAW) recognized such practices as acts of disbelief. (Sahi Muslim 1:128).2. Striking cheeks and tearing of clothes. The Prophet (SAW) said, Whoever slaps his face, tears his clothes or invites (others) to an un-Islamic slogan is not of us [Sahi Bukhari 2:385]3. Shaving the head or disheveling the hair [Sahi Bukhari 2:383]4. The announcement of someones death to make a big affair about it is forbidden. This excluded a silent announcement to convey the news to people and relatives. [Sunan Ibn Majah 2:1476 and Sahi Bukhari 2:404].5. Jareer ibn Abdullah al Bajalee, We used to regard gathering at the home of deceaseds family and their preparation of food an aspect of wailing [Sahi Sunan Ibn Maajah Vol 1:no1308] and Abdullah Ibn Jafar said: When the announcement of Jafars death came, the Messenger of Allah (SAW) said, Prepare food for Jafars family for something has happened to them which is distracting them [Saheeh Sunan Ibn Maajah 1:1306]. Recommended acts by those present1. Preparing food for family of deceased [see above]2. Praising the dead by the righteous Muslims who knew the deceased well. The Prophet(SAW) said, Allah will put in paradise any Muslim for whom four have testified to his goodness [Sahi Bukhari 2:449]. However requesting witness after burial prayer is bid ah and futile and on demand false witness cant be of any use in Allahs Sight. WASHING THE BODY1. Washing is obligatory (Sahi Bukhari 2:401) and if there is no one to claim the body it is considered to be a Fard Kifayah (a collective responsibility). If no one washes the body, the whole community is sinful.2. As a general rule males should wash males and females should wash females with the exception of small children or in case of husband and wife (see Saheeh Sunan Ibn Maajah vol. 1 no 1197)3. Those who wash the dead should be knowledgeable of the procedures and be among the near relatives of the deceased. If such people are not available those who are most pious should take the delicate task.4. Those who wash the dead are recommended to take ghusl, howover, that is not obligatory and simple hand washing is also sufficient. [See Saheeh Sunan Abee Dawood 2:2707; and Ahkaamul- Janaa iz p54]5. Method of washing a) The body should be laid out, stripped of its garments and its joints loosened if possible. A cloth should be placed between the navel and the knee. In case of women from shoulders to just below the knee. The stomach should be pressed to expel any remaining impurities. b) A rag should be used to wash the body. c) The washing should begin with the places on the right side of the body washed during the wudoo. [Sahi Bukhari 2:346] d) After completing the wudoo, the womans hair should be undone if it was braided and the hair thoroughly washed. Then the rest of the body should be washed, turning the body on its side so as to complete the right side before washing the left. (Sahi Bukhari 2:350) e) The body should be washed odd number of times (3 minimum times) and should contain in it some soap or disinfectant and final washing should be contain some perfume like camphor or the like. [Sahi Bukhari 2:344, 2:349] f) The body should then be dried and hair combed out. The womans hair should be plaited into three braids one from the front and two from the sides and placed behind her head. [Sahi Bukhari 2:352] g) -The pilgrim who died in state of Ihram should not be perfumed [Sahi Bukhari 2:357]. h) The body of a martyr should not be washed at all.

[Ahkaamul Janaa iz p54-5 nt 32]. Shrouding the body1. Shrouding the body is obligatory. [Sahi Bukhari 2:357]2. The shroud or its cost should be taken from the wealth left behind by deceased, if it is enough to purchase garments which can cover all of the body.3. The shroud should cover the whole body and if it is not so, those preparing the body should supply a proper shroud [Sahi Muslim 2:2058]. If no substitute is available head and body should be covered and the feet could be covered with twigs. [Sahi Bukhari 2:366]4. If the number of dead is great or the cloth used for shrouding is insufficient for all the bodies, more than one body may be wrapped in the same shroud at a time (by tearing it). [Sahi Bukhari 2:427] In the case of martyr the shroud is wrapped over the garments in which the person was killed.5. The number of sheets could be as few as one sheet[Sahi Bukhari 2:344], two sheets [Sahi Bukhari 2:355] or three sheets for Prophet(SAW) was shrouded in three sheets. However, one or two sheets were suggested and approved by Prophet himself. Muhrim should be shrouded in two sheets of his ihram [Saheeh Sunan an Nassaee 2:1796]. There is no difference between a man and a woman in number of sheets used.6. Preferable color is white and it is recommended that at least one of the sheets be striped. [Saheeh Sunan Abee Dawood 2:3426 & Sunan Abu Dawood 2:3144].7. The shroud should be perfumed with incense thrice except in case of the muhrim. The Prophet (SAW) said, When you burn incense by your dead, do it three times. [Ahkaamul Janaa iz p64].8. Using more than three sheets and purchasing expensive cloth is of no use. The cloth should preferably be cotton so that it decomposes along with the body. FOLLOWING THE FUNERAL1. Following a Muslims bier is among the obligatory rights due to every Muslim who witnesses his/her funeral procession. [Sahi Bukhari 2:332].2. The bier may be followed only until the funeral prayer is made for the deceased or up to burial, the latter being more preferable because of greater reward it entails. [Sahi Muslim 2:2067].3. The following of bier is disliked for women but they are not forbidden to do so. [Sahi Bukhari 2:368].4. The bier must be followed by SILENCE. Anything else is an innovation. [See Sunan Abu Dawood 2:3165].5. Those who are carrying the bier are required to walk quickly. [Sahi Bukhari 2:401].6. The prophet (SAW) said, The rider should go behind the bier while those on foot can walk behind it, in front of it, on its right and on its left, keeping near to it [Saheeh Sunan Abu Dawood 2:2722]. However, walking behind the bier is preferable due to the instructions of following the bier in numerous authentic ahaadeeth.7. Alee ibn Abe Taalib said, Allahs Messenger used us to stand for the(passing) bier at first then later be used to sit and ordered us to sit also [Ahmad, Bayhaqee, Ibn Hibaan].8. The bier should be carried and not transported in a vehicle until Muslims are living under such circumstances which make transportation mandatory. FUNERAL PRAYER1. The performance of Salaatul Janaazah is considered a Fard Kifaayah. Following are the exceptions to this:a. A child born dead or aborted after four months, or one that dies before puberty, does not have a funeral prayer. Howover, it may still be done and forgiveness sought for the parents. [Saheeh Sunan Abee Dawood vol 2 no. 2370,2373 and Saheeh Muslim 4:6436] b. There is no salaah for a child aborted before four month [Saheeh Bukhari 8:593]c. The funeral prayer is also not required for a martyr though it may still be done. [See Ahkaamul Janaaiz pp62&82.]2. The funeral prayer for an executed criminal who has been executed on the basis of his/her voluntary confession must be said in the same way as it is done for other pious Muslims. Such a confession is an unparalleled form of true repentance. [Sahi Muslim 3:4207]3. The funeral should also be held even for known corrupt people who acknowledged that what they were committing or omitting was to be avoided or to be done compulsorily. This group includes alcoholics, drug addicts, and adulterers, those who abandon prayer/zakah. Howover, it is preferable that the scholars and pious DO NOT JOIN their funeral.4. The debtors should be prayed for and their debt cleared from the inheritance they left and in its absence by the Islamic State/Community. The Prophet(saw) said, I am closer to the believers than their own selves, so if anyone dies leaving a debt, its payment is my responsibility, and if anyone leaves a property it goes to his heirs [Sahi Muslim 3:3944]5. It is allowable to perform funeral in absentia for the one, who has been buried without funeral prayer. [See Ahkaamul Janaaiz for details]6. It is allowable to perform the funeral prayer by the grave of someone who was buried without funeral being said for him. [Sahi Bukhari 2:407]7. The performance of funeral prayer or even seeking forgiveness for one who dies in disbelief or nifaaq is strictly forbidden. [Quran 9:84 and 9:113]8. The Salatul Janaazah must be performed in congregation. The Prophets (saw) funeral was unique exception to this and does not apply to anyone else.9. It is preferable that those behind the Imaam form minimum three rows even if just seven people are present. [See Ahkaamul Janaaiz p99 for a detailed account]. Howover, if there is only one man apart from the Imaam he should pray behind the Imaam and not beside him. [See Ahkaamul Janaaiz p100].10. The Ameer or his assistant has more right to lead the funeral than the deceaseds walee (nearest male relative). [See Ahkaamul Janaaiz p 100-01]. If the Ameer or his representative is not present the one who has memorized the most Quran should lead the prayer, even if he is a child [See Sahi Bukhari 5:595 and Saheeh Sunan Abee Dawood vol 1 no. 548]. The child needs of course to have the level of maturity to understand basic matters that pertain to leading salah.11. When there are a number of dead they may be prayed individually or a single prayer can be made for all of them. Female dead are placed in front of the Imaam and male dead are placed behind the Imaam. This is done even if the latter are young children. [ See Saheeh Sunan Abee Dawood no. 2374 & Ahkaamul Janaaiz pp 104-05]12. The funeral prayer may be said:a. Inside the Masjid [See Saheeh Muslim 2:2123, 2124, 2125]b. Outside the Masjid at place reserved for funeral prayers. [See Sahi Bukhari 2:337, 413] 13. Anas ibn Maalik narrated, The Prophet(saw) forbade the performance of salaah for the dead in between the graves [Ahkaamul Janaaiz p108]14. The Imaam should stand behind the head of a dead man and behind the middle of a dead woman. [Saheeh Sunan Abee Dawood 2:2735]15. The following are the number of total takbeers that can be said:a. Four [Sahi Bukhari 2:404]b. Five [Sahi Muslim 2:2089]c. Six [Ahkaamul Janaaiz pp113-04]d. Seven [Ahkaamul Janaaiz p114]e. Nine [Ahkaamul Janaaiz p114]16. It is permissible to raise hands only once for the first takbeer or do it with every takbeer. [Ahkaamul Janaaiz p116 &117]17. The right hand should be placed on left on the chest as in regular prayer.18. a. There are neither authentic nor weak ahadeeth to support Dua al Istiftaah. So it should not be said.b. Refuge and Basmallah should be read.c. This should be followed by Soorah al-Faatihaah [Sahi Bukhari 2:419]

REFUGE A oothu bil-laahi minash-shaytaanir-rajeem min nafakhihi wa nafathihi wa hamzihi {I seek refuge in Allah from accursed Shaytan, from his pride, his poetry and madness}

[Saheeh Sunan Ibn Maajah vol 1 no. 658]d. It is a Sunnah to recite another chapter after reciting Faatihah.e. [Sahi Bukhari 2:419]f. The recitation should be done quietly. [Saheeh Sunan Nasaa ee 2:1880]19. This should be followed by second takbeer.20. Immediately after the second takbeer, the salaah for the Prophet(saw) should be made according to one of the various patterns used in regular salaah (Durood Ibraheem). [Saheeh Sunan an Nasaa ee vol 2 no. 1880]21. This should be followed by third takbeer and the remaining takbeers. After each takbeer SINCERE PRAYERS SHOULD BE MADE FOR THE DEAD. Duas A. Allahu magfir lahu war hamhu wa aafihee wa fu anhu wakrim nuzulahu wa wassi madkhalah [Oh Allah forgive him, have mercy on him, make him well, overlook his faults, make his place of rest a noble place and expand(the door of) his entrance(into paradise) waghsil-hu bil-maa wath-thalj wal-barad wa naqqihu minal-khatayaa kamaa yunnaqath-thawbal-abyadu minad-danas [wash him with water, snow and hail and purify him of his sins the way a white cloth is purified of dirt] wa abdilhu daaran khayran min daarih wa ahlan khayran min ahlih wa zawjan khayran min zawjih [replace his home with a better home, his family and his wife with a better wife] wa ad-khilhul jan-nah wa a oothu-hu min athabil-qabr wa min athabin-naar [put him in paradise and give him refuge from the punishment of the grave and the fire] {{Sahi Muslim 2:2104,2106}} B. Allaahummagh-fir lihayyinaa wa mayyitinaa wa shaahidinaa wa ghaaibinaa wa sagheerinaa wa kabeerinaa wa thakarinaa wa unthaanaa. [Oh Allaah forgive our living and our dead, those of us who are present and those of us who are absent, our young ones and our elder ones, our males and our females.]

Allaahumma man ah-yaytahu min-naa fa ah-yihee alal Islaam wa man tawaffayatahu min-naa fa tawaffahu alal Eemaan. [Oh Allaah, whoever from among us that you keep living, keep him living in Islaam and whoever among us that you cause to die, take his life in a state of Eemaan.]

Allaahumma laa tahrimnaa ajrahu wa laa tudillanaa badah. [Oh Allaah do not deprive us of his reward and do not misguide us after him.] C. Allaahumma abduka wabnu ummatik ihtaaja ilaa rahmatik wa anta ghaneeyun an athaabih in kaana muhsinan fazid-hu fee hasanaatih wa in kaana museean fatajaawaz anh [Oh Allaah, a slave of yours and a son of your female slave needs your mercy and you have no need for his punishment. If he was good, increase his good deeds and if he was bad, overlook it.] 22. The prayer is ended with Assalamu alaykum warahmatullah to right side only or to both sides as in regular salaah. [See Ahkaamul Janaaiz pp 127-8, nos. 83 & 85]23. Uqbah ibn Aamir said, There are three times in which Messenger of Allah(saw) used to forbid us from making salaah or burying our dead: When the sun is rising until it is clear of the horizonWhen it stands in the middle of sky until it declinesWhen it begins to set until it disappears [Sahi Muslim 2:1811] BURIAL1. Muslims must be buried in a Muslim graveyard separate from non-Muslims. The Prophets (saw) burial in his home was an exception based on his own instructions.2. Hisham ibn Aamir reported that Allahs Messenger(saw) said: Dig the grave deep, make it spacious, and prepare it well [Saheeh Sunan Ibn Maajah vol.1 no. 1266] 3. The grave may be dug straight down (Shaq) with a burial chamber in middle or with a niche (lahd) which has a burial chamber on side. Lahd style is preferable. [Saheeh Sunan Ibn Maajah vol. 1: no. 1264, 1261] The burial chamber in Shaq as well as lahd is made from earth and sealed with bricks of unbaked clay. [See Sahi Muslim 2:2112]4. Two or more bodies may be buried in same grave if needed as was done for those killed during the battle of Uhud.5. It is preferable that only men should be responsible for placing the dead body inside the grave. This has been the custom among the Muslims from the Prophets time (saw).6. Anybody may put the dead inside the grave. Howover, a blood relative has more right to do so. The husband may lower his wife into the grave if he did not have sexual relations the preceding night. [See Ahkaamul Janaiz p 149]7. It is from the Sunnah to put the body with feet first into the grave. [Saheeh Sunan Abu Dawood 2:2754] 8. Those lowering the body should say any of the below mentioned short prayers while doing so: Bismillahi wa alaa sunnati rasoolillah [Saheeh Sunan Abee Dawood vol. 2, no. 2752]Bismillahi wa alaa millati rasoolillah [Sahee Sunan Ibn Maajah vol. 1, no. 1260]Bismillahi wa fee sabeelillahi wa alaa millati rasoolillah [ibid]9. Those near the grave are recommended to throw three double handfuls of dirt after the burial chamber has been sealed

[Saheeh Sunan Ibn Maajah vol. 1, no. 1271]10. The grave should be raised a palms width (from finger tips to wrist) as compared to surroundings. [Ahkaamul Janaiz p153]11. It is also preferable that the raised portion be rounded [Sahi Bukhari 2:473]12. A stone or a something similar should be placed to identify the location of the grave. Other family members can thus be buried in the vicinity. {That stone could be quite heavy and need not be a pebble as long as it is not fashioned by a stone cuttercomments by me}13. Jabir related that Allahs Messenger(saw) forbade the plastering of graves, or that they be sat upon, or that any structure be built over them(or anything be written on them) [Sahi Muslim 2:2116; addition in brackets: Saheeh Sunan Abee Dawood 2:2758]14. Uthmaan ibn Affaan said: Whenever the Prophet(saw) finished burying a person he would stand at the grave and say, Ask forgiveness for your brother, and pray for his steadfastness, for he is now being questioned [Saheeh Sunan Abee Dawood 2:2758].

Shaykh Naasir ud deen Albanees will {Taken from: Fatawaa of Shaikh Al-Albaanee; Al-Manhaj E-books} In the Name of Allah: the Entirely Merciful; the Especially Merciful. I counsel my wife, my children, my friends, and all my loved ones, when news of my death reaches them, that they first supplicate to Allaah to forgive me and have mercy on me, and that they do not wail over me nor cry with a raised voice. Secondly, I advise them to hasten my burial, and that they do not inform my close relatives or brothers (of my death) except for the amount that is necessary to carry out the preparation of my burial. I ask that they put my neighbor and sincere friend, 'Izzat Khidr Abu 'Abdillah in charge of washing my body, as well as whoever he chooses to assist him in that. Thirdly, I choose to be buried in the closet area (i.e. graveyard), so that those who carry my body will not be forced to place me in a car, and which will consequently lead the followers of the Janaazah (funeral) procession to drive in their cars. I also ask that my grave be put in an old graveyard, which will most likely not be dug up (anytime in the near future)(Some parts omitted here) And it is upon those who live in the land in which I die, to not inform anyone outside of these lands, such as my children not to mention other than them until after I am buried. This is so that the emotions will not overwhelm and cause people to act on them, which will in turn result in the delay of my Janaazah (funeral). I ask the Guardian (Allaah) that I meet Him, while having my past and future sins forgiven by Him(Some parts omitted here) I bequest my entire library whether the book is printed, photocopied, in manuscript form, in my handwriting or someone else's to the library of the Islaamic University of Madeenah. This is because of the good memories I have of it with regard to Da'wah (Calling) to the Quraan and the Sunnah upon the methodology of the Salaf As-Saalih when I was a teacher there. I hope that Allaah will cause it to be of benefit to the leaders of that university, just as the university students benefited from its owner in those days. And I ask Allaah that He benefit me by them (the students), through their sincerity and in their Da'wah. [Allaah says:] O my Lord! Make me thankful for Your Favor that You bestowed upon me, and upon both my parents, and make me one that does righteous deeds that You love. And correct my offspring for me. Surely I repent to You, and surely I am from amongst the Muslims. [Surah Al-Ahqaaf: 15]