Stage 1: When death is near
It is recommended for family and neighbours to be with someone whose death is close. Turn them so they face the qiblah, ideally lying on their right side. If that is hard for them, lay them on their back with their feet towards the qiblah and the head raised a little. Whichever is easier for them is what is done.
Gently recite the shahādah near them so that, hearing it, they may say it themselves. This is called talqīn.
Worth knowing
Talqīn is not an instruction. Do not tell them to say it or keep repeating it: once they have said it, fall silent, so that it can be their last words. If they then speak of something else, begin again, quietly.
لَقِّنُوا مَوْتَاكُمْ: لَا إِلَهَ إِلَّا اللَّهُ
Prompt your dying with: there is no god but Allāh.
It is recommended to recite Sūrah Yā Sīn near them and to offer them water. Speak only of what turns the heart towards Allāh ﷻ, and avoid anything that pulls it back towards the world. If, in the pain of those moments, they say something confused, do not be alarmed and do not repeat it afterwards; it is left to Allāh ﷻ.
Stage 2: At the moment of death
When the news comes, say what every believer is taught to say:
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي وَأَخْلِفْ لِي خَيْرًا مِنْهَا
Innā lillāhi wa innā ilayhi rāji‘ūn. Allāhumma ’jurnī fī muṣībatī wa akhlif lī khayran minhā.
Truly we belong to Allāh, and truly to Him we return. O Allāh, reward me in my affliction, and replace it for me with better than it.
Then, gently:
- Close the eyes. The Prophet ﷺ said, “When the soul is taken, the sight follows it” (Ṣaḥīḥ Muslim, 920).
- Close the jaw and hold it with a strip of cloth tied around the head.
- Straighten the limbs, and lay the hands at the sides rather than folded on the chest.
- Cover the body with a sheet.
- Say only good things in its presence. In the same ḥadīth, the Prophet ﷺ said the angels say “āmīn” to whatever is said.
Worth knowing
Scholars rule that reciting the Qur’ān near the body is makrūh (disliked) until it has been washed, because the washing is still removing the body’s impurities. It is not forbidden, and it applies only to the Qur’ān and only until the ghusl. Dhikr, istighfār, the kalimah and du‘ā’ are all permitted near the body throughout.
It is recommended to let people know of the death, so that more of them can attend the janazah prayer, and to hasten the preparations rather than delay them.
Stage 3: The first days: UK paperwork
In England and Wales a burial can only go ahead once the paperwork allows it. Muslim funeral services and many masjids deal with this every day, so ask them to guide you. In outline:
- The doctor and the medical examiner. A doctor confirms the death and its cause, and a medical examiner reviews it and contacts the family. Tell them straight away that you are Muslim and would like to bury quickly.
- The coroner, if the death was sudden or unexplained. The coroner may need to investigate first, and releases the body once that is done. Tell the coroner’s office that the family would like an early burial for religious reasons, and ask what they can do.
- Register the death at the local register office, within 5 days (8 in Scotland). You will be given the certificate for burial, often called the green form, which the funeral service needs. When you book, tell the register office you are Muslim and need to bury quickly: they may be able to offer an expedited appointment. If the coroner is involved, the funeral can sometimes go ahead before registration.
- Tell Us Once. The registrar will usually offer this free service, which informs HMRC, the DWP, the Passport Office, the DVLA and the council in one go.
If the death happened abroad, it is registered in that country and the body needs that country’s permission to be brought home. Official guidance: gov.uk/after-a-death.
Stage 4: Washing the body (ghusl)
Washing the deceased is a communal obligation (farḍ kifāyah): once enough people do it, the rest are relieved of it, but if nobody does, the whole community carries the sin. In practice it is usually done by the masjid or funeral service’s trained team, and close family of the same sex can often take part.
A man is washed by men and a woman by women. A wife may wash her husband’s body. A husband may not wash his wife’s body directly, though he may see and touch her while she is covered. A young child may be washed by an adult of either sex. Whatever is seen while washing is not to be told to anyone.
The method, in outline:
- The area from the navel to the knees is kept covered throughout.
- The body is given wuḍū’, without rinsing the mouth or nose; wet cotton is used to clean the teeth and nostrils instead.
- It is washed an odd number of times, three at least, with water and lote-tree leaves (sidr) where available, otherwise plain warm water, right side first.
- The last wash has camphor in the water. The body is dried, and the hair is not combed nor the nails cut.
- Perfume is put on the hair and beard, and camphor on the forehead, nose, palms, knees and feet.
The odd number of washes, sidr and camphor come from the Prophet’s ﷺ instruction for washing his daughter, narrated by Sayyidatunā Umm ‘Aṭiyyah (may Allāh be pleased with her). Ṣaḥīḥ al-Bukhārī, 1200.
Stage 5: The shroud (kafan)
Shrouding is also a communal obligation. White cotton is preferred, of the quality the person would have worn for ‘Īd or Jumu‘ah. Extravagance serves no one.
- A man: three pieces in the Sunnah: a long shirt, an inner wrapper and an outer wrapper. Two (the two wrappers) is the minimum without a real need.
- A woman: five pieces in the Sunnah: the same three, with a head covering and a chest band. Three (the two wrappers and the head covering) is the minimum.
If nothing more can be found, whatever is available is enough. A burial is never delayed waiting for a shroud.
Stage 6: The janazah prayer, step by step
The janazah prayer is a communal obligation, prayed standing, with four takbīrs and no bowing, prostration or sitting. The body is placed in front of the imām, who stands level with its chest. Make the intention in your heart to pray for the sake of Allāh ﷻ and to make du‘ā’ for the deceased.
First takbīr: the opening praise
Say “Allāhu akbar”, raising the hands (only at this takbīr), and recite the thanā’:
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَجَلَّ ثَنَاؤُكَ، وَلَا إِلَهَ غَيْرُكَ
Subḥānaka ’llāhumma wa bi-ḥamdika, wa tabāraka ’smuka, wa ta‘ālā jadduka, wa jalla thanā’uka, wa lā ilāha ghayruk.
Glory be to You, O Allāh, and all praise; blessed is Your name, exalted is Your majesty, sublime is Your praise, and there is no god besides You.
Reciting the ordinary thanā’, without “wa jalla thanā’uk”, is also correct.
Second takbīr: blessings on the Prophet ﷺ
Say “Allāhu akbar” without raising the hands, and send blessings in the wording of the tashahhud:
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ. اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ
Allāhumma ṣalli ‘alā Muḥammadin wa ‘alā āli Muḥammad, kamā ṣallayta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīm, innaka ḥamīdun majīd. Allāhumma bārik ‘alā Muḥammadin wa ‘alā āli Muḥammad, kamā bārakta ‘alā Ibrāhīma wa ‘alā āli Ibrāhīm, innaka ḥamīdun majīd.
O Allāh, send blessings on Muḥammad and the family of Muḥammad, as You sent blessings on Ibrāhīm and the family of Ibrāhīm; You are Praiseworthy, Glorious. O Allāh, bless Muḥammad and the family of Muḥammad, as You blessed Ibrāhīm and the family of Ibrāhīm; You are Praiseworthy, Glorious.
Third takbīr: du‘ā’ for the deceased
Say “Allāhu akbar” and make du‘ā’ for the deceased. Any du‘ā’ for the hereafter is valid, but words the Prophet ﷺ himself used are better. This is the du‘ā’ most widely recited, from his own funeral prayer:
اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا، وَشَاهِدِنَا وَغَائِبِنَا، وَصَغِيرِنَا وَكَبِيرِنَا، وَذَكَرِنَا وَأُنْثَانَا، اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الْإِسْلَامِ، وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْإِيمَانِ
Allāhumma ’ghfir li-ḥayyinā wa mayyitinā, wa shāhidinā wa ghā’ibinā, wa ṣaghīrinā wa kabīrinā, wa dhakarinā wa unthānā. Allāhumma man aḥyaytahu minnā fa-aḥyihi ‘ala ’l-islām, wa man tawaffaytahu minnā fa-tawaffahu ‘ala ’l-īmān.
O Allāh, forgive our living and our dead, those of us present and those absent, our young and our old, our men and our women. O Allāh, whoever of us You keep alive, keep alive upon Islām, and whoever of us You take, take upon faith.
Some also add: Allāhumma lā taḥrimnā ajrahu wa lā tuḍillanā ba‘dah (“O Allāh, do not deprive us of his reward, and do not let us go astray after him”; Sunan Abī Dāwūd, 3201). For a woman this becomes ajrahā and ba‘dahā.
You may add to it, or recite instead, the du‘ā’ a Companion memorised from another of the Prophet’s ﷺ funeral prayers:
اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ وَعَافِهِ وَاعْفُ عَنْهُ، وَأَكْرِمْ نُزُلَهُ، وَوَسِّعْ مُدْخَلَهُ، وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ، وَنَقِّهِ مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الْأَبْيَضَ مِنَ الدَّنَسِ، وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ، وَأَهْلًا خَيْرًا مِنْ أَهْلِهِ، وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ، وَأَدْخِلْهُ الْجَنَّةَ، وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ
Allāhumma ’ghfir lahu wa ’rḥamhu wa ‘āfihi wa ’‘fu ‘anhu, wa akrim nuzulahu, wa wassi‘ mudkhalahu, wa ’ghsilhu bi ’l-mā’i wa ’th-thalji wa ’l-barad, wa naqqihi mina ’l-khaṭāyā kamā naqqayta ’th-thawba ’l-abyaḍa mina ’d-danas, wa abdilhu dāran khayran min dārihi, wa ahlan khayran min ahlihi, wa zawjan khayran min zawjihi, wa adkhilhu ’l-jannata, wa a‘idhhu min ‘adhābi ’l-qabr.
O Allāh, forgive him and have mercy on him, grant him well-being and pardon him. Honour his place of arrival and widen his entrance. Wash him with water, snow and hail, and cleanse him of sins as a white garment is cleansed of dirt. Give him a home better than his home, a family better than his family, and a spouse better than his spouse. Admit him into Paradise, and protect him from the punishment of the grave.
For a woman, the pronouns change from “-hu” to “-hā” (for example, Allāhumma ’ghfir lahā wa ’rḥamhā).
For a child, forgiveness is not asked, since a child has no sin. Instead:
اللَّهُمَّ اجْعَلْهُ لَنَا فَرَطًا، وَاجْعَلْهُ لَنَا أَجْرًا وَذُخْرًا، وَاجْعَلْهُ لَنَا شَافِعًا وَمُشَفَّعًا
Allāhumma ’j‘alhu lanā faraṭan, wa ’j‘alhu lanā ajran wa dhukhran, wa ’j‘alhu lanā shāfi‘an wa mushaffa‘ā.
O Allāh, make him one who goes ahead of us, make him a reward and a treasure stored up for us, and make him an intercessor for us whose intercession is accepted.
For a girl, ’j‘alhu becomes ’j‘alhā.
Fourth takbīr: salām
Say “Allāhu akbar”, then end the prayer with salām to the right and to the left. The congregation says each takbīr with the imām and keeps everything between them silent.
Some recite the Fātiḥah after the first takbīr. In the Ḥanafī school it may only be read with the intention of praise (thanā’), not as Qur’ān recitation, which here is makrūh taḥrīman. Followers of the Shāfi‘ī and Ḥanbalī schools recite the Fātiḥah after the first takbīr as part of the prayer.
Attending is a reward in itself:
مَنِ اتَّبَعَ جَنَازَةَ مُسْلِمٍ، إِيمَانًا وَاحْتِسَابًا، وَكَانَ مَعَهُ حَتَّى يُصَلَّى عَلَيْهَا وَيَفْرُغَ مِنْ دَفْنِهَا، فَإِنَّهُ يَرْجِعُ مِنَ الْأَجْرِ بِقِيرَاطَيْنِ، كُلُّ قِيرَاطٍ مِثْلُ أُحُدٍ
Whoever follows the funeral of a Muslim, out of faith and hope of reward, and stays with it until the prayer is offered and the burial is finished, returns with a reward of two qīrāṭ, each qīrāṭ like the mountain of Uḥud.
Stage 7: Carrying and burial
The bier is carried by four people, one at each corner, walking briskly but without shaking the body. Walking behind it is better than in front. Remember Allāh ﷻ quietly rather than aloud. If a funeral passes you, stand until it has passed or been set down (Ṣaḥīḥ Muslim, 959).
The body is lowered from the qiblah side where possible, and laid on its right side facing the qiblah. The one lowering it says:
بِسْمِ اللَّهِ وَعَلَى سُنَّةِ رَسُولِ اللَّهِ
Bismillāhi wa ‘alā sunnati rasūli ’llāh.
In the name of Allāh, and upon the way of the Messenger of Allāh ﷺ.
The ties of the shroud are loosened once the body is settled. A woman’s grave is screened with a sheet while she is lowered. The earth is returned and raised slightly into a mound, no more than about a hand’s span; building over a grave for decoration is not permitted, though a simple marker so it is not lost is fine.
When the burial is finished, stand at the grave for a while and make du‘ā’:
اسْتَغْفِرُوا لِأَخِيكُمْ، وَسَلُوا لَهُ بِالتَّثْبِيتِ، فَإِنَّهُ الْآنَ يُسْأَلُ
Ask forgiveness for your brother, and ask that he be made firm, for he is now being questioned.
Stage 8: After the burial: mourning and condolence
Offer condolence (ta‘ziyah) to the family once; there is no need to repeat it. The Sunnah is for neighbours and relatives to cook for the grieving household, not the other way round: the Prophet ﷺ said, “Prepare food for the family of Ja‘far, for something has come upon them that has occupied them” (Sunan Abī Dāwūd, 3132). Lingering at the family’s home, or being hosted to a meal by them, is disliked.
Mourning anyone other than a husband is limited to three days. A widow observes her mourning (iḥdād) for four months and ten days (Qur’ān, 2:234). During it she stays in the home she lived in with her husband and avoids perfume, jewellery and decorative clothing; washing, combing and ordinary cleanliness are fine, and she is not confined to one room.
Grief and tears are natural; the Prophet ﷺ himself wept. What is forbidden is wailing, striking the face or tearing clothes (Ṣaḥīḥ al-Bukhārī, 1232). Gatherings fixed on the third or fortieth day are custom, not part of the religion, and families need not feel bound by them.
Visiting the grave is recommended for men and women. Make du‘ā’ standing, and do not sit or walk on the grave itself.
Many families also choose to give charity for the one they have lost. See how to give in their name.
Stage 9: What still reaches them
Death ends a person’s own deeds, but not everything. The Prophet ﷺ said:
إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلَّا مِنْ ثَلَاثَةٍ: إِلَّا مِنْ صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ
When a person dies, their deeds come to an end except for three: ongoing charity, knowledge that benefits others, or a righteous child who prays for them.
The reward of what you do for them reaches them too. A man told the Prophet ﷺ that his mother had died suddenly and asked whether he could give charity on her behalf. He said: “Yes, give charity on her behalf” (Ṣaḥīḥ al-Bukhārī, 2609). Du‘ā’, Qur’ān recitation, charity and even ḥajj can be offered for a loved one, on any day you choose.
If you would like to do something lasting in their name, you can give Sadaqah Jariyah on their behalf: a water well, a masjid, Qur’ans or a child’s education, all of which keep benefiting people long after you give. You can give yourself, or set up a memorial page so the whole family can give together.
Sadaqah Jariyah
Something lasting, in their name
Sadaqah Jariyah is a continuous reward that keeps flowing after death. Give on behalf of the one you have lost, and your gift goes to projects that deliver lasting benefit: water wells, masjids, Qur’ans, student sponsorship and maktab education.
Every drop of water drunk, every prayer offered and every word recited becomes a source of ongoing reward for them. Zakat can be given too: choose “Zakat” at checkout and it goes to an eligible project.
We will add it to your donation or page for you.
Give to our Sadaqah Jariyah fund. Any amount helps, and your gift is marked as given on their behalf.
Make a page in their memory that family and friends can give to together. It is free and takes a few minutes.