Dua Cenaze

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Frequently Asked Questions

In our Frequently Asked Questions section, you will find answers to most of your questions. However, if you still have questions, you can contact us immediately. Remember, you can reach us 24 hours a day, 7 days a week!

Burials are possible in Muslim cemeteries in the states of Germany. But with individual efforts, funerals and burials in Germany are not as easy as one might expect. For this very reason, Dua Islamic Funeral Services is with you on this difficult day, with its knowledge and experience. In case you have a burial request in Germany, it undertakes the responsibility of all processes, from bureaucratic procedures to religious duties, funeral washing, shrouding, coffin, funeral prayer organization, and burial.

Your close relative may have requested the funeral from another country. Relatives who want to fulfill this last wish of the deceased face many problems. All necessary authorities in the desired funeral country and Germany are contacted and all necessary documents are submitted. Afterward, according to the request, proximity, distance, and conditions, we carry out transferring the funeral to the desired country in the fastest way by airlines or with our own private funeral vehicle.

All the relatives of the deceased who have lost a loved one, who have Islamic faith, want to send their dead to the last journey under the rules and conditions of religion. Dua Cenaze Services has staff and religious officials with these sensitivities. They fulfills all its services by following the rules of Islam and the Sunnah of the Prophet Muhammad (PBUH).

In order to carry out the transactions as quickly as possible, you must apply to us with the following documents of the deceased person.

  • Birth certificate
  • Passport
  • Marriage Certificate if married
  • Birth Certificate if Single
  • Divorce Decision if Divorced

Phone: + 49 69 478 624 78
Mail: [email protected]
Whatsapp: +496947862478
Address: Jungmann Str. 1065933 Frankfurt / Main

MUHTAZAR: A person who is nearing his last breath and is about to die.

MEYYİT: A person who gave his last breath and surrendered his soul. The use of the word meyyit for women is meyyite, and its plural is emvat.

EQUIPMENT: Preparations to be made for the deceased in general. Finding a suitable washing place, supplying the materials to be used during washing, digging the grave, transportation and similar preparations are called equipment.

GASİL: The word gasil, which means washing in the dictionary, is used more in the sense of washing the funeral in religious terminology. Washing a dead Muslim is fard kifaya for other Muslims. A man is called a gasil and a female is called a gasil.

TEKFIN: The shrouding of the dead after washing.

TEŞYİ: After the corpse is washed, it is placed in a coffin and carried to the place where the prayer will be performed and then to the grave.

DEFİN: The burial of the dead in the grave.

TELKİN: Reciting kalima-i tawhid and kalima-i shahada next to a dying person who is nearing his last breath.
It is an activity that consists of reminding the principles of faith by a religious official or a person who knows, after the funeral is placed in the grave and all the procedures are completed and the people who attend the funeral leave the grave.

Condolence: Condolence and condolence to the relatives of the deceased after the funeral ceremony is called condolence.

It is mustahab for the corpse to be washed, shrouded, prepared and buried as soon as possible. In order to do the washing, the corpse is first laid on its back on a wooden ottoman called teneshir, with its feet facing the qibla. The circumference of the tincture is incensed three, five or seven times with something fragrant. The private part from the navel to below the knees is covered with a veil and all clothes are taken off.

The man or woman who washes the corpse must intend to do the obligatory washing and should start with the basmala. Until the washing is finished, he should say Gufranake ya rahman (Now, with your forgiveness and forgiveness, forgive him, O most merciful God).

The washer takes a cloth and cleans the private parts of the dead under the cover. Then, starting to make wudu, first he washes his face. No water is given to the mouth and nose. He only wipes the inside and outside of his lips, his nostrils, his navel with his finger or with a cloth wrapped around his finger as much as possible. After that, he washes his hands and arms. According to the authentic view, he also wipes his head and washes his feet immediately without delay. Thus, ablution is given to the dead. There is no need to perform wudu’ for a child who dies at an age that does not understand what prayer is. When the ablution is completed, warm water is poured over the corpse. If available, it is washed with a fragrant herb called marshmallow, otherwise it is washed with soap. Then it is turned to the left side and the right side is washed once. Thus, the right and left sides are washed three times. After that, the corpse is lifted slightly. In this lifting, the burial is resting on the chest or hand or knee of the person who washes it. Then her tummy is rubbed lightly. If something comes out, it is washed off with water. There is no need to make wudu again and wash it all over. Just pouring water on the corpse, which is about to swell and disintegrate; There is no need to make wudu and wash three times.

The beard of the dead is not combed; his hair and nails are not cut; If he is not circumcised, he is not circumcised. Cotton is not used when washing the corpse. After washing, it is dried with a towel or something similar. After that, the shroud shirt is put on and the remaining shrouds are spread out. On his head and beard, a fragrant camphor or similar, called hanît, is placed. Camphor is also put on the forehead, nose, hands, knees and feet, which are places of prostration.

The dead should be washed in a closed place, and no one other than the one who washed and helped should see it. A person who is closest to him or a trustworthy person should wash a dead body. Better not be paid for washing.

The man should wash the dead body, and the woman should wash the dead body. Those who wash must have wudu. Although it is makruh for the washer to be a non-Muslim, if there is no Muslim person to wash a Muslim dead body, then it is okay even if the non-Muslim washes it.

A woman can wash her deceased husband. Because the woman will wait for iddah. Unless this iddah expires, the marriage is considered to continue. But the husband cannot wash his dead wife. Because a man does not have to wait for iddah, when his wife dies, the marriage bond between them is broken. However, if there is no one to wash, the husband gives tayammum to his wife. According to the other three imams, the husband can wash his wife.

If a woman who has died among men has a mahram there, the mahram makes her give tayammum. If there is no mahram, a foreign man takes a cloth and makes the woman do tayammum without looking at it.

When there is no water, tayammum is still sufficient. If water is found after performing tayammum for a funeral and performing the funeral prayer, it is washed again. There are two views from Abu Yusuf about whether it is necessary to perform the funeral prayer again, one of which is to be performed and the other is not to be performed.

A man can wash a little girl who has not yet reached the age of puberty, or a woman can wash a boy in the same situation when necessary. The male whose genitals have been cut off or whose eggs have been removed is also washed by the male washer.

When a person who does not know whether he is a man or a woman, and who is therefore called “Hünsa-i Müşkil”, dies, he does not take a bath, but only performs tayammum. She is considered a woman in shrouding and is shrouded accordingly.

A person who has been drowned in water is washed three times with the intention of washing. The fact that he was just immersed in water does not save Muslims from fulfilling the obligation of washing the dead body.

When a non-Muslim who is a relative or wife of a Muslim dies, it is given to his co-religionists. If they are not given, they are washed and shrouded without paying attention to the condition of conformity with the sunnah.

Even if the deceased Muslim has no relatives other than non-Muslims, the funeral is not given to non-Muslims. Because it is the Muslims’ debt to equip it and to offer it.

As a result of miscarriage, the stillborn child is buried wrapped in a piece of cloth and does not need to be washed.

If a dead Muslim has most of his body along with his head, he is washed, shrouded and prayed. However, if only half of the body is found without a head, or if most of its body is lost, it is not washed, shrouded or prayed over. It is wrapped in a cloth and buried.

With a liquid or similar thing that will come out of the dead after being wrapped in a shroud.

It is fard-i kifaya to pray over a corpse. Whether a person prays or a congregation, the fard is fulfilled. Even the imam alone is enough. However, it is stated in the hadiths that the larger the congregation of the deceased, the more forgiveness and mercy the deceased will receive. Cleanliness, facing the qibla, covering the private parts and making intention are essential in other prayers; It is also necessary for the funeral prayer. In addition, the following conditions are required:

Being a Muslim.
Placed on the ground, not on the vehicle.
Presence of the dead. (It is not permissible in the Hanafi school to perform prayers on the unseen.)
The funeral is in the front, not behind…
The person performing the funeral prayer is not sitting and riding without an excuse.
Things that invalidate other prayers also invalidate the funeral prayer. The pillars of the funeral prayer are takbirs and qiyam. It is wajib to greet both sides after the fourth takbir.

How is the funeral prayer performed?
The funeral prayer is performed with intention and 4 takbirs. A prayer to be performed without making an intention or saying one of the takbirs will not be valid. Intention is actually made from the heart, and it is sunnah to say it with the tongue. In the intention, it is stated that the deceased is a man or a woman or a child. The person who becomes the imam starts the prayer with the intention of “to perform the funeral prayer that is ready for the sake of Allah and to pray for the funeral”. The congregation also intends in the same way, they also say, “I followed the imam”. Just saying “I obeyed the imam” is also sufficient. There is no reading of the Qur’an (qira’at), bowing and prostration.

Prayer is performed as follows:

The hands are tied by saying the takbir of iftitah. And Subhaneke is recited. In Subhaneke, after the word “Ve ta’ala cedduk”, “Ve celle senauk” is added.
Then, without raising the hands, without making a head-eye gesture, a second takbir is recited Allahumma salli and bariks.
Then a third takbir is made and a prayer is said for both the dead and all Muslims. There is no specific prayer here. “Allahümma`ğfirli wa li`l-mayyiti wa li-sairi`l-mu`minine ve`l-mu`minat…” or: “Rabbena atina fi`d-dunya ve li`l-afterlife and henna torment. `n-nar birahmetike ya erhame`r-rahimin’ prayers can be done. Or any other prayer. Those who do not know can even recite Surah Fatiha for prayer.
Then the fourth takbir is recited and salutations are made to the right and to the left. As the prayer is completed after the fourth takbir, the hands are released.
Prayers other than takbir are read in secret.
It is not permissible to read the Qur’an during the funeral prayer. However, some verses can be read with the intention of prayer. A person who cannot catch up with the imam in the beginning takbir waits for the next takbir and enters the prayer with it. He completes the takbeer into four before the corpse is removed from the musalla. It is obligatory to greet at the funeral prayer. The prayers read are sunnah. It is mandub for those who will perform the funeral prayer to have three rows. One prayer is performed on the funeral.

Carrying a corpse is an act of worship. It is sunnah for four men to shoulder the coffin from all four sides. It is shouldered first from the left front and back of the coffin, then from the right front and back. Thus, ten steps are taken from all four sides. Hz. The Prophet said: “If a person takes the funeral forty steps, he will have fulfilled the duty of his religious brother, and his forty major sins will be forgiven.” he ordered.

The corpse must be taken in a bit of haste. Walking behind it is more rewarding than walking in front of it. It is mustahab to bury the corpse during the daytime. When the corpse is to be placed in the grave, a few people take the corpse from the coffin, lower it towards the Qibla, and lay it on the right side. When depositing: “Bismillahi wa billahi wa ala milleti rasulillah” is said. The shroud is untied by the head and foot. It is better for his own mahram to bring a woman to the grave. After that, the grave is covered and Yasin, Tebareke, İhlas, Muavvizeteyn, Fatiha are read. Then everyone goes to work. Someone from the congregation stays for some time to suggest the funeral.
It is mustahab to express condolences to the relatives and relatives of the deceased after burial. Its duration is three days. Hz. The Prophet stated that comforting a Muslim who lost a relative is a great reward. It is the duty of Muslims to commemorate the dead of Muslims with goodness, to talk about their good sides and to avoid saying their bad ones. For, it is stated in a hadith-i sharif, “You mentioned the beautiful state of your dead, refrain from saying their evil.”

It is considered backbiting, on the condition that he is not known as a sinful person, to say the bad states that occur in the dead, such as the darkening of his face.

  • If possible, the person who is about to die is laid on his right side, facing the qibla. If this is not possible, he is raised on his back with a pillow under his head and his face is turned towards the Kaaba. In the meantime, water is drunk little by little (if there is no medical objection).
    Suggestions are made to him while he is still conscious and before he begins to die. This is done by bringing kalima-i shahada with him. However, he is not insisted on saying it, he is just heard. It has been accepted unanimously mustahab to make suggestions in this way.
    In addition, it is mustahab to recite Surah Yasin in the presence of a person who is in a state of death.
    Suggestion should be given to the dying person by someone whom he does not hate.
    Suggestion can be made as estağfirullahe’l-azim ellezî la ilahe illa huve’l-hayyü’l-kayyum…, including repentance.
    In the hadîth-i sharîf:
    It was said, “Whoever’s last word is ‘La ilaha illallah’, he will enter Paradise.”
    The disbelief of a person whose mouth is unbelievable while he is in death will not be condemned. They are treated like the dead of Muslims. Because at the moment of death, unconscious words may come out.
    Some seemingly ugly and unpleasant situations that will emerge from the dead at the time of death should not be aggravated and should not be told to anyone. As a matter of fact, kalima-i tawhid was brought in the last moments of a person from the awliyaullah. He, on the other hand, frowned, frowned and said “no”. Those who witnessed this situation became extremely upset and started to think badly about the deceased. Finally, some people who saw him in dreams after his death received the following warning from him:
    “While you were chanting kalima-i tawhid with me, Satan came and was walking around with a glass of ice water, saying: ‘If you give your faith, I will give you this water’. I was saying “no” to Satan. You understood this “no” I said to Satan as saying it to yourself. You have fallen into conjecture about me. Say good omens about your dead, but do not spread bad omens. Because things that seem like bad omens can actually be evidence of goodness. But you can’t understand, you’re in doubt.”
    When death occurs, the eyes of the deceased are closed with light movements. With a wide cloth, the jaws are joined together and tied under the chin to the top of the head. As long as your mouth doesn’t stay open.
    Whoever does these, prays as follows:
    Bismillahi and the Messenger of Allah…
    Allahumma yessir alaihi emrehu ve sehhil alaihi mâ-ba’dehû ve es’id bi-likaike ve’c’al ma harece ilayhi hayren mimma harece anhu (*).
    It is covered with a cloth and placed on a high sofa. A knife, etc., on his stomach so that he does not swell. like a piece of iron.
    There is no junub, menstruating or puerperal person next to the deceased.
    After that, the dead’s friends and relatives are informed so that they can pray or make the necessary preparations.
    Techiz and his proposal should be made hastily. It is not permissible for the dead to be kept waiting for no reason.
    It is makruh to recite the Qur’an next to the dead body before washing it. It can be read in another room where the dead are not found.
    It is also good to have something fragrant near the deceased.
    There is nothing wrong with kissing the dead with the love of tabarruk or compassion. Indeed, the Messenger of Allah
    He kissed Osman bin Maz’un’s body before washing it.