FUNERAL
PRAYER & BURIAL IN
ISLAM
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© Copyright 2008 – Tariq Mahmood Nishter/Imam Ahmad Raza Institute
International
Published By:
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CONTENTS
Page:
1. Contents 4
2. Preface 5
3. Introduction 6
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PREFACE
Praise be to Allah, the Lord of the Universe, peace and blessings of Allah be upon His
Beloved, the Final Prophet, Our Master Sayyiduna Muhammad, upon whom be
eternal and exalted blessings, and on his Family and on his Companions, may Allah
be pleased with them all.
I pay my infinite praise and thanks to Allah Subhaanahu wa taala (SWT), Who has
blessed me with the great opportunity to write this book on Janazah – Funeral and
Burial in Islam. This book is an addition to the literature available on this subject. It
is not intended to be a detailed guide to Janazah, but covers the major aspects of the
Funeral Prayer and Burial in Islam. The Author intends to write a special treatise on
the subject of ‘The Conditions (Ahwaal) of the Propehts/Awliyaa & Their Answering
Prayers of People’, which will be published later, Insha Allah.
I thank Mr M.N. Salie for the use of charts from his book ‘A Basic Guide to Janazah’.
May Allah SWT accept this humble effort in the service of His Deen, Al-Islam. May
Allah shower us with His Mercy and Blessings and inculcate a profound love and
respect for the Holy Prophet Muhammad (Peace be upon him), his Family and his
Companions, may Allah SWT be pleased with them all. Ameen!
14 April 2008
Cardiff, Wales, UK
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In The Name Of Allah, Most Beneficent, Most Merciful
Introduction
According to the Islamic perspective, our life on Earth is only temporary and
everybody including all living creatures have to die and extinguish according to
Allah’s (Subhanahu wata a’la – Praise be to the Most High) Plan. Death (‘Mawt’ in
Arabic) occurs when a person or an animal dies. The body rots and decays, whilst the
spirit/soul (‘Ruh’) departs the body and goes to the World of Souls – ‘Alam-e-
Arwah’. It must be born in mind that the blessed bodies of the Prophets and
Messengers of Allah from Hadhrat Adam (Alaihis-Salaam – peace be upon him) to
the Final Prophet and Messenger of Allah, Hadhrat Muhammad (Sallalahu alaihi wa
sallam – peace and blessings of Allah be upon him), do not rot or decay. Their
blessed bodies are preserved intact and are fresh as living beings. This is a unique
protection and blessing of Allah (s.w.a.) upon His Awliyaa (Friends/Chosen Ones).
The Prophets and Messengers (peace be upon them all) are always praying in their
graves and are given subsistence by Allah (s.w.a.).
Allah Ta’ala says in the Holy Qur’an: "Everyone shall taste death. And only on the
Day of Resurrection shall you be paid your wages in full. And whoever is removed
away from the fire and admitted to paradise, this person is indeed successful. The life
of this world is only the enjoyment of deception.” [Al-Qur’an 3:185]. “Every soul
shall have the taste of death.” [Al-Qur’an 29:57].
Similarly, it is related by Hazrat Anas (Radi Allahu Anhu, R.A. – may Allah be
pleased with him), that Rasoolullah (Sallalaahu alaihi wa sallam) said: “Remember
death frequently, for it cleanses from sin and it detests from the world.”
~~~
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1. THE DYING PERSON – ‘AL-MUHTADAR’
When it is known that a person in a Muslim family is about to die, his relatives and
family friends should be informed to be at the bedside. They should be there to give
their moral support to him and to pray for him. Those present should recite the two
Articles of Faith – Kalimas: “Laa ilaaha illallahu Muhammadur-Rasoolullah”
(There is no god but Allah, Muhammad is the Messenger of Allah) and “Ash-hadu
Allah ilaaha illallahu wahdahu laa shareeka lahu wa ash-hadu anna Muhammadan
abduhu wa rasooluhu” (I bear witness that there is no god but Allah, He is alone, He
has no partner, and I bear witness that Muhammad (peace be upon him) is His Servant
and Messenger). A person upon whom signs of death are visible is called a
‘Muhtadar’. If the Muhtadar can say the Kalimas easily then it is fine and good;
otherwise one should not force him to recite them. Making the Muhtadar aware of the
Kalimas is called ‘Talqeen’. It is imperative that the Talqeen is done before the person
dies and it is based upon this Hadith of Rasoolullah (Sallalaahu alaihi wa sallam) -
Hazrat Abu-Saeed Al-Khuduri (R.A.) reported that Prophet Muhammad (Sallalaahu
alaihi wa sallam) said : “Help Muslims who are dying to say: ‘La ilaha illa Allah
Muhammad-ur Rasoollulah’” [Muslim]
When a person is about to die, his/her body should be laid on the back with the face
turned towards the Qiblah (the direction of Makkah, Saudi Arabia). Those people
who are present may use a pleasant scented incense stick or an air-freshener to
fragrance the room where the Muhtadar is lying down.
One the Muhtadar has died, his /her eyes and mouth must be closed and the jaws tied
to the head with a piece of cloth. It is also preferable to tie the legs together and to
place a clean sheet or cloth over the body. When it has been confirmed that the
person has died, it is recommended to recite any Prayers/ ‘Ad-iyyah (pl. of
Dua)/Invocations for the deceased, e.g. “Innaa lillaahi wa innaa ilaihi raajioon” (To
Allah we belong and to Him is our return); to recite ‘Ayatul-Kursi’; ‘Fatihah’, etc.
Then one should announce the death of the person in the local Masaajid (Mosques)
and to his/her relatives and friends, and also to make preparations for the Ghusl,
Kafan, Salatul-Janazah, and the final burial, Dafn. It would also be advisable to
obtain a doctor’s/hospital’s certificate of death to acknowledge the death of the
person.
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2. WASHING THE DEAD BODY – ‘AL-GHUSL’
Before the corpse can be brought for the Janazah Salah, it is obligatory to wash and
also to shroud (clothing) it according to the Sunnah (Way) of the Holy Prophet
Hadhrat Muhammad Sallalahu alaihi wa sallam. Washing is called ‘Al-Ghusl’. The
Shaheed/Martyr in Islam is not washed nor shrouded, but is buried in the clothes
he/she died after the performance of the Janazah Salah. There are certain restrictions
in the Shariah (Islamic Law) as to who can wash the corpse. The person(s) who are to
perform the Ghusl must be honest, trustworthy and have a knowledge of Al-Ghusl. A
wife can wash her husband’s body whereas a husband cannot wash her wife’s body. If
the deceased is a male then only males can wash him. Likewise, if the deceased is a
female, then only females can wash her. If the deceased is a child then both males
and females are permitted to wash. Two or more persons can do the Ghusl.
It is permissible to perform Ghusl in a clean room of the Masjid, dedicated for such
use and for nothing else, or some other place that has been cleaned, e.g. a washing
room in a funeral centre. Ideally, it would be appropriate to have a bath fitted in the
Ghusl room, or a special bath-shaped platform made of aluminium, with a wooden
board on the top to place the corpse, with a waste disposal pipe attached to it. Before
washing the body, ensure that you have these: clean water, gloves, pieces of cloth,
pieces of cotton, cotton buds, tissues, soap, waste disposal bags, lote-tree/lotus leaves
(if possible), and camphor.
The method of Ghusl is mentioned clearly in the Hadith Book of Sahih Al-Bukhari, in
the Book of Funerals (Al-Janaiz). In order to obtain guidance on the method of
Ghusl, one can read the Ahadith in detail from Sahih Al-Bukhari. We have given a
brief summary of it here:
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- Wash private parts
- Wash hands up to the wrists
- Clean the mouth with cotton – do not pour water into the mouth
- Clean the nostrils with cotton – do not pour water into the nostrils
- Wash the face from the forehead to the chin
- Wash the right arm and then the left arm up to the elbows
- Do Masah (wiping) of the head and of the neck
- Wash both feet up to the ankles, firstly right foot then the left foot.
7. Wash the body thoroughly from the head to the feet three times – wash the
front and then invert the body and wash the back (ensure washing the
beard of a male).
8. When completing the washing of a female’s body, it is permitted to comb
her hair and to divide them into three braids and placing them on her
bosom (as in Hadith 642, Book of Funerals, Sahih Al-Bukhari).
9. Dry the body with a clean or new towel.
10. Next the jaws are tied to the head with a string to prevent the lungs from
inflating and pieces of cotton are inserted into the nostrils.
11. Then the body is covered completely with a clean cloth before shrouding.
12. Finally, camphor is applied to the body and incense is lit to eliminate any
remaining bodily smell.
It is essential that the person(s) who perform the Ghusl should take a bath and also do
the Wudhu to purify themselves.
Once the body has been washed thoroughly, it is ready to be shrouded according to a
specific manner as below, which is called ‘Al-Kafan’.
For the male, three pieces of white cotton is used. One is used to cover the private
parts; the second is like an unsewn shirt with a slit at the top for the head and slits for
the arms – this piece covers the body from the neck to the knees; the third is a large
piece that covers the whole body from the head to the toes, and can be tied from
above the head and below the feet. The larger sheets of cloth (2.d and 3rd) should be
about 7 feet long and 7 feet wide. It is possible to have the larger sheets of cloth
measuring up to 8x8 feet. [See Figure 1]
For a female five pieces of white cotton cloth are used: one piece is wrapped around
the waist to cover the private parts; another is a sleeveless unsewn shirt covering the
shoulders to the feet; one piece is a head veil; and two are winding sheets, which
cover the entire body. Additionally a small piece of cloth may be used to cover the
private parts and to tie the upper parts of the legs. [See Figure 2]
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How to Shroud a Male
First of all, the winding sheets should be spread out on top of each other. The body
being covered with a sheet is then placed on top of the winding sheets lying on his
back. Some perfume is then applied on to the body especially those parts, which
touch the ground during Salah: the hands, forehead, nose, knees, and feet. One can
place both hands of the deceased on the chest just as in Salah.
Then the edge of the top sheet is folded over the body’s right side and the remainder
over the left side. The second sheet is also folded in the same manner. The third being
the largest sheet is also folded in the same way. Then the three sheets are tied with
strips of cloth (tying ropes) – one at the head, one under the feet, and two are tied
around the body.
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Source: Courtesy of ‘A Basic Guide to Janazah’, by M. N. Salie
First of all, the winding sheets should be spread out on top of each other – first:
winding sheets (7 x 7 feet); second: sleeveless shirt (3 ½ x 14 feet); third: waist sheet
(6 feet x 3 ½ feet); fourth: head veil (4 x 4 square white sheet); and fifth: the loin cloth
is like an underwear (12 inches wide x 4 feet long). The body being covered with a
sheet is then placed on top of the winding sheets lying on her back. Some perfume is
then applied on to the body especially those parts, which touch the ground during
Salah: the hands, forehead, nose, knees, and feet. Then place both hands of the
deceased on the chest just as in Salah. Then the loin cloth is tied around the upper
legs. Then the waist sheet is fastened. Next you put on the sleeveless shirt, which
covers the body from the shoulders to the feet. Now you fasten the two large winding
sheets by folding the edge of the top sheet over the body’s right side and the
remainder over the left side. Then, the head is covered with the veil and it is wrapped
around the head. Finally, the body is tied with strips of cloth (tying ropes) – one at the
head, one under the feet, and two are tied around the body.
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Diagram Showing How to Shroud a Female:
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THE FUNERAL PRAYER – SALATUL-JANAZAH
When a Muslim dies a Janazah Salah (Funeral Prayer) is performed before burying
him/her. The Imam and a few people offer the Janazah Salah (but even one person
apart from the Imam would be sufficient for fulfilling this duty). Holding a Jamaat is
not required for Janazah Salah. Janazah Salah is called ‘Fardh-e-Kifaayah’, which
means that some Muslims from the community should offer this prayer. If some
people cannot attend the prayer, then they will be excused or free from this
responsibility – ‘Bari-uz-Zimmah’. Whereas, if nobody offers the prayer, then the
Muslims living in the town will be sinful in neglecting their obligatory duty. The
prayer should not be offered in a Masjid unless under extreme difficulties.
For these people, you cannot wash their bodies or do the Janazah for them but to
throw their bodies in a grave. If a ‘Shaheed’ (Martyr) has died fighting in Jihad his
body will not be washed. He will be given the greatest respect by offering a proper
Janazah Salah and a burial. When there a number of Martyrs (Shuhadaa), then one
Janazah Salah will be sufficient for them, although separate prayers can be offered for
them.
There is no Azaan, Iqaamah, or any Rakaats, Ruku or Sujood in the Janazah Salah.
First of all, the Imam and the people in the congregation should ensure that the
washed body of the dead person (deceased) is present, as you cannot do the Janazah
Salah without the body. The Imam should ensure that an odd number of ‘Saff’
(rows/lines) are made by the Muqtadis (people praying behind the Imam) – 3, 5, 7,
etc. number of rows. It is customary and also a Sunnah to stand up in respect of the
deceased, who is either being carried to the place of Janazah. The body of the
deceased should be placed at the front where the Imam usually stands to lead the
prayer. The Imam should stand near the deceased’s chest. The body should be placed
in such a way that the head is at the right side and the feet facing to one’s left side. It
is Mustahab (preferred) that the deceased’s head is turned towards the Qibla.
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When the body is present, and the Imam and his Muqtadis have made the Saff in odd
numbers, then the Janazah Salaat can begin, as follows:
1. The Niyyah (intention) for the prayer is: “I intend to pray Janazah Salah
with four Takbirs, Sanaa (Praise) is for Allah, Durood for Prophet
Muhammad (p.b.u.h.), and Dua for the deceased, behind this Imam, I am
facing the Qibla, Allahu Akbar.”
2. Then the Imam says “Allahu Akbar” aloud and folds his hands below the
navel - the Muqtadis should do also say the Takbir silently and fold their
hands in the proper manner.
3. Then you recite the Sanaa silently with the Imam: “Subhanak-Allah
humma wabi hamdika watabaraka kasmuka wata aala jadduka wa jalla
thanauka walaa ilaha ghairuk” (All Glory be to You O Allah! Praise be to
You; Blessed is Your Name and Exalted is Your Majesty; there is none
worthy of worship except You).
4. Next, the Imam will say the first extra Takbir “Allahu Akbar” – keeping
your hands folded, you also say the Takbir.
5. Then, after the Imam’s second Takbir, you recite Durood on the Prophet
(p.b.u.h.): “Allahumma salli alaa Muhammadin wa alaa aali
Muhammadin kamaa sallaita alaa Ibraheema wa alaa aali Ibraheema
innaka hameedun majeed”
6. Then after the Imam’s third Takbir, you recite the Dua for the deceased –
see below for the Duas for adults and children.
7. Finally, the Imam says the fourth Takbir and Salaam: “Assalamu alaikum
wa rahmatullai wa baraktaatuh.” (May the peace and mercy of Allah be
upon you).
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DUA FOR AN ADULT MALE/FEMALE MUSLIM
O Allah! Forgive our living and our dead, our present and our absent, our young and
our old, and our males and our females. O Allah! Give to those of us who are living
the ability to live in the practice of Islam, and bless those from us who meet with
death in a condition of Iman (faith). O Allah! Do not deprive us of his reward and do
not make us fall into trial after him.
(O Allah! Make him our forerunner, and make him for us a reward and a treasure, and
make him for us a pleader and an intercessor, and accept his pleading.”
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(O Allah! Make her our forerunner, and make her for us a reward and a treasure, and
make her for us a pleader and an intercessor, and accept her pleading.)
AFTER THE JANAZAH SALAH
Once the Janazah Salah has ended, the Saff (rows) are broken up, the Jamaat
(congregation) do the Zikr of Shahadah – “Laa ilaaha illallah”, and the Imam prays
with the people for the deceased. The Fatiha is recited with Surah Al-Ikhlas, for the
‘Isaal-e-Sawaab’ (i.e. sending of rewards) of the deceased. This benefits the dead
person very much. The people who are present in the Janazah move nearer towards
coffin containing the deceased and pay their respects by seeing the face whilst reciting
Zikr. They should form a queue and walk calmly, not gossip, nor push and shove each
other. After that, the relatives/friends carry the coffin on their shoulders and proceed
to the Muslim cemetery for the Dafan. Where the cemetery is far away, the body may
be put in a car or any other conveyance and be taken for burial. It is important for the
people to walk behind the Janazah/funeral bier solemnly or by the right or left sides
and not to push anyone holding the coffin.
We also convey our Ta’ziyyah (condolences, sorrow and support of comfort) to the
relatives of the deceased, as it is the Sunnah of Rasoolullah (s.a.w.). However, the
relatives of the deceased must not moan, wail, scream, or tear their clothes, because it
is Haraam/forbidden and contrary to the Shariah.
Al-Dafn
In the West it is usually difficult for Muslims to have a cemetery solely for their own
community. In such a case local authorities reserve a separate piece of land in the
cemetery for Muslim burials, thus providing Muslims with the opportunity to
purchase their own space for graves. If there is a large cemetery used by Christians
and a portion of it is allocated to Muslims, then Muslims may bury their dead there.
Normally the deceased should be buried wherever he/she died. But if the deceased
had specified that he/she be buried in another location or the country of origin, then
one must abide by his/her wishes.
The length of the grave/‘Qabar’ is that of the size of the body to be buried and its
depth ought to be half the size of the body.
Before putting the body into the grave it must be ensured that the body is turned to its
right so that the face is in the direction of the Qibla (the direction of the Holy City of
Makkah in Saudi Arabia, where the Holy Masjid Al-Haraam and the Holy Kaaba are
located).
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Once the grave has been dug the body is then put into the grave by the deceased’s
relatives by lowering it delicately with the support of ropes or by hands and saying:
In the name of Allah, and according to the way of the Prophet of Allah
Only a male can lower a body into a grave. A non-Muslim is not allowed to lower a
Muslim’s body. Only the male relatives of a deceased female may insert her into the
grave: such as her father, uncle, husband, brother, or son. After the body has been
lowered, the grave can now be filled in with earth by throwing in earth from the head
side with hands or a spade.
When throwing earth in to the grave first time, one should say:
Minha Khalaqna-kum
wa feeha nu'eedu-kum
Now the grave can be filled in completely by those present who choose to do so in
order to gain the Sawaab/reward of Allah. After the grave completely covered, it is
desirable to throw three handfuls of earth into the grave. The final shape of the grave
should form a convex/curved shape, that is, semi-circular. It is permitted to make a
mark on the grave by placing a headstone or a wooden slate inscribed with the name of
the deceased so that people can recognize the dead person. The Holy Prophet
Muhammad Sallalaahu alaihi wa sallam’s practice was that once he broke a branch into
two pieces and fixed them onto the grave and said: “The punishment of the dead would
be reduced so long as the branches remained green.” Flowers may be placed on the
grave, as there is neither harm in it nor any prohibition on doing so. After the burial, the
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Imam or anyone else can make Dua/supplications for the deceased and for all the
Muslims who lie buried in the cemetery.
When you enter the Muslim cemetery, it is Sunnah to say: “Assalamu alaikum yaa
ahlal-quboor!” (Peace be upon you O dwellers of the graves!) or this Dua
“Assalamu alaikum yaa ahlad-diyaari minal-mu’mineena wal-muslimeena wa inna
inshaa-allahu bikum laahiqoona nasalul-lahu lana wa lakumul-‘aafiyah” (Peace
be upon you, O you of the believers and Muslims dwelling in these abodes. Behold, if
Allah Wills, we shall meet you. We beseech you of Allah safety for us and for you).
When one is in the cemetery, one should observe the sanctity of the place and walk
with sobriety and not trample over any grave whether Muslim or not and not throw
litter/rubbish. One should not shout, laugh or gossip about worldly matters, but rather
contemplate death and remember Allah s.w.a. It is recommended to pray for all the
Muslims buried in the cemetery.
Women should not attend the cemetery when men are present and they should not
make a regular habit of visiting the cemetery, as forbidden by the Holy Prophet
Muhammad (Sallalahu alaihi wa sallam):“May Allah curse the women who are
frequently visiting the cemetery” (Tirmizi). Women may visit the cemetery
occasionally to pay their respects to their dead and to remember death and
contemplate. They should wear simple and decent clothing and must not wear any
make up or perfume. They should be calm and patient and not cry out loud or wail or
behave in an un-Islamic way. This is also applicable to males too.
It is recommended that people remain at the grave for some time for giving the
deceased’s soul moral support and also contemplate their lives, future and about death
itself. It is Mustahab/recommended to recite the Holy Qur’an, especially reading the
Fatiha, Al-Ikhlas, Surah Takasur, and Surah Yaseen, doing the Zikr of Allah (s.w.a.),
and sending blessings/Salawaat on the Holy Prophet Muhammad (Sallalaahu alaihi
wa sallam).
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BIBLIOGRAPHY & FURTHER
READING
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INTRODUCTION TO THE IMAM AHMAD RAZA
INSTITUTE INTERNATIONAL
The Author established the IMAM AHMAD RAZA INSTITUTE INTERNATIONAL (IARII) in
Bradford in May 1995, under the guidance of Hadhrat Allama Abu Al-Mahmood Nishter, the former
Imam and Khateeb of Jamia Masjid Hanafia, Bradford (UK). This new organisation were established
as a response to the religious problems created by some local and national religious organisations in the
field of their so-called propagation (Isha’at/Tabligh) of Islam amongst Muslims and non-Muslims.
Moreover, it was felt necessary to set up IARII as a counter to those people/organisations who
distort and spread false beliefs contrary to the teachings of Islam and the doctrines and practices of
the AHL AL-SUNNAH WAL JAMA'AT (the Majority Group) in Islam to Muslims and others, such
as Qadianis, Bahais, and other groups. The Imam Ahmad Raza Institute International was formed
in memory of the GREAT MUJADDID (Islamic Revivalist) OF THIS ERA, A'LA HAZRAT
IMAM SHAH AHMAD RAZA KHAN BREILVI AL-QADRI (R.A. – born 1856, died 1921), and
is a minaret of light which guides the Muslim Ummah and is vanishing the darkness of western
ideologies, apostasy and atheism.
Some brief objectives of the Imam Ahmad Raza Institute International and its Youth Section are:
1. Belief in and propagation of ISLAM, by following the HOLY QUR'AN and the SUNNAH of the
HOLY PROPHET MUHAMMAD (pbuh).
2. LOVE, ASSOCIATION and VENERATION of the Holy Prophet Muhammad (pbuh), his
Family and his Companions (may Allah be pleased with them).
4. To protect and propagate the True Beliefs of Islam (Sunni Aqida) amongst the Muslims and to
carry out missionary work amongst the non-Muslim community.
5. To spread the teachings of Islam as propagated by Imam Ahmad Raza Breilvi Al-Qadri (r.a.).
6. To conduct research in the different areas of the Islamic sciences and to prepare and publish
literature on the great personalities of Islam for the Muslim youth, adults and non-Muslims including
newsletter/magazine, research material, books, etc.
7. The organisation of Islamic Education including: study circles, lectures, debates, conferences,
camps, Zikr meetings (remembrance of Allah) and other activities.
8. To Unite Muslims according to the Principles of the Holy Qur'an and the Sunnah on the platform
of the AHL AL-SUNNAH WAL JAMA'AH (Sunnis).
9. Organising those who are willing to strive for the establishment of an Islamic Society.
10. The formation of an Inter-faith Dialogue to facilitate better understanding of comparative religion
and to foster unity and co-operation between members of different religions.
Everyone is encouraged to participate in our work by affiliating himself or herself to the Imam Ahmad
Raza Institute International. Contact this address for any correspondence:
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Sahibzada Tariq Mahmood Nishter Naqshbandi, Founder & Director,
IMAM AHMAD RAZA INSTITUTE INTERNATIONAL,
59 Shirley Road Cardiff, South Glamorgan CF23 5HL, Wales,
United Kingdom. Tel: +44 029-20497506 - Email: Kalarvi@hotmail.com
THE AUTHOR
The Author’s literary works include the following (most of them are yet to be
published):
The Author has written numerous articles and pamphlets on numerous topics for
children and adults, all may be obtained by post from the contact address.
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