Chirag-e-Deen-e-Nabavi -- The Death

THE DEATH

The Funeral prayer is not offered to a person who does not renounce (Tark-e-Dunya) the world during his life time, or the handful earth (Musht-e-Khak) is not given to such a person. These two acts are a source of comfort and relief for the dead, because Allah says:-

Offer prayer for them because it gives them relief and comfort.

Important:- The people present on that occasion near the person who is breathing his last, should not weep loudly or indulge in talking other matters. Instead of it divert the attention of the patient towards Allah. The spiritual guide (Murshid) or one of the persons present there shall repeat the zikr (Remembrance of Allah), so that the sick person also listens to it and utters repeatedly himself till his last. Since the condition in which one dies will remain till the Day of Judgement.

It is narrated in Hadees Shareef that one who utters

(There is no diety but Allah) last, he shall enter the paradise.

Important: The people present on that occasion (of death) should also pray Allah sincerely. Soon after the death, the hands shall be placed on the naval, closing the mouth, eyes, keeping the legs straight, tie a band of cloth over the beard and head. It is necessary because the face of a dead person does not look good, if the eyes and the mouth are open, (The dead is in the hands of alive). Thus taking the dead body to grave yard apparently in good condition is the responsibility of the heirs and the betterment of life in the Next World depending upon the blessings of Allah, and invocation (Dua) of his spiritual guide. (Murshid)

Important:- If a pregnant woman dies and the child in her womb is alive and is moving, then it should be taken out by cutting the belly from the left side. On the contrary, if the baby dies in the belly and the mother is alive and her life is in danger the baby’s body should be cut and taken out of her body. But if the child is also alive it should not be cut, since killing a living child is not permissible. (Ghayatul Autar)

If after the birth the child cries, makes movement and then dies, it should be given a name, then a bath, covered with a piece of cloth and buried after offering funeral prayer. If the child does not move or cry after birth and dies, then after giving bath, cover with a cloth and bury. (Noorul Hadaya and Ghayatul Autar)

The head of the dead body, should be directed towards North (In India) and face towards Kabah (West in India) and cover the body with a clean cloth. The body should be placed on a cart. It is necessary to try to bury the dead body at the earliest possible time. As far as possible the dead should not be buried in the night time.

Hadees Shareef:-

Hadees Shareef
It is narrated by Jabar Raz. from Hzt. Nabi Kareem Sal'am. “Do not bury your dead at night
time except in un-avoidable circumstances. (Saheeh Muslim Shareef)

A martyr (Shaheed) should not be given a bath or shroud (kafan) He should be buried in the same blood stained clothes. The funeral prayer for Shaheed should be offered. Hzt. Nabi Kareem Sal'am instructed to bury the Martyrs of Ohad battle in the blood stained clothes only.

Hadees Shareef:-

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We heard from Abdul Waheed Tabasi that he heard from Lais Bin ‘Sad and he heard from
Ibne Shahab and he heard from Abdur Rahman Bin Kab Bin Malik and he heared from
Jaber Raz. that Aanhazrat Sal'am ordered the Martyrs of the battle of Ohad to be buried
in their blood stained clothes with out giving bath to them. (Saheeh Bukhari Shareef)

Allah says in (Para 2, Ruku 3) the Holy Quran, that those people who down their lives in the path of Allah should not be called as dead people, they are alive. But you do not understand.

They have not only become immortal but also rewarded with excellences and honours and blessings form Allah. We can't imagine and understand its worth and grandeur. Achieving (Martyrdom) Eternal life itself is not an ordinary blessing. Since if any man prays for others long life and prosperity, he is considered a well wisher.

Allah had high praise for the Martyrs and the participants of the “Ohad Battle” in the Holy Quran.

Shaheed means witness. One who files a case, he presents a witness in support of it. The witness is given food and conveyance charges and the person taking the witness ever remains grateful to him.

In the same way those people who strive to declare the One-ness of Allah and to prove that Rasoolullah Sal'am is the real Messenger of Allah, and Mahdi-e-Mauood a true Mahdi. When such people are killed by the opponents, if they are given Eternal life and awarded and belessed by Allah, is not a wonder. When we are bound to die one day or the other, every true believer will have a great desire to become a martyr. How fortunate the people who cherish the desire of martyrdom in their heart of hearts.

The following is the format in which the Cafan (Shroud)
(Burial Garments for the Dead) is given

S.No.

Kind of Cloth

Male

Female

Remarks

Kora Cine
(Unbleached)

Washed cine or
chahalwari

Muslin (malmal)

Colour cloth except black or red madhra for woman whose husband is alive and white for a widow.

9 Yards

16 Yards

3 Yards

---

11 Yards

16 Yards

---

13 Yards

Three Lungies, Three rumals for giving bath.

For mote, trousers and cloth sheet for upper and lower sides

For shirt and turban

For breast cover cloth, dress Dawni (Cover for the head)and covering sheet.

If the dead is short sized or young in age then the cloth should be purchased as per requirement.

Hadees Shareef:

Hadees Shareef
It is narrated from Jaber Raz. that Rasoolullah Sal'am said, if any one of you gives
Shroud (Kafan) to his brother it should be good. Narrated by Muslim.

The person who cuts shroud (Kafan), should be in Wadhu (Ablution) and recite the following Aayat of the Holy Quran:

(2-37) The Adam (Alaihis Salam) learnt certain things from Allah. He became kind to him,
no doubt Allah is Forgiver of sins and Merciful. (Zaoq Shaoq Namaz)

In addition to the clothes, two earthen water pots with open mouths and lids, Two earthen sul (Lota), One mat, amberger powder, antimony, scent, flowers and cotton as required are needed.

If the deceased is male and has a wife six yards of chahalwari (Cotton cloth) for his wife and one muslin piece for dupatta and a mat so that the widow may wear these clothes and pass her “Iddat” time in a secluded corner of the house. The covering sheet of the dead body should be kept a little longer than the length of the dead body and for the width 1½ should be joint and the sheet which is spread down and also the one covering the dead body should also be little larger and it should also be given joint 1½ or 2 widths of the cloth. Muslin with big width be taken and a piece of it should be cut for turban and the remaining cloth for shirt, whether it is male or female. In addition to the said cloth a shawl for upper covering may be taken as per the capacity of the heirs. It is desirable to give bath to the dead body at a place where no one may see except those who are giving bath to the dead body. (Ghayatul Autar)

If anybody is drowned in water and dies, should be given bath after taking the body out of the water. It is an obligatory act. If the dead body is moved in the water with the intention of giving bath, it is enough. If rain falls over the dead body or water reaches the dead body, even then giving bath is obligatory. (Qazi Khan, Bahrulraiq, Durre Mukhtar)

If only head of the dead person is recovered, it is to be buried with out bath (Ghusal). If half or more of the body is discovered along with the head, funeral bath should be given. If half or less body is found with out the head it should not be given bath. (Bahru Raiqe, Durre Mukhtar)

Before giving bath to the dead body, lungies, Roomals and Mat should be washed first. At the time of giving bath, the head of the dead body should be turned towards the Qutb (north in India) and the body may be laid down on the plank smoothly. The dead body of the male should be covered with double fold lungi from navel to knee and from knee to feet in one fold. For woman the body should be covered from neck to feet in double fold. The clothes on the body should be torn out slowly and comfortably. The persons giving bath shall be with ablution and sit facing opposite to Qibla (East In India). First the secret parts of the body shall be cleaned with mud clods in odd numbers. If there are wounds due to dysentry etc. then it must be cleaned with cloth. Then (Bath giver) wash the hand with mud, and then tie a piece of cloth round the left hand and first wash the upper portion of the right thigh to the foot and then from left thigh to the left foot. Then wash the lower part from the right and left thigh, leaving the secret parts of the body. Then after washing the secret parts of the body, remove the roomal (Cloth bands) carefully, so that it may not touch any part of the body. Then washing hand with mud, cover the body with the second lungi by taking away the first one. Tying the second “roomal” (Bandage) around the right hand wash the upper body right side from head to navel. Then the left side be washed in the same way. No part of the body from head to foot, should be left dry, and wash body nicely. Then untie the ‘romal’ and give ablution facing towards Kaba. Then reciting Niyyat of bath (Ghusal) pour water preferring from right shoulder to the foot three times, then pour water from left shoulder to left foot three times and then from head to feet three times.

Intention of bath given to the dead body (Niyyat-e-Ghusal-e-Mayyat)

Intention of bath given to the dead body (Niyyat-e-Ghusal-e-Mayyat)
I intend to give bath to the dead body according to the procedure of the pious persons of Islam
to purify the soul that occurred due to indulgence in the worldly affairs and due to leaving the
world, intending to reach nearer to Allah’s vision (Deedar) and attain nearness of Allah. Thus
forgive Thy servant O’ Allah, O’Allah, O,Allah, and recite the second Kalima.

Then covering the dead body with third lungi dry up the body with the third piece of cloth, spread a mat on the cot besides the plank. Spread the underneath sheet mote cloth on it and cut the cloth in the middle of the dress, so that the head of the dead body passes through it. Then spread half of the dress on the mote and put cotton at the spot of the secret place of the body, then placing a cloth (Roomal) under the waist and catching hold of the cloth the head, the shoulder and feet, lay the body on the cot. Tearing Pajama cloth a little at the feet, put the pajama cloth on the body and taking out lungi, tie up the (Izar) Pajama with the piece of cloth at the kness and press the cloth under the waist. Then take out the head from the torn place, cover up half of the face and tie a turban and arrange flower beeds on it.

It is narrated that Hzt. Bandagi Miyan Syed Mahmood Syedanji Khatim Murshad Raz. had arranged flowers on the body of his son Hzt. Syed Mubarak while putting shroud on him.

In case of a woman, flowers are arranged in the Galdana (Head cover of the woman for prayer).

Then take two thin beeds of cotton or clean cloth and applying scent on it, apply antimony (Surma) in the eyes of the body carefully that it may not spread over the face. Turn the face of the dead body towards Kaba, sprinkling rose water Amberger powder under the armpits and on the breast and apply scent on fore head, nose and cheeks and cover right side of the body with mote cloth and then covering left side with the same cloth tie up three cloth pieces over the head around the waist and toes. (Zaoq Shaoq Namaz)

The Following Aayat should be recited
at the time of Shrouding (Kafan) the dead body

(2-42) Do not mix up false with truth nor conceal the truth (Haq) and you know it.

At the time of tying turban recite Tasmia

Funeral Prayer

Allah says:-

(S9-A 103) Offer prayer on them, for your prayer is a means of comfort to them.

The said Aayat is an evidence that the funeral prayer is an obligatory act. But it is a Farz-e-Kifaya. If some people offer this Namaz (prayer) the responsibility of all others will be over. If no body offers funeral prayer (Namaz), all will be sinners. The proof is that, once the Prophet Sal'am did not offer funeral prayer (Namaz) himself on a dead body, but asked the (Sahaba) companions to offer funeral prayer (Namaz). (Noor ul Hadaya)

For offering funeral prayer the deceased should be a muslim and free from impurities. A funeral prayer on infidel is not permitted. Also it is not offered before giving bath to the dead body. (Ahsanul Masail)

Reciting invocations in funeral prayer is essential (Wajib), reciting Sana and Durood is Traditional (Sunnat). (Durre Mukhtar)

important:- The people present at the time of funeral prayer should arrange themselves in three rows facing towards Kaba, the head of the dead body should be towards the North (In India) at the time of offering funeral prayer (Namaz).

It is narrated in the Hadees Shareef that the sins of the deceased are forgiven if the prayer is arranged in three rows. Out of three rows the last row is considered better than other rows on account of its humility. (Ghayatul Autar)

Important:- Even if the persons present are less in number, it is preferable to stand in three rows.

The Problem:- Offering funeral prayer (Namaz) inside the mosque is undesirable (Makrooh-e-Tahzeehi).

Hadees Shareef:-

Hadees Shareef
In a mosque where Namaz (prayer) is offered in congregation keeping dead body for offering funeral prayer inside the mosque is undesirable. It is narrated by Abu Dawood and Ibne Maja Raz. from Abu Huraira Raz. that Hzt. Rasoolullah Sal'am said, that one who offers funeral prayer on a dead body in the mosque, has no reward. But owing to rain this is not undesirable. The funeral prayer is also undesirable on the highway. (Ghayatul Autar, Noorul Hadaya)

The problem:- If the corpse is buried without offering funeral prayer, then the funeral prayer can be offered on the grave upto three days. After three days offering funeral prayer on the grave, is not permissible. (Durra Mukhtar, Noorul Hadaya)

The problem:- If the dead body is not present, or less than half or half of the body without head is available funeral prayer (Namaz) is not permissible.

The Imam should stand just infront of the chest of the dead body, at the time of offering funeral prayer (Namaz). (Ghayatul Autar, Noorul Hadaya)

Call (Takbir) for the Funeral Prayer (Namaz)

The Salat (Namaz), The Salat, The Salat, The Salat and Dua, before the dead body,
Salat and Dua.

Intent of Funeral Prayer (Niyyat Namaz-e-Janaza)

Intent of Funeral Prayer (Niyyat Namaz-e-Janaza)
I intend to offer four Takbirs of the funeral prayer (Namaz) over this dead body, all praise and
glory is for Allah, and this is the prayer for this deceased person, following the Imam with my
face towards Kaba. Allaho Akber.

The Imam in his turn instead of

say

Reciting the said Niyyat, raising hands up to the ears as done in obligatory prayer, looking at the sky the hands are to be placed below the navel, looking down and recite the following Sana slowly:-

All glory be to Thee, O’ Allah, and praise be to Thee, blessed is Thy name and exalted
Thy Majesty, great is Thy praise and there is none worthy of worship, be Merciful to us,
Thou art the most Kind and Merciful. (Zaoq Shaoq Namaz)

Then looking towards the sky, say Allaho Akber, and recite darood-e-shareef.

Then looking the sky, say Allaho Akber, if the deceased is a mature (baliq) person recite the following invocation:-

O’ Allah, pardon our living and our dead, the present and the absent, the young and the old,
the male and the female, O’ Allah to whom of us Thou accordest life, cause them to live on
Islam and to whom of us Thou gives death let them die as Momin, with Thy Grace,
O’ Merciful Allah. (Zaoq Shaoq Namaz, Noorul Hadaya, Ghayatul Autar, H.M.)

If the deceased is a minor or insane person, then recite the following Dua instead of the above.

O’ Allah make the dead one a source of relief (Shifait) and make it a treasure and a protection
and a reward for in the Hereafter. (Mala Budh, Tajhizul Musaddeq in , H.M.)

If the deceased is a girl, instead of using the masculine gender in the invocation use the faminine gender such as recite Then looking towards sky, say Allaho Akber. Then bending head recite the following Aayat—-

O’ Allah, give us good deeds and reward in this world and here after and protection from the
fire of the hell. (Zaoq Shaoq Namaz)

After this saying turn head towards right and left side. (Zaoq Shaoq Namaz)

After this the men and the women present having permitted relation (Mahram) see the face of the deceased. If the deceased is a woman then the women should see her face, and related (Mahram) men also can see.

Important:- If anybody comes after the Imam utter Takbir he should say Takbeer-e-Tahrima and join the Funeral prayer and after the Imam utters Salam on both side he should complete the remaining prayer.

Four people should carry the cot of the corpse walking quickly but not running. (Noorul Hadaya, Ghayatul Autar)

The Following Aayat (Verses) should be recited
While Lifting the Dead Body

(67-29) It is narrated in Hadees Shareef that one who carries the coffin of a Momin, Allah
forgives his major sins (Kabira) on his every step. (Shami, Ghayatul Autar)

Reciting Kalema-e-Tayyaba loudly while carrying the dead body is undesirable (Makrooh). It does not matter if it is recited within heart. But it is better to carry the dead body silently. (Alamgiri)

Important:- Sitting down before putting coffin on the ground and standing up after the coffin is kept on the ground is undesirable (Makrooh). (Ghayatul Autar)

Those who are not accompanying the funeral, but sitting some where need not stand up to see the funeral. Because it is narrated in Saheeh Muslim etc. that in the early days Anhazrat

Sal'am used to stand up on seeing the funeral procession. But subsquently he gave up this practice and that action is cancelled. (Durre Mukhtar)

Accompanying the funeral procession on foot is preferable (Mustahab). But if accompanying the funeral on a vehicle, then it should be taken to the last of the procession. It is undesirable (Makrooh) for the people accompanying the funeral procession to recite any invocation or dua loudly since this is the practice of the people of Book (Ahle Kitab). Talking about worldly affairs in funeral procession is undesirable, because it is a sign of cruelty of heart. (Durre Mukhtar, etc.)

People should walk silently in funeral procession, Remembrance of Allah (Zikr) while walking infuneral procession is permissible. For arrangement it is permissible to walk a little ahead of the procession. (Alamgiri, Malabudh)

Accompanying of the women in the funeral procession is strictly undesirable (Makrooh-e-Tahreemi). (Durra Mukhtar, Ghayatul Autar)

Hzt. Anas Raz. narrated that people passed carrying a dead body and Sahaba Raz. praised the deceased, so Hzt. Nabi Kareem Sal'am said, “Paradise has become a must for him (Deceased)”. Then another funeral procession passed Sahaba Raz. condemned the evils of the deceased. Anhuzoor Sal'am said “he will surely go to Hell because you are witness to his sins on the earth”. (Bukhari Shareef)

Therefore every human being should live his short life in such a way that people praise him and not condemn him after his death.

Thus the poet says that:-

Do you remember that day when you were born, all the people were happy, while you were
crying. Therefore you must live in this world a life that all people shed tears at your death,
while you pass away smiling.

Right thinking, right doing, right saying, piousness, love for justice, showing general sympathy, behaving politely etc. are the qualities which will make one’s life praise worthy. If one does put to practice these qualities to the best of his capacity, then it will be good for this world and the World after death. If sincere efforts are made these noble qualities are practicable.

Allah says:-

(S2-A83) “And serve your parents well and your relations and orphans, poor and needy people
and speak politely with every body”.

The length of a grave should be equal to the height of the dead body and the depth up to the waist if it is a male body and up to the chest if it is a female. It is desirable that six persons lay the dead body into the grave. (Harz-ul-Musalin)

Placing the cot on the west side of the grave, two people should get down in the grave and four people will stand on the four sides of the grave, catching hold of the sheet under neath the waist of the body and catching hold of the mote at the head and feet of the body, it should be slowly lowered into the grave. Turning the head of the body towards west (In India). While laying down in the grave recite the following-

Bismillahi wa ala Millati Rasool Allahi wa Mahdi Murad Allah. (Zaoq Shaoq Namaz)

Important:- All the people present there may see the face, and if the body is of a woman the permitted relations (Mahram) only may see the face and such people only can lay her in to the grave. If there is no permitted relations (Mahram) present at that time, others can bury.

Recite the following (Aayat) verse
at the Time of Seeing the Face of the Deceased

(S3-A27) Thou causes the night to gain on the day and the day in to the night. Thou bringest
living creatures from the dead and the dead from the living creatures. Thou giveath
subsistence beyond measures whom so Thou desires. (Zaoq Shaoq Namaz)

or Say

O’ Allah do not prohibit us from its rewards and do not put us in troubles.

After seeing the face, cover it and untie the legs, — not in case of a woman’s body. Also not to untie the string tied round the woman’s waist. After this the saint (Murshad) will be first, then the other holy men (Fuqra) and than others present there should give handfull of Mud (Mushtakhak) with their back towards the west. The first time of Mushtakhakh recite
And while pouring mud on the chest, should imagine that
“Allah had created the deceased with that mud.”

Second time take the handful of mud and recite
And while pouring mud over the chest of deceased, imagine that
“The great Allah had mixed the dead body with that earth”.

Third time pour handful of mud reciting
And pour the mud over the chest of deceased, imagine that
"The great Allah will raise the deceased on the day of judgement from that mud."
(Durra Mukhtar, Ghayatul Autar, Zaoq Shaoq Namaz)

Soon after this from head of the deceased, start laying a thin layer of mud so that the shroud is fully covered. At that time recite the following Aayat—-

(S14- A9 ) Zaoq Shaoq Namaz

At the time of putting the female dead body in the grave observing Pardha is preferable. If there is fear of exposition of any part of the dead body of the woman, then Pardha is essential (Wajib). (Durra Mukhtar, Noorul Hadaya)

For a female corpse giving handful of mud (Mushtakhakh) after covering the shroud with the layer of mud, is in practice since olden days. It is traditional (Sunnat) act to sit beside the grave until it is filled up with earth. After the grave is covered and is ready, then seal it with mud or water.

Recite the Following Aayat at the Time of Sealing to Grave

(S 89-A27-30) i.e. O’ Satisfied soul move towards Allah, of the universe, you were satisfied with Him and He is satisfied with you. Enter then and join My favourite and obedient servants and enter in to My paradise. (Zaoq Shaoq Namaz)

Important:- After burying the dead body sprinkling of water over the grave is a desirable (Mustahab) act. (Durra Mukhtar)

Thus Hzt. Nabi Kareem Sal'am had sprinkled water on the grave of his son Hzt. Ibrahim and order to do so on the grave of some of his companions (Sahaba)as reported in the books of Traditions. (Ahadees Shareef) (Ghayatul Autar)

Burying two dead bodies in one grave is not correct, until the first body turns in to dust. If for some reason two corpses are to be buried in one grave, make a wall with soaked bricks or mud in between them to give shape of two graves. After the dead body becomes dust, construction of house or cultivation on the land is permissible. (Ghayatul Autar)

Method of Offering Fateha

After burying the dead body or at the grave of others which are visited, putting flowers and green leaves on the grave raising both the hands saying Fateha on the soul of (XYZ) Marhoom (Shower of Mercy of Allah) recite Soora-e-Fateha once, Soora Ikhlas three times and Durood Shareef once and offer the reward to the soul of the deceased which is being visited. In Jamah Fateha (Collective Fateha for all the souls of the grave yard), first take the name of Saheb-e-Hazira and then all the souls of the engraved males and females, all the Ahel-e-Baith (Prophets families), all the momins males and females and all the Muslim, male and females so saying recite Sooras as mentioned above and Durood Shareef and offer its reward to the departed souls. (Zaoq Shaoq Namaz)

After burying the dead with a desire to get bless of Allah for the departed souls distribute some money, in the name of Allah as saviyat among the Fukhra and needy people, because it is tradition in vogue from Hzt. Mahdi Alaihis Salam.

Offering sugar (for the general muslims) and syrup for the members of the holy family, after burial is traditional practice from the time of Hzt. Mahdi Alaihis Salam. Thus on the day of death of Hzt, Ummul Musadaqeen Bi Bi Alhadadi Raz. (Wife of Hzt. Mahdi Alahis Salam) as per orders of Hzt. Mahdi Alaihis Salam, the cash which was recieved in the name of Allah, was distributed among the Mahajreen and the Fukhra (The immigrants** and the dependents on Allah) as saviyat (Equitable distribution) and syrup was also prepared and distributed among all the people. The food was also prepared and all of it was distributed among the Fukhra, the companions, immigrants (Mahajreen) woman children with the Niyyat of the pious soul of the Bi Bi as “Saviyat”. The performance of anniversary and Bahr-e-Aam (Common benediction day) and “Urs” of the Bi Bi is as per orders by Mahdi Alaihis Salam. Offering Fateha on water burning lute (U'd) is in practice since then. It is narrated that Hzt. Mahdi Alahis Salam after burial of Malik Burhanuddin Mahajir Mahdi Raz, the cash available on the occasion had been distributed "saviyat" and sweet drink was also offered to all the people. Hzt, Bandagi Malik Alhadad Khalifa Guroh Raz. after burial of Bi Bi Khunza Bua Rah, distributed money and sweet drinks as "saviyat." It is written in the Books “ The Nakliyat-e-Miyan Abdul Majeed Raz.” and “Tazkiratul Murshadin” that Bandagi Miyan Syed Mahmood Syednji Khatim ul Murshadeen Raz after the burial of Mian Syed Mubarak Rah. got the sweet drinks prepared and distributed to all present there. It is also narrated that Hzt. Bandagi Miyan Shah-e-Dilawar Raz. performed Ziarat with flowers and green leaves on the Fourth day after death (Chautha) and with the Niyyat of the deceased provided food to the people. Hzt. Bandagi Miyan Shah-e-Nusrath Rah, also continued this practice.
______________________________________________________________________________

** Immigrants - Mahajreen are those holy persons who had left their houses in the path of Allah and had joined the group of the promised Mehdi (AS) Thus they are called the Mahajreen
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In the book “Kanzul Momenin” with reference to the book “ Sharf-e-Nabouvat” it is written through Bi Bi Aisha Raz. and Hzt. Abu Huraira Raz. that Anhazrat Sal'am said that on the day of burial the deceased faces severity of the grave and interrogation. And on the fourth day again, the deceased faced severity of the grave and interrogation, and then on the tenth day, twentieth day and on the fortieth day too the severity of grave and interrogation and likewise it continues till one full year.

Therefore the saintly people introduced the practice of feeding to the Fukhra (Dependents on Allah) and relatives on the 10th day and 40th day, and on the 6th month and anniversary with the intention to offer reward to the deceased and this practice still continues.