"When a person dies, his deeds come to an end except for three: ongoing charity, knowledge that benefits others, or a righteous child who prays for him."
Sahih Muslim 1631 · sunnah.comEverything on this page comes back to these three: make du'a for them, give charity in their name, and keep the good they taught alive.
The first days
A short, practical list. Your local masjid or Muslim funeral service will guide the details.
- Make du'a and say: "Inna lillahi wa inna ilayhi raji'un." Close the eyes and cover the body.
- Call the masjid or a Muslim funeral service early. They arrange the ghusl, kafan and janazah, and in Canada the funeral home usually registers the death for you.
- Hasten the burial. A short wait for close family is fine. Delays from autopsy or permits are excused.
- Pay their debts first. Debts and a valid wasiyyah (up to one third) come before the estate is shared. Never spend a minor or absent heir's share.
- Feed the family. Neighbours and relatives cook for them. The grieving family should not be hosting meals.
- Give and make du'a for them any day you like. No fixed day is required.
Dealing with sorrow and grief
Grief is not weak faith. When his son Ibrahim was dying, the Prophet ﷺ wept. He said the eyes shed tears and the heart grieves, but we say only what pleases our Lord (Bukhari 1303).
What "Inna lillahi wa inna ilayhi raji'un" means
- "Indeed we belong to Allah": the one we lost was His before they were ever ours. So were we.
- "And indeed to Him we will return": this separation is not the end. We are going where they went, and we pray to meet them in Jannah.
And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient: those who, when disaster strikes them, say, “Indeed we belong to Allah, and indeed to Him we will return.” Those are the ones upon whom are blessings from their Lord and mercy, and it is they who are rightly guided.
Qur'an 2:155-157 · quran.comIt was His to begin with
When his grandchild was dying, the Prophet ﷺ sent word to his daughter: “Whatever Allah takes is His, and whatever He gives is His, and everything has an appointed time with Him. So be patient and hope for the reward.”
Sahih al-Bukhari 1284, Sahih Muslim 923 · sunnah.comNothing you feel is wasted
“No fatigue, illness, worry, sorrow, harm or distress befalls a Muslim, not even the prick of a thorn, except that Allah removes some of his sins because of it.”
Sahih al-Bukhari 5641 · sunnah.com“If any Muslim struck by a calamity says what Allah has commanded, ‘We belong to Allah and to Him we return. O Allah, reward me for my affliction and give me something better in its place,’ Allah will give him something better.” Umm Salamah said it when her husband Abu Salamah died, and Allah later gave her the Prophet ﷺ as a husband.
Sahih Muslim 918 · sunnah.comSay it: Inna lillahi wa inna ilayhi raji'un. Allahumma'jurni fi musibati, wakhluf li khayran minha.
Cry if you need to. Avoid wailing and complaining against Allah. Talk to someone you trust, and if grief stays heavy for weeks, reach out to a counsellor. Seeking help is not a lack of sabr.
The janazah: ghusl, kafan and the prayer
Most masjids have a funeral team that washes and shrouds the body. If you can, learn it by helping them once. It is a communal duty, and a great reward.
Washing (ghusl) and shrouding (kafan)
- Men wash men and women wash women. A wife may wash her husband. Most schools also let a husband wash his wife, but the Hanafi school does not. Anyone may wash a young child.
- Keep the 'awrah covered, be gentle, and keep anything you see private.
- Start with the right side and the parts washed in wudu. Wash an odd number of times (three, five or more), with camphor or a scent in the last wash.
- The kafan is plain white cloth: commonly three sheets for a man and five pieces for a woman.
How to pray the janazah
It is a communal obligation (fard kifayah). Pray it in wudu, facing the qiblah, standing in rows behind the imam. There is no adhan, no iqamah, no ruku' and no sujud: four takbirs, then salam.
- First takbir: raise your hands, say Allahu akbar, then recite Surah al-Fatihah. (Hanafis recite the opening praise, the thana, here instead, and Malikis go straight to du'a.)
- Second takbir: send blessings on the Prophet ﷺ, the salawat you say in the tashahhud (as-salat al-Ibrahimiyyah).
- Third takbir: make du'a for the deceased. Use the du'a in the du'a PDF, or any sincere du'a in your own words.
- Fourth takbir: pause briefly (a short du'a is fine), then end with salam to the right, or to both sides.
Small details differ between schools, such as where the imam stands and whether hands are raised at every takbir. Follow your imam. If you join late, make up the takbirs you missed after the imam's salam. Hanafis wait for the imam's next takbir before joining in.
Food after a death: Sunnah, fine, or not required
Food is where families feel the most pressure and argue the most. Here is the simple version.
Others cook for the family
Neighbours and relatives send food to the grieving family: "Prepare food for the family of Ja'far, for something has happened to them that keeps them busy" (Tirmidhi 998).
Things that are allowed
The family cooking for itself. Feeding guests who travelled and are staying. Simple food for people helping with the funeral. Giving food or money to the poor for the deceased, on any day.
Don't make these a duty
The family hosting a meal or feast for visitors (disliked by all four madhhabs; Barelvi scholars call a feast in the first three days impermissible). "The family must not cook for three days." Food tied to Thursdays or the 3rd, 10th or 40th day. Expecting to be fed when you visit.
Bottom line: nobody should feel pressured, or judged, over food. If you are visiting, bring food and don't expect any. If you are the family, you owe your guests nothing but your thanks.
Du'a for the deceased
Authentic supplications from the Prophet ﷺ, in Arabic with Urdu and English. Open it on your phone at the janazah or the grave.
Sources include Sahih Muslim, Sahih al-Bukhari, Abu Dawud, Ibn Majah, Tirmidhi and Hisn al-Muslim. For more, see the funeral and grief sections of Hisn al-Muslim on sunnah.com.
Inheritance: common myths
The shares are set by Allah in the Qur'an (4:11-12, 4:176). They are not the family's to rearrange.
The order, before anyone inherits:
- Funeral and burial costs.
- All debts, including any unpaid mahr owed to the wife.
- The wasiyyah (bequest): at most one third, and not to an heir.
- What remains is divided among the heirs by their fixed shares.
“Everything goes to the wife (or husband)”
The spouse has a fixed share, not the whole estate. A wife receives one eighth if her husband had children, and one quarter if he had none (shared between wives if more than one). A husband receives one quarter if his wife had children, and half if she had none (Qur'an 4:12). The rest goes to the children, parents and other heirs.
“Daughters don't inherit, or should give their share to their brothers”
Daughters have a share fixed by Allah (Qur'an 4:11). A son receives twice a daughter's share because he carries financial duties she does not; her share stays hers. A sister may gift her share only freely, after it is in her hands. Pressuring or shaming her into “waiving” it is taking what is not yours.
“Husband and wife own everything together”
In Islam each spouse owns their own wealth. A wife's mahr, earnings, jewellery and gifts are hers, and are not part of her husband's estate (and the same the other way). Only what the deceased owned is divided. Unpaid mahr is a debt, paid before anything is shared.
“The house was in both names, so it's hers now”
Joint title alone doesn't settle it. What matters is who paid for it and whether a share was truly given as a gift. If the deceased's portion was never gifted, it is part of the estate and is shared among all the heirs, not kept by the surviving spouse alone. Ask a scholar about your situation.
“I can leave everything to one child, or cut one out”
There is no bequest to an heir (Abu Dawud 2870, Tirmidhi 2120), and bequests are capped at a third: “A third, and a third is a lot” (Bukhari 2742), unless the other heirs agree after the death. Gifts during your life must be fair between your children: “Fear Allah and be just to your children” (Bukhari 2587).
“Wait 40 days, or a year, before dividing”
There is no such rule. Pay the debts quickly, then divide. One real exception: if a widow is pregnant, the unborn child's share is held back, or the division waits for the birth. Delay without a reason tends to breed disputes, and a minor's share must be protected, never spent by the family.
Adopted and step-children
They have no fixed share, but you can leave them up to one third in your wasiyyah. Say so in your will.
Shares get complicated once parents, siblings and grandchildren are involved. Have a qualified scholar calculate them, and write your wasiyyah while you are well. For a first estimate, the almwareeth.com inheritance calculator (majority setting) gave the standard answers in our test cases; still confirm with a scholar.
Sunnah or custom? Common practices, checked
Many funeral customs in South Asia and the Arab world are so common that people assume they are Sunnah. Here is what each one actually rests on. "Bid'ah" here means a religious practice with no basis in the Sunnah.
The short answer: no authentic hadith shows the Prophet ﷺ or his Companions marking the 3rd, 10th or 40th day, Thursdays, or an anniversary. Barelvi scholars allow marking these days as a permissible custom, as long as no one believes the day is required. That permission rests on general principles and local custom, not on the practice of the Prophet ﷺ. Deobandi and Ahl al-Hadith scholars call fixing these days a bid'ah. Shafi'i scholars condemn the family's feast and differ on fixed-day gatherings. What everyone agrees on: give charity and make du'a for the deceased on any day you like.
Our advice: these days are not the confirmed practice of the Prophet ﷺ and his Companions; scholars of the Barelvi tradition allow them. So do your own research, or play it safe and stick to what is confirmed in the Sunnah: du'a, charity and paying their debts, on any day. That puts your time, energy and focus, and your wealth, where the reward is certain.
A reminder about bid'ah: an act can look religious and still not be rewarded. The Prophet ﷺ said, "Whoever introduces into this affair of ours something that is not part of it, it is rejected" (Bukhari 2697, Muslim 1718). In his sermons he would say, "Every newly invented matter is an innovation, every innovation is misguidance, and every misguidance is in the Fire" (Nasa'i 1578, sahih; Muslim 867 without the last line).
Scholars differ on what counts as a bid'ah, which is why the schools above disagree. When in doubt, stay with what is clearly established in the Sunnah.
Food or Fatiha on Thursdays (jumeraat)
South Asia
No hadith sets aside Thursday for the dead. Ahl al-Hadith scholars call the “Thursday bread” custom a bid'ah (Fatawa 'Ilmiyyah 1/515). Barelvi scholars allow feeding people for the deceased on any day, if the day is not treated as required. That is a permission, not a Sunnah the Prophet ﷺ practised.
“The soul comes home on Thursday nights, or for 40 days”
Common belief in South Asia
We know of no authentic hadith that says the soul visits its home on set nights or for a set number of days. Your du'a and charity reach them without any of that.
Qul, soyem or teeja (the 3rd day)
South Asia; similar 3-day gatherings in parts of the Arab world
Deobandi (Kitab al-Nawazil 1/607) and Ahl al-Hadith scholars call it a bid'ah. A widely cited answer says gathering to recite is good, but treating a fixed day as religiously required is a bid'ah (SeekersGuidance). Shafi'i practice differs: many in Southeast Asia hold tahlilan gatherings on set days. Barelvi scholars permit it as isal-e-sawab if no one thinks the day is required, as a permission rather than a practice of the Prophet ﷺ (Dawat-e-Islami).
Daswan (the 10th day)
South Asia
Same as the 3rd day. Barelvi fatwas allow food for the deceased on the 10th or 40th day, preferably for the poor, but forbid a feast in the first three days (Mufti Qasim Attari).
Chaliswan, chehlum or al-arba'in (the 40th day)
South Asia, Egypt, Iraq
Deobandi and Ahl al-Hadith scholars call it a bid'ah; one Deobandi-linked fatwa advises giving the money to the poor instead (Darul Iftaa Trinidad). Barelvi scholars and Egypt's Dar al-Ifta (fatwa 20031) see no harm in a gathering for Quran and feeding. Ja' al-Haqq, a standard Barelvi work, cites a report that the Prophet ﷺ gave charity on the 3rd, 7th and 40th day for Hamzah, but it has no known chain in the hadith collections; mainstream Barelvi fatwas rest the permission on general isal-e-sawab and custom.
Barsi (the yearly anniversary)
South Asia; annual remembrance gatherings elsewhere
Treated the same as the 40th day. Deoband rules it a bid'ah (Kitab al-Nawazil). Remember them in your du'a whenever you think of them.
The grieving family hosts a meal
South Asia and Arab 'aza gatherings
The Sunnah is the reverse: “Prepare food for the family of Ja'far, for something has happened to them that keeps them busy” (Tirmidhi 998). The Companions counted gathering at the family's home and the family making food as wailing (Ibn Majah 1612). All four Sunni madhhabs dislike it (IslamQA 220923). Feeding guests who travelled and are staying is fine.
“The family must not cook for three days”
South Asia
Nothing forbids the family from cooking for itself. The Sunnah is that neighbours and relatives cook for them, to lighten the load.
Hired reciters and Quran khwani on set days
South Asia and Arab 'aza gatherings
Hanafi, Hanbali and Salafi scholars forbid paying people to recite for the dead (Ibn Uthaymin calls it haram); some Shafi'i jurists allow hiring a reciter at the grave. Reciting yourself and gifting the reward is accepted by many scholars and rejected by others. A group khatam fixed to a day is called a bid'ah by Deobandi and Ahl al-Hadith scholars.
Reciting Ya-Sin
Everywhere
“Recite Ya-Sin over your dying” (Abu Dawud 3121) is graded weak by most hadith critics (Ibn Hibban graded it sahih), and many scholars still recommend reading it for the dying. The hadith about reading Ya-Sin at a parent's grave on Fridays is called fabricated by al-Albani (al-Da'ifah 1/126).
Mourning beyond three days (black clothes, no celebrations for 40 days)
South Asia and the Arab world
Mourning is limited to three days, except a widow's 4 months and 10 days: “It is not lawful for a woman who believes in Allah and the Last Day to mourn for more than three days for any dead person except her husband” (Bukhari 1280).
Wailing, slapping the face, tearing clothes
Everywhere
“He who slaps his cheeks, tears his clothes and follows the ways of the Days of Ignorance is not one of us” (Bukhari 1294). Crying is not wrong: the Prophet ﷺ wept when his son Ibrahim died (Bukhari 1303).
Du'a, charity and paying their debts
Everywhere
This is what reaches them, on any day, by agreement of all the schools. See Give on their behalf.
What scholars say: funeral and condolence rulings
Families often argue over the 3rd day, the 40th day, Quran khwani and who should cook. These two guides lay out what each school actually says, with a link to every fatwa.
What almost every school agrees on
- Hasten the funeral and burial. A short wait for close family is fine.
- Stand at the grave after burial and ask Allah to forgive the deceased and keep them firm.
- Give charity, make du'a, and pay their debts on their behalf. All of this reaches them.
- Neighbours and relatives cook for the grieving family, not the other way round.
- Offer condolences, ideally within the first three days.
Where schools differ: Quran khatam gatherings, talqin, and dated gatherings on the 3rd or 40th day. The two guides below show who holds what, with sources.
Deobandi, Barelvi, Ahl al-Hadith and Shafi'i
Side by side on delaying burial, talqin, adhan at the grave, Quran khatam, charity, food, the three-day condolence and the 40th day.
Read the comparison → Deep dive · one traditionHanbali and Ahl al-Hadith views
Classical Hanbali, Ibn Taymiyyah, Ibn Baz, Ibn Uthaymin, al-Albani and subcontinent Ahl-e-Hadith: where they agree and where they split.
Read the deep dive →Speaking well of them, and gathering in their name
Mention their good
A funeral passed and the people praised the deceased. The Prophet ﷺ said, “It has become certain.” Another passed and they spoke ill of him, and he said, “It has become certain.” ‘Umar asked what had become certain. He said, “You praised this one, so Paradise has become certain for him; you spoke ill of that one, so the Fire has become certain for him. You are Allah's witnesses on earth.”
Sahih al-Bukhari 1367, Sahih Muslim 949 · sunnah.com‘Umar later said the Prophet ﷺ told them that any Muslim for whom four people testify to good, Allah admits into Paradise, and the same for three, and for two (Bukhari 1368). The scholars of hadith, including Ibn Hajar in his commentary on al-Bukhari, explain that what counts is the honest testimony of upright, truthful believers who knew the person, not the praise of the corrupt or the blame of an enemy.
“Do not speak ill of the dead, for they have reached what they sent ahead.”
Sahih al-Bukhari 1393 · sunnah.comThe well-known wording “Mention the good of your dead and hold back from their evil” (Abu Dawud 4900, Tirmidhi 1019) is graded weak by al-Albani and Zubair Ali Zai, but its meaning is supported by the sahih hadith above. So share their good, honestly, and keep their faults covered. Their debts are still paid from the estate, and the family can ask those they wronged to forgive them.
A gathering for learning, with food, intended for the deceased
Many families want to bring people together: some reminders, some Islamic knowledge, a meal, and the intention that the reward reaches the one they lost. Here is how the pieces fit:
- The gathering itself is a good deed for everyone in it. “No people sit remembering Allah except that the angels surround them, mercy covers them, tranquillity descends upon them, and Allah mentions them to those with Him” (Muslim 2700; see also Muslim 2699 on gathering to study the Qur'an).
- Feeding people as charity for the deceased reaches them, by agreement of all the schools, like any sadaqah on their behalf (Bukhari 1388).
- Gifting the reward of the learning or recitation itself is where scholars differ. The Hanafi and Hanbali schools, Ibn Taymiyyah and Ibn Uthaymin hold that the reward of a good deed gifted to a Muslim reaches him. Ibn Baz, the Saudi Permanent Committee and later Ahl-e-Hadith muftis limit it to what the texts mention: du'a, charity, Hajj and Umrah, owed fasts, and paying debts. See the Hanbali and Ahl al-Hadith views.
To keep it within what all of them accept:
- Make it an ordinary circle of knowledge and brotherhood or sisterhood, not a funeral rite.
- Don't tie it to the 3rd, 7th, 40th day or the anniversary, and don't treat any day as more rewarding.
- The grieving family should not host a feast, especially in the first three days.
- Pay from your own money, never from an estate that includes minors' shares, and keep it simple.
- Give the food as sadaqah, ideally including people in need, and make du'a for the deceased by name.
Visiting graves: Sunnah, myths and money
“I used to forbid you from visiting graves, but now visit them, for they remind you of the Hereafter.”
Jami' at-Tirmidhi 1054 (Muslim 977 has the permission to visit) · sunnah.comWho benefits? Both. The visit softens your heart and reminds you of your own end. The dead benefit from your salam and your du'a for their forgiveness. The Prophet ﷺ taught his Companions to say at the graveyard:
As-salamu 'alaykum ahl ad-diyar min al-mu'minin wal-muslimin, wa inna in sha' Allahu bikum la-lahiqun. Nas'alullaha lana wa lakum al-'afiyah.
"Peace be upon you, people of these dwellings, believers and Muslims. We will, if Allah wills, join you. We ask Allah for well-being for us and for you." (Ibn Majah 1547, sahih; similar in Muslim 975)
Can I make du'a for them from anywhere?
Yes. Du'a reaches them wherever you are. The believers' du'a in the Qur'an is: “Our Lord, forgive us and our brothers who preceded us in faith” (59:10). When the Negus died far away in Abyssinia, the Prophet ﷺ told the Companions to ask forgiveness for him and led the janazah prayer in Madinah (Bukhari 1327). Going to the grave is a Sunnah for your heart, not a condition for your du'a to count.
Reading Fatiha at the grave vs from anywhere
There is no authentic hadith that sets reading al-Fatihah at the grave as a practice for the dead. What is established at the grave is salam and du'a. Whether the reward of recitation reaches the dead at all is disputed (see the scholars’ views), and the place doesn't change that. Your du'a for them is equally valid at home, in the masjid or at the grave.
Spending on graves: building, plastering, decorating
“The Messenger of Allah ﷺ forbade plastering graves, sitting on them, and building over them” (Muslim 970). Building and plastering are forbidden. Domes, marble, lights, chadars and decorations don't help the dead. The same money given as sadaqah in their name does. Simple marking so the grave can be found is fine.
Praying at or towards graves
“Do not sit on graves and do not pray facing them” (Muslim 972). In his final illness the Prophet ﷺ warned against taking graves as places of worship (Bukhari 1330).
Du'a for them, not to them
“Du'a is worship” (Tirmidhi 2969), and “the masjids are for Allah, so do not call on anyone along with Allah” (Qur'an 72:18). At a grave, ask Allah to forgive them, and ask Allah directly for your own needs. Asking the dead themselves for your needs is what the texts warn against.
Fixed days for visiting (Eid, Shab-e-Barat, Thursdays)
Visit on any day. No day is set in the Sunnah. The report of the Prophet ﷺ going to al-Baqi' on the night of mid-Sha'ban is graded weak (Tirmidhi 739). His regular visits there were at night, on ordinary nights (Muslim 974).
Flowers and green branches
The Prophet ﷺ placed a green palm stalk on two graves (Bukhari 216). Many scholars say this was special to him, so flowers and branches are not a Sunnah. Others, including many Hanafi and Barelvi scholars, allow them. Either way, it is not a substitute for du'a and charity.
Women visiting graves
Scholars differ. Many allow women occasional visits that stay within the etiquette of the graveyard, citing the Prophet ﷺ teaching 'A'ishah what to say at graves (Muslim 974). Others discourage or forbid it, citing the hadith cursing women who visit graves often (Tirmidhi 1056). Follow the scholars you trust.
A reminder for the living
Every funeral is also a message to the ones still here. Their account is closed. Ours is still open.
Every soul will taste death, and you will only be given your full reward on the Day of Resurrection. Whoever is drawn away from the Fire and admitted to Paradise has truly succeeded. And what is the life of this world except the enjoyment of delusion.
Qur'an 3:185 · quran.com“Remember often the destroyer of pleasures”, meaning death.
Jami' at-Tirmidhi 2307 (hasan sahih) · sunnah.comIt starts with the rights of Allah
“The first of his deeds that a servant will be held to account for on the Day of Resurrection is his prayer. If it is sound, he has succeeded and prospered. If it is lacking, he has failed and lost.”
Jami' at-Tirmidhi 413 (sahih, al-Albani) · sunnah.comHow many prayers did we pray, how many did we miss, and how did we pray them? Start now: pray on time, make up what you missed, and if it helps, track your prayers daily with Qawi.
“The feet of a servant will not move on the Day of Resurrection until he is asked about his life and how he spent it, his knowledge and what he did with it, his wealth, where he earned it and how he spent it, and his body and how he used it.”
Jami' at-Tirmidhi 2417 (sahih, al-Albani) · sunnah.comAnd the rights of others
“Do you know who is bankrupt?” They said, “The bankrupt among us is the one with no money and no goods.” He said, “The bankrupt of my ummah is the one who comes on the Day of Resurrection with prayer, fasting and zakah, but he insulted this one, slandered that one, took this one's wealth, shed that one's blood and struck another. His good deeds are given to them, and if they run out before his debts are settled, their sins are thrown onto him, and then he is thrown into the Fire.”
Sahih Muslim 2581 · sunnah.comWhile you still can: make up missed prayers and fasts, pay your debts, return what is not yours, ask forgiveness from anyone you wronged, earn halal and spend it well, and write your wasiyyah.
Give on their behalf
Their deeds have ended, but yours can still reach them. Charity in their name is one of the clearest ways, and feeding people is among the best of it.
A man said to the Prophet ﷺ, "My mother died suddenly. I think if she could have spoken, she would have given charity. Will she be rewarded if I give charity on her behalf?" He said, "Yes."
Sahih al-Bukhari 1388, Sahih Muslim 1004 · sunnah.comSa'd ibn 'Ubadah asked, "My mother has died. Which charity is best?" The Prophet ﷺ said, "Water." So he dug a well and said, "This is for the mother of Sa'd."
Sunan Abi Dawud 1681 (graded hasan by al-Albani; others grade it weak) · sunnah.comSa'd ibn 'Ubadah's mother died while he was away. He asked, "Will it benefit her if I give charity on her behalf?" The Prophet ﷺ said, "Yes." Sa'd said, "Then I make you my witness that I give my garden in charity for her."
Sahih al-Bukhari 2756 · sunnah.comThe reward of feeding people
"And they give food, despite their love for it, to the poor, the orphan and the captive, saying: We feed you only for the sake of Allah. We want no reward from you, nor thanks."
Qur'an 76:8-9 · quran.comA man asked the Prophet ﷺ which deed in Islam is best. He said, "Feed people, and greet with salam those you know and those you do not know."
Sahih al-Bukhari 12 · sunnah.com"O people, spread the salam, feed people, and pray at night while others sleep, and you will enter Paradise in peace."
Jami' at-Tirmidhi 2485 · sunnah.comWhere to give
We work directly with these two charities. Most or all of what you give reaches families. When you donate, make the intention that the reward is for your loved one, by name.
Share A Meal: monthly food rations
$50 CAD feeds a family of five in Pakistan for a month: flour, rice, lentils and other staples. No admin costs are taken from your donation.
Give a rationRight Pay Humanitarian Foundation
A registered Canadian charity (CRA 731432415RR0001). Families get a food card to shop with dignity at nonprofit grocery stores. 95% of donations go to families.
Donate to RPHF About RPHFMay Allah forgive those we have lost, fill their graves with light, and reunite us with them in Jannah.