منتديات شبكة شعاع الدعوية للتعليم عن بعد - Juristic Rulings Relevant to Purification, Prayer, and Funerals

رد: Juristic Rulings Relevant to Purification, Prayer, and Funerals

Voluntary Prayer
Its merit: one of the aspects of Allah’s mercy upon His servants is that He made a voluntary act for each type of the obligatory acts, such as the voluntary prayer which is similar to the obligatory prayer.Likewise, Zakah has a voluntary form called charity, and fasting has a voluntary form that is similar to it.Even Hajj has a voluntary form. Such is an aspect of Allah’s mercy upon his servants. The purpose is to increase the reward and nearness to Allah Almighty, in addition to making up for the shortcomings committed in the obligatory acts, because voluntary acts complement the obligatory ones on the Day of Judgment.
Likewise, Zakah has a voluntary form called charity, and fasting has a voluntary form that is similar to it.
Even Hajj has a voluntary form. Such is an aspect of Allah’s mercy upon his servants. The purpose is to increase the reward and nearness to Allah Almighty, in addition to making up for the shortcomings committed in the obligatory acts, because voluntary acts complement the obligatory ones on the Day of Judgment.
Some forms of voluntary prayers:
1- The regular supererogatory prayers affiliated to the obligatory ones. They are:
Four Rak‘ahs before Zhuhr prayer with two Taslؤ«ms [i.e. two then two], and their time is at the start of the due time of Zhuhr; and two Rak‘ahs after Zhuhr, thus totaling six supererogatory Rak‘ahs for Zhuhr. ‘Asr, however, has no supererogatory prayer affiliated to it.And two Rak‘ahs after Maghrib, two after ‘Ishؤپ’, and two before Fajr. With regard to the two Rak‘ahs before Fajr, it is better to make them short and recite therein the chapter of Al-Kؤپfirإ«n in the first Rak‘ahand the chapter of Al-Ikhlؤپs in the second Rak‘ah.Also, one may recite the verse: {Say, O believers, “We have believed in Allah and what has been revealed to us...} in the chapter of Al-Baqarah [2: 136] in the first Rak‘ah and the verse: {Say, "O People of the Scripture, come to a common term between us and you...} in the chapter of ؤ€l-‘Imrؤپn [3: 64] in the second Rak‘ah.The regular supererogatory prayer of Fajr is to be observed during both residence and traveling. It involves great merit, regarding which the Prophet (may Allah’s peace and blessings be upon him) said: “The two Rak‘ahs of Fajr are better than the world and what is in it.”
And two Rak‘ahs after Maghrib, two after ‘Ishؤپ’, and two before Fajr. With regard to the two Rak‘ahs before Fajr, it is better to make them short and recite therein the chapter of Al-Kؤپfirإ«n in the first Rak‘ah
and the chapter of Al-Ikhlؤپs in the second Rak‘ah.
Also, one may recite the verse: {Say, O believers, “We have believed in Allah and what has been revealed to us...} in the chapter of Al-Baqarah [2: 136] in the first Rak‘ah and the verse: {Say, "O People of the Scripture, come to a common term between us and you...} in the chapter of ؤ€l-‘Imrؤپn [3: 64] in the second Rak‘ah.
The regular supererogatory prayer of Fajr is to be observed during both residence and traveling. It involves great merit, regarding which the Prophet (may Allah’s peace and blessings be upon him) said: “The two Rak‘ahs of Fajr are better than the world and what is in it.”
2- Witr prayer:
It is one of the most emphasized supererogatory prayers to the extent that some scholars deemed it obligatory.Imؤپm Ahmad (may Allah have mercy upon him) said about the Witr prayer: “Anyone who abandons the Witr prayer is a wicked person whose testimony should not be accepted.”Witr concludes the night prayer, so if one fears oversleeping and missing the night prayer, he offers Witr before sleeping. But if he feels he can wake up in the last part of the night, he offers Witr at the end of the night after offering his voluntary night prayer.The Prophet (may Allah’s peace and blessings be upon him) said: “Make the Witr the last of your prayer at night.”The minimum number is a single Rak‘ah and the maximum is eleven. Offering three Rak‘ahs is the minimum perfection of Witr. In doing so, he has the choice either to pray the three Rak‘ahs as one unit ending with one Tashahhud or make Taslؤ«m after two Rak‘ahs then conclude with a single Rak‘ah.If one forgot the Witr or overslept, he makes up for it during the day with an even, not odd, number of Rak‘ahs. If he is used to pray Witr as three Rak‘ahs, he makes up for it with four; and if he is used to pray Witr as five Rak‘ahs, he makes up for it with six, and so on,because it is authentically reported in the Sahih collection: “The Prophet (may Allah’s peace and blessings be upon him) would pray twelve Rak‘ahs during the day if sleep or pain prevented him from offering the night prayer.”
Imؤپm Ahmad (may Allah have mercy upon him) said about the Witr prayer: “Anyone who abandons the Witr prayer is a wicked person whose testimony should not be accepted.”
Witr concludes the night prayer, so if one fears oversleeping and missing the night prayer, he offers Witr before sleeping. But if he feels he can wake up in the last part of the night, he offers Witr at the end of the night after offering his voluntary night prayer.
The Prophet (may Allah’s peace and blessings be upon him) said: “Make the Witr the last of your prayer at night.”
The minimum number is a single Rak‘ah and the maximum is eleven. Offering three Rak‘ahs is the minimum perfection of Witr. In doing so, he has the choice either to pray the three Rak‘ahs as one unit ending with one Tashahhud or make Taslؤ«m after two Rak‘ahs then conclude with a single Rak‘ah.
If one forgot the Witr or overslept, he makes up for it during the day with an even, not odd, number of Rak‘ahs. If he is used to pray Witr as three Rak‘ahs, he makes up for it with four; and if he is used to pray Witr as five Rak‘ahs, he makes up for it with six, and so on,
because it is authentically reported in the Sahih collection: “The Prophet (may Allah’s peace and blessings be upon him) would pray twelve Rak‘ahs during the day if sleep or pain prevented him from offering the night prayer.”
3- Duha (Forenoon) prayer.
The minimum number is two Rak‘ahs without a maximum, because the Prophet (may Allah’s peace and blessings be upon him) used to offer four Rak‘ahs for the Duha prayer and adds as many as he could.
Its prescribed time starts when the sun has risen by the length of a spear; i.e. approx. fifteen minutes after sunrise, until shortly before the sun reaches its zenith, which is about ten minutes or so before it reaches its zenith.
The proof of its legitimacy is the following report by Abu Hurayrah (may Allah be pleased with him):
“My close friend [meaning the Prophet (may Allah’s peace and blessings be upon him)] advised me to do three things: fast three days of every month, perform the two Rak‘ahs of Duha (forenoon prayer), and perform the Witr prayer before I go to sleep.”
Also, Abu Dharr (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said:
“Every morning, charity is due on every joint in the body of each of you. Every utterance of Allah’s exaltation (saying subhؤپnallah) is an act of charity, and every utterance of praising Him (saying Al-hamdulillah) is an act of charity, and every utterance of profession of Faith (saying La ilaha illa Allah) is an act of charity, and every utterance of Allah’s glorification (saying Allahu Akbar) is an act of charity; and enjoining good is an act of charity, and forbidding evil is an act of charity; and a two-Rak‘ah prayer which one offers in the forenoon (Duha) suffices for all this.”

رد: Juristic Rulings Relevant to Purification, Prayer, and Funerals

Prohibited times of prayer
The prohibited times of prayer are three:
First time: begins after offering the Fajr prayer until the sun has risen the length of a spear, which is approximately fifteen minutes after sunrise. The time of Fajr prayer meant here is the time the individual person offers the prayer.
Second time: is when the sun is at its highest point until it passes its zenith, which is at midday approximately ten minutes or so before the sun passes its zenith.
Third time: begins after ‘Asr prayer until sunset. The start of this time is determined according to the prayer of the individual person. So, once a person prays ‘Asr, he is prohibited from praying until sunset.
The exceptions are:
1- Obligatory prayers, such as making up for an obligatory prayer that one missed and remembered it during those times,based on the generality of the Prophet’s saying: “Whoever oversleeps and thus misses a prayer or forgets it should pray it once he remembers it.”2- Another exception, according to the preponderant opinion, is every supererogatory prayer that is offered for a specific reason, because such prayer is tied to its reason which makes the wisdom behind prohibiting prayer at such times non-applicable to it.For example, if you enter a masjid after ‘Asr prayer, you pray two Rak‘ahs, based on the saying of the Prophet (may Allah’s peace and blessings be upon him):“When anyone of you enters the masjid, let him offer two Rak‘ahs before he sits down.” You should do the same if you enter the masjid after Fajr prayer or before the sun passes its zenith.Likewise, if there is a solar eclipse after ‘Asr prayer, one should pray the eclipse prayer because it is tied to a reason. Also, if one comes across a verse including a prostration, he offer a prostration of recitation even if it is during one of the prohibited times because it is tied to a reason.
based on the generality of the Prophet’s saying: “Whoever oversleeps and thus misses a prayer or forgets it should pray it once he remembers it.”
2- Another exception, according to the preponderant opinion, is every supererogatory prayer that is offered for a specific reason, because such prayer is tied to its reason which makes the wisdom behind prohibiting prayer at such times non-applicable to it.
For example, if you enter a masjid after ‘Asr prayer, you pray two Rak‘ahs, based on the saying of the Prophet (may Allah’s peace and blessings be upon him):
“When anyone of you enters the masjid, let him offer two Rak‘ahs before he sits down.” You should do the same if you enter the masjid after Fajr prayer or before the sun passes its zenith.
Likewise, if there is a solar eclipse after ‘Asr prayer, one should pray the eclipse prayer because it is tied to a reason. Also, if one comes across a verse including a prostration, he offer a prostration of recitation even if it is during one of the prohibited times because it is tied to a reason.

رد: Juristic Rulings Relevant to Purification, Prayer, and Funerals

Ruling on the person who abandons prayer
Question:What should a man do if he instructs his family to pray yet they do not listen to him? Should he continue living and mixing with them or move out of the house?The answer:If this family never offers the obligatory prayers, they are disbelievers and apostates who are outside the fold of Islam. It is impermissible for him to live with them, yet he must continue to preach to them and insist on it, perhaps Allah guides them,because the person who abandons prayer is a disbeliever; we seek refuge in Allah from that. The proof is taken from the Qur’an, the Sunnah, the statements of the Companions, and sound reasoning. This entails caution against this abominable deed.The proof from the Qur’an is Allah’s saying about the polytheists:{But if they repent, establish prayer, and give Zakah, then they are your brothers in religion} [Al-Tawbah: 11]The implied meaning the verse suggests is that were they to refrain from doing such deeds, they are not our brothers. Notably, however, religious brotherhood is not negated by sins, even if they are major, but, rather, by leaving the fold of Islam.The proof form the Sunnah is the Hadith narrated by Muslim on the authority of Jؤپbir (may Allah be pleased with him) where the Prophet (may Allah’s peace and blessings be upon him) said:“What stands between a man and polytheism and disbelief is abandonment of prayer.”And his saying in the Hadith reported by Buraydah (may Allah be pleased with him) in the Sunan (Compilations of Prophetic Hadith):“The covenant between us and them is the prayer; so whoever abandons it has disbelieved.”An example of the statements of the Companions in this regard is the saying of the Commander of the Believers, ‘Umar (may Allah be pleased with him):“There is no share in Islam for whoever abandons prayer.”The word 'share' is indefinite in a negative context, thus rendering its meaning inclusive to any type of share, small or big.Abdullah ibn Shaqؤ«q said:“The Companions of the Prophet (may Allah’s peace and blessings be upon him) did not consider the abandonment of any deed as disbelief except for prayer.”
What should a man do if he instructs his family to pray yet they do not listen to him? Should he continue living and mixing with them or move out of the house?
The answer:
If this family never offers the obligatory prayers, they are disbelievers and apostates who are outside the fold of Islam. It is impermissible for him to live with them, yet he must continue to preach to them and insist on it, perhaps Allah guides them,
because the person who abandons prayer is a disbeliever; we seek refuge in Allah from that. The proof is taken from the Qur’an, the Sunnah, the statements of the Companions, and sound reasoning. This entails caution against this abominable deed.
The proof from the Qur’an is Allah’s saying about the polytheists:
{But if they repent, establish prayer, and give Zakah, then they are your brothers in religion} [Al-Tawbah: 11]
The implied meaning the verse suggests is that were they to refrain from doing such deeds, they are not our brothers. Notably, however, religious brotherhood is not negated by sins, even if they are major, but, rather, by leaving the fold of Islam.
The proof form the Sunnah is the Hadith narrated by Muslim on the authority of Jؤپbir (may Allah be pleased with him) where the Prophet (may Allah’s peace and blessings be upon him) said:
“What stands between a man and polytheism and disbelief is abandonment of prayer.”
And his saying in the Hadith reported by Buraydah (may Allah be pleased with him) in the Sunan (Compilations of Prophetic Hadith):
“The covenant between us and them is the prayer; so whoever abandons it has disbelieved.”
An example of the statements of the Companions in this regard is the saying of the Commander of the Believers, ‘Umar (may Allah be pleased with him):
“There is no share in Islam for whoever abandons prayer.”
The word 'share' is indefinite in a negative context, thus rendering its meaning inclusive to any type of share, small or big.
Abdullah ibn Shaqؤ«q said:
“The Companions of the Prophet (may Allah’s peace and blessings be upon him) did not consider the abandonment of any deed as disbelief except for prayer.”
As for sound reasoning, one may say: is it plausible that a person who has a grain of faith in his heart, who knows the great status of prayer and the care that Allah gave it, then he insists on abandoning it altogether? This is impossible.
I have contemplated the evidence cited by those who hold that such a person is not ruled to be a disbeliever. All of them involve one of the following five possibilities:
1) They are devoid of any proof to begin with;
2) or they are restricted with a description that makes abandonment of prayer inconceivable;
3) or restricted to a situation in which abandoning a specific prayer is excusable;
4) or they are general, which requires their specification with the Hadiths stating that the one who abandons prayer is a disbeliever;
5) or they are weak and are outweighed by the authentic Hadiths.
None of the available texts state that the prayer abandoner is a believer, or that he will be admitted to Paradise and saved from the Hellfire. Nor do they have any indication that requires interpreting the disbelief of the prayer abandoner as a rejection of Allah’s graces or a minor disbelief.
If it is clear that the prayer abandoner is a disbeliever in a way that makes him an apostate, this results in applying the rulings of apostates to him, such as:
First: he cannot be married to a Muslim woman. In the instance of concluding a marriage contract with him while he abandons prayer, this marriage is invalid and the wife is not lawful for him, based on Allah’s saying about the female migrants:{And if you know them to be believers, then do not return them to the disbelievers; they are not lawful wives for them, nor are they lawful husbands for them.} [Al-Mumtahanah: 10]
{And if you know them to be believers, then do not return them to the disbelievers; they are not lawful wives for them, nor are they lawful husbands for them.} [Al-Mumtahanah: 10]
Second: If the prayer abandoner neglected prayer after the marriage contract has already been concluded, then the marriage is to be annulled and the wife becomes unlawful for him, based on the verse mentioned above and according to the detailed ruling known among scholars as to whether this took place before or after consummation of the marriage.
Third: if this person who abandons prayer slaughtered an animal, it is not to be eaten [by Muslims]; but why?Because it is unlawful, whereas if a Jew or a Christian slaughtered an animal, it is permissible for us to eat from it. Hence, his slaughtering is more evil than that of the Jew and the Christian; we seek refuge in Allah from such consequence.Fourth: He is forbidden from entering Makkah or the borders of its sanctuary, based on the saying of Allah Almighty:{O you who believe, indeed the polytheists are unclean, so let them not approach the Sacred Mosque after this year of theirs} [Al-Tawbah: 28]Fifth: he does not retain any right of inheritance if one of his [Muslim] relatives died. For instance, if a man who prays died while having a son who does not pray and a distant paternal cousin; who inherits from that man?The distant paternal cousin and not his son, based on the saying of the Prophet (may Allah’s peace and blessings be upon him) as reported by Usamah:“A Muslim does not inherit from a disbeliever and a disbeliever does not inherit from a Muslim.” [Al-Bukhؤپri and Muslim]He also said: “Give the prescribed shares of inheritance to their rightful beneficiaries, and whatever remains after that should be given to the closest male relative.” [Al-Bukhؤپri and Muslim]This is an example that applies to all heirs.Sixth: if that person dies, he is not to be washed, shrouded, offered the funeral prayer over, nor buried in the Muslim graveyard. So, what should we do with him?We take him out to the desert, dig a hole there, and bury him in his clothes because he has no sanctity. Accordingly, anyone with a deceased relative who abandoned prayer should not bring him to Muslims to offer the funeral prayer over him.Seventh: he will be gathered on the Day of Judgment with the heads of disbelief such as Pharaoh, Haman, Korah, and Ubayy ibn Khalaf; we seek refuge in Allah from such company. He will not be admitted to Paradise and none of his relatives is permitted to invoke Allah’s mercy and forgiveness for him, because he is a disbeliever and unworthy of this invocation,based on the saying of Allah Almighty: {It is not for the Prophet and those who believe to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of the Hellfire.} [Al-Tawbah: 113]
Because it is unlawful, whereas if a Jew or a Christian slaughtered an animal, it is permissible for us to eat from it. Hence, his slaughtering is more evil than that of the Jew and the Christian; we seek refuge in Allah from such consequence.
Fourth: He is forbidden from entering Makkah or the borders of its sanctuary, based on the saying of Allah Almighty:
{O you who believe, indeed the polytheists are unclean, so let them not approach the Sacred Mosque after this year of theirs} [Al-Tawbah: 28]
Fifth: he does not retain any right of inheritance if one of his [Muslim] relatives died. For instance, if a man who prays died while having a son who does not pray and a distant paternal cousin; who inherits from that man?
The distant paternal cousin and not his son, based on the saying of the Prophet (may Allah’s peace and blessings be upon him) as reported by Usamah:
“A Muslim does not inherit from a disbeliever and a disbeliever does not inherit from a Muslim.” [Al-Bukhؤپri and Muslim]
He also said: “Give the prescribed shares of inheritance to their rightful beneficiaries, and whatever remains after that should be given to the closest male relative.” [Al-Bukhؤپri and Muslim]
This is an example that applies to all heirs.
Sixth: if that person dies, he is not to be washed, shrouded, offered the funeral prayer over, nor buried in the Muslim graveyard. So, what should we do with him?
We take him out to the desert, dig a hole there, and bury him in his clothes because he has no sanctity. Accordingly, anyone with a deceased relative who abandoned prayer should not bring him to Muslims to offer the funeral prayer over him.
Seventh: he will be gathered on the Day of Judgment with the heads of disbelief such as Pharaoh, Haman, Korah, and Ubayy ibn Khalaf; we seek refuge in Allah from such company. He will not be admitted to Paradise and none of his relatives is permitted to invoke Allah’s mercy and forgiveness for him, because he is a disbeliever and unworthy of this invocation,
based on the saying of Allah Almighty: {It is not for the Prophet and those who believe to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of the Hellfire.} [Al-Tawbah: 113]
This issue, my Brothers, is quite serious; yet, unfortunately, some people underestimate the gravity of this situation,
but the door of repentance is open; and all praise is due to Allah.Allah Almighty said: {But there came after them later generations who neglected prayer and pursued desires; so they are going to meet evil, except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all. Therein are gardens of perpetual residence which the Most Merciful has promised His servants in the unseen. Indeed, His promise has ever been eminent. They will not hear therein any ill speech - only greetings of peace - and they will have their provision therein, morning and afternoon.} [Maryam: 59-62]
Allah Almighty said: {But there came after them later generations who neglected prayer and pursued desires; so they are going to meet evil, except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all. Therein are gardens of perpetual residence which the Most Merciful has promised His servants in the unseen. Indeed, His promise has ever been eminent. They will not hear therein any ill speech - only greetings of peace - and they will have their provision therein, morning and afternoon.} [Maryam: 59-62]
We ask Allah Almighty to guide us and our fellow Muslims to obey Him in the manner that pleases Him.
And Allah knows best. May Allah’s peace and blessings be upon our Prophet Muhammad, his family, and all of his Companions.
Muhammad ibn Sؤپlih Al-‘Uthaymؤ«n

رد: Juristic Rulings Relevant to Purification, Prayer, and Funerals

Repentance
Repentance is to turn back from the disobedience of Allah to His obedience.
Repentance is obligatory upon every believer:{O you who believe, repent to Allah with sincere repentance} [Al-Tahreem: 8]Repentance is beloved to Allah, Exalted and Glorified:{Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.} [Al-Baqarah: 222]Repentance is one of the causes of success:{And turn to Allah in repentance, all of you, O believers, that you might succeed.} [Al-Noor: 31]Success is that a person attains what he hopes for and is saved from what he fears.Through repentance, Allah expiates sins regardless of how grave and how numerous they are:{Say, “O My servants who have transgressed against themselves by sinning, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.} [Al-Zumar: 53]My Brother who sins, do not despair of the mercy of your Lord, for the door of repentance is open until the sun rises from the west.The Prophet (may Allah’s peace and blessings be upon him) said:“Verily, Allah stretches out His Hand during the night so that the sinner of the day may repent, and stretches out His Hand in the day so that the sinner of the night may repent. He keeps doing so until the sun rises from the west.” [Muslim]Many are those who repented from numerous grave sins and Allah accepted their repentance.Allah, Exalted and Glorified, said: {And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden to be killed, except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated. Except for those who repent, believe, and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.} [Al-Furqؤپn: 68-70]
{O you who believe, repent to Allah with sincere repentance} [Al-Tahreem: 8]
Repentance is beloved to Allah, Exalted and Glorified:
{Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.} [Al-Baqarah: 222]
Repentance is one of the causes of success:
{And turn to Allah in repentance, all of you, O believers, that you might succeed.} [Al-Noor: 31]
Success is that a person attains what he hopes for and is saved from what he fears.
Through repentance, Allah expiates sins regardless of how grave and how numerous they are:
{Say, “O My servants who have transgressed against themselves by sinning, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.} [Al-Zumar: 53]
My Brother who sins, do not despair of the mercy of your Lord, for the door of repentance is open until the sun rises from the west.
The Prophet (may Allah’s peace and blessings be upon him) said:
“Verily, Allah stretches out His Hand during the night so that the sinner of the day may repent, and stretches out His Hand in the day so that the sinner of the night may repent. He keeps doing so until the sun rises from the west.” [Muslim]
Many are those who repented from numerous grave sins and Allah accepted their repentance.
Allah, Exalted and Glorified, said: {And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden to be killed, except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated. Except for those who repent, believe, and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.} [Al-Furqؤپn: 68-70]
A sincere repentance is the one in which the following five conditions are met:
1- Sincerity to Allah Almighty by seeking with it the Countenance of Allah Almighty, His reward, and salvation from His punishment.
2- Regretting the sin one committed such that he feels sadness for committing it and wishes he had never done it.
3- Immediate abandonment of the sin. If it is a sin against Allah Almighty, one must leave it if it is something prohibited or rush to observe it if he abandoned something obligatory. On the other hand, if it is a sin against a human being,one must rush to rid himself of it either by restoring to that person his rights or asking him to forgive him and absolve him of them.
one must rush to rid himself of it either by restoring to that person his rights or asking him to forgive him and absolve him of them.
4- To strongly determine never to return to this sin in the future.
5- Repentance must be made before passing its deadline which is the sinner’s death or the rise of the sun from the west.Allah Almighty said: {But repentance is not accepted of those who continue to do evil deeds up until the death comes to one of them, he says, “Indeed, I have repented now.”} [Al-Nisؤپ’: 18]The Prophet (may Allah’s peace and blessings be upon him) said: “Whoever repents before the sun rises from the west, Allah will accept his repentance.” [Muslim]
Allah Almighty said: {But repentance is not accepted of those who continue to do evil deeds up until the death comes to one of them, he says, “Indeed, I have repented now.”} [Al-Nisؤپ’: 18]
The Prophet (may Allah’s peace and blessings be upon him) said: “Whoever repents before the sun rises from the west, Allah will accept his repentance.” [Muslim]
O Allah, guide us to sincere repentance and accept [our deeds] from us, for, indeed, You are All-Hearing All-Seeing.
Written by/ Muhammad ibn Sؤپlih Al-‘Uthaymؤ«n
on 17/4/1406 A.H.

رد: Juristic Rulings Relevant to Purification, Prayer, and Funerals

Chapter Three
Funerals
- Rulings on washing the deceased
- Manner of washing the deceased
- Manner of shrouding the deceased
- Manner of offering the funeral prayer over the deceased
- Manner of burying the deceased
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Rulings on washing the deceased
All praise is due to Allah, Lord of the worlds.I bear witness that there is no deity worthy of worship except Allah alone, Who has no partner,the God of past and future nations.And I bear witness that Muhammad is His slave and messenger, the seal of prophets and the leader of the righteous.May Allah’s peace and blessings be upon him, his family, and his Companions and those who follow them with good conduct until the Day of Judgment.To proceed:
I bear witness that there is no deity worthy of worship except Allah alone, Who has no partner,
the God of past and future nations.
And I bear witness that Muhammad is His slave and messenger, the seal of prophets and the leader of the righteous.
May Allah’s peace and blessings be upon him, his family, and his Companions and those who follow them with good conduct until the Day of Judgment.
To proceed:
This is a short account explaining how to wash, shroud, and bury a deceased person. Before we address the topic, I shall present the following points:
1- Washing, shrouding, and burying a deceased Muslim is a communal obligation, so anyone performing this should intend that he is observing this obligation in order to obtain the reward from Allah Almighty.
As to the non-Muslim, it is not permissible to wash him or shroud him or bury him in the Muslim graveyard.
2- The washer is entrusted with the deceased Muslim, thus he is required to do what is necessary with regard to washing and other [relevant] issues.
3- The washer is entrusted with the deceased Muslim, thus he is required to conceal anything displeasing that he saw in the corpse.
4- The washer is entrusted with the deceased Muslim, thus he must not let anyone be present except the persons he needs to help him turn the body, pour water, etc.
5- The washer is entrusted with the deceased Muslim, thus he must be gentle and respectful. He cannot be violent or grudgeful against the deceased when he is removing his clothes and washing him.
6- A man cannot wash a deceased female unless she is his wife, nor a woman is allowed to wash a deceased male unless he is her husband except those under the age of seven. In this case, either a man or a woman can wash this deceased whether it is a boy or a girl.
7- After finishing, it is recommended for the washer to take a ritual bath just like the one taken for a major impurity. However, there is no harm if he does not take a ritual bath.
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Manner of washing the deceased
The obligation in washing the deceased is to pour water over the entire body until it is completely clean. The best manner of doing so is as follows:
1- The washer places the deceased on a flat surface slanting [slightly] downward at the end where his legs are [to let the water run down].
2- He wraps a cover around the deceased's ‘Awrah; from the navel to the knees, before taking off his clothes so that his ‘Awrah would not be exposed after stripping him.
3- He gently removes the deceased’s clothes.
4- He wraps a rag around his hand to wash the ‘Awrah of the deceased without exposing it until it is clean, then he throws away the rag.
5- He wets a rag with clean water to clean therewith the deceased’s teeth and nostrils.
6- He washes the deceased’s head, his hands up to the elbows, his head, and his legs up to the ankles. He starts with the right hand before the left, and the right leg before the left.
7- He does not insert water into the mouth or nose of the deceased as it is sufficient to clean them with a rag.
8- He washes the entire body of the deceased three or five or seven times or more than this depending on the need of the body to become fully clean. He starts with the right side of the body before the left one.
9- It is better to mix the water with Sidr (lote tree leaves), because it is more effective in cleansing. He should blend them thoroughly until they foam. He uses the foam to wash the head and beard of the deceased and the rest to wash the rest of the body.
10- In the final wash, it is better to mix the water with camphor (a known fragrance).
11- If the deceased has hair, it should be combed without matting or cutting anything thereof.
12- If the deceased is a female, her hair should be undone if it was braided. After washing and cleaning it, it is to be braided into three braids behind her back.
13- If some parts of the deceased’s body are detached, they are to be washed and gathered with the body.
14- If the deceased is severely damaged by burns or otherwise and the washing is not possible, many scholars held that the deceased is to receive a dry ablution. The person performing the dry ablution should strike the ground with his palms and wipe with them over the face and hands of the deceased.

رد: Juristic Rulings Relevant to Purification, Prayer, and Funerals

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Manner of shrouding the deceased
The obligation in shrouding the deceased is to cover him with a cloth that covers his entire body. However, it is better to do the following:
1- Shrouding should be in three white cloths, layered over each other, and the deceased laid on top of them. Then the edge of the topmost cloth by the deceased’s right side is folded over his chest and then its edge by his left side is folded over it. The same procedure is to be followed for the second and third cloths. At the end, the edges of the sheets at the head are to be gathered and tied into a knot and the same is done with the edges at the legs.
2- Apply incense on the shrouds and spread some embalming scent (a mix of fragrances made for the dead) in-between them.
3- Apply embalming scent on the deceased’s face, joints, and parts of prostration.
4- Apply embalming scent on a piece of cotton over his eyes, nostrils, and lips.
5- Apply embalming scent on a piece of cotton between his buttocks to be strapped by a rag.
6- The deceased female is to be shrouded in five pieces of cloth: a waist wrapper, a head veil, a shirt, and two wraps. If she is shrouded in the same manner as the male, it is also permissible.
7- The two knots of the shroud are to be untied upon laying the deceased in the grave.
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Manner of Praying over the Deceased
1- Pray over the deceased Muslim whether young or old, male or female.
2- In the instance of miscarriage, a four-months fetus and older is to be prayed over. The same procedure of washing and shrouding an adult is to be followed before the funeral prayer.
3- No funeral prayer is to be offered for a miscarried fetus of less than four months, because life has not been blown into it yet. Such fetus is not to be washed nor shrouded but rather buried anywhere.
4- At the funeral prayer, the Imؤپm is to stand by the head of the deceased male and by the waist of the deceased female, and the people should pray behind him.
5- The funeral prayer consists of four Takbؤ«rs. After the first Takbؤ«r, one reads the chapter of Al-Fؤپtihah after seeking refuge in Allah and Basmalah (saying Bismillah Al-Rahmؤپn Al-Rahؤ«m). After the second Takbؤ«r, he invokes peace and blessings upon the Prophet (may Allah’s peace and blessings be upon him) by saying:“Allahumma salli ‘ala Muhammadin wa ‘ala ؤپli Muhammadin kama sallayta ‘ala Ibrahim wa ‘ala ؤپli Ibrahim, innaka Hamؤ«dun Majؤ«d. Wa bؤپrik ‘ala Muhammadin wa ‘ala ؤپli Muhammadin kama bؤپrakta ‘ala Ibrahim wa ‘ala ؤپli Ibrahim, innaka Hamؤ«dun Majؤ«d” (O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted Ibrahim and the family of Ibrahim, You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim, You are Praised and Glorious).After the third Takbؤ«r, he supplicates for the deceased, and it is better to supplicate with what is reported from the Prophet (may Allah’s peace and blessings be upon him). If he does not know the reported supplication, he supplicates with what he knows.After the fourth Takbؤ«r, he pauses a little while then ends the prayer with Talsؤ«m. It is permissible to say before Taslؤ«m: “Our Lord, give us in this world good and in the Hereafter good and protect us from the torment of the Fire.”
“Allahumma salli ‘ala Muhammadin wa ‘ala ؤپli Muhammadin kama sallayta ‘ala Ibrahim wa ‘ala ؤپli Ibrahim, innaka Hamؤ«dun Majؤ«d. Wa bؤپrik ‘ala Muhammadin wa ‘ala ؤپli Muhammadin kama bؤپrakta ‘ala Ibrahim wa ‘ala ؤپli Ibrahim, innaka Hamؤ«dun Majؤ«d” (O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted Ibrahim and the family of Ibrahim, You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim, You are Praised and Glorious).
After the third Takbؤ«r, he supplicates for the deceased, and it is better to supplicate with what is reported from the Prophet (may Allah’s peace and blessings be upon him). If he does not know the reported supplication, he supplicates with what he knows.
After the fourth Takbؤ«r, he pauses a little while then ends the prayer with Talsؤ«m. It is permissible to say before Taslؤ«m: “Our Lord, give us in this world good and in the Hereafter good and protect us from the torment of the Fire.”

رد: Juristic Rulings Relevant to Purification, Prayer, and Funerals

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Manner of burying the deceased
1- It is mandatory to bury the deceased in a grave protected against wild animals, and he is to be laid facing the direction of prayer. The deeper the grave, the better.
2- It is better for the grave to be a Lahd (niche) by digging a side hole deep down the grave in the direction of prayer.
3- It is also permissible that the grave is a Shaqq (trench) by digging a hole in the center of the grave (not the side) if it is necessary, like in cases where the soil is soft.
4- The deceased is to be laid in the grave on his right side facing the direction of prayer.
5- Bricks are to be laid on the deceased and the cracks filled with moist mud to avoid spilling the soil on the deceased.
6- The grave is to be leveled with the ground afterwards. Nothing should be built with gypsum or any other material above the grave.
7- Burial is prohibited at three times: when the sun rises until it has risen by the length of a spear, at the time the sun reaches its zenith until it passes it, and when the sun sets by a height of a spear until it sets completely. The estimated length of the first and third times is about fifteen minutes while the estimated length of the second time is about ten minutes or so.
8- A non-Muslim may not be buried in the Muslim graveyard. He may not be washed, shrouded, or prayed over. Instead, he should be buried in a place not owned by anyone or taken to his country.
All praise is due to Allah, Lord of the worlds, and may Allah’s peace and blessings be upon our Prophet Muhammad, his family, and all of his Companions.
Written by the one who is in need of Allah:
Muhammad ibn Sؤپlih Al-‘Uthaymؤ«n

رد: Juristic Rulings Relevant to Purification, Prayer, and Funerals

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