Alhassanain(p) Network for Heritage and Islamic Thought

Translation of Prayers

I. Translation of Surah al-Hamd

Bismillahir Rahmanir Rahim

(I commence with the Name of Allah - in Whom all excellences are combined and Who is free from all defects. The Compassionate - One Whose blessings are extensive and unlimited. The Merciful - One Whose blessings are inherent and eternal).

Alhamdu lillahi Rabbil 'alamin

(Special Praise be to Allah, the Sustainer of the creation).

. Arrahmanir Rahim

(The Compassionate, the Merciful).

Maliki yaw middin

(Lord of the Day of Judgement).

Iyyaka na'budu wa iyyaka nasta'in

(You alone we worship, and to You alone we pray for help).

Ihdinas siratal mustaqim

(Guide us to the straight path).

Siratal lazina an'amta 'alayhim

(The path of those whom You have favoured - the Prophets and their successors).

Ghayril maghzubi 'alayhim walazzallin.

(Not of those who have incurred Your wrath, nor of those who have gone astray).

II. Translation of Surah al-Ikhlas

Bismillahir Rahmanir Rahim

(I commence with the Name of Allah - in Whom all excellences are combined and Who is free from all defects. The Compassionate - One Whose blessings are extensive and unlimited. The Merciful - One Whose blessings are inherent and eternal).Qul huwallahu Ahad

(O Prophet!) Say: Allah is One - the Eternal Being).

Allahus Samad

(Allah is He Who is independent of all beings).

Lam yalid walam yulad

(He begot none, nor was He begotten).

Walam yakullahu kufuwan ahad.

(And none in the creation is equal to Him).

III. Translation of the Zikr During Ruku and Sajdah, and of those which areMustahab

Subhana Rabbi yal 'Azimi wa bihamdhi

(Glory be to my High Sustainer and I praise Him)

Subhana Rabbi yal A'la wa bihamdih

(Glory be to my Great Sustainer, Most High, and I praise Him)

Sami' Allahu liman hamidah

(Allah hears and accepts the praise of one who praises)

Astaghfirullaha Rabbi wa atubu ilayh

( I seek forgiveness from Allah Who is my Sustainer, and I turn to Him).

Bi haw lillahi wa quwwatihi aqumu wa aqu'd

(I stand and sit with the help and strength of Allah).

IV. Translation of Qunut

La ilaha illallahul Halimul Karim

(There is none worth worshipping but Allah Who is Forbearing and Generous).

La ilaha illallahul 'Aliyyul 'Azim

(There is none worth worshipping but Allah Who is Eminent and Great).

Subhanallahi Rabbis samawatis sab' wa Rabbil arazinas sab'

(Glory be to Allah, Who is the Sustainer of the seven heavens and of the seven earth).

Wama fi hinna wama bayna hunna, wa Rabbil 'arshil 'azim

(And Who is the Sustainer of all the things in them, and between them, and Who is the Lord of the great 'Arsh (Divine Power).

Wal hamdu lillahi Rabbil Aalamin

(And all praise for Allah, the Sustainer of the worlds).

V. Translation of Tasbihat Arba'ah

Subhanallahi wal hamdu lillahi wa la ilaha lallahu wallahu Akbar.

(Glory be to Allah, and all praise is for Him and there is no one worth worshipping other than Allah, and He is Greater than any description).

VI. Translation of Tashahhud and Salam

Al Hamdu lillah, Ash hadu an la ilaha illal lahu wahdahu la sharika lah

(All praise is for Allah, and I testify that there is none worth worshipping except the Almighty Allah, Who is One and has no partner).

Wa Ashhadu anna Muhammadan 'abduhu wa Rasuluh

(And I testify that Muhammad is His servant and messenger).

Alla humma salli 'ala Muhammadin wa Ali Muhammad.

(O Allah! Send Your blessings on Muhammad and his progeny).

Wa taqqabal shafa'atahu warfa' darajatahu

(And accept his intercession, and raise his rank).

Assalamu 'alayka ayyuhan Nabiyyu wa rahmatullahi wa barakatuh

(O Prophet! Allah's peace, blessings and grace be upon you!).

Assalamu 'alayna wa 'ala 'ibadil lahis salihin

(Allah's peace be on us, those offering prayers - and upon all pious servants of Allah).

Assalamu 'alaykum wa rahmatullahi wa barakatuh.

(Allah's peace, blessings and grace be on you believers!)

Ta'qib (Duas after Prayers)

Issue 1131: It isMustahab that after offering the prayers, one should engage oneself in reciting Duas, and reading from the holy Qur'an. It is better that before he leaves his place, and before his Wudhu, or Ghusl or tayammum becomes void, he should recite Duas facing Qibla.

It is not necessary that Duas be recited in Arabic, but it is better to recite those supplications, which have been given in the books of Duas. The tasbih of Hazrat Fatima-tuz-zahra (peace be on her) is one of those acts which have been emphasised. This tasbih should be recited in the following order:

•Allahu Akbar - 34 times

•Alhamdulillah - 33 times

•Subhanallah - 33 times

Subhanallah can be recited earlier than Alhamdulillah, but it is better to maintain the said order.

Issue 1132: It isMustahab that after the prayers a person performs a Sajdah of thanksgiving, and it will be sufficient if one placed his forehead on the ground with that intention. However, it is better that he should say Shukran lillah or Al'afv 100 times, or three times, or even once. It is alsoMustahab that whenever a person is blessed with His bounties, or when the adversities are averted, he should go to Sajdah for Shukr, that is, thanksgiving.

Salawat on the Holy Prophet

Issue 1133: It isMustahab that whenever a person hears or utters the sacred name of the holy Prophet of Islam like, Muhammad or Ahmad, or his title like, Mustafa or his patronymic appellation like Abul Qasim, he should say, “Allahumma salli 'ala Muhammadin wa Ali Muhammad”, even if that happens during the Salat.

Issue 1134: It isMustahab that after writing the sacred name of the holy Prophet, Salawat also be written with it. And it is better that whenever his name is mentioned, Salawat be sent on him.

Things which Invalidate Prayers

Issue 1135:Twelve things make prayers void, and they are called mubtilat.

First:- If any of the pre-requisites of prayers ceases to exist while one is in Salat, like, if he comes to know that the dress with which he has covered himself is a usurped one.

* Second:- If a person, intentionally or by mistake, or uncontrollably, commits an act which makes his Wudhu or Ghusl void, like, when urine comes out, even if it is discharged forgetfully, or involuntarily, after the last Sajdah of the prayers. But if a person is incontinent, unable to control urine or excretion, his prayers will not be void if he acts according to the rules explained early in the Chapter of Wudhu. Similarly, if a woman sees blood of Istihaza during prayers, her Salat is not invalidated if she has acted according to the rules of Istihaza.

Issue 1136: * If a person sleeps involuntarily, not knowing whether he slept during Salat or afterwards, it will not be necessary for him to repeat the prayers, provided he knows that he has not performed anything less than the usual Salat.

Issue 1137: * If a person knows that he slept voluntarily, but doubts whether he slept after or during the prayers, or if he forgot during the prayers that he was praying and fell asleep, his prayers will be valid if the provision stated above is fulfilled.

Issue 1138: If a person wakes up in Sajdah, and doubts whether he is in the Sajdah of the Salat or in the Sajdah for Shukr, he should pray again if he slept involuntarily. But if he slept intentionally, and feels that he probably slept during the Sajdah of Salat due to carelessness, his prayers are valid.

* Third:- If a person folds his hands as a mark of humility and reverence, his prayers will be void, but this is based on precautionary rule. However, there is no doubt about it being haraam, if it is done believing that it is ordained by Shariah.

Issue 1139: There is no harm if a person places one hand on another forgetfully, or due to helplessness, or taqayyah, or for some other purposes, like, scratching.

* Fourth:- The fourth thing which invalidates prayers is to say 'Amin' after Surah al-Hamd. This rule, when applied to one praying individually, is based onIhtiyat , but if someone utters it believing that it has been ordained by Shariah, it is haraam. There is no harm if someone utters it erroneously or under taqayya.

* Fifth:- The fifth thing which invalidates prayers is to turn away from Qibla without any excuse. But if there is an excuse, like, forgetting or an external force, like a strong wind blowing, which turns him away from Qibla, his Salat will be valid if he has not deviated towards his right or his left. But it is necessary that he returns to the direction of Qibla as soon as the excuse disappears. And if he turned away towards right or left side - regardless of whether his back is towards Qibla or not - due to forgetting, he should pray again towards Qibla as soon as he remembers, if there is time left even for one Rak'at. But if there is no time for even one Rak'at at his disposal, then he should continue with the same Salat towards Qibla, and he

will not have to give any qadha for that. Similar rule applies to the one who has deviated because of the external force.

Issue 1140: * If a person turns his head away from Qibla while his body remains facing Qibla, and if with that turning of the head, he is able to see behind partly, he will be considered to have deviated from Qibla, and he will follow the rule explained above. But if the turning of head is so minimal that it can be said that his front part of the body is towards Qibla, then his prayers will be valid, though it is Makrooh to do such thing.

* Sixth:- The sixth thing which invalidates prayers is to talk, even by uttering a single word consisting of one, single letter which has a meaning or denotes something. For example, one letter “Qi” in Arabic means “protect yourself”. Or if someone asked a person who is praying, as to which is the second letter of Arabic alphabet, and he said simply “Ba”. But if the utterance is meaningless, then, if it constitutes two or more letters, his prayers will be void, based on precaution.

Issue 1141: * If a person forgetfully utters a word consisting of one or more letters, and that word may carry some meaning, his prayers does not become void, but as a precaution, it is necessary that after the prayers, he should perform Sajdatus Sahv, as will be explained later.

Issue 1142: * There is no harm in coughing, belching during the prayers, and as an obligatory precaution, he should not intentionally heave a sigh. If someone utters 'Oh' or 'Ah' purposely, his Salat will be void.

Issue 1143: * If a person utters a word with the object of Zikr, like, if he says 'Allahu Akbar', and raises his voice to indicate something, there is no harm in it. In fact, there is no harm if he utters Zikr with the knowledge that it will convey something to one who hears it. But if there is no intention of Zikr, or if it is done with dual purpose, then there isIshkal .

Issue 1144: * There is no harm in reciting the Qur'an, except the four verses, which make Sajdah obligatory, and which have been mentioned in the rules relating to Qira't (rule no. 992) and in reciting Duas during the prayers. However, the recommended precaution is that one should not read Duas in any language other than Arabic.

Issue 1145: If a person intentionally repeats parts of Surah al-Hamd and other Surah, and the Zikr of prayers, without intending them to be a part of the Salat, or as a matter of some precaution, there is no harm in it.

Issue 1146: * A person offering prayers should not greet anyone with Salam, and if another person says Salam to him, he should use the same words in reply without adding anything to it. For example, if someone says Salamun alaykum, he should also say Salamun 'alaykum in reply, without adding Wa rahmatullahi wa barakatuh. As an obligatory precaution, he should not utter 'Alaykum' or 'Alayka' before the word Salamun if the one who greeted him did not say so. In fact, the recommended precaution is that the reciprocation must fully conform with the way Salam was initiated. So if he said: Salamun alaykum, the reply should be Salamun alaykum, and if he said: As-Salamu alaykum, then the reply should be the same. Similarly, the reply to Salamum alayka will be Salamun alayka. But if someone initiated Salam saying Alaykumus Salam, then the answer can be given in any of the phrases.

Issue 1147: It is necessary that the reply to Salam is given at once, irrespective of whether one is praying or not. And if, whether intentionally or due to forgetfulness, he delays reply to the Salam, so much that if he gives a reply after the delay, it may not be reckoned to be a reply to that Salam, then he should not reply if he is in Salat. And if he is not in Salat it is not obligatory for him to reply.

Issue 1148: * A person should reply to a Salam in a way that one who greets him can hear it. However, if he who says salam is deaf, or passes away quickly, then it is necessary to make reciprocation by sign etc., if that would be understood. If that is not possible, then it is not obligatory to respond when one is not praying. And if one is praying, it is not permissible.

Issue 1149: * It is obligatory that a person who is in Salat, responds to Salam with the intention of greeting. But if he responds with the intention of prayers or blessing, meaning “May Allah bless You”, there is no harm.

Issue 1150: * If a woman or a Na-Mehram or a discerning child, that is, one who can distinguish between good and evil, says Salam to a person in Salat, the person should respond. However, in reply to the Salam by a woman who says Salamun alayka, the person offering prayers can say Salamun alayki, giving Kasrah to Kaf at the end.

Issue 1151: * If a person in Salat does not respond to Salam, his prayers are in order, though he will have committed a sin.

Issue 1152: * If a person says Salam to a person in Salat in a mistaken way, such that it cannot be treated as a Salam, it is not permissible to reply to it.

Issue 1153: It is not obligatory to give reply to the Salam said in jest, or the Salam of a non-Muslim man or woman who is not a Zimmi (an infidel living under the protection of an Islamic Government). And if he/she is a zimmi, it is sufficient, on the basis of obligatory precaution, to answer saying 'alayka' only.

Issue 1154: If a person says Salam to a group of people, it is obligatory for all of them to give a reply. However, if one of them replies, it is sufficient.

Issue 1155: If a person says Salam to a group of people, but a person for whom it was not intended gives a reply, it will still be obligatory upon the group to reply.

Issue 1156: If a person says Salam to a group among whom one was in Salat, and that person doubts whether Salam was intended for him or not, it will not be necessary for him to give a reply. And if the person offering prayers is sure that he was also intended by the one who greeted, but some one else has made a response, he does not have to reply. But if he is sure that he was among the group for whom Salam was intended, and no one has replied, then he should reply.

Issue 1157: It isMustahab to greet with Salam, and it has been emphatically enjoined that a person who is riding should greet one who is walking, and a person who is standing should greet one who is sitting, and a younger person should greet an elder.

Issue 1158: If two persons simultaneously say Salam to each other, each one of them should, on the basis of obligatory precaution, reply the Salam of the other.

Issue 1159: When a person is not in Salat, it isMustahab that his response to the Salam should be more expansive. For example, when one says salamun alaykum, the other should say salamun alaykum wa rahmatullah in reply.

* Seventh:- The seventh thing which makes Salat void is an intentional loud laugh. And if the laugh is uncontrollable, or involuntary, if what prompted it in the first place was intentional, or for that matter, inadvertant, the Salat will be void. But if one laughs loudly unintentionally, or if he purposely laughs without emitting any voice, there is no harm.

Issue 1160: * If in order to control his laughter, the condition of the person in Salat changes, like, if the colour of his face turns red, he should, as an obligatory precaution, pray again.

* Eight:- As an obligatory precaution, if one intentionally weeps, silently or loudly, over some worldly matters, his Salat will be void. But, if he weeps silently or loudly due to fear of Allah, or for the Hereafter, there is no harm in it. In fact, it is among the best acts.

* Ninth:- Any act which changes the form of Salat like, clapping or jumping, invalidates the Salat, regardless of whether that act is done intentionally or forgetfully. However, there is no harm in actions which do not change the form of Salat, like, making a brief sign with one's hand.

Issue 1161: If a person remains silent during Salat for so long, that it may not be said that he is offering prayers, his Salat is invalidated.

Issue 1162: * If a person performs an extraneous act during Salat, or maintains prolonged silence, and then doubts whether his prayers has been thereby invalidated, he should repeat the Salat, but the better way of doing it is to first complete the Salat, and then repeat it.

Tenth:- Eating or drinking. If a person offering prayers eats or drinks in such a manner that people would not say that he was in Salat, his prayers would be void, regardless of whether he does it intentionally or forgetfully. However, if a person who wants to keep a fast is offering aMustahab Salat before the Adhan of Fajr, and being thirsty, fears that by the time he completes the prayers it will be Fajr, he can drink water during thatMustahab prayers, provided water is not more than two to three steps away from him, and he should be careful not to commit acts which invalidate Salat, like turning his face away from Qibla.

Issue 1163: * Even if the intentional eating or drinking does not change the form of Salat, as an obligatory precaution, he should repeat the Salat, regardless of whether Muwalat is maintained or not by eating and drinking.

Issue 1164: * If a person in Salat swallows the food which has remained around his teeth, his prayers are not invalidated. Similarly, if things like grains of sugar remain in the mouth and they melt slowly and go down the throat, there is no harm in it.

Eleventh:- Any doubt concerning the number of Rak'ats in those prayers which consist of two or three Rak'ats, will render the Salat void. Also, if one doubts about the number of the first two Rak'ats, of Salat having four

Rak'ats, (like, Zuhr, Asr and Isha), his Salat will be void if he continues to be in doubt.

* Twelfth:- If a person omits or adds the Rukn (elemental parts) of the Salat, either intentionally or forgetfully, his Salat is void. Similarly, if he does an extra Rukn forgetfully, like adding a Ruku or two Sajdah in one Rak'at, his Salat, as an obligatory precaution, will be void. And if one omits purposely acts which are not Rukn, or makes an addition, Salat will be void. But if one forgetfully adds one more Takbiratul Ihram, Salat will not be void.

Issue 1165: If a person doubts after the Salat, whether or not he performed any such act which invalidated the prayers, his Salat will be in order.

Things which are Makrooh in Prayers

Issue 1166: It is Makrooh that a person in Salat slightly turns his face towards right or left, an angle which would not be construed as deviation from Qibla, otherwise Salat will be void, as explained earlier. It is also Makrooh during prayers to shut the eyes or turn towards right or left, and to play with one's beard and hands, and to cross the fingers of one hand into those of another, and to spit. It is also Makrooh to look at the writing of the holy Qur'an, or some other books or a ring. It is also Makrooh to become silent while reciting Surah al-Hamd, or any other Surah, or Zikr, so as to listen to some conversation. And in fact, every such act which disturbs attention and humility is Makrooh.

Issue 1167: It is Makrooh for a person to offer prayers when he is feeling drowsy, or when he restrains his urge for urinating or defecation. Similarly, it is Makrooh to offer prayers with tight socks which press the feet. There are other things also which are Makrooh in Salat. They are mentioned in detailed books on the subject.

Occasions when Obligatory Prayers can be Broken

Issue 1168: * It is haraam, as an obligatory precaution, to break obligatory prayers purposely. But if one has to break in order to protect property, or to escape from financial or physical harm, there is no objection. In fact, he can break it for any worldly or religious purpose which is crucially important for him.

Issue 1169: If it is not possible for a person to protect, without breaking the prayers, his own life, or the life of a person whose protection is obligatory upon him, or to protect a property the protection of which is obligatory on him, he should break the prayers.

Issue 1170: If a creditor demands payment from a person who is praying, and if there is ample time for Salat, he should pay him while praying, if that is possible. But if it is not possible to pay him without breaking the Salat, then he should break the Salat, pay the creditor and then pray.

Issue 1171: If a person learns during his prayers that the mosque is najis, and if time is short, he should complete the prayers. And if there is sufficient time, and making the mosque Clean (tahir/pak ) does not change the form of prayers, he should make it Clean (tahir/pak ) while praying, and then continue with the remaining part of the prayers. And if making the

mosque Clean (tahir/pak ) in that state changes the form of the prayers, breaking of prayers is permissible if making it Clean (tahir/pak ) is possible after prayers; but if it is not possible, he should break the prayers, make the mosque Clean (tahir/pak ), and then offer prayers.

Issue 1172: In a situation where one must break Salat, if he goes on and completes it, his Salat is in order, though he will have committed a sin. However, the recommended precaution is that he should offer the Salat again.

Issue 1173: * If a person offering prayers remembers before Qir'at, or before going to Ruku, that he has forgotten to say Adhan and Iqamah, and if he has sufficient time at his disposal, it isMustahab that he should break the prayers and recite Adhan and Iqamah. In fact, if he remembers having missed them out before ending the Salat, if isMustahab to break the Salat and pronounce them.

Rules Related to a Dying Person

Issue 539: A Muslim who is dying, whether man or woman, old or young, should, as a measure of precaution, be laid on his/her back if possible, in such a manner that the soles of his/her feet would face the Qibla (direction towards the holy Ka'bah)

Issue 540: It is recommended that the dead body should be laid facing the Qibla during the Ghusls. However, when Ghusls are completed, it is better to lay it the same way as it is laid when prayers are offered for it.

Issue 541: * It is an obligatory precaution upon every Muslim, to lay a dying person facing the Qibla. And if the dying person consents to it, there is no need to seek the permission for it from the guardian. Otherwise, the permission must be sought.

Issue 542: It is recommended that the doctrinal testimony of Islam (Shahadatain) and the acknowledgement of the twelve Imams and other tenets of faith should be inculcated to a dying person in such a manner that he/she would understand. It is also recommended that these utterances are repeated till the time of his/her death.

Issue 543: It is recommended that the following supplications should be read over to a dying person in such a manner that he/she would understand: Allahhummaghfir liyal kathira mim ma'asika waqbal minniyal yasira min ta'atika ya man yaqbalul yasira wa ya'afu 'anil kathir, Iqbal minniyal yasira wa'fu 'anniyal kathir. Innaka antal 'afuwwul Ghafur. Alla hum mar hamni fa innaka Rahim.

Issue 544: It isMustahab to carry a person experiencing painfully slow death to the place where he used to offer prayers, provided that it does not cause him any discomfort.

Issue 545: If a person is in the throes of death it isMustahab to recite by his side Surah Yasin, Surah as-Saffat, Surah al-Ahzab, Ayat al-Kursi and 54th verse of Surah al-A'raf and the last three verses of Surah al-Baqarah. In fact it is better to recite as much from the holy Qur'an as possible.

Issue 546: * It is Makrooh to leave a dying person alone or to place a weight on his stomach, or to chatter idly or wail near him or to let only women remain with him. It is Makrooh to be by his/her side in the state of Janabat or Hayz.

Rules to Follow After the Death

Issue 547: * It isMustahab that the eyes and lips of a dead person be shut, its chin be tied, its hands and feet be straightened and to spread a cloth over it. If a person dies at night it isMustahab to light the place where he/she is, to inform Momineen to join the funeral, and to hasten the burial. But if, they are not sure of his/her death, they should wait till they are certain. Moreover, if the dead person is a pregnant woman and there is a living child in her womb, her burial should be delayed till such time that her left side is cut open and the child is taken out and then to sew her side.

The Obligation of Ghusl, Kafan, Salat and Dafn

Issue 548: * Giving Ghusl, Kafan, Hunoot, Salat, and burial to every dead Muslim, regardless of whether he/she is an Ithna-Asheri or not, is wajib on the guardian.The guardian must either discharge all these duties

himself or appoint someone to do them. And if anyone performs these duties, with or without the permission of the guardian, the guardian will be relieved of his responsibility. And if the dead person had no guardian, or if the guardian refuses to discharge his duties, then these duties will be obligatory upon all equally, asWajib al-Kifaee which means if some people undertake to fulfil the obligation, others will be relieved of the responsibility. And if no one undertakes to do so, all will be equally sinful. And when a guardian refuses to discharge his duty, seeking his permission has no meaning.

Issue 549: If a person undertakes to fulfil the obligations to a dead body it is not obligatory on others to proceed for the same. However, if that person leaves the work half done, others must complete them.

Issue 550: * If a person is certain that others are fulfiling their obligations properly, then it is not obligatory for him to proceed for the purpose.However, if he is in doubt or has suspicion, then he should take necessary steps.

Issue 551: If a person is certain that Ghusl, Kafan, Salat or burial of a dead body has been performed incorrectly, he should proceed to do them correctly again. But if he just feels that probably the duties were not correctly discharged, or if he has a mere doubt, then it is not obligatory to undertake the work.

Issue 552: * The guardian of a wife is her husband. And in other cases, men who inherit the dead person according to the categories which will be explained later, will take precedence over each other. However, to say that the father of the deceased takes precedence over the son, the grandfather over the brothers, or full brothers over half-brothers or the paternal uncles over the maternal uncles, is a ponderable issue, and one should act with caution as the situation demands.

Issue 553: * A minor or an insane person does not qualify for guardianship in matters related to the dead person; similarly, an absent person who can neither attend to the duties himself, nor appoint someone to do them, has no authority as a guardian.

Issue 554: * If a person claims that he is the guardian of the dead person, or that the guardian of the dead person has given him permission to carry out its Ghusl, Kafan and Dafn, or if he claims that he is the appointed executor of the dead person in the matter of its final rituals, his claim will be accepted, provided that he is reliable, or that the corpse is in his possession, or that two Adils testify to his statement.

Issue 555: * If a dead person appoints someone other than his guardian to carry out his Ghusl, Kafan, Dafn and Salat, then he will be the rightful person to fulfil those obligations. And it is not necessary that the person whom the deceased has appointed to carry out the duties personally should accept the will. However, if he accepts it he should act accordingly.

The Method of Ghusl of Mayyit

Issue 556: It is obligatory to give three Ghusls to a dead body. The first bathing should be with water mixed with “Sidr” (Beri) leaves. The second bathing should be with water mixed with camphor and the third should be with unmixed water.

Issue 557: The quality of “Sidr” leaves and camphor should neither be so much that the water becomes mixed (Mudhaaf), nor so little that it may be said that “Sidr” leaves and camphor have not been mixed in it at all.

Issue 558: If enough quantity of “Sidr” leaves and camphor is not available, then whatever quantity available should be mixed with water.

Issue 559: * If a person dies while he is in the state of Ihram his dead body should not be washed with water mixed with camphor. Instead of that, pure unmixed water should be used. However, in the following two situations, water with camphor should be used:

(i) If he or she dies in Hajj Tamattu' after completing Saee';

(ii) and if it is Hajj Qiran or Ifrad, he died after having shaved the head

Issue 560: * If “Sidr” leaves and camphor or either of these things is not available or its use is not lawful (e.g. if it has been usurped) the dead body should be given Ghusl, on the basis of precaution, with pure, unmixed water instead of the Ghusl which is not possible, and it should also be given one tayammum.

Issue 561: * A person who gives Ghusl to a dead body should be a Muslim, preferably a Shia Ithna Asheri, adult, and sane, and should know the rules of Ghusl. And if an intelligent, discerning boy or girl, who is not yet baligh, gives Ghusl correctly, it will be sufficient. And if the deceased belongs to a sect other than Shia Ithna Asheri, and if he or she is given Ghusl according to the rules of his or her sect by a person of his or her sect, then the Shia Ithna Asheri momin will be relieved of the responsibility, except if he is the guardian.

Issue 562: * One who gives Ghusl to the dead body should perform the act with the niyyat of Qurbat, that is, obedience to the pleasure of Allah.

Issue 563: * Ghusl to a Muslim child, even illegitimate, is obligatory. But the Ghusl, Kafan, Dafan of a non-Muslim and his children is not allowed. And it is necessary to give Ghusl to a Muslim who has been insane since childhood and has grown up without having recovered.

Issue 564:* If a foetus of 4 months or more is still-born it is obligatory to give it Ghusl, and even if it has not completed four months, but it has formed features of a human child, it must be given Ghusl, as a precaution. In the event of both of these circumstances being absent, the foetus will be wrapped up in a cloth and buried without Ghusl.

Issue 565: * It is unlawful for a man to give Ghusl to the dead body of a woman and for a woman to give Ghusl to the dead body of a man. Husband and wife can, however, give Ghusl to the dead body of each other, although the recommended precaution is that they should also avoid doing so, in normal circumstances.

Issue 566:* A man can give Ghusl to the dead body of a little girl and similarly a woman can give Ghusl to the dead body of a little boy.

Issue 567: * If no man is available to give Ghusl to the dead body of a man, his kinswomen who are also his mahram (one with whom marriage is prohibited e.g., mother, sister, paternal aunt and maternal aunt) or those women who become his mahram by way of marriage or suckling can give Ghusl to his dead body. Similarly if no woman is available to give Ghusl to the dead body of a woman her kinsmen who are also her mahram or have

become mahram by marriage or suckling can give Ghusl to her dead body. In either case, it is not obligatory to cover the body except the private parts; though doing so is preferred.

Issue 568: * If a man gives Ghusl to the dead body of a man, or a woman to the dead body of a woman, it is permissible to keep the body bare, except the private parts. But it is better to give Ghusl from under the dress.

Issue 569: It is haraam to look at the private parts of a corpse and if a person giving Ghusl looks at them, he commits a sin, though the Ghusl will not be void.

Issue 570: * If there is AYN Najasat on any part of the dead body, it is obligatory to first remove it before giving Ghusl. And it is preferred that before the corpse is given Ghusl, it should be clean and free from all other najasat.

Issue 571: Ghusl for a dead body is similar to Ghusl of Janabat. And the obligatory precaution is that a corpse should not be given Ghusl by Irtimasi, that is, immersion, as long as it is possible to give Ghusl by way of Tartibi. And even in the case of Tartibi Ghusl it is necessary that the body should be washed on the right side first, and then the left side. And the recommended precaution is that, if possible, none of the three parts of the body be immersed in the water. Instead water should be poured on the dead body.

Issue 572: If someone dies in the state of Hayz or Janabat it is not necessary to give him/her their respective Ghusls. The Ghusls given to the dead body will suffice.

Issue 573: * As a precaution, it is haraam to charge any fee for giving Ghusl to the dead. And if someone gives Ghusl with an intention of earning and without the Niyyat of Qurbat, then the Ghusl will be void. However, it is not unlawful to charge for the preliminary preparations before Ghusl.

Issue 574: * There is no rule for Jabirah in Ghusl of Mayyit, so if water is not available or there is some other valid excuse for abstaining from using water for the Ghusl, then the dead body should be given one tayammum instead of Ghusl. As a recommended precaution, three tayammums may be given, and in one of the tayammum, there should be a Niyyat of “ma-fizzimmah”. This means that a person giving tayammum resolves that this tayammum is given to absolve him of his responsibility.

Issue 575: A person giving tayammum to the dead body should strike his own palms on earth and then wipe them on the face and back of the hands of the dead body. And the obligatory precaution is that he should, if possible, use the hands of the dead for its tayammum.

Rules Regarding Kafan

Issue 576: The body of a dead Muslim should be given Kafan with three pieces of cloth: a loin cloth, a shirt or tunic, and a full cover.

Issue 577: * As a precaution, the loin cloth should be long enough to cover the body from the navel up to the knees, better still if it covers the body from the chest up to the feet. As a precaution, the shirt should be long enough to cover the entire body from the top of the shoulders up to the middle of the calf, and better still if it reaches the feet. As a precaution, the sheet cover should be long enough to conceal the whole body, so that both

its ends could be tied. It's breadth should be enough to allow one side to overlap the other.

Issue 578: The wajib portion of the loin cloth is that which covers from navel up to the knees and wajib portion of a shirt is that which covers from the shoulders up to the middle of the calf of the legs. Whatever has been mentioned over and above this is theMustahab part of the Kafan.

Issue 579:* TheWajib quantity of Kafan mentioned in the above rule should be financed from the estate of the deceased, and a reasonable quantity to cover theMustahab may also be charged to the estate, if the status of the deceased demands. But as a recommended precaution, theMustahab parts of Kafan should not be charged to the shares of minor heirs.

Issue 580: If a person makes a will that theMustahab quantity of the Kafan(as mentioned in the two foregoing rules) should be paid for from the 1/3 of his/her estate, or if he/she has made a will that 1/3 of the estate should be spent for himself or herself but has not specified the type of its expenditure, or has specified it for only a part of it, then theMustahab quantity of Kafan can be taken from 1/3 of the estate.

Issue 581: * If the deceased has not made a will that Kafan may be paid for from the 1/3 of his estate and if they wish to take it from the estate, they must not draw more than what has been indicated in rule no. 579. And if they procured a Kafan which is unusually expensive, then the extra amount paid for it should not be charged to the estate. However, if his baligh heirs agree to pay from their shares of inheritance, then the sum can be deducted to the extent agreed.

Issue 582: The Kafan of a wife is the responsibility of her husband even if she owns her own wealth. Similarly, if a woman is given a revocable divorce and she dies before the expiry of her iddah, her husband should provide her Kafan. And if her husband is not adult or is insane, the guardian of the husband should provide Kafan for the wife from his property.

Issue 583: It is not obligatory for the relatives of deceased to provide his Kafan even if they were his dependents during his life time.

Issue 584: * As a precaution, it must be ensured that each of the three pieces used for Kafan is not so thin as to show the body of the deceased. However, if the body is fully concealed when all the three pieces are put together, then it will suffice.

Issue 585: * Kafan for a dead person must not be a usurped one, that is, unlawfully appropriated. If nothing else but the usurped Kafan is available, then the body will be buried without Kafan. In fact, the usurped Kafan should be removed even if the body has already been buried, except in some special situations, which cannot be discussed here.

Issue 586: * It is not permissible to give a Kafan which is najis, or which is made of pure silk, or which is woven with gold, except in the situation of helplessness, when no alternative is to be found.

Issue 587: It is not permissible to give Kafan made of hide or skin of a dead Najis animal, in normal circumstances. In fact, even the skin of a dead Clean (tahir/pak ) animal, or Kafan made of wool or fur from the animal whose meat is haraam to eat should not be used in normal circumstances. (By the term 'dead' is meant an animal who has not been slaughtered

according to Shariah). But Kafan made of wool, fur or skin of a slaughtered halal animal can be used for the purpose. However, it is a recommended precaution to avoid them.

Issue 588: If the Kafan becomes Najis owing to its own najasat, or owing to some other najasat, and if the Kafan is not lost totally, its najis part should be washed or cut off, even after the dead body has been placed in the grave. And if it is not possible to wash it, or to cut it off, but it is possible to change it, then it should be changed.

Issue 589: If a person who is wearing Ihram for Hajj or Umra dies, he should be given Kafan like all others and there is no harm in covering his head and face.

Issue 590: It isMustahab that one keeps one's Kafan and “Sidr” leaves and camphor ready during lifetime.

Rules of Hunut

Issue 591: * After having given Ghusl to a dead body it is wajib to give Hunut, which is to apply camphor on its forehead, both the palms, both the knees and both the big toes of its feet. It is not necessary to rub the camphor; it must be seen on those parts. It isMustahab to apply camphor to the nose tip also. Camphor must be powdered and fresh, and if it is so stale that it has lost its fragrance, then it will not suffice.

Issue 592: * The recommended precaution is that camphor should first be applied on the forehead of the deceased. It is not necessary to observe sequence while applying camphor to other parts mentioned above.

Issue 593: It is better that Hunut is given before Kafan, although there is no harm in giving Hunut during Kafan or even after.

Issue 594: * It is not permissible to administer Hunut to a person who died in the state of Ihram for Umra and Hajj, except in circumstances explained in rule no. 559.

Issue 595: Though it is haraam for a woman to perfume herself if her husband has died and she is in iddah, but if she dies in iddah, it is obligatory to give her Hunut.

Issue 596: * As a recommended precaution, perfumes like musk, ambergris and aloes-wood ('Ud) should not be applied to the dead body, and these things should not be mixed with camphor.

Issue 597: It isMustahab to mix a small quantity of Turbat (soil of the land around the shrine of Imam Husayn) with camphor, but it should not be applied to those parts of the body, where its use may imply any disrespect. It is also necessary that the quantity of Turbat is not much, so that the identity of camphor does not change.

Issue 598: * If camphor is not available or the quantity available is just sufficient for Ghusl only, then it is not wajib to apply Hunut. And if it is in excess of the requirement for Ghusl but is not sufficient for administering Hunut to all the parts, then as a recommended precaution, camphor will be applied on the forehead of the dead body first and the remainder, if any, will be applied to other parts.

Issue 599: It is alsoMustahab that 2 pieces of fresh and green twigs are placed in the grave with the dead body.

Rules of Salat al-Mayyit

Issue 600: It is obligatory to offer Salat al-Mayyit for every Muslim, as well as for a Muslim child if it has completed 6 years of its age.

Issue 601: * If a child had not completed 6 years of its age, but it was a discerning child who knew what Salat was, then as an obligatory precaution, Salat al-Mayyit for it should be offered. If it did not know of Salat, then the prayers may be offered with the Niyyat of 'Raja'. However, to offer Salat al-Mayyit for a still born child is notMustahab .

Issue 602: Salat al-Mayyit should be offered after the dead body has been given Ghusl, Hunnut and Kafan and if it is offered before or during the performance of these acts, it does not suffice, even if it is due to forgetfulness or on account of not knowing the rule.

Issue 603: It is not necessary for a person who offers Salat al-Mayyit to be in Wudhu or Ghusl or tayammum nor is it necessary that his body and dress be Clean (tahir/pak ). Rather there is no harm even if his dress is a usurped one. However, it is better that while offering this Salat one should observe all the formal rules which are normally observed in other prayers.

Issue 604: One who offers Salat al-Mayyit should face the Qibla, and it is also obligatory that at the time of Salat al-Mayyit, the dead body remains before him on its back, in a manner that its head is on his right and its feet on his left side.

Issue 605: * As a recommended precaution, the place where a man stands to offer Salat al-Mayyit should not be a usurped one, and it should not be higher or lower than the place where the dead body is kept. However, its being a little higher or lower is immaterial.

Issue 606: The person offering Salat al-Mayyit should not be distant from the dead body. However, if he is praying in a congregation, then there is no harm in his being distant from the dead body in the rows which are connected to each other.

Issue 607: In Salat al-Mayyit, one who offers prayers should stand in such a way that the dead body is in front of him, except if the Salat is prayed in Jama'at and the lines extend beyond on both sides, then praying away from the dead body will not be objectionable.

Issue 608: As a precaution, there should be no curtain or wall or any other obstruction between the dead body and the person offering Salat al-Mayyit. However, there is no harm if the dead body is in a coffin or in any other similar thing.

Issue 609: * The private parts of the dead body should be concealed when Salat al-Mayyit is being offered. And if it was not possible to give Kafan, even then at least its private parts should be covered with a board or brick or any similar thing.

Issue 610: A person should be standing while offering Salat al-Mayyit and should offer it with the Niyyat of Qurbat, specifying the dead person for whom he is praying. For example, he should make his intention thus: “I am offering Salat for this dead person in compliance with the pleasure of Allah”.

Issue 611: If there is no one who is capable of praying Salat al-Mayyit while standing, then it can be offered while sitting.

Issue 612: If the deceased had made a will that a particular person should lead the prayers for him the recommended precaution is that such a person should take permission from the guardian of the dead person.

Issue 613: It is Makrooh to repeat Salat al-Mayyit a number of times, unless the dead person was an Aalim and pious one, in which case it is not Makrooh.

Issue 614: * If a dead body is buried without Salat al-Mayyit, either intentionally or forgetfully, on account of an excuse, or if it transpires after its burial that the prayers offered for it was void, it will not be permissible to dig up the grave for praying Salat al-Mayyit. There is no objection to praying, with the Niyyat of Raja', by the graveside, if one feels that the decay has not yet taken place.

Method of Salat al-Mayyit

Issue 615: There are 5 takbirs (sayingAllahu Akbar ) inSalat al-Mayyit and it is sufficient if a person recites those 5 takbirs in the following order:

• After making Niyyat to offer the prayers and pronouncing the1st takbir he should say:Ash hadu an la ilaha illal lah wa ashhadu anna Muhammadan Rasulullah. (I bear witness that there is no god but Allah and that Muhammad is Allah's Messenger).

• After the 2nd takbir he should say:Alla humma salli 'ala Muhammadin wa 'ali Muhammad. (O' Lord! Bestow peace and blessing upon Muhammad and his progeny).

•After the 3rd takbir he should say:Alla hummaghfir lil mu'minina wal mu'minat .(O' Lord! Forgive all believers - men as well as women).

• After the 4th takbir he should say:Alla hummaghfir li hazal mayyit . (O' Lord! Forgive this dead body). If the dead person is a woman, he would say: Alla hummaghfir li hazihil mayyit.

Thereafter he should pronounce the 5th takbir.

It is, however, better that he should pronounce the following supplications after the takbirs respectively:

After the 1st takbir: Ash hadu an la ilaha illallahu wahdahu la sharika lah. Wa Ashhadu anna Muhammadan 'abduhu wa Rasuluh, arsalahu bil haqqi bashiran wa naziran bayna yada yis sa'ah .

After the 2nd takbir: Alla humma salli 'ala Muhammadin wa Ali Muhammad wa barik 'ala Muhammadin wa Ali Muhammad warham Muhammadan wa Ala Muhammadin ka afzali ma sallayta wa barakta wa tarah hamta 'ala Ibrahima wa Ali Ibrahima innaka Hamidum Majid wa salli 'ala jami'il ambiya'iwal-mursalina wash-shuhada'i was-siddiqina wa jami'i 'ibadilla his-salihin.

After the 3rd takbir: Alla hum maghfir lil mu'minina wal mu'minati wal muslimina wal muslimat, al ahya'i minhum wal amwat tabi'baynana wa baynahum bil khayrati innaka mujibud-da'wat innak 'ala kulli shay'in Qadeer.

After the 4th takbir: Alla humma inna haza 'abduka wabnu 'abdika wabnu amatika nazala bika wa anta khayru manzulin bihi Alla humma inna la na'lamu minhu illa khayra wa anta a'alamu bihi minna. Alla humma in kana mohsinan fa zid fi ihsanihi wa in kana musi'an fatajawaz anhu waghfir

lahu. Alla hummaj'alhu 'indaka fi a'la'illiyyin wakhluf 'ala ahlihi fil ghabirin warhamhu bi-rahmatika ya ar hamar Rahimin.

If the dead body is that of a woman he should say:Alla humma inna hazihi 'amatuka wabnatu 'abdika wabnatu amatika nazalat bika wa anta khayra manzulin bihi Alla humma inna la na'lamu minha illa khayra wa anta a'lamu biha minna. Alla humma in kanat mohsinatan fa zid fi ihsaniha wa in kanat musi'atan fatajawaz 'anha waghfir laha. Alla hummaj'al ha 'indaka fi a'la 'illiyin wakhluf 'ala ahliha fil ghabirin warhamha bi-rahmatika ya ar hamar Rahimin. Thereafter he should pronounce the 5th takbir.

Issue 616: A person offering prayers for the dead body should recite takbirs and supplications in a sequence, so that Salat al-Mayyit does not lose its form.

Issue 617: A person who joins Salat al-Mayyit to follow an Imam should recite all the takbirs and supplications.

Mustahab Acts of Salat al-Mayyit

Issue 618: The following acts areMustahab in the prayers for the dead body:

• A person who offers prayers for the dead body should have had Ghusl or performed Wudhu or tayammum. And the precaution is that he should perform tayammum only when it is not possible to do Ghusl, or Wudhu, or if he fears that if he goes for Ghusl or Wudhu it will not be possible for him to participate in the prayers.

• If the dead body is that of a male the Imam or a person who is offering the prayers alone should stand at the centre of its height, that is, the middle part of the dead body, and if the dead body is that of a female he should stand at the chest of the dead body.

• To pray bare-footed.

• To raise one's hands (up to the ears) while pronouncing every takbir.

• The distance between the person offering prayers and the dead body should be so short that, when the wind blows, the dress of the person offering the prayers would touch the coffin.

• To pray in congregation.

• The Imam to recite the takbirs and supplications loudly and those offering the prayers with him to recite them in a low voice.

• If there is only one person joining the Salat al-Mayyit being offered in Jama'at, he would stand behind the Imam.

• One who offers the prayers should earnestly and persistently pray for the dead as well as for all the believers.

• Before the commencement of the congregational prayers for the dead body one should say “as-Salat” three times.

• The prayers be offered at a place where people often go for Salat al-Mayyit.

• If a Haaez (woman in her menses) participates in the congregational prayers for a dead person, she should stand alone and should not join the lines.

Issue 619: It is Makrooh to perform prayers for dead bodies in masjids, except in Masjidul Haram.

Rules About Burial of the Dead Body

Issue 620: * It is obligatory to bury a dead body in the ground, so deep that its smell does not come out and the beasts of prey do not dig it out, and, if there is a danger of such beasts digging it out then the grave should be made solid with bricks, etc.

Issue 621: If it is not possible to bury a dead body in the ground, it may be kept in a vault or a coffin, instead.

Issue 622: The dead body should be laid in the grave on its right side so that the face remains towards the Qibla.

Issue 623: * If a person dies on a ship and if there is no fear of the decay of the dead body and if there is no problem in retaining it for sometime on the ship, it should be kept on it and buried in the ground after reaching the land. Otherwise, after giving Ghusl, Hunut, Kafan and Salat al-Mayyit it should be lowered into the sea in a vessel of clay or with a weight tied to its feet. And as far as possible it should not be lowered at a point where it is eaten up immediately by the sea predators.

Issue 624: If it is feared that an enemy may dig up the grave and exhume the dead body and amputate its ears or nose or other limbs, it should be lowered into sea, if possible, as stated in the foregoing rule.

Issue 625: * The expenses of lowering the dead body into the sea, or making the grave solid on the ground can be deducted from the estate of the deceased, if necessary.

Issue 626: * If a non-Muslim woman dies with a dead child, or soulless foetus in her womb, and if the father is a Muslim then the woman should be laid in the grave on her left side with her back towards Qibla, so that the face of the child is towards Qibla.

Issue 627: It is not permitted to bury a Muslim in the graveyard of the non-Muslims, nor to bury a non-Muslim in the graveyard of the Muslims.

Issue 628: It is also not permissible to bury the dead body of a Muslim at a place which is disrespectful, like places where garbage is thrown.

Issue 629: It is not permissible to bury a dead body in a usurped place nor in a place which is dedicated for purposes other than burial (e.g. in a Masjid).

Issue 630: * It is not permissible to dig up a grave for the purpose of burying another dead body in it, unless one is sure that the grave is very old and the former body has been totally disintegrated.

Issue 631: * Anything which is separated from the dead body (even its hair, nail or tooth) should be buried along with it. And if any part of the body, including hair, nails or teeth are found after the body has been buried, they should be buried at a separate place, as per obligatory precaution. And it isMustahab that nails and teeth cut off or extracted during lifetime are also buried.

Issue 632: If a person dies in a well and it is not possible to take him out, the well should be sealed, and the well should be treated as his grave.

Issue 633: If a child dies in its mother's womb and its remaining in the womb is dangerous for the mother, it should be brought out in the easiest possible way. If it becomes inevitable to cut it into pieces there is no objection in doing so. It is, however, better that if the husband of the woman

is skilled in surgery the dead body of the child should be taken out by him, and failing that, the job should be performed by a skilled woman. And if that is not available, a skilled surgeon who is the mahram (one with whom marriage cannot be contracted) of the woman should do it. And if even that is not available a skilled man who is not mahram (one with whom marriage can be contracted) should remove the dead child. And if even such a person is not available the dead body can be brought out by any unskilled person.

Issue 634: If a woman dies and there is a living child in her womb, it should be brought out in the safest possible way, even if there be no hope for the child's survival. The body of the mother should then be sewn up.

Mustahab Acts of Dafn

Issue 635: It isMustahab that the depth of the grave should be approximately equal to the size of an average person and the dead body be buried in the nearest graveyard, except when the graveyard which is situated farther is better due to some reasons, like if pious persons are buried there or people go there in large number for Fateha.

It is also recommended that the coffin is placed on the ground a few yards away from the grave and then taken to the grave by halting three times briefly. It should be placed on the ground every time and then lifted before finally it is lowered into the grave at the 4th time. And if the dead body is of a male, it should be placed on the ground at the 3rd time in such a manner that its head should be towards the lower side of the grave and at the 4th time it should be lowered into the grave from the side of its head. And if the dead body is of a female it should be placed on the ground at the 3rd time towards the Qibla and should be lowered into the grave sidewise and a cloth should be spread over the grave while lowering it.

It is alsoMustahab that the dead body should be taken out of the coffin and lowered into the grave very gently, and the prescribed supplications should be recited before and during burying the dead body; and after the dead body has been lowered into the niche, the ties of its shroud should be unfastened and its cheek should be placed on earth, and an earthen pillow should be done up under its head and some unbacked bricks or lumps of clay should be placed behind its back so that the dead body may not return flat on its back. Before closing the niche, the person reciting the talqin should hold with his right hand the right shoulder of the dead body and should place his left hand tightly on its left shoulder and take his mouth near its ear and shaking its shoulders should say thrice: Isma' ifham ya.......here the name of the dead person and his father should be called. For example, if the name of the dead person is Muhammad and his father's name 'Ali it should be said thrice: Isma 'ifham ya Muhammad bin 'Ali.

And then he should say:

Hal anta 'alal 'ahdil lazi farqtana 'alayhi min shahadati an la ilaha illal lahu wahdahu la sharika lah wa anna Muhammadan sallal lahu 'alayhi wa Alihi 'abduhu wa Rasuluhu wa sayyidun nabiyyina wa khatamul mursalina wa anna 'Aliyyan Amirul mu'minina wa sayyidul wasiyyina wa imamu nif tarazallahu ta'tahu 'alal 'alamina wa annal Hasana wal Husayna wa 'Aliyyabnal Husayni wa Muhammadabna 'Aliyyin wa Ja'farabna

Muhammadin wa Musabna Ja'farin wa 'Aliyyabna Musa wa Muhammadabna'Aliyyin wa 'Aliyyabna Muhammadin wal Hasanabna 'Aliyyin wal Qa'imal hujjatal Mahdi salawatullahi 'alayhim a'i'mmatul mu'minina wa hujajullahi'alal khalqi ajma'ina wa a'immatuka a'immatu hudan abrar ya........ (here the name of the dead person and his father should be called)

And then the following words should be said:Iza atakal malakanil muqarraabani Rasulayni min 'indillahi tabaraka wa ta'ala wa sa'alaka 'an Rabbika wa 'an Nabiyyika wa 'an dinika wa 'an Kitabika wa 'an Qiblatika wa 'an A'immatika fala takhaf wa la tahzan wa'qul fi jawabi hima, Allahu Rabbi wa Muhammadun sallal lahu 'alayhi wa Alihi nabiyyi wal Islamu dini wal Qur'anu kitabi wal Ka'batu Qiblati wa Amirul mu'minina 'Aliyybnu Abi Talib imami wal Hasanubnu 'Aliyyi nil Mujtaba imami wal Husaynubnu 'Aliyyi nish-shahidu bi-Karbala imami wa 'Aliyyun Zaynul 'Abidina imami wa Muhammadu nil Baqiru imami wa Ja'faru nis Sadiqu imami wa Musal Kazimu imami wa 'Aliyyu-nir Riza imami wa Muhammadu nil Jawadu imami wa 'Aliyyu nil Hadi imami wal Hasanul 'askari imami wal Hujjatul muntazar imami ha ula'i salawatullahi 'alayhim ajma'in A'i'mmati wa sadati wa qadati wa shufa-a'i bihim atawalla wa min a'daihim atabarra'u fid dunya wal akhirati thumma i'lam ya.......

Here the name of the dead person and his father should be called and thereafter it should be said:

Annal laha tabaraka wa ta'ala ni'mar-Rabb wa anna Muhammadan sallal lahu 'alayhi wa Alihi ni'mar Rasul wa anna 'Aliyyabna Abi Talib wa awladahul ma'suminal A'i'mmatal ithna 'asharah ni'mal A'i'mmah wa anna ma ja'a bihi Muhammadun sallal lahu 'alayhi wa Alihi haqqun wa annal mawta haqqun wa suwala munkarin wa nakirin fil qabri haqqun wal ba'tha haqqun wan nushura haqqun wassirata haqqun wal mizana haqqun wa tatayiral kutubi haqqun wa annal jannata haqqun wan-nara haqqun wa annas sa'ata a'tiyatun la rayba fiha wa annallaha yab'athu man fil qubur.

Then the following words should be said:Afahimta ya.... (here the name of the dead person should be called) and thereafter the following should be said:Thabbatakallahu bil qawlith thabit wa hadakallahu ila siratim mustaqim 'arrafallahu baynaka wa bayna awliya'ika fi mustaqarrim min rahmatih. Then the following words should be uttered: Alla humma jafil arza 'an jambayhi vas'ad biruhihi ilayka wa laqqihi minka burhana Alla humma 'afwaka 'afwaka.

Issue 636: It is recommended that the person who lowers the dead body in the grave should be Clean (tahir/pak ), bare-headed and bare-footed and he should climb out of the grave from the feet side. Moreover, persons, other than the near relatives of the deceased, should put the dust into the grave with the back side of their hands and recite the following:Inna lillahi wa innailayhi raji'un . If the dead person is a woman, her mahram and in the absence of a mahram her kinsmen should lower her in the grave.

Issue 637: It isMustahab that the grave be square or rectangular in shape and its height equal to four fingers' span. A sign should be fixed on it for the purpose of identification and water should be poured on it, and then those present should place their hands on the grave parting their fingers and

thrusting them into earth. Then recite Surah al-Qadr 7 times and pray for the forgiveness of the departed soul and say:Alla humma jafil arza 'an jam bayhi wa as'idilayka ruhahu wa laqqihi minka rizwana wa askin qabrahu min rahmatika ma tughneehi bihi 'an rahmati man siwaka.

Issue 638: It isMustahab that when the persons who attended the funeral have departed, the guardian of the dead person or the person whom the guardian grants permission should recite the prescribed supplications for the dead person.

Issue 639: It isMustahab that after the burial, the bereaved family is consoled, praying for their well being. However, if the condolence is given long after the event, and if it serves to refresh the sorrowful memories, then it should be avoided.

It isMustahab that food be sent to the members of the family of the deceased for 3 days. It is, however, Makrooh to take meal with them in their homes.

Issue 640: It is alsoMustahab that a person should observe patience on the death of his near ones, especially on the death of his son, and, whenever the memory of the departed soul crosses his mind, he should say: Inna lillahi wa inna ilayhi raji'un and should recite the holy Qur'an for the sake of the departed. A man should visit the graves of his parents and pray there for the blessings of Allah for himself and should make the grave solid so that it may not be easily ruined.

Issue 641: * As a matter of precaution, one should refrain from scratching one's face or body, or uprooting one's hair to display the grief. However, slapping one's head or face is permitted.

Issue 642: * It is not permissible to tear one's clothes on the death of anyone except on the death of one's father and brother, though the recommended precaution is that one should not tear one's clothes on their death also.

Issue 643: If a wife mourning the death of a husband scratches her face causing blood to come out, or pulls her hair, she should, on the basis of recommended precaution, set a slave free, or feed ten poor, or provide them dress. And the same applies when a man tears his clothes on the death of his wife or son.

Issue 644: * The recommended precaution is that while weeping over the death of any person one's voice should not be very loud.

Salat al-Wahshat (Prayers to be offered for the departed soul on the night of burial)

Issue 645: It is befitting that on the first night after the burial of a dead person, two Raka'ats of wahshat prayers be offered for it. The method of offering this prayers is as follows:

In the first Raka'at, after reciting Surah al-Hamd, Ayatul Kursi should be recited once and in the second Raka'at, Surah al-Qadr should be recited 10 times after Surah-al-Hamd; and after saying the Salam the following supplication should be recited: Alla humma salli 'ala Muhammadin wa Ali Muhammad wab'ath thawabaha ila qabri......(here the name of the dead person and his father's name should be mentioned).

Issue 646: Wahshat prayers can be offered in the night following the burial of the dead body at any time, but it is better to offer it in the early hours of the night after 'Isha prayers.

Issue 647: * If it is proposed to transfer the dead body to some other town or its burial is delayed owing to some reason, the wahshat prayers should be deferred till the first night of its burial.