Book 4: Funeral Ceremonies (Jenaza) | Minhaj al-Talibin of Nawawi

6/04/2024

Book 4: Funeral Ceremonies (Jenaza) | Minhaj al-Talibin of Nawawi

Title of book: Minhaj al-Talibin wa Umdat al-Muftin (منهاج الطالبين وعمدة المفتين في الفقه)
Author: Imam Nawawi
Full name: Imam Muhyiddin Abi Zakariyya Yahya ibn Sharaf al-Nawawi (أبو زكريا يحيى بن شرف بن مُرِّيِّ بن حسن بن حسين بن محمد جمعة بن حِزام الحزامي النووي الشافعي)
Born: Muharram 631 AH/ October 1233 Nawa, Ayyubid Sultanate
Died: 24 Rajab 676 AH [9]/ 21 December 1277 (age 45) Nawa, Mamluk Sultanate
Resting place: Nawa, present Syria
Translated into English by: E. C. HOWARD
Field of study: sharia, Islamic law, fiqh, Islamic jurisprudence of Shafi'i's school of thought
Type of literature dan reference: classical Arabic books

Contents

Book 4: Funeral Ceremonies (Jenaza)

Section 1: Wrapping the Corpse
Section 2: Prayer for the corpse
Section 3: The more competent to be imam in the prayer for the corpse
Section 4: Burying the corpse

Return to: Minhaj al-Talibin of Imam Nawawi

كتاب الْجَنَائِزِ

BOOK .— FUNERAL CEREMONIES

لِيُكْثِرْ ذِكْرَ الْمَوْتِ وَيَسْتَعِدّ بِالتَّوْبَةِ وَرَدِّ الْمَظَالِمِ وَالْمَرِيضُ آكَدُ‏.‏

وَيُضْجَعُ الْمُحْتَضَرُ لِجَنْبِهِ الْأَيْمَنِ إلَى الْقِبْلَةِ عَلَى الصَّحِيحِ فَإِنْ تَعَذَّرَ لِضِيقِ مَكَان وَنَحْوِهِ أُلْقِيَ عَلَى قَفَاهُ وَوَجْهُهُ وَأُخْمُصَاهُ لِلْقِبْلَةِ، وَيُلَقَّنُ الشَّهَادَةَ بِلَا إلْحَاحٍ، وَيُقْرَأُ عَنْهُ يس، وَلْيُحْسِنْ ظَنَّهُ بِرَبِّهِ سُبْحَانَهُ وَتَعَالَى‏.‏

فَإِذَا مَاتَ غُمِّضَ، وَشُدَّ لَحْيَاهُ بِعِصَابَةٍ، وَلُيِّنَتْ مَفَاصِلُهُ، وَسُتِرَ جَمِيعُ بَدَنِهِ بِثَوْبٍ خَفِيفٍ، وَوُضِعَ عَلَى بَطْنِهِ شَيْءٌ ثَقِيلٌ، وَوُضِعَ عَلَى سَرِيرٍ وَنَحْوِهِ، وَنُزِعَتْ ثِيَابُهُ وَوُجِّهَ لِلْقِبْلَةِ كَمُحْتَضَرٍ، وَيَتَوَلَّى ذَلِكَ أَرْفَقُ مَحَارِمِهِ‏.‏

وَيُبَادَرُ بِغُسْلِهِ إذَا تُيُقِّنَ مَوْتُهُ‏.‏

وَغُسْلُهُ وَتَكْفِينُهُ وَالصَّلَاةُ عَلَيْهِ وَدَفْنُهُ فُرُوضُ كِفَايَةٍ، وَأَقَلُّ الْغُسْلِ تَعْمِيمُ بَدَنِهِ بَعْدَ إزَالَةِ النَّجَسِ، وَلَا تَجِبُ نِيَّةُ الْغَاسِلِ فِي الْأَصَحِّ، فَيَكْفِي غَرَقُهُ أَوْ غَسْلُ كَافِرٍ، قُلْتُ‏:‏ الصَّحِيحُ الْمَنْصُوصُ‏:‏ وُجُوبُ غُسْلِ الْغَرِيقِ وَاَللَّهُ أَعْلَمُ وَالْأَكْمَلُ وَضْعُهُ بِمَوْضِعٍ خَالٍ مَسْتُورٍ عَلَى لَوْحٍ وَيُغَسَّلُ فِي قَمِيصٍ بِمَاءٍ بَارِدٍ، وَيُجْلِسُهُ الْغَاسِلُ عَلَى الْمُغْتَسَلِ مَائِلاً إلَى وَرَائِهِ، وَيَضَعُ يَمِينَهُ عَلَى كَتِفِهِ، وَإِبْهَامَهُ فِي نُقْرَةِ قَفَاهُ، وَيُسْنِدُ ظَهْرَهُ إلَى رُكْبَتِهِ الْيُمْنَى وَيُمِرُّ يَسَارَهُ عَلَى بَطْنِهِ إمْرَارًا بَلِيغًا لِيُخْرِجَ مَا فِيهِ ثُمَّ يُضْجِعُهُ لِقَفَاهُ وَيَغْسِلُ بِيَسَارِهِ وَعَلَيْهَا خِرْقَةٌ سَوْأَتَيْهِ ثُمَّ يَلُفُّ أُخْرَى، وَيُدْخِلُ أُصْبُعَهُ فَمَهُ وَيُمِرُّهَا عَلَى أَسْنَانِهِ، وَيُزِيلُ مَا فِي مَنْخَرَيْهِ مِنْ أَذًى، وَيُوَضِّئُهُ كَالْحَيِّ، ثُمَّ يَغْسِلُ رَأْسَهُ ثُمَّ لِحْيَتَهُ بِسِدْرٍ وَنَحْوِهِ وَيُسَرِّحُهُمَا بِمُشْطٍ وَاسِعِ الْأَسْنَانِ بِرِفْقٍ وَيَرُدُّ الْمُنْتَتَفَ إلَيْهِ وَيَغْسِلُ شِقَّهُ الْأَيْمَنَ ثُمَّ الْأَيْسَرَ ثُمَّ يُحَرِّفُهُ إلَى شِقِّهِ الْأَيْسَرِ فَيَغْسِلُ شِقَّهُ الْأَيْمَنَ مِمَّا يَلِي الْقَفَا وَالظَّهْرَ إلَى الْقَدَمِ ثُمَّ يُحَرِّفُهُ إلَى شِقِّهِ الْأَيْمَنِ فَيَغْسِلُ الْأَيْسَرَ كَذَلِكَ فَهَذِهِ غَسْلَةٌ، وَيُسْتَحَبُّ ثَانِيَةً وَثَالِثَةً، وَأَنْ يُسْتَعَانَ فِي الْأُولَى بِسِدْرٍ أَوْ خِطْمِيٍّ ثُمَّ يَصُبُّ مَاءً قَرَاحًا مِنْ فَرْقِهِ إلَى قَدَمِهِ بَعْدَ زَوَالِ السِّدْرِ، وَأَنْ يَجْعَلَ فِي كُلِّ غَسْلَةٍ قَلِيلَ كَافُورٍ، وَلَوْ خَرَجَ بَعْدَهُ نَجَسٌ وَجَبَ إزَالَتُهُ فَقَطْ، وَقِيلَ مَعَ الْغُسْلِ إنْ خَرَجَ مِنْ الْفَرْجِ، وَقِيلَ الْوُضُوءِ، وَيُغَسِّلُ الرَّجُلَ الرَّجُلُ وَالْمَرْأَةَ الْمَرْأَةُ، وَيُغَسِّلُ أَمَتَهُ وَزَوْجَتَهُ وَهِيَ زَوْجَهَا، وَيَلُفَّانِ خِرْقَةً وَلَا مَسَّ، فَإِنْ لَمْ يَحْضُرْ إلَّا أَجْنَبِيٌّ أَوْ أَجْنَبِيَّةٌ يُمِّمَ فِي الْأَصَحِّ، وَأَوْلَى الرِّجَالِ بِهِ أَوْلَاهُمْ بِالصَّلَاةِ، وَبِهَا قَرَابَاتُهَا، وَيُقَدَّمْنَ عَلَى زَوْجٍ فِي الْأَصَحِّ، وَأَوْلَاهُنَّ ذَاتُ مَحْرَمِيَّةٍ، ثُمَّ الْأَجْنَبِيَّةُ، ثُمَّ رِجَالُ الْقَرَابَةِ كَتَرْتِيبِ صَلَاتِهِمْ‏.‏

قُلْتُ‏:‏ إلَّا ابْنَ الْعَمِّ وَنَحْوَهُ فَكَالْأَجْنَبِيِّ، وَاَللَّهُ أَعْلَمُ، وَيُقَدَّمُ عَلَيْهِمْ الزَّوْجُ فِي الْأَصَحِّ، وَلَا يَقْرَبُ الْمُحْرِمُ طِيبًا، وَلَا يُؤْخَذُ شَعْرُهُ وَظُفْرُهُ، وَتُطَيَّبُ الْمُعْتَدَّةُ فِي الْأَصَحِّ، وَالْجَدِيدُ أَنَّهُ لَا يُكْرَهُ فِي غَيْرِ الْمُحْرِمِ أَخْذُ ظُفْرِهِ وَشَعْرِ إبْطِهِ وَعَانَتِهِ وَشَارِبِهِ‏.‏

قُلْتُ‏:‏ الْأَظْهَرُ كَرَاهَتُهُ، وَاَللَّهُ أَعْلَمُ‏.‏

BOOK .— FUNERAL CEREMONIES

Section

One should think often upon death, and prepare oneself for it by
repentance, and by refraining from injustice, especially if one is ill.

ff A person about to die is laid upon the right side, with the bodj’
turned towards the hibla. If the bed is not large enough the dying
person is laid on the back, the face and the soles of the feet turned
towards the hibla. The confession of faith is said so that the sick person
may hear it, but without inconveniencing him ; the th chapter
of the Koran is recited, and everything done to fix his attention upon
his Lord. After death the eyelids are closed, and a bandage placed
under the cheeks ; the joints are rendered as supple as possible ; the
whole body is covered with a piece of light cloth ; and some heavy object
is placed on the stomach. Lastly the corpse is placed on a bier or some-
thing of the sort, and after the clothes have been taken off is turned
towards the hibla as before death. This duty is incumbent upon the
most suitable relative.

As soon as death is ascertained one hastens to wash the body. This
ablution, the wrapping of the body in a shroud, the prayer for the
repose of the soul of the deceased, and the burial, are obligations for
which the survivors are collectively responsible. The washing of a
corpse must always extend to all parts of the body. The person
accomplishing it removes the impurity, fbut he need not formulate the
intention. The corpse of a person drowned, if the body has been com-
pletely wetted, need not be washed again. An infidel can, if necessary,
perform the ablution. [According to Shafii’s personal opinion the body
of a drowned person should be washed.]

The best way of performing the ablution is as follows. The corpse
is taken to some place isolated and concealed, where it is placed on a
table. Ablution is then practised with cold water, while the corpse
remains covered with a shirt upon the table, inclined backwards. The
spine of the corpse is supported on the right hand, the thumb being in
the hollow of the neck, and the back of the deceased resting on the
right knee. The left hand is then pressed down hard upon the abdomen
of the corpse, in order to expel the excreta. The body is laid upon the
back ; and the shameful parts washed with the left hand, covered with
a rag. The left hand is then covered with another rag, and the fingers
introduced into the mouth of the deceased. The teeth are rubbed and
the nostrils cleansed. After this one proceeds to ritual ablution as in
the case of a living man ; and when it is terminated the head and beard
are washed with a decoction of lotus leaves or some analogous plant,
and the hair and beard are softly combed with a comb of which the
teeth are not too close together. Any hairs that may come out should
be put back again. Then one proceeds to the ablution of the front of
the body, first the right side then the left. Then the corpse is laid upon
the left side in order to wash the right side and the back, from the neck
to the heels ; and on the right side in order to wash the left side and
the back in the same way. Such is the first ablution of the body.
It is commendable : —

. To repeat the ablution once or twice, and to employ for the
first ablution a decoction of lotus or marsh-mallow.

. To pour clear water on the body, from above to below, after the
liquid containing the lotus or marsh-mallow has flowed away.

. To put a little camphor in the water used at each of the threo
ablutions.

If after the ablution some impurity still comes from the body, one
should simply remove it ; though some authors consider that one
should proceed to a fourth ablution, if the impurity comes from the
shameful parts ; while others think a new ritual ablution to be obligatory
in such a case.

A man’s corpse is washed by a man, and a woman’s by a woman ;
though the master can wash the body of a woman who was his slave,
and the husband that of his wife. Similarly the wife may wash the
body of her husband ; but in all cases where the ablution is performed
by a person of the other sex, the hands should be wrapped in rags so as
not to touch the body. fWhen at the place of decease persons of the
same sex as the deceased cannot be found, nor persons of the other sex
allied by kinship or marriage, the ablution cannot take place, and recourse
must bo had to lustration with sand. The ablution of the corpse of a
deceased person is obligatory for those who have to pray for the soul ;
but in the case of a woman this duty is incumbent on the relatives,
and firstly those within the prohibited degrees. fThey even have priority
over the husband. In default of relatives a woman not of the family
may be called upon for this duty, and it is only in the last resource that
recourse is had to the male relatives, in the order in which they are
called to pray for the deceased. [With the exception of a cousin on
the father’s side and the other relatives with whom marriage is not
forbidden, for they are considered for this purpose as not being of the
family.] f A husband has priority over all other male relatives.

It is forbidden to perfume the corpse of a person deceased during
Ihram, and to cut off a hair or a nail as a memento ; f but it is permissible
to perfume the body of a woman deceased during a period of legal
retirement, though the use of scent was legally forbidden her when
alive. According to the opinions maintained by Shafii in Egypt, in
the case of a person not deceased during Ihram one may lawfully cut
the nails and the hair, even of the armpit, the pubis and the moustache.
[*Such a proceeding is always blamable.]

فصل ‏[‏في تكفين الميت‏]‏

Section 1: Wrapping the Corpse

يُكَفَّنُ بِمَا لَهُ لُبْسُهُ حَيًّا‏.‏

وَأَقَلُّهُ ثَوْبٌ، وَلَا تُنَفَّذُ وَصِيَّتُهُ بِإِسْقَاطِهِ، وَالْأَفْضَلُ لِلرَّجُلِ ثَلَاثَةٌ، وَيَجُوزُ رَابِعٌ وَخَامِسٌ وَلَهَا خَمْسَةٌ، وَمَنْ كُفِّنَ مِنْهُمَا بِثَلَاثَةٍ فَهِيَ لَفَائِفُ، وَإِنْ كُفِّنَ فِي خَمْسَةٍ زِيدَ قَمِيصٌ، وَعِمَامَةٌ تَحْتَهُنَّ، وَإِنْ كُفِّنَتْ فِي خَمْسَةٍ‏:‏ فَإِزَارٌ، وَخِمَارٌ، وَقَمِيصٌ، وَلِفَافَتَانِ، وَفِي قَوْلٍ ثَلَاثُ لَفَائِفَ وَإِزَارٌ وَخِمَارٌ، وَيُسَنُّ الْأَبْيَضُ، وَمَحَلُّهُ أَصْلُ التَّرِكَةِ، فَإِنْ لَمْ يَكُنْ مَنْ عَلَيْهِ نَفَقَتُهُ، مِنْ قَرِيبٍ وَسَيِّدٍ‏:‏ وَكَذَا الزَّوْجُ فِي الْأَصَحِّ، وَيُبْسَطُ أَحْسَنُ اللَّفَائِفِ، وَأَوْسَعُهَا، وَالثَّانِيَةُ فَوْقَهَا وَكَذَا الثَّالِثَةُ، وَيُذَرُّ عَلَى كُلِّ وَاحِدَةٍ حَنُوطٌ وَكَافُورٌ، وَيُوضَعُ الْمَيِّتُ فَوْقَهَا مُسْتَلْقِيًا وَعَلَيْهِ حَنُوطٌ وَكَافُورٌ، وَيُشَدُّ أَلْيَاهُ، وَيُجْعَلُ عَلَى مَنَافِذِ بَدَنِهِ قُطْنٌ، وَيُلَفُّ عَلَيْهِ اللَّفَائِفُ وَتُشَدُّ، فَإِذَا وُضِعَ فِي قَبْرِهِ نُزِعَ الشِّدَادُ، وَلَا يُلْبَسُ الْمُحْرِمُ الذَّكَرُ مَخِيطًا وَلَا يُسْتَرُ رَأْسُهُ وَلَا وَجْهُ الْمُحْرِمَةِ‏.‏

وَحَمْلُ الْجِنَازَةِ بَيْنَ الْعَمُودَيْنِ أَفْضَلُ مِنْ التَّرْبِيعِ فِي الْأَصَحِّ، وَهُوَ أَنْ يَضَعَ الْخَشَبَتَيْنِ الْمُقَدَّمَتَيْنِ عَلَى عَاتِقِهِ وَرَأْسَهُ بَيْنَهُمَا، وَيَحْمِلُ الْمُؤَخَّرَتَيْنِ رَجُلَانِ، وَالتَّرْبِيعُ أَنْ يَتَقَدَّمَ رَجُلَانِ وَيَتَأَخَّرَ آخَرَانِ، وَالْمَشْيُ أَمَامَهَا بِقُرْبِهَا أَفْضَلُ، وَيُسْرَعُ بِهَا إنْ لَمْ يُخَفْ تَغَيُّرُهُ‏.‏

Section 1: Wrapping the Corpse

After the ablutions are finished the corpse should be wrapped in a
shroud, which is subject to the same rules as the clothes which the
dead person might wear during life, in such a manner as to cover at
least the shameful parts. Any testamentary disposition tending to
nullify this precept is without legal effect. It is preferable to wrap
a man’s corpse in three shrouds, though four or five may be used ; but
as to women five shrouds are recommended by law. If using three
shrouds, the corpse is simply enveloped three times ; but if five are
employed, one begins by dressing the body in a shirt and turban and
then wraps it round three times, in the case of a man ; while a woman
is first dressed in a cloak, a veil and a shirt, and then enveloped twice.
According to one jurist, however, the body of a woman should first be
dressed in a mantle and veil, and then mapped round thrice. The
Sonna has prescribed that the shroud should be of white material ;
and that the expense is a first charge upon the succession ; while, if
the deceased person has left nothing the expense must be borne by
those liable for the maintenance of the deceased, i.e. the relatives, the
master for the husband. One spreads first the finest and largest shroud,
the second above it, and the simplest last, not forgetting to scatter
aromatic spices upon each. One lays the body on the back upon these
three shrouds, and places with it camphor and spices. The thighs are
pressed close together, and each opening of the body stopped with
cotton. The shrouds are then wrapped round and pressed tightly
together. The bands on the thighs and other parts of the body are not
detached until the corpse is just about to be lowered into the grave.

The body of a person deceased during Ihram is not wrapped in sewn
shrouds ; neither is the head covered. In the case of a woman deceased
during Ihram , the face only should remain uncovered.
fit is bettor to have the bier supported between the two poles than
to have it carried by four persons. In the former case a man places
the two front poles on his shoulders with his head in the middle, while
two men bear the poles behind, one on the right and one on the left.
If four persons are employed two bearers are placed in front of the
bier and two behind. It is commendable that those who form part of
the funeral procession should walk immediately in front of the bier,
which should be carried rapidly to the cemetery, unless it is feared some
lesion may thereby be caused to the body.

فصل ‏[‏في الصلاة على الميت‏]‏

Section 2: Prayer for the repose of the dead

لِصَلَاتِهِ أَرْكَانٌ أَحَدُهَا النِّيَّةُ، وَوَقْتُهَا كَغَيْرِهَا، وَتَكْفِي نِيَّةُ الْفَرْضِ، وَقِيلَ تُشْتَرَطُ نِيَّةُ فَرْضِ كِفَايَةٍ، وَلَا يَجِبُ تَعْيِينُ الْمَيِّتِ، فَإِنْ عَيَّنَ وَأَخْطَأَ بَطَلَتْ، وَإِنْ حَضَرَ مَوْتَى نَوَاهُمْ‏.‏

الثَّانِي‏:‏ أَرْبَعُ تَكْبِيرَاتٍ، فَإِنْ خَمَّسَ لَمْ تَبْطُلْ فِي الْأَصَحِّ، وَلَوْ خَمَّسَ إمَامُهُ لَمْ يُتَابِعْهُ فِي الْأَصَحِّ، بَلْ يُسَلِّمُ أَوْ يَنْتَظِرُهُ لِيُسَلِّمَ مَعَهُ، الثَّالِثُ‏:‏ السَّلَامُ كَغَيْرِهَا‏.‏

الرَّابِعُ‏:‏ قِرَاءَةُ الْفَاتِحَةِ بَعْدَ الْأُولَى‏.‏

قُلْتُ‏:‏ تُجْزِئُ الْفَاتِحَةُ بَعْدَ غَيْرِ الْأُولَى، وَاَللَّهُ أَعْلَمُ، الْخَامِسُ‏:‏ الصَّلَاةُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْدَ الثَّانِيَةِ، وَالصَّحِيحُ أَنَّ الصَّلَاةَ عَلَى الْآلِ لَا تَجِبُ، السَّادِسُ‏:‏ الدُّعَاءُ لِلْمَيِّتِ بَعْدَ الثَّالِثَةِ‏.‏

السَّابِعُ‏:‏ الْقِيَامُ عَلَى الْمَذْهَبِ إنْ قَدَرَ، وَيُسَنُّ رَفْعُ يَدَيْهِ فِي التَّكْبِيرَاتِ وَإِسْرَارُ الْقِرَاءَةِ، وَقِيلَ يَجْهَرُ لَيْلاً، وَالْأَصَحُّ نَدْبُ التَّعَوُّذِ دُونَ الِافْتِتَاحِ، وَيَقُولُ فِي الثَّالِثَةِ‏:‏ اللَّهُمَّ هَذَا عَبْدُكَ وَابْنُ عَبْدِكَ إلَى آخِرِهِ، وَيُقَدِّمُ عَلَيْهِ، اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيرِنَا وَكَبِيرِنَا وَذَكَرِنَا وَأُنْثَانَا‏:‏ اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الْإِسْلَامِ، وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْإِيمَانِ، وَيَقُولُ فِي الطِّفْلِ مَعَ هَذَا الثَّانِي‏:‏ اللَّهُمَّ اجْعَلْهُ فَرَطًا لِأَبَوَيْهِ وَسَلَفًا وَذُخْرًا وَعِظَةً وَاعْتِبَارًا وَشَفِيعًا، وَثَقِّلْ بِهِ مَوَازِينَهُمَا، وَأَفْرِغْ الصَّبْرَ عَلَى قُلُوبِهِمَا، وَيَقُولُ فِي الرَّابِعَةُ، اللَّهُمَّ لَا تَحْرِمْنَا أَجْرَهُ، وَلَا تَفْتِنَّا بَعْدَهُ، وَلَوْ تَخَلَّفَ الْمُقْتَدِي بِلَا عُذْرٍ فَلَمْ يُكَبِّرْ حَتَّى كَبَّرَ إمَامُهُ أُخْرَى بَطَلَتْ صَلَاتُهُ، وَيُكَبِّرُ الْمَسْبُوقُ وَيَقْرَأُ الْفَاتِحَةَ، وَإِنْ كَانَ الْإِمَامُ فِي غَيْرِهَا، وَلَوْ كَبَّرَ الْإِمَامُ أُخْرَى قَبْلَ شُرُوعِهِ فِي الْفَاتِحَةِ كَبَّرَ مَعَهُ وَسَقَطَتْ الْقِرَاءَةُ، وَإِنْ كَبَّرَهَا وَهُوَ فِي الْفَاتِحَةِ تَرَكَهَا وَتَابَعَهُ فِي الْأَصَحِّ، وَإِذَا سَلَّمَ الْإِمَامُ تَدَارَكَ الْمَسْبُوقُ بَاقِي التَّكْبِيرَاتِ بِأَذْكَارِهَا وَفِي قَوْلٍ لَا تُشْتَرَطُ الْأَذْكَارُ‏.‏

وَيُشْتَرَطُ شُرُوطُ الصَّلَاةِ لَا الْجَمَاعَةِ، وَيَسْقُطُ فَرْضُهَا بِوَاحِدٍ، وَقِيلَ يَجِبُ اثْنَانِ، وَقِيلَ ثَلَاثَةٌ وَقِيلَ أَرْبَعَةٌ، وَلَا يَسْقُطُ بِالنِّسَاءِ وَهُنَاكَ رِجَالٌ فِي الْأَصَحِّ، وَيُصَلَّى عَلَى الْغَائِبِ عَنْ الْبَلَدِ، وَيَجِبُ تَقْدِيمُهَا عَلَى الدَّفْنِ، وَتَصِحُّ بَعْدَهُ، وَالْأَصَحُّ تَخْصِيصُ الصِّحَّةِ بِمَنْ كَانَ مِنْ أَهْلِ فَرْضِهَا وَقْتَ الْمَوْتِ، وَلَا يُصَلَّى عَلَى قَبْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِحَالٍ‏.‏

Section 2: Prayer for the repose of the dead

Prayer for the repose of the dead consists of seven essential elements :

. The intention, which is formulated like that in other prayers.
It is enough to have the intention of performing one’s duty to God ;
though some authorities consider necessary an intention of accomplishing
an obligation for which Moslems are collectively responsible. The
intention need not refer to a particular deceased person ; but if one does
so and afterwards discovers one has made a mistake, the prayer is
void. If one is present at two or more simultaneous funerals, one may
formulate an intention for all at once.

. Four takbir s ; f though the prayer is not void if five are said.
However, if the imam begins a fifth, fit is better that those present-
should cease to pray under his direction, and either pronounce at once
the final salutation or wait quietly till they can do so with him.

. The ordinary final salutation.

. The recitation of the first chapter of the Koran, after the first
talcbir. [This chapter can be recited just as well after one of the three
other takbirs .]

. The prayer for the Prophet, which is performed after the second
takbir. ffThe prayer for the family of the Prophet is not obligatory.

. A special invocation for the repose of the soul of the deceased,
after the third takbir .

. The Kiyam, at least according to our school, if it is possible.

The Sonna requires also that the hands should be raised when

performing the takbir , and that the first chapter should bo said in a
low tone, though some consider that it should be recited aloud if the
ceremony takes place at night, fit is commendable to pronounce the
tawuz, without the introductory invocation.

At the third takbir one pronounces the formula : — “ God, this is
Thy servant, and the child of parents who are Thy servants,” etc. These
words are preceded by the following : — “ God, pardon our living and
our dead, absent and present, old and young, women and men. God,
cause him amongst us to whom Thou accordest life to live in the
observance of religion, and to die in the faith him whom Thou wiliest
to die.” To this last formula is added in the case of a little child : —
“ God, may this child be the forerunner of his parents in Paradise,
may his loss be reckoned to them as a sacrifice to Thee, may it be to
them a warning and an example, and may this child be their inter-
cessor with Thee. May the weight of this loss be placed in the heavenly
balance to their profit at the day of judgment, and patience be poured
upon their hearts.” And lastly at the fourth takbir one says these
words : — “ God, deny us not the recompense due to him ; lead us
not into temptation after his death ; and pardon both us and him.

The prayer is void if, without valid excuse, one has lagged so much
behind the imam as to be still engaged upon one takbir when the imam
lias already got to the next. A person who arrives after the ceremony
has begun should pronounce a takbir , and then say the first chapter of
tho Koran, even though the imam may have finished it ; but if the
imam has already got to the next takbir before such person has begun
the recitation he should omit it, and join the imam in saying the takbir.
f If the imam is finishing the next takbir while one is still reciting the
first chapter, one should stop doing so and follow the imam for the
remainder of the prayer. If the imam has reached the final salutation
when one arrives, one should accomplish all the takbirs and glorifications
of God, though according to one jurist the latter are not rigorously
necessary under the circumstances.

The conditions essential for the validity of a prayer for the repose
of tho dead are the same as in the case of ordinary prayer, except that
it need not be accomplished in public, the prayer of one man being
sufficient. According to some authors, however, there must be at least
two persons to accomplish this prayer ; others say three, others four,
f A funeral prayer may validly be performed by women, if there are no
men in the place. Funeral prayer is said for one who dies far from his
own people. It should take place before burial, but it can be repeated
afterwards, f especially if at tho moment of death one is among those
responsible for its due execution.

Funeral prayers should never be performed on the tomb of the
Prophet.

فَرْعٌ ‏[‏في بيان الأولى بالصلاة‏]‏

Section 3: The more competent to be imam in the prayer for the repose

الْجَدِيدُ أَنَّ الْوَلِيَّ أَوْلَى بِإِمَامَتِهَا مِنْ الْوَالِي، فَيُقَدَّمُ الْأَبُ، ثُمَّ الْجَدُّ وَإِنْ عَلَا، ثُمَّ الِابْنُ، ثُمَّ ابْنُهُ وَإِنْ سَفَلَ، ثُمَّ الْأَخُ، وَالْأَظْهَرُ، تَقْدِيمُ الْأَخِ لِأَبَوَيْنِ عَلَى الْأَخِ لِأَبٍ، ثُمَّ ابْنُ الْأَخِ لِأَبَوَيْنِ، ثُمَّ لِأَبٍ، ثُمَّ الْعَصَبَةُ عَلَى تَرْتِيبِ الْإِرْثِ، ثُمَّ ذَوُو الْأَرْحَامِ، وَلَوْ اجْتَمَعَا فِي دَرَجَةٍ فَالْأَسَنُّ الْعَدْلُ أَوْلَى عَلَى النَّصِّ، وَيُقَدَّمُ الْحُرُّ الْبَعِيدُ عَلَى الْعَبْدِ الْقَرِيبِ، وَيَقِفُ عِنْدَ رَأْسِ الرَّجُلِ وَعَجُزِهَا وَتَجُوزُ عَلَى الْجَنَائِزِ صَلَاةٌ‏.‏

وَتَحْرُمُ عَلَى الْكَافِرِ، وَلَا يَجِبُ غُسْلُهُ، وَالْأَصَحُّ وُجُوبُ تَكْفِينِ الذِّمِّيِّ وَدَفْنِهِ وَلَوْ وُجِدَ عُضْوُ مُسْلِمٍ عُلِمَ مَوْتُهُ صُلِّيَ عَلَيْهِ وَالسِّقْطُ إنْ اسْتَهَلَّ أَوْ بَكَى كَكَبِيرٍ، وَإِلَّا فَإِنْ ظَهَرَتْ أَمَارَةُ الْحَيَاةِ كَاخْتِلَاجٍ صُلِّيَ عَلَيْهِ فِي الْأَظْهَرِ، وَإِنْ لَمْ تَظْهَرْ وَلَمْ يَبْلُغْ أَرْبَعَةَ أَشْهُرٍ لَمْ يُصَلَّ عَلَيْهِ، وَكَذَا إنْ بَلَغَهَا فِي الْأَظْهَرِ‏.‏

وَلَا يُغَسَّلُ الشَّهِيدُ وَلَا يُصَلَّى عَلَيْهِ، وَهُوَ مَنْ مَاتَ فِي قِتَالِ الْكُفَّارِ بِسَبَبِهِ، فَإِنْ مَاتَ بَعْدَ انْقِضَائِهِ أَوْ فِي قِتَالِ الْبُغَاةِ فَغَيْرُ شَهِيدٍ فِي الْأَظْهَرِ، وَكَذَا فِي الْقِتَالِ لَا بِسَبَبِهِ عَلَى الْمَذْهَبِ، وَلَوْ اُسْتُشْهِدَ جُنُبٌ فَالْأَصَحُّ أَنَّهُ لَا يُغَسَّلُ، وَأَنَّهُ تُزَالُ نَجَاسَتُهُ غَيْرَ الدَّمِ‏.‏

وَيُكَفَّنُ فِي ثِيَابِهِ الْمُلَطَّخَةِ بِالدَّمِ فَإِنْ لَمْ يَكُنْ ثَوْبُهُ سَابِغًا تُمِّمَ‏.‏

Section 3: The more competent to be imam in the prayer for the repose

Shafii, in his second period, adopted tho doctrine that the wali of
the deceased is more competent to be imam in the prayer for the repose
of his soul than the chief of the state or of the town. In this connection
is understood by wali any male relative of the deceased, whether entitled
to succession or not, i.e. () father, () grandfather or other agnate
ancestor, () son, () grandson, () brother — ■♦whole brother having
priority over half-brother on the father’s side ; ( b ) son of whole brother,
() son of half-brother on father’s side, () other agnates in order of
succession, () cognates. If two persons are equally related to the
deceased, priority should, according to the personal opinion of Shafii,
be accorded to the elder, if of irreproachable character. But a free man
always has priority over a slave, even though the latter may be more
nearly related to the deceased.

The person presiding as imam at a burial service should place himself
near the head of the corpse if a man, but in the case of a woman ho
should place himself behind the body. A single service will suffice
for several deceased persons at once. It is forbidden to pray for the
rest of the soul of an infidel ; it is not necessary even to wash his corpse,
though the body of an infidel subject of a Moslem prince should bo
wrapped in a shroud and buried. In the case of a Musulman known
to be dead, prayer for the repose of his soul is obligatory, even if only
a part of the body has been found. An abortion that has uttered a cry
or wept at birth is buried like an ordinary person. *If, uttering no cry,
it has given some sign of life, as palpitation of the heart or movement
of a limb, prayer is obligatory ; but if there are no such signs it is
unnecessary, even if four months be passed.

It is unnecessary to wash the body of a martyr, or to pray for the
repose of his soul. By martyr is understood any one who dies in war
against the infidels. *Thus a soldier wrho dies after the end of the war,
or fighting against rebels, or, according to our school, in consequenco
of an accident, is not considered as a martjT. f A martyr dying in a
state of grave impurity need not be washed. The impurity should be
removed, but not the blood from his wounds. His blood-stained
garments are the shroud of the martyr. If these are an insufficient
covering, they should be supplemented with a shroud of some kind.

فصل ‏[‏في دفن الميت‏]‏

Section 4: Burying the Repose

أَقَلُّ الْقَبْرِ حُفْرَةٌ تَمْنَعُ الرَّائِحَةَ وَالسَّبُعَ‏.‏

وَيُنْدَبُ أَنْ يُوَسَّعَ وَيُعَمَّقَ، قَدْرَ قَامَةٍ وَبَسْطَةٍ، وَاللَّحْدُ أَفْضَلُ مِنْ الشَّقِّ إنْ صَلُبَتْ الْأَرْضُ، وَيُوضَعُ رَأْسُهُ عِنْدَ رِجْلِ الْقَبْرِ، وَيُسَلُّ مِنْ قِبَلِ رَأْسِهِ بِرِفْقٍ وَيُدْخِلُهُ الْقَبْرَ الرِّجَالُ، وَأَوْلَاهُمْ الْأَحَقُّ بِالصَّلَاةِ‏.‏

قُلْتُ‏:‏ إلَّا أَنْ تَكُونَ امْرَأَةً مُزَوَّجَةً فَأَوْلَاهُمْ الزَّوْجُ، وَاَللَّهُ أَعْلَمُ‏.‏

وَيَكُونُونَ وِتْرًا، وَيُوضَعُ فِي اللَّحْدِ عَلَى يَمِينِهِ لِلْقِبْلَةِ وَيُسْنَدُ وَجْهُهُ إلَى جِدَارِهِ وَظَهْرُهُ بِلَبِنَةٍ وَنَحْوِهَا، وَيُسَدُّ فَتْحُ اللَّحْدِ بِلَبِنٍ، وَيَحْثُو مَنْ دَنَا ثَلَاثَ حَثَيَاتِ تُرَابٍ ثُمَّ يُهَالُ بِالْمَسَاحِي، وَيُرْفَعُ الْقَبْرُ شِبْرًا فَقَطْ، وَالصَّحِيحُ أَنَّ تَسْطِيحَهُ أَوْلَى مِنْ تَسْنِيمِهِ، وَلَا يُدْفَنُ اثْنَانِ فِي قَبْرٍ إلَّا لِضَرُورَةٍ فَيُقَدَّمُ أَفْضَلُهُمَا، وَلَا يُجْلَسُ عَلَى الْقَبْرِ، وَلَا يُوطَأُ، وَيَقْرُبُ زَائِرُهُ كَقُرْبِهِ مِنْهُ حَيًّا‏.‏

وَالتَّعْزِيَةُ سُنَّةٌ قَبْلَ دَفْنِهِ وَبَعْدَهُ ثَلَاثَةَ أَيَّامٍ، وَيُعَزَّى الْمُسْلِمُ بِالْمُسْلِمِ‏:‏ أَعْظَمَ اللَّهُ أَجْرَكَ وَأَحْسَنَ عَزَاءَكَ وَغَفَرَ لِمَيِّتِكَ، وَبِالْكَافِرِ أَعْظَمَ اللَّهُ أَجْرَكَ وَصَبَّرَكَ، وَالْكَافِرُ بِالْمُسْلِمِ غَفَرَ اللَّهُ لِمَيِّتِكَ وَأَحْسَنَ عَزَاءَكَ‏.‏

وَيَجُوزُ الْبُكَاءُ عَلَيْهِ قَبْلَ الْمَوْتِ وَبَعْدَهُ، وَيَحْرُمُ النَّدْبُ بِتَعْدِيدِ شَمَائِلِهِ وَالنَّوْحِ وَالْجَزَعِ بِضَرْبِ صَدْرِهِ وَنَحْوِهِ‏.‏

قُلْتُ‏:‏ هَذِهِ مَسَائِلُ مَنْثُورَةٌ‏:‏ يُبَادِرُ بِقَضَاءِ دَيْنِ الْمَيِّتِ وَوَصِيَّتِهِ‏.‏

وَيُكْرَهُ تَمَنِّي الْمَوْتِ لِضُرٍّ نَزَلَ بِهِ لَا لِفِتْنَةِ دِينٍ‏.‏

وَيُسَنُّ التَّدَاوِي، وَيُكْرَهُ إكْرَاهُهُ عَلَيْهِ‏.‏

وَيَجُوزُ لِأَهْلِ الْمَيِّتِ وَنَحْوِهِمْ تَقْبِيلُ وَجْهِهِ‏.‏

وَلَا بَأْسَ بِالْإِعْلَامِ بِمَوْتِهِ لِلصَّلَاةِ وَغَيْرِهَا بِخِلَافِ نَعْيِ الْجَاهِلِيَّةِ‏.‏

وَلَا يَنْظُرُ الْغَاسِلُ مِنْ بَدَنِهِ إلَّا قَدْرَ الْحَاجَةِ مِنْ غَيْرِ الْعَوْرَةِ‏.‏

وَمَنْ تَعَذَّرَ غُسْلُهُ يُمِّمَ‏.‏

وَيُغَسَّلُ الْجُنُبُ وَالْحَائِضُ وَالْمَيِّتُ بِلَا كَرَاهَةٍ، وَإِذَا مَاتَا غُسِّلَا غُسْلاً وَاحِدًا فَقَطْ‏.‏

وَلْيَكُنْ الْغَاسِلُ أَمِينًا، فَإِنْ رَأَى خَيْرًا ذَكَرَهُ أَوْ غَيْرَهُ حَرُمَ ذِكْرُهُ إلَّا لِمَصْلَحَةٍ‏.‏

وَلَوْ تَنَازَعَ أَخَوَانِ أَوْ زَوْجَتَانِ أُقْرِعَ‏.‏

وَالْكَافِرُ أَحَقُّ بِقَرِيبِهِ الْكَافِرِ‏.‏

وَيُكْرَهُ الْكَفَنُ الْمُعَصْفَرُ‏.‏

وَالْمُغَالَاةُ فِيهِ، وَالْمَغْسُولُ أَوْلَى مِنْ الْجَدِيدِ‏.‏

وَالصَّبِيُّ كَبَالِغٍ فِي تَكْفِينِهِ بِأَثْوَابٍ‏.‏

وَالْحَنُوطُ مُسْتَحَبٌّ، وَقِيلَ وَاجِبٌ‏.‏

وَلَا يَحْمِلُ الْجِنَازَةَ إلَّا الرِّجَالُ وَإِنْ كَانَ أُنْثَى، وَيَحْرُمُ حَمْلُهَا عَلَى هَيْئَةٍ مُزْرِيَةٍ وَهَيْئَةٍ يُخَافُ مِنْهَا سُقُوطُهَا وَيُنْدَبُ لِلْمَرْأَةِ مَا يَسْتُرُهَا كَتَابُوتٍ، وَلَا يُكْرَهُ الرُّكُوبُ فِي الرُّجُوعِ مِنْهَا‏.‏

وَلَا بَأْسَ بِاتِّبَاعِ الْمُسْلِمِ جِنَازَةَ قَرِيبِهِ الْكَافِرِ‏.‏

وَيُكْرَهُ اللَّغَطُ فِي الْجِنَازَةِ وَإِتْبَاعُهَا بِنَارٍ‏.‏

وَلَوْ اخْتَلَطَ مُسْلِمُونَ بِكَفَّارٍ وَجَبَ غُسْلُ الْجَمِيعِ وَالصَّلَاةُ، فَإِنْ شَاءَ صَلَّى عَلَى الْجَمِيع بِقَصْدِ الْمُسْلِمِينَ وَهُوَ الْأَفْضَلُ وَالْمَنْصُوصُ، أَوْ عَلَى وَاحِدٍ فَوَاحِدٍ نَاوِيًا الصَّلَاةَ عَلَيْهِ إنْ كَانَ مُسْلِمًا، وَيَقُولُ اللَّهُمَّ اغْفِرْ لَهُ إنْ كَانَ مُسْلِمًا‏.‏

وَيُشْتَرَطُ لِصِحَّةِ الصَّلَاةِ تَقَدُّمُ غُسْلِهِ، وَتُكْرَهُ قَبْلَ تَكْفِينِهِ، فَلَوْ مَاتَ بِهَدْمٍ وَنَحْوِهِ وَتَعَذَّرَ إخْرَاجُهُ وَغُسْلُهُ لَمْ يُصَلَّ عَلَيْهِ، وَيُشْتَرَطُ أَنْ لَا يَتَقَدَّمَ عَلَى الْجِنَازَةِ الْحَاضِرَةِ وَلَا الْقَبْرِ عَلَى الْمَذْهَبِ فِيهِمَا‏.‏

وَتَجُوزُ الصَّلَاةُ عَلَيْهِ فِي الْمَسْجِدِ، وَيُسَنُّ جَعْلُ صُفُوفِهِمْ ثَلَاثَةً فَأَكْثَرَ‏.‏

وَإِذَا صُلِّيَ عَلَيْهِ فَحَضَرَ مَنْ لَمْ يُصَلِّ صَلَّى‏.‏

وَمَنْ صَلَّى لَا يُعِيدُ عَلَى الصَّحِيحِ، وَلَا تُؤَخَّرُ لِزِيَادَةِ مُصَلِّينَ، وَقَاتِلُ نَفْسِهِ كَغَيْرِهِ فِي الْغُسْلِ وَالصَّلَاةِ وَلَوْ نَوَى الْإِمَامُ صَلَاةَ غَائِبٍ، وَالْمَأْمُومُ صَلَاةَ حَاضِرٍ، أَوْ عَكَسَ جَازَ‏.‏

وَالدَّفْنُ فِي الْمَقْبَرَةِ أَفْضَلُ‏.‏

وَيُكْرَهُ الْمَبِيتُ بِهَا‏.‏

وَيُنْدَبُ سَتْرُ الْقَبْرِ بِثَوْبٍ وَإِنْ كَانَ رَجُلاً، وَأَنْ يَقُولَ‏:‏ بِسْمِ اللَّهِ وَعَلَى مِلَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا يُفْرَشُ تَحْتَهُ شَيْءٌ وَلَا مِخَدَّةٌ‏.‏

وَيُكْرَهُ دَفْنُهُ فِي تَابُوتٍ إلَّا فِي أَرْضٍ نَدْيَةٍ أَوْ رِخْوَةٍ‏.‏

وَيَجُوزُ الدَّفْنُ لَيْلاً، وَوَقْتَ كَرَاهَةِ الصَّلَاةِ مَا لَمْ يَتَحَرَّهُ، وَغَيْرُهُمَا أَفْضَلُ‏.‏

وَيُكْرَهُ تَجْصِيصُ الْقَبْرِ وَالْبِنَاءُ وَالْكِتَابَةُ عَلَيْهِ‏.‏

وَلَوْ بُنِيَ فِي مَقْبَرَةٍ مُسَبَّلَةٍ هُدِمَ‏.‏

وَيُنْدَبُ أَنْ يُرَشَّ الْقَبْرُ بِمَاءٍ، وَيُوضَعُ عَلَيْهِ حَصًى، وَعِنْدَ رَأْسِهِ حَجَرٌ أَوْ خَشَبَةٌ‏.‏

وَجَمْعُ الْأَقَارِبِ فِي مَوْضِعٍ‏.‏

وَزِيَارَةُ الْقُبُورِ لِلرِّجَالِ، وَتُكْرَهُ لِلنِّسَاءِ، وَقِيلَ تَحْرُمُ، وَقِيلَ تُبَاحُ، وَيُسَلِّمُ الزَّائِرُ وَيَقْرَأُ وَيَدْعُو‏.‏

وَيَحْرُمُ نَقْلُ الْمَيِّتِ إلَى بَلَدٍ آخَرَ، وَقِيلَ يُكْرَهُ إلَّا أَنْ يَكُونَ بِقُرْبِ مَكَّةَ أَوْ الْمَدِينَةِ أَوْ بَيْتِ الْمَقْدِسِ، نَصَّ عَلَيْهِ‏.‏

وَنَبْشُهُ بَعْدَ دَفْنِهِ لِلنَّقْلِ وَغَيْرِهِ حَرَامٌ إلَّا لِضَرُورَةٍ‏:‏ بِأَنْ دُفِنَ بِلَا غُسْلٍ أَوْ فِي أَرْضٍ، أَوْ ثَوْبٍ مَغْصُوبَيْنِ، أَوْ وَقَعَ فِيهِ مَالٌ، أَوْ دُفِنَ، لِغَيْرِ الْقِبْلَةِ لَا لِلتَّكْفِينِ فِي الْأَصَحِّ‏.‏

وَيُسَنُّ أَنْ يَقِفَ جَمَاعَةٌ بَعْدَ دَفْنِهِ عِنْدَ قَبْرِهِ سَاعَةً يَسْأَلُونَ لَهُ التَّثْبِيتَ وَلِجِيرَانِ أَهْلِهِ تَهْيِئَةُ طَعَامٍ يُشْبِعُهُمْ يَوْمَهُمْ وَلَيْلَتَهُمْ، وَيُلَحُّ عَلَيْهِمْ فِي الْأَكْلِ‏.‏

وَيَحْرُمُ تَهْيِئَتُهُ لِلنَّائِحَاتِ، وَاَللَّهُ أَعْلَمُ‏.‏

Section 4: Burying the Repose

The grave should always be deep enough to retain the odour of the
body and protect it from wild beasts. It is commendable that it should
be so deep and wide that the deceased could stand up in it and lie down
in it with his whole length. It is better, if the earth is hard enough,
that the grave should be hollowed out laterally rather than a simple
trench. The corpse is introduced head first, drawn softly by that part
of the body, preferably by men, i.e. in the first instance by those who
have the precedence in the burial service. [In the case of a married
woman, the husband has the better right to carry out the deposition,
though not to lead in the prayer.] The people who place the corpse
in the grave should be of uneven number. The corpse should be laid
on the right side, facing the kibla and leaning against the wall, with
the back supported by a brick or something similar. The entrance of
the grave should also be walled with bricks. Those present then throw
in three handfuls of sand, and the grave is filled up by means of the
shovel. The earth forming the tomb may rise above the level of the
ground to the height of a span ; ffand it is better that the surface
should be plane rather than convex. Two persons are not buried in
the same grave except in case of necessity, when the one having most
merit must be placed on the side of the kibla. Sitting or walking on a
tomb is forbidden, and any one wishing to visit it should approach in
the same manner as to the living person.

The Sonna has introduced the practice of making visits of condolence
before the burial and three days after. A Musulman performs this duty
to a fellow-believer by saying : — “ God grant you large compensation
for the loss you have suffered ; may He pour resignation upon your
heart ; may He pardon the sins of the dead.” If it be an infidel whom
the Musulman is consoling, he says : — “ God grant you large compensa-
tion for the loss you have suffered ; may He give you the necessary
patience ” ; while an infidel says to a Musulman : — “ God pardon the
sins of the dead, and pour resignation upon your heart.” It is per-
missible to deplore the loss of any one before and after death ; but it
is forbidden to compose for this purpose an elegy or a funeral oration
containing nothing but an enumeration of the good qualities of the
deceased. It is also forbidden to utter lamentable cries, or to manifest
extravagant signs of sorrow, as e.g. by striking the breast.

[Some special rules are here added : —

. One should make haste to pay the deceased’s debts and execute
his testamentary depositions.

. It is blamable to wish for death in order to avoid some misfortune,
hut not to avoid something incompatible with religion.

. The Sonna recommends a sick person to take care of himself
and to take medicine ; but it is blamable to force any one to do so.

. Parents and friends of the deceased may kiss his face.

. There is no objection to making an announcement of the death,
in order to call people to the burial service, etc., provided this be not
done in the manner practised in the time of paganism.

G. The person performing the funeral ablution should see no more
of the body than is strictly necessary for the proper performing of his
duty, and should never look at tho shameful parts. Ablution with sand
is enough, if circumstances prevent washing the body with water.

. A person who has incurred a grave impurity, and even a woman
during menstruation, can attend to tho washing of a corpse ; and such
persons themselves require after death no greater ablution than any
one else.

. The person entrusted with tho ablution of a dead body should
be a reliable person. Should he perceive that the deceased had some good
quality of body he may mention the fact ; but he must not mention
any bodily defects, unless for some useful purpose.

. If two brothers, or two wives, both claim precedence at a funeral,
the matter must be decided by lot.

. An infidel is more competent than a Musulman to preside at
the funeral of an infidel relative.

. It is blamable to use a shroud dyed with red carthamine, or one
of an exorbitant price. A piece of material that has been washed is
better for this purpose than one which is quite new. A minor is subject
to the same rules as an adult, so far as regards the shrouds and cloths
to be used at the interment.

. It is meritorious to use spices for the embalming of the dead ;
some authorities even regard it as obligatory.

. A bier should be borne by men only ; even if the body be that
of a woman.

. It is forbidden to carry the bier carelessly ; or so as to cause
apprehension lest the body fall to the ground.

. It is recommended to carry the body of a woman so as to be
concealed from the public gaze, e.g. in a coffin.

. One may not ride, except when returning from the burial.

. There is no objection to a Musulman attending the funeral of
an infidel relative.

. It is blamable to make a noise, or to light fires, during a
funeral.

. If the dead bodies of Moslems are so mixed with those of infidels
that it is impossible to distinguish them all must be washed and prayed
for. In this case one may either : (a) perform a burial for all at once
declaring one’s intention of applying it only to the repose of the souls
of those who were Moslems ; this is considered the better course and
was recommended by Shafii himself ; or (i b ) pray for each body separately,
on the understanding that the prayer is valid only in the case of a
Musulman ; in this case the formula used is “ God, pardon him, if
he was a Musulman.”

. It is requisite for the efficacy of a funeral prayer that the corpse
should first bo washed ; and it is oven blarnable to pray before the corpse
has been wrapped in a shroud. Consequently no prayer is said for
the repose of the soul of a person crushed to death by the fall of a house,
whose body cannot be recovered from under the debris .

. When performing a burial service it is not lawful to stand in front
of the bier or of the grave. These two precepts are admitted by our
school. The prayer may, however, bo said in a mosque. The Sonna
insists upon those present being placed in at least three lines.

. Every person attending a burial service, who has not already
prayed for the repose of the soul of the deceased should join the others
in doing so ; but he need not repeat it if he has already done it.

. A burial service may not be deferred in order to allow more
people to attend.

. The body of the suicide is Avashed, and prayer said for the repose
of his soul, just as in other cases.

. When the imam has the intention of accomplishing a prayer for
the repose of the soul of a deceased person avIio is absent, and a person
praying under his direction has the intention of praying for the repose
of the soul of another whose body is present, or vice versa , the prayer
of the latter is valid all the same.

. It is recommended that corpses be interred in some recognised
cemetery. It is blarnable to pass the night there.

. It is also commendable to cover the grave Avith a piece of cloth
of some sort during an interment, even in the case of a man, and to
say during the deposition : — “ In the name of God, and in accordance
Avith the precepts of the religion of His apostle. God grant him His
grace and His blessing.

. A dead body may not be laid on a carpet ; nor may the head
be placed on a pilloAv.

. It is blarnable to place a corpse in a coffin, unless the earth bo
damp or soft.

. It is permissible to proceed to a burial at night, and even at an
hour in the daytime Avhen it is blarnable to pray, provided it be not
intentionally chosen, for any other time is better.

. It is considered blarnable to plaster a tomb, to adorn it Avith a
monument, or place inscriptions upon it. Monuments erected in a public
cemetery should bo demolished.

. It is recommended : — (a) to Avater the grave, ( b ) to place pebbles
as a pavement, (c) to mark the position of the head Avith a stone or a
piece of Avood, (d) to have the graves of relatives together in one spot
(e) to visit graves. Visiting graves, hoAvever, is commendable in men
only ; in Avomen it is blarnable, some authorities even forbidding it
altogether in their case. Others allow women this visit as a right
but not as a merit.

. A person visiting a tomb should pronounce a salutation, recite
some portion of the Koran, and invoke tho grace of Cod upon tho
deceased.

. It is forbidden to carry a corpse to another town — though somo
authorities consider it merely blainable — unless the death occurred in
tho neighbourhood of Mecca or Medina — or, according to a decision
of Sliafii, Jerusalem — for then it may always be carried into one of theso
holy cities. All, however, agree that it is forbidden to disinter a body,
whether in order to carry it elsewhere or for any other reason, except
in case of necessity, e.g. if tho body has been buried without being
washed, or if buried in a misappropriated shroud or piece of ground, or
if a valuable object has accidentally fallen into the gravo, or if tho
face of the deceased was not turned towards tho hibla , etc. fOn tho
other hand, a corpse may not be legally disinterred under the pretext
of wrapping it again in a shroud.

. The Sonna prescribes to those taking part in funerals not to
hasten away from the gravo as soon as the body is buried, but to wish
the deceased person a happy abode.

. Tho neighbours should prepare food for the family of the deceased
for the fust day and night after the interment ; one should even per-
suade the survivors to take something. But it is forbidden to prepare a
meal for the hired mourners.