Should the hair of the deceased man be put into three braids, as is done for a woman?

It is mentioned in a hadith about the washing of the daughter of the Prophet (saw) that the hair of the women is to be divided in three parts, the two sides and the center. What is the sunnah in regards to men? Is it the same? At a recent funeral, a brother parted the hair of the deceased person from the middle saying that was the sunnah.

Praise be to Allaah.

The Sunnah is the put the hair of a deceased woman into three braids. It was narrated that Umm ‘Atiyyah (may Allah be pleased with her) said: One of the daughters of the Prophet (blessings and peace of Allah be upon him) died. The Prophet (blessings and peace of Allah be upon him) came to us and said: “Wash her with lotus leaves an odd number of times, three, or five, or more than that if you see fit, and put camphor in (the water) the last time, or a little camphor. And when you have finished, let me know.” When we had finished, we let him know, and he gave us his waist wrapper (to shroud her in). And we put her hair into three braids and put them behind her.  Continue reading

Is it permissible to bury the deceased in his house?

Is it allowed for a muslim to be buried inside his own compound where he has built his house? This is because muslim cemetries are difficult to find in our area, and it has thus become the norm to see muslims burying their deceased inside the family compounds.

Praise be to Allaah.

Firstly:

The Sunnah is to bury the dead in public graveyards.

Ibn Qudaamah (may Allah have mercy on him) said: Burial in Muslim graveyards was more liked by Abu ‘Abdullah [i.e., Imam Ahmad] than burial in people’s homes, because it is less harmful to the living among his heirs, and is more befitting, and it means that there will be more du‘aa’s and prayers for mercy for the deceased. The Sahaabah and Taabi‘een, and those who followed them, continued to bury their dead outside the city.

If it is said: The Prophet (blessings and peace of Allah be upon him) was buried in his house and his two Companions were buried beside him, the response is: ‘Aa’ishah said: “That was only done lest his grave be taken as a place of worship.” Narrated by al-Bukhaari.  Continue reading

To whom should condolences be offered among the family of the deceased?

If someone dies, to whom should we offer condolences among his family?.

Praise be to Allaah.

It is mustahabb to offer condolences to everyone who is affected by the loss of the deceased, old or young, except a child who has not reached the age of understanding, or a young woman, to whom only her mahrams should offer condolences, according to what we said previously in the answer to question no. 157874.

It says in Kashshaaf al-Qinaa‘, 2/169: It is mustahabb to offer condolences to the bereaved family, even children and even friends of the deceased and so on, such as neighbours of the deceased. End quote.  Continue reading

Can the washing of the deceased be attended by one who does not need to be there?

Is it permissible for the washing of the deceased to be attended by one who does not need to be there?.

Praise be to Allaah.

Ibn Qudaamah (may Allah have mercy on him) said: It is makrooh for anyone other than the one who is washing the deceased and those who are helping him to attend the washing of the deceased, because it is makrooh to look at the deceased except if there is a reason, and it is mustahabb for those present to avert their gaze from him unless there is a reason to look at him. The reason for that is that there may be in the deceased a defect that he was concealing and that he would not like people to see or know about after his death, or there may be some issues that a living person would not like people to see or know about. And there may appear something that may indicate something objectionable and he may tell others about it, which is like exposing the deceased to scandal. And his ‘awrah may become uncovered and be seen. Hence we prefer for the one who washes the deceased to be trustworthy and righteous, so that he will conceal anything that he may see.

End quote from al-Mughni, 2/164  Continue reading

What are the cases in which the funeral prayer cannot to be offered for the deceased?

When a person dies what are the circumstances that they cannot be prayed upon before being inserted into the grave.

Praise be to Allaah.

The funeral prayer is a communal obligation (fard kifaayah) that must be offered for anyone who dies and was apparently Muslim, even if he or she committed major sins.

An-Nawawi (may Allah have mercy on him) said:

Offering the funeral prayer for the deceased is a communal obligation with no difference of opinion among us, which means there is (scholarly) consensus.

End quote. al-Majmoo‘, 5/167

There is no shar‘i evidence to suggest that there was any exception to offering the funeral prayer for any Muslim except the shaheed (martyr) who was killed in battle.  Continue reading

Does the deceased benefit from charity and fasting if he died when he was not praying?

My father has recently passed away.
He has missed many salaah during his lifetime. He has passed away at aged 65.
Is there any way of paying to charity any amount for the salaah missed.
Please advise how to calculate the number of salaah missed and the amount to pay for charity for each day of salaah missed.
Eg. 65 years less 15 years = 50 years salaah missed. 50 years X 365 days = 18250 days of salaah missed.
Your assistance in answering the above will be greatly appreciated.

Praise be to Allaah.

Firstly:

The scholars differed on the ruling on one who neglects the prayer out of heedlessness and laziness. The correct view is that he is a kaafir. This has been discussed previously in the answers to questions no. 2182 and 5208.

Once it is established that the one who does not pray is a kaafir, it is not permissible to give charity, fast and do Hajj on his behalf.

The scholars of the Standing Committee (9/69) were asked: Is it acceptable to pray for forgiveness and give charity for one who died when he did not pray, or he used to pray sometimes and sometimes he did not pray? Is it permissible to attend his funeral and bury him in the Muslim graveyard?

They replied: The one who does not pray because he denies that it is obligatory is a kaafir according to the consensus of the Muslims. The one who does not pray out of heedlessness and laziness is a kaafir according to the more correct of the two scholarly opinions.

Based on that, if a person who deliberately does not pray dies, it is not permissible to pray for forgiveness for him, or to give charity on his behalf, or to attend his funeral, or bury him in the Muslim graveyard, because the Prophet (blessings and peace of Allah be upon him) said: “The covenant that stands between us and them is the prayer; whoever abandons it is a kaafir.” Narrated by Ahmad and the authors of as-Sunan with a saheeh isnaad. And he (blessings and peace of Allah be upon him) said: “Between a man and kufr and shirk there stands his giving up prayer.” Narrated by Muslim in his Saheeh.  Continue reading

The difference between crying and wailing for the deceased

Can you differentiate clearly the difference between crying for a deceased person and wailing? Does wailing include shouting, and voicing your grief… and crying simply tears? This is confusing and I need clarity due to wailing being a sin.

Praise be to Allaah.

Crying is well known; it refers to tears from the eyes.

As for wailing, according to the scholars has to do with words and sounds that come from the woman or man who is wailing. The words referred to here are eulogizing, listing his good qualities, keening (the well known chanting of women when they wail and lament), screaming and other well-known actions that are done by wailing women.

Some fuqaha’ say that this applies if there is also crying, and others say that it is not necessarily accompanied by crying; rather it is connected to the actions of wailing mentioned above. Continue reading

If the mother inherits from her deceased daughter, then the mother dies, does what she inherited from her daughter go back to the children of that daughter?

If maternal grandmother gets her share from her daughter،s property after her daughter،s death. would this share would be back to her daughter،s sons after her death(maternal grandmother) as her grand sons(deceased daughter،s sons are orphaned from mother side.

Praise be to Allaah.

If the mother inherited from her deceased daughter, then the mother dies, her share of her daughter’s estate does not go back to the children of this daughter and they do not inherit from her; rather it is inherited by her (the mother’s) legitimate heirs who inherit from her by means of their allocated share (fard) or by being residuary heirs (‘asaabah). As for her daughter’s children, they do not inherit from her because they are dhawu’l-arhaam (distant relatives through the female), and dhawu’l-arhaam do not inherit except in the case when there are no heirs with allocated shares or residuary heirs. Continue reading

The estate of the deceased who left behind a wife, sons, sisters and grandchildren

My father passed away recently (may Allah (swt) forgive his sins and bless him) leaving behind family as follows: Wife , 4 sons (3 married, 3 grandchildren) , 3 sisters (one married, one widow, one spinster) , Mother and Father . I have read the Qur’an, but found the conditions of inheritance a little complicated to understand. Please inform me of the correct split of the estate of my father, and also how much, if any, of that estate can go towards charity.

Praise be to Allaah.

What you have to do is refer to the nearest sharee’ah court to divide the inheritance, after paying any debts that are owed and executing the will of the deceased with regard to one-third or less of the estate. Then the division of the estate among the heirs should be done after the necessary conditions have been met and there is nothing to prevent it being done. In any case, once the necessary conditions have been met and there is nothing to prevent the estate being divided, and there are no other heirs apart from these:

– The wife should take one-eighth (1/8), because there are offspring who are entitled to inherit.

– The father should take one-sixth (1/6), because there are male offspring who are entitled to inherit.

– The mother should take one sixth (1/6) because there are offspring who are entitled to inherit

– The remaining children should take equal shares, so long as they are all male. But the grandchildren and sisters doe not receive any share, because there are offspring who are entitled to inherit, and these are the sons. Continue reading

Ruling on taking pictures of the washing of the deceased as a lesson or reminder

What is the ruling on taking pictures of the washing of the deceased on a video tape, then selling it on the grounds that it is for the sake of reminding people of death?

Praise be to Allaah.

If what is meant is taking pictures of the deceased whilst he is being washed, that is not permissible, because the Prophet (peace and blessings of Allaah be upon him) forbade making images of animate beings and he cursed the image-makers and said that “they will be the most severely punished of the people on the Day of Resurrection.”

But if what the questioner means is in order to explain how to wash the deceased in the manner prescribed by Allaah on a video cassette tape which is to be distributed and sold, then there is nothing wrong with that, just as recordings may be made to teach people how to pray and other things which people need, but without making still pictures or photographs.

May Allaah help us all to acquire beneficial knowledge and to do righteous deeds. Continue reading