Law: Those factors which nullify any other
Namaaz will also nullify Janaazah Namaaz, with the exception of one factor and
that is if a female stands in the vicinity of a male, the Janaazah Namaaz will
not be nullified.
Law: It is Mustahab (desirable) for the
Imam to stand in front of the chest of the Mayyit, and he should not be far
away from the Mayyit, be it a male or a female and be it Baaligh or Na-Baaligh.
This is in the case when he is performing one person’s Mayyit. However, if he is performing
(together) few Mayyits, then he should stand in line and close to the chest of
one Mayyit. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.819]
Law: If the Imam says five (5) Takbeers
(instead of four), then the Muqtadis should not follow him in saying the fifth,
but they should remain silent. When the Imam turns the Salaam, they should turn
the Salaam with him. [Durr-e-Mukhtar vol.1 pg.817/818]
Law: If a person misses some Takbeers, in
other words he joined when few Takbeers have already been prayed, then in this
case, he should not join immediately, but should join when the Imam says a Takbeer,
and if one did not wait, but joined immediately, then whatever he did before
the Imam said the Takbeer is not counted. If he was present there but did not
say Allahu Akbar when the Imam said the Takbeer e Tahreema, be this due to
carelessness or if he was still making the Niyyat, then this person should not
wait till the Imam says the next Takbeer so that he can join with him, but he should
join immediately. [Durr-e-Mukhtar vol.1 pg.819; Ghuniya]
Law: A Masbooq, in other words one who
missed (some) Takbeers, should say his remaining Takbeers after the Imam turns
the Salaam, and if he feels that by reading the (prescribed) Duas, the people
will already carry the Janaazah out, he should only proclaim the Takbeers and
omit the Duas. [Durr-e-Mukhtar vol.1 pg.820]
Law: A Laahaq, in other words one who
joined from the beginning but for some reason he missed some Takbeers in the
middle, for example he proclaimed the Takbeer with the Imam, but he missed the
third and fourth, then in this case he should say these Takbeers after the fourth
Takbeer of the Imam. [Raddul Muhtar vol.1 pg.820]
Law: The one who comes after the fourth
Takbeer, then until such time that the Imam has not turned the Salaam, he
should join and after the Imam turns Salaam, he should say Allahu Akbar three times.
[Durr-e-Mukhtar vol.1 pg.821]
Law: If there are many Janaazahs together,
he may perform all of them at one, in other words he should make Niyyat for all
of them in one Namaaz. However, it is Afdal (more virtuous) to perform each one
individually, and in this case, in other words where each one is performed
individually, then the one who is most exalted amongst them (in piety) should
be the one whose (Namaaz) should be performed first, and thereafter he should
perform the (Namaaz) of the one who is most exalted after him, and so forth وعلیٰ
ھذا القیاس. [Durre-Mukhtar
vol.1 pg.821/822]
Law: If a few Janaazahs are performed
together, then one has the option to keep all of them in a row, the chests of
all should be in front of the Imam or in a straight line, in other words the
feet or head of the first may face the other and the second ones feet or head may
face the other, and the third ones feet or head may face the other, and so
forth. If they are kept in a row, then the one who is most exalted should be
kept near the Imam, followed by the Janaazah of the one who is more exalted
thereafter وعلیٰ ھذا القیاس and if they are equal in excellence, then the one who is
older in age, should be kept in front of the Imam. This is in the case where
they are all of the same gender; and if they are of different gender, then the
male should be placed close to the Imam, after him should be a boy, after him
should be the Khunsa, then the female, then a Maraahiqa (one who is close to
puberty). In other words, it should follow the same sequence as is the ruling
for the Saffs in Namaaz for the Muqtadis; the mirror image (Aks) of this is
here; if it is the Janaazah of a freed slave, then the freed slave should be kept
close to the Imam, even if he is Na-Baaligh and thereafter the slave; and if
for some reason a few deceased have to be buried in one grave then in this case
do the mirror of it, in other words first keep in the grave the one who is the most
exalted, and this is only if all are males or all are females, otherwise keep
in the direction of the Qibla the male, then the boy, then the Khunsa, then the
female and finally the Maraahiqa. [Alamgiri vol.1 pg.165; Durr-e-Mukhtar vol.1
pg.822]
Law: If the Janaazah Namaaz of one person
was being performed and a second one arrived, then finish the Namaaz of the
first; and if in the second Takbeer the Niyyat for both were made, then to do only
the Janaazah Namaaz of the first will be completed; and if only he made Niyyat
of the second, then only the Janaazah Namaaz of the second is done. After
completion, he should repeat that of the first. [Alamgiri vol.1 pg.165]
Law: If the Imams Wudu breaks in Janaazah
Namaaz, and he appointed someone as his Khalifa (i.e. he gestured someone to
take over) it is permissible. [Alamgiri vol.1 pg.165]
Law: If the Mayyit was buried without
performing Janaazah Namaaz, and the sand has also been put in, then in this
case, the Namaaz must now be read over his grave, as long as there is no supposition
of the body disintegrating (by this time). If the sand has not been put in as
yet, then the Mayyit should be removed and the Namaaz should be performed and
then buried. There is no time limit in regards to performing the Janaazah
Namaaz over the grave, (in other words) there is no stipulation which says that
it should be done within a certain amount of days, as this differs on the basis
of the weather, the kind of soil, and the condition of the body and illness (of
the Mayyit). In the summer it will disintegrate at a faster rate and in the
winter it will remain fresh for longer, and in brackish (saline) soil it will
be faster and in parched and non-saline soil it will take longer, and a fat
(plump) body will disintegrate faster and a lean body will take longer. [Durr-e-Mukhtar,
Raddul Muhtar vol.1 pg.866/867]
Law: If a person died by falling into a
well or a building collapsed and the deceased cannot be removed, then his
Janaazah should be read at that place; and if died of drowning in the sea
(etc.) and he cannot be taken out (or body is not recovered), then his Janaazah
Namaaz cannot be performed, as it is necessary for the Mayyit to be in front of
the Musal’li.
[Durr-e-Mukhtar vol.1 pg.867/868]
Law: To perform Janaazah (Namaaz) in a
Masjid is absolutely Makruh-e-Tahreemi, this is whether the Mayyit is kept inside
the Masjid or outside the Masjid, whether all the Namaazis are inside the Masjid
or some are outside, because the Hadith has disallowed the performing of
Janaazah Namaaz inside the Masjid. [Durr-e-Mukhtar vol.1 pg.867/868] It is also
disallowed to perform the Janaazah Namaaz on a public road and on the property
of someone else. [Raddul Muhtar vol.1 pg.867] This is only if the owner of the property
forbids it.
Law: If a person passes away before Jummah
and the funeral rites can be complete before Jummah (i.e. Namaaz and burial
etc.) then this should be done. To delay the Janaazah with the intention that there
will be bigger crowd after Jummah is Makruh. [Raddul Muhtar vol.1 pg.833]
Law: If the Janaazah came at the time of
Maghrib Namaaz, then complete the Fard and Sunnats and perform the Janaazah
Namaaz. Similarly if the Janaazah comes at the time of any other Fard Namaaz,
and the Jama’at
is ready, then the Janaazah Namaaz should be performed after the Fard and Sunnats,
on condition that there is no risk of the body becoming bad by delaying the
Janaazah Namaaz. [Alamgiri, vol.1 pg.164]
Law: If the Janaazah came at the time of
Eid Namaaz, the Eid Namaaz should first to be performed, then the Janaazah
Namaaz, and then the Khutbah; and if it comes at the time of the Namaaz of the eclipse,
then first the Janaazah should be performed and then the eclipse Namaaz.
[Durr-e-Mukhtar vol.1 pg.775]
Law: If the child of a Muslim male or female
was born alive, in other words it was alive at the time when most of the body
was already out, and then the child died, it will be given Ghusl and Kafan and
his Janaazah Namaaz will be performed. If this is not the case, then it should
be bathed and wrapped in one sheet and buried. It will not be given Ghusl and
Kafan according to the Masnun method. His (or her) Janaazah Namaaz will also
not be performed, to the extent that if the head had come out and he cried, but
then died before most of the body had come out, there is no Janaazah Namaaz for
him (or her). The stipulation of ‘most’
that if he was born head (first), then upto the chest is regarded as most (of
the body), and if he (or she) was born leg (first), upto the waist is regarded
as most (of the body). [Durr-e-Mukhtar vol.1 pg.828-831]
Law: If the child’s mother or nurse (midwife) testified
that the child was born alive then the Janaazah of that child will be
performed, but there testimony in regards to inheritance will not be valid. In
other words, the child will not be regarded the heir of his deceased father, and
neither will the mother be regarded as the heir of the child. This is when the
baby is delivered normally. If someone struck the mother on her stomach causing
the child to come out dead, then he will be regarded as the heir and he will
have the heirs status. [Raddul Muhtar vol.1 pg.829-831]
Law: Whether a child was born alive or
dead, and whether his body was full or not, in all such cases, he will be
named, and on the day of Qiyaamat he will be raised. [Durr-e-Mukhtar, Raddul
Muhtar vol.1 pg.830]
Law: If the child of an unbeliever in a
Darul Harb, was imprisoned with its mother or father or after them, and then
died, and none from amongst his mother and father has as yet become a Muslim, then
he will neither be given Ghusl nor Kafan, and this is whether he has died in a
Darul Harb or Darul Islam; and if he was brought alone to a Darul Islam,
meaning neither his mother nor father was brought there captured, and nor did
they comes as Zimmis there before the child was brought there, then in this case,
he will be given Ghusl and Kafan and his Janaazah Namaaz will be performed, on
condition that he has not as yet reached the age of understanding and preferred
to be an unbeliever. [Alamgiri vol.1 pg.159; Durr-e-Mukhtar vol.1 pg.831]
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