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The Book of Basic Shia Religious For Children 12. 170 To 189
The Book of Basic Shia Religious For Children 12. 170 To 189
14. The guardian of a wife is her husband. And in other cases, men who
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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 ponder able issue, and one should act with caution as
the situation demands.
16. 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.
17. If a dead person appoints someone other than his guardian to carry out
his Ghusl, Kafan, Dafn and Namaz, 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.
19. 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.
20. If enough quantity of "Sidr" leaves and camphor is not available, then
whatever quantity available should be mixed with water.
21. 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
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22) 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.
24) 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.
25) 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.
27) 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.
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28) 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.
29) 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.
30) 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.
31) It is haram to look at the private parts of a corpse & if a person giving
Ghusl looks at them, he commits a sin, though the Ghusl will not be void.
33) 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.
35) 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
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unlawful to charge for the preliminary preparations before Ghusl.
37) 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.
39) 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. Its breadth should be enough to allow one side to overlap the
other.
40) 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 the Mustahab part of the Kafan.
41) The Wajib quantity of Kafan mentioned in the above rule should be
financed from the estate of the deceased, and a reasonable quantity to
cover the Mustahab may also be charged to the estate, if the status of the
deceased demands. But as a recommended precaution, the Mustahab parts
of Kafan should not be charged to the shares of minor heirs.
42) If a person makes a will that the Mustahab quantity of the Kafan (as
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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 the Mustahab
quantity of Kafan can be taken from 1/3 of the estate.
43) 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.
44) 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.
45) It is not obligatory for the relatives of deceased to provide his Kafan
even if they were his dependents during his life time.
46) 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.
47) 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.
49) 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 Pak
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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 that 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.
50) 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.
52) It is Mustahab that one keeps one's Kafan and "Sidr" leaves and
camphor ready during lifetime.
53) Rules of Hunoot. After having given Ghusl to a dead body it is Wajib to
give Hunoot, 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 is Mustahab to apply
camphor to the nose tip also. Camphor must be powdered & fresh, and if it
is so stale that it has lost its fragrance, then it will not suffice.
61) It is also Mustahab that 2 pieces of fresh and green twigs are placed in
the grave with the dead body.
Dua’ay: - ‘Ayat-ul-Kursi’
A'uzu billahi minashaitan-nir I seek refuge in Allah from the
rajim. outcast Satan
Bismillah-hir Rahmanir Rahim. In the name of Allah, the Most
'Allahhu laa-ailaaha 'illaa Huu. Beneficent, the Most Merciful. Allah!
'Al-Hayyul-Qayyuum. Laa There is no God save Him, the Alive,
ta'-khuzu-huu sinatunwwa laa the Eternal. Neither slumber nor
nawm. Lahuu maa fissamaa- sleeps overtake Him. Unto Him
waati wa ma fil-'arz. Man- belonged whatsoever is in the heavens
zallazii yashfa-'u'indahuuu 'illaa and whatsoever is in the earth. Who
bi-'iznih? Ya'-lamu maa bayna is he that interceded with Him saving
'aydiihim wa maa khalfahum. by His leave? He know that which is
Wa laa yuhiituuna bi-shay-'im- in front of them & that which is
min 'ilmihiii 'illaa bimaa shaaa'. behind them, while they encompass
Wasi-'a Kursiyyu-hus-Samaa- nothing of His knowledge save what
waati wal-'arz; wa laa He will. His throne included the
ya-'uuduhuu hifzu -humaa wa heavens and the earth, and He is
Huwal-'Aliyyul-'Aziim. never weary of preserving them. He
is the Sublime, the Tremendous.
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Dua (Supplications) “FAJR”
Meaning
Ask Allah for forgiveness and fulfilment of your needs and righteous
desires. (ILTEMAS-E-DUA)
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Dua (Supplications) “Z U H R”
Meaning:
In the Name of ALLAH, the Beneficent, the Merciful
There is no God except Allah the Supreme and the Clement. There is no
God except Allah the Patron of the Benevolent Empyrean. Thanks to Allah,
the Patron of the worlds. I pray to you O Allah for the causes of Your
Beneficence and the (esteemed) intents of Your Pardon and the Bounties
from all virtues and safety from all sins. O Allah, let me have no sin, but
you pardon it please, no pain but relieved by you, no malady but cured by
you, no slip but cured by you, no talents but increasingly
magnified by You, no fear, but I be indemnified by You, no evil but I be
protected from by You, no need unto You, with your consent, with a good
for me therein, but granted by You, O Merciful of merciful. Amen, Patron
of the Worlds.
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Dua (Supplications “ASR”
Meaning:
In the Name of ALLAH, the Beneficent, the Merciful.
O Allah, I beg to be protected from un-quenching ego and from an
unfearing heart (not fearing Allah) and from an unyielding knowledge and
from an untranscending prayer and from an inaudible prayer (un-
grantable request).
O Allah, I beg You restoration after affliction, relief after grief, relaxation
after constriction. My Lord, whatever talents I have got, it is but from you.
There is no god but you. I beg your pardon and seek atonement.
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I am satisfied and happy that Allah is my Lord, Muhammad (blessings of
Allah be on him and on his children) is my prophet; Islam is my religion,
Quran is the book (I follow), Kabah is the direction (towards which I turn),
Ali (a.s) is my Wali (vicegerent) and Imam (guide), Hasan (a.s), Hussain
(a.s), Ali (a.s) son of Hussain (a.s), Muhammad (a.s) son of Ali (a.s), Jaffar
(a.s) son of Muhammad (a.s), Musa (a.s) son of Jaffar (a.s), Ali (a.s) son of
Musa (a.s), Muhammad (a.s) son of Ali (a.s), Ali (a.s) son of Muhammad
(a.s), Hasan (a.s) son Ali (a.s), Hujjat (living argument) son of Hasan (a.s),
(blessings of Allah be on them all) are my Imams (guides). O Allah, I am
satisfied and happy that all they are my Imams, so let me be a source of
happiness to them. Verily you are able to do all things.
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DUA'A-E- NOOR (SAGHEER) ON THE MOON
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Fatawa
Ayatollah al-Uzmah al-Imam al-Syed al-Shirazi
Bismillah al-Rahman al-Rahim
Brother Syed Nasir Kazmi,
As-Salaam-o Alaikum wa Rahmatollah wa Barakaatuh The third
Shahadat or Shahadat-e Salisa is part of the Azan and Eqamat, but Thus it
is not necessary or Wajib to say the Shahadat-e Salisa in the Tashahud,
although saying the Shahadat-e Salisa in the Tashahud does not make the
Salaat/Namaz batil.
Unfortunately we do not know Urdu.
Was-Salaam: - Ayatollah al-Uzmah al-Imam al-Seyyid al-Shirazi
Fatawa
The following are the Fatawa of 19 of the most Eminent Maraje of the
Shia’a world, regarding the TA’ZIA or AZADARI for Imam Hussain peace
be upon him
Question: - Is there any problem with causing the bleeding of the head
Tatbir, as it is practiced, to express one’s grief about the martyrdom of our
Imam Hussain peace be upon him, assuming there is going to be no
permanent harm?
Answer: - There is no problem with that, given the assumption made in the
question, and Allah knows best.
Answer: - Most probably Allah Almighty would give sawab reward (the
individual) for sympathising with the Ahlul Bayt if the intention is sincere
4. Ayatollah al-Uzmah al-Seyyid al-Seestani
The current leader of the Hawzah of the holy city of Najaf.
Question:-What is the ruling regarding the lashing with chains, chest
beating and walking on fire on the occasion of mourning the martyrdom of
Imam Hussain peace be upon him?
Answer:-If (these are) not associated with extreme harm or loss of limb,
there is no objection.
act. It is not allowed to humiliate a Momin, and also one who does not do
Tatbir may not humiliate or insult others, or accuse them (of false things).
Question:-What is your opinion regarding the reports that Lady Zainab
(s.a), when she saw the head of her brother Imam Hussain (a.s) peace be
upon him, being paraded in public hit her forehead on the bar of the
carriage she was traveling in, causing bleeding to flow from beneath her
veil, which was visible to onlookers who witnessed the event?
Answer:-Yes that is proven.
{Some of the famous references, which confirm the above report, are as
Follows:
• Bihaar al-Anwaar; volume 45, page 114,
• Jalaa’ al-‘Oyun; volume 2, page 238,
• Zainab al-Kubra; page 112,
• Asraar al-Shahadah; page 474,
• Al-Muntakhab; volume 2, page 478,
• Nusrat-ul-Madhlum; page 18.
Needless to say that ‘Allamah al-Majlisi – compiler of Bihaar al-Anwaar
and Sheikh al-Shariah al-Isfahani have confirmed the authenticity of the
report}.