Visiting graves is recommended in Islam to remind Muslims of death and the afterlife. During the early days of Islam, visiting graves was prohibited but later permitted with the warning not to say anything false. It is permissible for women to visit graves. Prayers can be offered for all buried in the graveyard but not for non-Muslims who died in disbelief. Certain practices like reciting Quran, facing graves during prayer, or traveling long distances specifically to visit graves are forbidden in Islam.
The document summarizes Islamic rites and practices related to burial according to the teachings and traditions of Prophet Muhammad. It outlines that Muslims are required to bury all deceased individuals, with separate graveyards for Muslims and non-Muslims. It describes the proper burial procedures including digging a deep and wide grave, placing the body in feet-first on its right side facing Mecca, and recommended du'as. Relatives and certain males like a husband have more right to perform the burial. The chapter continues in the next part.
The document discusses the Islamic funeral rite of Salaah al-Janaazah (funeral prayer). It states that the prayer is a communal duty (fard kifaayah) that should be performed for most Muslims who pass away. Exceptions include children who die before puberty and martyrs killed in battle. The prayer is also not required for abortions that occur before 4 months or for those who deny core Islamic beliefs and duties. While the prayer should generally be offered, the participation of scholars and pious individuals is discouraged for unrepentant sinners.
The document discusses the Islamic funeral rites according to the teachings and practices of the Prophet Muhammad. It states that the funeral prayer, known as Salaatul-Janaazah, must be performed in congregation, with some exceptions. It provides details on how the prayer should be arranged based on the number of attendees and deceased individuals. The location of the prayer can be either inside the mosque or at an outdoor prayer place, though outside is preferable according to the Prophet's usual practice.
The document discusses the health benefits of donating blood. It states that donating blood can help reduce the risk of heart disease by lowering iron levels, as excess iron can oxidize cholesterol in arteries. It also notes that donating blood enhances the production of new red blood cells, as the body replaces lost cells to replenish blood volume. Additionally, donating blood can help those with hemochromatosis, a genetic iron overload disorder, by reducing excess stored iron in tissues that can damage organs.
The document discusses the prerequisites and timings for the five daily Islamic prayers (salat). It states that one does not need to be Muslim to participate in congregational salat, but they will not receive religious reward since intentions and declarations of faith are required. The times for each salat are outlined based on hadith sources, with Fajr beginning at true dawn and ending at sunrise, Zuhr beginning when shadows are small until they double in length, Asr when shadows are long until the sun turns yellow, Maghrib at sunset until redness disappears, and Isha from then until midnight. Detailed signs and rulings are provided for determining each salat time accurately.
1. Mourning practices like wailing, slapping cheeks, tearing clothes, or shaving heads are forbidden in Islam. These were pre-Islamic traditions that Islam seeks to minimize suffering from death.
2. Large gatherings to announce deaths or give condolences are also prohibited, as they renew sorrow. Families of the deceased should not host gatherings or prepare food for them.
3. Relatives and neighbors should provide food for the grieving family, as the Prophet instructed, as something has distracted them from attending to their needs. Preparing porridge was recommended to relax hearts and remove some sorrow.
This document provides guidance on proper procedures for funeral prayers (janazah) in Islam according to the Hanafi school of thought. It discusses the virtues of offering funeral prayers, such as forgiveness for the deceased and attendees. It outlines the method of performing funeral prayers, including supplications recited for adults and minors. It also addresses related issues like carrying the deceased, joint prayers for multiple funerals, and rulings for special cases.
This document summarizes the life of Sayyiduna Zubayr Bin ‘Awwām. It discusses his great status, mentioning that he will intercede for 100,000 people on Judgment Day due to his recitation of Salat upon the Prophet. It provides intentions for listening to a religious speech and delivering a speech, emphasizing focusing on sincerity. It also shares background on a verse revealed about Zubayr and his sale of life to seek Allah's pleasure, referencing his support of the Prophet.
The document summarizes Islamic rites and practices related to burial according to the teachings and traditions of Prophet Muhammad. It outlines that Muslims are required to bury all deceased individuals, with separate graveyards for Muslims and non-Muslims. It describes the proper burial procedures including digging a deep and wide grave, placing the body in feet-first on its right side facing Mecca, and recommended du'as. Relatives and certain males like a husband have more right to perform the burial. The chapter continues in the next part.
The document discusses the Islamic funeral rite of Salaah al-Janaazah (funeral prayer). It states that the prayer is a communal duty (fard kifaayah) that should be performed for most Muslims who pass away. Exceptions include children who die before puberty and martyrs killed in battle. The prayer is also not required for abortions that occur before 4 months or for those who deny core Islamic beliefs and duties. While the prayer should generally be offered, the participation of scholars and pious individuals is discouraged for unrepentant sinners.
The document discusses the Islamic funeral rites according to the teachings and practices of the Prophet Muhammad. It states that the funeral prayer, known as Salaatul-Janaazah, must be performed in congregation, with some exceptions. It provides details on how the prayer should be arranged based on the number of attendees and deceased individuals. The location of the prayer can be either inside the mosque or at an outdoor prayer place, though outside is preferable according to the Prophet's usual practice.
The document discusses the health benefits of donating blood. It states that donating blood can help reduce the risk of heart disease by lowering iron levels, as excess iron can oxidize cholesterol in arteries. It also notes that donating blood enhances the production of new red blood cells, as the body replaces lost cells to replenish blood volume. Additionally, donating blood can help those with hemochromatosis, a genetic iron overload disorder, by reducing excess stored iron in tissues that can damage organs.
The document discusses the prerequisites and timings for the five daily Islamic prayers (salat). It states that one does not need to be Muslim to participate in congregational salat, but they will not receive religious reward since intentions and declarations of faith are required. The times for each salat are outlined based on hadith sources, with Fajr beginning at true dawn and ending at sunrise, Zuhr beginning when shadows are small until they double in length, Asr when shadows are long until the sun turns yellow, Maghrib at sunset until redness disappears, and Isha from then until midnight. Detailed signs and rulings are provided for determining each salat time accurately.
1. Mourning practices like wailing, slapping cheeks, tearing clothes, or shaving heads are forbidden in Islam. These were pre-Islamic traditions that Islam seeks to minimize suffering from death.
2. Large gatherings to announce deaths or give condolences are also prohibited, as they renew sorrow. Families of the deceased should not host gatherings or prepare food for them.
3. Relatives and neighbors should provide food for the grieving family, as the Prophet instructed, as something has distracted them from attending to their needs. Preparing porridge was recommended to relax hearts and remove some sorrow.
This document provides guidance on proper procedures for funeral prayers (janazah) in Islam according to the Hanafi school of thought. It discusses the virtues of offering funeral prayers, such as forgiveness for the deceased and attendees. It outlines the method of performing funeral prayers, including supplications recited for adults and minors. It also addresses related issues like carrying the deceased, joint prayers for multiple funerals, and rulings for special cases.
This document summarizes the life of Sayyiduna Zubayr Bin ‘Awwām. It discusses his great status, mentioning that he will intercede for 100,000 people on Judgment Day due to his recitation of Salat upon the Prophet. It provides intentions for listening to a religious speech and delivering a speech, emphasizing focusing on sincerity. It also shares background on a verse revealed about Zubayr and his sale of life to seek Allah's pleasure, referencing his support of the Prophet.
The document contains sayings and wishes of the Prophet Muhammad (peace be upon him). Some key points:
1) The Prophet wished to be martyred fighting in the cause of Allah, then brought back to life and martyred again multiple times.
2) The Prophet wished he had known some things earlier so he could have completed his pilgrimage rituals differently.
3) The Prophet wished some acts like using a toothstick were obligatory but did not make them so out of concern for his followers.
Al-Albani has weakened some hadiths from Sahih al-Bukhari and Sahih Muslim by declaring them da'if (weak) despite them being narrated through trustworthy chains of narrators according to other scholars. This contradicts his statement that hadiths from Bukhari and Muslim's collections are sahih due to having sound chains of narration, not because they were collected by Bukhari and Muslim. The document then provides several examples of hadiths that Al-Albani weakened from Bukhari and Muslim's works although they were narrated by well-known narrators. It argues that Al-Albani lacked adequate research skills and made mistakes in his had
The document discusses seeking knowledge from qualified scholars according to principles found in the Quran and hadith. It warns that individuals should not try to deduce rulings themselves without proper training. It criticizes a new sect that claims people can understand Islam however they want without following scholars of the past 1400 years. It provides counterarguments to claims made by Wahhabis/Salafis and explains why certain verses they quote against Muslims do not apply based on context and interpretations of Islamic scholars. It affirms the importance of not labeling other Muslims as mushrikun or non-believers.
The document provides details on various aspects of the fiqh (jurisprudence) of Hajj based on ahadith from reliable sources. It discusses the excellence of performing Hajj, entering the state of ihram, actions prohibited during ihram, talbiyah, activities at various pilgrimage sites like Mina and Arafat, and other rituals like tawaf and raml. The rulings are aimed at properly understanding and implementing the Sunnah of the Prophet Muhammad SAW according to the guidance of reliable scholars like Imam al-Albani to ensure no bid'ah (innovation) creeps into the performance of Hajj.
The document discusses the rights and proper etiquette of the masjid (mosque) according to Islamic teachings. It states that the masjid is meant to be a place for Muslims to collectively worship Allah and learn. Key rights of the masjid include Muslims performing the five daily prayers and Friday prayer in congregation at the masjid. Business dealings and other distractions are forbidden in the prayer area. The masjid must also be kept clean and maintained by Muslims without adorning it excessively. Only Muslims who believe in Allah and his prophet should perform prayer in the masjid.
The document discusses why prayer is important for Muslims. It explains that prayer helps humans recognize their weakness before Allah and show gratitude for Allah's blessings. It describes how the Prophet Muhammad was first instructed to pray by the angel Gabriel. Prayer allows believers to spiritually ascend and communicate with Allah five times daily. The document emphasizes that prayer is a pillar of Islam that strengthens one's faith, and neglecting prayer can lead one towards disbelief.
1) The document describes various hadiths from Sahih Bukhari regarding actions that are permitted and prohibited while praying. It discusses how the companions used to speak and greet each other during prayer until it was forbidden by a Quranic verse.
2) It mentions how the Prophet waved for Abu Bakr to continue leading the prayer when the Prophet joined late, and how women used to clap instead of saying "Subhanallah" to get the imam's attention.
3) The hadiths provide guidance on proper etiquette like not spitting in front of you during prayer and leveling the ground only once when prostrating.
This document summarizes hadith from the Islamic religious text discussing the prohibition of wine or alcohol. It describes several hadith where the Prophet Muhammad explicitly forbids the consumption and production of wine, even if intended for medicinal purposes. It also establishes that the term "khamr" or wine refers to any intoxicating drink made from grapes or dates. The hadith describe early Muslims like Ali and Hamza consuming date wine, and how it was immediately spilled out and abandoned upon the revelation banning alcohol.
Prayer is described as the most important pillar of Islam and the essence of true love and obedience to God. It provides spiritual ascension for believers and is meant to be a conversation between the worshipper and God. The document emphasizes that prayer must be done with humility, concentration and solemnity to be accepted by God, and cautions against lifeless or hurried prayers that lack presence of heart. It presents prayer as the foundation for other good deeds and virtues in a believer's life.
The document discusses various aspects of Islamic funeral practices and procedures according to hadith sources. It provides details on conducting a proper janazah prayer (salatul-janazah), when it is required or forbidden, and how to perform wudu or ghusl before the prayer. It also outlines best practices for burial and exceptions to the rules for certain cases like children or martyrs.
This document contains several hadiths from Sahih Bukhari discussing patients and illness. The hadiths discuss:
1) The Prophet saying that no Muslim is afflicted with illness, hardship or injury without Allah expiating some of their sins.
2) Comparisons made between believers and hypocrites in how they respond to difficulties.
3) The Prophet experiencing great suffering from sickness.
4) Encouragement to visit the sick and examples of the Prophet visiting the sick.
Women are not obligated or encouraged to perform congregational prayers in the mosque. While some hadith allow it under certain conditions, other hadith and rulings from companions emphasize that women's prayers at home are better rewarded. Given the risks of fitnah from interacting with men outside the home, the scholars ruled it is makruh for women to regularly attend congregational prayers at the mosque.
1. A single hadith is misinterpreted to level the graves of companions of the Prophet. However, the hadith refers to destroying statues and high graves of non-Muslims, not Muslim graves.
2. The hadith instructing to level all graves cannot apply to Muslim graves, as the Prophet supervised Muslim burial practices and built high graves for companions.
3. Destroying the graves of companions is considered an insult, while the hadith warns that even sitting on an ordinary Muslim grave is abhorrent.
1) The document provides guidance from Islamic hadiths on the topics of death, preparing for death, and what to say or do when someone passes away.
2) It shares hadiths where the Prophet Muhammad expressed supplications asking Allah for forgiveness and mercy as death approached.
3) The hadiths advise Muslims to always be prepared for death, to not wish for death, and to die affirming that there is no god but Allah.
El documento habla sobre los recursos jerárquicos. Explica que los recursos jerárquicos son aquellos que se organizan de forma piramidal, con diferentes niveles de autoridad y responsabilidad. En la cima se encuentra el director general, seguido de los gerentes de cada área, los jefes de departamento y por último los empleados. Cada nivel depende y reporta al de arriba.
Os textos descrevem casos de intolerância religiosa e homofobia no Brasil que resultaram em violência contra crianças e jovens. A sociedade brasileira ainda enfrenta desafios com a intolerância que fere direitos humanos. É necessário combater o preconceito por meio do diálogo e educação para promover a inclusão e o respeito entre todos.
Transit Control brinda servicios viales a municipios desde 2009, como construcción de lomadas, señalización y cámaras de control. Su actividad principal son operativos de control de tránsito usando radares y procesamiento de imágenes infractoras. Su área de sistemas, tercerizada, desarrolló un ERP que integra la gestión de información cumpliendo la etapa 4 de Fases de Nolan.
banggiacapdien.com cap nhat cap dien Cadivi (09/2013) - 0909.79.24.77Bảng giá Cáp điện
Banggiacapdien giới thiệu bảng giá cáp điện cadivi mới nhất, thông tin giá chi tiết sản phẩm, chiết khấu giá cao cadivi xin liên hệ Ms Trang - 0932.027.088
Truy cập web banggiaapdien.com để biết thêm chi tiết và bảng giá cáp điện cadivi và các thương hiệu cáp điện khác.
Anoop Mittra is seeking a new position with over 7 years of experience in sales, customer service, operations, and data management. He has a proven track record of meeting sales targets and solving problems for distributors. Currently working as a Senior Territory Sales Executive at Telenor India Pvt Ltd, he has also held roles at Idea Cellular and Onicra Credit Rating Agency. Anoop has strong communication, analytical, and computer skills. He holds a B.Com degree from Faizabad University and is based in Gorakhpur.
The document contains sayings and wishes of the Prophet Muhammad (peace be upon him). Some key points:
1) The Prophet wished to be martyred fighting in the cause of Allah, then brought back to life and martyred again multiple times.
2) The Prophet wished he had known some things earlier so he could have completed his pilgrimage rituals differently.
3) The Prophet wished some acts like using a toothstick were obligatory but did not make them so out of concern for his followers.
Al-Albani has weakened some hadiths from Sahih al-Bukhari and Sahih Muslim by declaring them da'if (weak) despite them being narrated through trustworthy chains of narrators according to other scholars. This contradicts his statement that hadiths from Bukhari and Muslim's collections are sahih due to having sound chains of narration, not because they were collected by Bukhari and Muslim. The document then provides several examples of hadiths that Al-Albani weakened from Bukhari and Muslim's works although they were narrated by well-known narrators. It argues that Al-Albani lacked adequate research skills and made mistakes in his had
The document discusses seeking knowledge from qualified scholars according to principles found in the Quran and hadith. It warns that individuals should not try to deduce rulings themselves without proper training. It criticizes a new sect that claims people can understand Islam however they want without following scholars of the past 1400 years. It provides counterarguments to claims made by Wahhabis/Salafis and explains why certain verses they quote against Muslims do not apply based on context and interpretations of Islamic scholars. It affirms the importance of not labeling other Muslims as mushrikun or non-believers.
The document provides details on various aspects of the fiqh (jurisprudence) of Hajj based on ahadith from reliable sources. It discusses the excellence of performing Hajj, entering the state of ihram, actions prohibited during ihram, talbiyah, activities at various pilgrimage sites like Mina and Arafat, and other rituals like tawaf and raml. The rulings are aimed at properly understanding and implementing the Sunnah of the Prophet Muhammad SAW according to the guidance of reliable scholars like Imam al-Albani to ensure no bid'ah (innovation) creeps into the performance of Hajj.
The document discusses the rights and proper etiquette of the masjid (mosque) according to Islamic teachings. It states that the masjid is meant to be a place for Muslims to collectively worship Allah and learn. Key rights of the masjid include Muslims performing the five daily prayers and Friday prayer in congregation at the masjid. Business dealings and other distractions are forbidden in the prayer area. The masjid must also be kept clean and maintained by Muslims without adorning it excessively. Only Muslims who believe in Allah and his prophet should perform prayer in the masjid.
The document discusses why prayer is important for Muslims. It explains that prayer helps humans recognize their weakness before Allah and show gratitude for Allah's blessings. It describes how the Prophet Muhammad was first instructed to pray by the angel Gabriel. Prayer allows believers to spiritually ascend and communicate with Allah five times daily. The document emphasizes that prayer is a pillar of Islam that strengthens one's faith, and neglecting prayer can lead one towards disbelief.
1) The document describes various hadiths from Sahih Bukhari regarding actions that are permitted and prohibited while praying. It discusses how the companions used to speak and greet each other during prayer until it was forbidden by a Quranic verse.
2) It mentions how the Prophet waved for Abu Bakr to continue leading the prayer when the Prophet joined late, and how women used to clap instead of saying "Subhanallah" to get the imam's attention.
3) The hadiths provide guidance on proper etiquette like not spitting in front of you during prayer and leveling the ground only once when prostrating.
This document summarizes hadith from the Islamic religious text discussing the prohibition of wine or alcohol. It describes several hadith where the Prophet Muhammad explicitly forbids the consumption and production of wine, even if intended for medicinal purposes. It also establishes that the term "khamr" or wine refers to any intoxicating drink made from grapes or dates. The hadith describe early Muslims like Ali and Hamza consuming date wine, and how it was immediately spilled out and abandoned upon the revelation banning alcohol.
Prayer is described as the most important pillar of Islam and the essence of true love and obedience to God. It provides spiritual ascension for believers and is meant to be a conversation between the worshipper and God. The document emphasizes that prayer must be done with humility, concentration and solemnity to be accepted by God, and cautions against lifeless or hurried prayers that lack presence of heart. It presents prayer as the foundation for other good deeds and virtues in a believer's life.
The document discusses various aspects of Islamic funeral practices and procedures according to hadith sources. It provides details on conducting a proper janazah prayer (salatul-janazah), when it is required or forbidden, and how to perform wudu or ghusl before the prayer. It also outlines best practices for burial and exceptions to the rules for certain cases like children or martyrs.
This document contains several hadiths from Sahih Bukhari discussing patients and illness. The hadiths discuss:
1) The Prophet saying that no Muslim is afflicted with illness, hardship or injury without Allah expiating some of their sins.
2) Comparisons made between believers and hypocrites in how they respond to difficulties.
3) The Prophet experiencing great suffering from sickness.
4) Encouragement to visit the sick and examples of the Prophet visiting the sick.
Women are not obligated or encouraged to perform congregational prayers in the mosque. While some hadith allow it under certain conditions, other hadith and rulings from companions emphasize that women's prayers at home are better rewarded. Given the risks of fitnah from interacting with men outside the home, the scholars ruled it is makruh for women to regularly attend congregational prayers at the mosque.
1. A single hadith is misinterpreted to level the graves of companions of the Prophet. However, the hadith refers to destroying statues and high graves of non-Muslims, not Muslim graves.
2. The hadith instructing to level all graves cannot apply to Muslim graves, as the Prophet supervised Muslim burial practices and built high graves for companions.
3. Destroying the graves of companions is considered an insult, while the hadith warns that even sitting on an ordinary Muslim grave is abhorrent.
1) The document provides guidance from Islamic hadiths on the topics of death, preparing for death, and what to say or do when someone passes away.
2) It shares hadiths where the Prophet Muhammad expressed supplications asking Allah for forgiveness and mercy as death approached.
3) The hadiths advise Muslims to always be prepared for death, to not wish for death, and to die affirming that there is no god but Allah.
El documento habla sobre los recursos jerárquicos. Explica que los recursos jerárquicos son aquellos que se organizan de forma piramidal, con diferentes niveles de autoridad y responsabilidad. En la cima se encuentra el director general, seguido de los gerentes de cada área, los jefes de departamento y por último los empleados. Cada nivel depende y reporta al de arriba.
Os textos descrevem casos de intolerância religiosa e homofobia no Brasil que resultaram em violência contra crianças e jovens. A sociedade brasileira ainda enfrenta desafios com a intolerância que fere direitos humanos. É necessário combater o preconceito por meio do diálogo e educação para promover a inclusão e o respeito entre todos.
Transit Control brinda servicios viales a municipios desde 2009, como construcción de lomadas, señalización y cámaras de control. Su actividad principal son operativos de control de tránsito usando radares y procesamiento de imágenes infractoras. Su área de sistemas, tercerizada, desarrolló un ERP que integra la gestión de información cumpliendo la etapa 4 de Fases de Nolan.
banggiacapdien.com cap nhat cap dien Cadivi (09/2013) - 0909.79.24.77Bảng giá Cáp điện
Banggiacapdien giới thiệu bảng giá cáp điện cadivi mới nhất, thông tin giá chi tiết sản phẩm, chiết khấu giá cao cadivi xin liên hệ Ms Trang - 0932.027.088
Truy cập web banggiaapdien.com để biết thêm chi tiết và bảng giá cáp điện cadivi và các thương hiệu cáp điện khác.
Anoop Mittra is seeking a new position with over 7 years of experience in sales, customer service, operations, and data management. He has a proven track record of meeting sales targets and solving problems for distributors. Currently working as a Senior Territory Sales Executive at Telenor India Pvt Ltd, he has also held roles at Idea Cellular and Onicra Credit Rating Agency. Anoop has strong communication, analytical, and computer skills. He holds a B.Com degree from Faizabad University and is based in Gorakhpur.
El documento resume las bases de competencia del Campeonato Regional de Mountain Bike 2011 que se realizará el 14 de agosto en el Parque Pedro de Valdivia. Los competidores serán divididos en categorías según edad y sexo, y competirán en una carrera de cross country de 1,5 km con un número determinado de vueltas. El uso de casco es obligatorio para la competencia y entrenamientos.
The CV provides details about Eng. Mohammed Farid Ahmed Abdellatif including his contact information, age, education history, projects completed during his engineering studies focusing on electrical design and control systems, work experience as an electrical engineer for various companies in Egypt and Saudi Arabia installing and maintaining electrical systems, and additional skills including programming PLCs and simulation software.
This document contains a grade report for Drew KUNARD for the 2014 Module 5 summer term. It lists his grades and final scores for 4 classes: Across the Straits taught by Han Xu and Sun Yimu, and Overview of Chinese Culture taught singly by Ma Lin and jointly by Song Fang. Drew received an A in Han Xu's class with a final score of 95, an A+ in Sun Yimu's class with a final score of 97, and an A in both sections of the Chinese culture class.
Las inscripciones para músicos que deseen participar en la Rueda de Negocios para la música en el marco de Circulart2011 estarán abiertas hasta el 28 de junio. El evento ayudará a músicos a conectarse con la industria.
Procedimiento ante los juzgados de policía localCamila Miranda
Este documento describe el procedimiento ante los juzgados de policía local en Uruguay. Se inicia con una demanda, denuncia o querella notificada personalmente al demandado. Luego hay una declaración indagatoria del denunciante y denunciado. Después se fija una fecha para la conciliación, contestación de la demanda y presentación de pruebas. Finalmente, el juez dicta una sentencia dentro de los 15 días y se puede apelar la sentencia dentro de los 5 días siguientes.
Este documento describe las principales variables que causan accidentes de tránsito en el Perú, incluyendo factores relacionados al conductor como el alcohol y las drogas, la edad, y la fatiga, así como factores relacionados a las vías y vehículos. Explica que los accidentes de tránsito son una de las principales causas de muerte en el Perú y en el mundo, por lo que es importante promover el cumplimiento de las leyes de tránsito y normas de seguridad vial.
El documento describe la evolución histórica del derecho civil, dividiéndola en cuatro etapas: 1) la etapa primitiva, 2) la etapa romana, 3) la etapa medieval y 4) la etapa de codificación moderna. Explica que el derecho civil comenzó a regular las relaciones entre personas a medida que estas se organizaban en tribus y que alcanzó su mayor desarrollo durante el imperio romano, adaptándose a nuevas culturas durante la edad media antes de la codificación sistemática en códigos como el Código Nap
Redação Exemplo: Energia nuclear para o desenvolvimento da naçãoProfFernandaBraga
A energia nuclear é uma fonte energética pouco usada no Brasil devido ao potencial hidrelétrico, mas o país busca dominar essa tecnologia por sua importância estratégica. Usinas nucleares geram menos resíduos do que combustíveis fósseis, mas esses resíduos radioativos precisam de medidas de segurança devido aos riscos à saúde e meio ambiente em caso de acidente. O Brasil também usa energia nuclear para fins pacíficos em pesquisas e setor industrial.
Registro de lesiones de Accidentes de Tránsito y la Integración estadística e...pahoper
Este documento discute la importancia de registrar lesiones por accidentes de tránsito y la integración de estos datos en los sistemas de salud. Los accidentes de tránsito son una de las principales causas de muerte en el mundo, causando aproximadamente 1.3 millones de muertes anuales. El documento propone mejorar los sistemas de información de salud en Perú para monitorear y evaluar los accidentes de tránsito y su impacto, y así mejorar la toma de decisiones. Se recomienda estandarizar los registros
Este documento fornece uma definição de carta argumentativa e discute seus principais aspectos e tipos. Apresenta a estrutura mínima de uma carta argumentativa, incluindo local e data, vocativo, introdução, argumentos, conclusão e despedida. Fornece também um exemplo de proposta de redação de carta argumentativa.
1. El documento describe la fisiología del sistema endócrino, incluyendo la síntesis y regulación de las hormonas. 2. Explica que las hormonas se clasifican en péptidos y proteínas, esteroides y aminas, y se sintetizan a través de diferentes vías. 3. Describe los mecanismos celulares como los segundos mensajeros que transmiten las señales hormonales a las células diana.
Este documento describe dos tipos de interdictos: interdictos posesorios y prohibitivos. Los interdictos posesorios incluyen el amparo y el despojo. El amparo procede cuando alguien ha estado en posesión legítima de un inmueble por más de un año, mientras que el despojo procede cuando el poseedor ha sido despojado de la posesión. Para ambos interdictos, el demandante debe demostrar ante el juez la perturbación de la posesión. Los interdictos prohibitivos se mencionan pero no se describen.
The document discusses funeral rites in Islam related to preparing food for the deceased's family, praising the deceased, and washing the body. It is recommended to have food prepared for the deceased's family and for righteous Muslims who knew the deceased to praise their good qualities after death. Washing the body is obligatory before shrouding and burial according to the Prophet's instructions. The document provides details on who should perform the washing, how it should be done, and recommendations to take a bath afterwards.
This document discusses Islamic rites and practices related to funerals. It covers several topics:
- Following the funeral procession is an obligatory right for Muslims to show support. The Prophet recommended following until burial for greater reward.
- Women's participation is discouraged to avoid crowds, but allowed if crowds are absent.
- Excessive noise, dirges or chants during the procession are forbidden as innovations. Silence allows contemplation of life and death.
- Transporting the deceased by vehicle instead of carrying the bier goes against the Prophet's teachings, but may be necessary in some non-Muslim countries due to laws or lack of nearby mosques/cemeteries
The document provides details on the proper method of performing funeral prayers (salat al-janazah) in Islam based on hadith sources, including:
- The imam should stand facing the qiblah behind the head of the deceased man and behind the hips of the deceased woman.
- The number of takbeers (saying "Allahu Akbar") can range from four to nine, with the most supported being four or five.
- Hands may be raised for each takbeer or just the first. Hands are placed right over left on the chest.
- After the first takbeer, Al-Fatihah is recited quietly, followed by a prayer for the
The document discusses Islamic funeral rites and what is recommended for the dying person and those around them. It recommends that those present encourage the dying person to repeat the Shahadah until they pass away. It also encourages Muslims to be present for non-Muslims who are dying to introduce them to Islam, though any acceptance of Islam at that point must be sincere and with certainty before the throes of death begin. The Prophet tried to get his uncle Abu Talib to testify to Allah's oneness on his deathbed, and similarly encouraged his servant, showing the importance of guiding those near death.
Islamic Book in English: Method of Funeral Salah (Prayer)Islamic Library
1) Participating in the funeral prayer of pious Muslims leads to forgiveness from Allah. A companion was forgiven and those who loved the saint were also forgiven after attending their funeral prayers.
2) The devotees of saints are also forgiven, as was seen when the saint Bishr Hafi informed someone in a dream that Allah had forgiven him and all those who attended his funeral prayer.
3) Attending funeral prayers connects one to saints of Allah and leads to mercy and success in the afterlife. A thief refrained from stealing a shroud after the buried woman, who was forgiven, informed him that he too was among the pardoned for attending her funeral prayer.
This Book is written by Ameer e Ahle Sunnat Hazrat Allama Maulana Ilyas Attar Qadri Razavi Ziaee.
This book include the following topics:
*A shroud thief
*The funeral of a heavenly person
*Šawāb of accompanying the funeral
* And many more..
Like & Share Official Page of Maulana Ilyas Qadri
www.facebook.com/IlyasQadriZiaee
1) The Prophet Muhammad (SAW) died, as the Quran states that all souls will taste death.
2) When Abu Bakr became Caliph after the Prophet's death, he gave a speech acknowledging Muhammad (SAW) had died, citing verses from the Quran indicating prophets will die.
3) Narrations from Aisha and established hadith collections like Sahih Bukhari provide details of the Prophet's death and burial, making clear he passed away.
The document provides information about important sites in Madinah, Saudi Arabia related to Islam. It discusses the merits of Madinah as declared by the Prophet Muhammad and highlights important mosques and sites to visit including Masjid Quba, Al-Masjid An-Nabawi, and the Prophet's grave. Etiquette for visiting these sites respectfully is outlined.
Natural death of hadhrat jesus as, son of marymuzaffertahir9
The greatest hurdle for the non-Ahmadi Muslims in accepting Hazrat Mirza Ghulam AhmadAS, the Founder of Ahmadiyya Movement in Islam, as the Promised Messiah and Mahdi is their belief regarding Hazrat Eisa (peace be on him); that as soon as the Jews resolved to lay hold on him, God raised Hazrat EisaAS to Heaven, and in place of him, caught hold of one of his enemies and, making him in the same appearance as Hazrat EisaAS, had this enemy of JesusAS put on the Cross instead of JesusAS himself. They further believe that he is still in Heaven since his ascent, without undergoing any change, and this very Hazrat EisaAS will descend for the reformation of the Muslims, and to make Islam dominate over all other religions.
This concept of the non-Ahmadies is entirely against the Holy Quran, the Traditions of the Holy Prophet (peace and blessings of God be on him) and the consensus of the early scholars of Islam, as shall be explained in this series. Insha Allah.
The document discusses ways in which the dead can benefit from certain acts even after death, according to Islamic teachings. It mentions that the dead can benefit from du'aa (prayers) of other Muslims on their behalf, fasting to make up for missed fasts, paying off debts, and good deeds performed by their children. The key principles are that one only bears responsibility for one's own deeds, and prayers, fasting, paying debts, and children's righteousness can continue to benefit the deceased.
This document discusses the importance of visiting the grave of the Prophet Muhammad (peace be upon him). It provides religious justification for doing so based on verses from the Quran and sayings of the Prophet. It describes incidents where people who visited the grave after the Prophet's death were forgiven of their sins. The document emphasizes that visiting the grave is a means of gaining closeness to God and receiving intercession on the Day of Judgment.
Blessings Of Khuwajah Ghareeb Nawaz (R.A)Ahmed@3604
1) The document discusses the blessings of Sayyiduna Khuwajah Ghareeb Nawaz, a Sufi saint. It provides guidance on making intentions for attending religious gatherings and listening to sermons, including intentions to listen attentively and show respect.
2) It tells the story of the ruler of Sabzwaar whose cruel behavior was changed after Sayyiduna Khuwajah Ghareeb Nawaz glanced at him while praying in the ruler's orchard, causing the ruler to immediately repent.
3) The document emphasizes making good intentions, such as intending to gain religious knowledge and encourage others, when delivering religious talks or sermons.
The document summarizes 3 miracles related to the luminous nature of the Prophet Muhammad.
1) A dark-skinned slave had his dark face turned bright white like the moon after the Prophet touched his face, and he embraced Islam.
2) A companion said the Prophet touched his face and chest, making his face glow bright in dark houses.
3) The Prophet himself was the embodiment of light and brightness, as evidenced by the miracles of brightening others just by touch.
This Book is written by Ameer e Ahle Sunnat Hazrat Allama Maulana Ilyas Attar Qadri Razavi Ziaee.
This book include the following topics:
1. Dark-skinned slave
2. Luminous face
3. Light of the Embodiment of Nur
4. Walls illuminated
The document summarizes 3 miracles related to the luminous nature of the Prophet Muhammad.
1) A dark-skinned slave had his dark face turned bright white like the moon after the Prophet touched his face, and he embraced Islam.
2) A companion said the Prophet touched his face and chest, making his face glow bright in dark houses.
3) The Prophet himself was the embodiment of light and brightness, as indicated by the miracles of brightening others.
This Book is written by Ameer e Ahle Sunnat Hazrat Allama Maulana Ilyas Attar Qadri Razavi Ziaee.
This book include the following topics:
*1. Dark-skinned slave
*2. Luminous face
*3. Light of the Embodiment of Nur
* And many more..
Like & Share Official Page of Maulana Ilyas Qadri
www.facebook.com/IlyasQadriZiaee
This Book is written by Ameer e Ahle Sunnat Hazrat Allama Maulana Ilyas Attar Qadri Razavi Ziaee.
This book include the following topics:
*1. Dark-skinned slave
*2. Luminous face
*3. Light of the Embodiment of Nur
* And many more..
Like & Share Official Page of Maulana Ilyas Qadri
www.facebook.com/IlyasQadriZiaee
The document provides guidance on acts of worship that are recommended for a dying person and those around them. It states that those present should encourage the dying person to repeat the Shahadah until they pass away, confirming Allah's oneness. It also encourages Muslims to be present for non-Muslims who are dying to introduce them to Islam, though any acceptance of Islam at that point must be out of sincere belief and certainty, and before the actual moment of death. The Prophet tried to get his uncle Abu Talib to proclaim Allah's oneness on his deathbed, showing the importance of dying with faith.
This document summarizes a chapter from Sahih al-Bukhari about peacemaking efforts by the Prophet Muhammad. It describes several incidents:
1) The Prophet mediated a dispute between tribes to make peace and continued leading prayers despite being delayed.
2) A dispute arose during prayers that led to a Quranic verse on reconciling between believers.
3) The Prophet negotiated a peace treaty with a tribe that included punishments for wrongdoings to establish justice.
4) The Prophet promoted peacefully resolving conflicts through honest discussion rather than violence.
Blessings of Calling Towards RighteousnessAhmed@3604
1) The document discusses the importance and blessings of calling others towards righteousness. It provides examples from the life of the Prophet Muhammad and his companions of gently encouraging others to give up sinful acts through kind and loving advice.
2) It tells the story of a companion who saw a drunk young man misbehaving and helped free and comfort him. When the man awoke ashamed, the companion consoled him and urged him to repent through gentle and encouraging words. The man was deeply moved and became pious.
3) It emphasizes the importance of delivering Islamic knowledge and calling others to righteousness with sincerity, wisdom and proper intentions such as seeking Allah's pleasure, not to impress others.
A person must restrain themselves from falling into impermissible actions. If a man lusts after the wife of another man, he should say to himself that this is the wife of another man, so how can I lust after her? If it was another man, he should say that this is the relationship because of which, Allaah cursed the people of Loote, may Allaah exalt his mention, destroyed them, punished them severely with punishments that were not used on anyone before them.
This document discusses various causes of lust and ways to protect oneself. It identifies free time, beautification of one's appearance, and not safeguarding one's senses as causes of lust. It recommends filling one's heart with love for God, analyzing relationships for true intentions, lowering one's gaze, and avoiding triggers as ways to protect against lust. Filling one's heart with love for God is said to be the utmost form of righteousness and bliss.
“What is known with regard to how this word is used
linguistically is that its usage is limited to when the love is
sexual, such as when a person loves another person whom they can enjoy [sexually], such as a woman or a child. This term is not used to describe a person’s love for their children, relatives,country, wealth, religion, and so forth. It is also not used for the love of a person towards intangible things, such as loving a person for their knowledge, religiousness, bravery, generosity,
good conduct, and so forth.Rather, it is well-known regarding the term Al-`Ishq is that it is used for love that results in sexual relations. A person who is suffering from Al-`Ishq wants to satisfy themselves by looking at and listening to the one who is beloved in this fashion. Also, by making love to them through a kiss, feeling, hugging, or by having sex.” - Ibn Taimiyyah
The one who lusts after someone will strive to reach the object of their lust through any and every means. Perhaps they would even resort to winning the one they lust through the devils among the Jinn, by using magic.
This document discusses the harms of lust, particularly lust between men and between women. It argues that lust is a choice, not something one cannot control, and that giving into lust can even amount to disbelief in Allah if the object of lust is preferred over Allah. The document outlines some signs that lust has become disbelief and notes that lust often causes one to neglect religious duties. It also provides examples from history showing the dangers of lust, such as a story of a man who became so lustful he renounced his faith and ultimately died. The document aims to warn people of the serious dangers and negative consequences of giving in to lustful desires.
The document discusses the 'Eid prayers in Islam. It states that there are two annual festivals, 'Eid ul-Fitr and 'Eid ul-Adha, which Muslims celebrate. 'Eid ul-Fitr marks the end of Ramadan and 'Eid ul-Adha marks the end of the Hajj pilgrimage. The 'Eid prayer is obligatory for all Muslims who are able to perform it and should be done in an open field on both festivals, consisting of two rakahs with additional takbeers. After the prayer, the imam delivers a sermon encouraging charity. Women and menstruating women are commanded to attend. It is recommended to take
This document discusses the Night of Decree (Lailatul Qadr) in Islam. It notes that on this night, Allah decrees all matters for the coming year. The most correct view is that Lailatul Qadr falls in the last ten nights of Ramadan, most likely on the odd nights of the 21st, 23rd, 25th, 27th or 29th. The document provides guidance on how Muslims can seek this night through prayer, supplication, reading Quran and staying awake with their families. Signs of Lailatul Qadr include the sky being calm and peaceful and the sun rising in the morning in a weak and red manner. The document also discusses the prescription
Source of the presentation “RAMADHAAN As observed by the Prophet Sallallaahu ‘alaihi wa sallam” A Summarized version of the book Sifah Saum an-Nabee By, Shaikh Saleem al-Hilaalee & Shaikh ‘Alee Hasan al-Halabee
Presentation made by www.sarandibmuslims.com
For question or comment pls. contact info@sarandibmuslims.com
Source of the presentation “RAMADHAAN As observed by the Prophet Sallallaahu ‘alaihi wa sallam” A Summarized version of the book Sifah Saum an-Nabee By, Shaikh Saleem al-Hilaalee & Shaikh ‘Alee Hasan al-Halabee
Presentation made by www.sarandibmuslims.com
For question or comment pls. contact info@sarandibmuslims.com
Source of the presentation “RAMADHAAN As observed by the Prophet Sallallaahu ‘alaihi wa sallam” A Summarized version of the book Sifah Saum an-Nabee By, Shaikh Saleem al-Hilaalee & Shaikh ‘Alee Hasan al-Halabee
Presentation made by www.sarandibmuslims.com
For question or comment pls. contact info@sarandibmuslims.com
This document discusses actions that are permitted while fasting during Ramadan. It outlines that one can begin fasting in a state of janabah after bathing. It also allows for using a miswak toothstick, washing the mouth and nose, blood testing and injections that do not provide nourishment, cupping, tasting food without swallowing, using kohl, pouring water on the head, taking a bath, embracing and kissing one's spouse, and being exempted from fasting due to certain conditions. The actions are supported by hadiths and statements from Islamic scholars.
Source of the presentation “RAMADHAAN As observed by the Prophet Sallallaahu ‘alaihi wa sallam” A Summarized version of the book Sifah Saum an-Nabee By, Shaikh Saleem al-Hilaalee & Shaikh ‘Alee Hasan al-Halabee
Presentation made by www.sarandibmuslims.com
For question or comment pls. contact info@sarandibmuslims.com
Source of the presentation “RAMADHAAN As observed by the Prophet Sallallaahu ‘alaihi wa sallam” A Summarized version of the book Sifah Saum an-Nabee By, Shaikh Saleem al-Hilaalee & Shaikh ‘Alee Hasan al-Halabee
Presentation made by www.sarandibmuslims.com
For question or comment pls. contact info@sarandibmuslims.com
Source of the presentation “RAMADHAAN As observed by the Prophet Sallallaahu ‘alaihi wa sallam” A Summarized version of the book Sifah Saum an-Nabee By, Shaikh Saleem al-Hilaalee & Shaikh ‘Alee Hasan al-Halabee
Presentation made by www.sarandibmuslims.com
For question or comment pls. contact info@sarandibmuslims.com
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إضغ بين إيديكم من أقوى الملازم التي صممتها
ملزمة تشريح الجهاز الهيكلي (نظري 3)
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تتميز هذهِ الملزمة بعِدة مُميزات :
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2- تحتوي على 78 رسم توضيحي لكل كلمة موجودة بالملزمة (لكل كلمة !!!!)
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5- الملزمة تشرح نفسها ب نفسها بس تكلك تعال اقراني
6- تحتوي الملزمة في اول سلايد على خارطة تتضمن جميع تفرُعات معلومات الجهاز الهيكلي المذكورة في هذهِ الملزمة
واخيراً هذهِ الملزمة حلالٌ عليكم وإتمنى منكم إن تدعولي بالخير والصحة والعافية فقط
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NIPER 2024 MEMORY BASED QUESTIONS.ANSWERS TO NIPER 2024 QUESTIONS.NIPER JEE 2...
Death 15
1. Part – 15Part – 15
of the seriesof the series
The Funeral Rites in IslamThe Funeral Rites in Islam
Presentation made by Sarandib Muslims.com
2. CHAPTER SEVEN: VISITING THE GRAVES
Visiting the graves of those who died is recommended
in Islaam in order to help the living reflect on the
shortness of this life and the closeness of the next. In
the Makkan period when Islaam was first being
spread, visiting graveyards was prohibited. Later on
the Prophet (SAS) later permitted it. Buraydah related
that Allaah’s Messenger (SAS) said, “I forbade you
from visiting graves, but you may now visit them, for in
visiting them there is a reminder of death. [So whoever
wishes to visit may do so, but don’t say anything false]
This addition is found in an-Nasaa’ee’s narration. See Saheeh Sunan an-Nasaa’ee, vol.2, p.436,no.1922.
Sahih Muslim, vol.2, p.463, no.2131 and Sunan Abu Dawud, vol.2, p.919, no.3229. The wording
quoted is that found in Sunan Abu Dawud.
3. Imaam an-Nawawee stated that “The prohibition was due to their
closeness to the pre-Islamic period of ignorance, which could
have led them to make inappropriate statements at the graves.
When the foundations of Islaam were firmly established, and its
rules and principles had become well-known, visiting the graves
was permitted. The Prophet (SAS) added, as a precaution, the
warning, “But don’t say anything false.”
Al-Majmoo‘, vol.3, p.310.
Women Visiting Graves: The recommendation to visit graves is
general and includes women, just as the earlier prohibition
included them without any special mention. Furthermore, women
share with men the benefits of visiting the graves. In al-Haakim’s
narration from Anas ibn Maalik, the Prophet (SAS) was quoted
as saying, “Visit the [graves], because it softens the heart, brings
tears to the eyes and reminds of the next life, but don’t say
anything false.”
4 Mustadrak al-Haakim, vol.1, p.376 and authenticated in Ahkaamul-Janaa’iz, p.180.
4. ‘Aa’ishah, wife of the Prophet (SAS) and one of the
leading scholars among his followers, understood the
permission to visit graves to include women.
‘Abdullaah ibn Abee Mulaykah said: One day when
‘Aa’ishah came from the graveyard, I asked her: O
Mother of the Believers, where are you coming from.
She replied, “From ‘Abdur-Rahmaan ibn Abee Bakr’s
grave.” So I asked her: Didn’t Allaah’s Messenger
(SAS) forbid the visiting of graves? She replied, “Yes,
then he instructed that they be visited.”
Mustadrak al-Haakim, vol.1, p.376 and Sunan al-Bayhaqee, vol.4, p.78 and authenticated in Ahkaamul-Janaa’iz,
p.181.
5. When the Prophet (SAS) found a woman crying in the
graveyard, he did not chase her out of the graveyard, but
told her not to cry. Anas ibn Maalik related that once the
Prophet (SAS) passed by a woman cryingbeside a grave
and said to her, “Fear Allaah and be patient.”
Sahih Al-Bukhari vol.2, p.208, no. 372, Sahih Muslim, vol.2, p.439, no.2013, Sunan Abu Dawud,vol.2, p.890 no.3118,
Sunan Ibn-i-Majah, vol.2, p.446 no.1596 and Mishkat Al-Masabih,, vol.1,p.361. The wording is from Sunan Ibn-i-Majah,
vol.2, p.452, no.1605.
After mentioning this hadeeth under the heading ‘Visiting
Graves’, Ibn Hajar said: The [scholars] disagreed regarding
women [visiting graves]. The majority held that they are included
in the general permission for visiting graves [if there is no danger
of corruption]. The ruling permitting women to visit graves is
supported by the hadeeth of this chapter. The source of
evidence in the hadeeth is the fact that he (SAS) did not censure
the woman for sitting beside the grave and whatever he
approves is proof [of its permissibility].
Fat-hul-Baaree, vol.4, p.244.
6. However, frequent visitation of graves by women is not
permissible. Hassaan ibn Thaabit narrated that
Allaah’s Messenger (SAS) cursed women who
frequently visit graves.
Sunan Ibn-i-Majah, vol.2, p.433, no.1574 and authenticated in Saheeh Sunan Ibn Maajah, vol.1, p.263, no.1279.
Imaam al-Qurtubee said that the curse mentioned in the
hadeeth is for those women who are frequent visitors as
indicated by the intensive form of the word
zuwwaaraat. Perhaps the reason is the negative result of
frequent visits like: the husband’s rights, unnecessary
public exposure of women, as well as it leading to wailing
and other forbidden expressions of grief.
Nayl al-Awtaar, vol.4, pp.134-5.
7. Visiting Non-Muslim Graves: Although participation
in the funeral rites of non-Muslims is not permitted,
Muslims are allowed to visit the graves of disbelievers
for reflection. However, praying for those who die in a
state of dibelief is totally prohibitted.
“Whether you ask forgiveness for them or you do not,
even if you ask seventy times for their forgiveness,
Allaah will never forgive them.”
{ }
8. “Do not make the funeral prayer for any of them who
dies, nor stand at his grave.” Prophet Muhammad
(SAS) was prevented by Allaah from praying for his
own mother, because she and his father had died as a
polytheists. Aboo Hurayrah related that the Prophet
(SAS) visited the grave of his mother and cried and
caused those around him to cry. Then he said, “I
asked my Lord’s permission to pray for her forgiveness
and permission was not granted to me. Then I asked
His permission to visit her grave and he permitted me.
So visit the graves, for it makes you mindful of death.”
Sahih Muslim, vol.2, p.463, no.2130, Sunan Abu Dawud, vol.2, p.919, no.3228 and
Sunan Ibn-i- Majah, vol.2, pp.431-2, no.1572.
9. Anas related that a man asked: O Messenger of Allaah, where is
my father? He replied, “In the hellfire.” When he turned, he called
him and said, “Your father and my father are together in the
hellfire.” Sahih Muslim, vol.1, p.136, no.398. In fact, Prophet Muhammad (SAS)
had instructed one of his companions to give tidings of the hellfire
whenever he passed by the grave of a disbeliever. Sa‘d ibn Abee
Waqqaas reported that a Bedouin came to the Prophet (SAS) and
asked: My father used to maintain family ties, and he was this and
that. So where is he? He replied, “In the hellfire.” It was as though
the Bedouin found it difficult to take, so he asked: O Messenger of
Allaah, where is your father? He replied, “Wherever you pass by the
grave of a disbeliever, give him tidings of hell.” The Bedouin
accepted Islaam after that and later said: Allaah’s Messenger (SAS)
burdened me with a tiresome responsibility. I haven’t passed by the
grave of a disbeliever without giving him tidings of hell.
Collected by at-Tabaraanee in al-Mu‘jam al-Kabeer, vol.1, p.191, no.1 and Ibn as-Sunnee in ‘Amal al-Yawm wal-
Laylah, no.588 and authenticated in Ahkaamul-Janaa’iz, pp.198-9.
10. Du‘aa: When visiting the graveyard, general prayers
should be made for all of those buried there.
Muhammad ibn Qays quoted ‘Aa’ishah as saying: I
asked: How should I pray for them, O Messenger of
Allaah? He replied, “Say:
As-Salaamu ‘alaa ahliddiyaari minal-mu’mineena wal-
muslimeen[Peace be on the believers and Muslim
inhabitants of this city] wa yarhamullaahul-mustaqdimeena
minnaa wal-musta’khireen [May Allaah have mercy on those
who went before us and those coming after] wa innaa in shaa
Allaahu bikum lalaahiqoon [Indeed, we will - Allaah willing -
be joining you.]”
Sahih Muslim, vol.2, pp.461-2, no.2127.
11. Buraydah said: Allaah’s Messenger (SAS) used to
teach them what to say whenever they went out to
the graveyard. They would say,
“As-Salaamu ‘alaykum ahladdiyaari minal-
mu’mineena wal-muslimeen [Peace be on you, the
believers and Muslim inhabitants of this city] wa
innaa in shaa Allaahu lalaahiqoon [Indeed, we will
- Allaah willing - be joining you.] as’alul-laaha lanaa
wa lakumul- ‘aafiyah I ask Allaah for your well
being and ours.]”
Sahih Muslim, vol.2, p.462, no.2128.
12. Recitation of Qur’aan: There is no basis for the
recitation of Qur’aan in the graveyard. Neither the
Faatihah (First Chapter) nor any other chapter of the
Qur’aan should be read near the graves.
Aboo Hurayrah reported that Allaah’s Messenger
(SAS) said, “Don’t make your houses graveyards, for
surely Satan flees from the house in which the chapter
al- Baqarah*is read.”
Sahih Muslim, vol.1, p.377, no.1707.
* The second chapter of the Qur’aan. The title, al-Baqarah, literally means ‘the cow’ and it refers to an incident
mentioned in the chapter, verses 67-73.
13. Raising the Hands in Du‘aa: The hands may be raised
during supplications for the dead in the graveyard.
‘Aa’ishah said: One night, Allaah’s Messenger (SAS)
went out of the house and I sent Bareerah(17 ‘Aa’ishah’s servant-girl.)
after him to find out where he went. Bareerah returned
to me and informed me that he had gone to Baqee‘
graveyard, stood near its beginning with his hands
raised, then he left. When I got up the next morning, I
asked Allaah’s Messenger where he had gone the
previous night and he replied, “I was sent to the
inhabitants of Baqee‘ to pray for them.”
Musnad Ahmad, vol.6, p.92 and Muwatta Imam Malik, p.115, no.569 and authenticated in Ahkaamul-Janaa’iz, pp.193-
4. The ‘raising of the hands’ is not mentioned in Muwatta Imam Malik’s narration.
14. Facing the Qiblah: During supplications for the dead, the grave
should not be faced due to the general prohibition against prayer
towards the graves. The supplicant should, instead, face Makkah
when praying for the dead. Aboo Marthad al-Ghanawee quoted
Allaah’s Messenger (SAS) as saying,
“Don’t pray towards graves, nor sit on them.”
Sahih Muslim, vol.2, p.460, no.2122 and Sunan Abu Dawud, vol.2, p.917, no.3223.
Since supplication (du‘aa) is the essence of formal prayer,
the ruling regarding the direction of prayer applies to both.
An-Nu‘maan ibn Basheer related that the Prophet (SAS)
said, “Supplication is worship.” Then he recited: “Your Lord
said: Call on Me and I will answer you.
( Soorah al-Ghaafir (40):60.) Sunan Abu Dawud, vol.1, p.387, no.1474
and by al-Bukhaaree in al-Adab al-Mufrad, no.714.
15. Walking Between the Graves: Shoes and sandals should be
removed by those walking between the graves. Basheer, ( The
narration explained that his pre-Islamic name was Zahm ibn Ma‘bad and that when the Prophet (SAS) had asked him
his name, he renamed him ‘Basheer’.) the freed slave of Allaah’s Messenger
(SAS) said: While I was walking with the Messenger of
Allaah (SAS), he passed by the graves of the pagans and
said three times, “They preceded a time of abundant good.”
Then he passed by the graves of the Muslims and said,
“They got abundant good.” Allaah’s Messenger (SAS) then
saw a man walking among the graves wearing sandals, so
he called out,
“O you wearing sandals, beware. Remove your sandals.” The
man looked around and when he recognized Allaah’s Messenger
(SAS), he took off his sandals and threw them away.
Sunan Ibn-i-Majah, vol.2, pp.429-30, p.1568 and Sunan Abu Dawud, vol.2, pp.917-8, no.3224 and authenticated in
Saheeh Sunan Abee Daawood, vol.2, p.622, no.2767.
16. Annual Visits to Graves: Visiting graves on the
anniversary of the person’s death, or at special
annual festivals to perform worship at the graves
of those designated as saints is all forbidden.
Aboo Hurayrah narrated that Allaah’s Messenger
(SAS) said, “Don’t make your houses graveyards,
nor make my grave a place of celebrationThe term used in
the hadeeth is ‘eed, i.e., and annual celebration., and ask Allaah’s blessing
for me, because it will reach me wherever you
may be.”
Sunan Abu Dawud, vol.2, pp.542-3, no.2037 and authenticated in Saheeh Sunan Abee Daawood,
vol.1, p.383, no.1796.
17. Travel to Visit Graves: Setting out on journeys to
visit graves was specifically forbidden by the
Prophet (SAS). This practise forms the basis of
idolatrous pilgrimages in other religions.
Aboo Hurayrah quoted the Prophet (SAS) as
saying, “Don’t travel except to three masjids: al-
Masjid al-Haraam (Makkah), Masjid ar-Rasool
(Madeenah) and Masjid al-Aqsaa (Jerusalem).”
Sahih Al-Bukhari, vol.1, p.157, no.281, Sahih Muslim, vol.2, p.699, no.3218, and
Sunan Abu Dawud, vol.2, p.540, no.2028.
18. While returning from a trip, Aboo Basrah al-Ghifaaree
met Aboo Hurayrah and the latter asked him where he
was coming from. Aboo Basrah replied that he was
coming back from at-Toor where he had made prayer.
Aboo Hurayrah said,
“If only I had caught you before you had set out, for I
heard Allaah’s Messenger say: Don’t travel to other
than three masjids...”
Musnad Ahmad, vol.6, p.7 and authenticated in Ahkaamul-Janaa’iz, p.226.
Aboo Qaz ‘ah also related that
he had wanted to go to at-Toor, but when he asked Ibn
‘Umar about it, he quoted the Prophet’s prohibition of
travel to other than the three masjids.
Collected by al-Azraqee in Akhbaar Makkah, p.304 and authenticated in Ahkaamul-Janaa’iz, p.226.
19. Planting Twigs on Graves: It is not permissible to plant any flowers
or twigs on the grave. The placing of wreaths and flowers is a non-
Muslim ritual. The companions of the Prophet and the early
generation of Muslim scholars did not practise this ritual. It is,
however, authentically narrated that the Prophet did, on one single
occasion, stick a palm leaf in a grave.
Ibn ‘Abbaas reported that the Prophet (SAS) once passed by the
graves of two people who were being punished in their graves and
said, “They are not being punished for a major sin. One didn’t used
to protect himself from the splatter of urine and the other used to
spread rumors.” He then took a green leaf of a date-palm tree, split
it into two pieces, and planted one on each grave. The people
asked, “O Messenger of Allaah! Why have you done this?” He
replied, “Perhaps it will reduce their punishment as long as it
remains green.”
Sahih Al-Bukhari, vol.2, pp.249-50, no.443 and Sahih Muslim, vol.1, pp.171-2, no.575.
20. In Jaabir’s narration the Prophet (SAS) said: “I passed
by two graves whose occupants were being tormented. I
wished to make intercession for them so that they may
be relieved as long as these two twigs remain fresh.”
Sahih Muslim, vol.4, pp.1545-9, no.7149. This text is on page 1548.
Planting leaves in a grave was an act unique to the
Prophet (SAS), consequently, none of his early followers
repeated it. Al-Khattaabee said thefollowing regarding
this hadeeth: “It represents the [principle that the]
actions of the Prophet (SAS) are blessed and that his
supplication for a lessening of their punishment is
special to Allaah. He also chose the period of freshness
of the leaf to be [the length of ] the period of his request
for a reduction [in their punishment].
21. This does not mean that a fresh leaf has any
superiority over a dry leaf. It is now the custom
among the masses in many countries to plant
palm leaves in the graves of their dead. However,
what they are doing cannot be based on the
Prophet’s act.” Ahmad Shaakir in his commentary
on Sunan at-Tirmithee said, “Al-Khattaabee spoke
the truth. And, since then, the masses have been
even more enthusiastic in doing this practice
which has no valid basis in Islaam.
22. Thus, whenever Muslim personalities visit a
European country, they go the graves of its former
leaders or the grave of the ‘unknown soldier’ and
lay fresh and artificial wreaths of flowers on them.”
This practice is an innovation in the religion
(bid‘ah) which should be avoided. All such
innovations are cursed. Ibn ‘Umar was reported to
have said, in this regard:
“Every innovation is misguidance,
even if people consider them to be
good.”
Collected by Ibn Battah in Al-Ibaanah ‘an Usool ad-Diyaanah, vol.2, p.112, no.2 and
authenticated in Ahkaamul-Janaa’iz, pp.200-1.
23. 1 Recital of Soorah Yaseen at the graveyard.
2. Turning the dying persons body to face Qiblah.
3. The removal of menstruating women from the dead
person’s presence.
4. Placing lit candles /oil lamps near the dead body until the
morning.
5. Putting cotton in the throat, nostrils and anus of the dead
person.
6. Recital of the Qu’raan for money at the time of the
person’s death.
7. Celebration of the deceased’s 1st, 3rd, 7th, 20th, 40th
day, anniversary of his or her death.
8. Gathering at the home of the dead person and obliging
the family of the deceased to provide food for the guests.
9. Recital of Soorah al-Faatihah, al-Baqarah and the last
two verses of Soorah al-Baqarah based on a fabricated
narration falsely attributed to Ibn ‘Umar’s narration. 1
‘Abdullaah ibn ‘Umar said he heard the Prophet (SAS) say, “When one of you dies do not keep him
long, but take him soorah al-Baqarah recited at his head and the concluding verses of the same
soorah recited at his feet.” Collected by al-Bayhaqee in Shu‘ab al-Eemaan. See Mishkat Al-
Masabih, Al-Masabih, vol.1, p.358.
24. 10. “Whoever recites the Soorah al-Ikhlaas 1000 times will
be safeguarded from Hell,” is a fabricated tradition.
11. Prompting (talqeen) those who have already died to
recite the declaration of faith laa ilaaha illal-laah. This
practice is of no use to the dead.
12. Writing du‘aas on the shroud.
13. Making absent funeral prayers (salaatul-ghaa’ib) for
people for whom funeral prayers were made in the
Location in which they died.
14. Transferring the body of the deceased large distances in
order to bury the person near the graves of the pious.
25. 15. Reciting aloud Qur’aan or poems or words of
rememberance while carrying the bier.
16. Placing flowers, twigs etc. on the graves based on
Prophet Muhammad’s (SAS) action.* What the Prophet
(sas) did was special for him and he did not do it for every
grave.
17. Reciting of the Athaan at the graveyard. How this
practice came into being is unknown especially when
there is no Athaan or Iqaamah for the funeral prayer.
18. Sprinkling rose water when placing the body and
everybody covering the grave with sand reciting
something.
* Ibn ‘Abbaas reported that the Prophet (SAS) once passed by the graves of two people who were
being punished in their graves and said, “They are not being punished for a major sin. One didn’t
used to protect himself from the splatter of urine and the other used to spread rumors.” He then
took a green leaf of a date-palm tree, split it into two pieces, and planted one on each grave. The
people asked, “O Messenger of Allaah! Why have you done this?” He replied, “Perhaps it will
reduce their punishment as long as it remains green.” (Sahih Al-Bukhari, vol.2, pp.249-50, no.443).
26. 19. Recitation of the Shahaadah 3 times after closing the grave
an sprinkling of water.
20. Building structure over graves or placing grave stones to
indicate the name and family of the dead.
21. Leaving dying men to die among the women and only
coming to collect the body after they have died.
22. Excessive talking in loud voices during the time of burial.
23. Putting flag poles with white flags outside the home of one
who has died to indicate that death has occurred in the
family. This is a practice of Hindu origin found amongst
Muslims in Southern Philippines.
27. 24. Visiting the graves of one’s parents every Jumu‘ah.
25. Visiting the graves in the middle of the month of Sha‘baan.
26. Visiting the graves specifically on every ‘Eed, or in the months
of Rajab, Sha‘baan or Ramadaan.
27. Dedicating the reward for certain acts of worship likesalaah,
and Qur’anic recitation to the dead or to theProphet (SAS).
28. Circumambulating (SAS) the Prophet’s grave or any other
grave.
29. Touching or rubbing the tombs of the righteous in the belief
that blessings will gained from the act.
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