Funeral Prayer and Burial
463 questions
Is praying for the deceased, announced over the mosque's loudspeaker, an innovation (bid‘ah)?
Is it permissible for a Muslim to offer condolences to a non-Muslim, and is a Muslim woman obliged to enter a church or go to graves to participate in the burial of her non-Muslim father?
Is what the questioner did, visiting his father's grave during another funeral procession, which delayed him slightly from the congregational prayer, a reprehensible act that causes him to miss the reward of accompanying the funeral?
What is the ruling on offering the funeral prayer for an infant girl who died more than sixty years ago and for whom the funeral prayer was not offered?
Did the Prophet, may God’s prayers and peace be upon him, perform the funeral prayer for Ubaydah ibn al-Harith, may God be pleased with him, or had it not yet been mandated, and what was the situation of those who died at that time?
What is meant by "a man prayed over a deceased and was not commanded," and who commands the prayer over the deceased for it to be accepted?
Is it permissible to say of a deceased disbeliever, "Perhaps he submitted to Islam before his death," or "He died as a disbeliever"?
What is the ruling of Islamic law on attending the funerals of disbelievers, which has become a political tradition and an agreed-upon custom?
Is it permissible to combine prayers individually after the funeral prayer if one caught the second rak'ah of the Asr prayer, which was combined with the Dhuhr prayer by way of taqdeem due to rain?
Is the body of the deceased being heavy at the time of burial an indication of the abundance of his sins?
If an atheist is killed in this world, will he not be punished in the Hereafter, by analogy that the execution of a hadd punishment for a sin for which a hadd has been prescribed expiates the sin and its consequent repercussions?
Is it permissible to offer the funeral prayer (Salat al-Janazah) for a child born alive in the sixth month of pregnancy who died immediately after birth, and will this child intercede for his parents on the Day of Judgment?
Is it necessary to investigate the biography of an ancestor to ensure their freedom from what was mentioned in Fatwa No. (387931) regarding being pleased with shirk, loving it, or condoning it, or is it sufficient to rely on the apparent fact of their burial and the prayer performed over them, and to assume their Islam? And what is the ruling on one who believes in the Islam of a person who committed major shirk and excuses them due to ignorance? And is one sinful for adopting the view of Ibn Uthaymeen and Al-Albani regarding the condition of establishing proof before declaring someone a disbeliever?
What is the ruling on transferring the bones of the deceased to an ossuary, after placing the bones of each deceased person separately in a new shroud and arranging them in parallel, knowing that nine months have passed since the death of the last deceased person?
Is it permissible to perform the absentee funeral prayer (Salat al-Gha'ib) for those who have died from the coronavirus, in cases where it is difficult to pray over them, or only a small number of relatives have prayed over them?
How many is a sufficient number to perform the communal obligation (fard al-kifaya) in following a funeral procession?
What is the legal ruling in Islamic law regarding prioritizing men over women in the funeral prayer and burial at the cemetery in cases of mass death?
What is the ruling on following the funeral procession of an unknown person?
Is it permissible to transfer the remains of a father to a new grave, instead of leaving them in a grave that includes a large number of men and women, some of whom are strangers, and then his bones are collected later?
Is it permissible to repeat the funeral prayer if the Imam prayed at the feet of the deceased, believing it to be the head?
Is it permissible for a Muslim who is quarantined at home for health reasons to follow his prescribed prayers with a "Salat al-Gha'ib" (funeral prayer in absentia) for Muslims who have died, whether from the coronavirus pandemic or other causes, and upon whom no prayer was offered in the mosque, or only a small number of people prayed over them? And will he be rewarded for this, and will it be considered a good Sunnah and a source of reassurance for their families, or is it not permissible in Islamic law for fear that it might be a reprehensible innovation or an Islamic transgression?
Do the funds left by the father at home for emergencies, funeral expenses, hospital discharge expenses after death, death certificate issuance expenses, and the father's share of gold inherited from his mother, enter into the inheritance?
What is the ruling on delivering speeches and sermons at a burial for the purpose of admonishing those accompanying the funeral procession?
Is it permissible for a person to offer the funeral prayer (Salat al-Janazah) for their parents who passed away a long time ago, if they were not religiously observant at the time of their death and they doubt whether the funeral prayer was performed for them in their village?