How is it for close relatives to stay at the home of their deceased relative?

How is it for close relatives to stay at the home of their deceased relative?

Question 1: What do respected Islamic scholars say about the following issue? When a person dies, his relatives come to attend his funeral. The distant relatives return to their homes after attending the funeral but his close relatives along with his family members keep staying at home for seven days and do not go to their shops, jobs, etc. Whenever anyone comes to offer condolences, they meet him and pray for the deceased person. Sometimes, they even begin to cry. What’s the ruling on this?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

It is better not to sit any day for the purpose of accepting condolences. However, if the family members want to do that, they are allowed to sit at home for three days. And, this is not disliked in Shari’ah provided that they do not commit anything forbidden (e.g. spreading high-quality carpets; praising the deceased person to the extent that exceeds the limit; at the time of expressing condolences, talking about such things that cause an increase in grief and that make others reminisce about the deceased). And, sitting for this purpose after three days, is Makruh Tanzeehi. As for Du’a and Isal-e-Sawab for the deceased person, these are good deeds by Shari’ah and should be performed as much as possible.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہٗ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Muhammad Haashim Khan Al-Attari Al-Madani

Making Saf [row] between pillars

Question 2: What do respected Islamic scholars and Muftis say about the following issue? There are two pillars in a row of our Masjid, which results in “cutting” the row. How is it to make a row for offering Salah there?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Making a row between pillars unnecessarily is Makruh and impermissible as it “cuts” the row which is impermissible. However, if there is any valid reason, such as space is insufficient due to the large number of Salah-offering people or there is a crowd outside, so it is allowed to stand between pillars.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہٗ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Muhammad Haashim Khan Al-Attari Al-Madani

Ruling on Wudu and Ghusl in case of having a filling

Question 3: What do respected Islamic scholars and Muftis say about the following issue? If a person has had a filling [i.e. filling a whole in a molar or filling the area where a molar has been extracted from], will his Wudu and Ghusl be valid? It is to be noted that the filling cannot come out.

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

According to Shari’ah, it is permissible to have a filling. If anyone has had a filling, his Wudu and Ghusl will be valid and this is not disliked. If water is not made to flow beneath the filling, it will not be declared to be the missing of a Sunnah in Wudu and that of a Fard in Ghusl because it is impossible to make water flow beneath it in this condition. If it is difficult or causes hardship or harm to make water flow up to a certain area, Shari’ah has not made it obligatory to make water flow up to that area.

If there is a similar loose tooth tied with fine wire or fixed by means of a substance or there is a build-up of tartar or a layer of tooth-powder has formed on teeth, so according to Shari’ah, it is not necessary to make water flow beneath them. Likewise, if somebody has got a set of false teeth fitted, and removing them causes harm or hardship, so it is not necessary to remove them and to make water flow the area beneath them.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہٗ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Muhammad Saajid Attari

Certified by: Muhammad Haashim Khan Al-Attari Al-Madani

Missing Sajdah in a Rak’at

Question 4: What do respected Islamic scholars say about the following issue? A man is offering Salah individually. If he performs only one Sajdah forgetfully in a Rak’at during the Salah but he recalls in the next Rak’at that he had performed only one Sajdah, what should he do? And, if he recalls it after he has performed the Salam of Salah, what should he do in this case?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

If one Sajdah of any Rak’at is missed, the Salah-offering person must offer it whenever he recalls it during the Salah. He must also perform Sajdah Sahw at the end. If he recalls it during a Ruku’ that he had missed any Sajdah of the Salah and performs the missed Sajdah from the position of the same Ruku’ or if he recalls it during a Sajdah and performs the missed Sajdah after lifting his head from the Sajdah [in which he recalls], so it is better to repeat such a Ruku’ and Sajdahs. He must also perform Sajdah Sahw. If he does not perform the missed Sajdah at that time [i.e. the time when he recalls] but rather he performs it at the end, so those Ruku’ and Sajdahs will not be repeated but Sajdah Sahw will have to be performed.

And, if he recalls it after he has performed Salam and he has not yet done any Salah-invalidating action such as conversation, deliberate invalidation of Wudu, etc., so he must perform the missed Sajdah of the Salah as soon as he recalls it. Then, lifting his head from Sajdah, he must recite Tashahhud and perform Sajdah Sahw. Thereafter, he must recite Tashahhud completely and perform Salam.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہٗ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Muhammad Irfan Madani

Certified by: Muhammad Haashim Khan Al-Attari Al-Madani

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