(1) Giving a bath to the corpse of a person whois drowned in river, becomes a religious duty, as soon as it is discovered from the river. Drowning in water does not absolve the responsibility of bathing, so he should be given bath again. However, if the corpse is. caused to move into the water at the time of its bringing out of water with the intention of giving it a bath for the grave, then the washing of it would be presumed to have been performed. Similarly, if water is poured on the dead or it somehow or the other reaches it, even then the washing of the corpse would remain obligatory.
(2) If only the head of a dead is found, it would not be given bath for the grave but would have to be buried as it is. If more than half portion of the dead body is found lying somewhere, washing for the grave would be obligatory whether it is with or without head. And if it is not more than half but is only half then, in case it is with head, its washing would have to be performed, otherwise not.
(3) If the dead body is found and it is not ascertained from the neighbourhood as to whether the dead was a Muslim or non-believer, then, if this incident has taken place in the land of Islam (that is where the Muslim population form the majority) it would have to be washed for the grave and the funeral prayer be performed.
(4) If the dead bodies of Muslims are found untermixed with the non-believers, and _ distinction among them cannot be made, then all these would have to be washed for the grave and if distinction is made, then the dead bodies of the Muslims would have to be separated and given bath for the grave.
(5) If a relative of a Muslim, who is a nonbeliever, meets death, his corpse would have to be handed over to his co-religionists. If there is found no & co-religionist of his or if there is one, but he refuses to accept him, then that Muslim is obliged to give bath to that non-believer which would not be given according to the law of Shari‘ah. In other words, the Muslim would neither perform his ablution, nor cleanse his head nor rub camphor on his body, but, it would have to be washed in the same manner in which dirty things are washed, and a non-believer is not purified by this washing.
(6) If an apostate dies, he should not be given bath for the grave and, if his co-religionists demand his corpse, it should not be handed over to them.
(7) If a dead, due to non-availability of water, «caused to perform “Tayammum” and is purified with sand or dust he should be washed in case water is found afterwards.
(8) Funeral Prayer. If filth secretes out of the dead body and it becomes impure, it does not matter. The funeral prayer is supposed to be performed.
(9) If the dead is buried without giving him bath or after giving him ““Tayammum’’, and clay has been poured into his grave, then it is lawful to say the prayer at the grave in the same condition.
(10) If a Muslim is buried without funeral prayer having been observed over him, it should be said up till that time when his body is thought to be lying intact. This differs from place to place, its limit cannot be therefore, fixed. The same is most correct.
(11) If there is no genuine cause, the bier should not be carried to the graveyard in the carriage, but in case of real need, it is permissible.
(12) If the grave with a niche in the side cannot be easily dug, the dead body may be buried by placing it in the box—may it be made of wood or iron or stone.
(13) Purdah should be preferably observed while lowering the dead body of the woman in the grave, but if there is an apprehension of her body being exposed, then it becomes obligatory.
(14) It is not permissible to erect tomb over the grave.
(15) It is not lawful to inscribe anything on the ‘grave in order to perpetuate the memory of the dead.
(16) When the clay has been poured into the grave, it is unlawful to dig out the dead body. However, if a person has been wronged, it is lawful to do this.
(17) Where the land into which the dead has been buried belongs to another -person and he is not permitting his burial there.
(18) When the goods of some person have been left into the grave.
(19) If a woman dies with a living baby in her womb the child should be brought out by operating upon her belly.
(20) To carry the corpse for burial from one place to another is not very desirable unless the second place of burial is situated farther than one or two miles. If the distance is more than this, it is not valid. And to dig out the buried corpse and carry it away is absolutely unlawful.
; (21) The condolence after three days is not at all desirable. But if the people calling for condolence or relatives of the dead are on a journey and arrive after three days, the condolence in such a case, is allowed even after three days.
(22) To keep ready the shroud is permissible. To have the grave ready before death is, however, very objectionable.
This is the Reality of the World
May Almighty God be Merciful to you! Be aware of your, negligence and awaken yourselves from slumber before such time when a noise is heard that such a person has fallen ill ; that his condition is precarious ; that the physicians; have been called in. The physicians and doctors will no doubt be called for you but no one will give you the guarantee of life. Then there will be a cry that he is making will. Look! His voice becomes inaudible.
Now he is not recognizing any one. He has started panting for breath. His groaning has increased. The eyelashes are drooping. This will be the moment when you will become well aware of the Hereafter, but, your tongue would falter and you would not be able to say anything. The friends and relatives, standing there, will be weeping. Now, there appears before you your son, then comes your brother and lastly your wife.
But the tongue has become speechless. In the meanwhile, every part of your body will start becoming lifeless and, at last, you will breathe your last and your soul will reach the heaven. Your kith and kin will make arrangements for your immediate burial. The visitors would observe silence after lamentation. Your enemies would rejoice. Your relatives would be absorbed in dividing the goods left behind by you while you are held accountable for your deeds. This is the reality of his mortal life.
Allah
/ Prophet /Rasulullah/ علیہ السلام /رضي الله عنه /رَحِمَهَا ٱللَّٰهُ
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