How should the sick person purify himself and pray?

How should the sick person purify himself and pray? I hope you will explain that in detail.

Praise be to Allaah.

Firstly: purification of the sick person 

1.     The sick person has the same obligations as a healthy person with regard to purification with water from minor and major impurity, so he should do wudoo’ in the case of minor impurity and ghusl in the case of major impurity.

2.     Before doing wudoo', it is essential to clean oneself with water (istinja’) or with stones or whatever takes their place, after urinating or defecating. 

When cleaning oneself with stones, it is essential to use three clean stones. It is not permissible to clean oneself with dung, bones or food, or anything that is respectable. The best is to clean oneself with stones and the like, such as tissue and so on, then to follow that with water, because the stones remove the impurity itself and the water purifies the place, so that is best. 

One has the choice between cleaning oneself with water or with stones and the like. If he wants to limit it to just one of the two, then water is better, because it purifies the place and it removes the impurity itself and its traces, so it is more effective in cleaning. If he limits himself to stones, then three stones are sufficient if the place becomes clean after that; if that is not sufficient then he may add a fourth or a fifth, until he has cleaned the place, but it is better to stick to an odd number. 

It is not permissible to clean oneself with the right hand, but if the left-hand is cut off, or it is broken or diseased and the like, then he may clean himself with his right hand on the basis of necessity, and there is nothing wrong with that. 

3.     If the sick person cannot do wudoo' with water because he is unable to, or because he is afraid that it will make his sickness worse or delay his recovery, then he should do tayammum. Tayammum means striking his hands on pure dust once, then wiping his face with the inside of his fingers and palms. 

It is permissible to do tayammum using anything pure on which there is dust, even if it is not the ground, such as if the dust can fly off a wall or the like, it is permissible to use it for tayammum. If he remains in a state of purity from the first tayammum, he may pray with it, as is the case with wudoo', even if that is several prayers, and he does not have to renew his tayammum, because it is an alternative to water, and the alternative comes under the same ruling as the thing it replaces. 

Tayammum is invalidated by everything which invalidates wudoo', and it becomes invalidated as soon as one becomes able to use water or water becomes available, if it was not available. 

4.     If the sickness is minor, and there is no fear that using water will cause harm or cause severe sickness or delay recovery or increase the pain or cause anything harmful, such as headaches, toothache and the like, or the patient can use warm water and will not be harmed by it -- in these cases it is not permissible to do tayammum, because it is permitted in order to ward off harm, but there is no harm in these cases, and because he can find water, so he is obliged to use it. 

5.     If it is too difficult for the sick person to do wudoo' or tayammum himself, someone else should do wudoo' or tayammum for him, and that is acceptable. 

6.     If a person has wounds or ulcers or broken limbs or any sickness in which using water would harm him, and he becomes junub, it is permissible for him to do tayammum. If he is able to wash the sound parts of his body, he must do that and do tayammum for the rest. 

7.     If a person has a wound in one of the parts of the body that are washed during wudoo', if washing it with water is too difficult for him or will harm him, he may wipe it with water instead of washing the injured part, according to the normal sequence of wudoo'. If it is too difficult for him to wipe it or if doing so will harm him, he may do tayammum for it, and that is acceptable. 

8.     For the one who is wearing a dressing -- which means that there is a bad break in one of his limbs and it is wrapped up or the like -- he may wipe over it with water and that is sufficient, even if he was not in a state of purity when he put it on. 

9.     When the sick person wants to pray, he must strive to make sure that his body, clothes and the place where he wants to pray are free of impurities, but if he cannot do that, he should pray as he is, and there is no blame on him. 

10. If the sick person is affected by urinary incontinence and has not recovered with treatment, then he must clean himself (istinja’) and do wudoo' for every prayer after the time for it begins, and he must wash off whatever has got onto his body or clothes, or put on clean clothes for prayer if it is not too difficult for him to do so, otherwise he is pardoned, but he should take precautions to prevent the spread of urine on his clothes or body or the place of his prayer, by putting a cloth over the head of the penis. 

Secondly: prayer of the sick person 

1.     The sick person must pray standing as much as he can. 

2.     If he cannot stand, then he may pray sitting, but it is better for him to sit crossed legged at the times when one normally stands during prayer. 

3.     If he is unable to pray sitting, he may pray lying on his side facing towards the qiblah. It is mustahabb for him to lie on his right side. 

4.     If he is unable to pray on his side, he may pray lying on his back with his feet towards the qiblah. 

5.     If a person is able to stand but he is unable to bow or prostrate, then standing is not waived in his case; rather he should pray standing, and lean forward for rukoo’, then sit and lean forward for sujood. 

6.     If there is some sickness in his eye, and a trustworthy doctor has told him, “if you pray lying on your back then it will heal, otherwise it will not,” then he may pray lying on his back. 

7.     If he is unable to bow and prostrate, he may lean forward for them, and he should lean lower for prostration than for bowing. 

8.     If he is unable to prostrate only, then he should bow and lean forward for prostration. 

9.     If he cannot bend his back, he should bend his neck, and if his back is bent so that it is as if he is bowing, then when he wants to bow he should lean forward a little, and make his face as near to the ground as he can when prostrating. 

10. If he cannot tilt his head forward, he should say takbeer and recite Qur’aan, and intend in his heart the standing, bowing, rising, prostration, rising, sitting between the two prostrations and sitting to recite the tashahhud, and he should recite all the prescribed adhkaar. As for what some sick people do of gesturing with the finger, there is no basis for it. 

11. If the sick person becomes able, during his prayer, to do something that he was unable to do, such as standing, sitting, bowing, prostrating or leaning forward, he should start to do that and continue from what he has already done of his prayer. 

12. If the sick person or anyone else sleeps and misses a prayer, or he forgets it, he must pray it when he wakes up from his sleep or when he remembers it, and it is not permissible for him to leave it until the time for the same prayer begins (the next day) and then pray it. 

13. It is not permissible to stop praying under any circumstances, rather the accountable person must be keen to pray in all circumstances, whether he is healthy or sick, because it is the pillar of the faith and the most important obligation after the twin testimony of faith. So it is not permissible for the Muslim to fail to offer an obligatory prayer until the time for it has ended, even if he is sick, so long as he is of sound mind. Rather he must offer it at the proper time according to what he is able to do on the basis of the details mentioned above. As for what some sick people do of delaying prayers until they recover from their sickness, this is something that is not permitted and there is no basis for it in sharee’ah. 

14. If it is too hard for the sick person to offer every prayer on time, then he may join Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later prayer, according to what is easy for him. If he wishes he may join ‘Asr with Zuhr at the time of Zuhr, or if he wishes he may delay Zuhr and join it with ‘Asr; if he wishes he may join ‘Isha’ with Maghrib at the time of Maghrib, or he may delay Maghrib and join it with ‘Isha’. 

As for Fajr, it cannot be joined with the prayer before it or after it, because its time is separate from the times of the prayers that come before and after it. 

And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and Companions. 

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd

Is purity essential for reading Qur’aan from one’s mobile phone?

Some mobile phones have a Quraan programs which enable one to read the Quraan anytime on the mobile’s screen. Is Taharah a condition before one starts reciting?.

Praise be to Allaah.

These mobile phones in which Qur’aan is put in written or recorded form do not come under the same ruling as the Mus-haf, so it is permissible to touch them without having purified oneself and it is permissible to take them into the washroom with one, because writing Qur’aan on the mobile phone is not like writing it in a Mus-haf. It takes the form of waves that appear and disappear, and its letters are not fixed, and the mobile phone may contain Qur’aan and other things. 

Shaykh ‘Abd al-Rahmaan ibn Naasir al-Barraak was asked; What is the ruling on reading Qur’aan from mobile phones without having purified oneself? 

He replied (may Allaah preserve him): Answer: Praise be to Allaah and blessings and peace be upon the one after whom there is no Prophet. To proceed: It is well known that it is not essential to be free from minor impurity when reciting Qur’aan from memory, or even from major impurity, but purifying oneself before reciting Qur'aan, even from memory, is better, because it is the Word of Allaah and it is more respectful towards Him to only recite it when in a state of purity. 

When reading from the Mus-haf it is essential to be in a state of purity in order to touch the Mus-haf, because of what it says in the famous hadeeth: “No one should touch the Qur’aan but one who is pure.” And because of what it says in many reports from the Sahaabah and Taabi’een. This is the view of the majority of scholars, which is that it is haraam for one who is in a state of impurity to touch the Mus-haf, whether that is for reading or otherwise. 

Based on this, it seems that mobile phones and similar devices on which Qur’aan may be recorded do not come under the same rules as the Mus-haf, because the letters of the Qur’aan in these devices are different than the letters in the Mus-haf. They do not exist in the form in which they are read, rather they exist in the form of waves that form the letters when needed, so they appear in the screen then disappear when one moves to another verse. Based on this, it is permissible to touch the mobile phone or tape on which Qur’aan is recorded, and it is permissible to read from it, even if one is not in a state of purity. And Allaah knows best. End quote from the Noor al-Islam website. 

Shaykh Saalih al-Fawzaan (may Allaah preserve him) was asked: I am keen to read Qur’aan and I am usually in the mosque early and I have one of these modern mobile phones with me on which there is a program containing the entire Holy Qur’aan. Sometimes I am not in a state of purity but I read what I can and I read some juz’. Is purity essential when reading from a mobile phone? 

He replied: This is a kind of luxury that has appeared among the people. Mus-hafs – praise be to Allaah – are readily available in the mosques and in fine printed editions, and there is no need to read it from mobile phones. But if that happens then we do not think that it comes under the same ruling as the Mus-haf.  

The Mus-haf cannot be touched by anyone but one who is pure, as it says in the hadeeth, “No one should touch the Qur’aan but one who is pure.”  As for a mobile phone, it cannot be called a Mus-haf. End quote. 

Reading Qur’aan on a mobile phone makes it easy for women who are menstruating and one who cannot easily carry a Mus-haf with him, or one who is in a place where it is difficult for him to do wudoo’, because it is not essential for the one who touches it to be in a state of purity, as mentioned above.

Read quran its is the Word of Allah the sigh of guidance

Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. Wile reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses 

Is it necessary to wash the clothes and vessels of one who enters Islam?

Is it necessary to wash the clothes and vessels of one who embraces Islam?.

Praise be to Allaah.

That is not necessary, because the more correct view is that the najaasah of non-Muslims is intangible, not tangible, because the Prophet (peace and blessings of Allaah be upon him) and his companions did wudoo’ after drinking from the leather vessel of a mushrik woman, and because Allaah has permitted us to marry the women of the People of the Book (i.e., Jewish and Christian women), which implies touching them. And because Allaah has permitted the food of those to whom the Book was given, which also usually implies that they must have touched the food. 

Based on that, if a man becomes Muslim he does not have to wash his clothes, bedding and so on, unless he is certain that some najaasah (impurity) got onto them and they have not been purified from it. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).

 

Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.

This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran  and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,

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Online Quran Reading

"Quran reading" is a term expressing the recitation of Holy Quran. It is a holy task and has been set necessary by Allah Almighty for the Muslims for the Success. Holy Book was revealed in arabic, we should know the translation to act upon it but as far as reading is concerned, We should recite it in arabic and for which learning arabic rules and regulations is the first step. To learn rules and regulations of reading arabic , please consult Noorani qaida on the left side of this page.
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If you want to recite the online version of holy quran, Please click next for Teaching Quran Reading Holy Quran is a sawab as each alphabet owns ten points and as these points will be beneficial for us on the judgement day so its good to recite holy book as much as we can. Following the guidelines of Holy Quran gives extra sawab and only than someone is considered as a true muslim. For the Sake of Online Quran reading we have provided holy quran so that everyone who has the availibility of internet can recite it from any corner of the world.

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It is haraam to build anything over graves

What is the ruling on building a structure over graves?.

Praise be to Allaah.

Building over graves is haraam and was forbidden by the Prophet (blessings and peace of Allah be upon him) because of what it involves of venerating the occupants of the graves and because it is a means that leads to worshipping these graves and taking them as gods besides Allah, as is the case with many of the buildings that were erected over graves; the people began to associate the occupants of these grave with Allah and to call upon them along with Allah, many He be exalted. 

Praying to the occupants of the graves and seeking their help to relieve distress is major shirk and constitutes apostasy from Islam. And Allah is the One Whose help we seek. End quote. 

Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) 

Fataawa al-‘Aqeedah, p. 26 

For more information see the answer to question number 83133.

Ruling on one who dies and it is not known whether he was a Muslim or a kaafir

I just want to ask that why would the man hang at the time of fajr before sun rise and if we found a women dead how will we find that is she a muslim or non muslim.

Praise be to Allaah.

If a man or woman is found dead and it is not known whether he was a Muslim or a kaafir, then in this case distinguishing signs should be looked for if possible, such as circumcision in a land where the non-Muslims do not get circumcised, or the type of clothing, or hair dye (e.g. henna), or any sign by which it is possible to find out whether the person was a Muslim or not. If there is no such sign, then the land in which the person died should be taken into account. If it is a Muslim land, then he is deemed to be Muslim and he should be washed (ghusl) and the funeral prayer offered for him. If it is a non-Muslim land, then he should not be washed and the funeral prayer should not be offered for him, because the basic principle is that whoever is in a land is one of its people and comes under the same ruling as them so long as there is no evidence to the contrary. 

This is also indicated in a report that is proven in Saheeh al-Bukhaari (3013) and Saheeh Muslim (1745) from Ibn ‘Abbaas (may Allah be pleased with him) from al-Sa‘b ibn Jaththaamah (may Allah be pleased with him) who said: The Prophet (blessings and peace of Allah be upon him) passed by me in al-Liwa’ or Waddaan and he was asked whether it was permissible to attack the mushrikeen with the probability of exposing their women and children to danger. He said: “They are of them.”  

Ibn Qudaamah said in al-Mughni (3/478): If a person is found dead and it is not known whether he was a Muslim or a kaafir, they should look for signs such as circumcision, clothing and hair dye. If there are no distinguishing signs and he is in a Muslim country, then he should be washed and the funeral prayer should be offered for him. If he is in a non-Muslim country, then he should not be washed and the funeral prayer should not be offered for him. This was stated by Imam Ahmad because the basic principle is that whoever is in a land is one of its people and comes under the same rulings as them so long as there is no evidence to the contrary. End quote. 

Al-Kasaani said in Badaa’i‘ al-Sanaa’i‘ (7/104): The ways in which a person is deemed to be a believer are three: documentary evidence, proofs and implication… With regard to a person being ruled to be Muslim by means of implication, a child may be ruled to be a Muslim by implication if his parents are Muslim, whether he has reached maturity or not. He may also be deemed to be a Muslim because of the land in which he lives. … End quote. 

i.e., if he is found in a Muslim land then he is deemed to be a Muslim; if he is found in a non-Muslim land then he is deemed to be a kaafir. 

And Allah knows best.

Is it permissible to remove the bones of the deceased from the grave in order to bury someone else in it?

We have two graves in which to bury our dead, and after their skin and bones have decayed, we dig it up and take out the bones and we put them in a dry well that is set aside for bones, then we bury another dead person in that grave, because there is not much space and we cannot expand it to add more graves because the land is restricted to two graves and one place for the bones.

Praise be to Allaah.

If the dead person is buried in the grave, he must be left until he has disintegrated and no trace of him is left. It is not permissible to exhume the grave and take out the bones of the deceased in order to bury another person in it; rather the deceased has more right to it until the remains have disintegrated. 

Imam al-Shaafa‘i said concerning the one who digs up the bones of the dead person: If the bones of the dead person are taken out, I prefer for them to be put back and buried. End quote. 

Al-Umm, 1/316 

Al-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ (5/273): 

With regard to exhuming a grave, it is not permissible unless there is a legitimate shar‘i reason, according to the consensus of our companions. 

It is permissible to exhume the grave if the deceased has disintegrated and become dust. In that case it is permissible to bury someone else in the grave, and it is permissible to cultivate the land or build on it, and all other means of benefiting from it and disposing of it, according to the consensus of our companions, and if the land was something loaned, the lender may take it back. All of this applies if there is no trace left of the deceased, such as bones and so on. Our companions (may Allah have mercy on him) said: That differs from one country and land to another, and the opinion of experts should be followed. End quote. 

Ibn Qudaamah said in al-Mughni (2/194): 

If it is known for certain that the dead person has disintegrated and turned to dust, it is permissible to dig up his grave and bury someone else in it. If there is any doubt about that, reference should be made to the experts. If a person digs and find any bones in it, he should bury them and dig somewhere else. This was stated by Ahmad. End quote. 

If no place can be found to bury the dead except by digging up a grave in which there is a dead body and burying people in it, that is permissible because it is a case of necessity. But in this case the person must be buried with him, and it is not permissible to remove the bones of the first deceased person from the grave. 

It says in Tuhfat al-Muhtaaj (3/173): 

It is haraam to put one dead person next to another, even if they are of the same gender, before the first one has completely disintegrated. It is haraam if there is no case of necessity, but in the case of necessity it is permissible as in the case of burying two people together in the grave at the same time in the case of necessity. 

In al-Fataawa al-Fiqhiyyah al-Kubra (2/14) by Ibn Hajar al-Haytami (may Allah have mercy on him) it says:  

When a grave is dug up either unlawfully or because it is thought that the deceased has disintegrated and there are no bones left in it, then bones are found in it, the soil must be returned and this is obligatory; and it is not permissible to bury anyone in it before the body [that is already in the grave] has disintegrated. 

In al-Rawdah and elsewhere it says: It is haraam to dig up the grave of a dead person and bury someone else in it before the first one has disintegrated, as determined by the people of experience in that land. If it is dug up and any bones of the deceased are found in it before completing the digging, then the soil must be put back. If they are found after the digging is complete, they should be placed at the side of the grave and it is permissible to lay down the other person beside him because it is too difficult to lay him down without moving the bones. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: 

If the first person has been buried and settled in his grave, then he has more right to it and in that case a second person should not be placed in the same grave as him, except in cases of extreme necessity. End quote. 

Al-Sharh al-Mumti‘, 5/369 

Shaykh Ibn Baaz (may Allah have mercy on him) was asked: 

We have a place for the dead which is in the form of rooms below the ground. The dead person is placed in it, then after one year this grave is opened and another dead person is placed in it. Will the sinner be punished and will the doer of good be harmed in one grave? 

He replied: 

The Sunnah is to bury each person on his own if that is possible and if the land is big enough and it is possible to bury each person on his own. This is the Sunnah. The Prophet (blessings and peace of Allah be upon him) used to bury the dead in al-Baqee‘ (the cemetery of Madeenah) in this manner, each one on his own. But in the event of necessity if there is no room to do it any other way, there is nothing wrong with it, and each person will be called to account for his sins: the one who did good will be rewarded for his good deeds and the one who did bad will be requited for his bad deeds. “And no bearer of burdens shall bear another’s burden” [Faatir 35:18]. But whenever possible, what is prescribed is to bury each one on his own, and each grave should be separate, and they should not be joined together in one place. End quote from the shaykh’s website. 

http://www.ibnbaz.org.sa/mat/14091 

Based on this, what you have to do is work together to find a way to bury the dead in accordance with sharee‘ah, by adding more places that are set aside for burial of the dead, so each deceased person will have a grave. 

If that is not possible, then it is permissible to place a second person into the grave of another in the case of necessity, but the bones of the first person should not be removed from the grave; rather they should be put on the side and then the second person buried with him. 

For more information please see the answer to question number 115531. 

And Allah knows best.