Muslims and Non-Muslims in each other’s Funerals
Q 1.Is it permissible to allow non-Muslims to attend a funeral of a Muslim
during burial and other procession? If yes, to what extent and under what
condition(s), i.e., can the non-Muslims participate in the actual burying of the dead Muslim? Please cite evidences, incidents etc. Also, can a Muslim attend a funeral of a non-Muslim who is not related to him?
A 1.When a Muslim dies he/she should be buried in an Islamic way. This means washing the body according to Islamic rules, putting on the shroud, offering the Janazah prayers and then placing the body in the grave according to the Sunnah. All these are acts of ‘Ibadah and only Muslim can perform them. Thus the general principle about burying the dead is that Muslims should bury Muslims. However, there is no prohibition if non-Muslim relatives and friends want to attend the funeral of a Muslim as long as Muslims bury the Muslim according to Islamic rules. There is also no prohibition if a non-Muslim drives the dead body of a Muslim to the mosques for Janazah prayer or to the cemetery for burial. There is no prohibition according to Islam if a non-Muslim funeral director supervises the burial or non-Muslim cemetery workers dig the grave or close it. Such services are very common in America and they should be acceptable to Muslims without any reservations.
Muslims are also allowed to attend the funeral of their non-Muslim relatives or friends without participating in the funeral prayers of non-Muslims. Muslims only pray in the Islamic way. There is no non-Islamic way of prayer permissible for Muslims.
Since we are living in a non-Islamic society the question also comes whether it is permissible for Muslims to be employed in non-Muslim cemeteries and supervise or help in the burial of non-Muslims in non-Islamic ways. I cannot say that it is forbidden (Haram) but in my opinion it is better for Muslims to avoid such jobs. It is indeed Makruh (non-recommended) if not Haram. And Allah knows best.
Travelers joining two Prayers
Q 2.As a traveler, can you delay Maghrib prayer until Isha? Or pray Isha at Maghrib time?
A 2.It is allowed for travelers to join Zuhr prayer with ‘Asr prayer, and Maghrib prayer with ‘Isha prayer. One can pray Zuhr and ‘Asr together, at Zuhr time or at ‘Asr time. Similarly, one can pray Maghrib and ‘Isha at Maghrib time or at ‘Isha time. In the language of Fiqh, praying both prayers early is called: Jam’ taqdim. Combining two prayers at the time of the later prayer is called: Jam’ ta’khir. Both methods are allowed. However, it is better to make jam’ taqdim rather than jam’ ta’khir because one does not know whether one will remain alive until the next prayer time. It is better to pray all prayers in their prime time. It is reported that the Prophet -peace be upon him- said that the best deed is to offer prayer in its early time. (Sunan Abi Da’ud, Hadith no. 362) One should not delay prayers. As soon as the time comes, we should offer our prayers, unless there is a genuine reason that makes it difficult to pray at that time.
Wudu after Swimming
Q 3.If you have Wudu and went swimming in a public swimming pool, does going into that pool break your Wudu?
A 3.In Wudu you wash only some exposed parts of your body but in swimming or taking a shower, the whole body is washed with water so there is no need for another Wudu after taking a shower or swimming in a pool. If after coming out of the swimming pool you did not do any thing that breaks the Wudu, then you can pray without making another Wudu.
Muslim Woman joining the Swimming Class of Women
Q 4.Is it lawful for a Muslim sister to join a swimming class? The class is all female class and all the women in the class are Muslims.
A 4.If it is all female class and no males are around, then it is permissible. Muslim women must cover themselves with proper Hijab in front of men, but in front of women they are allowed to uncover some parts of their body as long as there is not fear of “fitnah” (temptation). Some jurist consider the ‘aurah (parts of the body that must be covered) of women among women is the same as the ‘aurah of men, i.e. between the navel and knees.
Are we allowed to use AD?
Q 5.What about the abbreviation AD we use in referring to events and incidents taking place before/after the birth of Jesus. The fact is that the abbreviation means: anno domini, which means in the “Year of our Lord.” Do you think we as Muslims should keep using this abbreviation while it implies our confession to the divinity of Jesus? Or should we avoid it and suggest another abbreviation like AC (after Christ) and the like?
A 5.I totally agree with you that we Muslims should not use the abbreviation AD when writing dates according to the Gregorian calendar. You are right - AD stands for anno domini, “the year of the Lord” and we do not call Lord anyone except Allah. Nowadays, some non-Christians use the abbreviation CE (the common era). I strongly suggest that we use CE rather than AD. Thank you for your good suggestion.
Wife does not want to live in the same country in which Husband wants to live