I recently learned that every more or less large city has a separate Muslim cemetery. Of course, I had heard about such things before, but for some reason I imagined a separate plot on an ordinary one, allocated for the burial of the followers of the Prophet Muhammad. As it turned out, Muslim cemeteries— separate territories in which burials of people of other religions are strictly prohibited, as well as it is forbidden to bury Muslims in a non-Muslim cemetery.
The Muslim cemetery is not like others. On its territory you will not find a columbarium with ashes, since in Islam it is akin to burning at the stake of hell. And Muslim monuments and graves, according to Sharia, always face one direction - towards Holy Mecca.
After the death of a Muslim, the body is ordered to be buried as quickly as possible. Taharat and ghusul are special ablution rituals that are performed before a funeral. Muslims are not buried in a coffin, as is customary according to Christian customs. Before burial, the body is wrapped in a shroud. Moreover, when burying a woman, the body is covered with a special cloth, since men should not see her last “outfit”. The deceased is lowered into the grave with his feet down so that his face is turned towards the Holy Place. With traditions, everything is very strict and sometimes even scary. For example, if a pregnant woman who has not accepted Allah but is carrying a child from a Muslim is buried, she is lowered into the grave with her back to Mecca so that the face of the unborn baby is turned towards the Holy Place.
As terrifying as it may sound, a body buried without a coffin can become prey for wild animals. Therefore, cemeteries of followers of Islam are securely fenced and carefully guarded, and each Muslim grave is additionally strengthened with burnt bricks (to block the smell) or a board. We will not see the dead on monuments or images of animals or birds - this is strictly prohibited. It is allowed to indicate the name and surname of the deceased, the dates of his birth and death, as well as the epitaph - necessarily a quote from the Koran.
In general, I would highlight three differences between Muslim burials and those generally accepted in Russia:
I don’t want to offend anyone, but whatever the traditions - Muslim, Christian, Jewish or any other - today there are a lot of justifications for a magnificent and even luxurious funeral. And all because we are increasingly inclined to see off our loved ones on their last journey not at the behest of our hearts or our religion, but at the behest of the public. We always look around - what will people say? What will they think?
In conclusion, I’ll tell you an interesting story that a friend from another city told me. A young Muslim, very religious family lived in their house. The child was the same age as my friend’s son, so they sometimes communicated. One day a misfortune happened - my father passed away. The whole courtyard saw how several men (also Muslims) helped take out the body. And one of the neighbors, prejudiced against the “non-native” religion, joked at that moment: now, they say, they will organize drunken funerals. But several days passed after the funeral, and no drinking happened. Later, a friend of mine asked if it was really not customary for them to remember, and received the following answer: “It is not customary to destroy the home of a family that has lost its breadwinner. On the contrary, we need to help the widow and free her from household chores, and remember the deceased with prayers.”
Personally, I thought... What about you?
IN Muslim religion, like any other, has its own funeral traditions. The article describes what rituals are performed over the body after death, what should happen at the time of burial and after it.
Muslim funeral traditions are based on Islamic laws. The first rule: a deceased person must certainly be buried on the day of death. There is a logical explanation for this. Since the climate in the Arab states is very hot, the corpse should not have time to decompose before being buried. The minimum time is given to farewell, since it is important to bury the body before sunset.
If a person died at night, he is buried the next morning. It is recommended to bury the body in the cemetery that is closest to the house, which, again, is explained by the hot climate and the rapid rate of decomposition. According to Sharia law, Muslims are prohibited from being buried in Christian cemeteries, just as Christians are prohibited from being buried in Muslim ones.
As in Christianity, in Islam great value attached to washing the body of the deceased - a symbol of preparation for eternal life in purity. This ritual among Muslims includes ablution and washing, which is called taharat and ghusul. The deceased, having laid him face towards the Qiblah on a hard surface, is washed by four people. The process takes place according to strict rules, in the established order and with a change of water.
According to the canons of Islam, men are washed by men, women - by female representatives. As an exception, a husband can wash his wife's body, and a wife can wash her husband's body.
After this, the deceased is dressed. For such purposes, a shroud is used - a special white funeral cloth, since burying a person in ordinary clothes is not allowed. The men's shroud consists of three panels, the women's - five. When they finish wrapping the body with cloth, knots are tied at the top and bottom.
The corpse is placed on a stretcher, covered with a blanket (tobut), intended for transfer to the cemetery. After the body is laid on the tobuta, it is necessary to cover it with a special lid, and on top you can put the clothes of the deceased so that passers-by can understand who died.
A necessary condition for Muslim funeral is the reading of the prayer for burial - janaza. It must be read by an imam from a mosque that belongs to the cemetery. The prayer is read over any deceased person, regardless of how long he lived on earth. Without this, the funeral is considered invalid. Prayers are not said over children born dead.
It is unacceptable for Muslims to resort to cremation; it is a great sin. The body is always buried, and the coffin is not used. The only attribute of the deceased is the shroud. The deceased is lowered into the grave strictly vertically, in a sitting position, feet down, and face towards Mecca.
While reading the Koran, they throw the first handful of earth on the deceased, after which they bury him entirely. The height of the hill on the grave should not exceed four centimeters. As in the Christian tradition, a monument with the name, dates of birth and death of a person can be erected on a grave, but a photo is not allowed. Although, recently, some have been neglecting this ban.
Excessively feigned, loud displays of emotion at funerals are condemned by Islam. It is considered natural to grieve for the deceased, but you should not tear your hair, lament loudly, or tear your face with your nails. Therefore, calling mourners is discouraged at Muslim funerals.
Muslims do not have a wake following a funeral. There is no food allowed in the house of the deceased for three days. They eat with friends and relatives, and funeral meals are traditionally held on the third and fortieth day after death.
Muslims are a very friendly people, and the news of someone’s death excites the entire area. No one remains indifferent, everyone always strives to help in any way they can.
A short period of time after the sad news, many neighbors and acquaintances gather in the house, even not very close acquaintances come, express condolences, and help with money.
After the funeral, all people spend three days in the house of the deceased, alternately reading the Koran and talking about the deceased person.
Read also:
How are Muslim funerals conducted? Traditions, customs and rituals according to Sharia
Anyone who attended a Muslim funeral will never forget this.
What is most striking is the trepidation with which the relatives and friends of the deceased try to fulfill all the requirements of Sharia and bury their loved one as a True Muslim. Starting from the dying state, and until a year (or even more) has passed after the funeral, relatives will diligently perform certain rituals. Many of them will seem strange to a person who does not know, but for true Muslims they are important, they are sacred. The funeral itself takes place in several stages.
Preparing for the funeral
The Koran calls for preparing for death throughout your life, so that at the end of it you can accept such a difficult test with a light heart. Special rituals prescribed in Sharia begin to be performed while a person is still alive, but already at the point of death. First of all, they invite an imam, a Muslim priest, to read “Kalimat-shahadat” over the deathbed. In addition to reading the prayer, do the following:
The dying person is placed on his back with his feet facing Mecca. This is the personification of the soul's path to a holy place.
It is necessary to help the sufferer cope with thirst by giving a sip cold water. If possible, pomegranate juice or Zam-Zam - sacred water - is dripped into the mouth.
Crying loudly is prohibited so that the dying person can concentrate on his final ordeal and not grieve about worldly things. Therefore, compassionate women may not be allowed near the bed or even taken out of the house.
Immediately after death, the deceased’s eyes are closed, his arms and legs are straightened, and his chin is tied up. The body is covered with a cloth, and a heavy object is placed on the stomach.
Muslim funerals should be held as soon as possible, preferably on the same day. Therefore, usually followers of Islam are not taken to the morgue, but are immediately prepared for burial.
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Ablution and washing (taharat and ghusul)
Islam has a strict attitude towards cleanliness. If cleansing rituals are not observed, the body of the deceased is considered desecrated, and the soul is considered unprepared to meet God. Taharat is ablution, the cleansing of the material body, while ghusul is more of a ritual washing.
First, Hassal is chosen - the responsible person who will conduct the rituals of ablution and washing. This must be a close relative, usually someone older. In this case, women wash women, men wash men, but a wife can wash her husband. At least three more people will help Hassal carry out cleansing rituals. If it is not possible for the deceased to be washed by a person of his sex, instead of washing with water, the ritual of tayammum is performed - cleansing with earth or sand. Taharat takes place in a special room in a cemetery or mosque. Before ablution begins, incense is lit in the room. Hassal washes his hands three times and puts on gloves. Next, he covers the lower part of the deceased with a cloth and performs the cleansing procedure. Then follows washing (ghusul). The body of the deceased is washed 3 times: with water with cedar powder, with camphor and clean water. All parts of the body are washed and dried one by one, the head and beard are washed with soap.
Wrapping in a shroud (kafan)
According to Muslim customs, both men and women are buried barefoot, dressed in a simple shirt (kamisa) and wrapped in several pieces of linen. A rich and respected Muslim who has not left behind any debts is wrapped in expensive cloth. But not silk: a Muslim man is forbidden to wear silk even during his lifetime.
A man's shroud is a shirt, a piece of cloth to cover the lower body and a large piece of cloth to cover the entire body with the head on all sides.
A woman's shroud consists of the same shirt, only down to the knees, a piece of fabric for the lower part, a large piece of fabric to envelop the body on all sides, as well as a piece for the hair and another for the chest. Newborns and very young children are completely wrapped in one piece. According to Muslim customs, the deceased is clothed in a shroud by the closest relatives, usually the same ones who took part in the ablution.
Burial (daphne)
Muslim burials take place only in the cemetery. Cremation is strictly prohibited; it is equivalent to burning in hell. That is, if a Muslim cremated the body of a relative, it is the same as dooming his loved one to hellish torment. The deceased is lowered into the grave, feet down, while a veil is held over the women: even after death, no one should see her body. The imam throws a handful of earth into the grave and recites the sura. Then the burial site is watered and soil is thrown seven times. After the funeral of a Muslim, everyone leaves, but one person remains to say prayers for the soul of the deceased. By the way, since Muslims are buried without a coffin, after the funeral wild animals can smell it and dig up the grave. This cannot be allowed: desecrating a grave and a dead body is a terrible sin. The Muslim people found a way out in burnt bricks. They strengthen the grave with it so that it cannot be dug up, and the burnt smell scares away animals.
Funeral prayer (janaza).
Muslims are buried without a coffin. Instead, a special stretcher with a lid (tobut) is used. The deceased is carried on a stretcher to the grave, where the imam begins to recite the janaza. This is a very powerful and important prayer in the Islamic tradition. If it is not read, the funeral of a Muslim is considered invalid.
Muslim funeral
No feasts are held immediately after the funeral. For the first three days after death, relatives should only pray for the deceased, and reduce cooking and household chores to a minimum. On days 3, 7 and 40 after the funeral, as well as a year later, memorial meals are held. All these days (until the fortieth day) there should be no music in the house of the deceased. Luxurious funerals with gourmet food are frowned upon among radical Muslims. Islam prohibits “eating” the family of the deceased and forcing grieving relatives to do housework. Instead, you need to support in every possible way, help both morally and financially. The funeral meal should be a simple lunch with loved ones.
A funeral in Islam is, first of all, a commemoration of the deceased, a prayer for his soul and an opportunity for the family to unite in order to more easily survive grief. Alcohol is strictly prohibited at Muslim funerals.
Prophet Muhammad (peace and blessings of the Creator) said: “Try to bury the deceased quickly [do not delay the procedure of burying the body]! If he was good person, then this is the good to which you are leading him (bringing him closer). And if he was anything else, then this is an evil that you should quickly throw off your shoulders.”
The funeral procession should have a moderate pace: go neither too fast nor too slow.
The Prophet Muhammad (peace and blessings of the Creator be upon him) said: “When a dead body [prepared for burial and wrapped in a shroud] is laid [on a stretcher] and the men carry it on their necks [on their shoulders], he is [a man, or rather - the soul of a person, located somewhere nearby before burial], if he was well-behaved [during life], will say: “Hurry up with me!” Well, if [a person] was bad [during his life, committed sins, crimes and did not repent, did not improve], then [the soul hovering nearby] will cry: “Oh woe! Where are you (family and friends) taking [me]?!” All [creations] will hear this [heartbreaking] voice, except man [people]. If a person heard this, he would immediately faint.”
It is advisable that the stretcher be carried by at least four people, holding it on four sides.
When the deceased is brought to the grave, it is better that no one sits down until the body is lowered to the ground.
When preparing the burial site and digging the grave, it must be taken into account that the body will be directed towards the Kaaba, lying on its right side. A niche (lyahd) is made on the right side of the grave, which is covered with unbaked bricks or boards after the deceased is placed there. When the body of a deceased woman is lowered into the grave, she is additionally covered with something, protecting her from view and gaze. The woman's body is lowered by her husband and her relatives.
The deceased should be lowered (led into the grave) head first on the side where his legs will end up. You can lower it from the side of the qibla.
After the body has been placed in a niche and covered with boards, the grave is covered with earth so that a mound is formed. First, those present throw three handfuls of earth into the head area, then bury the grave with shovels.
Women do not go down to the grave.
Trampling on a grave, sitting on it, sleeping or praying (performing prayer-namaz) is prohibited.
A plate with the inscription of the name and surname of the deceased, as well as the years of his life, is installed in the area of the head of the deceased.
‘Uthman ibn ‘Affan reports: “The Prophet (peace and blessings of the Creator), when the burial ceremony was completed, did not immediately leave, but said: “Ask Allah (God, Lord) for forgiveness of sins for this person. Pray to God to strengthen him [to provide him with the opportunity to correctly answer the questions of the angels Munkir and Nakir]. Verily, now he will be questioned."
The companion of the Prophet Muhammad 'Amr ibn al-'As said to his son and his immediate circle shortly before his death: “When you bury me [put me in the grave], then gradually bury it, and then stand around the grave and stand for the time during which the slaughter usually takes place camel and its carcass is butchered so that I feel joy [from your presence and prayers for me]. This will help me when I begin to answer the messengers of God [angels Munkir and Nakir]."
Questions on the topic
During the burial of a woman, can a man who is not her relative lower her into the grave?
The body of a deceased woman is lowered into the grave by her husband and her relatives. In the absence of such, it is necessary to act according to the situation. A non-relative can participate in this.
In my homeland, when a person is buried, some kind of holy water is poured on top of his grave. Doesn't this contradict Islam?
I wonder what is the meaning of this procedure?
Outwardly, this action is harmless and does not deserve attention, much less should it be the cause of disputes and confrontation.
Is it permissible to bury a Muslim in a coffin?
Burying the dead in coffins is a Christian custom. Muslims use this method of burial in exceptional cases. Neither the Holy Qur'an nor the Sunnah prohibits this kind of burial. Based on this, Muslim theologians have developed the following opinions on the basis of ijtihad.
Hanafi scholars believe that it is permissible to use a coffin even if it is made of stone or iron. This method is applicable in the case of loose or high moisture soil, burial at sea, etc. It is advisable (sunnah) to sprinkle the bottom of the coffin with earth, since under the Prophet the deceased was placed directly on the ground.
Theologians of the Shafi'i madhhab talk about the undesirability of burying a deceased person in a coffin, but they also allow this in special cases.
Maliki theologians believe that it is more correct not to bury in a coffin. It is advisable to strengthen the niche in which the deceased is placed with brick, wood or other material.
The Hanbalis consider it undesirable to bury the deceased in a coffin, since the use of this method was not transmitted to us by the Prophet and his companions.
Thus, Muslim scholars are unanimous that it is better to bury in a shroud, placing the deceased in a fortified niche. However, in exceptional cases, burial in a coffin is not sinful or prohibited.
Is it possible to kiss the deceased?
This is acceptable. When God's final messenger, Prophet Muhammad, left this world, Abu Bakr approached his covered body. Approaching, he opened his face and, bending down, kissed him on the forehead.
Is it possible (or necessary) to reveal the face of a deceased person when he has already been laid in the grave?
After the deceased is placed in the grave, is it possible to open his face? How to do it correctly according to the Hanafi madhhab?
Do you need to get up when a funeral procession is going by?
“When the Prophet Muhammad (peace and blessings of God be upon him) stood in front of a funeral procession passing by, the Companions stood up with him and said: “O Messenger of God, this is a Jew being buried.” The Prophet answered them: ‘If you see a funeral procession, stand up [and it doesn’t matter who is being buried].” In another rivayat (version of hadith), the Prophet exclaimed: “Isn’t he a man?!” .
Seeing death from such a close distance should awaken in the believer a special feeling of awe before God and encourage him to stand up out of respect, reverence for what is happening before his eyes.
How long do you need to stand? A reliable hadith says: “Stand until the deceased is carried past you or until they are lowered to the ground.”
At what time of day is it prohibited to bury a dead person?
Uqba ibn ‘Amir said: “The Prophet prohibited the performance of prayers and the burial of the dead in the following three time periods:
During sunrise and until it rises (to the height of one spear or two);
At a time when the sun is at its zenith;
During sunset."
Is it permissible for a non-Muslim to attend a funeral?
Hadith from Abu Hurayrah; St. X. Ahmad, al-Bukhari, Muslim, Abu Dawud, at-Tirmidhi, an-Nasai and Ibn Majah. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 391, hadith No. 1315; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. T. 4. P. 235, hadith No. 1315 and an explanation to it; an-Naysaburi M. Sahih Muslim. P. 366, Hadith No. 50–(944); as-Suyuty J. Al-jami' as-saghir. P. 67, Hadith No. 1019, “sahih”; Nuzha al-muttakyn. Sharh Riyadh al-Salihin. T. 1. P. 622, hadith No. 1/941 and an explanation to it.
The hadith itself talks about a body, a dead body. Scientists assumed that (1) the body itself could rejoice or be indignant, if the Lord so wishes, (2) and the soul, located somewhere nearby before burial. No one can say for sure. But in any case, this will be a form of speech that is not audible to people, not perceptible to their ears. See: al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. Vol. 4. pp. 238, 239, explanation of hadith No. 1316.
By the way, modern science has already proven that there are many sounds in the world around us that a person is not able to hear, although they can be very, very loud.
Hadith from Abu Sa'id; St. X. al-Bukhari. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 392, hadith No. 1316; Nuzha al-muttakyn. Sharh Riyadh al-Salihin. T. 1. P. 622, Hadith No. 2/942.
The depth of the grave is determined in accordance with natural features soils of the area. The main thing is that the body of the deceased is protected from predators.
That is, on the side that is in the direction of the Kaaba, closer to it.
In case of flowability, looseness of the soil and fear of collapse, it is permissible not to make a niche (lyahd). An additional recess is dug, which is also covered with unfired bricks or boards after the deceased is placed in this recess. See: al-Khatib ash-Shirbiniy Sh. Mughni almukh taj. T. 2. P. 40; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes. T. 2. P. 522.
See: al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 88; al-Khatib ash-Shirbiniy Sh. Mughni al-mukhtaj. T. 2. P. 40.
Three or more people can participate in lowering the deceased into the grave.
See: al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 87, hadith No. 1464 and an explanation to it.
See, for example: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 vols. T. 2. P. 525; an-Naysaburi M. Sahih Muslim. P. 375, Hadith No. 97–(972).
The Prophet Muhammad said: “When a person is lowered into the grave and the people who accompanied him [on his “final journey,” although in reality the path will continue for a long time] leave - and he hears their steps - two angels will approach him [Munkir and Nakir] and, having sat him down, they will ask: “What did you say [knew] about this man (that is, about the last prophet of God, Muhammad).” The believer will answer: “I testify that he is God’s servant and messenger.” The answer will follow: “[We knew that you would say exactly this.] Look at your place in Hell [where you could stay temporarily or forever, if you turned out to be a sinner or an atheist], the Almighty has replaced it for you with an abode in Paradise.” The deceased will see both refuges. [After which his abode in the afterlife will become spacious, illuminated, and he will fall asleep in the sweet sleep of the groom (or bride), who is awakened by the desired and loved ones. And this blissful sleep will last until the Day of Resurrection].
As for the hypocrites and atheists, they will be asked: “What can you say about this man [meaning the Prophet Muhammad]?” And each of them will answer [in confusion]: “I don’t know [I don’t remember, I didn’t attach much importance to it]. I was of the same opinion as everyone else." - “[In reality] you don’t know [anything about him] and didn’t want to know (didn’t follow those who knew).” He will receive a strong blow with a metal hammer and scream so that all [angels; animals, birds, insects...], except people and jinn. [His abode will become incredibly cramped, his condition will be painful, and so on until the Day of Resurrection].”
Hadith from Anas ibn Malik; St. X. al-Bukhari and others. See, for example: al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. T. 4. P. 298, Hadith No. 1374; al-Amir ‘Alayud-din al-Farisi. Al-ihsan fi takrib sahih ibn habban. T. 7. P. 386, hadith No. 3117, and also P. 390, hadith No. 3120; at-Tirmidhi M. Sunan at-Tirmidhi. P. 332, Hadith No. 1072; Abu Daoud S. Sunan abi Daoud. P. 517, Hadith No. 4751, “sahih”.
After this partial reunion (for communication with the angels after burial), the soul leaves its body until the Day of Resurrection from the Dead, moves to the world of souls, where it experiences either particles of heavenly bliss or hellish torment.
Hadith from ‘Uthman ibn ‘Affan; St. X. Abu Dauda. See, for example: Abu Daoud S. Sunan abi Daoud. P. 363, Hadith No. 3221, “sahih”; Nuzha al-muttakyn. Sharh Riyadh al-Salihin. T. 1. P. 625, Hadith No. 1/946.
Imam al-Shafi'i said: “It is advisable [not to rush, but] to read at least something from the Koran near the grave [for example, Surah Yasin]. If they [those accompanying them on their final journey] read the entire Koran, then that’s good [that is, it’s even better].” See: Nuzha al-muttakyn. Sharh Riyadh al-Salihin. T. 1. P. 625.
Hadith from 'Amr ibn al-'As; St. X. Muslima. See, for example: an-Naysaburi M. Sahih Muslim. P. 74, Hadith No. 192–(121); Nuzha al-muttakyn. Sharh Riyadh al-Salihin. T. 1. P. 625, Hadith No. 2/947.
Hadith from Anas ibn Malik; St. X. al-Bukhari. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 383, 384, hadith No. 1285; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vol., 2000. T. 4. P. 194, 204, hadith No. 1285 and an explanation to it.
See: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes. T. 2. P. 158.
Hadith from ‘Aisha; St. X. al-Bukhari and Muslim. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 3. P. 1344, hadith No. 4455; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 t., 2000. T. 10. P. 185, hadith No. 4455 and an explanation to it.
Hadith from Jabir; St. X. al-Bukhari. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 391, hadith No. 1311; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. T. 4. P. 231, hadith No. 1311 and an explanation to it.
See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 391, hadith No. 1312; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. T. 4. P. 231, hadith No. 1312 and an explanation to it.
See, for example: al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vol., 2000. T. 4. P. 232, 233.
St. x. al-Bukhari. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 1. P. 390, hadiths No. 1307–1309; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes, 2000. Vol. 4. pp. 228, 229, hadiths No. 1307–1309 and explanations to them.
This is approximately 2.5 meters or, when the sun itself is not visible, approximately 20–40 minutes after the start of sunrise. See: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes. T. 1. P. 519.
St. x. Muslim, Ibn Majah and others. See, for example: an-Naysaburi M. Sahih Muslim. P. 322, Hadith No. 293–(831); Ibn Majah M. Sunan. P. 166, Hadith No. 1519, “sahih”.
For more details, see: al-San'ani M. Subul as-salam (tab'a muhakkaka, muharraja). T. 1. P. 258, 259.
See: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes. T. 2. P. 510.
