790. It is sufficient for a person to pray in any direction if he does not possess any means to determine the direction of the qiblah, or despite his efforts, he was not even able to obtain conjectural knowledge regarding it. The recommended precaution is that he prays in all four directions if there is sufficient time.
791. If a person attains certainty, or that which has the ruling of certainty, or conjectural knowledge, that the direction of qiblah is in one of two directions, he must pray in both directions.
792. If a person intends to pray in more than one direction and wishes to offer two prayers which should be prayed in sequence, like the Ûuhr and ‘aÒr prayers, the recommended precaution is that he pray the first prayer in all the intended directions, and then commence with the second prayer.
793. If a person is unable to attain certainty or that which has the ruling of certainty about the direction of the qiblah, and wishes to perform an act, besides prayer, that requires him to face the qiblah, such as slaughtering an animal, based on obligatory precaution he must delay performing the act in the event that he is able to do so, so that he may locate the qiblah. If he is unable to do so or if delaying it will cause him hardship, he may act according to conjectural knowledge. If he is unable to attain conjectural knowledge, in the case where slaughtering the animal is necessary—for example, if he delays, he will lose his life—facing any direction shall be valid.
794. A man must cover his private parts during prayer even if no one is able to see him. The recommended precaution is that he should also cover the area between his navel and his knees during prayer.
795. A woman must cover her entire body during prayer, including her head and hair. The recommended precaution is that she should also cover the soles of her feet. It is not however necessary for her to cover the part of her face which is washed in wuÃÙ’, or her hands up to the wrist, or her feet up to the ankles. Nevertheless, in order to ensure that the parts of the body which have to be covered are actually covered, she should cover a portion of the sides of her face and a portion that is lower than her wrists and ankles.
796. A person who intends to offer the qaÃÁ for a forgotten sajdah or a forgotten tashahhud or a sajdah al-sahw for the qaÃÁ of a forgotten tashahhud, should cover his body as he would do so while praying. The recommended precaution is that he must do the same while offering sajdah al-sahw for other than the aforementioned case.
797. The prayers of a person who deliberately or on account of not knowing—in the case where he is culpable for falling short in his efforts to learn the ruling—did not cover his private parts while praying, are invalid.
798. A person who realizes in the midst of his prayer that his private parts are visible should cover them immediately. Based on obligatory precaution, he should complete his prayer and then repeat it. However, if he realizes after the completion of his prayer, that his private parts were visible during the prayer, his prayer is valid. Similarly his prayer is valid if while praying he realizes that his private parts were previously visible, but are covered at the time of his realization.
799. If the clothes of a person cover his private parts while he is standing, but may not do so in another position, such as rukÙ‘ or sujÙd, his prayer is valid if he is able to conceal them by some other means. However, the recommended precaution is that he should not pray with such clothes.
800. It is permissible for a person to cover himself with grass or the leaves of a tree. However, the recommended precaution is that he should do so only when he has no alternative.
554. If a person claims to be the guardian of a dead person, his claim should be accepted if one attains satisfaction in it, or if the corpse is in his possession. It should also be accepted if two just persons attest to his claim, or even if one trustworthy person attests to his claim, provided that there is no strong reason to assume otherwise.
The same will apply if a person claims that the guardian has permitted him to perform the ghusl, shrouding and burial of the dead person, or claims to be the appointed executor of the deceased in the matter of the his final rites.
801. If a person has nothing other than mud to conceal his private parts, based on obligatory precaution, he must pray the normal prayers by covering his private parts with mud, and also offer the prayer of the unclothed under compulsion.
555. If the dead person appoints a person other than his guardian to perform his ghusl, shrouding, prayer and burial, then the authority will lie with the appointed person in these matters. The recommended precaution is that he should also seek the permission from the guardian.
The person who is appointed by another to undertake the responsibility of his final rites, can refuse the responsibility while the testator is alive. If he accepts it though, he should act according to it. If however he does not refuse to undertake it while the testator is alive, or if his refusal is not conveyed to him, the obligatory precaution is that the appointee should act according to it.
802. If a person does not have anything to cover himself, and entertains the possibility that he may find something before the time of prayer comes to an end, the recommended precaution is that he delay his prayer. If he does not find anything, he should pray near the end of its time in accordance with his responsibilities. He may also pray at the commencement of the prayer time. In such a case, if he does not find anything by the end of the prayer time, his prayer is valid. If he manages to do so, he must repeat his prayer.
803. If a person who intends to pray does not have anything to cover his private parts, not even mud or slime, he may pray standing provided that no discerning individual is looking at his private parts. Based on obligatory precaution, he should place his hand over his private parts, and make a sign to indicate rukÙ‘ and sujÙd. Based on obligatory precaution, the sign made for sujÙd must be of a greater degree. If a discerning individual can see him, he should pray sitting and perform rukÙ‘ and sujÙd by makind signs. Based on obligatory precaution, the sign made for sujÙd must be of a greater degree.
556. It is obligatory to give the following three ghusls to a dead body:
a. ghusl with water which is mixed with lotus leaves (sidr).
b. ghusl with water which is mixed with camphor (kÁfÙr).
c. ghusl with unmixed water.
557. The lotus leaves and camphor should not be so excessive whereby it makes the water muÃÁf. It should also not be so little such that one cannot state that they have been mixed with the water.
804. There are six conditions for the clothing that is worn during prayer:
1. It should be ÔÁhir.
2. It should be mubÁÎ (not usurped).
3. It should not be made from the parts of a dead body.
4. It should not be made from an animal whose meat is forbidden.
5. If the person offering prayers is a male, his clothing should not be of pure silk.
6. If the person offering prayers is a male, his clothing should not be embroidered with gold, the details of which shall be explained later.
558. If a sufficient amount of lotus leaves or camphor cannot be acquired, recommended precaution dictates that the available amount should be mixed in the water.
559. If a person passes away in the state of iÎrÁm, be it for Hajj or ‘umrah, he should not be given ghusl with camphor water. In lieu of it, he should be given ghusl with unmixed water, unless he was in the state of iÎrÁm for Hajj, and had completed the saÞÐ, in which case he should be given ghusl with camphor water.
560. If lotus leaves, or camphor, or both are not available, or if using them is not permissible—like if it amounts to usurpation—in lieu of each of the items which is not available, obligatory precaution dictates that the corpse should be given ghusl with unmixed water with the intention of giving ghusl to it in lieu of the ghusl with the item that is not available. One should also perform tayammum on the corpse with the same intention.
561. The person giving the ghusl to the dead body should be a Muslim, a believer in the twelve Imams (Peace be upon them), sane, bÁligh, and aware of the rulings pertaining to the ghusl, even if he learns it whilst the ghusl is being performed.
562. The person giving the ghusl to a dead body should have the intention of drawing closer to Allah, as explained in the section on wuÃÙ, and should also have a sincere intention. It will suffice to maintain this intention until the completion of the third ghusl.
563. It is obligatory to give ghusl to the child of a Muslim, even if he was born out of wedlock. However, the ghusl, ÎunÙÔ, shrouding, and burial of a kÁfir or his offspring is not permissible.
As for one who was insane from childhood, and became bÁligh in that state, he should be given ghusl if both his parents or one of them is a Muslim, or if he is subject to the rulings of a Muslim for any other reason. Otherwise, giving ghusl to him is not permissible.
564. If a still-born baby is four months or older, it is obligatory to give ghusl to it. However, if it has not completed four months, and if life has not been breathed into it, obligatory precaution dictates that it should be wrapped in a cloth, and buried without giving ghusl to it.
565. It is not permissible for a man to give ghusl to a woman or vice-versa, and it renders the ghusl invalid. However, a wife can give ghusl to her husband, and so can he to her. The recommended precaution however, is that they should refrain from doing so.
566. A man can give ghusl to a young girl who is not of a discerning age, and similarly so can a woman give ghusl to a young boy who is not of a discerning age. The emphatic recommendation however, is that a boy who is more than three years of age be given ghusl by a man, and girl who is more than three years old be given ghusl by a woman.
567. If no man is available to give ghusl to a deceased man, then the women who are related to him and maÎram to him—like his mother, sister, paternal aunt or maternal aunt—or those who are related to him through marriage, or are maÎram to him through wet-nursing, can give the ghusl to him.
Similarly, if no woman is available to give ghusl to a deceased woman, men who are related to her and maÎram to her, or are related to her through marriage, or are maÎram to her through wet-nursing, can give ghusl to her. Obligatory precaution dictates as long as a member of the same gender is present, a maÎram of the opposite gender will not take his or her place.
It is also not obligatory to give ghusl from under a dress, although the precaution is that it should be done so. However, one should not look at the private parts, and based on precaution the private parts should be covered.
568. If the deceased and the one giving ghusl are both men, or they are both women, it is permissible to leave the body of the deceased bare, except for the private parts.
