589. It is recommended for a person to prepare his own shroud during his lifetime, and every time he looks at it, he will be rewarded.

590. Having given ghusl to the body, it is obligatory to apply ÎunÙÔ on it, which is done by applying camphor to the forehead, the palms, the knees and the tip of the big toes. Recommended precaution dictates that a small amount of camphor should also be placed on these parts. It is recommended to apply camphor on the tip of the nose as well.
The camphor should be powdered and fresh, and if it is so stale that it has lost its fragrance, it will not suffice.

591. The recommended precaution is that the camphor should first be applied on the forehead. However, a sequence has not been stipulated for applying it on the other parts.

592. One is free to choose between applying the camphor before the body is shrouded, while it is being shrouded or after it has been shrouded.

593. If a person who has put on the iÎrÁm for Hajj or ‘umrah passes away, it is not permissible to apply ÎunÙÔ on him. However, if he has put on the iÎrÁm for Hajj and passes away after completing the saÞÐ, it is obligatory to apply ÎunÙÔ on him.

594. If a woman who has not completed her ‘Ðddah after the death of her husband, passes away, it is obligatory to apply ÎunÙÔ on her.

595. The obligatory precaution is that the dead body should not be fragranced with musk, ambergris (‘ambar), aloeswood (‘Ùd) or other fragrances. The fragrances should not be mixed with the camphor either.

596. It is also recommended to mix a small amount of turbat al-Íusayn (Peace be upon him) in the camphor. However, the camphor should not be applied on places that would result in committing sacrilege. In addition, the amount of turbah should not be so much that once it is mixed with camphor, the resulting mixture is no longer considered as camphor.

597. If camphor is not available, or the available amount is only sufficient for the ghusl, then applying ÎunÙÔ will not be necessary. If the available amount is more than what is required for ghusl, but not sufficient for all the parts, recommended precaution dictates that it should first be applied on the forehead, and then other parts of the body if an amount is leftover.

598. It is recommended to place two pieces of fresh wet twigs in the grave with the dead body.

599. It is obligatory to offer prayer on the dead body of a Muslim. It is also obligatory to offer prayer on the body of child who is subject to the rulings of a Muslim and has completed six lunar years.

600. There is no harm in offering prayer on a child who has not completed six lunar years, with the intention of rajÁ‘. However, offering prayer on the body of a stillborn child is not canonically prescribed.

805. The clothing worn during prayer must be ÔÁhir. If one prays with najis clothing or a najis body despite having alternatives, his prayer is invalid.

601. The prayer for the dead should be offered after giving ghusl, applying ÎunÙÔ and shrouding the body. If it is offered prior to these rites or between them, it will not be adequate, even if it was due to forgetfulness or ignorance of the ruling.

602. It is not necessary for the one who wishes to offer the prayer for the dead to have performed wuÃÙ, ghusl or tayammum. His clothes and body do not have to be ÔÁhir either. In fact, even if he offers the prayer with clothes that are usurped, it will not be problematic.
The recommended precaution is that he should observe all the conditions that have been stipulated for other prayers. However, obligatory precaution dictates he should avoid all the things that are inconsistent with the unspoken agreement between the observant believers with respect to the prayer for the dead.

806. If a person does not know—due to his own culpability—that praying with najis clothing or a najis body renders the prayer invalid, and he prays with a najis cloth or najis body, his prayer will be invalid.

603. The person offering the prayer should be facing qiblah. It is obligatory that the dead body be placed in front of him, lying on its back, in a manner that its head is situated to his right and its feet to his left.

807. If a person is unaware of an item being najis due to ignorance of its ruling—for example, he is unaware that the sweat of a disbeliever who is not an Ahl al-KitÁb is najis—and prays with it, his prayer is invalid is the case he is a culpable ignorant.

604. The recommended precaution is that the area on which the one offering the prayer is standing should not be usurped. It should also not be much higher or much lower than the area on which the body is placed. Of course, there is no harm if the height difference between the two is not significant.

808. If a person is oblivious of his body or clothing being najis and realizes it after the completion of his prayer, his prayer is valid. Based on recommended precaution, if he realizes within the time frame of prayer, he should repeat his prayer.