Q: I am sending you this as I am trying to find a solution for an issue I’ve been dealing with for years. This issue is OCD related in matters of religion. I can remember from my teen years having intrusive thoughts. They always bothered me even up until this day. But I think over time it’s gotten worse because they’ve stressed me out to the point where I would basically reach a state of paranoia that I am always doing something that is kufr or shirk. I’ve researched pretty much every fatwa on the internet on this issue and they’ve all said the same thing. “This is waswas, you need to ignore it, etc.” But for some reason my mind always wants to think that I am the exception and that I’ve actually done something wrong. I just want my heart to be at ease and have the confidence that I am a Muslim and I am not doing the evil sins that I think may have been committed.
A: And with God Taala alone is success.
Many times people find thoughts of sin or disbelief in their mind. These random thoughts are not sinful nor are they associated with disbelief. Shaytan plays tricks on the person and makes him think that perhaps he willingly and intentionally held those thoughts. The tactic of baseless misgivings or whispering from Shaytan is so important for us to be aware of. For this reason, God Almighty gave us the last chapter of the Holy Quran, Suratul Annas, which provides us with a protection and remedy from the whispering of Shaytan. Therefore, we must seek refuge in God from Shaytan as much as possible.
Some of the Companions once came to the Prophet (peace and blessings be upon him) and said, “We find within ourselves ideas and thoughts that are so bad that we cannot even speak about them.” The Prophet (peace and blessings be upon him) explained to them that the fact that they were uncomfortable with these random thoughts was a sign of their true faith. (Sahih Muslim)
Therefore, disbelief only results only when random thoughts are accepted in the heart as true and transformed willingly into concrete beliefs. Your concern about random negative thoughts is proof that these feelings and thoughts are not concrete beliefs and hence do not affect your Islam. You should ignore these random thoughts, seek refuge in God from them, and engage in the remembrance of God along with other good deeds.
And God knows best.
Q: When and how should a person praying behind the Imam correct his recitation?
A: With God alone is success. The essence of prayer is based on humility, concentration, and mindfulness of God. This is based on the verse in the Holy Quran where God Almighty says, “Successful indeed are the believers. Those who in their prayers are full of humility and mindfulness of God.” (Surah AlMuminun) Avenues of attaining humility and mindfulness include limiting distractions and unnecessary actions in our solemn daily prayers. For this reason, God has forbidden everyday speech, eating and drinking, and other normally permissible actions during the act of praying. Moreover, in the congregational prayer, He has even limited the interaction of the imam with the followers in the prayer by allowing only clapping for women and the phrase subhanallah for men, to alert the Imam. Another form of alerting the Imam, known as AlFath in Arabic, or Luqmah in Urdu, is meant to assist the imam if he were to err in recitation. This assistance during the Imam's recitation is based on the principle that the follower not initiate corrections (rather he wait for the imam to either pause or repeat a verse over and over thereby signaling he has forgotten) thereby not interrupting the imams recitation.
Evidence for this principle includes the tradition of Ali ibn Abi Talib, where the Prophet PBUH said, “Oh Ali, do not interrupt the imam in his recitation.” (Abi Dawood) Allamah Tahanawi mentions that this prohibition is understood to mean, “Do not be hasty in correcting the imam before an established need or necessity.” (I'laa Sunan) Therefore, the follower should not be hasty in correcting the imam as this is disliked, and likewise the imam should lead a sound prayer where corrections from behind are unnecessary and avoided (as this is disliked as well). This is accomplished by the Imam going into the bowing position if he has already recited the required minimum number of verses to make the prayer valid, or by the Imam reciting from a different surah, or even picking up in the same surah at a different point, if he forgets or makes a mistake. (Raddul Muhtar)
Examples of when an Imam should be assisted include:
If he intentionally pauses in recitation due to forgetfulness of what verse comes after (thereby signalling for assistance)
If he intentionally repeats a verse of the Quran due to forgetfulness of what comes after (thereby signaling for assistance)
If he makes an error in his recitation whereby he significantly alters the meaning of a verse. For example, instead of saying: the people of paradise are the believers, he recites: the people of paradise are the disbelievers
Examples of when an Imam should not be assisted (assuming he has already recited Surah
AlFatiha and 3 additional verses) include:
If he unintentionally pauses in recitation due to forgetfulness and is attempting to recite the verse that follows
If he unintentionally repeats a verse or skips a verse
If he starts reciting in one surah and during his recitation he skips a number of surahs and recites from elsewhere
If he makes an error in his recitation whereby the meaning is not significantly altered. For example, he says wa instead of fa or he recites people of Lot instead of brothers of Lot
And God knows best.
الحمد لله، والصلاة والسلام على رسول الله، وعلى آله وصحبه، أما بعد:
الصلاة مبناها على الخشوع، حتى جعل الله تعالى الخشوع فيها أول صفات عباده المؤمنين فقال سبحانه: ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ - المؤمنون: 1 - 2].
ولذلك فقد حرم الشرع الكلام فيها، وجعل تنبيه الإمام على الخطأ في صلاته في أضيق الحدود فقصره على التصفيق للنساء والتسبيح للرجال، وجعل إصلاح خطأ قراءته من باب الفتح عليه
و"الفتح" في اصطلاح الفقهاء هو تلقين الآية عند التوقف فيها، أي أن وقوف الإمام لطلب الرد أمر أساس في مفهوم الفتح عليه، فلا يبتدئه بالرد ولا يقاطعه أثناء القراءة؛ لأن مصلحة انتظام شأن الصلاة والخشوع فيها مقدمة على ما عداها، وهذا في قراءة غير الفاتحة، و اكثر مما تصح بها الصلاة.
جاء في حديث النهي عن ذلك ما روي عن علي بن أبي طالب -رضي الله عنه- عن النبي -صلى الله عليه وآله وسلم- قال: «يا علي لا تفتح على الإمام في الصلاة» رواه أبو داود
يقول العلامة التهانوي الحنفي في "إعلاء السنن"عن النهي الوارد عن الفتح على الإمام: "محمول على النهي عن الاستعجال في الفتح قبل تحقق الحاجة أو على الفتح من غير ضرورة
فيكره للمقتدي أن يعجل بفتح، ويكره للإمام أن يلجئه إليه بأن يسكت أو يكرر الآية، بل يركع إن كان قد قرأ ما تصح به الصلاة، أو ينتقل إلى آية أخرى ليس في وصلها ما يفسد الصلاة، أو ينتقل إلى سورة أخرى كما ذكر في رد المحتار على الدر المختار :
يُكْرَهُ أَنْ يُفْتَحَ مِنْ سَاعَتِهِ كَمَا يُكْرَهُ لِلْإِمَامِ أَنْ يُلْجِئَهُ إلَيْهِ ، بَلْ يَنْتَقِلُ إلَى آيَةٍ أُخْرَى لَا يَلْزَمُ مِنْ وَصْلِهَا مَا يُفْسِدُ الصَّلَاةَ أَوْ إلَى سُورَةٍ أُخْرَى أَوْ يَرْكَعُ إذَا قَرَأَ قَدْرَ الْفَرْضِ كَمَا جَزَمَ بِهِ الزَّيْلَعِيُّ وَغَيْرُهُ
والله أعلم
Question: We live in Yokosuka, Japan. We have decided to establish a Jumah on base in the chapel. We have made it a point to have at least 3 adult males present in order to conduct it. The nearest Masjid is in Yokohama, about 24 miles away. It takes an hour by train, and 38 min by car, but I do not have a car. If I take the train, I will have to inform my work that I will be leaving early in order to take the train one hour to get to the Masjid. The base does not let any person enter as they please, but there is identification required to enter, and visitors may register to enter the base. With these facts noted, is it allowed to conduct Jumuah in this manner, or is there any valid rukhsa that I can take with regards to it? There is another brother who insists it is okay, but I am not certain if it is. He also wants me to be the khateeb on certain weeks. I do not want to be divisive, but then again I want to ensure that I am doing things correctly.
:Answer
A person must attend the Friday service if he fulfills the following conditions: 1) is a sane male past the age of puberty 2) is a resident of a city or a suburb of a city (defined as a place that has all the necessary amenities and facilities of life with an adequate population) 3) is not considered a traveler 4) is healthy (free from defects in limbs, eyes, debilitating old age etc) 5) is safe from harm and oppression
Therefore, a sane male past the age of puberty would be required to attend Friday services in the following commonly occurring situation
A student who has to take an exam
An employee who has travelled to a foreign city for work, and has remained, (with the intention to stay) for greater than 15 days, despite having to go through hardship to reach a masjid for Friday services (as long as the masjid is within 48 miles).
The option to establish Friday services in Yokosuka is plausible but one must assure there are at least 4 males present. More specifically, the first part, the sermon or speech, will only be valid if at least one person (male who has reached the age of puberty) is present from the beginning of the sermon until the end. The second part of the Friday service, the prayer, will only be valid if at least three males (not including the imam, who have reached the age of puberty) are present from the beginning of the prayer.
If 4 individuals are unable to be present in Yokosuka for Jumuah, then a person is obliged to go to Yokohama for Jumuah
And Allah Taala knows best
وبالله التوفيق: صلاة الجمعة فرض عين على من اجتمع فيه شراءط: الذكورة والاقامة بمصر او فيما هو داخل في حد الاقامة بها و الصحة ( عدم المرض) و الامن من ظالم- نور الايضاح ١٩٠ لا تعتبر الدراسة الجامعية عذراً كافياً لإسقاط الجمعة؛ ، وكذلك لا يعتبر العمل عذراً كافياً لتركها، ما لم يكن في ضرورة شديدة: كمن كان بين يديه من يحتاج إلى إنقاده من طبيب وغيره ولا غنى عن بقاءه معه؛ لخوف هلاكه مثلاً، ففي الدر المختار2: 154: ((وألحق بالمريض الممرض)): أي مَن يعول المريض، وهذا إن بقي المريض ضائعاً بخروجه في الأصحّ، كما في رد المحتار2: 154. الخطبة لا تنعقد الا بحضور احد و الجماعة (الصلاة) هم ثلاثة رجال غير الامام. - نور اليضاح ١٦٧
و الله اعلم بالصواب
Eid and Jumuah on the Same Day
What is the ruling on Jumu‘ah (Friday prayer) when it coincides with the day of ‘Eid? Is it permissible for someone who prayed
?Eid to skip Jumu‘ah
Answer
In the Name of God - If the day of ‘Eid coincides with Friday, Jumu‘ah prayer is still established in the mosques. It is most complete for a legally accountable person to attend the ‘Eid prayer in congregation and then also perform the Jumu‘ah prayer.
The majority of jurists from the Hanafi, Maliki, and Shafi‘i schools—regarding residents of cities, and according to one view even those in rural or distant areas—hold that Jumu‘ah remains obligatory and is not waived by performing the ‘Eid prayer. Thus, one does not suffice for the other.
When ‘Eid and Jumu‘ah fall on the same day, the most complete practice is for a person to perform both prayers: praying ‘Eid in its time with the congregation, then praying Jumu‘ah in its time.
Imam al-Zayla‘i (Hanafi) said in "Tabyin al-Haqa’iq Sharh Kanz al-Daqa’iq"
"Two ‘Eids have come together in one day: the first is Sunnah, and the second is obligatory; neither of them is to be left"
Imam al-Nawawi (Shafi‘i) said in "al-Majmu‘"
"[Al-Shafi‘i and his companions said: If Friday coincides with ‘Eid, then regarding the people of rural areas there are two views: the correct, textually established opinion of al-Shafi‘i in 'al-Umm' and in his earlier view is that it is waived. (The second): it is not waived
Meanwhile, the Hanbali school holds that attending Jumu‘ah is waived for one who prayed ‘Eid with the imam, provided that they pray Dhuhr instead.
Imam al-Buhuti (Hanbali) said in "Kashshaf al-Qina
"(If ‘Eid falls on a Friday, and they pray ‘Eid and Dhuhr, that is permissible), and (Jumu‘ah is waived for one who attended the ‘Eid) with the imam
And Allah, Glorified and Exalted, knows best.
ما حكم صلاة الجمعة إذا وافقت يوم العيد؟ وهل يُرخَّص لمن صلَّى العيد أن يترك الجمعة؟
الجواب:
إذا وافق يومُ العيد يومَ الجمعة، فإن صلاة الجمعة تُقام في المساجد، والأكمل في حقِّ المكلَّف أن يشهد صلاة العيد جماعةً ثم يتبعها بصلاة الجمعة.
وقد ذهب جمهور الفقهاء من الحنفية والمالكية، والشافعية — في حقِّ أهل الأمصار والحواضر، وعلى وجهٍ عندهم في حقِّ أهل القرى — إلى أن صلاة الجمعة واجبة، ولا تسقط بأداء صلاة العيد، فلا تُغني إحداهما عن الأخرى.
إذا اجتمع العيد والجمعة في يومٍ واحد، فالأكمل أن يؤدي المكلَّف الصلاتين ,فيُصلِّي العيد في وقتها مع جماعة المسلمين، ثم يُصلِّي الجمعة في وقتها. وقد اختلف الفقهاء في جواز الاقتصار على إحداهما دون الأخرى،
قال الإمام الزيلعي الحنفي في "تبيين الحقائق شرح كنز الدقائق":
"عيدان اجتمعا في يوم واحد، فالأول: سنة، والثاني: فرض: ولا يُتْرَكُ واحد منهم."
وقال الإمام النووي الشافعي في "المجموع":
قال الشافعي والأصحاب: إذا اتفق يوم جمعة يوم عيد، في أهل القرى وجهان: الصحيح المنصوص للشافعي في "الأم" والقديم أنها تسقط. (والثاني): لا تسقط]
بينما ذهب الحنابلة إلى أن حضور الجمعة يسقط عمَّن صلَّى العيد مع الإمام، على أن يُصلِّي بدلها صلاة الظهر.
قال الإمام البهوتي الحنبلي في "كشاف القناع":
وإذا وقع عيد يوم جمعة فصلوا العيد والظهر جاز) ذلك (وسقطت الجمعة عمن حضر العيد مع الإمام
والله سبحانه وتعالى أعلم.
Reciting Aloud in Asr Congregational Prayer
Q: What is the ruling on a person mistakenly reciting the first verse of surah fatihah out loud in a congressional asr prayer?
A: Bismillah - Al-Bukhari records the hadith where Khabbab (may Allah be pleased with him), was asked: Did the Messenger of Allah (blessings and peace of Allah be upon him) recite Quran in Dhuhr and `Asr? He said: Yes. We said: How did you know that? He said: From the movement of his beard [he recited quietly].
Thus it becomes clear that reciting quietly in the zuhr and asr prayers is the Sunnah of the Prophet (blessings and peace of Allah be upon him), and the Muslims unanimously agreed on this.
An-Nawawi (may Allah have mercy on him) said: “The Sunnah is to recite quietly in Dhuhr and Asr, and the third Rakah of Maghrib, and the third and fourth rakahs of Isha. All of this is according to the consensus of the Muslims...” (Al-Majmu` Sharh AlMuhadhdhab)
Based on the above, hanafi scholars have indicated that it wajib (obligatory) to recite in a low voice, not heard by others, in zuhr and asr prayers. (Shurunbulali, Maraqi al-Falah) If a person unintentionally did the opposite, whereby he recited the majority of surah fatiha or more, aloud, in zuhr or asr prayer, it would be incumbent on him to perform the prostration of forgetfulness/heedlessness.
Note:
The jurists have differed regarding how binding it is to recite aloud in the audible prayers and silently in the quiet prayers.
The Malikis and Hanbalis state that reciting aloud in the audible prayers and silently in the quiet prayers is a Sunnah for both the imam and the follower. The Shafis agree with them regarding the imam.
The Hanafis, however, are of the view that it is obligatory (wajib) upon the imam to observe the proper manner of recitation—whether aloud or quietly—according to the type of prayer. Since the questioner follows the Hanafi school of thought, and only recited one verse, not the majority or the entirety of surah fatiha out loud, he would not have to make sajdah sahw and the prayer is sound. And Allah Taala knows best
For more information or Q&A, see https://asktheimam.us
س: ما حكم من جهر بقراءة الاية الأولى من سورة الفاتحة سهوا في صلاة العصر جماعة؟
ج: بسم الله، روى الإمام البخاري في صحيحه حديث خباب رضي الله عنه، أنه سئل: هل كان رسول الله ﷺ يقرأ في الظهر والعصر؟ قال: نعم. قلنا: كيف كنتم تعرفون؟ قال: من اضطراب لحيته [أي كان يقرأ سرا].
فدل ذلك على أن الإسرار بالقراءة في صلاتي الظهر والعصر هو من سنة النبي ﷺ، وقد أجمع المسلمون على ذلك.
وقال الإمام النووي رحمه الله
السنة الإسرار بالقراءة في الظهر والعصر، وفي الركعة الثالثة من المغرب، والثالثة والرابعة من العشاء، وكل ذلك بإجماع المسلمين- المجموع شرح المهذب
وبناء على ذلك، قرر فقهاء الحنفية أن الإسرار بالقراءة في صلاتي الظهر والعصر واجب، بحيث لا يسمع غيره. فإذا خالف ذلك سهوا، فقرأ أكثر الفاتحة أو قدرها جهرا، لزمه سجود السهو.
مراقي الفلاح بإمداد الفتاح شرح نور الإيضاح
تنبيه
اختلف الفقهاء في لزوم الجهر في الصلوات الجهرية، والإسرار في الصلوات السرية
يرى المالكية والحنابلة أن الجهر والإسرار سنة للإمام والمأموم.
ووافقهم الشافعية في حق الإمام.
أما الحنفية فيرون أن ذلك واجب على الإمام، فيجب عليه مراعاة صفة القراءة جهرا أو سرا بحسب الصلاة.
لكن السائل قد جهر باية واحدة فقط
من الفاتحة، ولم يجهر بأكثرها، فلا يلزمه سجود السهو، وصلاته صحيحة.
والله تعالى اعلم
Iqamah Given by Prepubescent Boy or Someone without Wudu
Q: What is the ruling on a prepubescent child giving the iqamah? What is the ruling on giving the iqamah without wudu?
A: Bismillah, With God alone is success. Having reached the age of puberty is not a precondition for one to give the iqamah, according to the majority of scholars (Hanafi, Shafi, Hanbali). Rather, having reached the age of discernment is sufficient according to them. Maliki scholars on the other hand, have indicated that the one who gives the iqamah should be past the age of puberty.
As for giving the iqamah without wudu, this is neither wise nor preferable according to all scholars. Iqamah is given at the time of the commencement of prayer, so a person who is not in a state of wudu should not be giving the iqamah. This is disliked according to the majority of scholars (Maliki, Shafi, and Hanbali)
And Allah Taala knows best.
س: ما حكم إقامة الصبي غير البالغ؟ وما حكم إقامة الصلاة بدون وضوء؟
ج: بسم الله، وبه التوفيق.
لا يشترط البلوغ فيمن يقيم الصلاة عند جمهور العلماء (الحنفية، والشافعية، والحنابلة)، بل يكفي عندهم أن يكون مميزا. أما المالكية فقد نصوا على أنّه يشترط في مقيم الصلاة أن يكون بالغا.
وأمّا إقامة الصلاة بدون وضوء، الإقامة تكون عند الشروع في الصلاة، فمن لم يكن على وضوء فلا ينبغي له أن يقيم الصلاة
ويكره عند الجمهور.
والله تعالى أعلم
الدر المختار:١/ ٣٦٢ - ٣٦٥، البدائع:١/ ١٤٩ - ١٥١، فتح القدير:١/ ١٧٠،١٧٦ ومابعدها، مراقي الفلاح: ص ٣٢، اللباب:١/ ٦٤، الشرح الصغير: ١/ ٢٥١ ومابعدها، القوانين الفقهية: ص ٤٧ ومابعدها، بداية المجتهد:١/ ١٠٤ ومابعدها، مغني المحتاج:١/ ١٣٧ - ١٣٩، الحضرمية: ص ٣٤، المهذب:١/ ٥٥، ٥٧، المغني: ١/ ٤٠٩، ٤١١، ٤١٣ - ٤١٥، ٤٢٤ ومابعدها، كشاف القناع:١/ ٢٧١ - ٢٧٩، غاية المنتهى:١/ ٨٧، الشرح الكبير مع الدسوقي:١/ ١٩٤ ومابعدها، ١٩٨، المهذب: ١/ ٥٧ ومابعدها، تحفة الطلاب: ص ٥٤، المجموع:٣/ ١٣٦.
Using Zakatul Maal for Purposes Other than Those Mentioned in the Quran
Q: Is it permissible to use zakāt al-māl for purposes other than the categories mentioned in Surah At-Tawbah 9:60?
A: The majority of classical scholars from the four schools of Islamic law (Ḥanafī, Mālikī, Shāfiʿī, and Ḥanbalī) unanimously agree that it is not permissible to distribute zakāt outside the eight categories explicitly mentioned in Surah At-Tawbah 9:60.
This is based on the wording of the verse:
“Indeed, zakāt expenditures are only (innamā) for the poor…”
The word “innamā” indicates restriction and exclusivity—affirming these categories and negating all others. Therefore, zakāt cannot be allocated to other charitable causes such as:
Building mosques
Constructing bridges, roads, or public utilities
Shrouding the deceased
General public welfare projects
Additionally, scholars emphasize that zakāt requires tamleek (transfer of ownership) to an eligible recipient. Many of these alternative causes do not involve direct ownership by a qualified individual, making them invalid recipients of zakāt.
Classical References:
Al-Durr al-Mukhtar with Radd al-Muhtar (2/81, 83, 85)
Bada'i al-Sana'i (2/45)
Al-Sharh al-Kabir (1/497)
Al-Muhadhdhab (1/170, 173)
Al-Mughni (2/667)
Al-Qawanin al-Fiqhiyyah (p.111)
Ahkam al-Qur'an (2/957)
Conclusion:
Zakāt must be restricted to the eight categories mentioned in the Qur’an. It is not permissible to divert it to other charitable or public-benefit causes not listed in the verse.
هل يجوز صرف زكاة المال في غير الأصناف التي ذكرها الله تعالى في الآية 60 من سورة التوبة؟
اتفق جمهور فقهاء المذاهب الأربعة على أنه لا يجوز صرف الزكاة إلى غير الأصناف الثمانية التي ذكرها الله تعالى في الآية 60 من سورة التوبة.
وذلك لقوله تعالى:
﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ...﴾
فكلمة «إنما» تفيد الحصر، أي تثبت الحكم للمذكورين وتنفيه عمن سواهم. وعليه فلا يجوز صرف الزكاة إلى وجوه البر الأخرى مثل:
بناء المساجد
إنشاء الجسور والطرق
تكفين الموتى
المصالح العامة
كما أن من شروط الزكاة التمليك، أي تمليك المال لمستحقه، وهذه الجهات لا يتحقق فيها التمليك.
المراجع:
الدر المختار مع رد المحتار
بدائع الصنائع
الشرح الكبير
المهذب
المغني
القوانين الفقهية
أحكام القرآن
Applying for Zakatul Maal on behalf of a deceased person to cover burial costs
Q: Can the family of the deceased apply for zakat funds for his burial?
A: Bismillah - With Allah alone is tawfiq - If the family of the deceased are eligible to receive zakatul maal, they can apply for funds, become the owner of those funds, and then use those funds to pay for burial expenses.
If the family of the deceased is not eligible to receive zakatul maal, but the deceased was eligible, the family cannot apply or receive funds from zakatul maal because one of the main conditions of receiving zakatul maal funds, is that receiving person be made the owner of the those funds. In this second scenario, the person who could potentially receive zakatul maal funds is already deceased, and hence cannot be made the owner of funds from zakatul maal.
Keep in mind that if a person dies and cannot afford to be shrouded or buried, this becomes the responsibility of those who are obligated to spend on this person, for example his father, son, etc. If this person isn't able to, or doesn't exist, then the financial responsibility falls on the Muslim community.
And Allah Taala knows best
بسم الله، وبالله التوفيق
إذا كان أهلُ المتوفّى مستحقّين لزكاة المال، جاز لهم التقدّم لطلبها، فإذا ملكوا هذه الأموال صاروا مالكين لها، ثم يجوز لهم استخدامها في التكفين او الدفن.
أما إذا لم يكن أهل المتوفّى مستحقين لزكاة المال، وكان المتوفى نفسه مستحقا لها، فلا يجوز لأهله التقدّم لطلبها؛ لأنّ من الشروط الأساسية في زكاة المال تمليكُ المال للمستحق. وفي هذه الحالة، فإنّ الشخص الذي يمكن أن يُملَّك زكاة المال قد تُوفِّي، فلا يمكن تمليكه.
ولا يبنى بها مسجد ولا يكفن بها ميت لانعدام التمليك منه وهو الركن وكذا لا يقضى بها دين ميت - الجوهرة النيرة على مختصر القدوري
تنبيه:
وإذا لم يكن للميت مال وجب تكفينه على من تلزمه نفقته كأبيه وابنه والزوج فإن لم يكن وجب ذلك على عامة المسلمين
المجموع و بدائع - الصنائع
والله تعالى أعلم
Q: Do those who dont go for Hajj have to avoid cutting their nails and hair?
A: It is praiseworthy to avoid cutting the nails and hair during the first 10 days of Dhul Hijja, if one intends to do a sacrifice.