The type of torment is his rule in the fire, and likewise, whoever drinks poison and kills himself, then he will drink it in the fire of hell forever and ever.

It has been reported that he who killed himself with something he was tormented with

[ Shari ah evidence is taken from various sides ]

And as for the believer, he avoided belief in the Oneness of God from being opposed by anything, so it is specified that this text is in the polytheist, and if the Legislator does not specify in this report a specific category, then the legal evidence is taken from multiple directions and some of them are combined with each other to strengthen each other, because the believer to the believer is like a building that strengthens each other, so is belief in such and such. It strengthens the belief in such and strengthens one another

The people of Paradise only see their Lord seeing bliss after they enter Paradise, as mentioned in the report

During a visitation, if people take their places in Paradise, they are invited to a vision

[ The killer himself sees that God is more merciful to him than he is in him ]

It is possible that God has singled out the one who initiated himself and killed himself. His saying, Paradise is forbidden to him before my meeting. Then the murderer himself presents himself to meet God with a vision of bliss. The delusion of comfort with God from the torment he is in for what he hastened to do

And God says, I am as My servant thinks of me, so let him think of me well

And the murderer himself, if he was a believer, and his thought of his Lord was good, then his good thought of his Lord is what made him kill himself. With eternal misery, if he conjures it up and weighs it, he will know what we have said and in the authentic narrations, take out from the Fire whoever has less than the weight of a mustard seed of faith in his heart.

[ God is too generous to be attributed to the fulfillment of a threat ]

If we say that punishment is necessary, then Paradise will be forbidden for him to enter it without punishment like those who commit major sins, so it is a text regarding the killer himself and others from the people of the major sins in the ruling of the will, for the one who records does not enter Hell even though he is one of the people of major sins, as there is nothing with him except to say there is no god but God in length His conversion to Islam for the duration of his life in this world, so his goal is to fulfill the threat against the killer himself before entering Paradise, and that he will not be forgiven, and God is more generous to attribute to him the fulfillment of a threat.

And if I made a promise to him or promised him *** he would break my promise and fulfill my promise

Therefore, what is mentioned in the Shari a is a text on the promise and it is mentioned in the promise, so do not think that God breaks his promise, because the promise is in evil in particular, and the promise is in good and evil together

( Arrived in the chapter on the ruling of the martyr slain in battle )

So it is said that he should not be prayed for or washed, and someone said that he should be prayed and not washed

( consideration )

The life attributed to the martyr in the battle Whoever sees that God has taken our eyes away from realizing the life of the martyr and that he is alive and gives sustenance like the life of Zaid and Omar, and in the same matter and this is not far away, the living with this reward does not pray for him

[ The supplication is for the beard and the dead .]

And whoever sees that prayer is only supplication for him because his work has ceased in this world, and if he is alive with his Lord, but he is not working, he said: He prays for him, i.e. supplication for him is the same as what is called for the dead because he is cut off from the work close to him to the degrees that can only be achieved by the work of the worker himself or those on his behalf In his work, such as one who fasts on behalf of his guardian if he dies, or performs Hajj on his behalf if he dies or is unable to do so. So the prayer for the martyr from the worshiper should take the place of the work from him if he was in a state that the work did not stop from him.

( Arrived in the chapter on the ruling on praying for a child )

So it is said that he does not pray for him until he starts crying, and someone says that he prays for him if four months are completed for the presence of the soul at this period

( consideration )

God commanded us to pray over the dead in the Sunnah, and the dead did not say about an advanced life, so if we see the image of the fetus, even if it is smaller than a mosquito, so that its parts are pictured, so that he knows that it is a human being, and if it was before the soul was breathed into him, then it is based on the law according to that image that it is dead. Then He will kill you, then give you life

[ There is no objection to praying for the fetus ]

So the one who prays for the fetus if his eye comes out by casting and we see an image of him, and if no soul is breathed into him for the apparent image and the name of death is realized, then there is no objection to praying for him in any way, and the Messenger of God, peace and blessings be upon him, did not say that he does not pray for the dead