Rules for Washing the Deceased

The Ruling on Washing the Deceased

Washing the deceased is considered a communal obligation (Fard Kifayah) according to the majority of scholars, meaning that if a few individuals perform it, the obligation is lifted from the rest. The evidence for this comes from the words of the Prophet Muhammad (peace be upon him): “Wash him with water and sidr.” Another narration states: “Wash her three times, or five times, or more than that, with water and sidr.” The imperative indicates obligation, and there isn’t any indication to suggest that it is merely recommended. Furthermore, the continuity of this practice among Muslims from the time of the Prophet (peace be upon him) until today reinforces this obligation.

It is important to note that the obligatory washing entails a single wash in which water covers the entire body of the deceased. Repeating the wash an odd number of times is considered a Sunnah by consensus. The ruling on washing applies to all deceased Muslims, whether male or female, young or old, free or enslaved. The exception to this is the martyr (Shahid) who dies in combat against non-believers.

Conditions for Washing the Deceased

Several conditions must be met for washing the deceased, which are outlined below:

The deceased must be a Muslim; washing a non-Muslim is not obligatory, and according to the consensus, it is prohibited. The Shafi’i school, however, holds that it is not forbidden since washing is for cleanliness rather than for worship.
The deceased must not be a fetus; in other words, the deceased must have been alive before death. A fetus, defined as a child that has not completed the gestation period, is only washed if life was confirmed by movement or by a sound at birth, even if only momentarily.
The body must be present, or at least a majority of it, as per the Hanafi school; while the Maliki school requires that most of the body or half of it with the head be present, or two-thirds of the body, including the head. Otherwise, washing may be considered makruh (disliked). The Shafi’i and Hanbali schools do not impose such conditions and assert that the presence of even some body parts, no matter how few, necessitates washing and praying for the deceased, as evidenced by the actions of the companions.
The deceased cannot be a martyr who was killed in battle against non-believers for the sake of Allah (Glory be to Him); a martyr is not washed, nor are they wrapped in a shroud or prayed upon; instead, they are buried in their clothing, with only their weapons removed.

The Deceased Who Are Not Washed

There are several exceptions to the ruling regarding the obligation to wash the deceased, including:

The Martyr: Scholars unanimously agree that a martyr is not to be washed, as the Prophet (peace be upon him) commanded on the day of Uhud that armor and skin be removed from the martyrs. He stated: “Bury them in their blood and their garments.” This ruling applies to both adult and minor martyrs. If the martyr was in a state of janabah (ritual impurity), the Hanafi and Hanbali schools argue that they should be washed, while the majority of Maliki and Shafi’i scholars assert that they should not be washed, even in a state of janabah, based on the generality of the ruling. However, if the individual was injured in battle and lived for some time afterwards (such as a day or two) before dying, they should be washed, shrouded, and prayed upon.
The Fetus: The majority opinion is that if an infant dies and is less than four months old, they are not to be washed. If the fetus was born alive and later died, there is consensus that it should be washed. If the fetus reaches four months gestation, it should be washed, shrouded, and buried, as the soul has been breathed into it, transforming it from merely flesh into a human being.
Non-Muslims, apostates, and those who completely deny prayer: They are not to be washed, shrouded, or prayed upon, nor are they to be buried in Muslim cemeteries.

Instances for Performing Tayammum for the Deceased

Tayammum (dry ablution) is performed for the deceased in various situations, including:

When a man dies among non-related women, wherein there are no mahrams present.
When a woman dies among non-related men, wherein there are no mahrams present.
When a hermaphrodite has passed away and their gender is indeterminate.
When water is not available.
When there is concern that using water might harm the body of the deceased; for example, if it results in disintegration or decay when coming into contact with water.
If the body is severely damaged, fragmented, or burned, or if there is a body part that is difficult to wash due to burns or dismemberment; in such cases, the remaining parts are washed while the affected part is given tayammum.

Who Should Wash the Deceased?

It is recommended that the closest relatives take on the responsibility of washing the deceased, provided they are knowledgeable about the prayer and the washing process. Essentially, the right to wash the deceased goes first to their immediate family, then to the closest relatives. In modern contexts, designated entities may wash the deceased, and proximity to the deceased is not a strict requirement; individuals experienced in the washing procedure may carry out the act. Additionally, it is permissible for a husband to wash his wife since Allah (Glory be to Him) refers to a woman after her death as a spouse, as stated, “And for you is half of what your spouses leave behind.”

Furthermore, it is crucial that individuals of the same gender wash the deceased, meaning men wash only men and women wash only women, with the exception of spouses as previously mentioned. Children under the age of seven may be washed by either men or women. The following conditions should also be met by the one performing the washing:

Islam.
Sound mind.
Trustworthiness and integrity.
Goodness, righteousness, discretion, and confidentiality: The washer may come to know sensitive information about the deceased, thus confidentiality is paramount, and it should only be individuals of good character who perform the washing in accordance with Allah’s laws.
Experience in washing and understanding the relevant legal rulings related to the washing of the deceased, as knowledge of how to wash ensures that the washing is performed correctly.

The Procedure for Washing the Deceased

The water used for washing the deceased must be pure and permissible, and its temperature should be suitable for the season, whether summer or winter. The temperature should be moderate to avoid harming the body of the deceased. The obligatory washing of the deceased should occur once, similar to the washing after janabah, ensuring that water is applied to the body after the removal of any impurities. Below is an outline of the procedure for washing the deceased:

The body should be placed on a table with openings to allow water and impurities to flow away.
The body’s awrah (private parts) should be covered, and the clothing must be removed. The joints should be gently loosened if they are stiff.
The washer should clean the awrah of the deceased by wrapping it in a cloth, and then proceed to perform ablution for the deceased.
The head and beard of the deceased should be washed with sidr (the leaves of the lote tree used for cleansing) and gently scrubbed, followed by pouring pure water over it. If sidr is unavailable, soap may be used as a substitute.
The washer should insert their fingers into the mouth of the deceased to clean the teeth without opening the mouth and also clean underneath the nails.
The right side of the deceased should be washed completely, followed by the left side, using soap, and then clear water is poured over them, concluding the first obligatory washing.
It is advisable to be gentle with the deceased during the washing process, and shaving their hair or cutting it is prohibited, as this involves uncovering the awrah and is forbidden even in the case of a deceased person.
If there are dirty or bleeding wounds on the body of the deceased, they should be cleansed with water and antiseptics and covered with a bandage. If the bleeding continues, a material such as musk or a medical substance should be applied to stop the bleeding, covered with cotton and medical adhesive, and the wound should be sealed to prevent water from entering during the washing.
If there is a splint, prosthetic limb, or contact lenses, these should be removed gently unless doing so risks damage; otherwise, they should remain.
It is essential that the entire washing process is conducted through a barrier, such as gloves, and that the washer does not directly touch the body of the deceased. The deceased should not be placed face down during the washing; instead, the back should be washed while the body is turned onto its right and left sides. During the washing of the face, the washer must cover the mouth and nose with their hands to prevent water from entering them.

Recommended Practices When Washing the Deceased

There are certain practices that are recommended during the washing of the deceased, which include:

Covering the awrah of the spouses if one is washing the other.
Using sidr or soap for the washes, and applying camphor during the final wash.
Ensuring that the number of washes is odd, such as three, five, or seven, without repeating the ablution between washes.
Gently pressing the abdomen of the deceased during the wash to expel any impurities within.
Pouring ample water while washing the excretory passages of the deceased, and drying their body to prevent the shroud from getting wet.
Avoid having unnecessary individuals present during the washing.
Washing from the right side first, then the left, following the practice of right-handedness.
Dyeing the beard of the man and the head of the woman with henna.
Applying perfume (a pleasant mixture) on the head and beard while placing camphor on the places of prostration, such as the forehead, nose, hands, knees, and feet, in honor of these locations.
Braiding the hair of the woman.