Chapter on Washing and Shrouding the Deceased

(1) His statement: "Why are you combing your deceased?" Ash-Shafi'i said: "Her hair should be combed, made into three braids, and placed behind her back." This is also the opinion of Ahmad and Ishaq. We say: The hadith cited by Ash-Shafi'i and Ahmad does not indicate that the Prophet (ﷺ) commanded this. It only mentions that Umm Atiyyah braided her hair into three braids, and it is possible that she did so on the Prophet's (ﷺ) order, but rulings cannot be established based on possibilities. Moreover, what is mentioned is adornment, and the deceased has no need for it. This is stated in Umdat al-Qari. The narration of Abdur Razzaq and our Imam Abu Hanifah mentioned in this book supports our view.

(۱) قوله: علام تنصون ميتكم : قال الشافعي يُسرح شعرها، ويجعل ثلاث ظفائر، ويجعل خلف ظهرها، وبه قال أحمد وإسحاق. قلنا: ليس في الحديث الذي استدل به الشافعي وأحمد إشارة من النبي له إلى ذلك. وإنما المذكور فيه الإخبار من أم عطية أنها مشطت شعرها ثلاثة قرون، وكونها فعلت ذلك بأمر النبي ﷺ احتمال، والحكم لا يثبت به، ولأن ما ذكره زينة، والميت مستغن عنها. قاله في عمدة القاري». وحديث عبد الرزاق وإمامنا أبو حنيفة الذي ذكر في هذا الكتاب يؤيد مذهبنا.

(1) His statement: "And clothed him in his shirt." Al-'Allamah Al-'Ayni said in Umdat al-Qari: "This indicates that shrouding in a shirt is permissible. It also shows that it is permissible to remove a deceased person from the grave if there is a need or benefit. Blowing saliva is also mentioned." Al-Karmani said: "If the earth has been leveled over him, it is too late to remove him." Ibn Wahb said: "If the earth has been poured over him, it is too late to remove him, and he should be prayed over in his grave." Ashhab said the same.

(۱) قوله وألبسه قميصه وقال العلامة العيني في عمدة القاري فيه دلالة على الكفن في القميص، وفيه جواز إخراج الميت من قبره الحاجة أو لمصلحة ونفث الريق فيه قاله الكرماني. وقال ابن وهب: إذا سوى عليه التراب فات إخراجه، وقاله يحيى بن يحيى، وقال أشهب : إذا أهيل عليه التراب فات إخراجه، ويصلى عليه في قبره انتهى.

(1) His statement: "With water and sidr..." This indicates washing with sidr, which shows that the deceased had exited the state of Ihram, as it is not permissible to wash a Muhrim with sidr. This is summarized from Umdat al-Qari.

(2) His statement: "Cover his head..." Tawus said: "The head of a Muhrim should be perfumed if he dies." Al-Hasan said: "If a Muhrim dies, he becomes lawful (i.e., the restrictions of Ihram no longer apply)." From the narration of Mujalid from Amir: "If a Muhrim dies, his Ihram is nullified." From the narration of Ibrahim from Aisha (may Allah be pleased with her): "If a Muhrim dies, the Ihram of your companion is nullified." This was also stated by Ikrimah with a good chain. Ibn Hazm reported that it is authentically narrated from Aisha (may Allah be pleased with her) that a deceased Muhrim should be embalmed, perfumed, and his head covered. From Jabir, Abu Ja'far said: "A Muhrim's head should be covered and not left uncovered." This is stated by Al-'Allamah Al-'Ayni in Umdat al-Qari.

(3) His statement: "His deeds come to an end..." Some scholars found it problematic to reconcile this with the authentic hadith that permits covering the face and head of a deceased Muhrim, as the hadith is not as strong as this. This is mentioned in Sharh an-Niqayah. The scholar noted in the margin: "This objection is based on not distinguishing between the rulings of this world and the Hereafter, and there is a vast difference between them. Reflect on his statement, and it will become clear to you that Ihram has a strong effect on covering the head. Therefore, covering the head is linked to it. He said, 'For he will be resurrected...' The rulings of this world cease for the dead, so the head of a Muhrim is covered upon death because his deeds have ended. As for this Muhrim, not covering the head is one of his specific rulings. Do you not see that he said, 'For he will be resurrected...'? If it were as those who disagree with us claim, the wording would have been: 'For the Muhrims will be resurrected,' or 'Every Muhrim will be resurrected.' If it were linked to the description of Ihram, we would know that not covering the head is an effect of Ihram after death as well. If you say that the pronoun in 'For he will be resurrected' refers to the Muhrim, I say: No, it refers to the essence of the Muhrim, for pronouns refer to entities, unlike demonstrative pronouns, which consider the referent along with its attributes. Thus, the conclusion is that not covering the head is an effect of Ihram, as is clear from his statement. As for the Muhrims after death, their heads are covered because their deeds have ended in terms of the rulings of this world."

(۱) قوله: وسدر وفيه غسله بالسدر، وهذا يدل على أنه خرج من الإحرام؛ لأنه لا يجوز غسل المحرم بسدر، من عمدة القاري» ملخصا.

(۲) قوله : وخمر رأسه إلخ : قال طاوس : يطيب رأس المحرم إذا مات. وقال الحسن: إذا مات المحرم فهو حلال. ومن حديث مجالد عن عامر: إذا مات المحرم ذهب إحرامه. ومن حديث إبراهيم عن عائشة: إذا مات المحرم ذهب إحرام صاحبكم، وقاله عكرمة بسند جيد. وحكى ابن حزم أنه صح عن عائشة تحنيط الميت المحرم إذا مات وتطييبه وتخمير رأسه. وعن جابر عن أبي جعفر قال : المحرم يغطى رأسه ولا يكشف. قاله العلامة العيني في عمدة القاري».

(۳) قوله: انقطع عمله إلخ وقال بعض الأعلام يشكل بالحديث الصحيح تجويز مشايخنا تخمير وجه الميت محرما ورأسه الحديث ليس في قوة هذا. قاله في شرح النقاية». وقال العلامة في هامشه: هذا الإشكال مبني على عدم الفرق بين أحكام الدنيا وأحكام الآخرة، وشتان ما بينهما، فتدبر في قوله ، يظهر لك أن الإحرام له أثر قوي في ستر الرأس. فلذا رتب ستر الرأس عليه. وقال: فإنه يبعث إلخ وأحكام الدنيا تنقطع عن الأموات فيغطى رأس المحرم إذا مات؛ لانقطاع عمله. وأما هذا المحرم فعدم تغطية الرأس من خصوصياته. ألا ترى أنه قال: فإنه يبعث إلخ. ولو كان كما ذهب إليه من يخالفنا لكان نسق الكلام: «فإن المحرمين يبعثون، أوكل محرم يبعث». ولو رتب على وصف الإحرام لعرفنا أنه عدم تغطية الرأس أثر الإحرام بعد الموت أيضًا. فإن قلت: إن الضمير في فإنه يبعث راجع إلى المحرم. قلت: كلا، بل إلى ذات المحرم؛ فإن الضمائر ترجع إلى الذوات. بخلاف أسماء الإشارات؛ فإنها تلاحظ فيه المشار إليه مع صفته. فحاصل الكلام: أن عدم تغطية الرأس أثر الإحرام كما هو ظاهر من قوله . وأما المحرمون بعد الموت فلأن يغطى رؤوسهم؛ لانقطاع أعمالهم في حق أحكام الدنيا.

(1) His statement: "The hullah..." The hullah is a waist-wrapper and a cloak made of Yemeni fabric. It is only used to refer to two garments. The intended meaning—and Allah knows best—is that one should not limit themselves to a single garment, as two garments are better. If the Sunnah and completeness are intended, then three garments are recommended, as held by the majority. This is mentioned in the footnote of Abu Dawud.

(۱) قوله: الحلة : الحلة ازار ورداء من برود اليمن، ولا يطلق إلا على الثوبين والمقصود - والله أعلم -: أنه لا ينبغي الاقتصار على الثوب الواحد، والثوبان خير منه. وإن أريد السنة والكمال فثلاث على ما عليه الجمهور. قاله في حاشية «أبي داود».

(2) His statement: "Cover his head with it..." This is evidence that the shroud in cases of necessity can be a single garment and that covering the entire body of the deceased is obligatory. This is mentioned in Al-Mirqat. In Ad-Durr al-Mukhtar, it is stated: "The shroud in cases of necessity is whatever is available, and the minimum is what covers the entire body. According to Ash-Shafi'i, it is what covers the private parts, like for the living." In Radd al-Muhtar, it is mentioned: "If the available garment does not cover the entire body, it is insufficient even in necessity. Rather, the rest of the body must be covered with something like grass, such as idhkhir. This is why Az-Zayla'i, after citing the hadith of Mus'ab, said: 'This is evidence that covering only the private parts is insufficient, contrary to Ash-Shafi'i's opinion.'" In Sharh al-Munyah, it is stated: "It is not permissible to combine two people in one shroud according to our view, contrary to the Shafi'i and Hanbali schools, who permit it in cases of necessity based on the narration of Anas. We say: Its meaning is that the single garment was divided among the group, so each person was shrouded with a portion of it out of necessity, even if it did not cover their entire body. It does not mean that their bodies were placed together, as that would involve exposing the private parts of one to the other. It is not permissible to bury two or more people in one grave except in cases of necessity, and in such cases, a barrier of soil should be placed between them." In Umdat al-Qari, Al-'Allamah Ibn Taymiyyah explained the meaning of the hadith: "The single garment was divided among the group, so each person was shrouded with a portion of it out of necessity, even if it did not cover their entire body. This is supported by the rest of the hadith, which mentions that the Prophet (ﷺ) would ask about who among them had memorized more Qur'an and would place them first in the grave. If they were all in one shroud together, he would have asked about the best among them beforehand to avoid having to undo and redo the shrouding."

(۲) قوله: غطوا بها رأسه إلخ : هذا دليل على أن كفن الضرورة ثوب واحد، وعلى أن ستر جميع الميت واجب. قاله في «المرقاة». وفي الدر المختار: وكفن الضرورة لهما ما يوجد، وأقله ما يعم البدن. وعند الشافعي: ما يستر العورة كالحي. وقال في رد المحتار: إن ما لا يستر البدن لا يكفي عن الضرورة أيضًا، بل يجب ستر باقيه بنحو حشيش كالإذخر، ولذا قال الزيلعي بعد سوقه حديث مصعب وهذا دليل على أن ستر العورة وحدها لا يكفي خلافا للشافعي، وقال في شرح المنية»: ولا يجوز الجمع بين اثنين في كفن واحد عندنا، خلافا للشافعية والحنابلة حيث جوزوه عند الضرورة؛ لما روى أنس. قلنا: معناه أنه كان يقسم الواحد بين الجماعة، فيكفن كل واحد ببعضه للضرورة، وإن لم يستر إلا بعض بدنه، وليس المراد أن يلاصق بدناهما؛ لأن فيه مباشرة عورة أحدهما للآخر. ولا يجوز أن يدفن اثنان أو أكثر في قبر واحد إلا عند الضرورة. وحينئذ يجعل بينهما حاجز من التراب انتهى. وفي عمدة القاري عن العلامة ابن تيمية معنى الحديث أنه كان يقسم الثوب الواحد بين الجماعة، فيكفن كل واحد ببعضه للضرورة، وإن لم يستر إلا بعض بدنه، يدل عليه تمام الحديث أنه كان يسأل عن أكثرهم قرآنا فيقدمه في اللحد. فلو أنهم في ثوب واحد جملة يسأل عن أفضلهم قبل ذلك؛ كيلا يؤدي إلى نقض التكفين وإعادته.