Some scholars said: If, while still a disbeliever, he had done something requiring ghusl—such as entering a state of major ritual impurity—then ghusl becomes obligatory upon him, whether or not he had performed it for that reason. But if he had not done anything requiring ghusl, then ghusl is not obligatory upon him. (1)
Others said: Ghusl is not obligatory upon him in any case, even if he was in a state of major ritual impurity during his disbelief and had not performed ghusl for it (630), because he is not addressed by the rulings of Islam. The more prudent course is for him to perform ghusl, because if he performs ghusl and prays, his prayer is valid according to all views; whereas if he prays without performing ghusl, the scholars differ over the validity of his prayer.
And death, …
His statement, “And death”: this is the fourth of the matters that necessitate ghusl.
That is, when a Muslim dies, it is obligatory upon the Muslims to wash him. The evidence for this is:
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The Prophet’s statement concerning the man whose she-camel threw him down at Arafah: “Wash him with water and lote leaves …” (2) The basic principle regarding a command is that it denotes obligation.
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The hadith of Umm Atiyyah, when the Prophet’s daughter died, in which he said: “Wash her three, five, or seven times, or more than that if you think it necessary.” (3)
This hadith may be disputed by saying that what is meant by