Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/233)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

to wash his daughter was intended to teach the manner of washing, which was already known and practised. Likewise, his command to wash the man in ihrām was intended to explain what could be done to him: washing him, but neither applying burial perfume nor covering his head. Thus, the view that washing the deceased is a sunnah is more convincing. This is the position of Ibn Abī Zayd.

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It is recommended to wash the deceased an odd number of times, as the Messenger of Allah—peace and blessings be upon him—said concerning his daughter:

“Wash her three times, or five, or more if you deem it necessary, using water and lote leaves, and put camphor—or some camphor—in the final washing.”

It is recommended that the first washing be with plain water, the second [with water and lote leaves, and the third] with water and camphor. Ibn Shaʿbān said: “If the deceased were washed with rosewater, that would not be disliked except on account of extravagance.” It has been said that this does not contradict the school’s position, citing the words “with water and lote leaves” in the hadith as evidence. This, however, is not clear, since the instruction may mean washing with water and lote leaves without adding the lote leaves to the water. Allah Most High knows best.

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The washing is valid without an intention. The underlying principle is that whatever a person does to something other than himself requires no intention, such as washing a vessel seven times after a dog has lapped from it. Nevertheless, the view that this requires an intention would not be far-fetched. Allah Most High knows best.

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If washing the deceased has been omitted, the omission is to be remedied so long as he has not been buried. It has also been said that it is to be remedied, even after burial, so long as there is no fear that the body has begun to deteriorate. The funeral prayer over him is then repeated.

Section: The Obligation to Shroud the Deceased

Likewise, shrouding the deceased is obligatory. If he leaves wealth, its cost is specifically chargeable to the estate itself. Otherwise, responsibility falls upon whoever is obliged to provide it: the master, if the deceased was a slave—on this there is agreement—or a husband, father, or son, subject to the differences of opinion recorded in the foundational works. Thereafter, it falls upon all Muslims as a collective duty.

بغسل ابنته خرج مخرج التعليم بصفة الغسل الذي قد كان قبل معلوما معمولا به، وكذلك أمره بغسل المحرم خرج مخرج التعليم بما يجوز أن يعمل بالمحرم من غسله وترك تحنيطه وتخمير رأسه، فالقول بأن الغسل سنة أظهر، وهو قول ابن أبي زيد. فصل ومما يستحب فيه الوتر كما قال رسول الله ﷺ في ابنته: «اغسلنها ثلاثا أو خمسا أو أكثر من ذلك إن رأيتن، بماء وسدر، واجعلن في الآخرة كافورا أو شيئا من كافور». ويستحب أن تكون الغسلة الأولى بالماء القراح، والثانية [بالماء والسدر، والثالثة] بالماء والكافور. وقال ابن شعبان: ولو غسل بماء الورد لم يكره إلا من ناحية السرف، فقيل: إنه ليس بخلاف للمذهب بدليل قوله في الحديث بماء وسدر، وليس ذلك بظاهر؛ لاحتمال أن يريد أن يغسل بالماء والسدر دون أن يضاف السدر إلى الماء. والله ﷾ أعلم. فصل ويجزئ بغير نية، والأصل في ذلك أن كل ما يفعله الإنسان في غيره فلا يحتاج فيه إلى نية كغسل الإناء سبعا من ولوغ الكلب فيه، ولو قيل: إن ذلك يفتقر إلى نية لما بعد، والله ﷾ أعلم. فصل فإن ترك غسله استدرك ما لم يدفن، وقيل: ما لم يخش عليه التغير وإن دفن، وتعاد الصلاة عليه. فصل في وجوب تكفين الميت وكذلك تكفينه أيضا واجب، ويتعين في ماله من رأس المال إن كان له مال، ثم على من يلزمه ذلك من سيد إن كان عبدا باتفاق أو زوج أو أب أو ابن على اختلاف مذكور مسطور في الأمهات، ثم على جميع المسلمين على الكفاية.