The Ruling of Ghusl & Funeral Prayers for the Deceased from COVID-19

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This Fatwa was issued on the 2nd of Sha’ban 1441 AH, which coincides March 26th, 2020.

The scholars unanimously agree that every Muslim has burial rights that include the full body ablution (ghusl), shrouding, funeral prayers and burial. There is consensus that this right is a communal obligation (fard kifaya) in the absence of a preventor (mani’).

The only exception to some of these rituals is the martyr (shaheed) of a war. The martyr’s body is not to be washed or shrouded; rather, he is to be buried in his clothes and the funeral prayers are to be performed followed by the burial.

Besides the martyr of war, there are other categories that are given the reward of martyrdom but are not given exceptions from burial rights. The Prophetic tradition lists the following as martyrs: Death from an abdominal disease, from a plague, drowning, the collapse of a structure or from pregnancy. These categories are given the status of martyrdom in the hereafter but are washed and shrouded and the funeral prayers are performed. There is scholarly consensus on this issue.

In certain situations, there may be undue hardship in washing the body, such as a charred or dismembered body or a corpse that would be ruined if exposed to water. If the harm to the corpse or to the one washing is from physical contact, it is sufficient to spray the water from a distance. When it is not possible to perform a full body wash (ghusl), the alternative, which is dry ablution (tayammum), would suffice. If dry ablution is also not possible, this ritual may be forgone, and the funeral prayers and burial are to be performed. There is also scholarly consensus on this issue. 

Concerns have been raised about the spread of a contagion to those who come into close contact with a deceased who succumbed to a contagious disease such as COVID-19 when performing the burial rights. It should be noted that the following would apply to any infectious disease such as leprosy or a form of plague. Those concerns must be medically substantiated by medical experts or those who have field experience. It is essential that medical experts address these cases from a standpoint of public health before a ruling can be concluded. 

If it is established that there is substantial fear for the wellbeing of the one washing the body either because the body is highly contagious or there isn’t sufficient equipment to perform the rituals, then the alternative would be performing a dry ablution (tayammum). The deceased’s clothes should also be removed if that doesn’t lead to medical risks. 

If none of this is possible, he may be buried in his own clothes, and we emphasize that this in no way negatively impacts the deceased and there is no blame upon the family or the community. Obligations are dropped in cases of inability. Allah says, 

{Allah intends for you ease and does not intend for you hardship} (Qur’an 2: 185)

He also says,

{So fear Allah as much as you are able} (Qur’an 64: 16)

In addition, the Prophet ﷺ said, 

“And do what I command you to the best of your ability and capacity".(Sahih al-Bukhari)

He also said, 

“There should be neither harm or reciprocating harm”. 

(Imam Malik in al-Muwatta and by Ibn Majah)

It is important to note that if a part of an obligation is attainable, it should not be abandoned because of other parts that cause undue hardship. Meaning, an alternative takes precedence over the default ruling in cases of undue hardship, and if the alternative also causes undue hardship, it too is dropped.

So if the deceased can safely be washed with preventative measures, this is obligatory, but if this too has a substantive risk, even if little, precaution is obligatory, and the alternative is dry ablution. If the alternative is also not a viable option, we follow the ruling of one who doesn’t have access to either (faqid at-Tahoorayn).

It is required that the one washing the body be experienced in applying preventative measures to stop the spread of the contagion, and he must follow all public health guidelines. 

To summarize, the best interests of the living take precedence over the deceased, and avoiding harm takes priority over ascertaining a benefit, and an alternative takes precedence when the original ruling is unattainable, and there is no obligation when there is inability.

It is obligatory to perform the funeral prayers for the deceased within reason and ability. The prayer is valid even if it’s performed by one or two individuals. Funeral prayers in absentia are also valid. 

If any of the burial rights cannot be performed according to the optimal way, this in no way impacts the deceased’s status with Allah. It should not be interpreted as a bad omen by the deceased’s family and loved ones. We should affirm that it is Allah’s divine decree, and the deceased’s reward of martyrdom is with Allah, God willing, as long as he was patient and believing.

It is reported that ‘Aisha (ra) said: “I asked the Prophet ﷺ about the plague, and he said, 

‘There is no one that a plague befalls his land, and he remains patiently hoping for Allah's Reward and believing that nothing will befall him except what Allah has written for him, he will get the reward of a martyr’.” (Sahih al-Bukhari)

It is also reported that the Prophet ﷺ said,

“Five are regarded as martyrs: They are those who die because of plague, Abdominal disease, drowning or a falling building etc., and the martyrs in Allah's Cause.” (Sahih al-Bukhari)

We ask Allah to relieve us of our hardship and to protect us from all harm.

This Fatwa was issued on the 2nd of Sha’ban 1441 AH, which coincides March 26th, 2020.