Question(s):
After laying the deceased on the kafan following a complete ghusl, just before they are actually shrouded in the kafan, sometimes some impurity from the deceased may fall on the kafan. This is especially nowadays since due to Covid, much pressure may not be applied to the belly when bathing. What is the ruling? I heard the same kafan must be used now. Or is it allowed to replace it with a cleaner and fresh one?

Answer(s):
In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

There are multiple scenarios in which impurities can exit after the deceased has been given a ghusl (bath). These have been listed below, with the second one particular to the circumstances you have mentioned in the question above.
1) Impurity exits the body [after ghusl but] before the deceased is placed on the kafan cloth or shrouded.
Ruling: The impurity should be cleaned. There is no need to repeat the ghusl. [1]

2) Impurity exits, as the body is resting on the kafan cloth [after ghusl], but before the cloth is tied and fully shrouded:
Ruling: The impurity should be washed from the body and the kafan cloth [if it is also soiled]. If one wishes, the soiled kafan cloth can be replaced with a new one. [2]

3) Impurity exits the body after the body has been fully shrouded.
Ruling: It is not necessary to untie the kafan and wash the relevant areas; however, if one can and wishes to do so, this is also permissible. [3]

And Allah Ta’āla Knows Best.
Mufti Mubasshir Ahmed
20 Rabi’ al-Thani 1442 / 6 December 2020

Concurred by: Abdullah Desai | Annas Shah
Approved by: Mufti Tahir Wadee

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[References]
[1]
قال: (ثم يجلسه ويمسح بطنه) لعله بقي في بطنه شيء فيخرج فتتلوث به الأكفان، (فإن خرج منه شيء غسله) إزالة للنجاسة
[al-Ikhtiyar, 1/92, DKI]

تکفین سے قبل نجاست نکلی تو اس کو دھونا ضروری ہے
[Ahsan ‘l-Fatawa, 4/207, HM Saeed]

[2]
The ruling outlined above is on the basis of a few noteworthy points:
(a) Many Hanafi jurists explicitly state that the reason for rubbing the stomach before shrouding the deceased in the kafan is due to protection from making the kafan dirty (impure).

قال: (ويمسح بطنه بلين) تحرزا عن تلويث الكفن
[Durar al-Hukkam, 1/161, DKI]

فيخرج جميع ما في بطنه كيلا تنجس الأكفان
[Muhit al-Burhani, 2: 157, DKI]

ثم إذا مسح بطنه فإن سال منه شيء يمسحه كي لا يتلوث الكفن، ويغسل ذلك الموضع تطهيرا له عن النجاسة الحقيقية
[Bada-i’ al-Sana’i, 1/92, DKI]

(b) One of the conditions for the kafan is that it is originally pure and clean; however, if the impurity exits from the deceased, the Janazah salah is valid, regardless.

Consider the following statements of the jurists:
ويشترط طهارة الكفن إلا إذا شق ذلك لما في الخزانة أنه أن تنجس الكفن بنجاسة الميت لا يضر دفعا للحرج بخلاف الكفن المتنجس ابتداء
[Hashiyah al-Tahtawi ala Maraqi al-Falah, 582, DKI]

وفي القنية الطهارة من النجاسة في ثوب وبدن ومكان
[al-Durr al-Mukhtar, 5: 246, Farfur]

وفي ط عن الخزانة إذا تنجس الكفن بنجاسة الميت لا يضر دفعا للحرج بخلاف الكفن المتنجس ابتداء. اه. وكذا لو تنجس بدنه بما خرج منه إن كان قبل أن يكفن غسل وبعده لا كما قدمناه في الغسل فيقيد ما في القنية بغير النجاسة الخارجة من الميت
[Radd al-Muhtar, 5: 246, Farfur]

اور تکفین کے بعد نکلی تو دھونا ضروری نہیں خواہ میت کے بدن پر ہو یا کفن پر، بدون دھوۓ نماز جنازہ صحیح ہے
[Ahsan al-Fatawa, 4: 207, HM Saeed]

(c) From amongst the sunnah teachings regarding kafan is to shroud the deceased in the best kafan available; in terms of purity and cleanliness. This should be observed as much as possible.

Consider the following Hadith:
إذا كفن أحدكم أخاه، فليحسن كفنه
[Sahih Muslim, 943]

وفي الحديث الأمر بإحسان الكفن، قال العلماء: وليس المراد بإحسانه السرف فيه والمغالات ونفاسته، وإنما المراد نظافته ونقاؤه وكثافته وستره وتوسطه، وكونه من جنس لباسه في الحياة غالباً، لا أفخر منه ولا أحقر
[Fath al-Mulhim, 6/29, Maktabah Ma’arif al-Qur’an]

قال: (قوله: ويحسن الكفن) بأن يكفن بكفن مثله، وهو أن ينظر إلى ثيابه في حياته للجمعة والعيدين، وفي المرأة ما تلبسه لزيارة أبويها كذا في المعراج فقول الحدادي: وتكره المغالاة في الكفن يعني زيادة على كفن المثل نهر (قوله لحديث إلخ) وفي صحيح مسلم عنه ﷺ: إذا كفن أحدكم أخاه فليحسن كفنه. وروى أبو داود عنه ﷺ: لا تغالوا في الكفن فإنه يسلب سلبا سريعا. وجمع بين الحديثين بأن المراد بتحسينه بياضه ونظافته لا كونه ثمينا
[Radd al-Muhtar, 5/228, Farfur]

وتفسير ذلك أن ينظر إلى ثيابه في حياته للخروج إلى الجمعة، والعيدين فذلك كفن مثله
[Muhit al-Burhani, 2/172, DKI]

[3]
وكذا لو تنجس بدنه بما خرج منه إن كان قبل أن يكفن غسل وبعده لا
[Radd aal-Muhtar, 5/246, Farfur]

جتنا حصہ بدن کا اور کپڑے کا ناپاک ہوگیا اس کو پاک کردیا جاۓ دوبارہ غسل دینے یا کفن بدلنے کی ضرورت نہیں
[Fatawa Mahmudiyyah, 8/498, Jamia’ Faruqiyyah]

اور تکفین کے بعد نکلی تو دھونا ضروری نہیں خواہ میت کے بدن پر ہو یا کفن پر، بدون دھوۓ نماز جنازہ صحیح ہے
[Ahsan al-Fatawa, 4: 207, HM Saeed]

غسل دینے کے بعد کفن بھی پہنایا دیا گیا پہر کوئی نجاست نکلے اور کفن ملوث ہوجاۓ تو کفن بدلنا اور دھونا ضروری نہیں
[Fatawa Dar al-uloom Zakariyya, 2/798, Zamzam]