Bukhari

Hadith Commentary:
Ibn Battal (rahimahullah) said that there is consensus on its permissibility, and whoever claims that the matter was specific to the Messenger of Allah (sallallahu alayhi wa sallam) and that others should not do so, his statement is without evidence.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah did not make any explicit ruling regarding shrouding a woman in a man’s lower garment (tehband), because there are several possibilities in this matter. According to us, if a man’s lower garment is used as a shroud for the sake of seeking blessing (tabarruk), then doing so is impermissible for both men and women, because nothing belonging to anyone other than the Messenger of Allah sallallahu alayhi wa sallam can be a source of blessing, as we have explained earlier.

(2)
There are two conditions for using it out of necessity, without the intention of seeking blessing:
• The man whose lower garment is to be used as a shroud must be someone who is mindful of cleanliness and purity, and is extremely refined in nature, just as the Messenger of Allah sallallahu alayhi wa sallam used to be particular about this.
• The woman’s husband or any other mahram should not consider it an issue of honor or feel any kind of aversion to it.

If these two matters are taken into consideration, then it is permissible to use another person’s lower garment as a shroud for a woman; otherwise, it should be avoided.

Wallahu a‘lam.

1882. Commentary:

➊ This was your daughter, Hazrat Zaynab radi Allahu anha. Although some have also said it was Hazrat Umm Kulthum radi Allahu anha.

➋ Lotus leaves (sidr) were added for cleanliness and softness, etc. If the same purpose can be fulfilled with some soap, then lotus leaves are not necessary. At that time, there was no soap, etc. These things are not the objective themselves; they are means, and means keep changing. However, it is better to use lotus leaves.

➌ Giving your own waist-wrapper (izar) to be put on was for the sake of blessing (tabarruk). Seeking blessing from the Messenger of Allah sallallahu alayhi wa sallam and things related to him is an agreed-upon matter. However, there is no evidence for seeking blessing from other righteous people; the Companions did not do so.

➍ The deceased should be given the ritual bath (ghusl) an odd number of times.

1886. Commentary: "Placed behind" — however, the Hanafis hold the view of placing (the hands) on the chest.

1894. Commentary: Three garments are also sufficient for a woman's shroud (kafan). There is no authentic hadith regarding any distinction between men and women in this matter. For further details, see: (Kitab al-Jana'iz, by al-Albani, p. 85)

1895. Commentary: "He threw it," meaning he did not hand it over directly, because throughout his life, the Prophet's (sallallahu alayhi wa sallam) hand did not touch the hand of a non-mahram woman. This is the utmost level of caution, which he demonstrated to teach his ummah. (For the remaining discussions of this hadith, see Hadith: 1882)

Hadith Commentary:
It is understood that the woman's hair should be combed and divided into three braids, which are then placed behind her. This is the opinion of Imam Shafi'i rahimahullah and Imam Ahmad ibn Hanbal rahimahullah.

Hadith Commentary:
In the narration of Abu Dawud it is stated:
“...or seven times, or even more than that if you feel it is necessary.”
(Sunan Abi Dawud, Al-Jana'iz, Hadith: 3146)

From these various narrations, it is understood that the deceased must be given a ritual bath (ghusl) at least three times, and if needed, five, seven, or even more times, while maintaining an odd number.

In summary, when giving the ritual bath, it is left to the discretion of the one performing the bath as to how many times the deceased needs to be washed.

In any case, one should observe the odd number.

And Allah knows best.

Hadith Commentary:
When performing the ritual bath (ghusl) for the deceased, at the time of pouring water over the body for the final time, some camphor should be mixed into the water so that the body receives coolness and becomes fragrant.
Another benefit of using camphor is that it prevents the body from decaying and protects it from earth-dwelling insects, meaning it is also safeguarded from harmful creatures.
It should be noted that besides camphor, any other fragrant chemical may be used; perfume and the like may also be sprinkled on the body.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
The Chapter of Sahih Bukhari:
«8. بَابُ غُسْلِ الْمَيِّتِ وَوُضُوئِهِ بِالْمَاءِ وَالسِّدْرِ:»
8. Chapter: Bathing the deceased with water and lotus leaves and performing ablution for him.

In the chapter, bathing, ablution, and lotus leaves are mentioned, but in the hadith, only fragrance and prayer are mentioned. The remaining words of this hadith have been narrated by Ibn Abi Shaybah, to which Imam Bukhari rahimahullah has alluded here. When Sa’d radi Allahu anhu received news of the death of Sa’id bin Zayd radi Allahu anhu, he went and bathed and shrouded him, applied fragrance, and then came home and took a bath, saying, “I have bathed due to the heat, not because I bathed the deceased.”

Therefore, from here, the relevance is clearly evident that when Sa’d radi Allahu anhu bathed him, lotus leaves must have been used and ablution must have been performed as well. Thus, this is where the connection between the chapter heading and the hadith lies.

In the hadith following the one mentioned above, which is narrated from Umm ‘Atiyyah radi Allahu anha, there is explicit mention of lotus leaves. It is possible that Imam Bukhari rahimahullah’s intent from the first narration is to point towards the weakness of the narration in which it is mentioned that whoever bathes the deceased should also bathe, and from the second hadith, he is establishing the permissibility of using lotus leaves. «والله اعلم»

◈ Ibn al-Mulaqqin rahimahullah writes:
«وقصد البخاري بما صدر به الباب من أن المؤمن لا ينجس ان غسله ليس لكونه نجسًا ولذالك غسل بالماء والسدر مبالغة فى التنظيف . . . ثم الذى عليه جمهور العلماء أن غسل الميت لا يجب الغسل وحمله لا يوجب الوضوء وحديث ”من غسل ميتًا فليغتسل ومن حمله فليتوضا“ قد علمت كلام الحاكم انه مختلف فيه»
“Imam Bukhari rahimahullah’s intent from the chapter is that a believer is not impure; bathing him is not due to his impurity, and likewise, bathing with lotus leaves is for increased cleanliness... The majority of scholars are of the view that the one who bathes the deceased is not required to perform a ritual bath (ghusl), and the one who carries the bier is not obligated to perform ablution (wudu), and regarding the hadith in which it is stated that the one who bathes the deceased should perform a ritual bath and the one who carries him should perform ablution, indeed, the statement of Imam Hakim rahimahullah regarding it is disputed.”

◈ ‘Allamah ‘Ayni rahimahullah says:
«هذا الترجمة مشتملة على امور الاول : فى غسل الميت، هل هو فرض أو واجب أو سنة ؟ . . .» [عمدة القاري : 63 ص 49]
“This chapter heading comprises several matters: the first is regarding the bathing of the deceased—whether it is obligatory, compulsory, or Sunnah? Our companions have said that it is obligatory; for the living, it is Sunnah, and according to consensus, as stated in ‘Sharh Wajiz’, bathing the deceased, shrouding him, and performing the funeral prayer over him are communal obligations (fard kifayah) by consensus. Similarly, Imam Nawawi (the commentator of Muslim) has transmitted consensus that bathing is a communal obligation, and some have denied this statement of Imam Nawawi and considered it a severe oversight.”

From the statement of ‘Allamah ‘Ayni rahimahullah, it is understood that Imam Bukhari rahimahullah’s establishment of the chapter heading comprises several matters, one of which is the ruling on bathing the deceased and, along with it, the ruling for the one who bathes the deceased.

◈ Muhammad Zakariyya Kandhlawi rahimahullah writes:
«كأنه أشار إلى رد ما ورد فى الغسل من غسل الميت ووضوء من حمله، وقد اختلف العلماء فى الغسل والوضوء كما ذكره الحافظان ابن حجر والعيني فى اثر ابن عمر الاتي» [الابواب والتراجم، ج3، ص167۔ 168]
“Imam Bukhari rahimahullah, in the chapter heading, has alluded to and refuted those who consider it necessary to perform a ritual bath after bathing the deceased and ablution after carrying the deceased. Indeed, the scholars have differed regarding the ritual bath and ablution after bathing or carrying the deceased, as both Hafiz Ibn Hajar and ‘Allamah ‘Ayni rahimahumallah have mentioned from the narration of Ibn ‘Umar radi Allahu anhu.”

Benefit:
Regarding the ritual bath after bathing the deceased, some scholars hold the view that this ruling is abrogated. Abu Hafs ibn Shahin states that the hadith narrated from Abu Hurayrah radi Allahu anhu has been abrogated by the hadith of Ibn ‘Abbas radi Allahu anhuma, which says: “There is no ritual bath upon you when you bathe the deceased. It is sufficient for you to wash your hands.” For details, see:
➊ [البدر المنير لابن الملقن، ج2، ص 524 تا 543]
➋ [العلل المتناهية، ج1، ص 377]
➌ [العلل للدارقطني، ج 2، ص146]
➍ [المجموع للنووي، ج2، ص 332]
➎ [الناسخ والمنسوخ لابن شاهين، رقم 28، 39]
➏ [الخلافيات للبيهقي، ج3، ص223]
➐ [البدر المنير لابن الملقن، ج4، ص 657 تا 660]
➑ [نيل الأوطار للشوكاني، ج1، ص 238]

Hadith Commentary: The intent of Imam Bukhari rahimahullah in this chapter is that a believer does not become impure (najis) upon death, and the ritual bath (ghusl) is given merely to cleanse and purify the body. For this reason, it is Sunnah to add lote tree (sidr) leaves to the water used for the ritual bath.

The narration from Ibn Umar radi Allahu anhu has been connected (mawsul) by Imam Malik in the Muwatta. If the deceased were impure (najis), Abdullah bin Umar radi Allahu anhu would not have touched or lifted him; and if he had touched him, he would have washed his limbs.

Imam Bukhari rahimahullah, by this, has indicated the weakness of the hadith which states: "Whoever bathes the deceased should perform a ritual bath (ghusl), and whoever carries him should perform ablution (wudu)."

The statement of Abdullah bin Abbas radi Allahu anhu has been connected with a sound chain by Sa'id bin Mansur, and the narration "A believer does not become impure (najis)" has itself been narrated as a marfu' (attributed to the Prophet sallallahu alayhi wa sallam) by Imam Bukhari rahimahullah in the Book of Ghusl. The statement of Sa'd bin Abi Waqqas radi Allahu anhu has been reported by Ibn Abi Shaybah: When Sa'd radi Allahu anhu received news of the death of Sa'id bin Zayd radi Allahu anhu, he went, gave him a ritual bath (ghusl), shrouded him, applied fragrance, then came home and performed a ritual bath (ghusl), saying: "I have performed this bath due to the heat, not because I gave the deceased a ritual bath." If the deceased were impure (najis), why would I even touch him?

The Messenger of Allah sallallahu alayhi wa sallam gifted his own waist-wrapper (izar) to his daughter as a means of blessing (tabarruk). Therefore, it was instructed: "Make it into a shirt for her so that it remains in contact with her blessed body."

According to the majority (jumhur), giving the deceased a ritual bath (ghusl) is obligatory (fard).

Hadith Commentary:
(1)
The deceased daughter of the Messenger of Allah (sallallahu alayhi wa sallam) was Sayyidah Zaynab (radi Allahu anha), who was the wife of Abu al-As (radi Allahu anhu) and the honorable mother of Sayyidah Imamāh bint As (radi Allahu anha).
Her demise occurred in the eighth year of Hijrah.
Among the women who performed the ritual bath (ghusl) for Sayyidah Zaynab (radi Allahu anha), besides Umm ‘Atiyyah (radi Allahu anha), were Asma bint Umays, Safiyyah bint ‘Abd al-Muttalib, Ya’la bint Qanif, and Umm Sulaym (radi Allahu anhunna) as well.
From this, it is also understood that for giving the ritual bath (ghusl) to a woman, women are more appropriate than the husband, although it is legally permissible for a husband and wife to give each other the ritual bath (ghusl).

(2)
It is obligatory to give the deceased a ritual bath (ghusl), because the Messenger of Allah (sallallahu alayhi wa sallam) commanded regarding the person who died in the state of ihram after falling from his mount, that he should be washed with water and lote tree leaves (sidr).
(Sahih al-Bukhari, Kitab al-Jaza’ al-Sayd, Hadith: 1849)
Similarly, in the aforementioned hadith, the Messenger of Allah (sallallahu alayhi wa sallam) instructed Umm ‘Atiyyah (radi Allahu anha) to wash his daughter three, five, or even more times.
From these ahadith, the obligation of the ritual bath (ghusl) for the deceased is established.
For giving the ritual bath (ghusl), a person should be chosen who is a close relative, knowledgeable of the method of washing, trustworthy, and God-fearing.
The instruction to use lote tree leaves (sidr) is merely for cleanliness and purification; if something equivalent, such as soap, is available, that is also permissible.
At the final washing, camphor (kafur) or similar substances should be mixed in the water.
The wisdom in this is that the deceased becomes fragrant, as at that time angels are present, and also camphor has the property that its use prevents the body of the deceased from decaying quickly.
Another benefit is that after applying it, no harmful creature comes near the deceased.
And Allah knows best.

(3)
Hafiz Ibn Hajar (rahimahullah) has written that the Messenger of Allah (sallallahu alayhi wa sallam) finally bestowed his waist-wrapper (izar) for Sayyidah Zaynab (radi Allahu anha) so that the time of contact with his blessed body would be as close as possible, and after being separated from the Prophetic blessed body, there would be no gap until contact with the body of the deceased daughter. Furthermore, this serves as a fundamental source for seeking blessing (tabarruk) from the relics of the righteous.
(Fath al-Bari: 3/166)
In our view, the issue of seeking blessing (tabarruk) from the relics of the righteous is questionable, because such an act can be done with the relics of the Messenger of Allah (sallallahu alayhi wa sallam), as his pure and blessed body and the garment that touched it are also blessed.
By analogy, seeking blessing from the relics of other righteous individuals is impermissible for two reasons:
➊ The Companions (radi Allahu anhum) did not seek such blessing from any elder other than the Messenger of Allah (sallallahu alayhi wa sallam).
➋ The practice of seeking blessings from others’ relics is a major source of polytheism (shirk) and innovation (bid‘ah). Therefore, the practice of tabarruk and similar matters should remain restricted only to the noble person of the Messenger of Allah (sallallahu alayhi wa sallam) and items related to him.
And Allah knows best.

Hadith Commentary:
(1)
The narrator of the hadith states that he does not know which of the Prophet’s daughters she was. In the narration of Sahih Muslim, it is mentioned that she was Hazrat Zaynab radi Allahu anha.
(Sahih Muslim, al-Jana’iz, Hadith: 2173 (939))
In Sunan Ibn Majah, it is mentioned that she was Hazrat Umm Kulthum radi Allahu anha.
(Sunan Ibn Majah, al-Jana’iz, Hadith: 1458)
It is possible that Hazrat Umm Atiyyah radi Allahu anha gave the ritual bath (ghusl) to both daughters, because in Madinah Munawwarah, she was the woman assigned to give ritual baths to women, as is evident from the narration of Sahih Muslim.
Her students were Hazrat Ibn Sirin and his sister Hazrat Hafsah.
Among the Tabi‘in, these two had the most knowledge regarding the ritual bath (ghusl) of the deceased.
The position of Hazrat Hasan al-Basri rahimahullah is that a woman should be shrouded in five garments, as is evident from the narration presented by Imam Bukhari rahimahullah. Furthermore, Hafiz Ibn Hajar rahimahullah has narrated from al-Jawzaqi that Umm Atiyyah radi Allahu anha said:
“We shrouded that daughter in five garments, among which was a head covering (veil).”
This also appears to be the inclination of Imam Bukhari rahimahullah.
In this regard, another narration is also presented: Hazrat Layla bint Qanif Thaqafiyyah radi Allahu anha said:
“I was among those women who gave the ritual bath (ghusl) to Hazrat Umm Kulthum radi Allahu anha at the time of her death.
The Messenger of Allah sallallahu alayhi wa sallam first gave us a lower garment (izaar), then a shirt (qamis), after that a head covering (khimar), then a large sheet, and after that another sheet in which she was wrapped.”
Hazrat Layla radi Allahu anha said:
“The Messenger of Allah sallallahu alayhi wa sallam sat by the door with the shroud of his beloved daughter and would hand us each garment one by one.”
(Musnad Ahmad: 380/6)
This narration has also been mentioned by Imam Abu Dawud under the chapter of “Shrouding a Woman” (Kafan al-Mar’ah) in his Sunan (Sunan Abi Dawud, al-Jana’iz, Hadith: 3157).
However, this narration is extremely weak, because among its narrators is Nuh ibn Hakim Thaqafi, who is unknown (majhul) and whose reliability and integrity have not been established.
In addition, Allamah Zayla‘i has mentioned another reason for its weakness: there is a narrator named Dawud in its chain.
It is not known who he is. Allamah Zayla‘i has explained this reason for weakness in great detail.
(Nasb al-Rayah: 258/2) (2)
Allamah Albani rahimahullah has also written that the difference between the shroud of a man and a woman is not established by any authentic hadith.
(Ahkam al-Jana’iz, p. 65)

Hadith Commentary:
It is mentioned in Sahih Ibn Hibban that the Messenger of Allah (sallallahu alayhi wa sallam) gave the instruction to make three braids of the hair.
From this hadith, the practice of braiding the hair of the deceased is also established.

Hadith Commentary:
(1)
It is stated in Sunan al-Nasa’i that we combed her hair.
(Sunan al-Nasa’i, al-Jana’iz, Hadith: 1886)
Earlier, a narration has already been mentioned in which it is stated that we combed her hair and then made three braids.
(Sahih al-Bukhari, al-Jana’iz, Hadith: 1254)
The narration from Bukhari has already been mentioned, in which it is stated that the three braids were made such that one braid was made from the hair at the front (forehead), and two braids were made from the hair on the right and left sides.
(Sahih al-Bukhari, al-Jana’iz, Hadith: 1262)
In the aforementioned narration, it is explicitly stated that the three locks of hair were placed behind.
Despite such explicitness, to say that “combing the hair and placing it behind is an act of adornment, and the deceased is exempt from this,” can only be regarded as mere sophistry.
This is the position of Imam al-Shafi’i and Imam Ahmad ibn Hanbal rahimahullah, that the hair of a deceased woman should be combed and three braids should be made, and then they should be placed behind.
(Fath al-Bari: 3/172)
(2)
It should be noted that Imam al-Bukhari rahimahullah established ten chapter headings on this hadith of Umm ‘Atiyyah radi Allahu anha.

Hadith Commentary: Benefits and Issues: ➊ According to the majority, giving the deceased a ritual bath (ghusl) is obligatory (fard). According to the Kufans, the Zahiris, and Imam Muzani, washing three times is obligatory. Washing more than this, five or seven times, is permissible if needed. According to most Imams, the ritual bath is a devotional act (ta‘abbudi hukm), the philosophy and wisdom of which are not known. Or, it is for cleanliness and purification. The deceased is not impure (najis). Otherwise, purification and cleanliness would not be achieved with water and lotus leaves (sidr). However, according to the Hanafis, a person becomes impure upon death, just as all animals that have blood become impure upon dying. But this view is contrary to the authentic hadith, because the statement of the Prophet (sallallahu alayhi wa sallam) is: (Inna al-mu’mina laa yanjus) (Bukhari) — "Indeed, the believer does not become impure."

➋ When giving the final ritual bath to the deceased, camphor (kafur) should be added to the water, or after completing the bath, camphor should be sprinkled over the body.

➌ After completing the ritual bath, the Prophet (sallallahu alayhi wa sallam) removed his waistcloth and gave it so that it could be wrapped around the body of the deceased. From this, it is not correct to deduce the permissibility of seeking blessings (tabarruk) from the relics of the righteous (athar salihin). Because the Companions (radi Allahu anhum) did not seek blessings from anyone’s relics except those of the Prophet (sallallahu alayhi wa sallam). Otherwise, after him, at the very least, the Companions (radi Allahu anhum) would have sought blessings from the relics of the Rightly Guided Caliphs (radi Allahu anhum ajma‘in). Therefore, this is a unique distinction and characteristic specific to the Prophet (sallallahu alayhi wa sallam) alone.

Commentary:
1:
According to the opinion of the majority, this refers to Zaynab radi Allahu anha, the wife of Abu al-As ibn al-Rabi', while another opinion is that it was Umm Kulthum radi Allahu anha, the wife of Uthman radi Allahu anhu. The correct view is the first one.

2:
That is, in the narrations of people other than Khalid, Mansur, and Hisham.

3:
From this it is understood that a woman should make three braids of her hair and throw them behind her; there is no evidence for dividing them into two parts and placing them on the chest.

«وعن الثاني ما أخرجه عن اسم الماء المطلق من المغيرات الطاهرة»
“And (the second characteristic of water) also excludes from it such pure substances which prevent it from remaining plain (i.e., absolute) water.”
◈ Because the water which the Shari‘ah has commanded us to use for purification is only that upon which the term «مآء» (water) can be applied in an absolute sense, as is mentioned in the Noble Qur’an: «مَاءً طَهُورًا» [الفرقان : 48] and in the hadith: «إِنَّ الْمَاءَ طَهُورٌ» [صحيح : أبوداود 67]
(The majority: Malik, Shafi‘i) hold this view. [المجموع 95/1، هداية المجتهد 54/1]
(Ibn Qudamah al-Hanbali) The position of the majority is given preference. [المغني لابن قدامة 25/1]
(Ibn Hazm) As long as the term «مآء» (water) can be applied to it, it remains pure and purifying. [المحلى بالآثار 193/1]
(Shawkani) If, due to the mixing of a pure substance, the term “absolute water” can no longer be applied to it, and instead a specific name is used for it—such as rose water, etc.—then it will be pure in itself but will not purify other things. [السيل الجرار 56/1]
(Hanafis) Water that has changed due to the mixing of a pure substance will still be purifying, as long as this change is not due to boiling. [هداية المجتهد 54/1]
(Preferred) The position of the majority is preferred. [المغني 20/1، السيل الجرار 56/1]
↰ To understand this issue, some detail is necessary, and it is as follows: If water is mixed with something like saffron, soap, or flour—such that it can generally be separated—and the term “absolute water” can still be applied to it, then that water is both pure and purifying. However, if that substance causes the water to no longer be called “absolute (plain) water,” then the water will be pure in itself but will not purify other things, as the following evidences testify:
➊ «فَلَمْ تَجِدُوا مَاءً» [4-النساء:43]
The Qur’an has mentioned only absolute water for purification.
➋ It is narrated from Umm ‘Atiyyah radi Allahu anha that the Prophet sallallahu alayhi wa sallam came to us when we were washing his daughter. He sallallahu alayhi wa sallam said: “Wash her three or five times, or more if you feel it necessary «وَاغْسِلْنَهَا بِمَاءٍ وَسِدْرٍ وَاجْعَلْنَ فِي الْآخِرَةِ كَافُورًا» with water and lotus leaves, and in the end add camphor.” [صحيح مسلم 2173] 1
➌ Umm Hani bint Abi Talib radi Allahu anha narrates: I came to the Prophet sallallahu alayhi wa sallam on the day of the conquest of Makkah, and he sallallahu alayhi wa sallam was in a tent. I saw that he sallallahu alayhi wa sallam performed a ritual bath (ghusl) in a tub in which traces of flour were visible. [نسائي 214]
➍ In another narration: «اغْتَسَلَ وَمَيْمُونَةُ مِنْ إِنَاءٍ وَاحِدٍ فِي قَصْعَةٍ فِيهَا أَثَرُ الْعَجِينِ» “The Prophet sallallahu alayhi wa sallam and Maymunah radi Allahu anha performed a ritual bath (ghusl) in a tub in which there were traces of flour.” [ابن ماجه 378] 2
◈ In these ahadith, the mixing and blending between water and camphor, and between water and flour, and the Prophet sallallahu alayhi wa sallam being washed with such water and himself using it, is proof that after the mixing of such pure substances, if the name “absolute water” remains, then it is permissible to use that water for purification. [فقه السنه 14/1، السيل الجرار 56/1]
------------------
1 [مسلم 2173 كتاب الجنائز : باب فى غسل الميت، بخاري مع الفتح 125/3، مؤطا 222/1، مسند شافعي 203/1، احمد 4 : 407/6، أبوداود 3142، ترمذي 990، نسائي 28/4، ابن ماجة 1458]
2 [صحيح : صحيح ابن ماجة 303، كتاب الطهارة وسننها : باب الرجل والمرأة يغتسلان من إناء واحد، ابن ماجة 378، نسائي 131/1، احمد 342/6، إرواء الغليل 64/1، المشكاة 485]
* * * * * * * * * * * * * *

Benefits and Issues:
➊
It is recommended (mustahabb) to give the deceased at least three ritual baths (ghusl).
And if needed, it can be given five or even more times.

➋
It is better if the leaves of the lote tree (sidr) are boiled in the water used for the ritual bath (ghusl).
Similarly, it is also recommended (mustahabb) to mix some camphor (kafoor) in the water for the final wash.

➌
It is permissible to use a garment previously worn by a Muslim as a shroud (kafan).
However, the cloak of the Messenger of Allah (sallallahu alayhi wa sallam) was especially blessed (mubarak).
Therefore, no one else’s garment should be used with this intention.

Benefits and Issues:
➊ When giving the ritual bath (ghusl) to the deceased, the right side of the body should be washed first, then the left side, and before that, the limbs of ablution (wudu) should be washed. In this, the right hand, right arm, and right foot are to be given precedence over the corresponding left limbs.

➋ A woman's hair should be combed and divided into three sections, then placed behind her. In one narration, Umm ‘Atiyyah radi Allahu anha also said: (فَضَفَرْنَا شَعْرَهَا ثَلَاثَةَ قُرُوْنٍ وَأَلْقَيْنَاهَا خَلْفَهَا) (Sahih al-Bukhari, al-Jana’iz, Chapter: A woman’s hair is placed behind her, Hadith: 1263): "We braided her (the daughter of the Messenger of Allah sallallahu alayhi wa sallam) hair into three braids and placed them behind her." It is possible that the hair was plaited into braids or plaits, or it may be that the locks of hair were called braids by way of resemblance. However, the word "dafarna" (we braided) apparently supports the first meaning. And Allah knows best.

Hadith Authentication:
[وأخرجه البخاري 1253، ومسلم 38/939، من حديث مالك به]

Jurisprudential Explanation:
➊ If, after giving the deceased a ritual bath (ghusl), something exits from his/her private parts (sabilayn), there is a difference of opinion among the scholars. Some say that the deceased should be given another ritual bath, while others say that performing istinja (cleansing of the private parts) and ablution (wudu) is sufficient. Of these, the first opinion is better and more correct. And Allah knows best.
➋ The deceased should first be given istinja, then ablution (wudu) as performed for prayer, and then the ritual bath (ghusl). In both ablution and ritual bath, one should begin from the right side.
➌ While performing istinja, there should be a cloth on the hand. See: [التمهيد 1/376]
➍ The use of lotus leaves (beri ke patte) is preferable, and by analogy, the use of modern inventions such as soap, etc., is permissible. And Allah knows best.
➎ Women should be given the ritual bath by women, and men by men. It is permissible for a husband to give his wife the ritual bath and for a wife to give her husband the ritual bath, as established by other narrations. See: [التمهيد 1/380] and [مسند أحمد 6/267 وسنده حسن،]
➏ It is recommended (mustahabb) to perform the ritual bath of the deceased an odd number of times (three, five, seven).

Lexical Explanation:
«وَنَحْنُ نُغَسّلُ ابْنَتَهُ» According to the well-known narration, this refers to the daughter of the Messenger of Allah sallallahu alayhi wa sallam, the wife of Abu al-As radi Allahu anhu, Lady Zaynab radi Allahu anha. She passed away at the beginning of the 8th year of Hijrah. According to another opinion, this refers to Lady Umm Kulthum radi Allahu anha, the wife of Uthman radi Allahu anhu. Lady Umm Atiyyah radi Allahu anha was present at the time of the death of both of them. This companion used to perform the ritual bath (ghusl) for deceased women. Imam Ibn Abd al-Barr has transmitted this matter with great firmness and reliability.

«إنْ رَاَيْتُنَّ ذٰلِك» If you think that for cleanliness, more than three or five washes are needed, then you may wash more times.

«بِمَاءِ وَسِدْرِ» With water and lote tree leaves (sidr), this is related to «اِغْسِلْنَهَا», meaning, give the ritual bath with water and lote tree leaves.

«فِي الْاَخِيرَةِ كَأفُورًا» The narrator is uncertain whether the Messenger of Allah sallallahu alayhi wa sallam said «كافور» or «شَيْاً مَّنْ كَافُورِ». According to the majority, its meaning is that in the last wash, camphor or some camphor should be mixed in the water. Imam Awza‘i and some Hanafi scholars say that its meaning is to apply camphor to the body after the ritual bath. The wording of the hadith in al-Nasa’i, «واجٰعَلَنَ فِي آخِر ذٰلِك كَافُورا», apparently supports this. [سنن نسائي، الجنائز، حديث : 1895]

«آزناهُ» The verb form from «إيذان» is in the first person plural, meaning, “We informed you.”

«حقٰوهُ» “Ha” with a fatha or kasra is permissible, and the “qaf” is quiescent. It refers to a waist-wrapper (tahand or izar). Originally, it refers to the place where the waist-wrapper is tied, but figuratively it is used for the izar.

«أَشْعِرْنَهَا إيَّاهُ» The verb is in the imperative form, meaning, “Use my waist-wrapper as an undergarment beneath the shroud.” «شِعَار» refers to the cloth that is in direct contact with the body. The purpose of this instruction was so that his daughter would attain blessing from it.

«اِبٌدَأنَ» Begin, commence.

«بميامنها» Is the plural of maymanah, meaning, from her right side.

«فَضَفَّرْنَا شُعْرَهَا» By «الضَّفٰر» is meant “braid,” i.e., to plait the hair in such a way that the strands are intertwined like a rope.

«ثَلَاثَهُ قُرُونِ» Is the plural of qarn. Braids are meant. These braids were also made under the command of the Prophet sallallahu alayhi wa sallam. [سبلاالسلام]

Benefits and Issues:
➊ From this incident, it is understood that the deceased must be given the ritual bath (ghusl) at least three times; however, if needed, more washes may be given—five or seven times—while keeping to an odd number.
➋ This hadith also shows that the ritual bath should begin with the right side of the limbs of ablution (wudu).
➌ The hair of a deceased woman should be divided into three parts, braided, and placed behind her. There is no authentic evidence for dividing it into two parts and placing them on the chest.
➍ This hadith also shows that the deceased should be washed with water and lote tree leaves (sidr), and at the end, camphor should be mixed in the water and poured over the body, or camphor should be applied to the body.
➎ The use of fragrance other than camphor is also permissible.

Benefits and Issues:

➊
Women should give the ritual bath (ghusl) to a deceased woman, and if a man passes away, then men should give him the ritual bath.
However, it is permissible, and even better, for a husband to give his wife the ritual bath and for a wife to give her husband the ritual bath.
See: (Sunan Ibn Majah, Hadith: 1465, 1464)

➋
The leaves of the lote tree (beri) should be boiled in water,
and the deceased should be given the ritual bath with that water.
This results in better cleanliness.
Or nowadays, this purpose can also be achieved with soap.

➌
Water should be poured over the body of the deceased more than once,
but the number of times should be odd.

➍
The fragrance of camphor keeps insects away.
When water is poured over the body of the deceased for the last time,
camphor should be added to it.

➎
It is permissible to seek blessing (tabarruk) from the clothing of the Messenger of Allah (sallallahu alayhi wa sallam) and other such items that have touched the pure body of the Prophet (sallallahu alayhi wa sallam),
provided that their attribution to the Messenger of Allah (sallallahu alayhi wa sallam) is certain. The Companions (radi Allahu anhum ajma'in) and the Followers (tabi'in) did not preserve items related to any other personality as a means of seeking blessing.