Bukhari

Hadith Commentary:
It is established that a person in the state of ihram (muhrim) should be buried in two garments.
This is because he is in the state of ihram, and for the muhrim, only two sheets (izars) of ihram are prescribed. In contrast, for other Muslims, it is Sunnah for a man to be shrouded in three sheets and for a woman in five garments.

Hadith Commentary:
(1)
In a narration of Sunan al-Nasa’i, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“He should be shrouded in those very two garments in which he had assumed ihram.”
(Sunan al-Nasa’i, al-Jana’iz: Hadith: 1905)
Imam al-Bukhari (rahimahullah)’s purpose with this chapter heading and the presented hadith is to show that having three shrouds (kafan) is not a condition for the shroud, although it is certainly recommended, as is the position of the majority.
(2)
There are three types of shrouds (kafan):
• Kafan of necessity, which is obligatory (fard): a single sheet that covers the entire body.
• Kafan of sufficiency (kafayah): for this, two sheets are sufficient.
• Kafan of the Sunnah: this consists of three sheets.
There is consensus that at the very least, there must be one sheet with which the deceased can be covered.

Hadith Commentary:
Perfume should not be applied to a muhrim (one in the state of ihram).
From this, it is established that perfume should be applied to a deceased person who was not in the state of ihram (i.e., a non-muhrim).
This is precisely the purpose of the chapter.
The muhrim was prohibited from perfume because he is in the state of ihram, and on the Day of Resurrection, he will be raised proclaiming the talbiyah in that very state. It is evident that the use of perfume is prohibited for a muhrim while in the state of ihram.

Hadith Commentary:
In a narration of Sahih al-Bukhari it is stated:
"Do not bring him near any fragrance, for he will be raised on the Day of Resurrection reciting the talbiyah in the state of ihram."
(Sahih al-Bukhari, Book of Penalties for Hunting, Hadith: 1839)

In these narrations, the reason for the prohibition of fragrance is mentioned: that Allah, the Exalted, will raise him on the Day of Resurrection while he is reciting the talbiyah. Since that person will be raised in the state of ihram, and applying fragrance is prohibited in the state of ihram, therefore his body is also prevented from being perfumed. This means that the reason for the prohibition is the state of ihram. If there is no ihram, then there is no prohibition either; thus, there is no harm in applying fragrance to the deceased. In fact, in the narration of Jabir (radi Allahu anhu), it is explicitly stated that the Messenger of Allah (sallallahu alayhi wa sallam) said:
"When you perfume the deceased with incense, do so three times."
(Musnad Ahmad: 331/3)

Jabir (radi Allahu anhu) narrates that a man passed away, so we gave him a ritual bath (ghusl), shrouded him, and perfumed him with incense, then we placed him for the funeral prayer. After that, we informed the Messenger of Allah (sallallahu alayhi wa sallam) about the funeral, so he (sallallahu alayhi wa sallam) inquired:
"Does he have any debt?"
(al-Mustadrak al-Hakim: 58/2)

From these narrations, it is understood that perfuming the deceased is a recommended (mustahabb) act, because the angels are present and he too is to be presented before Allah, so he should be presented in a good state.
And Allah knows best.

Hadith Commentary:
It is understood that if a person in the state of ihram (muhrim) dies, his ihram remains in effect.
This is the view of the Shafi'is and the Ahl al-Hadith.

Hadith Commentary:
(1)
After death, the sequence of acts of worship and deeds comes to an end, as is mentioned in the hadith:
“When a person dies, his deeds come to an end.”
Ihram (the state of consecration for pilgrimage) is also an act, which ends with death, but the Messenger of Allah (sallallahu alayhi wa sallam) has, by legal ruling, kept it in effect and has allowed the restrictions that apply to a living person in ihram to remain in force. For example:
He (sallallahu alayhi wa sallam) commanded that his (the deceased’s) face and head should not be covered, and that he should not be perfumed, etc.
Imam Bukhari (rahimahullah), through this chapter heading and the presented hadith, has established that if a person in ihram dies, then, by legal ruling, his state of ihram should be maintained.
He is not permitted to be perfumed or to have his head covered like ordinary people.
This ruling is clearly established from the hadith.

(2)
Some individuals have interpreted the incident mentioned in the hadith as being specific (to that case) and have deduced the permissibility of perfuming and covering the head for a deceased person in ihram, but the claim of specificity is without evidence.
There is consensus among the hadith scholars (muhaddithin) that the method of shrouding a person in ihram is exactly as described in the hadith.
In the narration of Sunan an-Nasa’i, it is stated that the person in ihram should be shrouded in the two garments of ihram; he will be raised on the Day of Resurrection in the very state of ihram.
(Sunan an-Nasa’i, Al-Jana’iz, Hadith: 1905)

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) did not command his heirs to complete his Hajj, even though the stoning of the Jamarat, shaving the head, sacrifice, and the Tawaf al-Ifadah were still remaining.
Since he did not get the opportunity to perform the remaining rites, he was not obligated to do so.
Its example is like a person who begins prayer at the earliest time but dies during the prayer; in such a case, making up (qada) is not obligatory upon him.
(‘Umdat al-Ahkam: 543/7) (2)
Some of the later scholars have written regarding the muhrim (one in the state of ihram) who died in the plain of Arafat that he was Waqid bin Abdullah bin Umar, who died after falling from his camel while in the state of ihram.
But this is not correct because Waqid bin Abdullah was not a Companion (Sahabi).
His mother was Safiyyah bint Abi Ubayd, whom Abdullah (radi Allahu anhu) married during the caliphate of his noble father, Umar (radi Allahu anhu). Therefore, the person who fell from his camel and was martyred during the standing with the Messenger of Allah (sallallahu alayhi wa sallam) is someone else, about whom we have not been able to find information.
(Fath al-Bari: 72/4)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah, in the Book of Funerals, established a chapter regarding the shrouding (kafan) of a person in the state of ihram (muhrim) with the following words:
(Bab: Kayfa yukaffanu al-muhrim)
"How should a muhrim be shrouded?" Now, he has expanded upon this topic with a broader heading.
Allah Ta'ala has granted the muhrim (one in the state of ihram) the honor that even after his death, the act of Hajj is considered ongoing for him, whereas with death, a person's deeds generally come to an end. However, the muhrim will be presented before Allah on the Day of Resurrection still proclaiming "Labbayk" (Here I am, O Allah).

(2)
His funeral rites and shrouding are also distinct from those of ordinary people.
He is to be given a ritual bath (ghusl) with water and lotus leaves (sidr), and shrouded in his ihram garments.
He is not to be perfumed, nor is his head to be covered.
In some narrations, it is mentioned that his face should also be left uncovered, but these words are not considered reliably established among the hadith scholars (muhaddithin).
In summary, even after the death of the muhrim, his state of ihram is maintained, and at the time of shrouding, his condition remains as it was during his life.
And Allah knows best.

Hadith Commentary:
The meaning is that his state of ihram remains intact.
In another narration, it is stated: "Do not cover his face." Hafiz (rahimahullah) said: I have not come to know the name of this person, nor have I found any authentic narration regarding this. From this, Imam Bukhari (rahimahullah) has also established that it is prohibited for a person in the state of ihram (muhrim) to apply fragrance, because the Prophet (sallallahu alayhi wa sallam) considered the deceased as a muhrim and forbade the application of fragrance to his body.
From this hadith, the importance of performing Hajj is also established, as such a person will be presented on the Day of Judgment in the form of a pilgrim (haji), provided that his Hajj was accepted by Allah and was performed while observing all its etiquettes and conditions.
The hadith also sheds light on the natural temperament of the camel.
If this animal becomes displeased with its owner, it will, when given the opportunity, make every effort to kill him, even though this animal possesses many virtues, its vindictiveness is also well-known. In the Noble Qur’an, Allah has also mentioned the camel:
﴿إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ﴾ () (Al-Ghashiyah: 17)
That is, "Do they not look at the camels, how they are created?"
Every part of its body is an excellent example of the majesty of Allah’s power. Allah has made it the ship of the desert.
Where all others become anxious, it traverses the deserts with great vigor and grace.

Hadith Commentary:
(1)
In this hadith, it is clarified that the Messenger of Allah (sallallahu alayhi wa sallam) forbade applying perfume to a deceased person in the state of ihram and covering his head, because it is not permissible for a person in ihram to use perfume or to cover the head.

(2)
This hadith establishes the importance of the act of Hajj, that if a person dies during Hajj, then on the Day of Resurrection he will be presented before Allah performing Hajj and reciting the talbiyah, provided that his belief in tawhid is firm and he undertook this obligation while observing the etiquettes and conditions of Hajj.

(3)
The purpose of Imam Bukhari (rahimahullah) in citing this hadith is only to establish that during Hajj, neither men nor women should use perfume.

And Allah knows best.

Hadith Commentary: Benefits and Issues: This hadith establishes that in the case of the death of a person in the state of ihram (muhrim), even his face should not be covered. Therefore, among the imams, there is a difference of opinion regarding the covering of the face for a muhrim.

According to Imam Shafi'i rahimahullah and Imam Ahmad rahimahullah, it is permissible to cover the face. This is because from Uthman radi Allahu anhu, Abdur Rahman ibn Awf radi Allahu anhu, Zayd ibn Thabit radi Allahu anhu, and Sa'd ibn Abi Waqqas radi Allahu anhu and others, the permissibility of this has been established, and in this hadith, the prohibition of covering the face is for the sake of keeping the head uncovered.

However, according to Imam Abu Hanifah rahimahullah and Imam Malik rahimahullah, based on this narration, it is not permissible for a muhrim to cover the face during his lifetime.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
وَقَصَتْهُ and أَوْقَصَتْهُ:
Both mean "caused to fall and broke the neck," and أَقْصَعَتْهُ means "killed him instantly."
(2)
حَنُوْط (hanut):
This refers to the fragrance that is specifically prepared for the deceased.

Benefits and Issues:
It is established from the narrations of Ibn Abbas (radi Allahu anhu) that when a muhrim (one in the state of ihram) dies while in the state of ihram, his state of ihram remains intact. Therefore, he will be shrouded in the garments of ihram, his head will not be covered, and no fragrance will be applied to him. This is the position of Imam Ahmad (rahimahullah), Imam Shafi'i (rahimahullah), Ishaq (rahimahullah), and the hadith scholars.

According to Imam Abu Hanifah (rahimahullah) and Imam Malik (rahimahullah), his ihram ends, so he will be shrouded like other deceased persons; it is permissible to dress him in sewn garments, cover his head, and apply fragrance. However, this is contrary to the authentic hadith, and based merely on their own established principle, this hadith has been considered specific to that particular person.

As for bathing with lote tree (sidr) leaves, this is not for fragrance. Even if, hypothetically, there is fragrance, the ruling for it in the case of death is present in the hadith.

Hadith Footnote:
Vocabulary of the Hadith:
Wuqisa:
To fall from a mount and have one's neck broken.

1؎:
This is the view of the Hanafis and Malikis.
Their evidence is the hadith of Abu Hurairah: "When the son of Adam dies, his deeds are cut off," and in response to the hadith of the chapter, they say that it is possible that the Prophet (sallallahu alayhi wa sallam) was informed by revelation that this person would remain in the state of ihram even after his death.
This is specific to that particular individual.
But is there any evidence for this specificity?
What is the benefit of such jurisprudence that is contrary to the explicit texts of the Qur'an and Sunnah?

Benefits and Issues:
Dying in the state of ihram (ritual consecration) has great virtue.
That his deeds will continue until the Day of Resurrection.
And by analogy to this,
if a student of knowledge or someone engaged in jihad passes away,
and he had the firm intention to complete his action, then, insha Allah, he will continue to receive its reward until the Day of Resurrection.

1905. Commentary: From this hadith, it is clearly understood that even if a person in the state of ihram (muhrim) passes away, his ihram should still be maintained; that is, he should not be perfumed, nor should his head be covered. However, the Hanafis, leaving aside this specific and explicit narration, have relied upon a general narration: “When a person dies, his deeds come to an end.” (Sahih Muslim, al-Wasiyyah, Hadith: 1631), and on this basis, they have said that a muhrim should be given ablution (ghusl) and shroud (kafan) like any ordinary person. But how does it follow from this narration in Sahih Muslim that the special rulings regarding ablution and shrouding cannot apply to him? When, regarding the martyr (shaheed), the Hanafis themselves accept that the martyr should not be given ablution, and he should be buried in his bloodied state—so what objection can there be if the muhrim is buried in the state of ihram? Is it not necessary to act upon all the ahadith? If there can be a special ruling for the martyr, then why not for the muhrim? While the hadith is explicit and clear. The Hanafis say that this hadith is specific to the muhrim about whom the Prophet sallallahu alayhi wa sallam made this statement, but it can be asked: Respected sir! Why is the hadith about not giving ablution to the martyr not specific to the martyrs of Uhud? In any case, in the presence of a clear hadith, analogy (qiyas) and personal opinion (ra’y) have no standing.

Benefits and Issues:
➊ (Awaqsat)
"The neck was broken" means that he fell headfirst from the camel, causing the bone of his neck to break.
In another narration, the word (A‘qasat) is used, which means "to bend."
Because falling headfirst causes the bone to bend and break, resulting in death.

➋
A person who dies in the state of ihram should also be given a ritual bath (ghusl), shrouded (kafan), the funeral prayer performed, and then buried.

➌
A person who dies in the state of ihram should be buried in the same ihram sheets.
And according to the restrictions of ihram, his head should not be covered, nor should any fragrance be applied to him.

➍
Whoever dies while engaged in righteous deeds will be resurrected on the Day of Judgment in that very state, so that people will become aware of his righteousness.
This will be an honor for him from Allah.

(1) A man should keep his face uncovered while in the state of ihram. For details, see Hadith: 2674.

(2) From the narration, it is understood that if a person in ihram (muhrim) passes away, his state of ihram should be maintained. Neither he nor his shroud should be perfumed, and his head and face should be left uncovered. He will be resurrected on the Day of Judgment in the state of ihram. However, the Hanafis do not consider this correct for every muhrim, because, according to them, all deeds come to an end with death—so how can ihram remain? But this is analogy (qiyas) in opposition to the explicit command of the Prophet (sallallahu alayhi wa sallam), which is a very grave matter. Furthermore, if the deceased’s faith can remain, then why not ihram? The Hanafis restrict this ruling only to the person about whom a specific revelation (wahy) was sent. But this claim is without evidence. No ruling can be established from “it must have been” or “it might have been.” The final words of the hadith: “He will be raised on the Day of Judgment reciting the talbiyah,” also generalize this ruling, because reciting the talbiyah was not exclusive to that person. Moreover, other ahadith also indicate that a person will be resurrected in the state in which he died, for example, the martyr (shaheed) and the one who committed suicide, etc.

(3) In this narration, there is also the command to keep the face uncovered along with the head, from which it is understood that it is necessary for a man to keep his face uncovered in the state of ihram. However, Imam Shafi’i is of the opinion that keeping the face uncovered is only for the sake of keeping the head uncovered; otherwise, it is not necessary for a man to keep his face uncovered in ihram. In any case, caution dictates that the face should also be left uncovered. The Zahiris are with Imam Shafi’i rahimahullah on this issue, but in the case of a deceased muhrim, they agree that the face should be left uncovered.

Sidr (lote tree) leaves are for cleansing and softening the body. Nowadays, soap and similar substances can serve the same purpose; therefore, using sidr leaves is not obligatory. However, considering it a Sunnah, one may use its water before or after using soap. As for a muhrim (one in the state of ihram), since applying fragrance is prohibited for the deceased in ihram, fragrant soap should not be used in the ritual bath (ghusl) of a muhrim. It may, however, be used in the ritual bath of an ordinary deceased person. For other related issues of the hadith, see Fawa’id al-Hadith: 2714.

A general deceased person may also be shrouded in two garments. The third garment is not obligatory; it is recommended so that the face and so on may be covered. However, for a muhrim (one in the state of ihram), since it is necessary to maintain the state of ihram, there is no need for a third garment, i.e., the outer sheet, so that the head and face may remain uncovered. In any case, the ihram of a muhrim consists of only two garments, so it is also Sunnah for his shroud to be of two garments.

Since hanut is a type of fragrance, it is not permissible to apply hanut or any kind of fragrance to the deceased or to his shroud, so that the sanctity of his ihram remains intact; even perfumed soap should not be used.

This hadith has already been discussed in detail earlier. See Hadith: 2814. Among the Companions, ‘Uthman, ‘Ali, and Ibn ‘Abbas (radi Allahu anhum) hold this view. Among the jurists, Imam Shafi‘i, Imam Ahmad, and Imam Ishaq (rahimahumullah) also follow this position. However, Imam Malik, Imam Abu Hanifah, and Awza‘i (rahimahumullah) do not accept this hadith because, according to them, all deeds are terminated with death; therefore, the state of ihram also ends. But analogy (qiyas) is not valid in opposition to an explicit command. The Lawgiver (sallallahu alayhi wa sallam) has the right to specify (make exceptions). There are many general verses and hadiths whose specification (takhsis) was made by the Messenger of Allah (sallallahu alayhi wa sallam), and these esteemed scholars accepted it—so why object to specification here? Allah the Exalted says: “And whatever the Messenger gives you, take it.” (: al-Hashr 59:7)

All are agreed upon the pilgrim (muhrim) keeping his head uncovered. As for the face, Imam Shafi'i rahimahullah is of the opinion that uncovering the face is only for the sake of keeping the head uncovered; otherwise, covering the face is not prohibited. However, the apparent words of the Prophet sallallahu alayhi wa sallam are contrary to this, especially in the matter of the deceased in the state of ihram. In any case, caution is better.

Lexical Explanation:
«فِي الَّذِي سَقَطَ عَنْ رَاحِلَتِهِ» was a Companion of the Messenger. He was staying at the place of Arafat while in the state of ihram for Hajj. During ihram, he fell from his camel, which broke his neck and he passed away.

« بِمَاءِ وَسِدْر» There are three methods of using lote tree (sidr) leaves: ① The first method is to put the lote tree leaves in water and agitate it vigorously until it foams. The deceased’s body is then washed with this water.
② The second method is to boil the leaves thoroughly in water.
③ And the third method is to burn the lote tree leaves to ash and rub it well on the body of the deceased, then clean the deceased thoroughly with pure and clean water. This ritual bath (ghusl) is to be performed only once.

«كَفّنُوهُ » Takfeen (form II verbal noun) is in the imperative form.

Benefits and Issues:
The following rulings are established from this hadith:
➊ It is permissible to travel on a mount in Arafat.
➋ The use of a camel as a mount is also permissible.
➌ If a person dies by falling while in the state of ihram, he should also be given a ritual bath (ghusl) with water and lote tree (sidr) leaves.
➍ He should be buried in the same ihram garments. There is no need to purchase a new shroud. His head should not be covered, nor should any perfume be applied. The wisdom behind keeping the head uncovered and not applying perfume is that on the Day of Resurrection, he will rise in this very state, reciting the talbiyah «لبيك اللهم لبيك». [صحيح البخاري ، جزاء الصيد ، باب سنة المحرم إذا مات ، حديث : 1851] The wisdom in using lote tree leaves is that, firstly, it cleanses and softens the body, and secondly, it incurs no expense. In that era, this was the easiest method. The use of soap and similar substances was almost nonexistent.

Benefit:
In this hadith, it is mentioned how a servant who dies in the state of ihram should be given ritual bath (ghusl), shrouding (kafan), and burial. From this hadith, it is understood that a person will be resurrected on the Day of Judgment in the same state in which he died, and the one who died in the state of ihram should be buried in that very state of ihram.

Benefit:
It is understood from this hadith that one who dies in the state of ihram should not be applied with fragrance, and even during the state of ihram, fragrance should not be applied.