What is the ruling on the presence of individuals who are not needed during the washing of a deceased person? A man passed away, and during the ritual washing, several people wanted to enter merely to witness the process. Is it permissible for individuals not directly involved to be present at this time?

It is recommended to screen off the area designated for the washing of the deceased, as the sanctity of the body is as sacred in death as it is in life. The washer is obligated to cover the body the deceased and refrain from revealing the state of the body to anyone. It is moreover preferable to limit the number of people present during the washing to just the washer and any necessary assistants. It is generally disliked for anyone not directly involved in the washing of the deceased to be present, with the sole exception of the deceased’s guardian[1], whose presence is permissible even if their assistance is not needed.

Washing, shrouding, and covering the deceased during the ritual washing

One of the ways in which Allah Almighty honors the deceased is by preserving their sanctity, equating it with that of a living person. He has conferred certain rights on humans both in life and in death. One of rights of the deceased is the ritual washing. Abdullah Ibn Abbas narrated that once a man fell from his camel and died, upon which Prophet Muhammad (peace and blessings be upon him) said, "Wash him with water infused with lote tree leaves and shroud him in his clothes. Do not cover his head for Allah will resurrect him on the Day of Judgment chanting the talbiyyah” (Bukhari and Muslim).

There is a unanimous scholarly agreement that the ritual washing of the deceased is fard kifaya (communally obligatory) in the sense that if someone undertakes it, the obligation has been fulfilled and the responsibility is lifted from the rest. Imam al-Nawawi said, “Washing the deceased is communally obligatory according to the unanimous opinion of Muslims.”

According to Islamic law, the ritual washing of the deceased, the covering of their nakedness, and maintaining the state of their body to oneself, are all acts that contribute to the forgiveness of sins. Aisha, the Mother of Believers (may Allah be pleased with her), narrated that the Prophet (peace and blessings be upon him) said, “Whosoever washes [the body of] a deceased, fulfilling the trust, and keeps their condition [of defects or signs of a bad end] private, will be free of sin as on the day they were born” (Ahmad). According to Imam Zayn al-Deen al-Munawy in Tayseer bi Sharh al-Jami’ al-Sagheer, the words ‘whosoever washes [the body of] a deceased and keeps their condition private’ either refer to concealing the nakedness of the deceased or to refraining from revealing any signs that may indicate a negative fate. Meanwhile, the words ‘Allah will conceal their sins’ mean that Allah will not reveal their sins on the Day of Judgment.

In Islam, there is a strong emphasis on the necessity of covering the deceased and maintaining the privacy of their condition. Jurists have maintained the importance of screening off the area designated for the ritual washing of the deceased. The reason for this is not only to uphold the sanctity of the deceased, but to prevent the exposure of any of their body parts that should remain covered.

The attendance of non-essential individuals at the ritual washing of the deceased

Islamic law emphasizes the importance of maintaining the dignity of the deceased, especially during the washing process and shrouding when the body is unclothed. It is therefore recommended to limit the number of people present during the washing process to the washer and any necessary assistants. In situations where assistance is not required, it is preferable to refrain from having anyone present.

It is recommended that the washer and assistants avoid looking at the body of the deceased when and only to the extent necessary, as outlined by the four main schools of jurisprudence. Imam Abu Bakr al-Haddadi, the Hanafi scholar, noted in Al-Jawharah al-Nayyirah (1/102) the importance of covering the area designated for washing the body of the deceased, allowing only the washer and assisting individuals to see the body. They are to lower their gaze, except when necessary, as there may be signs on the body that should be concealed. In discussing the matter of who should attend the ritual washing of the body, the Maliki scholar, Imam al-Kharashiy, noted in his commentary on Mukhtasar Khalil (2/125), “It is recommended to restrict attendance to those who are actively helping the washer in turning the body and pouring water [over it].”

Shafi’i scholars and the Hanafi scholars, al-Qadi Abu Ya’la and Ibn ‘Aqil, make an exception to this guideline, allowing the deceased’s guardian to be present during the washing process, even if they are not actively participating in the washing. They premise their opinion on the report of al-Sha’biy who narrated that al-Abbas, the Prophet’s uncle, was present during the washing of the Prophet’s body though he did not participate in the process. His son, al-Fadl, and his nephew, Ali, performed the ritual washing, while Usama assisted by providing water.

The ruling

It is recommended to screen the area where the deceased is being washed, restricting the presence to the washer and any necessary assistants. The guardian of the deceased may be present even if no assistance is required.

And Allah knows best

[1] The word ‘guardian in this context refers to an heir, and according to Shafi’I scholars, it refers to the closest heir.