Introduction

The COVID-19 pandemic has introduced unprecedented challenges to Islamic funeral practices. Community workers have raised critical questions regarding the proper procedures for handling the deceased who have succumbed to the virus. Issues such as performing ghusl (ritual washing), conducting funeral prayers (salat al-janazah), and burial practices in the context of contagious diseases necessitate clear guidance. This article addresses these pressing concerns based on Islamic law and contemporary circumstances.

Handling the Bodies of COVID-19 Victims

Q:

Since the bodies (and the inside and outside of the body bags in which they are delivered) of Muslims who died because of COVID-19 are still contagious and there is a high risk of being infected when doing either ghusl or tayammum for the deceased, is it permissible for us to do the funeral prayer for them and bury them without doing ghusl or tayammum?

A: Under normal circumstances, it is obligatory to perform ghusl for the deceased as a sign of respect. If ghusl is not possible due to valid reasons, tayammum (dry ablution) should be performed. However, the current pandemic presents exceptional conditions of emergency. Medical experts agree that performing ghusl or tayammum poses a significant risk of contagion, especially without adequate Personal Protective Equipment (PPE). Given the high danger of spreading the infection, Islamic law prioritizes the removal of harm over the realization of benefits. Therefore, it is permissible to bury the deceased without performing ghusl or tayammum. Nevertheless, the janazah prayer should still be conducted without delay.

Conducting Funeral Prayers Amidst Restrictions

Q:

Can we do salat al-gha’ib for the funeral since only a very limited number of persons can attend the salat al-janazah?

A: Salat al-janazah is classified as fard kifayah (communal obligation). This means that if a minimum number of individuals (typically two) perform the prayer, the obligation is lifted for the rest of the community. However, recognizing the emotional and communal importance of funeral prayers, it is permissible to perform salat al-gha’ib (prayer in absence) after those who are present have completed salat al-janazah. This practice is supported by traditions where the Prophet Muhammad (peace be upon him) performed salat al-gha’ib for individuals such as Najashi, and it is endorsed by scholars like Imam Shafi`i and Imam Ahmad.

Burying Multiple Bodies in One Grave

Q:

Is it permissible to bury more than one body in one grave?

A: In normal circumstances, the Sunnah (tradition) is to bury one person per grave. However, during times of mass casualties, such as the current pandemic, it is permissible to bury multiple bodies in a single grave to accommodate the high number of deceased. This practice was observed by the Prophet Muhammad (peace be upon him) following the Battle of Uhud, as recorded in Ṣaḥīḥ Bukhārī and other hadith collections.

Burial in Non-Muslim Graveyards

Q:

Is it permissible for Muslims to be buried in a non-Muslim graveyard if there is no more space in Muslim graveyards?

A: Yes, it is permissible for Muslims to be buried in non-Muslim graveyards when there is no available space in designated Muslim cemeteries. The ultimate honors and benefits in the hereafter are determined by one’s faith and deeds, not the location of the burial. Therefore, being buried in a non-Muslim graveyard does not affect a Muslim’s standing in the afterlife.

Conclusion

The COVID-19 pandemic has necessitated adjustments to traditional Islamic funeral practices to ensure the safety and health of the living. Islamic law provides flexibility in exceptional circumstances, prioritizing the removal of harm and the preservation of life. While rituals such as ghusl, salat al-janazah, and burial in Muslim cemeteries hold significant importance, the preservation of public health during a pandemic takes precedence. Muslims are encouraged to maintain respect and dignity for the deceased while adhering to health guidelines, ensuring that their actions align with both faith and safety.

Footnotes

1. Qur’an 4:59: “O believers […] If you are disputing about something, refer it to God and the Messenger, if you believe in God and the Last Day. That is better and more beneficial in the long run.”
2. Qur’an 4:65: “No! By your Lord, they will not believe until they make you judge in what they disagree about among themselves, then find no resistance within themselves for what you decide, and accept it fully.”
3. Qur’an 53:32: “Truly your Lord is vast in forgiveness; He knows you well from when He produced you from the earth and when you were hidden in the wombs of your mothers, so do not ascribe purity to yourselves; He knows best who is truly wary [of sin].”