527. If a person touches the dead body of a human being—by causing a part of his body to come in contact with—which has gone cold, and has not been given ghusl, he has to perform the ghusl for touching a dead body, regardless of whether he touches it while sleeping or while awake, volitionally or non-volitionally. In fact, even if his nails or bones come in contact with the nails or bones of the dead body, he will have to perform ghusl. However, if he touches the carcass of a dead animal, ghusl will not be obligatory on him.
528. It is not obligatory to perform ghusl for touching a dead body that has not entirely gone cold, even if one touches a part which is cold.
529. If one causes his own hair to come in contact with the body of a dead person, or causes his body to come in contact with the dead person’s hair, or his own hair to come in contact with the dead person’s hair, and the hair is such that it is considered to be a part of the body, based on obligatory precaution, he will have to perform ghusl.
530. It is obligatory to perform ghusl for having touched the body of a dead child or an aborted fetus that is at least of four months. However, it is not obligatory to perform ghusl for having touched an aborted fetus that is less than four months, unless life has been breathed into it. Hence, if a fetus of four months is stillborn, and its body goes cold, if it comes in contact with outer part of its mother’s body, she will have to perform the ghusl for touching a dead body.
531. If a baby is born after the death of its mother, and comes in contact with its mother’s body after it has gone cold, it will be obligatory on him (or her) to perform the ghusl for touching a dead body after he becomes bÁligh.
532. If a person touches a dead body on which all the three ghusls have been performed, he will not have to perform the ghusl for touching a dead body. However, if he touches the dead body prior to the completion of the third ghusl, he will have to perform the ghusl for touching a dead body even if the part he touched has already been washed in the third ghusl.
533. If an insane person or a non-bÁligh child touches a dead body, the ghusl for touching a dead body will become obligatory on the insane person upon becoming sane, and on the child upon becoming bÁligh. In addition, if a discerning child performs the ghusl for touching a dead body, his ghusl will be valid.
534. If a part that contains a bone is separated from a dead body which has not been given ghusl, and a person touches that part before it is given ghusl, based on precaution he will have to perform the ghusl for touching a dead body. However, if the severed part does not contain a bone, performing ghusl will not be obligatory. If however, a part is separated from the body whilst it is alive, touching it will not necessitate a ghusl, even if the part contains a bone.
535. It is not obligatory to perform ghusl for having touched a bone which does not contain any flesh, and has not been given ghusl either, irrespective of whether it was separated from a person’s body while he was alive or after his death. The same ruling applies to touching a tooth that has been removed from a person, irrespective of whether he was dead or alive.
536. The ghusl for touching a dead body should be performed like the ghusl of janÁbah is performed, and if a person who has performed this ghusl wishes to offer prayers, he does not have to perform wuÃÙ, albeit the recommended precaution is that he should do so.
537. If a person touches a number of dead bodies or touches a dead body a number of times, it will be sufficient for him to perform one ghusl.
538. There is no harm if a person who has not performed ghusl after having touched a dead body, halts or stays in a mosque, engages in sexual intercourse or recites the surahs that contain the verses for which sajdah is obligatory. However, he must perform ghusl for prayers and similar acts.
527. If a person touches the dead body of a human being—by causing a part of his body to come in contact with—which has gone cold, and has not been given ghusl, he has to perform the ghusl for touching a dead body, regardless of whether he touches it while sleeping or while awake, volitionally or non-volitionally. In fact, even if his nails or bones come in contact with the nails or bones of the dead body, he will have to perform ghusl. However, if he touches the carcass of a dead animal, ghusl will not be obligatory on him.
528. It is not obligatory to perform ghusl for touching a dead body that has not entirely gone cold, even if one touches a part which is cold.
529. If one causes his own hair to come in contact with the body of a dead person, or causes his body to come in contact with the dead person’s hair, or his own hair to come in contact with the dead person’s hair, and the hair is such that it is considered to be a part of the body, based on obligatory precaution, he will have to perform ghusl.
530. It is obligatory to perform ghusl for having touched the body of a dead child or an aborted fetus that is at least of four months. However, it is not obligatory to perform ghusl for having touched an aborted fetus that is less than four months, unless life has been breathed into it. Hence, if a fetus of four months is stillborn, and its body goes cold, if it comes in contact with outer part of its mother’s body, she will have to perform the ghusl for touching a dead body.
531. If a baby is born after the death of its mother, and comes in contact with its mother’s body after it has gone cold, it will be obligatory on him (or her) to perform the ghusl for touching a dead body after he becomes bÁligh.
532. If a person touches a dead body on which all the three ghusls have been performed, he will not have to perform the ghusl for touching a dead body. However, if he touches the dead body prior to the completion of the third ghusl, he will have to perform the ghusl for touching a dead body even if the part he touched has already been washed in the third ghusl.
533. If an insane person or a non-bÁligh child touches a dead body, the ghusl for touching a dead body will become obligatory on the insane person upon becoming sane, and on the child upon becoming bÁligh. In addition, if a discerning child performs the ghusl for touching a dead body, his ghusl will be valid.
534. If a part that contains a bone is separated from a dead body which has not been given ghusl, and a person touches that part before it is given ghusl, based on precaution he will have to perform the ghusl for touching a dead body. However, if the severed part does not contain a bone, performing ghusl will not be obligatory. If however, a part is separated from the body whilst it is alive, touching it will not necessitate a ghusl, even if the part contains a bone.
535. It is not obligatory to perform ghusl for having touched a bone which does not contain any flesh, and has not been given ghusl either, irrespective of whether it was separated from a person’s body while he was alive or after his death. The same ruling applies to touching a tooth that has been removed from a person, irrespective of whether he was dead or alive.
536. The ghusl for touching a dead body should be performed like the ghusl of janÁbah is performed, and if a person who has performed this ghusl wishes to offer prayers, he does not have to perform wuÃÙ, albeit the recommended precaution is that he should do so.
537. If a person touches a number of dead bodies or touches a dead body a number of times, it will be sufficient for him to perform one ghusl.
538. There is no harm if a person who has not performed ghusl after having touched a dead body, halts or stays in a mosque, engages in sexual intercourse or recites the surahs that contain the verses for which sajdah is obligatory. However, he must perform ghusl for prayers and similar acts.
