Q:
1. If a person’s body was completely burnt, how should one carry out the ghusal?
2. Similarly, how should ghusal be carried out in cases where it is difficult to perform the ghusal (e.g. advanced stages of decomposition or a person drowned and his body was recovered after many days, due to which the flesh and skin are coming apart and disintegrating)?
Q: Can a non-Muslim who is a family member of the deceased participate in the ghusal of the mayyit?
Q: In certain cases, the deceased's limbs are separated from the body, e.g. in the case of an accident, etc. Will ghusal be given to these separated limbs and how will they be buried?
Q: Who should carry out the ghusal of the deceased? At times, people come in as spectators and the family members are not happy with this. Can they object and stop such people?
Q: In some places, we notice that when ghusal is given to the deceased, the satr of the deceased becomes exposed. Is this correct?
Q: Is it permissible to apply surmah for the deceased?
Q: Is it permissible to apply a camphor paste on the places of sajdah of the deceased when carrying out the ghusal? Nowadays we notice that some people apply a blob of camphor on the forehead and places of sajdah of the mayyit, is this correct?
Q: In which direction should the body of the deceased be made to face while performing the ghusal?
Q: Should ghusal be given to a stillborn child and should janaazah salaah be performed upon it?
Q: If a person is murdered (and gains martyrdom) then can ghusal be given to his body? In many cases, post mortem is conducted by non-muslim doctors and najaasat could have come onto the body. Also, it is possible that ghusal could have been waajib on the deceased at the time of his death. Will these factors affect the mas'alah in any way?