Introduction

The management of a deceased body is a solemn obligation carried out by the living. In Islam, this duty is known as Fardhu Kifayah, meaning it must be completed before the deceased is buried. Similarly, followers of other religions also offer a final tribute to the departed. These rituals are commonly referred to as last rites.

Last rites vary depending on the deceased person’s religion, culture, and customs. In Malaysia, Islam, as well as other religions such as Christianity, Buddhism, and Hinduism, each have their distinctive way of performing these last rites.

As a final tribute in Islam, it is the duty of the living to carry out four obligatory acts, which include bathing, enshrouding, offering prayers, and ensuring proper burial.

For non-Muslims, the last rites are conducted according to their respective customary beliefs, usually as a way to pay their final respects to the deceased.

At the Hospital Ward

The last rites performed at the bedside of a patient prior to death should be conducted with minimal direct contact. For instance, in Christianity, a soft wafer or bread dipped in holy water or wine is placed directly in the patient’s mouth or indirectly using tubing. Hindus offer milk to the patient in a spoon, while Buddhists chant religious verses. In Islam, it is considered Sunnah for the person to be laid on their right side and guided to recite the Shahada, while others recite Surah Yasin before the person’s last breath.

At the Mortuary / Funeral Parlor

After death, specific procedures are carried out, including bathing the body, which is a common practice in most religions and conducted by well-trained individuals. During the last rites, a few family members, relatives, or representatives from a religious body (in the absence of next of kin) are allowed to observe the rites. Usually, no further bathing of the body is necessary thereafter.

For Muslims, following the passing, it is considered Sunnah to close the eyes and jaw, soften the joints, place a moderately heavy object on the stomach, remove the clothing, cover the body with a thin cloth, and position it in a higher place facing towards the Kiblat (the direction of Mecca). Before bathing the body, the chin is tied and knotted over the head to ensure the mouth remains closed. Other necessary preparations before bathing include ensuring the mouth stays closed, positioning the hands as in prayer, straightening the legs, closing both eyes and tying both toes together to align the legs properly. Subsequently, the body is bathed and cleaned in accordance with Islamic teachings.

Religious Body in Last Rites Management

For Christians and Buddhists, the deceased is dressed according to family preferences or customs. The body is then placed in a body bag and zipped up to the upper chest, with the head region exposed or placed in a coffin.

Hindus tie the toes together and position the hands according to customary requirements. The body is then wrapped in cloth and placed in a body bag, zipped up to the upper chest, with the edges folded around the head or placed in a coffin.

For Muslims, after bathing, the body is shrouded in a white cloth that covers the head to the toe. Before the prayers, the neck and head are tied and sprinkled with rose water.

Holding of the Dead Body

After the necessary preparations, the body is transferred into a coffin. In cases where a coffin is not available, the body will be securely placed in a fully sealed body bag. Subsequently, the body may be taken to a place of worship before the burial or cremation ceremony, or it can be directly transported to the burial or cremation ground using a wooden disposal stretcher for cremation alongside the body. Throughout the transportation and holding period, the body bag should not be removed and must be buried or cremated together with the body.

To ensure proper adherence to cultural and religious practices, burial or cremation should take place within 24 hours after death. In situations where a longer holding time is necessary, permission must be sought from the concerned health department. If the last rites are to be conducted at the burial or cremation ground, it is essential to minimize direct contact with the body, and the burial or cremation should be carried out with minimal delay.

Transportation and Repatriation of Deceased Bodies

Before transporting a body abroad, the embassy must be notified to verify the deceased’s citizenship status. The body will be handed over to the claimant, who will be responsible for the transportation process. The claimant must follow the guidelines provided in the Garis Panduan Pengimportan atau Pengeksportan Mayat Atau Mana-mana Bahagiannya, Edisi Kedua.

The transportation of bodies to other countries will be managed according to the Garis Panduan Pengimportan atau Pengeksportan Mayat Atau Mana-mana Bahagiannya, Edisi Kedua, subject to the Prevention and Control of Infectious Diseases Act 1988, Act 342, which states that anyone who wishes to import or export any human remains, human tissue, or any part thereof into or out of Malaysia requires the permission of an Authorized Officer.

An Authorized Officer can be any Health Officer, Health Inspector, or officer appointed by the Minister under Section 3 of the Prevention and Control of Infectious Diseases Act 1988.

The legitimate heirs/representatives of legitimate heirs are required to make an application and obtain permission from the Authorized Officer to send the body to the desired location. The application for the import or export of human remains must comply with the regulations, guidelines, and other conditions stipulated in the guidelines.

Applications for Import/Export of Human Remain Permit can be made online through the BLESS system (www.bless.gov.my). The permit will only be issued if the following documents are complete:

Each permit application is limited to one (1) imported or exported body only. This permit will only be issued for Malaysian citizens’ bodies.

For transportation purposes, the coffin used must be a wooden coffin with a zinc inner box. The body will be carefully placed inside the zinc box. The zinc box cover will then be hermetically sealed by applying sealant around the cover edges and securing it with rivets or screws. This thorough sealing process ensures that the zinc box remains intact and free from leaks.

Picture 1: Wooden coffin with a zinc inner box
Source: Garis Panduan Pengimportan atau Pengeksportan Mayat Atau Mana-mana Bahagiannya, Edisi Kedua.

Once the zinc box is confirmed to be securely closed and without any leaks, the wooden coffin cover can be closed and fastened. When transporting the coffin via airplane, it is crucial to comply with airline regulations. Therefore, the coffin must be properly wrapped with cloth or burlap as specified by the airline.

To further ensure the integrity of the coffin and its contents, the coffin should be sealed using the official seal of the department, using sealing wax. This step guarantees that the coffin remains securely closed during transportation, minimizing any potential risks.

However, it is crucial to conduct containment procedures if any issues are detected with the coffin or zinc box. If the coffin cannot be tightly closed or the zinc box cannot be properly sealed, immediate containment action is necessary. In the case of leaks, they must be promptly patched using sealant to prevent any further spread of contaminants. In the event of spills, strict decontamination procedures must be followed according to the stipulated guidelines. Selecting a suitable coffin that fits the size of the deceased body is a crucial consideration during the handling of the bodies. Bodies should be buried or cremated as soon as possible after arriving at the desired destination.

Hearse Services and Policy

Generally, it is not the policy of the Ministry of Health to provide hearse services at all hospitals. Instead, hospitals assist the next of kin by offering guidance on contacting companies that provide coffin/hearse services. Additionally, they may refer the family to Islamic religious departments, mosques, or non-governmental organizations (NGOs) that can help with these arrangements, depending on the facilities available locally.

The hearse services should adhere to the guidelines provided in the Garis Panduan Pengurusan Perkhidmatan Kereta Jenazah as stated in the Surat Pekeliling Ketua Pengarah Kesihatan Malaysia Bil. 14/2001, dated 8th January 2001.

The policy governing the transportation of deceased bodies is outlined in paragraph 8.4 of the Pekeliling Ketua Pengarah Kesihatan Bil. 8/94, dated 25th October 1994, and its subsequent amendments (Lampiran 1). As per this policy, there are four distinct types of situations:

Conclusion

The management of dead bodies and last rites in Malaysia holds deep cultural and religious significance. Each religious community follows specific customs and practices to pay their final respects to the departed. While these practices differ across religions, they share the common aim of honouring the deceased and facilitating their journey to the next phase beyond life. Adhering to the appropriate procedures during this process is crucial to respect the beliefs and wishes of the deceased and their families.

References