Husband giving Ghusl to the wife

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

No, it is not permitted for the husband to give Ghusl to his wife when she passes away. Rather women should wash her after her death.

Explanation

فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ

When the trumpet is blown, there will be no lineage between them on that day, and they will not ask about one another. (Surah al-Muminoon, 101).

The verse of the Holy Quran above has been quoted by some Hanafis in the discussion on whether it is permitted for the husband to give Ghusl to his wife after death or not. Hanafi Imams have explained that the marriage relationship is severed upon death so it is impermissible. The Noble Quranic verse speaks of relationships being irrelevant in the Akhirah (Afterlife).

Hadith

Although the accepted norm was for women to wash deceased women and men to wash men, some people argue it is permissible for the husband to give Ghusl to the wife. They cite the following Hadith as proof for this position.

مُحَمَّدُ بْنُ سَلَمَةَ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ يَعْقُوبَ بْنِ عُتْبَةَ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنْ عَائِشَةَ، قَالَتْ: رَجَعَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَ الْبَقِيعِ، فَوَجَدَنِي وَأَنَا أَجِدُ صُدَاعًا فِي رَأْسِي، وَأَنَا أَقُولُ: وَا رَأْسَاهُ، فَقَالَ: بَلْ أَنَا يَا عَائِشَةُ وَا رَأْسَاهُ. ثُمَّ قَالَ: مَا ضَرَّكِ لَوْ مِتِّ قَبْلِي، فَقُمْتُ عَلَيْكِ، فَغَسَّلْتُكِ، وَكَفَّنْتُكِ، وَصَلَّيْتُ عَلَيْكِ، وَدَفَنْتُكِ

(Sayidah) Aishah (May Allah Most High be pleased with her) said: The Messenger of Allah ﷺ came back from al-Baqi’ and found me whilst I had a headache and was saying: O my head! He ﷺ said: Rather, O ‘Aishah, I (should say) O my head. Then he ﷺ said: It will not harm you if you were to die before me. For I will take care of you, wash you, shroud you, offer the funeral prayer for you and bury you. (Ibn Maja 1465, weak).  

The above narration would be convincing proof against the Hanafis if it were authentic. Since it has the blessed Prophet ﷺ saying he would wash and shroud his blessed wife Sayidah Ayeshah. However, the narration is weak due to Ibn Ishaq being in the chain and narrating indefinitely.

According to Imams of Hadith if Ibn Ishaq narrates with (عَنْ) or any other indefinite term then it is a weak narration. This is due to Ibn Ishaq being considered a Mudalis narrator. These matters are explained in detail in the books of Uloom al-Hadith.

Not only is the above Hadith weak, but it is further weakened due to the possibility of it contradicting a stronger narration (Shaadh). The following Hadith from Bukhari seem to be describing the same incident.

However, there is no mention of washing or shrouding Sayidah Ayesha (May Allah Most High be pleased with her). This brings into question the accuracy of the above narration. Since it is already weak this contradiction will render it very weak (Munkar).

سَمِعْتُ القَاسِمَ بْنَ مُحَمَّدٍ، قَالَ: قَالَتْ عَائِشَةُ: وَا رَأْسَاهْ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ذَاكِ لَوْ كَانَ وَأَنَا حَيٌّ فَأَسْتَغْفِرَ لَكِ وَأَدْعُوَ لَكِ. فَقَالَتْ عَائِشَةُ: وَا ثُكْلِيَاهْ، وَاللَّهِ إِنِّي لَأَظُنُّكَ تُحِبُّ مَوْتِي، وَلَوْ كَانَ ذَاكَ، لَظَلِلْتَ آخِرَ يَوْمِكَ مُعَرِّسًا بِبَعْضِ أَزْوَاجِكَ، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: بَلْ أَنَا وَا رَأْسَاهْ، لَقَدْ هَمَمْتُ – أَوْ أَرَدْتُ – أَنْ أُرْسِلَ إِلَى أَبِي بَكْرٍ وَابْنِهِ وَأَعْهَدَ: أَنْ يَقُولَ القَائِلُونَ – أَوْ يَتَمَنَّى المُتَمَنُّونَ – ثُمَّ قُلْتُ: يَأْبَى اللَّهُ وَيَدْفَعُ المُؤْمِنُونَ، أَوْ يَدْفَعُ اللَّهُ وَيَأْبَى المُؤْمِنُونَ

(Sayidah) Aishah said: Oh, my head! So the Messenger of Allah ﷺ said: If that were to happen whilst I am alive, I would seek forgiveness for you and pray for you. (Sayidah) Aishah said: O calamity! By Allah, I imagine you prefer my death. And if that were to happen, you would spend the day with one of your wives. So, the Prophet ﷺ said: Rather, O my head. I inclined towards sending for Abu Bakr and his son and giving him the responsibility. Lest the speakers speak or the wishful wish. Then I said: Allah will not allow it, and the Muslims will reject it. (Sahih al-Bukhari, 5666).

Sayidina Ali

One of the most common arguments made by those who believe it is permitted for the husband to give Ghusl to his deceased wife is the example of Sayidina Ali. They say that Sayidina Ali washed the blessed body of Sayidah Fatimah after her passing (May Allah Most High be pleased with them both).

فَاطِمَةَ بِنْتَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَتْ: يَا أَسْمَاءُ، إِذَا أَنَا مِتُّ فَاغْسِلِينِي أَنْتِ وَعَلِيُّ بْنُ أَبِي طَالِبٍ “. فَغَسَّلَهَا عَلِيٌّ، وَأَسْمَاءُ رَضِيَ اللهُ عَنْهُمَا

(Sayidah) Fatimah, daughter of the Messenger of Allah ﷺ said: O Asmaa, when I die, you and Ali bin Abi Talib wash me. So, Ali and Asmaa washed her. (May Allah be pleased with them). (Sunan al-Kubra al-Bayhaqi, 6660).

Hanafi Imams disagreed with the above narration being used as proof for the husband to give Ghusl to his deceased wife. Primarily because the narration is not authentic. The chain of narration contains Abdullah bin Nafi’ who is a Matrook narrator. Such a narrator is rejected, and his narrations are considered very weak.

واحتجوا أيضا بما رواه البيهقي وابن الجوزي عن فاطمة – رَضِيَ اللَّهُ عَنْهَا – أنها قالت لأسماء بنت عميس يا أسماء إذا مت فاغسليني أنت وعلي بن أبي طالب، فغسلاها. قال ابن الجوزي: في إسناده عبد الله بن نافع. قال يحيى: ليس بشيء. وقال النسائي: متروك، والبيهقي رواه في ” سننه الكبرى ” ولم يتكلم عليه، وظن أنه يخفى. (البناية شرح الهداية)

They also cited as evidence what was narrated by al-Bayhaqi and Ibn al-Jowzi from (Sayidah) Fatimah (May Allah Most High be pleased with her). That she said to Asmaa bint Umays: O Asmaa, when I die, you and Ali bin Abi Talib wash me. So, they washed her. Ibn al-Jowzi said: In its chain of transmission is Abdullah bin Nafi’. Yahya said: He is nothing. Al-Nasa’i said: He is abandoned (Matrook). Al-Bayhaqi narrated it in his “Sunan al-Kubra” and did not speak about it and thought that it would remain hidden. (Imam Badr al-Deen al-Ayni 855H, al-Binayah).

A unique ruling

Even if Hanafis considered the narration above to be authentic, it would still not constitute decisive proof for the husband to give Ghusl to his deceased wife. Firstly because it could be referring to Sayidina Ali assisting with preparation for Ghusl and not the washing itself. Secondly, because it could be unique to him.

عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: كُلُّ سَبَبٍ وَنَسَبٍ مُنْقَطِعٌ يَوْمَ الْقِيَامَةِ إِلَّا سَبَبِي ونَسَبِي

(Sayidina) Ibn Abbas narrated that the Messenger of Allah ﷺ said: Every connection and lineage will be severed on the Day of Resurrection except my connection and lineage. (Tabarani al-Mu’jam al-Kabeer, 11621).

رَوَاهُ الطَّبَرَانِيُّ، وَرِجَالُهُ ثِقَاتٌ. (مجمع الزوائد ومنبع الفوائد)

It was narrated by al-Tabarani. The narrators are reliable (Thiqah). (Imam Noorud-deen al-Haythami 807H, Majma al-Zawaid)

The above Hadith has authentic narrators according to Imam al-Haythami. It is often cited as proof that the marriage of Sayidina Ali and Sayidah Fatimah was unique and has specific rulings. Therefore, it cannot always be used to establish general rulings.

The marriage is over

Hanafis often explain that the legal cause of the man not being permitted to wash his wife after death is the lack of legal connection. Meaning, upon death they have no legal connection.

That is why it would be permitted for a man to marry again immediately if he had three remaining wives. He could also marry his deceased wife’s sister. Had there been a persisting legal connection then none of this would be permitted.

This is not the case in the opposite. Meaning when a husband dies a legal connection does remain. The wife is required to observe Iddah (the post marital waiting period) due to his death. Therefore, she cannot remarry immediately.

Hanafi Scholars

In the Nass (text) below Imam Ibn Abideen describes how the Hanafis explain some of the proof relevant to the discussion at hand. He clarifies that even if we were to accept the narration of Sayidina Ali as authentic, it would still not serve as decisive proof permitting the husband to give Ghusl to his wife.

فَتُحْمَلُ رِوَايَةُ الْغُسْلِ لِعَلِيٍّ – رَضِيَ اللَّهُ تَعَالَى عَنْهُ – عَلَى مَعْنَى التَّهْيِئَةِ وَالْقِيَامِ التَّامِّ بِأَسْبَابِهِ، وَلَئِنْ ثَبَتَتْ الرِّوَايَةُ فَهُوَ مُخْتَصٌّ بِهِ، أَلَا تَرَى «أَنَّ ابْنَ مَسْعُودٍ – رَضِيَ اللَّهُ عَنْهُ – لَمَّا اعْتَرَضَ عَلَيْهِ بِذَلِكَ أَجَابَهُ بِقَوْلِهِ: أَمَا عَلِمْت أَنَّ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ: إنَّ فَاطِمَةَ زَوْجَتُك فِي الدُّنْيَا وَالْآخِرَةِ» فَادِّعَاؤُهُ الْخُصُوصِيَّةَ دَلِيلٌ عَلَى أَنَّ الْمَذْهَبَ عِنْدَهُمْ عَدَمُ الْجَوَازِ اهـ. مَطْلَبٌ فِي حَدِيثِ كُلُّ سَبَبٍ وَنَسَبٍ مُنْقَطِعٌ إلَّا سَبَبِي وَنَسَبِي. قُلْت: وَيَدُلُّ عَلَى الْخُصُوصِيَّةِ أَيْضًا الْحَدِيثُ الَّذِي ذَكَرَهُ الشَّارِحُ. (رد المحتار على الدر المختار)

The narration of washing by Ali (May Allah Most High be pleased with him) is taken to mean preparation and fully establishing the means. If the narration is authentic then it is specific to him. Don’t you see that when Ibn Masoud (May Allah Most High be pleased with him) objected, he responded by saying: Do you not know that the Messenger of Allah ﷺ said: Fatima is your wife in this world and the hereafter. His claim of uniqueness is evidence that their position is that of impermissibility. Discussion regarding the hadith: Every connection and lineage will be severed except my connection and lineage. I say, this and also the hadith mentioned by the commentator prove uniqueness. (Imam Ibn Abideen 1252H, Radd al-Muhtar).

The wife is permitted

The Hanafis do believe it is permitted for a wife to wash the body of the deceased husband. Although this is not the preferred option, it remains permissible. Why, do the Hanafis deem this permitted? As with everything in Islam it is a matter of evidence.

عَنْ عَائِشَةَ، قَالَتْ: لَوْ كُنْتُ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ، مَا غَسَّلَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَيْرُ نِسَائِهِ

(Sayidah) Aishah said: If I could go back to my past, no one would have washed the Prophet ﷺ except his wives. (Ibn Maja 1464, Hasan Sahih).

عَائِشَة رَضي اللهُ عَنها أَنَّهَا قَالَت: لَو استقبلنا من أمرنَا مَا استدبرنا مَا غسل رَسُول الله صَلَّى الله عَلَيْهِ وَسلم إِلَّا نساؤه. وَهَذَا الْأَثر حسن صَحِيح عَلَى شَرط مُسلم. (البدر المنير في تخريج الأحاديث والأثار الواقعة في الشرح الكبير)

(Sayidah) Aishah (May Allah Most High be pleased with her) said: If I could go back to my past, no one would have washed the Prophet ﷺ except his wives. This is Hasan Sahih narration, upon the conditions of (Imam) Muslim. (Imam Ibn Mulaqin 804H, al-Badr al-Muneer).  

The above narration makes it clear that Sayidah Ayeshah believe it is permitted for a wife to wash the husband. There is no evidence to oppose this. In addition the legal explanation provided by Hanafis aligns with this position.

Conclusion

It not permitted for the husband to give Ghusl to his deceased wife. Although the opposite is permitted. There is no authentic evidence to prove that a husband is permitted to wash his wife. So the norm of women washing women will remain established. As for the wife washing the husband, we do have evidence for its permissibility. However, even then, it is deemed preferable for men to wash men.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (22.11.24)