سنن ابي داود
Abu Dawud
كتاب الجنائزFunerals (Kitab Al-Janaiz)
باب فِي سَتْرِ الْمَيِّتِ عِنْدَ غَسْلِهِChapter: Covering The Deceased When Washing Him.
Hadith 3141
اُردوEn
حَدَّثَنَا النُّفَيْلِيُّ ، حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ ، عَنْ مُحَمَّدِ بْنِ إِسْحَاق حَدَّثَنِي يَحْيَى بْنُ عَبَّادٍ ، عَنْ أَبِيهِ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ ، قَالَ : سَمِعْتُ عَائِشَةَ ، تَقُولُ : لَمَّا أَرَادُوا غَسْلَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالُوا : وَاللَّهِ مَا نَدْرِي ، أَنُجَرِّدُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ ثِيَابِهِ كَمَا نُجَرِّدُ مَوْتَانَا ، أَمْ نَغْسِلُهُ وَعَلَيْهِ ثِيَابُهُ ؟ فَلَمَّا اخْتَلَفُوا أَلْقَى اللَّهُ عَلَيْهِمُ النَّوْمَ . حتَّى مَا مِنْهُمْ رَجُلٌ إِلَّا وَذَقْنُهُ فِي صَدْرِهِ ، ثُمَّ كَلَّمَهُمْ مُكَلِّمٌ مِنْ نَاحِيَةِ الْبَيْتِ ، لَا يَدْرُونَ مَنْ هُوَ : أَنِ اغْسِلُوا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَيْهِ ثِيَابُهُ ، فَقَامُوا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَغَسَلُوهُ وَعَلَيْهِ قَمِيصُهُ ، يَصُبُّونَ الْمَاءَ فَوْقَ الْقَمِيصِ ، وَيُدَلِّكُونَهُ بِالْقَمِيصِ دُونَ أَيْدِيهِمْ ، وَكَانَتْ عَائِشَةُ تَقُولُ : لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ ، مَا غَسَلَهُ إِلَّا نِسَاؤُهُ .
Narrated Aishah, Ummul Muminin: By Allah, we did not know whether we should take off the clothes of the Messenger of Allah ﷺ as we took off the clothes of our dead, or wash him while his clothes were on him. When they (the people) differed among themselves, Allah cast slumber over them until every one of them had put his chin on his chest. Then a speaker spoke from a side of the house, and they did not know who he was: Wash the Prophet ﷺ while his clothes are on him. So they stood round the Prophet ﷺ and washed him while he had his shirt on him. They poured water on his shirt, and rubbed him with his shirt and not with their hands. Aishah used to say: If I had known beforehand about my affair what I found out later, none would have washed him except his wives.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
It is not permissible to make the deceased completely naked while giving the ritual bath (ghusl); rather, it is obligatory to ensure the covering of the private parts (awrah) and to conceal that which must be veiled.
➋
It is permissible for a husband to give his wife the ritual bath (ghusl), or for a wife to give her husband the ritual bath.
Just as Ali (radi Allahu anhu) gave the ritual bath to Fatimah (radi Allahu anha), and Asma (radi Allahu anha) gave the ritual bath to Abu Bakr (radi Allahu anhu).
➊
It is not permissible to make the deceased completely naked while giving the ritual bath (ghusl); rather, it is obligatory to ensure the covering of the private parts (awrah) and to conceal that which must be veiled.
➋
It is permissible for a husband to give his wife the ritual bath (ghusl), or for a wife to give her husband the ritual bath.
Just as Ali (radi Allahu anhu) gave the ritual bath to Fatimah (radi Allahu anha), and Asma (radi Allahu anha) gave the ritual bath to Abu Bakr (radi Allahu anhu).
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3141
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«مَانَذرِي» We do not know.
«نُجَرَّدُ» Is derived from "tajreed." To remove clothes from the body.
The author rahimahullah has sufficed with quoting the initial part of this hadith. The summary of the complete hadith is that, in this state of hesitation, a condition akin to drowsiness overtook the noble Companions radi Allahu anhum. In this state, they heard someone say that the Messenger of Allah sallallahu alayhi wa sallam should be given a ritual bath (ghusl) with his clothes on. Therefore, the Companions radi Allahu anhum gave him a ritual bath without removing his clothes. This was the Companions’ radi Allahu anhum own hesitation and uncertainty, since the Messenger of Allah sallallahu alayhi wa sallam possessed honor and nobility above all other creation, so they were unsure whether to remove his clothes or not. Otherwise, this hadith is evidence that, according to them, giving the deceased a ritual bath after removing their clothes was legislated without any doubt or uncertainty; however, covering the private parts (awrah) is obligatory.
«مَانَذرِي» We do not know.
«نُجَرَّدُ» Is derived from "tajreed." To remove clothes from the body.
The author rahimahullah has sufficed with quoting the initial part of this hadith. The summary of the complete hadith is that, in this state of hesitation, a condition akin to drowsiness overtook the noble Companions radi Allahu anhum. In this state, they heard someone say that the Messenger of Allah sallallahu alayhi wa sallam should be given a ritual bath (ghusl) with his clothes on. Therefore, the Companions radi Allahu anhum gave him a ritual bath without removing his clothes. This was the Companions’ radi Allahu anhum own hesitation and uncertainty, since the Messenger of Allah sallallahu alayhi wa sallam possessed honor and nobility above all other creation, so they were unsure whether to remove his clothes or not. Otherwise, this hadith is evidence that, according to them, giving the deceased a ritual bath after removing their clothes was legislated without any doubt or uncertainty; however, covering the private parts (awrah) is obligatory.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 435
