Ibn Majah

Benefit:
This ruling is recommended (mustahabb), not obligatory (wajib). That is, performing a ritual bath (ghusl) after giving the deceased a ritual bath is preferable, but not obligatory. Abdullah ibn Umar radi Allahu anhu said: We used to give the deceased a ritual bath, so some of us would perform a ritual bath afterwards and some would not. See: (Sunan al-Daraqutni, Hadith: 1796, 2/222)

Fiqh al-Hadith
According to the Shari’ah evidences, it is not obligatory for the person who gives the ritual bath (ghusl) to the deceased to perform a ritual bath himself; rather, it is recommended and preferred (mandub wa mustahabb). Similarly, it is not obligatory for the person who carries the bier of the deceased to perform ablution (wudu); rather, it is recommended. The understanding of the Salaf supports this view. As Hafiz Khattabi rahimahullah (d. 388 AH) states:
«لا اعلم أحدا من الفقهاء يوجب الاغتسال من غسل الميت، ولا الوضوء من حمله، ويشبه أن يكون الأمر فى ذلك على الاستحباب.»
“I am not aware of any jurist among the noble jurists who considers it obligatory for the one who gives the deceased a ritual bath to perform a ritual bath himself, or for the one who carries the deceased to perform ablution. It appears that the ruling mentioned in this regard (in the hadiths) is to be understood as recommendation.” [معالم السنن : 305/3]
↰ That is, regarding this issue, all the hadiths that have been narrated, the decision of the Salaf—that is, the Companions, the Followers (Tabi‘in), and the Imams of the religion—is that all of them are to be understood as recommendations.

Let us now examine these hadiths and the understanding of the Salaf regarding them:
❶ It is narrated from Sayyiduna Abu Hurayrah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
«من غسل ميتا فليغتسل، ومن حمله فليتوضأ»
“Whoever gives the deceased a ritual bath, let him perform a ritual bath himself, and whoever carries the deceased, let him perform ablution.” [سنن الترمذي : 993، وقال : حسن، سنن ابن ماجه : 1463، السنن الكبري للبيهقي : 301/10، و صححه ابن حبان : 1161، و سندهٔ حسن]
* Regarding its narrator, Suhayl ibn Abi Salih, Hafiz Mundhiri rahimahullah (d. 656 AH) writes:
«وثقه الجمهور»
“The majority of hadith scholars have declared him trustworthy (thiqah).” [الترغيب والترهيب : 110/3]
* Hafiz Dhahabi rahimahullah has also declared him «ثقه».
* He also states:
«وثقه ناس»
“Many people have declared him trustworthy (thiqah).” [الكاشف فى معرفة من له رواية فى الكتب الستة : 327/2]

❷ It is also narrated from Sayyiduna Abu Hurayrah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
«من غسل ميتا فليغتسل، ومن حمله فليتوضأ»
“Whoever gives the deceased a ritual bath, let him perform a ritual bath himself, and whoever carries the deceased, let him perform ablution.” [مصنف ابن أبى شيبة : 269/3، مسند الإمام أحمد : 433/2، 454، مسند الطيالسي : 305/2، الجعديات لأبي القاسم البغوي : 987,986/2، وسنده حسن]
* In Musnad Tayalisi and others, these words are also found:
«ومن حمل جنارة فليتوضا.»
“Whoever lifts the bier should perform ablution.”
* Salih Mawla al-Tu’amah, i.e., Salih ibn Nabhan al-Madani, is considered trustworthy (thiqah) by the majority of hadith scholars. The criticism against him is related to the period when he became confused (ikhtilat).
* Imam Ali ibn al-Madini [سؤالات محمد بن عثمان، ص : 87,86], Imam Yahya ibn Ma‘in [الكامل فى ضعفاء الرجال لابن عدي : 56/4، و سندهٔ حسن], Hafiz Jawzajani [الشجرة فى أحوال الرجال، ص : 144], and Imam Ibn ‘Adi rahimahullah [الكامل : 58/4] have stated that Ibn Abi Dhi’b heard from Salih Mawla al-Tu’amah before his confusion.
Hafiz Ibn Hajar al-‘Asqalani rahimahullah (773–852 AH) writes:
«وقد اتفقوا على أن الثقة إذا تميز ما حدث به قبل اختلاطه مما بعده، قبل»
“The hadith scholars agree that the narrations of a trustworthy (but later confused) narrator, if narrated before his confusion and distinguished from his later narrations, are acceptable.” [نتائج الافكار : 268/2]
* The aforementioned Hafiz summarizes regarding this hadith:
«وفي الجملة هو بكثرة طرقه أسوأ حاله أن يكون حسنا.»
“In conclusion, this hadith, with its numerous chains, is at least hasan (good).” [التلخيص الحبير فى تخريج أحاديث الرافعي الكبير : 137/1، ح : 182]

❸ The statement of Sayyiduna Abu Hurayrah radi Allahu anhu is:
«من غسل ميتا فليغتسل، ومن حمله فليتوضا»
“Whoever gives the deceased a ritual bath, let him perform a ritual bath himself, and whoever carries the deceased, let him perform ablution.” [مصنف ابن أبى شيبة : 269/3، السنن الكبري للبيهقي : 302/1، و سندهٔ حسن]
* In Sunan al-Kubra al-Bayhaqi, these additional words are found:
«و من مشي معها فلا يجلس حتي يقضي دفنها»
“And whoever accompanies the funeral should not sit until the burial is completed.”

❹ Sayyiduna ‘Abdullah ibn ‘Umar radi Allahu anhuma states:
«كنا نغسل الميت، فمنا من يغتسل، ومنا من لا يغتسل .»
“We (the Companions) used to give the deceased a ritual bath; some of us would perform a ritual bath, and some would not.” [السنن الكبري للبيهقي : 306/1، و سندهٔ صحيح]
* Hafiz Ibn Hajar rahimahullah has declared the chain of this narration to be “authentic (sahih).” [التلخيصل الحبير : 137/1]

❺ Sayyiduna ‘Abdullah ibn ‘Umar radi Allahu anhuma also states:
«من غسل ميتا فأصابه منه شيء فليغتسل، والا فليتوضا»
“If any impurity from the deceased gets on a person while giving the ritual bath, then he should perform a ritual bath; otherwise, ablution is sufficient.” [السنن الكبري للبيهقي : 306/1 و سندهٔ حسن]

❻ Sayyiduna Ibn ‘Abbas radi Allahu anhuma states:
«من غسل ميتا فليغتسل»
“Whoever gives the deceased a ritual bath, let him perform a ritual bath himself.” [ايضا : 305/1، وسندہ صحيح]
* Also consider his other statement, in which he says:
«ليس عليكم فى غسل ميتكم غسل إذا غسلتموه، إن ميتكم لمؤمن طاهر، وليس بنجس، فحسبكم أن تغسلوا أيديكم»
“When you give your dead a ritual bath, it is not obligatory for you to perform a ritual bath, because your deceased is a believer and pure, not impure. Therefore, it is sufficient for you to wash your hands.” [ايضا، 306/1، وسندۂ حسن]
* He also says:
«لا تنجسوا ميتكم، يعني ليسى عليه غسل»
“Do not consider your dead impure, i.e., it is not obligatory for the one who gives the deceased a ritual bath to perform a ritual bath.” [مصنف ابن أبى شيبة : 267/3، وسنده صحيح]
* And when he was asked:
«هل علي من غسل ميتا غسل ؟» Is it obligatory for the one who gives the deceased a ritual bath to perform a ritual bath?
He replied:
«أنجستم صاحبكم ؟ يكفي فيه الوضوء»
“Do you consider your dead impure? It is sufficient for the one who gives the deceased a ritual bath to perform ablution.” [السنن الكبري للبيهقي : 305/1 و سندهٔ صحيح]

❼ Nafi‘, the freed slave of Ibn ‘Umar rahimahullah, states:
«كنا نغسل الميت، فيتوضا بعضنا ويغتسل بعض، ثم يعود، فنكفنه، ثم نحنطه، ونصلي عليه، ولا نعيد الوضوء.»
“We used to give the deceased a ritual bath; then some of us would perform ablution, and some would perform a ritual bath. Then, when they returned, we would shroud the deceased, apply fragrance, and perform the funeral prayer, and we would not perform ablution again.” [السنن الكبرى للبيهقي : 307,306/1، وسنده صحيح]

❽ When Sayyidah ‘A’ishah radi Allahu anha was asked about the obligation of performing a ritual bath for the one who gives a believing man a ritual bath, she replied: It is not so. [مصنف ابن أبى شيبة : 268/3، وسنده صحيح]

❾ ‘A’ishah bint Sa‘d narrates:
«اوذن سعد بجنازة سعيد بن زيد وهو بالبقيع، فجاء وغسله، وكفنه، وحنطه، ثم أتى داره، فصلى عليه، ثم دعا بماء، فاغتسل، ثم قال : إني لم أغتسل من غسله، ولو كان نجسا ما غسلته، ولكني اغتسلت من الحر»
“When Sayyiduna Sa‘d radi Allahu anhu received news of the funeral of Sayyiduna Sa‘id ibn Zayd radi Allahu anhu, he was in Baqi‘ at the time. He came, gave Sa‘id radi Allahu anhu a ritual bath, shrouded him, applied fragrance, then went home, performed the funeral prayer, then called for water and performed a ritual bath, and said: I did not perform the ritual bath because I gave Sa‘id radi Allahu anhu a ritual bath. If he had been impure, I would not have given him a ritual bath at all. I performed the ritual bath because of the heat.” [ايضا، وسندۂ صحيح]

❿ Khuza‘i ibn Ziyad says:
«اؤصي عبد الله بن مغفل أن لا يحضره ابن زياد، وان يليني أصحابي، فارسلوا إلى عائذ بن عمرو وابي برزة، وأناس من أصحابه، فما زادوا على أن كفوا أكمامهم، وجعلوا ما فضل عن قمصهم فى حجزهم، فلما فرغوا لم يزيدوا على الوضوء»
“Sayyiduna ‘Abdullah ibn Mughaffal radi Allahu anhu had willed that Ibn Ziyad should not come to him, nor should he come near him. A message was sent to Sayyiduna ‘A’idh ibn ‘Amr, Sayyiduna Barzah, and other companions of Sayyiduna Ibn Mughaffal radi Allahu anhu. They came and only did this: they rolled up their sleeves and tucked the hanging part of their shirts into their belts, and after finishing (the ritual bath), they only performed ablution.” [ايضا، وسندۂ صحيح]

⓫ Regarding Abu Qilabah, the Tabi‘i, rahimahullah:
«انه كان إذا غسل ميتا، اغتسل»
“When he gave the deceased a ritual bath, he would perform a ritual bath himself.” [ايضا : 269/3، وسندۂ صحيح]

⓬ Ibrahim al-Nakha‘i rahimahullah says:
«كانوا يقولون : إن كان صاحبكم نجسا، فاغتسالوا منهٔ .»
“The people (the Companions) used to say: If your deceased is impure, then perform a ritual bath because of giving him a ritual bath.” [ايضا، وسندۂ صحيح]

⓭ Yunus ibn ‘Ubayd says:
«كان الحسن لايري على الذى يغسل الميت غسلا»
“Imam Hasan al-Basri, the Tabi‘i, rahimahullah, did not consider the ritual bath obligatory for the one who gives the deceased a ritual bath.” [المطالب العالية لابن حجر : 481، وسندۂ صحيح]

⓮ The opinion of Imam Sa‘id ibn al-Musayyib rahimahullah was:
«إن من السنة أن يغتسل من غسل ميتا ويتوضا من نزل فى حفرته حين يدفن، ولا وضوء على أحد من غير ذلك ممن صلى عليه، ولا ممن حمل جنازتهٔ، ولا ممن مشي معها.»
“For the one who gives the deceased a ritual bath, performing a ritual bath is Sunnah, and for the one who descends into the grave at the time of burial, performing ablution is Sunnah. Other than these, for the one who performs the funeral prayer, carries the bier, or walks with the funeral, ablution is not required.” [السنن الكبري للبيهقي :303/1، وسندهٔ صحيح]

⓯ Imam Abu ‘Isa Muhammad ibn ‘Isa al-Tirmidhi rahimahullah (209–279 AH) states:
«وقد اختلف أهل العلم فى الذى يغسل الميت، فقال بعض أهل العلم من أصحاب النبى صلى الله عليه وسلم وغيرهم : إذا غسل ميتا فعليه الغسل، وقال بعضهم : عليه الوضوء، وقال مالك بن أنس : أستجب الغسل من غسل الميت، ولا أرى ذلك واجبا، وهكذا قال الشافعي، وقال أحمد : من غسل ميتا أرجو أن لا يجب عليه الغسل، وأما الوضوء فأقل ما قيل فيه، وقال إسحاق: لا بد من الوضوء، وقد روي عن عبد الله بن المبارك أنه قال: لا يغتسل ولا يتوضا من غسل الميت .»
“There is a difference of opinion among the people of knowledge regarding the one who gives the deceased a ritual bath. Some of the people of knowledge, including the Companions and others, say that when someone gives the deceased a ritual bath, he should also perform a ritual bath. Some say that he should perform ablution. Imam Malik ibn Anas says: I consider the ritual bath for the one who gives the deceased a ritual bath to be recommended, not obligatory. Imam al-Shafi‘i also says the same. Imam Ahmad ibn Hanbal says: In my opinion, it is not obligatory for the one who gives the deceased a ritual bath to perform a ritual bath, but at the very least, he has been told to perform ablution. Imam Ishaq ibn Rahwayh says: Ablution is necessary for him, while it is narrated from Imam ‘Abdullah ibn al-Mubarak that he does not need to perform either a ritual bath or ablution.” [سنن الترمذي، تحت الحديث : 993]

Sh2 Principal Notes Regarding This Hadith Eh2
① Some hadith scholars have objected to the chain of this hadith, such as:
* Imam Muhammad ibn Yahya al-Dhuhli rahimahullah (d. 258 AH) states:
«لا أعلم فيمن غسل ميتا فليغتسل، حديثا ثابتا، ولو ثبت لزمنا استعماله»
“To my knowledge, there is no established hadith regarding the ritual bath for the one who gives the deceased a ritual bath. If this hadith were established, it would be obligatory for us to act upon it.” [السنن الكبري للبيهقي:302/1، وسندۂ صحيح]
* Imam Ahmad ibn Hanbal rahimahullah states:
«ليس يثبت فيه حديث .»
“There is no established hadith in this regard.” [مسائل الإمام أحمد برواية أبى داؤد، ص :309]

* Imam al-Bukhari rahimahullah has narrated from Imam Ahmad ibn Hanbal and Imam Ali ibn al-Madini rahimahullah that:
«لا يصح من هذا الباب شيء .»
“There is nothing established in this regard.” [العلل الكبير للترمذي: 402/1]

* Imam Ibn al-Mundhir rahimahullah states:
«وليس فيه خبر ثابت .»
“There is no established hadith in this regard.” [الاوسط:351/5]

* Imam al-Bayhaqi rahimahullah states:
«الروايات المرفوعة فى هذا الباب عن أبى هريرة غير قوية، لجهالة بعض رواتها وضعف بعضهم.»
“The marfu‘ narrations from Sayyiduna Abu Hurayrah radi Allahu anhu in this regard are not strong, because some of their narrators are unknown and some are weak.” [السنن الكبري:303/1]

② Imam Abu Dawud rahimahullah has considered this hadith abrogated (mansukh), but he has not mentioned any abrogating evidence.

* The correct view is that there are two marfu‘ hadiths established in this matter, and their chains are “authentic (sahih).” There are also many reports from the Companions. Taking all of these into consideration, it becomes clear that it is not obligatory for the one who gives the deceased a ritual bath to perform a ritual bath himself; rather, it is recommended. Similarly, it is not obligatory for the one who carries the bier of the deceased to perform ablution; rather, it is recommended. In the reports where the ritual bath and ablution are negated, what is meant is the negation of obligation and compulsion, as is clearly understood from the reports of Sayyiduna Ibn ‘Abbas radi Allahu anhuma.

* Finally, consider the statement of Hafiz Ibn al-Mulaqqin rahimahullah:
«بل يعمل بهما، فيستحب الغسل»
“Rather, both of these hadiths will be acted upon, and performing the ritual bath will be considered recommended.” [مختصر استدراك الذهبي : 309/1، ح : 93]
It is thus clear that for the one who gives the deceased a ritual bath, performing a ritual bath is not obligatory but recommended, and for the one who carries the deceased, performing ablution is not obligatory but recommended.

English Commentary:
1:
The majority have interpreted the hadith of the chapter as indicating recommendation (istihbab), because in one narration from Ibn Abbas «لَيْسَ عَلَيْكُمْ فِيْ غُسْلِ مَيِّتِكُمْ إِذَاغَسَلْتُمُوْهُ إِنَّ مَيِّتِكُمْ يَمُوْتُ طَاهِرًا وَلَيْسَ بِنَجْسٍ فَحَسْبُكُمْ أنْ تَغْسِلُوْا أَيْدِيْكُمْ» it is stated: “When you give a ritual bath (ghusl) to any of your deceased, ritual bathing (ghusl) does not become obligatory upon you, because indeed your deceased (i.e., whether women, men, or children) die in a state of purity; they do not become impure. It is sufficient for you to wash your hands.” Therefore, reconciliation between this narration and the hadith of the chapter is that the hadith of Abu Hurayrah is to be understood as recommendation (istihbab), or it may be said that what is meant by ritual bathing (ghusl) is the washing of the hands. The correct opinion is that after giving the deceased a ritual bath (ghusl), bathing oneself is recommended (mustahabb).

2:
They have interpreted the hadith of the chapter as indicating the obligation (wujub) of ritual bathing (ghusl).

Benefits and Issues:
This act is purely recommended (mustahabb).
It is not obligatory (wajib), as is established from the narrations of Ibn Abbas radi Allahu anhu and Ibn Umar radi Allahu anhu. For details, see:
(Ahkam al-Jana'iz wa Bida'uha by al-Albani, Issue: 31)

The Issue of the Hadith Scholars and the Commonly Accepted "Hasan li-ghayrihi" Derived from Weak plus Weak Narrations

The eminent hadith scholars have declared many such ahadith to be weak and unestablished, even though they have numerous chains of transmission, and according to the principle of "weak plus weak," some scholars consider them to be "hasan li-ghayrihi" (sound due to supporting chains). In fact, among these are some narrations which, according to our research, are "hasan li-dhatihi" (sound in themselves).

In this article, ten such narrations are presented upon which the senior hadith scholars have made criticism, which is evidence that they did not consider the commonly accepted "hasan li-ghayrihi" derived from weak plus weak narrations to be authoritative:

— Number 3 —

Hadith: Whoever bathes a deceased person should perform a ritual bath (ghusl).

A few of the chains of this hadith are as follows:

1: Al-Qasim ibn Abbas from Amr ibn Umayr from Abu Hurayrah radi Allahu anhu (Abu Dawud: 3161, Bayhaqi 1/303)

2: Ishaq, the freed slave of Zaydah, from Abu Hurayrah radi Allahu anhu (Abu Dawud: 3162)

And its mention is omitted in the narration of al-Tirmidhi (993), who said: "Hadith Hasan."

3: Al-Harith ibn Mukhlad from Abu Hurayrah radi Allahu anhu (Bayhaqi 1/301, and the chain to al-Harith is hasan)

4: From Salih, the freed slave of al-Tu'amah, from Abu Hurayrah radi Allahu anhu (Bayhaqi 1/302, Ahmad 2/433, Hadith 9601)

There are also many other chains besides these.

However, Imam Ahmad ibn Hanbal rahimahullah said:

"Lā yaṣiḥḥ al-ḥadīth fīhi walākin yatawaḍḍa’"

And there is no authentic hadith in this matter, but he should perform ablution (wudu).

(Masā’il al-Imam Ahmad, narration of Salih ibn Ahmad 1/460, section: 574)

And he said:

"Laysa fīhi ḥadīth yathbut"

And there is no established hadith in this matter.

(Masā’il al-Imam Ahmad, narration of Abdullah ibn Ahmad 1/79, section: 87; also see p. 82, section: 92)

By way of support, it is presented that Imam al-Bukhari narrated from Imam Ahmad ibn Hanbal and Imam Ali ibn Abdullah al-Madini:

"Lā yaṣiḥḥ fī hādhā al-bāb shay’"

Nothing in this chapter is authentic.

(Al-Sunan al-Kubra of al-Bayhaqi, referencing Abu Isa al-Tirmidhi 1/301–302, Al-‘Ilal al-Kabir of al-Tirmidhi 1/402, chapter 147)

Imam Muhammad ibn Yahya al-Dhuhli said:

I do not know of any established hadith regarding performing a ritual bath (ghusl) after washing the deceased, and if it were established, it would be obligatory for us to act upon it.

(Al-Sunan al-Kubra of al-Bayhaqi 1/302, and its chain is authentic)

Ibn al-Jawzi said:

"Hadhi al-ahadith kulluha la yaṣiḥḥ"

All these ahadith are not authentic.

(Al-‘Ilal al-Mutanāhiya, vol. 1, p. 378, after hadith 630)

Al-Allamah al-Nawawi, refuting Imam al-Tirmidhi, said:

"Bal huwa da‘īf"

Rather, it (the narration) is weak.

(Al-Majmu‘ Sharh al-Muhadhdhab 5/185)

Imam Abu Bakr Muhammad ibn Ibrahim ibn al-Mundhir al-Naysaburi said:

"Wa laysa fīhi khabar yathbut"

And there is no established narration in this (issue).

(Al-Awsat 1/351, under no. 2968)

Many scholars have declared this hadith to be hasan or sahih, and in the opinion of the present writer, the hadith of Abu Dawud (3162), Bayhaqi (1/301), and others is hasan. However, the criticism of this hadith by Imam Ahmad ibn Hanbal, Imam Muhammad ibn Yahya al-Dhuhli, Imam Ibn al-Mundhir, Hafiz Ibn al-Jawzi, and al-Allamah al-Nawawi and others is evidence that they did not consider the commonly accepted "hasan li-ghayrihi" derived from weak plus weak narrations to be authoritative.

Imam al-Bayhaqi said:

In this chapter, the marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) narrations from Abu Hurayrah radi Allahu anhu are not strong, due to some narrators being unknown and some being weak, and the correct view is that this is a mawquf narration from Abu Hurayrah, not marfu‘.

(Al-Sunan al-Kubra 1/303)

It is thus evident that even Imam al-Bayhaqi, despite being lenient, did not absolutely consider the commonly accepted "hasan li-ghayrihi" derived from weak plus weak narrations to be authoritative.

Note: It is established from other evidences that the ruling of the aforementioned narration is not obligatory, but rather recommended. (See Nayl al-Maqsud: 3162)

In fact, some scholars have considered it abrogated. And Allah knows best.

Obligation of Ritual Bath (Ghusl) upon the One Who Washes the Deceased

Question: Does ritual bath (ghusl) become obligatory upon the one who washes the deceased, and does it become obligatory upon the one who carries the bier?

Answer: There is a narration from Abu Hurairah radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said:

“Whoever washes the deceased should perform ritual bath (ghusl), and whoever carries him should perform ablution (wudu).” [أبوداؤد، كتاب الجنائز: باب فى الغسل من غسل الميت 3161]

And in Ibn Majah it is stated:

“Whoever washes the deceased should perform ritual bath (ghusl).” [ابن ماجه، كتاب الجنائز: باب ماجاء فى غسل الميت 1463]

Imam Abu Dawud rahimahullah considers this to be abrogated, as he has written after this hadith, but he has not mentioned the abrogating evidence.

Imam Bukhari rahimahullah has mentioned the narration of Abdullah bin Umar radi Allahu anhuma that he applied perfume to one of the sons of Sa’id bin Zayd, carried him, performed the funeral prayer, and did not perform ablution (wudu). [بخاري، كتاب الجنائز: باب غسل الميت ووضوئه بالماء والسدر]

Ibn Hajar rahimahullah has written in Fath al-Bari that it is as if Imam Bukhari rahimahullah indicated that the narration in Abu Dawud is weak, and then he discussed it further.

Ibn Hajar rahimahullah has narrated the incident of Sa’d bin Abi Waqqas radi Allahu anhu that when he received the news of the death of Sa’id bin Zayd bin Amr, he was in ‘Aqiq. As soon as he received the news, he came, washed him, shrouded him, and applied perfume. Then he returned to his house and performed ritual bath (ghusl). After performing the bath, he clarified:

“I did not perform the ritual bath because I washed the deceased. If he had been impure (najis), I would not have touched him. I performed the bath due to the heat.” [فتح الباري: 3/ 125]

It is narrated from Ibn Abbas and Ibn Umar radi Allahu anhum that they said: “Ritual bath (ghusl) is not obligatory upon the one who washes the deceased.”

It is thus clear that ritual bath (ghusl) is not obligatory upon the one who washes the deceased, nor is ablution (wudu) necessary for the one who carries the bier. However, if someone performs ritual bath or ablution, it is permissible.

... Original Article ...

Ahkam wa Masail (Rulings and Issues)

➊ Lexical Explanation:
«قَالَ أَحْمَدُ» refers to Imam Ahmad ibn Hanbal rahimahullah.
In this chapter of (Bulugh al-Maram), there is no authentic hadith. Imam Ahmad rahimahullah is of the opinion that this hadith is abrogated based on the narration from Sayyiduna Ibn Abbas radi Allahu anhuma, which is as follows: The Messenger of Allah sallallahu alayhi wa sallam said: “There is no ritual bath (ghusl) upon you due to washing the deceased; it is sufficient to wash only your hands.” [المستدرك للحاكم : 386/1، والسنن الكبريٰ للبيهقي : 164/1]

Benefit:
The correct view is that in «مَنْ غَسَّلَ مَيِّتًا فَلْيَغْتَسِلُ» the ruling is for recommendation (istihbab), meaning that it is not obligatory for the one who bathes the deceased to perform a ritual bath (ghusl) himself. The evidence for this is the statement of Abdullah ibn Umar radi Allahu anhuma in Sunan al-Daraqutni, that we used to wash the deceased, then afterwards some of us would perform a ritual bath (ghusl) and some would not. [سنن الدار قطني: 71/2، 72، حديث: 1796]
Hafiz Ibn Hajar rahimahullah has declared the chain of this narration to be authentic. The narration of Ibn Abbas radi Allahu anhuma in Bayhaqi and Hakim also supports this. This is the view of Ibn Abbas, Ibn Umar, Aisha radi Allahu anhum, Hasan al-Basri, Ibrahim al-Nakha’i, Imam al-Shafi’i, Ishaq rahimahumullah, and the majority of the scholars, although some are of the opinion of obligation. However, no one holds the view that ablution (wudu) is obligatory for the one who carries the funeral bier.