´It was narrated that ‘Ali bin Abu Talib said that when he washed the Messenger of Allah (ﷺ) he looked for what which is usually looked for on the deceased (i.e., dirt), and he found none. He said:` “May my father be sacrificed for you, you are pure; you were pure in life and you are pure in death.”
Hadith Referenceسنن ابن ماجه / كتاب الجنائز / 1467
Hadith Gradingالألبانی:صحيح | زبیر علی زئی:ضعيف, إسناده ضعيف, الزھري عنعن في المتصل وصرح بالسماع في المرسل فالسند معلل, انوار الصحيفه، صفحه نمبر 430
Hadith Takhrij« تفرد بہ ابن ماجہ ، ( تحفة الأشراف : 10115 ، ومصباح الزجاجة : 522 ) ( صحیح ) » ( اس کی سند میں یحییٰ بن خذام مجہول ہیں ، لیکن متابعت کی وجہ سے سند صحیح ہے )
Brief Explanation
1؎: That is, impurity and the like. 2؎: Allah Ta'ala placed extreme refinement, delicacy, and purity in the temperament of the Noble Prophet (sallallahu alayhi wa sallam). He used perfume (itr) abundantly and had intense aversion to foul odors. His clothes and body were always fragrant, to the extent that whichever street or alley he passed through would become perfumed, and people would recognize that he had passed that way. Once, when the Prophet (sallallahu alayhi wa sallam) consumed honey, some of the pure wives (radi Allahu anhunna) said that the smell of maghafir (gum) was coming from his mouth. The Prophet (sallallahu alayhi wa sallam) then made the use of honey forbidden upon himself. In short, he was extremely cautious that neither his clothes nor his body should have any kind of odor that would be unpleasant to others. For this reason, he did not eat raw onions or garlic. When the Noble Prophet (sallallahu alayhi wa sallam) went to meet the leader of the hypocrites, Abdullah bin Ubayy bin Salul, who was a worldly and wealthy man, he said, "Please keep your donkey a little away from me; its smell bothers me." The noble Companions (radi Allahu anhum) replied, "By Allah! The smell of the Prophet’s (sallallahu alayhi wa sallam) donkey is better than the smell of your body." In short, from head to toe, the Prophet (sallallahu alayhi wa sallam) was immersed in refinement, purity, and fragrance. Allah Ta'ala kept him pure and clean even after his passing.
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues: ➊ Our esteemed researcher has declared the mentioned narration weak in terms of its chain of transmission. Whereas other scholars have considered it authentic. For details, see: (Takhrij al-Mukhtarah, no. 452, and Sunan Ibn Majah by Dr. Bashar Awwad, hadith: 1467)
➋ Before giving the ritual bath (ghusl) to the deceased, the stomach should be gently massaged. If any impurity appears, it should be washed away.
➌ This hadith indicates that, in general, something of this nature is usually observed from the deceased. However, nothing of this sort appeared from the Messenger of Allah (sallallahu alayhi wa sallam). Those who gave the Messenger of Allah (sallallahu alayhi wa sallam) the ritual bath were: Al-Abbas (radi Allahu anhu), Ali (radi Allahu anhu), the two sons of Al-Abbas—Fadl and Qutham (radi Allahu anhum ajma‘in), the freed slave of the Messenger of Allah (sallallahu alayhi wa sallam), Shuqran (radi Allahu anhu), Usamah ibn Zayd (radi Allahu anhu), and Aws ibn Khawli (radi Allahu anhu). Al-Abbas (radi Allahu anhu), Fadl, and Qutham (radi Allahu anhum ajma‘in) were turning the body of the Prophet (sallallahu alayhi wa sallam). Usamah and Shuqran (radi Allahu anhum) were pouring water, Ali (radi Allahu anhu) was performing the ritual bath, and Aws (radi Allahu anhu) was supporting him against his chest. (Al-Raheeq al-Makhtum, p. 633)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1467