Azami 3604

Imam Ahmad narrated it (25113), and Bayhaqi (8/153), both from the hadith of Yazid bin Harun, who said, Ibrahim bin Saad informed us, from Salih bin Kaysan, from Zuhri, from Urwa, from Ayesha, and he related it. Its chain of transmission is sahih. It is also found in Muslim (2387) with this same chain, in abbreviated form, mentioning the succession of Abu Bakr.In Sunan Bayhaqi (3/366), Fatimah, daughter of the Messenger of Allah ﷺ, said, "Asma, when I die, wash me, you and Ali bin Abu Talib." So Ali and Asma washed her. Hibatullah Tabari also narrated from Asma that Ali washed Fatimah, and Asma said, "I helped him with her."Ibn Jawzi said in "Tahqiq" (2/624), "None of the companions objected to this, so it became like a consensus."Ibn Turkmani commented on Bayhaqi's hadith in "Jawhar Naqi," saying, "In its chain is someone whose status needs to be clarified. Moreover, the hadith itself is problematic, for it is established in the sahih that Ali buried her at night without informing Abu Bakr, so how could his wife Asma have washed her without his knowledge?" He also said, "Even granting that this hadith is established, she remained his wife in this world and the next, according to his saying ﷺ, 'Every bond and lineage will be severed on the Day of Resurrection, except my bond and my lineage.' So the marital bond between them was not severed by death." He further said, "It is the position of Abu Hanifa, Thawri, and Shaybi that a man may not wash his wife."Ibn Jawzi had earlier responded to this, saying, "Some jurists have said, 'If this hadith were sound, we would say that he washed her only because she remained his wife in the afterlife, and the marital bond had not been severed.' We respond, if the marital bond had remained, he would not have married her sister's daughter, Umamah bint Zaynab, after her death, and he died leaving four free wives."Ibn Masud washed his wife when she died, though its chain is daif. It is also related, with a daif chain, from Ibn Abbas, who said, "A man has more right to wash his wife." Bayhaqi narrated it, and it contains Hajjaj bin Artah, who is daif.The hadiths on this subject provide evidence for the majority view that a woman may be washed by her husband when she dies. This is held by Shafii, Uzai, Ishaq, and the people of hadith. Abu Hanifa and his companions, along with Shaybi and Thawri, and one narration from Ahmad, held that it is not permissible for a husband to wash his wife, because her marriage is considered dissolved by her death.As for a wife washing her husband, there is no disagreement on this, because a woman's marriage is not dissolved by her husband's death, since she remains bound by the waiting period.