Ghusl (bath) to Deceased Spouse‏...

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Husband & Wife can & better-should give Ghusl (bath) to whoever dies first, rather than being touched by unknown or previously non-intimate person...

Abu-Dawood:Book 014, Hadith Number 3135:

Narated By 'Aisha, Ummul Mu'minin : By Allah, we did not know whether we should take off the clothes of the Apostle of Allah (pbuh) 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 (pbuh) while his clothes are on him. So they stood round the Prophet (pbuh) 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. 'Aisha used to say: If I had known beforehand what I found out later, none would have washed him except his wives.





Fiqh-as-Sunah:Volume 004 : Fiqh# 4.031

The jurists are agreed on the permissibility of a wife washing the body of her dead husband. 'Aishah said: "Had I known then what I know now, I would not have allowed anyone, except his wives, to wash the body of the Prophet." This has been transmitted by Ahmad and Abu Daw'ud, and by al-Hakim, who considers it a sound hadith.

There is a difference of opinion, however, on the permissibility of the husband washing the body of his dead wife. The majority of scholars, nonetheless, consider it permissible, as is shown by a report, narrated by ad-Daraqutni and Al-Baihaqi, that Ali washed the body of Fatimah on her death. This is also supported by a hadith that the Prophet, peace be upon him, said to 'Aishah: "If you die before me, I will myself wash you and enshroud you." Ibn Majah records this hadith.


Fiqh-as-Sunnah:Volume 1, Page 56a: Ghusl for washing a corpse
According to many scholars, performing ghusl is also preferred for one who has washed a corpse. Abu Hurariah reported that the Prophet, upon whom be peace, said, "Whoever has washed a corpse must perform ghusl, and whoever carried him must perform ablution." (Related by Ahmad, Abu Dawud, at-Tirmizhi, an-Nasa'i, Ibn Majah and others.) However, there is some criticism of this hadith. 'Ali ibn al-Madani, Ahmad, Ibn al-Munzhir, ar-Rafi' and others say, "The hadith scholars did not classify anything on this topic as authentic." But Ibn Hajr quotes at-Tirmizhi and Ibn Hibban: "At-Tirmizhi called it hassan and Ibn Hibban called it sahih. And, due to its numerous chains, it is most likely hassan. An-Nawawi strongly refutes what at-Tirmizhi said." Says azh-Zhahabi, "The chains of this hadith are stronger than a number of chains of the hadith that the jurists argue by." The order in the hadith implies preference, based on what has been related by 'Umar, who said, "We used to wash the dead. Some of us would perform ghusl and some would not." (Related by al-Khateeb with a sahih chain.) When 'Asma bint Umaish washed the body of her deceased husband, Abu Bakr as-Siddiq, she asked if there were any among the emigrants present, and said, "This day is extremely cold and I am fasting. Do I have to make gh usl?" They said, "No."

Aisha is reported to have said: "Allah's Messenger returned from al-Baqi (the believers' graveyards; found me while I was experiencing headache and I was uttering, Ah, my head!" Thereupon, he (the Holy Prophet) said, "Nay, I: Ah my head, O Aisha." Then he observed, "Nothing will harm if you pass away before me. I shall take care of you, I shall give a bath, wrap you in a shroud, invoke blessings upon you (in the funeral prayer) and bury you."