Friday 15 December 2017
Who will wrap imam “Mahdi” [a.s] in a winding-sheet and perform his “Ghusl” after his death?
ID: 602 Publish Date: 25 July 2017 - 19:44 Count Views: 296
Question & Answer » public
Who will wrap imam “Mahdi” [a.s] in a winding-sheet and perform his “Ghusl” after his death?

  translated by: Muhammad hassan heidary

Response:

Numerous narrative in Shia resources imply this matter that other imams and infallibles are in charge of performing “Ghusl”, “sheeting” and burying Prophets and imams and infallibles and late sheikh “Kulayni” has opened a chapter in his “Al-Kafi” book under this title: and  “Ghusl” of imam is done by an imam from Shia imams” and has aid its narratives.

At first, we’ll study narratives quoted in this regard until it’s proved that “Ghusl”, sheeting” and burying of an infallible can only be done by another infallible; then we’ll answer this question that whom will perform imam Mahdi’s [a.s] “Ghusl”.

Performing Prophet Muhammad’s [PBUH] “Ghusl” by his successor hadrat “Ali” [a.s]:

There are narratives in which hadrat “Ali” [a.s] has been introduced as the custodian of Prophet Muhammad’s [PBUH] “Ghusl” and it’s also been said that its reason is that hadrat “Ali ibn abi Talib” is the successor.

Narrative of “Abdullah ibn Masud” from messenger of Allah [PBUH]:

`حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ الدَّقَّاقُ رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا حَمْزَةُ بْنُ الْقَاسِمِ قَالَ حَدَّثَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ الْجُنَيْدِ الرَّازِيُّ قَالَ حَدَّثَنَا أَبُو عَوَانَةَ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ أَبِيهِ عَنْ مِينَا مَوْلَي عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: قُلْتُ لِلنَّبِيِّ عليه السلام يَا رَسُولَ اللَّهِ مَنْ يُغَسِّلُكَ إِذَا مِتَقَالَ يَغْسِلُ كُلَّ نَبِيٍّ وَصِيُّهُ قُلْتُ فَمَنْ وَصِيُّكَ يَا رَسُولَ اللَّهِ قَالَ عَلِيُّ بْنُ أَبِي طَالِب عليه السلام...

“Abdullah ibn Masud” says: I said to messenger of Allah [PBUH]: who will perform your “Ghusl” when you leave this world? He said: each Prophet’s “Ghusl” is performed by his successor. I said: who is your successor? He said: “Ali ibn abi Talib”.

“Al-Saduq” – Kamal al-Din wa Tamam al-Ni’mah – p 27 /// “Al-Majlisi” – Bihar al-Anvar – vol. 22, p 507

Narrative of “Salman Farsi”:

عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ سَمِعْتُ سَلْمَانَ الْفَارِسِيَّ....قَالَ سَلْمَانُ فَأَتَيْتُ عَلِيّاً عليه السلام وَهُوَ يُغَسِّلُ رَسُولَ اللَّهِ صلي الله عليه وآله وَقَدْ كَانَ رَسُولُ اللَّهِ صلي الله عليه وآله وسلم أَوْصَي عَلِيّاً عليه السلام أَنْ لَا يَلِيَ غُسْلَهُ غَيْرُه .....

“Salman” said: I went to “Ali ibn abi Talib” [a.s], he was performing Prophet Muhammad’s [PBUH] “Ghusl”; because messenger of Allah [PBUH] had willed that no one performs his “Ghusl” unless “Ali ibn abi Talib”.

“Salim ibn Qays” – book of “Salim ibn Qays Hilali”- p 143

Narrative of “Musa ibn Ja’far” [a.s] from imam “Sadiq” [a.s]:

عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَيَّاشٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْفُضَيْلِ الطَّائِيِّ وَ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ أَحْمَدَ بْنِ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ جَعْفَرٍ الصَّادِقِ عليه السلام عَنْ أَبِي يُوسُفَ عَنِ الْأَزْهَرِ بْنِ نَظَّامٍ عَنِ أَبِي الْحَسَنِ بْنِ يَعْقُوبَ عَنْ عِيسَي بْنِ الْمُسْتَفَادِ مِثْلَهُ (عن موسي بن جعفر عن ابيه عليهما السلام) وَقَالَ كَانَ فِي الصَّحِيفَةِ الْمَخْتُومَةِ الَّتِي نَزَلَتْ مِنَ السَّمَاءِ يَا عَلِيُّ غَسِّلْنِي وَلَا يُغَسِّلْنِي غَيْرُكَ قَالَ فَقُلْتُ لِرَسُولِ اللَّهِ صلي الله عليه وآله بِأَبِي أَنْتَ وَأُمِّي أَنَا أَقْوَي عَلَي غُسْلِكَ وَحْدِي قَالَ بِذَا أَمَرَنِي جَبْرَئِيلُ وَِذَلِكَ أَمَرَهُ اللَّهُ عَزَّ وَجَلَّ قَالَ فَقُلْتُ فَإِنْ لَمْ أَقْوَ عَلَيْكَ فَأَسْتَعِينُ بِغَيْرِي يَكُونُ مَعِي فَقَالَ جَبْرَئِيلُ يَا مُحَمَّدُ قُلْ لِعَلِيٍّ إِنَّ رَبَّكَ يَأْمُرُكَ أَنْ تُغَسِّلَ ابْنَ عَمِّكَ فَإِنَّمَا السُّنَّةُ أَنْ لَا يُغَسِّلَ الْأَنْبِيَاءَ إِلَّا أَوْصِيَاؤُهُمْ وَإِنَّمَا يُغَسِّلُ كُلَ نَبِيٍ وَصِيُّهُ مِنْ بَعْدِهِ وَهِيَ مِنْ حُجَجِ اللَّهِ عَزَّ وَجَلَّ لِمُحَمَّدٍ صلي الله عليه عَلَي أُمَّتِهِ مِنْ بَعْدِهِ فِيمَا قَدِ اجْتَمَعُوا عَلَيْهِ مِنْ قَطِيعَةِ مَا أَمَرَهُمُ اللَّهُ تَعَالَي بِهِ ثُمَّ قَالَ النَّبِيُّ صلي الله عليه وآله وَ اعْلَمْ يَا عَلِيُّ أَنَّ لَكَ عَلَي غُسْلِي أَعْوَاناً هُمْ نِعْمَ الْأَعْوَانُ وَالْإِخْوَانُ قَالَ عَلِيٌّ فَقُلْتُ لِرَسُولِ اللَّهِ صلي الله عليه واله مَنْ بِأَبِي أَنْتَ وَأُمِّي قَالَ جَبْرَئِيلُ وَمِيكَائِيلُ وَإِسْرَافِيلُ وَمَلَكُ الْمَوْتِ وَإِسْمَاعِيلُ صَاحِبُ سَمَاءِ الدُّنْيَا أَعْوَاناً لَكَ قَالَ عَلِيٌّ فَخَرَرْتُ لِلَّهِ سَاجِداً وَقُلْتُ الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ لِي أَعْوَاناً وَإِخْوَاناً هُمْ أُمَنَاءُ اللَّهِ تَعَالَي.

Messenger of “Allah” [PBUH] said to hadrat “Ali” [a.s]: it’s written in a sealed letter sent down from sky: “O Ali! You perform my “Ghusl” not anyone else”. I said to messenger of Allah [PBUH]: may my parents be sacrificed to you! Can I do your “Ghusl” alone? He said: “Gabriel” has ordered it and also god has ordered it. Hadrat “Ali” [a.s] said: can I ask another person to assist me I can’t do that alone?

“Gabriel” said to messenger of Allah [PBUH]: “O Muhammad! Say to “Ali” [a.s] that indeed, god orders you to perform your cousin’s “Ghusl” and it’s a tradition that successors of Prophets perform their “Ghusl”; and it’s amongst god’s proofs for Muhammad’s [PBUH] nation.

Then messenger of Allah [PBUH] said: they’re assistants who will help you performing my “Ghusl” and what a good brothers they are; “Ali ibn abi Talib” [a.s] said: May god be parents be sacrificed to you! Who are they?

Prophet Muhammad [PBUH] said: they’re “Gabriel”, “Mikael”, “Israfil”, angel of death and “Ismail”, the owner of world’s sky.

“Ali ibn abi Talib” [a.s] said: I did gratitude prostration and said thanks to god who put brothers for me who are god’s trustees.

“Al-Majlisi” – Bihar al-Anwar – vol. 78, p 304

Narrative of “Ibn Abbas”:

حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ رِضْوَانُ اللَّهِ عَلَيْهِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ حَمْدَانَ الصَّيْدَلَانِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ مُسْلِمٍ الْوَاسِطِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ هَارُونَ قَالَ أَخْبَرَنَا خَالِدٌ الْحَذَّاءُ عَنْ أَبِي قِلَابَةَ عَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ الْجَرْمِيِّ عَنِ ابْنِ عَبَّاسٍ قَالَ لَمَّا مَرِضَ رَسُولُ اللَّهِ صل الله عليه وآله وَ عِنْدَهُ أَصْحَابُهُ قَامَ إِلَيْهِ عَمَّارُ بْنُ يَاسِرٍ فَقَالَ لَهُ فِدَاكَ أَبِي وَأُمِّي يَا رَسُولَ اللَّهِ مَنْ يُغَسِّلُكَ مِنَّا إِذَا كَانَ ذَلِكَ مِنْكَ قَالَ ذَاكَ عَلِيُّ بْنُ أَبِي طَالِبٍ لِأَنَّهُ لَا يَهُمُّ بِعُضْوٍ مِنْ أَعْضَائِي إِلَّا أَعَانَتْهُ الْمَلَائِكَةُ عَلَي ذَلِكَ فَقَالَ لَهُ فِدَاكَ أَبِي وَأُمِّي يَا رَسُولَ اللَّهِ صل الله عليه وآله فَمَنْ يُصَلِّي عَلَيْكَ مِنَّا إِذَا كَانَ ذَلِكَ مِنْكَ قَالَ مَهْ رَحِمَكَ اللَّهُ ثُمَّ قَالَ لِعَلِيٍّ عليه ويَا ابْنَ أَبِي طَالِبٍ إِذَا رَأَيْتَ رُوحِي قَدْ فَارَقَتْ جَسَدِي فَاغْسِلْنِي وَأَنْقِ غُسْلِي وََفِّنِّي فِي طِمْرَيَّ هَذَيْنِ أَوْ فِي بَيَاضِ مِصْرَ وَبُرْدِ يَمَانٍ وَلَا تُغَالِ كَفَنِي وَاحْمِلُونِي حَتَّي  تَضَعُونِي عَلَي شَفِيرِ قَبْرِي.

“Ibn Abbas” says: when messenger of Allah [PBUH] was sick, a group of his companions went to him. “Ammar ibn Yasir” rose and said: O messenger of Allah! Which one of us performs your “Ghusl” if something happens?

He said: “Ali ibn abi thalib” is responsible to do so; because angles help him when he wants to move any of my organs. “Ammar” said: may my parents be sacrificed to you! Who will say prayer for you? Prophet m=Muhammad said: be silent, may god bless you.

Then messenger of Allah [PBUH] said: O son of “Abi Talib”! You perform my “Ghusl” after I left this world and put these cloths as my winding-sheet or wrap me in while Egyptian clothing. Don’t wrap me in expensive winding-sheet.

“Al-Saduq” – al-Amali – p 732

Narrative of “Abi Awn”:

عَنْ عبدِ الْوَاحِدِ بنِ أَبي عَوْنٍ قَالَ: (قَالَ رَسُولُ اللَّهِ لِعَلِي بنِ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ فِي مَرَضِهِ الَّذِي تُوُفيَ فِيهِ: اِغْسِلْنِي يَا عَلِيُّ إِذَا مِتُّ، فَقَالَ: يَا رَسُولَ اللَّهِ مَا غَسَّلْتُ مَيتَاً قَطُّ، فَقَالَ رَسُولُ اللَّهِ: إِنَّكَ سَتُهَيَّأُ أَوْ تُيَسَّرُ، قَالَ عَلِيٌّ: فَغَسَّلْتُهُ، فَمَا آخُذُ عُضْوَاً إِلاَّ تَبِعَنِي، وَالْفَضْلُ آخِذٌ بِحُضْنِهِ يَقُولُ: أَعْجِلْ يَا عَلِيُّ انْقَطَعَ ظَهْرِي ). (ابنُ سعدٍ )

“Abi Awn” says: messenger of Allah [PBUH] said to “Ali ibn abi Talib” when he was sick and that illness led to his death: O “Ali”! When I leave this world, perform my “Ghusl”, hadrat “Ali” [a.s] said: O messenger of Allah [PBUH], I’ve not ever perform “Ghusl” of a dead person. Messenger of Allah [PBUH] said: indeed, you’ll be soon ready, “Ali ibn Talib” [a.s] said: I performed his “Ghusl” and all body members obeyed me {they’d move}.

“Al-Suyuti” – Jami’ al-Ahadith

 Narrative of imam “Hassan” [a.s]:

عَنْ جَعْفَرٍ بنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدهِأَنَّ عَلِيًّا رَضِيَ اللَّهُ عَنْهُ غَسَّل النَّبِيَّ وَالْعَبَّاسُ يَصُبُّ المَاءَ، وَأُسَامَةُ وَشقرانُ يَحْفَظَانِ الْبَابَ.

Indeed, “Ali” [a.s] performed Prophet Muhammad’s “Ghusl” and “Abbas” would pour water and “Usamah” and “Shaqran” would watch the gate.

“Al-Suyuti” – Jami’ al-Ahadith – vol. 16, p 18

Commander of the faithful Ali [a.s] performed hadrat Fatimah’s [a.s] “Ghusl” after she left the world; because she was infallible so, another infallible must have perform her “Ghusl” and that infallible was hadrat “Ali” [a.s]:

Narrative of imam “Baqir” [a.s] from imam “Hassan” [a.s]:

مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ (عليهما السلام) قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ (عليه السلام) عَنْ فَاطِمَةَ (سلام الله عليها) مَنْ غَسَّلَهَا قَالَ غَسَّلَهَا أَمِيرُ الْمُؤْمِنِينَ- لِأَنَّهَا كَانَتْ صِدِّيقَةً لَمْ يَكُنْ لِيُغَسِّلَهَا إِلَّا صِدِّيقٌ .

Imam “Ja’far Sadiq” [a.s] was asked: who performed hadrat Fatimah’s [a.s] “Ghisl”? he said: hadrat “Ali ibn abi Talib”; because hadrat “Fatimah” [a.s] was infallible, no one had right to perform he “Ghusl” unless an infallible.

“Al-Hurr Ameli” – description of Wasa’il al-Shia – vol. 2, p 533

Narrative of “Khazzar Qomi” from imam “Sadiq” [a.s]:

أَبُو الْحَسَنِ الْخَزَّازُ الْقُمِّيُّ فِي الْأَحْكَامِ الشَّرْعِيَّةِ سُئِلَ أَبُو عَبْدِ اللَّهِ عَنْ فَاطِمَةَ مَنْ غَسَّلَهَا فَقَالَ غَسَّلَهَا أَمِيرُ الْمُؤْمِنِينَ لِأَنَّهَا كَانَتْ صِدِّيقَةً لَمْ يَكُنْ لِيُغَسِّلَهَا إِلَّا صِدِّيق.

“Ibn Shahr Ashub – Manaqib – vol. 3, p 138

Allameh “Muhammad Taqi Majlisi” writes about this hadith:

Lexically, “صديق” means the one who is very honest or anything that he says, his act confirms his saying, but in narratives it means infallible.

“Al-Majlisi” – Lawami’ – vol. 2, p 222

Seyed “Ni’mat Allah Jaza’iri” says in this regard:

المراد بالصديق هنا المعصوم.

The meaning of “صِدِّيق" in this narrative is infallible.

“Al-Jaza’iri” – Riyaz al-Abrar – vol. 1, p 64

Narrative of “Mufazzal” from imam “Sadiq” [a.s]:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ (عليه السلام) مَنْ غَسَلَ فَاطِمَةَ قَالَ ذَاكَ أَمِيرُ الْمُؤْمِنِينَ وَ كَأَنِّي اسْتَعْظَمْتُ ذَلِكَ مِنْ قَوْلِهِ فَقَالَ كَأَنَّكَ ضِقْتَ بِمَا أَخْبَرْتُكَ بِهِ قَالَ فَقُلْتُ قَدْ كَانَ ذَاكَ جُعِلْتُ فِدَاكَ قَالَ فَقَالَ لَا تَضِيقَنَّ فَإِنَّهَا صِدِّيقَةٌ وَ لَمْ يَكُنْ يَغْسِلُهَا إِلَّا صِدِّيقٌ أَمَا عَلِمْتَ أَنَّ مَرْيَمَ لَمْ يَغْسِلْهَا إِلَّا عِيسَي.

“Mufazzal” says: I said to imam “Sadiq” [a.s]: who performed hadrat Fatimah’s [a.s] “Ghusl”? He said: commander of the faithful Ali [a.s].

I was surprised, imam [a.s] said: it seems like you were surprised of what I told you? She is infallible and no one other should perform her “Ghusl”. Don’t you know Mary’s “Ghusl” was performed by “Jesus”?

“Al-Kulayni” – Al-Kafi – vol. 1, p 459 /// “Al-Saduq” – ilal al-Sharayi’ – vo.1, p 184

However, it’s customary that a woman’s “Ghusl” after her death is done by another woman, but hadrat “Fatimah” [a.s] was infallible and another infallible must have performed her “Ghusl” and this was done by her husband, hadrat “Ali” [a.s].

Only an imam can perform another imam’s “Ghusl”.

There are narratives in hadith resources that only next imam should perform imam’s “Ghusl”, and he should wrap him in winding-sheet and bury him. In their wills about their “Ghusl”, Shia imams [a.s] have mentioned to this point that only next imam can perform imam’s “Ghusl”.

Imam Sajjad’s [a.s] will to imam “Baqir” [a.s]:

“Qut al-Din Rawandi” quotes:

مَا رَوَي أَبُو بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عليه السلام قَالَ كَانَ فِيمَا أَوْصَي بِهِ إِلَيَّ أَبِي عَلِيُّ بْنُ الْحُسَيْنِ عليه السلام أَنْ قَالَ يَا بُنَيَّ إِذَا أَنَا مِتُّ فَلَا يَلِي غُسْلِي غَيْرُكَ فَإِنَّ الْإِمَامَ لَا يُغَسِّلُهُ إِلَّا إِمَامٌ مِثْلُه.

Imam “Baqir” [a.s] said: in his will, my father “Ali ibn Husain” [a.s] told me:

My son! When I leave this world, no one should perform my “Ghusl” other than you; because imam’s “Ghusl” is only done by an imam like him.

“Qutb al-Din Rawandi” – al-Khara’ij wa al-Jara’ih – vol. 1, p 264

Similar to this narrative is written in following books:

“Al-Irbali” – Kashf al-Ghummah fi Ma’rifah al-A’immah – vol. 2, p 351 /// “Al-Majlisi” – Bihr al-Anwar – vol. 46, p 166

Imam Sadiq’s [a.s] will to imam “Kazim” [a.s]:

قَالَ مُوسَي بْنُ جَعْفَرٍ (عليه السلام) فِيمَا أَوْصَانِي بِهِ أَبِي أَنْ قَالَ يَا بُنَيَ إِذَا أَنَا مِتُ فَلَا يُغَسِّلْنِي أَحَدٌ غَيْرُكَ فَإِنَّ الْإِمَامَ لَا يُغَسِّلُهُ إِلَّا إِمَامٌ.

Imam “Kazim” [a.s] said: my father told me in his will: O my son! After I leave this world, no one should perform my “Ghusl” other than you; because imam’s “Ghusl” is done by another imam.

“Ibn Shahr Ashub” – Manqib – vol. 3, p 351

Imam Kazim’s [a.s] will to imam “Reza” [a.s]:

Abu Basir’s narrative from imam “Kazim” [a.s]

روي الحسن، قال: أخبرنا أحمد، قال: حدثنا محمد بن علي الصيرفي، عن علي بن محمد، عن الحسن، عن أبيه، عن أبي بصير، قال: سمعت العبد الصالح (عليه السلام) يقول: لما حضر أبي الموت قال: يا بني لا يلي غسلي غيرك، فإني غسلت أبي، و غسل أبي أباه، و الحجة يغسل الحجة.

“Abu Basir” says: I heard from imam “Kazim” [a.s] who said: when my father was dying, he told me: O my sin! No one other than you should perform my “Ghusl”; because I performed my father’s “Ghusl” and he performed his father’s “Ghusl” and only imam performs another imam’s “Ghusl”.

“Tabari” – reasons of imamate – p 328

What shows this narrative is from imam “Kazim” [a.s], is that the title of “righteous creature in Shia narratives is for imam “Kazim”. Late “Tafrishi” says in this regard:

Any narrative said by “Abu Ibrahim” or righteous creature or faqih, is from imam “Kazim” [a.s].

“Al-Tafrishi” – Naqd al-Rijal- vol. 5, p 316

According to these narratives, no one other than imam and god’s proof can perform another imam’s “Ghusl”.

Narratives said by imam “Reza” [a.s] about imam’s “Ghusl”

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّي بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ قَالَ حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ سَأَلْتُ الرِّضَا عليه السلام عَنِ الْإِمَامِ يَغْسِلُهُ الْإِمَامُ قَالَ سُنَّةُ مُوسَي بْنِ عِمْرَانَ (عليه السلام)

“Abu Ma’mar” says: I asked imam “Reza” [a.s] about this matter that “Imam’s “Ghusl” is done by another imam”, he said: it’s a tradition from “Moses”, son of “Imran”.

“Al-Kulayni” – al-Kafi – vol. 1, p 385

فان الظاهر من الاخبار أن موسي عليه السلام غسلته الملائكة، والمراد أنه كما غسل موسي المعصوم لا يغسل الامام إلا معصوم، مع أنه يحتمل أن يكون حضر يوشع لغسله عليهما السلام

Narratives show that angles performed Moses’s [a.s] “Ghusl” and it means, as Moses’s “Ghusl” was performed by infallible, imam’s “Ghusl” must be done by infallible and there is another possibility that “Yushi’” –successor of Moses”  performed Moses’s [a.s] “Ghusl”.

“Al-Majlisi” – Bihar al-Anvar – vol, 27, p 29

In this narrative, imam “Reza” [a.s] confirmed this saying of “Abu Mu’ammar” that imam’s “Ghusl” is done by another imam and says that it’s a tradition from last Prophets [PBUTH].

Narrative of “Ahmad ibn Umar” from imam “Reza” [a.s]

الْحُسَيْن بْنُ مُحَمَّدٍ عَنْ مُعَلَّي بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ أَوْ غَيْرِهِ عَنِ الرِّضَا عليه السلام قَالَ قُلْتُ لَهُ إِنَّهُمْ يُحَاجُّونَّا يَقُولُونَ إِنَّ الْإِمَامَ لَا يَغْسِلُهُ إِلَّا الْإِمَامُ قَالَ فَقَالَ مَا يُدْرِيهِمْ مَنْ غَسَلَهُ فَمَا قُلْتَ لَهُمْ قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ قُلْتُ لَهُمْ إِنْ قَالَ مَوْلَايَ إِنَّهُ غَسَلَهُ تَحْتَ عَرْشِ رَبِّي فَقَدْ صَدَقَ وَ إِنْ قَالَ غَسَلَهُ فِي تُخُومِ الْأَرْضِ فَقَدْ صَدَقَ قَالَ لَا هَكَذَا قَالَ فَقُلْتُ فَمَا أَقُولُ لَهُمْ قَالَ قُلْ لَهُمْ إِنِّي غَسَلْتُهُ فَقُلْتُ أَقُولُ لَهُمْ إِنَّكَ غَسَلْتَهُ فَقَالَ نَعم.

“Washa’” says: “Ahmad ibn Umar” or another person said: I told imam “Reza” [a.s]: they {“Waqifiyah” who deny imamate of imam “Reza” [a.s] and his father’s death} argue with us and say: imam’s “Ghusl” is done by no one unless imam {so, how you say that you performed imam Kazim’s “Ghusl” while he died in “Baghdad” and you were in “Medina”} imam “Reza” [a.s] said: how do they know whom performed his “Ghusl”? What did you tell them? I said: may I be sacrificed to you! I told them: if imam “Reza” says, I performed his “Ghuls” under divine empyrean, I accept and if he says, I did so under the ground, he’s right; imam “Reza” [a.s] said: don’t say it this way! I said: what do I say: imam “Reza” [a.s] said: tell them imam has performed his “Ghusl”. I said: shall I say you performed imam Kazim’s [a.s] “Ghusl”, imam said: Yes.

“Al-Kulayni” – al-Kafi – vol. 1, p 385

Narrative of “Ismail ibn Sahl” from imam “Reza” [a.s] with one mediator:

مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ جََعفرِ بْنِ أَحْمَدَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ قَالَ حَدَّثَنَا بَعْضُ أَصْحَابِنَا وَ سَأَلَنِي أَنْ أَكْتُمَ اسْمَهُ قَالَ كُنْتُ عِنْدَ الرِّضَا عليه السلام فَدَخَلَ عَلَيْهِ عَلِيُّ بْنُ أَبِي حَمْزَةَ وَ ابْنُ السَّرَّاجِ وَ ابْنُ الْمُكَارِي........قَالَ لَهُ عَلِيٌّ(ابْنُ أَبِي حَمْزَةَ) إِنَّا رَوَيْنَا عَنْ آبَائِكَ (عليهم السلام) أَنَّ الْإِمَامَ لَا يَلِي أَمْرَهُ إِلَّا إِمَامٌ مِثْلُهُ فَقَالَ لَهُ أَبُو الْحَسَنِ فَأَخْبِرْنِي عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ (عليه السلام) كَانَ إِمَاماً أَوْ كَانَ غَيْرَ إِمَامٍ قَالَ كَانَ إِمَاماً قَالَ  فَمَنْ وَلِيُّ أَمْرِهِ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ قَالَ وَ أَيْنَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ كَانَ مَحْبُوساً فِي يَدِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ قَالَ خَرَجَ وَ هُمْ كَانُوا لَا يَعْلَمُونَ حَتَّي وَلِيَ أَمْرَ أَبِيهِ ثُمَّ انْصَرَفَ فَقَالَ لَهُ أَبُو الْحَسَنِ عليه السلام إِنَّ هَذَا [الَّذِي ] أَمْكَنَ عَلِيَّ بْنَ الْحُسَيْنِ  عليه السلام أَنْ يَأْتِيَ كَرْبَلَاءَ فَيَلِيَ أَمْرَ أَبِيهِ فَهُوَ يُمْكِنُ صَاحِبَ الْأَمْرِ أَنْ يَأْتِيَ بَغْدَادَ فَيَلِيَ أَمْرَ أَبِيهِ ثُمَّ يَنْصَرِفَ وَ لَيْسَ فِي حَبْسٍ ولَا فِي إِسَارٍ.....

“Ismail ibn Sahl” says: one of companions who asked me no to say his name told me: I was with imam “Reza” [a.s], “Ali ibn Hamzah”, “Ibn Siraj” and “Ibn Makari” entered.

“Ibn Abi Hmazah” {leader of “Waqifiyah” group} said to imam “Reza” [a.s]: “It’s been narrated from your father and grandfather [a.s] that ”Ghusl” of infallible imam is only done by another infallible imam, if you’re the imam after your father hadrat “Kazim” [a.s] so, why did you not say prayer for him?

Imam “Reza” [a.s] said: “Isn’t ”Husain” [a.s] right imam in your opinion? “Ali ibn Abi Hamzah Bata’ini” said: Yes, He is. Imam “Reza” [a.s] said: whom did say prayer for him?

“Ali ibn Hamzah” said: hadrat “Sajjad” [a.s].

Imam “Reza” [a.s] said: Where was imam “Sajjad” [a.s]? He’d been imprisoned by “Ubaydullah”.

“Ali ibn Hmazah” said: “Imam “Sajjad” [a.s] left the prison with his special power of imamate and came to “Karbala” and after saying prayer for imam “Husain” [a.s], he returned to prison.

Hadrat “Reza” [a.s]: If this work is possible for imam “Sajjad” [a.s] who was in prison on those days, so why it can’t be possible for another right imam who wasn’t in prison coming to “Baghdad” from “Medina” and say prayer for his father and return to “Medina”?

“Al-Majlisi” – Bihar al-Anwar – vol. 48, p 270

What we get from these narratives is that just imam can perform another imam’s “Ghusl”. This matter was so well-known that “Waqifiyah” group would rely on it to prove their claim in age of imam “Reza” [a.s]; but imam “Reza” [a.s] rejected their argument by and proved that next imam, even if he’s very far from previous imam when he’s dying; will go to imam by god’s grace and divine power and will perform his “Ghusl” and say prayer for him and then bury him.

Sheikh “Abbas Qomi” writes in this regard:

اعلم أنه قد ثبت في محله أنه لا يلي أمر المعصوم إلا المعصوم و أن الإمام لا يغسله إلا الإمام، و لو قبض إمام في المشرق و كان وصيه في المغرب لجمع اللّه بينهما.

Know that it’s been proved that infallible imam should wrap infallible imam in windin-sheet and bury him and imam’s “Ghusl” is done by another imam and if an imam dies in east of world and his successor is in west, god will reach them to each other.

Sheikh “Abbas Qomi” – Nafas al-Mahmuom – p 354

Wrapping imam “Mahdi” [a.s] in winding-sheet after death and burying him by imam “Husain” [a.s]

Now that we know who can perform infallible imam’s “Ghusl”, we want to know that which one of infallible imams will perform imam Mahdi’s “Ghusl” and wrap him in winding sheet and bury him?

There are narratives that say at the end of imam Mahdi’s [a.s] life, imam “Husain” [a.s] and his companions will revive and imam “Mahdi” [a.s] will leave the world after he introduces his grandfather and his companion to people and then imam “Husain” [a.s] performs his “Ghusl” and wraps him in winding sheet and buries him.

There are narratives about determining the instance of sixth verse of Surah Al-Isra’ in which the matter of performing imam Mahdi’s [a.s] “Ghusl”, wrapping him in winding-sheet and burying him has been mentioned as well:

ثُمَّ رَدَدْنا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَ أَمْدَدْناكُمْ بِأَمْوالٍ وَ بَنينَ وَ جَعَلْناكُمْ أَكْثَرَ نَفيرا

Then, we gave the turn back to you to prevail over them, and We helped you with wealth and children, and made you the greater host. 

Surah Al-Isra’- verse 6

Narrative of “Salih ibn Sahl” from imam “Sadiq” [a.s]:

عن صالح بن سهل عن أبي عبد الله عليه السلام ( ثم رددنا لكم الكرة عليهم وأمددناكم بأموال وبنين وجعلناكم أكثر نفيرا )، خُرُوجُ الْحُسَيْنِ (عليه السلام) فِي الْكَرَّةِ فِي سَبْعِينَ رَجُلًا مِنْ أَصْحَابِهِ الَّذِينَ قُتِلُوا مَعَهُ عَلَيْهِمُ الْبِيضُ الْمُذَهَّبُ لِكُلِّ بِيضَةٍ وَجْهَانِ وَ الْمُؤَدِّي إِلَي النَّاسِ أَنَّ الْحُسَيْنَ قَدْ خَرَجَ فِي أَصْحَابِهِ حَتَّي لَا يَشُكَّ فِيهِ الْمُؤْمِنُونَ وَ أَنَّهُ لَيْسَ بِدَجَّالٍ وَ لَا شَيْطَانٍ الْإِمَامُ الَّذِي بَيْنَ أَظْهُرِ النَّاسِ يَوْمَئِذٍ فَإِذَا اسْتَقَرَّ عِنْدَ الْمُؤْمِنِ أَنَّهُ الْحُسَيْنُ لَا يَشُكُّونَ فِيهِ وَ بَلَغَ عَنِ الْحُسَيْنِ الْحُجَّةُ الْقَائِمُ بَيْنَ أَظْهُرِ النَّاسِ وَ صَدَّقَهُ الْمُؤْمِنُونَ بِذَلِكَ جَاءَ الْحُجَّةَ الْمَوْتُ فَيَكُونُ الَّذِي يَلِي غُسْلَهُ وَ كَفْنَهُ وَ حَنُوطَهُ وَ إِيلَاجَهُ حُفْرَتَهُ الْحُسَيْنَ وَ لَا يَلِي الْوَصِيَّ إِلَّا الْوَصِيُّ وَ زَادَ إِبْرَاهِيمُ فِي حَدِيثِهِ ثُمَّ يَمْلِكُهُمُ الْحُسَيْنُ حَتَّي يَقَعَ حَاجِبَاهُ عَلَي عَيْنَيْهِ.

Imam “Sadiq” [a.s] says: the meaning of this verse: “« ثُمَّ رَدَدْنا لَكُمُ الْكَرَّةَ» is that imam “Husain” [a.s] and seventy companions of him who were killed with him will return while they’re wearing golden hat; and people are notified that this is imam “Husain” [a.s] and his companions who have returned until believers don’t doubt him and don’t think that he’s devil or “Dajjal”. It happens while imam “Mahdi” [a.s] is still amongst people. When he leaves the world, imam “Husain” [a.s] will perform his “Ghusl” and wrap him in winding-sheet and bury him. And no one performs imam’s “Ghusl” and buries him unless another imam and successor.

And “Ibrahim” has said in this narrative that after imam “Mahdi” [a.s] leaves the world, imam “Husain” [a.s] buries him and takes his global governing and he’ll rule a lot that his eyebrow will cover his eyes due to old age.

“Al-Ayyashi al-Salami” – Tafsir al-Ayyashi – vol. 2, p 281

Narrative of “Abdullah ibn Qasim” from imam “Sadiq” [a.s]:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ الْبَطَلِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام ).....«.ثُمَّ رَدَدْنا لَكُمُ الْكَرَّةَ عَلَيْهِم ، خُرُوجُ الْحُسَيْنِ (عليه السلام) فِي سَبْعِينَ مِنْ أَصْحَابِهِ عَلَيْهِمُ الْبَيْضُ الْمُذَهَّبُ لِكُلِّ بَيْضَةٍ وَجْهَانِ الْمُؤَدُّونَ إِلَي النَّاسِ أَنَّ هَذَا الْحُسَيْنَ قَدْ خَرَجَ حَتَّي لَا يَشُكَّ الْمُؤْمِنُونَ فِيهِ وَ أَنَّهُ لَيْسَ بِدَجَّالٍ وَ لَا شَيْطَانٍ وَ الْحُجَّةُ الْقَائِمُ بَيْنَ أَظْهُرِهِمْ فَإِذَا اسْتَقَرَّتِ الْمَعْرِفَةُ فِي قُلُوبِ الْمُؤْمِنِينَ أَنَّهُ الْحُسَيْنُ (عليه السلام) جَاءَ الْحُجَّةَ الْمَوْتُ فَيَكُونُ الَّذِي يُغَسِّلُهُ وَ يُكَفِّنُهُ وَ يُحَنِّطُهُ وَ يَلْحَدُهُ فِي حُفْرَتِهِ الْحُسَيْنَ بْنَ عَلِيٍّ )عليه السلام( وَ لَا يَلِي الْوَصِيَّ إِلَّا الْوَصِي .

“Al-Kulayni” – Al-Kafi – vol. 8, p 206, Hadith No. 250

Narrative of “Uqbah” from imam “Sadiq” [a.s]:

مِمَّا رَوَاهُ لِي السَّيِّدُ الْجَلِيلُ بَهَاءُ الدِّينِ عَلِيُّ بْنُ عَبْدِ الْحَمِيدِ الْحُسَيْنِيُّ رَوَاهُ بِطَرِيقِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْإِيَادِيِّ يَرْفَعُهُ إِلَي أَحْمَدَ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) سُئِلَ عَنِ الرَّجْعَةِ أَ حَقٌّ هِيَ؟ قَالَ: نَعَمْ. فَقِيلَ لَهُ: مَنْ أَوَّلُ مَنْ يَخْرُجُ؟ قَالَ الْحُسَيْنُ يَخْرُجُ عَلَي أَثَرِ الْقَائِمِ عليه السلام. قُلْتُ: وَ مَعَهُ النَّاسُ كُلُّهُمْ؟ قَالَ: لَا بَلْ كَمَا ذَكَرَ اللَّهُ تَعَالَي فِي كِتَابِهِ «يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْواجاً» قَوْمٌ بَعْدَ قَوْمٍ.

“Ahmad ibn Uqbah” quotes from his father that imam “Sadiq” [a.s] was asked: is the matter of returning true? He said: Yes, it is. They said: who will come back as the first person? Imam “Sadiq” [a.s] said: “Husain” [a.s] who will come back after appearance of imam “Mahdi” [a.s].

He was asked: will all people return with him? Imam said: No. almighty god says:

يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْواجاً

The Day that the Horn is blown and you shall come in crowds.

Surah Al-Naba’ – verse 18

Then imam “Sadiq” [a.s] said: imam “Husain” [a.s] and his companions who were killed with him will return to this world. Imam “Mahdi” [a.s] will give his ring to imam “Husain” [a.s], when “Mahdi” [a.s] leaves this world, imam “Husain” [a.s] will perform his “Ghusl”, wrap him in a winding-sheet and bury him.

“Al-Helli” – Mukhtasar Basa’ir al-Darajat – p 48 /// “Al-Majlisi” – Bihar al-Anwar – vol. 53, p 39

According to these narratives, amongst infallible imams, imam “Husain” [a.s] performs imam Mahdi’s [a.s] “Ghusl” and will revive when imam “Mahdi” [a.s] is about to die and continue his son’s global reign.

Studying narratives that seem to be in contradictory

In numerous mentioned narratives we concluded that the “Ghusl” of imams and infallibles and Prophets is only done by other successors and infallibles; but on the contrary of these narratives, there are narratives in which non-infallible is in charge of performing “Ghusl” of imam or infallible.

Narratives related to imam Kazim’s [a.s] “Ghusl”

Narrative of “Abi Sammal” from imam “Reza" [a.s]:

مُعَاوِيَةُ بْنُ حُكَيْمٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي سَمَّالٍ قَالَ: كَتَبْتُ إِلَي أَبِي الْحَسَنِ الرِّضَا عليه السلام أَنَّا قَدْ رَوَيْنَا عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام أَنَّ الْإِمَامَ لَا  يُغَسِّلُهُ إِلَّا الْإِمَامُ وَ قَدْ بَلَغَنَا هَذَا الْحَدِيثُ فَمَا تَقُولُ فِيهِ فَكَتَبَ إِلَيَّ أَنَّ الَّذِي بَلَغَكَ هُوَ الْحَقُّ قَالَ فَدَخَلْتُ عَلَيْهِ بَعْدَ ذَلِكَ فَقُلْتُ لَهُ- أَبُوكَ مَنْ غَسَّلَهُ وَ مَنْ وَلِيَهُ فَقَالَ لَعَلَّ الَّذِينَ حَضَرُوهُ أَفْضَلُ مِنَ الَّذِينَ تَخَلَّفُوا عَنْهُ قُلْتُ وَ مَنْ هُمْ قَالَ حَضَرُوهُ الَّذِينَ حَضَرُوا يوسف عليه السلام مَلَائِكَةُ اللَّهِ وَ رَحْمَتُه.

“Abu Sammal” says: I wrote to imam “Reza” [a.s] that were quoted from “Aba Abdullah” [a.s] that imam’s “Ghusl” is only performed by imam. We’ve received this narrative, what is your opinion about this?

Imam “Reza” [a.s] wrote: that’s right. “Sammal” says: after a while, I went to imam “Reza” and said: who performed you father’s “Ghusl”? He answered: perhaps, those who did this work were better than those who weren’t there. I said: who were they? Imam “Reza” [a.s] said: those who appeared with “Joseph”, appeared with imam “Kazim” [a.s] and they were angles.

“Al-Helli” – Mkhtasar al-Basa’ir – p 77

Narrative of “Talhah” from imam “Reza” [a.s]:

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّي عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ يُونُسَ عَنْ طَلْحَةَ قَالَ قُلْتُ لِلرِّضَا عليه السلام إِنَّ قال: قلت للرضا عليه السلام: إِنَّ الْإِمَامَ لَا يُغَسِّلُهُ إِلَّا الْإِمَامُ، فَقَالَ أمَا تَدْرُونَ مَنْ حَضَرَ يُغَسِّلُهُ قَدْ حَضَرَهُ خَيْرٌ مِمَّنْ غَابَ عَنْهُ الَّذِينَ حَضَرُوا يُوسُفَ فِي الْجُبِّ.

“Talhah” says: I said to imam “Reza” [a.s]: is imam’s “Ghusl” only done by another imam? He said: don’t you know who appears for his “Ghusl”? The one who appears is better than the one who doesn’t appear, the same who appeared with “Joseph” when his family and parents were absent.

“Al-Majlisi” – Bihar al-Anwar – vol. 27, p 289

What we understand from the appearance of these narratives is that angles appeared to perform imam Kazim’s [a.s] “Ghusl”, because assisted “Joseph” in well.

Response:

These two narratives don’t deny performing imam’s “Ghusl” and they may have been said because of “Taqiyah” {Precautionary concealment of one’s faith or opinion about something when its disclosure is feared to jeopardize one’s life or threaten any harm or loss}, Allameh “Majlisi” says in this regard:

لعل الخبرين محمولان علي التقية إما من أهل السنة أو من نواقص العقول من الشيعة مع أن كلا منهما صحيح في نفسه إذ الرحمة في الخبر الأول إشارة إلي الإمام و في الخبر الثاني لم ينف صريحا حضور الإمام و حضور الملائكة لا ينافي حضوره و سيأتي في باب تاريخ موسي عليه السلام أخبار كثيرة دالة علي حضور الرضا عليه السلام عند الغسل .

Perhaps, we can say these two narratives were said because of “Taqiyah”, whether due to opponents or narrow minded Shias, because the word “رَحْمَتُه" in first narrative means imam and second narrative didn’t deny imam’s presence frankly and Angles’ presence isn’t in contradictory with imam’s presence.

“Al-Majlisi” – Bihar al-Anwar – vol. 27, p 289

Doing Prophet Muhammad’s [PBUH] “Ghusl” by angles

Imam Sadiq’s [a.s] narrative:

أَحْمَدُ بْنُ مُحَمَّدٍ وَ أَحْمَدُ بْنُ إِسْحَاقَ عَنِ الْقَاسِمِ بْنِ يَحْيَي عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام ) لَمَّا قُبِضَ رَسُولُ اللَّهِ (صلي الله عليه وآله) هَبَطَ جَبْرَئِيلُ وَ مَعَهُ الْمَلَائِكَةُ وَ الرُّوحُ الَّذِينَ كَانُوا يَهْبِطُونَ فِي لَيْلَةِ الْقَدْرِ قَالَ فَفُتِحَ لِأَمِيرِ الْمُؤْمِنِينَ بَصَرُهُ فَرَآهُمْ فِي مُنْتَهَي السَّمَاوَاتِ إِلَي الْأَرْضِيُغَسِّلُونَ النَّبِيَّ مَعَهُ وَ يُصَلُّونَ مَعَهُ عَلَيْهِ وَ يَحْفِرُونَ لَهُ وَ اللَّهِ مَا حَفَرَ لَهُ غَيْرُهُمْ حَتَّي إِذَا وُضِعَ فِي قَبْرِهِ نَزَلُوا مَعَ مَنْ نَزَلَ فَوَضَعُوهُ فَتَكَلَّمَ وَفُتِحَ لِأَمِيرِ الْمُؤْمِنِينَ عليه السلام سَمْعُهُ فَسَمِعَهُ يُوصِيهِمْ بِهِ فَبَكَي وَ سَمِعَهُمْ يَقُولُونَ لَا نَأْلُوهُ جُهْداً وَإِنَّمَا هُوَ صَاحِبُنَا بَعْدَكَ إِلَّا أَنَّهُ لَيْسَ يُعَايِنُنَا بِبَصَرِهِ بَعْدَ مَرَّتِنَا هَذِهِ حَتَّي إِذَا مَاتَ أَمِيرُ الْمُؤْمِنِينَ (عليه السلام) رَأَي الْحَسَنُ وَ الْحُسَيْنُ مِثْلَ ذَلِكَ الَّذِي رَأَي وَ رَأَيَا النَّبِيَّ (صلي الله عليه وآله) أَيْضاً يُعِينُ الْمَلَائِكَةَ مِثْلَ الَّذِي صَنَعُوا بِالنَّبِيِّ حَتَّي  إِذَا مَاتَ الْحَسَنُ رَأَي مِنْهُ الْحُسَيْنُ مِثْلَ ذَلِكَ وَ رَأَي النَّبِيَّ وَ عَلِيّاً يُعِينَانِ الْمَلَائِكَةَ حَتَّي إِذَا مَاتَ الْحُسَيْنُ رَأَي عَلِيُّ بْنُ الْحُسَيْنِ مِنْهُ مِثْلَ ذَلِكَ وَ رَأَي النَّبِيَّ وَ عَلِيّاً وَ الْحَسَنَ يُعِينُونَ الْمَلَائِكَةَ حَتَّي إِذَا مَاتَ عَلِيُّ بْنُ الْحُسَيْنِ رَأَي مُحَمَّدُ بْنُ عَلِيٍّ مِثْلَ ذَلِكَ وَ رَأَي النَّبِيَّ وَ عَلِيّاً وَ الْحَسَنَ وَ الْحُسَيْنَ يُعِينُونَ الْمَلَائِكَةَ حَتَّي إِذَا مَاتَ مُحَمَّدُ بْنُ عَلِيٍّ رَأَي جَعْفَرٌ مِثْلَ ذَلِكَ وَ رَأَي النَّبِيَّ وَ عَلِيّاً وَ الْحَسَنَ وَ الْحُسَيْنَ وَ عَلِيَّ بْنَ الْحُسَيْنِ يُعِينُونَ الْمَلَائِكَةَ حَتَّي إِذَا مَاتَ جَعْفَرٌ رَأَي مُوسَي مِنْهُ مِثْلَ ذَلِكَ هَكَذَا يَجْرِي إِلَي آخِرِنَا.

Imam “Sadiq” [a.s] said: when messenger of Allah [PBUH] left the world, “Gabriel” and angles who descended in night “Qadr”, came down, “Ali ibn abi Talib” opened his eyes and saw them coming to ground from sky.

Then they performed Prophet’s “Ghusl” with “Ali” [a.s] and said prayer for her and dug grave for him.

And when messenger of Allah [PBUH] was put in grave, he talked and hadrat “Ali” [a.s] heard that Prophet [PBUH] is telling things to angles about him and heard from angles who said: we’ll do whatever we can to help him {hadrat “Ali”}, he’s our leader after messenger of Allah [PBUH] and from now on, he won’t see us and just hear our voice.

When hadrat “Ali” [a.s] died, his son “Hassan” [a.s] saw what his father had seen and saw that messenger of Allah [PBUH] is helping angles performing Ali’s [a.s] “Ghusl”.

And when imam “Hassan” [a.s] died, imam “Husain” [a.s] saw such thing and saw that hadrat “Ali” [a.s] and messenger of Allah [PBUH] are angles doing his “Ghusl”.

And when imam “Husain” [a.s] left the world, imam “Sajjad” [a.s] saw that Prophet Muhammad [PNUH], imam “Ali” [a.s], imam “Hassan” and “Husain” [a.s] are helping angles. The same goes for other imams.

“Saffar” – Basa’ir al-Darajat – vol. 1, p 225 /// “Al-Majlisi” – Bihar al-Anwar – vol. 27,p 290

“Qutb ai-Din Rawandi” quotes the same narrative from imam “Reza” [a.s] with little bit difference.

“Qutb al-Din Rawandi” – Al-Khara’ij wa al-Jara’ih – vol. 2, p 778

Seyed “Bahrani” also quote this narrative from imam “Hadi” [a.s]:

“Al-Bahrani” – Madinah Mu’ajiz al-A’immah al-Ithna Ashar – vol. 4, p 434

Response:

What we can get from this narrative is that angles who are infallible participate in “Ghusl”, shroud and burial procession of infallible imams in and help next infallible imam and it’s not in contradictory with performing imam’s “Ghusl” by another imam.

And also messenger of Allah [PBUH] and other imams who left the world before this imam help in performing his “Ghusl”.

It’s written in a narrative that imam “Sajjad” [a.s] ordered his ذخدیصخئشد to perform his “GHusl” and it’s in contradictory with these narratives:

مُحَمَّدُ بْنُ الْحَسَنِ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَي عَنِ 
الْحَسَنِ بْنِ مُوسَي الْخَشَّابِ عَنْ غِيَاثِ بْنِ كَلُّوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ عليهما السلام أَوْصَي أَنْ تُغَسِّلَهُ أُمُ وَلَدٍ لَهُ إِذَا مَاتَ فَغَسَّلَتْهُ.

Imam “Sadiq” [a.s] quotes from his father that imam “Sajjad” [a.s] willed that his bondwoman perform his “Ghusl” and when he left the world his bondwoman performed his “Ghusl”.

“Al-Tusi” – Tahzib al-Ahkam – vol. 1, p 444

Response:

Allameh “Majlisi” says this narrative is invalid and says:

لعله عليه السلام إنما أوصي بذلك تقية، لئلا يتعرض المخالفون لغسله، فيتمكن الإمام من غسله علي نهج الحق، لأنه معلوم من مذهب الشيعة و أخبارهم أن الإمام لا يغسله إلا إمام. و يحتمل أن تكون معاونة للإمام عليه السلام في غسله.

It might that imam “Sajjad” [a.s] has made such will because of “Taqiyah” until enemies don’t cause trouble while his “Ghusl” is being performed until imam “Baqir” [a.s] makes sure that his “Ghusl” is possible because imam’s “Ghusl” in Shia sect is a clear matter and their narratives show that imam’s “Ghusl” is only done by another imam and it might that willing his bondwoman is because of helping imam “Baqir” [a.s].

“Majlisi” – Malaz al-Akhbar fi fahm Tahzib al-Akhbar – vol. 3, p 254

However, appearance of this narrative is in contradictory with last narrative; but this single narrative with invalid document can’t stand against numerous narratives that restate imam’s “Ghusl” is done by another imam. on the other hand Shia elders have said that this narrative was said due to “Taqiyyah”.

Sheikh “Hurr Ameli” says about this narrative:

أَقُولُ: الْمَرْوِيُّ فِي أَحَادِيثَ كَثِيرَةٍ أَنَّ الْإِمَامَ لَا يُغَسِّلُهُ إِلَّا إِمَامٌ فَمَعْنَي الْوَصِيَّةِ هُنَا الْمُسَاعَدَةُ عَلَي الْغُسْلِ وَ الْمُشَارَكَةُ فِيهِ كَمَا مَرَّ فِي حَدِيثِ أَسْمَاءَ أَوْ بَيَانُ الْجَوَازِ أَوِ التَّقِيَّةُ وَ إِنْ كَانَ الْمُتَوَلِّي لَهُ بَاطِناً هُوَ الْبَاقِرُ عليه السلام كَمَا وَقَعَ التَّصْرِيحُ بِهِ فِي الْأَخْبَارِ وَ اللَّهُ أَعْلَمُ.

I say: what has been said in numerous narratives is that imam’s [a.s] “Ghusl” is only done by another imam. will in here means assistance and partnership or it means permission or it’s for “Taqiyyah” however imam “Baqir” [a.s] has been responsible to perform his father’s “Ghusl” as it’s been restated in narratives.

“Al-Hurr al-Ameli” – description of Wasa’il al-Shia – vol. 2, p 535

And also Allameh “Majlisi” says in his book that will in this narrative was because of “Taqiyyah” until imam “Baqir” [a.s] isn’t hurt.

“AL-Majlisi” – Ruzah al-Muttaqin fir Sharh man la Yahzur al-Faqih – vol. 1, p 371 and Bihar al-Anwar – vol. 78, p 303

Narratives that say hadrat “Fatimah” [a.s] performed “Ghusl” before martyrdom:

There are narratives showing hadrat “Fatimah” [a.s] performed “Ghusl” before martyrdom and they’re in contradictory with narratives that say infallible imam performs another infallible imam’s “Ghusl”:

First narrative:

ابْنُ حَمَّوَيْهِ عَنْ أَبِي الْحُسَيْنِ عَنْ أَبِي خَلِيفَةَ عَنِ الْعَبَّاسِ بْنِ الْفَضْلِ عَنْ عَنْ مُحَمَّدِ بْنِ أَبِي رَجَاءٍ عَنْ إِبْرَاهِيمَ عَنْ سَعْدٍ عَنْ أَبِي إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ أَبِي رَافِعٍ عَنْ أَبِيهِ عَنْ سَلْمَي امْرَأَةِ أَبِي رَافِعٍ قَالَتْ مَرِضَتْ فَاطِمَةُ فَلَمَّا كَانَ الْيَوْمُ الَّذِي مَاتَتْ فِيهِ قَالَتْ هَيِّئِي لِي مَاءً فَصَبَبْتُ لَهَا فَاغْتَسَلَتْ كَأَحْسَنِ مَا كَانَتْ تَغْتَسِلُ ثُمَّ قَالَتِ ائْتِينِي بِثِيَابٍ جُدُدٍ فَلَبِسَتْهَا ثُمَّ أَتَتِ الْبَيْتَ الَّذِي كَانَتْ فِيهِ فَقَالَتِ افْرُشِي لِي فِي وَسَطِهِ ثُمَّ اضْطَجَعَتْ وَ اسْتَقْبَلَتِ الْقِبْلَةَ وَ وَضَعَتْ يَدَهَا تَحْتَ خَدِّهَا وَ قَالَتْ إِنِّي مَقْبُوضَةٌ الْآنَ فَلَا أُكْشَفَنَّ فَإِنِّي قَدِ اغْتَسَلْتُ قَالَتْ وَ مَاتَتْ فَلَمَّا جَاءَ عَلِيٌّ أَخْبَرْتُهُ فَقَالَ لَا تُكْشَفُ فَحَمَلَهَا يَغْسِلُهَا عليهما السلام.

Sheikh “Tusi” has quoted from “Salami”, wife of “Abu Rafi’”:

On the day that hadrat “Fatimah” died, she told me:

Bring water, I did so and she performed “Ghusl” and then said: bring new cloths. When I brought them and she put them on, she entered house and said: put my bed in middle of the house then she laid down toward “Qiblah”, put her hand under her cheek and said: I’ll leave this world soon, don’t put out my cloths, I’ve already performed my “Ghusl”, she told me this and left the world.

When hadrat “Ali” [a.s] returned home and I explained what happened, he told me: that’s right her body shouldn’t be without clothing, the he took her body and performed her “Ghusl”.

“Al-Tusi” – Al-Amali – p 400 /// “Al-majlisi” – Bihar al-Anwar – vol.42, p 172

Second narrative:

رَوَي مَرْفُوعاً إِلَي سَلْمَي أُمِّ بَنِي رَافِعٍ قَالَتْ كُنْتُ عِنْدَ فَاطِمَةَ بِنْتِ مُحَمَّدٍ صلي الله عليه وآله فِي شَكْوَاهَا الَّتِي مَاتَتْ فِيهَا قَالَتْ فَلَمَّا كَانَ فِي بَعْضِ الْأَيَّامِ وَ هِيَ أَخَفُّ مَا نَرَاهَا فَغَدَا عَلِيُّ بْنُ أَبِي طَالِبٍ فِي حَاجَتِهِ وَ هُوَ يَرَي يَوْمَئِذٍ أَنَّهَا أَمْثَلُ مَا كَانَتْ فَقَالَتْ يَا أُمَّهْ اسْكُبِي لِي غَسْلًا فَفَعَلْتُ فَاغْتَسَلَتْ كَأَشَدِّ مَا  رَأَيْتُهَا ثُمَّ قَالَتْ لِي أَعْطِينِي ثِيَابِيَ الْجُدُدَ فَأَعْطَيْتُهَا فَلَبِسَتْ ثُمَّ قَالَتْ ضَعِي فِرَاشِي وَ اسْتَقْبِلِينِي ثُمَّ قَالَتْ إِنِّي قَدْ فَرَغْتُ مِنْ نَفْسِي فَلَا أُكْشَفَنَّ إِنِّي مَقْبُوضَةٌ الْآنَ ثُمَّ تَوَسَّدَتْ يَدَهَا الْيُمْنَي وَ اسْتَقْبَلَتِ الْقِبْلَةَ فَقُبِضَتْ فَجَاءَ عَلِيٌّ عليه السلام وَ نَحْنُ نَصِيحُ فَسَأَلَ عَنْهَا فَأَخْبَرْتُهُ فَقَالَ إِذاً وَ اللَّهِ لَا تُكْشَفُ فَاحْتُمِلَتْ فِي ثِيَابِهَا فَغُيِّبَت .

“Umm Salama” said: “Fatimah” [a.s] would suffer pain in her side and was sick, the same illness that led to her death, in a morning I saw her suffering pain in her side like before and “Ali” [a.s] left the house to do something, “Fatimah” [a.s] told me: “Umm Salama”, bring me water to was myself. “Umm Salama” said: I did so and she washed herself as best as possible that hadn’t seen before. Then she said: “Umm Salama”, bring me new cloths, I brought them and she put them on. She said: put my bed in middle of the house and put her hand under her face and said: O “Umm Salama”! I’m leaving this world, I washed and cleaned myself, no one should makes me naked, she said this sentence and after moments she left the world, “Ali” [a.s] came back and I told him the story martyrdom of hadrat “Fatimah” [a.s].

Hadrat “Ali” said: we don’t have to put out her cloths {performing “Ghusl”}, he buried her with her cloths.

In this narrative, hadrat “Fatimah” [a.s] orders them not to put out her cloths; because she’s done her “Ghusl”.

Third narrative:

ابْنُ حَمَّوَيْهِ عَنْ أَبِي الْحُسَيْنِ عَنْ أَبِي خَلِيفَةَ عَنِ الْعَبَّاسِ بْنِ الْفَضْلِ عَنْ عَنْ مُحَمَّدِ بْنِ أَبِي رَجَاءٍ عَنْ إِبْرَاهِيمَ عَنْ سَعْدٍ عَنْ أَبِي إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ أَبِي رَافِعٍ عَنْ أَبِيهِ عَنْ سَلْمَي امْرَأَةِ أَبِي رَافِعٍ قَالَتْ مَرِضَتْ فَاطِمَةُ فَلَمَّا كَانَ الْيَوْمُ الَّذِي مَاتَتْ فِيهِ قَالَتْ هَيِّئِي لِي مَاءً فَصَبَبْتُ لَهَا فَاغْتَسَلَتْ كَأَحْسَنِ مَا كَانَتْ تَغْتَسِلُ ثُمَّ قَالَتِ ائْتِينِي بِثِيَابٍ جُدُدٍ فَلَبِسَتْهَا ثُمَّ أَتَتِ الْبَيْتَ الَّذِي كَانَتْ فِيهِ فَقَالَتِ افْرُشِي لِي فِي وَسَطِهِ ثُمَّ اضْطَجَعَتْ وَ اسْتَقْبَلَتِ الْقِبْلَةَ وَ وَضَعَتْ يَدَهَا تَحْتَ خَدِّهَا وَ قَالَتْ إِنِّي مَقْبُوضَةٌ الْآنَ فَلَا أُكْشَفَنَّ فَإِنِّي قَدِ اغْتَسَلْتُ قَالَتْ وَ مَاتَتْ فَلَمَّا جَاءَ عَلِيٌّ أَخْبَرْتُهُ فَقَالَ لَا تُكْشَفُ فَحَمَلَهَا يَغْسِلُهَا ع

Sheikh “Tusi” has quoted from “Salami”, wife of “Abu Rafi’”:

On the day that hadrat “Fatimah” died, she told me:

Bring water, I did so and she performed “Ghusl” and then said: bring new cloths. When I brought them and she put them on, she entered house and said: put my bed in middle of the house then she laid down toward “Qiblah”, put her hand under her cheek and said: I’ll leave this world soon, don’t put out my cloths, I’ve already performed my “Ghusl”, she told me this and left the world.

When hadrat “Ali” [a.s] returned home and I explained what happened, he told me: that’s right her body shouldn’t be without clothing, the he took her body and performed her “Ghusl”.

“Al-Tusi” – al-Amali – p 400 /// “Al-Majlisi” – Bihar al-Anwar – vol. 43, p 172

Fourth narrative:

حدثنا عبد اللَّهِ حدثني أبي ثنا أبو النَّضْرِ ثنا إِبْرَاهِيمُ بن سَعْدٍ عن مُحَمَّدِ بن إِسْحَاقَ عن عبد اللَّهِ بن علي بن أبي رَافِعٍ عن أبيه عن أُمِّ سَلْمَي قَالَتِ اشْتَكَتْ فَاطِمَةُ شَكْوَاهَا التي قُبِضَتْ فيه فَكُنْتُ أُمَرِّضُهَا فَأَصْبَحَتْ يَوْماً كَأَمْثَلِ ما رَأَيْتُهَا في شَكْوَاهَا تِلْكَ قالت وَخَرَجَ علي لِبَعْضِ حَاجَتِهِ فقالت يا أُمَّهِ اسكبي لي غُسْلاً فَسَكَبْتُ لها غُسْلاً فَاغْتَسَلَتْ كَأَحْسَنِ ما رَأَيْتُهَا تَغْتَسِلُ ثُمَّ قالت يا أُمَّهْ أعطيني ثيابي الْجُدُدَ فَأَعْطَيْتُهَا فَلَبِسَتْهَا ثُمَّ قالت يا أُمَّهْ قدمي لي فراشي وَسَطَ الْبَيْتِ فَفَعَلْتُ وَاضْطَجَعَتْ وَاسْتَقْبَلَتِ الْقِبْلَةَ وَجَعَلَتْ يَدَهَا تَحْتَ خَدِّهَا ثُمَّ قالت يا أُمَّهْ اني مَقْبُوضَةٌ الآنَ وقد تَطَهَّرْتُ فَلاَ يكشفني أَحَدٌ فَقُبِضَتْ مَكَانَهَا قالت فَجَاءَ علي فَأَخْبَرْتُهُ.

“Umm Salama” quotes from “Ahmad ibn Hanbal”:

“Fatimah” was sick, the same illness that led to her death, and I was protecting her. On a day that she was feeling better and “Ali” [a.s] had left the house doing something, she told me: bring me water. I did so then she performed “Ghusl” and put on new cloths. She told me to put her bed in middle of the house. I did what she said. She laid down toward “Qiblah” and put her hands under her cheek and said: I’m about to leave this world and I’ve cleaned myself so, no one should make me naked.

She said it and left the world. Then “Ali” [a.s] came back and I told him what happened.

“Ahmad ibn Hanbal” – Musnad – vol. 6, p 461

In other Sunni resources, following text has been added with little bit difference:

....فَجَاءَ علي فَأَخْبَرْتُهُ فقال: والله لا يكشفها أحد فدفنها بغسلها ذلك

“Ali” [a.s] came back, I told him what happened and he said: swear to god, no one should put out her cloths {performing her Ghusl}, then he buried her with the same “Ghusl” that she’d performed.

“Ibn Hajar Asqalani” – al-Isabah fi Tamyiz al-Sahaba- vol. 8, p 267

Allameh “Majlisi” quotes this narrative from “Saduq” and “Ahmad ibn Hanbal”:

“Al-Majlisi” – Bihar al-Anwar – vol. 43, p 188

Sayings of Shia and Sunni scholars about this narrative:

1: Sunni scholars:

“Aibn Kathir” says:

وما روي من أنها اغتسلت قبل وفاتها وأوصت أن لا تغسل بعد ذلك فضعيف لا يعول عليه.

It’s been quoted hat hadrat “Fatimah” [a.s] performed “Ghusl” before leaving this world and willed other not to perform her “Ghusl”, this narrative is invalid and we can’t rely on it.

“Ibn Kathir” – Al-Bidayah wa al-Nihayah – vol. 6, p 367

“Ibn Jawzi” says:

هذا حديث لا يصح. أما محمد بن إسحاق فمجروح شهد أنه كذاب: مالك وسليمان التيمي ووهب بن خالد وهشام بن عروة ويحيي بن سعيد. وقال ابن المديني: يحدث عن المجهولين بأحاديث باطلة.

ثم إن الغسل إنما يكون لحدث الموت فكيف يغتسل قبل الحدث. هذا لا يصح إضافته إلي علي وفاطمة رضي الله عنهما، بل يتنزهون عن مثل هذا.

This narrative is not authentic. “Malik, “Sulayman”, “Wahab”, “Hisham” and “Yahya” have testified that “Muhammad ibn Ishaq” is a liar.

“Ibn Madini” says: about him: “Ibn Ishaq” quotes invalid narratives from unknown guys.

Indeed, a dead person’s “Ghusl” is performed after dying so, how can it happen before death? And it’s not true to ascribe such thing to hadrat “[a.s] and “Fatimah” [a.s].

“Ibn Jawzi” – Al-Muzuo’at – vol. 3, p 277

“Abd al-Hadi Hanbali” says about this narrative:

هذا حديث لا يصح.

وكيف يكون صحيحا والغسل إنما شرع لحدث الموت فكيف يقع قبله، وحاشا علي وفاطمة أن يخفي عليهما مثل هذا

هذا الحديث منكر جدا أنكره الإمام أحمد وغيره، وإن كان قد رواه في مسنده عن أبي النضر عن إبراهيم بن سعد، قال حنبل وسمعت أبا عبد الله أنكر حديث إبراهيم بن سعد عن محمد بن إسحاق أن فاطمة غسلت نفسها وكفنتها.

This narrative isn’t authentic and how it can be true! While dead person’s “Ghusl” becomes legitimate after death so, how it’s performed before death and it unlikely that “Ali” and “Fatimah” [a.s] didn’t know it.

Imam “Hnabal” and other denied this narrative, however “Ahmad ibn Hnabal” has quoted from “Ibn Basir”:

I heard that “Abu Abdullah” denied narrative of “Ibrahim ibn Sa’d” from “Muhammad ibn Ishaq” in which “Fatimah” [a.s] performed he own “Ghusl”.

“Al-Hnabali” – Tanqih Tahqiq Ahadith al-Ta’liq – vol. 2, p 126

“Al-Dhahabi” says:

وهذا باطل، لا يليق أن ينسب إلي فاطمة وعلي؛ فإن الغسل لوجود الموت لا بد منه.

That hadrat “Fatimah” performed her own “Ghusl” and hadrat “Ali” [a.s] didn’t do that after her death, is not acceptable. It’s not good to ascribe it to “Fatimah” [a.s] and “Ali” [a.s]; because this “Ghusl” is becomes compulsory after death.

“Al-Dhahabi” – summery of the “Al-Muzuo’at” book fom “Ibn Al-Jawzi” – vol. 1, p 360

“Ayni” says in this regard:

وقال الكرماني: غسلها علي وصلي عليها ودفنها ليلاً بوصيتها

“Kermani” said: hadrat “Ali” [a.s] performed Fatimah’s “Ghusl”, said prayer for and buried at night as she had willed.

“Al-Ayni” – Umdah al-Qari – vol. 16, p 249

2: Shia scholars:

لعلها (عليها السلام) إنما نهت عن كشف العورة والجسد للتنظيف، ولم تنه عن الغسل.

Perhaps, hadrat “Fatimah” [a.s] has forbidden from seeing her body for cleaning and she’s no forbidden them from “Ghusl”.

“Al-Majlisi” – Bihar al-Anwar – vol. 43, p 172

And this response is match with the text of Shia narratives, because it’s written in the text of narratives that after this will was said to him, hadrat “Ali” [a.s] performed hadrat Fatimah’s [a.s] “Ghusl” but he didn’t put out her cloths; and it shows that what hadrat “Ali” [a.s] got from the saying of hadrat “Fatimah” [a.s] is not lack of performing her “Ghusl” but is that her body is clean.

Seyed “Muhsen Amin” says:

والظاهر أن هذا الغسل الذي اغتسلته صلي الله عليه وآله كان لأجل التنظيف والتطهر لتغسل بعد وفاتها في ثيابها طاهرة نظيفة ولا تكشف لأنه أبلغ في الستر وأقل كلفة علي من يغسلها لا أنه كان غسل الأموات لعدم جواز تقديمه علي الموت في مثل المقام وتوهم بعضهم أنه غسل الأموات وليس بصواب.

Apparently, “Ghusl” that hadrat “Fatimah” [a.s] performed was for cleaning until her “Ghusl” after death is performed with clean body without putting out her cloths, because the one who wanted to perform her “Ghusl” would do that easier.

But if we say that “Ghusl” she performed was the “Ghusl” done after death, it’ll be wrong sentence; because this type “Ghusl” must be done after death. Some guys thought so but they’re wrong.

Seyed “Muhsen Amin” – A’yan al-Shia – vol. 1, p 321

So, “Ghusl” that hadrat “Fatimah” [a.s] performed was for cleaning not “Ghusl” must be performed after death.

2. Narratives of performing hadrat Fatimah’s [a.s] “Ghusl” by hadrat “Ali” [a.s]:

This narrative {Ghusl before her death} is in contradictory with narratives saying that hadrat “Ali” [a.s] performed Fatimah’s [a.s] “Ghusl” with “Asma’”, if it implies lack of performing her “Ghusl” by hadrat “Ali” [a.s]:

Narrative of “Muhammad ibn Musa”:

أخبرنا عبد الله بن مسلمة بن قعنب حدثنا عبد العزيز بن أبي حازم عن محمد بن موسي أن علي بن أبي طالب غسل فاطمة.

“Muhammad ibn Musa” says: indeed, “Ali” [a.s] performed Fatimah’s [a.s] “Ghusl”.

“Al-Zahri”- Al-Tabaqat al-Kubra – vol. 8, p 28

“Ibn Qadamah” says:

ما روي ابن المنذر أن عليا رضي الله عنه غسل فاطمة رضي الله عنها واشتهر ذلك في الصحابة فلم ينكره فكان اجماعا

What “Ibn Munzar” has quoted that “Ali” [a.s] has performed Fatimah’s [a.s] “Ghusl”, this issue has been well-known amongst sahaba and no one’s denied it.

“Ibn Qadamah” – al-Ma’ni fi fiqh imam “Ahmad ibn Hanbal” – vol. 2, p 398

Narrative of imam “Hassan ibn Ali” [a.s]:

رَوَي ابْنُ بَابَوَيْهِ مَرْفُوعاً إِلَي الْحَسَنِ بْنِ عَلِيٍّ (ع) أَنَّ عَلِيّاً غَسَّلَ فَاطِمَةَ (ع)

“Ibn Babuyah” has quoted from imam “Hassan ibn Ali” [a.s] that commander of the faithful [a.s] performed Fatimah’s [a.s] “Ghusl”.

“Al-Majlisi” – Bihar al-Anwar- vol. 43, p 188

Narrative of “Asma” daughter of “Amis”:

وأخبرنا أبو حازم الحافظ أنبأ أبو الحسن أحمد بن عمير بن يوسف الدمشقي ثنا عبد الله يعني بن حمزة الزبيري ثنا عبد الله بن نافع عن محمد بن موسي عن عون بن محمد الهاشمي عن أمه عن أسماء بنت عميس أن فاطمة بنت رسول الله أوصت أن يغسلها زوجها علي بن أبي طالب رضي الله عنه فغسلها هو وأسماء بنت عميس.

“Muhammad” quotes from her mother and she quoted from “Asma’” daughter of “Amis” that hadrat “Fatimah” [a.s] willed that her husband, “Ali” [a.s] performs her “Ghusl” and “Ali” [a.s] and “Asma’” performed her “Ghusl”.

“Al-Bayhaqi” – Sunan al-Bayhaqi al-Kubra – vol. 3, p 396 – vol. 3, p 396

This narrative has been quoted with another document in “Musnad” book, p 361, written by imam “Shafi’i”.

“Salihi Shami” says that this narrative is authentic.

“Al-Salehi al-Shami” – Subul al-Huda wa al-Irshad fi Sirah Khayr al-Ibad – vol. 10, p 486

Another narrative from “Asma’” daughter of “Amis”:

و عن أسماء بنت عميس أن فاطمة بنت رسول الله صلي الله عليه وآله قالت لأسماء إني قد استقبحت ما يصنع بالنساء أنه يطرح علي المرأة الثوب فيصفها لمن رأي فقالت أسماء يا بنت رسول الله أنا أريك شيئا رأيته بأرض الحبشة قال فدعت بجريدة رطبة فحسنتها ثم طرحت عليها ثوبا فقالت فاطمة عليها السلام ما أحسن هذا و أجمله لا تعرف به المرأة من الرجل قال قالت فاطمة فإذا مت فاغسليني أنت و لا يدخلن علي أحد فلما توفيت فاطمة عليها السلام جاءت عائشة تدخل عليها فقالت أسماء لا تدخلي فكلمت عائشة

أبا بكر فقالت إن هذه الخثعمية تحول بيننا و بين ابنة رسول الله صلي الله عليه وآله و قد جعلت لها مثل هودج العروس فقالت أسماء لأبي بكر أمرتني أن لا يدخل عليها أحد و أريتها هذا الذي صنعت و هي حية فأمرتني أن أصنع لها ذلك فقال أبو بكر اصنعي ما أمرتك فانصرف و غسلها علي عليه السلام و أسماء.

It’s been quoted from “Asma’” daughter of “Amis” who said: “Fatimah” [a.s] daughter of messenger of Allah [PBUH] told me: in my opinion it’s not good that women’s corpse is covered by piece of clothing, because size of her body could be seen.

“Asma’” said: O daughter of messenger of Allah [PBUH]! I’ll show you like the coffin I saw in “Habasha”. Then she sent several guys to bring fresh date leaves and made a coffin and covered it by a piece of clothing.

Hadrat “Fatimah” [a.s] said: how great this coffin is; because people can’t find out corpse in this coffin is a man or woman.

Then hadrat “Fatimah” [a.s] said to “Asma’”: you perform my “Ghusl” after my death and no one should come to me. When hadrat “Fatimah” [a.s] died, “Aisha” wanted to go to her but “Asma’” didn’t let her. “Aisha” said to “Abu-Bakr” what happened, “Asma’” said: this is hadrat Fatimah’s [a.s] order.

“Abu-Bakr” said: do what “Fatimah” told you then he returned. Then hadrat “Ali” [a.s] and “Asma’” performed her “Ghusl”.

“Al-Majlisi” – Bihar al-Anwar – vol. 43, p 190

Narrative of “ibn Abbas”

ذَكَرَ وَهْبُ بْنُ مُنَبِّهٍ عَنِ ابْنِ عَبَّاسٍ... يَا عَلِيُّ أَنَا فَاطِمَةُ بِنْتُ مُحَمَّدٍ زَوَّجَنِيَ اللَّهُ مِنْكَ لِأَكُونَ لَكَ فِي الدُّنْيَا وَ الْآخِرَةِ أَنْتَ أَوْلَي بِي مِنْ غَيْرِي حَنِّطْنِي وَ غَسِّلْنِي وَ كَفِّنِّي بِاللَّيْلِ وَ صَلِّ عَلَيَّ وَ ادْفِنِّي بِاللَّيْلِ وَ لَا تُعْلِمْ أَحَداً وَ أَسْتَوْدِعُكَ اللَّهَ وَ أَقْرَأُ عَلَي وُلْدِيَ السَّلَامَ إِلَي يَوْمِ الْقِيَامَةِ فَلَمَّا جَنَّ اللَّيْلُ غَسَّلَهَا عَلِيٌّ وَ وَضَعَهَا عَلَي السَّرِير..ِ

O “Ali”! I’m “Fatimah” [a.s] daughter of “Muhammad” [PBUH]. You’re in priority than others for performing my “Ghusl”. Perform my “Ghusl”, bury me at night and say prayer for me. Say to ruler not to tell anyone about my death. After she died, hadrat “Ali” [a.s] performed her “Ghusl” at night and put her in coffin.

“Al-Hurr Ameli” – Description of Wasa’il al-Shia – vol. 2, p 533

So, we conclude that “Ghusl” before her martyrdom was for cleaning not the “Ghusl” must be done after death, because this “Ghusl” must be done after someone dies and hadart “Ali” [a.s] performed her “Ghusl” after her martyrdom.

3: this narrative doesn’t show that “Ghusl” of infallible imam is done by non-infallible:

Notable point in these narratives is that assuming that they imply that hadrat “Ali” [a.s] did perform hadrat Fatimah’s [a.s] “Ghusl”, it also implies that hadrat “Fatimah” [a.s] performed he own “Ghusl” and perhaps it’s one the exclusive “Ahkam” of infallibles that they themselves could have perfume their own “Ghusl” before their death while naturally it must be done after death.

Performing hadrat Fatimah’s [a.s] “Ghusl” by “Asma’” daughter of “Amis”:

There are narratives that say “Asma’” daughter of “Amis” performed hadrat Fatimah’s [a.s] “Ghusl” {that some of them were told}:

قال (عليه السلام): يا أسماء غسليها وحنطيها وكفنيها قال: فغسلوها وكفنوها وحنطوها وصلوا عليها ليلا ودفنوها بالبقيع وماتت بعد العصر.

Commander of the faithful Ali [a.s] said to “Asma’”: perform Fatimah’s [a.s] “Ghusl” and wrap her in winding sheet. After doing so, they say prayer for her and buried her in “Baqi’” nightly.

“Al-Majlisi” – Bihar al-Anwar – vol. 43, p 187

Response:

As for narratives that say “Asma’” performed hadrat Fatimah’s “Ghusl”, they’re not in contradictory with performing her “Ghusl” by hadrat “Ali” [a.s]; because it was said in other narratives that “Asma’” would help hadrat “Ali” [a.s] performing Fatimah’s “Ghusl”.

Narrative of “Asma’”:

وَ قَالَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ أَوْصَتْ إِلَيَّ فَاطِمَةُ أَنْ لَا يُغَسِّلَهَا إِذَا مَاتَتْ إِلَّا أَنَا وَعَلِيٌّ فَأَعَنْتُ عَلِيّاً عَلَي غُسْلِهَا.

“Asma’” says: Fatimah [a.s] told me no one performs her “Ghusl”; unless “Ali” [a.s] and I and I helped “Ali ibn abi Talib” [a.s] performing her “Ghusl”.

“Al-Majlisi” – Bihar al-Anwar – vol. 43, p 184

Iba Jawzi’s saying:

He says:

والاصح ان عليا (ع) غسلها وكانت اسماء تصب عليها.

Correct quotation is that “Ali” [a.s] did Fatimah’s [a.s] “Ghusl” and “Asma’” helped him.

“Ibn Jawzi” – Tazkirah al-Khawas – p 286

What we realize from these narratives is that hadrat Fatimah’s [a.s] “Ghusl” was done by hadrat “Ali” [a.s] who was infallible and “Asma’” just helped him.

Conclusion:

So, after quoting so many narratives about performing infallible imam’s “Ghusl”, we conclude that imam’s [a.s] “Ghusl”, wrapping in winding-sheet and burying him are done by another imam and infallible; that these infallibles include messenger of Allah [PBUH], imams before and after him and angles.

After attaching narratives regarding imam Husain’s [a.s] returning at the end of imam Mahdi’s [a.s] life, to previous narratives, we realize that when imam “Mahdi” [a.s] leaves this world, imam “Husain” [a.s] performs his “Ghusl” and buries him.

Who will perform the “Ghusl” of last imam after returning?

There are numerous narratives saying that the last person who leaves this world is imam and god’s proof:

محمد بن يعقوب، عن محمد بن يحيي، عمن ذكره، عن الحسن بن موسي الخشاب، عن جعفر بن محمد، عن كرام قال: قال أبو عبد الله عليه السلام: لو كان الناس رجلين لكان أحدهما الامام عليه السلام، وقال: إن آخر من يموت الإمام عليه السلام لئلا يحتج أحد علي الله أنه تركه بغير حجة [لله] عليه

Imam “Sadiq” [a.s] said: if there are only two persons on the earth, one of them must be imam and said: indeed, the last person who dies is imam until no one can say to god that he left him without proof.

“Al-Kulayni” – al-Kafi – vol. 1, p 180

مُحَمَّدُ بْنُ يَحْيَي عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ الطَّيَّارِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ عليه السلام يَقُولُ لَوْ لَمْ يَبْقَ فِي الْأَرْضِ إِلَّا اثْنَانِ لَكَانَ أَحَدُهُمَا الْحُجَّة.

“Ibn Tayyar” says: I hear from imam “Sadiq” [a.s] who said: if only two persons left on the earth, one of them is imam.

“Al-Kulayni” – Al-Kafi – vol. 1, p 179

Regarding these narratives, which one of infallibles will perform last imam’s “Ghusl”?

Response:

It’s not clear who will perform last imam’s “Ghusl” and bury him. Some possibilities can be said in this regard gotten from last narratives.

A: by last infallibles:

First possibility is that another infallible comes from next world {not returning that requires living in this world and death} and performs last imam’s “Ghusl”.

In imam Sadiq’s [a,s] narrative this point has been mentioned that last infallibles along with angles, perform next imam’s “Ghusl”, wrap him in winding-sheet and say prayer for him and bury him:

...... إِذَا مَاتَ الْحُسَيْنُ رَأَي عَلِيُّ بْنُ الْحُسَيْنِ مِنْهُ مِثْلَ ذَلِكَ وَ رَأَي النَّبِيَّ وَ عَلِيّاً وَ الْحَسَنَ يُعِينُونَ الْمَلَائِكَةَ حَتَّي إِذَا مَاتَ عَلِيُّ بْنُ الْحُسَيْنِ رَأَي مُحَمَّدُ بْنُ عَلِيٍّ مِثْلَ ذَلِكَ وَ رَأَي النَّبِيَّ وَ عَلِيّاً وَ الْحَسَنَ وَ الْحُسَيْنَ يُعِينُونَ الْمَلَائِكَةَ......

… when imam “Husain” [a.s] was martyred, imam “Sajjad” saw that Prophet “Muhammad” [PBUH], imam “Ali” [a.s], imam “Hassan” [a.s] would help angles…

And when imam “Sajjad” [a.s] left the world, imam “Baqir” [a.s] saw the same thing…

“Saffar” – Basa’ir al-Darajat – vol. 1, p 225

B: by angles

Another possibility is that angles perform the “Ghusl” of last imam and bury him, because angles are infallible. Sheikh “Saduq” writes in this regard:

اعتقادنا في الأنبياء والرسل والأئمة والملائكة صلوات الله عليهم أنهم معصومون مطهرون من كل دنس، وأنهم لا يذنبون ذنبا، لا صغيرا ولا كبيرا، ولا يعصون الله ما أمرهم، ويفعلون ما يؤمرون. ومن نفي عنهم العصمة في شئ من أحوالهم فقد جهلهم.

Our belief about Prophets, imams and angles is that they’re infallible and away of any evil and commit no sin and anyone doesn’t know them infallible, is ignorant about them.

“Al-Saduq” – I’itiqadat – p 96

C: by infallible himself:

As it was said in our discussion about narratives regarding performing hadrat Fatimah’s [a.s] “Ghusl” by herself {however, these narratives didn’t indicate this issue clearly and just implied performing “Ghusl” for cleanliness} if implications and authentication of these narratives are proved, it’s a reason that shows one of the exclusive “Ahkam” of infallibles is performing their own “Ghusl”.

D: it might that last infallible gets martyred that in this case, he doesn’t need “Ghusl” and shroud

E: another possibility is that because before returning, infallibles left the world once and their “Ghusl” has been performed or they left the world as martyer and didn’t need “Ghusl”, it’s not necessary that their “Ghusl” is performed again.

Final conclusion:

This matter that “Ghusl” of infallible imam is done by another infallible is a certain matter and imam “Husain” [a.s] performs imam Mahdi’s [a.s] “Ghusl.

Good luck.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 



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