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الفتح الربانی
Fath al-Rabbani
أبواب الغسل من الجنابة وموجباتهChapters on Ghusl from Janabah and Its Requirements
بَابٌ فِي صِفَةِ غَسْلِ الرَّأْسِ وَنَقْضِ الشَّعْرِ عِنْدَ الْغُسْلِChapter on the Description of Washing the Head and Undoing the Hair During Ghusl
Hadith 890
اُردوEn
عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كُنَّا أَزْوَاجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ نَخْرُجْنَ مَعَهُ عَلَيْنَا الضِّمَادُ نَغْتَسِلْنَ فِيهِ وَنَعْرَقْنَ لَا يَنْهَانَا عَنْهُ مُحِلَّاتٍ وَلَا مُحَرَّمَاتٍ
Sayyida Aisha (may Allah be pleased with her) says: We, the wives of the Noble Prophet (peace and blessings be upon him), used to go out on journeys with him. We would have ointment applied on our heads, and in this state we would perform ghusl (ritual bath), and we would also perspire, but the Prophet (peace and blessings be upon him) would not forbid us from this. This was our condition both in the state of ihram and without ihram.
Brief Explanation
Benefits: … When Imam Ishaq narrated this tradition, he added at the end: وَالضَّمَادُ ھُوَ السُّکُّ. … … By “dhamad” is meant a type of musk-infused fragrance. In Musnad Ahmad (24502), the wording of this narration is as follows: Lady Aisha radi Allahu anha says: We used to go out with the Messenger of Allah sallallahu alayhi wa sallam, while before entering the state of ihram we would anoint our heads, then we would continue to perform ritual bath (ghusl) with it still on, and we would continue to perspire, and then we would perform ritual bath again, but the Prophet sallallahu alayhi wa sallam would not prohibit us from doing so. It is thus evident that this hadith is not related to the ritual bath of major impurity (ghusl janabah).
In hadith number 890, it is clearly mentioned that whether in the state of ihram or not, she would perform ritual bath, and the Noble Prophet sallallahu alayhi wa sallam would not prohibit her. In the hadith mentioned in the benefits, the state of ihram is mentioned, and in the hadith mentioned in the main text, the state other than ihram is also mentioned.
Therefore, the ritual bathing of the noble wives should be understood in a general sense. The conclusion is that if the head has been anointed, ritual bath can still be performed, whether it is the ritual bath of major impurity (ghusl janabah) or a general ritual bath. For the ritual bath of major impurity, it is not necessary to untie the hair or remove the ointment. (Abdullah Rafiq)
In hadith number 890, it is clearly mentioned that whether in the state of ihram or not, she would perform ritual bath, and the Noble Prophet sallallahu alayhi wa sallam would not prohibit her. In the hadith mentioned in the benefits, the state of ihram is mentioned, and in the hadith mentioned in the main text, the state other than ihram is also mentioned.
Therefore, the ritual bathing of the noble wives should be understood in a general sense. The conclusion is that if the head has been anointed, ritual bath can still be performed, whether it is the ritual bath of major impurity (ghusl janabah) or a general ritual bath. For the ritual bath of major impurity, it is not necessary to untie the hair or remove the ointment. (Abdullah Rafiq)
