Bukhari

Hadith Commentary:
Allamah Abdur Rahman Mubarakpuri rahimahullah states:
"Az-Zuhri interpreted 'needs' (hajat) as urination and defecation, and there is consensus on their exception (Tuhfat al-Ahwadhi)."
That is, Imam Zuhri explained the meaning of 'needs' as urination and defecation. And there is consensus among the people that going home for these needs is an exception, and the person in i'tikaf may go to fulfill these needs.

Hadith Commentary:
In the narration of Sahih Muslim, it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) was in i'tikaf (spiritual retreat), he would come home to fulfill human needs.
(Sahih Muslim, al-Hayd, Hadith: 684 (297))

Hafiz Ibn Hajar (rahimahullah) has written, quoting Imam Zuhri (rahimahullah):
By this is meant urination and defecation.

There is consensus among the scholars of the ummah that if there are no toilet facilities, etc., in the mosque, then for fulfilling such necessities, a person in i'tikaf may come to his home. However, regarding other needs, such as:
Eating and drinking—there is a difference of opinion as to whether, if there is no one to bring food from home, it is permissible for him to go home or not. In our view, in such circumstances, there is no harm in going home, but he should not stay at home longer than necessary.

In short, in view of such necessities for which there is no alternative, he may come home.
(Fath al-Bari: 4/347)

It is narrated from Hazrat Aisha (radi Allahu anha) that the Sunnah for the person in i'tikaf is that he should not leave the mosque except in case of necessity.
He should not visit the sick or attend funerals, etc.
(Sunan Abi Dawud, al-Sawm, Hadith: 2473)

Explanation:
The correspondence of the hadith with the chapter is evident. In previous religions, a woman would be completely isolated and confined during her menstrual periods. Islam removed these restrictions.

Hadith Commentary:
➊
It has already been mentioned regarding the Jews that they considered it forbidden to eat, drink, or live in the same house with a menstruating woman.
Imam Bukhari rahimahullah wishes to draw attention to their unreasonable behavior, and also to clarify the Qur’anic guidance that during those days, do not approach women, meaning that only intercourse and sexual relations are prohibited; being near or touching a menstruating woman is not forbidden.
Imam Bukhari, through this chapter heading, has informed us that a menstruating woman can perform all household services for her husband.
She can wash his head, comb his hair, let him rest his head in her lap to comfort him, and cook food, etc.
From the hadith, combing and arranging the hair is established, but washing the hair is not mentioned in this narration. In fact, Imam Bukhari rahimahullah has been brief in presenting this narration, because from other chains of this narration it is established that Aisha radi Allahu anha used to wash the blessed head of the Prophet sallallahu alayhi wa sallam while she was menstruating.
(Sahih Bukhari, Kitab al-Hayd, Hadith: 301)
Aisha radi Allahu anha, due to the excuse of menstruation, could not come into the mosque.
Therefore, the Messenger of Allah sallallahu alayhi wa sallam would extend his blessed head out of the window, and Aisha radi Allahu anha would wash it and comb it.
The word "tarjeel" is an allusion to arranging the hair, whether it is by washing or by combing.

➋
In the second hadith, Urwah radi Allahu anhu was asked whether a wife, in the state of menstruation or major ritual impurity (janabah), can serve her husband and come near him. He replied that there is nothing wrong in this.
As evidence, he presented the narration of Aisha radi Allahu anha that she used to arrange the hair of the Messenger of Allah sallallahu alayhi wa sallam while she was menstruating. This clarifies that it is permissible to take service from a menstruating woman, but the issue of taking service in the state of janabah is not mentioned in this narration.
Regarding this, Hafiz Ibn Hajar rahimahullah writes that Urwah radi Allahu anhu, by analogy with menstruation, included janabah with it, because menstruation is filth and impurity.
When it is permissible to take service in this state of impurity, then janabah is only a notional impurity.
In this state, it is even more appropriate to permit taking service, and he made an analogy from arranging the hair to other services, thus generalizing the ruling. From this hadith, the following issues are also known:
© The body and sweat of a menstruating woman are pure.
© A menstruating woman cannot enter the mosque.
© For one in i'tikaf, intercourse and its preliminaries are prohibited.
(Fath al-Bari: 1/521)

➌
There is no disagreement regarding a menstruating woman washing her husband's head and combing his hair.
However, regarding Ibn Abbas radi Allahu anhu, Ibn Abi Shaybah rahimahullah has narrated that once he came to his maternal aunt Maymunah radi Allahu anha, and she said: "Son, why is your hair so disheveled?" He replied that his wife Umm Ammar usually arranges his hair, but she is currently menstruating. Maymunah radi Allahu anha said:
"Menstruation has not spread to her hand that no service can be taken from her.
The Messenger of Allah sallallahu alayhi wa sallam used to rest his head in our laps for comfort, even when we were menstruating."
(al-Musannaf li Ibn Abi Shaybah: 1/366)

Hadith Commentary:
➊
It has already been mentioned regarding the Jews that they considered it forbidden to eat, drink, or live in the same house with a woman during her menstruation.
Imam Bukhari rahimahullah wishes to draw attention to their unreasonable behavior, and also to clarify the Qur’anic guidance that during those days, do not approach women, meaning that only intercourse and sexual relations are prohibited; being near or touching a menstruating woman is not forbidden.
Imam Bukhari, through this chapter heading, has informed us that a menstruating woman can perform all household services for her husband.
She can wash his head, comb his hair, let him rest his head in her lap to comfort him, and cook food, etc.
From the hadith, combing and arranging the hair is established, but washing the hair is not mentioned in this narration. In fact, Imam Bukhari rahimahullah has been brief in presenting this narration, because from other chains of this narration it is established that Aisha radi Allahu anha used to wash the blessed head of the Prophet sallallahu alayhi wa sallam while she was menstruating.
(Sahih Bukhari, Kitab al-Hayd, Hadith: 301)
Aisha radi Allahu anha, due to the excuse of menstruation, could not come into the mosque.
Therefore, the Messenger of Allah sallallahu alayhi wa sallam would extend his blessed head out of the window, and Aisha radi Allahu anha would wash it and comb it.
The word "tarjeel" is an allusion to arranging the hair, whether it is by washing or by combing.

➋
In the second hadith, Urwah radi Allahu anhu was asked whether a wife, in the state of menstruation or major ritual impurity (janabah), can serve her husband and come near him. He replied that there is nothing wrong in this.
As evidence, he presented the narration of Aisha radi Allahu anha that she used to arrange the hair of the Messenger of Allah sallallahu alayhi wa sallam while she was menstruating. This clarifies that it is permissible to take service from a menstruating woman, but the issue of taking service during janabah is not mentioned in this narration.
Regarding this, Hafiz Ibn Hajar rahimahullah writes that Urwah radi Allahu anhu, by analogy with menstruation, included janabah with it, because menstruation is filth and impurity.
When it is permissible to take service in this state of impurity, then janabah is only a spiritual impurity.
In this state, it is even more appropriate to take service, and he made an analogy from arranging the hair to other services, thus generalizing the ruling. From this hadith, the following issues are also understood:
© The body and sweat of a menstruating woman are pure.
© A menstruating woman cannot enter the mosque.
© For one in i'tikaf, intercourse and its preliminaries are prohibited.
(Fath al-Bari: 1/521)

➌
There is no disagreement regarding a menstruating woman washing her husband's head and combing his hair.
However, regarding Ibn Abbas radi Allahu anhu, Ibn Abi Shaybah rahimahullah has narrated that once he came to his maternal aunt Maymunah radi Allahu anha, and she said, "Son, why is your hair so disheveled?" He replied, "My wife Umm Ammar usually arranges my hair, but she is currently menstruating." Maymunah radi Allahu anha said:
"Menstruation has not spread to her hands such that no service can be taken from her.
The Messenger of Allah sallallahu alayhi wa sallam used to rest his head in our laps for comfort while we were menstruating."
(al-Musannaf li Ibn Abi Shaybah: 1/366)

Hadith Commentary:
(1)
A wife may comb her husband’s hair while she is in a state of menstruation (hayd).
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would be in the mosque in a state of spiritual retreat (i'tikaf), and he would bring his blessed head close to Aisha (radi Allahu anha) while she was in her chamber, and she would comb his hair.
(Sahih al-Bukhari, Book of Menstruation, Hadith: 296)
In another narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would extend his blessed head out from the mosque, and Aisha (radi Allahu anha) would wash it.
(Sahih al-Bukhari, Book of I'tikaf, Hadith: 2031)
(2)
In any case, the purpose of these narrations is that if someone has hair, they should certainly take care to maintain it properly.
And Allah knows best.

Hadith Commentary:
Imam Bukhari rahimahullah has included here, under the topics of Tarawih, Laylat al-Qadr, and I'tikaf, a total of thirty-nine hadiths. These comprise marfu‘ (attributed directly to the Prophet sallallahu alayhi wa sallam), mu‘allaq (with a missing link in the chain), and repeated narrations. He has also mentioned some reports (athar) from the noble Companions (radi Allahu anhum) and the eminent Followers (Tabi‘in). Since, after faith (iman) and the five pillars, the very first thing that is extremely necessary for every Muslim is the pursuit of lawful (halal) sustenance, whose best means is trade, Imam Bukhari rahimahullah has now commenced the Book of Trade (Kitab al-Buyu‘). Trade has been declared the foremost means for seeking sustenance. Trade is a Sunnah of the Noble Prophet sallallahu alayhi wa sallam. In the Noble Qur’an, the word “trade” (tijarah) has also been used for various purposes. For those traders who conduct their trade with trustworthiness and honesty, many glad tidings have been mentioned, some of which will also be observed here, insha’Allah.

Hadith Commentary:
(1)
The door of the chamber of Aisha (radi Allahu anha) opened towards the mosque. She would be present in her chamber, and her chamber was situated behind the tent set up by the Messenger of Allah (sallallahu alayhi wa sallam). He (sallallahu alayhi wa sallam) would remain outside the chamber in the mosque, and would only lower his blessed head towards Aisha (radi Allahu anha) from the threshold of the door, and she would wash it. This herb was used for cleaning purposes.

(2)
The intention of Imam Bukhari (rahimahullah) with this chapter heading and the presented hadith appears to be that although simplicity and the abandonment of adornment are intended during i'tikaf (spiritual retreat), this by no means implies that the person observing i'tikaf should remain dirty and unkempt. Rather, he should take care of his cleanliness and hygiene. If, due to sweating or similar reasons, the atmosphere and air become unpleasant, he should perform a ritual bath (ghusl) for cleanliness so that the environment becomes pleasant. However, the permission for bathing should not be taken to mean that the person in i'tikaf spends the entire day bathing and washing. Women should pay special attention to the fact that i'tikaf is for worship; the place of i'tikaf is not a laboratory for displaying combing, parting, and fashion.

Note:
In Salat al-Tarawih, Laylat al-Qadr, and i'tikaf, a total of thirty-nine hadiths have been mentioned. Of these, only two are mu'allaq (suspended) and the rest are musool (connected). The number of original hadiths is nine, while thirty are repeated. Except for two hadiths, the rest have also been narrated by Imam Muslim (rahimahullah). In addition to the marfu' (attributed to the Prophet) hadiths, there are also narrations from the noble Companions (radi Allahu anhum) and the great Tabi'in (rahimahumullah), whose number is four.

Hadith Commentary:
(1)
In the narration of Sunan an-Nasa’i, it is reported that Aisha (radi Allahu anha) said:
When the Messenger of Allah (sallallahu alayhi wa sallam) would observe i'tikaf, he would stand leaning at the door of my chamber, and I would wash his head while the rest of his body remained inside the mosque.
(Sunan an-Nasa’i, Book of Purification, Hadith: 277)

(2)
From this, it is understood that a person in i'tikaf may perform a ritual bath for cleanliness (ghusl al-nazafah). Similarly, there is no harm in using perfume or other adornments.
The fact that he (sallallahu alayhi wa sallam) would extend his blessed head outside is evidence that being in the mosque is a fundamental condition for i'tikaf, because if it were not so, there would have been no need to go to the trouble of extending the head outside.
(Fath al-Bari: 4/346)

1:
In this is evidence that if the person observing i'tikaf (spiritual retreat) extends any part of his body outside the mosque, his i'tikaf will not be invalidated.

2:
Az-Zuhri has explained "human need" as referring to defecation and urination.

Benefits and Issues:
➊ During i‘tikaf (spiritual retreat), a wife may serve her husband, even if she is menstruating (ha’id). (: Sahih al-Bukhari, Kitab al-I‘tikaf, Hadith: 2031), but caution is necessary with regard to age.

➋ During fasting and i‘tikaf, one should pay attention to the cleanliness of the body and clothing.

➌ For relieving oneself, a person may leave his place of i‘tikaf and the mosque, or even go to his home. Similarly, if no servant is available, it is also permissible to go out to eat.

➍ In the chain of narration of this hadith, after ‘an ‘Urwah, the narration from ‘an ‘Amrah bint ‘Abd al-Rahman is of the category of “al-mazeed fi muttasil al-asaneed” (additional in connected chains). (: Bazl al-Majhud)

276. Commentary: Since the hands of a menstruating (hayd) woman are not outwardly impure, therefore there is no harm in washing the head.

389. Commentary:

➊ The chapter is about washing the head, but in this hadith only the mention of combing is found, and nothing more. However, there is no problem in this because generally, combing is done after washing the head.

➋ The purpose of the chapter is to show that the hands of a menstruating woman, in fact her entire body (except for the place of impurity), are apparently pure—whether wet or dry. Neither does the water become impure by her putting her hand into it, nor does her hand. If that wet hand or body comes into contact with someone else, there is no harm in it.

Commentary:
(1)
A person in i'tikaf (spiritual retreat) cannot leave the mosque without a valid excuse.

(2)
Putting one's head outside the mosque does not constitute leaving the mosque.

(3)
When a woman is in her menstrual period, it is permissible to take any service from her except for intercourse.

(4)
It is permissible to wash the head and to perform ritual bath (ghusl) while in the state of i'tikaf.

Benefits and Issues:

➊
It is permissible to take a bath (ghusl) and wash the head during i'tikaf.

➋
If any part of the body, such as the head, is taken out of the mosque during i'tikaf, it does not affect the validity of the i'tikaf.

➌
When a woman is in her menstrual days, she cannot enter the mosque; however, she may extend her hand to pick up something.

➍
During i'tikaf, the wife of the person observing i'tikaf may serve him.

➎
Umm al-Mu'minin needed to serve in this manner because the Prophet (sallallahu alayhi wa sallam) could not come home due to i'tikaf, and Umm al-Mu'minin could not enter the mosque because of her special days.

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه مسلم 297، من حديث ما لك به]

Jurisprudential Points (Tafaqquh):
➊ It is not permissible to leave the mosque during i'tikaf (spiritual retreat) without a valid Shar'i (Islamic legal) excuse.
➋ During i'tikaf, it is necessary to observe the etiquettes of i'tikaf and, as much as possible, avoid worldly affairs.
➌ During i'tikaf, having sexual relations, intimacy, and intercourse with one's wife is unanimously haram (forbidden).
➍ For the person in i'tikaf, it is permissible to wash the head, comb the hair, cut or shave the hair, trim the nails, and bathe.
➎ According to the majority of scholars, it is not permissible for the person in i'tikaf to leave the mosque to visit the sick or attend a funeral prayer. See: [شرح السنة للبغوي 398/6 ح 1836]
● Urwah ibn al-Zubayr and al-Zuhri said that during i'tikaf, one should not go to visit the sick or attend a funeral prayer, nor should one accept invitations (outside the mosque). [مصنف ابن ابي شيبه 89/3 ح 9646 وسنده صحيح، 9644 وسنده صحيح]
● Whereas Sa'id ibn Jubayr, al-Sha'bi, and Hasan al-Basri said that it is permissible to go for visiting the sick. [مصنف ابن ابي شيبه 88/3 ح 9632 وسنده صحيح، 9639 وسنده صحيح]
● Sa'id ibn Jubayr and Hasan al-Basri said: It is permissible to go for the funeral prayer. [مصنف ابن ابي شيبه: 9634 وسنده صحيح، 9639 وسنده صحيح]
◄ The reconciliation between these statements is that it is permissible to go near the mosque of i'tikaf for extremely necessary visits to the sick or for the funeral of a very close relative or friend. One should not travel for such matters. And Allah knows best.
➏ Urwah ibn al-Zubayr rahimahullah said: There is no i'tikaf without fasting. [مصنف ابن ابي شيبه 87/3 ح 9626 وسنده صحيح]
● Sayyiduna Ibn Abbas radi Allahu anhu said: The person performing i'tikaf should fast. [السنن الكبريٰ للبيهقي 318/4 وسنده صحيح]
● Sayyiduna Abdullah ibn Abbas radi Allahu anhuma did not consider this fast to be necessary. [السنن الكبريٰ للبيهقي 319/4 وسنده صحيح]
➐ Abu Qilabah (Abdullah ibn Zayd) rahimahullah and Sa'id ibn Jubayr rahimahullah used to perform i'tikaf in the mosque of their tribe. [مصنف ابن ابي شيبه 90/3 ح 9660 وسنده صحيح، 9663 وسندہ صحیح]
● Ibrahim al-Nakha'i rahimahullah said that there is no harm in performing i'tikaf in the mosques of the tribes. [مصنف ابن ابي شيبه 91/3 ح 9665 وسنده صحيح]

Note (Tanbih):
The hadith in which it is mentioned that the Prophet sallallahu alayhi wa sallam said: "There is no i'tikaf except in three mosques (the Sacred Mosque, the Prophet's Mosque, and Bayt al-Maqdis)" [السنن الكبريٰ للبيهقي 316/4] — its chain is weak due to the tadlis (concealment of the source) of Sufyan ibn 'Uyaynah with the word 'an.
➑ Al-Zuhri, Hakam ibn 'Utaybah, Hammad ibn Abi Sulayman, Abu Ja'far Muhammad ibn Ali al-Baqir, and Urwah ibn al-Zubayr said that i'tikaf should only be performed in a mosque where congregational prayer (salah in jama'ah) is held (or where Jumu'ah prayer is performed). See: [مصنف ابن ابي شيبه 91/3 ح 9673 وسنده صحيح، 9674 وسنده صحيح، 9675 وسنده صحيح، 9676 وسنده صحيح]
● Sa'id ibn Jubayr and al-Sha'bi said that it is permissible to leave (the mosque of i'tikaf) for the Jumu'ah prayer. [مصنف ابن ابي شيبه مفهوماً 88/3 ح 9632 وسنده صحيح، 9636 وسنده صحيح]
◄ It is thus understood that it is better to perform i'tikaf in a mosque where congregational prayer and Jumu'ah are held. And Allah knows best.
➒ Hakam ibn 'Utaybah said: If a person performing i'tikaf dies during i'tikaf, then the missed i'tikaf should not be made up on his behalf. [مصنف ابن ابي شيبه 94/3 ح 9693 وسنده صحيح]
➓ If a woman suffers from istihada (non-menstrual vaginal bleeding), then it is permissible for her to perform i'tikaf in the state of istihada. See: [مصنف ابن ابي شيبه 94/3 ح 9700 بلفظ : ”أن بعض أزواج النبى صلَّى اللهُ عَليهِ وسَلمَ كانت مستحاضة وهى عاكفة“ وسنده صحيح، : صحيح بخاري : 310، 309، 311، 2037] Also, a woman will perform i'tikaf in the mosque. See: [صحيح بخاري : 2045]
● There is no evidence in any authentic hadith for women performing i'tikaf at home.
● Ibrahim al-Nakha'i said that if a woman begins menstruating during i'tikaf, she should stay in a screened place in her home. [مصنف ابن ابي شيبه 94/3 ح 9698 وسنده صحيح]

Takhrij al-Hadith:
[وأخرجه البخاري 295، من حديث مالك، ومسلم 297، من حديث هشام بن عروه به ، سقط من الأصل والسياق يقتضيه]

Jurisprudential Points:
➊ A woman in the state of menstruation (hayd) is not impure (najis); rather, apart from prayer, fasting, and other prohibited matters, she can perform all worldly tasks, such as cooking, etc.
➋ It is obligatory upon the wife to serve her husband.
➌ The Prophet Muhammad (sallallahu alayhi wa sallam) and Lady Aisha (radi Allahu anha) loved each other immensely.
➍ The verse «فَاعْتَزِلُوْا النِّسَاءَ فِي الْمَحِيْضِ» "Keep away from women during menstruation." [البقرة : 222] does not mean to completely boycott menstruating women; rather, it only means not to have intercourse with them. It is thus evident that the Qur'an must be understood in conjunction with hadith, consensus (ijma‘), and the reports of the pious predecessors (salaf salihin), otherwise the doors to misguidance are opened.
➎ Combing the hair is permissible, provided that excessive time is not spent on it. In one hadith, it is mentioned that Sayyiduna Abu Hurairah (radi Allahu anhu) said: The Messenger of Allah (sallallahu alayhi wa sallam) forbade us from combing our hair every day. [السنن النسائي 1/130 ح239، 8/131 ح5057 وسنده صحيح، سنن ابي داود : 81]
● This narration is to be understood as a recommendation and etiquette, not as a prohibition, because this is how the pious predecessors (salaf salihin) understood it. When Nafi‘ was informed that Hasan al-Basri disliked daily combing, he became upset and said: Ibn Umar (radi Allahu anhu) used to apply oil twice a day. [طبقات ابن سعد 4/157، وسنده صحيح]

572 Lexical Explanation:
«اِنْ كَانَ» «اِنْ» is a particle of emphasis, and it is a lightened form of «اِنَّ ثقيله», which is called «اَلْمُخَفَّفَه» مِنَ «الْمُثَقَّلَه». The original phrase was «اِنَّهُ كَانَ».
«لَيُدْخِلُ» is derived from «اِدْخَال», meaning "they enter."
«عَلَيَّ» is a stressed "ya," meaning "towards me."
«فَاُرَجِّلُهُ» She would arrange your hair with a comb, apply oil. And this is evidence that the one observing i'tikaf (spiritual retreat) may extend a part of his body outside the mosque, and there is no harm in this. And a man in i'tikaf may take service from his wife.
«اِلَّا لِحَاجَةٍ» Except for a necessary need. By this is meant urination and defecation, ritual bath (ghusl) due to major impurity, and bloodletting, etc., which cannot be done in the mosque. *

Benefit:
It is established from this hadith that a person in i'tikaf (spiritual retreat) may perform ritual bath (ghusl) and may change clothes. Some people have introduced innovations (bid‘ah) even in i'tikaf, for example: not performing ritual bath (ghusl) during i'tikaf, not applying kohl (surma), or keeping the face covered—these are things for which there is no evidence in the Qur'an or hadith. It is also understood from this that the hands of a menstruating woman (ha'id) are pure; she may knead dough, bake bread, and may even wash her husband's head. It is obligatory upon women to serve their husbands.