Bukhari

Explanation:
This hadith establishes that during the ritual bath (ghusl) for major impurity (janabah), one should moisten the fingers and run them through the roots of the hair. When it is certain that the hair of the head and beard, as well as the skin underneath, have become wet, then water should be poured over the hair. This running of the fingers (khilal) is also among the etiquettes of the ritual bath. According to Imam Malik rahimahullah, it is obligatory, while according to the majority (jumhur), it is only a Sunnah.

Hadith Commentary:
➊
In the previous hadith number (248), the wording was that then you would pour water over the entire skin.
Here, the word "sā’ir" is used.
If this word is taken in the meaning of "the remainder," then it establishes the washing of the rest of the body, and if "sā’ir" is derived from Surah Al-Balad, then it proves the washing of the entire body. In this way, the meaning of both narrations becomes the same.
(Fath al-Bari: 1/496)

➋
In the ritual bath (ghusl) of major impurity (janabah), it is not sufficient to merely pour water; rather, it is necessary to make the roots of the hair and the skin of the head wet.
The method for this is that first, the roots of the hair should be moistened with water.
When it is certain that the skin has become wet, then water should be poured over oneself.
In some narrations, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would pour three handfuls of water over his blessed head, so the meaning of this would be that such an act was done after the process of khilal (passing fingers through the hair).
It is also understood from this that it is necessary for water to reach the roots of the hair, and if this is achieved without khilal, then there is no harm.
Imam Bukhari (rahimahullah) at this point is supporting Imam Ahmad ibn Hanbal (rahimahullah) that for women, it is not necessary to undo their braids in the ritual bath (ghusl) of janabah; rather, it is sufficient to ensure that water reaches the roots, whereas in the ritual bath (ghusl) of menstruation (hayd), it is necessary to undo the braids, as will be mentioned later in the Book of Menstruation under the heading: "For a woman to undo her hair at the time of the ritual bath of menstruation." According to other Imams, there is no difference for women between the ritual bath of janabah and the ritual bath of menstruation.

➌
Ibn Battal (rahimahullah) has written that the necessity of khilal (passing fingers through) the hair in the ritual bath of janabah is a matter of consensus and agreement, and the same ruling is applied by analogy to the hair of the beard, because it is similar hair. However, there is some difference of opinion regarding khilal of the beard, whereas ‘Uthman (radi Allahu anhu), ‘Ali (radi Allahu anhu), ‘Ammar (radi Allahu anhu), Ibn ‘Abbas (radi Allahu anhu), Ibn ‘Umar (radi Allahu anhu), and Anas (radi Allahu anhu) used to perform khilal of the beard.
(Sharh Ibn Battal: 1/386)
Imam Bukhari (rahimahullah) did not establish a chapter heading regarding khilal of the beard.
However, Imam Tirmidhi (rahimahullah) and Imam Abu Dawud (rahimahullah) did establish a heading on this and mentioned narrations; perhaps those narrations did not meet Imam Bukhari’s (rahimahullah) criteria. Accordingly, it is narrated from Anas (radi Allahu anhu) that when the Messenger of Allah (sallallahu alayhi wa sallam) performed ablution (wudu), he would perform khilal of the beard and would say: "My Lord has commanded me to do so."
(Sunan Abi Dawud, Book of Purification, Hadith: 145)
In any case, in the ritual bath (ghusl) of janabah, it is necessary for water to reach the skin and for all the hair to be made wet.
Only women are given concession regarding braided hair, that in the ritual bath (ghusl) of janabah, they may pour water over their heads three times without undoing the braids, as the details of this are narrated from Thawban (radi Allahu anhu).
(Sunan Abi Dawud, Book of Purification, Hadith: 255)

Explanation:
The purpose of mentioning this hadith is that when there is doubt about impurity (najasah) on the hand, one should wash the hand before placing it in the vessel. However, if there is no doubt, then it is permissible to put the hand in without washing it.

Hadith Commentary:
The purpose of mentioning this hadith is that when there is doubt about impurity (najasah) on the hand, one should wash the hand before putting it into the vessel; and if there is no doubt, then it is permissible to put the hand in without washing.

Hadith Commentary:
➊
By mentioning these ahadith, Imam Bukhari rahimahullah had two objectives: firstly, to establish the washing of hands before placing them into water, and secondly, to show that in cases of necessity, it is permissible to put the hands into water and draw water with the palm without washing them first, although from the perspective of the Shariah, it is preferable that the hands be washed first and then placed into the water.

➋
Imam Bukhari rahimahullah has cited four ahadith to substantiate his claim. In the first hadith, it is narrated from Aisha radi Allahu anha that while performing the ritual bath (ghusl), our hands would enter the vessel one after another, and it is evident that this would occur in the state of major ritual impurity (janabah).
From this, it is understood that ritual impurity (janabah) does not affect the water. However, in this narration, there is no explicit mention of the ritual bath of janabah.
It is possible that the bath taken by the Messenger of Allah sallallahu alayhi wa sallam and Aisha radi Allahu anha was for cleanliness or to cool off, and for this reason, the second narration is presented, in which it is explicitly stated that this was the ritual bath of janabah. However, in this narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam would wash his hands before the ritual bath of janabah, and this would be when he suspected impurity on his hands. If such is the case, then one should wash the hands before placing them into the vessel. If there is no suspicion, but rather certainty that there is no other impurity on the hands, then it is permissible to place them into the vessel without washing. It is possible that the initial practice of the Messenger of Allah sallallahu alayhi wa sallam was based on this precaution so that no doubt would arise in the heart.
In the third narrations, both the vessel and the ritual bath of janabah are mentioned together.

➌
By mentioning these ahadith, Imam Bukhari rahimahullah had two objectives: firstly, to establish the washing of hands before placing them into water, and secondly, to show that in cases of necessity, it is permissible to put the hands into water and draw water with the palm without washing them first, although from the perspective of the Shariah, it is preferable that the hands be washed first and then placed into the water.

➍
Imam Bukhari rahimahullah has cited four ahadith to substantiate his claim. In the first hadith, it is narrated from Aisha radi Allahu anha that while performing the ritual bath (ghusl), our hands would enter the vessel one after another, and it is evident that this would occur in the state of major ritual impurity (janabah).
From this, it is understood that ritual impurity (janabah) does not affect the water. However, in this narration, there is no explicit mention of the ritual bath of janabah.
It is possible that the bath taken by the Messenger of Allah sallallahu alayhi wa sallam and Aisha radi Allahu anha was for cleanliness or to cool off, and for this reason, the second narration is presented, in which it is explicitly stated that this was the ritual bath of janabah. However, in this narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam would wash his hands before the ritual bath of janabah, and this would be when he suspected impurity on his hands. If such is the case, then one should wash the hands before placing them into the vessel. If there is no suspicion, but rather certainty that there is no other impurity on the hands, then it is permissible to place them into the vessel without washing.
It is possible that the initial practice of the Messenger of Allah sallallahu alayhi wa sallam was based on this precaution so that no doubt would arise in the heart.
In the third narrations, both the vessel and the ritual bath of janabah are mentioned together.
From these three narrations, it could be suspected that these narrations are all from Aisha radi Allahu anha, and thus, perhaps there is some particularity related to her in drawing water in the state of janabah.
Imam Bukhari rahimahullah brought the fourth narration to remove this doubt, because in it, Aisha radi Allahu anha is not mentioned.
In any case, Imam Bukhari's intention is that all these ahadith are unrestricted and relate to janabah. In whatever manner water is drawn, if there is no apparent impurity on the hand, then placing the hand into the water or vessel before the ritual bath does not cause any harm.
However, if there is impurity on the hand, then it must be washed before the ritual bath. If the hand is placed into the water or vessel without washing, then the water will become impure.

Hadith Commentary:
1.
Since the ritual bath (ghusl) is a comprehensive purification, it includes the purification of istinja (cleaning the private parts), the purification of ablution (wudu), and the purification of the ritual bath (ghusl) itself. When it encompasses all these forms of purification, then what should its sequence be? The purpose of Imam Bukhari rahimahullah is to explain the legitimacy of performing ablution before the ritual bath, that the Messenger of Allah sallallahu alayhi wa sallam would begin his ritual bath with ablution. In fact, in one narration from Aisha radi Allahu anha, it is explicitly stated that the Messenger of Allah sallallahu alayhi wa sallam would begin his ritual bath with istinja.
(Sahih Muslim, Al-Hayd, Hadith: 718 (316))
In another narration from Maymunah radi Allahu anha, it is clarified that after istinja, he would rub his hand on the ground and clean it thoroughly.
(Sahih Muslim, Al-Hayd, Hadith: 722 (317))
Hafiz Ibn Hajar rahimahullah writes:
In no hadith is there mention of wiping the head (masah) while performing the ritual bath for major impurity (ghusl janabah).
(Fath al-Bari: 1/472)
Aisha radi Allahu anha and Ibn Umar radi Allahu anhu, while mentioning the ablution of the Messenger of Allah sallallahu alayhi wa sallam during the ritual bath for major impurity, state that he did not wipe his head but rather poured water over it.
(Sunan al-Nasa’i, Al-Ghusl wa al-Tayammum, Hadith: 422)
Imam Nasa’i has titled this hadith as follows:
“Abandoning the wiping of the head in the ablution of janabah.” From the narration of Aisha radi Allahu anha, it is understood that the feet should also be washed during ablution, whereas in the narration of Maymunah radi Allahu anha, it is clarified that the feet should be washed after completing the ritual bath. The reconciliation between these narrations is that if the bathing place is clean and water does not accumulate there, then the feet should be washed during ablution.
If water does accumulate there, then after completing the ritual bath, the feet should be washed.
Allamah Qurtubi writes that the Messenger of Allah sallallahu alayhi wa sallam would wash his feet after completing the ritual bath so that the beginning and end of the bath would be with the limbs of ablution.
(Fath al-Bari: 1/470)
Some scholars have also reconciled these two narrations by stating that, acting upon the hadith of Aisha radi Allahu anha, the feet should be washed first, and in light of the narration of Maymunah radi Allahu anha, they should also be washed after completing the ritual bath, so that both hadiths are acted upon.
3.
In light of these two narrations, it is necessary for the ritual bath that first, privacy should be ensured.
Then both hands should be washed.
Afterwards, water should be poured with the right hand and the private parts should be washed with the left hand, removing any impurity present.
Then ablution should be performed, and after that, water should be made to reach the roots of the hair and the hair should be thoroughly wetted.
Then water should be poured over the entire body. If the bathroom is clean and water does not accumulate, then the feet should also be washed during ablution; otherwise, after completing the ritual bath, one should move away from that place and wash the feet.
The details of this will be explained in the upcoming hadiths.
4.
The commentators have mentioned three meanings for the title established by Imam Bukhari rahimahullah:
* The ablution of the ritual bath is before the bath, not after it. When the bath has been performed and purification has been attained, then performing ablution after the bath without necessity is against the Sunnah.
It is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam would not perform ablution after the ritual bath.
(Sunan al-Nasa’i, Al-Ghusl, Hadith: 430)
* The intention is to establish that performing ablution before the ritual bath is a part of the bath, not an independent act.
This means that the limbs washed during ablution do not need to be washed again during the ritual bath.
Imam Bukhari rahimahullah will bring a separate chapter (No. 16) regarding this ahead.
* The intention is to describe the manner of ablution before the ritual bath, i.e., its method is like that of ablution.
The only difference is that if the bathing place is clean and water does not accumulate there, then the feet should be washed along with ablution before the bath; otherwise, after completing the bath, one should move away from there and wash the feet.
5.
Hafiz Ibn Hajar rahimahullah writes that in the hadith of Maymunah radi Allahu anha, there has been advancement and delay (taqdim wa ta’khir), because washing the private parts is before ablution, as Imam Bukhari rahimahullah has mentioned ahead in the narration of Abdullah ibn Mubarak rahimahullah, where first the hands are washed, then istinja is performed, then the hands are cleaned by rubbing them on the ground, after that ablution is performed (except for the feet), then water is poured over the entire body.
(Sahih al-Bukhari, Al-Ghusl, Hadith: 281)
And this is the correct method of the ritual bath for major impurity.

Hadith Commentary:
➊
In the previous hadith number (248), the wording was that then you would pour water over the entire skin.
Here, the word "sā’ir" is used.
If this word is taken in the meaning of "the remainder," then it proves the washing of the remaining body. And if "sā’ir" is from the same root as in Surah Al-Balad, then it proves the washing of the entire body. In this way, the meaning of both narrations becomes the same.
(Fath al-Bari: 1/496)

➋
In the ritual bath (ghusl) of major ritual impurity (janabah), it is not sufficient to merely let water flow; rather, it is necessary for the roots of the hair and the skin of the head to become wet.
The method for this is that first, the roots of the hair should be made wet with water.
When it is certain that the skin has become wet, then water should be poured over oneself.
In some narrations, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would pour three handfuls of water over his blessed head, so the meaning of this would be that such an act would occur after the process of working water through the hair (takhlil).
It is also understood from this that it is necessary for water to reach the roots of the hair, and if this is accomplished without working the water through (takhlil), then there is no harm.
Imam Bukhari (rahimahullah) here supports Imam Ahmad ibn Hanbal (rahimahullah) that for women, it is not necessary to undo their braids in the ritual bath (ghusl) of janabah; rather, it is sufficient to ensure that water reaches the roots, whereas in the ritual bath (ghusl) of menstruation (hayd), it is necessary to undo the braids, as will be mentioned later in the Book of Menstruation under the heading: "For a woman to undo her hair at the time of the ritual bath of menstruation." According to other imams, there is no difference for women between the ritual bath of janabah and the ritual bath of menstruation.

➌
Ibn Battal (rahimahullah) has written that the necessity of working water through the hair (takhlil al-sha’r) in the ritual bath of janabah is an agreed-upon and consensus issue, and the same analogy is applied to the hair of the beard, because it is similar hair. However, there is some difference of opinion regarding working water through the beard, whereas ‘Uthman (radi Allahu anhu), ‘Ali (radi Allahu anhu), ‘Ammar (radi Allahu anhu), Ibn ‘Abbas (radi Allahu anhu), Ibn ‘Umar (radi Allahu anhu), and Anas (radi Allahu anhu) used to work water through their beards.
(Sharh Ibn Battal: 1/386)
Imam Bukhari (rahimahullah) did not establish a chapter heading regarding working water through the beard.
However, Imam Tirmidhi (rahimahullah) and Imam Abu Dawud (rahimahullah) did establish a chapter heading on this and mentioned narrations; perhaps those narrations did not meet Imam Bukhari’s (rahimahullah) criteria. Thus, it is narrated from Anas (radi Allahu anhu) that when the Messenger of Allah (sallallahu alayhi wa sallam) performed ablution (wudu), he would work water through his beard and would say that his Lord had commanded him to do so.
(Sunan Abi Dawud, Book of Purification, Hadith: 145)
In any case, in the ritual bath (ghusl) of janabah, it is necessary for water to reach the skin and for all the hair to be made wet.
Only women are permitted, regarding braided hair, that they may pour water over their heads three times (in the ritual bath of janabah) without undoing the braids, as the details of this are narrated from Thawban (radi Allahu anhu).
(Sunan Abi Dawud, Book of Purification, Hadith: 255)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Istibra’:
Made all the hair wet.
(2)
Hafana:
Took water with both hands.
(3)
Hafanat:
Plural of hafnah.
A handful.

Hadith Commentary:
Benefits and Issues:
It is unanimously permissible for a husband and wife to bathe together from a single vessel. The complete method of ritual bath (ghusl) has already been mentioned above.

Hadith Commentary: Benefits and Issues: In light of the aforementioned ahadith, the method of performing the ritual bath (ghusl) after major ritual impurity (janabah) is as follows:

If the water is in a vessel and there is a need to put the hand into it, then before placing the hand into the vessel, it should be washed three times. Then, the part of the body upon which semen (mani) has come should be washed.

Water should be poured with the right hand, and the left hand should be used to wash the private parts. Then, the left hand should be thoroughly rubbed on earth (soil) to clean it well, or it should be washed with soap. After this, a complete ablution (wudu) as performed for prayer should be done.

The feet should be washed along with the ablution, and then, if needed, they may be washed again at the end, or their washing may be delayed.

Then, three handfuls of water should be poured over the head: one on the right side, the second on the left side, and the third on the head itself.

The hair should be thoroughly moistened with the fingers (and along with this, the beard hair should also be thoroughly moistened).

After this, the entire body should be washed thoroughly. After completing the ritual bath (ghusl), the water should be shaken off the body, and from this it is understood that there is no harm in using a towel as well.

However, its use is not obligatory.

Benefits and Issues:
➊ This narration is weak; further ahead, in Sunan Abi Dawud, hadith [251] is coming, from which it is clear that a woman should also pour water over her head three times, just as a man does.

Benefits and Issues:
➊ The preferred translation of «حلاب» is "vessel of milk," as the author of Awn al-Ma‘bud has reported. In Sahih Abu ‘Awanah, Abu ‘Asim provides the detail that it was slightly less than a span from every side. In the narration of al-Bayhaqi, it is described as being equal to a jug that can hold eight ratl of water, that is, one and a half sa‘.

420. Commentary:

➊ The Sunnah method of performing the ritual bath (ghusl) after major impurity (janabah) is that one should first perform ablution (wudu), because wudu is included within ghusl. However, if one simply rinses the mouth (madmadah) and nose (istinshaq) and pours water over the entire body, then according to the majority of scholars, the ghusl will still be valid, meaning that sequence is not a condition in ghusl. Similarly, combing the hair with the fingers (khilal) is also Sunnah, especially when the hair is long. If the scalp and hair become wet even without khilal, the ghusl will still be valid. Likewise, washing the feet at the end is also Sunnah.

➋ In this narration as well, there is no mention of performing istinja (cleansing the private parts) before ablution, however, this is clarified in other narrations.

244. Commentary:

➊ The hand of a person in a state of major ritual impurity (junub) generally becomes impure, whether due to intercourse or a wet dream; therefore, one should wash the hands before inserting them into the vessel. During ablution (wudu) and ritual bath (ghusl), water should be taken from the vessel using the right hand; if needed, water may also be taken with both hands simultaneously.

248. Commentary:

➊ In other authentic narrations, it is explicitly mentioned that the Prophet (sallallahu alayhi wa sallam) would perform ablution (wudu) before the ritual bath (ghusl), but would leave the feet unwashed, and after completing the ritual bath, he would move away from the place where he performed ghusl and then wash his feet. See: [صحیح البخاري ، الغسل ، حدیث : 257 ، و صحیح مسلم ، الحیض ، حدیث : 317]

➋ Before performing the ritual bath (ghusl), it is necessary to pour water three handfuls over the head and to wash the entire body at least once.

249. Commentary: When the hair is long, sometimes water slides over the hair and the roots and skin remain dry. Therefore, it is necessary to run wet fingers through the hair. In this way, the hair will separate and will not remain tangled. This will make it easier for water to pass through, and the roots and skin will become wet. Thus, it is necessary that wherever there is a risk that water may not reach, one should intentionally ensure it does, lest the state of major ritual impurity (janabah) is not removed and the ritual bath (ghusl) remains ineffective.

245. Commentary: This hadith is somewhat brief. In other narrations, in addition to washing the feet before the ritual bath (ghusl), mention is made of performing complete ablution (wudu). See: [صحیح البخاری ، الغسل ، حدیث : 249]

247. Commentary: The first washing of the hands was for the purpose of cleaning the hands so that the water in the vessel would not become contaminated. After washing the private parts and thighs, washing the hands again is a part of ablution (wudu), therefore the hands will be washed a second time. The feet are to be washed at the very end, which is not mentioned in these narrations, but is found in other narrations. See: [صحیح البخاري ، الغسل ، حدیث : 249]

Commentary:
The mention of washing the head five times in this narration is not correct, because in authentic narrations, women are also instructed to pour water over the head three times, just as men do.

Lexical Explanation:
«يُفَرِغُ» is derived from «إِفُرَاغ», which means that you would pour or spill water.
«يَغْسِلُ فَرْجَهُ» refers to washing the private part and the surrounding area that is adjacent to the thighs, as in Abu Dawud with the wording of «مَرَافِغ»:
«مَرَافِغ» is the plural of "murfagh," meaning the area around the private part.
«فَيُدْخِلُ» is the verb form of this word.
«فَيُدْخِلُ أَصَابِعَهُ» means to insert one's fingers.
«فِي أُصُوْلِ الشَّعْرِ» means to insert the fingers into the roots of the hair, first to the right and then to the left, so that the moisture of the water reaches the roots of the hair and the skin of the body.
«ثُمَّ حَفَنَ» means then to join both hands together, fill them with water, and pour it.
«حَفَنَاتٍ» is the plural of «حَفَنَة». Both "ḥā" and "fā" have a fatḥah.
«حَفَنَة» means a scoop or handful, i.e., joining both hands and filling both palms with water.
«ثُمَّ أَفَاضَ الْمَاءَ» means then to let the water flow or pour it, i.e., to pour water over the entire body.

Benefits and Issues:
➊ There are some aspects in this hadith that require clarification. By combining various hadiths, it becomes clear that before performing the ritual bath (ghusl), the Prophet (sallallahu alayhi wa sallam) would wash his hands. The number of times is not mentioned, but in the narration of Umm al-Mu’minin Sayyidah Maymunah (radi Allahu anha), washing two or three times is mentioned. Then he would wash his private part, then purify his hand by striking it on the earth, then perform ablution (wudu) as is done for prayer. Then he would run his fingers through the hair of his head three times. First, he would ensure the moisture of the water reached the roots on the right side of the head, then similarly on the left side, then pour water over the entire body, and finally wash his feet.
➋ In the narration of Sayyidah Maymunah (radi Allahu anha), it is mentioned that after finishing, he would move aside and wash both feet.
➌ With the ablution performed during this ritual bath (ghusl), the Prophet (sallallahu alayhi wa sallam) would perform the two sunnah units of the morning and the obligatory Fajr prayer, meaning there was no need or requirement to perform ablution again, provided that after ablution the hand had not touched the private part.
➍ This hadith also shows that after ablution and ritual bath (ghusl), it is not necessary to wipe off the traces of water from the face, hands, or the rest of the body with a towel or cloth, although it is permissible, as in some narrations the drying of water with a cloth is also mentioned.
➎ There is no harm in shaking off the water from the hands after ablution, and the narration in which shaking water from the hands is prohibited is weak. In the presence of an authentic hadith, a weak narration has no value or standing.

Benefit:
In this hadith, the method of ritual bath (ghusl) for major ritual impurity (janabah) is described. The necessary details of the ritual bath for janabah are as follows:
One should perform istinja (cleaning the private parts), then thoroughly clean both hands with earth or something similar, then rinse the mouth and draw water into the nose, then wash the face, and wash both arms including the elbows. In the ablution (wudu) of the ritual bath for janabah, wiping (masah) of the head is not established. The hadith of Sunan an-Nasa’i (422) is authentic; in it as well, when «حتى إذا بـلـغ رأسـه لم يمسح» reached the head during the ablution of the ritual bath for janabah, the Prophet sallallahu alayhi wa sallam did not perform wiping (masah) of the head, and this is the prevalent practice. Also, the ears are part of the head; when there is no wiping of the head, then the ears will also not be wiped, and the feet will also not be washed. The feet will be washed after the ritual bath, having moved away from the place of bathing.