Bukhari

Hadith Footnote:
That basin also became a historical artifact.

Hadith Commentary:
➊
In one narration, Aisha radi Allahu anha states that she and the Messenger of Allah sallallahu alayhi wa sallam used to perform ritual bath (ghusl) from the same vessel, which was called a "farq."
(Sahih al-Bukhari, al-Ghusl, Hadith: 250)
That basin also holds historical significance in which the Messenger of Allah sallallahu alayhi wa sallam and Aisha radi Allahu anha would perform ritual bath together.

➋
Ibn Battal says:
The purpose here is to specify the amount of water that suffices for both husband and wife during ritual bath (ghusl).
(Fath al-Bari: 13/380)

Explanation:
Some deniers of hadith have mocked this hadith as well, claiming that it contradicts the Qur'an. In their impure opinion, the word "mubasharat" (مباشرت) refers exclusively to intercourse (jima‘). However, this is absolutely not the case. The meaning of "mubasharat" is bodily contact and includes touching and kissing. In Islam, by unanimous agreement, only intercourse (jima‘) is prohibited with a menstruating woman. Lying down, sitting with her, or touching and kissing her, under the known conditions, are not prohibited. The deniers of hadith, for the sake of their corrupt views, resort only to baseless nonsense. However, it is necessary that whoever cannot control his desires should also refrain from mubasharat (bodily contact).

Hadith Commentary:
➊
Imam Bukhari rahimahullah has established this chapter regarding the rulings of intimacy (mubasharah) with a menstruating woman. By this, what is meant is sleeping with or caressing a menstruating woman, not intercourse (jima‘), because intercourse with a menstruating woman is not permissible under any circumstance.

Although in our common usage and idiom, the word "mubasharah" is used for intercourse, therefore, translating it as "mubasharah" in Urdu is incorrect.

Some short-sighted Orientalists, in view of the ahadith mentioned in this chapter, have—God forbid—tried to portray the noble personality of the Messenger of Allah sallallahu alayhi wa sallam as "fond of women," claiming that he did not abstain from them even during menstruation. These ahadith absolutely do not prove this.

The Messenger of Allah sallallahu alayhi wa sallam was extremely refined and pure.

Even an ordinary person feels aversion to approaching a woman during menstruation, let alone attributing such an act to the Messenger of Allah sallallahu alayhi wa sallam.

﴿ سُبْحَانَكَ هَٰذَا بُهْتَانٌ عَظِيمٌ ﴾

For the information of the esteemed readers, the "dabb" (spiny-tailed lizard) has been endowed by the Creator (Allah Ta‘ala) with extremely strong sexual instincts. Reliable eyewitnesses have stated that it has two male organs. People eat it and use its fat as an ointment.

In the ahadith, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam, despite its permissibility, disliked it.

Other companions radi Allahu anhum ate it at his table, but he himself did not partake.

Most likely, the reason for this was that people would spread rumors that, since the Prophet sallallahu alayhi wa sallam had nine wives in his marriage, he used the dabb (spiny-tailed lizard).

He expressed dislike for it so that no one could find fault with his noble character from any angle.

And Allah knows best.

➋
According to Imam Thawri rahimahullah, Imam Ahmad rahimahullah, Imam Ishaq rahimahullah, and many other imams, during menstruation only intercourse (jima‘) is prohibited, and deriving pleasure from the rest of the body apart from the private area (the place of menstruation) is permissible.

From the perspective of evidence, this opinion appears to be the strongest. This is also supported by the narration in Sunan Abu Dawud, in which it is mentioned that if the Prophet sallallahu alayhi wa sallam desired his wife while she was menstruating, he would place a cloth over her private area.

(Sunan Abu Dawud, Book of Purification, Hadith: 272)

The narration that differentiates between the initial and later days of menstruation, which Ibn Hajar rahimahullah has quoted in Fath al-Bari from Ibn Majah, is found in Mu‘jam Tabarani, but it is weak.

(al-Silsilah al-Da‘ifah: 2839)

It should be remembered that permissibility is only in the case where a person has control over himself; otherwise, during menstruation, the man should keep away from the woman.

➌
The Messenger of Allah sallallahu alayhi wa sallam had complete control over his desires.

This can have two meanings:

© The Messenger of Allah sallallahu alayhi wa sallam had full control over his emotions, and it was impossible that, even without an izar (lower garment), if he wished to rest with any of his wives, any unlawful act could occur. Yet, despite such control, he would first ensure the izar was worn, and then rest with her.

© Even after wearing the izar, there remains a possibility of being swept away by intense emotions; therefore, despite using the izar, caution is necessary. Thus, regarding lying with one's wife during menstruation, the detail is that if a person has complete confidence in himself and there is no fear of wrongdoing, then it is permitted; otherwise, it should be prohibited.

➍
The hadith of Aisha radi Allahu anha (No. 302) has been narrated from Abu Ishaq Shaybani by Khalid ibn Abdullah al-Wasiti and Jarir ibn Abdul Hamid, who have corroborated Ali ibn Mushir. The corroboration by Khalid has been narrated with a connected chain by Abu al-Qasim al-Tanukhi in his Fawa’id, while the corroboration by Jarir has been narrated with a connected chain by Abu Dawud in his Sunan and Imam Hakim in his Mustadrak.

Mansur ibn Abi al-Aswad has also narrated this from Shaybani, which Abu Awanah has narrated with a connected chain in his Musnad.

(Fath al-Bari: 5261)

➎
The deniers of hadith in the present era strive to create contradictions and conflicts between the Qur’an and hadith in order to pave the way for the rejection of hadith.

In this way, when hadith has no role in understanding the Qur’an, there will be no obstacle in making arbitrary interpretations of the Noble Qur’an. Regarding this hadith as well, they have said that it mentions intimacy (mubasharah) with the wife during menstruation, whereas the Qur’an contains a prohibitive ruling about this; therefore, this hadith is unacceptable as it is contrary to the Qur’an.

We have mentioned this to warn the esteemed readers.

The hadith is clear in its meaning that mubasharah does not mean intercourse, but rather lying with one’s wife and caressing her. If there appears to be a contradiction between the Qur’an and hadith, then instead of rejecting it, one should reconcile and interpret it.

In several verses of the Noble Qur’an, there appears to be an apparent contradiction, but the commentators reconcile and interpret them; it is not the case that whenever a minor contradiction appears, it is outright rejected.

Hadith Commentary:
➊
By narrating these ahadith, Imam Bukhari rahimahullah has two objectives: one is to establish the washing of hands before dipping them into water, and the other is that, in case of necessity, it is permissible to dip the hands into water or draw water with the palm without washing the hands first. However, from the perspective of the Shariah, it is preferable that the hands be washed first and then dipped into the water.

➋
To substantiate his claim, Imam Bukhari rahimahullah has cited four ahadith. In the first hadith, it is narrated from Aisha radi Allahu anha that while performing 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 notional impurity (janabah) has no effect on the water. However, in this narration, there is no explicit mention of the ritual bath of janabah. It is possible that the ritual bath performed by the Messenger of Allah sallallahu alayhi wa sallam and Aisha radi Allahu anha was for cleanliness or to obtain coolness. Therefore, 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 occur when he suspected impurity on his hands. If this is the case, then one should wash the hands before dipping 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 dip 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 narration, both the vessel and the ritual bath of janabah are mentioned together. From these three narrations, one might suspect that these narrations are all from Aisha radi Allahu anha, and therefore, perhaps there is some particularity related to her in drawing water in the state of janabah. Imam Bukhari rahimahullah has brought the fourth narration to remove this doubt, because in it there is no mention of Aisha radi Allahu anha.

In any case, Imam Bukhari’s intention is that all these ahadith are absolute and relate to janabah. Whatever the method of drawing water, if there is no apparent impurity on the hand, then dipping the hand into the water or vessel before the ritual bath does not cause any harm. However, if there is any impurity on the hand, then it must be washed before the ritual bath. If the hand is dipped into the water or vessel without washing, the water will become impure.

Explanation:
That is, sometimes it was my hand and sometimes the hand of the Prophet sallallahu alayhi wa sallam, and sometimes both hands would meet together, as mentioned in another narration.

Relevance between the Chapter Heading and the Hadith:
The purpose of Imam Bukhari rahimahullah in establishing this chapter is that if a person in a state of major ritual impurity (junub) does not have any other filth or impurity on his hand, and he puts his hand into the vessel before washing it, the water does not become impure. This is because janabah (major ritual impurity) is a legal impurity (najasah hukmiyyah), not a physical impurity (najasah haqiqiyyah), as the Messenger of Allah sallallahu alayhi wa sallam said: «ان المومن لا ينجس» “Indeed, the believer is never impure.”

Below, Imam Bukhari rahimahullah has narrated a hadith from Sayyidah Aisha radi Allahu anha, that Sayyidah Umm al-Mu’minin Aisha radi Allahu anha and the Messenger of Allah sallallahu alayhi wa sallam used to perform ritual bath (ghusl) from a single vessel, and both of their hands would alternately enter the vessel. This is evidence that at the beginning of the ritual bath, both of them would have put their hands into the vessel of water. Therefore, the relevance is that if there is no impurity on the hands, putting them into the vessel without washing them first is not objectionable. However, if there is something on the hand, then before putting the hand into the vessel, the impurity on the hand should be washed off, as Umm Aisha radi Allahu anha states that when the Messenger of Allah sallallahu alayhi wa sallam would perform the ritual bath of janabah, he would (first) wash his hand. [صحيح البخاري كتاب الغسل رقم 263]

Allamah Qastallani rahimahullah states:
The relevance between the aforementioned chapter heading and the hadith is as follows: it is permissible for a person in a state of major ritual impurity (junub) to put his hand into the vessel of ritual bath before washing it, as long as there is no other filth on it, as (the narration states) “our hands would alternately enter it” (the vessel of ritual bath), which indicates that the water for ritual bath was not spoiled (by putting the hand in) nor did it become impure. [ارشاد الساري، ج1، ص456۔]

Badr al-Din ibn Jama‘ah rahimahullah states:
The inference of Imam Bukhari rahimahullah from the chapter heading and the hadith is that it is permissible to put the hand into the vessel of ritual bath before removing the state of major ritual impurity from the whole body. [مناسبات تراجم البخاري ص42]
«قال المهلب : اشار البخاري الى ان يد الجنب اذا كانت نظيفة جاز له ادخالها الاناء قبل ان يغسله لانه ليس بشئ من اعضاۂ نجسا بسبب كونه جنباً» [فتح الباري، ج1، ص373]

Imam Bukhari rahimahullah has indicated that if the hand of a person in a state of major ritual impurity is clean (i.e., there is no impurity on it), then it is permissible for him to put his hand into the vessel of ritual bath before performing the ritual bath; it is not the case that due to janabah he cannot put his hand into the vessel.
Thus, this is the point of relevance between the chapter heading and the hadith.

Hadith Commentary:
That is, sometimes it was my hand, and sometimes it was your (sallallahu alayhi wa sallam) hand, and sometimes both hands would even meet together.
As is mentioned in another narration.

Hadith Commentary:
➊
By narrating these ahadith, Imam Bukhari rahimahullah has two objectives: one is to establish the washing of hands before dipping them into water, and the other is that, in case of necessity, it is permissible to dip the hands into the water or draw water with the palm without washing the hands first. However, from the perspective of the Shariah, it is preferable that the hands be washed first and then dipped into the water.

➋
To substantiate his claim, Imam Bukhari rahimahullah has narrated four ahadith. In the first hadith, it is stated by Aisha radi Allahu anha that while performing 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 have any effect on the water. However, in this narration, there is no explicit mention of the ritual bath of janabah.
It is possible that the ritual bath performed by the Messenger of Allah sallallahu alayhi wa sallam and Aisha radi Allahu anha was for cleanliness or to obtain coolness, 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 occur when he suspected impurity on his hands. If this is the case, then one should wash the hands before dipping 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 dip 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, there could have been a doubt that these narrations are reported from Aisha radi Allahu anha, and therefore, it is possible that there is some particularity related to Aisha radi Allahu anha in drawing water in the state of janabah.
Imam Bukhari rahimahullah has brought the fourth narration to remove this doubt, because in it, there is no mention of Aisha radi Allahu anha.
In any case, the intention of Imam Bukhari rahimahullah is that all these ahadith are absolute and related to janabah; in whatever manner water is taken, if there is no apparent impurity on the hand, then dipping the hand into the water or vessel before the ritual bath does not cause any harm.
However, if there is any impurity on the hand, then it must be washed before the ritual bath. If the hand is dipped into the water or vessel without washing, the water will become impure.

Explanation:
Both husband and wife can perform ritual bath (ghusl) by drawing water together from the same vessel. Here, the mention of «فرق» (vessel) is stated for both of them. In those hadiths where only one sa‘ (a specific measure) of water is mentioned, there the Prophet sallallahu alayhi wa sallam is described as performing ritual bath alone. The weight of two faraq is sixteen ratl, that is, approximately eight seer, which is equivalent to three Hijazi sa‘.

The author of ‘Awn al-Ma‘bud states:
«وليس الغسل بالصاع والوضوءبالمد للتحديد والتقدير بل كان رسول الله صلى الله عليه وسلم صلى الله عليه وسلم ربما اقتصر بالصاع وربما زاد روي مسلم من حديث عائشة انها كانت تغتسل هي والنبي صلى الله عليه وسلم من اناء واحد هوالفرق قال ابن عيينة والشافعي وغيرهما هوثلاثة اصع» [عون المعبود، ج1، ص: 35]
“That is, there is no fixed measure of a sa‘ for ritual bath (ghusl) and ablution (wudu); sometimes the Prophet sallallahu alayhi wa sallam sufficed with one sa‘, and sometimes with more.”

Hadith Authentication (Takhrij al-Hadith):
[184۔ البخاري فى : 5 كتاب الغسل : 2 باب غسل الرجل مع امرأته 250، مسلم 319، ابن ماجه 376]

Linguistic Explanation:
«الْفَرَق» is the vessel in which three sa‘ (صاع) can fit. «صَاع» is a measure which is approximately two and a half kilograms and contains four mudd (مد). «مُـــدْ» is one and one third ratl (رطل). It should be noted that in these ahadith, a general quantity of water is mentioned; this quantity is not fixed such that more or less water cannot be used. Rather, according to need, more water can also be used. However, one should make every effort to avoid extravagance.

Hadith Commentary:
1.
Shah Waliullah Muhaddith Dehlawi writes in Sharh Tarajim Bukhari that, according to some scholars, it is not permissible for a husband and wife to perform ritual bath (ghusl) together. Imam Bukhari rahimahullah, refuting their view, seeks to establish its permissibility. Allamah Sindhi rahimahullah writes: The mentioned narration does not establish that the husband and wife performed ritual bath together, because sharing a vessel does not necessarily mean sharing the same time; it is not necessary that both were bathing at the same moment. Also, the use of the conjunction "wa" (and) is for joining and separating, not for indicating simultaneity and unity. In light of other narrations, it can be said that both used to perform ritual bath from this vessel at the same time. (Hashiyat al-Sindi: 1/56)

Imam Bukhari, in the Book of Ablution, has established that a man and woman may perform ablution (wudu) from the same vessel. Similarly, here he wishes to establish that a man and woman may perform ritual bath (ghusl) together from the same vessel at the same time, as is explicitly stated in other narrations. Hazrat Aisha radi Allahu anha says: "The Prophet sallallahu alayhi wa sallam and I used to perform ritual bath together from one vessel, and our hands would alternate in the vessel." (Sahih al-Bukhari, al-Ghusl, Hadith: 261)

In another narration, it is stated: "We used to scoop water together from it." (Sahih al-Bukhari, al-Ghusl, Hadith: 273)

In the narration of Sahih Muslim, it is stated: "The Messenger of Allah sallallahu alayhi wa sallam would scoop water before me, so I would say, 'Leave some water for me.'" (Sahih Muslim, al-Hayd, Hadith: 32 (321))

In the narration of al-Nasa'i, it is stated: "When I would scoop water first, the Messenger of Allah sallallahu alayhi wa sallam (in jest) would say: 'Leave some water for me.'" (Sunan al-Nasa'i, al-Ghusl, Hadith: 414)

Some commentators believe that Imam Bukhari rahimahullah's intent is to establish the permissibility of performing ritual bath with water left over by a woman, just as he previously established the permissibility of performing ablution with water left over by a woman. Because when both perform ritual bath together, whenever one takes water, the remaining water becomes 'leftover' (fadl) for the other. However, there is no need for such contrivance, because the ahadith explicitly state that at times the Messenger of Allah sallallahu alayhi wa sallam would perform ritual bath with water left over by Hazrat Maymunah radi Allahu anha. (Sahih Muslim, al-Hayd, Hadith: 743 (323))

2.
Allamah Dawudi has established from this hadith the permissibility of a husband and wife seeing each other's private parts, because when husband and wife perform ritual bath together, it is certain that they will see each other's private parts. This is also supported by a narration of Ibn Hibban, in which Sulaiman bin Musa was asked about a husband and wife seeing each other's private parts. He then asked Hazrat Ata about it, who said: When I asked Hazrat Aisha radi Allahu anha about this, she referred to this hadith. (Fath al-Bari: 1/473)

3.
In this hadith, it is mentioned that Hazrat Aisha radi Allahu anha and the Messenger of Allah sallallahu alayhi wa sallam used to perform ritual bath from one vessel (qadah). This vessel was called a "farq." A farq is a measure of sixteen ratl. Since one sa‘ is 3.15 ratl, three sa‘ of water fit in a farq. This is also supported by the statement of Sufyan bin ‘Uyaynah, which Imam Muslim has mentioned, that a farq is a measure of three sa‘. (Sahih Muslim, al-Hayd, Hadith: 727 (319))

When the Messenger of Allah sallallahu alayhi wa sallam would perform ritual bath alone, he would use the amount of one sa‘ of water, as is explicitly mentioned in the ahadith. However, this is not a fixed limit; rather, it may be increased or decreased as needed. Allamah ‘Ayni rahimahullah has written that in the hadith of Aisha radi Allahu anha, where bathing from a farq is mentioned, there is no mention of the quantity of water—whether it was full or less. (‘Umdat al-Qari: 1/13)

If it was full, then each would get one and a half sa‘. It is possible that at that time there were two sa‘ of water in the vessel, so it would not contradict the aforementioned hadith, and this would be the precise situation: that the Messenger of Allah sallallahu alayhi wa sallam always performed ritual bath with only one sa‘. Sometimes that amount would be in a small vessel, and sometimes it would be poured into a larger vessel. If the first scenario is the case, then the amount of water for ritual bath would be approximate. It would not be a fixed limit, i.e., he would perform ritual bath with one to one and a half sa‘. And Allah knows best.

Hadith Commentary:

Allah the Exalted has said regarding husband and wife: "They are a garment for you and you are a garment for them" (). When the state of intimacy between a woman and a man is such, then what is so astonishing about husband and wife performing ritual bath (ghusl) together from the same vessel?

Hadith Commentary:
(1)
In one narration, it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) tore the cloth with pictures on it, he said:
“The people who will be subjected to the severest punishment on the Day of Resurrection are those who make such pictures.”
(Sahih al-Bukhari, al-Adab, Hadith: 6109)
When Aisha (radi Allahu anha) tore it and made two cushions out of it, the Messenger of Allah (sallallahu alayhi wa sallam) used to sit on them, as is explicitly mentioned in another narration.
(Sahih al-Bukhari, al-Mazalim, Hadith: 2479)
In one narration, it is mentioned that Aisha (radi Allahu anha) filled those two cushions with palm fiber, and the Messenger of Allah (sallallahu alayhi wa sallam) used to rest on them.
(Sahih Muslim, al-Libas wa al-Zinah, Hadith: 5532 (2107))

(2)
From these ahadith, it is understood that if pictures are treated with disrespect and humiliation, then they may be kept.
If a picture of a living being is kept in such a manner that it expresses giving it importance, for example:
hanging framed pictures for room decoration, wearing clothes with pictures on them, or keeping any sculpted image as a decoration piece, none of these are permissible in any way.
Similarly, framing and displaying pictures of elders or children in homes also becomes a cause for the removal of mercy and blessings from the house, therefore it is necessary to avoid such things.

(3)
Although the last hadith has no connection with the chapter heading, Imam Bukhari (rahimahullah) heard it from his teachers in this manner and narrated it accordingly.
Allamah Kirmani (rahimahullah) says that perhaps that curtain was over the bathhouse, and for this reason, it was mentioned here.
And Allah knows best. (Fath al-Bari: 10/477)

Hadith Footnote:
Vocabulary of the Hadith:
Faraq:
Three sa‘ (a measure of volume).

Hadith Commentary:

Benefits and Issues:
➊ It was the opinion of Abdullah ibn Umar (radi Allahu anhu) that without loosening the hair, the hair does not get washed properly, while it is necessary for the hair to be thoroughly wet.
➋ And he was either unaware of the hadith of Umm Salamah (radi Allahu anha) and Aisha (radi Allahu anha), or he would have given this ruling as a matter of recommendation and precaution.

Hadith Commentary: Benefits and Issues: One mudd (مد) of water amounts to two ratl, which is a quarter of a sa’ (صاع). In this way, the water will be slightly more than one liter, and in three mudd, the water will be less than three and a half liters. From this, it is understood that the Prophet (sallallahu alayhi wa sallam) sometimes managed with three mudd of water instead of three sa’ for ritual bath (ghusl), or in such a case, he may not have performed the ritual bath together (i.e., with someone else). Rather, due to the vessel being small, he would have performed the ritual bath one after the other. According to some, mudd here is in the meaning of sa’.

Explanation:
1:
Jummah:
These are the hairs that hang down to the shoulders.
And "wafrah" refers to hair that hangs down to the earlobes.
There are three types of hair:
Jummah,
Wafrah,
and Limmah.
Limmah:
This refers to hair that is below the earlobes but above the shoulders
(i.e., longer than wafrah and shorter than jummah). From some ahadith, it is understood that the Prophet’s (sallallahu alayhi wa sallam) hair was jummah, meaning it hung down to the shoulders.
It is possible that sometimes he kept "jummah," sometimes "limmah," and at other times also "wafrah."

English Commentary:
1:
That is, this is considered Hasan in its ruling. Its narrator, "Harith ibn Abi al-Matar," is weak (as mentioned in the takhrij), and for this reason, Shaykh al-Albani has declared this hadith to be weak. However, Abu Dawud and Ibn Majah have narrated a hadith of similar meaning through another chain, which is through the route of 'Abd al-Rahman al-Ifriqi. 'Abd al-Rahman is weak due to weakness in his memory. However, the weakness of both chains is somewhat lessened by each other. Furthermore, the meaning is supported by the hadith of 'Aishah radi Allahu anha in the Sahihayn, which is as follows: "We used to be menstruating, and he (sallallahu alayhi wa sallam) would command us to tie an izar (waist-wrapper), then he would embrace us." And Allah knows best.
Note:

Harith is weak in the chain.

Benefits and Issues:
➊ «فرق» was a copper vessel used for measuring things by filling them. Its weight, according to the ratl (a unit of weight), amounted to sixteen ratl. In Sahih Muslim, Sufyan ibn ‘Uyaynah has described its capacity as three sa‘ (a measure of volume). The present translator calculated its volume using the mud (another measure) available to him, and according to our current standard measures, its capacity comes to nine liters and six milliliters. This has been clarified in the benefits of Sunan Abi Dawud, hadith [95].

➋ In some ahadith, it is mentioned that this amount of water was used only by the Messenger of Allah (sallallahu alayhi wa sallam), and in some, it is mentioned that both Sayyidah A’ishah (radi Allahu anha) and the Messenger of Allah (sallallahu alayhi wa sallam) used it. It is also established that the Prophet (sallallahu alayhi wa sallam) would perform ritual bath (ghusl) with one sa‘ or a little more than one sa‘. Reconciling these reports is easy: they refer to different circumstances and occasions. It is particularly noteworthy in the ahadith of this chapter that it is stated, “He performed ritual bath from one vessel,” and “We used to perform ritual bath,” meaning that no additional water or another vessel was requested. This is contrary to our common practices, in which extravagance occurs. Although the quantity mentioned in the aforementioned narrations is not absolute, it is nevertheless recommended (mustahabb) that a person suffice with this amount of water and avoid extravagance.

Note:
The last statement of Imam Ahmad is open to clarification: “Sa‘” is a measure of volume, and “ratl” is a measure of weight. In one sa‘, there are five and one-third ratl of grain, dates, etc. However, when the questioner said, “The Sihani dates of Madinah are heavy,” he replied, “Indeed, it is excellent dates.” Then he said, “I do not know.” It seems the statement was left brief, so it was understood that his intent was to question whether their heaviness was due to being cultivated with water or for some other reason? “I do not know.” Another interpretation of this phrase, which the author of Badhl al-Majhud has mentioned, is that if Sihani dates are used to pay the obligatory charity of Fitr (sadaqat al-fitr), then due to their heaviness, filling a sa‘ (five and one-third ratl) would result in less than the required weight, so would the charity be valid with this weight? He said: The dates are excellent, but it is not known whether the charity has been fulfilled or not. «والله اعلم»

Benefits and Issues:
➊ Husband and wife are, from a Shariah perspective, garments for one another; therefore, there is no legal objection in both of them taking a ritual bath (ghusl) together.
➋ When Sayyidah Aisha radi Allahu anha took water from the vessel, it became water used by a woman. Afterwards, when the Messenger of Allah sallallahu alayhi wa sallam took water, it became water used by him. It is thus understood that the use of leftover water is permissible, whether it is from a woman or a man—especially when they are intelligent and sensible, and do not irrationally splash water into the vessel.

410. Commentary:

➊ The indication for the chapter comes from the last part of the narration. When two individuals are performing ritual bath (ghusl) together from one vessel, it is not necessary that both use an equal amount of water. There will inevitably be some difference in quantity. This is precisely the subject of the chapter: that there is no fixed amount of water prescribed for ritual bath (ghusl).

➋ "Faraq" is equivalent to three sa‘ (a sa‘ is a traditional measure), and one sa‘ is approximately two and a half kilograms. In some hadiths, the use of one sa‘ for ritual bath (ghusl) is also mentioned. See: [صحیح البخاری ، حدیث251]
And in some narrations, one and a half sa‘ is mentioned. See: [سنن النسائی ، الطہارة ، حدیث227]
There is no contradiction among these narrations; rather, it shows that the Prophet (sallallahu alayhi wa sallam) used to use the minimum amount of water for ritual bath (ghusl). (For further details, see hadith 232 and its benefit.)

233. Commentary:
➊ There is neither any rational objection nor any legal (shar‘i) prohibition regarding husband and wife bathing together. However, it is necessary that water be used with care during the ritual bath (ghusl) and that it be protected from becoming impure.
➋ It is also established that water does not become impure by the junub (one in a state of major ritual impurity) dipping their hands into it, and furthermore, it is permissible to perform another ritual bath (ghusl) with water left over from a previous ghusl of janabah.

232. Commentary:
The argument is based on the word "approximately," meaning that there is no specific fixed amount for the ritual bath (ghusl); there can be more or less. It has been mentioned earlier that one «فرق» is approximately three sa‘.

72. Commentary: The water left over after being used by a person in a state of major ritual impurity (junub) is permissible for use; it will not be considered impure, whether the person in the state of janabah is a man or a woman—the ruling is the same for both.

235. Commentary:
"They would pull it towards themselves." This means that water could be taken easily and from nearby, or as a form of playful affection. Such pulling between husband and wife is an expression of their mutual intimacy and love, which is neither reprehensible in the Shari‘ah, nor rationally, nor according to custom; rather, it is praiseworthy and desirable.

240. Commentary:

➊ If a husband and wife are performing the ritual bath (ghusl) together, then the occurrence of such a situation is neither surprising nor objectionable. Especially since pleasant interaction and playfulness between husband and wife is also commendable in the Shariah.

➋ From this narration, it is understood that both of them would take water one after the other; whoever took the water later performed the ritual bath (ghusl) with the water left over by the one in a state of major ritual impurity (junub).

416. Commentary: For clarification, see Hadith 242 and its benefits and issues.

414. Commentary: In this narration as well, Imam Nasa'i rahimahullah has two teachers: Muhammad ibn Bashar and Suwayd ibn Nasr. There is advancement and delay (taqdeem wa ta'kheer) in the wording of both. There is no difference in meaning. Imam Nasa'i rahimahullah has also clarified this verbal difference. For further details, see: Benefits and Issues of Hadith 240.

413. Commentary: For clarification, see Hadith 235 and its benefit.

411. Commentary: In this narration, Imam Nasa’i rahimahullah has two teachers: Suwayd ibn Nasr and Qutaybah ibn Malik. When narrating the hadith, Qutaybah said: «كَانَ يَغْتَسِلُ وَأَنَا» “The Messenger of Allah sallallahu alayhi wa sallam and I used to perform ritual bath (ghusl) together.” Whereas Suwayd ibn Nasr said: «كنت أغسل انا ورسول الله صلى الله عليه وسلم» “I and the Messenger of Allah sallallahu alayhi wa sallam used to perform ritual bath (ghusl) together.” There is only a verbal precedence and delay; there is no difference in meaning. This is a testament to the honesty and perfection of memorization of the hadith scholars, that they not only remembered such minor verbal differences but also clarified them.

229. Commentary:
The word «فَرَق» is mentioned in the hadith. According to the "Hijazi sa‘" (standard measure of Madinah), this amounts to three sa‘, the weight of which is approximately equivalent to seven and a half kilograms.

Commentary:
The meaning of performing ritual bath (ghusl) from a single vessel is that water is kept in a large container, and both husband and wife take water from it and bathe. This is permissible.

Lexical Explanation:
«تَخْتَلِفُ أَيْدِينَا فِيهِ» means that our hands would enter the vessel one after the other, for example: first my hand would enter, then after that the hand of the Prophet (sallallahu alayhi wa sallam), or first the hand of the Prophet (sallallahu alayhi wa sallam) would enter, then after that mine.

«مِنْ الْجَنَابَةِ» due to janabah (major ritual impurity). In this, the reason for performing the ritual bath (ghusl) is mentioned: for what reason would they perform the ritual bath?

«تَلْتَقِي» would touch each other, come into contact. When hands are entered into the same vessel one after the other, their mutual touching does not cause any harm to the ritual bath (ghusl). Therefore, it is established that both husband and wife can perform the ritual bath (ghusl) together from one vessel. There is no objection or harm in doing so.

Takhrij:
[وأخرجه مسلم 319، من حديث مالك به ورواه البخاري 250، من حديث ابن شهاب الزهري به]

Tafaqquh:
➊ Seven and a half kilograms of water is sufficient for the ritual bath (ghusl) after major impurity (janabah), and performing the ritual bath with one sa‘ (two and a half kilograms) is also permissible.
➋ From other chains of narration of this hadith, it is established that (in the darkness of night) it is permissible for a husband and wife to bathe together (in the bathhouse).
➌ When Sayyiduna Ibn ‘Umar radi Allahu anhu performed the ritual bath (ghusl) after major impurity, he would first pour water over his right hand and wash it, then wash his private parts, then rinse his mouth and put water into his nose, then wash his face and pour water into his eyes, then wash his right hand, then his left hand, then wash his head, then perform the ritual bath and pour water over himself. [موطأ امام مالك، رواية يحييٰ 1 / 45 ح98 وسنده صحيح]
➍ Performing istinja’ (cleansing the private parts) and the ablution (wudu) of prayer before the ritual bath (ghusl) is Sunnah. See: [صحيح بخاري : 266، 248، 249]
➎ Washing the feet after completing the ritual bath (ghusl) is Sunnah. See: [صحيح بخاري : 265]
➏ Not using a cloth to dry the body after completing the ritual bath (ghusl) is Sunnah. See: [صحيح بخاري : 266] However, due to cold or similar reasons, if a towel or the like is used to dry the body, then according to the reports from the Companions and the understanding of the righteous predecessors (salaf salihin), it is permissible. See: [الاوسط لابن المنذر 419/1، 416 و مسائل ابي داؤد ص 12]
➐ In the ablution (wudu) of the ritual bath (ghusl) after major impurity (janabah), if wiping (masah) of the head is not performed, it is still permissible. See: [سنن النسائي : 422 وسنده صحيح غريب]

Benefit:
Whether it is performing a ritual bath (ghusl), ablution (wudu), or any other task, water should be used with full responsibility. It should not be wasted. The purpose of this hadith is by no means that exactly three sa‘ (a specific measure) of water should be measured out and used for the ritual bath; rather, its meaning is that the Noble Prophet (sallallahu alayhi wa sallam) used to perform the ritual bath with a small amount of water. Three sa‘ is approximately seven and a half kilograms in weight. A faraq is a measure of sixteen ratl, and since one sa‘ is five and one third (5 1/3) ratl, three sa‘ of water would fit in a faraq. One sa‘ is approximately two and a half kilograms. In this way, one faraq is about seven and a half kilograms. It is also established from this that husband and wife may perform the ritual bath together.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has established this chapter regarding the rulings of intimacy (mubasharah) with a menstruating woman. By this is meant sleeping with or caressing a menstruating woman, not intercourse (jima‘), because intercourse with a menstruating woman is not permissible under any circumstance.

Although in our common usage and idiom, the word "mubasharah" is used for intercourse, therefore, translating it as "mubasharah" in Urdu is incorrect.

Some short-sighted Orientalists, in view of the ahadith mentioned in this chapter, have—God forbid—tried to portray the noble personality of the Messenger of Allah sallallahu alayhi wa sallam as "fond of women," claiming that he did not abstain from them even during menstruation. These ahadith absolutely do not prove such a thing.

The Messenger of Allah sallallahu alayhi wa sallam was extremely refined and pure.

Even an ordinary person feels aversion to approaching a woman during menstruation, let alone attributing such an act to the Messenger of Allah sallallahu alayhi wa sallam.

﴿ سُبْحَانَكَ هَٰذَا بُهْتَانٌ عَظِيمٌ ﴾

For the information of the esteemed readers, the "dabb" (spiny-tailed lizard) has been endowed by the Creator (Allah Ta‘ala) with extremely strong sexual instincts. Reliable eyewitnesses state that it has two male organs. People eat it and use its fat as an ointment.

In the ahadith, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam, despite its permissibility, disliked it.

Other companions radi Allahu anhum ate it at his table, but he himself did not partake.

Most likely, the reason for this was that people would gossip that since the Prophet sallallahu alayhi wa sallam had nine wives in his marriage, he used the dabb (spiny-tailed lizard).

He expressed dislike for it so that no one could find fault with his noble personality from any angle.

And Allah knows best.

➋
According to Imam Thawri rahimahullah, Imam Ahmad rahimahullah, Imam Ishaq rahimahullah, and many other imams, during menstruation only intercourse (jima‘) is prohibited, and deriving pleasure from the rest of the body apart from the private area (the place of menstruation) is permissible.

From the perspective of evidence, this opinion appears to be the strongest. This is also supported by the narration in Sunan Abu Dawud, in which it is mentioned that if the Prophet sallallahu alayhi wa sallam desired his wife while she was menstruating, he would place a cloth over her private area.

(Sunan Abu Dawud, Book of Purification, Hadith: 272)

The narration that differentiates between the initial and later days of menstruation, which Ibn Hajar rahimahullah has quoted in Fath al-Bari from Ibn Majah, is found in Mu‘jam Tabarani, but it is weak.

(al-Silsilah al-Da‘ifah: 2839)

It should be remembered that permissibility is only in the case where a person has control over himself; otherwise, during menstruation, the man should keep away from the woman.

➌
The Messenger of Allah sallallahu alayhi wa sallam had complete control over his desires.

This can have two meanings:

© The Messenger of Allah sallallahu alayhi wa sallam had full control over his emotions, and it was impossible that even if he wished to rest with any of his wives without an izar (lower garment), any act contrary to the Shari‘ah could occur from him. Yet, despite such control, he would first ensure the izar was worn, then rest with her.

© Even after wearing the izar, there remains a possibility of being swept away by intense emotions; therefore, despite using the izar, caution is necessary. Thus, regarding lying with one's wife during menstruation, the detail is that if a person has complete confidence in himself and there is no fear of any wrongful act, then it is permitted; otherwise, it should be prohibited.

➍
The hadith of Aisha radi Allahu anha (no. 302) has been narrated from Abu Ishaq Shaybani by Khalid ibn Abdullah al-Wasiti and Jarir ibn Abdul Hamid, who have corroborated Ali ibn Mushir. The corroboration by Khalid has been narrated with a connected chain by Abu al-Qasim al-Tanukhi in his Fawa’id, while the corroboration by Jarir has been narrated with a connected chain by Abu Dawud in his Sunan and Imam Hakim in his Mustadrak.

Mansur ibn Abi al-Aswad has also narrated this from Shaybani, which Abu Awanah has narrated with a connected chain in his Musnad.

(Fath al-Bari: 5261)

➎
The deniers of hadith in the present era strive to create contradictions and conflicts between the Qur’an and hadith in order to pave the way for the rejection of hadith.

In this way, when hadith has no role in understanding the Qur’an, there will be no obstacle in making arbitrary interpretations of the Noble Qur’an. Regarding this hadith as well, they have said that it mentions intimacy (mubasharah) with the wife during menstruation, whereas the Qur’an contains a prohibitive ruling about this; therefore, this hadith is unacceptable as it is contrary to the Qur’an.

We have mentioned this to warn the esteemed readers.

The hadith is clear in its meaning that mubasharah does not mean intercourse, but rather lying with one’s wife and caressing her. If there appears to be a contradiction between the Qur’an and hadith, then instead of rejecting it, one should reconcile and interpret it.

In several verses of the Noble Qur’an, there appears to be an apparent contradiction, but the commentators reconcile and interpret them; it is not the case that wherever a slight contradiction appears, it is outright rejected.

Sufyan al-Thawri rahimahullah is narrating this hadith of Sahih al-Bukhari «عن».

Some people object to the narration with “an” and say: Establish explicit mention of hearing (sama‘) or corroboration (mutaba‘at).

(7) In Sahih al-Bukhari, Book of Direct Contact with a Menstruating Woman, vol. 1, p. 44 (hadith 299), Sufyan al-Thawri has explicitly mentioned hearing (sama‘). See also Sunan Abi Dawud, Book of Purification, Chapter: Ablution with Water Left Over by a Woman (hadith 77).

«حدثنا مسدد، حدثنا يحيى، عن سفيان، حدثني منصور، عن إبراهيم، عن الاسود، عن عائشة، قالت:" كنت اغتسل انا ورسول الله صلى الله عليه وسلم من إناء واحد ونحن جنبان".»

Umm al-Mu’minin A’ishah radi Allahu anha says: “I and the Messenger of Allah sallallahu alayhi wa sallam used to perform ritual bath (ghusl) from a single vessel, and both of us would be in a state of major ritual impurity (janabah).”

Reference: Fatawa ‘Ilmiyyah (Tawdih al-Ahkam), vol. 2, p. 315