Hadith 98
اُردوEn
وعن عائشة رضي الله عنها قالت : كان رسول الله صلى الله عليه وآله وسلم يغتسل من أربع : من الجنابة ، ويوم الجمعة ، ومن الحجامة ، ومن غسل الميت . رواه أبو داود وصححه ابن خزيمة.
Narrated ‘Aisha (rad): Allah’s Messenger (ﷺ) used to take a bath from four things; after sexual intercourse, on Fridays, after extracting blood from his body and after washing a dead body. [Reported by Abu Da’ud and Ibn Khuzaima graded it Sahih (sound)]
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Benefits and Issues:
➊ Among the four things mentioned in this hadith that require a ritual bath (ghusl), the ritual bath for major ritual impurity (ghusl janabah) is obligatory (fard) by consensus.
➋ The ritual bath on Friday is considered Sunnah according to the majority of the Companions, the Followers (Tabi‘in), and most of the Imams. However, there is a view of Imam Ahmad and Imam Malik rahimahumullah that it is obligatory (fard). This is also the position of Imam Dawud al-Zahiri and Ibn Khuzaymah rahimahumullah, and Hafiz Ibn al-Qayyim rahimahullah also inclines toward this in Zad al-Ma‘ad.
➌ Taking a ritual bath (ghusl) after cupping (hijama) is Sunnah, not obligatory. Previously, the hadith of our master Anas radi Allahu anhu has been mentioned, that he had cupping done and performed prayer without performing ablution (wudu). This is evidence that sometimes after cupping, he performed a ritual bath (ghusl), and sometimes he did not even perform ablution (wudu). As for the ritual bath (ghusl) after washing a deceased person, it has also been explained previously that it is recommended (mustahabb), not obligatory (fard). This is the position of the majority of the scholars.
➊ Among the four things mentioned in this hadith that require a ritual bath (ghusl), the ritual bath for major ritual impurity (ghusl janabah) is obligatory (fard) by consensus.
➋ The ritual bath on Friday is considered Sunnah according to the majority of the Companions, the Followers (Tabi‘in), and most of the Imams. However, there is a view of Imam Ahmad and Imam Malik rahimahumullah that it is obligatory (fard). This is also the position of Imam Dawud al-Zahiri and Ibn Khuzaymah rahimahumullah, and Hafiz Ibn al-Qayyim rahimahullah also inclines toward this in Zad al-Ma‘ad.
➌ Taking a ritual bath (ghusl) after cupping (hijama) is Sunnah, not obligatory. Previously, the hadith of our master Anas radi Allahu anhu has been mentioned, that he had cupping done and performed prayer without performing ablution (wudu). This is evidence that sometimes after cupping, he performed a ritual bath (ghusl), and sometimes he did not even perform ablution (wudu). As for the ritual bath (ghusl) after washing a deceased person, it has also been explained previously that it is recommended (mustahabb), not obligatory (fard). This is the position of the majority of the scholars.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 98
Shaykh Umar Farooq Saeedi
348. Commentary:
Imam Bukhari rahimahullah has said regarding this narration of Aisha radi Allahu anha that «ليس بذاك» i.e., it is not of a standard (non-authentic). Imam Ahmad ibn Hanbal and Ali ibn al-Madini rahimahumullah say that there is no authentic hadith regarding the ritual bath (ghusl) after washing a deceased person. [منذري]
However, Hafiz Ibn Hajar rahimahullah has said in "at-Talkhis al-Habir" that due to the abundance of transmission routes, it is not less than the rank of "hasan" (good), and the majority (jumhur) are of the opinion that it is recommended (mustahabb). [الروضة النديه]
And it is evident that the ritual bath (ghusl) after major impurity (janabah) is obligatory. The Friday (Jumu‘ah) bath is obligatory or highly emphasized. After cupping (hijama) and after washing a deceased person, the ritual bath is recommended (mustahabb) as a means of cleanliness.
Imam Bukhari rahimahullah has said regarding this narration of Aisha radi Allahu anha that «ليس بذاك» i.e., it is not of a standard (non-authentic). Imam Ahmad ibn Hanbal and Ali ibn al-Madini rahimahumullah say that there is no authentic hadith regarding the ritual bath (ghusl) after washing a deceased person. [منذري]
However, Hafiz Ibn Hajar rahimahullah has said in "at-Talkhis al-Habir" that due to the abundance of transmission routes, it is not less than the rank of "hasan" (good), and the majority (jumhur) are of the opinion that it is recommended (mustahabb). [الروضة النديه]
And it is evident that the ritual bath (ghusl) after major impurity (janabah) is obligatory. The Friday (Jumu‘ah) bath is obligatory or highly emphasized. After cupping (hijama) and after washing a deceased person, the ritual bath is recommended (mustahabb) as a means of cleanliness.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 348
