Ibn Majah

Hadith Commentary:
Ali (radi Allahu anhu) was the real brother of Umm Hani (radi Allahu anha)—from the same father and the same mother. She is referred to as the son of the mother because maternal siblings are very compassionate towards each other. It is as if Umm Hani is expressing that, despite Ali (radi Allahu anhu) being my real brother, he does not show kindness to me. Hubayrah’s son was named Ja’dah, who was still very young. Why would Ali (radi Allahu anhu) intend to kill him? Ibn Hisham said that Umm Hani had granted protection to Harith ibn Hisham and Zuhayr ibn Abi Umayyah or Abdullah ibn Rabi’ah. These people were paternal cousins of Hubayrah. Perhaps, in the phrase “so-and-so ibn Hubayrah,” the narrator accidentally omitted the word “uncle,” meaning it is actually “so-and-so, son of the uncle of Hubayrah.” Hubayrah ibn Abi Wahb ibn Amr al-Makhzumi was the husband of Umm Hani bint Abi Talib, and among their children was a son named Hani, from whose name this woman was called Umm Hani. Hubayrah died in a state of shirk (polytheism). He had a son named Ja’dah as well, who was also from Umm Hani, and who has been mentioned above; on the day of the Conquest of Makkah, Umm Hani granted him protection. For them, the Messenger (sallallahu alayhi wa sallam) accepted her protection; at that time, he was performing the forenoon (duha) prayer. According to some, this was a prayer of gratitude for the Conquest of Makkah.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has presented the fourth narration to establish his point, which is narrated from Umm Hani radi Allahu anha.
In it, she explicitly states her observation that she saw the Messenger of Allah sallallahu alayhi wa sallam, who performed eight rak‘ahs wrapped in only one garment.
Imam Bukhari rahimahullah’s objective pertains to this very portion of the hadith.
The majority of the scholars among the noble Companions radi Allahu anhum ajma‘in and the eminent Tabi‘in rahimahumullah hold the view that prayer in a single garment is valid, even if additional garments are available.
However, it is reported from Abdullah ibn Mas‘ud radi Allahu anhu, Tawus rahimahullah, Imam Nakha‘i rahimahullah, Abdullah ibn Wahb, and Muhammad ibn Jarir al-Tabari rahimahullah that if a worshipper has more than one garment, then praying in a single garment is disliked (makruh).
The majority have interpreted the emphasis on praying in two garments as being for recommendation and superiority, therefore this difference is not of significant importance.
(‘Umdat al-Qari: 3/263)

➋
After the prayer, Umm Hani radi Allahu anha presented a complaint to the Messenger of Allah sallallahu alayhi wa sallam that she had granted protection to Ibn Hubayrah, while her brother Ali radi Allahu anhu intended to kill him.
He was not willing to accept her granting of protection.
It is possible that Ali radi Allahu anhu thought that a woman does not have insight into political matters, and therefore it is not necessary to accept her protection, but the Messenger of Allah sallallahu alayhi wa sallam upheld her protection.
This means that if any Muslim grants protection to a disbeliever, regardless of which group that Muslim belongs to, whether male or female, then their protection will be considered as granted on behalf of all Muslims.
Now, no Muslim has the right to harm that person’s life or property without cause.
However, if the Imam considers that this protection is against the public interest, he will first announce the termination of that protection, and then the disbeliever will be given enough opportunity to decide about his future.
A complete explanation of this issue will be given in the Book of Jihad.

➌
In some narrations, it is explicitly stated that the Messenger of Allah sallallahu alayhi wa sallam performed eight rak‘ahs of the forenoon prayer (duha).
Some have considered these rak‘ahs as a prayer of gratitude for the conquest.
In any case, it was the time of duha, and he performed eight rak‘ahs of the forenoon prayer.
As is explicitly mentioned in Sahih Muslim (Hadith: 1668) (336).
Umm Hani radi Allahu anha has also described the details of this prayer, that he performed eight rak‘ahs in such a way that he would say salam after every two rak‘ahs.
(Sunan Abi Dawud, al-Tatawwu‘, Hadith: 1290)
The Messenger of Allah sallallahu alayhi wa sallam advised Abu Hurayrah radi Allahu anhu, Abu al-Darda’ radi Allahu anhu, and Abu Dharr radi Allahu anhu to perform the forenoon prayer (duha).
(Sahih al-Bukhari, al-Tahajjud, Hadith: 1178; Sahih Muslim, Salat al-Musafirin, Hadith: 1675 (722); Sunan al-Nasa’i, al-Siyam, Hadith: 2406)
A complete explanation regarding this will be mentioned later, insha’Allah.

Hadith Commentary:
➊
Imam Bukhari rahimahullah, in the previous chapter, mentioned the ruling regarding bathing alone and separately. In this chapter, he intends to clarify that if there is a need to perform ritual bath (ghusl) in the presence of others, then covering (concealment) is necessary.
Or, that bathing naked despite having the ability to cover is prohibited.
Shah Waliullah rahimahullah writes in the explanation of the chapter headings of Bukhari that if one has to perform ritual bath in the presence of others, then one should bathe with a screen or covering.
In short, concealment is required even in open space, whether with clothing or at least with some kind of screen. However, if there is no fear of anyone passing by, then bathing without concealment is permissible.
Similarly, bathing naked in a bathhouse or public bath is also permissible.
Imam Bukhari rahimahullah has presented two narrations as evidence for his claim:
The hadith of Maymunah has already appeared multiple times before.
In the hadith of Umm Hani, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam, after the conquest of Makkah, went to the house of Umm Hani radi Allahu anha, whose house was outside Makkah. Fatimah radi Allahu anha made a screen, and he performed ritual bath.
During the bath, Umm Hani arrived there, so he asked:
"Who is the woman?" It was known that no man could enter the women's quarters, so he asked, "Who is the woman?" It was known that no man could enter the women's quarters, so he asked, "Who is the woman?" This narration proves that it is necessary to have a screen when bathing in the presence of people.

➋
Allamah Ayni has written that the aforementioned hadith indicates that it is necessary to be hidden from people's sight while bathing. Therefore, just as a person cannot, without reason, expose his private parts in front of others, similarly, it is not permissible for others to look at the private parts of someone else without necessity.
Then, there is consensus (ijma‘) on the matter that a man may see the private parts of his wife and a wife may see the private parts of her husband.
Allamah Nawawi has written that a person may perform ritual bath in the presence of his mahram women, provided that there is a screen in between.
(‘Umdat al-Qari: 3/65)

➌
When bathing in front of people, one should also take care not to suffice with only wrapping a cloth, but also to conceal oneself from the gaze of others. As clarified in the hadith, the Messenger of Allah sallallahu alayhi wa sallam was not bathing naked, but was bathing while wrapped in a cloth or similar covering. Even so, Fatimah radi Allahu anha had made a screen, which was for the rest of the body.
Although such concealment was not obligatory, still, this screen was arranged.
And this is the intended point.

➍
In the hadith of Maymunah radi Allahu anha, it is mentioned that she was screening the Messenger of Allah sallallahu alayhi wa sallam during the ritual bath.
Imam A‘mash is not alone in narrating these words.
Imam Bukhari rahimahullah has mentioned corroborating narrations for this, that Abu ‘Awanah al-Waddah al-Basri also narrates these words from A‘mash, which Imam Bukhari rahimahullah himself has transmitted in hadith number (266).
And Muhammad ibn Fudayl has also narrated these words from A‘mash, as is found in Sahih Abu ‘Awanah al-Isfaraini.
(Fath al-Bari: 1/503)
Imam Bukhari rahimahullah has here only referenced two corroborating narrations in which mention of screening is found. However, there is a third corroborating narration as well, which Abu Hamzah narrates from A‘mash, and in it too, the mention of screening is explicit.
This too has been narrated by Imam Bukhari rahimahullah.
(Sahih al-Bukhari, al-Ghusl, Hadith: 276)

Hadith Commentary:
In the hadith of Umm Hani, the prayer of the Prophet (sallallahu alayhi wa sallam) that is mentioned—
the commentators have differed regarding it; some have considered it a prayer of gratitude (shukrana).
However, the reality is that this was the Duha prayer (Salat al-Duha). In Abu Dawud, it is clarified: "salla subhata al-duha,"
meaning the Prophet (sallallahu alayhi wa sallam) performed the supererogatory (nafl) prayer of Duha. And in Muslim, in the Book of Purification (Kitab al-Taharah), it is narrated:
"thumma salla thaman raka‘atin subhata al-duha,"
meaning then the Prophet (sallallahu alayhi wa sallam) performed eight units (rak‘at) of the supererogatory Duha prayer. And in al-Tamhid of Ibn Abd al-Barr, it is stated: "Qalat qadima ‘alayhi al-salam Makkata fa salla thaman raka‘at fa qultu ma hadhihi al-salat qala hadhihi salat al-duha."
Umm Hani (radi Allahu anha) says that the Prophet (sallallahu alayhi wa sallam) arrived in Makkah and performed eight units (rak‘at).
I asked, "What prayer is this?" He (sallallahu alayhi wa sallam) replied, "This is the Duha prayer."
Imam Nawawi (rahimahullah) has deduced from this hadith that the Sunnah method of Salat al-Duha is to perform eight units (rak‘at).
However, in the narrations, both more and less have been reported.
In some narrations, the minimum number is also mentioned as two units (rak‘at).
In any case, it is better to be consistent in performing Salat al-Duha, because in al-Tabarani al-Awsat, in a hadith of Abu Hurayrah (radi Allahu anhu), it is mentioned that there is a gate in Paradise called "Bab al-Duha," and those who are consistent in the Duha prayer will enter Paradise through this gate.
It is narrated from Uqbah ibn Amir that the Prophet (sallallahu alayhi wa sallam) instructed us to recite Surah "Wa al-Shamsi wa Duhaha" and "Wa al-Duha" in the Duha prayer.
The time for this prayer is from when the sun rises high until the zenith (zawal).
(Qastallani)

Hadith Commentary:
(1)
A similar narration is also reported from Abdullah bin Harith, who said: I met several of the noble Companions (radi Allahu anhum) and kept inquiring from them about the Duha (forenoon) prayer of the Messenger of Allah (sallallahu alayhi wa sallam). None of them informed me about it except Umm Hani (radi Allahu anha). She stated that on the day of the conquest of Makkah, the Messenger of Allah (sallallahu alayhi wa sallam) came to my house when the day had advanced, performed a ritual bath (ghusl), and then offered eight units (rak‘ahs) of prayer. I did not see him perform this prayer before or after that. (Sahih Muslim, Salat al-Musafirin, Hadith: 1668(338))
In another narration, it is mentioned that he performed eight units (rak‘ahs) of the Duha prayer and would offer salutations (salam) after every two units. (Sahih Ibn Khuzaymah: 234/2)

(2)
There is no doubt that the importance and virtue of the Ishraq prayer is established from the statements and actions of the Messenger of Allah (sallallahu alayhi wa sallam). Thus, he said:
“Every person should give charity for every joint in his body. Saying ‘Subhan Allah’, saying ‘Alhamdulillah’, saying ‘La ilaha illallah’, and saying ‘Allahu Akbar’ are all charity. Enjoining good and forbidding evil is also charity. If one performs two units (rak‘ahs) of the Ishraq prayer, it suffices for all these acts.” (Sahih Muslim, Salat al-Musafirin, Hadith: 1871(720))
Hafiz Ibn Hajar (rahimahullah) has written, quoting Ibn Munir, that the Messenger of Allah (sallallahu alayhi wa sallam) would not regularly observe this prayer while traveling. However, if during travel the facilities of home were available, then the Ishraq prayer could be observed, as was the case in the house of Umm Hani (radi Allahu anha), where such facilities were present, so he performed the Ishraq prayer even though the journey had not yet ended. (Fath al-Bari: 68/3)

Hadith Commentary:

Benefits and Issues:
➊ If a person is taking a ritual bath (ghusl) at home while wrapped in a cloth, it is still better that he bathes out of sight of others.

Hadith Commentary: Benefits and Issues: This is the evidence for those who say that in the house of Umm Hani, the Prophet (sallallahu alayhi wa sallam) performed the Duha (forenoon) prayer as an act of gratitude for the conquest.

1290. Commentary:
Shaykh al-Albani rahimahullah has declared this weak. The meaning is that the narration itself is authentic because it is found in Bukhari and Muslim, but in those, the words “he would say salam after every two rak‘ahs” are not present. These words are munkar (rejected), and due to this, the narration is weak; otherwise, the original incident is authentic.

1291. Commentary:
➊ The Prophet sallallahu alayhi wa sallam did not perform the Duha prayer (Salat al-Duha) regularly, and he sallallahu alayhi wa sallam referred to this prayer as "Salat al-Fath" (the Prayer of Victory).
➋ Supererogatory (nafl) prayers should also be performed during travel, but the regular Sunnah (Sunan Rawatib, i.e., emphasized Sunnah prayers) are not established (during travel).

415. Commentary: The words in the mentioned narration: «فَمَا أَدْرِي كَمْ صَلَّى» "I do not know how many rak‘ahs you prayed" are shaadh (anomalous), even though the researcher of the book has declared the entire narration to be hasan. However, the correct and sound view is that, according to the narration in the Sahihayn, Umm Hani herself clarified that you (sallallahu alayhi wa sallam) performed eight rak‘ahs of prayer. Shaykh al-Albani rahimahullah has also declared these words to be shaadh in Sunan al-Nasa’i. See also Hadith 226 and its benefits and issues.

226. Commentary:
➊ Umm Hani radi Allahu anha was the sister of Ali radi Allahu anhu and the paternal cousin of the Messenger of Allah sallallahu alayhi wa sallam.
➋ These eight units of prayer were the Salat al-Duha (forenoon prayer).
➌ It is permissible to perform prayer in a single garment, provided that it covers the body from the shoulders down to below the knees; if the rest of the body is uncovered, there is no harm.
➍ One who is performing ritual bath (ghusl) may speak as needed.

Benefits and Issues:
➊ In Sahih Muslim, it is narrated from Zayd ibn Arqam radi Allahu anhu regarding the legitimacy of this prayer, as stated by the Prophet sallallahu alayhi wa sallam. This was mentioned in the benefit of hadith (1374).

➋ Most of the noble Companions radi Allahu anhum perhaps did not become aware of this prayer because the Prophet sallallahu alayhi wa sallam did not always perform this prayer. And when he did perform it, he would do so at home.

Commentary:
(1)
From this, it is understood that one should observe covering (hijab) while bathing, even if only minimal clothing is present on the body. This is indicated by the fact that on this occasion, the Messenger of Allah (sallallahu alayhi wa sallam) conversed with Umm Hani (radi Allahu anha) "and granted protection to Ibn Hubayrah." (Sahih Muslim, Salat al-Musafirin, Chapter: The Recommendation of Salat al-Duha... Hadith: 336 before Hadith: 720)

Whereas, Allah Ta'ala becomes displeased if one exposes the private parts and converses while relieving oneself, as has been stated in the hadith. Therefore, on this occasion, while performing the ritual bath (ghusl), the Prophet (sallallahu alayhi wa sallam) certainly must have been wearing minimal clothing; otherwise, he would not have spoken to Umm Hani (radi Allahu anha).

2.
On the occasion of the Conquest of Makkah, the Prophet (sallallahu alayhi wa sallam) was staying in Makkah Mukarramah as a traveler, yet he performed the Duha prayer, which is a supererogatory (nafl) prayer. However, during travel, he (sallallahu alayhi wa sallam) would not perform the regular Sunnah prayers (Sunan Rawatib) that are offered before and after the obligatory (fard) prayers.

Commentary:
(1)
The meaning of "going towards the water" is that a vessel of water was placed in one part of the house for bathing, and the Prophet (sallallahu alayhi wa sallam) went there to perform the ritual bath (ghusl).

(2)
If a small cloth is present on the body while bathing, it is still preferable to observe further covering or to bathe while wearing a cloth in the bathing area. However, if one bathes in privacy without any cloth on the body, it is still permissible.

(3)
After bathing, when a cloth is wrapped around the body, it absorbs the droplets present on the body.
From this, it is understood that drying the body with a cloth or towel is permissible.
There is no harm in this.