Nasai

428. Commentary: The condition in the ritual bath (ghusl) of major impurity (janabah) is that no part of the body remains dry, whether water is poured over the body once or multiple times.

Explanation:
It is understood that rinsing the mouth (madmadah) and putting water into the nose (istinshaq) are obligatory (wajib) in both ablution (wudu) and ritual bath (ghusl).

«كذا قال اهل الحديث وامام احمد بن حنبل رحمه الله .» Ibn Qayyim rahimahullah stated that there is no hadith regarding wiping the limbs after ablution. Rather, authentic hadiths establish that after the ritual bath (ghusl), the Prophet sallallahu alayhi wa sallam returned the towel and did not wipe his blessed body with it.

Imam Nawawi rahimahullah said that there is much disagreement on this matter. Some consider it disliked (makruh), some say it is recommended (mustahabb), and some say that wiping and not wiping are equal. According to us, this last view is the preferred one.

Hadith Commentary:
1.
Why did Imam Bukhari rahimahullah establish the above-mentioned chapter? Regarding this, scholars have two opinions:
* Imam Bukhari rahimahullah, by establishing a separate chapter on rinsing the mouth (madhmadah) and sniffing water into the nose (istinshaq), wants to establish their obligation in the ritual bath (ghusl). This has been mentioned by Allamah Ayni rahimahullah. (Umdat al-Qari: 26/3)
Imam Bukhari rahimahullah’s intent is to establish the non-obligation of madhmadah and istinshaq, and this is the view of Ibn Battal, and Hafiz Ibn Hajar rahimahullah also inclines towards this.

2.
Are madhmadah and istinshaq obligatory (wajib) in ghusl or are they Sunnah? The Hanafis and Hanbalis say they are obligatory, while the Malikis and Shafi‘is consider them Sunnah.
From Imam Bukhari rahimahullah’s chapter heading, it appears that he likely wants to establish that if ablution (wudu) is not performed before the ritual bath (ghusl)—(because it does not have the status of obligation, it is only Sunnah)—then at least madhmadah (rinsing the mouth) and istinshaq (putting water into the nose) should definitely be observed before the ritual bath.
And Allah knows best.

3.
In this narration, it is mentioned that after the ritual bath, a towel was presented to the Messenger of Allah sallallahu alayhi wa sallam to dry his body, but he did not dry his body with it.
In another narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam wiped his body with his hands. (Sahih al-Bukhari, Book of Ghusl, Hadith: 274, 276)
This refutes those who say that since ablution and ritual bath are prerequisites for worship, their water should be absorbed into the body, and wiping it off with the hand or cloth removes the effect of worship, which is not correct. In this matter, a hadith is also presented that after ablution, do not wipe your hands.
This hadith is not authentic.
Ibn al-Salah has written that he did not find any trace of this hadith.
This hadith has been narrated by Imam Ibn Hibban rahimahullah in his compilation “al-Du‘afa” and by Ibn Abi Hatim rahimahullah in Kitab al-‘Ilal from Abu Hurairah radi Allahu anhu, but it does not meet the standards of the hadith scholars, therefore it is not valid as evidence.
In any case, there is no harm in wiping off the water from the limbs after ablution or ritual bath. (Fath al-Bari: 471/1)
As for the fact that the Messenger of Allah sallallahu alayhi wa sallam did not use that towel, it only shows that using it after the ritual bath is not necessary; if there is a need, there is no harm in using it, because there is no authentic evidence for its prohibition.

Explanation:
Hafiz Ibn Hajar rahimahullah states that in this narration, there has been a reversal in the order. The private parts should be washed before ablution (wudu), as is mentioned in other narrations. Then one should perform ablution (wudu), but not wash the feet. After that, perform the ritual bath (ghusl), and then, upon coming out, wash the feet. This is the Sunnah method of performing the ritual bath (ghusl).

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:
“Omitting 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 collect 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 is ensured.
Then both hands should be washed.
After that, water should be poured with the right hand and the private parts washed with the left hand, removing any impurity present.
Then ablution should be performed, and afterwards, 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 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 bath.
Imam Bukhari rahimahullah will bring a separate chapter (No. 16) regarding this matter 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 completion, 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.

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

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

(5) Sahih al-Bukhari, Chapter: Ablution before Ritual Bath (wudu before ghusl), Vol. 1, p. 39 (Hadith 249): ‘Abd al-Wahid has corroborated Sufyan. Bukhari, Book of Ritual Bath (ghusl), Chapter: Performing Ghusl Once (Hadith 257).

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

Explanation:
That is, in ritual bath (ghusl), pouring water over the entire body once is sufficient. Although in the hadith of the chapter, there is no explicit mention of "once," the mention is of pouring water in general, which will be understood as referring to a single time. The chapter heading has been derived from this.

Hadith Commentary:
1.
The commentators have explained two meanings of this chapter heading:
* The obligatory ritual bath (ghusl) is fulfilled by pouring water once, just as in ablution (wudu), pouring water once is sufficient for fulfilling the obligation. The narrations in which three times are mentioned are for the sake of attaining perfection. For this, it is necessary that there be ample time and water.
* In some narrations, it is mentioned that in the beginning, it was necessary to pour water seven times for the ritual bath of major impurity (ghusl janabah). Upon the repeated questioning of the Messenger of Allah (sallallahu alayhi wa sallam), it was reduced to once. (Sunan Abi Dawud, al-Taharah, Hadith: 247) (This narration is weak.)
The purpose of Imam Bukhari (rahimahullah) is that the practice from the beginning of Islam has been abrogated, and now pouring water once is sufficient for fulfilling the obligation.
2.
The commentator of Bukhari, Ibn Battal (rahimahullah), says:
From the words of the chapter heading established by Imam Bukhari (rahimahullah), “Then he poured water over his body,” it is thus proven that Lady Maymunah (radi Allahu anha) did not mention any number; therefore, it will be interpreted as the minimum number, that is, once. The principle is that no addition should be made to the minimum, meaning repetition is contrary to the principle and requires evidence. And the scholars are agreed that comprehensiveness and general application are conditions in the ritual bath (ghusl); considering the number, etc., is not necessary.
(Sharh Ibn Battal: 1/474)
Allamah Sindhi has established this chapter heading from another perspective, stating:
In this narration, Lady Maymunah (radi Allahu anha) is describing the complete manner of the Messenger of Allah’s (sallallahu alayhi wa sallam) ritual bath (ghusl). She mentioned the number of times the hands were washed, but remained silent regarding the number of times water was poured; this silence is evidence that there was no repetition in pouring water, rather, it was limited to pouring once.
(Hashiyat al-Sindhi: 1/57)
Ibn Battal deduced from the absence of mention to the absence of occurrence.
Whereas Allamah Sindhi presented the silence in the context of explanation as evidence, and silence in the context of explanation is a proof.

Explanation:
This hadith has already been mentioned previously, but here it is narrated through a different chain of transmission. The esteemed Imam rahimahullah cites the same hadith multiple times in order to derive various rulings, but he does so with different chains of narration so that the repetition is not without benefit.

Hadith Commentary:
1.
Imam Bukhari rahimahullah has established this chapter regarding thoroughly washing the hand after performing istinja (cleansing oneself after relieving oneself).
Although this matter had already been clarified in the previous chapter,
this is not repetition, because in the previous chapter there was mention of rubbing the hand on earth, and here it is about striking it on a wall; there is a difference between the two.
(‘Umdat al-Qari: 3/27)
In addition, Karmani rahimahullah writes that Imam Bukhari rahimahullah has alluded to the deductions and derivations of his various teachers, for example:
Abdullah ibn Zubayr al-Humaydi narrated the hadith of Maymunah to establish wiping the hand with earth, whereas previously Imam Bukhari’s teacher, ‘Umar ibn Hafs ibn Ghiyath, had derived from this hadith the acts of rinsing the mouth (madhmadah) and sniffing water into the nose (istinshaq).
Thus, both narrations have gained strength and support from each other.
(Sharh al-Karmani: 1/123)
2.
Besides Imam Bukhari rahimahullah, Imam Abu Dawud rahimahullah also established a chapter on the hadith of Maymunah with the following words:
“Explanation of a person rubbing his hand on the ground after completing istinja.” The only difference is that Imam Bukhari rahimahullah mentioned it in the Book of Ritual Bath (Kitab al-Ghusl), while Imam Abu Dawud rahimahullah mentioned it in the Book of Purification (Kitab al-Taharah).
It should also be clear that the chapter headings established by Imam Bukhari rahimahullah are of two types:
* A heading that is in the form of a claim, and the hadith that follows serves as evidence for that claim. Most of the chapter headings in Sahih Bukhari are of this type.
* A heading that serves to explain and clarify the hadith that follows.
The mentioned heading is of this type, because in this hadith it is stated that the Messenger of Allah sallallahu alayhi wa sallam, after completing istinja, rubbed his hand on the wall.
Imam Bukhari rahimahullah clarified in the heading that the purpose of rubbing the hand on the wall was to achieve cleanliness.
It appears that Imam Bukhari rahimahullah, at this point, is alluding to a difference of opinion and expressing his own inclination. The difference is whether the purpose of rubbing the hand on the earth is to achieve cleanliness (nadhafah) or to achieve ritual purity (taharah)? The basis of this difference lies in another theoretical disagreement, which is as follows: According to some scholars, after performing istinja, the odor that is removed by rubbing the hands on the earth is actually to remove those particles of impurity (najasah) that are not visible but dissolve into the hand. These scholars, in support of their position, say that the ablution (wudu) is nullified by the emission of wind (flatulence) because particles of impurity mix with the air, and when they exit, ritual purity is nullified. According to them, after performing istinja, it is necessary to rub the hand with earth so that one attains ritual purity from the impure particles.
Whereas the other scholars’ position is that there are no particles of impurity in the air; rather, due to the passage of air near the area, a quality of odor is produced in it. Removing these airborne qualities is not necessary; rather, this act is done for the sake of cleanliness (nadhafah).
This is why, if foul-smelling air passes over a wet garment, the garment does not become impure. If there were particles of impurity in that air, then the garment should become impure by the passage of that foul air.
As for the issue of the nullification of ritual purity by the emission of wind, this is due to a clear ruling of the Shari‘ah.
It is not because particles of impurity are mixed in that air.
This is why every type of air nullifies ablution, whether it has an odor or not. Therefore, it is possible that Imam Bukhari rahimahullah, in this heading, has drawn attention to this difference and given preference to the view that rubbing the hand on earth is not for ritual purity but for cleanliness, so that after the removal of the actual impurity, any remaining effects of odor are also removed, because their presence causes aversion when washing the other parts of the body.
(Fath al-Bari: 1/483)
In this hadith, it is stated that when the Messenger of Allah sallallahu alayhi wa sallam performed the ritual bath (ghusl) after major impurity (janabah), he washed his private part (fa-ghasala farjahu).
Regarding the “fa” (then) here, Hafiz Ibn Hajar rahimahullah writes that here the “fa” is not for sequence, but for explanation, because istinja did not occur after the ritual bath.
(‘Umdat al-Qari: 3/27)
In reality, this “fa” is a conjunctive particle used to indicate the order of explanation, and the meaning of the hadith would be that the Messenger of Allah sallallahu alayhi wa sallam performed the ritual bath, and the order of his bath was such that he first washed his private part, then rubbed his hand on earth and washed it, then performed ablution (wudu), and then, after completing the ritual bath, washed his feet separately.
(Sharh al-Karmani: 1/123)
Allamah Karmani rahimahullah has written that the “fa” is for elaboration, because the general description of the ritual bath is explained in detail after this “fa,” and elaboration always comes after a general statement.

Explanation:
Here, Imam Bukhari rahimahullah has deduced from this that maintaining sequence (muwalat) is not obligatory. To the extent that he (the Prophet sallallahu alayhi wa sallam) completed the entire ablution (wudu), but did not wash his feet until he had finished the ritual bath (ghusl), and then he washed his feet.

Hadith Commentary:
1.
Imam Bukhari rahimahullah’s intent is that in matters where one hand does not suffice and both hands are used, the inferior task will be assigned to the left hand. For example, in the matter of istinja (cleansing oneself after relieving oneself), the removal of impurity will be done with the left hand, while pouring water will be done with the right hand due to its nobility. An objection has been raised here that the claim is general, but the hadith presented as evidence is specific, i.e., it pertains only to the case of istinja. Hafiz Ibn Hajar rahimahullah has answered this in the following words: The case of istinja is established from the hadith of the chapter, and other cases are already known from other well-known ahadith, that the Messenger of Allah sallallahu alayhi wa sallam preferred to begin every action from the right side. Here, the intended scenario is when water is taken from a wide-mouthed vessel using a handful; it is apparent that the vessel will be placed on the right side, water will be taken with the right hand, and poured onto the left hand. If it is a narrow-mouthed vessel from which a handful cannot be taken, then it will be placed on the left side, and then tilted so that water is taken into the right hand. This is as Khatabi has clarified. (Fath al-Bari: 1/488) The explanation of Allamah Khatabi has been detailed by Kirmani. (Sharh al-Kirmani: 1/129)

2.
In this hadith, it is mentioned that the Prophet sallallahu alayhi wa sallam indicated not to take the cloth for cleaning the body. Further clarification is given that the Prophet sallallahu alayhi wa sallam did not intend to take it. Some individuals have translated it as “he did not return it,” but this translation is not correct, because in Musnad Imam Ahmad there is further clarification that the Prophet sallallahu alayhi wa sallam gestured with his hand that he did not wish to take it, and in one narration of the hadith of Maymunah, it is stated: “I gave you the cloth, but you did not take it.” (Fath al-Bari: 1/488)

3.
In this narration, it is stated that A‘mash says: I do not remember whether Salim mentioned the third time or not. However, previously this narration has been mentioned that when ‘Abd al-Wahid narrates from A‘mash, he expresses doubt between two or three times, and when Ibn Fudayl narrates from A‘mash, he states explicitly that water was poured on the hands three times. This means that when Ibn Fudayl narrated from A‘mash, at that time A‘mash’s doubt had been resolved, because Ibn Fudayl’s hearing from A‘mash was later. The narration of pouring water on the hands three times without doubt has been narrated by Abu ‘Awanah in his Mustakhraj. (Fath al-Bari: 1/488)

4.
According to the principles of the pure Shari‘ah, actions related to honor and adornment are recommended (mustahabb) to be started from the right side, such as: entering the mosque, shaking hands, using the miswak (tooth-stick), applying kohl, combing the hair, wearing clothes, giving salam, washing the limbs of purification (wudu), exiting the toilet, eating, drinking, touching the Black Stone (Hajar al-Aswad), etc. As for actions that are their opposites, or related to impure places, or are inferior tasks, then the left should be given precedence over the right, such as: entering the toilet, exiting the mosque, cleaning the nose, performing istinja, removing shoes. In these, choosing the left side (tiyasur) is recommended instead of choosing the right side (tiyamin).

Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah established the chapter that after performing ablution (wudu) in the state of major ritual impurity (janabah), one should wash the rest of the body and not wash the limbs of ablution again. This is because ablution is performed at the very beginning, and when water is finally poured over the body, there is no need to repeat the ablution, as is clear from the text of the hadith: the Prophet sallallahu alayhi wa sallam poured water over his entire body, moved from that place, washed his feet, and did not perform ablution again after that.

Shah Sahib says:
«فرض المصنف ان اعادة غسل سائر اعضاء الوضؤ غير لازم والاستدلال بظاهر الحديث» [شرح تراجم ابواب البخاري : ص 112]
“Imam Bukhari rahimahullah’s intent is that after the ritual bath (ghusl), it is not obligatory to wash all the limbs of ablution again, and the author rahimahullah has deduced this from the apparent meaning of the hadith.”

Ibn Qudamah rahimahullah says:
“When rinsing the mouth and nose, if one intends both the ritual bath (ghusl) and ablution (wudu), then it is optional to wash the limbs again, meaning the ablution performed within the ritual bath will suffice, provided he has intended both.” [المغني۔ ج1۔ ص289]
However, it should be remembered that if during the ritual bath the private parts are touched, then repeating the ablution becomes necessary.

Ibn al-Arabi rahimahullah says:
«يجب الوضوء إذا مس فرجه فى الغسل»
“When the private parts are touched, ablution becomes obligatory.” [عارضة الاجوزي، ج1، ص163]

Hadith Commentary:
1.
At the beginning of the Book of Ablution (Kitab al-Wudu), Imam Bukhari rahimahullah established a chapter with the following words: “Performing ablution before the ritual bath (ghusl) of major impurity (janabah).” There, he explained the importance and status of performing ablution before the ritual bath of janabah. However, the question arises: after performing this ablution, when one takes the ritual bath, is it necessary to wash the limbs of ablution again, or is there no need for this? Imam Bukhari rahimahullah clarified in this chapter that there is no need to repeat the washing, because those limbs have already been washed once, and in the ritual bath of janabah, it is sufficient for all the limbs of the body to be washed, whether the washing is done as part of ablution or as part of the ritual bath. Similarly, there is no need to perform ablution again after the ritual bath, as is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam would not perform ablution after the ritual bath.
(Jami‘ al-Tirmidhi, al-Taharah, Hadith: 107)

2.
‘Allamah Ibn Battal rahimahullah has written that, according to this chapter heading, the hadith of ‘A’ishah radi Allahu anha, number (172), was relevant, in which it is mentioned that after completing ablution, he would wash the remaining parts of the body. The mentioned hadith, however, does not correspond to the chapter heading, because its wording is: “After ablution, he would wash his body.” And the word “skin” (jild) is general; it includes the places of ablution as well.
(Sharh Ibn Battal: 1/389)
Given this situation, how then is the non-repetition (of washing) established? The commentators have given various answers to this, the details of which are as follows:

➊
According to the context and customary usage, from the flow of the speech, the limbs of ablution are excluded; that is, after mentioning the specified limbs, the mention of “skin” by custom refers to the remaining skin, not the entire body, because there is no mention of washing the limbs of ablution again.
(al-Mutawari, p. 77)

➋
Ibn al-Tin answered this by saying that, from the context of another narration, here the remaining body is intended, because in the narration of al-Tirmidhi, the words are:
(ثُمَّ أَفَاضَ عَلَى سَائِرِ جَسَدِهِ)
“Then he poured (water) over the rest of his body.”
(Jami‘ al-Tirmidhi, al-Taharah, Hadith: 103)
However, Hafiz Ibn Hajar rahimahullah has considered this answer questionable.
(Fath al-Bari: 1/497)
He writes that Imam Bukhari rahimahullah has interpreted (ثُمَّ غَسَلَ جَسَدَه) “then he washed his body” figuratively.
The evidence for this is the words that come at the end of the hadith: “Then he washed his feet.”
If (غَسَلَ جَسَدَه) is taken in its general sense, then there would be no need to mention the washing of the feet afterwards, because their washing would already be included in the general statement.
He further writes that this answer is more appropriate to the meticulousness and particular methods of Imam Bukhari rahimahullah.
It is clear that he pays more attention to subtle points.
(Fath al-Bari: 1/497)
There will be no need to wash the limbs of ablution again during the ritual bath if they were washed before the bath with the intention of the legal (shar‘i) ablution.
On the other hand, if the limbs of ablution were washed before the bath only due to their honor, without the intention of the legal ablution, then in this case Imam Bukhari rahimahullah has not given a ruling of non-repetition.

Explanation:
The correspondence between the chapter and the hadith is evident; it is understood from this that the best practice is not to wipe the body with a cloth after ablution (wudu) or ritual bath (ghusl).

Hadith Commentary:
➊
Shah Waliullah Muhaddith Dehlawi rahimahullah states that the water remaining on the body after performing the ritual bath (ghusl) is pure, even though it is the leftover water with which major ritual impurity (janabah) was removed.
If there had been any objection to this, the Messenger of Allah sallallahu alayhi wa sallam would not have shaken it off with his hands, because by doing so, droplets scatter and there remains a risk of them falling on his clothes. Therefore, it would have been more appropriate to dry the water carefully with a towel or similar cloth, but he did not do so.
It is thus understood that the water is pure and there is no harm if it gets on one's clothes.

➋
Some commentators have written that with this chapter heading, Imam Bukhari rahimahullah intends to refute a weak hadith: “Do not shake your hands in ablution (wudu), for they are the fans of Satan.” Regarding this hadith, Imam Ibn al-Salah rahimahullah has written that he could not find its source.
Imam Nawawi rahimahullah has also said the same, while Imam Ibn Hibban rahimahullah has mentioned it in his “al-Du‘afa” and Ibn Abi Hatim rahimahullah in “Kitab al-‘Ilal,” narrated from Abu Hurayrah radi Allahu anhu.
This hadith is not acceptable as evidence for two reasons:
©.
A sound hadith from Bukhari contradicts it.
It is also not worthy of consideration in terms of its chain of transmission.
(Fath al-Bari: 1/471)

➌
‘Allamah ‘Ayni rahimahullah writes that Imam Bukhari rahimahullah, by establishing this chapter heading, has proven that shaking water off with the hands is permissible.
This does not remove the effects of worship.
The fact that the Messenger of Allah sallallahu alayhi wa sallam returned the towel does not at all mean that the effects of the ritual bath (ghusl) should remain; rather, he did not use the cloth because it is the habit of luxury-loving and wasteful people, and there is also a hint of arrogance in it.
(‘Umdat al-Qari: 3/55)
If the intention had been to keep the effects of the ritual bath, then shaking off the water with the hands would also not have been correct.

➍
Hafiz Ibn Hajar rahimahullah writes that some scholars have deduced from this hadith that using a towel to dry the body after the ritual bath (ghusl) is disliked (makruh).
This deduction is not correct, because it was a situational matter in which other possibilities also exist. For example, it is possible that the cloth was impure, or there was some other excuse preventing its use, or the Prophet sallallahu alayhi wa sallam was in a hurry. Accordingly, Muhallab has written:
It is possible that the Prophet sallallahu alayhi wa sallam did not use the towel so that the blessing of the water would remain on his body, or he left it out of humility and modesty, or he noticed something about the cloth, such as it being made of silk or being dirty.
This narration is also transmitted from Imam Ahmad and the hadith scholar Isma‘ili that Imam A‘mash asked al-Nakha‘i rahimahullah about cleaning the body with a towel or similar cloth, and he replied:
There is no harm in it, and the Messenger of Allah sallallahu alayhi wa sallam only returned it because he did not want to become accustomed to it.
Taymi has written in his commentary:
This hadith is evidence that the Prophet sallallahu alayhi wa sallam used it.
If his practice had not been known, why would Maymunah radi Allahu anha have presented it to him? The act of wiping water with the hand itself is proof that a towel or similar cloth can also be used, because in both ways the purpose is to remove the water.
This hadith also shows that the water falling from the limbs during ablution (wudu) is pure, whereas some extreme Hanafis consider it impure.
(Fath al-Bari: 1/472)

Wiping the Body with a Cloth after Ablution (Wudu) and Ritual Bath (Ghusl)

15: After ablution (wudu) or ritual bath (ghusl), it is permissible to wipe the body with a cloth or not to wipe it; both ways are allowed.

The Prophet sallallahu alayhi wa sallam did not take a towel (to wipe his body) after performing the ritual bath (ghusl). [صحيح بخاري: 276 وصحيح مسلم: 317]

Sayyiduna Anas bin Malik radi Allahu anhu used to wipe his face with a towel after ablution (wudu). [الاوسط لابن المنذر 1/ 415 ث 422 وسنده حسن]

Sayyiduna Bashir bin Abi Mas’ud radi Allahu anhu (a companion by virtue of seeing the Prophet) used to wipe (his body) with a towel. [الاوسط 1 /415 ث 424 وسنده صحيح]

……………… Original Article ………………

For the original article, see: "Tahqiqi wa Ilmi Maqalat" by Shaykh Hafiz Zubair Ali Zai rahimahullah (Volume 2, pages 200 to 204)

Explanation:
Imam Bukhari rahimahullah has already mentioned the narration of Abu Awanah earlier, and Abu Awanah has included the narration of Muhammad bin Fudayl in his Sahih. For Abu Awanah’s narration, see hadith number 260.

Hadith Commentary:
1.
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 oneself 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 bathroom or public bathhouse (hammam) is also permissible.
Imam Bukhari rahimahullah has presented two narrations as evidence for his claim:
The hadith of Maymunah has already appeared several 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 inquired:
"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.
2.
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 his wife's private parts and a wife may see her husband's private parts.
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)
3.
When bathing in front of people, one should also be mindful not to suffice with only wrapping a cloth, but also to conceal oneself from people's gazes. 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 precaution was taken.
And this is the intended point.
4.
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 (mutaba'at) 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-Isfara'ini.
(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)

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

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

(6) Sahih al-Bukhari, Chapter: Concealing oneself from people during ritual bath (ghusl), vol. 1, p. 42 (hadith 281). ‘Abd al-Wahid has corroborated Sufyan. Bukhari, Book of Ghusl, Chapter: Performing ghusl once (hadith 257).

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

Explanation:
In the narration of Imam Ahmad, it is stated that he (sallallahu alayhi wa sallam) said, "I do not wish to." Among the etiquettes of ritual bath (ghusl) is that one should pour water from the right hand onto the left hand and first thoroughly perform istinja (cleaning oneself after relieving oneself). This is evident from the translation of the chapter and the hadith.

Hadith Commentary:
Here, Imam Bukhari rahimahullah has deduced from this that maintaining sequence without interruption (muwalat) is not obligatory.
To the extent that the Prophet sallallahu alayhi wa sallam completed the entire ablution (wudu),
but did not wash his feet.
Until he finished the ritual bath (ghusl), then he washed his feet.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has discussed the issue of *muwalat* (succession), meaning that it is not necessary to wash the limbs of ablution (wudu) and ritual bath (ghusl) consecutively without interruption.
Hafiz Ibn Hajar rahimahullah has written that the permissibility of separation is the new opinion (*qawl jadid*) of Imam Shafi’i rahimahullah, for which the reasoning is as follows: Allah, the Exalted, has made washing the limbs obligatory; whoever fulfills this command, whether by separation or by succession, will be absolved of the obligation.
Imam Bukhari rahimahullah has also supported this with the practice of Ibn Umar radi Allahu anhu.
This is also the position of Ibn al-Musayyib, Ata’, and a group of scholars.
Imam Malik rahimahullah and Rabi’ah rahimahullah say that whoever deliberately separates (between washing the limbs), his ablution and ritual bath must be repeated; but if he does so out of forgetfulness, then there is no need to repeat ablution or ritual bath.
Another narration from Imam Malik rahimahullah is that if the separation is for a short interval, then it is permissible; but if it is for a long interval, then repetition is required.
Imam Awza’i and Qatadah say that if the separation is such that the limbs become dry, then repetition is required; otherwise, it is not.
Imam Nakha’i rahimahullah has permitted separation in ritual bath (ghusl), but not in ablution (wudu).
This detail of the schools of thought has been mentioned by Ibn al-Mundhir rahimahullah.
He further stated that whoever has set the dryness of the limbs as the criterion for separation has no evidence for it.
(: al-Muhalla Ibn Hazm: 2/69)

➋
In this hadith, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam performed ablution at the beginning of the ritual bath (ghusl), but did not wash his feet; then he performed the ritual bath, and after moving away from the place of bathing, he washed his feet.
From this, it is understood that succession (*muwalat*) in washing the limbs of ablution is not necessary; rather, separation is permissible.
An objection is raised that in the hadith and the narration, only the permissibility of separation in ablution is mentioned, but Imam Bukhari rahimahullah has included ritual bath (ghusl) along with ablution (wudu) in the chapter heading. The answer is that, regarding succession and separation, the status of ablution and ritual bath is the same. Those who consider succession necessary, such as Imam Malik rahimahullah and others, make it a condition in both ablution and ritual bath; and those who do not consider succession necessary, do not require it in either case.
Only Imam Nakha’i rahimahullah has differentiated between ablution and ritual bath regarding separation and succession.

➌
Hafiz Ibn Hazm rahimahullah has also discussed this issue in detail. He too has declared separation in ablution and ritual bath permissible, regardless of how long the interval in between may be, and he has written that this is the school of Imam Abu Hanifah rahimahullah, Imam Shafi’i rahimahullah, Imam Awza’i rahimahullah, and Sufyan Thawri rahimahullah.
Then, after mentioning the hadiths and narrations, he has refuted the position of Imam Malik rahimahullah.
(: Fath al-Bari: 1/487)
Allamah Tahawi rahimahullah has written an excellent point regarding this: the drying of the limbs is not an event that nullifies ablution (*hadath*) such that it should be considered a nullifier of ablution.
If, after performing ablution, the drying of the limbs does not invalidate ablution, then how can the drying of the limbs during ablution invalidate it?
(: al-Muhalla Ibn Hazm: 1/68)

Benefits and Issues:
➊ Whether it is the ritual bath (ghusl) due to major impurity (janabah) or a general ritual bath, the Sunnah method is the one mentioned in these hadiths: first, perform istinja (cleaning of the private parts) and wash the lower part of the body, then perform ablution (wudu) and pour water over the rest of the body. In this ablution, there is no need to wipe (masah) the head, because in the ablution performed by the Prophet sallallahu alayhi wa sallam before the ritual bath due to major impurity, there is no mention of wiping the head; only pouring water over the head three times is mentioned. For this reason, Imam al-Nasa’i rahimahullah has established a chapter: “Leaving out wiping the head in the ablution before the ritual bath due to major impurity.” In the hadith under this chapter, while mentioning ablution, it is stated: “When he reached the head, he did not wipe it, rather he poured water over it.” [سنن نسائي حديث : 422]

➋ In different hadiths, the manner of ablution is narrated differently. In some, there is no mention at all of washing the feet. In some, it is explicitly stated that the feet were washed after completing the ritual bath, and in some, it is mentioned twice: once with the ablution and a second time after completion. It is evident that all these forms are permissible.

➌ The use of a towel after the ritual bath is permissible; if one does not use it, he should hope for the reward of acting upon the Sunnah of the Messenger.

418. Commentary: In this narration, performing ablution (wudu) before cleansing oneself (istinja) is mentioned. This mention is an error. The next narration clarifies that impurity should be removed first, that is, one should perform istinja, and then offer prayer. Only wiping (masah) of the head will not suffice. Instead, three handfuls of water should be poured over the head, and the feet should also be washed at the end after completing the ritual bath (ghusl). However, this is not obligatory; rather, the feet may also be washed at the beginning, provided there is no risk of them becoming impure afterwards. And Allah knows best. For further details, see Hadith 254 and its benefits and issues.

254. Commentary:

➊ Rubbing the hands on soil removes odor and stickiness, and also dispels doubts about impurity; therefore, it is recommended (mustahabb) after performing istinja (cleansing after relieving oneself).

➋ In the time of the Messenger of Allah (sallallahu alayhi wa sallam), the floors were unpaved, so the water from the ritual bath (ghusl) would collect around the feet. There was no benefit in washing the feet in the same spot; thus, the Prophet (sallallahu alayhi wa sallam) would move aside to wash his feet. However, if water does not collect, then the feet may be washed in the same place.

➌ After performing a ritual bath (ghusl) or ablution (wudu), it is permissible to use a towel; there is no harm in it. The fact that Maymunah (radi Allahu anha) presented a towel is evidence for its permissibility, as there was a towel in her house. As for the Prophet (sallallahu alayhi wa sallam) returning it, that would have been for some other reason, for example: he may have wished for the water to remain on his body for a while to feel coolness, etc.

➍ A towel, along with water, also thoroughly cleans dirt and filth, and this is what is required from the ritual bath (ghusl). Moreover, it is not religiously required for water to remain on the body after ghusl, and in any case, it cannot remain; it will inevitably dry sooner or later due to air or clothing.

➎ Whoever wishes to take water from a tub or similar vessel by the handful should first wash his palms so that the water does not become contaminated.

➏ When washing the private parts, one should pour water from the right hand onto the left.

419. Commentary:

➊ Although the private part as well as the hand become clean through performing istinja (cleansing after relieving oneself), since the hand is a superior limb—it is used in prayer, recitation of the Qur’an, cooking, etc.—therefore, its special cleanliness should be ensured; that is, it should be thoroughly washed by rubbing it with earth or soap, etc.

➋ Earth removes the odor and greasiness of impurity; therefore, after istinja, the hand should be rubbed with earth. Nowadays, soap can serve this same purpose. See also Hadith 254 and its benefits and issues.

Commentary:
(1)
Hands should be washed before dipping them into the water.

(2)
After performing istinja (cleansing after relieving oneself), rubbing the hands on earth ensures proper cleanliness. For this purpose, the use of soap is also permissible.

(3)
While performing ablution (wudu) during the ritual bath (ghusl), the feet should not be washed. They should be washed after completing the ritual bath.

The Prophet (sallallahu alayhi wa sallam) returned the cloth so that it would not be considered necessary, lest this create difficulty for the Ummah. Otherwise, if at any time a person does not have a separate cloth available for wiping the body, he would feel hardship.

Benefit:
In this hadith, the method of ritual bath (ghusl) for major ritual impurity (janabah) is described. It should be noted that in the ablution (wudu) of the ritual bath (ghusl) for janabah, both hands should be washed up to the elbows, but after this, one should not wipe (masah) the head and ears, nor should the feet be washed. Its detailed hadith is found in Sunan an-Nasa’i (422), in which it is clarified that in the ritual bath (ghusl) for janabah, the head should not be wiped (masah). And it is known that the ears are part of the head; when the head itself is not to be wiped, then the ears also will not be wiped. Imam an-Nasa’i rahimahullah has titled this hadith as follows: «باب ترك مسح الرأس فى الوضوء من الجنابة » (Statement regarding not wiping the head in the ablution of the ritual bath for janabah).