Tirmidhi

1:
That is, he would have intercourse with all (his wives) and then perform one ritual bath (ghusl) at the end.

Hadith Commentary:
This incident pertains to Hajj. Before entering into the state of ihram, the Noble Prophet (sallallahu alayhi wa sallam) spent time during the night with all of his pure wives.

Hadith Commentary:
(1)
In one narration, eleven wives are mentioned.
(Sahih al-Bukhari, al-Ghusl, Hadith: 268)
In reality, the Messenger of Allah sallallahu alayhi wa sallam had nine wives and two slave women.
The narrator of the hadith, Qatadah, says:
I asked Anas radi Allahu anhu:
Did the Messenger of Allah sallallahu alayhi wa sallam have such strength? He replied that he was given the strength of thirty men.
(Sahih al-Bukhari, al-Ghusl, Hadith: 268)
(2)
This is a miracle of the Messenger of Allah sallallahu alayhi wa sallam, that despite such exertion—sometimes passing several days in hunger without eating, and even practicing continuous fasting (wisal), and at times, due to hunger, reaching the point of tying stones to his stomach—he still possessed such manly strength.
Despite having such strength, sufficing with only eleven women indicates his perfect piety (taqwa).
It should be noted that on the occasion of the Farewell Pilgrimage (Hajjat al-Wada’), before entering the state of ihram, he spent time with all his noble wives radi Allahu anhunna in a single night.
(Sahih al-Bukhari, al-Ghusl, Hadith: 267)

Hadith Footnote: The noble names of those nine wives of the Prophet sallallahu alayhi wa sallam who remained in his marriage until the end of his life are as follows: (1) Hafsah (2) Umm Habibah (3) Sawdah (4) Umm Salamah (5) Safiyyah (6) Maymunah (7) Zaynab (8) Juwayriyyah (9) Aishah radi Allahu anhunna. Out of these, turns were assigned for eight, but Sawdah radi Allahu anha willingly gave her turn to Aishah radi Allahu anha. Therefore, her turn was dropped. Despite having nine wives, the Prophet’s just conduct was such that he never gave anyone a reason to complain.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah, by mentioning nine (9) noble wives in this hadith, has established the abundance (of wives), but this is among the special characteristics of the Prophet sallallahu alayhi wa sallam. For the Ummah, it is not permissible to have more than four wives at one time. Along with this, the condition of justice and fairness has been stipulated; otherwise, one should suffice with a single wife.

(2)
The names of the nine wives who remained in your marriage until the end of your life are as follows:
* Hafsah radi Allahu anha
* Umm Habibah radi Allahu anha
* Sawdah radi Allahu anha
* Umm Salamah radi Allahu anha
* Safiyyah radi Allahu anha
* Maymunah radi Allahu anha
* Zaynab radi Allahu anha
* Juwayriyyah radi Allahu anha
* Aishah radi Allahu anha

Among them, turns were assigned for eight, but Sawdah radi Allahu anha happily gifted her turn to Aishah radi Allahu anha. Despite having nine wives, such was your just conduct that never did any wife have cause for complaint.

(3)
In the present era, some enlightened people consider having more than one wife to be a blameworthy act. There are two foundations for this Western notion: The first foundation is the general permission for lewdness, adultery, keeping mistresses, and sexual promiscuity, which is considered a commendable act in Western society; and the second foundation is materialism, in which every person desires that his standard of living be high and that he provide his children with a superior education. However, since these entail immense expenses that not everyone can bear, he prefers that he have no children at all, so that at the very least, the saying “only two children are good” applies to him. He even wishes not to have a wife, but instead, to manage his needs through adultery rather than taking on this responsibility. However, Islam places the greatest emphasis on the chastity of men and women and considers every form of lewdness to be a blameworthy act.

In reality, the matter is that a man, during his youth, is always ready to fulfill his sexual desire, but this is not the case for a woman. Every month, during her menstrual period (hayd), she finds this act repugnant; then, in the case of pregnancy, and afterwards during the period of breastfeeding (rada‘ah), she is also not inclined towards this act. However, if, due to her husband’s love and insistence, she becomes willing to do so, that is another matter. At times, a woman even refuses, but a man cannot remain patient for such a long period. Now, there are only two paths before him: either he marries, or he inclines towards lewdness. Islam has chosen the first option. It allows him to fulfill his sexual desire while safeguarding his chastity and honor. From the perspective of reason, there is absolutely no flaw in this. And Allah knows best.

Explanation:
From this, it is established that a person in a state of janabah (major ritual impurity) may leave the house, as the Prophet sallallahu alayhi wa sallam, after having relations with one wife, would leave the house and go to the home of another wife.

Hadith Authentication (Takhrij al-Hadith):
[179۔ البخاري فى : 5 كتاب الغسل : 34 باب الجنب يخرج ويمشي فى السوق وغيره، مسلم 309، أبوداود 218]
Understanding the Hadith:
It is understood that it is permissible to sleep in a state of major ritual impurity (janabah), and it is better to perform ablution (wudu) before sleeping. Similarly, in one narration, eating along with sleeping is also mentioned. [صحيح : السلسلة الصحيحة 390،]
That is, just as it is better to perform ablution before sleeping, likewise, if a person in a state of janabah wishes to eat something, it is better that he performs ablution first. In addition, it is also permissible to have intercourse with more than one wife in a single night, or to have intercourse multiple times with the same wife. However, in such a case, it is appropriate to perform ablution before engaging in intercourse again, as is mentioned in the Prophetic command: when one of you intends to have intercourse again, he should perform ablution, for this increases vigor and alertness. [مسلم 308، حاكم 152/1]

Hadith Commentary:
From this, it is established that a person in a state of major ritual impurity (junub) may leave the house, as the Prophet (sallallahu alayhi wa sallam) would have relations with one wife and then proceed outside the house to the home of another wife.

Hadith Commentary:
1.
Hafiz Ibn Hajar rahimahullah has written that, according to Imam Bukhari rahimahullah, a person in a state of major ritual impurity (janabah) may engage in any activity without first performing the ritual bath (ghusl).
He has presented the statement of ‘Ata’ as evidence, but some scholars have opposed ‘Ata’ in this matter, as Ibn Abi Shaybah has narrated regarding Hasan al-Basri that he considered it recommended (mustahabb) to perform ablution (wudu) before engaging in any activity.
The hadith of Anas supports the position of ‘Ata’, because it does not mention performing ablution.
(Fath al-Bari: 1/508)
From this, it is understood that Hasan al-Basri rahimahullah and others did not prefer engaging in other activities while in a state of janabah before performing ablution or the ritual bath.
Whereas from the hadith of Anas, it is understood that there is no prohibition for a person in a state of janabah to walk about before performing the ritual bath, because it is established from the Messenger of Allah sallallahu alayhi wa sallam that he would go from one wife to another while in a state of janabah, and the houses of the noble wives radi Allahu anhunna ajma‘in were situated around the mosque.
When it is permissible to go from one room to another, then it will also be permissible to walk about in the neighborhood, and walking in the neighborhood and going to the market are the same.
When coming and going is permissible, then there is no harm in eating and drinking either.
This is what establishes the chapter heading.
In another narration, this matter is even clearer, because in the narration of Abu Hurayrah radi Allahu anhu, it is clarified that the Messenger of Allah sallallahu alayhi wa sallam met him on one of the roads of Madinah while Abu Hurayrah radi Allahu anhu was in a state of janabah.
From this, it is established that coming and going in the market while in a state of janabah is permissible.
2.
‘Allamah ‘Ayni rahimahullah writes that the general position of the jurists is that a person in a state of janabah may go to the market and there is no harm in coming and going.
However, in Musannaf Ibn Abi Shaybah (1/112-113), it is mentioned that ‘Ali radi Allahu anhu, ‘A’ishah radi Allahu anha, Ibn ‘Umar radi Allahu anhu, ‘Umar radi Allahu anhu, Shaddad ibn Aws radi Allahu anhu, then Sa‘id ibn al-Musayyib rahimahullah, Mujahid rahimahullah, Ibn Sirin rahimahullah, Zuhri rahimahullah, Muhammad ibn ‘Ali rahimahullah, and Imam Nakha‘i rahimahullah would neither eat anything nor leave the house before performing ablution after janabah.
Similarly, Imam Bayhaqi rahimahullah has narrated in Kitab al-Taharah from Sa‘d ibn Abi Waqqas radi Allahu anhu, ‘Abdullah ibn ‘Amr radi Allahu anhu, ‘Ata’ rahimahullah, and Hasan al-Basri rahimahullah that these individuals also disliked engaging in activities without ablution.
(‘Umdat al-Qari: 3/74)
From this, it is understood that Imam Bukhari rahimahullah has presented the statement of ‘Ata’ as evidence for permissibility.
Although it is better that one performs ablution after janabah.
No action other than movement is established from the Messenger of Allah sallallahu alayhi wa sallam while in a state of janabah.
In this regard, Shah Waliullah Muhaddith Dehlawi rahimahullah has written a very fine point, he says:
“Regarding one who becomes junub at night, the Messenger of Allah sallallahu alayhi wa sallam has said: Perform ablution and wash the private parts, then sleep.
I say that janabah, since it is contrary to the attributes and nature of the angels, and they are always with a person, therefore Allah Ta‘ala prefers for the believer not to engage in his needs, sleeping, eating, and drinking in a state of janabah with such freedom and carelessness.
If he cannot attain major purification (taharah kubra, i.e., ghusl), then at least he should attain minor purification (taharah sughra, i.e., wudu), because in general, purification is attained by both, even though the Lawgiver has divided them according to different causes of impurity.”
(Hujjat Allah al-Balighah: 1/557-558)
On this basis, it is better that a person in a state of janabah at least performs ablution.
Although, as far as permissibility is concerned, there is no harm in remaining without ablution.
And Allah knows best.

Hadith Commentary: Benefits and Issues:

➊ From the aforementioned ahadith, it is understood that in the state of major ritual impurity (janabah), it is not obligatory to perform the ritual bath (ghusl) immediately; eating, drinking, sleeping, and having relations before performing ghusl are permissible. According to the four Imams (a’immah arba‘ah) and the majority (jumhur), it is preferable to perform ablution (wudu) before engaging in the aforementioned matters, and to do so without ablution is contrary to etiquette and refinement, i.e., it is mildly disliked (makruh tanzihi). However, according to Ibn Habib al-Maliki and Dawud al-Zahiri, performing ablution is obligatory.

➋ In the case of having more than one wife, if a man goes to more than one wife in a single night, one after the other, it is not necessary to perform a ritual bath (ghusl) in between. Similarly, it is not necessary to perform a ritual bath before returning to the same wife again. However, it is preferable to perform ablution (wudu) in between.

Benefits and Issues:
➊ If a man wishes to go to his wife a second time, or wishes to go to his other wives, then during this interval, performing a ritual bath (ghusl) is not obligatory; rather, only ablution (wudu) is sufficient, which has not been mentioned in this narration due to brevity.
➋ It was the practice of the Prophet sallallahu alayhi wa sallam to observe turns among his wives, but sometimes, upon returning from a journey and before formally starting the rotation, he would visit all of them once, or there may have been some other reason.
➌ According to the narration of Anas radi Allahu anhu, the Prophet sallallahu alayhi wa sallam was given the strength of thirty men. [صحيح بخاري حديث : 268]

There is a difference of opinion regarding whether it was obligatory upon the Messenger of Allah (sallallahu alayhi wa sallam) to assign turns among his wives or not. However, there is consensus that he (sallallahu alayhi wa sallam) did assign turns. Therefore, it is possible that upon returning from a journey and before commencing the turns, he would designate one night as common for all, or after the completion of one round of turns and before starting the next, he would designate one night as common for all. And Allah knows best.

264. Commentary:

➊ After visiting more than one wife, performing only one ritual bath (ghusl) at the end is sufficient; however, performing ablution (wudu) between each is recommended (mustahabb).

➋ At one time, the Messenger of Allah (sallallahu alayhi wa sallam) had nine wives under his marriage contract. He must have had intercourse with all these wives in a single night. This is what is meant by the hadith. Generally, turns were assigned. Although the Noble Prophet (sallallahu alayhi wa sallam) was exempt from the obligation of dividing turns—that is, it was not obligatory upon him—he would still make a point to observe it. It is possible that, due to this concession, he visited all of them in one night, while some have said: it may be that before a new round of turns began, there was a shared night, or after returning from travel, etc., this occurred. In any case, it was legally permissible (shar'an) for him. (See: al-Ahzab 51:33)

Commentary:
This narration is weak in its chain of transmission, but textually and in meaning it is authentic, as mentioned in the hadith.

Commentary:
(1)
A person who has more than one wife may have intercourse with all his wives in a single night after the turn of each wife has been completed.

(2)
If intercourse is performed with more than one wife in a single night, it is not necessary to perform a separate ritual bath (ghusl) after each intercourse; a single ritual bath at the end suffices.

(3)
If he performs a ritual bath (ghusl) after intercourse with each wife, this is also permissible, as will be mentioned in the next chapter.

Takhrij:
«أخرجه البخاري، الغسل، باب الجنب يخرج ويمشي في السوق وغيره، حديث:284، ومسلم، الحيض، باب جواز نوم الجنب......،حديث:309.»©Explanation:
➊ This hadith shows that performing the ritual bath (ghusl) immediately after intercourse is not obligatory or necessary.
➋ The division of nights among his wives was not obligatory upon the Prophet (sallallahu alayhi wa sallam); if it had been obligatory, he would not have visited all his noble wives in a single night. However, the majority of scholars consider it obligatory, and their response is that the Prophet (sallallahu alayhi wa sallam) did this either with permission, or after all the turns had been completed, or this action occurred before the division became obligatory.
(Subul al-Salam)