The hadith of Aisha, which is recorded by Al-Bukhari, contains no command for ghusl. Even if she had been commanded to perform ghusl, it would not serve as an argument, for that was not the ghusl for menstruation; rather, she was commanded to perform ghusl while menstruating for the sake of ihram for Hajj. She said: 'I reached the day of Arafah while I was menstruating, so I complained of that to the Prophet (peace be upon him), and he said: "Abandon your 'Umrah, unbraid your head, and comb it (16)."' If the command for ghusl is proven, it is interpreted as being for recommendation, according to what we mentioned of the hadith, and it contains that which points to it being recommended, for he commanded her to comb her hair, and that is not obligatory; therefore, that which is a necessity of it is more appropriate to be recommended.
Section: Washing the skin of the head is obligatory, whether the hair is thick or thin. The same applies to everything beneath the hair, such as the skin of the beard and other areas, due to what Asma' narrated: that she asked the Prophet (peace be upon him) about ghusl for janabah, and he said: "One of you should take water, purify herself, and perform the purification well—or reach the fullness of purification—then pour it over her head and rub it until she reaches the roots (shu'un) of her head, then pour water over herself." From Ali (may Allah be pleased with him), from the Prophet (peace be upon him), that he said: "Whoever leaves a spot the size of a hair from janabah without water reaching it, such and such will be done to him in the Fire." Ali said: 'From that point on, I have been hostile toward my hair.' He said: 'And he used to shave his hair.' Narrated by Abu Dawud (17). This is because what is beneath the hair is skin, and it is possible to make water reach it without harm, so it is required just as it is for the rest of his skin.
Section: As for washing the hair that hangs loose and wetting the hair that is on the body, there are two views: One is that it is obligatory, which is the apparent view of the companions and the school of Al-Shafi'i, due to what was narrated from the Prophet (peace be upon him) that he said: "Beneath every hair there is janabah, so wet the hair and cleanse the skin." Narrated by Abu Dawud and others (18). This is because it is hair growing in the place of ghusl, so it is obligatory to wash it.
(16) Preceded on page 299. (17) In: Chapter on ghusl from janabah, from the Book of Purification. Sunan Abi Dawud 1/57. It was also recorded by Ibn Majah, in: Chapter on 'Beneath every hair there is janabah', from the Book of Purification. Sunan Ibn Majah 1/196. (18) Recorded by Abu Dawud, in: Chapter on ghusl from janabah, from the Book of Purification. Sunan Abi Dawud 1/57. Al-Tirmidhi, in: Chapter on what has been narrated that beneath every hair there is janabah, from the chapters of purification. 'Aridat al-Ahwadhi 1/161. Ibn Majah, in: Chapter on 'Beneath every hair there is janabah', from the Book of Purification. Sunan Ibn Majah 1/196.
وحديثُ عائِشَةَ، الذي رَوَاهُ البُخَارِيُّ، ليس فيه أمْرٌ بالغُسْلِ، ولو أُمِرَتْ بالغُسْلِ لم يكنْ فيه حُجَّةٌ؛ لأنَّ ذلك ليس هو غُسْلَ الحَيْضِ، إنَّما أُمِرَتْ بالغُسْلِ في حالِ الحَيْضِ للإِحْرَامِ بالحَجّ؛ فإنَّها قالتْ: أدْرَكَنِي يومُ عَرَفَةَ، وأنا حائِضٌ، فشَكَوْتُ ذلك إلى النَّبِيِّ -صلى اللَّه عليه وسلم-، فقال: "دَعِى عُمْرَتَكِ، وانْقُضِى رَأْسَكِ، وامْتَشِطِي (١٦) ". وإنْ ثَبَتَ الأمْرُ بالغُسْلِ حُمِلَ على الاسْتِحْبَابِ، بما ذكرنا مِن الحديثِ، وفيه ما يَدُلُّ على الاسْتِحْبابِ؛ لأنَّه أَمرَهَا بالمَشْطِ، وليس بواجِبٍ، فما هو مِنْ ضَرُورَتِهِ أَوْلَى.
فصل: وغَسْلُ بَشَرَةِ الرَّأْسِ واجِبٌ، سَوَاءٌ كان الشَّعَرُ كَثِيفًا أو خَفِيفًا، وكذلك كلُّ ما تَحتَ الشَّعَرِ، كجِلْدِ اللِّحْيَةِ، وغيرِها؛ لما رَوَتْ أسْمَاءُ، أَنَّها سأَلَت النَّبِيَّ -صلى اللَّه عليه وسلم- عن غُسْلِ الجنابةِ، فقال: "تَأْخُذُ إحْدَاكُنَّ ماءً، فتَطَهَّرُ، فَتُحْسِنُ الطُّهُورَ، أو تَبْلُغُ الطُّهُورَ، ثم تَصُبُّ عَلَى رَأْسِها، فتَدْلُكُه حَتَّى تَبْلُغَ شُئُونَ رَأْسِها، ثُمَّ تُفِيضُ عَلَيْهَا الماءَ". وعن عليٍّ، رَضِيَ اللهُ عنه، عن النَّبِيِّ -صلى اللَّه عليه وسلم-، أنَّه قال: "مَنْ تَرَكَ مَوْضِعَ شَعَرَةٍ مِنْ جَنَابَةٍ لَمْ يُصِبْها الماءُ فُعِلَ بهِ مِنَ النَّارِ كَذَا وكَذَا". قال عليٌّ: فَمِنْ ثَمَّ عادَيْتُ شَعَرِي. قال: وكان يَجُزُّ شَعَرَهُ. رواه أبو داود (١٧). ولأَنَّ ما تَحتَ الشَعَرِ بَشَرَةٌ، أمْكَنَ إيصالُ الماءِ إليها مِن غيرِ ضَرَرٍ، فَلَزِمَهُ كسائرِ بَشَرَتِه.
فصل: فأمَّا غَسْلُ ما اسْتَرْسَلَ من الشَّعَرِ، وبَلُّ ما على الجسدِ منه، ففيه وَجْهان: أحَدُهما؛ يجبُ، وهو ظاهرُ قولِ الأصحابِ، ومذهبُ الشَّافِعِيِّ؛ لما رُوِيَ من النَّبِيِّ -صلى اللَّه عليه وسلم- أنَّه قال: "تَحْتَ كُلِّ شَعَرَةٍ جَنَابَةٌ، فَبُلُّوا الشَّعَرَ، وأَنْقُوا البَشَرَةَ". رواهُ أبو داود، وغيره (١٨)، ولأنَّه شَعَرٌ نابِتٌ في مَحَلِّ الغُسْلِ، فوجب غَسْلُه،
(١٦) تقدم في صفحة ٢٩٩.(١٧) في: باب في الغسل من الجنابة، من كتاب الطهارة. سنن أبي داود ١/ ٥٧. كما أخرجه ابن ماجه، في: باب تحت كل شعرة جنابة، من كتاب الطهارة. سنن ابن ماجه ١/ ١٩٦.(١٨) أخرجه أبو داود، في: باب في الغسل من الجنابة، من كتاب الطهارة. سنن أبي داود ١/ ٥٧. والترمذي، في: باب ما جاء أن تحت كل شعرة جنابة، من أبواب الطهارة. عارضة الأحوذي ١/ ١٦١. وابن ماجه، في: باب تحت كل شعرة جنابة، من كتاب الطهارة. سنن ابن ماجه ١/ ١٩٦.
