• al-marʾah (woman): the female human being after attaining puberty.
• bi-faḍl (with what is left over): that is, the water that remains after the men have bathed.
• al-rajul (man): when a youth experiences a wet dream and reaches physical maturity he is called a “man.” The plural is rijāl, and the plural of that is rijālāt.
• wa-li-yaghtarifā (and let them both scoop): the lām is the lām of command; al-ightirāf means taking water with both hands.

Takeaways from the ḥadīth:
1 – A man is forbidden to bathe with the water left over from a woman’s ritual washing.
2 – A woman is forbidden to bathe with the water left over from a man’s ritual washing.
3 – What the Law prescribes is that they bathe and scoop the water together. Ibn ʿUmar reported in Ṣaḥīḥ al-Bukhārī (193): “Men and women used to perform ablution in the time of the Messenger of Allah ﷺ together,” and in the narration of Hishām ibn ʿAmmār from Mālik it says: “from a single vessel.” This was also recorded by Ibn Mājah (376) and by Abū Dāwūd (77) through another route.
4 – The wording is restricted: it does not apply to unrelated men and women, but only to wives or to those whom it is lawful for a man to see at the parts of the body exposed during ablution.
5 – The present ḥadīth explains the ruling for ghusl, while the ḥadīth of Ibn ʿUmar in al-Bukhārī explains the ruling for wuḍūʾ, which is stated explicitly in the report of al-Ḥakam ibn ʿAmr al-Ghifārī: “The Prophet ﷺ forbade a man to perform ablution with water left over from a woman’s purification,” recorded by Aḥmad and the authors of the Sunan. The well-known position among the Ḥanbalīs is that such water remains purifying, except in relation to the man himself.