indicates that only one full washing of the body is legislated, for the triple repetition is mentioned solely with respect to the head. This is the correct view, and Allah knows best.

11 – He singled out his feet to be washed at the very end, because everything that ran off his body in the form of dirt and residue landed upon them; it was therefore fitting that they be purified afterwards, removing whatever had clung to them or fallen upon them. In one wording of Maymunah’s report: “Then he stepped away from the place where he had been standing and washed his feet,” which is even more thorough in cleaning them.

12 – The author cites two reports describing the Prophet’s ghusl: the narration of ʿAʾishah and that of Maymunah.
As for ʿAʾishah’s report: she mentioned wuḍuʾ, and in one of its versions said, “Then he performed the ablution he performs for prayer,” and later added, “Then he washed his feet,” which shows that he washed his feet at the beginning of the bath and again at its conclusion.
As for Maymunah’s report: she mentioned wuḍuʾ except for the feet, and then said, “Then he moved away from his place and washed his feet,” which indicates that he washed them only once, unlike the report of ʿAʾishah in which he performed a full prayer ablution and then “washed his feet.” Al-Hafiz said: “Then he washed his feet,” meaning that he repeated their washing so as to include them in the bath after having washed them during wuḍuʾ; this is to be understood as referring to a different occasion.

13 – It is disliked to dry oneself with a cloth or the like after ghusl or wuḍuʾ, because the moisture left on the body or the limbs of ablution is a trace of worship and should remain and be carried along. It suffices to shake off the excess water with one’s hand without removing it entirely.

14 – This procedure is the most excellent manner of performing ghusl from janabah, for it combines cleansing the utensil used for washing, removing impurity, thoroughly moistening the roots of the hair, and perfecting the ablution.