Abū ʿAbd al-Raḥmān al-Sulamī, from ʿAlī with the same narration, in which he said: “So I bathed and then went back to him. Thereupon he invoked for me with supplications that I would not exchange for herds of the finest red or black camels.” He added, “Whenever ʿAlī — may Allah be pleased with him — washed a deceased person, he himself would bathe.” The chain is sound.

(3) The bath for entering ihrām, even for a woman in post-partum bleeding. Some have said that, in her case, it is obligatory; this view was held by al-Ḥasan, the literalists, and among them Ibn Ḥazm (7/82; 2/26).

(4) The bath for entering Mecca. Ibn ʿUmar said: “Part of the Sunnah is to bathe when one intends to assume ihrām and when one intends to enter Mecca.” Reported by al-Dāraquṭnī and Muslim with an authentic chain; see al-Taʿlīqāt al-Jiyād.

(5) The bath after intercourse. Abū Rāfiʿ related that the Prophet ﷺ visited his wives one day, bathing after being with each of them. I said, “Messenger of Allah, why not make it one bath?” He replied, “This is cleaner, better, and purer.” Recorded by Abū Dāwūd (1/34), Ibn Mājah (1/206), and Aḥmad (6/8-9) through Ḥammād ibn Salamah, from ʿAbd al-Raḥmān ibn Abī Rāfiʿ, from his aunt Salmā, from him. The chain is sound.

(6) The bath after regaining consciousness from fainting, as in the ḥadīth of ʿĀʾishah concerning the Prophet’s final illness.

(7) The bath for a woman experiencing istiḥāḍah (non-menstrual bleeding): either before every prayer, or a single bath for Ẓuhr and ʿAṣr together, likewise one for Maghrib and ʿIshāʾ when the first is delayed until the time of the second, and one bath for Fajr. See our commentary on al-Muʿjam (2/178-179), on al-Majmaʿ (1/280-281), and on the Musnad (6/128-129).