Furthermore, when a man’s hair becomes dishevelled, dirty, and infested with lice, and his body becomes filthy, this causes him discomfort and harm. Indeed, Allah has made this a reason permitting a pilgrim in ihrām to shave his head and offer compensation, as He says:

“Do not shave your heads until the sacrificial animal reaches its place of slaughter. But whoever among you is ill or has an ailment of the scalp must offer compensation by fasting, charity, or sacrifice.”

It is authentically reported:

“This verse was revealed concerning Ka‘b ibn ‘Ujrah, when the Prophet, may Allah bless him and grant him peace, passed by him in the year of al-Hudaybiyah, before they had been permitted to leave ihrām, while lice were falling from his head.”

Removing this discomfort and harm outside a bathhouse may be impossible or difficult. In such cases, using a bathhouse is prescribed and strongly encouraged. A person may also have an illness for which using a bathhouse is beneficial. Using such treatment is held to be obligatory, recommended, or permissible: these are three views within the school of Ahmad and elsewhere.

Moreover, a bathhouse may dissipate vapours, remove dirt, and provide relief that helps a person perform the obligatory and recommended deeds he has been commanded to undertake. Entering it with this intention is then akin to making use of other means of refreshment, such as sleep and food. As Mu‘ādh said to Abū Mūsā:

“I sleep and stand in prayer, and I seek reward for my sleep just as I seek reward for my standing in prayer.”

There are numerous similar examples in authentic hadiths, including those of Abū al-Dardā’, ‘Abd Allah ibn ‘Amr, and others.