It is not clear from this hadith if both bathed in a state of undress. Ayesha R.A. herself says: 'I did not see the private parts of Sayyidina Rasulullah (SAW), nor did he see my private parts'. Also the using of water from the same utensil cannot prove this. There are many ways both could have bathed from the same utensil and yet not see the private parts of one another.From this hadith we also learn of the bathing together of husband and wife. The ulama are unanimous in accepting Imaam Nawawi's saying that this is jaa'iz (permissible). Another method is that the husband bathes first and the wife bathes after him with the remaining water. This is also unanimously accepted by all. The third method is the opposite where the wife bathes first then the husband bathes with the remaining water. This method is accepted by the Hanafis, Shaafi'ees and the Maalikis. The Hunbalis says it is not permissible, but if the husband is present and both bath together, then it is permissible. The pros and cons of this subject are very lengthy, therefore they have been omitted here. This subject have been mentioned briefly in Arabic commentary. Since a reputed Imaam opposes this, and this has also been mentioned in the hadith, it will therefore to better to abstain from it.

This hadith has been explained in the chapter on the mubarak features of Sayidina Rasulullah (SAW). Because of the hair is briefly mentioned here again.

According to well-known sources Sayyidina Rasulullah (SAW) came to Makkah Mukarramah four times after the hijrah. The first, at the time of Umratul Qadhaa in the 7th year hijri, then at the time of Fathu Makkah in the 8th year hijri and in the same journey for Umratul Ja'iraanah. Lastly in the 10th year hijri for Hajj. The journey mentioned in this hadith under discussion, according to Bayjuri is at the time of Fath (conquest) of Makkah Mukarramah. The same has been stated in the Mazaahire Haq. The Ulama have stated other times also.

For men to make plaits like women is Makruh. By the word Ghadaa'ir in this hadith, one should take to mean that, 'in which that there is no similitude', because Sayyidina Rasulullah (SAW) forbade himself.