وَرَوَى هِشَامٌ عَنْ أَبِيهِ عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا اعْتَكَفَ يُدْنِي إِلَيَّ رَأْسَهُ فَأُرَجِّلُهُ وَأَنَا حَائِضٌ.
Translation: Hishām reports from his father, from ʿĀʾishah: When the Prophet was in iʿtikāf, he would bring his head close to me and I would comb his hair while I was menstruating.
Urajjiluhu means to comb or arrange the hair. According to al-Nawawī, the report supports the purity of a menstruating woman’s hands and body and the permissibility of grooming a person in iʿtikāf; menstruation does not itself make her hands impure.
Qāḍī ʿIyāḍ invoked it in discussing whether slight bodily touching nullifies wuḍūʾ. Nawawī objects: this text does not show that the Prophet touched her skin, that he was in wuḍūʾ then, or that he subsequently prayed without renewing it. Only hair-combing is explicit; touching hair is not nullifying in the Shāfiʿī view. The report alone therefore cannot prove every proposed legal inference.
The isnād example remains Hishām → ʿUrwah → ʿĀʾishah, with an added ʿAmrah link in the next route.