9.0 CHAPTER: GHUSL
After discussing the rules pertaining to purification from minor impurity, the author moves on to discuss the rules pertaining to the purification from greater impurity. The technical definition of ghusl is washing the whole body in a particular way.
Ghusl becomes mandatory when semen is ejaculated whilst sexually stimulated. It is not mandatory in the absence of these two factors except when asleep.
The author will mention six actions that make ghusl mandatory, they are:
1. Ejaculation of semen whilst sexually stimulated.
2. The head of the penis entering the vagina.
3. Menstruation.
4. Post-natal bleeding.
5. Reverting to Islam.
6. Death.
“When semen is ejaculated whilst sexually stimulated”: It also includes reproductive fluids discharged from the vagina of a woman. If it is ejaculated whilst awake then ghusl becomes compulsory. The Prophet(pbuh) said to Ali, “If water (reproductive fluid) is ejaculated, then take a bath.”(Reported by Ahmad (1/109, 125), Abu Dawud (206), al-Nasa’i (1/111) from the hadith of ‘Ali.)
“It is not mandatory in the absence of these two factors”: If the semen or reproductive fluids are ejected without sexual stimulation whilst awake, then ghusl is not mandatory. Only wudhu is mandatory for this person as discussed earlier in the book under the topic, “Things which leave the privates.”
“Except when asleep”: Ejaculation whilst asleep necessitates ghusl. When semen spills from the genitals of a sleeping man, he neither realises the ejaculation nor has sexual stimulation. From this it is evident that the two aforementioned factors do not apply to the sleeping person. However he must perform ghusl if he wakes to find signs indicating that he had a wet dream. The two factors mentioned apply only to the conscious person.
If semen is produced but does not spill out, then he should perform ghusl. However if it spills out later, then he need not repeat it.
“If semen is produced but does not spill out”( It is mentioned in al-Mughni, “It is popularly known that Imam Ahmad considered it wajib for ghusl. ” ): I.e. if one can feel that semen is generated and yet is held back from ejaculating, then he should perform ghusl. There is dispute regarding this view. The correct opinion is that it is not compulsory to perform ghusl as it did not spill out from the privates.( It is mentioned in al-Mughni, “It is the opinion of al-Kharql and one o f the two opinions of Imam Ahmad. It is the view of most of the fuqahah.” (1/267) This is also the view of Shaykh al-Islam ibn Taymiyyah. See al-Ikhtiyarat al-Fiqhiyah (17). ) The Prophet(pbuh) said, “If water (reproductive fluid) is ejaculated, then perform ghusl.” (Reported by Ahmad (1/109, 125), Abu Dawud (206), al-Nasa’i (1/111) from the hadith of ‘Ali.)
“However if it spills out later, then he need not repeat it”: I.e. after ghusl has been performed. As the impurity is one, cleansing and purification should only be done once. There is no need to bathe again if semen leaves the privates after the initial ghusl.
When the head of the penis disappears into the vagina or the anus. Even if it’s an animal or a corpse.
“When the head of the penis”: This is the second factor that makes ghusl mandatory. The Prophet(pbuh) said. “When the two circumcised parts meet, ghusl becomes compulsory.”(Reported by Ahmad (6/123,227) from the narration of ‘Aishah.) In another hadith he said, “If he sits on her and thrusts, then ghusl becomes mandatory even if semen is spilled or not.”( Reported by al-Bukhari (1/80), M uslim (1/186), Ahmad (2/347) from the narration of Abu Hurairah with the addition “… Even if semen is produced or not.” )
“Into the vagina or the anus”: The anus is unfortunately used for sexual gratification by some [though it is haram].
“Even if into an animal or a corpse”: If the head of the penis enters an animal’s reproductive organ, then ghusl becomes mandatory. Likewise, if a corpse is used for gratification and the genitals or anus is violated, ghusl becomes mandatory.
And the accepting of Islam by a disbeliever, death, menstruation and post-natal bleeding. Delivery without bleeding is excluded.
“And the accepting of Islam by a disbeliever”: This is the third factor that makes ghusl mandatory. When a disbeliever accepts Islam, he must perform ghusl. This is evident from the incident where Qais ibn Asim embraced Islam and the Prophet(pbuh) ordered him to perform ghusl with water mixed with lote tree leaves.( Reported by Ahmad (5/61), Abu Dawud (355), al-Tirmidhi (605), al-Nasa’i (1/109) from the narration o f Qays ibn ‘Asim. ) In another incident, Thamamah ibn Athal wanted to embrace Islam. He went to perform ghusl and then announced his shahadah.(Reported by al-Bukhari (1/125) (5/210-214) and Muslim (5/158) from the narration of Abu Hurairah.) This is said to be sufficient evidence to prove that it is mandatory for a disbeliever to take the ghusl before embracing Islam. However there is another view that propounds that it is not mandatory,(See al-Kafi (1/57) and al-Mabda’ (1/183).) saying that ghusl for a new Muslim is only recommended. They cite that the Prophet(pbuh) did not instruct all of those who embraced Islam to perform ghusl, just some of them. His leaving out of instructing some of them is indicative of non-obligation. If ghusl was compulsory, he would have ordered everyone who embraced Islam to do so.
“Death”: This is the fourth factor that makes ghusl mandatory. The dead person is to be bathed. It is an act in line with Islamic law which makes it mandatory. The wisdom behind it is known only to Allah.
“Menstruation”: This is the fifth factor. A woman does not perform the ghusl until she is free of her menses. Allah says: {And they ask you about menstruation. Say, “It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you.”}( al-Baqarah: 222 ) The purification mentioned in this ayah refers to ghusl.
“Post-natal bleeding”: This is the sixth factor that makes ghusl mandatory. It refers to the bleeding caused by childbirth. When the bleeding stops completely, it becomes mandatory for her to perform ghusl]usx. as it is mandatory for the menstruating woman.
“Delivery without bleeding is excluded”: In the rare case where there is no bleeding during delivery, it is not compulsory for her to perform ghusl as there is no reason to do so. However, she must perform wudhu as any substance that leaves the privates necessitates wudhu.
Those who have to take the compulsory bath must not read the Quran. He can pass through the masjid if this is needed but should not stay in it without wudhu.
“Those who have to take the compulsory bath must not”: There are a few things they cannot do:
1. Reading the Quran. They should not read from the mus-haf or from memory. The Prophet(pbuh) used to read the Quran at all times except when he was in the state of janabah.(Reported by Ahmad (1/83, 8 4 ,1 0 7 ,1 3 4 ), Abu Dawud (229), al-Tirmidhi (147), al-Nasa’i (1/144) and Ibn Majah (594) from the narration of Ali.) This is proof that the one who is in the state of greater impurity, be it janabah, menses or post-natal bleeding, should not read the Quran.
2. Staying in the masjid. This was forbidden by the Prophet(pbuh).(Reported by Abu Dawud (232) from the narration of Aishah.) However, if one who is in the state of greater impurity wants to pass through the masjid, then it is permissible. Sitting in the masjid is forbidden for those in the state o f greater impurity. Allah says: {O you who believe!
Do not go near prayer when you are intoxicated until you know [well] what you say, nor when you are under an obligation to perform a bath-unless [you are] travelling on the road- until you have washed yourselves.](al-Nisa: 43) Regarding passing through the masjid, the Prophet(pbuh) told a menstruating ‘Aishah, “Get me the prayer mat from the masjid,” to which she replied, “I am menstruating.” He replied that her menstrual cycles were not in her hands.( Reported by Muslim (1/168), Ahmad (6/45, 229), Abu Dawud (261), al-Tirmidhi (134) and al-Nasa’i (1/146) from the narration of Aishah. ) He ordered ‘Aishah to pass through his masjid to hand the mat to him. This is evidence to prove that it is permissible for a person in the state o f greater impurity to pass through the masjid.
“But you should not stay in it without wudhu ”. If there is a need for one to sit in the masjid and stay there for a while, then he must perform wudhu before doing so. The wudhu serves to lessen the degree of impurity he is in. The Companions of the Prophet(pbuh) used to make wudhu and stay in the masjid whilst they were in the state of greater impurity.( Reported by Sa’id ibn Mansur in his Sunan (246) that Ata ibn Yasar said, “I saw a companion of the Prophet sit in the masjid while he was in the state o f janabah after performing the wudhu which one does to pray.” In another narration, Zayd ibn Aslam said, “The Companions of the Prophet used to sit in the masjid and discuss while they were not in possession of wudhu. A man among them who was in the state o f janabah used to join them in their discussions after performing wudhu.” Reported by Ibn Abi Shaybah in his Musannaf{ 1/135). )
Whoever washes the deceased, is relieved of madness or falls totally unconscious (while not ejaculating), it is Sunnah for him to perform ghusl.
After having elaborated on the mandatory ghusl, the author mentions situations where it is recommended to perform ghusl. There are many of these, approximately eighteen situations. The author mentions two here. The rest shall be discussed soon with the will of Allah.
1. “Whoever washes the deceased ”: And who comes into contact with the corpse whilst examining it. It is recommended that they perform ghusl after doing so. The Prophet(pbuh) said, “Whoever washes the corpse, let him perform ghusl. Let those who carry it make wudhu.”( Reported by Ahmad (1/103), (2/280, 433), Abu Dawud (3161), al-Tirmidhi (993), Ibn Majah (1463) and Ibn Hibban (1161) from the narration of Abu Hurairah. ) Those who merely pour water over it are excluded.
2. “Is relieved of madness or falls totally unconscious (while not ejaculating)”: It is recommended that a person in these two scenarios performs ghusl.
A complete ghusl comprises of the intention, saying the basmallah, washing
the palms thrice, washing the stained area and performing the wudhu.
Ghusl is divided into two: the complete ghusl (al-ghusl al-kamit) and the sufficient ghusl (al-ghusl al-mujza’u). The former is done for the mandatory and Sunnah reasons whilst the latter is done only for mandatory reasons.
“A complete ghusl comprises of the intention”: Intention is obligatory as the Prophet said, “Verily deeds are by intention and for every person is what he intended.”( Reported by al-Bukhari (1/2,21), (3/190) and Muslim (6/48) from the narration of Umar ibn al-Khattab. )Purification is invalid without an intention as it is an act of worship. All acts of worship can only be valid with intention.
“Saying the basmallah”’. This is saying “bismillah” as in wudhu.
“Washing the palms thrice”: This action becomes compulsory when one rises from sleeping through the night.
“Washing the stained area”: He proceeds to wash the areas stained with semen.
“And perform wudhu : I.e. after istinja’, he performs a complete wudhu like that which is done for salah. The reason this is performed is because he is in a state of both greater and minor impurity. Wudhu cleanses the minor impurity and ghusl cleanses the greater impurity. Therefore he starts with wudhu and proceeds to perform ghusl.
He then pours water over his head thrice such that it reaches the scalp.
“He then pours water over his head thrice”: After completing the wudhu, one proceeds to perform ghusl by drawing water with both hands and pouring it over the head completely; repeating it thrice.
“Such that it reaches the scalp”: To ensure that the head is completely wet such that even long strands of hairs are soaked in water. The Prophet(pbuh) used to perform it in this manner, drenching his head thrice.( Reported by al-Bukhari (1/72, 74, 76) and Muslim (1/174) from the narration of ‘A ishah. )
Women have to do likewise, pouring the water three times and wetting the hair well. However, she is not required to undo the plaits in her hair so as to get her head wet because of janabah. She just has to pour water over the plaits as one is in the state of janabah very frequently and this will cause unnecessary hardship for her to undo her plaits each time. It is recommended for the menstruating woman or the one whose postnatal bleeding has just stopped to undo the plaits while taking the compulsory ghusl.
He should pour water over his body thrice whilst rubbing it. He should start with the right side of the body first. He should wash his feet in another place.
“He should pour water over his body thrice”: No area of the body should be left dry, even the crevices and folds o f the body where water might not reach like the armpits, naval and the folds of the elbows. This is to be done thrice, however only the first time is mandatory and the subsequent repetitions are recommended.
“Whilst rubbing it”: This is only recommended. What is mandatory is to let the water flow down and soak the whole body.
“He should start with the right side o f the body first”: This is only recommended. As one starts with the right side o f the body before the left during wudhu, he does so with ghusl as well.
“He should wash his feet in another place”: I.e. to wash his feet once more when he has moved away from the bath area. This is recommended.
[The manner of] sufficient ghusl : make the intention, the basmallah, wash the whole body once and perform wudhu with a mudd (Translator’s note: A mudd is a quarter of a sa, approximately 18 ounces. Hence a sa is approximately 72 ounces.) of water and ghusl with a sa’ of water.
“Sufficient ghusl”: Ghusl meant only for mandatory reasons.
“Make the intention, the basmallah”-. As in the form o f ghusl mentioned previously.
“To wash the whole body once”: There is no repetition.
“To perform wudhu with a mudd of water and ghusl with a sa of water”( Reported by Ahmad (6/121), Abu Dawud (92), al-Nasai (1/179), and Ibn Majah (268) from the narration of ‘Aishah. ): A mudd is a quarter of a sa. These are the amounts of water with which the Prophet( pbuh )used to do these respective actions. Since the Prophet M was the most perfect in terms of purification, we can sum up that these amounts of water are sufficient for cleansing both the minor and greater impurities. The Prophet(pbuh) never wasted water and forbade its wastage. ( Reported by A hm ad (2/221), Ibn M ajah (425) from the narration of ‘Amr ibn ‘As that the Prophet(pbuh) passed by S’ad while he was performing wudhu and said, “What is this wastage O S’ad!’’To which S’ad asked, “Is there wastage in performing wudhu}”The Prophet replied, “Yes. Even if you were to use the water from a flowing river.” )
Wudhu and ghusl are acts of worship and there should be no wasting or over-indulgence when performing them. Doing so might lead to doubt and confusion
as one wastes water through excessive cleansing of certain parts of the body which leaves little water to cleanse the other parts. This leads to an incomplete purification process and so the impurity remains.
It is permissible to attempt the purification with less water than stipulated or to remove both minor and greater impurities with a single ghusl.
“It is permissible to attempt the purification with less water”: I.e. less than a sa’ for ghusl and less than a mudd for wudhu. This is permissible as the Prophet(pbuh) used to perform wudhu with two thirds of a mudd,( Reported by Abu Dawud (94), al-Nasa’i (1/58) and al-Bayhaqi in his Sunan (1/196) from the narration of Umm ‘Amarah al-Ansariyyah. ) In ghusl the objective is to wet the entire body and in wudhu the objective is to wash the specific body parts. Excess water is not a prerequisite, in fact excess in this matter is forbidden.
This issue is widely ignored in the present era since we have water flowing through the taps into every household. People tend to let the water flow freely whilst performing wudhu. However this wastage is not permissible. One should ponder about the exorbitant cost incurred in processing the water that is piped to our houses. This might deter the individual from wasting it and using it on things that are not beneficial.
“Or to remove both minor and greater impurities with a single ghusl’: This is permissible when water is in short supply. He makes an intention to remove both impurities and pours water over his body once. As the Prophet said, “Verily deeds are by intention and for every person is what he intended.” If he makes an intention to cleanse himself from both the minor and greater impurities and then pours water over himself or dips into a pool of water with the same intention, it is valid and he attains purification from both impurities.
The sequence of washing the body parts and doing it consecutively which is observed in ablution is done away with. This is because cleansing minor impurities is achieved when a greater impurity is cleansed. There is no sequence of acts which need to be done consecutively when cleansing oneself from the greater impurity.
It is Sunnah for a person in the state of janabah to: wash his privates, and perform wudhu before having a meal, before sleeping or before resuming sexual intercourse.
“It is Sunnah for a person in the state of janabah This is if he or she were to
delay the ghusl.
“Wash his privates, and perform wudhu before having a meal, before sleeping”:
That is if he intends to eat or sleep, it is recommended that he performs istinja’
and makes wudhu first.
“Before resuming sexual intercourse”: It is permissible for him to resume intercourse without performing ghusl after entering the state o f janabah as the Prophet(pbuh) used to visit his wives, one after the other during the same night and he performed ghusl only once.( Reported by Muslim (1/171), Ahmad (3/99, 225), Abu Dawud (218), al-Tirmidhi (140), al-Nasa’i (1/143) and Ibn Majah (588) from the narration o f Anas ibn Malik. ) However it is recommended that one performs wudhu if he is in the state of janabah before resuming intercourse with his wife. It is said that performing wudhu gives re-vitality to a person for the resumption.( Reported by Ibn Hibban in his Sahih (1211) and Hakim in his Mustadrak (1/152) that Abu Sa’id al-Khudrl narrated that the Prophet said, “If anyone of you wants to resume then let him make wudhu for verily it revitalizes him for the resumption.” )
By Shaykh Salih ibn Fawzan al-Fawzan
Comments
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.