Ghusl means to wash the entire body with water. Says Allah in
the Qur'an, "If you are sexually impure, purify
yourselves." And, "They question you concerning
menstruation. Say: It is an illness, so let women alone at
such times and do not have sex with them until they are
cleansed" (al-Baqarah 222).
The opinion of the jurists in general is that ghusl is a
must should one have a discharge of al-mani (sperm) owing to
stimulation while asleep or awake. Abu Sa'eed reported that he
heard the Messenger of Allah, upon whom be peace, say,
"Water (washing) is (needed) after (ejaculation of)
sperm." (Related by Muslim.)
Umm Salamah reported that Umm Sulaim said, "O
Messenger of Allah, Allah is not ashamed of the truth. Does a
woman have to perform ghusl if she has a wet dream?" He
said, "Yes, if she sees the liquid." (Related by al-Bukhari,
Muslim and others.)
There are some other points of importance that need to be
noted:
In this case, ghusl is not obligatory. 'Ali reported that
the Prophet, upon whom be peace, said to him, "If sperm
is ejaculated, perform ghusl." (Related by Abu Dawud).
Said Mujahid, "We were in a meeting in the mosque with
the companions of Ibn 'Abbas (Tawus, Sa'eed ibn Jubair and 'Ikrimah).
When he stood to pray, a man came in and said, 'Is there one
who can give a legal verdict?' We said, 'Ask your question.'
He said, 'Whenever I urinate, a liquid always follows it.' We
asked, 'Is it the type of liquid that gives birth to
children?' He said, 'Yes.' We said, 'Then you have to perform
ghusl.' The man went away. Ibn 'Abbas hurried to finish his
prayer, after which he told 'Ikrimah to bring the man back. He
turned to us and said, 'Is your verdict found in the Book of
Allah?' We said, 'No.' He asked, 'Is it based on the sayings
of the Prophet, upon whom be peace?' We said, 'No.' 'Then from
what?' We said, 'From our opinion.' He said, 'That is why the
Messenger of Allah said that one learned man is more difficult
for Satan than a thousand worshippers.' The man came and faced
Ibn 'Abbas, who said to him, 'When that happens, is it owing
to any stimulation?' He answered, 'No.' Ibn 'Abbas asked, 'Do
you feel any numbness in your body?' He answered, 'No.' Said
Ibn 'Abbas, 'That is from the cold. Ablution is
sufficient."'
There is no need for ghusl in this instance either. Ibn al-Munzhir
said, "All of the knowledgeable people known to me agree
on this point." The hadith of Umm Salamah mentioned
earlier supports this proposition.
If one wakes from sleep and finds some moistness, but does
not recall any wet dream, though he is sure it is sperm, what
should he do? To be safe, he should perform ghusl. Said
Mujahid and Qatadah, "There is no need for ghusl until he
is sure that it is sperm, for his prior condition of purity is
not ended by an uncertainty .
This also makes ghusl unnecessary. This is based on the
hadith which states that ghusl is required if the sperm can be
seen. But, if the person walks and cannot control his
ejaculation. he must perform ghusl.
If a man does not know how the sperm got on his clothes,
and he has already prayed, should he perform ghusl and repeat
all of his prayers since the last time he slept? If he thinks
that it happened before his most recent sleep, he should
repeat all of his prayers since the supposed time of his
ejaculation .
This refers to the penis and the vagina. If one's penis has
entered his wife's vagina, ghusl is obligatory even if there
was no ejaculation. Says Allah, "If you are sexually
impure, purify yourselves." Commenting on the subject,
ash-Shaifi says, "In the Arabic language, sexual impurity
refers to any type of sexual intercourse, regardless of
whether sperm was ejaculated or not. If someone says, 'So and
so is sexually impure due to so and so,' it refers to any type
of sexual intercourse between them, even if there was no
ejaculation. No one disagrees that the fornication which
requires the prescribed punishment is sexual intercourse, even
if there is no ejaculation."
Abu Hurairah reported that the Prophet, upon whom be peace,
said, "When anyone sits between the four parts of her
body and exerts himself (has intercourse), bathing becomes
obligatory (for both)." (Related by Ahmad and Muslim.)
Sa'eed ibn al-Musayyab reported that Abu Musa al-Ash'ari
said to 'Aishah, "I would like to ask you something, but
I am embarrassed." She said, "Ask and don't be shy,
for I am your mother." He asked about a man who had
intercourse but did not ejaculate. She said, on the authority
of the Prophet, "If the two circumcised parts encountered
each other, ghusl is obligatory." This hadith is related
by Ahmad and Malik with different wordings. There is no doubt
that there must be insertion; if there is only touching, ghusl
is not obligatory for either. All scholars agree on this
point.
Concerning menstruation and childbirth bleeding, Allah says
in the Qur'an, "Do not approach them until they become
pure. When they are pure, go to them in the manner that Allah
has prescribed for you." The Messenger of Allah, upon
whom be peace, said to Fatimah bint Abu Habish, "Do not
pray during your period. After it has ended, perform ghusl and
pray." (Related by al-Bukhari and Muslim.)
Post-childbirth bleeding is treated in a similar manner,
according to the consensus of the companions. If a woman gives
birth and has no flow of blood afterwards, some scholars say
that she must perform ghusl, while others say that it would
not be necessary. There is no textual authority on this latter
point.
When a Muslim dies, it is obligatory to wash his or her
body, according to the consensus of the Muslims. This will be
discussed in more detail later on.
New converts to Islam must perform ghusl. Abu Hurairah
reported that Thumamah al-Hanafi was captured. The Prophet,
upon whom be peace, passed by him and said, "What do you
have to say for yourself, O Thumamah?" He said, "If
you kill me, you would be killing a relative. If you give me a
bounty (set me free), I would be thankful. If you want wealth
(as a ransom), we can give you what you wish." The
companions of the Prophet preferred the ransom and said,
"What would we get if we killed him?" One time when
the Prophet passed by him, he finally embraced Islam. The
Prophet, upon whom be peace, untied him and told him to go to
the garden of Abu Talhah and perform ghusl. He performed ghusl
and prayed two rak'ah. The Prophet said, "Indeed, your
brother became a fine Muslim." This hadith is related by
Ahmad. There is also a source for the story in reports by al-Bukhari
and Muslim.
The companions were all agreed that it is forbidden to
touch or carry the Qur'an while one is in a state of impurity.
There are some jurists, such as Dawud ibn Hazm, who allow the
physically unclean person, whether because of sex or
menstruation, to touch or carry the Qur'an, and they see
nothing wrong with this. He derives his support from a hadith
in the two Sahihs in which it is stated that the Prophet sent
a letter to Heraclius saying, "In the name of Allah, the
Compassionate, the Merciful...O people of the book, come to a
statement that is common between us and you, that we should
worship none but Allah, and that we shall ascribe no partner
unto Him, and that none of us shall take others for lords
besides Allah. If they turn away, then say 'Bear witness that
we are they who have surrendered (unto Him)." (al'Imran
64). Ibn Hazm concludes, "This is the letter the
Messenger of Allah wrote, containing this verse, to the
Christians, and of course they touched it." The majority
of scholars answer him by stating that one is allowed to touch
parts of the Qur'an that are used in letters, books, tafsir,
and so on, as such things are not copies of the Qur'an, nor is
it confirmed that such an action is forbidden.
According to most scholars, one who is physically unclean
(because of sex or menstruation) may not recite any portion of
the Qur'an. This is based on a hadith from 'Ali, in which he
stated that nothing kept the Messenger of Allah, upon whom be
peace, from the Qur'an save being sexually impure. This is
related by "the four." At-Tirmizhi graded it sahih.
Says al-Hafez in al-Fath, "Some people declare some of
its narrators weak. But, in fact, it is of the hassan class
and it is satisfactory as a proof." He also related,
"I saw the Messenger of Allah perform ablution and recite
some of the Qur'an, after which he said, 'This is for the one
who is not in post-sex impurity. If one is in post-sex
impurity, he may not do so, not even one verse." Ahmad
and Abu Ya'la related this hadith with that wording. With that
wording, al-Haithami says, "Its narrators are
trustworthy." Says ash-Shaukani, "If that (report)
is authentic, that is proof enough that it is forbidden."
The first hadith does not forbid it, for it just states that
it was his practice not to recite the Qur'an while he was in
post-sex impurity. Similar reports do not show that it is
disliked. Therefore, how can it be used as a proof that it is
forbidden?" Al-Bukhari, at-Tabarani, Dawud, and Ibn Hazm
are of the opinion that it is permissible for one who is in
post-sex impurity (or in menstruation) to recite the Qur'an.
Says al-Bukhari, "Ibrahim said, 'There is no problem if a
menstruating woman recites a verse.' Ibn 'Abbas did not see
anything wrong with a sexually impure person reciting the
Qur'an. The Prophet, upon whom be peace, used to mention Allah
under all circumstances." In Ibn Hajr's notes to that
work, he says, "There is no authentic hadith reported by
the author (al-Bukhari) concerning the prohibition of reciting
by one who is sexually impure or menstruating." The sum
total of what has been related on this issue informs us on
this point, though the interpretations differ.
It is forbidden for one who is physically unclean (because
of sex or menstruation) to stay in the mosque. 'Aishah said,
"The Messenger of Allah, upon whom be peace, saw that his
companions' houses were practically in the mosque. He said,
'Direct those houses away from the mosque.' He then entered
the mosque, but the people did nothing, hoping that Allah
would reveal to Muhammad that what they were doing was
permissible. After he came out, he said, 'Direct those houses
away from the mosque, for it is not permitted for a
menstruating woman or sexually impure person to be in the
mosque." (Related by Abu Dawud.)
Umm Salamah related that the Prophet, upon whom be peace,
came to the mosque's courtyard and said at the top of his
voice, "The mosque is off limits to menstruating women
and the sexually impure persons." (Related by Ibn Majah
and at-Tabarani.) Such people can, however, pass through the
mosque, for says Allah, "O you who believe, draw not near
unto prayer when you are drunk until you know that which you
utter, nor when you are impure save when journeying upon the
road, until you have bathed" (an-Nisa' 43). Said Jubair,
"One of us used to pass through the mosque though he was
impure." (Related by Ibn Abu Shaibah and Sa'eed ibn
Mansur in his Sunan.) Zaid ibn Aslam said, "The
companions of the Messenger of Allah, upon whom be peace, used
to walk through the mosques while they were sexually
impure." (Related by Ibn al-Munzhir.) Yazib ibn Habib
reported that the companions' doors opened up into the mosque,
and that when they were sexually impure, they could find no
water or any path to water save through the mosque. Then Allah
revealed, "...nor when you are impure, save journeying
upon the road..." (Related by at-Tabari.)
Commenting on the preceding reports, ash-Shaukani
says,"The meaning is so clear that there is no room for
doubt." Said 'Aishah, "The Prophet said to me, 'Hand
me my cloth from the mosque.' I said, 'I am menstruating.' He
said, 'Your menstruation is not in your hand." (Related
by the group, except for al-Bukhari.) Said Maimunah, "The
Messenger of Allah used to come to one of our rooms while we
were menstruating and put his head on (his wife's) lap and
recite the Qur'an. Then one of us would take his clothes and
put them in the mosque while she was menstruating."
(Related by Ahmad and an-Nasa'i. The report has supporting
evidence.)
Muslims are encouraged to perform ghusl before they gather
for the Friday prayer. In fact, Islamic law even goes to the
extent of ordering one to perform ghusl at this time as part
of the overall cleanliness and hygiene of the Muslim society.
Abu Sa'eed reported that the Prophet said,"Ghusl on
Friday is obligatory (wajib) on every adult, as is using a
toothbrush and applying some perfume." (Related by al-Bukhari
and Muslim.)
The meaning of "obligatory" here is that it is
greatly recommended. This understanding of the Prophet's
saying is derived from what al-Bukhari recorded about an
incident from Ibn 'Umar about his father. One day, 'Umar ibn
al-Khattab was standing and delivering the khutbah when 'Uthman,
one of the people from among the emigrants and helpers,
entered. 'Umar said to him, "What time is it now?"
He said, "I was busy and could not return home. When I
heard the call to prayer, I did not make more than the regular
ablution." 'Umar said, "And the ablution only, when
you know that the Messenger of Allah ordered us to perform
ghusl ?" Commenting on the incident, says ash-Shaf'i,
" 'Uthman did not leave the prayer to perform ghusl, nor
did 'Umar order him to do so. This illustrates that the
companions knew that this order was one of choice. It also
shows that it is preferred."
Muslim recorded that Abu Hurairah reported the Prophet
saying, "Whoever makes the ablution and perfects it and
then goes to the Friday prayer and listens attentively, will
have forgiveness during (the period) between the Friday and
the next (Friday), and an additional three days." Says
al-Qurtubi, "This hadith shows that ghusl is preferred.
The mention of ablution, the reward and acceptability points
to the fact that ablution alone is sufficient.'' Ibn Hajr
states in at-Talkhis, "It is one of the strongest proofs
that ghusl for the Friday prayer is not obligatory. The
statement that it is preferred is built upon the fact that if
one does not perform ghusl, it will not harm (his prayer).
But, if others are harmed by his perspiration or bad smell
from his clothes and body, ghusl becomes obligatory, and not
performing it detracts from the rewards of salah. Some
scholars say that the Friday ghusl is a duty even if its
non-performance causes no harm (to others). Their basis for
this opinion is the hadith related by Abu Hurairah in which
the Prophet, upon whom be peace, said, "It is a duty upon
every Muslim to perform ghusl once every seven days, by
washing his head and body." Al-Bukhari and Muslim accept
the hadith mentioned on the subject in their apparent
meanings, and refute the ones contrary to the last hadith (of
Abu Hurairah).
The time for the Friday ghusl is between dawn and the time
of the Friday prayer. It is preferable to do it at the time of
departure (to the mosque). If one loses his ablution after
that, it is sufficient for him just to make a new ablution (he
does not have to repeat the ghusl).
Says al-Athram, "I heard Ahmad being asked if a person
performed ghusl, and then lost it, would the regular ablution
be sufficient for him. He said, 'Yes, and I have not heard
anything about that preferable to the hadith of Ibn 'Abzi,"
Ahmad is referring to the hadith related by Ibn 'Abzi Shaibah
(with a sahih chain from 'Abdurahman ibn 'Abzi on the
authority of his father, who was a companion.)He performed
ghusl for the Friday prayer, and afterwards nullified his
ablution. After that, he performed just the regular ablution,
and did not repeat his ghusl. The time for the ghusl ends with
the time of the prayer. If one performs ghusl after the
prayer, it would not be the ghusl of the Friday prayer, and
one who does so is not following the Prophet's order. Ibn 'Umar
reported that the Prophet said, "Before you come to the
Friday prayer, you should perform ghusl. (Related by "the
group.") Muslim says, "When one of you wants to come
to the Friday prayer, he should perform ghusl." Ibn
'Abdul-Barr related that there is a consensus on this point.
Scholars also encourage Muslims to perform ghusl for the
'id prayers, even though there is no authentic hadith to
support this opinion. It says in al-Badr alMuneer, "The
hadith concerning performing ghusl for the 'ids are weak. But
there do exist good reports from the companions (on this
point) . "
According to many scholars, performing ghusl is also
preferred for one who has washed a corpse. Abu Hurariah
reported that the Prophet, upon whom be peace, said,
"Whoever has washed a corpse must perform ghusl, and
whoever carried him must perform ablution." (Related by
Ahmad, Abu Dawud, at-Tirmizhi, an-Nasa'i, Ibn Majah and
others.) However, there is some criticism of this hadith. 'Ali
ibn al-Madani, Ahmad, Ibn al-Munzhir, ar-Rafi' and others say,
"The hadith scholars did not classify anything on this
topic as authentic." But Ibn Hajr quotes at-Tirmizhi and
Ibn Hibban: "At-Tirmizhi called it hassan and Ibn Hibban
called it sahih. And, due to its numerous chains, it is most
likely hassan. An-Nawawi strongly refutes what at-Tirmizhi
said." Says azh-Zhahabi, "The chains of this hadith
are stronger than a number of chains of the hadith that the
jurists argue by." The order in the hadith implies
preference, based on what has been related by 'Umar, who said,
"We used to wash the dead. Some of us would perform ghusl
and some would not." (Related by al-Khateeb with a sahih
chain.) When 'Asma bint Umaish washed the body of her deceased
husband, Abu Bakr as-Siddiq, she asked if there were any among
the emigrants present, and said, "This day is extremely
cold and I am fasting. Do I have to make gh usl?" They
said, "No." (Related by Malik.)
According to the scholars, it is also preferable for one
who is undertaking the pilgrimage or 'umrah to perform ghusl.
Zaid ibn Thabit related that he saw the Messenger of Allah,
when he intended to perform the hajj, perform ghusl. (Related
by ad-Daraqutni, al-Baihaqi and at-Tirmizhi, who called it
hassan. As-Usaili regarded it as weak.)
It is preferable for whoever wants to enter Makkah to
perform gh usl. It is reported that Ibn 'Umar, when going to
Makkah, would spend the night in Tawa, and would enter Makkah
during the day. He mentioned that the Prophet, upon whom be
peace, also used to do this. (Related by al-Bukhari and
Muslim.) Ibn al-Munzhir said, "All of the scholars say it
is preferred to perform ghusl upon entering Makkah, but if one
does not do so, there is no expiation for him to make. Most of
them say that the regular ablution is sufficient.
Such an act is preferred while one stops there during the
hajj. Malik ibn Nafa' reported that Ibn 'Umar used to do so
before embarking upon the hajj, upon entering Makkah, and
while stopping at 'Arafah.
This involves distinguishing the acts of worship from the
customary acts. The intention is only in the heart, and should
not be stated, as this would be tantamount to innovation.
This is based on the following: Says Allah, "If you
are sexually impure, cleanse yourselves," that is,
perform ghusl, and "They ask you concerning menstruation.
Say: 'It is an illness, so leave women alone at such times and
go not in unto them until they are cleansed," that is,
until they perform ghusl. The proof that cleansing means ghusl
is in the verse, "O you who believe, draw not unto the
prayer when you are drunk until you know what you utter, nor
when you are polluted, save when journeying upon the road,
until you have bathed (taghtasilu)." This shows that
ghusl, the washing of all bodily parts, is meant.
According to the practice of the Prophet, upon whom be
peace, the correct manner of performing ghusl is:
-1- wash both hands three times,
-2- wash the penis,
-3- make a complete ablution (like the one made for
prayer--the Prophet used to delay washing his feet until the
end of his ghusl if he was using a tub, and so on),
-4- rub water through one's hair three times, letting the
water reach down to the roots of the hair,
-5- pour water over the entire body, begining with the
right side, then the left, washing under the armpits, inside
the ears, inside the navel, inside the toes and whatever part
of the body can be easily rubbed. This account is based on the
following report from 'Aishah: "When the Prophet, upon
whom be peace, took his bath after sexual intercourse, he
would begin by washing his hands. Then he would pour water
from his right hand to his left and wash his sexual organs,
make the ablution for prayer, take some water and put his
fingers to the roots of his hair to the extent that he sees
that the skin is wet, then pour water over his head three
times and then over the rest of his body." (Related by
al-Bukhari and Muslim.) In one narration it states, "He
used to rub his head with his hands until he was certain the
water reached his skin, and then he poured water over it three
times." It is also related that she said, "When the
Prophet would perform ghusl after having had sexual
intercourse, he would call for some water, which he would pour
on his right hand to wash the right side of his head and then
the left. He would then take water with both hands and pour it
over his head." Said Maimunah, "I put water out for
the Messenger of Allah to perform ghusl. He washed his hands
two or three times, and then he poured water from his right
hand to his left and washed his private parts, wiped his hands
on the earth, rinsed his mouth and nose, washed his face and
hands, washed his head three times, poured water over his
body, and finally moved from his place and washed his feet. I
brought him a towel, but he did not take it, for he shook the
water off with his hands." (Related by "the
group.")
A woman performs ghusl just as a man does, except that if
she has plaited hair she does not have to undo it, provided
that the water can reach the roots of her hair. Umm Salamah
said, "O Messenger of Allah, I am a woman who has closely
plaited hair on my head. Do I have to undo them for ghusl
after sexual intercourse?" He said, "No, it is
enough for you to throw three handfuls of water on your head
and then pour water over yourself. After doing this, you shall
be cleansed." (Related by Ahmad, Muslim and at-Tirmizhi,
who called it hassan sahih.) 'Ubaid ibn 'Umair reported that
'Aishah discovered that 'Abdullah ibn 'Amr was ordering the
women to undo their plaits of hair (for ghusl). She observed,
"It is amazing that Ibn 'Amr orders the woment to undo
the plaits of hair for ghusl. Why doesn't he just order them
to shave their heads? I and the Messenger of Allah used to
bathe from one vessel, and all I did was pour three handfuls
of water over my head."(Related by Ahmad and Muslim.)
It is preferrable for a woman performing ghusl to cleanse
herself from menstruation or post-childbirth bleeding to take
some cotton smeared with musk or perfume and wipe it over the
traces of blood. This will remove the bad smell of the
menstrual blood. 'Aishah reported, "'Asma bint Yazid
asked the Messenger of Allah about ghusl after menstruation
has ended. He said, "She should use water mixed with the
leaves of the lote-tree and cleanse herself. Then she should
pour water over her head and rub it well till it reaches the
roots of the hair, after which she should pour water over it.
Afterwards, she should take a piece of cotton smeared with
musk and cleanse herself with it." 'Asma asked, "How
should she cleanse herself with it?" He said,
"Praise be to Allah, she should cleanse herself with
it." 'Aishah said in a subdued tone that she should apply
it to the traces of blood. 'Asma then asked about bathing
after sexual intercourse. He said, "She should take water
and cleanse herself or complete the ablution, pour water on
her head and rub it till it reaches the roots of her hair, and
then she should pour water over herself." 'Aishah
observed, "How good are the women of the 'helpers' that
shyness does not keep them from learning their religion."
(Related by "the group," except at-Tirmizhi.)
It is sufficient to perform one ghusl for both menstruation
and sexual impurity, or for the Friday prayer and the 'id
prayer, or for sexual impurity and the Friday prayer, if one
has the intention for both of them. This is based on the
Prophet's saying, "All acts are based on
intentions."
If a person performed post-sex ghusl but did not make
ablution, the ghusl will suffice. Said 'Aishah, "The
Messenger of Allah did not perform ablution after ghusl."
Ibn 'Umar said to a man who had told him that he performed
ablution after ghusl, "You went too far." Says Abu
Bakr ibn al-'Arabi, "There is no difference of opinion
among the scholars that ablution falls under the category of
ghusl. If the intention was to remove sexual impurity, it also
includes the minor impurities, as what sexual impurity
prevents is greater than what the minor impurities prevent.
The smaller one falls under the greater one, and the intention
for the greater one suffices.''
It is acceptable for a person in post-sex uncleanliness or
a menstruating woman to remove their hairs, cut their nails,
go to the markets, and so on, without any dislike. 'Ata said
that such people can get cupped, cut their nails and their
hair, and that this is allowed even if he (or she) has not
performed the regular ablution. (Related by al-Bukhari).
One may enter a public bathroom. As long as he keeps his
private parts from being seen, and he does not look at others'
private parts. Says Ahmad, "If you know that everyone
inside the bathroom is wearing a loincloth, you may enter. If
not, then don't enter." The Prophet, upon whom be peace,
said, "A man should not look at another man's private
parts, and a woman should not look at another woman's private
parts." There is no problem with mentioning Allah's name
in the public baths, as mentioning the name of Allah under any
circumstances is good, since there is no text prohibiting it.
The Messenger of Allah used to remember Allah under all
circumstances.
There is no problem in drying one's self with a towel or
other cloth after performing ablution or ghusl during the
summer or winter.
It is permissible for a man to use the water left over by a
woman and vice-versa. This is derived from the fact that it is
permissible for them to perform ghusl from the same container.
Ibn 'Abbas narrated that some of the Prophet's wives were
performing ghusl from a container. The Prophet came and
performed his ablution or ghusl from it. They said to him,
"We were sexually unclean." He said, "The water
does not become impure." (Related by Ahmad, Abu Dawud,
an-Nasa'i and at-Tirmizhi, who called it hassan sahih).
'Aishah used to wash with the Messenger of Allah from one
container, and they would take turns taking water until he
said, "Leave some for me, leave some for me."
It is not allowed to bathe in the nude in front of people.
It is forbidden to uncover one's private parts. If you cover
it with some clothes, it is permissible. The Messenger of
Allah would cover Fatimah with a curtain when she performed
ghusl. If one performs ghusl in the nude, far away from the
people, it is not prohibited. The prophets Musa (Moses) and
Ayyub (Job) did so, as al-Bukhari, Ahmad, and an-Nasa'i
recorded.
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