Saturday, July 16, 2016

Chapter 2 Ghusl (The Ritual Bath) - Bahar E Shariat – Vol 2 – Purification – Taharat

Bahar E Shariat – Vol 2 – Purification – Taharat

Chapter 2 Ghusl (The Ritual Bath)

Allah says: ‘If you are in an impure state, purify yourself well.’ i.e. perform Ghusl [Surah 5, Verse 6] 

Almighty Allah says:  ‘Until they (menstruating females) become properly pure’ [Surah 2, Verse 222] 

Allah  says: ‘O Believers! Do not approach Namaaz when in an intoxicated state, until such time that you are able to understand that which you are saying; and neither approach it in an impure state, until such time that you have not purified yourself, unless on journey, so if you do not get water there, perform tayammum in place of Ghusl.’ [Surah 4, Verse 43] 

Hadith 1: It is in Sahih Bukhari and Muslim from Hazrat Sayyidah A’isha (May Allah Almighty be pleased with her) that when the Prophet (grace, glory, blessings and peace be upon Him) would take the bath of Janaabat, he would commence by first washing his hands. Thereafter he would perform ablution like for Namaaz. He would then dip his fingers into the water, wetting the roots of the hair. He would thereafter pour 3 handfuls of water thrice over the head and he then poured water over the entire body. 

Hadith 2: It is reported in Sahih Bukhari and Sahih Muslim from Ibn Ab’bas (May Allah Almighty be pleased with them) that Ummul Momineen Hazrat Maymuna (May Allah Almighty be pleased with her) says, ‘I kept out water for Nabi (grace, glory, blessings and peace be upon Him) to take a bath and I used a fabric as a curtain. Huzoor (grace, glory, blessings and peace be upon Him) poured water over his hands and washed them; again he poured water over his hands and washed them. Then using his right hand, he  poured water over the left hand. He  then washed the private parts. He  then struck his hands on the earth and rubbed them and then washed them. He  then rinsed his mouth and cleaned out his nose. He  then washed his face and poured water on his head. He  then move to one side and washed his sacred feet. I then handed him a towel (to dry himself with) but he  did not use it.’ 

Hadith 3: It is reported in Bukhari and Muslim on the authority of Hazrat A’isha Siddiqa (May Allah Almighty be pleased with her) that a woman from amongst the Ansar, enquired from Rasoolullaah (grace, glory, blessings and peace be upon Him) in regards to taking a bath (Ghusl) after menstruation. He  explained to her how she should take the ritual bath. He then said that she should use a piece of fabric which is scented with musk to cleanse herself. She asked in regards to how she could purify herself with it. He  said, ‘Purify yourself with it’. Again she asked as to how she could purify herself with it. He  said, ‘Subhaan’Allaah! Purify yourself with it’. Hazrat Sayyidah A’isha (May Allah Almighty be pleased with her) says I pulled her towards me and said, ‘Remove any traces of blood with it.’ 

Hadith 4: Imam Muslim reported on the authority of Ummul Momineen Umm-e-Salma (May Allah Almighty be pleased with her) wherein she says, ‘I said, Ya Rasool’Allaah (grace, glory, blessings and peace be upon Him) I tie the plait of my hair very tightly, so should I undo it when performing Ghusl of Janaabat?’, He  said, ‘No, It is sufficient for you to pour water thrice over your head and then to pour water over yourself thrice, you will be cleansed.’ In other words, this is only if the roots of the hair become wet. If the hair is tied so tightly that the water does not reach the roots of the hair, then to untie it is Fard

Hadith 5Tirmizi, Ibn Majah and Abu Dawud report on the authority of Abu Hurairah (May Allah Almighty be pleased with him) that Rasoolullaah (grace, glory, blessings and peace be upon Him) said, ‘Impurity lurks under every strand of hair, so (thoroughly) wash the hair and clean the skin.’ 

Hadith 6Abu Dawud reports from Hazrat Ali (May Allah Almighty be pleased with him) that Rasoolullaah (grace, glory, blessings and peace be upon Him) said, ‘That person who leaves the area equivalent to a single strand of hair unwashed; will have his hand dealt with in such and such manner by the fire (i.e. he will be punished).’ Hazrat Ali (May Allah Almighty be pleased with him) says, ‘It is for this reason that I have formed an enmity with my hair.’ He repeated this thrice. (In other words, he shaved off all his hair, so that no area remains unwashed because of the hair). 

Hadith 7: The Ashaab-e-Sunan Arba’a (May Allah Almighty be pleased with them) reported on the authority of Ummul Momineen A’isha Siddiqa (May Allah Almighty be pleased with her) wherein she says, ‘Nabi (grace, glory, blessings and peace be upon Him) did not perform Wudu after performing Ghusl.’ 

Hadith 8Abu Dawud reported from Ya’la (May Allah Almighty be pleased with him) that Rasoolullaah (grace, glory, blessings and peace be upon Him) once noticed a person taking bath in an open field. He  then ascended the Mimbar (Holy Pulpit) and after Praising and Glorifying Allah, He  said, ‘Allah is Modest and Discreet. Modesty and Discretion is dear to him. When one of you takes a bath, one should cover one’s self.’ 

Hadith 9: It has been reported in numerous authentic books from numerous Sahaba-e-Kiraam (May Allah Almighty be pleased with them) that Huzoor (grace, glory, blessings and peace be upon Him) said, ‘One who believes in Allah and in the Last Day should not bathe in a public bath without wearing a waist-cloth and one who believes in Allah and the Last Day should not send his wife to a public bath.’ 

 Hadith 10Ummul Momineen A’isha Siddiqa (May Allah Almighty be pleased with her) queried about females going to public baths and Huzoor (grace, glory, blessings and peace be upon Him) said, ‘Going to the public bath is not good (i.e. safe) for females.’ She said, ‘They wear a waist-cloth whilst there.’ He  said, ‘Even if she goes there wearing a waist-cloth, cloak (dress) and head stole.’ 

Hadith 11: It is in Sahih Bukhari and Muslim that Ummul Momineen Umm-e-Salma (May Allah Almighty be pleased with her) says that Hazrat Umm-e-Sulaym (May Allah Almighty be pleased with her) said, ‘Ya Rasool’Allaah! (grace, glory, blessings and peace be upon Him) Allah is not shy of the truth. Does a woman have to perform Ghusl when she has ‘Ihtilaam’ (nocturnal emission, i.e. wet-dream)?’, He  said, ‘Yes, if she sees any discharge (semen).’ Hazrat Umm-e-Salma (May Allah Almighty be pleased with her) hid her face (in bashfulness) and said, ‘Ya Rasool’Allah ! (grace, glory, blessings and peace be upon Him) Do women get Ihtilaam?’, He  said, ‘Yes, if this is not so then how does the child resemble the mother.’ Note: The Ummuhaatul Momineen (Mothers of the Believers, i.e. The Sacred and Pure Wives of Rasoolullaah ) are protected from Ihtilaam even before they entered into Nikah with Rasoolullah . The reason for this is because Ihtilaam is caused by interference of shaitaan and the Sacred Wives of the Prophet  (grace, glory, blessings and peace be upon Him) are free and pure from such interferences of shaitaan. It is for this reason that they were astonished by this question of Umm-e-Sulaym

Hadith 12: It is reported by Abu Dawud and Tirmizi from Hazrat A’isha (May Allah Almighty be pleased with her) that Rasoolullaah (grace, glory, blessings and peace be upon Him) was asked whether a man should perform Ghusl if he notices some wetness but does not remember having Ihtilaam. He  commanded that he should perform Ghusl. It was also asked in regards to a person who remembers having Ihtilaam but does not see any traces of wetness (semen). He  decreed that there is no need for him to perform GhuslUmm-e-Sulaym (May Allah Almighty be pleased with her) asked that if a woman notices traces of wetness, does she have to perform Ghusl. He  said, ‘Yes, females are similar to men (in this).’ 

Hadith 13: It is reported in Tirmizi from Hazrat A’isha (May Allah Almighty be pleased with her) that Rasoolullaah (grace, glory, blessings and peace be upon Him) said, ‘When the head of a man’s private part enters into the private part (vagina) of a female, Ghusl becomes Waajib (compulsory).’ 

Hadith 14: It is reported in Sahih Bukhari and Muslim on the authority of Abdullah ibn Umar (May Allah Almighty be pleased with them) that Hazrat Umar (May Allah Almighty be pleased with him) mentioned to Rasoolullaah (grace, glory, blessings and peace be upon Him) that it sometimes became necessary for him to take the Ghusl at night. He  said, ‘Perform Wudu, wash the private part (penis) and then go to sleep.’ 

Hadith 15: It is in Bukhari and Muslim from A’isha (May Allah Almighty be pleased with her) that when the Prophet (grace, glory, blessings and peace be upon Him) was in need of a bath and wished to eat or sleep, he would perform Wudu like is done for Namaaz

Hadith 16: It is in Muslim from Abu Sa’eed Khudri (May Allah Almighty be pleased with him) that Rasoolullaah (grace, glory, blessings and peace be upon Him) said, ‘If any of you is intimate with his wife and then wishes to go to her again, he should perform Wudu.’ 

Hadith 17Tirmizi reports from Umar (May Allah Almighty be pleased with her) that Rasoolullaah (grace, glory, blessings and peace be upon Him) said, ‘A menstruating female and one in the state of Janaabat should not recite anything from the Qur’an.’ 

Hadith 18Abu Dawud reported from Sayyidah Ummul Momineen Siddiqa (May Allah Almighty be pleased with her) that Rasoolullaah (grace, glory, blessings and peace be upon Him) said, ‘Turn the course of those homes away from the Musjid, for I do not declare it Halaal for a menstruating female and a person in an impure state to enter the Musjid.’ 

Hadith 19Abu Dawud reported from Hazrat Ali (May Allah Almighty be pleased with him) that Rasoolullaah (grace, glory, blessings and peace be upon Him) said, ‘The Angels (of Mercy) do not enter that home in which there are pictures (of living beings), dogs, and impure people.’ 

Hadith 20Abu Dawud reported on the authority of Hazrat Am‘mar bin Yaasir (May Allah Almighty be pleased with him) that Rasoolullaah (grace, glory, blessings and peace be upon Him) said, ‘The Angels do not go near 3 people; a deceased unbeliever; one who is immersed in Khulooq (saffron coloured fragrance); and a Junub (one in an impure state), unless he performs Wudu.’ 

Hadith 21Imam Maalik reported that in the letter which Rasoolullaah (grace, glory, blessings and peace be upon Him) had written to Amr bin Hazm, it said, ‘The Qur’an should only be touched by a pure person.’ 

Hadith 22: Imam Bukhari and Imam Muslim reported from Ibn Umar (May Allah Almighty be pleased with him) that Rasoolullaah (grace, glory, blessings and peace be upon Him) said, ‘One who comes for Jummah should take a bath (before coming).’

Laws of Jurisprudence Regarding Ghusl

Those things which necessitate Ghusl, making it Fard (obligatory) will be explained later on. Firstly the procedure of Ghusl will be explained. There are 3 important factors in Ghusl. If there is a shortcoming in any one of them the Ghusl will not be regarded as being valid. It can be said that there are 3 Fard in Ghusl

1 st Fard - To rinse the Mouth: 

To allow water to pass through the entire mouth, over every nook and corner, upto the back of the throat. Many people think that merely taking a little water into the mouth and then spitting it out is sufficient to rinse the mouth, even though the water may not reach the back of the tongue and the edge of the throat. Merely rinsing the mouth in this manner will not allow the Ghusl to be valid and neither will any Namaaz that is performed with such a Ghusl be regarded as being valid. It is actually Fard to allow the water to pass behind the teeth, in the layer below the cheeks, on the base of the teeth, between the gaps in the teeth and over every part of the tongue, upto the edge of the throat. 

Law: If something is trapped in the base of the teeth or in the gaps between the teeth, thereby obstructing water from passing through, then it must be removed. This is applicable if it does not cause any discomfort or pain in removing it. Pieces of beetle nut and strings of meat are examples of such things. If removing it causes discomfort and injury, like in the case of those who excessively eat beetle leaf, causing it to become fixed to the base of the teeth, or in the case of residue from some tooth-powders used by females which fuse to the teeth, and where there is a danger that if scraped out, it will cause damage to the teeth and gums, then these are excused (exempted). 

Law: Similarly, if a lose tooth was fixed with a wire brace or if a tooth that had come out was fixed with some kind of bonding agent etc. and the water does not pass under the wire or bonding agent etc. then this too is excused. The same applies to the particles of food and beetle leaves which remain in the teeth and taking notice of it is difficult. However, after it has been noticed, it should be removed and that area should be rinsed if the water has not as yet reached those areas. 

2 nd Fard - Cleaning the Nose: 

To clean the nose means to rinse both nostrils up to the soft area. This is done by sniffing (sucking) the water into the nostrils. Not a single area equivalent to a hair should be left unwashed; otherwise the Ghusl will not be regarded as being valid. If mucus has dried up inside the nostrils, it is Fard to remove this. It is also Fard to wash the nose hairs. 

Law: If the hole of a septum ring (i.e. nose ring) has not been sealed then it is also necessary to pass water into it. If it is narrow, it is necessary for one to give some motion (shake it) to allow water to reach it, otherwise there is no need. 

3 rd Fard – To wash the surface of the entire body: 

In other words, to pass water over the surface of the entire body, making sure that water passes on every limb and every fine strand of hair on the body. Many in the general public (i.e. laymen) and also some educated people think that to merely pour water over the head and then run the hands over the entire body suffices as Ghusl, whereas there are certain parts in the body that unless one does not pay special attention to them, they will not be washed and the Ghusl will thus not be valid. We are thus explaining these in detail. Those parts which are necessary to pay attention to whilst performing Wudu have already been explained when discussing the importance of washing them (in the chapter on Wudu). Whilst making Ghusl, it is also very important to pay attention in this regards as well. With the exception of these, special care should also be taken when washing certain other parts in Ghusl as well. They are: 

1. If the hair is not plaited then it is of utmost importance to allow water to pass from the tips to the root over every strand of hair. If the hair is plaited then it is Fard for a male to open this hair (even though men should not plait the hair) and pass water over it from the root to the tips. For females, it is sufficient to only wet the roots of the hair. It is not necessary for them to undo the plait. However, if the plait or pony tail is tied so tightly that without it being undone, the roots of the hair will not become wet then in this case it will be necessary to open the hair (i.e. the plait). 

2. The ruling regarding a hole pierced in the ear for an ear-ring or other jewelry etc. is the same ruling which applies to the hole pierced for the nose ring. The ruling is as explained in the chapter on Wudu

3. To ensure that water reaches the skin beneath the beard, moustache and eyebrows and to ensure that the hairs are washed from root to tip. 

4. All the parts of the ear and the entrance of the ear cavity should be washed. 

5. To wash behind the ear. One must move the hair whilst doing so. 

6. The area (joint) between the chin and the face which cannot be thoroughly washed unless one raises the face. 

7. The armpits will not be washed without one raising the hands. 

8. Every angle of the shoulder. 

9. Every spot of the back. 

10. Lift the folds of the stomach and wash thoroughly. 

11. Clean the navel, by inserting the finger into it, if there is doubt with regards to water reaching it. 

12. Every fine hair of the body from tip to root. 

13. The joint between the thigh and the legs. 

14. When sitting, pay attention to washing the joint between the thigh and the shin (under as well). 

15. The area where both buttocks join, especially when bathing in a standing position. 

16. To wash around the thighs.

17. To wash all around the shin (i.e. sides and under as well). 

18. The surface area between where the penis and the testes meet. This cannot be washed unless held apart. 

19. From the surface of the testes till the lower area. 

20. The area under the testes upto the end of it 

21. For a person who has not been circumcised, to clean the inner part of the foreskin by raising the foreskin if it can be raised. Females must also pay special attention to the following additional parts which must be thoroughly washed in Ghusl

22. To lift up and wash the area under the breasts if they are sagging. 

23. To wash the area between the breast and the stomach. 

24. To ensure that water reaches every part of the external part of the vagina, paying attention that it is washed thoroughly. However it is not Waajib (compulsory) to wash the inner vagina using the finger. It is however Mustahab

25. If tinsel strips are sprinkled on the forehead (which are used to bedeck the hair) it is necessary to remove them. 

Law: If knots are formed in the hair, it is not necessary to open the knots and pass water over them. 

Law: If one has a bandage tied over any area due to an injury and opening it will cause harm and if one has an illness which does not allow water to pass on a certain area due to the danger of harm being caused then masah must be performed over the entire area. If even this is not possible then perform masah over the bandage etc. as this will be sufficient. The bandage should not be tied on an area more than necessary, otherwise the masah will not suffice. If the bandage is wrapped only around the area of necessity, such as if there is a wound on one side of the arm but it is necessary when tying the bandage to tie it around the arm as well, otherwise it will not cover the wound properly then in this case the area underneath will fall in the category of the area that can be washed because washing it will not cause any harm, so if it is possible to open that part of the bandage then to open it and wash that area is Fard. However, if it is not possible to do this and after opening it, one will not be able to wrap the bandage as it needs to be wrapped which will in-turn lead to a fear of harm being caused then in this case it is sufficient to make masah over the entire bandage. In such a case, the washing of that particular area of the body (covered by the bandage as explained above) which is not affected, will also be excused (exempted). 

Law: If one has a (severe) cold, flu or eye infection and one is certain that by washing the hair during Ghusl will cause the illness to worsen or if one is certain that it will lead to another illness then in such a case, one should rinse the mouth, clean the nostrils by putting water into them and take a bath from the neck down. In this case, one should run wet hands over the entire head. In doing so, the Ghusl will be valid. Once one recovers, one should wash the head. There is no need to repeat the entire Ghusl. 

Law: Ghusl will be valid if the finger nails of a cook are stained with the stains or residue of dough, or if the fingernails of writers etc. are stained with the stain of ink, or if fly and mosquito droppings are stuck to the bodies of the people in general. However, after discovering it, it is necessary to remove this and wash it off. The Namaaz which one read before this will be regarded as valid. 

Sunnats of Ghusl 

1. To make the Niyyat of Ghusl

2. To first wash both hands thrice upto and including the wrists. 

3. To wash the private parts, if there are traces of Najaasat (impurity) evident or not. 

4. To wash away any Najaasat (impurity) from anywhere else on the body. 

5. Thereafter perform Wudu (ablution) like one does in Namaaz but do not wash the feet at this time. However, if one is sitting on an elevated place, like a platform or on a rock etc. then one may wash the feet. 

6. Thereafter rub water over the body like one applies oil. This should be done especially in winter. 

7. Pour water over the right shoulder thrice. 

8. Pour water over the left shoulder thrice. 

9. Thereafter pour water thrice over the head and the entire body. 

10. Then move slightly away from the actual place where you made Ghusl and if you have not as yet washed your feet during Wudu, wash them now. 

11. Do not face the direction of Qibla when bathing. 

12. Run your hands over the entire body. 

13. Rub the hands over the entire body. 

14. Bathe in such a place where none is able to see you. 

15. If this is not possible then it is necessary to at least cover the area between the navel and below the knee (This is for males only. Females must bathe in an enclosed area). If one is not able to fulfill even this requirement then one should perform Tayammum. However, this is something that is very rarely needed. 

16. Neither make conversation nor read any Dua (Supplication) whilst bathing. 

17. There is no harm in wiping the body with a towel after taking a bath. 

Law: If the bathroom does not have a roof or one is taking a bath without any clothes on, there is no objection to this on condition that it is a place where ones privacy is not invaded in any way. However, females should take very special care. It is best for females to sit whilst taking a bath. They should immediately put on their clothing after completion of the bath. Those things which are Sunan and Mustahab in Wudu are Sunan and Mustahab in Ghusl except if one is completely naked, one should not face the direction of the Qibla but if one is wearing a waist-cloth then it is fine. 

Law: If one is taking a bath in flowing water, such as in the sea or in a river then remaining in it for a short while, will fulfill all the requirements (of Ghusl) and will be equivalent to washing all the parts thrice and the sequence, Wudu and all the Sunnats will be also regarded as being fulfilled. It is also not necessary in this case to give motion to each limb thrice. However, if one bathes in standing water, such as in a pond etc. then giving motion to each limb thrice or changing spots in the water thrice will allow the Sunnat to be fulfilled. If one stood in the rain then the ruling in this regards is the same as the ruling for standing in flowing water. If one performs Wudu in flowing water then to allow the limb to remain in the water for a short while is equivalent to washing thrice and when making Wudu in standing water (like in a pond), to give motion to each limb thrice is equivalent to washing it thrice. 

Law: The amount of water which is required for Wudu and Ghusl is not the same for everyone. This theory is very common amongst the general public and is simply incorrect. Some people are well built whilst others are slim. Some have more hair on their bodies than others and some have thicker beards compared to others, whilst some have no beard at all and some have thick long hair whilst others have no hair at all; thus based on this analogy, how is it possible to have the same amount of water stipulated for everyone? 

Law: It is Makruh for a female to go to a ‘Hamaam’ (public bath) but it is permissible for a male to go. However, he should take care in regards to covering his ‘Satr’. It is Haraam to bathe naked in the presence of other people. 

Law: It is not advisable to go too early in the morning to the public bath as this reveals the private affairs of a person to the people. 

Factors that make Ghusl Fard (Obligatory) 

(1) The emission of ‘Manee’ (semen) from the penis which has departed from its origin whilst in an aroused state makes Ghusl Fard (obligatory). 

Law: If it was not emitted from its origin in the state of arousal (Shahwat) but because of lifting something heavy or due to falling from a high place then Ghusl will not be Waajib (compulsory). 

Law: If semen left its origin through arousal but as it was about to be emitted, the man held his penis tightly, thereby not allowing it to be emitted but after some time when the feeling of arousal subsided, the semen was released then even in such a case Ghusl will be regarded as Waajib. The ruling is based on this because even though it was not released in the state of arousal at the time of emission but because it initially left its place due to arousal. 

Law: If some semen was emitted and one makes Ghusl before passing urine, sleeping or walking 40 paces and then reads Namaaz but later finds that the remainder of the semen has been emitted then he must make Ghusl as this is regarded as part of the same semen which was initially emitted from its origin due to arousal There is no need to repeat the Namaaz which he has already performed, as it is regarded as valid. However if the person makes Ghusl after passing urine, sleeping or walking 40 paces and the semen was then emitted without any feeling of arousal, it will not necessitate Ghusl, and this semen will not be regarded as being part of the actual semen which was initially emitted. 

Law: If the semen has become so thin that it is emitted during urination or a few drops trickle out at any given time without any arousal then the Ghusl does not become compulsory. The Wudu will however be nullified. 

(2) Ihtilaam (Nocturnal Emissions-Wet Dream): In other words a person went to sleep and when he awoke he found some wetness on his body or clothing and he is either confident or suspects that it is either semen or ‘Mazee’, then in such a case, Ghusl becomes Waajib (compulsory) upon him, even though he does not remember dreaming anything. However, if he has complete confidence that it is neither ‘Manee’ nor ‘Mazee’, but it is perspiration, urine or Wadi or some other liquid substance then even though he remembers having Ihtilaam and he remembers the pleasure of seminal discharge, the Ghusl will still not be regarded as Waajib upon him. If he is completely confident that it was not semen but he has a doubt that it could be Mazee but he cannot remember having nocturnal emissions in the dream then Ghusl is not Waajib upon him, otherwise it is Waajib

Law: If he remembers having Ihtilaam but there is no trace of it on the clothing etc. then Ghusl is not Waajib upon him.

Law: If before sleeping he was in a state of arousal and the male organ was erect then when he woke up, he found traces of it and there is a predominant likelihood of it being Mazee but he cannot remember the dream, the Ghusl is not Waajib unless there is predominant likelihood of it being Manee (semen). If before he went to sleep he had no feeling of sexual arousal at all or if he did have a feeling of sexual arousal but it had already subsided just before going to sleep and that which was emitted was already cleaned out, then in this case there is no need for there to be a predominant likelihood of it being semen; the mere presumption that it could be semen is sufficient in this scenario to cause the Ghusl to become Waajib. This law is a common one and yet many are unaware of it. We must pay careful attention to this. 

Law: If a person became dizzy due to illness or lost consciousness whilst in an intoxicated state and after attaining consciousness he found Mazee on his clothing, this will cause Wudu to become Waajib and not Ghusl and if this happens after sleeping then Ghusl is Waajib. These laws are based on the condition that there was no sexual arousal before going to sleep. 

Law: A person had a dream and his eyes opened before emitting any semen, so he held the penis so that no semen is emitted. Then, as the erection subsided, he released it. Thereafter, the semen was emitted; Ghusl becomes Waajib

Law: Whilst in Namaaz he had a feeling of arousal and he could feel the semen being released but it had not as yet been emitted, allowing him to complete his Namaaz. In this case, Ghusl will become Waajib but the Namaaz will be regarded as valid. 

Law: If one fell asleep whilst standing, sitting or walking and when he awoke, he found traces of Mazee; Ghusl becomes Waajib

Law: At night he had Ihtilaam but when he woke up, he found no traces of it, so he performed Wudu and read his Namaaz; thereafter, semen was emitted. This will now make the Ghusl Waajib but the Namaaz he read is regarded as valid. 

Law: A women had a dream but Ghusl will not be Waajib upon her unless the semen was not emitted from the inner part of the vagina. 

Law: A man and woman were both sleeping on the same bed. When they awoke, they found traces of semen on the bed and each of them refuses to acknowledge that they had Ihtilaam. It is a precautionary measure for each one of them to have Ghusl. This is the correct ruling in this regard. 

Law: If a boy reached puberty (became Baaligh) by way of having a wet dream then Ghusl becomes Waajib upon him. 

(3) In the case where the ‘Hafsha’ in other words the head of the penis was entered into the vagina or rear of a female or the rear of a male, it cause Ghusl to become Waajib upon both of them, whether it is done out of sexual arousal or not, or whether there was any emission of semen or not, on condition that both of them are Mukal’laf (adult with sense of understanding). If one of them is Baaligh (i.e. has reached puberty/adult) then Ghusl is Fard on him and even though the Ghusl will not be Fard on a Na-Baaligh (minor), the command of Ghusl will still be given. 

For example, if the male is Baaligh and the girl is Na-Baaligh then Ghusl is Fard on the male but the female will also be commanded to make Ghusl. If the female is Baaligh and the boy is not Baaligh then Ghusl is Fard upon the female but the male will also be commanded to make Ghusl.(1) 

Law: If the head of penis is severed (cut off) then if the remaining part of the penis, equivalent to the head of the penis enters then the ruling is the same as entering the head of the penis. 

Law: If a person has intercourse with an animal, dead person or with such a small girl with whom intercourse is not allowed but did not emit semen then Ghusl is not Waajib upon him until there is no emission.(2)

(1). The above laws are being presented to show whether Ghusl to attain bodily purification is compulsory or not and numerous circumstances are presented here and in the rest of the book for the purpose of understanding. This however does not mean that to do such things as entering a female from her rear (anus) or entering a male by another male or having an illicit sexual relation, or any other forbidden and cursed action is permissible. It is of utmost importance that this is kept in one’s mind throughout the book. Those who commit such acts are sinful and worthy of the Wrath of Allah 

(2). Here again, it must be clarified that these are sinful and cursed acts but these are explained so that the ruling in such cases may become clear. 

 Law: A man inserted his penis between a female’s thighs and after emission, semen entered into the vagina or if he had intercourse with a virgin and he also emitted semen but the vaginal tissue did not break, then Ghusl is not Waajib upon the woman but if it is later established that she is pregnant then Ghusl becomes Waajib upon her.  

In this case, she must repeat all the Namaaz which she performed from the time of being intimate, until the time she makes Ghusl

Law: If a woman inserts her finger or the private organ of an animal or dead person or some other object made from rubber or clay etc. which resembles the penis, into her vagina then until she does not have any emission, Ghusl does not become Waajib on her. In the same way, if a man had intercourse with a ‘Pari’ (female Jin) and if she was not in human form at that time, then without emission of semen, Ghusl will not be Waajib, but if she was in the human form, then just by the head of the penis disappearing into her, will make the Ghusl Waajib

Law: If a woman had Ghusl after intercourse and then after that Ghusl, some remainder semen of the male came out of her, Ghusl does not become Waajib upon her again, however the Wudu will be nullified. 

Beneficial Note: 

For any of the 3 reasons mentioned above, if Ghusl becomes Fard upon a person then that person is called ‘Junub” (one in an impure state) and this condition is known as ‘Janaabat” (condition of impurity). 

(4) After completing of Haidh (menstruations – females monthly cycle). 

(5) After Nifaas (i.e. after postnatal bleeding). 

Law: A child was born but the woman did not bleed at all. The correct ruling in this case is that Ghusl is Waajib.

A detailed explanation regarding Menstruation and postnatal bleeding will be discussed in the chapters pertaining to them. 

Law: A kaafir male or female is regarded as Junub. If a non-Muslim women who was menstruating or bleeding after childbirth accepts Islam and even though the menstruation and Nifaas came to an end before she accepted Islam, the proper ruling is that Ghusl is still Waajib upon them. However, if they had already made Ghusl before accepting Islam or through some way water had passed over the entire body then all that they need to do is to put water into the nostrils upto the soft part of the inner nose and this will be sufficient, as this is the one thing that the unbelievers are not really able to do. Drinking huge gulps of water will also fulfill the requirement of gargling and if this too hasn’t been done then this too must be fulfilled. In other words if all those parts of the body which are Fard to wash thoroughly during Ghusl after intercourse were already washed whilst in the condition of kufr then there is no need to repeat the Ghusl again, otherwise it is sufficient to just wash those areas that are Fard to wash and have not as yet been thoroughly washed. However, it is Mustahab (desirable) after this to still make the entire Ghusl

Law: It is Fard-e-Kifaayah upon a Muslim to bathe the Muslim deceased. If at least one person fulfills this duty, all are absolved from this responsibility and if no one bathes the deceased then all are accountable and sinful. 

Law: A Muslim was found dead in water (river, sea etc). It is Fard to bathe him as well. However, if the person retrieving him from the water doused him under the water before taking him out with the intention of Ghusl then the Ghusl is done, otherwise he must be bathed. 

Law: It is Sunnat to take a bath for Jummah, Eid, Baqr Eid, the day of Arafat and when tying the Ehraam. It is Mustahab (desirable) to make Ghusl for Waqoof-e-Arafat, Waqoof at Muzdalifa, before presenting yourself in the Holy Haram, before presenting yourself in the Holy Court of the Holy Prophet (grace, glory, blessings and peace be upon Him), for Tawaaf, for entering Mina, and to pelt the Jamraat with pebbles on all 3 days, for Shab-eBara’atShab-e-Qadr on the Night of Arafat, for entering the gathering of Meelad Shareef, and for going to other blessed gatherings, and after bathing a deceased, and after an insane person starts to regain his sanity, and after regaining consciousness from an unconscious state, after starting to come out of an intoxicated state, after repenting (making Tauba) from your sins, before wearing new clothing, after returning from a journey, after the blood of Istihaaza (blood that flows from the vagina due to illness) stops, for Namaaz of Lunar and Solar Eclipse, for Salaat ul Istisqa (to pray for rain), during times of fear and darkness and when being pounded by fierce winds, and if there is impurity on the body and one does not know where on the body it is. For all the above mentioned occasions it is desirable to make Ghusl

Law: For those making Hajj, there are five incentives for them to bathe on the 10th of Zul Hijjah

1. Waqoof at Muzdalifa 
2. Entering into Mina 
3. When stoning the Jamraat 
4. When Entering Makkah 
5. for Tawaaf

This is if they do the 3 last mentioned things on the 10th as well and if it is Friday then the Ghusl of Jummah too is on them. Similarly, if the Day of Arafat or Eid falls on a Friday then for them there shall be two Ghusl

Law: For those who need to make many Ghusl (as mentioned above), one Ghusl with the Niyyat (intention) of all things will fulfill the Ghusl and it will give them the reward of all. 

Law: If a woman was Junub (in an impure state) and then started menstruating, she may either make Ghusl immediately or after the menstruations' end. 

Law: Junub made Ghusl of Janaabat on the day of Eid or on a Friday and he also made the intention of Jummah and Eid then all have been fulfilled, if he makes Eid and Jummah Namaaz with the same Ghusl

Law: If a female had to purchase water for Ghusl or Wudu then the payment for that is the responsibility of her husband on condition that Ghusl or Wudu is upon her or if she is doing so to remove dirt from the body. 

Law: One who is in need of Ghusl should not delay doing so. It has been mentioned in the Hadith Shareef as follows: ‘The Angels of Mercy do not enter that home in which there is a Junub (person in an impure state).’ If one delays Ghusl for a duration whereby the end time of that Namaaz is approaching then to make Ghusl immediately is Fard. Now, if he still delays, he will become sinful. If a person in an impure state wishes to eat or drink anything or have intercourse with his wife then he should first make Wudu, or wash his hands and face, or at least rinse his mouth first and if he does the above mentioned things without doing any of the said actions, there is no sin upon him but it is Makruh (undesirable) to do so and this brings upon a person dependency and if a person has intercourse with his wife without having Ghusl or making Wudu then there is no sin. However, if a person had Ihtilaam, he should not go to his wife without first making Ghusl

Law: If during the month of Ramadan a person is Junub then it is better to make Ghusl before Fajr starts, so that every segment of the fast is free from anything impure. However, if he does not make Ghusl before this time, it will still not affect the fast in any way but it is more appropriate to gargle (enter water into throat) and to suck water up into the nostrils, so it reaches the upper tip of the inner nasal passages. Both these should be done before the time of Fajr commences, as you will not be able to fulfill these correctly whilst fasting. If one delays making Ghusl to such an extent that the sun has risen and ones (FajrNamaaz has become Qaza (Expired) then this is a sin even on any other day and it is even more sinful in Ramadan. 

Law: For a person who needs to make Ghusl, it is Haraam (forbidden) to enter the Musjid, make Tawaaf and touch the Holy Qur’an, even though he is just touching its blank parts of paper, its spine or tassels. It is Haraam for such a person to read the Qur’an by looking into it or even by not looking, to write any verse (Ayat) or even to write any Ayat in Taweez form or to touch or wear such a ring that has the Arabic alphabets on it. 

Law: If the Qur’an-e-Azeem is inside a Juzdaan (casing or cloth covering etc.) then there is no harm in touching the Juzdaan. Similarly, it is permissible to touch it with such a cloth that is not part of your clothing or part of the Qur’an. It is forbidden to touch it or hold it with part of your sleeves or lower portion of a ladies head scarf, or even if a shawl is on your head and you touch it with the other end which is in your hand, as these are all related to your person just as the tassels of the Qur’an are regarded as attached to the Qur’an

Law: There is no harm in reciting verses of the Qur’an with the intention of Dua, like saying Bismillaah hir Rahmaan nir Raheem for blessings, or Alhamdu lil laahi Rab bil Aalameen after sneezing, or too say In na lil laahi wa in’na ilaihi Raaji’oon on hearing some sad news, or to read the entire Surah Faatehah with intention of Glorification, or to read with the same intention Ayat ul Kursi or the last three verses of Surah Hashr from; Huwal laa hul ladhee until the end. In all the above mentioned cases if the Niyyat is not that of reciting Qur’an then there is no objection. One can also read the three Quls by leaving out the word ‘Qul’ from each one with the intention of Glorification, as this is allowed. However if one adds the words Qul, it is not allowed even though the intention is to Glorify, for the said circumstance it is definitely regarded as reciting Qur’an and the Niyyat has no bearing in such a case. 

Law: If there are verses of the Qur’an printed on money then it is Haraam for all of them (viz: one without Wudu, Junub, one who is menstruating, one in Nifaas) to touch it. However, if it is in a purse then they may carry the purse. The same law applies to them touching plates or tumblers etc. which have Surahs inscribed on them. It is Haraam for all of them to touch it in an impure state and to use such utensils (with Surahs inscribed on them) is Makruh for everyone, except when the intention is purely for Shifa (attaining cure). 

Law: To touch or read the translation of the Qur’an in Persian, Urdu or any other language holds the same ruling as reading the Qur’an. 

Law: There is no harm if any of those mentioned above look at the Holy Qur’an even though their sight may fall upon the alphabets and they are able to understand the words and they read in their minds. 

Law: It is Makruh for all those who have been mentioned above to touch the Books of Fiqh, Hadith and Tafseer. There is however no harm if they touch it with any cloth even though they are wearing it or covering themselves with it but to place their hands on the actual area where verses of the Qur’an are written in these Books is also Haraam

Law: For all of them, to touch and read the Taurat, Zaboor and Injeel is Makruh

Law: There is no harm in them reading Durood Shareef and Duas but it is better for them to do so after making Wudu or rinsing the mouth. 

Law: It is permissible for all of them to give the reply to the Azaan

Law: If the Holy Scripture is in a state whereby it cannot be read any longer then it should be shrouded (covered with a cloth) and buried in such a place where none will walk over it. 

Law: Unbelievers should not be allowed to touch the Holy Scripture (Qur’an) and even the actual alphabets should be kept away from them. 

Law: The Qur’an should be kept on top of all other Kitaabs, and then below it should be Tafseer, then Hadith, then other Religious Books, on condition of their excellence. 

Law: Do not keep anything else on a Kitaab, even a pen or ink. Even that box in which there are other Kitaabs should not be kept on it. In other words nothing should be kept on it. 

Law: To use pages on which Islamic laws are written to tie parcels or to use a table mat on which there are Islamic poetic verses written or to use any bedding with something written on it are all disallowed. 

Reference:  https://yaqoobmadani.files.wordpress.com/2015/02/engbahareshariat-vol2taharat.pdf





n the Hereafter, rank of those who believe - Quran Chapter 2- 212 (Pt-2, Stg-1) (L-266) - درس قرآن

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