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 5: Tirmizi, 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 6: Abu 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 8: Abu 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 10: Ummul
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 Ghusl. Umm-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 17: Tirmizi 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 18: Abu 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 19: Abu 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 20: Abu 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 21: Imam 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’at, Shab-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
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: A 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 (Fajr) Namaaz 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
No comments:
Post a Comment