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 actions that require Ghusl are:
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 reasoning behind this can be found in What actions require the ablution as a
prerequisite.
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.)
This category of actions involves a reward for performing ghusl, and no blame if
he does not. Such actions are:
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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