afrarzk
احبك ىارب
Book: Purification
Ritual Bathing – al-Ghusl
Ritual Bathing – al-Ghusl
Quote:
بابٌ الغُسلُ
والغُسل الواجب هو أن يُفيضَ الماء على جميع بدنه أو ينغمسَ فيه، مع المضمضة والاستنشاق، والدلكِ لما يمكن دلكه. ولا يكون شرعياً إلا بالنية لرفع موجِبه. ونُدب تقديم غسل أعضاء الوضوء إلا القدمين، ثم التيامنُ.
فصل:
ويشرع لصلاة الجمعة، وللعيدين، ولمن غسّل ميتاً، وللإحرام، ولدخول مكةَ.
والغُسل الواجب هو أن يُفيضَ الماء على جميع بدنه أو ينغمسَ فيه، مع المضمضة والاستنشاق، والدلكِ لما يمكن دلكه. ولا يكون شرعياً إلا بالنية لرفع موجِبه. ونُدب تقديم غسل أعضاء الوضوء إلا القدمين، ثم التيامنُ.
فصل:
ويشرع لصلاة الجمعة، وللعيدين، ولمن غسّل ميتاً، وللإحرام، ولدخول مكةَ.
The Chapter of Ghusl
The Ghusl that is obligatory is when water is poured on all parts of the body or the body is immersed in it. It also includes rinsing the mouth and blowing the nose and rubbing (with the water) all the body parts that one is able (to reach). The Ghusl is not legally acceptable (cannot perform ‘eebadah with it) unless (it is preceded with) Nīyah (intention) to remove oneself from the state of defilement.
It is desirable (mandūb) to begin by washing the limbs that are washed in wudū’ except for the feet, and to wash the right limbs and side first.
The Ghusl is legislated for:
1. Salatul-Jumu‘ah
2. The two ‘Eed Prayers
3. For the one who washes a deceased person
4. For Ihraam
5. For entering into Makkah.
The Performance of Ghusl
The Legislated Ghusl
والغُسل الواجب هو أن يُفيضَ الماء على جميع بدنه أو ينغمسَ فيه
The ghusl which is waajibnecessitates that the individual pours water all over his body so that it touches every part of his body. This is if the water is flowing like the sea or a river, or if it is like a pool or pond where the water is collected, then one may be immersed in it.
The condition for the legislated ghusl to occur is that it must be done with the intention of performing ghusl (for the removal of major impurity).
Translator’s note: In some books you see the word ghusl translated as ‘shower’ or ‘bath’ – this is not a correct translation as it is not the same as the legislated ghusl if you just have a shower without having the intention of removing major impurities.
With rinsing your mouth and snuffing and blowing your nose
مع المضمضة والاستنشاق
The Madmadah (مضمضة – rinsing the mouth to remove smells, food remnants etc.) and the Istinshaaq(snuffing water in the nose to remove mucus, snot etc.) have been established from the actions of the Prophet صلى الله عليه و سلم.
There is no doubt that the ‘Ulamaa have differed on whether they are compulsory or not; but what is correct is that the Prophet صلى الله عليه و سلم ordered with the Madmadah and the Istinshaaqor he صلى الله عليه و سلم did it, or he did it only (without also ordering that it be done). Due to this there is difference regarding whether it is compulsory or not.
The Shaykh حفظه الله said that what is apparent to him, and Allaah knows best, is that the general statement is that if an individual wants to make a complete ghusl, he makes wudū’ before ghusl and then washes his feet.
In reality, the Madmadah and the Istinshaaq occurs in the wudū’ so if one enters the water or pours water on his entire body with the intention of performing ghusl and he does not perform wudū’ then his ghusl is still correct; however, if he makes wudū’ then this is loved and preferable.
So are the Madmadah and the Istinshaaq obligatory? There is ikhtilaaf (difference of opinion) regarding this. For wudū’ the Madmadah and the Istinshaaq are waajib (obligatory). As for ghusl, there is ikhtilaaf on the issue. It is preferred to perform wudū’ before ghusl and the Madmadah and the Istinshaaq occurs within wudū’. What is waajib (obligatory) in ghusl is pouring water over the entire body or immersing oneself in water.
Rubbing all (the body parts) that one is able to rub
والدلكِ لما يمكن دلكه
One must rub the body parts that are possible to be rubbed because in reality, simply immersing oneself in water without rubbing is not considered ghusl (i.e. legislated ghusl).
Legislated ghusl necessitates the correct intention
ولا يكون شرعياً إلا بالنية لرفع موجِبه
Ghusl is not considered legislated ghusl without the intention of removing oneself from a state of impurities which necessitates it (ghusl). That is, if the reason for ghusl is janaabah (major ritual impurity – sexual defilement) or the reason for ghusl is removing minor impurity. If one performs ghusl even with the intention of wudū’ then this is correct as the ‘Ulamaa have said and as comes in the evidences for that.
It is desired to precede ghusl with wudū’ except (washing) the feet
ونُدب تقديم غسل أعضاء الوضوء إلا القدمين
It is desired, not waajib (compulsory) to precede ghusl with wudū’. It is mustahabb (recommended) as comes in Bukhaaree and Muslim that the Prophet صلى الله عليه و سلم when he performed ghusl to purify himself from janaabah, began by washing his hands, then he poured water with his right hand on his left hand and washed his private parts. He then performed ablution as is done for prayer and then poured water over his body and then washed his feet.[1] So from this no doubt, it was done by the Prophet صلى الله عليه و سلم and doing this will be completion in performing the ghusl.
The performance of wudū’, excluding washing the feet, before pouring water over the entire body is desired.
Important Notes
There are some very important and essential things to pay attention to. They are:
1. If a Muslim makes wudū’ then makes ghusl following the method we mentioned previously, there is no disagreement (خلاف) regarding the correctness of salaah with that combined ghusl and wudū’. But there is disagreement regarding one touching his private parts after wudū’, without having a barrier from cloth or other than that, between his hand and private parts. If he does not touch his private part without a barrier then there is no disagreement concerning the correctness of his salaah with this ghusl combined with wudū’ in the method mentioned.
However, if he touches his private parts without any barrier i.e. with his bare hands then this invalidates his wudū’ and wudū’ alone must be performed before salaah. His ghusl remains intact and it is not required that another ghusl be performed.
2. As for if he performs ghusl only, and does not precede the ghusl with wudū’ but he performs ghusl with the intention of a waajib (obligatory) ghusl or a mustahabb (desired) ghusl and he intends that this ghusl is his ritual purification and his wudū’ and he intends salaah after it, then it is permissible that he does not perform wudū’ after it. There are narrations from the Sahaabah where it is not mentioned that they performed wudū’ then performed ghusl. They were asked if they performed wudū’ after ghusl and they said that it is not required as they washed from their head to their feet and that suffices. Thereby, the Ulamaa’ permit it with these texts, as well general narrations from the Prophet صلى الله عليه و سلم that he did not perform wudū’ after ghusl.[2]
However we consider the action of the Prophet صلى الله عليه و سلم as his approved Sunnah – he performed wudū’ like the (wudū’) for salaah then performed ghusl. So if it is done like this, there is no need for an individual to perform wudū’ (again). Nevertheless, if he only performed ghusl without preceding it with wudū’ then this is also permissible if his nīyah was to perform salaah after the ghusl.
Translator’s note: Therefore, just because something is allowed, it does not imply that we should leave off the Sunnah of the Prophet صلى الله عليه و سلم in order to do what is allowed. Rather, we have been ordered by Allaah سبحانه و تعالى to follow the Sunnah of the Prophet صلى الله عليه و سلم. This is something that should be given attention, as many times we see that one finds a way out of doing something and they take that way out, thereby abandoning part of the Sunnah. The Prophet صلى الله عليه و سلم would make a wudū’ before he made ghusl and this is the way that we should follow.
Wash the right limbs and side first
ث
م التيامنُ
at-Tayyaamun – this means to begin everything starting with the right side. This was beloved to the Prophet صلى الله عليه و سلم and it is highly recommended. If an individual wants to make ghusl, then after the wudū’ he starts with the right side of his body followed by the left side of the body. When he starts to wash his head and he pours the water over his head three times, he starts with the right side of his head just as it is mentioned on the authority of the Prophet صلى الله عليه و سلم from‘Ayesha رضي الله عنها that “The Prophet used to like to start from the right side on wearing shoes, combing his hair, cleaning or washing himself and doing anything else.”[3]
This is highly recommended and as mentioned previously, just because it is recommended it does not mean that one should be negligent regarding it. Its being mustahabb(recommended) does not mean that we should intentionally abandon it. As Muslims we have been ordered by Allaah سبحانه و تعالى and the Messengerصلى الله عليه و سلم to follow the Messenger صلى الله عليه و سلم in all affairsof our life – whether we may consider it a minute or a major affair. We must hold fast to his صلى الله عليه و سلم Sunnah because everything which the Prophet صلى الله عليه و سلم did was khair (good).
When Ghusl is performed
ويشرع لصلاة الجمعة، وللعيدين، ولمن غسّل ميتاً، وللإحرام، ولدخول مكةَ.
1.On the Day of Jumu’ahHis رحمه الله statement يشرع (yushra’) implies that it is not waajib (obligatory) i.e. it may mean mustahabb (desired) or muakkad (emphasized) but they indicate that it is not waajib. It is highly recommended i.e. not waajib (compulsory) to perform ghusl on Yawmul-Jumu’ah (The Day of Jumu’ah). This is what the author رحمه الله mentions in this section.
The Ulamaa’ differ on whether it is compulsory or highly recommended and we will mention what we consider to be the strongest opinion based upon the sound and authentic narrations that we have from the Messenger صلى الله عليه و سلم. From them is a narration from Ibn Abbas رضي الله عنهما which is found in Saheeh al-Bukhaaree and others, where the Prophet صلى الله عليه و سلم said: “Take a ghusl on Yawmul-Jumu’ah.”[4] This is a command from the Prophet صلى الله عليه و سلم as some of the ‘Ulamaa explain, and therefore it is not permissible to abandon the ghusl on the Day of Jumu’ah. There are other narrations which come on the authority of Ibn Abbas, Abu Hurayrah, Abu Sa’eed and others from the Sahabaah رضي الله عنهم – those from amongst them who saw it compulsory for the Muslim to make a ghusl on the Day of Jumu’ah, and that the one who intentionally abandons making ghusl on the Day of Jumu’ah is a sinner.
However, there is another large group of the ‘Ulamaa from the Sahaabah and other than them who take the other opinion that making ghusl on the Day of Jumu’ah is not waajib. This is based on the fact that some of the Sahaabah used to come from far places so that they could pray Jumu’ah with the Prophet صلى الله عليه و سلم. By the time they arrived they were sweaty, dirty and dusty as they traveled through the desert as some of them left days before, and some left very early that morning in order to arrive in Madinah on time to pray Jumu’ah with the Prophet صلى الله عليه و سلم. None of them who arrived in that state went back to make ghusl a second time. As a result of this some of the ‘Ulamaa take this opinion and say that ghusl on the Day of Jumu’ah is not compulsory.
Nevertheless, when we look at the authentic narrations that were mentioned, the Prophet صلى الله عليه و سلم never mentioned a reason why the ghusl would be compulsory, rather he left it as a general statement and that is the way that we understand the text – in a general manner.
There is another issue that should be mentioned regarding the ghusl on the Day of Jumu’ah. Although we see it to be waajib, one who does not make a ghusl on the Day of Jumu’ah but performs the Jumu’ah salaah, this does not necessitate that his pray is unacceptable. Rather, his prayer is correct. This is based on a narration from Ameer al-Mu’mineen ‘Umar رضي الله عنه where he was giving a khutbah on the day of Jumu’ah and ‘Uthmaan رضي الله عنه entered the masjid while ‘Umar رضي الله عنه was on the minbar giving the khutbah. ‘Umar stopped the khutbah and asked ‘Uthmaan, “Are you entering into the masjid at this time?” ‘Uthmaan replied that when he heard the adhaan he had to go back and make wudū’. ‘Umar رضي الله عنه said to him “You only made wudū’?” Then he went and sat down and he prayed.[5] This shows that had his salaah not been valid, then ‘Umar رضي الله عنه would have ordered him to go back and make a ghusl. However the fact that he stayed and prayed along with the Jama’ah and he did not make a ghusl although they held that it was compulsory, and that ‘Umar رضي الله عنه did not send him to make ghusl, shows that his salaah is valid.
2. For the Two ‘Eed days
Ghusl is highly recommended for the performance of the salaah on the two days of ‘Eed – ‘Eed ul-Fitr and ‘Eed ul-Adha. There are authentic narrations that the Prophet صلى الله عليه و سلم performed ghusl before going out for the ‘Eed salaah.[6] There is also a narration that the Prophet صلى الله عليه و سلم performed ghusl for the day of Jumu’ah, the day of Fitr (‘Eed ul-Fitr) and the day of Nahr (Sacrifice – ‘Eed ul-Adha).[7] Likewise there are narrations from the Sahaabah that they confirmed making ghusl on these days – Yawmul-Jumu’ah and Yawmul-‘Eedayn (the two ‘Eeds). This narration was mentioned by Imaam Ahmad رحمه الله. From this it is taken to be a highly recommended action. It is not obligatory nor a condition for the correctness of the salaah.
3. One who washes a dead body
It is mustahabb (highly recommended) that one performs ghusl after washing a dead body. This refers to any dead person i.e. whether the body is male or female. For example if a man washes his (dead) mother or wife; washing his wife is correct whereas in reality washing the body of his dead mother or other than her is not correct except in dire necessity. The ‘Ulamaa have explained the details pertaining to this issue. Generally the men wash the male body and the women wash the female body and not the opposite. However, it is permissible for a husband to wash his dead wife’s body and vice versa.
Therefore, whoever washes a body, whether male or female it is mustahabb (highly recommended) that they perform ghusl after. There is a hadith where the Prophet صلى الله عليه و سلم ordered with performing ghusl after washing the dead body: “Whoever washes a dead body then let him perform ghusl and whoever carries it (to the graveyard) then let him perform wudū’.”[8] So is the ghusl and the wudū’ waajib? Yes, it is possible to deduce from this hadeeth that it is obligatory to perform ghusl after washing the dead, and likewise the necessity of performing wudū’ after carrying the dead. However, there is an authentic hadeeth reported from Haakim and other than him that the Prophet صلى الله عليه و سلم said: “Indeed your dead ones die in a state of purity so whoever washes it, it suffices for him to wash his hand.”[9] From that, it is not waajib for one to perform ghusl after washing a dead person, rather it is mustahabb (highly recommended).
4. For assuming the state of Ihraam
It is desired to perform ghusl for assuming the state of Ihraam[10]. There is a narration from Tirmidhee and other than him, in an authentic hadeeth inshaa Allaah, that some of the Sahaabah said that the Prophet صلى الله عليه و سلم removed his regular clothing and performed ghusl for wearing his Ihraam.[11] Therefore, it is mustahabb (highly recommended) for the Muhrim (pilgrim who is in a state of ritual consecration) whether for ‘Umrah or any type (from the three types) of Hajj, to perform ghusl.
If he does not perform ghusl and he is in a state of ritual purity for salaah, then it is permissible for him to assume the state of Ihraam without ghusl inshaa Allaah and this is the opinion of most of the ‘Ulamaa and they do no not make it waajib.
5. Entering Makkah
It is also desired and mustahabb (highly recommended) to perform ghusl for entering the precincts of Makkah al-Mukarramah. In reality this desirability pertains to when the individual is entering Makkah in Ihraam for pilgrimage or ‘Umrah. So if the Muhrim (pilgrim who is in a state of ritual consecration) whether for ‘Umrah or Hajj wants to enter Makkah then it is highly recommended that he performs ghusl. This is based on what comes in an authentic hadeeth from Muslim and other than him that the Prophet صلى الله عليه و سلم did not enter Makkah except that he spent the night at Dhi Tuwa until dawn then performed ghusl then entered Makkah in the day. Ibn Umar who narrated the hadeeth said that the Prophet صلى الله عليه و سلم did that.[12] This is also narrated from Bukhaaree and other than him.[13] The Shaykh حفظه الله mentioned that Dhi Tuwa is now within the precincts of Makkah but during that time it was not considered a part of Makkah. It is now behind the mountain which stands at the back of the Ka’bah. This action is highly recommended.
Two other instances
There are two other instances when it is highly recommended to make a ghusl which the author did not mention. The Shaykh حفظه الله mentioned very briefly what these are.
6. When an individual falls unconscious
It is highly recommended that an individual performs ghusl after regaining consciousness after falling unconscious for whatever reason. However, it is waajib upon him to make wudū’. The evidence for this is found in the hadeeth where the Prophet صلى الله عليه و سلم towards the end of his life when he was ill just before he صلى الله عليه و سلم died, he would lose consciousness and then regain consciousness. At this time he ordered Abu Bakr رضي الله عنه to go and lead the salaah with the Muslims. When he regained consciousness he would ask for water to be brought and he would make a ghusl and then come out and pray the salaah with the Sahaabah, praying next to Abi Bakr (Radhiallaahu Anhum).[14] So it is waajib for one who loses consciousness and then regains it, to make a wudū’, but highly recommended that he makes a ghusl.
7. A woman who has the blood of istihaadah
This blood is the blood that a woman has which exceeds the normal period of menses. The ‘Ulamaa explain that the blood of menses has particular characteristics which women are aware of. These include smell, colour and thickness and they are used to distinguish the blood of menses from any other blood.
The blood of the mustahaadah is different, having characteristics opposite to those of menstrual blood. When a woman sees this blood it is highly recommended for her to make a ghusl before each salaah. The women must pay very close attention to this as many women are negligent regarding identifying the different types of blood based on their characteristics. The types include the blood of menses, the blood of nifaas i.e. postpartum bleeding and the blood of istihaadah. The blood that the woman came to complain about was neither the blood of menses nor nifaas rather it was the blood of istihaadah. The Prophet صلى الله عليه و سلم told her that when the time for her normal menses ceases i.e. the characteristics are no longer present, but the bleeding continues, then she should make a ghusl, secure the area so that blood would not get on her clothing, and make a wudū’ for every salaah and if she made ghusl it is preferred.[15] That is, it is preferred to make ghusl before each salaah for the one who is in a state of istihaadah. In this case ghusl is not waajib except after the blood of menses stops then a ghusl is done, and if bleeding continues as istihaadah then wudū’ is performed for every salaah.