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]
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 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 fulfil 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 fulfils 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 , for Tawaaf, for entering Mina, and
to pelt the Jamraat with pebbles on all 3 days, for Shab-e-Bara’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
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: 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 Waajib
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 fulfil 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 Bismillah 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 Faateha 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.
[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.
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