Description of the Ghusl: Forming an Intention and Saying Bismillah (Part 1)

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-Ghusl can be complete (كمال) or sufficient (إجزاء). 

Al-‘Uthaymeen explains that sufficient Ghusl is when a person does the bare minimum of what is obligatory upon him. As for the complete Ghusl, then this is when the person performs Ghusl by doing the Sunnah acts of the Ghusl as well.

A Description of the Complete Ghusl:

1-That he forms the intention. An intention it that the person has a firm intention in his heart to perform an act of worship.

NOTE: there is no such thing as a verbal intention. 

Uthaymeen explains that those who utter the intentions audibly are either opposing the Sunnah in the manner in which intentions are formed or they are innovating. This is because it has never been narrated that the Prophet [Peace and Blessings of Allaah be upon him] preformed a verbal intention nor did he hear any of the Companions do it, lest approving of it.

Some of the scholars have stated that it is permitted to verbally utter an intention if it is silent and audible.

Others stated that it must be audible.

However, al-‘Uthaymeen states that there is no evidences for such practices, rather the evidences give the opposite meaning. 

For example, the Prophet [Peace and Blessings of Allaah be upon him] said, “Your actions are based on your intentions and every person will be recompensed with that they intended.” [Reported by al-Bukhaaree (1) and Muslim (1907)]

Intentions, based on this Hadeeth, is of two types:

         -Intention to do an action or an act of worship.

-Intending to do an act for someone, and this is akin to Ikhlaas and Shirk in one’s intention.

For example, if a person does Ghusl for Janaabah then he can combine both of these intention into one: to do an act of worship and to do it solely for Allaah Alone.

Saying Bismillah (Part 2)

2-Saying Bismillah after forming the intention. 

Al-‘Uthaymeen explains that saying Bismillah in the Hanbalee Madhab is Waajib, just as the case in Wudhoo.

Rather, they say it is even more appropriate in Ghusl because it is purification from a greater form of impurity.

Al-Uthaymeen states that the correct opinion is that it is not Waajib; not in Wudhoo and not in Ghusl.