Recommendation to Make Ghusl or Wudhoo Before Eating, Sleeping or Relations

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-It is recommended for the person who has a major impurity to make Wudhoo before eating or sleeping. Al-‘Uthaymeen explains that it is not Waajib and there is consensus (Ijmaa’) on this but it is Mustahab. 

The evidence for this includes:

-The Hadeeth of A’aishah [may Allaah be Pleased with her and her father] that the Prophet would make Wudhoo if he wanted to eat or before he would sleep, like the Wudhoo of Salaat [Reported by Muslim (305)].

Some of the scholars stated that the meaning of “Wudhoo” here means washing and not the act of worship of Wudhoo, however this is false, because the Hadeeth itself describes the Wudhoo like the Wudhoo of Salaat. Also, there is a principle: that the terminologies used in the Islaamic texts must be given its Islaamic definitions before linguistic ones, thus Wudhoo can only mean Wudhoo and not “cleaning”.

-The Hadeeth of ‘Ammaar bin Yaasir [may Allaah have Mercy on him] who said that the Prophet [Peace and Blessings of Allaah be upon him incited the one who was in Junub to perform Wudhoo before he ate or slept [Reported by Ahmad (3/320), Aboo Dawood (4601), at-Tirmidhee (613) who classed it as Hasan Saheeh].

-The Hadeeth of ‘Umar that he asked, “Oh Messenger of Allaah! Can we sleep whilst we are in Junaabah?” He replied, “Yes, if you perform Wudhoo beforehand.” [al-Bukhaaree (290) and Muslim (306)] In another narration, “If you wash your private parts first.”

Some of the scholars, including the Dhaahiriyyah, stated that it is Waajib to perform Wudhoo before going to sleep.

The majority are of the view that it is Mustahab, and this is the correct opinion with al-‘Uthaymeen. Their evidences include:

-The Hadeeth of A’aishah [may Allaah be Pleased with her and her father] that the Prophet went to sleep after relations without touching water. [Reported by Ahmad (6/146), Aboo Dawood (228), at-Tirmidhee (118), Ibn Maajah (581) but the narration is weak because of a narrator called Aboo Ishaaq, however the Hadeeth has been widely accepted by the scholars of Fiqh See: Fath (1/362). Uthaymeen says the Hadeeth is Hasan as Aboo Ishaaq did hear from al-Aswaad, so the chain is connected]

This is proof that performing Wudhoo is not Waajib.

Others, such ash-Shawkaanee, tried to argue that this Hadeeth is specific to the Prophet.

Al-Uthaymeen responds by stating there is no evidence to specify it to the Prophet. Furthermore, the actions of the Prophet is a Sunnah in itself for us to act upon.

Some of the scholars stated that this Hadeeth applies to sleep but it is Makrooh to eat or drink without performing Wudhoo.

Uthaymeen states, in conclusion, that it is Mustahab for the one in Janaabah after marital relations to make Wudhoo before eating or sleeping but it is permissible for him not to.

A-It is Sunnah to make Wudhoo or wash ones private parts after having marital relations. Al-Uthaymeen explains that this is if he wants to perform relations again. This is due to the Hadeeth, “The Prophet commanded that we make Wudhoo parts if he wants to have relations again.” [Reported by Muslim (308)]

However, the command in this Hadeeth is not to express obligation (Wujoob), rather it is Mustahab to make Wudhoo before approaching your spouse again for relations based on the Hadeeth with a different wording, “It increases the man in strength.” [Reported by Ibn Khuzaymah (221), Ibn Hibban (1211), al-Haakim (1/152) and al-Bayhaqee (1/204)]

It is also reported that the Prophet [Peace and Blessings of Allaah be upon him] visited all his wives on one night with one Ghusl [Reported by Muslim (309)] and it is not possible that he did this whilst performing Wudhoo on each occasion.

End of Chapter (posts from ash-Sharh al-Mumti' will continue after Ramadhaan 1437)

Two Intentions for the Same Ghusl

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-If a person has a Ghusl with the intention to remove two forms of impurity, then one Ghusl is sufficient. 

Al-‘Uthaymeen explains that the intention connected to Ghusl is of four scenarios:

1-That a person intends to remove impurification from his body with one Ghusl (such as removing Janaabah and menses), this is permissible.

2-That a person makes Ghusl with the intent to remove a major impurity (such as Janaabah) without intending to remove the minor one (Wudhoo). The correct opinion here is that both forms of impurity are removed thereby, and is the opinion of Shaykh al-Islaam Ibn Taymiyyah based on the Aayah, “If you are in a state of Janaba (i.e. had a sexual discharge), purify yourself (bathe your whole body)” [5:6].

3-That a person intends to have a Ghusl not to remove a major impurity (such as bathing for personal hygiene or to cool down etc.) then this doesn’t suffice for Wudhoo. This is because he does not intend to purify himself from an impurity.

4-That a person makes Ghusl with the intent to become pure from a major impurity but doesn’t intend to purify himself from the minor one (Wudhoo), in this case his Ghusl is acceptable, his major impurity is remove but he needs to perform a separate Wudhoo, as he didn’t have the intention to purify himself from minor impurities.

Uthaymeen states that the difference between #2 and #4 is the intention. In #2 the person intended to remove both major and minor impurities but in #4 the person intended to remove the major one only. However, #4 is very rare, as people often seek to remove major impurities so that they can purify themselves for worship etc. in which case they have attained #2.

This is all based on the Hadeeth of ‘Umar al-Khattaab [may Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be upon him] said, “Actions are but by intentions.” [al-Bukhaaree (1) and Muslim Muslim (1907)]

A Description of Sufficient Ghusl

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Sufficient meaning that one does the bare minimum for it to be acceptable (without all the eight steps mentioned in previous posts).

The evidence for this includes the following:

-“If you are in a state of Janaba (i.e. had a sexual discharge), purify yourself (bathe your whole body)” [5:6].

Al-Uthaymeen explains that in this Aayah there is no mention of any of the Sunnan mentioned before (in previous posts), rather it only states that one must wash his entire body. There are no texts from the Quraan nor the Sunnah which specifies this time of washing whilst placing additional conditions, so with this, we say that washing the body is sufficient as this is what the Ayaah commands.

-The Hadeeth of ‘Imraan bin Hussayn [may Allaah be Pleased with him] that a man once was ritually impure and the Prophet commanded him to take some water and pour it over his head [al-Bukharee (344) and Muslim (682)].

In this Hadeeth there is no further description – thus adding proof that water reaching to all parts of the body is the bare minimum requirement.  Furthermore, it cant be presumed that this man performed Ghusl in any other way because as what is clear from the Hadeeth, he was ignorant and came asking for the ruling. Had it been obligatory to wash in any particular manner, it would have been outlined.

Therefore the description of a sufficient (bare-minimum_ Ghusl is as follows:

1-That he has the intention.

2-That water reaches all parts of the body. 

NOTE: Al-Uthaymeen states that the author doesn’t mention washing the mouth and nose. Some of the scholars have stated that it is not Waajib however the correct opinion is that the mouth and nose must also be washed.

The evidence for this includes:

                -Allaah, the Most High, Says: “purify yourself" [5:6] and “Wash your faces” [5:6] 

Meaning, the mouth and nose are also included in the words, “purify yourselves" and “faces”. The same obligation applies to the Wudhoo.                                                                                                                                                                           

3-That all the hairs on ones’ body are wet. Al-‘Uthaymeen explains that this differs from the Wudhoo in which the outer hairs of the beard can be wiped after washing the face whereas one with a light beard must wash his face, making sure the skin under his light beard is washed. However, in Ghusl whether a person has a thick or light beard – both need to be washed ensuring that the roots of the hairs have been washed. 

So purification connected to the beard is of three categories:

                -Waajib to wash inner and outer – this is in Ghusl which is Waajib

                -Washing the inner is Waajib – this is in Wudhoo if a person has a light beard.

                -Washing the outer is Waajib – this is the Wudhoo if a person has a thick beard.

                -Cleaning the inner part of the beard is never Waajib – this is in at-Tayammum.

Based on the above, if a person forms an intention dips his body in water and rinses his mouth and nose, then his Ghusl is complete (and he becomes completely pure and doesn’t need to perform Wudhoo if the Ghusl is from a major impurity - more on this will follow in an upcoming post).

In contrast to Wudhoo, a person can not immerse himself in water with the intention of Wudhoo because the Wudhoo has a particular sequence.

A-Ghusl has no particular sequence, thus if a person misses a part of his body, he can go back and wash the part he missed and his Ghusl would be correct.

Some of the scholars placed a condition that the time span between the Ghusl and the time he remembered is not vast, but the Hanbalees have stated he may go back even if a lengthy period of time.

Al-Uthaymeen stated that the first opinion is most likely, because acts of worship can’t be sub-divided, unless if one has an excuse (such as being ignorant or forgetting) then he may go back and wash the area he missed without having to repeat his Ghusl.

B-It is recommended to perform Wuhoo with a Mudd and Ghusl with a Saa’. Al-Uthaymeen explains that a Mudd is a quarter of a Saa’, and a Saa’ is approximately 2040 grams today.

This is the Sunnah and the wisdom behind it is that water is preserved and not wasted.

C-Ghusl using bathtubs or showers carry the same ruling – that a person doesn’t waste water.

D-If one can make Wudhoo using less than a Mudd and Ghusl less than a Saa’ then this is sufficient. However this is on the condition that one must wash, during the Wudhoo and Ghusl, and not wipe. If a person wipes his body in Wudhoo and Ghusl then their Wudhoo and Ghusl would be invalid. 

The evidence for this includes:

                -“Wash your faces” and “wipe your heads” [5:6].

The point here is that there is difference between washing and wiping.

                -“purify yourselves” [5:6] meaning wash and bathe.

Description of the Ghusl: To Wash Ones’ Feet in a Separate Place [Part 8]

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8-It is Sunnah to wash your feet at the end of the Ghusl in a different place. Al-‘Uthaymeen explains that once the person intends to end his Ghusl is it is Sunnah with some scholars to wash the feet in a different place.

However, al-‘Uthaymeen explains that this is the case if the place is not clean, such as having Ghusl in a place where ones’ feet may touch impurities or the floor beneath him becomes muddy. As for what is common nowadays, then the issue of washing one’s feet elsewhere doesn’t apply. The reason for washing the feet elsewhere is because if one washes their feet during the Ghusl in an improper place then they will have to wash their feet elsewhere again anyway.

This is how we can reconcile between the Hadeeth of A’iashah [may Allaah be Pleased with her and her father] in which there is no mention of feet being washed elsewhere and the Hadeeth of Maymoonah [may Allaah be Pleased with her] where it states he washed his feet elsewhere.

End of description of the Sunnah acts of Ghusl. 

Description of the Ghusl: To Begin the Ghusl from the Right [Part 7]

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7-To begin the Ghusl from the right. Al-‘Uthaymeen explains the evidence for this is the Hadeeth of A’aisha [may Allaah be Pleased with her and her father] where she said, “The Prophet [Peace and Blessings of Allaah be upon him] used to like starting from the right; when wearing his shoes, personal hygiene and in all his affairs.” [Reported by al-Bukhaaree (168) and Muslim (268)].

Description of the Ghusl: Washing the Entire Body Thrice [Part 6]

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6-It is Sunnah to wash and rub the water throughout all the limbs on ones’ body doing it three times. Al-‘Uthaymeen explains that the description of spreading water over the body was given in the Hadeeth of A’aisha [may Allaah be Pleased with her and her father] as reported al-Bukhaaree (272) and Muslim (316). Thus water must reach all parts of the body.

As for washing the body thrice, then the scholars have drawn an analogy between Ghusl and Wudhoo, and this is the opinion of the Hanbalees.

Shaykh al-Islaam Ibn Taymiyyah [may Allaah have Mercy on him] and others from the scholars stated there is no basis to recommend this as there is no evidence from the practice of the Prophet [Peace and Blessings of Allaah be upon him]to prove this. 

As for rubbing the water over his body then the purpose for this is to ensure that water has reached all parts of the body, thus it is Sunnah to rub whilst bathing.

Description of the Ghusl: To Pour Water Over Your Head Three Times [Part 5]

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5- To pour water over your head three times so that the water reaches the scalp. Al-Uthaymeen explains that it is Sunnah to rub the water into the scalp so that it reaches the roots and that water is not wasted when washing the head.

The evidence for this is the Hadeeth of A’aisha [may Allaah be Pleased with her and her father] that the Prophet would, “Run his fingers through his hair until the water reached his scalp, doing this thrice and then he would wash the rest of his body [Peace and Blessings of Allaah be upon him].” [Reported al-Bukhaaree (272) and Muslim (316)].

Al-Uthaymeen states so the manner of pouring water is to pour water over ones’ head thrice, running his finger through his hair until the water reaches the roots of all the hair on his head.

Some of the scholars stated that it is recommended to wash the right hand side of ones’ body with the first pouring, the left hand side with the second pouring and then over the middle with the third [Reported by al-Bukhaaree (285) and Muslim (318)].

Description of the Ghusl: To perform Wudhoo before Starting the Ghusl [Part 4]

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4- To perform Wudhoo just like one does for Salaat before starting the Ghusl. al-Uthaymeen explains that this is due to the Hadeeth of A’aishah [may Allaah be Pleased with her and her father]who described the Ghusl of the Prophet in this manner.

Description of the Ghusl: Washing Your Hands and Removing the Traces of Impurity Before Starting the Ghusl [Part 2]

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3- Washing your hands before you start the Ghusl is Sunnah and then washing your private parts. Al-Uthaymeen explains that the word “hand” in the Quraan typically refers to your hands as well as the wrist. As Allaah, the Most High, Says,

“Cut off (from the wrist joint) the (right) hand of the thief, male or female, as a recompense for that which they committed, a punishment by way of example from Allah. And Allah is All-Powerful, All-Wise.” [al-Maa’idah 5:38]

And,

“then perform Tayammum with clean earth and rub therewith your faces and hands (i.e. to your wrists).” [al-Maa’idah 5:6]

As for washing the private parts, then al-‘Uthaymeen explains that this is in order to remove the Najaasah or the traces of impurity. This is based on the Hadeeth of Maymoonah [may Allaah be Pleased with her] that the Messenger of Allaah [Peace and Blessings of Allaah be upon him] used to begin the Ghusl by beating the earth, twice or thrice.

What this means is that one uses earth (or takes a cleaning agent) if water is scarce in order to clean ones private parts before starting the Ghusl .

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. 

Times When Making Ghusl is Mustahab - After Gaining Concsiousness [Part 2]

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2-When a person gains consciousness or comes into sanity. Al-‘Uthaymeen explains that this is the second issue in which Ghusl becomes Mustahab: when the insane becomes sane, or when the unconscious becomes conscious.

The evidence for this includes:

-The Prophet [Peace and Blessings of Allaah be upon him] himself was afflicted with a severe illness and fell unconscious and when he woke he asked, “Have the people prayed?” They replied, “No.” So he performed Ghusl whilst they waited. [Reported al-Bukhaaree (687) and Muslim (418)]

Al-Uthaymeen stated that the scholars differed in the reasoning behind making Ghusl after gaining consciousness/sanity; some stated it was done to refresh the body whilst others said it is an act of worship to do so (thus the reason is unknown). 

Times When Making Ghusl is Mustahab - After Washing the Deceased [Part 1]

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1- One should make Ghusl after washing the deceased. Al-‘Uthaymeen explains the evidences for this as follows:

-The Hadeeth, “Whoever does Ghusl upon the deceased then he should make Ghusl himself.” [Reported by Ahmad (3161), at-Tirmidhee (993) and Ibn Maajah (1463)]

Uthaymeen points out that this Hadeeth is weak (although Ibn Hajar stated that the worse possible grading giving to this narration is Hasan (good) because of its various supporting chains) and with weak Hadeeth we have a principle:

Prohibitions found in weak Hadeeths do not make things Haraam.

Commands found in weak Hadeeths do not make things Waajib.

Uthaymeen explains that this is because to make something Waajib or Haraam requires solid evidences and weak narrations are not strong enough to carry this ruling. This is the rule unless, if the Hadeeth can be supported by other evidences.

See an-Nukat ala al-Muharrar by Ibn Muflih (1/110).

-It is reported that Aboo Hurayrah [may Allaah be Pleased with him] commanded those who washed the deceased to perform Ghusl. [Reported by ‘Abdur-Razzaaq in his Musannaf (6101) and Ibn Abee Shaybah in his Musannaf (11134)]

Some of the scholars have taken these evidences to mean that it is Wajib to make Ghusl if a person washes the deceased.

Others stated it is Mustahab, and this is the opinion of Ahmad and ash-Shafi’ee, and is the correct opinion with al-‘Uthaymeen.

The evidence for the latter includes:

-The Hadeeth quoted above is weak. Even if it is Hasan, then it doesn’t suggest obligation.

-The believer is pure, in life and in death, so if washing the deceased obligates Ghusl then washing or touching the alive obligates Ghusl also, but no one suggested this.

-Many people died and were washed in the time of the Prophet but the Prophet didn’t command anyone else to make Ghusl after making Ghusl upon the deceased. 

Things Prohibited for the One Who is Ritually Impure - Passing Through the Masjid [Part 2]

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-It is permissible for a person who is impure (either via minor impurity, or Janaabah or a woman on her menses) to pass through the Masjid if there is a need. Al-'Uthaymeen explains that this means it is not permissible for the person in major impurity to stay in the Masjid – even if it is for a short period of time, but is allowed to pass through if there is a need.

The evidence for this includes:

-          The Statement of Allaah the Most High, “O you who believe! Approach not As-Salat (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaba, (i.e. in a state of sexual impurity and have not yet taken a bath) except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body” [an-Nisaa 4:43]

Meaning, do not stay in the Masjid unless if one is passing by.

-          The Masjid is the House of Allaah, the Most High, thus it is a place of His Remembrance, worshipping Him, and being the place of His Angels. So if a person who eats raw onions and garlic is not permitted (Makrooh) to enter the Masjid then preventing those who are impure is even more appropriate.

A – It is permissible to pass through if there is a need, but if there is no real need then it is not permitted for the impure person to enter the Masjid.

This is the view of the Hanbalee Madhab, however Imaam Ahmad himself disliked (Makrooh) in making the Masjid a pathway or a route in which a person crosses to get to the other side, except if there is a dire need. This is based on the Hadeeth, “The Masjid have been built for Dhikr, as-Salaat and for the recital of the Quraan.” So if a person takes the Masjid as a crossing then this defies the purpose stated in this Hadeeth.

B – It is Makrooh to stay in the Masjid unless if a person has Wudhoo. Al-Uthaymeen explains that this based on the following evidences:

-The Companions [may Allaah be Pleased with them all] used to perform al-I’tikaaf and if they became impure, major or minor, would hasten to purify themselves. This happened during the period of the Prophet being alive and he didn’t rebuke them for it. 

Things Prohibited for the One Who is Ritually Impure - Reciting and Touching the Mushaf [Part 1]

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-Reciting the Quraan is Haraam until they perform Ghusl. al-‘Uthaymeen explains that if the six previous causes for making Ghusl Waajib upon a person, be they male or female, then it is prohibited for them to recite from the Quraan.

If Ghusl is Waajib upon a person then they are not allowed to pray Salaat, Tawaaf, touch the Quraan, recite the Quraan, stay in the Masjid etc.

The evidence for this ruling is as follows:

-The Hadeeth of ‘Alee bin Abee Taalib [may Allaah be Pleased with him] who said that the Prophet [Peace and Blessings of Allaah be upon him] used to teach us the Quraan and nothing prevented it except for being in a state of Janaabah. [Reported by Ahmad (124), Aboo Dawood (229), an-Nasaa’ee (265), at-Tirmidhee (146) who graded it as Saheeh]

A-     Reciting the Quraan includes even one Aayah, despite if they are holding the Quraan or if they are reciting from their memory. However, if the Aayah is a long Aayah then reciting even part of the long Aayah falls under this ruling of prohibition. Examples of long Aayaat include the “Aayah of Debt” in Surah al-Baqarah (2:282), or the last Aayah in Surah al-Fath (48:29) etc.

B-      It is permissible for a person to say an Aayah without the intention to recite it, such as saying “Bismillah ar-Rahmaan ar-Raheem”.

C-      The Majority opined that it is not permissible for a woman on her menses to recite from the Quraan, either by touching the Mushaf or from her memory. Ibn Taymiyyah, however, was of the opinion that there is no explicit evidence to prevent the menstruating woman from reciting the Quraan.

From his evidences include the following:

-          There is no real evidence to suggest that it is not allowed.

-          Allaah, the Most High, has commanded that we recite the Quraan frequently. So excluding someone from this would require solid evidence, otherwise you will be making an act of worship impermissible upon a person without evidence.

-          The Qiyaas (analogy) between a person who is ritually impure (Janaabah) and a woman on her menses doesn’t stand because the person during his Janabah often becomes in that state out of his own decision and can remove Janaabah by making Ghusl. As for the woman on her menses, it may extend and go for a long period of time without her reciting from the Quraan.

This is the correct opinion with al-‘Uthaymeen, that a woman on her menses doesn’t need to be pure to recite the Quraan from her memory but she is not allowed to touch the Mushaf.

C – The rulings that apply to the woman on her menses here also apply to the woman on her Nifaas (post-partum bleeding).

D – Some of the scholars have stated that the person who reverts to al-Islaam cannot recite from the Quraan until he performs Ghusl, making Qiyaas with the person in his Janaabah.

This opinion has many reservations with al-‘Uthaymeen because the scholars are in agreement that Ghusl for Janaabah is Waajib but the Ghusl for the new Muslim is differed upon, some said Waajib and others said it is Mustahab. As long as they differed, then there is no Qiyaas as the rulings are completely different.

Even if we were to take the opinion that the Ghusl for the new Muslim is Waajib and thus it is Waajib that he has a Ghusl before touching the Mushaf and reciting from it by analogy, then this is still incorrect because once the new Muslims perfoms Ghusl after entering into al-Islaam then this is sufficient and doesn’t need to make another Ghusl before touching the Quraan and reciting from it. 

Chapter of Ghusl: Its Causes and Description - Nifaas (Cause No. 8)

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8-The end of postpartum bleeding (Nifaas) obligates Ghusl. al-Uthaymeen explains that the Nifaas is the bleeding that follows delivery. This bleeding could also begin before delivery by two or three days as long as they are accompanied with contractions (the opinion of the Hanbalees). As for bleeding during her pregnancy without experiencing contractions, then this is not considered as Nifaas and may be Istihaadah or menses. 

The evidence to obligate Ghusl at the end of the Nifaas period are as follows:

-          Qiyaas or analogy with menses. This is because the Prophet [Peace and Blessings of Allaah be upon him] used to word Nifaas to refer to Hayd (menses), “Perhaps you (A’ishah) has started her Nifaas (i.e. your menses).” [Reported by al-Bukhaaree (305) in the Chapter of Hayd and Muslim (1211) in the Chapter of Hajj]

A – If she delivers and there is no bleeding, then Ghusl is not obligatory upon her and she may continue to pray and fast as she is not deemed to be impure. However, this circumstance is extremely rare.

Some scholars were of the opinion that Nifaas or post-partum bleeding doesn’t have a ruling, rather the Ghusl is obligatory upon her after the bleeding because of the fact that she has delivered a child. What this means is that Ghusl is Waajib after delivery upon her irrespective of whether there is bleeding or not. 

The former seems to be the correct opinion with al-Uthaymeen.

Chapter of Ghusl: Its Causes and Description - Menses (Cause No.7)

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7-The ending of menses obligates Ghusl. Uthaymeen explains that when a woman finishes her period it becomes obligatory for her to perform Ghusl. This is on the condition that her menses has fully stopped. If she was to make Ghusl before it has fully stopped then this obligation would not have been met.

The evidence for the fifth cause of Ghusl is as follows:

-          Allaah, the Most High, Says in the Quraan, “…keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina)” [al-Baqarah 2:222]

Uthaymeen states that this Aayah is proof that the woman on her menses is obligated to make Ghusl as is of the Tafseer of the wording, "purified themselves" (i.e. bathed).

-          The Hadeeth of Faatimah bint Abee Hubaysh [may Allaah be Pleased with her] who suffered from Istihaadah (non-menstrual virginal bleeding) so the Prophet [Peace and Blessings of Allaah be upon him] commanded that she stops to pray during her menses. Once it has fully stopped, she performs Ghusl and resumes praying her five daily prayers [Reported by al-Bukhaaree (6594) and Muslim (2643)].

Uthaymeen inserts that this shows a command and the origin of all commands is that it is Waajib to execute. Both of these evidences also adds proof that the menses must fully stop before she takes her obligatory Ghusl.

Chapter of Ghusl: Its Causes and Description - Death (Cause No.6)

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-Death obligates Ghusl. al-‘Uthaymeen explains that when a Muslim dies then it is becomes an obligation to perform Ghusl upon him. The evidence for this include:

-          The Prophet [Peace and Blessings of Allaah be upon him] said about the person who fell of his riding animal and died, “Wash him with water and Sidr (lotus leaves)” [Reported al-Bukhaaree (1851) and Muslim (1206)]

Uthaymeen inserts that this shows a command and the origin of all commands is that it is Waajib to execute.

-          The Hadeeth of Umm ‘Attiyyah [may Allaah be Pleased her] that when her daughter passed away the Prophet [Peace and Blessings of Allaah be upon him] commanded, “Wash her three times, or five, or seven, or more as much as necessary.” [al-Bukhaaree (1254) and Muslim (939)]

Some have objected to this Hadeeth and stated that the Prophet left the amount of washing up to the discretion of Umm Attiyyah – had it been a religious form of washing then it wouldn’t exceed three times.

In response we say that the Prophet started with three times, and this would be sufficient, however the exceeding amounts that were left to her discretion was due to what was necessary in removing dirt.

Either way, the first Hadeeth suffices as proof for its obligation.

A -  Making Ghusl over an aborted or a miscarried child carries the same ruling IF the soul had been blown into the fetus. The soul is blown into the child after four months or 120 days. This is based on the Hadeeth of Ibn Mas’ood [may Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be upon him] described human development and said that the fetus goes through three forty day stages; forty days as a Nutfah (fluid), forty days as a ‘Alaqah (a leech-like creature or a s blood-clot) and forty days as a Mudghah (a formed creation). After these 120 days an angel is sent and it records four: its provisions, its life-span, its deeds and whether it will be happy or wretched. Then the soul is breathed into the fetus. [Reported by al-Bukhaaree (6594) and Muslim (2643)]

Chapter of Ghusl: Its Causes and Description - Reversion to al-Islaam (Cause No.5)

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5-Ghusl is Waajib if a person reverts to al-Islaam. Ibn al-Uthaymeen explains this ruling applies to the Kaafir who becomes a Muslim or an apostate that repents and comes back into al-Islaam.

The evidence for this ruling is as follows:

-          The Hadeeth of Qays bin ‘Aasim [may Allaah be Pleased with him] that when he became Muslim, the Prophet [Peace and Blessings of Allaah be upon him] commanded him to make Ghusl with water mixed with Sidr (lotus leaves) [Reported by Ahmaad (5/61), Aboo Dawood (355), an-Nasaa’ee (188), at-Tirmidhee (605) and others. It was classed as Hasan by at-Tirmidhee and Saheeh by Ibn Khuzaymah (255) abd Ibn Hibbaan (1240)].

The point here is that the Prophet commanded him with something and the origin of all commands is that it becomes an obligation to carry it out, thus being Waajib. This is the opinion of Maalik and Ahmad.

-          Once the heart has been purified from Shirk and Kufr, likewise the body needs to be purified through Ghusl.

Others stated, the Hanafis  and the Shafi’ees, are the view is it Mustahab for the revert to make Ghusl. They quoted as evidence:

-          Throughout the life of the Prophet [Peace and Blessings of Allaah be upon him] many people became Muslim and had it is been an obligation he would have commanded them all.

-          The Prophet said about the Day of Jumu’ah, “Whoever comes to the Jumu’ah prayer must make Ghusl beforehand” [al-Bukhaaree (877) and Muslim (844)], thus making it an individual obligation upon all attendees. Had it been an individual obligation for all reverts, then it would have been explicit.

Others from the scholars stated that it is only an obligation if there is a reason, such as the Kaafir becoming a Muslim whilst in the state of Janaabah. Otherwise, it would be Mustahab.

Others stated it is not obligatory even if he became Muslim whilst in the state of Janaabah,  because he is excused for being in such a state during his time in Kufr.

Uthaymeen states that the correct opinion is that it is Waajib because the Prophet [Peace and Blessings of Allaah be upon him] commanding one from the Ummah is like he commanded us all. Also, just because it is not narrated that others didn’t perform Ghusl it doesn’t mean it didn’t happen. So the view that it is Waajib seems closer and is safer.

Chapter of Ghusl: Its Causes and Description - Intercourse Obligates Ghusl (Cause No.4)

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-The entering of the head of the penis into the vagina obligates Wudhoo. Al-‘Uthaymeen explains that this is the second obligator of the Wudhoo mentioned in the book (Zaad al-Mustaqni’ which is a book based on the Hanbalee Madhab of which this series is an explanation of).

As soon as the head of the penis disappears into the vagina, even if any one of the spouses do not climax, Ghusl becomes obligatory upon them both.

The evidences for this include the following:

-          The Hadeeth of Aboo Hurayrah [may Allaah be Pleased with him] who said that the Prophet [Peace and Blessings of Allaah be upon him] said, “If you sit in between the arms and legs of the woman and he enters her, then Ghusl has become obligatory.” [Reported by al-Bukhaaree (291) and Muslim (348)]

Muslim (348) reported the Prophet [Peace and Blessings of Allaah be upon him] saying, “Even if they do not ejaculate.”

A – this doesn’t include hermaphrodites because their genitals are not connected to any particular gender. So if a person has intercourse with them then there is no Ghusl (unless they ejaculate) as they have no recognizable genitals. 

B – The same ruling applies even if the person enters the wrong passage, despite this action being Haraam. The evidence is that if Halaal intercourse obligates Ghusl, then entering the wrong whole is even more binding.

C – If a man enters with a light barrier then Ghusl is obligatory as the private parts have met. But the scholars have differed on this:

-Some said there is no Ghusl, irrespective if the barrier is thick or thin. This is the opinion of the Hanbalees.

-Some said there is always Ghusl as the long as the man enters. This is the opinion of the Shafi’ees.

-The correct opinion is the third one, that if the barrier is thin then Ghusl is Waajib otherwise not, this is the opinion of the Maalikees.

This ruling is extremely important because many believe that Ghusl is only obligatory if any one of the spouses ejaculate. 

Chapter of Ghusl: Its Causes and Description - Semen/Fluid Omitted After Ghusl (Cause No.3)

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-If semen/fluid comes out after Ghusl, then he doesn’t need to repeat the Ghusl. 

Uthaymeen explains that sometimes more semen/fluid is comes out as the person moves and this doesn’t necessitate Ghusl for a second time. The evidences for this are from the following:

-The reason for doing Ghusl is the ejaculation of semen/fluid for which he has already done Ghusl for and there is no ruling connected to it merely coming out. However, if a person ejaculates again with desire then this obligates Ghusl for a second time.

-Ejaculation after Ghusl doesn’t involve desires, and the correct opinion and preceded, that ejaculation without desire never requires Ghusl.

TN NOTE: even though this may be the case, Shaykh al-‘Uthaymeen stated elsewhere that he is still required to wash the semen/fluid and its coming out is a nullifier of Wudhoo.

See: Majmoo al-Fataawaa Ibn al-‘Uthaymeen (11/169)