Category Archives: It-haf al-Talib

It-haf: When Ghusl is Sunnah -Pt.9

It Is Recommended
– Meaning to bathe

For: The Friday [prayer],
– If a person was to bathe due to being in a state of janabah and then performed the Friday prayer with this act of purification they will be regarded as gaining the reward for bathing.

Two Eid prayers,
– The Fitr and al-Adha.
Bathing [1] is recommended for the prayer according Abu Yusuf, similar to the case of the Friday prayer[2]. If the Eid and Jumah prayer fall on the same day then one bath is sufficient.

– Meaning when wishing to enter it, whether it be for Umrah or Hajj. This bath is in order to attain cleanliness not purity. Therefore a woman bathes even if she is in her menstrual period or experiences post birth bleeding. Due to this one does not make tayammum for this bath in the absence of water as mentioned in Maraqi al-Falah.[3]

– And for the one performing Hajj in

– Before the standing

Additional Rulings:
It is desirable for the following to bathe:
Someone who has embraced Islam, even if they are in a state of purity[4], a person who reaches maturity/puberty[5], one regaining sanity, after cupping, washing the deceased, the night of bara’ah[6], night of al-Qadr, standing in Muzdalifah, when entering Makkah and for the Tawaf al-Ziyarah, the Kusuf prayer, rain prayer, entering Madinah, one who wears a new garment, one repenting from a sin, returning from a journey and a woman experiencing irregular bleeding which ceases.

[1] Abu Dawud (354), al-Tirmidhi (497) and al-Nasai (1380) relate from Qatadah from Hasan from Samurah who said: ‘The Messenger of Allah (Peace and Blessings be Upon Him) said :Whoever performs wudu on Friday, then it is good, and whoever bathes it is better’.
Ibn Majah and al-Tabarani report from Ibn Abbas that He (Peace and Blessing be Upon Him) ‘Would bathe on the day of the two Eids’.
[2] There is a difference over bathing for the Jumah prayer. Abu Yusuf was of the view that it was sunnah for the Jumah and Eid prayer. Muhammad bin al-Hasan al-Shaybani and al-Hasan bin Ziyad were of the view that it was sunnah to bathe for the day. This difference of views becomes evident in the following scenarios:
– A person bathes before Fajr and then offers the Jumah prayer from this bathing, then according to Abu Yusuf he will have gained reward, according to the other view this person would have not. This is because they condition the bathing to have occurred on the actual Friday itself.
-Likewise in the case that a person bathes but then nullifies their wudu, then performs wudu and offers the Jumah prayer, according to them both he will have gained reward, but not according to Abu Yusuf, as they both do not view an interruption (of a period of ritual impurity) between the bath and offering the prayer to be of consequence, as opposed to Abu Yusuf. See Al-Binayah (1/179).
This issue was discussed by Sheikh Abd al-Ghani al-Nablusi in Nihayah al-Murad Sharh Hadiyyah Ibn Imad (p.189) and concluded that aslong as a person has an intention when bathing to fulfil this sunnah it is no of no consequence if they nullify their wudu and need to re perform their wudu again in order to offer the prayer.
Ibn Abidin supported this view in his Hashiyah (1/114) and added that in Miraj al-Dirayah it is mentioned even if a person was to bathe on Thursday or the night preceding Jumah they will have fulfilled the sunnah which is to remove any bad odours from the body.
[3] Maraqi al-Falah (p.63). Maraqi al-Falah Sharh Nur al-Idah is authored by Abu al-Ikhlas al-Hasan bin Ammar bin Ali bin Yusuf al-Shurunbulali, from the area called Sharablulah. He was born in the year 994 (AH) and passed away in year 1069 (AH). See Mujam al-Muallifin (3/265).
[4] It is fard (obligatory) on a person who enters Islam whilst junub, in a menstrual period or experiencing post birth bleeding to bathe.
[5] This applies to both male and female. The fatwa position is fifteen years for both of them if no signs of puberty are apparent. This therefore excludes them reaching maturity by the occurring of a wet dream, making a female pregnant in the case of a male. And in the case of a female the occurring of the menstrual cycle and pregnancy. In these cases a bath must be taken. See Hashiyah al-Tahtawi ala Maraqi al-Falah (p.63).
[6] Which is the middle night of the month of Shaban.

It-haf: What Necessitates Ghusl -Pt.9

It Is Necessitated By:
– Meaning those matters which make it obligatory (fard) for a person to perform ghusl

– Meaning the appearance

of semen
– From the private parts, whether it be whilst awake or when asleep
The semen of a man is thick and white in colour[1], the semen of women is thin and yellow.

accompanied by desire,
– Meaning with pleasure, even if experienced during an erotic dream[2].
Therefore if a person finds that there is a flow of semen to the outside of the body due to being struck then ghusl is not compulsory.
Likewise it is a condition for ghusl to be compulsory that it be accompanied by desire at the time of its separating from its place in the body[3] even if it does not appear outside of the body.

inserting of the head of the private part[4]
– It is that which is above the area that is circumcised, even if it is entered with something covering it through which warmth can be sensed according to the correct opinion.

In the front and rear,
– Of a human

upon both of them,
– Meaning the doer and the one to whom it is done, regardless of whether ejaculation takes place

the one awakening to find
– Meaning one awakening knowing, or seeing on himself

– Whether he recalls an erotic dream or not

or pre seminal fluid,[5]
– If he recalls having an erotic dream, due to the possibility that it maybe semen which has thinned due to the atmosphere/weather[6]. It is a thin white fluid which appears when aroused.[7] If a person has an erotic dream and awakes to find not wetness but later pre seminal fluid exits from them, then they do not have to perform ghusl. If however semen was to exit then they must perform ghusl.

the end of menstruation and post birth bleeding[8]
– Meaning after purity from its filth by the ending of the menstrual cycle. If a woman gives birth and does not see any blood it is compulsory for her to perform ghusl according to Imam Abu Hanifah out of precaution, his two students however differed.

[1] Al-Zaylai adds in Tabyin al-Haqaiq (1/17) that its odour is similar to that of pollen.
[2] This same ruling also applies to women, see al-Mabsut by al-Sarkhasi (1/70).
[3] The place of semen in the body of a male is a males back, and a bone near the chest for a female. See al-Dur al-Mukhtar with al-Hashiyah (1/159).
Therefore if the semen appears without being accompanied by desire, such as if the person was to lift a heavy object, or is struck on the back and semen appeared, then they do not have to bathe. He (Taala) said: ‘And if you are junub then purify’, the junub is someone who fulfils his desire. See Fath al-Qadeer (1/41-42).
[4] Muslim (1/56) reports from Aishah (ra) ‘the Messenger of Allah (s) said: ‘…If the two circumcised parts encountered each other, ghusl is obligatory’.
[5] Pre Seminal fluid (madhi) is that which appears at the time of foreplay etc.
[6] The person awakening from their sleep but does not recall having an erotic dream, and finds on their clothing or bedding or body semen, there is agreement that they must perform ghusl.
As for if a person awakes to find pre seminal fluid (madhi), if they recall having an erotic dream there is agreement that they must perform ghusl.
Likewise if they have a doubt if it is semen or pre seminal fluid along with their recalling having had an erotic dream. This is because of the possibility that the fluid that is found may have been semen but has thinned due to the atmosphere/weather, and therefore this fluid is regarded as semen out of precaution.
If the person awakening is certain that the fluid found is pre seminal fluid (madhi) there is agreement that it is not compulsory to perform ghusl.
If the person awakes and does not know if the fluid found is semen or pre seminal fluid and also do not recall having an erotic dream it is compulsory to perform ghusl according to Abu Hanifah and Muhammad bin al-Hasan, because of the possibility of it exiting accompanied by desire, then the person forgot and the semen was thinned by the atmosphere, in difference to the view of Abu Yusuf. The scholars mentioned that Abu Yusufs position is more in conformity with analogy (qiyas) and Abu Hanifah and Muhammad bin Hasans position is more precautionary. The details for this discussion can be found in Fath al-Qadeer (1/42).
[7] The corresponding fluid excreted by women is called al-qathi as mentioned by al-Zaylai (1/17) and Ibn Abidin (1/122). Al-Shalabi (1/17) mentioned that it is called al-taqthi.
As for al-Wadi: it is a thick fluid which exits after a person urinates. Ibn Abidin (1/122) mentioned that it is a white thick fluid which appears after urinating.
For both al-madhi (pre seminal fluid) and al-wadi ghusl is not required, rather wudu is perfomed. Sharh al-Kanz by al-Zaylai (1/17).
[8] The evidence for the necessity of ghusl are His (the Exalted) words: ‘Do not go near them until they purify’ [al-Baqarah:222], purifying here refers to bathing (ghusl). Post birth bleeding is regarded being like menstruation due to consensus (ijma) and analogy to menstruation. Fath Bab al-Inayah (1/79).