Additional rules concerning ghusl In order to purify one's self from hadath-e-akbar, ghusl is fardh.

There are four causes of hadath-e-akbar: The First Cause The first cause is the coming out of semen. That is, the coming out of semen from its place and out of the body with desire. This is irrespective of whether it comes out while one is asleep or awake, unconscious or conscious, through sexual intercourse or without sexual intercourse, by thinking or imagining, or by fondling one's private part, or in any other way. 1. If the semen was ejaculated from its place with desire, but at the time of actually coming out of the private part there was no desire, even then ghusl will become fardh. For example, the semen came out of its place with desire but he sealed the exit by holding it with his hand or placed cotton wool or something else over it. After some time when his desire or excitement subsided, he removed his hand or the cotton wool from the exit and the semen came out without any desire. Even then ghusl will be fardh. 2. Semen came out of his penis and he made ghusl. After having made ghusl, semen came out again without desire. In this case, the first ghusl will be nullified and it will be fardh to make ghusl again. This is on the condition that this second semen comes out before sleeping, or before urinating, or before taking forty steps or more. But if he read salaat before this semen could come out a second time, the salaat will be valid and it will not be necessary to repeat it. 3. After urinating, semen came out of a persons penis. Ghusl will be fardh on him as long as it came out with desire. 4. If anyone (man or woman) awakens from his sleep and notices some wetness on his body or clothing, then there can be many possibilities in this. From among these possibilities, ghusl will become fardh in eight conditions: (a) a person has conviction or is quite sure that it is semen and even remembers having a wet dream, (b) he is convinced that it is semen but does not remember having a wet dream, (c) he is convinced that it is pre-coital fluid (mazi) and even remembers having a wet dream, (d) he is not sure as to whether it is semen or pre-coital fluid but remembers having a wet dream, (e) he is not sure as to whether it is semen or wadi (liquid that precedes urine) but remembers having a wet dream, (f) he is not sure as to whether it is pre-coital fluid or wadi but remembers having a wet dream, (g) he is not sure as to whether it is mani, mazi, or wadi but remembers having a wet dream, (h) he is not sure as to whether it is mani or mazi and does not even remember having a wet dream. 5. A person has not circumcised himself and semen comes out from his penis and goes into that skin which is removed when circumcision takes place. Ghusl will become fardh on him even though the semen may not have come out of that skin.

The second case The second cause of hadath-e-akbar is insertion (eelaaj). That is, the insertion of the glans of the penis with desire into the vagina of a living woman or into the anus of any other person irrespective of whether the person is a man, woman or hermaphrodite and irrespective of whether semen comes out or not. Ghusl will become fardh on both of them if the condition is found in both of them, i.e. if both of them have reached the age of puberty. If this condition is only found in one of them, ghusl will only be fardh on the one in whom the condition is found. 1. If a woman is under age but not so small that if one has intercourse with her there is a fear of the vaginal tissues tearing to such an extent that the vagina and anus will virtually come together; then by the insertion of the glans of the penis into her vagina ghusl will become fardh on the man if he has reached the age of puberty. (However, if there is the aforementioned fear in a very minor girl, then mere insertion of the penis does not render ghusl obligatory.) 2. If a person whose testicles have been cut off inserts his penis into the back part of anyone or the vagina of a woman, ghusl will be fardh on both of them if both are mature. Alternatively, it will be fardh on the one who is mature. 3. If the glans of a person has been cut off, it will be calculated according to the balance of his organ. That is, if from the balance of his organ, he inserts equal to the extent of the glans, ghusl will be fardh. If it is less than that, it will not be fardh. 4. If a man wraps his private part with a cloth, etc. and then inserts it, then ghusl will become fardh if he can perceive the heat of the body. However caution demands that it becomes fardh irrespective of whether one feels the heat or not. 5. If a woman inserts the penis of a man who has no desire, the penis of an animal, a stick or any other object, or her own finger into her vagina out of passion - even then ghusl will become fardh on her irrespective of whether seminal fluid comes out or not. Those conditions when ghusl is not fardh 1. If semen does not come out with desire from its actual place, ghusl will not be fardh even if it comes out from the exit. For example, a person lifted a heavy weight, fell from an elevated place, or someone hit him and out of this shock semen came out without any desire. In this case ghusl will not be fardh. 2. If a man has intercourse with any under-aged woman, ghusl will not become fardh on condition that semen does not come out and that woman is so young that one fears that by having intercourse with her, her private parts will become connected. 3. If a person wraps his penis with a cloth and has intercourse, then ghusl will not become fardh on condition that the cloth is so thick that he does not feel the heat of the body, nor does he get any enjoyment from the intercourse. But as a precaution, it is best to say that the moment the glans is inserted, ghusl becomes wajib.

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If a man inserts less than the size of the glans of his penis, ghusl will not be fardh. By the emission of mazi and wadi, ghusl does not become fardh. Ghusl is not fardh in the case of istihaada. If a person has the sickness of continuous flowing of semen, then due to this flowing, ghusl will not be fardh on him. On awakening, some wetness is noticed on the clothes. In the following cases ghusl will not be compulsory: (a) he is convinced that it is mazi and does not even remember having a wet dream, (b) he is in doubt as to whether it is semen or wadi and does not even remember having a wet dream, (c) he is in doubt as to whether it is mazi or wadi and does not remember having a wet dream, (d) he is convinced that it is wadi, but remembers having a wet dream, (e) he is convinced that it is wadi and does not even remember having a wet dream, (f) he is in doubt as to whether it is mani, mazi, or wadi and does not remember having a wet dream. Note: As a precaution, it will be wajib to make ghusl in the first, second and sixth cases. If he does not make ghusl, his salaat will not be valid and he will be committing a grave sin. This is because there is a difference of opinion between Imam Abu Yusuf and tarafayn, i.e. Imam Abu Hanifah and Imam Muhammad. Imam Abu Yusuf says that ghusl is not wajib, while tarafayn say that it is wajib and the fatwa is according to what tarafayn say. 9. By injecting something into the anus, ghusl does not become fardh. 10. If a man inserts his penis into the navel of a man or woman, ghusl will not become fardh if semen does not come out. 11. In his dream a person sees his semen coming out and he even experiences satisfaction upon its emission. However he does not see any wetness or any other traces on his clothing. Ghusl will not be fardh in this case.

Those conditions when ghusl is wajib [obligatory] 1. A disbeliever accepts Islam and while he was in the state of kufr he experienced hadath-e-akbar. He did not have a bath, or if he did, it was not considered to be a valid ghusl in Islam. After accepting Islam, ghusl will become wajib on him. 2. If a person reaches puberty before the age of fifteen and he experiences his first wet dream. As a precaution, ghusl will be wajib on him. If he has any wet dreams after this or after the age of fifteen, ghusl will be fardh. 3. To give a bath to the dead body of a Muslim is fardh-e-kifayah.

Those conditions when ghusl is sunnat 1. It is sunnat to make ghusl on Fridays at any time after Fajr salaat until the time of Jumuah salaat for those upon whom Jumuah is wajib. 2. It is sunnat to make ghusl after Fajr salaat on the days of Eid for those upon whom Eid salaat is wajib. 3. It is sunnat to make ghusl when donning the Ihraam for Hajj or Umrah. 4. It is sunnat for the person performing Hajj to make ghusl after zawaal (mid-day) on the day of Arafah (ninth of Zil Hijjah).

Those conditions when ghusl is mustahab 1. It is mustahab to make ghusl upon accepting Islam if one is pure from hadath-e-akbar. 2. A boy or girl reach the age of fifteen and until now there is no sign that they have reached puberty. It is mustahab for them to make ghusl. 3. It is mustahab to make ghusl after cupping (removing of dirty blood from the body), after recovery from insanity, intoxication, and unconsciousness. 4. After bathing the dead, it is mustahab for the one who gave the bath to make ghusl. 5. It is mustahab to make ghusl on the night of Bara'at, i.e. fifteenth of Sha'baan. 6. Ghusl is mustahab for the one who identifies Lailatul Qadr (the night of power). 7. It is mustahab to make ghusl when one intends entering Madinah Munawwarah. 8. In order to stay in Muzdalifah on the tenth of Zil Hijjah, it is mustahab to make ghusl after Fajr. 9. Ghusl is mustahab for Tawaaf-e-Ziyaarat. (this tawaaf is made during Hajj). 10. Ghusl is mustahab at the time of pelting the shaytaan. 11. Ghusl is mustahab for offering the salaats of Kusuf (solar eclipse), Khusuf (lunar eclipse) and Istisqaa' (salaat read for rains). 12. Ghusl is mustahab for offering the salaat of Khauf (fear and calamities). 13. It is mustahab to make ghusl when repenting for any sin. 14. Ghusl is mustahab for the traveller upon returning to his home or country. 15. Ghusl is mustahab when going to a gathering and when wearing new clothes. 16. Ghusl is mustahab for the one who is about to be killed

Rules concerning hadath-e-akbar (major impurity) 1. When ghusl becomes fardh on a person, it is haraam for him to enter a musjid. However, it will be permissible if there is a dire need. For example, the door of someone's house opens out into the musjid and there is no other way for him to

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come out nor is there any other place where he could stay. It will be permissible for him to make tayammum and go into the musjid. Or, for example, there is a fountain, well, or pond of water in the musjid and there is no water anywhere else.; To make tayammum and go into that musjid will be permissible. It will be permissible for such a person to go into the Eid-gah, the madrasah, the khanqah, etc. When a woman is in a state of menstruation or nifaas, it is not permissible to look at the area between her navel and knees, it is not permissible to touch that area if it is not covered with any clothing nor is it permissible to have sexual intercourse with her. It is permissible to do the following things with a woman who is in a state of menstruation or nifaas: to kiss her, to drink her left-over water, etc., to sleep next to her, to touch the areas above her navel and below her knees even if there is no clothing on them, to touch the area between her navel and knees if it is covered with a cloth. However, it is makruh to sleep separately or stay aloof from a woman on account of her bleeding. A person awakes from his sleep and sees some wetness on his private part, and prior to sleeping he had an erection. Ghusl will not be fardh on him and that wetness will be regarded as pre-coital fluid. This is on the condition that he does not remember having a wet dream, nor is he convinced that the wetness is semen. If there is wetness on his thighs and clothes as well, ghusl will be obligatory on him. If two men, or two women, or one man and one woman slept together on one bed; and after awakening they noticed some stains of semen on the bed and they do not know whose semen it is, nor did anyone else sleep on that bed prior to that; then in such a case ghusl will be fardh on both of them. But if someone had slept on that bed prior to this and the semen is dry, then in both these cases ghusl will not be fardh. Ghusl became fardh on a person but there is no secluded place. It will be wajib on a man to bath naked in front of other men. The same will apply to a woman in front of other women. But for a man to bath in front of women or a woman to bath in front of men is haraam. Instead, they should make tayammum.

*** Are you allowed to perform Ghusl straight away after having sexual intercourse with ones wife? I have read that if after having performed a farz Ghusl (As a result of intercourse) Semen happens to come out Ghusl will have to be repeated. It is permissible to take a ritual purity bath (ghusl) straight after having sexual intercourse; rather one should not delay taking it. To delay taking a bath to the extent that one misses his/her prayer will be sinful. As for the exiting of semen (mani) after completing the bath is concerned, one should first remember that, exiting of semen only necessitates a ritual purity bath (ghusl) if it is accompanied by sexual gratification and enjoyment (shahwa). It is stated in the famous Hanafi Fiqh book, al-Hidaya: From among the things that necessitate a ritual purity bath (ghusl) is the exiting of semen with force (dafq) and sexual enjoyment (shahwa), from a man or a woman, whilst awake or sleeping..Then, according to Imam Abu Hanifa and Imam Muhammad (Allah have mercy on them both), sexual gratification and enjoyment is considered at the time of the semen leaving its original place of storage, whilst according to Imam Abu Yusuf (Allah have mercy on him), its exiting from the private parts with gratification is also necessary. (al-Hidaya, 1/31) The meaning of the above text is that, according to Imam Abu Hanifa and his student Imam Muhammad ibn al-Hasan al-Shaybani (Allah have mercy on them both), if semen exits from its original place (which is the spinal column) with sexual gratification and desire (shahwa), then a ritual purity bath becomes necessary. Shahwa is not a condition or a requirement at the time of the semen exiting the private parts in order for a bath to become necessary. However, according to the other student of Imam Abu Hanifa, Imam Abu Yusuf (Allah have mercy on him), If semen exits from the private parts without sexual gratification (shahwa), then Ghusl will not be necessary. For example, when close to ejaculation, one blocked the tip of the penis or held on to his penis, thus prevented the semen exiting, and then after the disappearing of his sexual passion and desire (shahwa), he released the semen. In this case, According to Imam Abu Yusuf, a bath will not be necessary, for at the time of the semen exiting his penis, he had no Shahwa. However, according to Imam Abu Hanifa and Imam Muhammad, a bath will be necessary, for Shahwa was found when the semen left its original place of storage. The preferred opinion and the Fatwa position is that of Imam Abu Hanifa and Imam Muhammad (Allah have mercy on them both). Therefore, Shahwa at the time of the semen exiting the private parts is not a condition for a ritual purity bath becoming necessary. Having understood the above, it becomes clear that any left over semen that exits after taking the bath will oblige one to repeat the bath, for Shahwa is not required at the time of the semen exiting the penis. However, if semen exited after urinating or sleeping, then it will not be necessary to repeat the bath, for sleeping and urinating clears the passageway. Thus, any semen to exit thereafter will not be attributed to the initial gratification and desire (shahwa), and the current drops of semen will be considered to have exited (from its original place of storage) without sexual desire and passion. (See: al-Lubab fi sharh al-Kitab, 1/40 & Radd alMuhtar) In conclusion, if the drops of semen exited before urinating or sleeping, then one will have to repeat the ritual purity bath (ghusl). However, if they exit after urinating or sleeping, then one will not have to repeat the bath. Thus, it is always advisable that one urinate before taking the bath, for urinating cleans the passageway. Thereafter, if something was to exit, only a ritual ablution (wudu) will be needed.