Chapter on Rules of Janabah and Methods of Purification

This narration indicates the obligation of ghusl due to al-ma’ al-akbar (seminal fluid), whether it is emitted with desire or without desire, whether in sleep or wakefulness, and in all circumstances. His statement, "He did not consider ghusl obligatory except for al-ma’ al-akbar," implies that if penetration has not occurred (i.e., the circumcised parts have not met), ghusl is not obligatory for anything else except the emission of al-ma’ al-akbar, as indicated by the preceding narrations.

The statement of the Imam عليه السلام, "If it is something that comes out without pleasure or relaxation, then there is no problem," means that the discharge is not considered al-ma’ al-akbar (seminal fluid). It is rare, according to natural and customary conditions, for semen to be discharged from a person without accompanying pleasure and relaxation. The intended meaning is that if a person is uncertain and mistakenly believes the discharge to be semen when it is not, he should verify this by checking for the presence of pleasure. If pleasure is present, ghusl becomes obligatory; if it is absent, it can be concluded that the discharge is not semen.

It is possible that the narrator misunderstood what he heard and that what was actually said was "amdhaytu" (I ejaculated), but he mistakenly recorded it as "amant" (she ejaculated), narrating it based on his assumption. Alternatively, it is possible that the Imam عليه السلام responded based on what was apparent at the time, knowing that the questioner assumed she ejaculated when this was not the case, and thus gave an answer in accordance with the actual ruling, not based on the questioner’s assumption.

The explanation of this narration aligns with what was mentioned in the first narration, and the evidence supporting this is consistent.

Its meaning is that if she sees the ma' al-a‘zam (major fluid) in her sleep but upon waking does not find any trace of it, then ghusl is not obligatory upon her. Evidence supporting this interpretation is as follows.

This is a mursal (disconnected) report and does not contradict the authentic narrations we have previously mentioned. It is also possible that its meaning aligns with what we explained in the earlier narration, further clarifying the matter.

The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "If a person becomes junub by either of these two causes, they should not approach mosques except as a passerby, and they should not sit in any part of them unless out of necessity." This is supported by evidence.

Then the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "A person in a state of ritual impurity must not touch any written name of Allah سبحانه وتعالى - whether it is written on a tablet, paper, a gemstone, or any other material."

This narration does not contradict anything else.

This is because it is not impossible that he allowed it only if they do not bear the name of Allah سبحانه وتعالى, the Exalted, even if they are white dirhams. The earlier prohibition applies when there is something on them bearing the name of Allah سبحانه وتعالى. Then he, Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "And one should not touch the Quran." This is indicated by the saying of Allah سبحانه وتعالى, the Exalted: "None touch it except the purified" (Surah Al-Waqi'ah 56:79). Thus, touching the Quran is prohibited without purification. If someone were to say, "This implies that you should also prohibit someone without minor purification from touching the Quran," it would be replied: "That is exactly what we say. We only permit such a person to touch the margins of the Quran but not the written text itself." This is further evidenced.

Then he, Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "There is no harm if he reads from the chapters of the Quran whatever he wishes, as long as it is less than seven verses." This indicates the ruling.

As for what is indicated in these narrations regarding the permissibility of reciting the Quran for someone in a state of major ritual impurity (junub) and a menstruating woman, it means they may recite from any Surah they wish, up to seven verses, as we have explained. This interpretation is supported by evidence.

As for what has been mentioned in his statement: "Except for four Surahs from it (the Quran), which he should not recite until he purifies himself - these are Surah Sajdah of Luqman, Ha Mim Sajdah, Al-Najm (When the star falls), and Iqra’ (Read) - the reasoning behind this is what has been stated: because these Surahs contain obligatory prostrations, and performing prostration is not permissible except for someone purified from impurities, without any disagreement." This interpretation is also supported by evidence.

This does not contradict other rulings.

This narration is understood to recommend the act as a matter of preference (istihbab).

The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: If a person in a state of major ritual impurity (junub) intends to purify himself through ghusl, he should first ensure he voids any remaining seminal fluid by urinating, to expel what might remain in the urethra. If urination is not possible, he should strive for istibraʾ by massaging from beneath the testicles to the base of the penis and then squeezing the shaft toward the tip to remove any remaining impurity. He should then wash the tip of the penis and the exit point of the semen. If semen has soiled his thighs or any other part of his body, he should wash it off. Then he should rinse his mouth and sniff water into his nostrils three times, as this is a recommended Sunnah act. After this, he should take a handful of water with his right hand and pour it over the crown of his head, ensuring that it reaches the roots of his hair. If he takes water with both hands and pours it over his head, it is even more thorough. If one handful is not enough to wash his head, beard, and neck up to the base of his shoulders, he should take another handful and do so. He should then insert his index fingers into his ears, wash the inside of them, and follow this with washing their outer parts. Next, he should wash the right side of his body, from the base of the neck to under his right foot, using about three handfuls of water or more. Similarly, he should wash the left side in the same way, while using his hands to wipe all parts of his body to ensure water reaches every area.

Muhammad ibn al-Hasan said: The meaning of these narrations is that rinsing the mouth and sniffing water into the nose are not obligatory acts (faraʾid) of wudu; rather, they are recommended (masnunat). What further indicates that they are recommended is their mention in the context of ghusl for janabah (major ritual impurity).

These narrations collectively indicate the obligation of maintaining order (tartib) in ghusl, as the rulings regarding different parts of the body are connected using the term thumma (then), which explicitly signifies sequential order. This further emphasizes its obligatory nature.

The Imam عليه السلام clarified that if one delays washing the head until after washing the rest of the body, he is required to wash the head and then repeat the washing of the other parts of the body. This indicates that the order (tartib) in ghusl is obligatory. Had the order not been mandatory, there would have been no requirement to repeat the washing of the body. Furthermore, as previously mentioned, sufficient evidence has been provided for the obligation of maintaining order in both wudu and ghusl. This narration reinforces that obligation, and it is sufficient by Allah’s سبحانه وتعالى will.

This narration contains an error from the narrator, as he misunderstood the sequence. It is not unlikely that he heard Abu Abdullah عليه السلام saying to her: "Wash your head, and when you intend to mount (a ride), wash your body." The narrator mistakenly reversed the order in his report. What confirms this is that Hisham bin Salim, the narrator of this hadith, has also narrated what aligns with the correct version that we mentioned.

This narration does not contradict the obligation of maintaining order (tartib), as we mentioned. Rather, it indicates that continuity (muwalat) is not obligatory. According to us, continuity is not required in ghusl, but it is obligatory in wudu. This has already been discussed sufficiently, by Allah’s سبحانه وتعالى will. Then he, Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "If one pours water from a vessel to assist in ghusl, he should perform it as we have described: starting with the head, then the right side of the body, and then the left side." This clarifies the obligation of order (tartib). He, Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, further said: "One should strive to ensure that no part of the external body is left without water touching it." This also indicates the importance of thoroughness in ghusl.

Then he, Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "The ghusl can be performed using a sa‘ of water, which is approximately nine Baghdadi pounds (about four litres), and this constitutes thorough washing (isbagh). Using less than this is sufficient for purification (taharah)." This emphasizes the importance of ensuring that water reaches all parts of the body during ghusl and highlights that a sufficient amount of water for ghusl is not excessively large, while thoroughness is encouraged.

This refers to the pounds of Medina, which corresponds to nine Iraqi pounds, as mentioned in the text.

Then he, Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "The minimum amount of water that suffices for ghusl of janabah in cases of necessity, such as severe cold or scarcity of water, is an amount like oil spread over the body, enough for wiping." This indicates the leniency under such conditions.

Then the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "There is no need for wudu along with ghusl for janabah." This is supported by the verse in the Quran regarding purification: "And if you are in a state of janabah, then purify yourselves" (Surah Al-Ma'idah 5:6). Whoever performs ghusl for janabah has indeed purified themselves, without dispute.

The statement "perform wudu like the wudu for prayer" was intended as a recommendation and an act of preference (nadb), not as an obligation (wujub), as indicated by the previous narrations. This interpretation does not contradict the meaning of the Hadith.

This narration is mursal, as it is not attributed to an Imam. Even if it were authentic, its meaning would be that considering wudu obligatory before ghusl constitutes an innovation. However, if one performs wudu as a recommended or desirable act, it is not considered an innovation.

The interpretation of this report aligns with what was mentioned regarding the first narration: if someone believes that ghusl does not suffice and wudu is required afterward, this constitutes an innovation. It is also possible that this narration specifically excludes the ghusl of janabah because it is recommended for other types of ghusl to perform wudu beforehand. If wudu is delayed until after such a ghusl, it would be considered an innovation.

The interpretation of this narration is the same as what was mentioned for the first two narrations. As for other types of ghusl (besides ghusl of janabah), it is necessary to perform purification (taharah) beforehand. However, the narrations that indicate that no wudu is required apply specifically to cases like this.

The meaning of these narrations is that when such ghusls, or any of them, are combined with the ghusl of janabah, wudu is not required. However, if these ghusls or any of them are performed separately from the ghusl of janabah, wudu is obligatory before them. This is supported by the earlier statement of the Imam عليه السلام: "Every ghusl requires wudu beforehand, except the ghusl of janabah." This explanation clarifies the matter further.

The strongest evidence supporting this is that wudu is an obligatory act, and it is not permissible to perform prayer without it unless there is a specific legal proof. In the case of these ghusls (e.g., for Friday), there is no definitive legal evidence that exempts one from performing wudu, making its obligation necessary. This does not apply to the exemption of wudu in the case of ghusl for janabah, as we have based that on legal evidence: the consensus of the community (ijma‘) that ghusl for janabah and wudu, when combined, suffices for both. Furthermore, the narrations we have transmitted affirm and clarify this ruling.

The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "Every ghusl other than that for janabah does not suffice for purification unless the person performs wudu for prayer before the ghusl." What has been explained earlier is sufficient, by Allah’s سبحانه وتعالى will, and this narration further clarifies it.

Then the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "If a person performing ghusl for janabah finds wetness on the tip of his penis or senses the discharge of something after completing his ghusl, then if he had performed istibra’ as described earlier - through urination or proper effort - there is no need for him to perform wudu or repeat the ghusl, as this may only be pre-seminal fluid (wadi or madhy), which does not invalidate the state of purity. However, if he did not perform istibra’ as explained, then he must repeat the ghusl." This ruling is supported by the related evidence.

The mention of repeating wudu in these two narrations is based on a recommendation (istihbab), because, as previously established, ghusl for janabah suffices for wudu. If no new action that invalidates wudu occurs, there is no obligation to renew purification unless there is definitive evidence necessitating it, and no such evidence exists here. It is also possible that what came out after the ghusl was urine, in which case wudu would be obligatory but not ghusl, as indicated in the narration.

This narration is understood to mean that if the substance observed after ghusl is known to be madhy (pre-seminal fluid), then it does not necessitate repeating the ghusl. The requirement to repeat ghusl only applies if mani (semen) is discharged, whether in a small or large amount.

This narration, along with the previous one (H.409), can be understood as specifically addressing those who omit urination out of forgetfulness.

This means that if the man made an effort to urinate before performing ghusl but was unable to do so, Allah سبحانه وتعالى has relieved him of the need to repeat the ghusl. However, if he was negligent and did not attempt to urinate, then he must repeat the ghusl, as previously mentioned.

Then the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "It is recommended for a person in a state of janabah not to place their hand in the water container until they have washed it three times." This has been previously discussed in the chapter on the rulings of purification. (Shaykh Al-Mufid) also said: "One should invoke the name of Allah سبحانه وتعالى, praise Him, and glorify Him during ghusl. When one finishes their ghusl, they should say: 'O Allah سبحانه وتعالى, purify my heart.'"

Then the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "The ghusl for a woman in a state of janabah is the same as that for a man in terms of sequence: she begins by washing her head, ensuring the water reaches the roots of her hair." As previously explained, these rulings apply to anyone in a state of janabah, whether a man or a woman; therefore, the same rulings are obligatory for both. Then he, (Shaykh (Al-Mufid)), said: "If her hair is tied, she should untie it." This means if the water cannot reach the roots of her hair without untying it, she must untie it. However, if the water can reach the roots of her hair without untying it, then it is not obligatory to untie it. This is supported by related evidence.

Then the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "It is recommended for a woman to ensure cleanliness before performing ghusl by urinating. If she is unable to do so, there is no obligation on her." This is supported by related evidence.

Then he, (Shaykh (Al-Mufid)), said: "A person in a state of janabah, if they immerse themselves fully in water, a single immersion suffices for their purification." This is supported by related evidence.

Then the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "It is not appropriate for a junub person to immerse themselves in stagnant water, as it would spoil it if the water is small in quantity." The reasoning behind this is that the junub person is treated as ritually impure until they perform ghusl. Thus, if they come into contact with water that is susceptible to impurity, it becomes invalid. This does not contradict the narration mentioned.