WUDHU, TAYAMMUM & GHUSL

“O Believers! When you prepare for prayers, wash your faces and your hands up to the elbows, and wipe your heads, and your feet to the ankles … and [if you] do not find water then betake yourselves to clean earth and wipe your faces and your hands with it.” (Al-Qur'an: Chapter 5, Verse 6)

Link to Noor Ahkam 'Film ' explaining Wudhu Ghusl & Salaat -  Salaat Assessment BOYS (pdf)

How to Perform Wudhu, Tayammum & Ghusl
Prior to performing the daily prayers, and as a recommended or obligatory prerequisite to other acts of worship, Muslims must purify themselves – this is usually done with water. The minor form of this purification with water is called Wudhu, while the major form is called Ghusl. If water is not available, the purification can be performed with clean earth or soil, and is called Tayammum.

WUDHU

When to Perform Wudhu  -  How to Perform Wudhu  -  Mustahabaat of Wudhoo  -  JABIRA WUDHOO

Every Muslim must be in a state of spiritual purification before performing the daily obligatory prayers. The same state of purification must also be achieved before numerous other acts of worship, such as optional prayers, touching the script of the Qur`an and the rites of the pilgrimage (Hajj) can be performed. In most cases, it is sufficient to perform Wudhu in order to achieve this purification. However, at other times, a Ghusl must be performed. Please note that Ghusl is not covered in this fact sheet.

Step 1: Niyyah: Make your intention as, "I am performing Wudhu for the pleasure of Allah, and to seek closeness to Him”.
 

Washing the face: First, remove anything on the face (and hands) that may prevent water from reaching the skin before beginning Wudhu (physical items such as a watch, ring, etc… or even things such as paint or anything which would act as a barrier over the skin). Take a handful of water in the right hand and pour this water over the face from the top (just above the forehead). Then using the right hand, wipe the face from the tip of where the hair-line is to the bottom of the chin such that the water reaches all parts from the hair­line to chin, and the entire horizontal plane of the face within the reach of the span of the hand from the middle finger to the thumb. To ensure that all external parts have been washed, include a bit of the inner parts of your nose, lips, and eyes in the

washing. You do not, however, need to wash the complete inner portion of these parts. Washing once as described above is obligatory. A second such washing is recommended while subsequent washings are prohibited.

Washing the arms: Using the left hand, pour water over the right arm from the elbow to the finger-tips and then, with the same hand, wipe the water over both sides of the arm to ensure that all parts are washed. Then do the same with the left arm by using the right hand. The washing must be done from the elbows to the fingertips and not vice versa. Pour water from a little above the elbow to ensure that the whole forearm is covered. Wash in such a way that the water penetrates the hair, if any, and reaches the skin. Again, washing once as described above is obligatory. A second such washing is recommended while subsequent washings are prohibited.

Regarding washing of the face and hands:
.^. Wash by pouring water from top to bottom. Washing the other way will invalidate your Wudhu.
.^. In general, wash a little beyond the required limit in order to make sure all parts are covered.

 

Wiping the head: Next, wipe the front most quarter of the head with the moisture that remains in your right hand. Wipe from the upper part of the head downwards (from the back of the head towards the face). It is recommended to wipe the length of at least one finger. Wiping can be done with one finger only; however it is recommended to use three fingers together (the middle finger, index finger and ring finger). The moisture must reach the scalp however if the hair is so short that it can not be combed, it is sufficient to wipe your hair. While wiping the head, your hand hould not touch your forehead. Doing otherwise will cause the water of the forehead mix with the wetness of your

hands, and this will render the act of wiping your right foot invalid, since the act of wiping must be done with the wetness of the hands only.

 

Wiping the feet: Finally, wipe your feet with the moisture that remains in your hands. Wipe starting from the tip of any toe up till the ankle joint. Wipe your right foot with your right hand, and your left foot with your left hand. It is better to wipe at least the width of three joined fingers (the middle finger, index finger and ring finger), and better yet to wipe your entire foot with your entire hand. At the time of wiping the foot, actually pull the hand from toes to the ankle joint (as described above) along the length of the toe-tips till the ankles. Do not just place your whole hand on your foot and pull up a little. Please note that wiping of the feet performed on socks or shoes is not valid except in

unusual circumstances.

Regarding wiping of the head and feet:
.^. While wiping your head and feet, move your hand over them. Keeping your hand stationary and moving your feet / head under your hand will invalidate your Wudhu. However, there is no harm if your head and feet move slightly during the wiping.
.^. The parts you are wiping must be dry before you begin wiping, and if they are so wet that the moisture on your palm has no effect on them, the wiping will be void. Slight dampness on the part you are wiping is permissible as long as the moisture of the palm is immediately mixed with it when wiping.
.^. Wiping must be done with the moisture remaining on the palms after washing. Do not re-wet your hands with new water, or mix the moisture on the palms with water from other organs of Wudhu. In the case where the palms become dry before wiping, the palms can be re-wet with water from the beard, moustache, eyebrows, or the other organs of Wudhu.

Use 750 gms of water – about 1.5 pints. .. Brush your teeth even if it be with your finger .. Wash your hands upto the wrists twice if it is wudhoo after visiting the toilet, once if it is after sleeping. .. Rinse your mouth thrice.. Rinse your nose thrice .. Wash your face with your right hand .. When pouring water on your hands start from inside the elbow (female) .. Recite the duas of wudhoo .. Begin wudhoo with Suratul Qadr and end with Ayatul Kursi

Any plaster, dressing, or medication which is applied to a wound or broken bone is called Jabira. Jabira wudhoo is the wudhoo done on the jabira which is on the parts of the body related to wudhoo. i.e. to pass the wet hand over the jabira or by placing a taahir handkerchief over the jabira and passing the wet hand over it.

Jabira wudhoo is done when:
The bandage is on a wound where the skin is cut or torn, provided the bandage does not completely cover* any one of the relevant parts of wudhoo.
There is a splint for keeping a fractured limb in a certain position, provided that the splint does not completely cover* any one of the relevant parts of wudhoo.

*For example, if the bandage or splint (jabira) completely covers a foot, then tayammum must be done. However, if it covers only part of a foot, with an area visible for masa, then jabira wudhoo should be done. If it is possible to wash the wound by removing the bandage, then perform wudhoo as normal. If it is not possible to take off the bandage, then wiping the wet hand fully over the bandage will do.

If the bandage is only for pain or swelling, then one should remove the bandage and perform normal wudhoo, though tayammum can be done.

If something is stuck on the parts of wudhoo or ghusl, and it is not possible to remove it, or its removal causes unbearable pain, then tayammum should be done. However, if the thing that is stuck is medicine, then the rules of jabira wudhoo apply.

Like in wudhoo, the rules of jabira equally apply to ghusl. When you are not sure whether you have to do wudhoo or tayammum, then both wudhoo and tayammum must be done. MORE LINKS ON WUDHOO

TAYAMMUM

When to Perform Tayammum - How to Perform Tayammum - Things on which tayammum is allowed - Conditions of tayammum

How to Perform Tayammum Niyya  : Make your intention as, "I am doing Tayammum in place of Wudhu (or Ghusl), for the pleasure of Allah and to seek closeness to Him." Step 1 : Strike the palms of both hands simultaneously on earth, sand, or stone (in order of preference) which is dry and clean. (Figure 1). Step 2 : Pull both palms together from the beginning of the forehead where the hair grows down to the bridge of the nose.  Both sides of the forehead joining the ears and over the eyebrows should be included. (Figures 2 and 3) Step 3 : Then pull the left palm on the whole back of the right hand from the wrist bone to the fingertips. (Figure 4) Step 4 : Then pull the right palm on the whole back of the left hand. Step 5 : Strike the palms together upon a valid surface a second time as in Step 1. Step 6 : Repeat Step 3. Step 7 : Repeat Step 4.
Figures 1	Figures 2	Figures 3	Figures 4

Perform Tayammum in place of Wudhu or Ghusl when:

1. Not enough water is available for Wudhu or Ghusl.
2. Obtaining water for Wudhu will endanger your life or property or you are unable to procure water by any means.
3. Using the available water will leave insufficient water for drinking and pose a risk of dying of thirst or illness, or difficulty for yourself or your dependents.
4. Washing your face and hands with water will endanger your health.
5. Water is available but you do not have permission to use it.
6. There is a risk that performing Wudhu or Ghusl will cause the time of the entire or a part of the prayer to end.
7. If the body or clothing is ritually impure (Najis) and the person possesses only as much water so that if he was to perform Wudhu or a Ghusl, no more water would be available for making his body or clothing pure for prayer.

1. Strike the palms of both hands simultaneously on earth, sand, or stone (in order of preference) which is dry and clean. (Figure 1).
2. Pull both palms together from the beginning of the forehead where the hair grows down to the bridge.
3. Then pull the left palm on the whole back of the right hand from the wrist bone to the fingertips. (Figure 4)
4. Then pull the right palm on the whole back of the left hand.
5. Strike the palms together upon a valid surface a second time as in Step 1.
6. Repeat Step 3.
7. Repeat Step 4.

Figure 1 - Figure 2 - Figure 3 - Figure 4
For more detail, refer to The Ritual and Spiritual Purity, http://al-islam.org/ritualandspiritual/

1. Niyya If there is only tayammum to be done then it is not necessary to specify if it is instead of ghusl or wudhu. If there is more than one tayammum, then it is necessary to specify the niyya of each tayammum - whether it is instead of ghusl or wudhoo.
2. Tarteeb All the acts of tayammum must be in the correct order.
3. Muwalat The acts must follow each other without any undue gaps.
4. Tahara The parts of the body on which tayammum is done must be tahir and not covered. i.e. no rings, nail polish etc..
5. Under normal circumstances you must do tayammum yourself.If you are not able to, then someone can help you perform tayammum.

Those things which make wudhoo or ghusl batil, also make tayammum batil. MORE LINKS ON TAYAMMUM

GHUSL

Ghusl Details

Ghusl means 'washing' oneself. Unlike wudhoo, it is washing of the whole body in a particular way. To be able to remove Hadathe Akber (The big najasat) Ghusl is Wajib. e.g. touching a dead body.

It is Mustahab to do ghusl on Friday before going for Salatul Jumu'a or on Eid day before Salatul Eid.

There are two ways in which to do ghusl. One is known as Ghusl Tartibi and the other is known as Ghusl Irtimasi.

Ghusl Tartibi is done in the following manner:
1. First make sure that there is nothing which obstructs the water from reaching the skin .e.g. hair oil, nail polish, lipstick.... It is best to clean your complete body and then wash off the shampoo and soap.
2. Do your niyya - It must be Qurbatan Ilallah. You should know which ghusl you are doing.
3. Firstly it is wajib to pour water over your head down to the neck. It is mustahab to run your fingers through your hair so that the water reaches the roots of the hair and to make sure water reaches everywhere.
4. Then, it is wajib to pour water the rest of your body from the shoulder to the feet - the right side first and then the left side. It is mustahab to wipe over the body with your hands whilst doing ghusl to make sure that water has reached every part. When washing the right side some parts of the left side must be washed too and similarly when washing the left side some parts of the right side must be washed.

Ghusl Irtimasi is done in the following way:
After niyya, the whole body is immersed in water all at once and the water must reach all parts of the body including the scalp. 

It is better to do Ghusl tartibi.  - MORE LINKS ON GHUSL

Power Point Presentations from www.madressa.net

Paper # 5
Ayatullah Al- Answers to Questions asked obtained from Islamic Laws Book of 
Uzama Sayyid Ali Al-Husaini Al-Seestani Dama Dhilluhu

Q) In Wudhu, while washing the face is washing of beard sufficient or is one required to ensure that the water reaches the skin under the beard?

A) If the skin of the face is visible from under the hair, one should make the water reach the skin, but if it is not visible, it is sufficient to wash the hair, & it is not necessary to make the water reach beneath the hair.  In case if he doubts whether his skin is visible from the under the hair of the face or not, he should, as an obligatory precaution, wash his hair, & also make the water reach the skin.

Q) As I understand, washing the face & the hands in Wudhu once is obligatory & to wash them twice is recommended.  But I cannot underst& as to which washing should be considered first or second if I decide to pour water on my face & hands a number of times?

A) While performing Wudhu, it is obligatory to wash the face & the hands once, & it is recommended to wash them twice.  Washing them three or more times is Haraam.  As regards to which washing should be treated as the first, it will depend upon washing the face & the hands thoroughly, leaving no room for precaution, with the Niyyat of Wudhu.  So, if he pours water on his face ten times with the intention of the first washing, there is no harm, but when he will then wash with the Niyyat of Wudhu, it will be called the first time.  Thus, he can go on pouring water on his face several times, & in the final wash, make the Niyyat of Wudhu.  But if he follows this procedure, then the face & the hands should be washed once only, as an obligatory precaution.

Q) In the course of performing Masa’ (wiping) in Wudhu, is it necessary that my head & feet are in a stationery position when doing so?

A) While wiping one’s head & feet, it is necessary to move one’s h& on them, & if the head & feet are moved leaving the h& stationary, Wudhu would be void.  However, there is no harm if the head & feet move slightly, while the h& is being moved for wiping. 

Q) While wiping the feet in Wudhu, is it sufficient to place the whole h& on the foot & pull a little?

A) As a precaution, at the time of wiping the foot, one should place one’s h& on the toes & then draw it to the joint.  Simply placing the whole h& on the foot, & pulling it a little is not sufficient.

Paper # 6 
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OFAYATULLAH AL-UZAMA

SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Q) If a very negligible small drop of blood falls in the food while cooking, since the food is being heated, will the entire food be considered Najis?

A) Even a small particle of blood falling in the food, while it is being boiled, will make the entire food together with its container najis, as per obligatory precaution, & boiling, heat, or fire does not make it Pak.

A) While performing Wudhu, it is not obligatory that one should wash the inner parts of the nose, nor of the lips & eyes which cannot be seen when they close. However, in order to ensure that all parts have been washed, it is obligatory that some portion of these parts (i.e. inner parts of nose, lips & eyes) are also included.

A) The parts of wiping should be dry, & if they are so wet that the wetness of the palm of the h& has no effect on them, the wiping will be void. However, there is no harm if the wetness on those parts is so insignificant, that the moisture of the palm overcomes it.

A) The following are the conditions for a correct Wudhu:

(1)   The water should be Pak, & clean, not sullied with dirt, even if that dirt is Pak. 
(2)   The water should be pure, & not mixed.   
(3)   The water should be Mubah (permissible for use).
(4)   The container of the water, used by the person concerned for Wudhu, should be Mubah (permissible for use by him). 
(5)   As an obligatory precaution, the container of the water used for Wudhu should not be made of gold or silver.  
(6)   The body on which Wudhu is performed, should be Pak, at the time of washing & wiping.    
(7)   The person doing Wudhu should have sufficient time at his disposal for Wudhu & namaz.
(8)   One should perform Wudhu with the niyyat of Qurbat i.e. to obey the orders of Allah. If, a person performs Wudhu, for the purpose of cooling himself or for some other purpose, the Wudhu would be void.  
(9)   Wudhu should be performed in the prescribed sequence, that is, he should first wash his face, then his right h& & then his left hand, & thereafter, he should wipe his head & then the feet. As a recommended precaut ion, he should not wipe both the feet together. He should wipe the right foot first & then the left.
(10)  The acts of Wudhu should be done one after the other, without time gap in between.
(11)  A person doing Wudhu should wash his hands & face & wipe his head & feet himself. Hence, if another person makes him perform Wudhu, or helps him in pouring water over his face, or hands, or in wiping his head, or feet, his Wudhu is void.
(12)  There should be no constraint for using water.
(13)    There should be no impediment in the way of water reaching the parts of Wudhu.

PAPER # 13
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

The Holy Prophet [s] said:  "The one who takes prayer lightly is not of me.  No, by Allah such a person
 will not reach the Haud, Pond of abundant." Man La Yahduruhul Faqih, vol. 1, p. 206

Q) If a person is sure that he has performed Wudhu, & has also committed an act which invalidates Wudhu, but does not  remember which happened first, can he pray without performing a fresh Wudhu?

A) He should act as follows:
(1)   If this situation arises before his Namaz, he should perform Wudhu.
(2)   If it arises during Namaz, he should break it & perform Wudhu.
(3)   If it arises after Namaz, that Namaz will be valid, but for the next prayers he should perform Wudhu.

Q) If a person doubts after Namaz, whether he performed Wudhu or not, is he required to pray again?  & if such a doubt occurs during Namaz, what is he required to do? 

A) If the doubt is after Namaz, his prayers offered by him would be in order.  But for the next prayers, he should perform Wudhu.  In the case of the doubt during Namaz, his prayers is void & he should perform Wudhu & then pray.

Q) Is it permitted to touch the Names of Allah, the Holy Qur’an , & the names of the Prophet of Islam (s.a.w.w.), the Imams (a.s.) or Fatema Zahra (a.s.) without Wudhu?

A) It is Haraam, as an obligatory precaution, to touch the Names of Allah or His Special Attributes without Wudhu, in whichever language they may have been written. The same is true for the Holy Qur’an.  However, there is no harm in touching the translation of the Holy Qur’an, in any language, without Wudhu.  As for the names of the Holy Prophet (s.a.w.w.) the Imams (a.s.) & Janabe Fatema Zahra (a.s.) it is better not to touch their names without Wudhu.

Paper # 21 
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Imam Baqir[a] said: "On the Reckoning Day, the first thing that a servant will be reckoned for is the prayer; therefore, if it is accepted, the rest (good actions) will be accepted, too, (otherwise, his other good deeds will not avail him)." Bihar-ul-Anwar vol.7,p 267

(1) For all obligatory prayers, except Namaz-e-Meyyit.
(2) For the Sajdah & Tashahhud which a person forgot to perform during the prayers, provided that he invalidated his Wudhu after Namaz, & before performing those forgotten acts. It is not obligatory to perform Wudhu for Sajdatus Sahw.
(3) For the obligatory Tawaf of the Holy Ka’bah.
(4) If he has made a Nadhr, or a solemn pledge, or taken an oath for Wudhu.
(5) If he has made a Nadhr, for which act requires performance Wudhu. I.e. kissing the script of the Holy Qur’an.
(6) For washing & making Pak the Holy Qur’an which has become Najis when he becomes obliged to touch the script of the Holy Qur’an with his hand, or some other part of his body.

Q) If a person believes that the time of prayers has set in, & makes the Niyyat of Wajib Wudhu, & then realizes after performing the Wudhu that the time for the prayers has not set in, is his Wudhu in order?

A) Yes, his Wudhu is in order. Note: If a person performs Wudhu or Ghusl before the time of prayers, in order to be in the state of purity, they will be deemed valid. & even if he performs Wudhu near the time of Namaz, with the Niyyat of preparing himself for Namaz, there is no objection.

Q) If a person performs Wudhu for an act for which it is Mustahab to perform Wudhu, i.e. Namaz-e-Meyyit, visiting the graves, entering a Mosque, etc. can he pray with the same Wudhu?

A) Yes, if he has performed Wudhu for any one of the above purposes, he can commit all acts which require Wudhu. For example, he can even pray with that Wudhu.

QUESTIONS & ANSWERS. CONTEMPORARY LEAGEL RULINGS IN SHI'I LAW IN ACCORDANCE WITH THE RULING
(FATAWA) OF AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU

The traditions concerning the signs of the last stage before the Zuhūr of our Imam (a.s.) mention music:
“& you shall see that music will be so prevalent that no one will dissuade others nor will he find in himself the need to do so. & you shall see that music would be openly played even in the two sanctuaries (the city of Makkah & Madinah).” (Mustanade Naraqi)

MUSIC Q 166] What is the limit separating lawful from unlawful music?

A] The separating limit is its being of suitable quality for the gatherings of amusement & of immorality.

Q 167] What is the criterion for prohibition regarding musical tunes? Is the criterion their actual use in songs by people of immorality or is it enough for them to be suitable for such purposes? Is there any difference in situation if they are used during the commemoration of Imam Husayn (a.s.) or Islamic songs, for example, etc.?

A] The rule also is their being suitable for gatherings (of amusement & of immorality) & their prohibition is absolutely not lifted by using them during the commemoration or otherwise, based on precaution.

Q168] What is the ruling on so-called music in present customary usage?

A] It is of two kinds. One of them suits the places of amusement & entertainment & thus listening to it is prohibited. The other one is other than this & therefore is not prohibited. (to be continued, insha-Allah, next week)

Paper # 22 
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Imam Sadiq [a] was asked about the meaning of 'piety' when he replied: "Piety is that Allah does not miss you in the place where He has commanded you to be, & does not see (find) you where He has forbidden you from." Safinat-ul-Bihar, vol. 2, p. 678

GHUSL Q] Is it a condition for the validity of Ghusl that one’s entire body must be Pak before one commences to perform Ghusl?

A.378] It is not necessary that the entire body of a person should be Pak before Ghusl. So, if the body becomes Pak while pouring water over one’s body with the intention of the Ghusl, the Ghusl will be in order.

Q] Is the validity of Ghusl adversely affected if there exists a thing stuck on the body which would prevent water from reaching the skin?

A.383] All things which prevent water from reaching the body should be removed. If a person does Ghusl before ensuring that such obstacles have been removed, the Ghusl will be void.

Q] Is it necessary to include washing of hair in Ghusl?

A.385] While doing Ghusl, one should wash the short hair which are taken as a part of the body. Washing of the long hair is not obligatory.

Q] If a person does any act which would make the Wudhu void while he is performing Ghusl, will his Ghusl become void & should he start all over again?

A.392] If one does any act which would invalidate the Wudhu while doing Ghusl, one does not have to abandon the Ghusl & start all over again. In fact, one can continue with the same Ghusl till completion. However, in this situation, one will have to do Wudhu also, as per obligatory precaution.

QUESTIONS & ANSWERS CONTEMPORARY LEAGEL RULINGS IN SHI'I LAW IN ACCORDANCE WITH THE RULING (FATAWA) OF
AYATULLAH AL-UZAMA SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU

The Holy Prophet (saww) has said, “The Almighty Allah has sent me as a mercy to the worlds, to guide the people. & He ordered me to eradicate the playing of flute & other instruments of music, all games of vice, idol (worship) & all practices of the days of ignorance.” (Mustadrak ul-Wasa’il, Chapter 79) (continued from last week – Paper # 21)

MUSIC Q169] Some types of music are broadcast before the recitation of the noble Qur’an or the Adhan, before the religious program begins or during. Is it permissible to listen to it?

A] The great majority of them are of the second type & thus are lawful.

Q 170] Musical interludes are music that precedes announcement of the news.

A] The same applies (see answer above)

Q 172] Is it permissible to listen to religious songs, for example, religious phrases that are composed with musical tunes that are common amongst the people of amusement & entertainment?

A] It is prohibited to listen to them. The same ruling applies to all phrases that are not for pleasure & amusement – such supplication or dhikr – but composed with these musical tunes. (to be continued, insha-Allah, next week)

Paper # 49
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

No Intercession for Those Who Regard Salāt Unimportant. Imam Ja’far as-Sadiq (a.s.) said: “Our intercession is not for those who consider the Prayers unimportant.” “Our intercession is not for those who considered the Prayers lightly.”
The Holy Prophet (s.a.w.w.) has said: “One who considers prayers unimportant is not from me. By Allah, he is not from me.
By Allah, he cannot reach near me at the Haudh al-Kauthar.” (the cistern in Paradise) (Bihār al-Anwār)

A) While doing Ghusl, one should wash the short hair which are taken as a part of the body. Washing of the long hair is not obligatory. However, if one makes water reach the skin in such a way that those long hair do not become wet, the Ghusl is in order. On the other hand, if it is not possible to make water reach the skin without washing the hair one should wash the hair so that water may reach the body.

A) All the conditions for the validity of Wudhu also apply to the validity of Ghusl except:
(a) For Ghusl it is not necessary that the body be washed downwards.
(b) It is not necessary to wash the body immediately after washing the head & the neck. There is no harm, therefore, if there is a lapse of some time after washing one’s head & neck before washing one’s body. It is not necessary that one should wash one’s head, neck & body in one instance.

A) No, he does not have to abandon the Ghusl & start all over again. In fact, one can continue with the same Ghusl till completion. However, in this situation, one will have to do Wudhu also, as per obligatory precaution.

Paper # 67
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Prophet Muhammad (s.a.w.w.) has said: One who wakes up with his whole attention directed towards the world is cut off from God, & God shall make four qualities to accompany him: endless sorrow, never ending occupation, a neediness which is never relieved,
& a hope which is never achieved. (Jami'al-Sa'adat (The Collector of Felicities). (continued from last week) Rules about Ghusl.

1) It is not necessary that the entire body of a person should be Pak before Irtimasi or Tartibi Ghusl. So, if the body becomes Pak while diving in water or pouring water over one’s body with the intention of the Ghusl, the Ghusl will be in order.

2) While doing Ghusl, if a part of the body, however small, remains unwashed the Ghusl is invalid. But, it is not obligatory to wash the inside of the ear or nose and other places which are reckoned to be the interior of the body.

3) All things which prevent water from reaching the body should be removed. If a person does Ghusl before ensuring that such obstacles have been removed, the Ghusl will be void.

4) At the time of Ghusl, if one doubts whether there is something on one’s body which would prevent water from reaching the body, one should investigate and satisfy oneself that the obstacle is not there and if it is there he should remove it.

5) While doing Ghusl, one should wash the short hair which are taken as a part of the body. Washing of the long hair is not obligatory. However, if one makes water reach the skin in such a way that those long hair do not become wet, the Ghusl is in order. However, if it is not possible to make water reach the skin without washing those hair one should wash them so that water may reach the body.

6) When a person is in doubt whether he or she has done Ghusl or not, such a person must do Ghusl. However, if doubt arises in the mind after Ghusl as to whether Ghusl was correct or not, then there is no need to do Ghusl again.

7) If one urinates or passes wind (or does any act which would invalidate the Wudhu) while doing the Ghusl, one does not have to abandon the Ghusl and start all over again. In fact, one can continue with the same Ghusl till completion. However, in this situation, one will have to do Wudhu also, as per obligatory precaution.

8) A person who has more than one Ghusl to do can do one Ghusl with the Niyyat of the rest. In fact, one Ghusl with its Niyyat is enough to represent all others.

9) A person who does Ghusl of Janabat should not do Wudhu for the prayers. In fact one can offer prayers without performing Wudhu after all Wajib Ghusls (except the bath for “medium istihaza”).

NOTE: All the conditions for the validity of Wudhu (e.g. the water being pure and not having been usurped) also apply to the validity of Ghusl.

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