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In the Name of God بسم الله

Ghusl

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Guest Islam

Salam, I would like to know if someone remember after one and a half years that she has not perform gusl nifas and gusl of touching the dead body due to forgetfulness and not knowing the ruling and also had mental illness during that time, does the person perform should perform the gusl as soon as remember after two years?  Does she need to repeat those fasts and prayers or no? 
and also when performing gusl janabat or hayd can the person first wash her head and body with soap and then make the intention of gusl janabat or haydh then stand under the shower and do the gusl janabat, is the gusl inorder like that?   If someone can please help me with these questions 
 

I follow syed sistani

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She must perform at least one of the ghusl as soon as she remembers. With regards to fasts, if she forgets to perform the ghusl it is obligatory to repeat them on the basis that she was capable of performing those fasts with her mental illness. If she was insane, repeating the fasts is not obligatory. If she was sane but incapable, read https://www.sistani.org/english/book/48/2269/. However if she did not know the ruling out of innocent ignorance, it is not obligatory to repeat them. With regards to the prayers, it depends on the mental illness but in most cases repeating the prayers is obligatory. Forgetfulness or innocent ignorance are not sufficient excuses in this case.

With the next question, there is no objection to washing her head and body with soap prior to the ghusl. But when performing ghusl, she must make sure she washes her entire head and neck first, then washes the entire right hand side of her body and then the entire left hand side of her body.

 

Ruling 1623. If a person intentionally and voluntarily does something that invalidates a fast, his fast becomes invalid; and in the event that he does not do it intentionally, there is no problem [and his fast remains valid]. However, if a junub goes to sleep and – as per the details mentioned in Ruling 1600 – he does not perform ghusl until the time of ṣubḥ prayers, his fast is invalid. Furthermore, in the event that one does not know that some of the things mentioned previously [https://www.sistani.org/english/book/48/2263/] invalidate a fast, and he has not been negligent in not knowing, and nor does he doubt [that a particular thing may invalidate his fast], or he trusts in something that is legally authoritative (al-ḥujjah al-sharʿiyyah) [for example, the statement of a reliable person], and he does that thing, in such a case, his fast does not become invalid except in the case of eating, drinking, and sexual intercourse.

https://www.sistani.org/english/book/48/2264/

 

Ruling 1663. If an insane person becomes sane, it is not obligatory on him to make up the fasts that he did not keep when he was insane.

https://www.sistani.org/english/book/48/2269/

 

Ruling 515. If an insane person or a child who has not reached the age of legal responsibility touches a corpse, then after the insane person becomes sane or the child reaches the age of legal responsibility, he must perform the ghusl for touching a corpse. And if the child is mumayyiz [and performs this ghusl], his ghusl is valid.

https://www.sistani.org/english/book/48/2176/

 

What would be the ruling in the matter of a person who kept up prayer and fasting, but often conducted ghusl improperly. Although he is aware of this fact, yet he does not know the number of improper ghusls, and accordingly cannot determine how many prayers or periods of fasting he must repeat?
- His fasting shall be in order, i.e. he does not need to fast in lieu, albeit his ghusl was batil. As for prayer, he must say every prayer he conducted after each improper ghusl. If he was not sure of the number of prayers, but could estimate it within a given range, he can go for the minimum.

https://www.sistani.org/english/book/49/2421/

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Guest Islam

Salam, thank you so much brother for all your help, I also would like to know the ruling of syed sistani if I had a family relationship with the husband during the time that I had not done ghusl nifas and ghusl of touching the dead body?  Did I have commit a sin in that case and what I should do now? 

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Guest Islam

Salam, can you please help me with the following questions.  Thanks a lot

  1. When I performed the past  ghusl janabat or nifas etc I say with the intention of wajib qurbahtanililah was my ghusl inorder or not ? 
  2. Before  I performed my past ghusl janabat, nifas etc I did wudu, was my ghusl inorder? 
  3. If one forget whether one performed ghusl istihaza of medium blood (mutawassita) or excessive blood (kathira) with their ruling  in the past, should I perform the Ghusl now?
  4. How the ghusl should be done? if I perform   Both the ghusl at one time with the intention of forgetting in the past will the ghusl be valid?  Or I do not do the ghusl of istihaza from the past? 

 

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It is permissible to have a relationship with your husband (including sexual relationships) even if you have not performed ghusl.

Also, if you did a sinful action but you were unaware or you have forgotten that it was sinful, then you have not sinned except if you were negligent to learning the Islamic rulings regarding the sinful action.

 

Were you junub at any time during this period? If you were and then you performed ghusl janabah, then you would become ritually pure and able to perform prayers and to fast meaning that those fasts and prayers performed after the ghusl janabah would be valid.

Ruling 387. Someone who must perform a number of obligatory ghusls can perform one ghusl with the intention of all of them; and the apparent ruling is that if he makes the intention of one particular ghusl, it will suffice for other ghusls [and he does not have to make separate intentions].

https://www.sistani.org/english/book/48/2168/

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13 hours ago, Guest Islam said:

Salam, can you please help me with the following questions.  Thanks a lot

  1. When I performed the past  ghusl janabat or nifas etc I say with the intention of wajib qurbahtanililah was my ghusl inorder or not ? 
  2. Before  I performed my past ghusl janabat, nifas etc I did wudu, was my ghusl inorder? 
  3. If one forget whether one performed ghusl istihaza of medium blood (mutawassita) or excessive blood (kathira) with their ruling  in the past, should I perform the Ghusl now?
  4. How the ghusl should be done? if I perform   Both the ghusl at one time with the intention of forgetting in the past will the ghusl be valid?  Or I do not do the ghusl of istihaza from the past? 

 

1. If you performed the ghusl with the intention of qurbatan ilAllah (attaining proximity to Allah - meaning that your aim when performing ghusl was to become closer to Allah) or with the intention of complying to the command of Allah then the ghusl is in order.

2. The wudhu would be invalid if performed before ghusl but it does not make the ghusl invalid.

3. If you know that you have performed it but can't precisely remember performing it then reperforming it is not necessary. However if you doubt or do not know whether you have performed it or not then perform the ghusl.

4. Perform one ghusl with the intention of any one of the ghusl or with the intention of all the missed ghusl. As long as you follow the normal procedure of ghusl in compliance to the command of Allah or in order to attain proximity to Allah the ghusl will be valid.

 

Ruling 379. All the conditions that were mentioned for wuḍūʾ to be valid – such as the water being pure and not being usurped – are also conditions for ghusl to be valid. However, in ghusl, it is not necessary for the body to be washed from top to bottom. Furthermore, in sequential ghusl, it is not necessary for the body to be washed immediately after washing the head and neck; therefore, there is no problem if after one has washed his head and neck he waits and after some time he washes his body. In fact, it is not necessary for the entire head and neck to be washed in one go; therefore, it is permitted, for example, for one to wash his head and after a while for him to wash his neck. Furthermore, if someone who cannot control the discharge of urine or faeces does not discharge urine or faeces for the length of time that it takes him to perform ghusl and prayers, he must immediately perform ghusl and then he must immediately perform prayers.

https://www.sistani.org/english/book/48/2168/

  • The sixth condition: one must perform wuḍūʾ with the intention of attaining proximity to Allah, and it is sufficient to perform it with the intention of following the command of Allah. If one performs wuḍūʾ in order to cool down or with some other intention, it is invalid. https://www.sistani.org/english/book/48/2155/

 

Ruling 322. There are seven things that invalidate wuḍūʾ:
6. istiḥāḍah of a woman, which will be discussed later;
7. janābah; and based on recommended precaution, all things for which one must perform ghusl.

https://www.sistani.org/english/book/48/2158/

 

Ruling 383. Someone who doubts whether or not he has performed ghusl must perform it. However, if after performing ghusl one doubts whether or not his ghusl was valid, it is not necessary for him to perform ghusl again.

https://www.sistani.org/english/book/48/2168/

 

Ruling 387. Someone who must perform a number of obligatory ghusls can perform one ghusl with the intention of all of them; and the apparent ruling is that if he makes the intention of one particular ghusl, it will suffice for other ghusls [and he does not have to make separate intentions].

https://www.sistani.org/english/book/48/2168/

 

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Guest Islam

Salam, thank you so much for all your help, may Allah (سُبْحَانَهُ وَ تَعَالَى) reward you InshAllah, I need clarification please in this,  https://www.sistani.org/english/book/48/2269/. However if she did not know the ruling out of innocent ignorance, it is not obligatory to repeat them.

so my question is if someone did not know the ruling out of innocent ignorance, it is not obligatory for the person to make the fast that she did when she did not perform ghusl haydh or janabat etc, is that correct? 
 If you can please answer that question it will be very much appreciated.

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If someone did not know that being ritually impure by hayd, janabah or nifas invalidates the fast out of innocent ignorance then the fasts are valid. However if one knows the ruling but forgets to perform his duty (i.e. ghusl or tayammum depending on circumstance) then he must repeat those fasts as qadha.

 

Ruling 1551. Eight things invalidate a fast:
6. remaining in a state of ritual impurity (janābah), menstruation (ḥayḍ), or lochia (nifās) until the time of ṣubḥ prayers

https://www.sistani.org/english/book/48/2263/

 

Ruling 1623. If a person intentionally and voluntarily does something that invalidates a fast, his fast becomes invalid; and in the event that he does not do it intentionally, there is no problem [and his fast remains valid]. However, if a junub goes to sleep and – as per the details mentioned in Ruling 1600 – he does not perform ghusl until the time of ṣubḥ prayers, his fast is invalid. Furthermore, in the event that one does not know that some of the things mentioned previously [https://www.sistani.org/english/book/48/2263/] invalidate a fast, and he has not been negligent in not knowing, and nor does he doubt [that a particular thing may invalidate his fast], or he trusts in something that is legally authoritative (al-ḥujjah al-sharʿiyyah) [for example, the statement of a reliable person], and he does that thing, in such a case, his fast does not become invalid except in the case of eating, drinking, and sexual intercourse.

https://www.sistani.org/english/book/48/2264/

 

What would be the ruling in the matter of a person who kept up prayer and fasting, but often conducted ghusl improperly. Although he is aware of this fact, yet he does not know the number of improper ghusls, and accordingly cannot determine how many prayers or periods of fasting he must repeat?
- His fasting shall be in order, i.e. he does not need to fast in lieu, albeit his ghusl was batil. As for prayer, he must say every prayer he conducted after each improper ghusl. If he was not sure of the number of prayers, but could estimate it within a given range, he can go for the minimum.

https://www.sistani.org/english/book/49/2421/

 

Ruling 1657. In some cases – other than those that were indicated previously – only qaḍāʾ is obligatory on a person and kaffārah is not obligatory:
3. in the month of Ramadan, one forgets to perform ghusl of janābah and in the state of janābah he fasts one day or several days

https://www.sistani.org/english/book/48/2268/

 

Edited by Muhammad Al-Hurr
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Guest Islam

Salam, thank you so much for all those information. It is very helpful and it is very much appreciated, may Allah (سُبْحَانَهُ وَ تَعَالَى) reward you InShAllah. 

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Guest Islam

Salam brother, please forgive me for my ignorance if you can help with the following questions that is coming to mind according to syed sistani. which I am not sure about because I do not want to do something that invalid my fast or salat. because out of ignorance In the past I had done that had invalid my salat which now I have to repeat. so I do not want to do something that valid my salat or fast again. 
 

1. my question is if  the money which khums has been payable but the khums has not been paid because of my husband being a Sunni, does wearing clothes, using furniture or utensils etc that the Sunni husband bought from that type of money invalid my fast and salat or not? 

2.  Does wearing clothes or other necessary item that you are wear during salat and fast that you doubt and you are not sure whether khums become payable on them or not invalid one’s fast and salat or not? 
 

thanks a lot for all your help may Allah (سُبْحَانَهُ وَ تَعَالَى) reward you. 

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1. Using items which have been bought with money that khums has not been paid does not harm your fast in anyway; it does not invalidate the fasts. In most cases, prayers performed with clothing bought with money that khums has not been paid are valid. However, if your husband bought the clothes through a specified purchase (for example, a buyer tells the seller that he is purchasing the clothes with a specified $1 coin), which is unlikely the case, then the prayers would be invalid. As long as you are not certain whether the clothes were bought through a specified purchase or not you can pray in them.

2. You do not have to worry about this since you are able to perform the prayers with such clothing. If your husband would have bought the clothes through a specified purchase and you were certain about this, prayers performed with such clothing (I am assuming) are invalid.

 

Ruling 807. If a person purchases clothing with money on which the one-fifth tax (khums) has not been paid, and the purchase is a non-specified undertaking (al-kullī fī al-dhimmah),(2) as most purchases are, the clothing is lawful (ḥalāl) for him and he owes khums on the money he paid for the clothing. However, if a person purchases clothing with the actual money on which khums has not been paid,(3) then performing prayers with that clothing without the authorisation of a fully qualified jurist (al-ḥākim al-sharʿī) is ruled as being the same as performing prayers with usurped clothing.

(2) This refers to a purchase in which the actual thing with which the payment is made is not specified. For example, a buyer purchases some goods for £20 without specifying to the seller that he is purchasing the goods with a particular £20 note.

(3) This is known as a ‘specified’ (shakhṣī) purchase and is not common. Here, the transaction takes place over money that has been singled out for that purchase. For example, a buyer tells the seller that he is purchasing the goods with such and such £20.

  • Ruling 802. The second condition: based on obligatory precaution, the clothing with which a person performing prayers covers his private parts must be permissible (mubāḥ) [i.e. it must not be usurped]. If a person knows that wearing usurped (ghaṣbī) clothing is unlawful or he does not know the ruling due to his own negligence, and he intentionally performs prayers with that clothing, then based on obligatory precaution his prayers are invalid. However, with regard to usurped things that do not on their own cover the private parts, and things that the person performing prayers is not currently wearing – such as a big handkerchief or a loincloth in his pocket, even though they could cover his private parts – and things that he is currently wearing but under which he has some other clothes that are not usurped and which cover his private parts, in all of these cases, the fact that these things are usurped do not affect the validity of the prayer, although as a recommended precaution using such things should be avoided.
  • Ruling 803. If someone knows that wearing usurped clothing is unlawful but does not know the ruling on performing prayers with it, and he intentionally performs prayers with usurped clothing, then as per the details mentioned in the previous ruling his prayers are invalid, based on obligatory precaution.
  • Ruling 804. If someone does not know his clothing is usurped or forgets that it is and performs prayers with it, his prayers are valid. However, if someone usurps some clothing himself and forgets that he has usurped it and performs prayers with it, then based on obligatory precaution his prayers are invalid.

https://www.sistani.org/english/book/48/2210/

 

 

 

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Guest Islam

Salam, thanks a lot, I have few more questions if you can please help because every time I do ghusl shaytan is whispering in my ears that my ghusl is not valid and more questions come in my mind to make sure that my salat do not go waste just because I have done wrong ghusl. 
 

1. When I did my ghusl haydh, janabat, and touching the dead body etc  from the past at the same time but forgot to wash in between my finger toes, was my ghusl valid?   Because in the ruling of syed sistani says this.  Ruling 374. If a person doubts whether a part of the body is considered to be an outer or inner part, he must wash it.

https://www.sistani.org/english/book/48/2168/.    So I am confused because of the above ruling whether my ghusl wasninorder or not? 

 

2. If someone forgot in the past to do several years of ghusl haydh and janabat etc, if someone do the intention of doing several years of ghusl janabat from age  nine till now and along with two different ghusl like ghusl nifas and touching the dead body in one ghusl valid?  I do not have to do several ghusl because of not doing several years of ghusl janabat and haydh etc right? 

 

3. It is saying in the below mention ruling that the part that one want to wash should be taken out.  I do not understand what that mean. Does that mean that when one want to wash head and neck, it should be taken out inorder to wash the right side of body? or  it mean that every time someone pour water on head and neck should be taken out inorder to pour water the second time on head and neck? Ruling 360. Furthermore, based on obligatory precaution, when performing ghusl, it is not sufficient to make the intention of ghusl when moving the head, neck, or body while they are already under the flow of water; rather, the part that one wants to perform ghusl on – in the event that it is already under the flow of water – must be taken out from under the flow of water and then washed with the intention of ghusl.

 

https://www.sistani.org/english/book/48/2166/

 

4. Will my ghusl be valid if each time I pour water on my head and neck, and right side of the body and left side of the body to take them out from flow of the water? 

 

5. Will my ghusl will be valid if for example when I am washing my head and neck two or three times under one flow of water? 

 

6. If someone does not remember whether total solar eclipse or total lunar eclipse happened in her city in the past or not, does she have to do ghusl and do salat al-ayat or not based on the below ruling.     

  If there is a total solar eclipse or a total lunar eclipse and a mukallaf intentionally (ʿamdan) does not perform the prayer of signs (ṣalāt al-āyāt) in its prescribed time, then based on obligatory precaution he must perform ghusl before he makes it up [i.e. when he performs ṣalāt al-āyāt belatedly (qaḍāʾ), he cannot do so with wuḍūʾ; rather, he must perform ghusl first and then perform the prayer with that ghusl]. 

https://www.sistani.org/english/book/48/2161/

 

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6 hours ago, Guest Islam said:

1. When I did my ghusl haydh, janabat, and touching the dead body etc  from the past at the same time but forgot to wash in between my finger toes, was my ghusl valid?   Because in the ruling of syed sistani says this.  Ruling 374. If a person doubts whether a part of the body is considered to be an outer or inner part, he must wash it.

https://www.sistani.org/english/book/48/2168/.    So I am confused because of the above ruling whether my ghusl wasninorder or not? 

Wa alaykum is-Salam

Ruling 374 is speaking about outer and inner parts of the body. An inner part of the body is something that is not considered to be something on the outer layer of the body, such as the mouth, inside of the nose, inside of the ear, inside the anus, etc. Washing in between the toes or fingers is necessary. As long as it is possible that the water reached between the fingers and toes (it, in most cases, would reach this area) then the ghusl is valid. However if you are 100% certain it did not reach these areas then you do not have to repeat the whole ghusl. You can just wash them with the intention of ghusl and that will be sufficient by, for example, washing them under a tap.

6 hours ago, Guest Islam said:

2. If someone forgot in the past to do several years of ghusl haydh and janabat etc, if someone do the intention of doing several years of ghusl janabat from age  nine till now and along with two different ghusl like ghusl nifas and touching the dead body in one ghusl valid?  I do not have to do several ghusl because of not doing several years of ghusl janabat and haydh etc right?

One ghusl is sufficient. You can do this ghusl with the intention of all past ghusl or you can do it with the intention of one particular ghusl (i.e. ghusl nifas).

6 hours ago, Guest Islam said:

3. It is saying in the below mention ruling that the part that one want to wash should be taken out.  I do not understand what that mean. Does that mean that when one want to wash head and neck, it should be taken out inorder to wash the right side of body? or  it mean that every time someone pour water on head and neck should be taken out inorder to pour water the second time on head and neck? Ruling 360. Furthermore, based on obligatory precaution, when performing ghusl, it is not sufficient to make the intention of ghusl when moving the head, neck, or body while they are already under the flow of water; rather, the part that one wants to perform ghusl on – in the event that it is already under the flow of water – must be taken out from under the flow of water and then washed with the intention of ghusl.

Ruling 360 means that if a part of the body that is required to be washed is already under water before ghusl, it needs to be taken out of the water and then it should be placed under water with the intention of ghusl. For example, if one is swimming in a pool and wishes to do ghusl, he must first come out of the pool and then go back in.

The head and neck does not need to be taken out in order to wash the right side of the body.

It is only required to wash the head and neck once.

6 hours ago, Guest Islam said:

4. Will my ghusl be valid if each time I pour water on my head and neck, and right side of the body and left side of the body to take them out from flow of the water?

You do not need to take them out from the flow of the water. If you do it does not invalidate the ghusl.

6 hours ago, Guest Islam said:

5. Will my ghusl will be valid if for example when I am washing my head and neck two or three times under one flow of water?

Yes you can do that.

6 hours ago, Guest Islam said:

6. If someone does not remember whether total solar eclipse or total lunar eclipse happened in her city in the past or not, does she have to do ghusl and do salat al-ayat or not based on the below ruling.     

  If there is a total solar eclipse or a total lunar eclipse and a mukallaf intentionally (ʿamdan) does not perform the prayer of signs (ṣalāt al-āyāt) in its prescribed time, then based on obligatory precaution he must perform ghusl before he makes it up [i.e. when he performs ṣalāt al-āyāt belatedly (qaḍāʾ), he cannot do so with wuḍūʾ; rather, he must perform ghusl first and then perform the prayer with that ghusl].

This ruling is speaking about intentionally not performing salat al-ayat. I am assuming that if you do not know whether the total eclipse occurred or not then performing it is not necessary however there is no harm with double checking. If there was a total eclipse, then if you intentionally did not perform the prayer perform the ghusl prior to the prayer. If it was unintentional perform wudu.

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Guest Islam

Salam, thank so much brother for all your help and it is very much appreciated. may Allah (سُبْحَانَهُ وَ تَعَالَى) reward you InshAllah. 

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Salam, one more question if you can please help me, I just would like to know when I do my several obligatory ghusl from the past, if I wear the same clothes and other items that when I did not do the ghusl, is my ghusl valid in this case? 

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Wa Alaykum is-Salam

When you complete the ghusl, then nothing that happens after the ghusl makes it invalid.

Clothes worn and other items touched during the period which you did not perform ghusl are pure and touching them does not make you need to perform ghusl again.

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