346. If a person’s responsibility is to perform tayammum, and he has a wound, boil or fracture on some of the parts of tayammum, he should perform the tayammum of jabÐrah according to the instructions given for the wuÃÙ of jabÐrah.
347. If a person who has to offer prayers with wuÃÙ or ghusl of jabÐrah knows that he will not be divested of his excuse prior to the end of the allocated time for prayers, he can offer his prayers at its earliest time. However, if he is hopeful that his excuse will be removed prior to the end of the specified time, it is better that he should wait. If his excuse is not removed, he should offer prayers towards the end of the specified time by performing wuÃÙ or ghusl of jabÐrah. In the event that he offers his prayers at its earliest time, and his excuse is removed prior to the end of the allocated time, he should perform (the normal) wuÃÙ or ghusl and offer his prayers again.
348. If a person is compelled to keep his eyelashes attached to each other due to an eye disease, or if water is harmful for his eyes due to an eye condition, he should perform tayammum.
349. A person who does not know whether his responsibility is to perform tayammum or wuÃÙ of jabÐrah, should perform both, based on obligatory precaution.
350. Prayers which were offered with wuÃÙ of jabÐrah, wherein the excuse persisted to the end of the allocated time for prayers, are valid. In fact, he can offer the subsequent prayers with the same wuÃÙ given that his excuse persists for the entire time (allocated for that prayer). Whenever his excuse is removed, based on obligatory precaution he should perform wuÃÙ for subsequent prayers.
There are seven obligatory ghusls:
1. the ghusl of janÁbah
2. the ghusl of ÎayÃ
3. the ghusl of nifÁs
4. the ghusl of istiÎÁÃah
5. the ghusl for touching a dead body
6. the ghusl for a dead body
7. the ghusls which become obligatory on account of swearing (to perform it), making a nadhr or any similar undertakings.
351. A person enters the state of janÁbah on account of the following two reasons:
1. sexual intercourse
2. ejaculation, be it while sleeping or awake, by releasing a significant amount of semen or an insignificant amount, with pleasure or without, voluntarily or involuntarily.
352. If a fluid is released from a man, and he does not know if it is semen, urine or another fluid, it will be subject to the rulings of semen if it spurts out, is accompanied with intense pleasure, and thereafter the body experiences a feeling of laxity. If he doesn’t observe any of these signs, or some of them, it will not be treated as semen. However, in the case of an ailing person, if it is ejaculated with intense pleasure, it will be treated as semen, even if it does not spurt out, and does not result in the body becoming lax. As for a woman, if she ejaculates with a feeling of intense pleasure, the ghusl of janÁbah will be obligatory on her.
353. If a fluid which contains one of the three aforementioned signs is emitted from a man who is not sick, and he does not know if it contains the other signs or not, given that he was in the state of wuÃÙ before its emission, he can suffice himself with that wuÃÙ. If however, he was not in the state of wuÃÙ, it will be sufficient for him to perform wuÃÙ only.
354. It is recommended to urinate after ejaculation. If a person does not urinate after ejaculation, and thereafter observes a fluid which he cannot tell if it is semen or another fluid, it will be subject to the rulings of semen.
355. If a man has intercourse with a woman, and he penetrates to the point of circumcision or more, be it the front or back orifice, both of them will enter the state of janÁbah, regardless of whether ejaculation occurs or not. If a man has intercourse with another man, based on obligatory precaution he should perform ghusl, and also perform wuÃÙ if he was not previously in the state of wuÃÙ. If he was, performing ghusl only will be sufficient. The aforementioned rulings will not differ for a bÁligh or a non-bÁligh, a sane person or an insane person, one who intended to commit the act or one who did not.
356. If a man doubts whether he has penetrated to the point of circumcision or not, ghusl will not be obligatory on him.
357. If a man has intercourse with an animal and ejaculates, performing ghusl only will suffice. If he does not ejaculate, and was in the state of wuÃÙ prior to intercourse, again performing ghusl only will suffice. If however, he was not in the state of wuÃÙ, the obligatory precaution is that he should perform ghusl and perform wuÃÙ as well.
358. If movement of seminal fluid is felt but it is not emitted, or if a person doubts whether he has emitted semen or not, ghusl will not be obligatory upon him.
359. One who cannot perform ghusl, but can perform tayammum instead, is allowed to have intercourse with his wife, even if the time of prayer has set in.
360. If a person observes semen on his clothes, and knows it to be his own, and also knows that he has not performed ghusl for it, he should perform the ghusl of janÁbah. As for the prayers that he is certain were offered after the ejaculation, he should repeat them if the time for them has not yet elapsed. If the time has elapsed, he should offer the qaÃÁ for those prayers. As for the prayers that he speculates were offered prior to the ejaculation, he does not have to repeat them, nor offer their qaÃÁ.
361. The following five acts are forbidden on one who is in the state of janÁbah:
One: Causing any part of one’s body to touch the script of the Qur’an, or the Blessed Name of Allah, be it written in any language, and the rest of His Most Beautiful Names. Based on recommended precaution, he should not touch the names of the prophets, imams and lady FÁÔimah (Peace be upon them all).
Two: Entering Masjid al-ÍarÁm and Masjid al-NabÐ, even if it be entering from one door and exiting from another.
Three: Staying or halting in any other mosque. However, there is no problem in entering from one door and exiting from another. Similarly, staying in the shrine of the Imams is also forbidden. In fact, the obligatory precaution is that one should refrain from visiting the shrine of the Imams, even if it be entering from one door and exiting from another.
Four: Placing an item in the mosque. Similarly, based on obligatory precaution it is forbidden to enter a mosque for the purpose of taking something from it.
Five: Reciting any one of the four verses for which sujÙd is obligatory. These verses are located in the following sÙrahs: Alif-LÁm-MÐm Sajdah (sÙrah 32), ÍÁ-MÐm Sajdah (sÙrah 41), Al-Najm (sÙrah 53), and IqrÁ (sÙrah 96).
Based on obligatory precaution, he should refrain from reciting the other verses of these sÙrahs as well. In fact, he should refrain from reciting Bismi Allah al-RaÎmÁn al-RaÎÐm, or a part of it, with the intention of reciting it as a part of these sÙrahs.
362. It is makrÙh for a person who is in the state of janÁbah to perform any of the following nine acts:
One and Two: Eating and drinking. It is not makrÙh if he performs wuÃÙ or washes his hands.
Three: Reciting more than seven verses from the sÙrahs which do not contain the verses for which a sajdah is obligatory.
Four: Causing a part of his body to touch the cover of the Qur’an, its margins or borders, or the space between its scripts.
Five: Carrying the Qur’an with himself.
Six: Sleeping. It is not makrÙh if he performs wuÃÙ, or performs tayammum instead of ghusl on account of not having water.
Seven: Dying his hair or body with henna or a similar dye.
Eight: Applying oil on his body.
Nine: Engaging in sexual intercourse after a nocturnal emission .
363. The ghusl of janÁbah is a recommended act with respect to itself. It becomes obligatory for performing the obligatory acts for which ÔahÁrah is stipulated. It is not obligatory though, for the prayer for the dead, sajdah al-shukr (sajdah of gratitude), sajdah al-sahw—except the sajdah al-sahw which is performed for a tashahhud which was forgotten during prayers—and obligatory sajdahs of the Qur’an.
364. It is not necessary to specify whether one is performing an obligatory ghusl or a recommended one while performing ghusl; rather, if one performs ghusl with the intention of drawing closer to Allah—as was specified in the section on wuÃÙ—and with a sincere intention, it will suffice.
365. If a person is certain that the time of prayer has set in, or obtains a proof authorized by the sharia to the same effect, and intends to perform an obligatory ghusl, but does not stipulate the intention of obligation, his ghusl will be valid, when he later finds out that he performed the ghusl prior to the time of prayer.
366. A ghusl be it an obligatory one or a recommended one, can be performed in two ways: sequentially or by immersion.
367. In a sequential ghusl, with the intention of performing ghusl, one should first wash his head and neck, and then his body. Based on obligatory precaution, he should first wash the right side of his body and then the left side. If a person washes his head after washing his body, either intentionally or out of forgetfulness, or due to his ignorance of the ruling, it will be sufficient for him to wash his body again. If he washes the right side of his body after the left side, based on obligatory precaution he should wash the left side again. To claim that a sequential ghusl can be materialized by moving each of the three parts under running water with the intention of ghusl, is problematic.
368. Based on obligatory precaution, half of the navel and half of the private parts should be washed with the right side of the body and the other half with the left side. Better still, the entire navel and private parts should be washed when washing each side.
369. In order to attain certainty that one has washed all the three parts—the head and the neck, the right side and the left side—completely, he should wash a portion of the other parts along with the part that he is washing; rather, the recommended precaution is that he should wash the entire right area of the neck along with the right side of the body, and the entire left area of the neck along with the left side of the body.
370. Having performed ghusl, if a person realizes that he has not washed a part of his body, but does not know if it was a part of the head, the right side or the left side, he does not have to wash the head again. He should wash the area on the left side of his body which he speculates was not washed, and based on obligatory precaution, he should wash the area on the right side of his body which he speculates was not washed, prior to washing the left side.
371. If a person realizes after performing ghusl that he has not washed a part of his body, and it is located on the left side of his body, washing the unwashed area will be sufficient. If however, it is located on the right side of his body, he should first wash the unwashed area, and then based on obligatory precaution he should wash the entire left side of his body. If the unwashed area is located on the head or the neck, having washed the area, he should wash his entire body, and based on obligatory precaution, he should wash the right side before the left.
372. If someone doubts about having washed a part of the left side prior to completing his ghusl, then washing that very area will suffice. If however, having washed a part of the left side, he doubts about having washed a part of the right side, based on obligatory precaution, he should wash the area in doubt and then wash the entire left side. If he doubts about having washed a part of the head or neck, and is engaged in washing another part of his body, his doubt will not be credible and his ghusl will be valid.
373. Ghusl by immersion is realized by immersing the entire body underwater, and to claim that it can also be realized when a part of the body is already in water, and the remainder is then immersed in it, is problematic. Based on obligatory precaution, the immersion should occur in a manner that the common understanding of an instantaneous immersion should hold true of it.
374. In a ghusl by immersion, based on obligatory precaution one should maintain the intention of performing ghusl from the time the first part of the body is immersed in water, to the immersion of the last part.
