265. Wiping over the shoes or socks is not valid. However, if one cannot take off his shoes or socks due to extremely cold weather, fear of thieves or wild animals, or similar dangers, based on obligatory precaution, he should wipe over his shoes or socks, and in addition, he should also perform tayammum.
266. If the top surface of the foot is najis, and one cannot make it ÔÁhir for the purpose of wiping over it, he should perform tayammum.
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.
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.
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.
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.
375. If one realizes after performing ghusl that water has not reached a part of his body, whether he knows the exact area or not, he has to perform ghusl all over again.
376. If one does not possess time to perform a sequential ghusl, but possesses time to perform ghusl by immersion, he should perform ghusl by immersion.
377. One who has put on iÎrÁm for Îajj or Þumrah cannot perform ghusl by immersion. As for the one who is fasting, the ruling for his case has been mentioned in article 1625.
378. It is not necessary for the body to be ÔÁhir prior to performing a sequential ghusl, or one by immersion; rather, if immersing oneself in water or pouring water over one’s body—provided the water is muÞtaÒim—with the intention of performing ghusl, causes the body to become ÔÁhir, the ghusl will be valid. Mu‘taÒim water is water which does not become najis upon coming in contact with a najis thing, like rain water, kurr and flowing water.
379. If a person who enters the state of janÁbah by committing a forbidden act, performs ghusl with warm water, it will be valid even if he perspires. The recommended precaution though, is that he performs ghusl with cold water.
380. If a part of the body remains unwashed during ghusl, the ghusl will be invalid if it was performed by immersion. However, if it was a sequential ghusl, its ruling has been covered in article 371. It is also not necessary to wash parts of the body—like the inner areas of the ears and the nose—which are deemed to be the inner areas of the body in the common understanding.
381. If a person doubts whether a part of the body is an internal part of it or an external part, he should wash it if it was previously considered an external part. If it was not previously considered so, he does not have to wash it. In the event that the previous state is unknown, based on obligatory precaution, he should wash it.
382. If the hole pierced for an earring or a similar purpose is so wide that its inner surface is counted as an external part of the body, it too has to be washed. However, if it is not counted as an external part, it does not have to be washed, unless one doubts whether it counts as an external part or not, in which case it should be washed based on precaution.
383. Anything which prevents water from reaching the body should be removed. If a person performs ghusl by immersion before attaining certainty that the obstacle has been removed, he will have to repeat his ghusl. If he performed sequential ghusl, then he will be subject to the ruling elaborated in article 372.
