Recommended Ghusl in Islam
Occasions When Ghusl is Recommended
Evidences and Explanations
Markaz ‘Uthmān Ibn ‘Affān:
المسألة الثالثة: الأغسال المستحبة
The 3rd issue: Recommended Ghusls
There are 9 occasions when Ghusl is recommended
FRIDAYS
- This recommendation applies to those who attend the Friday prayer; male or female.
- The timing for this Ghusl spans from dawnbreak up until the Friday prayer.
EVIDENCES:
٠ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رضى الله عنه أَنَّ رَسُولَ اللهِ ﷺ قَالَ: ((غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ)). [متفق عليه]
Allāh’s Messenger ﷺ said: “Taking a bath on Friday is compulsory for every male who has attained the age of puberty.”
٠ عن ابْنَ عُمَرَ رضى الله عنهما قال سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: ((مَنْ جَاءَ مِنْكُمُ الْجُمُعَةَ فَلْيَغْتَسِلْ)). [متفق عليه]
Allāh’s Messenger ﷺ said: “Anyone of who attends the Friday prayer must take a bath.”
٠ عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ ﷺ: ((حَقٌّ عَلَى كُلِّ مُسْلِمٍ أَنْ يَغْتَسِلَ فِي كُلِّ سَبْعَةِ أَيَّامٍ يَوْمًا؛ يَغْسِلُ فِيهِ رَأْسَهُ وَجَسَدَهُ)). [متفق عليه]
Allāh’s Messenger (ﷺ) said, “It is obligatory for every Muslim to take a bath once every seven days, whereby he washes his head and body.”
٠ عَنْ حَفْصَةَ رضي الله عنها عَنِ النَّبِيِّ ﷺ قَالَ: ((عَلَى كُلِّ مُحْتَلِمٍ رَوَاحُ الْجُمُعَةِ وَعَلَى كُلِّ مَنْ رَاحَ إِلَى الْجُمُعَةِ الْغُسْلُ)). [رواه أبو داود 342، وصححه الألباني]
The Prophet (ﷺ) said: It is necessary for every adult (male) to go to Friday (prayer), and for everyone who goes for Friday (prayer) to take a bath.
● It’s easy to conclude, based on the above evidence, that bathing on Fridays is obligatory. However, there are other evidences which have been taken into consideration, which have led most scholars (jumhoor) to come to the conclusion that it is HIGHLY RECOMMENDED; these evidences are follows:
٠ عَنْ سَمُرَةَ بْنِ جُنْدَبٍ رضي الله عنه قَالَ قَالَ رَسُولُ اللهِ ﷺ: ((مَنْ تَوَضَّأَ يَوْمَ الْجُمُعَةِ فَبِهَا وَنِعْمَتْ، وَمَنِ اغْتَسَلَ فَالْغُسْلُ أَفْضَلُ)) [رواه أحمد والثلاثة، وحسنه الترمذي]
Allāh’s Messenger ﷺ said: “Whoever performs ablution on Friday, then that is sufficient, and whoever performs Ghusl then Ghusl is more virtuous.”
NOTE: The scholars differed regarding the authenticity of this ḥadīth because it comes from Al-Ḥasan Al-Baṣri on the authority of Samurah ibn Jundub. What’s correct (والله أعلم) is that Al-Ḥasan only heard the ḥadīth regarding ’Aqīqah from Samurah, and the rest of the ḥadīths which he narrated from him were taken from a book he found with Samurah’s children. Therefore, this report is considered Mursal (and the mursal of Ḥasan is considered weak according to most scholars of ḥadīth). However, this ḥadīth has many supportive narrations – which is why At-Tirmidhi and others (including Sheikh Al-Albani) authenticated it.
٠ عن أبي هُرَيرَة رَضِيَ اللهُ عنه قال: قال رسولُ اللهِ ﷺ: ((مَن تَوضَّأَ فأَحْسَنَ الوضوءَ ثم أتى الجُمُعةَ فاستمَعَ وأَنْصَتَ غُفِرَ له ما بَينَه وبينَ الجُمُعةِ وزيادةَ ثلاثةِ أيَّامٍ، ومَن مسَّ الحَصَى فقدْ لغَا)). [رواه مسلم 857]
Allāh’s Messenger ﷺ said: “Whoever performed ablution well, then came to Friday prayer, listened (to the sermon) and remained silent, all his sins between that time and the next Friday would be forgiven “with three days extra”, and whoever touches the pebbles has committed Laghu (useless activity).”
Point of evidence: This indicates that making ablution is sufficient for the Friday prayer, and that the one who does this is neither sinful nor disobedient. This proves that the command to bath comes as a emphasised recommendation. [Fat-ḥul Bari of Ibn Rajb (5/342)]
NOTE: The addition (وزيادةَ ثلاثةِ أيَّامٍ) is Mudraj (commentary from Abū Hurairah radhiyallahu anhu and not from the speech of the Prophet ﷺ) as is clear from the wording of Abū Dawūd (343).
٠ عن عائشةَ رَضِيَ اللهُ عنها قالت: كان الناسُ يَنتابونَ يوم الجُمُعةِ من منازلِهم والعوالي، فيأتون في الغُبارِ، يُصيبُهم الغبارُ والعَرَقُ، فيخرج منهم العرقُ، فأتى رسولَ اللهِ ﷺ إنسانٌ منهم وهو عندي، فقال النبيُّ ﷺ: ((لو أنَّكم تَطهَّرتُم ليومِكم هذا)). [متفق عليه]
Narrated ’Ā’ishah: The people used to come from their abodes and from Al- Awali (i.e. outskirts of Medina up to a distance of four miles or more from Madīnah). They used to pass through dust and used to be drenched with sweat and covered with dust; so sweat used to trickle from them. One of them came to Allāh’s Messenger ﷺ who was in my house. The Prophet ﷺ said to him, “If only you cleaned yourselves for this day of yours (i.e. take a bath).”
Point of evidence:
((لو أنَّكم تَطهَّرتم ليومِكم هذا))
This indicates that bathing on Friday is not obligatory, not even for someone who has a smell coming from of him, but rather it is recommended. [Fat-ḥul Bari of Ibn Rajb (5/409)]
٠ عن ابنِ عُمرَ رَضِيَ اللهُ عنه: أنَّ عُمرَ بن الخطَّابِ بينما هو قائمٌ في الخُطبة يومَ الجُمُعة إذ دخَلَ رجلٌ من المهاجرين الأوَّلين مِن أصحابِ النبيِّ ﷺ، فناداه عمرُ: أيَّةُ ساعةٍ هذه؟ قال: إنِّي شُغِلتُ فلم أنقلبْ إلى أهلي حتى سمعتُ التأذينَ، فلم أزِدْ أن توضَّأتُ. فقال: والوضوءُ أيضًا، وقد علمتَ أنَّ رسولَ اللهِ ﷺ كان يأمُرُ بالغُسل؟! [متفق عليه]
While ’Umar ibn Al-Khaṭṭāb was standing and delivering the sermon on a Friday, one of the companions of the Prophet, who was one of the foremost Muhajirs (emigrants) came (this Companion was Uthmān as mentioned in other wordings). ’Umar said to him, “What is the time now?” He replied, “I was busy and could not go back to my house till I heard the Adhān. I did not perform more than the ablution.” Thereupon ’Umar said to him, “Did you perform only the ablution although you know that Allah’s Messenger (ﷺ) used to order us to take a bath (on Fridays)?”
Point of evidence: ’Umar did not instruct him to go and make Ghusl, nor did ’Uthman himself depart to go and have a bath when ’Umar reminded him of that, and a large number of the Companions were present in this gathering. [“At-Tamhīd” of Ibn ’Abdil Barr (10/78) & “Ikmāl Al-Mu’allim” of Al-Qāḍhi ’Iyāḍh (3/130)]
٠ عَنْ عِكْرِمَةَ: أَنَّ أُنَاسًا مِنْ أَهْلِ الْعِرَاقِ جَاءُوا فَقَالُوا يَا ابْنَ عَبَّاسٍ أَتَرَى الْغُسْلَ يَوْمَ الْجُمُعَةِ وَاجِبًا؟ قَالَ لاَ وَلَكِنَّهُ أَطْهَرُ وَخَيْرٌ لِمَنِ اغْتَسَلَ، وَمَنْ لَمْ يَغْتَسِلْ فَلَيْسَ عَلَيْهِ بِوَاجِبٍ، وَسَأُخْبِرُكُمْ كَيْفَ بَدْءُ الْغُسْلِ؛ كَانَ النَّاسُ مَجْهُودِينَ يَلْبَسُونَ الصُّوفَ وَيَعْمَلُونَ عَلَى ظُهُورِهِمْ، وَكَانَ مَسْجِدُهُمْ ضَيِّقًا مُقَارِبَ السَّقْفِ؛ إِنَّمَا هُوَ عَرِيشٌ، فَخَرَجَ رَسُولُ اللهِ ﷺ فِي يَوْمٍ حَارٍّ وَعَرِقَ النَّاسُ فِي ذَلِكَ الصُّوفِ، حَتَّى ثَارَتْ مِنْهُمْ رِيَاحٌ آذَى بِذَلِكَ بَعْضُهُمْ بَعْضًا، فَلَمَّا وَجَدَ رَسُولُ اللهِ ﷺ تِلْكَ الرِّيحَ قَالَ: ((أَيُّهَا النَّاسُ، إِذَا كَانَ هَذَا الْيَوْمُ فَاغْتَسِلُوا، وَلْيَمَسَّ أَحَدُكُمْ أَفْضَلَ مَا يَجِدُ مِنْ دُهْنِهِ وَطِيبِهِ)). قَالَ ابْنُ عَبَّاسٍ ثُمَّ جَاءَ اللهُ بِالْخَيْرِ، وَلَبِسُوا غَيْرَ الصُّوفِ، وَكُفُوا الْعَمَلَ، وَوُسِّعَ مَسْجِدُهُمْ، وَذَهَبَ بَعْضُ الَّذِي كَانَ يُؤْذِي بَعْضُهُمْ بَعْضًا مِنَ الْعَرَقِ. [رواه أبو داود 353، وحسنه الألباني]
Narrated ’Ikrimah: Some people of Iraq came and said: Ibn ‘Abbas, do you regard taking a bath on Friday as obligatory? He said: No, it is only a means of cleanliness, and is better for one who washes oneself. Anyone who does not take a bath, it is not essential for him. I inform you how the bath (on Friday) commenced. The people were poor and used to wear woolen clothes, and would carry loads on their backs. Their mosque was small and its roof was lowered down. It was a sort of trellis of vine. The Messenger of Allah (ﷺ) once came out on a hot day and the people perspire profusely in the woolen clothes so much so that foul smell emitted from them and it caused trouble to each other. When the Messenger of Allah (ﷺ) found the foul smell, he said: O people, when this day (Friday) comes, you should take bath and every one should anoint the best oil and perfume one has. Ibn ‘Abbas then said: Then Allah, the Exalted, provided wealth (to the people) and they wore clothes other than the woolen, and were spared from work, and their mosque became vast. The foul smell that caused trouble to them became non-existent.
CONCLUSION:
- It is HIGHLY recommended for a person to take bath before attending the Friday Khuṭbah.
- If the body is enenating offensive smells, a person must remove this smell before attending the masjid, just as is the case with removing the smell of garlic and onion. It is for this this reason why Sheikhul Islam ibn Taymiyyah rahimahullah stated [Al-Fatāwā Al-Kubrā (5/307)]: “The bath on Friday is obligatory upon anyone who has sweat or odor that is harmful to others.”
AFTER A DISBELIEVER HAS EMBRACED ISLAM (unless they are in a state of Janābah – in which case it is obligatory)
There are 3 views in this issue:
- 1. Obligatory in all cases; in the case of an original kāfir or an apostate; whether they are in a state of Janābah or otherwise.
- 2. Obligatory only if they are in a state of Janābah, otherwise it is recommended.
- 3. Recommended in all cases.
The second opinion is strongest due to the following:
1٠ عن أبي هريرة رضي الله عنه أن ثمامة بن أُثال أسلم فقال رسول الله ﷺ: ((اذهبوا به إلي حائط بني فلان فمروه أن يغتسل)). [أخرجه أحمد وأصله متفق عليه، وصححه الألباني 1/164]
وللبخاري: فَانْطَلَقَ إِلَى نَخْلٍ قَرِيبٍ مِنَ الْمَسْجِدِ، فَاغْتَسَلَ ثُمَّ دَخَلَ الْمَسْجِدَ فَقَالَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ.
Narrated Abu Hurairah: When Thumāmah ibn Uthāl embraced Islām, the Messenger of Allāh ﷺ said (to the Companions): “Take him to the garden of the tribe of so-and-so and instruct him to take a bath.”
In the version of Bukhari it states: He went to a (garden of) date-palms near the masjid, took a bath and entered the masjid again and said, “None has the right to be worshipped except Allāh and Muḥammad is His Messenger (i.e. he embraced Islam).”
NOTE: Al-Bayhaqi explained in his Sunan (1/171):
يحتمل أن يكون أسلم عند النبي ﷺ ثم اغتسل ودخل المسجد فأظهر الشهادتين جمعا بين الروايتين.
“Combining between the two (above) narrations, it is possible that he embraced Islam with the Prophet ﷺ firstly, then he took a bath and entered the masjid and declared the two testimonies publicly.”
2٠ عن قَيْسِ بْنِ عَاصِمٍ قَالَ أَتَيْتُ النَّبِيَّ ﷺ أُرِيدُ الإِسْلاَمَ فَأَمَرَنِي أَنْ أَغْتَسِلَ بِمَاءٍ وَسِدْرٍ. [رواه أبو داود، وصححه الألباني]
Narrated Qays ibn ’Āṣim: I came to the Prophet (ﷺ) with the intention of embracing Islām so he directed me to take a bath with water and lotus leaves.
An-Nawawi raḥimahullāh explained [Al-Majmū’ (2/175)] the (Paraphrasing): “The desirability of making Ghusl for the one who embraces Islām is supported by two matters:
Firstly: The fact that he ﷺ ordered Qays to wash himself with water and lotus leaves, and everyone is agreed that washing with lotus leaves is not obligatory.
Secondly: He instructed them to make Ghusl because he ﷺ knew that both of them were Junub since both had children, so he ordered them to take a bath for that reason, not for (embracing) Islām.”
He also said [Al-Majmū’ (2/174)]:
“There is no dispute that the disbeliever is required to perform ablution (after embracing Islam), so there is no difference between him urinating and then accepting Islam or being in a state of Janābah and then accepting Islam (i.e. Embracing Islam does not uplift ritual impurity – minor or major). As for the noble Āyah (إن ينتهوا يغفر لهم ما قد سلف) and the ḥadīth (i.e. “Islam wipes away everything that came before it”), what is meant by them is forgiveness of sins; Because they have unanimously agreed that if a non-Muslim has a debt or pending Qiṣāṣ (retaliatory justice), it is not exonerated by his conversion to Islam,
ولأن إيجاب الغسل ليس مؤاخذة وتكليفا بما وجب في الكفر
and because the obligation to take a bath is not an accountability or compensation that’s due for what occurred while in a state of Kufr, but rather it is requirement to meet the conditions of prayer that Islam has enjoined upon him; because he is junub and prayer is not valid from a junub. His conversion to Islam does not mean that he is now ritually pure. And the answer to the fact that not everyone was commanded to take a bath upon embracing Islam as that was well-known to them, (is to say) they were also not ordered to perform ablution as that was also well-known to them (but they still had to perform ablution). And the difference between the obligation of taking a bath and the lack of obligation in making up for missed fasts and prayers is from two angles: One of them is as stated above, that taking a bath is an accountability that is enjoined after embracing Islam, that is due to being in a state of ritual impurity – unlike prayer.
The second is that prayer and fasting are numerous, so having to repay them all is something difficult, so this would put a person off embracing Islam. As for washing, then one only needs to wash once, even if they fell into a state of ritual impurity a thousand times or more, there is no difficulty in this.”
BENEFIT: Most adults who embrace Islām are in a state of Janābah because they don’t usually bath while junub (due to ignorance), and even if they take a bath, their Janābah is not uplifted; because this is an act of worship which requires intention, and it is not valid from a disbeliever. Thus, most of the scholars have stated that the disbeliever must hasten to embrace Islām and not delay it for the sake of taking a bath, because even if he were to take a bath before embracing Islam, it would not be accepted, and he would have to take another bath after embracing Islām.
BATHING ON THE TWO ’EIDS
There are no authentic narrations from the Prophet ﷺ which are explicit in this regard, however, there are some indirect evidences:
1. The action and statement of some of the Companions:
Ibn Al-Mulaqqin raḥimahullāh said [Al-Badr Al-Munīr]:
أحاديث غسل العيدين ضعيفة، وفيه آثار عن الصحابة جيدة.
“The ḥadīths about bathing on the two ’Eids are weak, but there are sound narrations from the Companions.”
٠ عَنْ زَاذَانَ قَالَ: سَأَلَ رَجُلٌ عَلِيًّا رَضِيَ اللهُ عَنْهُ عَنِ الْغُسْلِ، قَالَ: اغْتَسِلْ كُلَّ يَوْمٍ إِنْ شِئْتَ. فَقَالَ: لَا، الْغُسْلُ الَّذِي هُوَ الْغُسْلُ؟ قَالَ: يَوْمَ الْجُمُعَة، وَيَوْمَ عَرَفَة، وَيَوْمَ النَّحْرِ، وَيَوْمَ الْفِطْرِ. [رواه البيهقي (3/273) وصححه الألباني في “الإرواء” (1/177)]
Zādān said: A man asked ’Ali raḍhiyallāhu ’anhu about taking a bath. He said: Take a bath everyday if you want. He said: No, when is it appropriate for one to take a bath (according to the Sunnah)? He said: Friday, the Day of ’Arafah (9th of Dhul Ḥijjah), the Day of Sacrifice (10th of Dhul Ḥijjah), and the Day of Fitr (1st of Shawwāl).”
It is authentically reported in the Muwatta’ of Mālik that Ibn ’Umar used to have a bath on the Day of Fitr before going out to ’Eid prayer.
2. عن ابْنِ عُمَرَ رضي الله عنه قَالَ وَجَدَ عُمَرُ بْنُ الْخَطَّابِ حُلَّةً مِنْ إِسْتَبْرَقٍ تُبَاعُ بِالسُّوقِ فَأَخَذَهَا فَأَتَى بِهَا رَسُولَ اللهِ ﷺ فَقَالَ يَا رَسُولَ اللهِ ابْتَعْ هَذِهِ فَتَجَمَّلْ بِهَا لِلْعِيدِ وَلِلْوَفْدِ (وفي رواية: وَلَبِسْتَهَا يَوْمَ الْجُمُعَةِ) فَقَالَ رَسُولُ اللهِ ﷺ إِنَّمَا هَذِهِ لِبَاسُ مَنْ لاَ خَلاَقَ لَهُ. [متفق عليه وهذا لفظ مسلم]
Narrated ibn Umar: ‘Umar ibn at-Khattab found a silk garment being sold in the market; he took it and brought it to Allah’s Messenger (ﷺ) and said: Allah’s Messenger (ﷺ) buy it and adorn yourself (by wearing it) on the ‘Id (days) and for the delegation [In another wording: You may wear it on Friday (also)]. Thereupon, Allah’s Messenger (ﷺ) said: That is the dress of one who has no share (in the Hereafter). ‘Umar stayed there so long as Allah wished. Then Allah’s Messenger (ﷺ) sent him a silk cloak. ‘Umar came back with that to Allah’s Messenger (ﷺ) and said: Allah’s Messenger (ﷺ) . you said that it is the dress of one who has no share in the Hereafter, but then you sent it to me. Thereupon, Allah’s Messenger (ﷺ) said: You sell it and meet your need (with its proceeds).
Point of evidence: The Prophet ﷺ acknowledged Umar’s suggestion to adorn himself on ’Eid. The only thing he disapproved of was the garment being made of silk(which is impermissible for men). And before one can adorn themself with clothing, they usually adorn their body by taking a bath.
An-Nawawi raḥimahullāh said [Al-Majmū’ (2/233)]:
سنة لكل أحد بالاتفاق، سواء الرجال والنساء والصبيان؛ لأنه يراد للزينة وكلهم من أهلها.
This Sunnah (taking a bath) applies to everyone by agreement; men, women and children; because the purpose [of this bath] is beautification, and they are all included under this.
3. Qiyās to Jumu’ah
Ibn Qudāmah rahimahullah said [Al-Mughni]:
ولأنه يوم يجتمع الناس فيه للصلاة، فاستحب الغسل فيه كيوم الجمعة.
“Because it (’Eid) is a day when people gather to pray, so it is recommended to take a bath on this day just like Friday.”
BATH BEFORE ENTERING IHRĀM
According to most scholars, it is recommended to take a bath before assuming Iḥrām for Ḥajj or ’Umrah or both, whether entering this occurs at the designated Mīqāt or elsewhere. [Al-Majmū’ of An-Nawawi (7/212)]
EVIDENCES:
٠ عَنْ زَيْدِ بْنِ ثَابِتٍ رضي الله عنه أَنَّهُ رَأَى النَّبِيَّ ﷺ تَجَرَّدَ لإِهْلاَلِهِ وَاغْتَسَلَ. [رواه الترمذي 830، وصححه الألباني]
Narrated Zaid ibn Thābit: that he saw the Prophet ﷺ disrobing for his Ihlal and perform Ghusl.
٠ قال ابن عمر رضي الله عنه: إن من السنة أن يغتسل إذا أراد أن يحرم وإذا أراد أن يدخل
مكة. [رواه الدارقطني والحاكم وهو في الصحيح المسند]
Ibn ’Umar raḍhiyallāhu ’anhu said: “It is from the Sunnah for one to take a bath before assuming Iḥrām and before entering Makkah.”
BATH UPON ENTERING MAKKAH
٠ عَنْ نَافِعٍ قَالَ: كَانَ ابْنُ عُمَرَ رضى الله عنهما إِذَا دَخَلَ أَدْنَى الْحَرَمِ أَمْسَكَ عَنِ التَّلْبِيَةِ، ثُمَّ يَبِيتُ بِذِي طُوًى، ثُمَّ يُصَلِّي بِهِ الصُّبْحَ وَيَغْتَسِلُ، وَيُحَدِّثُ أَنَّ نَبِيَّ اللهِ ﷺ كَانَ يَفْعَلُ ذَلِكَ. [متفق عليه واللفظ للبخاري]
Narrated Nafī’: On reaching the sanctuary of Makkah, Ibn ’Umar used to stop saying the Talbiyah and spend the night at Dhi-Tuwa and then offer Fajr prayer and take a bath. He used to say that the Prophet (ﷺ) used to do the same.
Ibn Al-Mundhir raḥimahullāh said [Fatḥ Al-Bāri (ḥadīth 1573)]:
الاغتسال عند دخول مكة مستحب عند جميع العلماء، وليس في تركه عندهم فدية، وقال أكثرهم: يجزئ منه الوضوء.
“Bathing upon entering Makkah is recommended according to all scholars, and there is no penalty for not doing so according to them, and most of them said: it is sufficient if one makes ablution instead.”
BATH ON THE DAY OF ’ARAFAH (for pilgrims ONLY)
There are no authentic narrations from the Prophet ﷺ in this regard, however, there are reports from some of the Companions that they used to do so; such as: Ibn Mas’ūd, Ibn ’Umar, and ’Ali, may Allāh be pleased with them all. And because standing in ’Arafah is a communal act for which people are gathered in one place, similar to Friday and ’Eid prayers.
BENEFIT: Sheikhul Islam ibn Taymiyyah rahimahullah said [Al-Majmū’ (26/ 132)]:
لَمْ يُنْقَلْ عَنْ النَّبِيِّ ﷺ وَلَا عَنْ أَصْحَابِهِ فِي الْحَجِّ إلَّا ثَلَاثَةُ أَغْسَالٍ: غُسْلُ الْإِحْرَامِ، وَالْغُسْلُ عِنْدَ دُخُولِ مَكَّةَ، وَالْغُسْلُ يَوْمَ عَرَفَةَ.
“Only three ritual baths have been reported from the Prophet ﷺ and his companions with relation to Ḥajj: (1) the bath for Iḥrām, the bath upon entering Mecca, and the bath on the day of ’Arafah.”
BATH BETWEEN INTERCOURSE
٠ This is proven by generality in Allāh’s statement:
وَإِن كُنتُمۡ جُنُبࣰا فَٱطَّهَّرُوا۟}
“And if you are in a state of ˹full˺ impurity, then take a full bath.” [Sūrah Al-Mā’idah: 6]
٠ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي رَافِعٍ، عَنْ عَمَّتِهِ سَلْمَى، عَنْ أَبِي رَافِعٍ أَنَّ النَّبِيَّ ﷺ طَافَ ذَاتَ يَوْمٍ عَلَى نِسَائِهِ يَغْتَسِلُ عِنْدَ هَذِهِ وَعِنْدَ هَذِهِ. قَالَ فَقُلْتُ لَهُ يَا رَسُولَ اللهِ أَلاَ تَجْعَلُهُ غُسْلاً وَاحِدًا؟ قَالَ: ((هَذَا أَزْكَى وَأَطْيَبُ وَأَطْهَرُ)). [رواه أبو داود (219)، وحسّنه الألباني]
Narrated Abū Rāfi’: One day the Prophet ﷺ had intercourse with all his wives. He took a bath after each intercourse. I asked him: Messenger of Allāh, why don’t you make it a single bath? He replied: “This is more purifying, better and cleaner.”
NOTE: This ḥadīth is weak because:
- a. ’Abdurraḥmān ibn Abi Rāfi’ is weak
- b. The condition of his (P) aunt Salmā is unknown (مجهول الحال)
- c. This narration is contradictory to the report of Anas radhiyallahu anhu which is more authentic:
عَنْ أَنَسٍ رضي الله عنه أَنَّ النَّبِيَّ ﷺ كَانَ يَطُوفُ عَلَى نِسَائِهِ بِغُسْلٍ وَاحِدٍ. [متفق عليه]
The Messenger of Allāh ﷺ used to have sexual intercourse with his wives with a single bath.
Note: Sheikh Uthaymeen rahimahullah said [Fatḥ Dhil Jalāl. Sharh Bulūgh Al-Marām (1/337)]:
الذي يظهر لي- والله أعلم-: أنه كان يغسل فرجه لأجل التنظيف، وعدم اختلاط مياه النساء بعضها ببعض.
“What appears to me – and Allāh knows best – is that he (ﷺ) would wash his private parts for cleanliness, and to prevent the women’s (sexual) waters from mixing with each other.”
BENEFIT: Although the above ḥadīth is weak, Al-’Adhīm Al-Ābādi stated [’Awn Al-Ma’būd (1/370)]
والحديث يدل على استحباب الغسل قبل المعاودة ولا خلاف فيه.
The ḥadīth indicates the desirability of taking a bath before returning to intercourse, and there is no disagreement about this.
BENEFIT: Sheikh ’Uthaymīn raḥimahullāh mentioned three cases in terms of what a man can do if he wants to return to intercourse with his wife:
- The first: He should take a bath before returning, and this is the best option.
- The second: He should perform ablution, and this is less than the first.
- Third: To return without taking a bath or ablution. This is the lowest level and it is permissible.
[Majmū’ Al-Fatāwā (11/167)]
WHENEVER THE BODY SMELLS
٠ A Muslim is encouraged to clean himself at all times, especially when emanating bad ours. And the best way to clean the body is by taking a bath.
This is further proven by the narration of ’Ā’ishah رضي الله عنها concerning those who used to attend the Prophet’s masjid from Al-’Awālī (i.e. outskirts of Madīnah) while drenched in sweat and covered with dust; Allāh’s Messenger ﷺ said to one of them:
((لو أنَّكم تَطهَّرتُم ليومِكم هذا))
“If only you cleaned yourselves for this day of yours (i.e. taking a bath).” [Reported by Bukhari and Muslim]
٠ عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ ﷺ: ((حَقٌّ عَلَى كُلِّ مُسْلِمٍ أَنْ يَغْتَسِلَ فِي كُلِّ سَبْعَةِ أَيَّامٍ يَوْمًا؛ يَغْسِلُ فِيهِ رَأْسَهُ وَجَسَدَهُ)). [متفق عليه]
Allāh’s Messenger (ﷺ) said, “It is obligatory for every Muslim to take a bath once every seven days, whereby he washes his head and body.”
AWAKING FROM UNCONSCIOUSNESS
٠ عن عائشة رضي الله عنها في قصة مرض النبي ﷺ، قالت: ثَقُلَ النَّبِيُّ ﷺ فَقَالَ: ((أَصَلَّى النَّاسُ؟)) قُلْنَا لاَ، هُمْ يَنْتَظِرُونَكَ. قَالَ: ((ضَعُوا لِي مَاءً فِي الْمِخْضَبِ)). قَالَتْ: فَفَعَلْنَا، فَاغْتَسَلَ فَذَهَبَ لِيَنُوءَ فَأُغْمِيَ عَلَيْهِ، ثُمَّ أَفَاقَ فَقَالَ ﷺ: ((أَصَلَّى النَّاسُ؟)) قُلْنَا لاَ، هُمْ يَنْتَظِرُونَكَ يَا رَسُولَ اللهِ. قَالَ: ((ضَعُوا لِي مَاءً فِي الْمِخْضَبِ)). قَالَتْ فَقَعَدَ فَاغْتَسَلَ، ثُمَّ ذَهَبَ لِيَنُوءَ فَأُغْمِيَ عَلَيْهِ، ثُمَّ أَفَاقَ فَقَالَ: ((أَصَلَّى النَّاسُ)). قُلْنَا لاَ، هُمْ يَنْتَظِرُونَكَ يَا رَسُولَ اللهِ. فَقَالَ: ((ضَعُوا لِي مَاءً فِي الْمِخْضَبِ))، فَقَعَدَ فَاغْتَسَلَ، ثُمَّ ذَهَبَ لِيَنُوءَ فَأُغْمِيَ عَلَيْهِ، ثُمَّ أَفَاقَ فَقَالَ: ((أَصَلَّى النَّاسُ)). فَقُلْنَا لاَ، هُمْ يَنْتَظِرُونَكَ يَا رَسُولَ اللهِ ـ
وَالنَّاسُ عُكُوفٌ فِي الْمَسْجِدِ يَنْتَظِرُونَ النَّبِيَّ عَلَيْهِ السَّلاَمُ لِصَلاَةِ الْعِشَاءِ الآخِرَةِ ـ فَأَرْسَلَ النَّبِيُّ ﷺ إِلَى أَبِي بَكْرٍ بِأَنْ يُصَلِّيَ بِالنَّاسِ…الحديث. [متفق عليه]
The Prophet (ﷺ) became seriously ill and asked whether the people had prayed. We replied, ‘No. O Allah’s Messenger (ﷺ) ! They are waiting for you.’ He added, ‘Put water for me in a trough.” Aisha added, “We did so. He took a bath and tried to get up but fainted. When he recovered, he again asked whether the people had prayed. We said, ‘No, they are waiting for you. O Allah’s Messenger (ﷺ) ,’ He again said, ‘Put water in a trough for me.’ He sat down and took a bath and tried to get up but fainted again. Then he recovered and said, ‘Have the people prayed?’ We replied, ‘No, they are waiting for you. O Allah’s Messenger (ﷺ) .’ He said, ‘Put water for me in the trough.’ Then he sat down and washed himself and tried to get up but he fainted. When he recovered, he asked, ‘Have the people prayed?’ We said, ‘No, they are waiting for you. O Allah’s Messenger (ﷺ)! The people were in the mosque waiting for the Prophet (ﷺ) for the Isha prayer. The Prophet (ﷺ) sent for Abu Bakr to lead the people in the prayer.
Ibn Qudāmah rahimahullah relayed a concensus regarding its recommendation. [Al-Mughni (1/279)]
SUMMARY:
Ghusl is obligatory when a reason for it to be obligatory arises, and it is recommended when a reason for it to be recommended arises.
Reasons for Ghusl to be obligatory:
- Ejaculation
- Sexual intercourse
- After Menses & postpartum
- Death
Reasons for Ghusl to be recommended:
- Attending Friday prayer
- Embracing Islam
- The two ’Eids
- Before entering Ihram (for pilgrims)
- Before entering Makkah
- The day of Arafah (for pilgrims)
- Between intercourse
- Whenever the body smells
- Awaking from unconsciousness