وریز وجوهات
اللّهم صلّ علي علي بن موسي الّرضا المرتضي الامام التّقيّ النّقيّ و حجتك علی من فوق الارض و من تحت الثّری الصدّيق الشّهيد صلوةً كثيرةً تآمّةً زاكيةً متواصلةً متواترةً مترادفة كافضل ما صلّيت علی احدٍ من اوليائك     اگر انسان در سخن...
چهارشنبه: 1 / 06 / 1396 ( )

Rules about Ghusl

 

378. It is necessary that the entire body of a person should be Pak before Irtimasi; however, it is not necessary that the entire body of a person should be Pak before Tartibi Ghusl. If the entire body of a person is Najis and before performing the Ghusl of that part, washes it with water, it will be sufficient.

379. It has already been mentioned that the sweat of a person who entered the state of Janabat due to an unlawful act is not Najis, thus, if he takes a bath with warm water, the Ghusl will be valid, but as per recommended precaution, such person should perform Ghusl with cold water.

380. While doing Ghusl, if a part of the body, however as small as a hair, remains unwashed, the Ghusl is invalid. But, it is not obligatory to wash those parts which cannot be seen, such as inside of the ear or nose and other places which are reckoned to be the interior of the body.

381. If a person doubts whether a particular part of the body is to be treated as external or internal, as per obligatory precaution, it should be washed.

382. If the hole pierced for an earring and other similar objects is so wide that it is reckoned to be external, then it should be washed; otherwise it is not necessary to wash it.

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.

 

384. 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.

385. While performing Ghusl, one should wash the short hairs 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.

386. 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. However, for Ghusl it is not necessary that the body be washed downwards from the head. Moreover, it is not necessary in Tartibi Ghusl to wash the next part of the body immediately after washing the previous one, rather, after washing head and neck one can wait for a while and then can wash the right side and then after an interval, can wash the left side. However, if a person is incontinent, unable to retain urine or faeces except for such time that he could be able to offer prayers after Ghusl then he should do Ghusl at once and offer his prayers immediately thereafter. And so is the ruling for the Mustahadha woman, which will be mentioned later.

387. If a person uses a public bath with an intention of not paying or deferring payment to its owner, without a prior consent of the owner, the Ghusl will be void even if the owner is later made to agree to the arrangement. Except if one has performed his Ghusl with the intention of Qurbat i.e. complying with Allah's order and was not certain about the disagreement of the owner of public bath on credit payment, in such case the Ghusl performed is in order and will be guarantor to pay him the amount.

388. If the owner of the public bath is agreeable to the Ghusl being done on credit basis, but the person performing Ghusl intends not to pay the charges to him or to pay him from the money acquired illegally, there is Ishkaal in that Ghusl. Unless, one is certain that even with that situation, the owner is willing him to perform Ghusl or he is not certain that the owner will not be pleased with his act, in both the situations, the Ghusl is in order.

389. If a person pays to the owner of the public bath from the money acquired illegally or from the money, whose Khums has not been paid, then the Ghusl will be void, however, if one is certain that even with that situation the owner is willing him

 

to perform Ghusl or he is not certain that the owner will not be pleased with his act, in both situations the Ghusl is in order.

390. If a person hires a public bath for Ghusl, and uses more water than it is normally used and doubts whether the owner would agree to the Ghusl being taken or not, the Ghusl will be void, unless the owner's consent must be sought before the Ghusl.

391. When a person is in doubt whether he or she has performed Ghusl or not, such a person must perform 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.

392. 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. However, it is better that as per precautionary measures one should perform the Ghusl again from the beginning with the intention of complying with his duty of completion of Ghusl or performing the Ghusl again, but, even in this condition performing Wudhu after Ghusl is obligatory.  

393. If a person believes that he has enough time to perform Ghusl and offer prayers, and for that particular prayers he performs Ghusl and later finds out that he did not had enough time for both Ghusl and prayer, there is a doubt (Ishkal) in the correctness of the Ghusl which he performed. However, if a person performs a Ghusl with the intention of attaining Taharat from Janabat, and then to pray with that Ghusl, the Ghusl will be valid, though he finds out no time has left.

394. If a person after being Junub doubts whether or not he/she did Ghusl, the prayers already offered during that period would be deemed valid. But for the later prayers, such a person should do the Ghusl.

395. A person who has more than one Ghusl to perform, can perform one Ghusl with the Niyyat of the rest, or he can perform all of them separately, however, if among all other Ghusl there is a Ghusl of Janabat, and a person performs with the intention of Ghusl of Janabat, other Ghusls will not be required.

396. If a verse of the holy Qur'an or Name of the Almighty Allah is written on the body of a person, then such a person, as per obligatory precaution, if possible should remove it while performing Ghusl, if it is not possible to remove it, one should perform Wudhu or Ghusl by the method of Irtimasi, however, if one wants to perform the Wudhu or Ghusl by the method of Tartibi, he will be required to pour water on that part without touching the writing.

 

397. A person who does Ghusl of Janabat should not do Wudhu for the prayers. However, one cannot offer prayers without performing Wudhu after other Ghusls and it is necessary to perform Wudhu to offer prayers.

 

موضوع: 
نويسنده: 
کليد واژه: