Rules regarding Janabat
351. A person enters the state of Janabat in two ways:
Sexual intercourse
Discharge of semen, while sleeping or when awake, little or more, with lust or otherwise, voluntarily or involuntarily.
352. When one cannot ascertain whether the fluid emitted from one's body is semen, urine or something else, if the fluid emitted thrown out with or without lust and the body is slackened, it will be treated as semen. If none of these two signs are not present, the fluid will not be treated as semen. Unless one is certain about the fluid emitted is semen. In the case of illness, the fluid may not come out with sudden swiftness; but if the emission takes place with lust, it will be treated as semen.
353. If a fluid emitted by a healthy person, and he does not know whether it was with or without lust, or he does not know whether his body slackened or not, if before the emission, he was with Wudhu, as per recommended precaution, he should perform Ghusl and Wudhu is not required, if before emission, he was without Wudhu, he does not have to perform an obligatory Ghusl, however, as per recommended precaution, one should perform Ghusl, and it is obligatory on him to perform Wudhu. If a person knows what has emitted is either urine or semen, and was with Wudhu before emission, one should perform both Ghusl and Wudhu, and if he was without Wudhu before emission, Ghusl is not required only Wudhu would be sufficient.
354. It is Mustahab that a person should urinate after the seminal discharge. If he did not urinate and an emission was seen after Ghusl, which could not been determined as semen or something else, it would be treated as semen.
355. If a person has sexual intercourse with a woman or a man and the male organ enters either of the private parts of the woman up to the point of circumcision or more, both of them enter Janabat, regardless of whether they are adults or minors and whether ejaculation takes place or not.
356. If a person doubts whether or not his penis penetrated up to the point of circumcision, Ghusl will not become obligatory on him.
357. If (God forbid!) a person has sexual intercourse with an animal and ejaculates, Ghusl alone will be sufficient for him, and if he does not ejaculate and he was with Wudhu at the time of committing the unnatural act even then Ghusl will be sufficient for him.
However, if he was not with Wudhu at that time, as per obligatory precaution, he should do Ghusl and also perform Wudhu.
358. If movement of seminal fluid is felt but not emitted, or if a person doubts whether or not semen has been ejaculated, Ghusl will not be obligatory upon him.
359. A person who is unable to do Ghusl, but can perform Tayammum, is allowed to have sexual intercourse with his wife even after the time for daily prayers has set in.
360. If a person observes semen on his dress and knows that it is his own, and he has not done Ghusl on that account, he should do Ghusl, and repeat as Qadha all those prayers about which he is certain that he offered them after the discharge of semen.
However, it is not necessary for him to repeat those prayers about which there is a probability that he might have offered them before the discharge of semen.