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Obligatory Ghusls

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Obligatory Ghusls are ritual baths that become obligatory for a person under specific circumstances and bring about ritual purity. In Shi'a jurisprudence, these include Ghusl al-Janaba, Ghusl for touching a corpse, Ghusl for the deceased, Ghusl following menstruation, Ghusl following childbirth, Ghusl for istihada, and ghusls that become obligatory due to a nadhr or oath. Performing certain acts of worship, particularly prayer, fasting, and some Hajj rituals, depends on performing some of these ghusls.

Introduction and Importance

Obligatory Ghusls are ritual baths that become obligatory for a person under specific circumstances and bring about ritual purity. The validity of some acts of worship, such as prayer, fasting, and certain Hajj rituals, depends on performing these ghusls. Without performing them, certain acts, such as touching the writing of the Qur'an and staying in mosques or the shrines of the Shi'a Imams, are not permitted. According to the majority view of jurists, in certain cases of menstruation, nifas, and istihada, sexual intercourse is also impermissible before performing the ghusl.

Types of Obligatory Ghusls

In Shi'a jurisprudence, obligatory ghusls are divided into two categories:

According to the majority view of jurists, only ghusl for the deceased and ghusls made obligatory by a vow or oath are intrinsically obligatory (wujub nafsi). The other ghusls are instrumentally obligatory (wujub ghayri), meaning that they become obligatory only for performing acts of worship or other acts that require ritual purity.[2]

Rulings

In Shi'a jurisprudential texts, certain rulings have been stated for obligatory ghusls:

  • The method of performing ghusls is either Sequential Ghusl or Irtimasi Ghusl (by immersion).[3]
  • The timing for performing ghusls that are a condition for worship (like Ghusl al-Janaba) depends on the time of the act of worship; for instance, someone who intends to fast must perform ghusl before Fajr (dawn).[4] Or for prayer, it becomes obligatory when the time for prayer arrives.[5]

Ruling on Wudu after Obligatory Ghusl

Shi'a jurists consider Ghusl al-Janaba as a substitute for Wudu, and a consensus has been claimed regarding this.[6] The famous opinion among jurists even considers performing wudu' after Ghusl al-Janaba to be illegitimate;[7] although al-Shaykh al-Tusi has given a fatwa on the recommendation of wudu' along with Ghusl al-Janaba.[8]

Regarding whether other obligatory ghusls suffice in place of wudu', religious authorities have different opinions, and the famous view among them is that they do not suffice.[9]

Among the Marja's of the 14th and 15th lunar centuries, authorities such as al-Khoei, al-Sistani, and Zanjani believe that one can pray without Wudu' with any obligatory ghusl except the ghusl for medium istihada (istihada mutawassiṭa).

Performing One Ghusl for Multiple Obligations

If a person has multiple obligatory or recommended ghusls (or a combination of both) incumbent upon them, and they make the intention for all of them with one ghusl, their ghusl is valid for all.[10] If all ghusls are recommended, or some are obligatory and some recommended, according to the opinion of the majority of jurists, one ghusl is sufficient.[11]

See Also

Notes

  1. ↑ Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 4, p. 182; Hamadānī, Miṣbāḥ al-faqīh, vol. 3, p. 219; Āmilī, Miṣbāḥ al-hudā, vol. 4, p. 70.
  2. ↑ Khomeinī, "Taʿlīqa", in al-ʿUrwa al-wuthqā, vol. 1, p. 466; Ṭabāṭabāʾī Ḥakīm, Mustamsak al-ʿUrwa, vol. 3, pp. 68, 72, 341.
  3. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwa al-wuthqā, vol. 1, p. 522.
  4. ↑ Ḥakīm, Mustamsak al-ʿUrwa, vol. 3, p. 38.
  5. ↑ Makārim Shīrāzī, Risāla tawḍīḥ al-masāʾil, Section on Ghusl, Issue 373.
  6. ↑ Ṭūsī, al-Khilāf, p. 131, Issue 74; Ḥillī, Mukhtalaf al-Shīʿa, vol. 1, p. 339; Najafī, Jawāhir al-kalām, vol. 3, p. 240.
  7. ↑ Najafī, Jawāhir al-kalām, vol. 3, p. 240.
  8. ↑ Ḥillī, Mukhtalaf al-Shīʿa, vol. 1, p. 340.
  9. ↑ Najafī, Jawāhir al-kalām, vol. 3, p. 240; Ḥakīm, Mustamsak al-ʿUrwa, vol. 3, p. 345.
  10. ↑ Ḥakīm, Mustamsak al-ʿUrwa, vol. 3, p. 137.
  11. ↑ Narāqī, Mustanad al-Shīʿa, vol. 2, p. 367; Najafī, Jawāhir al-kalām, vol. 2, pp. 114, 137; Ṭabāṭabāʾī Yazdī, al-ʿUrwa al-wuthqā, vol. 1, pp. 522, 525; Ḥakīm, Mustamsak al-ʿUrwa, vol. 3, pp. 137, 140.

References

  • Āmilī, Mīrzā Muḥammad Taqī. Miṣbāḥ al-hudā. Tehran: n.p., 1380 AH.
  • Baḥrānī, Yūsuf b. Aḥmad al-. Al-Ḥadāʾiq al-nāḍira. Qom: Muʾassisa al-Nashr al-Islāmī, n.d.
  • Ḥakīm, Sayyid Muḥsin al-. Mustamsak al-ʿUrwa. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
  • Hamadānī, Āqā Riḍā. Miṣbāḥ al-faqīh. Qom: Al-Muʾassisa al-Jaʿfariyya, 1419 AH.
  • Ḥillī, Ḥasan b. Yūsuf al- (ʿAllāma). Mukhtalaf al-Shīʿa fī aḥkām al-sharīʿa. Qom: Daftar-i Intishārāt-i Islāmī, 2nd ed., 1413 AH.
  • Khomeinī, Sayyid Rūḥullāh. “Taʿlīqa”. In Al-ʿUrwa al-wuthqā, by Sayyid Muḥammad Kāẓim Ṭabāṭabāʾī Yazdī. Qom: Muʾassisa al-Nashr al-Islāmī, 1421 AH.
  • Makārim Shīrāzī, Nāṣir. Risāla tawḍīḥ al-masāʾil. Qom: Madrasa al-Imām ʿAlī b. Abī Ṭālib, 52nd ed., 1429 AH.
  • Najafī, Muḥammad Ḥasan al-. Jawāhir al-kalām. Beirut: Dār Iḥyāʾ al-Turāth, 1362 Sh.
  • Narāqī, Aḥmad b. Muḥammad Mahdī. Mustanad al-Shīʿa. Mashhad: Muʾassisa Āl al-Bayt li-Iḥyāʾ al-Turāth, n.d.
  • Ṭabāṭabāʾī Yazdī, Sayyid Muḥammad Kāẓim. Al-ʿUrwa al-wuthqā. Qom: Muʾassisa al-Nashr al-Islāmī, 1421 AH.
  • Ṭūsī, Muḥammad b. Ḥasan al-. Al-Khilāf. n.p.: Muʾassisa al-Nashr al-Islāmī, n.d.
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