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Obligatory Ghusls

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Obligatory Ghusls (Arabic: الأغسال الواجبة) are the ghusls (ritual baths) that remove major ritual impurity and those that become obligatory due to a vow, oath, and the like. Performing the six categories of ghusls is necessary for the validity of certain acts of worship, such as prayer. These ghusls are: Ghusl al-Janaba, Ghusl al-Mayyit (ghusl of the deceased), Ghusl Mass al-Mayyit (ghusl for touching a corpse), and the three ghusls specific to women, namely Ghusl al-Hayd (menstruation), Ghusl al-Nifas (lochia), and Ghusl al-Istihada (flowing blood).

According to jurists, performing obligatory ghusls is not obligatory in itself (per se); rather, they become obligatory for the performance of acts that are conditional upon purity (tahara). Ghusls due to a vow, covenant ('Ahd), or oath are obligatory solely for the purpose of fulfilling religious commitments and are not a condition for the performance of acts of worship.

The majority of Shi'a jurists hold that if several ghusls are obligatory upon a person, they can perform one ghusl with the intention of all of them. All Shi'a jurists believe that Wudu is not necessary after Ghusl al-Janaba, and many have claimed a consensus on this matter. However, there is disagreement regarding other obligatory ghusls.

Introduction and Importance

An obligatory ghusl is a ghusl that becomes obligatory upon a person due to major ritual impurity and results in attaining purity. The jurisprudential importance of obligatory ghusls lies in the fact that, according to the fatwas of jurists, the validity of certain acts of worship such as prayer, fasting, and certain Hajj rituals depends on performing these ghusls (except for the ghusl of nadhr). Furthermore, entering mosques or the shrines of Imams of the Shi'a, or touching the verses of the Qur'an, is not permissible without performing these ghusls. With regard to the Three Ghusls for Women for the Three Bloods, according to the well-known opinion of jurists, performing these ghusls is also required for the permissibility of sexual intercourse.

Types

In Shi'a jurisprudence, there are six primary obligatory ghusls, in addition to ghusls made obligatory by vow (nadhr) and oath:[1]

The six ghusls are:

A ghusl becomes obligatory through a vow, covenant, or oath; for example, someone who vows to perform ghusl for pilgrimage.[2] According to the famous view of jurists, only the Ghusl al-Mayyit and the Ghusl of nadhr have intrinsic obligation (wujub nafsi). The other obligatory ghusls have instrumental obligation (wujub ghayri); meaning that their performance is not obligatory in itself, but they become obligatory for the performance of acts that are conditional upon purity.[3]

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).[4]
  • 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).[5] Or for prayer, it becomes obligatory when the time for prayer arrives.[6]

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.[7] The famous opinion among jurists even considers performing wudu' after Ghusl al-Janaba to be illegitimate;[8] although al-Shaykh al-Tusi has given a fatwa on the recommendation of wudu' along with Ghusl al-Janaba.[9]

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.[10]

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.[11] 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.[12]

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. ↑ 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.
  3. ↑ Khomeinī, "Taʿlīqa", in al-ʿUrwa al-wuthqā, vol. 1, p. 466; Ṭabāṭabāʾī Ḥakīm, Mustamsak al-ʿUrwa, vol. 3, pp. 68, 72, 341.
  4. ↑ Ṭabāṭabāʾī Yazdī, al-ʿUrwa al-wuthqā, vol. 1, p. 522.
  5. ↑ Ḥakīm, Mustamsak al-ʿUrwa, vol. 3, p. 38.
  6. ↑ Makārim Shīrāzī, Risāla tawḍīḥ al-masāʾil, Section on Ghusl, Issue 373.
  7. ↑ Ṭūsī, al-Khilāf, p. 131, Issue 74; Ḥillī, Mukhtalaf al-Shīʿa, vol. 1, p. 339; Najafī, Jawāhir al-kalām, vol. 3, p. 240.
  8. ↑ Najafī, Jawāhir al-kalām, vol. 3, p. 240.
  9. ↑ Ḥillī, Mukhtalaf al-Shīʿa, vol. 1, p. 340.
  10. ↑ Najafī, Jawāhir al-kalām, vol. 3, p. 240; Ḥakīm, Mustamsak al-ʿUrwa, vol. 3, p. 345.
  11. ↑ Ḥakīm, Mustamsak al-ʿUrwa, vol. 3, p. 137.
  12. ↑ 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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