 As-salamu alaykum wa rahmatullahi wa barakatuh Welcome to Akam SOS, the show that discusses Islamic practices and duties by His Eminence, the Grand Ayatullah, Sayyid Sadiq Shirazi. My name is Mohsin Shah, I'm your host, and joining me is Sheikh Ali Mahesh. As-salamu alaykum, sheikhna. Wa alaykum as-salam wa rahmatullahi. And we're starting a new discussion today, and that is Ghusul, sheikhna, What are the different situations where one would have to perform Ghusul, and it is wajib upon them? Bismillah ar-Rahman ar-Raheem, wa salallahu ala Muhammadin wa alayhi al-taibin al-taahirin. Ghusul is another act of worship related to other worships, in which you still need to do some initial requirements for the Ghusul, the intention, the niyah, and so forth. And according to how the narrations have told us to do the Ghusul, how to wash, for example, and in what situations we have to use the Ghusul. It's not just like the shower that we take when we come back home from work, just a quick two, three minutes shower and just we just leave. It's almost a purifying type of shower and Ghusul that gives spiritual purification to the individual, due to a certain acts that he did that he requires to be pure after he became impure spiritually. Now the obligatory Ghusul, which is mentioned in the books of rulings of the Ulama in overall, and particularly for the Sayyid himself, there are seven types of obligatory Ghusul. Three of them related to the ladies. They have certain conditions and states and situations and periods that they need to actually, after that timing, they have to do Ghusul for that. So out of the seven, we have three for the ladies, so we left with four. The first one is the Ghusul Janab. The Ghusul which becomes wajib and obligatory on both sides, the husband and the wife, due to the intercourse. And the actual, the process itself, which makes the man to ejaculate or even the intercourse itself, even without ejaculation, would cause the person to do the Ghusul of Janab. Both persons, yes? Both, of course, because the sexual intercourse would cause the Janab, even if from the man's side there were no ejaculations. So the contact itself with the other side would cause the Ghusul itself, so that's very important to be reminded. So that's the first type of wajib Ghusul. The second type of the wajib Ghusul, which is for both male and female, it's not just for one side. It's the Ghusul of touching a corpse. Masal mangit as they say in Arabic. Is this a human corpse or any corpse? No, it's only the human corpse. So when you touch a dead person's body, then you have to do a Ghusul wajib for that cause, for that purpose. This third type of Ghusul is the Ghusul of the corpse itself. So the other one I mentioned, the first one, is when I touch the dead body of a deceased person. The second type is not to wash the body itself of that deceased. So somebody who dies, it becomes wajib that you wash that person before you actually bury him. So this is a Ghusul which is mandatory upon yourself when you're not even alive? Exactly, it becomes upon the Muslim's obligatory and duty to wash that dead person, that Muslim, that mo'min person, and prepare his coffin and so forth. So the Ghusul of mangit is wajib as well. And the fourth and the last Ghusul is the type of Ghusul which becomes obligatory due to certain deeds and acts. For example, or even utterings and saying something. Let's say if somebody makes an oath. Let's say I go to the Ziyar of certain Imam, I would do Ghusul. When I arrive there, I'll do Ghusul and I will enter the shrine with Ghusul for example. So it's like a custom or a nether? Nether is one of them, yeah, they're different. So we have the custom as well that I swear to God for example. In a certain way in Arabic that if I do this, I'll do Ghusul for example. Or if I don't do it, I do Ghusul. Again, it becomes wajib. Also the covenant and pledge that, you know, I say, I give a pledge of covenant. Again, it becomes wajib. So these are the main types of Ghusul of wajib. And the rest of the Ghusul that we have are mustahab and desirable, such as Ghusul Jumu Juma, the day of Friday. That's mustahab to have the Ghusul for example. And other Ghusuls, I mean, let's say Ghusul Tawba for those who do sins for example. In overall, for the ones who do Ghusul Tawba for example. And there are different types of Ghusul in the month of Ramadan that every night I think or every two nights there's certain types of Ghusul you do for that particular night. And many, many other Ghusuls, the day of Eid, Al Fattar for example, Al Atha. You have all these types of Ghusuls. The Ziyara of the Ma'asum, alayhi salam. Ghusul of the Prophet's Ziyara in Medina for example. But the main ones are the ones I mentioned, which are wajib and obligatory. Shaykhna, Ghusul al-Janaabah is not actually restricted just to marital relations, is it? I mean, there's other instances where you have to perform this Ghusul now. Well, there are two issues with this regard. That when the Ghusul of Janaabah becomes wajib on the person, on the individual to do it. There are two main reasons for the Ghusul of Janaabah. Number one, as I've mentioned in the beginning, the intercourse itself. The contact between the male and the female, the husband and the wife. That makes the Ghusul wajib. And they have to both go and do the Ghusul. And of course, with regard to the Ghusul of Janaabah, it becomes wajib for the purpose of the Salah, for the prayers. The second type basically is when the male discharges the semen. In any form, if that sperm or semen is ejaculated from that person, that male person, then that becomes wajib for him, to the Ghusul of Janaabah, as I said, for the purpose of the prayers. Because by itself, the Ghusul of Janaabah is a mustahab. It is a mustahabah for the one to be clean, at least spiritually to be clean when he's in a state to go straight and wash the Ghusul of the Janaabah. As the Imam of Ma'usul, he says, I would like to do the Ghusul rather than sleep or just ignore it for a few hours. I would rather to go and do the Ghusul straight away. I would like to do the Ghusul straight away. So the recommendation for the Ma'usul in Alayhi Muslim, that we go and do the Ghusul straight away. But you have the time, you have enough time to do the Ghusul unless for the purpose of the Salah, pray time, you've got the sunrise, you've got the sunset, you have to make sure you do the Ghusul before that, and you pray before that. And it's where there becomes wajib and obligatory for the one to do the Ghusul of Janaabah. So Shaykhna, when doing the Ghusul of Janaabah, what is the intention I'm supposed to have? Is there a mustahab one or a wajib? Well, in overall, for the Ghusul of Janaabah and likewise with the wudu, and by the means of abiding Allah's orders and duties, because the whole idea is that I'm doing Ibadah here, I'm doing a Ghusul that purifies my soul and my heart and my body for the purpose of entering into Ibadah, worshipped. So I do this intention for the purpose of Allah SWT. Shaykhna, what are the acts that I cannot do or I'm prohibited from doing when I'm in the state of Janaabah? Well, there are five acts which become prohibited and haram for the one to do while in the state of Janaabah. The first one is touching the script, the ayat of the Holy Qur'an, the verses of the Qur'an, touching them as I've mentioned with the wudu that you cannot touch. Likewise with the state of Janaabah, you have to make sure that you don't touch the verses of the Qur'an while you are being in the state. And furthermore, they say it adds also as an obligatory precaution, ihtiyat wujubi. He adds also the names of the prophets, peace be upon them all, and he also adds the names of the Ma'asumin, the 14 Ma'asum of Ahl-Bait, including Fatima al-Zara, and the names in which they must not be touched. So they are also, as a ihtiyat wujubi, they must not be touched as the sacred names of Ahl-Bait, peace be upon them all. The second forbidden act is to actually entering the Masjid al-Haram and the Masjid of al-Nabi sallallahu alaihi wa ala, to go inside the two main mosques of the Muslims, al-Makkah, the Masjid al-Haram, and al-Madinah, the Masjid al-Nabi sallallahu alaihi wa ala. And you're not allowed even to pass through them, in other words, to enter from one door and to leave from the other door, just to pass through. So the exception only for those two mosques is that you can't actually even get near to them, inside them, and pass through them and get out of them. With regard to the third prohibition and muharram is to stop and stay, let's say you want to sleep in a normal mosque, other than the Masjid al-Haram and the Masjid al-Nabi. And also to stop and stay in the shrines of Ahl-Bait, alaihi wa sallallahu alaihi wa ala, the holy shrines of the Aima, alaihi wa sallallahu alaihi wa ala. That act of staying there and stopping there, even if you want to stop there, let's say to sit down for five minutes to answer a phone call, for example. Or you want to sit down and have a chat with a friend. That's stopping and staying there is haram. So you have to leave that shrine or the mosque immediately. With regard to these mosques and shrines, there's no objection if you want to pass through one door and leave from the other door. That's fine, just to pass through them, but you're not allowed to stay there and remain there for even a few seconds or minutes. And the fourth forbidden act also, the Sayyid mentions that to enter into the mosque with the intention of placing something, let's say you borrowed a book from the mosque's library shelves and you wanted to return it. So you're not allowed to go there and just to put the book and come out, you're not allowed to put something inside the mosque. And the Sayyid says as per obligation, precaution, that it is also forbidden to even place something inside the mosque without entering it. You know, sometimes I can throw, let's say I've got a bag or a pillow or a blanket that belongs to the mosque. I want to throw it inside the mosque. You're not allowed to do this even, to this extent. And this shows how the state of Janaba is something that is not really liked by the Sharia to be in public, for example. That you wash and you come out. You go have a quick shower with the ghusl of Janaba and you come out clean, pure. And you can join the society, you can join the mosques and the mu'minins. And even we have a hadith from in the time of Imam Sada'u alayhi s-salam, one of the Ashab. He said, I went to visit the Imam, the Imam's house. He said, when I entered the Imam's house, the Imam said, how could you come with this state? So even entering the Imam's house while they're alive is counted as what? You're not allowed, it's like a mosque. Because their being alive is as if they're being martyred and killed and died in the grave. So their shrine represents also their alive as well. So the Imam ordered them to leave immediately and to have the ghusl. So you can see how it's important for the mu'min to be clean always. And the fifth obligatory and wajib for the one who has Janaba not to do and as Haram to do, is to read the Sajda verses of the Holy Quran. There are some Sajda which makes the person to do wajib Sajda. So the first Surah is Surah al-Sajda. The second Surah is Fussilat. The third Surah is Surah al-Najm. And fourthly, Surah al-Alaq. The best, as I've mentioned in the narration, that if the one does the wajib and the ghusl of Janaba, then he can actually read these verses, touch these verses and even go to the shrines and the mosques with confidence because purity is important. People don't like somebody who is in a state of debt, on his face, on his body to come out in the street, to go to a gathering for example. People don't like it. So spiritually as well, likewise, Allah likes the moment to be always clean and tahr. And as the Hadith of the Prophet sallallahu alayhi wa sallam says, cleanness is a part of faith. So let's be clean at all times. Now with regard to the verse of the Sajda, it is mustahab, precautionary that for the one who is in the state of Junab, not to read even one letter of these four Surahs. In other words, it's haram to read the verse itself, the verse of the Sajda in the four Surahs. But when it comes to reading the rest of the chapter, let's say even beginning with Bismillah ar-Rahman ar-Raheem. For example, Surah Al-Alaq, Iqra'a Bismillah rabbika alladi khalaq, khalaq al-insana. So to read these verses, even one letter, the say it says that it's with regard to mustahab, precaution that you don't read it, even one letter. I think some ulama said you can't even read the whole Surah. There's a debate about the ayat of Surah al-Sajda. So it's better not to read even a letter from these Surahs except the ayat which are forbidden to read, that's something else. And it is permissible for the junub, for the one who is in the state of Jannaba. If he hears, let's say he is in a majlis sitting in the street walking and suddenly he hears somebody is reading the ayat of Sajda itself, the very last verses of Surah al-Alaq for example, which has the Sajda at the end. If he hears that verse of Sajda, then he should do the sujood and prostrate. Although he is in the state of Jannaba, but he can actually, he should actually do it because the verse makes the one, the individual wajib to do the sujood upon hearing the ayat of Sajda. So he must do the Sajda, although it's haram for him as a junub to read the verses of wajib Sajda. Excellent Sheikh, now thank you very much for today's discussion. And thank you to all the viewers for joining us on today's discussion. If you have any questions that you'd like to send in regards to Ahkam, please send them to the contact details provided. Inshallah we can answer those for you. Until next time, stay tahrir. Asalaamu Alaikum, Rahmatullahi Wabarakatuh.