 Peace be upon you, and peace be upon you. Welcome to Ahkam SOS, the show that discusses religious duties and practices by His Eminence, the Grand Ayatollah, Sayyid Salik Shirazi. I'm your host, Mohsin Shah, joining me is Sheikh Ali Ma'ash. Peace be upon you, Sheikhna. Peace be upon you, and peace be upon you. Sheikhna, we've been talking about ghusl, that's been our discussion, and we've discussed already the different types of ghusl, the method of ghusl. My question to you is, if I perform the ghusl, but I have any doubts later on in regards to ghusl, is it obligatory for me to perform the ghusl again or not? Inshallah. In the name of Allah, the Most Gracious, the Most Merciful. If the one has a doubt with regard to if he performed the ghusl or not, he's not sure. It happens sometimes, the one who becomes obligatory upon him to do the ghusl, but he goes out shopping, work, study, and so forth. And then he remembers in the middle of the day that did I do the ghusl or not. In such cases, because he has the doubts with regard to the ghusl, he must do the ghusl. So he goes back home, anywhere else, finds pure water, and he does the ghusl. However, if after performing the ghusl, that's the second scenario, the first one, if there's doubts, then he must do the ghusl. And the second scenario, if he finished doing the ghusl, and he came out, and after a while he remembered that there might be something as a doubt that something has been done or has been done, just a doubt was raised after the ghusl. And if the ghusl was correct or wrong, because he finished that ghusl, completed the ghusl, and he's now out of the ghusl, the ghusl is tend to be valid and correct. So he doesn't have to repeat the ghusl. And that's what's called Qa'ad-ul-Faragh is when you have completed something and you have moved to some other tasks and issues, then you don't have to go back and repeat it because the doubts are not accepted after the work or that act was completed. So what you're saying is that as long as you have completed the action and you have you're keen that now I did do it, not sure if I did it right or not, not sure if it's still valid or not, those doubts can be removed because you have you have you have you have completed that action. Exactly, there's a certainty before that, there's a yakinu for that, then you stick with the with the yakinu that you had and the certain that you had and just ignore the doubts. But if the from the beginning there was doubts then you have to repeat the ghusl. Okay, so if there was a doubt whether I did it or not, then you'd have to repeat it. If I did the ghusl or not you have to repeat. I did the ghusl, did I do it right or is it still valid? You can ignore them doubts, it's not correct. Exactly. Shekhar, in regards to ghusl, the actual method, I mean is there any mustahabat in regards to ghusl? The mustahabat with regard to when the one, the individual discharges a semen by the means of intercourse or ejaculation or any means. For that person to be able to remove the excess remaining of the semen in that part, it's the mustahabat that he goes to the toilet and relieves himself. And if for some case somebody did not do that, relieving himself after the discharge of semen and afterwards he realized there's something just liquid or a moist just came out from that part and he doesn't know if it's semen or any other liquids than it is deemed to be semen. So the advantage of going to the toilet after the discharge is that you actually clear the remaining semen in that part. And you don't have to actually do the ghusl again because now the semen has been all removed and taken out. So otherwise they have to do the ghusl again. Shekhar, what happens if there I mean a situation where I have to perform more than one ghusl? Let's say I touched a dead body and I fell asleep and I woke up in Janaba and it's a Friday there's a mustahabat without ghusl to do on Yomul Jum'ah. How many ghusl do I have to do? Do I have to perform one for separate incident? Well basically you have two options here. You can make one ghusl with the intention of all the ghusl. So in the intention you bring them up in your mind that this one, two, three, four and then you make one ghusl with the intention of all. And that will be inshallah accepted and removed as well. With regard to the second option, no, you can actually do one ghusl for each separately. So the Janaba, one ghusl for the Friday, let's say one ghusl for the Eid, one ghusl, although they're all in one day, but you can do the separate. But the easy one is that it's all together. It depends on your knee. If you have a knee to cover all of the incidences, you can do one ghusl to cover everything. If you want to do a separate knee for a separate ghusl, you can do that. What if I, okay, if I was to do the knee for a number of incidences, what is the knee that I have to use? As I've mentioned that always we do the knee of Qurbatan Allah Ta'ala and getting close and near to Allah Ta'ala. That's the main knee that you have to have. So that I do the ghusl Qurbatan Allah Ta'ala. You don't have to say, you know, wajib or something like that. So it's just the Qurbatan Allah Ta'ala. But you keep in mind the types of ghusl sets, ghusl Janaba, the Friday, the first day of the month, Eid and so forth. Sheikh Nawab happens, if there is an individual who performs ghusl Janaba, instead of wudu, which is fine, we understand that ghusl Janaba is one ghusl that actually can override wudu, as in you don't have to perform wudu after. But what happens if that person wasn't in Janub? Instead of doing the wudu, let's say he woke up in the morning, he's not in Janub, but he's having a shower and he thinks to himself, why not I just quickly do a ghusl Janaba and that will be instead of my wudu. What does this person have to do in terms of ahqam? With regard to the ghusl Janaba, the one must have the situation and the case and the hadath or the ejaculation of the semen, so the janaba becomes wajib on him. So he has to qualify for the janaba wudu first. It has to be achieved, the causes, the conditions of the janaba has to be achieved, and then you can do the ghusl of janaba. Otherwise if we do the intention of janaba and you're not in a state of janaba, then that's not accepted as the ghusl of janaba, and you can't pray, and if you pray you have to do the qaba, all the praise that you prayed with this ghusl. Sheikhna, what about if someone does a mustahab ghusl, has he qualified, is he in the right state to do other things which require a ghusl of janaba or wudu? For example, can he touch the Quran, the names of Allah Subhanahu Wa Ta'ala, pray salat, with a mustahab ghusl? As mentioned previously, the only ghusl that allows the individual to perform the salat or touching the holy Quran or doing the tawaaf and other wajibat that requires wudu is the ghusl of janaba. The ghusl of janaba replaces the wudu, the act of wudu. Any other ghusl, be it a ghusl, a Juma'a, a ghusl of Eid, the ghusl of the first day of the month, other mustahab ghusl in the month of Ramadan, for example, all these ghusl which are desirable and mustahab cannot replace the wudu at all. Although some ulama, they have an opinion about some of the ghusl that allows it, other than the janaba. But in overall, according to Sayyid, he says that the only ghusl is janaba that replaces the wudu. And the mustahab won't replace the wudu at all. So if you do a ghusl mustahab, let's say a ghusl of Juma'a and then you want to touch the holy Quran, you must make sure that you have the wudu on top of the ghusl. You do the ghusl, you come out, you dry yourself, you do the wudu as well. And then you can touch the holy Quran versus you can pray and so forth. So the mustahab ghusl doesn't suffice as a substitute for wudu, it's only a ghusl of janaba which will substitute for wudu. Okay, what about the things that invalidate the wudu? I mean, as wudu we know if you urinate or you go to the toilet to relieve yourself or you break wind, there's many other conditions that break wudu. Are these the same for ghusl or are they different? And what happens if my ghusl breaks and my najis now do I have to perform ghusl again? Basically, if somebody is in the state of ghusl, he's under the shower doing the ghusl of janaba with the intention and everything. And suddenly he feels that he needs to go to the toilet and relieve himself. They can actually do that, but and then they continue from where they ended and left. They left off. Exactly. And then they continue the ghusl. The ghusl would be valid and it won't be batil because these hadath like the urine and break and wind and so forth won't actually make the ghusl batil. What makes it batil, for example, is another hadath which is ejaculation, for example, another ejaculation and let's say the intercourse and so forth. But these, let's call it smaller hadath like going to the toilet or break wind, these actually won't void the ghusl itself. But if the one completes his ghusl, he must do wudhu for the prayers. Sheikhna, what happens if I've woken up? I'm in a state of janaba now. I need to perform ghusl janaba. I run to the shower to prepare and I make my niyah for the ghusl and I remember always Friday today and I did the niyah of ghusl al juma, a mustahab ghusl, not the wajib one. Does that ghusl, it was a mistake. I didn't do it on purpose. I just forgot. Would that ghusl suffice and would that substitute for the wajib ghusl or do I have to perform the wajib ghusl janaba again? Yeah, it's satisfactory. As long as you have a ghusl which is with intention, be it for the Friday or anything else, then that is, according to the say, it satisfies and will be accepted, inshallah. Also, the say said that it's mustahab precaution that he should repeat the ghusl, which is better with the intention of janaba and so forth. Otherwise, it's fine. Sheikhna, what happens with brothers and sisters who have quite long hair when they're performing ghusl? Do they have to wash the whole hair with just the hair that's on the head and the water, like you said before, has to touch the scalp? So does it matter that the long hair and the loose ends, they don't have to touch water? They don't have to be wet. Just the scalp. Is this correct or do you have to wash the whole of the hair? Exactly. For the ghusl of janaba, particularly, the mandatory is to make sure that the water reaches the skin and the scalp of the head. So that's the main thing. So if somebody has long hair, they can actually wrap it and just make the hair which is attached to the scalp to reach the water. So they can actually avoid reaching the water to the excess of the remaining of the hair. So that's fine because the important about the janaba is to make sure that the water reaches the skin and the scalp and the body. Sheikhna, let's move our discussion on now on to the ghusl of touching a dead body. What are the rules when it comes to touching the corpse of a human being? What ghusl must be performed? Well, if the one touches the corpse, the body of a dead person, a human being of course. We talk only about the human beings, nothing to do with the animals. If somebody touches the body of a dead person and that body has gone cold, that is the condition that has been cold. And before washing with the ghusl of meyit or the rituals of washing the dead, the three washes, the three main washes which are wajib. If somebody touches that dead corpse and it was cold, then it has become wajib upon that person to perform ghusl of touching the corpse. Ghusl must be made as they say in Arabic. It becomes wajib. What about the corpse of a young infant or someone who's not belug? For example, a baby that's a miscarried baby or a very young child. Does that also apply to them? If that baby who has completed four months and it is in the womb of that woman who miscarried that baby because by the completion of four months, the Ruh comes and the soul comes to this child and he begins to move inside the womb. So in this situation, the touching of such the children or the baby becomes also a wajib for the ghusl of touching the corpse. So by completion of four months, and likewise the children in overall, the one-years-old or six months and so forth, they have the same hukum and rule with regard to touching the corpse and doing the ghusl as a result but with the condition of being cold. Shekhna, what happens if unfortunately we live in a very messed up world where there's suicide bombings and people are living in certain war zones where you will walk in the street and you will find pieces of people and pieces of corpses lying everywhere. Someone has to pick those up and clean the street. Do we have to perform wasli mayat when we touch these? Well again, we can break this into two parts. The first part is when the limbs or the parts of the body which were separated from him being and they have bone. So let's say a full arm, a full leg for example. In this situation, if somebody touched them, then they have to do ghusl of touching the corpse. So otherwise if that part of the body had no bone, just a piece of flesh for example. Let's say just a piece of muscle for example. And it had no bone. In this case, they didn't have to do any ghusl. The ghusl comes when there's a bone within that limb. So if there's no bone, just a piece of flesh and they touch it and they don't have to do any ghusl for that. That's the rule for that. Shekna, the ghusl mayat when you touch a dead body, is it performed the same way as ghusl jannaba? As in pouring the water on the head, right side, then left side. Is it the same method? It's exactly the same. Just a different knee. The ghusl mayat touching the corpse. The same thing is just the intention that I do the ghusl of, you keep this in mind that you're doing the ghusl of touching the corpse. And straightforward, the same rule applies to this ghusl as it applies to other ghusl and the ghusl wajib as well. So anything that invalidates the ghusl, invalidates this ghusl as well. Anything that the conditions or the criteria of for example, as mentioned for the wudu, it also applies to this one except in some issues such as the gap time where you can actually do just wash the head and then you can walk out and you come back and you finish the rest and so forth. So it's almost the same in terms of the ghusl. It's all one, the ghusl of wajib, almost the same. The way that you do it is all exactly the same. Thank you very much Shekna for that insightful discussion and thank you to the viewers for joining us on this discussion of ghusl. Insha'Allah we'll be continuing our discussion on the next episode. And if you have any questions in rughat ghusl, in rughat khum, szaqaa, salaa, any ahkam questions, please send them to the contact details provided and insha'Allah the sheikh will be able to address them soon. Until the next time. Salamu alaykum wa rahmatullahi wa barakatuh.