Fatwa ID: 07955

 

Answered by Maulana Ubaidur Rahman

 

Question:

 

Is ghusl invalid, if during ghusl, one gets aroused while cleaning their private parts with water and they may release madhi. And is the ghusl valid if, after washing the rest of the body, the private part is covered in water with the hand shower, is that sufficient to say the private parts are washed?

 

 

 

In the name of Allah, the Most Gracious, the Most Merciful

 

Answer:

 

Ghusl is cleansing of the whole body from all physical and spiritual impurities.

 

In relation to your question, your ghusl will not become invalid if in between you released madhi fluid, as long as the continuation of ghusl is going on. That is to say that you do not conclude your ghusl at that point, you continue cleansing yourself so as to clean and thoroughly wipe away the madhi. Your ghusl will only become invalid meaning have no effect for achieving cleanliness if you were to stop your ghusl at that point because the purpose of achieving purity will not have been acquired. You will need to thoroughly clean your body in the appropriate manner ensuring that every hair on your body has been cleaned and cleansed thoroughly.

 

The ghusl will be valid if every part and section of the body has had water flowing over it at least once so that it has had at least water flowing over it, whether cleansing or wiping over it took place or not. That is the purpose of ghusl, for water to flow over it. Water in itself has the natural effect and properties within it to cleanse, so in this case when the private part is covered with water it will be cleansed also, hence the ghusl is valid and the purpose of ghusl which is cleanliness will be achieved.

 

It  was Narrated by Aisha (RA) regarding the Prophet PBUH,

 

[1]وَضَعْتُ غُسْلًا لِرَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – لِيَغْتَسِلَ بِهِ مِنْ الْجَنَابَةِ فَأَخَذَ الْإِنَاءَ بِشِمَالِهِ وَأَكْفَأَهُ عَلَى يَمِينِهِ فَغَسَلَ يَدَيْهِ ثَلَاثًا ثُمَّ أَنْقَى فَرْجَهُ بِالْمَاءِ ثُمَّ مَالَ بِيَدَيْهِ عَلَى الْحَائِطِ فَدَلَّكَهُمَا بِالتُّرَابِ ثُمَّ تَوَضَّأَ لِلصَّلَاةِ غَيْرَ غَسْلِ الْقَدَمَيْنِ ثُمَّ أَفَاضَ الْمَاءَ عَلَى رَأْسِهِ وَسَائِرِ جَسَدِهِ ثَلَاثًا ثُمَّ تَنَحَّى فَغَسَلَ قَدَمَيْهِ

 

I placed water for the bath of Allah’s Messenger (ﷺ) and he poured water over his hands and washed them twice or thrice; then he poured water with his right hand over his left and washed his private parts (with his left hand). He rubbed his hand over the earth and rinsed his mouth and washed his nose by putting water in it and blowing it out. After that he washed his face, both fore arms and head thrice and then poured water over his body. He withdrew from that place and washed his feet

 

 

 

[2]يكفيه أن يَبُلَّ ما بين العِذارِ والأُذُن، ولا يجب إسالةُ الماءِ عليه؛ بناءً على ما رُوي عن أبي يوسفَ – رضي الله عنه -: أنَّ المصلِّي إذا بَلَّ وجهَهُ وأعضاءَ وضوئِهِ بالماء، ولم يسلْ الماءُ عن العضو جاز، لكن قيلَ تأويلُهُ: أنّه سالَ من العضوِ قطرةٌ أو قطرتان (٤)، ولم يتدارك

 

 

مسحتُ الحائط بيدي، يرادُ به (٢) كلُّه، ([3]لأنَّ الحائطَ اسمٌ للمجموع، وقد وقعَ مقصوداً؛ لأنَّهُ محلّ، و المحلُّ هو المقصودُ بالفعلِ المتعدي، فيرادُ بهِ كلُّه) (٣).

وإذا قيل: مسحت بالحائط، يرادُ به (٤) بعضه؛ لأنَّ الأصلَ في الباءِ أن تدخلَ على الوسائل، وهي غيرُ مقصودةٍ، فلا يثبتُ استيعابها، بل يكفي منها ما يتوسَّلُ به إلى المقصود، فإذا دخلَت الباءُ في (٥) المحلِّ شُبِّهَ المحلُّ بالوسائل، فلا يثبتُ استيعابُ المحلّ.

إن كان نَجَساً سالَ إلى ما يطهر

 

[4]يَبْدَأُ فِي غَسْلِ الْجَنَابَةِ بِيَدَيْهِ فَيَغْسِلُهُمَا ثُمَّ يَغْسِلُ فَرْجَهُ وَيَتَوَضَّأُ وُضُوءَهُ لِلصَّلَاةِ غَيْرَ رِجْلَيْهِ ثُمَّ يُفِيضُ الْمَاءَ عَلَى رَأْسِهِ وَسَائِرِ جَسَدِهِ ثُمَّ يَتَنَحَّى فَيَغْسِلُ قَدَمَيْهِ

 

[5]يَبْدَأُ بِغَسْلِ مَا عَلَى جَسَدِهِ مِنْ النَّجَاسَةِ؛ لِأَنَّهُ إنْ لَمْ يَفْعَلْ ذَلِكَ ازْدَادَتْ النَّجَاسَةُ بِإِسَالَةِ الْمَاءِ، وَالْبُدَاءَةُ بِالْوُضُوءِ قَبْلَ إفَاضَةِ الْمَاءِ لَيْسَ بِوَاجِبٍ عِنْدَنَ

إذَا كَانَ مُحْدِثًا يَلْزَمُهُ الْوُضُوءُ؛ لِأَنَّهُ قَبْلَ الْجَنَابَةِ قَدْ كَانَ لَزِمَهُ الْوُضُوءُ وَالْغَسْلُ فَلَا يَسْقُطُ بِالْجَنَابَةِ.

فَالْحَاصِلُ أَنَّ إمْرَارَ الْمَاءِ عَلَى جَمِيعِ الْبَدَنِ فَرْضٌ لِقَوْلِهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «تَحْتَ كُلِّ شَعْرَةٍ جَنَابَةٌ أَلَا فَبُلُّوا الشَّعْرَ وَأَنْقُوا الْبَشَرَةَ». وَبِإِفَاضَةِ الْمَاءِ ثَلَاثًا يَتَضَاعَفُ الثَّوَابُ وَبِتَقْدِيمِ الْوُضُوءِ تَتِمُّ السُّنَّةُ وَهُوَ نَظِيرٌ لِمَرَاتِبِ الْوُضُوءِ عَلَى مَا بَيَّنَّا.

وَأَدْنَى مَا يَكْفِي فِي غُسْلِ الْجَنَابَةِ مِنْ الْمَاءِ صَاعٌ وَ

 

 

 

Only Allah (عز و جل) knows best.

Written by Maulana Ubaidur Rahman.

Checked and approved by Mufti Mohammed Tosir Miah

Darul Ifta Birmingham

 

 

 

 

 

[1] Sahih Bukhari, 265.

 

[2] Kittabu Sharhul Wiqqayat, Page 7, Volume 2, Maktabatus Shaamila.

 

[3] Kittabu Sharhul Wiqaayat, Page 12-27, Volume 2, Maktabatus Shaamila.

 

[4] Kittab Al Mabsoot Lil Sarakhsi, Page 44, Volume 1, Maktabatus Shaamila.

 

[5] Kittab Al Mabsoot Lil Sarakhsi, Page 44-45, Volume 1, Maktabatus Shaamila.