Narrated Abu Hurairah: The Messenger of Allah ﷺ said: "When one of you sits between the four parts (of the wife) and exerts himself, then ghusl becomes obligatory, even if he does not discharge." [Narrated by Muslim, and al-Bukhari reported something similar.)
And the words of Allah, the Almighty: "And if you are in a state of Janabah (major impurity), then purify yourselves" and the verse: "And do not approach them (wives) until they are pure" (Al-Ma'idah: 6) and the verse: "Or you have touched the women" (Al-Baqarah: 222, Al-Ma'idah: 1)
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Candidate: Sahih al-Bukhari 291 (unverified) 99% confidence
Candidate: Sahih Muslim 348b (unverified) 94% confidence
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Commentary and footnotes (1)
Note 1
ف: چار شاخوں سے مراد عورتوں کے دونوں ہاتھ اور دونوں پیر ہیں، اس کا حاصل یہ ہے کہ
بوقت جماع ذکر کے سر داخل ہو جانے سے غسل لازم ہو جاتا ہے خواہ منی نکلے یا نہ نکلے، خلفاء راشدین
اور اکثر صحابہ کرام رضی اللہ عنہم اور چاروں اماموں کا یہی مذہب ہے۔
Narrated Abu Sa'id: The Messenger of Allah ﷺ said: "Water comes from water (meaning, ghusl is required when there is a discharge of water)." [Narrated by Muslim]. The Imam of the Sunnah, Sheikh, said: "This is abrogated," and Ibn Abbas said: "Water comes from water in the case of wet dreams."
Narrated Ubayy ibn Ka'b: "Water from water was initially a concession in the early days of Islam, but then it was prohibited." [Narrated by Tirmidhi, Abu Dawood, Darimi, and Ahmad, and Tirmidhi authenticated it.)
Narrated Umm Salama: Umm Sulaym asked, "O Messenger of Allah, Allah is not shy about the truth, so is there any ghusl required for a woman when she experiences a wet dream?" The Prophet ﷺ replied, "Yes, if she sees the water." Umm Salama covered her face and said, "O Messenger of Allah, can a woman have a wet dream?" The Prophet ﷺ replied, "Yes, may your right hand be dusted. How else would her child resemble her?" [Agreed upon] Muslim narrated with an additional narration from Umm Sulaym: "The man's water is thick and white, while the woman's water is thin and yellow, so whichever of them rises or precedes, the resemblance of the child will be from that."
Narrated Aisha: The Messenger of Allah ﷺ was asked about a man who feels wetness but does not recall having a wet dream. He said, "He should perform ghusl." And about a man who believes he had a wet dream but finds no wetness, he said, "He does not need ghusl." Umm Sulaym asked, "Does a woman have to perform ghusl if she sees that?" He said, "Yes, for women are the counterparts of men." [Narrated by Tirmidhi and Abu Dawood, and Darimi and Ibn Majah narrated up to his statement: "He does not need ghusl"). Al-Khatabi said: "This indicates the confirmation of analogy and the comparison of the similar to the similar."
ہے البتہ دارمی اور ابن ماجہ نے صرف (لا غُسل عليه) تک روایت کی ہے، خطابی کا بیان ہے کہ اس
حدیث میں قیاس کا اثبات اور ایک نظیر کو دوسرے نظیر کے حکم سے الحاق کا ثبوت ملتا ہے۔)
Narrated Aisha: The Messenger of Allah ﷺ said: "When the circumcised parts meet, ghusl becomes obligatory." I did this and so did the Messenger of Allah ﷺ, and we performed ghusl. [Narrated by Tirmidhi and Ibn Majah.)
Narrated Ali: The Messenger of Allah ﷺ said: "When you release semen, perform ghusl." [Narrated by Abu Dawood.) And in a narration from Ahmad: "When you ejaculate, perform ghusl, but if you have not ejaculated, then you do not have to perform ghusl."
Narrated Ali: I was a man who emitted pre-seminal fluid frequently, so the Messenger of Allah ﷺ told me: "When you see pre-seminal fluid, wash your private part and perform wudu for prayer, and if you ejaculate, then perform ghusl." [Narrated by Nasai and Ahmad in his Musnad, and all of its narrators are trustworthy.)
Narrated Aisha: The Messenger of Allah ﷺ would use siwak but would not perform ghusl until the conquest of Makkah, after which he began to perform ghusl and instructed the people to do the same. [Narrated by Ibn Hibban in his Sahih.)
Narrated Amr ibn Shu'aib, from his father, from his grandfather: A man asked the Prophet ﷺ, "What makes ghusl obligatory except for semen?" He replied: "When the circumcised parts meet and the glans of the penis is inside, ghusl becomes obligatory, whether or not semen is released." [Narrated by Tabarani in his Al-Awsat and Imam Abu Muhammad Abdullah ibn Wahb in his Mustadrak, with a similar narration.)
Narrated Abu Huraira: The Messenger of Allah ﷺ said: "Rinsing the mouth and inhaling water into the nose is obligatory for the junub (one in a state of major ritual impurity)." [Narrated by Darqutni, Baihaqi, and Hakim.) However, Darqutni and Hakim mentioned that the narrator's integrity is weak. Imam Taqi al-Din mentioned that this hadith was also narrated through other chains, one of which was narrated by Imam Abu Bakr al-Khatib through Darqutni's chain.
روایت کی ہے، دارقطنی اور حاکم کا بیان ہے کہ یہ حدیث ضعیف ہے اور ہر دو کے راوی ضعیف ہیں،
لیکن علامہ عینی نے امام تقی الدین سے (اس حدیث کے ضعف کی تحقیق میں) نقل کیا ہے کہ امام
موصوف کا بیان ہے کہ حدیث مذکور کی روایت بلاواسطہ برکتہ راوی کے طریقہ کے علاوہ اور دیگر
طریقوں سے کی گئی ہے جس کو امام ابوبرکہ خطیب نے دارقطنی کی سند سے بیان کیا ہے اور جس کی سند
یہ ہے:)
Narrated Ibn Abbas: He was asked about someone who forgot to rinse the mouth and inhale water into the nose (while in a state of junub). He replied: "He does not need to repeat the ghusl unless he is junub." [Narrated by Baihaqi and narrated similarly by Imam Abu Hanifa.)
Narrated Ibn Abbas: He said: "If you forget to rinse the mouth and inhale water into the nose while in a state of junub, then you should repeat your prayer." [Narrated by Abdul Razzaq and Said ibn Mansur.)
Narrated Abu Huraira: The Messenger of Allah ﷺ said: "There is impurity under every hair, so wash the hair and purify the skin." [Narrated by Abu Dawood, Tirmidhi, and Ibn Majah.) Imam Al-Ayni mentioned in his commentary that this hadith implies the obligation of washing the hair, and according to linguistic scholars, "bashara" refers to the skin, emphasizing the requirement to purify the outer body, including the mouth for its external part.
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Candidate: Sunan Abi Dawud 248 (unverified) 98% confidence
Candidate: Jami al-Tirmidhi 106 (unverified) 98% confidence
Candidate: Sunan Ibn Majah 597 (unverified) 94% confidence
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Commentary and footnotes (1)
Note 1
رحمۃ اللہ علیہ فرماتے ہیں کہ ناک میں بھی بال ہوا کرتے ہیں اور اس حدیث سے معلوم ہوتا ہے کہ
ناک میں پانی لینا بھی فرض ہے اور اہل لغت کا بیان ہے کہ بشرہ میں بدن کا تمام ظاہری حصہ داخل ہے
اس طرح اس حدیث سے غُسل جنابت میں کلی کرنے کی فرضیت بھی ثابت ہوتی ہے کیونکہ منہ ظاہر
بدن میں داخل ہے۔
Narrated Ali: The Messenger of Allah ﷺ said: "Whoever leaves a single hair of impurity (from the state of janabah) without washing it, it will be punished by the fire." Ali said: "So I started washing my head from that time, and I washed it three times." [Narrated by Abu Dawood, who did not comment on it. In the Takhlees al-Habeer commentary, it was stated that its chain of narrators is authentic.) Ali al-Qari said: "This hadith is good and strengthens the previous hadith narrated by Tirmidhi, although the weakness in it is only in the chain of narrators of Tirmidhi's narration, not in the narration of Abu Huraira. Ahmad and Darimi narrated a similar hadith, but they did not repeat the part 'so I started washing my head.'"
This hadith emphasizes the thoroughness of ghusl (ritual washing) and the importance of not leaving any impurity, even a single hair, untouched.
"1 The statement 'From there, I shaved my head' – Sheikh Ibn Hajar said: 'It is clear that his action, if it was contrary to his (the Prophet's) practice and that of the other caliphs, who did not shave their heads except after completing the rites of pilgrimage, should be regarded as a concession (rukhsa), not a regular practice (sunnah).'"
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Candidate: Sunan Abi Dawud 249 (unverified) 98% confidence
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Commentary and footnotes (2)
Note 1
This footnote could not be resolved in the source.
Note 1
قوله
(۱) قوله: فمن ثم عاديت إلخ : قال الشيخ ابن حجر : ولا يخفي أن فعله إذا كان مخالفًا لسنته وبقية الخلفاء من عدم الحلق إلا بعد فراغ النسك يكون رخصة لا سنة.
Note 1
غُسل میں سر کے بالوں کے نیچے تک پانی نہ پہنچنے کی وعید سن کر میں نے اپنے سر کے بالوں سے دشمن
جیسا معاملہ کیا، جس طرح ایک دشمن دوسرے دشمن کو مار ڈالتا ہے، اسی طرح میں نے اپنے سر کے بال
مونڈھ دیئے)۔
(اس کی روایت ابوداؤد نے کی ہے اور سکوت اختیار کیا ہے اور ابوداؤد کا سکوت صحت کی
علامت ہے اور تلخیص حبیر میں مذکور ہے کہ اس حدیث کی اسناد صحیح ہے۔
ابن حجر رحمۃ اللہ علیہ نے کہا ہے کہ خلیفہ چہارم حضرت علی رضی اللہ عنہ کے عمل سے ثابت ہوتا
ہے کہ آپ سر منڈوایا کرتے تھے اور آنحضرت صلی اللہ علیہ وسلم اور تینوں خلفائے راشدین رضی اللہ عنہم
سر میں بال رکھتے تھے تو حضرت علی رضی اللہ عنہ کا فعل رخصت اور اجازت پر محمول ہوگا خلاصہ یہ ہے کہ
تمام سر کا منڈوانا مستحب اور تمام سر کے بالوں کا رکھنا سنت ہوگا لیکن اس بحث سے حج کا مسئلہ خارج
ہوگا وجہ یہ ہے کہ احکام حج سے فراغت کے بعد سر کا منڈوانا سنت ہے۔
Narrated Aisha: When the Messenger of Allah ﷺ performed ghusl from janabah, he began by washing his hands, then poured water with his right hand over his left to wash his private parts. He then performed ablution (wudu) as for prayer, and then took water and inserted his fingers into the roots of his hair. After ensuring his hair was fully wet, he scooped three handfuls of water and poured them over his head. Then he poured water over the rest of his body, and finally washed his feet. [Narrated by Muslim. Abu Dawood al-Tayalisi narrated something similar, and added at the end: "Then, when he was finished, he washed his feet.")
Narrated Aisha: When the Messenger of Allah ﷺ intended to perform ghusl from janabah, he began by washing his hands, then washed his arms, and poured water over them. Once he had cleaned them, he poured water onto his head. [Narrated by Abu Dawood.)
Narrated Aisha: "If you wish, I can show you the trace of the Messenger of Allah ﷺ's hand in the water tank where he used to perform ghusl from janabah." [Narrated by Abu Dawood.)
These narrations describe the method of ghusl from janabah as performed by the Prophet ﷺ, illustrating the steps for cleanliness and the order in which the body parts are washed.
"A woman from the Ansar asked the Prophet ﷺ about how to perform the ritual purification after menstruation. He instructed her on how to perform the ghusl (ritual bath), and then said: 'Take a piece of musk and purify yourself with it.' She asked, 'How should I purify myself with it?' He replied, 'Purify yourself with it.' She repeated, 'How should I purify myself with it?' He said, 'SubhanAllah, purify yourself with it.' I (Aisha) then pulled her towards me and said, 'Use it to cleanse the traces of blood.' [Agreed upon]"
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Candidate: Sahih al-Bukhari 313 (unverified) 97% confidence
Candidate: Sahih Muslim 332a (unverified) 92% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (3)
Note 1
Take a piece of musk...
(1) The statement: "Take a piece of musk..." – Al-Aini in Umdat al-Qari mentioned in his explanation of deriving legal rulings from this that it is recommended for a woman who is performing ghusl (ritual bath) after menstruation or childbirth to use perfume on all the areas of her body that were affected by blood. Al-Mahmali stated that this is because it helps in conceiving quickly and also prevents bad odors. There is a difference of opinion regarding when it should be used. Some say it should be applied after the ghusl, while others say it should be applied before. It is also recommended to use perfume on a woman's private parts by taking a piece of cotton or something similar, applying musk or something similar on it, and inserting it into her private parts after the ghusl, with the same practice recommended for a woman after childbirth.
Note 1
قوله
(۱) قوله: خذي فرصة من مسك إلخ : قال العيني في عمدة القاري في بيان استنباط الأحكام فيه استحباب التطيب للمغتسلة من الحيض والنفاس على جميع المواضع التي أصابها الدم من بدنها. قال المحاملي: لأنه أسرع إلى العلوق وأدفع للرائحة الكريهة، واختلف في وقت استعمالها لذلك. فقال بعضهم: بعد الغسل. وقال آخرون: قبله. وفيه استحباب تطيب فرج المرأة بأخذ قطعة من صوف ونحوها، وتجعل عليها مسكا أو نحوه، وتدخلها في فرجها بعد الغسل والنفساء مثلها.
Note 1
علامہ عینی رحمة اللہ علیہ نے عمدۃ القاری میں استنباط احکام کے بیان میں کہا ہے کہ اس حدیث
میں اس چیز کی دلیل ہے کہ حیض و نفاس سے فارغ ہوکر غسل کرنے والی عورت کے لئے مستحب ہے کہ
اس کے بدن میں جن جگہوں کو خون لگا تھا ان پر خوشبو لگائے۔ اور محاملی نے کہا کہ خوشبو لگانے سے جلد
حمل قرار پاتا ہے اور بہت جلد بدبو دور ہوتی ہے البتہ اس میں اختلاف ہے کہ خوشبودار کپڑا کب
استعمال کیا جائے، بعضوں نے کہا کہ غسل حیض یا نفاس کے بعد استعمال کیا جائے اور دوسروں نے کہا
ہے کہ غسل کے پیشتر استعمال کیا جائے اور اس حدیث سے یہ بھی ثابت ہوتا ہے کہ عورت کے لئے
مستحب ہے کہ اپنی شرمگاہ کو ایسے کپڑے سے خوشبودار کرے جس کو مشک یا کسی اور خوشبو میں بسایا گیا ہو،
اور غسل کے بعد اس خوشبودار کپڑے کو اپنی شرمگاہ میں رکھ لے اور نفاس والی عورت کے لئے بھی یہی
مستحب ہے۔
And from Umm Salama, she said: I said, "O Messenger of Allah, I am a woman who braids my hair tightly. Should I undo it for the ritual bath of janabah?" He said, "No, it is enough for you to pour three handfuls of water over your head, then pour water over yourself to purify." [Narrated by Muslim.
Confidence and text similarity are not editorial verification.
Commentary and footnotes (1)
Note 1
ف: عورتوں کے سر کے بال اگر گوندھے ہوئے ہوں اور وہ بوقت غسل اپنے سر کے بالوں پر
اس طرح پانی ڈالیں کہ بالوں کی جڑیں اچھی طرح تر ہو چکی ہوں تو ایسی صورت میں عورتیں اپنے بالوں
کو نہ کھولیں، اگر یہ معلوم ہے کہ بالوں کو کھولے بغیر جڑیں تر نہ ہوں گی تو پھر بالوں کا کھولنا ضروری ہے،
بخلاف مردوں کے کہ وہ بوقت غسل اپنے سر کے بال ضرور کھول لیا کریں۔
And from Jabir, he said: When a woman performs the ritual bath for janabah, she does not undo her hair, but she pours water over its roots and wets it. Narrated by Al-Darimi.
And from Ata, he was asked about a woman who is affected by janabah and her hair is tied up: Should she undo it? He said: No, but she should pour water over her head until the roots of her hair are thoroughly wet. Narrated by Al-Darimi.
And from Anas, he said: The Prophet ﷺ used to perform wudu with a mud, and used to bathe with a sa' (a unit of measurement), which is equal to five amdad (a handful).
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Candidate: Sahih al-Bukhari 201 (unverified) 99% confidence
Candidate: Sahih Muslim 325a (unverified) 90% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (1)
Note 1
ف: اس حدیث میں مذکور ہے کہ حضرت رسول اللہ صلی اللہ علیہ وآلہ وسلم ایک سیر مقدار پانی سے
وضوء اور 4 سیر سے لے کر 5 سیر مقدار پانی سے غسل فرمایا کرتے، اس کے بارے میں علامہ شامی رحمۃ
اللہ علیہ نے رد المحتار میں بحوالہ حلیہ یہ تحقیق بیان فرمائی ہے کہ وضوء اور غسل میں پانی کی مقدار کے متعلق
بہت سے علماء نے مسلمانوں کا یہ اجماع نقل کیا ہے کہ وضوء اور غسل میں پانی کی کوئی خاص مقدار مقرر
نہیں ہے البتہ ظاہر الروایہ میں وضوء میں کم سے کم پانی کی مقدار ایک سیر اور غسل میں 4 سیر سے لے کر
5 سیر جو بیان کی گئی ہے وہ بخاری اور مسلم کی اسی زیر بحث حدیث کی بناء پر ہے، لیکن یہ ایسی مقدار نہیں
کہ جس کی پابندی لازمی ہے بلکہ یہ وضوء اور غسل کی کم سے کم مسنون مقدار ہے، چنانچہ بحر میں لکھا ہے کہ
جس کسی کا وضوء یا غسل اس سے کم مقدار پانی سے پورا ہو جاتا ہے تو اس مقدار سے کم سے اس کا وضوء یا
غسل جائز ہے اور اگر یہ مقدار اس کے لئے کافی نہیں تو اس مقدار سے زیادہ پانی استعمال کر سکتا ہے
کیونکہ انسانوں کی طبیعتیں اور احوال مختلف ہوا کرتے ہیں، بدائع اور رد المحتار اور دیگر کتابوں میں یہی توضیح
مذکور ہے۔
حاصل کلام یہ ہے کہ پانی کے استعمال میں اسراف نہیں ہونا چاہئے جہاں تک ہو سکے پانی کافی
احتیاط سے استعمال کیا کریں اور حضرت رسول اللہ صلی اللہ علیہ وسلم نے پانی کے استعمال میں اسی احتیاط
کو عملاً کر کے دکھایا ہے۔ (یہ پورا مضمون رد المحتار شامی سے لیا گیا ہے۔)
And from Musa al-Juhani, he said: Mujahid was brought a pot, which I estimated to be eight artils, and he said: Aisha told me that the Messenger of Allah ﷺ used to perform his ritual bath with something like this. Narrated by Al-Nasa'i.
And from Mu'adhah, she said: Aisha said: I used to perform the ritual bath along with the Messenger of Allah ﷺ from one container between me and him, and he would hurry to use it until I would say, "Leave some for me, leave some for me." She said: And both of them were in a state of janabah.
And from Aisha, she said: The Prophet ﷺ did not perform wudu after the ritual bath. Narrated by Al-Tirmidhi, Abu Dawood, Al-Nasa'i, and Ibn Majah. Its chain of narration is authentic.
And from her (Aisha), she said: The Prophet ﷺ used to wash his head with a comb while in a state of janabah, and he would suffice with that, without pouring water over it. Narrated by Abu Dawood.
And from Ya'la, he said: The Messenger of Allah ﷺ saw a man washing himself in an open area, so he ascended the pulpit, praised Allah, and then said: "Indeed, Allah is Shy and Concealing. He loves modesty and concealment. When one of you takes a ritual bath, let him conceal himself." Narrated by Abu Dawood and Al-Nasa'i, and in his narration, it says: "Indeed, Allah is Concealing. So if one of you wants to take a bath, let him conceal himself with something."
And from Ali, he said: A man came to the Prophet ﷺ and said: I performed the ritual bath from janabah and prayed Fajr, but I saw that a small part, the size of a fingernail, did not get water. The Prophet ﷺ said: "If you had wiped it with your hand, it would have sufficed." Narrated by Ibn Majah.
Commentary and footnotes (1)
Note 1
ف: چار شاخوں سے مراد عورتوں کے دونوں ہاتھ اور دونوں پیر ہیں، اس کا حاصل یہ ہے کہ بوقت جماع ذکر کے سر داخل ہو جانے سے غسل لازم ہو جاتا ہے خواہ منی نکلے یا نہ نکلے، خلفاء راشدین اور اکثر صحابہ کرام رضی اللہ عنہم اور چاروں اماموں کا یہی مذہب ہے۔