Bathing due to Marital Relations and Wet Dreams (JANABAH).

1/ In shaa Allah, in this thread, I will extract some important points about Janabah & bathing as a result of marital relations & wet dreams, compiled by Shaikh Abdullah bn Jarillah bn Ibrahim al Jarillah (Hafizahullah).

2/ It is a trust placed by Allaah upon every Muslim to hasten the bath from ritual impurity and it is obligatory (Waajib), whether one becomes impure as a result of sexual intercourse or wet dream. A Muslim must be pure before he can perform any act of Ibaadah (worship).

3/ When you are in a state of janabah, it is not permissible for you to perform Salaah, touch the Qur'an or even recite it from memory, as stated by Shaykh Ibn Baz in his Majmoo' Fataawah, volume 10, page 152. Imam Ahmad (RH) also narrated with a Saheeh Isnad from Ali (RA) that,

4/ the Prophet (SallAllahu Alyhi Wa Sallam) came out of the toilet & recited something from the Qur'an. He (SAW) then said: "This is for the one who is not Junub; but the one who is Junub should not do this, not even one Ayah". Thus, one who is in the state of Janabah should not

5/ recite the Qur'an, either directly from the Mus'haf or from memory until he has taken the Ghusl (bath). (Source: fataawah Shaykh Ibn Baz 10/150). Thus, Allah does not accept the prayer of somebody unless he is in a state of purity.

6/ Bathing due to ritual impurity is from the conditions for prayer, it is from the traits of faith and there is a great bounty and reward connected to it. It is reported that the Prophet (sallallaabu 'alayhi wa sallam) said:

7/ "I saw a man from my nation whilst the Prophets were sitting in circles. Whenever the man approached a circle he would be rejected. Then his bathing from ritual impurity came to him, took him by the hand and sat him besides me (SAW)".

8/ {Reported by Al-haafiz abu Musa al-Madaniy at-Tabaraani and ibn Taymeeyah (RH) would exalt its rank and would say: it has the signs of authenticity}.

On the Ruling on one who is in a state of Janaabah (having ejaculated semen) as a result of sexual intercourse or wet dream,

9/ Allah the most High says:

"O you who believe do not approach the prayer whilst you are in a state of drunkenness until you understand that which you are saying nor in a state of ritual impurity except when passing through until you have taken a bath". (Surah An-Nisa' 43).

10/ Abu Said al-Khudri (RA) said that the Prophet (SAW) said:

"The water is from the water"(Reported by Muslim).

By saying "Water is from water, the Prophet (SAW) means; Bathing becomes compulsory upon the ejaculation of sperm.

11/ In another Hadith, agreed upon by Imams Bukhari & Muslim (RH), Abu Hurairah (RA) said that, the Prophet (SAW) said:

"When the man sits between her 4 bones (legs) & penetrates her, the taking of a bath has become obligatory"- Imam Muslim adds, "even if he has not ejaculate".

12/ By saying: "When the man sits between her 4 bones", the Prophet (SAW) is indirectly describing a position of sexual intercourse. The majority of jurists have proven that this Hadith abolishes the earlier one we stated, which says "Water si from water".

13/ Thus, if someone has sexual intercourse, it has become compulsory even if he did not ejaculate. Imam Ahmad & others report on the authority of Ubay bin ka'b (RA) who said:

"Verily the verdict which they used to give: indeed the water is from the water is a concession which

14/ the Prophet (SAW) gave in the beginning of Islam. (This has been authenticated by Ibn Khuzaimah (RH)).

In the case of WET DREAMS however, taking the Ghusl (bath) does not become obligatory except with the emission of sperm due. This is based on what has been reported by

15/ the 5 collectors of hadith with the exception of Imam An-Nasai on the authority of Aishah (RA) who said:

"The Prophet (SAW) was asked concerning the man who finds wetness and does not remember a wet dream? He (SAW) said:

"Let him take a bath".

16/ But when asked concerning a man who knows that he had a wet-dream but finds no wetness? He said: "he does not have to bathe", Umm Sulaim then said: If a woman finds that (i.e. wetness) is it necessary for her to take a bath? He (SAW) said:

17/ "yes the women are but relations of men". (Meaning: They can also have wet dreams & ejaculate. Therefore, the same rulings apply to them).

In another Hadith, Anas (RA) said: The Prophet (SAW) said concerning the woman that finds wetness after sleeping

18/ similar to that which the man finds: "she takes a bath"(Bukhari & Muslim). Muslim added: Umm
Salamah said: 'Does a woman also ejaculate'? He (SAW) said:

"Yes, they do. Else, where does the resemblance comes from"?

This hadith proofs that the women finds wetness as men do.

NB: Assuming you has a sexual relationship with your wife & you can't take bath before fajr because cold water cant cause you sickness & there is no warm water, the Shariah allows you to perform Tayammum & pray. This is the Fatwah of Shaykh Ibn Baz (Rahimahullah) & others.

19/ Apart from bathing as a result of ejaculation, the Prophet (SAW) used to take bath as a result of other events. Aishah (RA) said: "The Prophet (SAW) used to bathe from four things: ritual impurity, on Fridays, from cupping and from washing the body of a deceased person".

20/ This Hadith, authenticated by Ibn Khuzaimah (RH) is a proof of legislation of bath at these four rimes. As bath from Janabah, this is compulsory & its obligation is clear. For bathing on Fridays however, there is a difference of opinion concerning its being obligatory or not.

21/ The majority of scholars hold the view that it is a strongly recommended action (Sunnah Mu'akkadah). As for bathing after Hijamah (cupping), it is a recommended act {sunnah), you do sometimes & leave other times, as reported by Anas (RA) in a Hadith.

22/ With regards to bathing after washing the body of a deceased person, it is a recommended action (Mustahabb). But if one does only ablution after washing a dead body, it is sufficient (Allah knows best).

Also, when someone newly enters Islaam, he is required to bath.

23/ Abu Hurairah (RA) reports: "When Thumamatah bin
Athal entered into Islam the Prophet (SAW) ordered him to take a bath". (Reported by Abdur-Razzaq & its source is agreed upon). This bath is also an obligation.

24/ Bathing on Fridays, On the authority of Abu Said (RA), the
Messenger of Allah (SAW) said:

"Bathing on Friday is obligatory upon every pubescent
person" (Reported by the 7 collectors of Hadith). Some scholars used this Hadith to deduct that it is Waajib (obligatory).

25/ However, the majority of jurists (Fuqahah) hold the
opinion that it is a strongly recommended action (Sunnah Mu'akkadah) due to another Hadith reported by Samurah (RA). Samurah bin Jundub (RA) said that the Prophet (SAW) said:

26/ "Whoever performs ablution on Friday then it is good
but whoever bathes, then that is better"(Reported by the five and at-Tirmidhi).

NOTE THAT: It is only the ritual impurity bath (Janabah), after menses or Nifas that we can use to perform Salaat even if we did not perform

27/ Wudoo during the bath. This means, if you perform the Ghusl that is just sufficient, by ensuring that water reaches every part of your body, but you did not do Wudoo during the bath, you can use this bath to pray Salaat if it is meant to remove major impurity.

28/ But in the case of non obligatory Ghusl, like that after washing a dead body, or for Jumu'ah, you cannot use the brief version of Ghusl to pray Salaat. You must perform ablution separately before you do Salaat. (Check Sharh Mukhtasar Al-Khalil by Kharashi 1/175 for details).

29/ It is also important to note that for someone had sex with his wife and wants to go a second time or a third time, it is highly recommended that he performs ablution. Abu Said al-Kudn (RA) said: The Prophet (SAW) said:

"If one of you approaches his wife then wishes to go

30/ to her again then he should make ablution between the two times"(Reported by Imam Muslim, & Imam Al-hakim adds: "For it is strengthening for his return"). However, this is not compulsory, because, in another narration, Imam At-Tahawi reports that Aishah (RA)
said:

31/ The Prophet (SAW) used to have marital relations and then have marital relations again without performing ablution. This shows that all of that is permissible. In the event that one cannot take bath bcos he is tired, it is recommended that he makes ablution before sleeping.

32/ NOW HOW DO WE PERFORM TEH RITUAL BATH?

In a Hadith, agreed upon by Imam Bukhari & Muslim, It was reported by Ummuna Ai'shat (RA) that, when the Prophet (SAW) used to bathe from ritual impurity he would begin by
washing his hands, then he would pour water from his right hand

33/ over his left washing his private parts. He would then perform ablution, then take water and rub the roots of his hair with his fingers. He would follow this by pouring water over his head three times and then pour water over his entire body and feet. (Wordings by Muslim).

34/ In another Hadith reported by Imam Bukhari & Muslim, Ummuna Maimunah (RA) reports: He (SAW) would pour water over his private parts & wash them with his left hand; he would then rub the earth with the left hand (Agreed upon).

34/ In another chain of narration: he (SAW) wiped it on the ground; and at the end of the narration: "Then I brought to him a towel and he declined it. It also includes: and he wiped off the water from his body with his hands."

The scholars of Fiqh used these two Hadiths to

35/ explain two forms of Ghusl:

(A) The Acceptable Form: Which means, if you would perform Janabah bath in this form, it is enough & his Ghusl is valid & he becomes purified from major impurity. But if a person does not perform this ghusl completely, his ghusl is not valid.

36/ (B) The second form of Ghusl is the preferred type, also called the complete form. It is not obligatory that you must perform your Ghusl in this form, but it is Mustahabb (recommended), because it is more complete.

I will explain the Obligatory one (form A) & later form B.

37/ The Acceptable one is as thus:

You begin with making an intention (Niyyah) to purify yourself from what type of impurity; is it janaabah (impurity following sexual discharge), menses or nifaas (postpartum bleeding). This is Waajib (compulsory).

38/ After intention, you wash the entire body with water once, ensuring that the water reaches the roots of the hair and all the places that it cannot reach easily, such as the armpits, backs of the knees, between your buttocks as well as rinsing the mouth and nose. THAT IS IT!

39/ Shaykh Ibn ‘Uthaymeen (RH) said in al-Sharh al-Mumti’ (1/423), that the evidence pointing to the validity of this form of (brief) Ghusl is in the sayings of Allah (SAW) that:

“If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your

40/ whole body)” [Surah Maa’idah 5:6]. Allaah did not mention anything apart from that. If a person washes his entire body once, then it is enough & he has purified himself.

NOTE THAT in this brief form of Ghusl, ablution is not performed. Yet you can use it to perform Salaah.

41/ This is however only when you perform it to remove major impurity. If you perform this type for, say Jumu'ah bath, you cannot use it to perform Salaat until you perform a separate ablution. This is according to the scholars that believe Jumu'ah bath is not Waajib.

42/ Worthy of note is the fact that one should pay attention to rinsing the mouth & nose, because doing so is essential in both wudoo’ & ghusl. In his Majmoo Fataawah, (Vol 11, question 182), Shaykh Ibn Uthaymeen (RH) said:

43/ If a person is in the state of Junub (impure) and he immerses himself in a bathtub or river or swimming pool, intending thereby to cleanse himself of janaabah, and he rinses his mouth & nose, then he purifies himself from both minor and major impurity!

44/ This is because Allaah, may He be exalted, only enjoined us to purify ourselves from janaabah, i.e., we should ensure that water reaches all parts of the body when doing ghusl. But it is better for the person who is doing ghusl to do wudoo’ first, because the Prophet (SAW)

45/ used to wash his private parts after washing his hands, then he would do wudoo’ as for prayer, then he would pour water over his head, and when he thought that it had reached the skin, he poured water over his head three times, then he would wash the rest of his body.

46/ As for the COMPLETE form of Ghusl, which is Mustahabb (recommended), it has the following stages:

One begins with having the intention, in the heart, as to what precisely he or she is bathing for, whether Janabah (impurity following sexual discharge), menses or nifaas.

47/ After the Niyyah, you'd say "Bismillah" then wash the hands three times, then wash any dirt; dried sperm or clot of blood from the private part. After this, you then make the Wudoo, a complete Wudoo' as you do when you want to make Salaat.

48/ After the complete Wudoo, pour water over the head three times, and rub the hair so that the water reaches the roots of your hair. Then wash the entire body, making sure that the water reaches all parts, starting with the right side of the body and then the left,

49/ & rubbing it with the hands so that the water reaches the entire body. This is according to the Hadith, reported by Imam Bukhaari (248) & Muslim (316). It was narrated that ‘A’ishah (RA) said:

"When the Prophet (SAW) did ghusl for janaabah, he would wash his hands and

50/ do wudoo’ as for prayer, then he would wash himself, then he would run his fingers through his hair, then when he thought that it [the water] had reached his skin, he would pour water over it [the head] three times, then he would wash the rest of his body.

51/ NOTE THAT, the ghusl for major impurity takes the place of wudoo’. Thus, if you do Ghusl, whether the complete or the acceptable form, you don't need to repeat Wudoo' before you perform Salaat, unless if you do something that invalidates purity whilst doing ghusl.

52/ WHAT ABOUT A WOMAN THAT TIES HER HAIR (OR PLAIT HER HAIR? Must she loose it before she performs Ghusl of Janabah? Umm Salamah (RA) said:

"I said O Messenger of Allah I am a woman that ties the hair of her head, should I untie the hair to take a bath from ritual impurity?

53/ In another narration: from menstruation? He (SAW) answered:

"No, it suffices that you pour water over your head three times" (Reported by Imam Muslim). The hadith shows that it is not obligatory to untie the hair in order to take a bath
and that it is not a condition that

54/ the water reaches the roots of the hair. In another Hadith from Anas (RA) going back to the Prophet (SAW):

"When a woman bathes from menstruation she unties
her hair & washes it with marsh mallow & saltwort
(Khatmi wa Ashman), but if she bathes from ritual impurity then she

55/ pours water over her head squeezing die hair." (Reported by Ad-Daraqutni in al-lfrad & at-Tabarani & al- Khateeb in at-Talkhis & ad-Dhiya al-Maqdisi). Thus, some scholars say, in the case of Janabah, it is sufficient to just pour water on the hair & squeeze it, but for one

56/ bathing from menstrual impurity (or Nifaas), she should unties the hair and washes it.

For someone in the state of Janabah or menstruation, it is not allowed for them to enter the Masjid. This is according to the Hadith of Ummuna Aisha (RA), that the Prophet (SAW) said:

57/ "I do not legitimise the Mosques for the menstruating women nor for those in a state of ritual impurity". The hadith proves that it is not allowed for one who is menstruating or in state of janabah to enter the Mosque and this is the opinion of the majority of the jurists.

58/ Whether it is a bath due to ritual bath, or ordinary bath to feel cool & clean, the Shariah permits a husband & his wife to bath together, under the same shower, in the same bathtub or from the same bucket. In an authentic Hadith, agreed upon by Imam Bukhari & Muslim,

59/ Aishah (RA) said:

"I used to bathe from ritual impurity with the Prophet (SAW) from one vessel our hands taking from it successively (Agreed upon & Ibn Hibban adds: "our hands meeting").

The hadith shows the legitimacy of a man & his wife
taking bath using the same water.

60/ PLEASE NOTE THAT When a Muslim hears die call for prayer and is in die state of ritual impurity then taking a bath is obligatory upon him. It doesn't matter whether he entered into this state from lawful intimate relations with his wife or slave girl or from unlawful

61/ relations such as buggery (anal intercourse) or fornication, whether he has ejaculated or not. Taking a bath is also an obligation whenever the emission of sperm takes place, even if sexual intercourse has not taken place.

62/ If a person has committed an unlawful act to enter
the state of ritual impurity (such as fornication, buggery, masturbation), then he or she is required to hasten not only towards taking a bath but should also hasten towards
seeking repentance from Allah, the Exalted.

63/ He should feel remorse for this great sin and obscene act that he has committed and should make a firm resolve never to repeat it. The same ruling applies to the woman who commits a similar action. Sheikh Salih Almunajjid (H) was asked with regards a person who performs

64/ masturbation, but stopped immediately before ejaculation. He answered that, according to some scholars, Ghusl becomes obligatory on such person, because what normally happens is that, due to the movement of the sperm, it will still be ejected, albeit in small quantity after

65/ some time even if the masturbator has stopped. Some scholars however said that the movement of semen alone does not make Ghusl obligatory unless it is being emitted. They cited the hadith of Umm Salamah (RA) which we stated earlier, where the Prophet (SAW) said:

66/ "Yes, if she sees water". He (SAW) did not say, "if she feels water". (See As-Sharh al Mumti' 1/280) for more information. However, if water (sperm) comes outs as a result of masturbation, two things are required. One should hasten Ghusl & hasten seeking Allah's forgiveness.

67/ Also, to make a resolve not to repeat such Haram act.

As regards WET DREAM, Ghusl bath becomes obligatory only when a thick water-sperm (Al-Maniyy) is ejected from the sexual organ (for both male & female). If however, it is Maziyy (a less thick water-like fluid) is what

68/ has been ejected, then that which is necessary is the making of ablution & washing of that which has come into contact with this substance. This is due to its impurity (Najasah) unlike al-Maniyy which is pure. Sperm (Maniyy) on its own is pure, & even if it touches the cloth,

69/ it is not necessary that it has to be washed because it is pure, but ritual bath is compulsory when it is ejected. However, Maziyy (pre-cum) is a Najass (impure) & has to be washed off any cloth it comes in contact with, but no Ghusl is required.

70/ FOR WOMEN SPECIFICALLY, If a woman comes to the end of her menstruation or post-natal bleeding then it is obligatory upon her to take a bath using water and lotus leaves or soap. She should rub her head with her hand as she pours water over her head without untying her braids

71/ if the water reaches the skin. If the water does not reach the skin under the hair while it is tied then she should untie her hair. It is also recommended for her to perfume some cotton and place it in her vagina after bathing to remove the unpleasant odor from that area.

72/ Remember, It is also recommended for one who enters Islam or one who comes out of a comma to take a bath. All these baths are the same in description. The only thing that differentiates them is Niyyah (intention). Ibn Rajab Al-Hambaliy (RH) explained in his book,

73/ "Jaami'ul Uloomu Wal Hikam" that: It is permissible for someone to make use of two Niyya for one bath. For example, a woman whose husband had sex with her, then shortly before she takes her Bath (Ghusl), her monthly period breaks in. It is permissible for her to make use of

74/ a single bath but with two intentions (of ritual bath as a result of sexual intercourse & for her menstruation which just ended). Although I have described the Ghusl above, I will repeat it here:

DESCRIPTION OF GHUSL: one makes the intention in his heart for purification

75/ from ritual impurity. He should say the Basmalah (saying Bismillah) and wash his hands three times outside of the vessel that contains the water. Then he should wash his private parts and that which has become soiled. He should then perform ablution like the ablution

76/ performed in-order to pray. Then he begins the bathing, so he pours water over his head three times combing the hair with his fingers so that the water reaches the roots of the hair. He then washes his entire body without any number of washes being connected with this

77/ purification, beginning with his right side & then washing his left. He should also rub his body & remove any dirt. If his feet are dirty with soil or anything (due to the area he is taking bath in) he should move to another place & wash them after he has completed his bath.

78/ He can make his intention to purify himself from the
state of ritual impurity and rinse his mouth & nose
out without making ablution. He could intend purification
in order to perform prayer; circumambulate the
house or touch the Holy Qur'an. He may also intend

79/ the bathing for the Friday prayer. As long as he intends one of die reasons for taking a bath then he is relieved from the state of ritual impurity and his purification is correct. If however he makes his intention to take a bath for the sake of cooling down on a hot day or

80/ for the mere purpose of cleanliness forgetting about his being in the state of ritual impurity then he is not
relieved from this state and must repeat the bath. If he
doubts concerning his intention during die bath he
repeats it and if he doubts about whether water has

81/ reached some part of his body he must wash that part. It is recommended that one should perform ablution using (approximately) two thirds of a kilogram of water (al-Mudd) and bathe using four to five times this amount.

82/ It is disliked for one to waste water when bathing as it is disliked when performing ablution. It is unlawful (Haram) for one who is aware of his being in a state of ritual impurity to perform prayer; circumambulate the house (Ka'bah); touch the Qur'an or read it;

83/ or to dwell in a Mosque until he has taken a bath. It is also unlawful for him to bathe naked in the midst of people. One is encouraged to make ablution before eating
and going to sleep. It is also recommended for the person
who wishes to approach his wife more than once to

84/ wash his private parts and make ablution although
bathing is better (Al-Umdah fi Fiqh as-Shari'ah al-Islamiyah by Shaykh Ahmad bin Abdur-Rahman al-Qasim page 12).