Actions
for which ghusl is preferred:
This category of actions involves a reward for performing
ghusl, and no blame if he does not. Such actions are:
Before
the Friday prayer:
Muslims are encouraged to perform ghusl before they gather
for the Friday prayer. In fact, Islamic law even goes to
the extent of ordering one to perform ghusl at this time
as part of the overall cleanliness and hygiene of the Muslim
society. Abu Sa'eed reported that the Prophet said,"Ghusl
on Friday is obligatory (wajib) on every adult, as is using
a toothbrush and applying some perfume." (Related by al-Bukhari
and Muslim.)
The
meaning of "obligatory" here is that it is greatly recommended.
This understanding of the Prophet's saying is derived from
what al-Bukhari recorded about an incident from Ibn 'Umar
about his father. One day, 'Umar ibn al-Khattab was standing
and delivering the khutbah when 'Uthman, one of the people
from among the emigrants and helpers, entered. 'Umar said
to him, "What time is it now?" He said, "I was busy and
could not return home. When I heard the call to prayer,
I did not make more than the regular ablution." 'Umar said,
"And the ablution only, when you know that the Messenger
of Allah ordered us to perform ghusl ?" Commenting on the
incident, says ash-Shaf'i, " 'Uthman did not leave the prayer
to perform ghusl, nor did 'Umar order him to do so. This
illustrates that the companions knew that this order was
one of choice. It also shows that it is preferred."
Muslim
recorded that Abu Hurairah reported the Prophet saying,
"Whoever makes the ablution and perfects it and then goes
to the Friday prayer and listens attentively, will have
forgiveness during (the period) between the Friday and the
next (Friday), and an additional three days." Says al-Qurtubi,
"This hadith shows that ghusl is preferred. The mention
of ablution, the reward and acceptability points to the
fact that ablution alone is sufficient.'' Ibn Hajr states
in at-Talkhis, "It is one of the strongest proofs that ghusl
for the Friday prayer is not obligatory. The statement that
it is preferred is built upon the fact that if one does
not perform ghusl, it will not harm (his prayer). But, if
others are harmed by his perspiration or bad smell from
his clothes and body, ghusl becomes obligatory, and not
performing it detracts from the rewards of salah. Some scholars
say that the Friday ghusl is a duty even if its non-performance
causes no harm (to others). Their basis for this opinion
is the hadith related by Abu Hurairah in which the Prophet,
upon whom be peace, said, "It is a duty upon every Muslim
to perform ghusl once every seven days, by washing his head
and body." Al-Bukhari and Muslim accept the hadith mentioned
on the subject in their apparent meanings, and refute the
ones contrary to the last hadith (of Abu Hurairah). The
time for the Friday ghusl is between dawn and the time of
the Friday prayer. It is preferable to do it at the time
of departure (to the mosque). If one loses his ablution
after that, it is sufficient for him just to make a new
ablution (he does not have to repeat the ghusl).
Says
al-Athram, "I heard Ahmad being asked if a person performed
ghusl, and then lost it, would the regular ablution be sufficient
for him. He said, 'Yes, and I have not heard anything about
that preferable to the hadith of Ibn 'Abzi," Ahmad is referring
to the hadith related by Ibn 'Abzi Shaibah (with a sahih
chain from 'Abdurahman ibn 'Abzi on the authority of his
father, who was a companion.)He performed ghusl for the
Friday prayer, and afterwards nullified his ablution. After
that, he performed just the regular ablution, and did not
repeat his ghusl. The time for the ghusl ends with the time
of the prayer. If one performs ghusl after the prayer, it
would not be the ghusl of the Friday prayer, and one who
does so is not following the Prophet's order. Ibn 'Umar
reported that the Prophet said, "Before you come to the
Friday prayer, you should perform ghusl. (Related by "the
group.") Muslim says, "When one of you wants to come to
the Friday prayer, he should perform ghusl." Ibn 'Abdul-Barr
related that there is a consensus on this point.
Performing
ghusl for the 'Id prayers:
Scholars also encourage Muslims to perform ghusl for the
'id prayers, even though there is no authentic hadith to
support this opinion. It says in al-Badr alMuneer, "The
hadith concerning performing ghusl for the 'ids are weak.
But there do exist good reports from the companions (on
this point) . "
Ghusl
for washing a corpse:
According to many scholars, performing ghusl is also preferred
for one who has washed a corpse. Abu Hurariah reported that
the Prophet, upon whom be peace, said, "Whoever has washed
a corpse must perform ghusl, and whoever carried him must
perform ablution." (Related by Ahmad, Abu Dawud, at-Tirmidhi,
an-Nasa'i, Ibn Majah and others.) However, there is some
criticism of this hadith. 'Ali ibn al-Madani, Ahmad, Ibn
al-Mundhir, ar-Rafi' and others say, "The hadith scholars
did not classify anything on this topic as authentic." But
Ibn Hajr quotes at-Tirmidhi and Ibn Hibban: "At-Tirmidhi
called it hassan and Ibn Hibban called it sahih. And, due
to its numerous chains, it is most likely hassan. An-Nawawi
strongly refutes what at-Tirmidhi said." Says adh-Dhahabi,
"The chains of this hadith are stronger than a number of
chains of the hadith that the jurists argue by." The order
in the hadith implies preference, based on what has been
related by 'Umar, who said, "We used to wash the dead. Some
of us would perform ghusl and some would not." (Related
by al-Khateeb with a sahih chain.) When 'Asma bint Umaish
washed the body of her deceased husband, Abu Bakr as-Siddiq,
she asked if there were any among the emigrants present,
and said, "This day is extremely cold and I am fasting.
Do I have to make gh usl?" They said, "No." (Related by
Malik.)
Making
Ghusl for Hajj:
According to the scholars, it is also preferable for one
who is undertaking the pilgrimage or 'umrah to perform ghusl.
Zaid ibn Thabit related that he saw the Messenger of Allah,
when he intended to perform the hajj, perform ghusl. (Related
by ad-Daraqutni, al-Baihaqi and at-Tirmidhi, who called
it hassan. As-Usaili regarded it as weak.)
Making
Ghusl upon entering Makkah:
It is preferable for whoever wants to enter Makkah to perform
gh usl. It is reported that Ibn 'Umar, when going to Makkah,
would spend the night in Tawa, and would enter Makkah during
the day. He mentioned that the Prophet, upon whom be peace,
also used to do this. (Related by al-Bukhari and Muslim.)
Ibn al-Mundhir said, "All of the scholars say it is preferred
to perform ghusl upon entering Makkah, but if one does not
do so, there is no expiation for him to make. Most of them
say that the regular ablution is sufficient.
Making
Ghusl at Mount 'Arafah:
Such an act is preferred while one stops there during the
hajj. Malik ibn Nafa' reported that Ibn 'Umar used to do
so before embarking upon the hajj, upon entering Makkah,
and while stopping at 'Arafah.
