Ritual Cleanliness [Taharah]
Rules Concerning the Different Types of Water Q 74: If the lower part of a small quantity of water [qaleel water] that flows downward without pressure comes into contact with an impure substance [najasah], will its upper part remain pure [taahir]? A: The upper part of the flowing water will be clean if the water can be said to be flowing from a higher plane to a lower one. Q 75: After washing impure [mutanajjis] clothes in water, whether it be in running water [jari water] or in a large quantity of water [kurr water]; is it obligatory to wring out the clothes on the outside of the water to purify them or will they become purified when squeezed inside the water? A: Wring out the clothes is not a condition for purifying the clothes, no matter whether the water is running water or kurr water. Any action that drives out the water within them suffices in this regard, even if it is something like vigorous shaking, for instance. Q 76: What is the rule of ablution or the obligatory bathing due to major ritual impurity with water that is heavy by nature such as sea water which is made heavy by its natural salts (like the water of Urumiyeh Lake in Iran) or water that is heavier than that? A: The mere heaviness of the water due to the presence of salts does not prevent it from being considered as pure/unmixed [mutlaq] water. And the criteria by which the legal application of pure/unmixed water comes into affect, is that the water must be regarded as such in the general view of ordinary people. Q 77: For the rules pertaining a large quantity of water [kurr water] to apply (in the case of waters such as the water stored in train toilets, etc.), is it obligatory to know for sure that the water is kurr? Or is it enough to assume that it is such? A: If it is established that the water was kurr water in its previous situation, it will be permissible to take that situation as the basis. Q 78: According to ruling no. 147 of Imam Khomeini's risalah, "it is not obligatory to give credence to what a child - who can distinguish from right and wrong [a mumayyiz child] - says concerning cleanness and uncleanness until he becomes mature." This ruling involves a difficult obligation because it entails, for instance, that parents should keep cleaning their child after he goes to the toilet until the child becomes fifteen years old. What is the religious duty in this regard? A: The statement of a child who is close to the age of maturity is valid. Q 79: Occasionally, a certain substance is added to the water that makes its color milky. Is such water considered mixed [mudhaaf]? And what is the rule with respect to using it for ablution [wudhu'] and cleaning? A: The rules of mixed water do not apply to it. Q 80:What is the difference between running water and a large quantity of water [kurr water] as far as cleaning is concerned? A: There is no difference between the two in this regard. Q 81: Is it valid to perform ablution with the water collected from the vapor of boiled saltwater? A: If the water distilled from saltwater can be called pure/unmixed water, the legal rules of pure/unmixed water will apply to it. Q 82: When washing impure [mutanajjis] clothes in a large mass of water is it obligatory to squeeze them or will it be sufficient if the water soaks the impure area of after the impurity is removed? A: It will suffice if the water permeates and comes out of them, even by moving the clothes around inside the large mass of water, and wringing them out is not a condition. Q 83: When washing an impure [mutanajjis] carpet with water that comes from the pipe through a faucet, does the carpet become clean simply after the pipe water reaches the impure area or is it obligatory to draw out the excess water left in the carpet after washing it? A: When cleaning with pipe water, it is not necessary to draw out the excess water left from washing. The impure area becomes clean simply when water reaches it after the impurity [najasah] is removed and the water left from washing moves from the area tainted by the impurity. Q 84: In order to purify one's foot one should walk at least fifteen steps. Is this true only after the removing the impurity [najasah], or can the foot be purified even while the impurity is there? Thus, does one's foot become purified when the impurity [najasah] is removed by walking fifteen steps? A: The criterion is not to walk fifteen steps, rather it is sufficient to walk as many steps as would remove the impurity. And the minimum amount of steps required to actualize what is called “walking” (in the case of purifying one’s foot) is established after the impurity [najasah] is removed. Q 85: Are the roads paved with asphalt or other materials considered as instances of the earth that cleans, so that by walking upon them the sole of the feet can be purified? A: Grounds paved with asphalt do not clean the sole of feet or whatever is worn on the feed as protection such as shoes. Q 86: Is the sun considered one of the purifiers (purifying agents)? If so, what are the conditions by which it purifies? A: The sun purifies the ground and all irremovable objects such as buildings, objects connected to them and/or whatever is fixed inside of them - such as lumbers and doors and so forth. These things are purified when the sun shines over them after the impurity is removed and provided they are wet when the sun falls upon them. Q 87: How are impure [mutanajjis] clothes that fade in water while being washed purified? A: If the fading of the clothes' color into the water does not make the water mixed [mudhaaf] they will become clean by pouring water on them. Q88: Someone put water in a vessel in order to use it for the obligatory bathing due to major ritual impurity [janabah]. If some water falls from his body into the vessel during the bath, will the water remain purified? And will there be any problem in the completion of the bath with this water? A: If the water falls into the vessel from some part of the body that is clean, then the water remains to be pure and there no is problem in completing the bath with it. Q 89: Is it possible to purify a clay oven built of clay that has been mixed using a impure [mutanajjis] water? A: Washing can clean its surface and it is sufficient to clean the surface of the clay oven on which the bread dough is placed. Q 90: Does impure [najis] oil extracted from an animal remain impure after performing a chemical analysis on it so that it is turned into a material with new characteristics? Or does the transformation [istihalah] rule apply to it? A: For the purification and permissibility of an impure substances or prohibited animal matter, it is not sufficient merely to perform chemical analysis upon it in a way so as to give it a new character. Q 91: There is a bathhouse with a flat roof in our village. In this bathhouse, drops of water that are created from the steam in the bathhouse fall from the roof on the heads of the people who are bathing. Are these drops of water clean? Is the obligatory bath due to major ritual impurity performed after the falling of these drops valid? A: The steam is ruled to be clean and so are the drops of water that it creates. Therefore, bodily contact with these drops of water does not harm the validity of the bath and does not make the body impure [najis]. Q 92: Scientific studies have shown that the mixture of drinking water with mineral pollutants and germs makes its specific gravity 0.1 percent. The filtration plant changes the waters obtained through drainage and separates these materials and germs from them by means of performing physical, chemical and biological operations. Hence, after being purified in various respects - physically (color, taste, and odor), chemically (removal of mineral pollutants), and hygienically (removal of harmful germs and parasites eggs), they become by far much cleaner and better than the water of many rivers and lakes, especially the water used for irrigation. Since drainage waters are impure [mutanajjis], do they become clean by the aforementioned process and does the rule of transformation [istihalah] apply to this type of water? Or is the water, after going thorough such a process ruled to be impure? A: Transformation is not actualized only by separating mineral pollutants, germs, etc., from drainage waters unless the purification process is done by evaporating the water and then the vapors transform back into water again. It should be noted that this rule applies only when drainage waters are impure [mutanajjis], whereas it is not certain that they are always so (impure). Q 93: In our area, a deceased person is washed on a wooden bed. Assuming that the corpse also bears an external impurity [najasah], does the wood become purified as a result of the purification of the corpse, given that the wood absorbs water when it is first poured on it? A: The bed becomes clean with the purification of the corpse and does not need to be purified separately.
Q 94: The migrant tribes do not have sufficient water, especially during the days of their migration, for cleaning the urinary outlet. Is it sufficient to purify it with wood or pebbles? A: The urinary outlet cannot be cleaned except by water and if it is not possible to clean with it the prayers will be valid. Q 95: What is the rule with respect to cleaning the urinary outlet and the anus with a small quantity of water [qalil water]? A: For cleaning the urinary outlet it is sufficient to wash it once with water; and for the anus it is obligatory to wash it until both the impurity and traces of it are removed. Q 96: Customarily, it is obligatory on men who want to perform the prayers to clear the urinary tract [istibraa'] after urinating. If there is a wound on the penis that bleeds while clearing the urinary tract [istibraa'] due to pressure upon the penis, and thus blood is mixed with the water used for cleaning causing my body and clothes to become impure. If I did not clear the urinary tract [istibraa'], it is possible that the wound would heal. Clearing the urinary tract [istibraa'], which puts pressure on the penis has certainly caused the wound to persist. And to continue in this manner will causes the wound heel only after the next three months. Please explain whether I should clear the urinary tract [istibraa'] or not? A: Clearing the urinary tract [istibraa’] is not obligatory, and furthermore, it is not allowed if it causes harm. However, if one does not clear the urinary tract [istibraa’] after urinating and then moisture of a doubtful character comes out, it will be ruled to be urine. Q 97: I am a university student suffering from a problem for several years, which causes me intense worries. The problem is that after urinating and clearing the urinary tract [istibraa’], after five minutes or more, about a quarter of a drop of fluid comes out of my penis. In the past when I did not clear the urinary tract [istibraa’] several drops of liquid would come out after urinating. However, since I now clear the urinary tract [istibraa’], its volume is about a quarter of a drop or less, and I do not know if this fluid is clean and whether prayers performed after the fluid has come out is valid or not. Please explain. A: The doubtful wetness that comes out after clearing the urinary tract [istibraa’] is considered clean except when it is known for certain to be urine. Q 98: Occasionally, after urinating and clearing the urinary tract [istibraa’], involuntarily wetness similar to urine comes out. Is it impure [najis] or clean? And, if one were to notice it all of a sudden after its occurrence, what is the rule concerning the prayers one has performed earlier? Is it obligatory in the future to examine this wetness, which comes out involuntarily? A: The wetness that comes out after clearing the urinary tract [istibraa’] in which one doubts whether it is urine or not, is not to be considered urine. It is to be considered clean, and it is not obligatory to do any examination in this case. Q 99: Please, give an explanation concerning the wet discharge that one may experience. A: The wetness that comes out occasionally after the discharge of semen is called 'wazy.' That which comes out occasionally after urinating is called 'wady,' and that which comes out occasionally after being sexually aroused is called 'mazy. 'All of them are clean/pure, and purification [taharah] is not harmed by them. Q 100: A toilet seat was fixed in a direction totally different from the direction believed to be that of the Holy Ka’abah [qiblah]. After some time it was known that the direction of the toilet seat was about at a 20 to 22 degree angle with the direction of the qiblah. Is it obligatory to change the direction of the toilet seat or not? A: Assuming the deviation from the direction of qiblah is enough to be considered a deviation, there is no problem. Q 101: Due to a urinary tract disease, the urine does not stop and a discharge comes out after urinating and clearing the urinary tract [istibraa’]. I have consulted a physician and acted on his prescription but it had no use. What is my duty? A: A doubt concerning discharge of urine after clearing the urinary tract [istibraa’] is not to be taken into account. And if one is certain that there is a discharge of some drops of urine, one 's obligation is only to act accordingly to the rules of someone who is incontinence as explained in Imam Khomeini's book of the practical laws of Islam [risalah]. Q 102: How is clearing the urinary tract [istibraa’] done before purifying the place of urine and/or excretion with water [istinja']? A: There is no difference between performing it before or after istinja' and cleaning the rear. Q 103: Employment in some companies and institutions depends on undergoing a medical examination that partly includes exposing one's private parts. Is that permissible when one needs to find a job? A: It is not permissible for someone bound by religious obligations to expose his private parts before an unlawful onlooker, even if one's employment depends upon it. Except in the cases where not getting the job would be injurious to him and he is compelled to get it.
Q 104: Having made ablution [wudhu'] for the prayer at sunset [maghrib], is it permissible for one to touch the Noble Qur’an and offer the night prayers [isha']? A: Once a valid ablution [wudu'] is made and it has not become invalid it is permissible to perform all acts that require ritual cleanliness. Q 105: A man is used to wearing a toupee, and it would be harmful for him to remove it. Is it permissible for him to wipe over the toupee instead of his head during ablution [wudhu']? A: It is not permissible to do the wipe the toupee. Rather, it is obligatory to remove it and to wipe the (skin of) head, except when it involves harm and an unusual amount of hardship. Q 106: I have been told that one can pour only two scoops of water with the hand on the face during ablution, and a third one will invalidate the ablution [wudhu'], is that correct? A: There is nothing wrong in pouring two or more scoops of water on the face; but it is not permissible to wash the face and the hands more than twice. Q107: Are the natural oils secreted by the body - that cover the hair and skin - considered a barrier that would prevent water from reaching the skin? A: It is not considered a barrier unless it is so much that the person bound by religious obligation [mukallaf] finds that it prevents water from reaching the skin and the hair. Q 108: For some time I did not wipe the ends of my toes while performing the required wiping [mas'h] in ablution - I would only wipe the upper part of the foot and the end part of the toes. Is this wiping [mas'h] valid? If there was anything wrong with it, is it obligatory for me to repeat the prayers that I have performed? A: If the ends of the toes are not covered in the wiping process, the ablution [wudhu'] is invalid and it is obligatory repeat the prayers offered earlier. But if there is a doubt as so whether the wiping [mas'h] performed covered the sides of the toes or not, then the ablution as well as the prayers performed earlier are ruled to be valid. Q 109: What is meant by the 'ankle' up to - the place where the wiping [mas'h] of the foot is to be made? A: It is generally held that it is the protruding spot on the surface of the foot up to the joint of the foot. But precaution, which is not to be neglected, states that the wiping should be until the joint of the foot. Q 110: What is the rule concerning ablution in the Masjid, courts, and government offices built by the government in other Islamic countries? A: There is no problem in it and there is no legal impediment. Q 111: Is there any problem in washing oneself with several scoops of water lifted with the hand? What is the rule if one's intent was to perform a single washing with several handfuls of water but more than that actually occurred? A: The criterion is the intention and the singleness of the washing, and no harm is done if there are more than one handful. Q 112: A spring flows out from a land belonging to someone. If we carry the water by pipes to an area at a distance of several kilometers, it is necessary to lay pipes on the land owned by that person and on other lands that belonging to other people. In the situation where the owners are not willing to do this, is it permissible to use the spring water for ablution [wudhu'], the obligatory bathing due to major ritual impurity [ghusl] and other acts of ritual cleaning? A: If the spring is natural and its water flows into the pipes before it reaches the ground, and the land on which the spring is situated and the surrounding lands are used as a passageway for the pipes there is nothing wrong in using the water. This is, if it is not considered a violation of the land on which the spring is situated or of the other lands, in the general view of the ordinary people. Q 113: In our area the city
water pressure is very weak in the upper stories and occasionally it does
not reach them at all. As it is also very weak in the lower stories, some
neighbors have installed pumps in the pipeline. When this pump is working
the upper stories have no water and its pressure becomes so weak in the
lower stories that it cannot be used. This problem becomes acute mostly at
the times for performing ablution or the obligatory bathing when there is
no water. But if these pumps did not work, it is possible for all to use
water for performing wudhu' and ghusl for prayers. On the other hand, the
city water department objects to the installation of these pumps and if
they knew that a pump has been installed in a house, they would send a
warning to the owner. And thus, if the owner fails to remove it they
themselves take measures to remove it and charge a fine. On this basis, we
have the following two questions: A: Installing such a pump and using it under the conditions mentioned in the question is not allowed. And the validity of the ablution [wudhu'] and the obligatory bathing [ghusl] performed with it is questionable. Q 114: What is your opinion with respect to performing ablution before the beginning of the time of prayers? In one of your verdicts you have stated that if ablution [wudhu'] is done at a time near the beginning of the time for prayers, the prayers performed therewith is valid. So what is the amount of time before the beginning of the time of prayers that you have in mind? A: The basis is the general view of the people in relation to the beginning of the time of prayers, and there is no problem if the ablution is performed within that period Q 115: Is it recommended for someone who performs ablution to do wipe [mas'h] the lower part of the toes that touches the ground while walking? A: The place of the wiping [mas'h] is the upper part of the foot from the tip of toes up to the ankles, and the recommendation of wiping the lower part of the toes is not certain. Q 116: If someone who performs ablution [wudhu'] opens and closes the faucet while washing his hands and face with the intent of wudhu', what is the ruling concerning the wiping [mas'h]? A: There is no objection in doing so and it does not harm the validity of the ablution [wudu']. However, after washing the left hand and before performing the wiping [mas’h] with it (the left hand), if one puts his hand on the wet faucet, the validity of his ablution [wudhu'] becomes questionable. This is, if presumably, the water used for ablution [wudhu'] in the palms of his hand is mixed with extra (outside) water. Q 117: Some women claim that fingernail polish does not create a hindrance for the ablution [wudhu'] and that it is permissible to do wipe [mas'h] over transparent socks. What is your opinion? A: If the fingernail polish prevents water from reaching the nails, the ablution [wudhu'] is invalid, and wiping [mas'h] performed on socks is invalid, however transparent they may be. Q 118: Is it permissible for those wounded in war, who have lost bladder control due to the severing of the spinal cord, to attend the Friday Congregational Sermons and take part in the Friday and the afternoon [asr] with the ablution [wudhu'] of someone who is incontinence? A: It is obligatory upon them to begin the prayers after ablution [wudhu'] without delay, and to renew the ablution for the afternoon [asr] prayers, except when there is no invalidation of the first ablution [wudhu'], in which case the first wudhu' is sufficient for both prayers. Similarly, when there is no invalidation after performing ablution [wudhu'], the ablution performed before the Friday sermon is sufficient for Friday prayers. Q 119: Is it permissible for one who is incontinent due to a spinal cord injury along with war injuries to delay the prayers after performing ablution [wudhu'] in order to participate in congregation prayers? A: If there is gradual discharge of urine after performing ablution [wudhu'] it is obligatory that there be no delay between the ablution [wudhu'] and the prayers. Q 120: Someone who is unable to perform ablution on his own is given assistant in making the ablution [wudhu'], after making intentions for himself, and performing the wiping with his own hand. And when unable to do the wiping [mas'h] himself, the assistant takes his hand and does the wiping [mas'h] with it, and when that cannot be done the assistant takes the moisture from his hand and does the wiping [mas'h] with it. But what is the rule when the one being assisted does not have any hands? A: If he does not have a palm, the moisture is taken from his forearm, and if there is no forearm the moisture is to be taken from his face, and with it the wiping [mas'h] of the head and the feet is to be carried out. Q 121: While performing ablution [wudhu'] is it necessary that the vessel has a spout, like that of a teapot? And if there is no spout, is ablution [wudhu'] with it invalid? A: It is not necessary for the vessel containing water for ablution [wudhu'] to have a spout. And there is no detriment in performing ablution [wudhu'] with the water of a pot whether the water is poured from it into the hands or one dips his hands into the pot in order to scoop the water out. Q 122: Near the place where Friday prayers are performed there is a place for ablution [wudhu'] attached to the main Masjid and the cost of water used there is not paid for by the budget of the Masjid. Is it permissible for those performing Friday prayers to use that water? A: There is no problem in it; as the water is for performing ablution [wudhu’] by all who perform prayers, and this is without any restrictions. Q 123: Is ablution [wudhu’] performed for the noon and afternoon prayers also sufficient for the evening [maghrib] and night [isha'] prayers, this is when one knows that nothing occurred with in this time that might annul the ablution [wudhu’]? Or is it obligatory to make separate intentions and ablution [wudhu’] for each prayer? A: It is not obligatory to perform ablution [wudhu’] for every prayer. Rather, It is allowed to offer as many prayers as one wants with a single ablution [wudhu’] as long as it remains valid. Q 124: Is it permissible to do ablution [wudhu’] for daily obligatory prayers before the beginning of its time? A: There is no problem in doing ablution [wudhu’] to perform the daily obligatory prayers a little before the beginning of its time. Q 125: My feet are affected with paralysis and I walk with the help of medical shoes and crutches. And since it is not possible for me by any means to take off the shoes for ablution [wudhu’], please explain to me the legal duty concerning the wiping [mas’h] of the feet. A: If removing the shoes in order to wipe the feet is harmful for you. Wiping [mas’h] upon the shoes is sufficient and valid. Q 126: On reaching a place and searching for water for several kilometers/miles [farsakh: 5.4km/3.4ml], we found dirty water. Is it obligatory to do dry ablution [tayammum] in this condition or to do ablution [wudhu’] with this water? A: If the water is pure/clean and there is no harm in using it, it is obligatory to do ablution [wudhu’] with it, and with its existence the need to perform dry ablution [tayammum] does not arise. Q 127: Is ablution [wudhu’] by itself recommended? And is it valid to perform ablution [wudhu’] with the intent of “gaining nearness to God” before the time of prayers and then to offer the prayers with that ablution [wudhu’]? A: Doing ablution [wudhu’] for the sake of remaining in a state of purity [taharah] is preferable in Islamic law and it is permissible to perform the prayers with a recommended ablution [wudhu’]. Q 128: How is a person who is always doubtful about the validity of his ablution [wudhu’] to go to the Masjid, pray, read the Noble Qur’an, and visit [ziyarat] the Infallible Imams (a.s.)? A: No credence is to be attached to doubt concerning cleanliness after the performance of ablution [wudhu’]. And it is permissible for one to offer prayers and read the Noble Qur’an as long as one is not certain that his ablution [wudhu'] has been invalidated. Q 129: Is it required for the validity of ablution [wudhu’] that the water flows over the whole hand, or is it sufficient that the hands are wiped with a wet hand? A: The condition for washing is that water should reach to every part of the hand, even if the water is made to reach to every part of the hand by wiping with the hand, but to wipe with a wet hand once is not sufficient. Q 130: In ablution [wudhu’], is it allowed to wipe [mas’h] the head with the wetness of the left hand in the same way that it is allowed with the right hand? And is it allowed to the wipe the head from front to back (upwards)? A: There is no impediment to wipe [mas’h] the head with the left hand, though precaution lies in wiping [mas’h] with the right hand. And according to precaution the wiping [mas’h] of the head is from back to front (from the upper part downwards), or from the middle of the head towards the direction of the forehead even though the reverse is also sufficient. Q 131: Is it sufficient in wiping [mas’h] the head that the hair gets wet or is it obligatory that the moisture from the hand reach the skin of the head? How is someone using a wig to wipe [mas’h] his head? A: Wiping [mas’h] the skin is not obligatory, and if the artificial hair is irremovable it is sufficient to wipe over it. Q 132: What is the rule concerning an interval of time, during ablution [wudhu’] and the obligatory bath due to major ritual impurity [ghusl], between the wiping and/or the washing of body parts? A: There is no problem in an interval time during the obligatory bathing [ghusl]. However, ablution [wudhu’] will be invalid if there is a delay in completing the ablution [wudhu’] to the extent that previously washed body parts dry up. Q 133: What is the duty of a person suffering from continuous discharge of gas, though in a small amount, regarding ablution [wudhu’] and prayers? A: If he cannot keep the ablution [wudhu’] until the end of the prayers, and the renewal of the ablution [wudhu’] during the prayers would cause him difficulties, there is no impediment in offering one prayer with one ablution. That is, for each prayer the performance of one ablution is sufficient, though it should become invalid during it. Q 134: Some people residing in residential complexes refuse to pay their share of the expense of keeping a watchman and other services including cold and hot water, air conditioning, and so forth. Are prayers, fasting and other acts of worship of such people, who put the financial burden of the mentioned services on the shoulders of their unwilling neighbors, invalid from the viewpoint of the Islamic law? A: Each person is indebted and is liable for paying the expenses of the common facilities, according to Islamic law. And should his intention be to avoid paying the cost of water with the intent to use it for ablution [wudhu’] and the ritual bathing [ghusl], their validity would be questionable, or rather, they would be invalid. Q 135: Someone performed the obligatory bathing due to major ritual impurity [ghusl janabah] and wants to offer the prayers after about 3 or 4 hours, but he does not know whether his [ghusl] is still valid or not. Is there any problem if he performs ablution [wudhu’] as a precaution? A: Under the mentioned assumption ablution [wudhu’] is not obligatory, and there is no hindrance to taking precaution. Q 136: Does an immature child become unclean due to minor ritual impurities [hadath], and is it permissible to allow the child to touch the writings of the Noble Qur’an? A: Yes, minor ritual impurities [hadath] due to the occurrence of anything that invalidates the ablution [wudhu’] makes the child unclean. However, it is not obligatory upon someone bound by religious obligations [mukallaf] to prevent the child from touching the script of the Noble Qur'an. Q 137: If one of the limbs involved in ablution [wudhu’] become impure [najis] after being washed and before the completion of the ablution [wudhu’] what is its rule? A: That does not harm the validity of the ablution [wudhu’], though it is obligatory to clean that limb to obtain a state of cleanness from impurity, which is required for prayers. Q 138: Does the presence of some drops of water on the feet while wiping them matter? A: It is obligatory to dry the place of wiping [mas’h] from these drops of water so that the limb used to wipe the feet makes an affects the part being wiped (as far as transferring the wetness), not the reverse. Q 139: Is one relieved of the obligation of wiping [mas’h] the right foot if the right hand, for instance, is amputated? A: No, it is obligatory to wipe [mas’h] it with the left hand. Q 140: What is the rule concerning one who is ignorant of the invalidity of his ablution [wudhu’], and then comes to know about it after completing the ablution? A: It is obligatory upon him to repeat the ablution [wudhu’], and similarly he must repeat the acts that require a state of purity [taharah], such as prayers. Q 141: When one has a wound that bleeds continuously on one of the limbs involved in the ablution [wudhu’] process; and the wound bleeds despite of the bandage on it, how is one to perform ablution [wudhu’]? A: It is obligatory upon him to use a bandage, such as one made of nylon, which prevents blood from oozing out of it. Q 142: Is ablution [wudhu’] by immersion [irtimasi] allowed, that is dipping the hands and the face in water several times, or is it permissible to do that only twice? A: It is permissible for one to dip the face and the hands only twice, the first with the intentions of an obligatory washing and the second with the intentions of a recommended [mustahabb] washing. It is obligatory to make the intention of the washing while taking the hands out of the water so that it is possible to carry out the wiping [mas’h] with the water of “ablution”. Q 143: Is it undesirable to dry up the moisture after ablution [wudhu’] and is it recommended not abstain from doing so? A: If a particular napkin or piece of cloth is specified for it, there is no problem with it. Q 144: Is artificial dye which women use to dye the hairs of their head and eyebrows an impediment to the validity of ablution [wudhu’] or ritual bathing [ghusl]? A: If it does not have a mass that prevents water from reaching the hair and it is only dye, then the ablution [wudhu’] and ritual bathing [ghusl] are both valid. Q 145: Is the presence of ink on the hands among the obstacles of water that invalidate the ablution [wudhu’]? A: If it prevents water from reaching the skin, the ablution [wudhu’] is invalid and the decision concerning a particular instance rests with the person bound by religious obligation [mukallaf]. Q 146: Does ablution [wudhu’] become invalid if the moisture pertaining to wiping [mas’h] the head comes into contact with the moisture on the face? A: There is no problem in it; however, as it is according to precaution that wiping [mas’h] of the feet is done with the moisture remaining in the palms from the water of ablution [wudhu’]. And it is necessary to observe this precaution by refraining from touching the top of the forehead with the hand while wiping the head in a manner that the hand comes into contact with the moisture on the face. This is so that the moisture on the hand, needed for wiping [mas’h] the feet, does not mix with the moisture of the face. Q 147: A person who takes much more time for ablution [wudhu’] than is ordinarily needed for it, what is he to do to become certain that he has washed (all) the limbs? A: It is obligatory upon him to refrain from obsession doubt and to ignore it in order to disappoint Satan. He should try to confine himself like other people, to the extent that is required by Islamic law. Q 148: There are tattoos on some parts of my body and I am told that my ritual bathing [ghusl], ablution [wudhu’], and prayers are invalid. Please guide me in this matter. A: If the tattoos are merely color and there is nothing on the surface of the skin that prevents water from reaching it, then ablution [wudhu’] and the ritual bathing [ghusl] are valid and there is no harm done to the validity of prayers. Q 149: If moisture suspected of being either urine or semen comes out after urinating and clearing the urinary tract [istibraa’] and ablution [wudhu’], what is its, rule? A: Under the assumption in the question, it is obligatory to perform ablution [wudhu’] and the ritual bathing [ghusl] in order to obtain certainty of purity. Q 150: Please state the difference between the ablution [wudhu’] of men and women. A: There is no difference between men and women in respect of the acts of ablution [wudhu’] and its procedure. However, it is recommended for men while washing the forearms to begin with the outer side and for women to begin with the inner side of the forearm.
Touching the Names of God, the Exalted, and His Verses Q 151: What is the rule concerning the pronouns referring to God, the Exalted, such as in the expression, "In His Name, the Exalted" [bismihi ta 'ala]? A: The rule concerning His Names does not apply to pronouns. Q 152: It has been usual to write 'Al...' or 'Ilah' instead of the name of 'Allah,' what is the rule with respect of touching these words without ablution [wudhu’]? A: The rule concerning God's Name does not apply to the 'Al... ' contrary to the word 'Ilah'. Q 153: I work in a place where the word 'Allah' is written in the form of 'Al...' in correspondence. Is it correct to write in this way instead of writing the real Divine Name that is indicated upon? A: There is no legal impediment in doing so. Q 154: Is it permissible to abstain from writing the Divine Name 'Allah' and instead write it as 'Al... ' solely due to the probability that it might be touched by someone without ablution [wudhu’]? A: There is no objection in doing that. Q 155: Blind people use a script called Braille for reading and writing by the touch of their fingers. As this script is made of a combination of six dots, please answer this question: Is it necessary for the blind, while learning the Noble Qur’an and also while touching the sacred names written in Braille to have ablution [wudhu’]? A: The raised dots which are signs for the original letters are not the real letters, and touching them in cases where they are used as signs for the letters of the Noble Qur'an and the sacred names, does not require a state of purity. Q 156: What is the rule concerning a person without ablution [wudhu’] touching such names of persons as Abdullah and Habibullah? A: It is not permissible for one who is not in a state of purity to touch the name of God, even if it is part of a compound name. Q 157: Is it permissible for women with menstruation to wear a necklace engraved with the blessed name of the Prophet (sw)? A: There is no impediment to hanging it around the neck, though it is obligatory that the name does not touch the body. Q 158: Is the prohibition of touching the script of the Noble Qur’an without purity limited to where it is in the sacred scripture (book), or does it include other books, tablets or walls etc.? A: It is not limited to the sacred scripture (book). Rather, it also includes the Qur’anic words and verses even when they occur in other books, or in newspapers, journals, tablets, or adorn a wall, etc. Q 159: A family uses a dish for rice on which Qur'anic verses, such as The Verse of the Throne [Ayat al-Kursi], are inscribed for the sake of blessing. Is there anything objection to this? A: There is no problem in it, except that it is obligatory that the hands of someone without ablution do not touch the Qur’anic verses. Q 160: Is it obligatory for persons engaged in writing, with an instrument, the Divine Names, or the verses of the Qur’an or the names of the infallible Imams (a.s.) to be have ablution [wudhu’]? A: Cleanness is not a condition, but it is not permissible for them to touch the writing without being in a state of purity. Q 161: Is the emblem of the Islamic Republic of Iran considered as the name of God? What is the rule concerning printing it on official papers and its use in correspondence, etc.? A: There is no problem in writing or printing the name of God or the emblem of the Islamic Republic of Iran. And if the emblem of the Islamic Republic is considered by the general view of the people to be one of the exalted names then touching it without ablution is forbidden. Q 162: Some official papers in offices are adorned with the emblem of the Islamic Republic of Iran at the top, and with the expression “He is the Healer” ['Huwa al-Shafi'] is used on papers in clinics and hospitals. What is the rule concerning throwing them away after use, or letting them come into contact with blood? A: There is no impediment to embellishing letters with the name of God or anything of the kind. But it is obligatory to refrain from handling them irreverently or allowing them to be defiled with impurities. Q 163: What is the rule concerning using postal stamps on which verses of the Noble Qur’an or the Name of Allah or other Names of God, the Glorious and Exalted, or the emblems of institutions containing verses of the Noble Qur’an, in periodicals, magazines and publications that are published every day? A: There is no impediment in printing and publishing Qur’anic verses or the name 'Allah ' or likewise. But, it is obligatory on whoever touches them to observe the related rules of the Islamic law and to refrain from handling them irreverently or allowing them to be defiled with impurities or touching them without ablution. Q 164: What is the rule concerning throwing postal stamps bearing the name of Allah, the Exalted, into a wastepaper basket? Is it permissible to touch them without ablution [wudhu’]? A: It is not permissible to touch the word Allah without being in a state of purity [taharah], or to allow it to come into contact with impurities or to throw it in places that would amount to treating them with irreverence and contempt. Q 165: Is it permissible to touch the words engraved on finger rings? A: If they belong to words that require being in a state of purity [taharah] for touching them, it is not permissible to touch them without being in a state of purity [taharah]. Q 166: Is it permissible for vendors to cover what they sell with newspapers that we are certain to contain the name of Allah, the Exalted? And is it permissible to touch them without ablution [wudhu’]? A: There is no impediment to using newspapers for covering things sold if it is not considered irreverence towards the name of Allah, the Exalted, Qur’anic verses, or the names of the Infallible Imams (a.s.) written on them. But it is not permissible for someone without ablution [wudhu’] to touch them, knowingly. Q 167: What is the rule concerning citing the names of the prophets (a.s.) and Qur'anic verses, in newspapers with the probability that they might be burnt, or get under someone's hand or feet? A: There is no legal impediment to writing the verses of the Noble Qur’an or the names of the Infallible Ones, may Peace be upon them, in newspapers, magazines, etc. But it is obligatory to refrain from their irreverent handling, and allowing them to get contaminated with impurities [najasah], and from touching them without being in a state of purity [taharah]. Q 168: What is the rule concerning throwing something with the names of Allah, the Exalted, on it into rivers and streams? A: There is no impediment to throwing it in rivers or streams if that is not commonly considered as irreverence towards them. Q 169: Is it obligatory while throwing corrected exam papers in garbage or while burning them to ascertain that they do not contain the names of Allah, the Exalted, and of the Infallible (a.s)? A: It is not obligatory to investigate, and when the presence of the name of Allah, the Exalted, is not known on a page, there is no impediment in throwing them in garbage. However, as to papers that are partly blank, and can be used for writing upon them or can be used for making cardboard, burning them and throwing them away may amount to wastefulness and is questionable. Q 170: What are the sacred names whose veneration is obligatory and which it is unlawful to touch without ablution [wudhu’]? A: It is not permissible to touch the names of the Essence of God, the Exalted, and the names of attributes special to God, the Gracious, without ablution [wudhu’]. And obligatory precaution lies in including, along with the names of the Divine Essence, the names of the great prophets and the infallible Imams (a.s.) in the rule mentioned. Q 171: We have amassed a considerable quantity of various publications received from domestic institutions since the establishment of the embassy. As most pages of these publications contain the names of Allah, the Exalted, and the like, please offer a solution for the problem arising from their storage? A: There is no problem in burying them in the ground or leaving them in the desert if it does not involve irreverence to them. Q 172: What are the legal methods for erasing the holy names and Qur'anic verses when there is a need to do so? What is the rule with respect to burning papers that carry God's Name and Qur'anic verses on them when it becomes necessary to destroy those papers in order to keep secrets? A: There is no problem in burying them in the ground or converting them, with water, into pulp. But burning them is questionable and, when considered irreverent, impermissible except when exigency calls for it and it is not feasible to cut out Qur’anic verses and the holy names from them. Q 173: What is the rule concerning shredding the holy names and Qur'anic verses into very small particles in such a way that no two letters remain connected and the names and verses become illegible and does it suffice in their effacement, in order to evade their rule, to change their written form by adding some letters to them or erasing some of their letters? A: Shredding is not sufficient when it does not result in the disappearance of the word 'Allah, or Qur’anic verses. It is also not sufficient to change the written form to avoid the rule from applying to the letters drawn with the intent of writing the word “Allah”. However, it is not unlikely that changing the form of the letters suspends the application of the rule due to its amounting to effacement, though precaution lies in refraining from it.
Rules of the Ritual Bathing Due to Sexual Activity [Ghusl Janabala] Q174: Is it permissible for an individual who is in the condition of major ritual impurity [janabah] due to sexual intercourse to offer prayers with dry ablution [tayammum], while his body and clothes contain impurities [najasah] when there is little time or should he clean himself, perform the ritual bath, and offer the missed prayers? A: If there is not sufficient time to clean the body and the clothes, or to change the clothes, and it is not possible to offer the prayers while naked due to coldness and the like, he should pray with dry ablution [tayammum] instead of performing the ritual bath of major ritual impurity [janabah] in unclean clothes. This satisfies his obligation and he is not obliged to make up the prayer. Q 175: Does semen that entries into the vagina without penetration result in major ritual impurity [janabah]? A: That does not cause major ritual impurity [janabah]. Q 176: Is it obligatory for women to perform ritual bathing [ghusl] after a vaginal examination with medical instruments? A: Ritual bathing [ghusl] is not obligatory as long as there is no emission of semen. Q 177: If the penetration occurs up to the glands and there is no emission of semen and the woman has not reached orgasm, is the ritual bathing [ghusl] obligatory only upon her or on the man, or both? A: Under the assumption mentioned, ritual bathing [ghusl] is obligatory upon both of them. Q 178: In respect of women's wet dream, when does ritual bathing [ghusl] become obligatory upon them? Is the discharge that comes out at the time of caressing considered semen? And is it obligatory upon them to perform the ritual bathing [ghusl] despite that they do not have an orgasm or feel weakness in the body? In general, when do women become ritual impure [junub] without intercourse? A: When a woman observes upon awaking, traces of semen on her clothes, ritual bathing due to major ritual impurity [janabah] becomes obligatory upon her. However, the discharge that comes out after caressing and play and the like is not ruled to be semen except when accompanied by a weakness in the body or when she has an orgasm. Q 179: Is the bath of major ritual impurity [janabah] obligatory on girls also when they have a wet discharge involuntarily? Is it semen and requires ritual bathing [ghusl], or is the bathing required only when accompanied by sexual excitement? A: If the discharge is due to sexual excitement, it would be considered semen and results in major ritual impurity [janabah] even if the excitement is involuntary. Q 180: Is ritual bathing [ghusl] obligatory on girls when excited sexually due to reading romances (stories) or some other cause. If she is required to perform the ritual bathing [ghusl], what kind of ritual bathing [ghusl] is obligatory upon her? A: Reading books that cause sexual excitement is not allowed, and in all conditions the ritual bathing due to major ritual impurity [janabah] is obligatory upon her with the discharge of semen. Q 181: When a woman senses a wet discharge with sexual excitement while caressing, is the bath of major ritual impurity [janabah] obligatory upon her? A: When she knows that there is a discharge of semen, the ritual bathing [ghusl] becomes obligatory upon her. And when there are doubts whether the discharge is semen or not, and it is accompanied with a particular excitement. Q 182: When a woman performs the ritual bathing [ghusl] after intercourse with her husband, and his semen remains in her vagina, is her ritual bathing [ghusl] valid if the semen were to come out after the ritual bath? And is the semen that comes out later clean or impure [najis]? A: The semen that comes out from her is impure [najis] at all times. However, if the discharge from her after ritual bathing [ghusl] is the man's semen, she is not required to redo the ritual bathing [ghusl]. Q 183: I have been afflicted with doubts in the ritual bathing due to major ritual impurity [janabah] since some time, so much so that I do not have intercourse with my wife. Nevertheless, now and again I find myself in a state that I think I must perform the ritual bathing due to major ritual impurity. In fact I bathe twice or thrice a day. This doubting has made me helpless. What am I to do? A: The rule concerning major ritual impurity [janabah] does not apply when there is doubt, except when there is a discharge accompanied by the legal signs of discharge of semen, or when one is certain of the discharge of semen. Q 184: Is the ritual bathing due to major ritual impurity performed in the menstrual state valid so as to discharge a woman in the state of major impurity [junub] of her duty? A: Under the assumption mentioned, the validity of the ritual bathing [ghusl] performed is questionable. Q 185: Is a woman in the state of major impurity [junub] in the menstrual state required to perform the ritual bath due to major ritual impurity [janabah] after becoming clean, or is it not obligatory upon her due to her being unclean? A: Ritual bathing due to major ritual impurity [janabah] is obligatory upon her in addition to the ritual bathing [ghusl]of menses, and it is permissible to confine to the ritual bath due to major ritual impurity [janabah], although precaution lies in making intentions to perform both ritual baths [ghusls]. Q 186: When is a discharge from a person considered to be semen? A: When it is accompanied by sexual excitement and weakness of the body and ejaculation, it is subject to the rule of semen. Q 187: In some cases it is observed that after bathing there remain traces of soap around the fingernails and toenails that were not at first visible in the bathroom; however, after coming out from the bathroom the whiteness of soap becomes visible. As some people do ritual bathing [ghusl] and ablution [wudhu], without knowing it or paying attention to that, what is one's duty in such cases, when it is uncertain whether water has reached the skin under the whiteness? A: The sole presence of a layer of lime or soap that becomes visible after the body dries up, does not harm the validity of ablution [wudhu’], or the ritual bathing [ghusl], except when it is an obstacle in washing the skin. Q 188: What is the rule concerning the discharge that is experienced during caressing and foreplay between husband and wife? A: If it does not come out in an ejaculation or is not accompanied with weakness of the body it is not ruled to be semen. Q 189: Some brother says that it is obligatory to clean the body of impurities [najasah], such as semen for instance, before the ritual bath [ghusl], and if cleaned during the ritual bath [ghusl], the ritual bathing [ghusl] will be invalid. Supposing what he says is right, are the prayers performed earlier invalid, and is repeating them obligatory, keeping in view that I did not know this matter? A: Bathing for the cleanliness of the body should be separated from the ritual bathing due to major ritual impurity [janabah]. However, it is not obligatory to clean the whole body before beginning the ritual bathing [ghusl]. Rather it is sufficient in the ritual bathing [ghusl] that every part that it should be clean during it. Thus if the part of the body was clean before it’s the ritual bath, the ritual bathing [ghusl] and the prayers performed with it are both valid. But if the part was not clean before washing it in the ritual bath, the ritual bathing [ghusl] and the prayers are both invalid and it would be obligatory to repeat the prayers. Q 190: Is the discharge occurring during sleep considered semen if it were not accompanied with any of three signs (ejaculation, sexual excitement, and weakness of the body) and it was not noticed except after awakening and observing wetness on one's underclothing? A: If the discharge occurs as a result of orgasm, or it is ascertained to be semen, it will be considered semen and result in major ritual impurity [janabah]. Q 191: I am young and live with my poor family. I have very frequent emissions of semen and I am ashamed to ask my father to give me the money for the bathhouse expenses, as we do not have a bathroom in our house. Please guide me. A: There is no reason to be ashamed for carrying out legal duties, and shame cannot be a legitimate excuse for not carrying out an obligation. In any case, if you do not possess sufficient means to perform the ritual bath due to major ritual impurity [janabah], your duty is to perform dry ablution [tayammum] instead of the ritual bathing [ghusl] for the sake of prayers and fasting. Q 192: In one of the deprived villages, the common bath was in out of order due to its lying in ruins for a long time, and the villagers were facing hardship in cleaning and being in a state of purity [taharah]. When begged by them, we sent a written request to the provincial office stating that the bathhouse of our village had collapsed as a result of heavy snowing and rain and is irreparable and that we need to build a new bath. Following this request, the provincial authorities sent a certain amount as an aid for building the bath out of the budget for emergencies, and the amount was handed over to the office of the Jihad to build the bath. The question here is whether there is any legal objection to using the bathroom for obtaining a state of purity [taharah] and ritual bathing [ghusl] in the light of what has been stated? A: To give a report or declaration contrary to truth is impermissible, but there is no problem in the villagers' using the bathhouse in the said conditions. Q 193: I am faced with a problem, which is that even a single drop of water is harmful for my body when washed, or even when wiped. While washing my body, even partly, my heartbeat increases and there are other problems. Is it permissible for me in such a condition to have intercourse with my wife, as I do dry ablution [tayammum] instead of ritual bathing [ghusl] for several months and I pray and enter the Masjid? A: It is not obligatory upon you to refrain from intercourse, and after becoming in a state of major impurity [junub], if you are unable to perform the ritual bath due to major ritual impurity [janabah], your legal duty is to do dry ablution [tayammum] instead of the ritual bathing [ghusl] for the acts that require being in a state of purity [taharah]. And with dry ablution [tayammum] there is no impediment to your entering the Masjid. Offering prayers, touching the script of the Noble Qur’an and all the other acts that require being in a state of purity [taharah] from the impurity of major ritual impurity [janabah]. Q 194: Is it obligatory or recommended to face the direction of prayer [qiblah]during the ritural bathing [ghusl]? A: Facing the direction of prayer [qiblah] during ritual bathing [ghusl] is not obligatory. Q 195: Is it valid to perform ritual bathing [ghusl] with the used water resulting from ritual bathing [ghusl] from major impurity [hadath], with the knowledge that the ritual bathing [ghusl] was done with a small quantity of water [qalil water] and the body was clean before it? And is it valid for each of the spouses to use the used water resulting from the ritual bathing [ghusl] performed by the other after major impurity? A: There is no impediment in performing the ritual bath [ghusl] with used water resulting from ritual bathing [ghusl] after major impurity [hadath] if the body had been pure, or for each of the spouses to do ritual bathing [ghusl] with the used water resulting from the ritual bathing [ghusl] of another. Q 196: If one performing the ritual bathing of major ritual impurity [janabah] has minor impurity while performing the ritual bath [ghusl], is it obligatory upon him to repeat the ritual bathing [ghusl] or to finish the ritual bathing [ghusl] and to do ablution [wudhu’]? A: It is not obligatory to repeat and it has no effect. Rather, one should complete his ritual bath, but it does not remove the necessity of doing ablution [wudhu’], for prayers and other acts that require being in a state of purity [taharah] from minor impurity. Q :197: Is the thick discharge resembling semen that comes out, involuntarily and without there being any sexual excitement, after urinating, subject to the rule of semen? A: It is not subject to the rule of semen except when one is certain that it is that. or is accompanied with the legal signs associated with the discharge of semen. Q198: When there are several recommended or obligatory or various ritual baths [ghusls] to be performed, is one sufficient for all the rest? A: If one of them is the ritual baths due to major ritual impurity [janabah] and the intent is made to perform it, it suffices for all other ritual baths [ghusls]. Q 199: Does a ritual bath [ghusl] other than the ritual bath of major ritual impurity [janabah] relieve one of the duty of ablution [wudhu’]? A: It is not sufficient. Q 200: In the ritual bath of major ritual impurity [janabah], is it a condition of its validity that water should flow over the body? A: The condition is that the body is washed with the intention of ritual bathing [ghusl] and the flowing of water is not a condition. Q 201: When one knows that if he were to become in a state of major impurity [junub] by having intercourse with his wife, he would have no water for the ritual bath [ghusl] or there would not be enough time for the ritual bath [ghusl] and prayers, is it permissible for him to have intercourse? A: If he is able to perform dry ablution [tayammum] in case of the inability of performing the ritual bath, there is no impediment in becoming in a state of major impurity [junub] by doing that. Q 202: I am a youth of 22 and for some time my hair has started falling out. This has caused me worries and I decided to have hair planted on my head by a hair-planting agent. The question is: what is the rule about ritual bathing [ghusl] if planting the hair requires that water should no reach some parts of the scalp? A: If the artificial hair can not be removed, or if its removal is harmful, or would put you in hardship and it is not possible for water to reach the skin in its presence, then the ritual bath [ghusl] performed while wearing it is ruled to be valid. Q 203: Is it sufficient in the ritual bath of major ritual impurity [janabah] to observe the order between the head and the other parts of the body, or is the observance of order necessary also in washing the two sides? A: It is of obligatory precaution to observe the order between the two sides by washing the right side first, then the left. Q 204: When one is going to perform the sequential order of bathing [tartibi], is there any problem if one washes first one's back then makes the intent and perform the sequential order of bathing [tartibi] thereafter? A: There is no impediment to wash one's back or any other part of the body before making the intentions for the ritual bath [ghusl] and starting the ritual bath [ghusl]. The way of doing sequential order of bathing [tartibi] is to make the intentions for the ritual bath [ghusl] after cleaning the whole body. Then one washes one's head and neck first, then, following precaution by washing the right half of the body from the shoulders to the feet, then the left half in a similar way. That is how a valid ritual bath [ghusl] is performed. Q 205: Is it obligatory upon women to wash all the hair during ritual bath [ghusl] and if water does not reach all the hair in ritual bath [ghusl] does that make the ritual bath [ghusl] invalid, even if one knows that water has reached the entire scalp? A: It is of obligatory precaution to wash all the hair.
Rules of an Invalid Ritual bath [ghusl] Q 206: What is the rule for someone who reaches the age of legal obligation [taklif] and is ignorant of the obligation of ritual bath [ghusl] and how to make it; and in this way he/she passes ten years of age before coming to know about imitating a jurist [taqlid] and the necessity of the ritual bath [ghusl]? What is his/her duty concerning the repeating [qadha'] of his/her fasting and prayers? A: It is obligatory upon him to redo [qadha'] the prayers offered in the state of major impurity [janabah]. And also to redo the fasting if he/she knows that he/she was in a state of major impurity [junub] as a result of orgasm and discharge of semen, or some other cause resulting in being in the state of major impurity [janabah]. While being ignorant of the duty to perform ritual bath [ghusl] before fasting, for one who is in the state of major ritual impurity. Rather, that which is more probable is that it is obligatory upon him to give the atonement [kaffarah] if his ignorance of the rule was due to negligence. However, if he basically was not aware of being in a state of major impurity [junub] and if he does not notice that he is in a state of major impurity [junub] until daybreak on the day of fasting, he is not obliged to repeat [qadha'] the fasting, though he has to offer the atonement [kaffarah]. Q 207: A youth has been masturbating due to ignorance before reaching fourteen and after, and he would not perform the ritual bath after the discharge of semen. What is his duty? Is it obligatory upon him to perform the ritual baths [ghusls] of this period during which he masturbated and had seminal discharge? Are all his prayers and fasting made during this period and until now invalid and is he obliged to repeat them, with attention to the fact that he would not perform the ritual bath of major ritual impurity [janabah] after having a wet dream and did not know that the discharge of semen requires one to perform the ritual bath [ghusl]? A: A single ritual bath [ghusl] is sufficient for the past states of major ritual impurity [janabah]. And it is obligatory upon him to redo [qadha'] all the prayers that he is certain of having offered in the state of major ritual impurity [janabah]. As to the fasting days, it is not obligatory to redo them and they would be ruled to be valid if he was ignorant during the nights of fasting that he was in the state of major impurity [junub]. But if he knew that he had had a discharge of semen and had become in a state of major impurity [junub] without knowing that ritual bathing [ghusl] is necessary for the validity of his fast it is obligatory for him to repeat the days he had fasted in the state of major ritual impurity [janabah]. And as precaution he should also pay the atonement [kaffarah] of all the days if his ignorance were due to negligence. Q208: Regrettably I had had no knowledge of the matter of major ritual impurity [janabah] and the rules of the ritual bath for major ritual impurity [janabah] for several years. As I have been praying and fasting during this period, what is my legal duty? A: If you have been basically ignorant of having been in a state of major impurity [junub] on the days of fasting during this period, your fasting is valid. But, it is obligatory upon you to repeat the prayers if you are certain that you have offered them in the state of major ritual impurity [janabah]. Q 209: Someone becomes in a state of major impurity [junub] and performed the ritual bath [ghusl], but his ritual bath [ghusl] is incorrect and invalid. What is his duty concerning the prayers that he has offered after such a bath if he did not know of its invalidity? A: Prayers performed with an invalid ritual bath [ghusl] and in the state of major ritual impurity [janabah] is invalid and it is obligatory to repeat it. Q210: I took a bath with the intentions of performing an obligatory ritual bath [ghusl], and after emerging from the bathroom I remembered that I did not observe the sequential order of bathing [tartibi] in the ritual bath [ghusl] and I thought that the intention of sequence is sufficient. And thus, I did not repeat the ritual bath [ghusl]. Now, I wonder if I should perform the repeat all the prayers offered thereafter. A: If it is probable that the ritual bath [ghusl] you performed was valid and while performing it you were attentive to that which is required for its validity, you have nothing to do. However, if you are certain that your bath was invalid, it is obligatory upon you to repeat all the prayers. Q211: I used to do ritual bath for major ritual impurity [janabah] bath in this order: first, the right side, then the head, and thirdly the left side. What is my duty in regard to the prayers and fasting offered? A: A ritual bath [ghusl] performed in the manner mentioned is invalid and does not remove the impurity [hadath]. Accordingly, the prayers performed with a ritual bath [ghusl] in this manner are invalid and their repetition [qadha'] is obligatory. As for the fasting days it is considered to be valid as you believed the ritual bath [ghusl] in the said manner to be valid, and you had not intentionally remained in a state of impurity [junub].
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