Full body ablution (Ghusl) refers to an Islamic ritual in which an adult (Mukallaf) Muslim is recommended to wash his/her full-body with specific rulings. 

In this article, we will explain different types of full-body ablution (Ghusl) and their rulings.

Different types of full body ablution (Ghusl)

Muslim jurists have driven the rules of full-body ablution (Ghusl) based on different verses of the Quran and different narrations and traditions. The main verse of the Quran that is referred to in deriving the rules of full-body ablution (Ghusl) is the following: 

“O you who have faith! Do not approach prayer when you are intoxicated, [not] until you know what you are saying, nor [enter mosques] in the state of ritual impurity until you have washed yourselves, except while passing through. But if you are sick or on a journey, or any of you has come from the toilet, or you have touched women, and you cannot find water, then make your full-body ablution on clean ground and wipe a part of your faces and your hands. Indeed Allah is all-excusing, all-forgiving.” (4:43)

Based on the above verse, Muslim jurists have provided the following rules for full-body ablution (Ghusl):

The obligation of full body ablution (Ghusl)

Different types of full-body ablution (Ghusl) can be categorized as follows: 

1-    The obligatory full body ablution (Ghusl) common between men and women:

a)    The full-body ablution (Ghusl) for ritual impurity (Janabah)
b)    The full-body ablution (Ghusl) for touching a corpse (Mass al-Mayyit)
c)     The full-body ablution (Ghusl) given to a corpse (Mayyit) 
d)     The full-body ablution (Ghusl) that becomes obligatory on the account of a vow (Nazr), oath (Qassam), etc.

2-    The obligatory full body ablution (Ghusl) for women: 

a)     The full-body ablution (Ghusl) for menstruation (Haydh)
b)      The full-body ablution (Ghusl) for lochia (Nifas)
c)      The full-body ablution (Ghusl) for irregular blood discharge (Istihadhah) [1]

3-    Recommended full body ablution (Ghusl)

There are some specific times that Muslims are recommended to perform full-body ablution (Ghusl), for example, the Friday Full-body ablution (Ghusl-e Jum’ah), or the full-body ablution (Ghusl) that are recommended to perform on specific Islamic occasions such as the nights of decree. (Laylatul Qadr). [2]

How to perform full body ablution (Ghusl)?

There are two methods to perform full-body ablution (Ghusl) that will be described in this part. The first thing to do before starting the full-body ablution (Ghusl) is to make an intention for it. However, it is not necessary to perform a separate full-body ablution (Ghusl) for different intentions. 
If there are several recommended (Mustahab) or obligatory full-body ablutions (Ghusl) to be performed and one performs one full-body ablution (Ghusl) with the intention of performing all of them, it is sufficient. However, if one of them is full-body ablution (Ghusl) of ritual impurity (Janabah) and the intention is made to perform it, it suffices for all other full-body ablutions (Ghusl), although caution is to make the intention for all of them. [3]

The methods of full body ablution (Ghusl)

1-    Sequential full-body ablution (Ghusl-e Tartibi)

In sequential full-body ablution (Ghusl), one must – based on obligatory precaution – first, with the intention of full-body ablution (Ghusl), wash the entire head and neck and then the entire body. It is better to first wash the right side of the body, then the left. If one intentionally or due to being negligent in learning the laws of full-body ablution (Ghusl)does not wash the entire head and neck before washing the body, then based on obligatory precaution his full-body ablution (Ghusl)is invalid. Furthermore, based on obligatory precaution, when performing full-body ablution (Ghusl), it is not sufficient to make the intention of full-body ablution (Ghusl) when moving the head, neck, or body while they are already under the flow of water; rather, the part that one wants to perform full-body ablution (Ghusl)on – on the condition that it is already under the flow of water – must be taken out from under the flow of water and then washed with the intention of full-body ablution (Ghusl). [4] 

2-    Immersive full-body ablution (Ghusl-e Irtimasi) can be performed in two ways:

a)    Instantaneous (Daf’i): 

In this type of full-body ablution (Ghusl) water must cover the entire body in one go. However, it is not necessary for the entire body to be out of the water before starting the full-body ablution (Ghusl): rather it will suffice if part of the body is out of the water and the person goes under the water completely with the intention of performing full-body ablution (Ghusl). An example of instantaneous immersive full-body ablution (Ghusl)is when a person, with the int¬ention of performing full-body ablution (Ghusl), dives/jumps into a swimming pool and in doing so completely immerses himself in the water; or, the person may already be partly immersed in the water and he then completely immerses himself with the intention of full-body ablution (Ghusl). [5]

b)    Gradual (Tadriji)

In gradual immersive full-body ablution (Ghusl), one must gradually – but in a way that can be commonly considered to be one unified action – immerse his body in water with the intention of full-body ablution (Ghusl). In this type of full-body ablution (Ghusl), it is necessary for each part of the body to be out of the water before it is washed. An example of gradual immersive full-body ablution (Ghusl) is when a person, with the intention of performing full-body ablution (Ghusl), immerses part of his body in a bath tub of water and then takes that part out of the water; then, he immerses another part of his body and takes it out, and so on until all the parts of his body have been immersed. [6]

Water requirements for full body ablution (Ghusl)

The water that is permissible for full-body ablution (Ghusl) can be Rainwater, Well water, water from spring, sea, or river water, water of melting snow or hail, water of a big tank or pond. Ghusl is not allowed with unclean or impure water or water extracted from fruit and trees. [7] 

References: 

1. Obligatory (wājib) ritual bathing (ghusl) » Introduction
2. Ghusl
3. Rules of Ghusl
4. Obligatory baths (Ghusl) » Sequential ritual bathing (al-ghusl al-tartībī)
5. Obligatory baths (Ghusl) » Immersive ritual bathing (al-ghusl al-irtimāsī)
6. obligatory baths
7. Imam Khomeini, Risalah Tozih al-Masa’el, p. 39-40

“I have not been sent except to elevate the morality” [1] Morality is such an invaluable asset for humans in this worldly life and the Hereafter that Prophet Muhammad (PBUH&HP) has introduced it as the only goal of his prophetic mission. It is also noticeable in the following verse of the Quran that Prophets were sent by Allah to improve humanity:

“Allah certainly favored the faithful when He raised up among them an apostle from among themselves to recite to them His signs and to purify them and teach them the Book and wisdom, and earlier they had indeed been in manifest error” (3:164)

Moreover, humans naturally seek and look up to role models who have successfully personified all the perfect qualities. One of the shining examples of such models to follow is undoubtedly the last Messenger of God, Muhammad (PBUH&HP) who possesses all the best personality traits:

“and indeed you possess a great character” (68:4)

“There is certainly a good exemplar for you in the Apostle of Allah (i.e., Muhammad (PBUH&HP))” (33:21)

Let’s have a glimpse at some of his most prominent characteristics in this short article:

1. Honesty

Prophet Muhammad’s (PBUH&HP) truthfulness and honesty were so famous among his most noble attributes, from his tender age and before he was chosen as the Messenger of God, that the people of that time would call him al-Amin (the trustworthy).

This characteristic of his reached the extent that almost everyone in Mecca would put their money, valuables, and savings in the hands of Prophet (PBUH&HP) for safekeeping. Even, after he was called for prophethood, despite all their hostility to him, the Quraysh[i] continued depositing their treasure with him.

2. Simple living

In spite of all his responsibilities as a prophet, Muhammad (PBUH&HP) would do all his chores himself as well as helping his family with the household work; he used to patch his clothes, mend his shoes, and milk his goat with his own hands. He would eat simple food, wear simple clothes and travel in a simple manner.

It is not that he could not afford a luxurious lifestyle; there were stages in the prophet’s (PBUH&HP) life when he had a reasonable income from his trading. In fact, he chose to lead a simple life. He preferred to live on what was sufficient and as normally as any other simple Muslim. When he acquired great wealth, he did not hold on to it for himself. Instead, he gave it to the poor and spent it for the good of society.

3. Regularity and Cleanliness

Prophet Muhammad (PBUH&HP) showed great orderliness in all aspects of his life, from his personal matters to all social, political, and economic affairs. He paid attention to his appearance, and was much fond of using perfume and spent so much money on that; he also encouraged his followers to do the same and to keep their bodies and houses clean.

One of the high values taught by the prophet (PBUH) was regarding the importance of time. He urged people to choose the right moment for carrying out specific activities; he would divide his day into three parts, one for saying prayers to God, one for his family, and a portion for himself, which he would share with people. He has mentioned in a narration about self-discipline that “God loves it if any of you does a job, he/she does it perfectly” [2].

4. Kindness

In his social life as well as his family life, prophet Muhammad (PBUH&HP) was always kind, affectionate, and respectful to people. He was known to have a pleasant smile on his face which never faded away. He took the lead to extend greetings to those he knew and those he did not know, including children and slaves.

The holy prophet (PBUH&HP) also showed significant love and tenderness to children; he seated them on his lap, put them on his shoulders, and kissed them. He was incredibly kind to his slaves too. He told people that the slaves were their brothers. He took a great interest in the welfare of all people, had great compassion for people in trouble, and would do his best to remove their sufferings [3].

5. Respect for women

Women in pre-Islamic Arabia would face nothing but neglect from society; all their personal and societal rights were disregarded to the extent that killing and burying female infants alive was a prevalent practice among them. But Islam, from its very beginning, recognized the importance of women and considered the lives of both men and women to be precious.

Prophet Muhammad (PBUH&HP) commanded others to fulfill women's rights and to honor their individuality, and he showed a particular form of respect towards women himself while implementing these principles. An example of his respect towards women is his being helpful to his wives. He has said in this regard: “Beware, the best of you is he who is the best towards his women, and I am the best among all of you toward my women” [4].

Along with these few traits, he possessed so many other significant characteristics that anybody wishes to attain. His life was full of examples of perseverance, modesty, generosity, piety, love, mercy, forbearance, bravery, and many many other ones. Admittedly, that’s why God and His angels bless our Holy Prophet (PBUH&HP):

“Indeed Allah and His angels bless the Prophet; O you who have faith! Invoke blessings on him and invoke Peace upon him in a worthy manner” (33:56)

Notes:
[i] A powerful merchant tribe that controlled Mecca and its Kaaba and that according to Islamic tradition descended from Ishmael. Prophet Muhammad (PBUH) was born into the Banu Hashim clan of the Quraysh tribe.

Reference:

1. Shaykh Ali Namazi, Mustadrak Safinat al-Bihar, volume 1, page 410
2. kanz ul amal: 9128
3. the last prophet
4. prophet Muhammad (PBUH&HP)
5. who is Prophet Muhammad