Eid al-Ghadir is one of the most important historical events celebrated by many Muslims on the 18th day of the last Islamic month, Dhu al-Hijjah. Ghadir Khum is the name of a pond near Mecca. It was a place for pilgrims, who had attended the ritual of Hajj, to greet and rest a short while before taking different routes to their homes.

The Message of Allah

After completing his last pilgrimage, which was the first Muslim’s great gathering -with more than 70 thousand people- in the presence of their leader, the Messenger of Allah, Prophet Muhammad (PBUH&HP) arrived at Ghadir Khum on the 18th of Dhu al-Hijjah where he received another revelation from God saying:

“O, Apostle! Deliver what has been sent down to you from your Lord, and if you do not, you will not have delivered His message, and Allah shall protect you from the people. Indeed Allah does not guide the faithless lot” (5:67)

Allah in this verse commanded the Prophet (PBUH&HP) to clarify what had been previously revealed regarding Ali (AS) [i] and told him not to worry about the reaction of the people in delivering His message, for He would protect His Messenger from them.

Prophet’s Concern for the Future of Muslims

Upon receiving the above verse, the caravan stopped in the valley of Ghadir at Prophet’s command. According to some sources, about 12,000 people from Yemen had come to attend that year’s Hajj, which was known as “The farewell pilgrimage” (Hajj-at-Alvida). Despite the different route that they had to take to their homes, they were asked by prophet Muhammad (PBUH&HP) to choose the way which passed the place of Ghadir, so that they could be present at the time when the incident of Ghadir was taking place.

Then he sent for all people who had gone ahead to return and waited for those who had fallen behind to arrive and gather. At noon that day, the Prophet (PBUH&HP) performed the prayer in congregation with a great population of people behind him. When the prayer was finished, Prophet Muhammad (PBUH&HP) ascended the pulpit his followers had set up from the camel saddles and gave his famous sermon in a loud voice. He started his speech by praising Allah, announced the heart-breaking news of his oncoming death and then stated:

 “Verily, I am leaving behind two precious things (thaqalayn) among you: The Book of God (Quran) and my kindred (itrah), my household (Ahl al Bayt), for indeed, the two will never separate until they come back to me by the Pond (of al Kawthar on the Judgement's Day)” [1].

The Prophet’s Authority over all Muslims

The Prophet (PBUH&HP), in an attempt to remind Muslims of his own authority over them, asked: “Who has more of a right over the believers than their own selves?” Everyone present proclaimed: “Allah and His Prophet know better.”

The Prophet (PBUH&HP) then said: “Allah is my master and I am the master of all the believers, and I have more right and authority over the believers than they have over their own selves.”

Imam Ali (AS), the Divinely Appointed Successor of the Prophet (PBUH&HP)

Thereupon, he took Imam Ali (AS)’s hand, raised it up and continued:

“Whomsoever I am his leader (Mawla), Ali (AS) is also his leader (Mawla). O’ Allah! Love those who love him (Ali (AS)) and oppose those who oppose him” [2].

The Angel of Revelation, Gabriel, once again descended by the order of Allah and revealed the following verse of the Quran:

“Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion” (5:3).

Ghadir, The day of Congratulations and Happiness

This day has been marked in history as a Grand Eid for many Muslims since then. It is also known as the Day of Leadership (Imamate) and Mastership (Wilayat), which is among the critical beliefs of Islam and the axioms of this holy religion.

A large number of Muslims around the world hold special celebrations, congratulate one another on this day and say:

“All praise belongs to Allah who has made us amongst those who hold firm to the Mastership (Wilayat) of the Commander of the Faithful (Amir al-Muminin) -Ali ibn Abi Talib (AS)-  and the Imams” [3].

Notes:

[i] According to the narration of Yawm al-Dar (The Day of invitation to his Home), the Prophet(PBUH) was commissioned in the third year of his prophethood to declare his call to Islam openly. This is clearly stated in the Holy Quran:

وَأَنذِرْ عَشِيرَتَكَ الأَقْرَبِينَ.

“Warn the nearest of your kinsfolk” (26:214).

After this, the Prophet(PBUH), invited his close relatives to his uncle Abu Talib’s house, after having their meal, he started to say: O Children of Abd al-Muttalib. I swear to God I know of no one among the Arabs who could have brought anything better than I have brought for you. I have brought for you prosperity here and your future. God has ordered me to invite you to my religion. Who among you will assist me in being my brother, helper, and successor?

No one showed any interest except for Ali (AS) who was the youngest. He rose up, saying: “O Messenger of God. I will be your assistant in this affair.”

The Prophet (PBUH&HP) put his hand around Ali’s neck and said:

إنَّ هَذا أَخِي وَوَصِيِّي وَخَلِيفَتِي فِيكُمْ فَاسْمَعُوا لَهُ وَأَطِيعُوا.

“This brother of mine is my helper, and successor. Listen to him and obey his commands” [4].

References:

1. ghadir
2. ghadir khum
3. Imam Ali
4. imamate
5. leadership
6. Imam Ali in Ghadir

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