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 partially 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 bathtub 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, the 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. Ghusl
2. ablution
3. ghusl
4. Full body ablution
5. obligatory baths
6. bathing
7. Imam Khomeini, Risalah Tozih al-Masa’el, p. 39-40

One of the ten practical principles of Islam, The Holy Struggle, Jihad, is literally defined as “hardship, endeavor, exaggeration in work, reaching the height of something and capability”, while in the Sharia of Islam Jihad is sacrificing one’s life and property primarily for the sake of Allah, elevating and sustaining Islamic beliefs and standpoints. In this sense, Jihad is the act of Defending the Islamic territory against the assaults and intrusions of outsiders and invaders.

The essence of Jihad lies in Defense, thus any violence which is shown with the intention of invading a country or a nation’s lives, property, etc. and for manipulating their economic potentials or human resources, not only is not called Jihad but also considered as the overt manifestation of injustice and cruelty which is strongly rejected in Islam. 

In Which Cases The Holy Struggle (Jihad) is Possible?  

If an individual or a nation participates in a struggle in order to defend their life, money, property, or independence, they have in fact committed a holy task since they have stood up against the injustice of the intruder who has questioned their legitimate human rights. Therefore, the act of Jihad is permitted in the following cases:

1. Life and Property:

When the life and possessions of the people of a country are threatened by the invasion of the intruders and opportunists, they have the right to defend themselves against these threats and retain what has been taken away from them.

2. Personal and Domestic Privacy:

It is the whole nation’s responsibility to defend the personal and domestic privacy of its members, preventing the enemies to violate and invade the family units especially women and children.

3. Independence:

To defend national independence and integrity is a totally legitimate action for a nation. Accordingly, if a government or nation tends to undermine or insult the independence of another nation and try to manipulate them, the latter is bound to defend itself in order to restore its legitimate rights. 

4. Human Rights:

The struggle to retain your rights is not limited to an individual or a nation; rather there are some values that are far beyond these and include the whole of humanity. In other words, Jihad is the act of defending the “right” that spans not only personal and public ones but also that of humanity.

Freedom is one of these human values that is precious for every single person on earth regardless of their nationality or religion, so when it is threatened or undermined in any place around the world every conscious soul finds it necessary and feels responsible to defend and retain it; if a group of people is being oppressed or treated unfairly, one cannot and should not remain indifferent to this injustice and is bound to fight for their freedom. There existed and still exist many freedom-loving people who are not just concerned about their own country or nation and instead strive for the freedom of all human beings around the globe.

To further illustrate this issue, let’s consider this example: nowadays, medical researchers are in a constant struggle to find a final and determinate cure for cancer, but they are still unsuccessful. Imagine the cure was found by a medical company, but its managers amassed it and prevented people from using it in order to increase their own interest, or even destroyed the formula so that no one would reach it, they have violated the rights of the whole humanity and should be fought with.

Are Concepts Like Monotheism (Tawhid) Which Is One of the Islamic Axioms Considered as Personal Matters or Human Values?

The answer is yes monotheism, and the concepts like this are of human values and need to be defended, but it does not mean that we are allowed to impose these beliefs on an individual or a nation since faith and belief is something that each person should reach and accept through his own intellectual and logical investigation and not through force; this is clearly reflected in this verse of Holy Quran: “there is no compulsion in religion” (2:256).

Nevertheless, if this axiom -or any other fundamental belief in Islam- is being threatened or insulted in order to arise enmity and to undermine Islam, it is every Muslim’s duty to stand up for this cause.

Peace vs. Surrender 

Up to this point, we understood that the keyword in the definition of Jihad is Defense in the four cases above. The religion of Islam is fundamentally the religion of peace and strongly recommends a peaceful relationship with others, as these verses explicitly reveal: “And if they incline toward peace, then you [too] incline toward it, and put your trust in Allah. Indeed He is the All-hearing, the All-knowing” (8:61), or “So if they [polytheists] keep out of your way and do not fight you, and offer you peace, then Allah does not allow you any course[of action ]against them”(4: 90).

However Islam makes a clear distinction between the idea of peace and surrender; while it encourages the former, it emphatically rejects the latter. In other words, peace is reached when both parties are on friendly terms, respecting each other’s beliefs and rights mutually, and live beside one another without intruding or violating each other’s rights.

But if one of the parties were to keep on invading the other one – either covertly or overtly -, and the one whose rights have been threatened did not react, this would not be called peace anymore, rather surrendering and yielding to their injustice which is totally unacceptable in Islam.

Finally, it should be noted that Islam is a religion that ranges all aspects of human’s life and has established rules for each; accordingly, it should include a rule which would protect individuals as well as the society against possible threats and guarantee society’s tranquility and harmony through retaining the social justice. Jihad is that principle that would practically provide these opportunities for Muslims.