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

I’tikaf is an Islamic religious practice that Muslims perform during Ramadan. I’tikaf means to stay in a mosque for a period of time while you are fasting. On these days, Muslims stay in mosques and leave everything they have in the world for just a few days to spend their time praying and worshipping Allah. This religious practice is highly recommended by the holy Prophet (PBUH & HP) and the Shiite Imams.

I’tikaf in hadiths

I’tikaf is one of the most important Islamic ways of worshipping Allah that the Holy Prophet (PBUH & HP) himself had done every year at a mosque. In this regard, Imam Sadiq (AS) said:

The holy Prophet (PBUH & HP) would stay in the mosque during the last ten days of Ramadan and people would set up a tent made of fur and put it in the mosque for him. The holy Prophet (PBUH & HP) would prepare himself for I’tikaf and he wouldn’t use his bed during those times. (1)

The holy Prophet (PBUH & HP) even couldn’t stand missing I’tikaf even for one year. Imam Sadiq (AS) said:

The Badr Battle was in Ramadan and due to this fact, the Messenger (PBUH & HP) couldn’t perform I’tikaf that year. Therefore, the next year, the holy Prophet (PBUH & HP) stayed in the mosque for twenty days: ten days for the contemporary year and ten days in exchange for the previous year. (2)

About the reward that Allah gives us in return, the Holy Prophet (PBUH & HP) said:

I’tikaf on Ramadan is equal to making Hajj and Umrah (another kind of pilgrimage to Mecca) twice. (3)

What should we do during I’tikaf?

The one who performs I’tikaf is called Mu’takif. Regarding the things that Mu’takifs should do while staying in mosques, Imam Ali (AS) said:

Mu’takifs should be thinking about Allah and reciting the holy Quran and praying all the time in the mosque. [Mu’takifs] must not talk about worldly issues, say poems, buy and sell things, participate in funerals, visit ill people, stay with a woman in private (to avoid sexual desires), say rude words or argue with others and the more they avoid talking with people, the better it would be for them. (4)

The rules of I’tikaf

Performing I’tikaf is not wajib but it is mustahabb. It means that it is not a mandatory act but doing it is thoroughly recommended (mustahabb). 

The time of I’tikaf

You can perform I’tikaf every time it is possible for you and for the mosque you want to stay in, although there are times that are recommended by Shiite religious scholars. 

Al-Shahid Al-Thani, one of the greatest Shiite scholars claimed: “[I’tikaf] is mustahabb and so recommended, especially in the last ten days of Ramadan because the Prophet (PBUH & HP) had done so”. (5)

In this regard, Imam Sadiq (AS) mentioned: 

The Messenger performed I’tikaf in the first ten days of Ramadan. The next year, he did it in the second ten days and at last, he did it in the third ten days of Ramadan and after that he did so every year. (6)

Note: you cannot perform I’tikaf during the days that fasting is forbidden such as Eid al-Adha or Eid al-Fitr. 

The place of I’tikaf

Performing I’tikaf in four mosques, namely Masjid al-Haram (Mecca), Al-Masjid an-Nabawi (Medina), Masjid Al-Kufah (Iraq), and the mosque of Basrah (Iraq), is highly recommended but you can perform it in every main mosque of your city. Of note that you cannot perform I’tikaf in every mosque but it should be the main mosque of the city where most people gather. (7)

Fasting

If you want to perform I’tikaf correctly, you must fast during your stay in the mosque. Without fasting, your I’tikaf cannot be accepted. 

The duration of I’tikaf

It is mandatory to stay in the mosque for at least three days, and obviously, you can stay longer if you like, but some scholars believe that you must stay for the third day as well if you stay two days longer. For instance, if you stay five days, you will have to stay on the sixth day, as well; and if you stay eight days, you will have to be there on the ninth day, too. (8) 

Staying in the mosque

You cannot leave the mosque during I’tikaf, and if you do, your I’tikaf will not be accepted. Although, in critical situations like testifying in court for another Muslim or finding necessary food and supplies, you can leave the mosque and come back as soon as possible.

The things that are Haram during I’tikaf

Acts listed below are Haram and forbidden during I’tikaf:

1.    Having sex
2.    Making love with your wife or husband and even kissing them
3.    Using perfume
4.    Arguing with another person about the worldly issues
5.    Selling or buying stuff except when you are in desperate need.

The original purpose of I’tikaf is that we get closer to Allah by talking to him and praying. During I’tikaf, we must concentrate on our bond with Allah in a way that nothing can distract us. Due to this fact, the things mentioned above are forbidden during I’tikaf as they may make us forget about Allah and focus on our material life. During this short ceremony, it’s time to forget about this world and think about Allah instead. 

Resources 

1.   Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.533
2.    Al-Kafi, Sheikh al-Koleini, vol.4, pg.175
3.    Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.534
4.   Bihar al-Anvar, Allamah al-Majlesi, vol.94, pg.130
5.   Ar-Rozah al-Bahiiah, Ash-Shahid ath-Thani, vol.1, pg.156
6.   Vasa’il ash-Shia, Sheikh Hurr al-Ameli, vol.10, pg.534
7.    Urvah al-Vuthqah, Tabataba’I al-Yazdi, vol.3, pg.672
8.   Urvah al-Vuthqah, Tabataba’I al-Yazdi, vol.3, pg.671