It is not sufficient to wipe the head and run the fingers through the hair when doing ghusl from janaabah

In question no. 2648 it described the way of washing the hair when doing ghusl [full ablution] from janaabah [impurity following sexual activity], but is it permissible to run the fingers through the hair and just to wipe the head, because I find it difficult to wash my hair every time because I use a hairdryer to make my hair look nice for my husband.

Praise be to Allaah.

When doing ghusl from janaabah you have to wash the entire body, including the hair. Ghusl means letting water run over every part of the body. Al-Sharh al-Mumti’, 1/128. 

It is essential to pour water on the hair and make it reach what is beneath the hair. Simply wiping over the head is not sufficient because it is not regarded as ghusl (washing); what is required is washing not wiping. 

It was narrated that Aa’ishah said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) did ghusl from janaabah, he would start by washing his two hands, then he would pour water into his left hand with his right hand and wash his private part, then do wudoo’ as for prayer, then he would take the water and, using his fingers, make it reach the roots of his hair, until he was certain that the water had reached the roots of his hair, then he would pour three scoops of water over his head, then he would pour water over the rest of his body, then he would wash his feet.” 

Narrated by Muslim, 474. 

Shaykh Ibn ‘Uthaymeen said in his commentary on this hadeeth: It is essential when doing ghusl from janaabah to make sure the water reaches what is under the hair, even if the hair is thick. 

This is understood from the fact that he (peace and blessings of Allaah be upon him) put his fingers in his hair and poured water over it three times after he made sure that the water was reaching the roots of his hair. 

Sharh Buloogh al-Maraam, p. 399 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: Women who find it difficult to wash their heads when doing ghusl from janaabah should be told that it is sufficient to pour water over their heads three times so that the water reaches every part of their heads, with no need to undo their braids or change anything of their hairstyle which they find it hard to change. They should also be reminded of the great reward they will have with Allaah, the good consequences and the everlasting good life that they will have in the abode of honour if they are patient in adhering to the rulings of sharee’ah. 

Majmoo’ Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), 6/236 

See also question no. 34776.

How to do ghusl from janaabah

How does one do ghusl (full ablution) to cleans oneself of janaabah (impurity following sexual activity)? 

Praise be to Allaah. 

There are two kinds of ghusl from janaabah – sufficient and complete. 

Sufficient ghusl means that you rinse your mouth and nose, then you wash your entire body with water, even if that means plunging yourself into deep water in one go. Complete ghusl means washing your private parts and anywhere else that is contaminated with traces of impurity, then you do full wudoo’, then you pour water over your head three times, making sure that it reaches the roots of the hair. Then you wash the right side of the body then the left side. 

Is it obligatory to wash one’s hair when doing ghusl after having intercourse?

is it a must to wash your hair after intercourse to be considered clean?

Praise be to Allaah.

Washing the hair when doing ghusl (full ablution) after having intercourse is obligatory. The evidence (daleel) for that is the hadeeth narrated by ‘Aa’ishah who said: “When the Messenger of Allaah (peace and blessings of Allaah be upon him) did ghusl after having intercourse, he would start by washing his hands, then he would pour water with his right hand onto his left hand and wash his private parts, then he would do wudoo’ as for prayer, then he would take the water and put his fingers in his hair till he reached the roots, and when he saw that the water had reached the roots, he would pour water over his head three times. Then he poured water over the rest of his body, then he washed his feet.” (Reported by Muslim, 474). Shaykh Ibn ‘Uthaymeen said in his commentary on Buloogh al-Maraam (p. 399): “This also indicates that it is obligatory to make the water reach the roots of the hair when doing ghusl after intercourse, and if the hair is thick, one does this by putting one's fingers in one's hair and pouring water over one's head three times after the water has reached the roots of the hair.”

This ruling does not differentiate between men and women, but the scholars did discuss undoing the hair if it is braided, in the case of women who do ghusl after intercourse and after finishing their period. The most correct view is that it is not obligatory to undo braided hair. The evidence for this is the hadeeth of Um Salamah, who said: “I said, ‘O Messenger of Allaah, I am a woman who braids her hair, should I undo it to do ghusl after having intercourse?’ (According to another report, she said: ‘and after my period?’) He said, ‘No. It is enough for you to pour water on your head three times.’” (Reported by Muslim). Further evidence is to be seen in the hadeeth of ‘Ubayd ibn ‘Umayr, who said: “ ‘Aa’ishah heard that ‘Abd-Allaah ibn ‘Umar was commanding women to undo their braids when they did ghusl. She said, ‘This is very strange on the part of Ibn ‘Umar! He is telling women to undo their braids when they do ghusl – why doesn’t he tell them to shave their heads?! The Messenger of Allaah (peace and blessings of Allaah be upon him) and I used to do ghusl using one vessel, and I never did more than pour water on my head three times.’” (Reported by Muslim, 331).

Shaykh Muhammad ibn Saalih al-‘Uthaymeen said in his commentary on Buloogh al-Maraam (p. 406): “This hadeeth speaks about women doing ghusl: do they have to undo these braids and wash what is underneath them or not? The Messenger (peace and blessings of Allaah be upon him) explained that it is not obligatory to undo them every time, because this is too difficult, especially in the case of ghusl after intercourse. There is a difference of scholarly opinion on the matter. Some scholars said that it is obligatory for women to undo their braids when doing ghusl after their periods, but not when doing ghusl after having intercourse. The difference between the two is obviously that ghusl after intercourse is done frequently, and it would be too difficult for a woman to undo her braids in the morning and put them back in the evening or vice versa, but ghusl following one’s period is usually done only once a month, so it is easy for a woman to undo her braids for this purpose. And Allaah knows best.

She did ghusl and prayed without washing her hair

Sometimes I do ghusl for janaabah (impurity following sexual activity) or menstruation, and I do not wash my hair because it is braided. What is the ruling on that?

Praise be to Allaah. 

This is a serious mistake and it is not permissible to do that. Therefore the prayer is not valid. You have to wash all of your body, including the hair, as stated in the hadeeth of Umm Salamah (may Allaah be pleased with he) who said: “I said, ‘O Messenger of Allaah, I am a woman who braids her hair – should I undo it to do ghusl for janaabah?’ He said, ‘No, it is sufficient for you to pour water over your head three times.’” (Narrated by Muslim, no. 330). If your hair is braided then you can wash it and make sure that the water reaches the roots as well was washing the rest of it. This is essential. Your prayers are not valid because you did not do ghusl from janaabah properly. One of the conditions of ghusl from janaabah is that water should reach every part of the body, including the hair. The same applies to ghusl following menstruation or post-natal bleeding.

 You have to repeat the prayers which you prayed when you had not washed your hair when doing ghusl following janaabah or menstruation. And Allaah knows best.

Her hair is falling out and washing her head harms her; how should she do ghusl following menses and in the case of janaabah?

We have a sister in Islam who is suffering from hair loss and the doctor asked her not to wash it with water except once a week, with the medicine, for three months. How should she purify herself in the case of janaabah?.

Praise be to Allaah.

What is required in ghusl in the case of janaabah is to wash the entire body with water, except that the woman whose hair is in braids is not obliged to undo them, but she should pour the water on her head in such a manner that it will reach all of her hair. 

That is because of the reports narrated by Muslim (330) from Umm Salamah (may Allaah be pleased with her) who said: I said: O Messenger of Allaah, I am a woman with tightly braided hair; should I undo it for ghusl from janaabah? He said: “No; it is sufficient for you to pour three handfuls of water over your head, then pour water over you, and you will become pure.” According to another report: Should I undo them for (ghusl following) menses and janaabah? He said: “No.”. 

Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: Our view and that of the majority is that if a woman has her hair in braids and the water reaches all of her hair, inward and outward, without undoing the braids, she does not have to undo her braids, but if the water cannot reach all of her hair without undoing the braids, then she must undo them. The hadeeth of Umm Salamah is to be interpreted as meaning that the water reached all of her hair without her undoing it, because making the water reach all parts is obligatory. It was narrated from al-Nakha’i that it is obligatory to undo (braids) in all cases; it was narrated from al-Hasan and Tawoos that it is obligatory to undo braids when doing ghusl following menses, but not in the case of janaabah. Our evidence is the hadeeth of Umm Salamah. End quote. 

If using water will harm her and lead to her hair falling out, then she should do tayammum and wash the rest of her body, because Allaah says (interpretation of the meaning): “But if you are ill or on a journey, or any of you comes after answering the call of nature, or you have been in contact with women (i.e. sexual intercourse), and you find no water, then perform Tayammum with clean earth” [al-Maa’idah 5:6]. This verse indicates that the sick person who will be harmed or his recovery delayed by using water should do tayammum. Allaah has explained the wisdom behind this legislation in the verse where He says (interpretation of the meaning): “Allaah does not want to place you in difficulty, but He wants to purify you, and to complete His Favour to you that you may be thankful” [al-Maa’idah 5:6]. 

If she can wipe her head, she should do that and do tayammum and wash the rest of her body, because she is able to do that and because Allaah has not burdened any soul beyond its scope. 

Shaykh Ibn Baaz (may Allaah be pleased with him) was asked: I am a married woman and I am sick with an allergy in my chest, and I suffer fromt his condition throughout the year. How should I pray? Can I do ghusl without washing my head, and wiping it only? Please note that I get this problem when I wash my head several times a week, and I often do not pray because I am unable to wash my head and can only wipe it. I am confused and very anxious and worried, even though I know that the religion is easy. I hope that you can give me a definitive answer, so that I can live in peace and obey Allaah and fulfil my obligations properly. Please note that I am a teacher and I go out to work every day, and if I go outside after having a shower I fall sick, and Allaah knows that I am confused about how to live my married life, which means obeying my husband and above all obeying Allaah.  

He replied: 

If you will be harmed by washing your head in the case of janaabah and following menses, it will suffice to wipe it and do tayammum too, because Allaah says: “So keep your duty to Allaah and fear Him as much as you can”[al-Taghaabun 64:16]. And the Prophet (blessings and peace of Allaah be upon him) said: “Whatever I forbid you to do, avoid it; and whatever I tell you to do, do as much of it as you can.” End quote from Fataawa Islamiyyah, 1/214. 

For a description of tayammum, please see the answer to question number21074. 

This tayammum is permissible before or after ghusl, because washing the parts of the body in a particular order is not essential in ghusl. 

It should be noted that some women exaggerate their fear about hair loss. It is essential that the hair loss should be a real sickness and not just something imagined or feared, in order for a woman to be allowed the concession of not washing her hair and wiping it and doing tayammum instead. 

And Allaah knows best.

She used to do the secret habit and did not do ghusl but she fasted and prayed

I hope that you can advise me about my situation that I have researched a great deal but I have not found any answer and I am living in a state of constant anxiety. I hope that you can advise me. 
When I was young, I did the secret habit (masturbation) from the age of 12 and I did not know what it meant or even what it was. At the age of 14 I found out that it was that bad secret habit, but I did not know the ruling on it; I only knew that it was serious and that it causes diseases. At that age I did not pray, but I used to fast without praying. 
At the age of 15, I began to pray and fast and I stopped listening to music, but I still did the secret habit and did not know the ruling on it; if I did it I did not do ghusl and I used to pray and fast after that. I did it twice during the day in Ramadan, I am not sure.
At the age of 18, I read in a book that it is haraam and that ghusl is required after it, but I could not repent from it and I carried on doing it even after getting married. But now I have repented sincerely to Allah and I am 27 years old. 
My question is: what is the ruling on what I did and what should I do? 
What is the ruling on my fasting and prayers when I used to do it and did not do ghusl, then I would pray? What is the ruling on my fast and what is the expiation for what I did? What is the ruling on the two days on which I did this habit in the day in Ramadan and what is the expiation?.

Praise be to Allaah.

Firstly: 

Masturbation, or what is called the secret habit, is haraam because of the evidence which has been explained in the answer to question number 329. If climax is reached as a result, it is obligatory to do ghusl (full ablution). 

There is no particular expiation for masturbation, but it is obligatory to repent from it, by giving it up, regretting having done it and resolving not to go back to it. 

Secondly: 

If doing the secret habit is accompanied by climax, then this invalidates the fast and prayer is not valid unless you do ghusl. 

If it was not accompanied by climax, then your prayer and fasting are valid. 

Thirdly: 

If a person masturbates and is ignorant of the ruling that it is obligatory to do ghusl afterwards and that it invalidates the fast, does he have to make up the prayer and the fast? There is a difference of opinion among the fuqaha’ concerning that, but the majority are of the view that it is obligatory to make them up. Some scholars are of the view that it is not obligatory. See the answer to question number 50017. 

In order to be on the safe side, you should make up the fast of those two days, if climax was reached. 

With regard to prayer, you should do a lot of naafil prayers and righteous deeds, but we do not think that you are obliged to make them up. 

Fourthly: 

You should know that there are signs of reaching puberty and that a girl may reach puberty before the age of 15, if she starts to menstruate or if any of the other signs of puberty appear. For more information on that, please see the answer to question number 20475 and 21246. 

What happened to you emphasises the importance of seeking Islamic knowledge, which is something that is easy to do nowadays, praise be to Allah. 

We ask Allah to guide us and you and make us steadfast. 

And Allah knows best.

When does the time in which it is mustahabb to do ghusl on Friday begin?

1-Is it valid for one to have a bath after maghrib on thursday, is it sufficient enough for him for the friday or must he have a bath again in the morning of Friday?
2-The same question in regard to reading surah Al-Kahf on Thursday evening, or is there any specific timing which the sur'ah should be read on Jummah ?.

Praise be to Allaah.

Firstly: 

The scholars differed as to when the time for doing ghusl on Friday begins. The majority (including the Shaafa’is, Hanbalis and Zaahiris) were of the view that it begins from dawn on Friday. This was narrated from Ibn ‘Umar (may Allaah be pleased with him). 

Al-Khateeb al-Sharbeeni (may Allaah have mercy on him) said concerning the time for doing ghusl on Friday:

The time for that is the true dawn, because the reports connected it to the day, such as the words of the Prophet (blessings and peace of Allaah be upon him): “Whoever does ghusl on Friday then sets out in the first hour…” So it is not valid if done before then. 

And it was said: that the time for it begins halfway through the night as is the case on Eid. 

Doing it close to the time when one goes for Jumu’ah prayer is better, because it is more likely to achieve the purpose of eliminating bad smells. If there is a conflict between doing ghusl and going early to the prayer, then paying attention to ghusl takes priority, as al-Zarkashi said: because there is a difference of opinion as to whether it is obligatory. End quote. 

Mughni al-Muhtaaj, 1/558. 

Al-Bahooti al-Hanbali (may Allaah have mercy on him) said: 

The beginning of its time is the break of dawn; doing ghusl before then is not valid…  but it is better to do ghusl just before going to Jumu’ah, because that is closer to achieving the purpose. End quote. 

Kashshaaf al-Qinaa’, 1/150 

Ibn Hazm (may Allaah have mercy on him) said: 

The first of the times for the ghusl mentioned is just after dawn breaks on Friday. … we have narrated from Naafi’ from Ibn ‘Umar that he used to do ghusl after dawn broke on Friday, and that is acceptable as the ghusl for Jumu’ah. It was narrated from Mujaahid, al-Hasan and Ibraaheem al-Nakha’i that they said: If a man does ghusl after dawn breaks, that is acceptable. End quote. 

Al-Muhalla, 1/266 

According to Imam Maalik, the time for ghusl on Friday begins just before going to the prayer, and it is not acceptable except at the time of going; if a person does ghusl after dawn and does not go to the mosque straightaway, that is not acceptable and it is recommended for him to repeat it. 

Al-Nawawi (may Allaah have mercy on him) said:

if he does ghusl for Friday before dawn, that is not acceptable according to the sound opinion of our madhhab, and this is also the view of the majority of scholars, but al-Awzaa’i said that it is acceptable. 

If he does ghusl for Jumu’ah after dawn has broken, it is acceptable in our view and in the view of the majority. This was narrated by Ibn al-Mundhir from al-Hasan, Mujaahid, al-Nakha’i, al-Thawri, Ahmad, Ishaaq and Abu Thawr. 

Maalik said: It is not valid except when going to Jumu’ah. 

All of them say that it is not acceptable before dawn, apart from al-Awzaa’i who said: it is acceptable for him to do ghusl before dawn for both janaabah and Jumu’ah. End quote. 

Al-Majmoo’, 4/408; see also Haashiyat al-‘Adawi, 1/379; al-Taaj wa’l-Ikleel, 2/543. 

The first view (that the time for it begins at the break of dawn) was favoured by Shaykh Ibn Baaz (may Allaah have mercy on him), and we have quoted his fatwa concerning that in the answer to question number 14073. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Ghusl for Jumu’ah begins at the break of dawn, but it is better not to do ghusl until after the sun has risen, because the day has certainly begun after sunrise, and because the time before sunrise is the time for Fajr prayer, and the time for Fajr prayer has not ended yet, so it is better not to do ghusl until after the sun has risen. Then it is better not to do ghusl until the time for going to Jumu’ah, so that he will be going to Jumu’ah immediately after purifying himself. End quote. 

Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/142 

Secondly: 

With regard to the time when it is mustahabb to recite Soorat al-Kahf on Friday, it is from sunset on Thursday until sunrise on Friday, because the hadeeths encourage reading it on Friday and the night of Friday (i.e., the night before Friday). This has been explained in the answer to question number10700. 

And Allaah knows best.