Namâz, fasting, entering a mosque, reading or holding the Qur’ân al-kerîm, visiting the Ka’ba, and sexual intercourse are all harâm (forbidden) in all of the four Madhhabs during the days of haid and nifâs. Later she performs the qadâ’ of those fasts, but not the ritual prayers of namâz she omitted. She will be forgiven for not performing namâz. If at each prayer time she performs an ablution and sits on a sajjâda (prayer-rug) and dhikrs and performs tasbîh for as long as it normally takes her to perform namâz, she will be given as many blessings as she would normally receive if she performed namâz in the best manner. [When a girl is over eight years old, it becomes fard for her mother or, if she does not have a mother, her grandmothers, elder sisters, paternal and maternal aunts, respectively, to teach her about haid and nifâs. If they do not, they themselves and their husbands will have committed a grave sin.]
It is written in the book Jawhara: “A woman must let her husband know when her haid begins. It is a grave sin not to say it when her husband asks. It is also a grave sin if she says that her haid has begun while she is pure. Our Prophet (sallallâhu ’alaihi wa sallam) stated: ‘A woman who conceals the beginning and the termination of her haid from her husband is accursed.’ It is harâm, a grave sin, to have anal intercourse with one’s wife both during and after haid.” He who does so is accursed. Pederasty is even more sinful. The Sûrat-ul-anbiyâ’ states that pederasty is an “extremely vile deed.” The hadîth quoted in Qâdizâda’s commentary to Birgiwî states, “If you catch in the act those who commit pederasty as did the tribe of Lût[18] (the people of Sodom and Gomorrah), kill them both!” Some Islamic scholars have said that they both must be burned alive. It has been discovered in America that the horrid disease called AIDS, which has been spreading with great speed among those who practise pederasty, is more fatal with those who eat pork. No medicine has so far been developed to cure this disease, whose virus was diagnosed in 1985.
The third type of ghusl that is fard concerns a person who has become junub. Such a person must wash himself (take a ghusl) when he has to perform namâz. There are three ways of becoming junub: When the tip of the penis (its roundish part under the prepuce) goes into the vulva, when the man’s viscous white semen or the woman’s yellowish ovum fluid is thrown out lustfully, and by nocturnal emission, that is, when he or she has a lustful dream and sees that semen or mazy has issued when he or she wakes up. In such a case, both the man and the woman become junub. In the Hanafî and Shâfi’î Madhhabs, one does not become junub by the issuing of mazy or wadî. But the semen which has issued becomes fluid with the effect of heat and looks like mazy.
To make a ghusl for Friday, for the prayers of the Bayrams (’Iyds) of Fitr and Qurbân, and while on the mount of Arafât (which is near Mekka) on Arafa day is sunnat-i zawâid. If a person who has forgotten that he has been junub makes a ghusl for the Friday prayer, he becomes pure. But he will not get the blessings for doing the fard.
It is wâjib-i kifâya to wash a Muslim when he is dead. Before a dead Muslim is washed his funeral (janazâ namâz) cannot be performed.[19]
When a disbeliever becomes a Muslim, it is mustahab for him to make a ghusl.
Besides these eleven, it is mustahab to make a ghusl before putting on the ihrâm for hajj and ’umra; when entering Mekka or Medîna; when standing for waqfa at muzdalifa; before washing a dead Muslim; after cupping; on Qadr, Arafa and Barât nights; when a mad person becomes sane; and for a child who reaches fifteen years of age. If a woman has sexual intercourse when her haid is over, one ghusl for both is enough. When a person makes a ghusl for some other reason on a Friday or on a day of ’Iyd, he will also be given the blessings for the ghusl of these prayers of namâz.
When sticky liquid called semen issues forth because of being thrashed, lifting something heavy, or falling down from a high place, a ghusl is not necessary in the Hanafî and Malikî Madhhabs. But it is necessary in the Shâfi’î Madhhab. A Hanafî person who imitates the Shâfi’î Madhhab has to take this into consideration.
If the semen that leaves its place lustfully remains in the urethra and does not go out, a ghusl is not necessary. But if it comes out later, even without lust, it will be necessary to make a ghusl. If a person who has a nocturnal emission, that is, who ejaculates semen in his dream, wakes up and squeezes his penis so that the semen is prevented from coming out, then experiences later on, after his lust has subsided, semen leaking from his organ, a ghusl becomes necessary for him. If a person who has become junub makes a ghusl without urinating and if later on the rest of the semen issues without lust, he has to make another ghusl. If he has performed namâz with his first ghusl, he does not have to perform it again. For this reason, in the Hanafî and Hanbalî Madhhabs it is necessary to urinate and thereby wash out the semen that has remained in the urethra and afterwards make a ghusl. In the Shâfi’î Madhhab one must make a ghusl again even if one has urinated. But in the Mâlikî Madhhab one does not have to make a ghusl again even if one has not urinated.
When the tip of the penis goes into the vulva or into a woman’s or man’s anus, a ghusl is necessary for both persons, regardless of whether semen was discharged or not. Inserting a penis into an animal (sodomy) or into a dead person (necrophilia) does not necessitate a ghusl if semen was not discharged, according to the Hanafî Madhhab. These two acts are done by psychopaths called sadist. Such acts are utterly abominable and grave sins.
If a person who has a nocturnal emission notices some wetness on his bed, on his underwear, or on his legs and finds out that it is the white, fluid liquid called mazy, or if mazy issues from him while awake, a ghusl is not necessary. If he notices some semen without remembering a nocturnal emission, a ghusl is necessary as unanimously communicated (by scholars). If he thinks it may be mazy, as a precaution a ghusl is necessary. If a person remembers that he had a nocturnal emission, but does not see any wetness anywhere, a ghusl is not necessary. After a woman makes a ghusl, if some of her husband’s semen comes out, a ghusl is not necessary. If a drunk person sees some semen on himself after he recovers, a ghusl is necessary. The case is the same with a person who has fainted. If both the wife and the husband see some semen in their bed when they wake up, a ghusl is necessary for both, even though they do not remember having a nocturnal emission. If a genie disguised as a human being has sexual intercourse with a person, a ghusl is necessary for that person. If the genie does not come in a human figure, the person who has an experience from this does not make a ghusl. If the man’s semen, which was discharged by rubbing his penis on a part of the woman’s body except her vulva, goes into the vulva, the woman does not have to make a ghusl. However, if she becomes pregnant as a result, she has to make a ghusl and perform the prayers of namâz again which she has performed since the incident occurred.
When such things as a child’s penis, an animal’s penis, a dead person’s penis, or anything like a penis, such as a finger or a penis with a condom on it is inserted into the vulva, a ghusl is necessary if she is aroused by it. If she does not enjoy it, making a ghusl is preferred. Merâqil-felâh says: “If semen or an ovum is released after looking at or daydreaming about each other, a man or woman will become junub. A woman’s husband pays money for the water she uses when making a ghusl, an ablution and for her bath. The husband has to meet his wife’s needs even if she is rich. If a man’s semen is released while urinating, he makes a ghusl if his penis is erect.
If a woman begins menstruating while she is junub, she makes a ghusl immediately if she likes[20], or she may wait until the menstruation is over and then make one ghusl for both.
Durr-ul-munteqâ says: “It is permissible for men to go to public baths for men, and women also are permitted to go to public baths for women. Covering their private parts with thick and oversized towels is fard; looking at someone else’s private parts[21]covered with a thin and tight towel is harâm (prohibited). Rubbing a person’s thighs and looking at them is permissible for the operator of a public bath, provided they are covered. Either touching or looking at the private parts under the towel is harâm. Without lust, a man’s or woman’s body, except for their private parts, are permissible to be looked at or touched by another man or woman, respectively. It is also prohibited (harâm) for a man to look at a woman who is a disbeliever, even without any lust.” He who does not attach any importance to a harâm (prohibition) conveyed by nâss or ijmâ’ will lose his îmân (faith) and become a murtad.
If a person who is junub does not make a ghusl until the prescribed time for a particular prayer which he has not performed is over, he will not be sinful. But it is a grave sin for him to delay it any longer. It is not sinful to sleep or to have sexual intercourse when one is junub. It is permissible to make a ghusl by using the same basin or container together with one’s wife. It is tenzîhî makrûh for a person who is junub to eat or drink before washing his hands and mouth. For the water touching his mouth and hands becomes musta’mal[22]. And it is makrûh to drink water which is musta’mal. The case is not so with a woman in haid. For she has not been commanded to make a ghusl while menstuating. [A woman in haid can suckle her baby without washing her breasts. But it is makrûh for a woman who is junub to suckle her baby without washing.] A woman’s suckling her baby will not break her ablution.
It is makrûh to read the Qur’ân al-kerîm when one’s private parts are exposed or when there is another person close by whose private parts are exposed. Therefore, it is necessary to read (or recite) the Qur’ân by keeping one’s head outside of the blanket.
If a person who becomes junub at a house where he has been a guest fears that making a ghusl may cause slander or suspicion, he does not make a ghusl. And since it is not permissible for him to make a tayammum while there is water, it is permissible for him to be pretending to make namâz while he is junub, without intending, without saying the tekbîr of iftitâh, without reciting anything while standing but only by acting as if he is doing the rukû’ and sajda. [Also, he who has to perform namâz behind an imâm who is a lâ-Madhhabî reformer, does likewise.]
It is harâm to enter a mosque or to even walk through a mosque when one is junub and when a woman has haid. If one has no other way than the one leading through the mosque or if one becomes junub in the mosque or if one cannot find water anywhere but in the mosque, one makes a tayammum and then one can go in and out of the mosque. It is harâm in all of the four Madhhabs for one to read (or recite) the Qur’ân al-kerîm, to hold a Mus’haf and to visit the Ka’ba while one is junub. It is harâm also to hold the Qur’ân al-kerîm, or anything on which âyats are writen, without an ablution. It is permissible to carry the Qur’ân al-kerîm in something not attached to it, e.g. in a bag. It is not harâm to recite the Fâtiha or the âyats which are said to be the prayer ayâts, with an intention to make prayer, (not as the Qur’ân) or to say any prayer, yet it is mustahab to say any prayer with an ablution. Tafsîrs (interpretations of the Qur’ân) are like the Qur’ân al-kerîm. Other books of dîn are like prayers. It is not permissible to wrap something in any piece of paper on which information of fiqh is written. If Allâhu ta’âlâ’s name or names of prophets (alaihim us-salâm, may Allah’s blessing be on them all) are written on some paper, things can be wrapped in it only after erasing the names. But it is more honorable not to use such things as wrapping papers, for the letters of the Qur’ân are also sacred. It is written in the books Hadîqa and Latâif-ul-ishârat, “The holy book sent down to Hadrad Hûd ‘alaihis-salam’ was in Islamic letters.” It is written on the six hundred and thirty-third page of the second volume of Hadîqa, “It is makrûh to lay a carpet, mat, or prayer-rug on which there are sacred writings made by way of weaving or painting on the floor and to sit on them and to use them for any purpose. It is also makrûh to write sacred writings on coins, mihrâbs and walls. But it is not makrûh to hang them on the walls.” [The case is the same with the pictures of the Ka’ba. Prayer-rugs without pictures or embroideries on them must be preferred.]
[We repeat that it is fard in the Hanafî and Hanbalî Madhhabs to wash inside the mouth while making a ghusl. Then, those who are Hanafî should not have their teeth filled or crowned unless they strongly need to do so. We must not let our teeth decay. To avoid this, we must take care of our teeth as commanded by our dîn and we must use miswâks. France’s valuable medical book entitled Larousse Illustré Medical writes the following about dental care: “All kinds of tooth paste, powder or liquid are harmful. The best method for cleaning them is with a hard brush. Initially it makes the teeth bleed. But you should not fear that. It will strengthen the gums so that they will no longer bleed.” Like everybody, I had been using toothpaste. Two of my teeth began to decay. But upon reading the French book I began using a miswâk. My teeth stopped decaying. It was more than sixty years ago. Ever since then I have had no complaints about my teeth or stomach. Ibni ’Âbidîn wrote in Radd-ul mukhtâr: “It is sunnat-i muakkada to use a miswâk when performing an ablution. A hadîth-i-sherîf declares: ‘The namâz which is performed after using a miswâk is seventy-fold superior to the namâz without a miswâk.’ A miswâk must be straight, as wide as the second small finger, and a span long. The miswâk is derived from a branch of the erâk (peelo) tree growing in Arabia. [Shaving it about two centimetres from the straight end, you keep this part in water for a couple of hours. When you crush it, it will open like a brush.] When the erâk tree cannot be found, a miswâk can be made from an olive branch. You should not make it from a pomegranate branch. If an erâk or olive tree cannot be found or if one does not have teeth, the sunnat must be carried out with one’s fingers. The miswâk has more than thirty advantages, which are written in Tahtâwî’s Hâshiyatu Marâq al-falâh. Firstly, it causes one to die with îmân in one’s last breath. It is makrûh for men to chew gum without any ’udhr (strong necessity), even when they are not fasting. Women must use chewing gum when they are not fasting instead of a miswak by intending to do the sunnat.”
Question: It is said that all the fuqahâ and mujtahids agree that our religion gives permission to have one’s teeth repaired. If they disagree on whether the repairs will be of gold or silver, does this affect their agreement?
Answer: Having one’s teeth repaired means putting a false tooth that can be taken out whenever one wishes in the place of a missing tooth, fastening a tooth which is about to fall out, or having one’s teeth filled or crowned. Changing the fatwâ of Hanafî scholars (rahmat ullâhi ta’âlâ alaihim ajma’în) “it is permissible to fasten a loose tooth with gold” into “there is unanimity about it being permissible to have one’s teeth repaired. It is permissible to have one’s teeth filled or crowned” means either not to understand the declaration of the fuqahâ or to adapt these declarations to one’s own insidious and base desires, either of which is both shameful and sinful. Our mujtahids disagreed on whether it would be fastened with gold or silver. In fiqh books of the Hanafî Madhhab tying a loose tooth is called shad or tadbîb.Shad (in Arabic) means to fasten hard with wire. For example, shadd-uz-zunnâr means to fasten a priets’s girdle. It is written in the paragraph about sitting on a sofa made by tadbîb in the books entitled Durr ul-mukhtâr, which are commentaries of the booksTahtâwî and Hindiyya, and also in the books Durr-ul-muntaqâ and Jâmi’ur-rumûz that tadbîb means to wind a band around something wide and flat like the sliding iron bar of a door. It is written in Bezzâziyya and in Hindiyya: “It is permissible to eat and drink from containers engraved with gold and silver designs. Yet you must not touch the silver or the gold with your hands or mouth. The Imâmayn said that it is makrûh to use such containers. So is the case with a container that has been made by tadbîb. It is permissible to make tadbîb of a sofa or the saddle of an animal, but you must not sit on those parts of it consisting of gold and silver. It is permissible to make tadbîb on the cover of the Qur’ân. But the gold and the silver on it must not be touched.” Hence it is inferred that tadbîb does not mean to cover the entire surface of something, but it means to place a metal band around something. It is written in books of fiqh: “It is permissible to make tadbîb of gold on a loose tooth.” This statement means that it is permissible to fasten a loose tooth with a gold wire or band in order to prevent it from falling. This is because water penetrates under such teeth. Furthermore, as today’s prostheses can be taken out while making a ghusl, the tying wires and bands can be removed, cleaned, and replaced after a ghusl. Otherwise, the food that remains between them would cause stench and damage in the mouth. To say that they said that it was permissible to crown a loose tooth is to slander the scholars of fiqh. For, a loose tooth cannot be crowned, but it can be tied. As seen, a real man of religion would not concoct the fatwâ: “It is permissible to crown teeth,” by interpreting the word “tadbîb” as “crowning.” Books of fiqh do not contain any passages writing: “It is permissible to have decaying teeth filled or crowned,” nor any statement about having them filled or crowned with silver or gold.
Those who have little information on fiqh and who do not understand what the mujtahids declared, confuse the statement “having an artificial tooth made or fastening a loose tooth” with the statement “having one’s teeth filled or crowned.” They strive to make the declarations of mujtahids comprise all these. They say that since there is a necessity, all of these are permissible. These poor people do not realize that there is no need for searching for a necessity concerning tying a loose tooth or for having a movable tooth mounted in place of a missing tooth. A necessity is searched for when you have to do something that is not permissible to do. Since it is not prohibited to fasten one’s tooth or to mount a false tooth, why should one look for a necessity? In an attempt to convince Muslims that the fillings and crowns in their own mouths do not harm their ghusl and seeing that there is a necessity for fastening the teeth with gold instead of silver wires, some people seized the great weapon, i.e. the word ‘necessity,’ and clamoured: “It has been declared unanimously that it is a necessity to have one’s teeth repaired.” Thus they confused the Muslims in the Hanafî Madhhab and blocked the divine way. These people point as a proof to the declaration that the tottering teeth can be fastened unconditionally. However, the wires tying the teeth tightly and false teeth can be taken out, cleaned and put back in their places. The declaration by our savants (rahmatullâhi ta’âlâ alaihim ajma’în) refers to the wires and the teeth that can be taken out when making a ghusl. It would be an abominable slander against those great scholars to say that they permitted such obstacles as crowns and fillings, which do not let water through, while there is the fact that they declared: “It is fard to wash tooth cavities and in between the teeth when making a ghusl.” Those scholars said not only that it was permissible to use a gold false tooth, but also that it was permissible to wear a silver ring. Permission to wear a silver ring does not mean that the skin under it will be exempt from being washed. They said that it was necessary to moisten the skin under the ring by taking it off or by shifting it. They said that an ablution or a ghusl would not be sahîh if the skin under a tight ring was not moistened. Having a tooth crowned is like wearing a ring. Since the tooth under a filling or crown is not moistened, the ghusl will not be acceptable.
Question: It is not a requirement to make water reach very difficult parts while making a ghusl. It is for this reason that washing inside the eyes, inside the foreskin, and for women under their plaits, is excused. If a person with a headache cannot make a masah on his head, making masah on his head is not obligatory for him. When the teeth are repaired because of necessity, doesn’t the washing of the teeth become non-obligatory?
Answer: There is not a general rule stating that if some part is haraj (extremely difficult) to wash it is excusable not to wash it. This rule concerns something that exists on the body as a result of darûrat or which occurred by itself or as a result of carrying out a commandment of the Sharî’at, and is not something brought about by an individual.
The great scholars of fiqh and the mujtahids declared different rules of haraj concerning something done by a person. A severe headache is a darûrat which occurred by itself. Not being able to touch one’s head in this case is haraj. Therefore, one will be exempted from washing, making masah of, one’s head. Yes, it is declared (by scholars) that after a wound has healed it is not permissible to make masah on the medicine, ointment, or bandage put over it, and that it is necessary to remove these and wash (the skin) under them. It is said (by fiqh scholars) that if there is haraj in removing these things, since these things are not included in the category of darûrats that occurred by themselves, the person concerned imitates another Madhhab. In case it is impossible to imitate another Madhhab, he is exempted from washing under them because they have been placed there due to some darûrat, that is, to cure the wound. As a matter of fact, since washing the whole body when making ghusl is fard (obligatory) in all the other three Madhhabs as well, it is impossible to imitate one of the other three Madhhabs. When a haraj and a darûrat caused by the person himself coexist, he imitates one of the other three Madhhabs. And when it is impossible to imitate one of them, he will be exempted from washing the problematic part. It is fard for a woman with plaits to moisten only the bottom of her hair. Ibni ’Âbidîn (rahmatullâhi ta’âlâ ’alaih) writes: “Because women are prohibited from shaving their hair, they have been excused from undoing their plaits. Men do not have this necessity. The fact that it is sunnat for men to cut their hair is written in the fifth volume of Ibni ’Âbidîn. For this reason men have to undo and wash their plaited hair.” Women’s not undoing their plaited hair does not prevent men from undoing their plaited hair. This is beause there is darûrat and haraj in the former. However, there is no darûrat for men though there is haraj.
There is no haraj (difficulty) in removing artificial teeth while making a ghusl. They can easily be removed and the skin under them can be washed easily. The possibility of having artificial teeth that can be removed while making a ghusl has prevented the crowning or filling of the teeth from being a darûrat.
Question: Imâm-i a’zam said that the strong necessity of having one’s teeth repaired could be met by using silver. I read this in an imâm’s book. The same book writes that Itqânî says that Imâm-i Muhammad may have said as follows: “We do not admit that the necessity of having one’s teeth repaired will have been met by using silver. For something that causes a noxious scent on the nose causes it on the teeth, too.” So, it is quite obvious that having one’s teeth repaired is a darûrat, the book adds. What do you say about this?
Answer: It must be untrue that the book you have read was written by an imâm. A person who conveys the books of fiqh so incorrectly is either a very ignorant man, an abject liar, or someone set on deceiving. Notice what Radd-ul-mukhtâr writes in its section called Al-hazar wal-ibâha: “Imâm-i-a’zam discriminated between tying a tooth and making an artificial nose. As a consequence of the fact that silver would cause a noxious scent if an artificial nose were made from silver, he said that it was permissible to have an artificial nose made from gold. The reason is: something which is harâm can be permissible (mubâh) only when there is darûrat. But when silver is used for the teeth, darûrat will no longer exist. There will no longer be a need for using gold, which is the best. Itqânî said that in order to help Hadrat Imâm-i Muhammad a person might say: ‘We do not admit that the darûrat in tying the teeth with gold is eliminated by using silver. For silver will cause a scent on the teeth as well as on the nose.’ As it is seen, neither Imâm-i a’zam nor Imâm-i Muhammad ‘rahmatullâhi ta’âlâ ’alaihimâ’ (may Allah increase them both in rank) said: There is darûrat in having one’s teeth repaired.” A person who had crowned teeth fabled this darûrat lest he would be lowered in the eyes of the Muslims and so that he would have the sympathy of those who had their teeth crowned. Concerning tying teeth our imâms said: “When silver causes a noxious scent, the darûrat of fastening with gold occurs. If using silver does not cause a scent, this darûrat will no longer exist.” It is not for us common men of dîn, who are not mujtahids, to say whether or not there is darûrat. Our dîn authorizes mujtahids to talk on this matter. Those men of dîn who are not mujtahids do not have the right to talk on this matter. If they talk, their words will have no value. Our scholars have declared unanimously that after the four hundredth year of the Hegira there have not been any scholars educated in the grade of ijtihâd. Finding mujtahids’ fatwâs, our savants have written them in books of fiqh. It is written clearly in books of fiqh that a ghusl will not be acceptable when water does not penetrate under the food remains within tooth cavities and that there is no darûrat or haraj in this. We have explained this above. For, it is possible to remove the remnants of food in tooth cavities and between the teeth when you are making a ghusl, and there is no haraj, difficulty in doing this. It is written in the translation of Qâmûs: “Darûrat either arises from compulsion, e.g. women growing their hair long – the Sharî’at has prohibited them from cutting their hair – or it is intended to cure an ailing limb or to feed the body and protect it against dangers. Or, it is because there is no other way.” And these things become darûrat when it is impossible to imitate another Madhhab. Only the second type of darûrat can be thought of in having one’s teeth filled or crowned. That is, they are done in order to save the teeth from decaying, deteriorating, or to prevent severe pain. In this respect our scholars have given authority not to the ignorant, false, parvenu, and deceitful men of dîn, but to specialized scientists. On the other hand, no specialized Muslim doctor has been heard to say: “You will save yourself from loosing your teeth if you get them filled or crowned; you will become sick if you don’t have your teeth crowned or filled.” But they have often said to their patients that their decaying teeth must be taken out and movable false teeth called prosthesis be put in their place.
A person with a decaying or aching tooth must go to a pious Muslim dentist. The dentist relieves him from his vehement pain by putting cotton with medicine into his tooth. Later, the cotton will be taken out; the tooth with the pain has been relieved. The dentist then gives his patient two alternatives: The first way, he will say, is to extract the decaying tooth and replace it with an artificial one; the second way is to kill the nerve attached to the decaying tooth and to fill or crown it. If the decay in the tooth is new, it is filled in and the decaying is stoopped for some time. Depending on the dentist’s skill, this tooth can be used very well for many long years. In serious cases filling is impossible. In such cases the tooth root is utilized by way of crowning. In case the root also has decayed, the tooth is extracted and a prosthesis is used. A prosthesis is not as pratical as a c