5 Things That Make Bathing Compulsory - Kapan Wanita Harus Mandi Junub Rumaysho

(Kapan Wanita Harus Mandi Junub Rumaysho) - Today we will explain some things related to bathing (al ghuslu). God willing, this discussion will be studied in more detail in three articles. On this occasion we will examine several things that require a person to take a bath (al ghuslu).

What is meant by al ghuslu in language is to drain water on something. Meanwhile, what is meant by al ghuslu in Shari'ah is pouring water all over the body in a special way. Ibn Malik said that al ghuslu (with its ghoin didhommah) can be intended for the act of bathing and the water used for bathing. [1]

Some things that make it obligatory to take a bath (al ghuslu):

First: The discharge of semen with lust.

As explained by the Shafi'i scholars, semen can be distinguished from madzi and wadi[2] by looking at the characteristics of semen, namely: [1] it has a distinctive smell like the smell of bread dough when wet and like the smell of eggs when dry, [2] the discharge is gushing, [3] the discharge feels good and causes future (weakness). If one of the conditions is met, then the fluid is called semen. Women are the same as men in this respect. However, for women it is not required that the semen is gushing as mentioned by An Nawawi in Syarh Muslim and followed by Ibn Sholah.[4]

وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا

The proof that the discharge of semen requires bathing (Kapan Wanita Harus Mandi Junub Rumaysho)  is the word of Allah Ta'ala,

"And if you are junub then take a bath." (Surat al-Maidah: 6)

يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّى تَغْتَسِلُوا

"O you who believe, do not pray while you are drunk, so that you understand what you are saying, (don't even go to the mosque) while you are in a state of junub, unless you just pass, until you take a bath." (Surat an-Nisa': 43)

Another proof can be found in the hadith of Abu Sa'id Al Khudri radhiyallahu 'anhu, the Prophet sallallaahu 'alaihi wa sallam said,

إِنَّمَا الْمَاءُ مِنَ الْمَاءِ

"Verily (bathing) with water is due to the discharge of water (semen)." (HR. Muslim no. 343)

According to the jumhur (majority) of scholars, what causes a person to take a obligatory bath is because the semen comes out gushingly and feels good when the semen comes out. So, if the semen comes out without desire such as when sick or cold, then there is no obligation to take a bath. This is different from the case with the Syafi'iyah scholars who think that if the semen comes out gushing with pleasure or not, then it still makes bathing (Kapan Wanita Harus Mandi Junub Rumaysho)  mandatory. However, the stronger opinion is the opinion of the jumhur (majority) of scholars.[4]

Then what about people who have wet dreams?

Asy Syaukani rahimahullah said, "There is ijma' (agreement) of scholars regarding the obligation to take a bath during ihtilam (dreams), while the only difference is An Nakho'i. However, what makes bathing obligatory here is if the dreamer gets something wet.”[5]

The evidence for this is the hadith of 'Aisha radhiyallahu 'anha,

سُئِلَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- عَنِ الرَّجُلِ يَجِدُ الْبَلَلَ وَلاَ يَذْكُرُ احْتِلاَمًا قَالَ « يَغْتَسِلُ ». وَعَنِ الرَّجُلِ يَرَى أَنَّهُ قَدِ احْتَلَمَ وَلاَ يَجِدُ الْبَلَلَ قَالَ « لاَ غُسْلَ عَلَيْهِ ». فَقَالَتْ أُمُّ سُلَيْمٍ الْمَرْأَةُ تَرَى ذَلِكَ أَعَلَيْهَا غُسْلٌ قَالَ « نَعَمْ إِنَّمَا النِّسَاءُ شَقَائِقُ الرِّجَالِ ».

"The Messenger of Allah -peace and prayer of Allah be upon him- was once asked about a man who found himself wet while he did not remember having a dream, he replied, "He must take a bath". And he was also asked about a man who had a dream but did not find himself wet, he replied: "He does not have to take a bath." (Narrated by Abu Daud no. 236, At Tirmidhi no. 113, Ahmad 6/256. In this hadith all of the narrators are authentic except Abdullah Al Umari who received criticism [6]. Shaykh Al Albani said that this hadith is hasan)

There is also evidence in the hadith of Umm Salamah radhiyallahu 'anha, she said,

"Umm Sulaym (wife of Abu Tholhah) came to the Messenger of Allah (peace and blessings of Allah be upon him) and said, "O Messenger of Allah, Allah is not ashamed of the truth. Is it obligatory for a woman to take a bath when she dreams?" The Prophet sallallaahu 'alaihi wasallam replied: "Yes, if he sees water." (Narrated by Bukhari no. 282 and Muslim no. 313)

Asy Syaukani rahimahullah said, "The hadiths above are a refutation for those who think that bathing is mandatory only if someone who dreams of feeling the semen come out (with lust) and believes in it."[7]

Shaykh Muhammad bin Sholih Al Utsaimin rahimahullah when explaining the above hadith said, "At that time it was obligatory to take a bath when you saw water (semen), and not required more than that. This shows that bathing  (Kapan Wanita Harus Mandi Junub Rumaysho)  is obligatory if a person wakes up and finds water (semen), either he feels it when he comes out or he does not feel it at all. Likewise, he is still obliged to take a bath whether he feels a dream or not because the sleeping person may forget (what happens when he sleeps). What is meant by water here is semen.”[8]

Second: The meeting of the two genitals even though no semen comes out.

From Abu Hurairah radhiyallahu 'anhu, the Prophet sallallaahu 'alaihi wa sallam said,

ا لَسَ ا الأَرْبَعِ ا الْغَسْلُ

"If a person sits between the four limbs of his wife (meaning: having intercourse with his wife, pen), and then takes it seriously, then it is obligatory for him to take a bath." (Narrated by Bukhari no. 291 and Muslim no. 348)

In Muslim narrations there is an addition,

لَمْ لْ

"Even if it doesn't come out cum."

From 'Aisha radhiyallahu 'anha, she said,

لاً لَ لَ اللَّهِ -صلى الله ليه لم- الرَّجُلِ امِعُ لَهُ يُكْسِلُ لْ لَيْهِمَا الْغُسْلُ ائِشَةُ الِسَةٌ. الَ لُ اللَّهِ -صلى الله ليه لم- « لأَفْعَلُ لِكَ ا لُ ».

"A man asked the Messenger of Allah (sallAllaahu 'alayhi wa sallam) about a man who had intercourse with his wife but no semen came out. Do they both have to take a bath? While Aisyah was sitting on the side, the Prophet sallallaahu 'alaihi wa sallam said, "I myself have had intercourse with this woman (which is Aisha, pen) but no semen came out, then we took a bath." (HR. Muslim no. 350)

Imam Asy Syafi'i rahimahullah mentions that what is meant by "junub" in Arabic is essentially absolute in jima '(sexual intercourse) even though semen does not come out. If we say that the husband is junub because he has sex with his wife, then even if the semen does not come out, it is considered junub. Thus the excerpt from Ibn Hajar Al Asqolani in Fathul Bari.[9]

When explaining the hadith of Abu Hurairah above, An Nawawi rahimahullah said, "The meaning of the hadith is that it is obligatory to bathe not only limited to the discharge of semen. However, -sorry- if the tip of the man's genitals is already in the woman's genitals, then both of them are obliged to bathe. For now, there is no disagreement on this matter. What happened was a disagreement between some of the friends and the people after him. Then after that there was ijma' (agreement) of the scholars (that even though semen does not come out during intercourse, it is still obligatory to take a bath) as we have mentioned."[10]

Third: When the menstrual bleeding and puerperium stop.

The evidence regarding this is the hadith of 'Aisyah radhiyallahu 'anha, the Prophet sallallaahu 'alaihi wa sallam said to Fatima bint Abi Hubaisy,

ا لَتِ الْحَيْضَةُ الصَّلاَةَ ا اغْسِلِى الدَّمَ لِّى

"When you have your period, you should leave the prayer. When the menstrual bleeding stops, you should take a bath and establish prayer." (Narrated by Bukhari no. 320 and Muslim no. 333).

Nifas is judged to be the same as menstruation based on the ijma' (agreement) of the scholars. Asy Syaukani rahimahullah said, "Regarding the obligatory bath because the menstrual bleeding stops, there is no dispute among the scholars. What shows this is the evidence of the Qur'an and the hadith mutawatir (through very many channels). Likewise, there is ijma' (agreement) of scholars regarding the obligation to take a bath when it stops from puerperal blood."[11]

Regarding the obligation of this is contained in the hadith of Qois bin 'Ashim radhiyallahu 'anhu,

لَمَ النَّبِيُّ لَّى اللَّهُ لَيْهِ لَّمَ لَ اءٍ

"He converted to Islam, then the Prophet sallallaahu 'alaihi wa sallam ordered him to take a bath with water and sidr leaves (bidara leaves)." (HR. An Nasai no. 188, At Tirmidhi no. 605, Ahmad 5/61. Shaykh Al Albani said that this hadith is authentic).

The commands that apply to Qois here also apply to others. In the ushul method, the law of origin of the command is mandatory.[12] The scholars who require bathing when a person converts to Islam are Imam Ahmad bin Hambal and his followers from the Hanabilah scholars[13], Imam Malik, Ibn Hazm, Ibnull Mundzir and Al Khottobi[14].

Fifth: Because of death.

What is meant here is that bathing is obligatory for the living, meaning that the living are obliged to bathe the dead. Jumhur (majority) of scholars stated that bathing (Kapan Wanita Harus Mandi Junub Rumaysho) the dead here is fard kifayah, meaning that if some people have done it, then the other obligations fall.[15] A more complete explanation of the bathing of the dead is explained by the scholars at length in the Kitabul Jana'iz, which deals with corpses.

The arguments regarding the obligation to wash the dead include the command of the Prophet sallallaahu 'alaihi wa sallam to Umm 'Athiyah and to the women who are mourning to bathe their children,

اغْسِلْنَهَا لاَثًا ا لِكَ لِكَ اءٍ

"Bath by pouring water mixed with bidara leaves three times, five times or more if you think it is necessary and make the last one with kafur camphor (fragrance)." (Narrated by Bukhari no. 1253 and Muslim no. 939).

Based on the rules of ushul, the law of origin of the command is mandatory. As for this matter, there is no evidence that turns it into sunnah law (recommended). The Muslims have also practiced this from ancient times to the present.

What must be bathed here is every Muslim who dies, whether male or female, child or adult, free or slave, except if the person who dies is someone who died on the battlefield while fighting with infidels.[16]

Then what about the baby due to miscarriage, should it be bathed?

The answer, we can see from the explanation of Shaykh Muhammad bin Sholih Al Utsaimin rahimahullah. He said, "If the baby because of the miscarriage already has a soul, then he is bathed, shrouded and prayed for. But if he does not yet have a soul, then it is not done that way. The time when the soul is breathed is when the womb has reached four months, as this is stated in the hadith of Ibn Mas'ud radhiyallahu 'anhu..."[17]

Thus this brief discussion. God willing, next we will continue to discuss the procedure for bathing (al ghuslu) (Kapan Wanita Harus Mandi Junub Rumaysho) . Hope it is useful.

Alhamdulillahilladzi bi ni'matihi tatimmush sholihaat. Wa sallallahu 'ala nabiyyina Muhammad wa 'ala aalihi wa shohbihi wa sallam.

 

[1] Kasyaful Qona' 'an Matnil Iqna', 1/392, Mawqi' Al Islam

[2] Wadi is something that comes out after urinating in general, white in color, thick like semen, but different in turbidity from semen. Wadi does not have a distinctive smell.

While madzi is a white, thin, sticky liquid that comes out when making out or when imagining jima '(having intercourse) or when wanting to jima'. Madzi does not cause weakness and sometimes comes out unnoticed, that is, it comes out when muqoddimah lust. Men and women alike can have madzi. (See Fatawa Al Lajnah Ad Da-imah lil Buhuts 'Ilmiyyah wal Ifta', 5/383, second question of fatwa no.4262, Mawqi' Al Ifta')

[3] See Kifayatul Akhyar fii Halli Ghoyatil Ikhtishor, Taqiyuddin Abu Bakr Asy Syafi'i, p. 64, Darul Kutub Al 'Ilmiyyah, year 1422 H.

[4] See Sahih Fiqh Sunnah, Shaykh Abu Malik Kamal bin As Sayid Salim, 1/163, Al Maktabah At Taufiqiyah. Also see the explanation in the book of Fiqh Al Mar'ah Al Muslimah, Shaykh Muhammad bin Sholih Al Utsaimin, p. 49, Darul 'Aqidah, year 1428 H.

[5] Ad Daroril Mudhiyah Syarh Ad Duroril Bahiyah, Muhammad bin 'Ali Asy Syaukani, p. 57, Darul 'Aqidah, year 1425 H.

[6] See Ad Daroril Mudhiyah, p. 58.

[7] Ad Daroril Mudhiyah, p. 58.

[8] Fiqh Al Mar'ah Al Muslimah, p. 50.

[9] See Fathul Bari, Ibn Hajar Al Asqolani 1/398, Darul Ma'rifah, Beirut, 1379.

[10] Al Minhaj Syarh Sahih Muslim bin Al Hajjaj, Yahya bin Syarf An Nawawi, 4/40-41, Dar Ihya 'At Turots, second printing, 1392.

[11] Ad Daroril Mudhiyah, p. 57.

[12] Benefits of Sahih Fiqh Sunnah, 1/167.

[13] See Ad Daroril Mudhiyah, p. 59.

[14] See Sahih Fiqh Sunnah, 1/166.

[15] See Sahih Fiqh Sunnah, 1/617.

[16] See Sahih Fiqh Sunnah, 1/618. Note: As for those who die other than on the battlefield and are called martyrdom (such as those who die from drowning and stomach aches), then they are bathed and prayed for as people who die in general. This is the opinion of the majority of scholars. (Sahih Fiqh Sunnah, 1/619)

[17] Fiqh Al Mar'ah Al Muslimah, p. 51.

(Kapan Wanita Harus Mandi Junub Rumaysho)