Alhassanain(p) Network for Heritage and Islamic Thought

Ghusl: Obligatory Baths

There are seven obligatory baths:

• Bath for Janabat

• Bath for Hayz (for women only)

• Bath for Nifas (for women only)

• Bath for Istihaza (for women only)

• Bath for touching a dead body

• Bath for a dead body

• Bath which becomes obligatory on account of a vow or an oath to perform it.

Rules Regarding Janabat

Issue 351: * A person enters the state of Janabat in two ways:

• Sexual intercourse

• Discharge of semen, while sleeping or when awake, little or more, with lust or otherwise, voluntarily or involuntarily.

Issue 352: When one cannot ascertain whether the fluid emitted from one's body is semen, urine or something else, it will be treated as semen if it is thrown out with lust and if the body is slackened. If all or some of these signs are not present the fluid will not be treated as semen. In the case of illness, the fluid may not come out with sudden swiftness and the body may not slacken; but if the emission takes place with lust, it will be treated as semen.

Issue 353: If a fluid emitted by a healthy person possesses one of the aforesaid three signs and he does not know whether or not it also possessed other signs, and if before the emission he was with wudhu he will content himself with that wudhu. And if he was not with wudhu, it would be sufficient for him to perform wudhu only, and Ghusl would not be necessary.

Issue 354: It isMustahab that a person should urinate after the seminal discharge. If he did not urinate and an emission was seen after Ghusl, which could not been determined as semen or something else, it would be treated as semen.

Issue 355: If a person has sexual intercourse with a woman and the male organ enters either of the private parts of the woman up to the point of circumcision or more, both of them enter Janabat, regardless of whether they are adults or minors and whether ejaculation takes place or not.

Issue 356: If a person doubts whether or not his penis penetrated up to the point of circumcision, Ghusl will not become obligatory on him.

Issue 357: If (God forbid!) a person has sexual intercourse with an animal and ejaculates, Ghusl alone will be sufficient for him, and if he does not ejaculate and he was with wudhu at the time of committing the unnatural act even then Ghusl will be sufficient for him. However, if he was not with wudhu at that time, the obligatory precaution is that he should do Ghusl and also perform wudhu. And the same orders apply if one commits sodomy.

Issue 358: If movement of seminal fluid is felt but not emitted, or if a person doubts whether or not semen has been ejaculated, Ghusl will not be obligatory upon him.

Issue 359: A person who is unable to do Ghusl, but can perform tayammum is allowed to have sexual intercourse with his wife even after the time for daily prayers has set in.

Issue 360: If a person observes semen on his dress and knows that it is his own, and he has not done Ghusl on that account, he should do Ghusl, and repeat as Qadha all those prayers about which he is certain that he offered them after the discharge of semen. However, it is not necessary for him to repeat those prayers about which there is a probability that he might have offered them before the discharge of semen.

Forbidden Acts for those in Janabat

Issue 361: * The following five things are Haraam for junub:

• To touch with any part of one's body the script of the holy Qur'an or the Name of Almighty Allah in whichever language it may be. And it is better that the names of the holy Prophet and Imams and Hazrat Fatima Zahra (peace be upon them) should also not be touched in that condition.

• Entering Masjidul Haraam or Masjidun Nabi, even though it may be only passing from one gate and going out of another.

• To stay or halt in all other Masjids, and similarly, on the basis of obligatory precaution, to stay in the shrines of the holy Imams. However, there is no harm if one crosses or traverses through a mosque, entering from one gate and exiting from another.

• To enter a mosque with an intention of lifting away something or placing something in it.

• To recite those verses of the holy Qur'an on the recitation of which performance of Sajdah becomes obligatory. These verses occur in four surahs of the holy Qur'an:

    • Surah Alif Lam Mim as-Sajdah, 32:15

    • Surah Ha Mim Sajdah, 41:38

    • Surah an-Najm, 53:62

    • Surah al 'Alaq, 96:19

Things which are Makrooh for Junub

Issue 362: * The following nine things are Makrooh for junub:

• To eat

• To drink

• But if the junub washes his or her face, hands and mouth, then eating or drinking in that state will not be Makrooh. And if he or she washes the hands only, then unworthiness of the acts is reduced.

• To recite more than seven verses of the holy Qur'an other than those in which obligatory Sajdah occur.

• To touch the cover, the margin or border of the holy Qur'an or the space between its lines, with any part of one's body.

• To keep the holy Qur'an with oneself.

• To sleep. But its would not be Makrooh to sleep if the person concerned performs wudhu or performs tayammum instead of Ghusl on account of non-availability of water.

• To dye one's hair with henna etc

• To apply oil on one's body.

• To have sexual intercourse after Ihtelam (i.e. discharge of semen during sleep).

Ghusl for Janabat

Issue 363: * Ghusl for Janabat is obligatory for offering the daily prayers and other similar acts of worship. However, it is not obligatory for Salat al-Mayyit or for sajdatus sahv (prostrating on account of oversight) or sajdatush shukr' (prostration for thanksgiving) or for the obligatory Sajdah upon reciting the four particular verses of the holy Qur'an. (Rule no. 361)

Issue 364: * At the time of doing ghusl, it is not necessary to have in mind that one is performing an obligatory Ghusl. It is sufficient if one performs the Ghusl with the intention of Qurbat, i.e. complying with Allah's orders.

Issue 365: If a person who performs Ghusl with the niyyat ofWajib after having ascertained that the time of Salat had set in, comes to know after performing the bath that it was performed before the time for prayers had set in, the bath would be correct and valid.

Issue 366: * There are two methods of performing Ghusls, bothWajib andMustahab .

• Tartibi (Sequential)

• Irtimasi (By submerging the whole body).

Tartibi

Issue 367: * In this method, a person should first make a niyyat for Ghusl. Thereafter one should first wash one's head and neck, and thereafter the remaining parts of one's body. It is better that one washes the right part of the body first and then the left part.

And if a person, while standing under the water, jerks each of these parts on one's body with an intention of performing Tartibi Ghusl, it will not be sufficient and the precaution is that one should not content oneself with it.

And if a person washes the body before washing the head, either intentionally, or on account of forgetfulness or because of not knowing the rule, Ghusl is void.

Issue 368: * If a person washed the body before the head it will not be necessary to repeat the bath. What one has to do is to wash the body again and Ghusl will then be correct.

Issue 369: In order to ensure that both the parts (head, neck and remaining parts of the body) have been washed thoroughly one should, while washing a part, also include some portion of the other part with it.

Issue 370: After the Ghusl, if a person realises that certain parts of the body have been left out, not knowing which, it will not be necessary to wash the head again. One will wash only those parts of one's body which one feels had not been washed.

Issue 371: If one realises after Ghusl that one has not washed a certain part of the body it is sufficient to wash only that part if it is the left side. However, if that part is the right side then the recommended precaution is that after washing that part of the body one should wash the left side again. And if the unwashed part is that of head and neck one should, after washing that part, wash the body once again.

Issue 372: * If a person doubts before completing Ghusl whether one has washed a part on the left or right side it will be necessary to wash that part and if one doubts about having washed a part of the head and neck then, as an obligatory precaution, one would wash that part and then wash the right and the left side of the body again.

Irtimasi

Issue 373: * Ghusl by way of Irtimasi is either carried out instantly or gradually. If the Ghusl of Irtimasi is to be done at one instance, then water must reach all parts of the body at one time. However, it is not necessary that the whole body be submerged in water from the very beginning of Ghusl. If a part of the body is outside, and is later submerged with the niyyat of Ghusl, it will be deemed in order.

Issue 374: If one wishes to perform Irtimasi Ghusl gradually, then it is necessary that the whole body is out of water before Ghusl commences. Then one would submerge one's body gradually in water with the intention of Ghusl.

Issue 375: If after performing Ghusl Irtimasi it becomes known that water has not reached some part of the body one should repeat the Ghusl, whether the part up to which water has not reached is determined or not.

Issue 376: If one does not have sufficient time for Tartibi, one should perform Ghusl by way of Irtimasi.

Issue 377: * A person who has put on Ihram for Hajj and Umrah is not allowed to perform Ghusl by way of Irtimasi. However, if one performs it forgetfully the Ghusl will be valid.

Rules About Ghusl

Issue 378: It is not necessary that the entire body of a person should be Clean (tahir/pak ) before Irtimasi and Tartibi Ghusl. So, if the body becomes Clean (tahir/pak ) while diving in water or pouring water over one's body with the intention of the Ghusl, the Ghusl will be in order.

Issue 379: If a person who entered the state of Janabat due to an unlawful act takes a bath with warm water, the Ghusl will be valid even though one may perspire at that time. But the recommended precaution is that such a person should do Ghusl with cold water.

Issue 380: While doing Ghusl, if a part of the body, however small, remains unwashed the Ghusl is invalid. But, it is not obligatory to wash the inside of the ear or nose and other places which are reckoned to be the interior of the body.

Issue 381: * If a person doubts whether a particular part of the body is to be treated as external or internal, it should be washed.

Issue 382: If the hole pierced for an earring and other similar objects is so wide that it is reckoned to be external, then it should be washed; otherwise it is not necessary to wash it.

Issue 383: All things which prevent water from reaching the body should be removed. If a person does Ghusl before ensuring that such obstacles have been removed, the Ghusl will be void.

Issue 384: At the time of Ghusl, if one doubts whether there is something on one's body which would prevent water from reaching the body, one should investigate and satisfy oneself that the obstacle is not there.

Issue 385: While doing Ghusl, one should wash the short hair which are taken as a part of the body. Washing of the long hair is not obligatory. However, if one makes water reach the skin in such a way that those long hair do not become wet, the Ghusl is in order. However, if it is not possible to make water reach the skin without washing those hair one should wash them so that water may reach the body.

Issue 386: All the conditions for the validity of Wudhu (e.g. the water being pure and not having been usurped) also apply to the validity of Ghusl. However, for Ghusl it is not necessary that the body be washed downwards from the head. Moreover, it is not necessary in Tartibi Ghusl to wash the body immediately after washing the head and the neck. There is no harm, therefore, if there is a lapse of sometime after washing one's head and neck before washing one's body. It is not necessary that one should wash one's head, neck and body in one instance. However, if a person is incontinent, unable to retain urine or faeces except for such time that he could be able to offer prayers after Ghusl then he should do Ghusl at once and offer his prayers immediately thereafter.

Issue 387: If a person uses a public bath with an intention of deferring payment to its owner, without a prior consent of the owner, the Ghusl will be void even if the owner is later made to agree to the arrangement.

Issue 388: If the owner of the public bath is agreeable to the Ghusl being done on credit basis, but the person doing Ghusl intends not to pay the charges to him or to pay him from the money acquired illegally, the Ghusl will be void.

Issue 389: If a person pays to the owner of the public bath from the funds whose Khums (1/5 of the yearly profit see rule no. 1760) has not been paid, then such a person commits a sinful act, but the Ghusl will be valid, though the liability for khums remains.

Issue 390: If a person hires a public bath for Ghusl, but before commencing Ghusl, he or she carries out an extra function of making the anal part Clean (tahir/pak ) with the same water of the public bath, and if it becomes doubtful whether the owner would agree to the Ghusl being taken, then the owner's consent must be sought before the Ghusl. Otherwise, the Ghusl will be void.

Issue 391: * When a person is in doubt whether he or she has done Ghusl or not, such a person must do Ghusl. However, if doubt arises in the mind after Ghusl as to whether Ghusl was correct or not, then there is no need to do Ghusl again.

Issue 392: * If one urinates or passes wind (or does any act which would invalidate the Wudhu) while doing the Ghusl, one does not have to abandon the Ghusl and start all over again. In fact, one can continue with the same Ghusl till completion. However, in this situation, one will have to do Wudhu also, as per obligatory precaution.

Issue 393: * A person who has very little time at his disposal before Qadha, should perform Tayammum instead of Ghusl. Yet, if such a person

does Ghusl under the impression that there is sufficient time for Ghusl and offering prayers, the Ghusl will be valid, provided that it was done with the intention of complying with the orders of Allah, even if the Ghusl was done with a view to offering the prayers.

Issue 394: * If a person after being Junub doubts whether or not he or she did Ghusl, the prayers already offered during that period would be deemed valid. But for the later prayers, such a person should do the Ghusl. If any such act which would invalidate Wudhu is committed, like urinating or passing the wind, after the prayers, then it will be necessary to do Wudhu, and as an obligatory precaution, to repeat the prayers he had offered, if time permits.

Issue 395: A person who has more than one Ghusl to do can do one Ghusl with the niyyat of the rest. In fact, one Ghusl with its niyyat is enough to represent all others.

Issue 396: If a verse of the holy Qur'an or Name of the Almighty Allah is written or tattooed on the body of a person then such a person while doing Wudhu or Ghusl, will be required to pour water on that part without touching the writing.

Issue 397: A person who does Ghusl of Janabat should not do Wudhu for the prayers. In fact one can offer prayers without performing Wudhu after allWajib Ghusls (except the bath for medium istihaza) as well as afterMustahab Ghusls (see rule no. 651). In the case ofMustahab Ghusls, however, it is better to do Wudhu as a recommended precaution.

Kinds of Blood Seen by Women

Istihaza

One type of blood which is seen by women is called istihaza and a woman in that state is called mustahaza.

Issue 398: Istihaza is usually yellowish and cold and is emitted without gush or irritation and is also not thick. It is, however, possible that at times the colour of the blood may be red or dark, and it may also be warm and thick and may be issued with gush and irritation.

Issue 399: There are three kinds of istihaza viz. slight (Qalila), medium (Mutawaassita) and excessive (Kathira). Explanation is given below:

I. Little Blood (Qalila)

If the blood remains on the surface of the wool or pad etc., (placed by a woman on her private part) but does not penetrate into it, the istihaza is called qalila.

II. Medium Blood (Mutawassita)

If the blood penetrates into the cotton (or pad etc.), even partially, but does not soak the cloth tied on the outer side, the istihaza is called mutawassita.

III. Excessive Blood (Kathira)

If the blood penetrates through the cotton, soaking it and the cloth (etc.) around it, the istihaza is called kathira.

Rules of Istihaza

Issue 400: * In the case of little istihaza the a woman should perform separate Wudhu for every prayer and should, as a recommended precaution, wash or change the pad. And if some blood is found on the outer part of her private parts she should make it Clean (tahir/pak ) with water.

Issue 401: * In the case of Mutawassita, it is an obligatory precaution for a woman to make one Ghusl every day for her daily prayers, and she should act accordingly to the rules of little Istihaza as explained in the foregoing rule. If the state of Istihaza began before or just at the time of Fajr prayers, she should do Ghusl before offering Fajr prayers. If she does not do Ghusl intentionally or forgetfully, she should do Ghusl before Zuhr and Asr prayers. And if she misses even that, then she should do Ghusl before praying Maghrib and Isha. This she would do regardless of whether bleeding continues or stops.

Issue 402: * In the case of excessive bleeding the woman should change, as an obligatory precaution, the cotton or pad tied to her private parts or make it Clean (tahir/pak ) with water. It is also necessary that she should do one Ghusl for Fajr prayers, one for Zuhr and Asr prayers and once again for Maghrib and Isha prayers. She should offer Asr prayers immediately after Zuhr prayers and if she allowed any lapse of time between them, she should do Ghusl again for Asr prayers. Similarly if she keeps any time gap between Maghrib and Isha prayers, she should do Ghusl again for Isha prayers.

All these rules apply when bleeding is so excessive that it continues soiling the pad etc. But if it takes longer to soil the cotton or pad, and a woman has enough time to pray one or more Salat in between, then, as per obligatory precaution, she would change the pad or wash it to make Clean (tahir/pak ) and then do Ghusl only when the cloth covering the pad or cotton is fully soaked.

For example, if a woman praying Salat of Zuhr finds out that the cloth is fully soaked again before the prayers of Asr, she would do Ghusl for Asr prayers.

And if she finds that the flow of blood is slow enough to allow two or more prayers to be offered before the cotton or cloth is totally soiled with blood, there will be no need for Ghusl before the ensuing prayer. For example, if she finds that there is enough time to offer even Maghrib and Isha prayers, before the cloth is fully soaked, she would pray Maghrib and Isha without Ghusl.

In every case, the Ghusl in excessive Istihaza does not require Wudhu after it.

Issue 403: If istihaza blood is seen before the time for prayers has set in, and the woman has not performed Wudhu or Ghusl for that bleeding, she should perform Wudhu or Ghusl at the time of prayers, even though she may not be mustahaza at that time.

Issue 404: * A woman whose Istihaza is medium should first do Ghusl and then Wudhu, as per obligatory precaution. But if a woman with excessive Istihaza wishes to do Wudhu, she should do so before the Ghusl.

Issue 405: When a woman who had little Istihaza finds out after Fajr prayers that her Istihaza has developed into medium one, she will have to do Ghusl for Zuhr and Asr prayers. And if that change occurs after Zuhr, Asr prayers, then she will do a Ghusl for Maghrib and Isha prayers.

Issue 406: * If a woman finds out after Fajr prayers that her little or medium Istihaza had developed into an excessive one, and remained in that state, then she should follow the directives given in rule no. 402 in respect of Zuhr, Asr, Maghrib and Isha prayers.

Issue 407: * As explained in rule 402, a woman in excessive Istihaza must ensure that there is no time gap between Ghusl and the prayers. Therefore, if such a gap occurs because of doing Ghusl earlier, then that Ghusl will be void, and the woman will have to do Ghusl again. This rule applies to those also who are in medium Istihaza.

Issue 408: * Apart from the rules pertaining to the daily prayers which have been explained earlier, a woman in little and medium Istihaza must do Wudhu for all other prayers,Wajib orMustahab . But if she desires to repeat, as a precautionary measure, the daily prayers which she has already offered or if she wishes to offer once again with congregation the prayers which she had offered individually, she should perform all the acts which have been mentioned with regard to Istihaza. In the case of Salat ofIhtiyat , “forgotten sajdahs”, “forgotten tashahud” which are performed immediately after the prayers it is not necessary for her to follow the rules of Istihaza. Similarly, no rules of Istihaza will apply for performing Sajda al-Sahv at any time.

Issue 409: After the bleeding of a mustahaza woman has stopped, she should follow the rules of istihaza only for the first subsequent prayers which she may offer. For further prayers which follow, the rules of Istihaza would not be necessary.

Issue 410: * If a woman does not know what kind of Istihaza she has, she should insert into herself some cotton and wait a while to ascertain. And when she knows which kind of Istihaza it is she would follow the rules prescribed. And, if she is sure that the type of Istihaza will not change by the time she stands for her prayers she may carry out the test before the time for prayers sets in.

Issue 411: If a mustahaza woman starts her prayers without making any investigation, but her intention is to obey the orders of Allah and act according to her duty then her prayers are valid. For example, if her Istihaza was little, and she acted according to its rules, her prayers will be correct and valid. But if she did not have the intention of obeying Allah or following the rules, her prayers would be invalid. For example, she followed the rules of little Istihaza while in actual fact she was in the medium one, her prayers would be invalid.

Issue 412: If a mustahaza woman cannot discern about her Istihaza she should act according to the minimum certitude. For example, if she does not know whether her Istihaza is little or medium she should follow the rules which are prescribed for little Istihaza. And if she does not know whether her Istihaza is medium or excessive she should perform the rules prescribed for the medium Istihaza. But, if she knows which of the three kinds of Istihaza she has had previously, then she should act according to the rules for that kind of Istihaza.

Issue 413: If at the time of its initial appearance the blood of istihaza remains within the interior of the body and does not come out, it does not nullify the Wudhu and Ghusl already performed by the woman. And if it comes out, it nullifies the Wudhu and Ghusl even if its quantity be very small.

Issue 414: * If a mustahaza woman examines herself after Salat and finds no blood, she can say other prayers with the same Wudhu, even if she knows that the blood would reappear.

Issue 415: * If a mustahaza woman knows that since the time she has engaged herself with Wudhu or Ghusl blood has not come out of her body, she can defer offering prayers for as long as she knows she will remain in that pure state.

Issue 416: * If a mustahaza woman knows that before the time for prayers comes to an end, she will become totally Clean (tahir/pak ), or if she knows that at certain time, bleeding would stop for the time required for offering prayers she should wait and offer prayers when she is Clean (tahir/pak ).

Issue 417: * If a Mustahaza, after having done Wudhu and Ghusl, finds that the bleeding has ceased, and she feels that if she delays the prayers she will become fully Clean (tahir/pak ), within the time required for Wudhu, Ghusl and Salat, she should delay the prayers, and offer them after performing fresh Wudhu and Ghusl when she has become fully Clean

(tahir/pak ). But if time for prayers is limited, it will not be necessary for her to perform Wudhu and Ghusl. She should offer prayers with the Wudhu and Ghusl which she already has.

Issue 418: * When a mustahaza woman whose bleeding has been excessive becomes fully Clean (tahir/pak ), she should do Ghusl. However, if she knows that no blood was seen after having Ghusl for the previous prayers, it is not necessary for her to do Ghusl again. As for medium Istihaza, it is not necessary to do Ghusl after bleeding has stopped.

Issue 419: * Mustahaza women, with little, medium or excessive bleeding, should commence their prayers immediately after having acted according to their respective rules, except in the situations described in rules 403 and 415. But to recite Adhan and Iqamah before Salat or performingMustahab acts like Qunut etc, will have no objection.

Issue 420: * If a mustahaza woman who is required to allow no time gap between Wudhu or Ghusl and her prayers, does not act accordingly, she would make Wudhu or do Ghusl again and then pray without any delay.

Issue 421: * If the blood of Istihaza has a swift flow and does not stop, and if stoppage of blood is not harmful to her, she should try to prevent the blood from coming out after Ghusl. And if she ignores doing so, and the blood comes out, she should offer prayers all over again if she had already prayed. Moreover, it is a recommended precaution that she repeats the Ghusl.

Issue 422: * If blood does not stop at the time of Ghusl the bath is in order. But, if during the Ghusl the medium Istihaza becomes excessive it will be necessary for her to start Ghusl all over again.

Issue 423: For a Mustahaza woman who is fasting, it is a recommended precaution that she prevents the blood from issuing out of the body, throughout the day, as far as possible.

Issue 424: * It is widely held that the fast of a woman whose Istihaza is excessive will be valid only if in the night preceding the day on which she intends to fast she does Ghusl for the prayers of Maghrib and Isha, and also does Ghusl during day time which are obligatory for the daily prayers. But most likely, the validity of her fasting does not depend on the Ghusl. Similarly, the validity of a woman fasting during medium Istihaza does not depend on the Ghusl.

Issue 425: * If a woman becomes mustahaza after Asr prayers and does not do Ghusl till sunset her fast will undoubtedly be in order.

Issue 426: If a woman in little Isithaza finds out before starting the prayers that her bleeding has become excessive or medium, she should perform the rules prescribed for medium or excessive Istihaza as mentioned above. And if the medium Istihaza becomes excessive she should follow the rules prescribed for excessive Istihaza. And in case she has done Ghusl for medium Istihaza it would not suffice, and she should do Ghusl again for excessive Istihaza.

Issue 427: * If the medium Istihaza becomes excessive while she is already in Salat, she should break the prayers and do Ghusl for excessive Istihaza and also perform other relevant acts and repeat the same prayers. And on the basis of recommended precaution she should perform Wudhu

before Ghusl. And if she does not have time for Ghusl it is necessary that she should perform tayammum instead of Ghusl. And if she finds that no time is left even for tayammum then she should, on the basis of precaution, not break the prayers and complete the same in that very condition. It will be necessary for her to offer Qadha later. Similar rules will apply if during the Salat her little Istihaza becomes medium or excessive, she will have to discontinue her Salat and follow the rules of medium or excessive Istihaza, whichever be applicable.

Issue 428: * If the blood stops during Salat and the mustahaza woman does not know whether or not it has also stopped internally, and if after her prayers she understands that bleeding had totally stopped, and she has sufficient time at her disposal to offer prayers again in the state of purity, it will be an obligatory precaution for her to act according to the rules applicable to her and pray again.

Issue 429: * If the excessive Istihaza reduces to medium Istihaza, the Mustahaza should perform the rules prescribed for excessive Istihaza for the first prayers and then medium Istihaza for the later prayers. For example, if excessive Istihaza becomes medium before Zuhr prayers she should perform Wudhu and do Ghusl for Zuhr prayers; and for the Asr, Maghrib and Isha prayers she should perform only Wudhu. However, if she does not do Ghusl for Zuhr prayers and has time for Asr prayers only she should do Ghusl for Asr prayers. And if she does not do Ghusl for even Asr prayers she should do Ghusl for Maghrib prayers. And if she does not do Ghusl for that prayers as well and has just enough time for Isha prayers only, she should do Ghusl for Isha prayers.

Issue 430: * If the excessive Istihaza stops before every Salat and starts coming again she should do Ghusl before each Salat.

Issue 431: If the excessive Istihaza reduces to little, the mustahaza should follow for the first prayers the rules prescribed for excessive Istihaza; and for the later prayers the rules prescribed for little Istihaza. Similarly, if the medium Istihaza becomes little she should follow rules prescribed for medium Istihaza for the first prayers and those prescribed for little Istihaza for the later prayers.

Issue 432: If a mustahaza woman neglects any one of the obligatory rules, her Salat will be void.

Issue 433: * If a woman who is in little or medium Istihaza wishes to engage in an act which requires Wudhu as a prerequisite, like touching the script of the Quran etc., she should make the Wudhu for the purpose. The Wudhu made specifically for Salat would not be sufficient if she wishes to touch after the Salat is over.

Issue 434: A mustahaza who has done her obligatory Ghusls can go into Masjid, pause for some time in it, and recite the verses of the Qur'an which contain obligatory Sajdah. It is also lawful for her husband to have sexual intercourse with her, though she may not have performed all the acts which are required before the prayers (e.g. changing the cotton and the pad). And it is not unlikely that these acts may be permissible even without Ghusl, but precaution is in avoiding them.

Issue 435: If a woman who is in the state of excessive or medium Istihaza wishes to recite, before the time of prayers, a verse of the Qur'an which contains an obligatory Sajdah or to enter a Masjid, she should, on the basis of recommended precaution, do Ghusl. And the same rule applies if her husband wishes to have sexual intercourse with her.

Issue 436: * Salatul Ayat (due to solar or lunar eclipse etc.) is obligatory for a mustahaza woman and she should follow all the rules which have been explained in relation with the daily prayers.

Issue 437: * When Salat al-Ayat becomes obligatory for a mustahaza woman at the time of daily prayers and she wishes to offer these two prayers one after the other she cannot, as per obligatory precaution, offer both of them with one Wudhu and one Ghusl.

Issue 438: * If a mustahaza woman wishes to offer Qadha prayers she should follow the same rules as are applicable to the prayers offered within time. And as a precaution, she will not consider the acts performed for prayers within time as sufficient for Qadha prayers.

Issue 439: * If a woman knows that the blood coming out of her body is not of a wound and cannot decide on it being the blood of hayz or nifas because of the absence of the properties defined by the Shariah, she should act according to the rules in respect of Istihaza. And if she doubts whether it is Istihaza or some other blood and it does not possess other signs she should, on the basis of obligatory precaution, follow the rules of Istihaza.