Table of Contents
Fiqh-us-Sunnah, Volume 1: Ghusl, the complete ablution
Ghusl means to wash the entire body with water. Says Allah in theQur’an, “If you are sexually impure, purify yourselves.” And, “Theyquestion you concerning menstruation. Say: It is an illness, so letwomen alone at such times and do not have sex with them until they arecleansed” (al-Baqarah 222).
Volume 1, Page 49a: Actions requiring Ghusl
The actions that require Ghusl are:
Volume 1, Page 49b: Discharge of al-Mani owing tostimulation while asleep or awake
The opinion of the jurists in general is that ghusl is a must shouldone have a discharge of al-mani (sperm) owing to stimulation whileasleep or awake. Abu Sa’eed reported that he heard the Messenger ofAllah, upon whom be peace, say, “Water (washing) is (needed) after(ejaculation of) sperm.” (Related by Muslim.)
Umm Salamah reported that Umm Sulaim said, “O Messenger of Allah, Allahis not ashamed of the truth. Does a woman have to perform ghusl if shehas a wet dream?” He said, “Yes, if she sees the liquid.” (Related byal-Bukhari, Muslim and others.)
There are some other points of importance that need to be noted:
In this case, ghusl is not obligatory. ‘Ali reported that theProphet, upon whom be peace, said to him, “If sperm is ejaculated,perform ghusl.” (Related by Abu Dawud).
Said Mujahid, “We were in a meeting in the mosque with the companionsof Ibn ‘Abbas (Tawus, Sa’eed ibn Jubair and ‘Ikrimah). When he stood topray, a man came in and said, ‘Is there one who can give a legalverdict?’ We said, ‘Ask your question.’ He said, ‘Whenever I urinate, aliquid always follows it.’ We asked, ‘Is it the type of liquid thatgives birth to children?’ He said, ‘Yes.’ We said, ‘Then you have toperform ghusl.’ The man went away. Ibn ‘Abbas hurried to finish hisprayer, after which he told ‘Ikrimah to bring the man back. He turnedto us and said, ‘Is your verdict found in the Book of Allah?’ We said,’No.’ He asked, ‘Is it based on the sayings of the Prophet, upon whombe peace?’ We said, ‘No.’ ‘Then from what?’ We said, ‘From ouropinion.’ He said, ‘That is why the Messenger of Allah said that onelearned man is more difficult for Satan than a thousand worshippers.’The man came and faced Ibn ‘Abbas, who said to him, ‘When that happens,is it owing to any stimulation?’ He answered, ‘No.’ Ibn ‘Abbas asked,’Do you feel any numbness in your body?’ He answered, ‘No.’ Said Ibn’Abbas, ‘That is from the cold. Ablution is sufficient.”‘
Volume 1, Page 50: If one has a wet dream but does notfind any traces of ejaculation
There is no need for ghusl in this instance either. Ibn al-Munzhirsaid, “All of the knowledgeable people known to me agree on thispoint.” The hadith of Umm Salamah mentioned earlier supports thisproposition.
If one wakes from sleep and finds some moistness, but does notrecall any wet dream, though he is sure it is sperm, what should he do?To be safe, he should perform ghusl. Said Mujahid and Qatadah, “Thereis no need for ghusl until he is sure that it is sperm, for his priorcondition of purity is not ended by an uncertainty .
Volume 1, Page 50b: If a man squeezes his penis toprevent ejaculation
This also makes ghusl unnecessary. This is based on the hadith whichstates that ghusl is required if the sperm can be seen. But, if theperson walks and cannot control his ejaculation. he must perform ghusl.
Volume 1, Page 51: Sperm on the clothes during prayer
If a man does not know how the sperm got on his clothes, and he hasalready prayed, should he perform ghusl and repeat all of his prayerssince the last time he slept? If he thinks that it happened before hismost recent sleep, he should repeat all of his prayers since thesupposed time of his ejaculation .
Volume 1, Page 51a: Touching the two circumcised parts
This refers to the penis and the vagina. If one’s penis has enteredhis wife’s vagina, ghusl is obligatory even if there was noejaculation. Says Allah, “If you are sexually impure, purifyyourselves.” Commenting on the subject, ash-Shaifi says, “In the Arabiclanguage, sexual impurity refers to any type of sexual intercourse,regardless of whether sperm was ejaculated or not. If someone says, ‘Soand so is sexually impure due to so and so,’ it refers to any type ofsexual intercourse between them, even if there was no ejaculation. Noone disagrees that the fornication which requires the prescribedpunishment is sexual intercourse, even if there is no ejaculation.”
Abu Hurairah reported that the Prophet, upon whom be peace, said, “Whenanyone sits between the four parts of her body and exerts himself (hasintercourse), bathing becomes obligatory (for both).” (Related by Ahmadand Muslim.)
Sa’eed ibn al-Musayyab reported that Abu Musa al-Ash’ari said to’Aishah, “I would like to ask you something, but I am embarrassed.” Shesaid, “Ask and don’t be shy, for I am your mother.” He asked about aman who had intercourse but did not ejaculate. She said, on theauthority of the Prophet, “If the two circumcised parts encounteredeach other, ghusl is obligatory.” This hadith is related by Ahmad andMalik with different wordings. There is no doubt that there must beinsertion; if there is only touching, ghusl is not obligatory foreither. All scholars agree on this point.
Volume 1, Page 51b: Women and their period
Concerning menstruation and childbirth bleeding, Allah says in theQur’an, “Do not approach them until they become pure. When they arepure, go to them in the manner that Allah has prescribed for you.” TheMessenger of Allah, upon whom be peace, said to Fatimah bint AbuHabish, “Do not pray during your period. After it has ended, performghusl and pray.” (Related by al-Bukhari and Muslim.)
Post-childbirth bleeding is treated in a similar manner, according tothe consensus of the companions. If a woman gives birth and has no flowof blood afterwards, some scholars say that she must perform ghusl,while others say that it would not be necessary. There is no textualauthority on this latter point.
When a Muslim dies, it is obligatory to wash his or her body,according to the consensus of the Muslims. This will be discussed inmore detail later on.
Volume 1, Page 52a: A non-Muslim upon embracing Islam
New converts to Islam must perform ghusl. Abu Hurairah reported thatThumamah al-Hanafi was captured. The Prophet, upon whom be peace,passed by him and said, “What do you have to say for yourself, OThumamah?” He said, “If you kill me, you would be killing a relative.If you give me a bounty (set me free), I would be thankful. If you wantwealth (as a ransom), we can give you what you wish.” The companions ofthe Prophet preferred the ransom and said, “What would we get if wekilled him?” One time when the Prophet passed by him, he finallyembraced Islam. The Prophet, upon whom be peace, untied him and toldhim to go to the garden of Abu Talhah and perform ghusl. He performedghusl and prayed two rak’ah. The Prophet said, “Indeed, your brotherbecame a fine Muslim.” This hadith is related by Ahmad. There is also asource for the story in reports by al-Bukhari and Muslim.
Volume 1, Page 52b: PrayerVolume 1, Page 52c: Circumambulating the Ka’bah
The reasoning behind this can be found in What actions require theablution as a prerequisite.
Volume 1, Page 52d: Touching or carrying the Qur’an
The companions were all agreed that it is forbidden to touch orcarry the Qur’an while one is in a state of impurity. There are somejurists, such as Dawud ibn Hazm, who allow the physically uncleanperson, whether because of sex or menstruation, to touch or carry theQur’an, and they see nothing wrong with this. He derives his supportfrom a hadith in the two Sahihs in which it is stated that the Prophetsent a letter to Heraclius saying, “In the name of Allah, theCompassionate, the Merciful…O people of the book, come to a statementthat is common between us and you, that we should worship none butAllah, and that we shall ascribe no partner unto Him, and that none ofus shall take others for lords besides Allah. If they turn away, thensay ‘Bear witness that we are they who have surrendered (unto Him).”(al’Imran 64). Ibn Hazm concludes, “This is the letter the Messenger ofAllah wrote, containing this verse, to the Christians, and of coursethey touched it.” The majority of scholars answer him by stating thatone is allowed to touch parts of the Qur’an that are used in letters,books, tafsir, and so on, as such things are not copies of the Qur’an,nor is it confirmed that such an action is forbidden.
Volume 1, Page 53: Reciting the Qur’an
According to most scholars, one who is physically unclean (becauseof sex or menstruation) may not recite any portion of the Qur’an. Thisis based on a hadith from ‘Ali, in which he stated that nothing keptthe Messenger of Allah, upon whom be peace, from the Qur’an save beingsexually impure. This is related by “the four.” At-Tirmizhi graded itsahih. Says al-Hafez in al-Fath, “Some people declare some of itsnarrators weak. But, in fact, it is of the hassan class and it issatisfactory as a proof.” He also related, “I saw the Messenger ofAllah perform ablution and recite some of the Qur’an, after which hesaid, ‘This is for the one who is not in post-sex impurity. If one isin post-sex impurity, he may not do so, not even one verse.” Ahmad andAbu Ya’la related this hadith with that wording. With that wording,al-Haithami says, “Its narrators are trustworthy.” Says ash-Shaukani,”If that (report) is authentic, that is proof enough that it isforbidden.” The first hadith does not forbid it, for it just statesthat it was his practice not to recite the Qur’an while he was inpost-sex impurity. Similar reports do not show that it is disliked.Therefore, how can it be used as a proof that it is forbidden?”Al-Bukhari, at-Tabarani, Dawud, and Ibn Hazm are of the opinion that itis permissible for one who is in post-sex impurity (or in menstruation)to recite the Qur’an. Says al-Bukhari, “Ibrahim said, ‘There is noproblem if a menstruating woman recites a verse.’ Ibn ‘Abbas did notsee anything wrong with a sexually impure person reciting the Qur’an.The Prophet, upon whom be peace, used to mention Allah under allcircumstances.” In Ibn Hajr’s notes to that work, he says, “There is noauthentic hadith reported by the author (al-Bukhari) concerning theprohibition of reciting by one who is sexually impure or menstruating.”The sum total of what has been related on this issue informs us on thispoint, though the interpretations differ.
Volume 1, Page 54: Staying in the mosque
It is forbidden for one who is physically unclean (because of sex ormenstruation) to stay in the mosque. ‘Aishah said, “The Messenger ofAllah, upon whom be peace, saw that his companions’ houses werepractically in the mosque. He said, ‘Direct those houses away from themosque.’ He then entered the mosque, but the people did nothing, hopingthat Allah would reveal to Muhammad that what they were doing waspermissible. After he came out, he said, ‘Direct those houses away fromthe mosque, for it is not permitted for a menstruating woman orsexually impure person to be in the mosque.” (Related by Abu Dawud.)
Umm Salamah related that the Prophet, upon whom be peace, came to themosque’s courtyard and said at the top of his voice, “The mosque is offlimits to menstruating women and the sexually impure persons.” (Relatedby Ibn Majah and at-Tabarani.) Such people can, however, pass throughthe mosque, for says Allah, “O you who believe, draw not near untoprayer when you are drunk until you know that which you utter, nor whenyou are impure save when journeying upon the road, until you havebathed” (an-Nisa’ 43). Said Jubair, “One of us used to pass through themosque though he was impure.” (Related by Ibn Abu Shaibah and Sa’eedibn Mansur in his Sunan.) Zaid ibn Aslam said, “The companions of theMessenger of Allah, upon whom be peace, used to walk through themosques while they were sexually impure.” (Related by Ibn al-Munzhir.)Yazib ibn Habib reported that the companions’ doors opened up into themosque, and that when they were sexually impure, they could find nowater or any path to water save through the mosque. Then Allahrevealed, “…nor when you are impure, save journeying upon theroad…” (Related by at-Tabari.)
Commenting on the preceding reports, ash-Shaukani says,”The meaning isso clear that there is no room for doubt.” Said ‘Aishah, “The Prophetsaid to me, ‘Hand me my cloth from the mosque.’ I said, ‘I ammenstruating.’ He said, ‘Your menstruation is not in your hand.”(Related by the group, except for al-Bukhari.) Said Maimunah, “TheMessenger of Allah used to come to one of our rooms while we weremenstruating and put his head on (his wife’s) lap and recite theQur’an. Then one of us would take his clothes and put them in themosque while she was menstruating.” (Related by Ahmad and an-Nasa’i.The report has supporting evidence.)
Volume 1, Page 55: Actions for which ghusl is preferred
This category of actions involves a reward for performing ghusl, andno blame if he does not. Such actions are:
Volume 1, Page 55a: Before the Friday prayer
Muslims are encouraged to perform ghusl before they gather for theFriday prayer. In fact, Islamic law even goes to the extent of orderingone to perform ghusl at this time as part of the overall cleanlinessand hygiene of the Muslim society. Abu Sa’eed reported that the Prophetsaid,”Ghusl on Friday is obligatory (wajib) on every adult, as is usinga toothbrush and applying some perfume.” (Related by al-Bukhari andMuslim.)
The meaning of “obligatory” here is that it is greatly recommended.This understanding of the Prophet’s saying is derived from whatal-Bukhari recorded about an incident from Ibn ‘Umar about his father.One day, ‘Umar ibn al-Khattab was standing and delivering the khutbahwhen ‘Uthman, one of the people from among the emigrants and helpers,entered. ‘Umar said to him, “What time is it now?” He said, “I was busyand could not return home. When I heard the call to prayer, I did notmake more than the regular ablution.” ‘Umar said, “And the ablutiononly, when you know that the Messenger of Allah ordered us to performghusl ?” Commenting on the incident, says ash-Shaf’i, ” ‘Uthman did notleave the prayer to perform ghusl, nor did ‘Umar order him to do so.This illustrates that the companions knew that this order was one ofchoice. It also shows that it is preferred.”
Muslim recorded that Abu Hurairah reported the Prophet saying, “Whoevermakes the ablution and perfects it and then goes to the Friday prayerand listens attentively, will have forgiveness during (the period)between the Friday and the next (Friday), and an additional threedays.” Says al-Qurtubi, “This hadith shows that ghusl is preferred. Themention of ablution, the reward and acceptability points to the factthat ablution alone is sufficient.” Ibn Hajr states in at-Talkhis, “Itis one of the strongest proofs that ghusl for the Friday prayer is notobligatory. The statement that it is preferred is built upon the factthat if one does not perform ghusl, it will not harm (his prayer). But,if others are harmed by his perspiration or bad smell from his clothesand body, ghusl becomes obligatory, and not performing it detracts fromthe rewards of salah. Some scholars say that the Friday ghusl is a dutyeven if its non-performance causes no harm (to others). Their basis forthis opinion is the hadith related by Abu Hurairah in which theProphet, upon whom be peace, said, “It is a duty upon every Muslim toperform ghusl once every seven days, by washing his head and body.”Al-Bukhari and Muslim accept the hadith mentioned on the subject intheir apparent meanings, and refute the ones contrary to the lasthadith (of Abu Hurairah).
The time for the Friday ghusl is between dawn and the time of theFriday prayer. It is preferable to do it at the time of departure (tothe mosque). If one loses his ablution after that, it is sufficient forhim just to make a new ablution (he does not have to repeat the ghusl).
Says al-Athram, “I heard Ahmad being asked if a person performed ghusl,and then lost it, would the regular ablution be sufficient for him. Hesaid, ‘Yes, and I have not heard anything about that preferable to thehadith of Ibn ‘Abzi,” Ahmad is referring to the hadith related by Ibn’Abzi Shaibah (with a sahih chain from ‘Abdurahman ibn ‘Abzi on theauthority of his father, who was a companion.)He performed ghusl forthe Friday prayer, and afterwards nullified his ablution. After that,he performed just the regular ablution, and did not repeat his ghusl.The time for the ghusl ends with the time of the prayer. If oneperforms ghusl after the prayer, it would not be the ghusl of theFriday prayer, and one who does so is not following the Prophet’sorder. Ibn ‘Umar reported that the Prophet said, “Before you come tothe Friday prayer, you should perform ghusl. (Related by “the group.”)Muslim says, “When one of you wants to come to the Friday prayer, heshould perform ghusl.” Ibn ‘Abdul-Barr related that there is aconsensus on this point.
Volume 1, Page 56: Performing ghusl for the ‘Id prayers
Scholars also encourage Muslims to perform ghusl for the ‘idprayers, even though there is no authentic hadith to support thisopinion. It says in al-Badr alMuneer, “The hadith concerning performingghusl for the ‘ids are weak. But there do exist good reports from thecompanions (on this point) . ”
Volume 1, Page 56a: Ghusl for washing a corpse
According to many scholars, performing ghusl is also preferred forone who has washed a corpse. Abu Hurariah reported that the Prophet,upon whom be peace, said, “Whoever has washed a corpse must performghusl, and whoever carried him must perform ablution.” (Related byAhmad, Abu Dawud, at-Tirmizhi, an-Nasa’i, Ibn Majah and others.)However, there is some criticism of this hadith. ‘Ali ibn al-Madani,Ahmad, Ibn al-Munzhir, ar-Rafi’ and others say, “The hadith scholarsdid not classify anything on this topic as authentic.” But Ibn Hajrquotes at-Tirmizhi and Ibn Hibban: “At-Tirmizhi called it hassan andIbn Hibban called it sahih. And, due to its numerous chains, it is mostlikely hassan. An-Nawawi strongly refutes what at-Tirmizhi said.” Saysazh-Zhahabi, “The chains of this hadith are stronger than a number ofchains of the hadith that the jurists argue by.” The order in thehadith implies preference, based on what has been related by ‘Umar, whosaid, “We used to wash the dead. Some of us would perform ghusl andsome would not.” (Related by al-Khateeb with a sahih chain.) When ‘Asmabint Umaish washed the body of her deceased husband, Abu Bakras-Siddiq, she asked if there were any among the emigrants present, andsaid, “This day is extremely cold and I am fasting. Do I have to makegh usl?” They said, “No.” (Related by Malik.)
Volume 1, Page 57: Making Ghusl for Hajj
According to the scholars, it is also preferable for one who isundertaking the pilgrimage or ‘umrah to perform ghusl. Zaid ibn Thabitrelated that he saw the Messenger of Allah, when he intended to performthe hajj, perform ghusl. (Related by ad-Daraqutni, al-Baihaqi andat-Tirmizhi, who called it hassan. As-Usaili regarded it as weak.)
Volume 1, Page 57a: Making Ghusl upon entering Makkah
It is preferable for whoever wants to enter Makkah to perform ghusl. It is reported that Ibn ‘Umar, when going to Makkah, would spendthe night in Tawa, and would enter Makkah during the day. He mentionedthat the Prophet, upon whom be peace, also used to do this. (Related byal-Bukhari and Muslim.) Ibn al-Munzhir said, “All of the scholars sayit is preferred to perform ghusl upon entering Makkah, but if one doesnot do so, there is no expiation for him to make. Most of them say thatthe regular ablution is sufficient.
Volume 1, Page 57b: Making Ghusl at Mount ‘Arafah
Such an act is preferred while one stops there during the hajj.Malik ibn Nafa’ reported that Ibn ‘Umar used to do so before embarkingupon the hajj, upon entering Makkah, and while stopping at ‘Arafah.
Volume 1, Page 57c: The intention
This involves distinguishing the acts of worship from the customaryacts. The intention is only in the heart, and should not be stated, asthis would be tantamount to innovation.
Volume 1, Page 58: Washing all bodily parts
This is based on the following: Says Allah, “If you are sexuallyimpure, cleanse yourselves,” that is, perform ghusl, and “They ask youconcerning menstruation. Say: ‘It is an illness, so leave women aloneat such times and go not in unto them until they are cleansed,” thatis, until they perform ghusl. The proof that cleansing means ghusl isin the verse, “O you who believe, draw not unto the prayer when you aredrunk until you know what you utter, nor when you are polluted, savewhen journeying upon the road, until you have bathed (taghtasilu).”This shows that ghusl, the washing of all bodily parts, is meant.
Volume 1, Page 58a: How ghusl is performed
According to the practice of the Prophet, upon whom be peace, thecorrect manner of performing ghusl is:
-1- wash both hands three times,
-2- wash the penis,
-3- make a complete ablution (like the one made for prayer–the Prophetused to delay washing his feet until the end of his ghusl if he wasusing a tub, and so on),
-4- rub water through one’s hair three times, letting the water reachdown to the roots of the hair,
-5- pour water over the entire body, begining with the right side, thenthe left, washing under the armpits, inside the ears, inside the navel,inside the toes and whatever part of the body can be easily rubbed.This account is based on the following report from ‘Aishah: “When theProphet, upon whom be peace, took his bath after sexual intercourse, hewould begin by washing his hands. Then he would pour water from hisright hand to his left and wash his sexual organs, make the ablutionfor prayer, take some water and put his fingers to the roots of hishair to the extent that he sees that the skin is wet, then pour waterover his head three times and then over the rest of his body.” (Relatedby al-Bukhari and Muslim.) In one narration it states, “He used to rubhis head with his hands until he was certain the water reached hisskin, and then he poured water over it three times.” It is also relatedthat she said, “When the Prophet would perform ghusl after having hadsexual intercourse, he would call for some water, which he would pouron his right hand to wash the right side of his head and then the left.He would then take water with both hands and pour it over his head.”Said Maimunah, “I put water out for the Messenger of Allah to performghusl. He washed his hands two or three times, and then he poured waterfrom his right hand to his left and washed his private parts, wiped hishands on the earth, rinsed his mouth and nose, washed his face andhands, washed his head three times, poured water over his body, andfinally moved from his place and washed his feet. I brought him atowel, but he did not take it, for he shook the water off with hishands.” (Related by “the group.”)
Volume 1, Page 59: Ghusl for women
A woman performs ghusl just as a man does, except that if she hasplaited hair she does not have to undo it, provided that the water canreach the roots of her hair. Umm Salamah said, “O Messenger of Allah, Iam a woman who has closely plaited hair on my head. Do I have to undothem for ghusl after sexual intercourse?” He said, “No, it is enoughfor you to throw three handfuls of water on your head and then pourwater over yourself. After doing this, you shall be cleansed.” (Relatedby Ahmad, Muslim and at-Tirmizhi, who called it hassan sahih.) ‘Ubaidibn ‘Umair reported that ‘Aishah discovered that ‘Abdullah ibn ‘Amr wasordering the women to undo their plaits of hair (for ghusl). Sheobserved, “It is amazing that Ibn ‘Amr orders the woment to undo theplaits of hair for ghusl. Why doesn’t he just order them to shave theirheads? I and the Messenger of Allah used to bathe from one vessel, andall I did was pour three handfuls of water over my head.”(Related byAhmad and Muslim.)
It is preferrable for a woman performing ghusl to cleanse herself frommenstruation or post-childbirth bleeding to take some cotton smearedwith musk or perfume and wipe it over the traces of blood. This willremove the bad smell of the menstrual blood. ‘Aishah reported, “‘Asmabint Yazid asked the Messenger of Allah about ghusl after menstruationhas ended. He said, “She should use water mixed with the leaves of thelote-tree and cleanse herself. Then she should pour water over her headand rub it well till it reaches the roots of the hair, after which sheshould pour water over it. Afterwards, she should take a piece ofcotton smeared with musk and cleanse herself with it.” ‘Asma asked,”How should she cleanse herself with it?” He said, “Praise be to Allah,she should cleanse herself with it.” ‘Aishah said in a subdued tonethat she should apply it to the traces of blood. ‘Asma then asked aboutbathing after sexual intercourse. He said, “She should take water andcleanse herself or complete the ablution, pour water on her head andrub it till it reaches the roots of her hair, and then she should pourwater over herself.” ‘Aishah observed, “How good are the women of the’helpers’ that shyness does not keep them from learning theirreligion.” (Related by “the group,” except at-Tirmizhi.)
Volume 1, Page 60: Questions related to Ghusl
It is sufficient to perform one ghusl for both menstruation andsexual impurity, or for the Friday prayer and the ‘id prayer, or forsexual impurity and the Friday prayer, if one has the intention forboth of them. This is based on the Prophet’s saying, “All acts arebased on intentions.”
If a person performed post-sex ghusl but did not make ablution, theghusl will suffice. Said ‘Aishah, “The Messenger of Allah did notperform ablution after ghusl.” Ibn ‘Umar said to a man who had told himthat he performed ablution after ghusl, “You went too far.” Says AbuBakr ibn al-‘Arabi, “There is no difference of opinion among thescholars that ablution falls under the category of ghusl. If theintention was to remove sexual impurity, it also includes the minorimpurities, as what sexual impurity prevents is greater than what theminor impurities prevent. The smaller one falls under the greater one,and the intention for the greater one suffices.”
It is acceptable for a person in post-sex uncleanliness or amenstruating woman to remove their hairs, cut their nails, go to themarkets, and so on, without any dislike. ‘Ata said that such people canget cupped, cut their nails and their hair, and that this is allowedeven if he (or she) has not performed the regular ablution. (Related byal-Bukhari).
One may enter a public bathroom. As long as he keeps his private partsfrom being seen, and he does not look at others’ private parts. SaysAhmad, “If you know that everyone inside the bathroom is wearing aloincloth, you may enter. If not, then don’t enter.” The Prophet, uponwhom be peace, said, “A man should not look at another man’s privateparts, and a woman should not look at another woman’s private parts.”There is no problem with mentioning Allah’s name in the public baths,as mentioning the name of Allah under any circumstances is good, sincethere is no text prohibiting it. The Messenger of Allah used toremember Allah under all circumstances.
There is no problem in drying one’s self with a towel or other clothafter performing ablution or ghusl during the summer or winter.
It is permissible for a man to use the water left over by a woman andvice-versa. This is derived from the fact that it is permissible forthem to perform ghusl from the same container. Ibn ‘Abbas narrated thatsome of the Prophet’s wives were performing ghusl from a container. TheProphet came and performed his ablution or ghusl from it. They said tohim, “We were sexually unclean.” He said, “The water does not becomeimpure.” (Related by Ahmad, Abu Dawud, an-Nasa’i and at-Tirmizhi, whocalled it hassan sahih). ‘Aishah used to wash with the Messenger ofAllah from one container, and they would take turns taking water untilhe said, “Leave some for me, leave some for me.”
It is not allowed to bathe in the nude in front of people. It isforbidden to uncover one’s private parts. If you cover it with someclothes, it is permissible. The Messenger of Allah would cover Fatimahwith a curtain when she performed ghusl. If one performs ghusl in thenude, far away from the people, it is not prohibited. The prophets Musa(Moses) and Ayyub (Job) did so, as al-Bukhari, Ahmad, and an-Nasa’irecorded.