Ghusl and Tayammum

Ghusl — the major ritual bath — and tayammum — dry purification with clean earth — are addressed together in Ibn Uthaymin's commentary because they both address the removal of major hadath, each applicable in its own circumstances. Ghusl is the primary means and tayammum the divinely granted substitute when water is unavailable or harmful to use. Ibn Uthaymin treats both with characteristic depth, drawing out the legal reasoning and addressing practical scenarios that students and ordinary Muslims face.

The causes that make ghusl obligatory (mujibat al-ghusl) are: ejaculation accompanied by pleasure (inzal), intercourse even without ejaculation (iltiqaa' al-khitanain — the meeting of the two circumcised parts, which is itself the basis of major hadath regardless of ejaculation), completion of menstruation, completion of post-partum bleeding (nifas), death of a Muslim (in which case the survivors must wash the corpse), and conversion to Islam according to some scholars. Ibn Uthaymin examines the textual basis for each cause, including the well-known hadith: "When the two circumcised parts meet, ghusl becomes obligatory — even if there is no ejaculation."

The integrals of ghusl in the Hanbali school are: the intention, followed by pouring water over the entire body such that every part of the skin is reached. The minimum is achieved when water reaches every outward surface of the body. The complete and Sunnah form includes: beginning with bismillah, washing the hands three times, washing away any najasah first, performing wudu, then pouring water over the head three times, then over the right side, then the left, while rubbing and ensuring water reaches all areas including between the buttocks, the navel, behind the ears, and the roots of the hair. This complete form is derived from the detailed descriptions of the Prophet's ghusl transmitted by his wives, particularly A'ishah, in the hadith collections.

Tayammum is the substitute purification prescribed when water cannot be found after a genuine search within a reasonable distance, or when using water would cause harm — such as in illness where water contact would worsen the condition or cause serious pain. Ibn Uthaymin emphasizes that the permission for tayammum is a mercy from Allah and should not be abused by those who simply wish to avoid using water, but it should also not be unnecessarily withheld from those genuinely in need of it.

The valid material for tayammum is any clean surface of the earth — soil, sand, stone, or even dust on a wall, according to the Hanbali school. The method is: intention, then striking the two palms on the earth once, wiping the face with them, then wiping the back of the right hand with the left and vice versa. Ibn Uthaymin discusses the question of whether one stroke or two strokes is required, preferring the hadith evidence that points to one strike. Tayammum removes both minor and major hadath and permits everything that wudu permits, but it is invalidated by the same things that invalidate wudu as well as by the availability of water or the removal of the reason that prevented its use.