Wudu After Ghusl: Is it recommended?

Answered according to Hanafi Fiqh by

Answered by Shaykh Faraz Rabbani

It is sunna or mustahab to make another wudu after one makes ghusl for removing janaba?

In the Name of Allah, Most Gracious, Most Merciful

In the Hanafi school, it is not recommended to perform ritual ablutions after a purificatory bath (ghusl), unless one lost one’s state of purity during one’s purificatory bath. [Ibn Abidin, Radd al-Muhtar]
`Ala’ al-Din `Abidin the sunna way of performing ghusl in his al-Hadiyya al-`Ala’iyya:

The Purificatory Bath (Ghusl)

The obligatory actions of the purificatory bath are:

(1) To rinse out the mouth and (2) nose, and

(3) to wash the entire body, including all that is possible to wash without undue hardship.

It is not necessary for a woman to undo her braids, if the water reaches the roots of her hair, (f: and it is not necessary that the water reach all her braided hair).

It is necessary, however for a man who had braids to undo them (f: to ensure that the water reach every single hair).

Its confirmed sunnas are:

(1)    To begin by saying Bismillah (‘In the name of Allah’) before revealing one’s nakedness (`awra), and with an intention (f: as in the ablution).

(2)    To begin by washing one’s hand, private parts, and any filth (najasa) that may be on the body.

(3)    Then one washes both private parts, even if they are free of filth.

(4)    Then one performs a complete ablution.

(5)    Then one pours water on one’s body three times, making sure the entire body is washed each time.

(6)    One begins with the head, then the right should, then the left, and then the rest of the body. One wipes with the first washing.

(7)    The body parts should be washed successively (f: without excessive intervals).

Unlike the ablution, it is valid to wash a body part with the water used in washing another, as long as it is enough to drip.

If one submerges oneself in flowing water, or moves in a large body of still water, it is considered that all the sunna acts were performed.

  Its proper manners (adab) are:

The same proper manners as in ablution,

Except that one does not face the qibla

 The actions disliked in the ablution are disliked in the purificatory bath. [Gifts of Guidance (al-Hadiyya al-`Ala’iyya): A complete manual of Hanafi Fiqh, draft translation © Faraz Rabbani, 2003]


Faraz Rabbani


وَلَوْ سَلَّمَ سَاهِيًا إنْ بَعْدَ إمَامِهِ لَزِمَهُ السَّهْوُ وَإِلَّا لَاقال الإمام علاء الدين الحصكفي في الدر المختار: وَقَالُوا : لَوْ تَوَضَّأَ أَوَّلًا لَا يَأْتِي بِهِ ثَانِيًا ; لِأَنَّهُ لَا يُسْتَحَبُّ وُضُوءَانِ لِلْغُسْلِ اتِّفَاقًا , أَمَّا لَوْ تَوَضَّأَ بَعْدَ الْغُسْلِ وَاخْتَلَفَ الْمَجْلِسُ عَلَى مَذْهَبِنَا أَوْ فُصِلَ بَيْنَهُمَا بِصَلَاةٍ كَقَوْلِ الشَّافِعِيَّةِ فَيُسْتَحَبّ   قال الإمام محمد أمين ابن عابدين في رد المحتار:( قَوْلُهُ : لِأَنَّهُ لَا يُسْتَحَبُّ إلَخْ ) قَالَ الْعَلَّامَةُ نُوحٌ أَفَنْدِي : بَلْ وَرَدَ مَا يَدُلُّ عَلَى كَرَاهَتِهِ . أَخْرَجَ الطَّبَرَانِيُّ فِي الْأَوْسَطِ عَنْ ابْنِ عَبَّاسٍ رضي الله عنهما قَالَ : قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم { مَنْ تَوَضَّأَ بَعْدَ الْغُسْلِ فَلَيْسَ مِنَّا } ” ا هـ تَأَمَّلْ . وَالظَّاهِرُ أَنَّ عَدَمَ اسْتِحْبَابِهِ لَوْ بَقِيَ مُتَوَضِّئًا إلَى فَرَاغِ الْغُسْلِ , فَلَوْ أَحْدَثَ قَبْلَهُ يَنْبَغِي إعَادَتُهُ . وَلَمْ أَرَهُ , فَتَأَمَّلْ .   لكن قال الإمام المناوي في فيض القدير شرح الجامع الصغير:‏  (  من توضأ بعد الغسل  )  من نحو جنابة  (  فليس منا  )  أي ليس من العاملين بسنتنا المتبعين لمنهاجنا لأن الغسل يكفي للحدث الأكبر والأصغر لكن مذهب الشافعي أن الغسل يسن له الوضوء وتحصل السنة بتقديمه وتوسطه وتأخيره لكن التقديم أفضل  .   ***   (  طب عن ابن عباس  )  قال في الميزان  :  غريب جداً وفيه أبان بن عياش واه ويوسف بن خالد السهمي قال يحيى  :  كذاب  .



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