There are seven obligatory baths:
351. A person enters the state of Janabat in two ways:
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.
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.
354. It is Mustahab 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.
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.
356. If a person doubts whether or not his penis penetrated up to the point of circumcision, Ghusl will not become obligatory on him.
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, it seems that the rule of this, is same like the rule of intercourse with a woman.
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.
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.
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.
361. The following five things are Haraam for junub as stated in the statement of wudhu:
362. The following nine things are Makrooh for junub:
363. Ghusl for Janabat is obligatory for offering the daily prayers and other similar acts of worship. However, it is not obligatory for Namaz-e-Mayyit or sajdatush shukr' (prostration for thanksgiving) or for the obligatory Sajdah upon reciting the four particular verses of the holy Qur'an. As an obligatory precaution for sajdatus sahv (prostrating on account of oversight) is not valid without taharah.
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.
365. It is allowed to perform Gusl-e-Janabah with the niyyah of Wajib before or after the time of namaz is started.
366. There are two methods of performing Ghusls, both Wajib and Mustahab.
367. In this mathod, one should wash the head and neck first, then wash the rest body, and it is batter to wash the body from right side then from left side, and if he, with intention or not, or by mistake, or in the state of not knowing the rule, washes his body before the head, his ghusl is not valid.
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.
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.
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 obligatory 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.
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, then his ghuls is valid.
373. While performing the ghusl-e-irtimasi, the whole body must be covered with water at the same time, so if someone dips himself in the water with the intention of ghusl-e-irtimasi and his foot is on the earth, so he should lift the foot from the earth.
374. In Ghusl-e-irtimasi, as an obligatory precaution, if one makes intetntion of this ghusl, some part of his body should be out of water.
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.
376. If one does not have sufficient time for Tartibi, one should perform Ghusl by way of Irtimasi.
377. A person who is fasting wajib marked, or 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.
378. It is necessary that the entire body of a person should be Pak before Irtimasi and Tartibi Ghusl
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.
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.
381. If a person doubts whether a particular part of the body is to be treated as external or internal, if it was counted as the outer part, it should be washed in opposite case, it is wajib to wash it.
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.
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.
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.
385. While doing Ghusl, it is obligatory to wash the long or short hair which are taken as a part of the body.
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 some time after washing one's head and neck before washing one's body. 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.
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.
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.
389. If a person pays to the owner of the public bath from the funds whose Khums (1/5 of the yearly profit) has not been paid, then such a person commits a sinful act, but the Ghusl will be valid, though the liability for khums remains.
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 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.
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, his ghusl is valid whither or not he was paying attention to the ghusl.
392. If one urinates or passes wind (or does any act which would invalidate the Wudhu) while doing the Ghusl, one should have to abandon the Ghusl and start all over again. And if someone performs the ghusl-e-tarteebi, then he should not ignore the precautions of wudhu.
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.
394. If a person after being Junub doubts whether or not he or she did Ghusl, and even he was intented to that or not, in both cases, 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.
395. A person who has more than one Ghusl to do can do one Ghusl with the niyyat of the rest. In fact, and it seems that one Ghusl-e-janabat with its niyyat is enough to represent all others.
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. It is not allowed, as an obligatory precaution, to write the names of Allah, Prophet or Imams on the body, and if written already, one should remove them (rub them).
397. A person who does Ghusl of Janabat should not do Wudhu for the prayers. And except of the ghusl-e-janabat, any ghusl, even wajib or mustahib, is not enough for prayer without wudhu.