and detailed wudu, it is understood that we are not obliged to perform ghusl in any particular manner.

Second: the lengthy hadith of Imran ibn Husayn, may Allah be pleased with him, in which the Prophet, peace and blessings be upon him, said to the man who was in a state of major ritual impurity and had not prayed: “Take this and pour it over yourself.” (1) The Prophet, peace and blessings be upon him, did not explain to him how he should pour it over himself. Had ghusl been obligatory in the manner in which the Prophet, peace and blessings be upon him, performed it, he would have explained it to him, for delaying clarification beyond the time when it is needed, in the context of conveying the message, is not permissible.

If it is said: Perhaps this man knew how ghusl is to be performed.

The reply is twofold:

First: the basic presumption is that he did not know.

Second: his apparent state indicates that he was ignorant, as shown by the fact that he did not know that tayammum suffices in place of ghusl when water is unavailable.

In summary, the ghusl that suffices is for one to form the intention, then mention Allah’s name, then wash the entire body once, including rinsing the mouth and washing the nose. (2)

If a man is in a state of major ritual impurity, forms the intention for ghusl, then immerses himself in a pool, for example, and comes out, this ghusl suffices, provided that he rinses his mouth and washes his nose.

But if he wishes to perform wudu after immersing himself, it does not suffice unless he emerges in the prescribed sequence, because sequence is obligatory according to the madhhab. (3)