into a private part, whether the intercourse is lawful or forbidden, and whether ejaculation occurs or not. In the case of forbidden intercourse, besides the general obligation of ghusl, there are further legal consequences that will, if Allah wills, be discussed in the Book of Penal Limits.

Ghusl is likewise obligatory for women for all the causes already mentioned, as well as upon becoming pure from menstruation or post-partum bleeding.

A non-Muslim who embraces Islam must also perform ghusl, unless his conversion takes place before he has ever experienced a seminal emission; in that case the bath is merely recommended at the moment of conversion and becomes obligatory only when such an emission occurs. Whenever he enters Islam after reaching puberty, he must intend through his bath to remove the state of janabah (major ritual impurity). This is the distilled position of Mālik.

Some later Mālikī jurists maintained that the bath is only recommended, arguing that Islam erases everything that preceded it and severs all traces of disbelief. This opinion carries no weight, for wudu is binding upon him whenever he rises to pray after converting even if nothing has yet invalidated it; by the same reasoning, ghusl is binding upon him if he has ever been in a state of janabah, even once, because the command to perform ghusl when he stands for prayer addresses him just as surely as the command to perform wudu. This accords with the report from the Prophet ﷺ concerning Qays ibn ʿĀṣim, who was instructed to bathe when he accepted Islam. Ibn al-Qāsim even allowed a non-Muslim to perform the bath before verbally pronouncing the testimony of faith, provided he already believes in Islam in his heart, but this view is weak in its reasoning and conflicts with the transmitted evidence, and that