and it is named postpartum bleeding (nifas).

Section: As for childbirth, if it is devoid of any blood, then ghusl is not mandatory for it, according to the apparent speech of Al-Khiraqi. Others have said: There are two views regarding it. One of them is that ghusl is mandatory due to it, because it is a position (mazinna) for the postpartum bleeding that necessitates [ghusl], so it stands in its place regarding the obligation, like the meeting of the two circumcised parts (iltiqa' al-khitanayn), and because the womb is cleared by it, so it resembles menstruation. The followers of Al-Shafi'i have two views similar to these two views. The first (5) is the correct one; for the obligation is established by the Sharia, and there is no text regarding ghusl here, nor is it in the meaning of the explicitly stated rulings, for it is neither blood nor semen; and the Sharia only established the obligation through these two things. As for their statement that it is a position [for such bleeding], we say: positions are only known to be positions through a text or consensus, and there is no text or consensus regarding this. The other analogy is merely an assertion with no meaning behind it. Furthermore, they differ in most rulings, so comparing it to it in this ruling is no more appropriate than opposing it in the rest of the rulings.

Section: If a menstruating woman is in a state of janaba (major ritual impurity), she is not required to perform ghusl until her menstruation ceases. Ahmad explicitly stated this, and it is the view of Ishaq. That is because the ghusl would not yield any of the rulings [associated with it]. If she performs ghusl for the janaba during the time of her menstruation, her ghusl is valid, and the ruling of janaba is removed. Ahmad explicitly stated this and said: The janaba is removed, but menstruation is not removed until the blood ceases. He said: I do not know of anyone who said she should not perform ghusl, except for 'Ata', for he said: Menstruation is greater (a more severe state). He said: Then he retracted that and said: She should perform ghusl. This is because one of the two types of hadath (ritual impurity) does not prevent the removal of the other, just as if one who is in a state of minor ritual impurity were to perform ghusl.

Section: Ghusl is not mandatory for washing the dead. This is the view of Ibn 'Abbas, Ibn 'Umar, 'A'isha, Al-Hasan, Al-Nakha'i, Al-Shafi'i, Ishaq, Abu Thawr, Ibn al-Mundhir, and the scholars of opinion (Ashab al-Ra'y). It was reported from 'Ali and Abu Hurayra that they said: Whoever washes a dead person must perform ghusl. This is also the view of Sa'id ibn al-Musayyab, Ibn Sirin, and Al-Zuhri. Abu Ishaq Al-Juzajani favored this.