like urination from his penis or from his vagina, and because he discharged ejaculatory fluid with desire, so ghusl becomes obligatory upon him due to his saying - peace and blessings of Allah be upon him -: "Water is from water." This is also by analogy to one for whom maleness or femaleness is established.

Section: If the person engaging in intercourse or the one with whom it is engaged is a minor, Ahmad said: Ghusl is obligatory upon them both. He said: When the young girl reaches nine years of age, and one of her standing is fit for intercourse, ghusl becomes obligatory upon her. He was asked about a boy who has sexual relations, being like her and not having reached puberty, so he has intercourse with a woman; is ghusl upon them both? He said: Yes. It was said to him: Whether he ejaculated or not? He said: Yes. He also said: You see (12) Aisha, when the Prophet - peace and blessings of Allah be upon him - had intercourse with her, she did not perform ghusl! And it is narrated from her: "When the two circumcised parts meet, ghusl becomes obligatory." The Qadi interpreted the words of Ahmad as referring to recommendation. This is the opinion of the companions of reasoning (Ahl al-Ra'y) and Abu Thawr, because the minor is not held accountable for sin, is not among those for whom religious obligation applies, and the prayer for which purification is required is not obligatory upon her, so she resembles a menstruating woman. It is not correct to interpret Ahmad's words as referring to recommendation, due to his explicit declaration of obligation and his criticism of the opinion of the companions of reasoning, and his saying: It is a bad opinion. He argued using the action of Aisha and her narration of the general hadith regarding the young and the old, and because she answered by her own action and the action of the Prophet - peace and blessings of Allah be upon him - by saying: I did it, and the Messenger of Allah - peace and blessings of Allah be upon him - did it, and we performed ghusl. So how can she be excluded from it! The meaning of the obligation of ghusl for a minor is not the incurrence of sin by leaving it, but rather it means that it is a condition for the validity of prayer, circumambulation (tawaf), the permissibility of reciting the Quran, and remaining in the mosque. The adult only incurs sin by delaying it in a situation where the obligatory act is delayed by leaving it; therefore, if he delays it outside of the time of prayer, he does not incur sin. The minor has no prayer upon him, so he does not incur sin by delaying it, and it remains a condition in his case, just as in the case of an adult. When he reaches puberty, the ruling of ritual impurity (hadath) remains in his case, like the minor hadath, which invalidates purification for both the adult and the child. And Allah knows best.

54 - Issue; He said: (And when the disbeliever embraces Islam)

Its summary is that when a disbeliever embraces Islam, ghusl becomes obligatory upon him, whether he was originally a disbeliever or an apostate, whether he performed ghusl before his conversion to Islam or did not perform it, and whether there occurred from him during his period of disbelief that which necessitates ghusl or not.