Should I Perform Ghusl after Repenting from an Act of Kufr?

Hanafi Fiqh

Answered by Shaykh Yusuf Weltch

Question

If one commits an act of disbelief, then repents, should they perform the ritual bath thereafter?

Answer

In the Name of Allah, the Most Merciful and Compassionate

If one is entering Islam, it is recommended that they perform a ritual bath. This applies whether they are returning to Islam or entering it for the first time. [Samarqandi, Tuhfat al-Fuqaha]

The ritual bath is only obligatory for the one who just enters Islam if they are in a state of major ritual impurity and are going to perform the prayers or other acts for which purity is a requirement. [Ibn ‘Abidin, Radd al-Muhtar]

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and a number of texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

Arabic References:

(قَوْلُهُ لَا تَنْقُضُهُ رِدَّةٌ) أَيْ فَيُصَلِّي بِهِ إذَا أَسْلَمَ؛ لِأَنَّ الْحَاصِلَ بِالتَّيَمُّمِ صِفَةُ الطَّهَارَةِ وَالْكُفْرُ لَا يُنَافِيهَا كَالْوُضُوءِ، وَالرِّدَّةُ تُبْطِلُ ثَوَابَ الْعَمَلِ لَا زَوَالُ الْحَدَثِ شَرْحُ النُّقَايَةِ (قَوْلُهُ بَطَلَ بِبُرْئِهِ إلَخْ) أَيْ لِقُدْرَتِهِ عَلَى اسْتِعْمَالِ الْمَاءِ وَإِنْ لَمْ يَكُنْ الْمَاءُ مَوْجُودًا بَحْرٌ، وَكَذَا لَوْ تَيَمَّمَ لِعَدَمِ الْمَاءِ ثُمَّ مَرِضَ كَمَا قَدَّمَهُ عَنْ جَامِعِ الْفُصُولَيْنِ. وَقَدَّمْنَا الْكَلَامَ عَلَيْهِ مَعَ مَا فِي الْمَقَامِ مِنْ الْإِشْكَالِ (قَوْلُهُ وَالْحَاصِلُ) أَرَادَ بِهِ التَّنْبِيهَ عَلَى أَنَّ ذَلِكَ قَاعِدَةٌ كُلِّيَّةٌ تُغْنِي عَنْ ذِكْرِ قُدْرَةِ الْمَاءِ الْكَافِي فَافْهَمْ (قَوْلُهُ وَمَا لَا يَمْنَعُ إلَخْ) وَذَلِكَ كَوُجُودِ الْمَاءِ عِنْدَ الْمَرِيضِ الْعَاجِزِ عَنْ اسْتِعْمَالِهِ.
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وَوَاحِد مِنْهَا يسْتَحبّ وَهُوَ الْغسْل عِنْد الْإِسْلَام وَغسل الْمَجْنُون وَالصَّبِيّ عِنْد الْبلُوغ وَالْإِقَامَة لِأَن هَؤُلَاءِ غير مخاطبين بالشرائع وَإِن وجد فِي حَقهم الْجَنَابَة وَالْحيض وَالنّفاس
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ص28 – كتاب تحفة الفقهاء – باب الحدث