Does the ghusl for janabah suffice in place of the ghusl for Jumu'ah?

The questioner : Regarding the ghusl on the day of Jumu'ah, he distinguished between them.

The Shaykh : Who distinguished?

The questioner : I mean, you said that each one requires its own intention and is separate from the other.

The Shaykh : That is correct, and the reason goes back to the previous statement: "An obligatory act does not suffice for another obligatory act." We believe that the ghusl for Jumu'ah is obligatory. If a man is in a state of janabah, the ghusl for janabah is obligatory by the consensus of the Muslims. As for the ghusl for Jumu'ah, there is disagreement on it, and the stronger view in our opinion is that the ghusl for Jumu'ah is obligatory. This is explicit in his statement (peace and blessings be upon him): . The intended meaning of "mukhtalim" here is the adult man, not the mukhtalim who saw a wet dream; no. Therefore, we say that two ghusls are necessary, because an obligatory act does not take the place of a second obligatory act. We spoke about this just now. As for the one who holds that the ghusl for Jumu'ah is not obligatory but rather a recommended practice (sunnah), in his view it is permissible to perform one ghusl with two intentions. Do you understand? But we firmly believe, after the authenticity of his statement (peace and blessings be upon him): , that this day requires a specific ghusl for it. This means it is not, as some may think, that he performs the ghusl for janabah, puts on his clothes, and then performs the ghusl for Jumu'ah; no. Rather, in the same place, he pours water over himself for the ghusl of janabah and leaves in a state of purity. If he wants to pray at that time, his prayer is valid, but he must perform a specific ghusl for the day of Jumu'ah in the same place.

The questioner : Does this lead to the invalidity of the prayer in practical terms?

The Shaykh : No, the ghusl for Jumu'ah is not a condition for the validity of the Jumu'ah prayer, as Ibn Hazm (may Allah have mercy on him) said, but it is an independent obligatory act.

The questioner : Our Shaykh, is the hadith authentic, our Shaykh?

The Shaykh : This is an authentic hadith. The more emphasized the ghusl is, the better it is, contrary to the assumption of some people that this hadith indicates that the ghusl for Jumu'ah is not obligatory. If we consider three scenarios: the ghusl for Jumu'ah is recommended (mustahabb), the ghusl for Jumu'ah is a confirmed recommended practice (sunnah mu'akkadah), or the ghusl for Jumu'ah is obligatory. According to the first view, if the ghusl for Jumu'ah is recommended, his statement (peace and blessings be upon him): , why? Because he added a ghusl to the wudu. According to the second view, if the ghusl for the day of Jumu'ah is a confirmed recommended practice, not just recommended but a confirmed recommended practice, then a fortiori, the ghusl is better, right? Now, the third and final scenario: if the ghusl for Jumu'ah is obligatory. If it is better in the first case, and better and better in the second case, then in the third case it is better and better and better. So, this does not contradict at all what many people assume, namely that the ghusl for Jumu'ah is not obligatory.

The questioner : If there are two ghusls, our Shaykh, is it better and better?

The Shaykh : No

Another questioner : Is the wudu combined with the ghusl?

The Shaykh : This has already been answered.

The questioner : Our Shaykh, two ghusls, meaning if a married man performs two ghusls, a ghusl for Jumu'ah and a ghusl for janabah, is there a preference here?

The Shaykh : Of course, there is a preference, but we have spoken about it, and this is for your sake...