He did ghusl with the intention of doing it for Jumu‘ah and he forgot about doing it for janaabah; did it remove his impurity?.,Dought & clear,-

There is a person who was in a state of janaabah and he wanted to do
ghusl for janaabah, but he said: I shall wait until the time for
Jumu'ah comes, then I will do one ghusl for both Jumu'ah and janaabah.
That was afterFajr prayer. But when the time for Jumu'ah came, he did
ghusl for Jumu'ah and forgot to intend to do ghusl for janaabah. Then
he prayed for an entire day,until Zuhr on Saturday, and he led the
people in praying Zuhr. Then after Zuhr he remembered. Was his prayer
and the prayer of the people valid? Should he tell the people about
that?.
Praise be to Allaah.
Firstly:
It is better for the one who is in a state of janaabah to hasten to do
ghusl lest he forget. This has been discussed previously in the
answerto question no. 20847
Secondly:
If a person does ghusl for Jumu'ah and forgets about being in a state
ofmajor impurity, his impurity is removed, according to the correct
scholarly opinion. Al-Bahooti (may Allah have mercy on him) said:If he
intends to do a Sunnah ghusl, such as ghusl for Jumu'ah or 'Eid, it
suffices for an obligatory ghusl such as in the case of janaabah and
so on, if he forgot about the impurity which made it obligatory.
End quote from Kashshaaf al-Qinaa', 1/89.
Al-Hajjaawi said in Zaad al-Mustaqni': If he intended to do a
Sunnahghusl, it suffices for an obligatory one. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: For example,
if he does ghusl after washing a deceased person or he does ghusl for
entering ihraam or for standing in 'Arafah, these are Sunnah ghusls.
The sameapplies to ghusl for Jumu'ah according to the majority of
scholars.
The apparent meaning of the author's words (al-Hajjaawi) – which is
our madhhab – is: If he remembers that he had to do an obligatory
ghusl, some of our companions limited it to the case where he forgot
that he was in a state of impurity, i.e., he forgot about being in a
state of janaabah. If he had not forgotten that then it does not
remove the impurity, because the Sunnah ghusl is not done to remove
impurity, and if it was not done to remove impurity, the Prophet
(blessings and peace of Allah be upon him) said: "Actions are but by
intentions," and this man only intended to dothe Sunnah ghusl and
heknew that he was in a state of janaabah and was aware of that, so
how could it remove the impurity?
This opinion – which restricts it to cases where one forgot – is valid.
The basis for this view is that because the Sunnahghusl is an act of
purification that is prescribed in sharee'ah, it does remove the
impurity. But this explanation is somewhatflawed, because there is no
doubt that it is a ghusl that is prescribed in sharee'ah, but it is of
a lesser standing that obligatory ghusl for janaabah, so how can a
Sunnah action be strong enough to suffice for an obligatory action
that is of a higher standing?
But if he had forgotten, then he is excused.
For example, if he did ghusl for Jumu'ah – on the basis that it is
Sunnah – and he was in a state of janaabah but did not remember that,
or he did not realise thathe had been in a state ofjanaabah until
after the prayer, such as if he had a wet dream and did notrealise
until after the prayer, then his Jumu'ahprayer is valid because the
impurity was removed.
But if he was aware of it and he intended to do the Sunnah ghusl only,
then the view that it suffices is not quite certain.
End quote from ash-Sharh al-Mumti', 1/201
Based on that, your ghusl was valid and did remove the janaabah, and
your prayer was valid.
And Allah knows best.

If he has a wet dream in the wilderness, how can he do ghusl when his friends are present?.,Dought & clear,-

one who has a wet dream when he is in the wilderness, in fair climatic
conditions, and he does not do ghusl, because he feels embarrassed in
front of his friends? How should he do ghusl in the wilderness? Should
he take off all his clothes, because that is embarrassing and he is
afraid someone might see him?.
Praise be to Allaah.
Firstly:
If a person becomes junub as a result of having a wet dream or
otherwise, then he must do ghusl. If he cannot find water, or he can
find it but he fears that he may be harmed by using it because it is
verycold and he cannot find any means of heating it, then he should do
tayammum and pray. As for failing to do ghusl and pray when one has
become junub, out of embarrassment or shyness, that is not
permissible, and it is a grave wrong action and is one of the causes
of punishment in the grave. That has been discussed previously in the
answer to question no. 65731 .
Secondly:
There is no need to be naked when doing ghusl; rather what is
mustahabb for the one who is doing ghusl is to cover his 'awrah with a
waist-wrapper and the like, even if he is doing ghusl on his own.
An-Nawawi (may Allah have mercy on him) said:In the previous chapter
we stated that it is permissible to uncover the 'awrah in cases of
necessity when one is alone, such as when doing ghusl, when urinating
and when being intimate with one's spouse, and the like. In all these
cases it is permissible to uncoverwhen one is alone. But in the
presence of other people, it is haraam to uncover the 'awrah in
allcases.
The scholars said: Covering oneself with a waist wrapper or the like
when doing ghusl is preferable to uncovering oneself, although
uncovering oneself is permissible foras long as it is necessary,when
doing ghusl and otherwise; but doing that more than is necessary is
haraam according to the more correct opinion.
End quote from Sharh Muslim, 4/32
Ahmad (544) narrated from al-Hasan (may Allahbe pleased with him) that
he mentioned 'Uthmaan (may Allah be pleased with him) and his intense
modesty, andhe said: If he were in a room and the door was closed, he
would not take off his garment in order to pour water over himself;
modesty prevented him from standing up straight.
Based on that, if a person is in the wilderness and wants to do ghusl,
he should cover the lower part of his body with a waist wrapper or
garment, and hide beneath a tree or far away from where people can see
him, or he should do ghusl sitting, so that his 'awrah will not be
visible; the 'awrah of a man is the area betweenthe navel and the
knee.
Thirdly:
If a person does not do ghusl in this case and does tayammum
instead,his tayammum is not valid and he has to repeat the prayers
that he offered before doing ghusl.
And Allah knows best.

The Patient Old Man, Islamic Stories,-

When passing through amountain pass, a bedouin (villager) once came
across an old man who was blind and who seemed to be afflicted with
various ailments all over his body. It was clear that he was wasting
away. He was even paralyzed and was constantly forced to remain in a
seated position. The Bedouin could clearly hear him say, "All praise
is for Allah, Who has kept me safe from ailments with which He has
tested many among His creation; and He has indeed preferred me over
many among those that He created."
"My brother!" exclaimed the bedouin. "What haveyou been saved from?
ByAllah, I think that you have been afflicted with every single kind
of ailment!"
"Go away from me," saidthe old man, as he raisedhis head. "Do I not
still have a tongue with which I can pronounce His Oneness, and with
which I can remember Him every single moment? And do I not still have
a heart with which I can know Him?"
These words of the old man were enough for the bedouin to repent
toAllah for his sins and ask Him for forgiveness.
Remember, there is always someone else who is in more problem than you.

The Other Doors, Islamic Stories,-

Our 4 year old son has some fairly serious health problems, so we are
"frequent fliers" at the local children's hospital. Two weeks ago, our
son was there for several days having surgery.
As stressful as that was for us, my visits to that hospital almost
always leave me feeling grateful. Why? Because of "the other doors."
As I walk the corridors ofthat hospital, I pass doors leading to many
different departments. I pass the department where surgeons
reconstruct children's faces. I pass the department where specialists
treat children who have been tragically burned. I pass the department
where children with cancer spend their childhoods battling a disease
that terrifies most adults. Every day, people walk through those
doors. I keep walking.
Occasionally, I walk through a ward, past theroom of a dying child. I
look in at the child, unconscious amid a massof tubes and machines. I
see the family, staring blankly into space, grieving for what is to
come. I keep walking.
On the fourth floor, I pass the "catacombs" where parents with
children in ICU watch their days and nights stretch into weeks and
months, hoping against hope for good news. I keep walking.
It's late one evening, and I walk to the waiting room. Only one family
remains, and theirdoctor arrives from surgery. He begins to tellthem
about the patient'sinjuries....a shotgun blast,
self-inflicted....massive facial damage.... a dozen moreoperations to
come....a lifetime of disfigurement...a lifetime of asking"why?" I
sit, half-listening, considering the doors, this family will face in
the years ahead.
I stood up. I walk back tothe preschool ward, to the one door I seek.
Behind this door, our son is slowly recovering from surgery. And in a
strange way, I am grateful for the"situation" that we live with.
Because there are a hundred other doors in this place that are far
worse. And we could justas easily be in one of those rooms.
As you pray for strength to open the doors you face, be sure to thank
Allah Ta'ala for the doorshe has spared you.