 The Cleansing Quality of Water

The Quantity of Water that Always Remains Clean

The Case of a Small Quantity of Water, the Water with a Dead Body in it and its use by a Man to Wash His Dirty Hand in it

The Case of a Well and Things that May Fall in It (Fatwa best explains Ahadith 2-12 as well as the following chapter.)

A Well near a Cesspool

Taking Wudu’ With Water from Which Animals, Beasts and Birds Have Drunk

Taking Wudu’ with the Water from Which a Woman during Her Hayd (menses), People After Having Carnal Relations, a Jew, a Christian or a Person Hostile toward ’A’immah Has Drunk (Fatwa best explains Ahadith 4-6 of this chapter.)

A Man Places His Hand in the Water before Washing, the Limit of Washing Hands Because of Carnal Relations, Urination, Feces and Sleeping

Mixing of Rain Water with Urine, with Water Used for Taking Ghusl (bath) Because of Carnal Relations, Touching of One’s Cloth with Water Used for Washing Because of Urine

Water of Bath Houses and Water Heated by the Sun’s Rays

Places Not Desirable to Use as a Lavatory

Expressions to Say When Entering a Lavatory and When Coming Out

Draining Urine, Washing and If One Does Not Find Water

The Quantity of Water Required for Wudu’, Showers and One Who Is Excessive in the Use of Water for Wudu’

Brushing One’s Teeth

Rinsing One’s Mouth and Nostrils

Description of Wudu’

The Area of the Face and Hands to be Washed for Wudu’

Wiping of Head and Feet

Wiping Over the Shoes

Bandages and Wounds

Facing Doubts about Wudu’ Forgetting or Mixing Proper Order

Matters that Invalidate or Do not Invalidate Wudu’

One’s Stepping over Feces or Other Such Things

Certain Fluid, Which Is Other than Urine and Semen

Kinds of Ghusl (bath)

Matters Covered by Ghusl (bath)

Necessity of Ghusl (bath) on Friday

Description of Ghusl (bath), Wudu’ Before or Thereafter and a Man’s Ghusl (bath) in an Improper Place, Expressions to Say During Taking Ghusl (bath) and Moving a Ring During Ghusl (bath)

Reason Necessitating Ghusl (bath) for Men and Women

Wet Dreams of Men and Women

Finding Fluid Coming Out after Ghusl (bath)

One after Carnal Relations Eats, Drinks, Reads, Enters a Masjid, Dyes Hair, Uses Fragrance and So On

One after Carnal Relation Sweats in His Clothes, Clothes Touch His Wet Body

Semen or Al-Madhiy Comes in Contact with One’s Clothes or Body

Urine Comes in Contact with One’s Clothes or Body

Urine of Animals and Their Dung

Clothes Come in Contact with Blood and Pus

Dogs Touching Clothes, Body and So On

Description of Tayammum

When Tayammum Is Necessary and Finding Water Thereafter

One’s having Little Water on a Journey but Is Afraid of Facing Thirst

One’s Experiencing Carnal Relations and Having Only Ice

Taking Tayammum with Clay

Bandages, Injuries, One’s Suffering from Smallpox and or Experiencing Carnal Relations

Rare Ahadith about Wudu’

Chapters on Hayd (menses)

Minimum and Maximum Duration of Hayd

Women’s Experiencing Hayd After or Before Their Date of Hayd

Women Observe Yellowish Blood Before or After Hayd (menses)

First Time Hayd (menses)

Examining if Hayd (menses) has Ended or Not

Taking Ghusl (bath) Because of Hayd and the Kind of Water Needed

Women Find Blood after Sexual Relation

Comprehensive Instructions About Hayd (menses) and Istihadah (irregular menses)

Signs for Differentiating Between Blood of Hayd and Istihadah

Differentiating Among Blood of Hayd, Virginity or a Wound

Pregnant Woman Finds Blood

Blood Because of Childbirth

Blood Discharge after a Woman’s Experiencing Discharge-Free Period after Childbirth and Blood Discharge before Birth or after Childbirth

Matters Necessary for Women during Hayd at the Times of Salah (prayer)

Women Find Hayd Blood after the Coming of the Time for a Salah (Prayer) Before Performing It Or Become Clean Before the Coming of the Time for a Salah (Prayer) But Are Too Lazy for Ghusl (bath)

Women Feel Hayd during Salah (Prayer)

Women Must Make-up-for Fasting Because of Hayd but Not Salah (Prayer) 

Women’s Reading the Holy Quran During Hayd or Child-birth 

Women during Hayd Can Pick up Things from a Masjid but Must Not Leave Anything Therein

Women’s Hayd (menses) Stops, Comes Again and the Time of Menopause

Women’s Using Medicine to Have Hayd (menses) after It Stops 

Using Dye during Hayd (menses) 

Washing Clothes of Women during Hayd 

Women During Hayd Pick up Prayer Rug or Water 

Causes of Death and that Believing People May Die by any Manner of Dying 

The Reward for a Person Suffering from Illness 

Another Section on the Same Subject 

The Limits of Complaints 

A Patient’s Giving Permission to His Visitors 

How Often a Patient Should Be Visited, How Long the Duration of Visitation Should Be and Complete Visit 

The Limit of a Sudden Death 

The Virtue (Reward) of Visiting a Patient 

Dictations to a Dying Person

Difficulty in Dying (If Dying Becomes Difficult and the Agony of Death Intense) 

Facing the Dying Person Toward Qiblah

A Believing Person Is Not Caused to Die Against His Will

Things that Believers and Unbelievers See in Dying Conditions

Taking out of the Souls of Believing and Unbelievers

Burial Should Take Place Immediately

Rare Ahadith

Women during Hayd Nurse a Patient (The following chapters are about rules of washing a dead body for burial, shrouding and other matters of burial, and are best explained in the form of fatwa. Consult current fatwa about them.)

Washing a Dead Body

Hunut (Rubbing Camphor) on a Dead Body and Shrouding

Shrouding a Deceased Women

Undesirability of Perfuming the Shroud or Warming Water for Washing Dead Bodies

The Desirable Pieces of Shroud and the Undesirable Ones

The Amount of Water Needed for Ghusl (bath) of a Deceased Person

The Two Fresh Al-Jaridah (Twigs of Palm Tree)

Persons Dead Without Shower Due to Carnal Relations Hayd or Child Birth Reasons

Chapter 26- Dead Woman with a Baby Moving Inside Her

Cutting of Nails and Hairs of Dead Person Undesirable

Things Coming Out of a Dead Body after Ghusl (bath)

Washing of Persons of opposite Gender

1ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الأشْعَرِيُّ عَنْ عَبْدِ الله بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ قَالَ لِي أَ تَدْرِي لِمَ جُعِلَ الذِّرَاعُ وَالذِّرَاعَانِ قَالَ قُلْتُ لِمَ قَالَ لِمَكَانِ الْفَرِيضَةِ لَكَ أَنْ تَتَنَفَّلَ مِنْ زَوَالِ الشَّمْسِ إِلَى أَنْ يَبْلُغَ ذِرَاعاً فَإِذَا بَلَغَ ذِرَاعاً بَدَأْتَ بِالْفَرِيضَةِ وَتَرَكْتَ النَّافِلَةَ.

1. Al-Husayn ibn Muhammad al-Ash’ariy has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Fadalah ibn Ayyub from al-Husayn ibn ‘Uthman from ibn Muskan from Zurarah who has said the following: “He (the Imam) (a.s.), once said to me, ‘Do you know why one and two yards are set?’ I (the narrator) said, ‘Why are they set?’ He (the Imam) said, ‘It is because of obligatory Salah (prayer). You can perform optional Salah (prayer) soon after the sun declines (to the west at noontime) until it become one yard, but if you begin the obligatory one, you do not perform optional Salah (prayer).”’ 

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ مِنْهَالٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) عَنِ الْوَقْتِ الَّذِي لاَ يَنْبَغِي لِي [أَنْ يَتَنَفَّلَ‏] إِذَا جَاءَ الزَّوَالُ قَالَ ذِرَاعٌ إِلَى مِثْلِهِ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal Yunus ibn Ya‘qub from Minhal who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the time when I should not perform any optional Salah (prayer) after the sun declines toward the west at noontime. He (the Imam) replied, ‘When it is one yard until it is like it (twice as much).”’ 

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْتِي الْمَسْجِدَ وَقَدْ صَلَّى أَهْلُهُ أَ يَبْتَدِئُ بِالْمَكْتُوبَةِ أَوْ يَتَطَوَّعُ فَقَالَ إِنْ كَانَ فِي وَقْتٍ حَسَنٍ فَلاَ بَأْسَ بِالتَّطَوُّعِ قَبْلَ الْفَرِيضَةِ وَإِنْ كَانَ خَافَ الْفَوْتَ مِنْ أَجْلِ مَا مَضَى مِنَ الْوَقْتِ فَلْيَبْدَأْ بِالْفَرِيضَةِ وَهُوَ حَقُّ الله عَزَّ وَجَلَّ ثُمَّ لْيَتَطَوَّعْ بِمَا شَاءَ أَلاَ هُوَ مُوَسَّعٌ أَنْ يُصَلِّيَ الإِنْسَانُ فِي أَوَّلِ دُخُولِ وَقْتِ الْفَرِيضَةِ النَّوَافِلَ إِلاَّ أَنْ يَخَافَ فَوْتَ الْفَرِيضَةِ وَالْفَضْلُ إِذَا صَلَّى الإِنْسَانُ وَحْدَهُ أَنْ يَبْدَأَ بِالْفَرِيضَةِ إِذَا دَخَلَ وَقْتُهَا لِيَكُونَ فَضْلُ أَوَّلِ الْوَقْتِ لِلْفَرِيضَةِ وَلَيْسَ بِمَحْظُورٍ عَلَيْهِ أَنْ يُصَلِّيَ النَّوَافِلَ مِنْ أَوَّلِ الْوَقْتِ إِلَى قَرِيبٍ مِنْ آخِرِ الْوَقْتِ.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked him (the Imam) (a.s.), about a man who comes to Masjid when people there have completed their Salah (prayer). Should he begin the obligatory or optional before the obligatory? He (the Imam) said, ‘If it is a good time it is not harmful to perform optional Salah (prayer) before obligatory. If he fears that time may end, he must begin the obligatory, which is the right of Allah, most Majestic, most Glorious, then perform optional Salah (prayer) whatever he wants. The time for optional Salah (prayer) is longer. One can perform in the beginning of the time for obligatory optional ones, unless one is afraid of passing of the time of obligatory one. It is better when one performs alone to begin with obligatory, if it is time for it, so that it is performed during the excellent time which is in the beginning of time. It is not prohibited to perform optional Salah (prayer) at the beginning of time up to near the end of the time.’” 

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ أُصَلِّي فِي وَقْتِ فَرِيضَةٍ نَافِلَةً قَالَ نَعَمْ فِي أَوَّلِ الْوَقْتِ إِذَا كُنْتَ مَعَ إِمَامٍ تَقْتَدِي بِهِ فَإِذَا كُنْتَ وَحْدَكَ فَابْدَأْ بِالْمَكْتُوبَةِ.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ‘Uthman ibn ‘Isa from Ishaq ibn ‘Ammar who has said the following: “I once asked him (the Imam) (a.s.), ‘Can I perform optional Salah (prayer) in the time for obligatory one?’ He (the Imam) replied, ‘Yes, you can do so in the beginning of time if you are with the Imam who leads you in Salah (prayer). If you are alone, then perform the obligatory first.’” 

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) إِذَا دَخَلَ وَقْتُ الْفَرِيضَةِ أَتَنَفَّلُ أَوْ أَبْدَأُ بِالْفَرِيضَةِ فَقَالَ إِنَّ الْفَضْلَ أَنْ تَبْدَأَ بِالْفَرِيضَةِ وَإِنَّمَا أُخِّرَتِ الظُّهْرُ ذِرَاعاً مِنْ عِنْدِ الزَّوَالِ مِنْ أَجْلِ صَلاَةِ الأوَّابِينَ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub from Muhammad ibn Muslim who has said the following: “I once said to abu ‘Abd Allah (a.s.), ‘When the time for obligatory Salah (prayer) comes, should I perform optional Salah (prayer) or begin the obligatory one?’ He (the Imam) said, ‘It is better to begin with obligatory. Al-Dhuhr is delayed to one yard from Zawal (declining of the sun toward the west at noontime) by one yard for Salah (prayer) of repentant people.’” 

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) إِذَا دَخَلَ وَقْتُ الْفَرِيضَةِ أَتَنَفَّلُ أَوْ أَبْدَأُ بِالْفَرِيضَةِ قَالَ إِنَّ الْفَضْلَ أَنْ تَبْدَأَ بِالْفَرِيضَةِ.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub from Muhammad ibn Muslim who has said the following: “I once asked abu ’Abd Allah (a.s.), ‘When the time for obligatory Salah (prayer) comes, can I perform optional Salah (prayer) or begin with obligatory Salah (prayer)?’ He (the Imam) replied, ‘It is better to begin with the obligatory Salah (prayer).”’ 

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا أَنَّهُمْ سَمِعُوا أَبَا جَعْفَرٍ (عَلَيْهِ الْسَّلام) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ (صلّى اللهُ عَلَيْهِ وَآلِه) لاَ يُصَلِّي مِنَ النَّهَارِ حَتَّى تَزُولَ الشَّمْسُ وَلاَ مِنَ اللَّيْلِ بَعْدَ مَا يُصَلِّي الْعِشَاءَ الآخِرَةَ حَتَّى يَنْتَصِفَ اللَّيْلُ. مَعْنَى هَذَا أَنَّهُ لَيْسَ وَقْتَ صَلاَةِ فَرِيضَةٍ وَلاَ سُنَّةٍ لأَنَّ الأوْقَاتَ كُلَّهَا قَدْ بَيَّنَهَا رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) فَأَمَّا الْقَضَاءُ قَضَاءُ الْفَرِيضَةِ وَتَقْدِيمُ النَّوَافِلِ وَتَأْخِيرُهَا فَلاَ بَأْسَ.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ’Udhaynah from a number of our people who has said the following: “They had heard abu Ja‘far (a.s.), say, ‘’Amir al-Mu’minin (a.s.), would not perform Salah (prayer) during the day until Zawal (declining of the sun toward the west at noontime). During the night he would not perform any Salah (prayer) after al-‘Isha’ up until midnight. It means that it is not time for obligatory or optional Salah (prayer); the Messenger of Allah has defined all times. However, to perform a make-up for obligatory or performing optional Salah (prayer) before or after is not harmful.’” 

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ رَجُلٌ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) الْحَدِيثُ الَّذِي رُوِيَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) أَنَّ الشَّمْسَ تَطْلُعُ بَيْنَ قَرْنَيِ الشَّيْطَانِ قَالَ نَعَمْ إِنَّ إِبْلِيسَ اتَّخَذَ عَرْشاً بَيْنَ السَّمَاءِ وَالأرْضِ فَإِذَا طَلَعَتِ الشَّمْسُ وَسَجَدَ فِي ذَلِكَ الْوَقْتِ النَّاسُ قَالَ إِبْلِيسُ لِشَيَاطِينِهِ إِنَّ بَنِي آدَمَ يُصَلُّونَ لِي.

8. Ali ibn Ibrahim has narrated from his father from in a marfu‘ manner the following; “Once a man mentioned before abu ‘Abd Allah (a.s.), the Hadith which is narrated from abu Ja‘far (a.s.), that says, ‘The sun emerges from between the two horns of Satan.’ He (the Imam) said, ‘Yes, Iblis has found a throne between the sky and earth. When the sun rises and people prostrate at that time, Iblis then says to his other Satans, ‘Children of Adam perform Salah (prayer) for me.’” 

9ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ رَاشِدٍ عَنِ الْحُسَيْنِ بْنِ أَسْلَمَ قَالَ قُلْتُ لأَبِي الْحَسَنِ الثَّانِي (عَلَيْهِ الْسَّلام) أَكُونُ فِي السُّوقِ فَأَعْرِفُ الْوَقْتَ وَيَضِيقُ عَلَيَّ أَنْ أَدْخُلَ فَأُصَلِّيَ قَالَ إِنَّ الشَّيْطَانَ يُقَارِنُ الشَّمْسَ فِي ثَلاَثَةِ أَحْوَالٍ إِذَا ذَرَّتْ وَإِذَا كَبَّدَتْ وَإِذَا غَرَبَتْ فَصَلِّ بَعْدَ الزَّوَالِ فَإِنَّ الشَّيْطَانَ يُرِيدُ أَنْ يُوقِعَكَ عَلَى حَدٍّ يُقْطَعُ بِكَ دُونَهُ. 

9. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from al-Husayn ibn Rashid from al-Husayn ibn Aslama who has said the following: “I once said to abu al-Hassan al-Thaniy (a.s.), ‘In the market place I come to know that it is time but it becomes difficult (to perform Salah (prayer)) after I enter the market place (for business).’ He (the Imam) said, ‘Satan nears the sun during three conditions, at sunrise, Zawal (declining of the sun toward the west at noontime) and at sunset. You must perform Salah (prayer) after Zawal (declining of the sun toward the west at noontime); Satan wants to mislead you from the right path.’” 

Al-Kāfi - Volume 3

Book 4, Chapter 11