 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 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ الْسَّلام) يَقُولُ قَالَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) إِذَا شَكَّ أَحَدُكُمْ فِي صَلاَتِهِ فَلَمْ يَدْرِ زَادَ أَمْ نَقَصَ فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُوَ جَالِسٌ وَسَمَّاهُمَا رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) الْمُرْغِمَتَيْنِ.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ’Udhaynah from Zurarah who has said the following: “I once heard abu Ja‘far (a.s.), say, ‘The Messenger of Allah has said, “If one of you doubts in his Salah (prayer) and does not know if he has increased or decreased, he performs two Sajdah (prostration) while sitting.” The Messenger of Allah has called it humiliating (Satan).’” 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَبُكَيْرٍ ابْنَيْ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) قَالَ إِذَا اسْتَيْقَنَ أَنَّهُ زَادَ فِي صَلاَتِهِ الْمَكْتُوبَةِ لَمْ يَعْتَدَّ بِهَا وَاسْتَقْبَلَ صَلاَتَهُ اسْتِقْبَالاً إِذَا كَانَ قَدِ اسْتَيْقَنَ يَقِيناً.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ibn ’Udhaynah from Zurarah and ibn Bukayr ibn A’yan who has said the following: “Abu Ja‘far (a.s.), has said, ‘If one of you is certain that he has increased something in his obligatory Salah (prayer) he does not depend on it and performs his Salah (prayer) again if he is certain of such increase.’” 

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِذَا كُنْتَ لاَ تَدْرِي أَرْبَعاً صَلَّيْتَ أَوْ خَمْساً فَاسْجُدْ سَجْدَتَيِ السَّهْوِ بَعْدَ تَسْلِيمِكَ ثُمَّ سَلِّمْ بَعْدَهُمَا.

3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If you do not know whether you have performed four or five; then perform two Sujud (prostrations) because of mistake after Salam (the phrase of offering greeting of peace) and after the two Sujud (prostrations), say Salam.’” 

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ مَنْ حَفِظَ سَهْوَهُ وَأَتَمَّهُ فَلَيْسَ عَلَيْهِ سَجْدَتَا السَّهْوِ إِنَّمَا السَّهْوُ عَلَى مَنْ لَمْ يَدْرِ زَادَ أَمْ نَقَصَ مِنْهَا.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “He (the Imam) (a.s.), has said, ‘If one knows the kind of mistake he has made and completes it then Sajdah (prostration) for mistake is not necessary for him. Sajdah (prostration) for mistake is upon one who does not know if he has increased or decreased something in Salah (prayer).”’ 

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) مَنْ زَادَ فِي صَلاَتِهِ فَعَلَيْهِ الإِعَادَةُ.

5. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Fadalah ibn Ayyub from Aban ibn ‘Uthman from abu Basir from who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If one increases something in his Salah (prayer) he performs it again.’” 

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِذَا لَمْ تَدْرِ خَمْساً صَلَّيْتَ أَمْ أَرْبَعاً فَاسْجُدْ سَجْدَتَيِ السَّهْوِ بَعْدَ تَسْلِيمِكَ وَأَنْتَ جَالِسٌ ثُمَّ سَلِّمْ بَعْدَهُمَا. 

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Hammad ibn ‘Isa from Shu’ayb from abu Basir who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If you do not know whether you have performed five Rak‘at or four, perform two Sajdah (prostration) because of mistake after Salam (the phrase of offering greeting of peace) in a sitting position and thereafter say Salam (the phrase of offering greeting of peace).”’ 

Al-Kāfi - Volume 3

Book 4, Chapter 41