 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 عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَزُرَارَةَ عَنْهُمَا جَمِيعاً (عَلَيْهِما الْسَّلام) قَالاَ وَضَعَ أَمِيرُ الْمُؤْمِنِينَ (صلّى اللهُ عَلَيْهِ وَآلِه) عَلَى الْخَيْلِ الْعِتَاقِ الرَّاعِيَةِ فِي كُلِّ فَرَسٍ فِي كُلِّ عَامٍ دِينَارَيْنِ وَجَعَلَ عَلَى الْبَرَاذِينِ دِينَاراً.

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim and Zurarah who has said the following: “The two Imam, ‘Alayhim al-Salam, have said that ’Ameer ul-Mo’mineen, levied two dinar of Zakat on every Arabian horse every year and one dinar of Zakat on non-Arabian horse.” 

2ـ حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) هَلْ فِي الْبِغَالِ شَيْ‏ءٌ فَقَالَ لاَ فَقُلْتُ فَكَيْفَ صَارَ عَلَى الْخَيْلِ وَلَمْ يَصِرْ عَلَى الْبِغَالِ فَقَالَ لأَنَّ الْبِغَالَ لاَ تَلْقَحُ وَالْخَيْلُ الإِنَاثُ يُنْتَجْنَ وَلَيْسَ عَلَى الْخَيْلِ الذُّكُورِ شَيْ‏ءٌ قَالَ فَقُلْتُ فَمَا فِي الْحَمِيرِ فَقَالَ لَيْسَ فِيهَا شَيْ‏ءٌ قَالَ قُلْتُ هَلْ عَلَى الْفَرَسِ أَوِ الْبَعِيرِ يَكُونُ لِلرَّجُلِ يَرْكَبُهُمَا شَيْ‏ءٌ فَقَالَ لاَ لَيْسَ عَلَى مَا يُعْلَفُ شَيْ‏ءٌ إِنَّمَا الصَّدَقَةُ عَلَى السَّائِمَةِ الْمُرْسَلَةِ فِي مَرْجِهَا عَامَهَا الَّذِي يَقْتَنِيهَا فِيهِ الرَّجُلُ فَأَمَّا مَا سِوَى ذَلِكَ فَلَيْسَ فِيهِ شَيْ‏ءٌ.

2. Hammad ibn ‘Isa has narrated from Hariz from Zurarah who has said the following: “I once asked abu ’Abd Allah (a.s.), if there is Zakat on mules. He (the Imam) said, ‘No, Zakat is not due on it.’ I then said, ‘How is it that there is Zakat on horses but not on mules?’ He (the Imam) said, ‘It is because mules do not reproduce but mares do so and Zakat is not due on horses.’ I then asked are donkeys subject to Zakat?’ He (the Imam) said, ‘It is not subject to Zakat.’ I then asked, ‘Are horses and camels that one uses for riding subject to Zakat?’ He (the Imam) said, ‘No, Zakat is not due on whatever one feeds. Only that which is left in pastures land to graze for one year is subject to Zakat, while in one’s possession. Other than this is not subject to Zakat.’” 

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ لَيْسَ عَلَى الرَّقِيقِ زَكَاةٌ إِلاَّ رَقِيقٌ يُبْتَغَى بِهِ التِّجَارَةَ فَإِنَّهُ مِنَ الْمَالِ الَّذِي يُزَكَّى.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Slaves are not subject to Zakat unless they are for business purposes, because they are from assets that are subject to Zakat.” 

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) أَنَّهُمَا سُئِلاَ عَمَّا فِي الرَّقِيقِ فَقَالاَ لَيْسَ فِي الرَّأْسِ شَيْ‏ءٌ أَكْثَرُ مِنْ صَاعٍ مِنْ تَمْرٍ إِذَا حَالَ عَلَيْهِ الْحَوْلُ وَلَيْسَ فِي ثَمَنِهِ شَيْ‏ءٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ.

4. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah and Muhammad ibn Muslim who has said the following: “They asked abu Ja‘far and abu ‘Abd Allah, ‘Alayhim al-Salam, about slaves. They (the two Imam), ‘Alayhim al-Salam, said, ‘Zakat which is more than one Sa’ of date is not due per-head, when one year passes. There is nothing on what is paid as his price unless he has remained in one’s possession for one year.’” 

5ـ حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) رَجُلٌ لَمْ يُزَكِّ إِبِلَهُ أَوْ شَاتَهُ عَامَيْنِ فَبَاعَهَا عَلَى مَنِ اشْتَرَاهَا أَنْ يُزَكِّيَهَا لِمَا مَضَى قَالَ نَعَمْ تُؤْخَذُ مِنْهُ زَكَاتُهَا وَيَتْبَعُ بِهَا الْبَائِعَ أَوْ يُؤَدِّيَ زَكَاتَهَا الْبَائِعُ.

5. Hammad ibn ‘Isa has narrated from Hariz from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who has not paid Zakat for his camel or sheep for two years then sells to another man who, as part of the deal, is asked to pay its Zakat. He (the Imam) said, ‘Yes, Zakat is collected from him and the seller pursues him for payment or himself pays its Zakat.’” 

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) فِي الرَّجُلِ يَكُونُ لَهُ إِبِلٌ أَوْ بَقَرٌ أَوْ غَنَمٌ أَوْ مَتَاعٌ فَيَحُولُ عَلَيْهَا الْحَوْلُ فَيَمُوتُ الإِبِلُ وَالْبَقَرُ وَالْغَنَمُ وَيَحْتَرِقُ الْمَتَاعُ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ.

6. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of our people who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who has a camel or cow or sheep or other assets. One year passes and the camel, cow or sheep dies and the asset is destroyed because of fire. He (the Imam) said, ‘He does not owe anything.’” 

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ كَانَ عَلِيٌّ (عَلَيْهِ الْسَّلام) لاَ يَأْخُذُ مِنْ صِغَارِ الإِبِلِ شَيْئاً حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ وَلاَ يَأْخُذُ مِنْ جِمَالِ الْعَمَلِ صَدَقَةً وَكَأَنَّهُ لَمْ يَجِبْ أَنْ يُؤْخَذَ مِنَ الذُّكُورِ شَيْ‏ءٌ لأَنَّهُ ظَهْرٌ يُحْمَلُ عَلَيْهَا. 

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from who has said the following: “’Amir al-Mu’minin, Ali (a.s.), would not demand Zakat for small camels until one year passed as well as for working camels. It seems as if Zakat is not due on male (camels) because it is used to carry loads.” 

Al-Kāfi - Volume 3

Book 5, Chapter 17