Tahdhīb al-Aḥkām

قال الشيخ أيده الله تعالى( فإذا أصاب ثوب الانسان بول أو غائط أو مني لم يجز له الصلاة فيه حتى يغسله بالماء قليلا كان ما أصابه أم كثيرا).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a person's clothing is contaminated with urine, feces, or semen, it is not permissible for him to pray in it until he washes it with water, whether the impurity is small or large."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْبَوْلِ يُصِيبُ اَلْجَسَدَ قَالَ« صُبَّ عَلَيْهِ اَلْمَاءَ مَرَّتَيْنِ فَإِنَّمَا هُوَ مَاءٌ» وَسَأَلْتُهُ عَنِ اَلثَّوْبِ يُصِيبُهُ اَلْبَوْلُ قَالَ« اِغْسِلْهُ مَرَّتَيْنِ» وَ سَأَلْتُهُ عَنِ اَلصَّبِيِّ يَبُولُ عَلَى اَلثَّوْبِ قَالَ« تَصُبُّ عَلَيْهِ اَلْمَاءَ قَلِيلاً ثُمَّ تَعْصِرُهُ»

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ali ibn Al-Hakam, from Al-Husayn ibn Abi Al-Ala. He said: I asked Abu Abdullah (a.s) about urine that touches the body. Imam (a.s) said: "Pour water over it twice, for it is only water." And I asked Imam (a.s) about urine that touches clothing. Imam (a.s) said: "Wash it twice." And I asked Imam (a.s) about a child urinating on clothing. Imam (a.s) said: "Pour a small amount of water over it, then wring it out."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ بَوْلِ اَلصَّبِيِّ قَالَ« تَصُبُّ عَلَيْهِ اَلْمَاءَ فَإِنْ كَانَ قَدْ أَكَلَ فَاغْسِلْهُ بِالْمَاءِ غَسْلاً وَ اَلْغُلاَمُ وَ اَلْجَارِيَةُ شَرَعٌ سَوَاءٌ».

With this chain of transmission, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from Al-Halabi. He said: I asked Abu Abdullah (a.s) about the urine of a small child (contaminating the clothes). Imam (a.s) said: "Pour water over it. But if the child has eaten food (weaned), then wash it thoroughly with water. Both a boy and a girl are the same in this matter."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبِي إِسْحَاقَ اَلنَّحْوِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْبَوْلِ يُصِيبُ اَلْجَسَدَ قَالَ« صُبَّ عَلَيْهِ اَلْمَاءَ مَرَّتَيْنِ».

Ahmad ibn Muhammad narrated from Ali ibn Al-Hakam, from Abu Ishaq Al-Nahwi, from Abu Abdullah (a.s). He said: I asked Imam (a.s) about urine that touches the body. Imam (a.s) said: "Pour water over it twice."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلسِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ عَلاَءٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلثَّوْبِ يُصِيبُهُ اَلْبَوْلُ قَالَ« اِغْسِلْهُ فِي اَلْمِرْكَنِ مَرَّتَيْنِ فَإِنْ غَسَلْتَهُ فِي مَاءٍ جَارٍ فَمَرَّةً وَاحِدَةً».

Muhammad ibn Ahmad ibn Yahya narrated from Al-Sindi ibn Muhammad, from Alaa, from Muhammad ibn Muslim. He said: I asked Abu Abdullah (a.s) about clothing that is contaminated with urine. Imam (a.s) said: "Wash it in a basin twice. But if you wash it in running water, then once is sufficient."

عَنْهُ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَالَ: «لَبَنُ اَلْجَارِيَةِ وَ بَوْلُهَا يُغْسَلُ مِنْهُ اَلثَّوْبُ قَبْلَ أَنْ تَطْعَمَ لِأَنَّ لَبَنَهَا يَخْرُجُ مِنْ مَثَانَةِ أُمِّهَا وَ لَبَنُ اَلْغُلاَمِ لاَ يُغْسَلُ مِنْهُ اَلثَّوْبُ وَ لاَ مِنْ بَوْلِهِ قَبْلَ أَنْ يَطْعَمَ لِأَنَّ لَبَنَ اَلْغُلاَمِ يَخْرُجُ مِنَ اَلْعَضُدَيْنِ وَ اَلْمَنْكِبَيْنِ».

Ibrahim ibn Hashim narrated from Al-Nawfali, from Al-Sakuni, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s) that (Imam) Ali (a.s) said: "The milk and urine of a female infant must be washed from clothing even before she eats solid food (weaned), because her milk originates from her mother’s bladder. However, the milk and urine of a male infant do not need to be washed from clothing before he eats solid food (weaned), because the milk of a male infant originates from his arms and shoulders."

قال محمد بن الحسن ما تضمن هذا الخبر من أن بول الصبي لا يغسل منه الثوب قبل أن يطعم معناه انه يكفي أن يصب عليه الماء وإن لم يعصر على ما بينه الحلبي في روايته المتقدمة.

Muhammad ibn Al-Hasan commented: “What this narration implies about the urine of a male infant not requiring the washing of clothes before he eats solid food (weaned) means that it is sufficient to pour water over it without wringing, as explained by Al-Halabi in his earlier narration.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ يَحْيَى اَلْمُعَاذِيِّ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي حَفْصٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنِ اِمْرَأَةٍ لَيْسَ لَهَا إِلاَّ قَمِيصٌ وَ لَهَا مَوْلُودٌ فَيَبُولُ عَلَيْهَا كَيْفَ تَصْنَعُ قَالَ «تَغْسِلُ اَلْقَمِيصَ فِي اَلْيَوْمِ مَرَّةً».

Muhammad ibn Ahmad ibn Yahya narrated from Muhammad ibn Yahya Al-Mu'adhi, from Muhammad ibn Khalid, from Saif ibn Amirah, from Abu Hafs, from Abu Abdullah (a.s). He said: Imam (a.s) was asked about a woman who has only one garment and a nursing child who urinates on her, what should she do? EES said: "She should wash the garment once a day."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَكَمِ بْنِ حُكَيْمٍ اَلصَّيْرَفِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَبُولُ وَ لاَ أُصِيبُ اَلْمَاءَ وَ قَدْ أَصَابَ يَدِي شَيْءٌ مِنَ اَلْبَوْلِ فَأَمْسَحُ بِالْحَائِطِ أَوِ اَلتُّرَابِ ثُمَّ تَعْرَقُ يَدِي فَأَمَسُّ وَجْهِي أَوْ بَعْضَ جَسَدِي أَوْ يُصِيبُ ثَوْبِي قَالَ« لاَ بَأْسَ بِهِ».

Ali ibn Ibrahim narrated from his father, from Ibn Abi Umayr, from Hisham ibn Salim, from Hakam ibn Hukaym Al-Sayrafi. He said: I said to Abu Abdullah (a.s): "I urinate, and I do not find water. Some urine gets on my hand, so I wipe it on a wall or the ground. Then my hand sweats, and I touch my face or part of my body, or it touches my clothing. Is there any problem with this?" Imam (a.s) said: "There is no harm in it."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ اَلصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْبَوْلِ يُصِيبُ اَلثَّوْبَ فَقَالَ« اِغْسِلْهُ مَرَّتَيْنِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Muhammad ibn Al-Hasan Al-Saffar, from Ahmad ibn Muhammad, from Al-Husayn ibn Sa'id, from Safwan, from Al-Ala, from Muhammad ibn Muslim, from one of the two (Imams) (a.s). He said: I asked Imam (a.s) about urine that touches clothing. Imam (a.s) said: "Wash it twice."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اِبْنِ أَبِي يَعْفُورٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْبَوْلِ يُصِيبُ اَلثَّوْبَ فَقَالَ« اِغْسِلْهُ مَرَّتَيْنِ».

With this chain of transmission, from Al-Husayn ibn Sa'id, from Fadalah, from Hammad ibn Uthman, from Ibn Abi Ya'fur. He said: I asked Abu Abdullah (a.s) about urine that touches clothing. Imam (a.s) said: "Wash it twice."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ بَوْلِ اَلصَّبِيِّ يُصِيبُ اَلثَّوْبَ فَقَالَ «اِغْسِلْهُ» فَقُلْتُ فَإِنْ لَمْ أَجِدْ مَكَانَهُ قَالَ« اِغْسِلِ اَلثَّوْبَ كُلَّهُ».

With this chain of transmission, from Al-Husayn ibn Sa'id, from Uthman, from Sama'ah. He said: I asked Imam (a.s) about the urine of a child that touches clothing. Imam (a.s) said: "Wash it." I said: "What if I cannot find the exact spot?" Imam (a.s) said: "Wash the entire garment."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ: قُلْتُ لِلرِّضَا عَلَيْهِ اَلسَّلاَمُ اَلطِّنْفِسَةُ وَ اَلْفِرَاشُ يُصِيبُهُمَا اَلْبَوْلُ كَيْفَ يُصْنَعُ بِهِ وَ هُوَ ثَخِينٌ كَثِيرُ اَلْحَشْوِ قَالَ« يُغْسَلُ مَا ظَهَرَ مِنْهُ فِي وَجْهِهِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Ahmad ibn Muhammad, from Ibrahim ibn Abi Mahmoud. He said: I said to Al-Ridha (a.s): "A carpet or a mattress that is thick and heavily stuffed - how should it be treated if urine touches it?" Imam (a.s) said: "Wash what is visible of it on its surface."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ وَ اَلْحُسَيْنُ بْنُ عُبَيْدِ اَللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ اَلْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اِبْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمَنِيِّ يُصِيبُ اَلثَّوْبَ قَالَ« إِنْ عَرَفْتَ مَكَانَهُ فَاغْسِلْهُ فَإِنْ خَفِيَ عَلَيْكَ مَكَانُهُ فَاغْسِلْهُ كُلَّهُ».

The Shaykh (Al-Mufid), narrated to me from Abu Al-Qasim Ja'far ibn Muhammad and Al-Husayn ibn Ubayd Allah (swt), from a group of our companions, from Muhammad ibn Ya'qub, from Al-Husayn ibn Muhammad, from Mu'alla ibn Muhammad, from Al-Washa', from Hammad ibn Uthman, from Ibn Abi Ya'fur: I asked Abu Abdullah (a.s) about semen that touches clothing. Imam (a.s) said: "If you know its location, then wash it. But if you cannot determine its location, then wash the entire garment."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ مُيَسِّرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ آمُرُ اَلْجَارِيَةَ فَتَغْسِلُ ثَوْبِي مِنَ اَلْمَنِيِّ فَلاَ تُبَالِغُ فِي غَسْلِهِ فَأُصَلِّي فِيهِ فَإِذَا هُوَ يَابِسٌ قَالَ« أَعِدْ صَلاَتَكَ أَمَا إِنَّكَ لَوْ كُنْتَ غَسَلْتَ أَنْتَ لَمْ يَكُنْ عَلَيْكَ شَيْءٌ».

With this chain of transmission, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Mu'awiyah ibn Ammar, from Muyassir. He said: I said to Abu Abdullah (a.s): "I instruct the servant girl to wash my garment from semen, but she does not wash it thoroughly. Then I pray in it, and afterward, I find it dry." Imam (a.s) said: "Repeat your prayer. However, if you had washed it yourself, there would have been nothing required of you."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْمَنِيِّ يُصِيبُ اَلثَّوْبَ قَالَ« اِغْسِلِ اَلثَّوْبَ كُلَّهُ إِذَا خَفِيَ عَلَيْكَ مَكَانُهُ قَلِيلاً كَانَ أَوْ كَثِيراً».

With this chain of transmission, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Uthman ibn Isa, from Sama'ah. He said: I asked Imam (a.s) about semen that touches clothing. Imam (a.s) said: "Wash the entire garment if its location is unknown, whether it is a small or large amount."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ:« إِذَا اِحْتَلَمَ اَلرَّجُلُ فَأَصَابَ ثَوْبَهُ مَنِيٌّ فَلْيَغْسِلِ اَلَّذِي أَصَابَهُ فَإِنْ ظَنَّ أَنَّهُ أَصَابَهُ مَنِيٌّ وَ لَمْ يَسْتَيْقِنْ وَلَمْ يَرَ مَكَانَهُ فَلْيَنْضِحْهُ بِالْمَاءِ وَإِنِ اِسْتَيْقَنَ أَنَّهُ قَدْ أَصَابَهُ وَلَمْ يَرَ مَكَانَهُ فَلْيَغْسِلْ ثَوْبَهُ كُلَّهُ فَإِنَّهُ أَحْسَنُ».

With this chain of transmission, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from Al-Halabi, from Abu Abdullah (a.s). He said: Imam (a.s) said: "If a man has a wet dream and semen touches his garment, he should wash the area that was affected. But if he suspects that semen may have touched his garment without being certain and does not see its location, he should sprinkle water over it. And if he is certain that semen touched his garment but cannot identify its location, he should wash the entire garment, as this is better."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَنِيِّ يُصِيبُ اَلثَّوْبَ فَلاَ يَدْرِي أَيْنَ مَكَانُهُ قَالَ« يَغْسِلُهُ كُلَّهُ وَ إِنْ عَلِمَ مَكَانَهُ فَلْيَغْسِلْهُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Al-Husayn ibn Al-Hasan ibn Aban, from Al-Husayn ibn Sa'id, from Ibn Sinan, from Ibn Muskan, from Anbasah ibn Mus'ab. He said: I asked Abu Abdullah (a.s) about semen that touches clothing, but its location is unknown. Imam (a.s) said: "He should wash the entire garment. And if he knows its location, then he should wash that spot."

وَبِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: ذَكَرَ اَلْمَنِيَّ فَشَدَّدَهُ وَ جَعَلَهُ أَشَدَّ مِنَ اَلْبَوْلِ ثُمَّ قَالَ« إِنْ رَأَيْتَ اَلْمَنِيَّ قَبْلَ أَوْ بَعْدَ مَا تَدْخُلُ فِي اَلصَّلاَةِ فَعَلَيْكَ إِعَادَةُ اَلصَّلاَةِ وَ إِنْ أَنْتَ نَظَرْتَ فِي ثَوْبِكَ فَلَمْ تُصِبْهُ ثُمَّ صَلَّيْتَ فِيهِ ثُمَّ رَأَيْتَهُ بَعْدُ فَلاَ إِعَادَةَ عَلَيْكَ وَ كَذَلِكَ اَلْبَوْلُ».

With this chain of transmission, from Al-Husayn ibn Sa'id, from Hammad, from Hariz, from Muhammad ibn Muslim, from Abu Abdullah (a.s). He said: Imam (a.s) mentioned semen and emphasized its severity, considering it more serious than urine. Imam (a.s) said: "If you see semen before or after entering the prayer, you must repeat the prayer. But if you examine your clothing and do not find it, then pray in it, and later you see it, there is no need to repeat the prayer. The same ruling applies to urine."

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَذْيِ يُصِيبُ اَلثَّوْبَ قَالَ« إِنْ عَرَفْتَ مَكَانَهُ فَاغْسِلْهُ وَ إِنْ خَفِيَ مَكَانُهُ عَلَيْكَ فَاغْسِلِ اَلثَّوْبَ كُلَّهُ».

Ahmad ibn Muhammad narrated from Ali ibn Al-Hakam, from Al-Husayn ibn Abi Al-Ala. He said: I asked Abu Abdullah (a.s) about madhy (pre-seminal fluid) that touches clothing. Imam (a.s) said: "If you know its location, then wash it. But if its location is unknown to you, then wash the entire garment."

عَنْهُ عَنْ عَلِيٍّ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَذْيِ يُصِيبُ اَلثَّوْبَ فَيَلْتَزِقُ بِهِ قَالَ« يَغْسِلُهُ وَ لاَ يَتَوَضَّأُ».

Ali narrated from Al-Husayn ibn Abi Al-Ala. He said: I asked Abu Abdullah (a.s) about madhy (pre-seminal fluid) that touches clothing and sticks to it. Imam (a.s) said: "He should wash it, but he does not need to perform wudu."

قال محمد بن الحسن» مصنف هذا الكتاب« هذان الخبران محمولان على ضرب من الاستحباب دون الوجوب بدلالة ما قدمناه من الاخبار، ويزيد ذلك بينا ما رواه هذا الراوي بعينه وهو

Muhammad ibn Al-Hasan, the compiler of this book, commented: “These two narrations are understood as recommendations rather than obligations, based on the previously mentioned reports.” This interpretation is further clarified by another narration transmitted by this same narrator, which follows.

عَلِيُّ بْنُ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَذْيِ يُصِيبُ اَلثَّوْبَ قَالَ« لاَ بَأْسَ بِهِ» فَلَمَّا رَدَدْنَا عَلَيْهِ قَالَ« تَنْضِحُهُ بِالْمَاءِ».

Ali ibn Al-Hakam narrated from Al-Husayn ibn Abi Al-Ala. He said: I asked Abu Abdullah (a.s) about madhy (pre-seminal fluid) that touches clothing. Imam (a.s) said: "There is no harm in it." When we repeated the question to him, Imam (a.s) said: "Sprinkle it with water."

الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللهِ عَلَيْهِ السَّلَامُ قَالَ: لَيْسَ فِي الْمَذْيِ مِنَ الشَّهْوَةِ، وَلَا مِنَ الْإِنْعَاظِ، وَلَا مِنَ الْقُبْلَةِ، وَلَا مِنْ مَسِّ الْفَرْجِ، وَلَا مِنَ الْمُضَاجَعَةِ وُضُوءٌ، وَلَا يُغْسَلُ مِنْهُ الثَّوْبُ وَلَا الْجَسَدُ.

Al-Husayn ibn Sa'id narrated from Ibn Abi Umayr, from more than one of our companions, from Abu Abdullah (a.s). He said: Imam (a.s) said: "There is no wudu required due to madhy (pre-seminal fluid) resulting from desire, arousal, kissing, touching the private parts, or lying closely together. Neither the clothing nor the body needs to be washed because of it."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَا أُبَالِي أَ بَوْلٌ أَصَابَنِي أَوْ مَاءٌ إِذَا لَمْ أَعْلَمْ».

Muhammad ibn Ahmad ibn Yahya narrated from Abu Ja'far, from his father, from Hafs ibn Ghiyath, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s), from Imam Ali (a.s). He said: Imam (a.s) said: "I do not mind whether it is urine or water that touches me, as long as I do not know (with certainty)."

قال الشيخ أيده الله تعالى( فان أصاب ثوبه دم وكان مقداره في سعة الدرهم الوافي الذي كان مضروبا من درهم وثلث وجب عليه غسله ولم يجز له الصلاة فيه، وان كان قدره اقل من ذلك وكان كالحمصة أو الظفر وشبهه جاز له الصلاة فيه قبل ان يغسله وغسله للصلاة فيه افضل، اللهم إلا أن يكون دم حيض فانه لا تجوز الصلاة في قليل منه ولا كثير وغسل الثوب منه واجب وان كان قدره كرأس ابرة في الصغر).

The Shaykh (Al-Mufid), may Allah (swt) support him, commented: "If blood touches his clothing and its amount is the size of a dirham wafiy (equivalent to a dirham and a third), he must wash it, and it is not permissible for him to pray in it. If the amount is less than that, such as the size of a lentil or a fingernail, it is permissible for him to pray in it before washing it, although washing it for prayer is preferable. However, if the blood is menstrual blood, then it is not permissible to pray in the garment, whether the amount is small or large. Washing the garment is obligatory, even if the amount is as small as the tip of a needle."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لَهُ اَلدَّمُ يَكُونُ فِي اَلثَّوْبِ عَلَيَّ وَ أَنَا فِي اَلصَّلاَةِ قَالَ« إِنْ رَأَيْتَهُ وَ عَلَيْكَ ثَوْبٌ غَيْرُهُ فَاطْرَحْهُ وَ صَلِّ وَ إِنْ لَمْ يَكُنْ عَلَيْكَ ثَوْبٌ غَيْرُهُ فَامْضِ فِي صَلاَتِكَ وَ لاَ إِعَادَةَ عَلَيْكَ وَ مَا لَمْ يَزِدْ عَلَى مِقْدَارِ اَلدِّرْهَمِ مِنْ ذَلِكَ فَلَيْسَ بِشَيْءٍ رَأَيْتَهُ أَوْ لَمْ تَرَهُ فَإِذَا كُنْتَ قَدْ رَأَيْتَهُ وَ هُوَ أَكْثَرُ مِنْ مِقْدَارِ اَلدِّرْهَمِ فَضَيَّعْتَ غَسْلَهُ وَ صَلَّيْتَ فِيهِ صَلاَةً كَثِيرَةً فَأَعِدْ مَا صَلَّيْتَ فِيهِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Hammad, from Hariz, from Muhammad ibn Muslim. He said: I said to Imam (a.s): "What if there is blood on my clothing while I am in prayer?" Imam (a.s) said: "If you notice it and you have another garment, then remove it and continue your prayer. But if you do not have another garment, then continue your prayer, and there is no need to repeat it. And if the blood does not exceed the size of a dirham, then it is not a concern - whether you notice it or not. However, if you see it and it is larger than a dirham and you neglected to wash it, and then you prayed in it multiple prayers, you must repeat all the prayers performed in it."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ أَصَابَ ثَوْبَ اَلرَّجُلِ اَلدَّمُ فَصَلَّى فِيهِ وَ هُوَ لاَ يَعْلَمُ فَلاَ إِعَادَةَ عَلَيْهِ وَ إِنْ هُوَ عَلِمَ قَبْلَ أَنْ يُصَلِّيَ فَنَسِيَ وَ صَلَّى فِيهِ فَعَلَيْهِ اَلْإِعَادَةُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Al-Husayn ibn Al-Hasan ibn Aban, from Al-Husayn ibn Sa'id, from Ibn Sinan, from Abu Basir, from Abu Abdullah (a.s). He said: Imam (a.s) said: "If blood touches a man's garment and he prays in it without knowing, then he does not need to repeat the prayer. However, if he knew about it before praying but forgot and still prayed in it, then he must repeat the prayer."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَرَى بِثَوْبِهِ اَلدَّمَ فَيَنْسَى أَنْ يَغْسِلَهُ حَتَّى يُصَلِّيَ قَالَ« يُعِيدُ صَلاَتَهُ كَيْ يَهْتَمَّ بِالشَّيْءِ إِذَا كَانَ فِي ثَوْبِهِ عُقُوبَةً لِنِسْيَانِهِ» قُلْتُ فَكَيْفَ يَصْنَعُ مَنْ لَمْ يَعْلَمْ أَ يُعِيدُ حِينَ يَرْفَعُهُ قَالَ« لاَ وَ لَكِنْ يَسْتَأْنِفُ».

With this chain of transmission, from Al-Husayn ibn Sa'id, from Uthman ibn Isa, from Sama'ah. He said: I asked Abu Abdullah (a.s) about a man who notices blood on his garment but forgets to wash it until he has already prayed. Imam (a.s) said: "He must repeat his prayer so that he pays attention to such matters in his clothing, as a consequence for his forgetfulness." I said: "What about someone who was unaware of it - does he need to repeat the prayer after discovering it?" Imam (a.s) said: "No, but he should start fresh (perform new prayers going forward)."

وهذا الخبران يدلان على وجوب ازالة الدم عن الثوب، فاما كمية ما إذا بلغ ليه وجبت ازالته فالخبر الاول فيه بيانه.

These two narrations indicate the obligation to remove blood from clothing. As for the amount of blood that requires removal, the first narration has clarified this, and it is further supported by other evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ اَلْحُسَيْنُ بْنُ عُبَيْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِيهِ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« فِي اَلدَّمِ يَكُونُ فِي اَلثَّوْبِ إِنْ كَانَ أَقَلَّ مِنْ قَدْرِ دِرْهَمٍ فَلاَ يُعِيدُ اَلصَّلاَةَ وَ إِنْ كَانَ أَكْثَرَ مِنْ قَدْرِ اَلدِّرْهَمِ وَ كَانَ رَآهُ فَلَمْ يَغْسِلْهُ حَتَّى صَلَّى فَلْيُعِدْ صَلاَتَهُ وَ إِنْ لَمْ يَكُنْ رَآهُ حَتَّى صَلَّى فَلاَ يُعِيدُ اَلصَّلاَةَ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Muhammad ibn Yahya, and Al-Husayn ibn Ubayd Allah (swt), from Ahmad ibn Muhammad ibn Yahya, from his father Muhammad ibn Yahya, from Muhammad ibn Ali ibn Mahbub, from Al-Husayn ibn Al-Hasan, from Ja'far ibn Bashir, from Isma'il Al-Ju'fi, from Abu Ja'far (a.s). He said: Imam (a.s) said: "If blood is on the clothing, and it is less than the size of a dirham, then he does not need to repeat the prayer. But if it is more than the size of a dirham and he saw it but did not wash it before praying, then he must repeat his prayer. However, if he did not notice it until after praying, then he does not need to repeat the prayer."

رَوَى اَلصَّفَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ زِيَادِ بْنِ أَبِي اَلْحَلاَّلِ عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَ مَا تَقُولُ فِي دَمِ اَلْبَرَاغِيثِ قَالَ« لَيْسَ بِهِ بَأْسٌ» قَالَ قُلْتُ إِنَّهُ يَكْثُرُ وَ يَتَفَاحَشُ قَالَ« وَ إِنْ كَثُرَ» قَالَ قُلْتُ فَالرَّجُلُ يَكُونُ فِي ثَوْبِهِ نُقَطُ اَلدَّمِ لاَ يَعْلَمُ بِهِ ثُمَّ يَعْلَمُ فَيَنْسَى أَنْ يَغْسِلَهُ فَيُصَلِّي ثُمَّ يَذْكُرُ بَعْدَ مَا صَلَّى أَ يُعِيدُ صَلاَتَهُ قَالَ« يَغْسِلُهُ وَ لاَ يُعِيدُ صَلاَتَهُ إِلاَّ أَنْ يَكُونَ مِقْدَارَ اَلدِّرْهَمِ مُجْتَمِعاً فَيَغْسِلُهُ وَ يُعِيدُ اَلصَّلاَةَ».

Al-Saffar narrated from Ahmad ibn Muhammad, from Ali ibn Al-Hakam, from Ziyad ibn Abi Al-Halal, from Abdullah ibn Abi Ya'fur. He said: I said to Abu Abdullah (a.s): "What do you say about the blood of fleas?" Imam (a.s) said: "There is no harm in it." I asked: "But it may become excessive and spread greatly." Imam (a.s) said: "Even if it becomes excessive." I asked: "A man finds spots of blood on his garment without knowing about it, then he becomes aware of it but forgets to wash it and prays, then remembers after he has prayed, should he repeat his prayer?" Imam (a.s) said: "He should wash it, but he does not need to repeat his prayer, unless the amount of blood is equal to a dirham and concentrated in one spot. In that case, he must wash it and repeat the prayer."

فَأَمَّا مَا رَوَاهُ مُعَاوِيَةُ بْنُ حُكَيْمٍ عَنِ اِبْنِ اَلْمُغِيرَةِ عَنْ مُثَنَّى بْنِ عَبْدِ اَلسَّلاَمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ إِنِّي حَكَكْتُ جِلْدِي فَخَرَجَ مِنْهُ دَمٌ فَقَالَ« إِنِ اِجْتَمَعَ قَدْرَ حِمَّصَةٍ فَاغْسِلْهُ وَ إِلاَّ فَلاَ».

Mu'awiyah ibn Hakim narrated from Ibn Al-Mughira, from Muthanna ibn Abd Al-Salam, from Abu Abdullah (a.s). He said: I said to Imam (a.s): "I scratched my skin, and blood came out." Imam (a.s) said: "If it gathers to the size of a lentil (hummus seed), then wash it. Otherwise, you do not need to wash it."

فمحمول على الاستحباب دون الوجوب، والذي يدل على ذلك ما تقدم من الاخبار وانه متى لم يبلغ الدرهم فمباح الصلاة في الثوب الذي فيه ذلك الدم، ويدل عليه ايضا.

This narration is seen as recommended (mustahabb) rather than obligatory (wajib). What supports this interpretation is the earlier narrations indicating that as long as the blood does not exceed the size of a dirham, it is permissible to pray in a garment containing such blood. This is further supported by additional evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ أَنَّهُمَا قَالاَ:« لاَ بَأْسَ بِأَنْ يُصَلِّيَ اَلرَّجُلُ فِي اَلثَّوْبِ وَ فِيهِ اَلدَّمُ مُتَفَرِّقاً شِبْهَ اَلنَّضْحِ وَ إِنْ كَانَ قَدْ رَآهُ صَاحِبُهُ قَبْلَ ذَلِكَ فَلاَ بَأْسَ بِهِ مَا لَمْ يَكُنْ مُجْتَمِعاً قَدْرَ اَلدِّرْهَمِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Abu Ja'far, from Ali ibn Hadid, from Jamil ibn Darraj, from some of our companions, from Abu Ja'far and Abu Abdullah (a.s). They said: Imam (a.s) said: "There is no harm in a man praying in a garment that has scattered spots of blood, resembling splashes, even if he had seen them beforehand, as long as the blood is not concentrated in one spot and does not equal the size of a dirham."

وَ أَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اَللَّهِ اَلْبَرْقِيِّ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ قَالَ: رَأَيْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يُصَلِّي وَ اَلدَّمُ يَسِيلُ مِنْ سَاقِهِ.

Ahmad ibn Muhammad ibn Isa narrated from Abu Abdullah Al-Barqi, from Isma'il Al-Ju'fi. He said: (Narrator said) "I saw Abu Ja'far (a.s) praying while blood was flowing from his leg."

فمحمول على جرح لازم أو بثر أو قرح ونحن نبين فيما بعد ان دم القروح والجراحات وما لا يمكن أو تشق ازالته فانه لا بأس بالصلاة في قليله وكثيره، ويدل ها هنا على هذا التأويل.

This narration is understood to refer to a persistent wound, ulcer, or sore. We will explain later that the blood from wounds, sores, and injuries, which cannot be easily removed or causes hardship to cleanse, does not affect the validity of prayer, whether the amount is small or large. This interpretation is supported by other evidence related to this matter.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَصَفْوَانَ بْنِ يَحْيَى عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ تَخْرُجُ بِهِ اَلْقُرُوحُ فَلاَ تَزَالُ تَدْمَى كَيْفَ يُصَلِّي فَقَالَ« يُصَلِّي وَإِنْ كَانَ اَلدِّمَاءُ تَسِيلُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja'far ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Ahmad ibn Muhammad, from Al-Husayn, from Fadalah ibn Ayyub and Safwan ibn Yahya, from Al-Ala ibn Razin, from Muhammad ibn Muslim, from one of the two (Imams) (a.s). He said: I asked Imam (a.s) about a man who has sores that constantly bleed - how should he pray? Imam (a.s) said: "He should pray, even if blood continues to flow."

فأما ما يدل على تخصيص دم الحيض من جملة الدماء فهو انه قد ثبت نجاسة الدم في الشريعة، وانما ابيح الصلاة في بعض الدماء المخصوصة في قليله لقيام الدلالة عليه وهي ما قدمناه من الاخبار، ودم الحيض النجاسة حاصلة في قليله وكثيره فيجب أن يكون وجوب إزالته ثابتا على كل حال ليدخل الانسان بعد إزالته على يقين في الصلاة، ويدل ايضا عليه.

As for the distinction of menstrual blood among all types of blood, it is based on the established ruling in Shariah regarding the impurity of blood. However, the allowance to pray with certain specific types of blood in small amounts is supported by evidence provided in earlier narrations. Menstrual blood, however, is considered impure in both small and large quantities, and therefore its removal is mandatory in all cases. This ensures that a person enters prayer in a state of certainty and purity. Additional evidence also supports this ruling.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ اَلْحُسَيْنُ بْنُ عُبَيْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِيهِ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ عِيسَى اَلْعُبَيْدِيِّ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ أَبِي سَعِيدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ وَ أَبِي جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالاَ:« لاَ تُعَادُ اَلصَّلاَةُ مِنْ دَمٍ لَمْ يُبْصِرْهُ إِلاَّ دَمَ اَلْحَيْضِ فَإِنَّ قَلِيلَهُ وَ كَثِيرَهُ فِي اَلثَّوْبِ إِنْ رَآهُ وَ إِنْ لَمْ يَرَهُ سَوَاءٌ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Muhammad ibn Yahya, and Al-Husayn ibn Ubayd Allah (swt), from Ahmad ibn Muhammad ibn Yahya, from his father Muhammad ibn Yahya, from Muhammad ibn Ali ibn Mahbub, from Muhammad ibn Isa Al-Ubaydi, from Al-Husayn ibn Sa'id, from Al-Nadr, from Abu Sa'id, from Abu Basir, from Abu Abdullah and Abu Ja'far (a.s). They said: Imam (a.s) said: "Prayer does not need to be repeated because of blood that one did not notice, except for menstrual blood. For menstrual blood, whether small or large, whether it was seen or unseen on the clothing, it is the same and must be removed."

وَ رُوِيَ هَذَا اَلْحَدِيثُ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى اَلْأَشْعَرِيِّ: وَ زَادَ فِيهِ وَ سَأَلَتْهُ اِمْرَأَةٌ أَنَّ بِثَوْبِي دَمَ اَلْحَائِضِ وَ غَسَلْتُهُ وَ لَمْ يَذْهَبْ أَثَرُهُ فَقَالَ« اِصْبَغِيهِ بِمِشْقٍ».

This hadith is also narrated from Muhammad ibn Isa ibn Ubayd, from Muhammad ibn Yahya Al-Ash'ari, with an additional statement: A woman asked Imam (a.s): "There is menstrual blood on my garment. I washed it, but the stain did not disappear." Imam (a.s) said: "Dye it with mishq (a type of dye or red pigment)."

ثم قال أيده الله تعالى:( وان كان على الانسان بثور يرشح دمها دائما لم يكن عليه حرج في الصلاة فيما اصابه ذلك الدم من الثياب وان كثر.. كذلك ان كان به جراح ترشح فيصيب ثوبه دمها وقيحها فله أن يصلي في الثوب وان كثر ذلك فيه). يدل على ذلك قوله تعالى:« ما جعل عليكم في الدين من حرج ونحن نعلم انه لو ألزم المكلف ازالة الدم من هذه الاشياء اللازمة به لحرج بذلك وللحقته بذلك كلفة ومشقة وربما يفوته ايضا مع ذلك الصلاة فأباح الله تعالى ذلك نظرا لعباده ورأفة بهم، ويدل ايضا من جهة الخبر

The Shaykh (Al-Mufid), may Allah (swt) support him, further commented: "If a person has boils that constantly ooze blood, there is no harm in praying in the clothes affected by that blood, even if it is abundant. Similarly, if someone has wounds that discharge and stain their clothes with blood or pus, they are permitted to pray in those clothes, regardless of how much is affected." This is supported by the verse: 'He has not laid upon you in religion any hardship.' (Surah Al-Hajj 22:78) We also know that if a person were obligated to remove such persistent blood from their clothing, it would cause hardship, burden, and even lead to missing prayers. Allah (swt), the Exalted, has allowed this out of mercy and compassion for His servants. This ruling is also supported by other narrations.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنِ اَلْمُعَلَّى أَبِي عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ وَ هُوَ يُصَلِّي فَقَالَ لِي قَائِدِي إِنَّ فِي ثَوْبِهِ دَماً فَلَمَّا اِنْصَرَفَ قُلْتُ لَهُ إِنَّ قَائِدِي أَخْبَرَنِي أَنَّ بِثَوْبِكَ دَماً فَقَالَ «إِنَّ بِي دَمَامِيلَ وَ لَسْتُ أَغْسِلُ ثَوْبِي حَتَّى تَبْرَأَ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Mu'awiyah ibn Hakim, from Al-Mu'alla Abu Uthman, from Abu Basir. He said: I entered upon Abu Ja'far (a.s) while he was praying. My companion said to me: "There is blood on his garment." When Imam (a.s) finished his prayer, I said to Imam (a.s): "My companion informed me that there is blood on your garment." Imam (a.s) said: "I have boils that bleed, and I do not wash my garment until they heal."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ بِهِ اَلْقَرْحُ أَوِ اَلْجُرْحُ فَلاَ يَسْتَطِيعُ أَنْ يَرْبِطَهُ وَ لاَ يَغْسِلَ دَمَهُ قَالَ« يُصَلِّي وَ لاَ يَغْسِلُ ثَوْبَهُ كُلَّ يَوْمٍ إِلاَّ مَرَّةً فَإِنَّهُ لاَ يَسْتَطِيعُ أَنْ يَغْسِلَ ثَوْبَهُ كُلَّ سَاعَةٍ».

With this chain of transmission, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Uthman ibn Isa, from Sama'ah. He said: I asked Imam (a.s) about a man who has a wound or sore and is unable to bandage it or wash its blood. Imam (a.s) said: "He should pray and does not need to wash his garment more than once a day, because it is not possible for him to wash his garment every hour."

وَأَخْبَرَنِي الشَّيْخُ أَيَّدَهُ اللهُ تَعَالَى عَنْ أَبِي الْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ الْحُسَيْنِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَصَفْوَانَ بْنِ يَحْيَى عَنْ الْعَلَاءِ بْنِ رُزَيْنَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا السَّلَامُ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ تَخْرُجُ بِهِ الْقُرُوحُ فَلَا تَزَالُ تَدْمِي، كَيْفَ يُصَلِّي؟ فَقَالَ: يُصَلِّي وَإِنْ كَانَتِ الدِّمَاءُ تَسِيلُ.

The Shaykh (Al-Mufid), narrated to me from Abu Al-Qasim Ja'far ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Ahmad ibn Muhammad, from Al-Husayn, from Fadalah ibn Ayyub and Safwan ibn Yahya, from Al-Ala ibn Razin, from Muhammad ibn Muslim, from one of the two (Imams) (a.s). He said: I asked Imam (a.s) about a man who has sores that constantly bleed - how should he pray? Imam (a.s) said: "He should pray, even if the blood continues to flow."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ خَالِدٍ اَلْبَرْقِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ لَيْثٍ اَلْمُرَادِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ تَكُونُ بِهِ اَلدَّمَامِيلُ وَ اَلْقُرُوحُ فَجِلْدُهُ وَ ثِيَابُهُ مَمْلُوَّةٌ دَماً وَ قَيْحاً فَقَالَ« يُصَلِّي فِي ثِيَابِهِ وَ لاَ يَغْسِلُهَا وَ لاَ شَيْءَ عَلَيْهِ».

With this chain of transmission, from Ahmad ibn Muhammad, from his father, and Muhammad ibn Khalid Al-Barqi, from Abdullah ibn Al-Mughira, from Abdullah ibn Muskan, from Laith Al-Muradi. He said: I said to Abu Abdullah (a.s): "A man has boils and sores, and his skin and clothes are filled with blood and pus. What should he do?" Imam (a.s) said: "He should pray in his clothes and does not need to wash them, and there is no blame on him."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ ظَرِيفِ بْنِ نَاصِحٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْجُرْحُ يَكُونُ فِي مَكَانٍ لاَ نَقْدِرُ عَلَى رَبْطِهِ فَيَسِيلُ مِنْهُ اَلدَّمُ وَ اَلْقَيْحُ فَيُصِيبُ ثَوْبِي فَقَالَ« دَعْهُ فَلاَ يَضُرُّكَ أَنْ لاَ تَغْسِلَهُ».

With this chain of transmission, from Ahmad ibn Muhammad, from Muhammad ibn Isma'il ibn Bazi', from Zharif ibn Nasih, from Aban ibn Uthman, from Abd Al-Rahman ibn Abi Abdullah. He said: I said to Abu Abdullah (a.s): "A wound is in a place where we cannot bandage it, so blood and pus flow from it and stain my clothing. What should I do?" Imam (a.s) said: "Leave it, and it does not harm you if you do not wash it."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ عِمْرَانَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ: إِذَا كَانَ بِالرَّجُلِ جُرْحٌ سَائِلٌ فَأَصَابَ ثَوْبَهُ مِنْ دَمِهِ فَلاَ يَغْسِلُهُ حَتَّى يَبْرَأَ وَ يَنْقَطِعَ اَلدَّمُ.

With this chain of transmission, from Ahmad ibn Muhammad, from Musa ibn Imran, from Muhammad ibn Abi Umayr, from some of our companions, from Sama'ah ibn Mihran: Abu Abdullah (a.s) said: "If a man has a bleeding wound and blood stains his clothing, he does not need to wash it until he is healed and the bleeding stops."

ثم قال أيده الله تعالى:( وكذلك حكم الثوب إذا اصابه دم البراغيث والبق فانه لاحرج على الانسان أن يصلي فيه وإن كان ما أصابه من ذلك كثيرا). فالآية المتقدمة دالة على ذلك من الوجه الذي بيناه وهو ان الله تعالى ذكرانه رفع الحرج عن المكلفين، وقد علمنا ان دم البراغيث مما لا يمكن التحرز منه، ولو الزم المكلف إزالته لحرج بذلك ولضاق عليه القيام به وربما لم يتم ذلك له لانه لا يأمن متى غسل الثوب وعاد إلى لبسه أن يحصل فيه الدم فيبقى على هذا أبدا في الضيق والحرج ولا يتسهل له أداء الفرض، ويدل عليه ايضا.

The Shaykh (Al-Mufid), may Allah (swt) support him, further commented: "The same ruling applies to clothing stained with the blood of fleas and bedbugs. There is no harm if a person prays in such clothing, even if the amount of blood on it is large." This ruling is supported by the previously mentioned verse: 'He has not laid upon you in religion any hardship.' (Surah Al-Hajj 22:78) It is evident that flea blood is something that cannot easily be avoided. If a person were obligated to remove it completely, it would result in difficulty and hardship, especially since even after washing, the blood may reappear when the clothing is worn again. Thus, obligating constant washing would cause ongoing burden and prevent a person from fulfilling their prayers with ease. This ruling is also supported by other narrations indicating the removal of hardship in such cases.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ دَمِ اَلْبَرَاغِيثِ يَكُونُ فِي اَلثَّوْبِ هَلْ يَمْنَعُهُ ذَلِكَ مِنَ اَلصَّلاَةِ فَقَالَ« لاَ وَ إِنْ كَثُرَ وَ لاَ بَأْسَ أَيْضاً بِشِبْهِهِ مِنَ اَلرُّعَافِ يَنْضَحُهُ وَ لاَ يَغْسِلُهُ».

The Shaykh (Al-Mufid), narrated to me from Ahmad ibn Muhammad, from his father, from Al-Husayn ibn Al-Hasan ibn Aban, from Al-Husayn ibn Sa'id, from Ibn Sinan, from Ibn Muskan, from Al-Halabi. He said: I asked Abu Abdullah (a.s) about flea blood on clothing - does it prevent prayer? Imam (a.s) said: "No, even if it is abundant, and there is no harm in its likeness, such as nosebleed blood. He should sprinkle water on it but does not need to wash it."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ رَيَّانَ قَالَ: كَتَبْتُ إِلَى اَلرَّجُلِ هَلْ يَجْرِي دَمُ اَلْبَقِّ عَلَيْهِ مَجْرَى دَمِ اَلْبَرَاغِيثِ وَهَلْ يَجُوزُ لِأَحَدٍ أَنْ يَقِيسَ بِدَمِ اَلْبَقِّ عَلَى اَلْبَرَاغِيثِ فَيُصَلِّيَ فِيهِ وَ أَنْ يَقِيسَ عَلَى نَحْوِ هَذَا فَيَعْمَلَ بِهِ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ «تَجُوزُ اَلصَّلاَةُ وَ اَلطُّهْرُ مِنْهُ أَفْضَلُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ali ibn Muhammad, from Sahl ibn Ziyad, from Muhammad ibn Rayyan. He said: I wrote to the Imam (a.s) asking: "Does the blood of bedbugs have the same ruling as the blood of fleas? Is it permissible for someone to compare the blood of bedbugs to flea blood and pray in it? And is it permissible to make analogies like this and act upon them?" Imam (a.s) replied: "Prayer is permissible (in it), but purifying oneself from it is better."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ:« أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ لاَ يَرَى بَأْساً بِدَمِ مَا لَمْ يُذَكَّ يَكُونُ فِي اَلثَّوْبِ فَيُصَلِّي فِيهِ اَلرَّجُلُ يَعْنِي دَمَ اَلسَّمَكِ».

Muhammad ibn Ahmad ibn Yahya narrated from Ibrahim ibn Hashim, from Al-Nawfali, from Al-Sakuni, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s): Imam (a.s) said: "(Imam) Ali (a.s) saw no harm in the blood of an animal that is not ritually slaughtered (not dhabah) being present on clothing, and a man praying in it - meaning the blood of fish."

قال الشيخ أيده الله تعالى:( وإذا مس ثوب الانسان كلب أو خنزير وكانا يابسين فليرش موضع مسهما منه بالماء وإن كانا رطبين فليغسل ما مساه بالماء). يدل عليه

The Shaykh (Al-Mufid), may Allah (swt) support him, commented: "If a dog or pig touches a person's clothing and both are dry, he should sprinkle water on the spot where it was touched. However, if they were wet, he should wash the affected area with water." This ruling is supported by additional evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا مَسَّ ثَوْبَكَ كَلْبٌ فَإِنْ كَانَ يَابِساً فَانْضِحْهُ وَ إِنْ كَانَ رَطْباً فَاغْسِلْهُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Muhammad ibn Al-Hasan, from Ahmad ibn Muhammad, from Al-Husayn ibn Sa'id, from Hammad, from Hariz, from someone who informed him, from Abu Abdullah (a.s). He said: Imam (a.s) said: "If a dog touches your clothing and it is dry, then sprinkle water on it. But if it is wet, then wash it."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ عَنْ عَلِيٍّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْكَلْبِ يُصِيبُ اَلثَّوْبَ قَالَ« اِنْضِحْهُ وَ إِنْ كَانَ رَطْباً فَاغْسِلْهُ».

With this chain of transmission, from Al-Husayn ibn Sa'id, from Al-Qasim, from Ali, from Abu Abdullah (a.s). He said: I asked Imam (a.s) about a dog that touches clothing. Imam (a.s) said: "Sprinkle water on it, but if it is wet, then wash it."

وَبِهٰذَا الإِسْنَادِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِ عَلَيْهِ السَّلَامُ عَنِ الْكَلْبِ يُصِيبُ شَيْئًا مِنْ جَسَدِ الرَّجُلِ، قَالَ: يُغْسَلُ الْمَكَانُ الَّذِي أَصَابَهُ.

With this chain of transmission, from Hammad, from Hariz, from Muhammad ibn Muslim. He said: I asked Abu Abdullah (a.s) about a dog that touches a part of a man's body. Imam (a.s) said: "He should wash the area that was touched."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنِ اَلْفَضْلِ أَبِي اَلْعَبَّاسِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا أَصَابَ ثَوْبَكَ مِنَ اَلْكَلْبِ رُطُوبَةٌ فَاغْسِلْهُ وَ إِنْ مَسَّهُ جَافّاً فَاصْبُبْ عَلَيْهِ اَلْمَاءَ» قُلْتُ لِمَ صَارَ بِهَذِهِ اَلْمَنْزِلَةِ قَالَ« لِأَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَمَرَ بِقَتْلِهَا».

With this chain of transmission, from Al-Husayn ibn Sa'id, from Hammad, from Hariz, from Al-Fadl Abu Al-Abbas. He said: Abu Abdullah (a.s) said: "If the dog's wetness touches your clothing, then wash it. And if it touches it while dry, then pour water over it." I asked, "Why is it treated this way?" Imam (a.s) said: "Because the Prophet (saws) ordered them to be killed."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصِيبُ ثَوْبَهُ خِنْزِيرٌ فَلَمْ يَغْسِلْهُ فَذَكَرَ وَ هُوَ فِي صَلاَتِهِ كَيْفَ يَصْنَعُ بِهِ قَالَ« إِنْ كَانَ دَخَلَ فِي صَلاَتِهِ فَلْيَمْضِ وَ إِنْ لَمْ يَكُنْ دَخَلَ فِي صَلاَتِهِ فَلْيَنْضِحْ مَا أَصَابَ مِنْ ثَوْبِهِ إِلاَّ أَنْ يَكُونَ فِيهِ أَثَرٌ فَيَغْسِلَهُ» وَ سَأَلْتُهُ عَنْ خِنْزِيرٍ شَرِبَ مِنْ إِنَاءٍ كَيْفَ يُصْنَعُ بِهِ قَالَ« يُغْسَلُ سَبْعَ مَرَّاتٍ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Al-Amraki ibn Ali, from Ali ibn Ja'far, from his brother Imam Musa ibn Ja'far (a.s). He said: I asked Imam (a.s) about a man whose clothing is touched by a pig, and he does not wash it, then he remembers while praying - what should he do? Imam (a.s) said: "If he has already started his prayer, then let him continue. But if he has not started his prayer, then he should sprinkle water on the affected area of his clothing unless it has left a mark, in which case he should wash it." And I asked Imam (a.s) about a pig that drinks from a vessel - what should be done with it? Imam (a.s) said: "It should be washed seven times."

قال الشيخ أيده الله تعالى:( وكذلك الحكم في الفارة والوزغة يرش الموضع الذي مساه من الثوب إذا لم يؤثرا فيه وان رطباه وأثرا فيه غسل بالماء). يدل عليه

The Shaykh (Al-Mufid), may Allah (swt) support him, commented: "The same ruling applies to a rat or a lizard. If they touch clothing and do not leave a mark, the affected area should be sprinkled with water. However, if they are wet and leave a mark, it should be washed with water." This ruling is supported by further evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي اَلْقَاسِمِ وَ أَبِي قَتَادَةَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ وَ أَخْبَرَنِي أَيْضاً عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ بْنِ عَلِيٍّ اَلنَّيْسَابُورِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ وَ أَخْبَرَنِي أَيْضاً عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ بْنِ عَلِيٍّ اَلنَّيْسَابُورِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْفَأْرَةِ اَلرَّطْبَةِ قَدْ وَقَعَتْ فِي اَلْمَاءِ تَمْشِي عَلَى اَلثِّيَابِ أَ يُصَلَّى فِيهَا قَالَ« اِغْسِلْ مَا رَأَيْتَ مِنْ أَثَرِهَا وَ مَا لَمْ تَرَهُ فَانْضَحْهُ بِالْمَاءِ» وَ فِي رِوَايَةِ أَبِي قَتَادَةَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ وَ اَلْكَلْبُ مِثْلُ ذَلِكَ.

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja'far ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Ahmad ibn Muhammad, from Abu Al-Qasim and Abu Qatadah, from Ali ibn Ja'far. He also narrated to me from Abu Ja'far Muhammad ibn Ali, from Muhammad ibn Al-Hasan, from Muhammad ibn Yahya, from Muhammad ibn Ahmad ibn Yahya, from Al-Amraki ibn Ali Al-Naysaburi, from Ali ibn Ja'far. He further narrated to me from Abu Al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Al-Amraki ibn Ali Al-Naysaburi, from Ali ibn Ja'far, from his brother Imam Musa Al Kadhim (a.s). He said: I asked Imam (a.s) about a wet mouse that fell into water and then walked on clothing -is it permissible to pray in that clothing? Imam (a.s) said: "Wash the areas where you see its traces, and for areas where you do not see traces, sprinkle water on them." And in the narration of Abu Qatadah from Ali ibn Ja'far, the dog is treated in the same manner.

قال الشيخ أيده الله تعالى:( وكذلك ان مس واحد مما ذكرناه جسد الانسان أو وقعت يده عليه وكان رطبا غسل ما اصابه منه وان كان يابسا مسحه بالتراب). فقد مضى فيما تقدم ما يدل عليه ويزيده بيانا:

The Shaykh (Al-Mufid), may Allah (swt) support him, commented: "Similarly, if any of the mentioned things - such as a mouse or dog - touches a person’s body or his hand, and it is wet, he should wash the affected area. But if it is dry, he should wipe it with soil." This ruling is supported by previous narrations and is further clarified by additional evidence.

مَا أَخْبَرَنِي[ أَخْبَرَنِي خ ل] بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْكَلْبِ يُصِيبُ شَيْئاً مِنْ جَسَدِ اَلْإِنْسَانِ قَالَ« يُغْسَلُ اَلْمَكَانُ اَلَّذِي أَصَابَهُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Ja'far Muhammad ibn Ali, from Muhammad ibn Al-Hasan, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Ali ibn Isma'il, from Hammad ibn Isa, from Hariz. He said: I asked Abu Abdullah (a.s) about a dog that touches any part of a person’s body. Imam (a.s) said: "He should wash the area that was touched."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ هَلْ يَجُوزُ أَنْ يَمَسَّ اَلثَّعْلَبَ وَ اَلْأَرْنَبَ أَوْ شَيْئاً مِنَ اَلسِّبَاعِ حَيّاً أَوْ مَيِّتاً قَالَ« لاَ يَضُرُّهُ وَ لَكِنْ يَغْسِلُ يَدَهُ».

With this chain of transmission, from Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Isa, from Yunus ibn Abd Al-Rahman, from some of our companions, from Abu Abdullah (a.s). He said: I asked Imam (a.s): "Is it permissible to touch a fox, a hare, or any wild animal, whether it is alive or dead?" Imam (a.s) said: "It does not harm him, but he should wash his hand."

قال الشيخ أيده الله تعالى:( وإذا صافح الكافر المسلم ويده رطبة بالعرق أو غيره غسلها من مسه بالماء وان لم يكن فيها رطوبة مسحها ببعض الحيطان أو التراب). يدل على ذلك قوله تعالى:« إنما المشركون نجس« فحكم عليهم بالنجاسة بظاهر اللفظ فيجب أن يكون ما يماسونه نجسا إلا ما تبيحه الشريعة، ويدل عليه ايضا.

The Shaykh (Al-Mufid), may Allah (swt) support him, commented: "If a disbeliever shakes hands with a Muslim and his hand is wet with sweat or anything else, the Muslim should wash it with water. But if there is no moisture, he should wipe it on a wall or soil." This ruling is supported by the verse: "Indeed, the polytheists are impure." (Surah At-Tawbah 9:28) Since the verse explicitly declares their impurity, anything they touch is considered impure, except for cases specifically permitted by Shariah. This interpretation is further supported by other narrations and evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي مُصَافَحَةِ اَلْمُسْلِمِ لِلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ قَالَ« مِنْ وَرَاءِ اَلثِّيَابِ فَإِنْ صَافَحَكَ بِيَدِهِ فَاغْسِلْ يَدَكَ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Al-Husayn ibn Al-Hasan ibn Aban, from Al-Husayn ibn Sa'id, from Al-Qasim, from Ali, from Abu Basir, from Abu Ja'far (a.s). Imam (a.s) said regarding the handshaking of a Muslim with a Jew or a Christian: "Shake hands with them through a cloth. But if he shakes your hand directly, then wash your hand."

وَبِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَافَحَ مَجُوسِيّاً قَالَ« يَغْسِلُ يَدَهُ وَ لاَ يَتَوَضَّأُ».

Through this same chain of transmission, from Al-Husayn ibn Sa'id, from Safwan, from Al-'Ala', from Muhammad ibn Muslim, from one of the two Imams (a.s), who said: I asked Imam (a.s) about a man who shakes hands with a Magian (Zoroastrian). Imam (a.s) replied: "He should wash his hand, but he does not need to perform ablution (wudu)."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ فِرَاشِ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ يُنَامُ عَلَيْهِ قَالَ« لاَ بَأْسَ وَ لاَ يُصَلَّى فِي ثِيَابِهِمَا» وَ قَالَ« لاَ يَأْكُلُ اَلْمُسْلِمُ مَعَ اَلْمَجُوسِيِّ فِي قَصْعَةٍ وَاحِدَةٍ وَ لاَ يُقْعِدُهُ عَلَى فِرَاشِهِ وَ لاَ مَسْجِدِهِ وَ لاَ يُصَافِحُهُ» قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ اِشْتَرَى ثَوْباً مِنَ اَلسُّوقِ لِلُّبْسِ لاَ يَدْرِي لِمَنْ كَانَ هَلْ يَصْلُحُ اَلصَّلاَةُ فِيهِ قَالَ« إِنِ اِشْتَرَاهُ مِنْ مُسْلِمٍ فَلْيُصَلِّ فِيهِ وَ إِنِ اِشْتَرَاهُ مِنْ نَصْرَانِيٍّ فَلاَ يُصَلِّي فِيهِ حَتَّى يَغْسِلَهُ».

Muhammad ibn Ahmad ibn Yahya narrated from Al-Amraki, from Ali ibn Ja'far, from his brother Imam Musa ibn Ja'far (a.s). He said: I asked Imam (a.s) about sleeping on the bed of a Jew or a Christian. Imam (a.s) said: "There is no harm in sleeping on it, but do not pray in their clothes." And Imam (a.s) said: "A Muslim should not eat with a Magian in the same bowl, nor should he seat him on his bed or in his mosque, nor should he shake hands with him." He (Narrator) said: I asked Imam (a.s) about a man who buys clothing from the market for wearing, but he does not know who owned it. Is it permissible to pray in it? Imam (a.s) said: "If he bought it from a Muslim, he may pray in it. But if he bought it from a Christian, he should not pray in it until he washes it."

قال الشيخ أيده الله تعالى:( ويغسل الثوب ايضا من عرق الابل الجلالة إذا أصابه كما يغسل من سائر النجاسات). يدل على ذلك

The Shaykh (Al-Mufid), may Allah (swt) support him, commented: "A garment should also be washed if it is stained with the sweat of a camel that eats filth (jallalah), just as it is washed from other impurities." This ruling is supported by additional evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ اِبْنِ اَلْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تَشْرَبْ مِنْ أَلْبَانِ اَلْإِبِلِ اَلْجَلاَّلَةِ وَ إِنْ أَصَابَكَ شَيْءٌ مِنْ عَرَقِهَا فَاغْسِلْهُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hafs ibn Al-Bakhtari, from Abu Abdullah (a.s). Imam (a.s) said: "Do not drink the milk of jallalah camels (those that feed on filth). And if their sweat touches you, then wash it."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تَأْكُلُوا اَللُّحُومَ اَلْجَلاَّلَةَ وَ إِنْ أَصَابَكَ مِنْ عَرَقِهَا فَاغْسِلْهُ».

With this chain of transmission, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ali ibn Al-Hakam, from Hisham ibn Salim, from Abu Abdullah (a.s). Imam (a.s) said: "Do not eat the meat of jallalah animals (those that feed on filth). And if their sweat touches you, then wash it."

قال الشيخ أيده الله تعالى:( ويغسل الثوب من ذرق الدجاج خاصة ولا يجب غسله من ذرق الحمام وغيره من الطير الذي يحل اكله على ما بيناه). فقد مضى فيما تقدم ما يدل عليه، ويدل عليه أيضا.

The Shaykh (Al-Mufid), may Allah (swt) support him, commented: "A garment should also be washed if it is stained with the droppings of chickens specifically. However, it does not need to be washed if stained with the droppings of pigeons or other birds that are permissible to eat, as previously explained." This ruling is supported by earlier narrations and additional evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ أَنَّهُمَا قَالاَ:« لاَ تَغْسِلْ ثَوْبَكَ مِنْ بَوْلِ شَيْءٍ يُؤْكَلُ لَحْمُهُ».

The Shaykh (Al-Mufid), narrated to me from Abu Al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Hammad ibn Isa, from Hariz, from Zurara. The Imams (a.s) said: "Do not wash your clothing from the urine of an animal whose meat is permissible to eat."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« اِغْسِلْ ثَوْبَكَ مِنْ أَبْوَالِ مَا لاَ يُؤْكَلُ لَحْمُهُ».

With this chain of transmission, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Abdullah ibn Al-Mughira, from Abdullah ibn Sinan. Abu Abdullah (a.s) said: "Wash your clothing from the urine of animals whose meat is not permissible to eat."

وهذا يدل على ان ما يؤكل لحمه لا يجب غسله على ما بيناه في غير موضع.

This indicates that washing is not obligatory for the urine of animals whose meat is permissible to eat, as has been explained in other places.

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَلْبَانِ اَلْإِبِلِ وَاَلْغَنَمِ وَ اَلْبَقَرِ وَأَبْوَالِهَا وَ لُحُومِهَا فَقَالَ« لاَ تَوَضَّأْ مِنْهُ وَإِنْ أَصَابَكَ مِنْهُ شَيْءٌ أَوْ ثَوْباً لَكَ فَلاَ تَغْسِلْهُ إِلاَّ أَنْ تَتَنَظَّفَ» قَالَ وَ سَأَلْتُهُ عَنْ أَبْوَالِ اَلدَّوَابِّ وَاَلْبِغَالِ وَاَلْحَمِيرِ فَقَالَ« اِغْسِلْهُ فَإِنْ لَمْ تَعْلَمْ مَكَانَهُ فَاغْسِلِ اَلثَّوْبَ كُلَّهُ فَإِنْ شَكَكْتَ فَانْضِحْهُ».

With this chain of transmission, from Ali ibn Ibrahim, from his father, from Hammad, from Hariz, from Muhammad ibn Muslim. He said: I asked Abu Abdullah (a.s) about the milk, urine, and meat of camels, sheep, and cattle. Imam (a.s) said: "Do not perform wudu with it, and if it touches you or your clothing, do not wash it, unless you wish to clean yourself." He (Narrator) said: And I asked Imam (a.s) about the urine of mules, donkeys, and horses. Imam (a.s) said: "Wash it, and if you do not know the exact spot, then wash the entire garment. And if you are uncertain, then sprinkle water on it."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي أَبْوَالِ اَلدَّوَابِّ تُصِيبُ اَلثَّوْبَ فَكَرِهَهُ فَقُلْتُ أَ لَيْسَ لُحُومُهَا حَلاَلاً قَالَ« بَلَى وَ لَكِنْ لَيْسَ مِمَّا جَعَلَهُ اَللَّهُ لِلْأَكْلِ».

Ahmad ibn Muhammad narrated from Muhammad ibn Khalid, from Al-Qasim ibn Uruwah, from Ibn Bukayr, from Zurara, from one of the two (Imams) (a.s): Imam (a.s) said: regarding the urine of beasts of burden (load carrying animals) that touches clothing, Imam (a.s) disliked it. I said: "Isn't their meat permissible to eat?" Imam (a.s) said: "Yes, but they are not among what Allah (swt) has made for eating."

قال محمد بن الحسن: هذا الخبر يقضي على سائر الاخبار التي تضمنت الامر بغسل الثوب من بول هذه الاشياء وروثها فان المراد بها ضرب من الكراهة وقد صرح بذلك على ما ترى.

Muhammad ibn Al-Hasan commented: "This narration clarifies the apparent dislike (karahah) rather than an obligation to wash the clothing affected by the urine or dung of such animals. It explains the other narrations that mention washing as being for recommended cleanliness, not as a strict requirement."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْبَرْقِيِّ عَنْ أَبَانٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِرَوْثِ اَلْحَمِيرِ وَ اِغْسِلْ أَبْوَالَهَا».

Ahmad ibn Muhammad narrated from Al-Barqi, from Aban, from Al-Halabi, from Abu Abdullah (a.s). Imam (a.s) said: "There is no harm in the dung of donkeys, but wash their urine."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبْوَالِ اَلْخَيْلِ وَ اَلْبِغَالِ فَقَالَ« اِغْسِلْ مَا أَصَابَكَ مِنْهُ».

Al-Husayn ibn Sa'id narrated from Fadalah, from Husayn ibn Uthman, from Ibn Muskan, from Al-Halabi. I asked Abu Abdullah (a.s) about the urine of horses and mules. Imam (a.s) said: "Wash whatever it touches of you."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ اَلْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي مَرْيَمَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ فِي أَبْوَالِ اَلدَّوَابِّ وَ أَرْوَاثِهَا قَالَ« أَمَّا أَبْوَالُهَا فَاغْسِلْ مَا أَصَابَكَ وَ أَمَّا أَرْوَاثُهَا فَهِيَ أَكْثَرُ مِنْ ذَلِكَ».

With this chain of transmission, from Muhammad ibn Ya'qub, from Al-Husayn ibn Muhammad, from Mu'alla ibn Muhammad, from Al-Washsha, from Aban ibn Uthman, from Abu Maryam. He said: I asked Abu Abdullah (a.s): "What do you say about the urine and dung of beasts of burden (load carrying animals)?" Imam (a.s) said: "As for their urine, wash whatever it touches of you. But as for their dung, it is more common than that (and does not require washing)."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلسِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَبْدِ اَلْأَعْلَى بْنِ أَعْيَنَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبْوَالِ اَلْحَمِيرِ وَاَلْبِغَالِ فَقَالَ« اِغْسِلْ ثَوْبَكَ» قَالَ قُلْتُ فَأَرْوَاثُهَا قَالَ« هُوَ أَكْثَرُ مِنْ ذَلِكَ».

Muhammad ibn Ahmad ibn Yahya narrated from Al-Sindi ibn Muhammad, from Yunus ibn Ya'qub, from Abd Al-A'la ibn A'yan. He said: I asked Abu Abdullah (a.s) about the urine of donkeys and mules. Imam (a.s) said: "Wash your garment." I said: "What about their dung?" Imam (a.s) said: "It is more common than that (and does not require washing)."

عَنْهُ عَنْ مُوسَى بْنِ عُمَرَ عَنْ يَحْيَى بْنِ عُمَرَ عَنْ دَاوُدَ اَلرَّقِّيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ بَوْلِ اَلْخَشَاشِيفِ يُصِيبُ ثَوْبِي فَأَطْلُبُهُ فَلاَ أَجِدُهُ قَالَ« اِغْسِلْ ثَوْبَكَ».

From him, from Musa ibn Umar, from Yahya ibn Umar, from Dawud Al-Raqqi. He said: I asked Abu Abdullah (a.s) about the urine of bats (khushashif) that touches my clothing, and I search for it but do not find it. Imam (a.s) said: "Wash your garment."

ولا ينافي ذلك ما رواه

This does not contradict what has been narrated elsewhere.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِدَمِ اَلْبَرَاغِيثِ وَ اَلْبَقِّ وَ بَوْلِ اَلْخَشَاشِيفِ».

Ahmad ibn Muhammad narrated from Muhammad ibn Yahya, from Ghiyath, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s). Imam (a.s) said: "There is no harm in the blood of fleas and bedbugs, or the urine of bats."

لان هذه الرواية شاذة ويجوز أن يكون وردت للتقية.

This narration is considered unusual (shadh) and may have been reported due to taqiyyah (dissimulation).

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كُلُّ شَيْءٍ يَطِيرُ فَلاَ بَأْسَ بِخُرْئِهِ وَ بَوْلِهِ».

With this chain of transmission, from Ali ibn Ibrahim, from his father, from Abdullah ibn Al-Mughira, from Jamil ibn Darraj, from Abu Basir, from Abu Abdullah (a.s). Imam (a.s) said: "Everything that flies - there is no harm in its dung and urine."

وَأَخْبَرَنِي الشَّيْخُ أَيَّدَهُ اللهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانَ عَنْ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانَ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِ عَلَيْهِ السَّلَامُ عَنْ رَجُلٍ يَمَسُّهُ بَعْضُ أَبْوَالِ الْبَهَائِمِ، أَيَغْسِلُهُ أَمْ لَا؟ قَالَ: يُغْسَلُ بَوْلُ الْحِمَارِ وَالْفَرَسِ وَالْبَغْلِ، فَأَمَّا الشَّاةُ وَكُلُّ مَا يُؤْكَلُ لَحْمُهُ فَلَا بَأْسَ بِبَوْلِهِ.

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Ahmad ibn Muhammad, from his father, from Al-Husayn ibn Al-Hasan ibn Aban, from Al-Husayn ibn Sa'id, from Fadalah, from Aban ibn Uthman, from Abd Al-Rahman ibn Abi Abdullah. He said: I asked Abu Abdullah (a.s) about a man who is touched by the urine of animals. Should he wash it or not? Imam (a.s) said: "The urine of donkeys, horses, and mules should be washed. As for sheep and all animals whose meat is permissible to eat, there is no harm in their urine."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كُلُّ مَا أُكِلَ لَحْمُهُ فَلاَ بَأْسَ بِمَا يَخْرُجُ مِنْهُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Abu Al-Qasim Ja'far ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Ahmad ibn Al-Hasan ibn Ali ibn Faddal, from Amr ibn Sa'id, from Musaddiq ibn Sadaqah, from Ammar Al-Sabati, from Abu Abdullah (a.s). Imam (a.s) said: "Everything whose meat is permissible to eat, there is no harm in what comes out of it."

فاما ما يدل على تخصيص ذرق الدجاج.

As for what indicates the specification of chicken droppings:

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ فَارِسَ قَالَ: كَتَبَ إِلَيْهِ رَجُلٌ يَسْأَلُهُ عَنْ ذَرْقِ اَلدَّجَاجِ تَجُوزُ اَلصَّلاَةُ فِيهِ فَكَتَبَ« لاَ».

The Shaykh (Al-Mufid), narrated from Abu Al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Yahya and Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Isa, from Faris. He said: A man wrote to Imam (a.s) asking about chicken dung - if it is permissible to pray in it? Imam (a.s) wrote in reply: "No."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« فِي طِينِ اَلْمَطَرِ إِنَّهُ لاَ بَأْسَ بِهِ أَنْ يُصِيبَ اَلثَّوْبَ ثَلاَثَةَ أَيَّامٍ إِلاَّ أَنْ يُعْلَمَ أَنَّهُ قَدْ نَجَّسَهُ شَيْءٌ بَعْدَ اَلْمَطَرِ وَ إِنْ أَصَابَهُ بَعْدَ ثَلاَثَةِ أَيَّامٍ فَاغْسِلْهُ وَ إِنْ كَانَ اَلطَّرِيقُ نَظِيفاً لَمْ تَغْسِلْهُ».

Ahmad ibn Muhammad narrated from Muhammad ibn Isma'il, from some of our companions, from Abu Al-Hasan (a.s). Imam (a.s) said: "Regarding the mud from rain, there is no harm if it soils the garment for three days, unless it is known that something has contaminated it with impurity after the rain. However, if it comes in contact with the garment after three days, then wash it. If the path is clean, then you do not need to wash it."

قال الشيخ أيده الله تعالى:( وإذا ظن الانسان انه قد أصاب ثوبه نجاسة ولم يتيقن ذلك رشه بالماء، وان تيقن حصول النجاسة فيه وعرف موضعها غسله بالماء فان لم يعرف الموضع بعينه غسل جميع الثوب بالماء ليكون على يقين من طهارته ويزول عنه الشك فيه والارتياب). فالاصل فيه انه إذا حصل في الثوب نجاسة حرم الصلاة عليه فيه، وإذا لم يعلم الموضع بعينه فغسله صار على يقين من طهارة الثوب، ومتى لم يتعين له الموضع فلا طريق له إلى الحكم بطهارة الثوب إلا بعد غسل جميعه، ويدل ايضا عليه.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a person suspects that impurity has touched his garment but is not certain, he should sprinkle it with water. However, if he is certain that impurity has occurred and knows its exact location, he must wash it with water. If the exact spot is unknown, then he must wash the entire garment with water to ensure its purity and eliminate any doubt or uncertainty." The foundation of this matter is that if impurity occurs on a garment, it is forbidden to pray in it. If the location of the impurity is unknown, washing the entire garment guarantees its purification, removing any uncertainty regarding its cleanliness. And this also indicates it.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمَذْيِ يُصِيبُ اَلثَّوْبَ فَقَالَ «يَنْضَحُهُ بِالْمَاءِ إِنْ شَاءَ» وَ قَالَ فِي اَلْمَنِيِّ اَلَّذِي يُصِيبُ اَلثَّوْبَ« فَإِنْ عَرَفْتَ مَكَانَهُ فَاغْسِلْهُ وَ إِنْ خَفِيَ عَلَيْكَ فَاغْسِلْهُ كُلَّهُ».

Ahmad ibn Muhammad narrated from his father, from Al-Husayn ibn Al-Hasan ibn Aban, from Al-Husayn ibn Sa'id, from Fadalah, from Al-Ala', from Muhammad, from one of the Imams (a.s). He said: "I asked Imam (a.s) about madhiy (pre-seminal fluid) that touches the garment.” Imam (a.s) said: 'Sprinkle it with water if you wish.' (Narrator) asked regarding maniy (semen) that touches the garment. Imam (a.s) said: 'If you know its location, then wash it. However, if its location is unknown to you, then wash the entire garment.'"

وَبِهٰذَا الإِسْنَادِ عَنْ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ بَوْلِ الصَّبِيِّ يُصِيبُ الثَّوْبَ، فَقَالَ: اغْسِلْهُ. قُلْتُ: فَإِنْ لَمْ أَجِدْ مَكَانَهُ؟ قَالَ: اغْسِلِ الثَّوْبَ كُلَّهُ.

With this chain of narration from Al-Husayn ibn Sa'id, from 'Uthman ibn 'Isa, from Sama'ah: He said: I asked Imam (a.s) about the urine of a child that touches the garment. Imam (a.s) said: 'Wash it.'" I said: 'What if I cannot find its exact location?' Imam (a.s) said: 'Wash the entire garment.'"

ثم قال أيده الله تعالى:( ولا باس بعرق الحائض والجنب ولا يجب غسل الثوب منه إلا أن يكون الجنابة من حرام فيغسل ما أصابه من عرق صاحبها من جسد وثوب ويعمل في الطهارة بالاحتياط). فيدل عليه.

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is no harm in the sweat of a menstruating woman or a junub (someone in a state of major ritual impurity). It is not obligatory to wash the garment from it unless the janabah (impurity) is from something unlawful (e.g., fornication). In that case, what has been affected by their sweat, whether it be the body or garment, should be washed, and precaution should be exercised in purification."

اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنْ أَبِي أُسَامَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْجُنُبِ يَعْرَقُ فِي ثَوْبِهِ أَوْ يَغْتَسِلُ فَيُعَانِقُ اِمْرَأَتَهُ وَ يُضَاجِعُهَا وَ هِيَ حَائِضٌ أَوْ جُنُبٌ فَيُصِيبُ جَسَدَهُ مِنْ عَرَقِهَا قَالَ« هَذَا كُلُّهُ لَيْسَ بِشَيْءٍ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Abu Al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from 'Ali ibn Ibrahim, from Ibn Abi 'Umayr, from Ibn Udhaynah, from Abu Usamah: He said: I asked Abu 'Abdillah (a.s) about a junub (one in a state of major ritual impurity) who sweats in his garment or takes a bath and then embraces or lies with his wife while she is menstruating or junub. What if his body is affected by her sweat?" Imam (a.s) replied: 'None of this matters.' (regarding being impure)

وَبِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَأَنَا حَاضِرٌ عَنْ رَجُلٍ أَجْنَبَ فِي ثَوْبِهِ فَيَعْرَقُ فِيهِ قَالَ« لاَ أَرَى فِيهِ بِهِ بَأْساً» قَالَ إِنَّهُ يَعْرَقُ حَتَّى أَنَّهُ لَوْ شَاءَ أَنْ يَعْصِرَهُ عَصَرَهُ قَالَ فَقَطَّبَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي وَجْهِ اَلرَّجُلِ وَ قَالَ« إِنْ أَبَيْتُمْ فَشَيْءٌ مِنْ مَاءٍ فَانْضَحْهُ بِهِ».

Through this chain of transmission, from Muhammad ibn Ya'qub, from several of our companions, from Ahmad ibn Muhammad, from Al-Husayn ibn Sa'id, from Al-Qasim ibn Muhammad, from 'Ali ibn Abi Hamzah: He (Narrator) said: "Abu 'Abdillah (a.s) was asked, and I was present, about a man who becomes junub (ritually impure due to seminal discharge) in his garment and then sweats in it.” Imam (a.s) said: 'I see no harm in it.'" The man added: "He sweats to the extent that, if he wanted to, he could squeeze it out." Abu 'Abdillah (a.s) frowned at the man and said: "If you insist, then sprinkle it with some water."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ فَضَّالٍ عَنِ اِبْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يُجْنِبُ اَلثَّوْبُ اَلرَّجُلَ وَ لاَ يُجْنِبُ اَلرَّجُلُ اَلثَّوْبَ».

Through this chain of transmission, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Faddal, from Ibn Bukayr, from Hamzah ibn Humran: Abu 'Abdillah (a.s) said: "A garment does not render a man junub (ritually impure), nor does a man render a garment junub."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اَلْكَرِيمِ بْنِ عَمْرٍو عَنِ اَلْحَسَنِ بْنِ زِيَادٍ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَبُولُ فَيُصِيبُ بَعْضَ فَخِذِهِ نُكْتَةٌ مِنْ بَوْلِهِ فَيُصَلِّي ثُمَّ يَذْكُرُ بَعْدُ أَنَّهُ لَمْ يَغْسِلْهُ قَالَ« يَغْسِلُهُ وَ يُعِيدُ صَلاَتَهُ».

Muhammad ibn Ya'qub, from Ali ibn Muhammad, from Sahl ibn Ziyad, from Ahmad ibn Muhammad ibn Abi Nasr, from Abd al-Karim ibn Amr, from al-Hasan ibn Ziyad, reported: Abu 'Abdillah (a.s) was asked about a man who urinates, and a drop of his urine touches part of his thigh. He then prays and later remembers that he did not wash it. Imam (a.s) said: "He should wash it and repeat his prayer."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْبَوْلِ يُصِيبُ اَلْجَسَدَ قَالَ« صُبَّ عَلَيْهِ اَلْمَاءَ مَرَّتَيْنِ».

Ahmad ibn Muhammad, from Ali ibn al-Hakam, from al-Husayn ibn Abi al-‘Ala reported: I asked Abu ‘Abdillah (a.s) about urine that touches the body. Imam (a.s) said: "Pour water over it twice."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقَمِيصِ يَعْرَقُ فِيهِ اَلرَّجُلُ وَ هُوَ جُنُبٌ حَتَّى يَبْتَلَّ اَلْقَمِيصُ فَقَالَ« لاَ بَأْسَ وَ إِنْ أَحَبَّ أَنْ يَرُشَّهُ بِالْمَاءِ فَلْيَفْعَلْ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa‘id, from Hammad, from Shu‘ayb, from Abu Basir, who said: I asked Abu ‘Abdillah (a.s) about a shirt in which a man sweats while he is in a state of janabah (major ritual impurity) until the shirt becomes wet. Imam (a.s) said: "There is no harm in it, but if he wishes to sprinkle it with water, he may do so."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنِ اَلْمُنَبِّهِ بْنِ عُبَيْدِ اَللَّهِ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ اَلْكَلْبِيِّ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ عَنِ اَلْجُنُبِ وَاَلْحَائِضِ يَعْرَقَانِ فِي اَلثَّوْبِ حَتَّى يَلْصَقَ عَلَيْهِمَا فَقَالَ« إِنَّ اَلْحَيْضَ وَ اَلْجَنَابَةَ حَيْثُ جَعَلَهُمَا اَللَّهُ عَزَّ وَ جَلَّ لَيْسَ فِي اَلْعَرَقِ فَلاَ يَغْسِلاَنِ ثَوْبَهُمَا

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Abu al-Qasim Ja‘far ibn Muhammad, from his father, from Sa‘d ibn ‘Abdullah, from al-Munabbih ibn ‘Ubaydullah, from al-Husayn ibn ‘Alwan al-Kalbi, from ‘Amru ibn Khalid, from Zayd ibn ‘Ali, from his father, from his grandfather, from (Imam) Ali (a.s), who said: Imam Ali (a.s) said: “I asked the Messenger of Allah (swt) (peace be upon him and his family) about a person in a state of janabah (major ritual impurity) and a menstruating woman who sweat in their clothes until the clothes stick to them.” He (a.s) said: "Indeed, menstruation and janabah are where Allah (swt), the Mighty and Majestic, has placed them. They are not in the sweat; therefore, they do not need to wash their clothes."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى وَ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْحَائِضِ تَعْرَقُ فِي ثِيَابِهَا أَ تُصَلِّي فِيهَا قَبْلَ أَنْ تَغْسِلَهَا فَقَالَ« نَعَمْ لاَ بَأْسَ».

Through this chain of transmission, from Sa‘d ibn ‘Abdullah, from Ahmad ibn Muhammad, from al-‘Abbas ibn Ma‘ruf, from ‘Ali ibn Mahziyar, from Hammad ibn ‘Isa and Faddalah ibn Ayyub, from Mu‘awiyah ibn ‘Ammar: I asked Abu ‘Abdullah (a.s) about a menstruating woman who sweats in her clothes. Should she pray in them before washing them? Imam (a.s) said: "Yes, there is no harm."

فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْمَرْأَةُ اَلْحَائِضُ تَعْرَقُ فِي ثَوْبِهَا فَقَالَ« تَغْسِلُهُ» قُلْتُ فَإِنْ كَانَ دُونَ اَلدِّرْعِ إِزَارٌ فَإِنَّمَا يُصِيبُ اَلْعَرَقُ مَا دُونَ اَلْإِزَارِ قَالَ« لاَ تَغْسِلُهُ».

As for the narration reported by al-Husayn ibn Sa‘id from Safwan, from Ishaq ibn ‘Ammar, who said: I asked Abu ‘Abdullah (a.s) about a menstruating woman who sweats in her clothes. Imam (a.s) said: "She should wash it." I said: "What if she has an undergarment beneath her dress, and the sweat only reaches what is beneath the garment?" Imam (a.s) said: "She does not need to wash it."

هذا يعني به إذا أصابه قذر مع العرق ألا ترى انه قال: فإذا عرقت ما دون الازار لا تغسله فنبه انه إذا عرقت في موضع الازار فالغالب من احوالهن ان تكون هناك نجاسة فلاجل هذا قال: تغسله، والذي يكشف عن هذا الوجه.

This implies that if the sweat is accompanied by impurity, it must be washed. Notice that he specified the area beneath the garment, indicating that the usual condition for women in that state might include impurity in that region. This is why he instructed to wash it. The explanation clarifies that the need for washing depends on the likelihood of impurity being present with the sweat, particularly in areas most prone to such impurity.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى اَلسَّابَاطِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْحَائِضِ تَعْرَقُ فِي ثَوْبٍ تَلْبَسُهُ فَقَالَ« لَيْسَ عَلَيْهَا شَيْءٌ إِلاَّ أَنْ يُصِيبَ شَيْءٌ مِنْ مَائِهَا أَوْ غَيْرِ ذَلِكَ مِنَ اَلْقَذَرِ فَتَغْسِلَ ذَلِكَ اَلْمَوْضِعَ اَلَّذِي أَصَابَهُ بِعَيْنِهِ».

The narration reported by al-Shaykh (Al-Mufid), may Allah (swt) support him - through his chain from Abu al-Qasim Ja‘far ibn Muhammad, from his father, from Sa‘d ibn ‘Abdullah, from Ahmad ibn al-Hasan ibn ‘Ali ibn Faddal, from ‘Amr ibn Sa‘id al-Madaini, from Musaddiq ibn Sadaqah, from ‘Ammar ibn Musa al-Sabati, states: Abu ‘Abdullah (a.s) was asked about a menstruating woman who sweats in a garment that she wears. Imam (a.s) said: "There is nothing upon her unless some moisture from her or any other impurity affects it, in which case she should wash the specific spot that was affected."

وَ رَوَى عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ اَلْحَائِضِ أَ تَغْسِلُ ثِيَابَهَا اَلَّتِي لَبِسَتْهَا فِي طَمْثِهَا قَالَ« تَغْسِلُ مَا أَصَابَ ثِيَابَهَا مِنَ اَلدَّمِ وَ تَدَعُ مَا سِوَى ذَلِكَ» قُلْتُ لَهُ وَ قَدْ عَرِقَتْ فِيهَا قَالَ« إِنَّ اَلْعَرَقَ لَيْسَ مِنَ اَلْحِيضَةِ».

The narration reported by ‘Ali ibn al-Hasan ibn Faddal, from Muhammad ibn ‘Ali, from al-Hasan ibn Mahbub, from Hisham ibn Salim, from Sawrah ibn Kulayb, states: I asked Abu ‘Abdullah (a.s) about a menstruating woman - should she wash the clothes she wore during her menstrual period? Imam (a.s) said: "She should wash whatever part of her clothes was stained with blood and leave the rest." I said to Imam (a.s): "But she has sweated in them." Imam (a.s) replied: "Sweat is not from menstruation."

وَ مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ أَبِي جَمِيلَةَ اَلْمُفَضَّلِ بْنِ صَالِحٍ اَلْأَسَدِيِّ اَلنَّخَّاسِ عَنْ زَيْدٍ اَلشَّحَّامِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا لَبِسَتِ اَلْمَرْأَةُ اَلطَّامِثُ ثَوْباً فَكَانَ عَلَيْهَا حَتَّى تَطْهُرَ فَلاَ تُصَلِّي فِيهِ حَتَّى تَغْسِلَهُ فَإِنْ كَانَ يَكُونُ عَلَيْهَا ثَوْبَانِ صَلَّتْ فِي اَلْأَعْلَى مِنْهُمَا وَ إِنْ لَمْ يَكُنْ لَهَا غَيْرُ ثَوْبٍ فَلْتَغْسِلْهُ حِينَ تَطْمَثُ ثُمَّ تَلْبَسُهُ فَإِذَا طَهُرَتْ صَلَّتْ فِيهِ وَ إِنْ لَمْ تَغْسِلْهُ».

The narration reported by ‘Ali ibn al-Hasan, from Muhammad ibn ‘Abd al-Hamid, from Abu Jamilah al-Mufaddal ibn Salih al-Asadi al-Nakhkhas, from Zayd al-Shahham, from Abu ‘Abdullah (a.s), states: Imam (a.s) said: "If a menstruating woman wears a garment and keeps it on until she becomes pure, she should not pray in it until she washes it. However, if she has two garments, she may pray in the upper one. If she has no other garment, she should wash it when her menstruation begins, then wear it, and when she becomes pure, she may pray in it even if she has not washed it again."

فالوجه فيه ايضا ما ذكرناه في الخبر الاول أو يحمل على ضرب من الاستحباب يدل على ذلك.

The correct understanding of this narration is similar to what we mentioned regarding the first report, or it may be interpreted as a recommended practice (mustahabb). What indicates this is (following hadith):

مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْحَائِضِ تَعْرَقُ فِي ثَوْبِهَا قَالَ« إِنْ كَانَ ثَوْباً تَلْزَمُهُ فَلاَ أُحِبُّ أَنْ تُصَلِّيَ فِيهِ حَتَّى تَغْسِلَهُ».

Ali bin Al-Hasan narrated from Ayyub bin Nuh, from Muhammad bin Abi Hamzah, from Ali bin Yaqtin, from Abu al-Hasan (a.s). He said: I asked Imam (a.s) about a menstruating woman who sweats in her clothes. Imam (a.s) said: "If it is a garment that she regularly wears, then I do not like her to pray in it until she washes it."

فأما ما يدل على ان الجنابة إذا كانت من حرام فانه يغسل الثوب منها احتياطا

As for what indicates that if janabah (ritual impurity) occurs due to something forbidden, then the garment should be washed out of precaution

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ أَجْنَبَ فِي ثَوْبِهِ وَ لَيْسَ مَعَهُ ثَوْبٌ غَيْرُهُ قَالَ« يُصَلِّي فِيهِ وَ إِذَا وَجَدَ اَلْمَاءَ غَسَلَهُ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad, from his father, from Sa’d bin Abdullah, from Ahmad bin Muhammad, from Al-Hasan bin Mahbub, from Aban bin Uthman, from Muhammad Al-Halabi, who said: I said to Abu Abdullah (a.s): "A man becomes junub (ritually impure) in his garment, and he does not have any other garment with him." Imam (a.s) said: "He should pray in it, and when he finds water, he should wash it."

لا يجوز أن يكون المراد بهذا الخبر الا من عرق في الثوب من جنابة إذا كانت من حرام لانا قد بينا ان نفس الجنابة لا تتعدى إلى الثوب، وذكرنا ايضا ان عرق الجنب لا ينجس الثوب فلم يبق معنى يحمل عليه الخبر إلا عرق الجنابة من حرام فحملناه عليه، على انه يحتمل ان يكون المعنى فيه أن يكون اصاب الثوب نجاسة فحينئذ يصلي فيه ويعيد على ما بيناه. قال الشيخ أيده الله تعالى: وإذا غسل الثوب من دم الحيض فبقي منه أثر لا يقلعه الغسل لم يكن بالصلاة فيه باس، ويستحب صبغه بما يذهب لونه فيصلي فيه على سبوغ من طهارته. فيدل عليه الآية وهي قوله تعالى:« ما جعل عليكم في الدين من حرج« وأثر دم الحيض ربما يحرج الانسان بقعله ولا يتسهل له ذلك فابيح له الصلاة فيه فأما ما يدل على استحباب صبغ الموضع

It is not permissible for this narration to refer to anything except sweating in the garment due to janabah (ritual impurity) if it occurred from something forbidden. This is because we have already explained that the state of janabah itself does not transfer to the garment. We also mentioned that the sweat of a person in janabah does not render the garment impure. Therefore, the meaning of the narration must refer to sweat from janabah caused by something forbidden, and we interpreted it as such. Moreover, it is possible that the meaning refers to a situation where the garment is affected by impurity. In that case, he should pray in it and then repeat the prayer, as we have explained. The Shaykh (Al-Mufid), may Allah (swt) support him, said: If a garment is washed from menstrual blood and some stains remain that cannot be removed by washing, then there is no problem in praying in it. However, it is recommended to dye it in a way that removes its color, so that one may pray in it with full purification. This is supported by the verse: "He has not placed upon you in the religion any difficulty." (Surah Al-Hajj 22:78) The traces of menstrual blood may cause hardship for a person and may not be easily removed. Therefore, praying in it was permitted. As for what indicates the recommendation of dyeing the affected area

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنِ اَلْعَبْدِ اَلصَّالِحِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلَتْهُ أُمُّ وَلَدٍ لِأَبِيهِ فَقَالَتْ جُعِلْتُ فِدَاكَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ شَيْءٍ وَ أَنَا أَسْتَحِي مِنْهُ فَقَالَ« سَلِينِي وَ لاَ تَسْتَحْيِ» قَالَتْ أَصَابَ ثَوْبِي دَمُ اَلْحَيْضِ فَغَسَلْتُهُ فَلَمْ يَذْهَبْ أَثَرُهُ قَالَ« اِصْبَغِيهِ بِمِشْقٍ حَتَّى يَخْتَلِطَ وَ يَذْهَبَ أَثَرُهُ».

What was narrated to me by the Shaykh from Ahmad bin Muhammad, from his father, from Al-Husayn bin Al-Hasan bin Aban, from Al-Husayn bin Sa'id, from Al-Qasim, from Ali bin Abi Hamzah, from the Righteous Servant (a.s) of Allah (swt): A slave woman of his father (a.s) asked Imam (a.s) and said: "May I be sacrificed for you. I want to ask you about something, but I feel shy about it." Imam (a.s) said: "Ask me, and do not feel shy." She said: "Menstrual blood stained my garment, and I washed it, but its traces did not go away." Imam (a.s) said: "Dye it with mishq (a type of dye) until it blends in and the trace disappears."

وَ أَخْبَرَنِي اَلشَّيْخُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ اَلصَّفَّارِ عَنْ مُحَمَّدِ بْنِ اَلسِّنْدِيِّ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اِمْرَأَةٌ أَصَابَ ثَوْبَهَا مِنْ دَمِ اَلْحَيْضِ فَغَسَلَتْهُ فَبَقِيَ أَثَرُ اَلدَّمِ فِي ثَوْبِهَا فَقَالَ« قُلْ لَهَا تَصْبَغُهُ بِمِشْقٍ حَتَّى يَخْتَلِطَ

What was narrated to me by the Shaykh from Ahmad bin Muhammad, from his father, from Muhammad bin Al-Hasan Al-Saffar, from Muhammad bin Al-Sindi, from Ali bin Al-Hakam, from Aban bin Uthman, from Isa bin Abi Mansur, who said: I said to Abu Abdullah (a.s): "A woman’s garment was stained with menstrual blood. She washed it, but the trace of blood remained on the garment." Imam (a.s) said: "Tell her to dye it with mishq (a type of dye) until it blends in."

ثم قال أيده الله تعالى:( وإذا أصابت النجاسة شيئا من الاواني طهرت بالغسل) فقد مضى فيما تقدم شرحه. قال الشيخ أيده الله تعالى:( والارض إذا وقع عليها البول ثم طلعت عليها الشمس فجففتها طهرت بذلك وكذلك البواري والحصر).

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "If impurity affects any of the vessels, they are purified by washing." This has already been explained previously. The Shaykh (Al-Mufid), may Allah (swt) support him, also said: "If urine falls on the ground and the sun dries it, then it becomes purified by that, and the same applies to mats and woven reeds."

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنِ اَلشَّمْسِ هَلْ تُطَهِّرُ اَلْأَرْضَ قَالَ« إِذَا كَانَ اَلْمَوْضِعُ قَذِراً مِنَ اَلْبَوْلِ أَوْ غَيْرِ ذَلِكَ فَأَصَابَتْهُ اَلشَّمْسُ ثُمَّ يَبِسَ اَلْمَوْضِعُ فَالصَّلاَةُ عَلَى اَلْمَوْضِعِ جَائِزَةٌ وَإِنْ أَصَابَتْهُ اَلشَّمْسُ وَ لَمْ يَيْبَسِ اَلْمَوْضِعُ اَلْقَذِرُ وَ كَانَ رَطْباً فَلاَ تَجُوزُ اَلصَّلاَةُ عَلَيْهِ حَتَّى يَيْبَسَ وَ إِنْ كَانَتْ رِجْلُكَ رَطْبَةً أَوْ جَبْهَتُكَ رَطْبَةً أَوْ غَيْرُ ذَلِكَ مِنْكَ مَا يُصِيبُ ذَلِكَ اَلْمَوْضِعَ اَلْقَذِرَ فَلاَ تُصَلِّ عَلَى ذَلِكَ اَلْمَوْضِعِ اَلْقَذِرِ وَ إِنْ كَانَ عَيْنُ اَلشَّمْسِ أَصَابَهُ حَتَّى يَبِسَ فَإِنَّهُ لاَ يَجُوزُ ذَلِكَ».

from Muhammad bin Al-Hasan, from Ahmad bin Idris, from Muhammad bin Ahmad bin Yahya, from Ahmad bin Al-Hasan bin Ali bin Faddal, from Amr bin Sa’id Al-Mada’ini, from Musaddiq bin Sadaqah, from Ammar Al-Sabati, from Abu Abdullah (a.s): Imam (a.s) was asked about whether the sun purifies the ground. Imam (a.s) said: "If the place is defiled by urine or anything else, and the sun strikes it and then it dries, it is permissible to pray on that spot. However, if the sun strikes it and the defiled place does not dry and remains wet, then it is not permissible to pray on it until it dries. And if your foot is wet, or your forehead is wet, or any other part of you that comes into contact with that defiled place, then do not pray on that defiled spot. And even if the sunlight strikes it until it dries, it is not permissible [to pray on it] unless it completely dries."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْبَوَارِي يُصِيبُهَا اَلْبَوْلُ هَلْ تَصْلُحُ اَلصَّلاَةُ عَلَيْهَا إِذَا جَفَّتْ مِنْ غَيْرِ أَنْ تُغْسَلَ قَالَ« نَعَمْ لاَ بَأْسَ».

And through this chain of transmission, from Muhammad bin Ahmad bin Yahya, from Al-Amraki, from Ali bin Ja’far, from Musa bin Ja’far (a.s): I asked Imam (a.s) about mats that are affected by urine - can prayer be performed on them if they dry without being washed? Imam (a.s) said: "Yes, there is no harm."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عُثْمَانَ بْنِ عَبْدِ اَلْمَلِكِ عَنْ أَبِي بَكْرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَا أَبَا بَكْرٍ مَا أَشْرَقَتْ عَلَيْهِ اَلشَّمْسُ فَقَدْ طَهُرَ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad, from his father, from Sa’d bin Abdullah, from Ahmad bin Muhammad, from Ali bin Al-Hakam, from Uthman bin Abdul-Malik, from Abu Bakr, from Abu Ja’far (a.s): Imam (a.s) said: "O Abu Bakr, whatever the sun shines upon has become purified."

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ: سَأَلْتُهُ عَنِ اَلْأَرْضِ وَ اَلسَّطْحِ يُصِيبُهُ اَلْبَوْلُ أَوْ مَا أَشْبَهَهُ هَلْ تُطَهِّرُهُ اَلشَّمْسُ مِنْ غَيْرِ مَاءٍ قَالَ« كَيْفَ تُطَهِّرُ مِنْ غَيْرِ مَاءٍ».

As for what was narrated by Ahmad bin Muhammad from Muhammad bin Isma'il bin Bazee’, who said: I asked Imam (a.s) about the ground or a roof that is affected by urine or something similar - does the sun purify it without water? Imam (a.s) said: "How can it be purified without water?"

فالمراد به إذا لم تجففه الشمس، والذي يدل على ذلك الخبر الاول وهو قَوْلُهُ: إِذَا أَصَابَ اَلْأَرْضَ نَجَاسَةٌ وَ طَلَعَتْ عَلَيْهِ اَلشَّمْسُ ثُمَّ يَبِسَ فَلاَ بَأْسَ بِالصَّلاَةِ عَلَيْهِ وَإِذَا لَمْ يَيْبَسْ فَلاَ تَجُوزُ اَلصَّلاَةُ عَلَيْهِ. قال الشيخ أيده الله تعالى: ولا بأس أن يصلي الانسان على فراش قد أصابه مني أو غيره من النجاسات إذا كان موضع سجوده طاهرا. فيدل عليه

This refers to a situation where the sun has not dried it. What supports this interpretation is the earlier narration, which states: "If impurity affects the ground, and the sun rises over it and then it dries, there is no harm in praying on it. But if it has not dried, then it is not permissible to pray on it." The Shaykh (Al-Mufid), may Allah (swt) support him, said: There is no harm if a person prays on a mattress that has been affected by semen or other impurities, provided that the place of his prostration is pure. This is supported by (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَالِحٍ عَنِ اَلسَّكُونِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أُصَلِّي عَلَى اَلشَّاذَ كُونَةِ وَ قَدْ أَصَابَهَا اَلْجَنَابَةُ قَالَ« لاَ بَأْسَ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad, from his father, from Sa’d bin Abdullah, from Ahmad bin Muhammad, from Salih, from Al-Sakuni, from Muhammad bin Abi Umayr, who said: I said to Abu Abdullah (a.s): "Can I pray on a rug (shadhakwanah) that has been affected by janabah (ritual impurity)?" Imam (a.s) said: "There is no harm."

ثم قال الشيخ أيده الله تعالى:( ولا بأس بالصلاة في الخف وان كانت فيه نجاسة وكذلك النعل والتنزه عن ذلك أفضل وإذا داس الانسان بنعله أو خفه نجاسة ثم مسحهما بالتراب طهرا بذلك). يدل على ذلك

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is no harm in praying in leather socks (khuff) even if they have some impurity, and the same applies to sandals. However, avoiding such situations is preferable. If a person steps on impurity with his shoes or socks and then wipes them on the ground, they are purified by that." This is supported by (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ حَمَّادٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ :فِي اَلرَّجُلِ يُصَلِّي فِي اَلْخُفِّ اَلَّذِي قَدْ أَصَابَهُ اَلْقَذَرُ فَقَالَ« إِذَا كَانَ مِمَّا لاَ تَتِمُّ اَلصَّلاَةُ فِيهِ فَلاَ بَأْسَ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Ja’far Muhammad bin Ali, from Muhammad bin Al-Hasan, from Ahmad bin Idris, from Muhammad bin Ahmad bin Yahya, from Ayyub bin Nuh, from Safwan, from Hammad, from someone who narrated it from Abu Abdullah (a.s): Imam (a.s) was asked regarding a man who prays in leather socks (khuff) that have been affected by impurity. Imam (a.s) said: "If they are not something in which prayer is completed, then there is no harm."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ حَفْصِ بْنِ أَبِي عِيسَى قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي وَطِئْتُ عَذِرَةً بِخُفِّي وَ مَسَحْتُهُ حَتَّى لَمْ أَرَ فِيهِ شَيْئاً مَا تَقُولُ فِي اَلصَّلاَةِ فِيهِ فَقَالَ« لاَ بَأْسَ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Al-Qasim Ja’far bin Muhammad, from his father, from Sa’d bin Abdullah, from Abu Ja’far Ahmad bin Muhammad, from Al-Husayn bin Sa’id, from Fadalah bin Ayyub and Safwan bin Yahya, from Abdullah bin Bukayr, from Hafs bin Abi Isa, who said: I said to Abu Abdullah (a.s): "I stepped on feces with my leather sock (khuff), and I wiped it until I saw nothing remaining on it. What do you say about praying in it?" Imam (a.s) said: "There is no harm."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ وَ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ عَبْدِ اَللَّهِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ وَطِئَ عَلَى عَذِرَةٍ فَسَاخَتْ رِجْلُهُ فِيهَا أَ يَنْقُضُ ذَلِكَ وُضُوءَهُ وَ هَلْ يَجِبُ عَلَيْهِ غَسْلُهَا فَقَالَ« لاَ يَغْسِلُهَا إِلاَّ أَنْ يَقْذَرَهَا وَ لَكِنَّهُ يَمْسَحُهَا حَتَّى يَذْهَبَ أَثَرُهَا وَ يُصَلِّي».

And through this chain of transmission, from Al-Husayn bin Sa’id, and from Ali bin Hadid and Abdullah bin Abi Najran, from Hammad bin Isa, from Hariz bin Abdullah, from Zurarah bin A’yun, who said: I said to Abu Ja’far (a.s): "A man steps on feces, and his foot sinks into it - does that invalidate his wudu, and is he required to wash it?" Imam (a.s) said: "He does not wash it unless he finds it repulsive. Instead, he wipes it until its traces disappear, and then he prays."

ثم قال أيده الله تعالى:( فان أصاب تكته أو جوربه نجاسة لم يحرج بالصلاة فيهما فذلك انهما مما لا تتم الصلاة بهما دون ما سواهما من اللباس). يدل على ذلك

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "If his belt or sock is affected by impurity, there is no difficulty in praying in them, because they are not garments in which prayer is completed without other clothing." This is supported by (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ عَنْ أَبِيهِ عَنْ أَبِي اَلْحَسَنِ عَلِيِّ بْنِ اَلْحُسَيْنِ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ أَوْ غَيْرِهِ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« كُلُّ مَا كَانَ عَلَى اَلْإِنْسَانِ أَوْ مَعَهُ مِمَّا لاَ يَجُوزُ اَلصَّلاَةُ فِيهِ وَحْدَهُ فَلاَ بَأْسَ أَنْ يُصَلَّى فِيهِ وَ إِنْ كَانَ فِيهِ قَذَرٌ مِثْلُ اَلْقَلَنْسُوَةِ وَ اَلتِّكَّةِ وَ اَلْكَمَرَةِ وَ اَلنَّعْلِ وَ اَلْخُفَّيْنِ وَ مَا أَشْبَهَ ذَلِكَ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Muhammad bin Ahmad bin Dawud, from his father, from Abu Al-Hasan Ali bin Al-Husayn, and Muhammad bin Yahya, from Muhammad bin Ahmad bin Yahya, from Al-Abbas bin Ma'ruf or someone else, from Abdul-Rahman bin Abi Najran, from Abdullah bin Sinan, from someone who reported to him, from Abu Abdullah (a.s): Imam (a.s) said: "Everything that a person wears or carries, which cannot be used alone for prayer, is permissible to pray in, even if it has impurity - such as a cap, a belt, a waistband, shoes, leather socks, and the like."

ثم قال أيده الله تعالى:( وإذا وقع ثوب الانسان على جسد ميت من الناس قبل أن يطهر بالغسل نجسه ووجب عليه تطهيره بالماء وان وقع عليه بعد غسله لم يضره ذلك وجاز له فيه الصلاة وان لم يغسله). يدل على ذلك

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a person’s garment comes into contact with the body of a deceased person before it has been purified by washing, it becomes impure, and it must be purified with water. However, if it comes into contact after the deceased has been washed, it does not harm him, and he is permitted to pray in it without washing it." This is supported by (following hadith);

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ اَلْحُسَيْنُ بْنُ عُبَيْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِيهِ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَقَعُ ثَوْبُهُ عَلَى جَسَدِ اَلْمَيِّتِ قَالَ« إِنْ كَانَ غُسِّلَ اَلْمَيِّتُ فَلاَ تَغْسِلْ مَا أَصَابَ ثَوْبَكَ مِنْهُ وَ إِنْ كَانَ لَمْ يُغَسَّلِ اَلْمَيِّتُ فَاغْسِلْ مَا أَصَابَ ثَوْبَكَ مِنْهُ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad, from his father, from Muhammad bin Yahya, and Al-Husayn bin Ubaydullah, from Ahmad bin Muhammad bin Yahya, from his father Muhammad bin Yahya, from Muhammad bin Ali bin Mahbub, from Al-Abbas, from Al-Hasan bin Mahbub, from Ali bin Ri'ab, from Ibrahim bin Maymun, who said: I asked Abu Abdullah (a.s) about a man whose garment comes into contact with the body of a deceased person. Imam (a.s) said: "If the deceased has been washed, then do not wash what touched your garment from him. But if the deceased has not been washed, then wash what touched your garment from him."

ثم قال أيده الله تعالى:( وإذا وقع على ميتة من غير الناس نجسه ايضا ووجب عليه غسله منه بالماء). فالاصل فيه ان الميت نجس بلا خلاف وإذا لاقى الثوب نجاسة فيجب تطهيره ليكون على يقين من دخول الصلاة بطهارة الثوب، ويدل عليه ايضا.

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "If it comes into contact with the carcass of something other than a human, it also renders the garment impure, and it must be washed with water." The principle here is that a dead body is impure without dispute. Therefore, if a garment comes into contact with impurity, it must be purified to ensure one enters prayer with certainty about the purity of the garment. This is also supported by (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُصِيبُ ثَوْبُهُ جَسَدَ اَلْمَيِّتِ فَقَالَ« يَغْسِلُ مَا أَصَابَ اَلثَّوْبَ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from Ali bin Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from Al-Halabi, from Abu Abdullah (a.s): I asked Imam (a.s) about a man whose garment comes into contact with the body of a deceased person. Imam (a.s) said: "He should wash what touched the garment."

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ عَنْ مُوسَى بْنِ اَلْقَاسِمِ وَ أَبِي قَتَادَةَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَقَعُ ثَوْبُهُ عَلَى حِمَارٍ مَيِّتٍ هَلْ تَصْلُحُ لَهُ اَلصَّلاَةُ فِيهِ قَبْلَ أَنْ يُغْسَلَ قَالَ« لَيْسَ عَلَيْهِ غَسْلُهُ وَ لْيُصَلِّ فِيهِ وَ لاَ بَأْسَ».

As for what was narrated by Muhammad bin Ali bin Mahbub, from Ahmad, from Musa bin Al-Qasim and Abu Qatadah, from Ali bin Ja’far, from his brother Imam Musa Al-Khadim (a.s): I asked Imam (a.s) about a man whose garment comes into contact with a dead donkey - can he pray in it before washing it? Imam (a.s) said: "He is not required to wash it, and he may pray in it. There is no harm."

فالوجه في هذا الخبر ان نحمله على انه إذا أتى على ذلك سنة وصار عظما فانه لا يجب غسل الثوب منه يبين ما ذكرنا.

The interpretation of this narration is that it should be understood as referring to a situation where a long time has passed, and the carcass has decomposed and turned into bones. In such a case, it is not necessary to wash the garment, as clarified by what has been mentioned.

مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اَلْوَهَّابِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ مَسِّ عَظْمِ اَلْمَيِّتِ قَالَ «إِذَا جَازَ سَنَةٌ فَلَيْسَ بِهِ بَأْسٌ».

What was narrated by Muhammad bin Ahmad bin Yahya, from Muhammad bin Al-Husayn, from Safwan, from Abdul-Wahhab, from Muhammad bin Abi Hamzah, from Hisham bin Salim, from Isma’il Al-Ju’fi, from Abu Abdullah (a.s): I asked Imam (a.s) about touching the bone of a deceased person. Imam (a.s) said: "If a year has passed, then there is no harm."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ وَقَعَ ثَوْبُهُ عَلَى كَلْبٍ مَيِّتٍ فَقَالَ« يَنْضَحُهُ بِالْمَاءِ وَ يُصَلِّي فِيهِ وَ لاَ بَأْسَ».

Muhammad bin Ahmad bin Yahya narrated from Al-Amraki, from Ali bin Ja’far, from his brother Imam Musa bin Ja’far (a.s): I asked Imam (a.s) about a man whose garment comes into contact with a dead dog. Imam (a.s) said: "He should sprinkle it with water and pray in it, and there is no harm."

ثم قال الشيخ ايده الله تعالى:( وإذا مس الانسان بيده أو ببعض جوارحه ميتا من الناس قبل غسله وجب عليه الغسل لذلك كما قدمناه). فقد مضى فيما تقدم شرحه فلا وجه لاعادته. ثم قال أيده الله تعالى: وإن مس بها ميتة من غير الناس لم يكن عليه اكثر من غسل ما مسه من الميتة ولم يجب عليه غسل كما يجب على من مس الميت من الناس. يدل على ذلك

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a person touches a deceased human being with his hand or any part of his body before it has been washed, then ghusl is obligatory upon him, as we have previously explained." This has already been clarified earlier, and there is no need to repeat it. Then he Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a person touches the carcass of something other than a human, he is only required to wash the part of his body that touched the carcass, and ghusl is not obligatory as it is for someone who touches a deceased human." This is supported by (following hadith):

مَا أَخْبَرَنِي بِهِ الشَّيْخُ أَيَّدَهُ اللهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللهِ: سَأَلْتُهُ هَلْ يَجُوزُ أَنْ يُمَسَّ الثَّعْلَبُ وَالأَرْنَبُ أَوْ شَيْئًا مِنَ السِّبَاعِ حَيًّا أَوْ مَيِّتًا؟ قَالَ: لَا يَضُرُّهُ، وَلَكِنْ يَغْسِلُ يَدَهُ.

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Ja’far Muhammad bin Ali, from Muhammad bin Al-Hasan, from Ahmad bin Idris, from Muhammad bin Ahmad bin Yahya, from Muhammad bin Isa, from Yunus bin Abdul-Rahman, from some of his companions, from Abu Abdullah (a.s): I asked Imam (a.s): "Is it permissible to touch a fox, a rabbit, or any predatory animal, whether alive or dead?" Imam (a.s) said: "It does not harm him, but he should wash his hand."

ثم قال ايده الله تعالى: وما ليس له نفس سائلة من الهوام والحشار كالزنبور والذباب والجراد والخنافس وبنات وردان إذا اصاب يد الانسان أو جسده أو ثيابه لم ينجس بذلك ولم يجب عليه غسل ما لاقاه منها وكذلك ان وقع في طعامه أو شرابه لم يفسده وكان له استعماله بالاكل والشرب والطهارة مما وقع فيه من الماء. فقد مضى بيان ذلك فيما مضى وفيه كفاية إن شاء الله. ثم قال أيده الله تعالى: والخمر ونبيذ التمر وكل شراب مسكر نجس إذا أصاب ثوب الانسان شئ منه قل ذلك أم كثر لم يجز فيه الصلاة حتى يغسل بالماء فالذي يدل على ذلك قوله تعالى: إنما الخمر والميسر والانصاب والازلام رجس من عمل الشيطان فاجتنبوه فاطلق عليه اسم الرجاسة والرجس هو النجس بلا خلاف فإذا ثبت انه نجس فيجب ازالته ثم قال:( فاجتنبوه) فامر باجتناب ذلك على كل حال وظاهر أمر الله تعالى على الوجوب واجتناب ما يتناول اللفظ على كل وجه، ويدل عليه ايضا من جهة الخبر.

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: “Insects and creeping creatures that do not have flowing blood, such as wasps, flies, locusts, beetles, and ladybugs, if they come into contact with a person's hand, body, or clothes, do not render them impure. It is not obligatory to wash what comes into contact with them. Similarly, if such creatures fall into food or drink, they do not render it impure, and it is allowed to consume the food or drink and use water for purification. This explanation has already been provided earlier, and it is sufficient, if Allah (swt) wills. Then the Shaykh (Al-Mufid), said: “Wine, date wine, and any intoxicating beverage are impure. If any amount, whether small or large, comes into contact with a person’s garment, it is not allowed to pray in it until washed with water. This is supported by the verse: "Indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah (swt)], and divining arrows are but defilement from the work of Satan, so avoid it..." (Surah Al-Ma'idah 5:90). The verse describes it as rijs (defilement), and rijs means impurity without any dispute. Once it is proven to be impure, it must be removed. Then He said: "Avoid it..." indicating a command for avoidance in all situations. The apparent meaning of Allah’s (swt) command implies obligation, and avoiding what falls under this term is required in every respect. This is also supported by narrations.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْحَسَنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ عَنْ أَبِيهِ عَنْ أَبِي اَلْحَسَنِ عَلِيِّ بْنِ اَلْحُسَيْنِ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تُصَلِّ فِي بَيْتٍ فِيهِ خَمْرٌ وَلاَ مُسْكِرٌ لِأَنَّ اَلْمَلاَئِكَةَ لاَ تَدْخُلُهُ وَ لاَ تُصَلِّ فِي ثَوْبٍ قَدْ أَصَابَهُ خَمْرٌ أَوْ مُسْكِرٌ حَتَّى تَغْسِلَ».

Narrated to me by the Shaykh (Al-Mufid), from Abu Al-Hasan Muhammad bin Ahmad bin Dawud, from his father, from Abu Al-Hasan Ali bin Al-Husayn, and Muhammad bin Yahya, from Muhammad bin Ahmad bin Yahya, from Ahmad bin Al-Hasan bin Ali, from Amr bin Sa’id, from Musaddiq bin Sadaqah, from Ammar: Abu Abdullah (a.s) said: "Do not pray in a house where there is wine or any intoxicant, because the angels do not enter it. And do not pray in a garment that has been contaminated by wine or any intoxicant until you wash it."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ مَنْ رَوَاهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَصَابَ ثَوْبَكَ خَمْرٌ أَوْ نَبِيذٌ مُسْكِرٌ فَاغْسِلْهُ إِنْ عَرَفْتَ مَوْضِعَهُ وَ إِنْ لَمْ تَعْرِفْ مَوْضِعَهُ فَاغْسِلْهُ كُلَّهُ فَإِنْ صَلَّيْتَ فِيهِ فَأَعِدْ صَلاَتَكَ».

Narrated to me by the Shaykh (Al-Mufid), from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from Ali bin Ibrahim, from Muhammad bin Isa, from Yunus, from someone who narrated it from: Abu Abdullah (a.s) said: "If your garment is contaminated by wine or intoxicating nabidh (fermented drink), then wash it if you know the exact spot. But if you do not know the spot, wash the entire garment. And if you have prayed in it, repeat your prayer."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ خَيْرَانَ اَلْخَادِمِ قَالَ: كَتَبْتُ إِلَى اَلرَّجُلِ أَسْأَلُهُ عَنِ اَلثَّوْبِ يُصِيبُهُ اَلْخَمْرُ وَ لَحْمُ اَلْخِنْزِيرِ أَ يُصَلَّى فِيهِ أَمْ لاَ فَإِنَّ أَصْحَابَنَا قَدِ اِخْتَلَفُوا فِيهِ فَكَتَبَ« لاَ تُصَلِّ فِيهِ فَإِنَّهُ رِجْسٌ».

And through this chain of transmission, from Muhammad bin Ya’qub, from Ali bin Muhammad, from Sahl bin Ziyad, from Khayran Al-Khadim, who said: I wrote to the Imam (a.s) asking him about a garment that is contaminated by wine or the flesh of a pig - can prayer be performed in it or not? For our companions have differed on this matter. Imam (a.s) wrote: "Do not pray in it, for it is impure (rijs)."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اَلْحَسَنِ بْنِ اَلْمُبَارَكِ عَنْ زَكَرِيَّا بْنِ آدَمَ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَطْرَةِ خَمْرٍ أَوْ نَبِيذٍ مُسْكِرٍ قَطَرَتْ فِي قِدْرٍ فِيهِ لَحْمٌ كَثِيرٌ وَ مَرَقٌ كَثِيرٌ قَالَ« يُهَرَاقُ اَلْمَرَقُ أَوْ يُطْعِمُهُ أَهْلَ اَلذِّمَّةِ أَوِ اَلْكَلْبَ وَ اَللَّحْمُ اِغْسِلْهُ وَ كُلْهُ» قُلْتُ فَإِنَّهُ قَطَرَ فِيهِ دَمٌ قَالَ« اَلدَّمُ تَأْكُلُهُ اَلنَّارُ إِنْ شَاءَ اَللَّهُ تَعَالَى» قُلْتُ فَخَمْرٌ أَوْ نَبِيذٌ قَطَرَ فِي عَجِينٍ أَوْ دَمٌ قَالَ فَقَالَ« فَسَدَ» قُلْتُ أَبِيعُهُ مِنَ اَلْيَهُودِ وَاَلنَّصَارَى وَأُبَيِّنُ لَهُمْ قَالَ« نَعَمْ فَإِنَّهُمْ يَسْتَحِلُّونَ شُرْبَهُ» قُلْتُ وَ اَلْفُقَّاعُ هُوَ بِتِلْكَ اَلْمَنْزِلَةِ إِذَا قَطَرَ فِي شَيْءٍ مِنْ ذَلِكَ قَالَ فَقَالَ« أَكْرَهُ أَنْ آكُلَهُ إِذَا قَطَرَ فِي شَيْءٍ مِنْ طَعَامِي».

Muhammad bin Ahmad bin Yahya narrated from Ya’qub bin Yazid, from Al-Hasan bin Al-Mubarak, from Zakariyya bin Adam, who said: I asked Abu Al-Hasan (a.s) about a drop of wine or intoxicating nabidh that falls into a pot containing a large amount of meat and broth. Imam (a.s) said: "Pour out the broth, or give it to the People of the Book (Ahl al-Dhimma) or to a dog. As for the meat, wash it and eat it." I said: "What if a drop of blood falls into it?" Imam (a.s) said: "The fire consumes the blood, if Allah (swt), the Exalted, wills." I said: "What if wine or nabidh falls into dough or blood?" Imam (a.s) said: "It is spoiled." I said: "Can I sell it to Jews and Christians and inform them?" Imam (a.s) said: "Yes, because they deem it permissible to consume it." I said: "And what about foaming fermented drinks (fuqqa‘) - is it the same if it falls into something like that?" Imam (a.s) said: "I dislike eating it if it falls into any of my food."

فاما ما روي من استباحة الصلاة في ثوب أصابه خمر أو مسكر فمحمول على التقية مثل ما رواه.

As for the narrations that permit praying in a garment contaminated by wine or any intoxicant, they are interpreted as being based on taqiyyah (dissimulation) similar to what has been reported elsewhere.

مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَصَابَ ثَوْبِي نَبِيذٌ أُصَلِّي فِيهِ قَالَ« نَعَمْ» قُلْتُ قَطْرَةٌ مِنْ نَبِيذٍ قَطَرَتْ فِي حُبٍّ أَشْرَبُ مِنْهُ قَالَ« نَعَمْ إِنَّ أَصْلَ اَلنَّبِيذِ حَلاَلٌ وَ إِنَّ أَصْلَ اَلْخَمْرِ حَرَامٌ».

What was narrated by Ahmad bin Muhammad bin Isa, from Ali bin Al-Hakam, from Saif bin Amirah, from Abu Bakr Al-Hadrami, who said: I said to Abu Abdullah (a.s): "My garment was touched by nabidh - can I pray in it?" Imam (a.s) said: "Yes." I said: "A drop of nabidh fell into a container - can I drink from it?" Imam (a.s) said: "Yes, because the origin of nabidh is permissible, whereas the origin of wine is prohibited."

فاول ما فيه انه ليس في ظاهر الخبر ان الذي أصابه من النبيذ هو المسكر المحرم دون ان يكون النبيذ الذي ليس بمسكر ،وإذا احتمل هذا وهذا حملناه على النبيذ الذي لا يسكر وهو ما قدمنا ذكره مما قد نبذ فيه التميرات لتكسر طعم الماء.

The first point regarding this narration is that it does not explicitly indicate whether the nabidh mentioned was the intoxicating, prohibited type or the non-intoxicating type. Since both possibilities exist, we interpret it as referring to non-intoxicating nabidh, which we have previously described as water infused with dates to soften its taste.

وَرَوَى أَيْضاً أَحْمَدُ عَنْ أَبِي عَبْدِ اَللَّهِ اَلْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنِ اَلْحَسَنِ بْنِ أَبِي سَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ إِنْ أَصَابَ ثَوْبِي شَيْءٌ مِنَ اَلْخَمْرِ أُصَلِّي فِيهِ قَبْلَ أَنْ أَغْسِلَهُ فَقَالَ« لاَ بَأْسَ إِنَّ اَلثَّوْبَ لاَ يَسْكَرُ».

What was also narrated by Ahmad, from Abu Abdullah Al-Barqi, from Muhammad bin Abi Umayr, from Al-Hasan bin Abi Sarah, who said: I said to Abu Abdullah (a.s): "If my garment is contaminated by wine, can I pray in it before washing it?" Imam (a.s) said: "There is no harm, as the garment does not become intoxicated."

وَ رَوَى سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا عِنْدَهُ عَنِ اَلْمُسْكِرِ وَ اَلنَّبِيذِ يُصِيبُ اَلثَّوْبَ فَقَالَ« لاَ بَأْسَ».

What was narrated by Sa’d bin Abdullah, from Ahmad bin Muhammad, from Al-Hasan bin Ali bin Faddal, from Abdullah bin Bukayr, who said: A man asked Abu Abdullah (a.s), while I was present, about an intoxicant and nabidh that comes into contact with a garment. Imam (a.s) said: "There is no harm."

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ صَالِحِ بْنِ سَيَابَةَ عَنِ اَلْحَسَنِ بْنِ أَبِي سَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّا نُخَالِطُ اَلْيَهُودَ وَ اَلنَّصَارَى وَ اَلْمَجُوسَ وَ نَدْخُلُ عَلَيْهِمْ وَ هُمْ يَأْكُلُونَ وَ يَشْرَبُونَ فَيَمُرُّ سَاقِيهِمْ فَيَصُبُّ عَلَى ثِيَابِيَ اَلْخَمْرَ فَقَالَ« لاَ بَأْسَ بِهِ إِلاَّ أَنْ تَشْتَهِيَ أَنْ تَغْسِلَهُ لِأَثَرِهِ».

What was narrated by him, from Ahmad bin Muhammad, from Al-Hasan bin Ali bin Faddal, from Abdullah bin Bukayr, from Salih bin Sayabah, from Al-Hasan bin Abi Sarah, who said: I said to Abu Abdullah (a.s): "We interact with Jews, Christians, and Magians, and we enter their gatherings while they are eating and drinking. Their server may pass by and pour wine on my clothes." Imam (a.s) said: "There is no harm in it unless you prefer to wash it because of its trace."

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ حَدَّثَنِي اَلْحُسَيْنُ بْنُ مُوسَى اَلْحَنَّاطِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَشْرَبُ اَلْخَمْرَ ثُمَّ يَمُجُّهُ مِنْ فِيهِ فَيُصِيبُ ثَوْبِي فَقَالَ« لاَ بَأْسَ».

What was narrated by him, from Muhammad bin Al-Hasan, from Ayyub bin Nuh, from Safwan, from Hammad bin Uthman, who said: Al-Husayn bin Musa Al-Hannat narrated to me, saying: I asked Abu Abdullah (a.s) about a man who drinks wine and then spits it out, and it lands on my garment. Imam (a.s) said: "There is no harm."

والذي يدل على ان هذه الاخبار محمولة على التقية ما تقدم ذكره من الآية وان الله تعالى أطلق اسم الرجاسة على الخمر ولا يجوز أن يرد من جهتهم عليهم السلام ما يضاد القرآن وينافيه، وايضا قد أوردنا من الاخبار ما يعارض هذه، ولا يمكن الجمع بينهما الا بان نحمل هذه على التقية لانا لو عملنا بهذه الاخبار كنا دافعين لاحكام تلك جملة ولم نكن آخذين بها على وجه، وإذا عملنا على تلك الاخبار كنا عاملين بما يلائم ظاهر القرآن فحملنا هذه على التقية لان التقية احد الوجوه التي يصح ورود الاخبار لاجلها من جهتهم فنكون عاملين بجميعها على وجه لا تناقض فيه، ويدل على ورود هذه الاخبار على جهة التقية ايضا.

What indicates that these narrations are based on taqiyyah (dissimulation) is what has been previously mentioned in the verse where Allah (swt), the Exalted, described wine as rijs (impurity). It is not permissible for anything to be reported from them (a.s) that contradicts or opposes the Quran. Additionally, we have already presented other narrations that contradict these, and reconciliation between them is only possible by interpreting these as cases of taqiyyah. If we were to act upon these reports, it would negate the rulings established by those other narrations entirely. However, by following the other narrations, we act in accordance with the apparent meaning of the Quran. Therefore, we interpret these narrations as being reported under taqiyyah, since taqiyyah is one of the valid reasons for the transmission of such reports from them (a.s), ensuring that we act upon all the narrations in a way that avoids contradiction. This also supports the understanding that these reports were issued under the principle of taqiyyah.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ وَمُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيٍّ وَعَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: قَرَأْتُ فِي كِتَابِ عَبْدِ اَللَّهِ بْنِ مُحَمَّدٍ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ فِي اَلْخَمْرِ يُصِيبُ ثَوْبَ اَلرَّجُلِ أَنَّهُمَا قَالاَ« لاَ بَأْسَ أَنْ يُصَلِّيَ فِيهِ إِنَّمَا حُرِّمَ شُرْبُهَا» وَ رَوَى غَيْرُ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ« إِذَا أَصَابَ ثَوْبَكَ خَمْرٌ أَوْ نَبِيذٌ يَعْنِي اَلْمُسْكِرَ فَاغْسِلْهُ إِنْ عَرَفْتَ مَوْضِعَهُ وَ إِنْ لَمْ تَعْرِفْ مَوْضِعَهُ فَاغْسِلْهُ كُلَّهُ وَ إِنْ صَلَّيْتَ فِيهِ فَأَعِدْ صَلاَتَكَ» فَأَعْلِمْنِي مَا آخُذُ بِهِ فَوَقَّعَ بِخَطِّهِ عَلَيْهِ اَلسَّلاَمُ« وَ قَرَأْتُهُ خُذْ بِقَوْلِ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from Al-Husayn bin Muhammad, from Abdullah bin Amir, from Ali bin Mahziyar, and Muhammad bin Yahya, from Ahmad bin Muhammad, from Ali, and Ali bin Muhammad, from Sahl bin Ziyad, from Ali bin Mahziyar, who said: I read in the letter of Abdullah bin Muhammad to Abu Al-Hasan (a.s): "May I be sacrificed for you. Zurara narrated from Abu Ja’far and Abu Abdullah (a.s) regarding wine that touches a man's garment. They (a.s) said: 'There is no harm in praying in it, as only its consumption is prohibited.' Another narration from Abu Abdullah (a.s) says: 'If your garment is contaminated by wine or intoxicating nabidh, then wash it if you know the spot. If you do not know the spot, wash the entire garment. And if you have prayed in it, repeat your prayer.' Inform me which ruling I should follow." Imam (a.s) responded in his handwriting, and I read it: "Follow the saying of Abu Abdullah (a.s)."

وجه الاستدلال من الخبر انه ع أمر بالاخذ بقول أبي عبد الله ع على الانفراد والعدول عن قوله مع قول أبي جعفر ع فلولا ان قوله ع مع قول أبي جعفر ع خرج مخرج التقية لكان الاخذ بقولهما ع معا أولى وأحرى ، على ان الاخبار التي أوردناها أخيرا ليس فيها انه لا بأس بالصلاة في الثياب التي يصيبها الخمر وإنما سئل عن ثوب يصيبه خمر فقال لا بأس به ويجوز أن يكون نفى الحظر عن لبسه والتمتع به وان لم تجز الصلاة فيه.

The reasoning behind this report is that Abu Al-Hasan (a.s) instructed to adhere solely to the ruling of Abu Abdullah (a.s) and to disregard the earlier ruling that included Abu Ja’far (a.s). This indicates that the earlier ruling, which permitted prayer in garments contaminated by wine, was issued under taqiyyah (dissimulation). Otherwise, it would have been preferable and more appropriate to follow both statements together. Furthermore, the later narrations do not explicitly permit prayer in garments stained by wine. Rather, the question was about whether wearing such garments or benefitting from them is prohibited, and the response negated such prohibition without affirming their permissibility for prayer.

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ وَ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ عَبْدِ اَلْحَمِيدِ بْنِ أَبِي اَلدَّيْلَمِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ يَشْرَبُ اَلْخَمْرَ فَبَصَقَ فَأَصَابَ ثَوْبِي مِنْ بُصَاقِهِ فَقَالَ« لَيْسَ بِشَيْءٍ».

Sa’d narrated from Ahmad bin Muhammad, from Al-Abbas bin Ma'ruf and Abdullah bin Al-Salt, from Safwan bin Yahya, from Ishaq bin Ammar, from Abdul-Hamid bin Abi Al-Daylam, who said: I said to Abu Abdullah (a.s): "A man drinks wine, then spits, and his spit lands on my garment." Imam (a.s) said: "It is nothing (not impure)."

قال محمد بن الحسن: هذا الخبر لا شبهة فيه لانه إنما سأله عن بصاق شارب الخمر فقال: لا بأس به، والبصاق ليس بنجس وانما النجس الخمر. قال الشيخ أيده الله تعالى:( وكذلك حكم الفقاع). يدل على ذلك.

Muhammad bin Al-Hasan said: “This narration poses no doubt, as the question was specifically about the spit of someone who drank wine, and He (a.s) said there is no harm in it. Spit itself is not impure; rather, the impurity lies in the wine.” The Shaykh (Al-Mufid), may Allah (swt) support him, said: "The same ruling applies to fuqqa' (a type of fermented drink)." This is supported by (following hadith)

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَمِيلَةَ اَلْبَصْرِيِّ قَالَ: كُنْتُ مَعَ يُونُسَ بِبَغْدَادَ وَأَنَا أَمْشِي مَعَهُ فِي اَلسُّوقِ فَفَتَحَ صَاحِبُ اَلْفُقَّاعِ فُقَّاعَهُ فَقَفَزَ فَأَصَابَ ثَوْبَ يُونُسَ فَرَأَيْتُهُ قَدِاِغْتَمَّ لِذَلِكَ حَتَّى زَالَتِ اَلشَّمْسُ فَقُلْتُ لَهُ يَا أَبَا مُحَمَّدٍ أَلاَ تُصَلِّي قَالَ فَقَالَ لِي لَيْسَ أُرِيدُ أُصَلِّي حَتَّى أَرْجِعَ إِلَى اَلْبَيْتِ وَ أَغْسِلَ هَذَا اَلْخَمْرَ مِنْ ثَوْبِي فَقُلْتُ لَهُ هَذَا رَأْيٌ رَأَيْتَهُ أَوْ شَيْءٌ تَرْوِيهِ فَقَالَ أَخْبَرَنِي هِشَامُ بْنُ اَلْحَكَمِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْفُقَّاعِ فَقَالَ« لاَ تَشْرَبْهُ فَإِنَّهُ خَمْرٌ مَجْهُولٌ فَإِذَا أَصَابَ ثَوْبَكَ فَاغْسِلْهُ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from Muhammad bin Yahya, from some of our companions, from Abu Jamilah Al-Basri, who said: I was with Yunus in Baghdad, walking with him in the market. The seller of fuqqa' (a fermented drink) opened a container, and some of it splashed onto Yunus’s garment. I saw that he became distressed about it until the sun had set. I said to him: "O Abu Muhammad, will you not pray?" He said to me: "I will not pray until I return home and wash this wine off my garment." I asked him: "Is this your own opinion, or is it something you narrate?" He said: "Hisham bin Al-Hakam informed me that he asked Abu Abdullah (a.s) about fuqqa' and Imam (a.s) said, 'Do not drink it, for it is an unknown wine. If it touches your garment, wash it.'"

ثم قال الشيخ أيده الله تعالى:( فان أصاب جسد الانسان شئ من هذه الاشربة نجسه ووجب عليه ازالته وتطهير الموضع الذي أصابه بغسله بالماء). إذا ثبت بما ذكرناه نجاسة هذه الاشربة فلا شك في وجوب إزالتها عن الموضع الذي يصيبه لما تقرر من انه مأخوذ على الانسان أن يصلي ولا نجاسة على بدنه ولا على ثيابه. ثم قال أيده الله تعالى:( وأواني الخمر والاشربة المسكرة كلها نجسة لا تستعمل حتى يهراق ما فيها منه وتغسل سبع مرات بالماء).

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "If any of these beverages touches a person’s body, it renders it impure, and it is obligatory to remove it and purify the affected area by washing it with water." Since it has been established that these beverages are impure, there is no doubt about the obligation to remove them from any area they affect, as it has been established that a person is required to perform prayer without impurity on his body or clothes. Then he, Shaykh (Al-Mufid), may Allah (swt) support him, said: "All containers of wine and intoxicating beverages are impure and cannot be used until their contents are poured out, and the containers are washed seven times with water."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ اَلْكَلْبِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَ قَالَ: سَأَلْتُهُ عَنْ نَبِيذٍ قَدْ سَكَنَ غَلَيَانُهُ فَقَالَ« نَهَى رَسُولُ اَللَّهِ صَ عَنِ اَلدُّبَّاءِ وَ اَلمُزَفَّتِ وَ زِدْتُمْ أَنْتُمْ اَلْغَضَارَ وَ اَلمُزَفَّتُ يَعْنِي اَلزِّفْتَ اَلَّذِي يَكُونُ فِي اَلزِّقِّ يُصَبُّ فِي اَلْخَوَابِي لِيَكُونَ أَجْوَدَ لِلْخَمْرِ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from a group of our companions, from Ahmad bin Muhammad bin Isa, from Al-Husayn bin Sa’id, from Fadalah bin Ayyub, from Umar bin Aban Al-Kalbi, from Muhammad bin Muslim, from one of the Imams (a.s): I asked Imam (a.s) about nabidh (fermented drink) whose fermentation had subsided. Imam (a.s) said: "The Messenger of Allah (swt) (peace be upon him and his family) prohibited the use of (dubba’) (gourds) and (muzaffat) (pitch-coated containers). And you have added (al-ghadar) and (al-muzaffat), meaning the pitch that is used in containers to make the wine more refined."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلدَّنِّ يَكُونُ فِيهِ اَلْخَمْرُ هَلْ يَصْلُحُ أَنْ يَكُونَ فِيهِ اَلْخَلُّ أَوْ مَاءٌ كَامَخٌ أَوْ زَيْتُونٌ فَقَالَ« إِذَا غُسِلَ فَلاَ بَأْسَ» وَ عَنِ اَلْإِبْرِيقِ يَكُونُ فِيهِ خَمْرٌ أَ يَصْلُحُ أَنْ يَكُونَ فِيهِ مَاءٌ قَالَ« إِذَا غُسِلَ فَلاَ بَأْسَ» وَ قَالَ فِي قَدَحٍ أَوْ إِنَاءٍ يُشْرَبُ فِيهِ اَلْخَمْرُ قَالَ« تَغْسِلُهُ ثَلاَثَ مَرَّاتٍ» سُئِلَ أَ يُجْزِيهِ أَنْ يَصُبَّ فِيهِ اَلْمَاءَ قَالَ« لاَ يُجْزِيهِ حَتَّى يَدْلُكَهُ بِيَدِهِ وَ يَغْسِلَهُ ثَلاَثَ مَرَّاتٍ».

And through this chain of transmission, from Muhammad bin Yahya, from Muhammad bin Ahmad, from Ahmad bin Al-Hasan, from Amr bin Sa’id, from Musaddiq bin Sadaqah, from Ammar bin Musa: I asked Abu Abdullah (a.s) about a barrel that contained wine - can it be used to store vinegar, brine, or olives? Imam (a.s) said: "If it is washed, then there is no harm." And Imam (a.s) was asked about a jug that contained wine - can it be used to hold water? Imam (a.s) said: "If it is washed, then there is no harm." And Imam (a.s) was asked regarding a cup or vessel that was used for drinking wine. Imam (a.s) said: "Wash it three times." Imam (a.s) was asked: "Is it sufficient to pour water into it?" Imam (a.s) said: "No, it is not sufficient until he scrubs it with his hand and washes it three times."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ وَهْبِ بْنِ وَهْبٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ أَنَّهُ قَالَ: «لاَ بَأْسَ بِخُرْءِ اَلدَّجَاجِ وَ اَلْحَمَامِ يُصِيبُ اَلثَّوْبَ».

Muhammad bin Ahmad bin Yahya narrated from Abu Ja’far, from his father, from Wahb bin Wahb, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s), who said: Imam (a.s) said: "There is no harm if the droppings of chickens or pigeons come into contact with a garment."

قال محمد بن الحسن: هذا الخبر لا ينافي الخبر الذي رويناه قبل هذا عن فارس عن صاحب العسكر عليه السلام من انه لا يجوز الصلاة في ثوب اصابه ذرق الدجاج لان ذلك الخبر محمول على ذرق الدجاج الجلال. فاما إذا لم يكن جلالا كان حكمه حكم سائر ما يؤكل لحمه في جواز الصلاة في ذرقه وبوله.

Muhammad bin Al-Hasan said: This narration does not contradict the earlier report we narrated from Faris, from Sahib Al-Askari (a.s), which states that it is not permissible to pray in a garment contaminated by chicken droppings. This earlier report is understood to refer to droppings of chickens that feed on filth (jallal). As for chickens that are not jallal (i.e., they do not feed on impurities), their droppings are treated like those of animals whose meat is permissible to eat. Therefore, it is permissible to pray in garments affected by their droppings or urine.

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ: سُئِلَ عَنِ اَلْكُوزِ أَوِ اَلْإِنَاءِ يَكُونُ قَذِراً كَيْفَ يُغْسَلُ وَ كَمْ مَرَّةً يُغْسَلُ قَالَ« ثَلاَثَ مَرَّاتٍ يُصَبُّ فِيهِ اَلْمَاءُ فَيُحَرَّكُ فِيهِ ثُمَّ يُفْرَغُ مِنْهُ ذَلِكَ اَلْمَاءُ ثُمَّ يُصَبُّ فِيهِ مَاءٌ آخَرُ فَيُحَرَّكُ فِيهِ ثُمَّ يُفْرَغُ مِنْهُ ذَلِكَ اَلْمَاءُ ثُمَّ يُصَبُّ فِيهِ مَاءٌ آخَرُ فَيُحَرَّكُ فِيهِ ثُمَّ يُفْرَغُ مِنْهُ وَقَدْ طَهُرَ وَ عَنْ مَاءٍ شَرِبَتْ مِنْهُ اَلدَّجَاجَةُ» قَالَ« إِنْ كَانَ فِي مِنْقَارِهَا قَذَرٌ لَمْ تَتَوَضَّأْ مِنْهُ وَ لَمْ تَشْرَبْ وَ إِنْ لَمْ تَعْلَمْ أَنَّ فِي مِنْقَارِهَا قَذَراً تَوَضَّأْ وَ اِشْرَبْ» وَ قَالَ« كُلُّ مَا يُؤْكَلُ لَحْمُهُ فَلْيُتَوَضَّأْ مِنْهُ وَ اِشْرَبْهُ» وَ عَنْ مَاءٍ يَشْرَبُ مِنْهُ بَازٌ أَوْ صَقْرٌ أَوْ عُقَابٌ قَالَ «كُلُّ شَيْءٍ مِنَ اَلطَّيْرِ يُتَوَضَّأُ مِمَّا يَشْرَبُ مِنْهُ إِلاَّ أَنْ تَرَى فِي مِنْقَارِهِ دَماً فَإِنْ رَأَيْتَ فِي مِنْقَارِهِ دَماً فَلاَ تَتَوَضَّأْ مِنْهُ وَ لاَ تَشْرَبْ» وَ قَالَ« اِغْسِلِ اَلْإِنَاءَ اَلَّذِي تُصِيبُ فِيهِ اَلْجُرَذَ مَيِّتاً سَبْعَ مَرَّاتٍ» وَ سُئِلَ عَنْ بِئْرٍ يَقَعُ فِيهَا كَلْبٌ أَوْ فَأْرَةٌ أَوْ خِنْزِيرٌ قَالَ« تُنْزَفُ كُلُّهَا فَإِنْ غَلَبَ عَلَيْهِ اَلْمَاءُ فَلْتُنْزَفْ يَوْماً إِلَى اَللَّيْلِ ثُمَّ يُقَامُ عَلَيْهَا قَوْمٌ يَتَرَاوَحُونَ اِثْنَيْنِ اِثْنَيْنِ فَيَنْزِفُونَ يَوْماً إِلَى اَللَّيْلِ وَ قَدْ طَهُرَتْ» وَ سُئِلَ عَنِ اَلْكَلْبِ وَ اَلْفَأْرَةِ إِذَا أَكَلاَ مِنَ اَلْخُبْزِ وَ شِبْهِهِ قَالَ« يُطْرَحُ مِنْهُ وَ يُؤْكَلُ اَلْبَاقِي» وَ سُئِلَ عَنْ بَوْلِ اَلْبَقَرِ يَشْرَبُهُ اَلرَّجُلُ قَالَ« إِنْ كَانَ مُحْتَاجاً إِلَيْهِ يَتَدَاوَى بِهِ شَرِبَهُ وَ كَذَلِكَ بَوْلُ اَلْإِبِلِ وَ اَلْغَنَمِ» وَ عَنِ اَلدَّقِيقِ يُصِيبُ فِيهِ خُرْءَ اَلْفَأْرَةِ هَلْ يَجُوزُ أَكْلُهُ قَالَ« إِذَا بَقِيَ مِنْهُ شَيْءٌ فَلاَ بَأْسَ يُؤْخَذُ أَعْلاَهُ فَيُرْمَى بِهِ» وَ سُئِلَ عَنِ اَلْخُنْفَسَاءِ وَ اَلذُّبَابِ وَ اَلْجَرَادِ وَ اَلنَّمْلَةِ وَ مَا أَشْبَهَ ذَلِكَ تَمُوتُ فِي اَلْبِئْرِ وَ اَلزَّيْتِ وَ اَلسَّمْنِ وَ شِبْهِهِ فَقَالَ« كُلُّ مَا لَيْسَ لَهُ دَمٌ فَلاَ بَأْسَ» وَ عَنِ اَلْعَظَايَةِ تَقَعَ فِي اَللَّبَنِ قَالَ« يَحْرُمُ اَللَّبَنُ» وَ قَالَ« إِنَّ فِيهَا اَلسَّمَّ» وَقَالَ« كُلُّ شَيْءٍ نَظِيفٌ حَتَّى تَعْلَمَ أَنَّهُ قَذِرٌ فَإِذَا عَلِمْتَ فَقَدْ قَذِرَ وَ مَا لَمْ تَعْلَمْ فَلَيْسَ عَلَيْكَ».

Muhammad bin Ahmad bin Yahya narrated from Ahmad bin Yahya, from Ahmad bin Al-Hasan bin Ali bin Faddal, from Amr bin Sa’id, from Musaddiq bin Sadaqah, from Ammar Al-Sabati, from Abu Abdullah (a.s): Imam (a.s) was asked about a jug or vessel that becomes impure - how should it be washed and how many times? Imam (a.s) said: "It should be washed three times. Water should be poured into it, stirred, and then poured out. This process should be repeated two more times, and then it will be purified." Imam (a.s) was also asked about water from which a chicken has drunk. Imam (a.s) said: "If there is impurity in its beak, do not perform ablution or drink from it. But if you do not know whether its beak had impurity, then perform ablution and drink." Imam (a.s) said: "Anything whose meat is permissible to eat, its water may be used for ablution and drinking." Imam (a.s) was asked regarding water from which a hawk, falcon, or eagle has drunk. Imam (a.s) said: "It is permissible to perform ablution with it unless you see blood in its beak. If you see blood, then do not perform ablution with it or drink from it." Imam (a.s) said: "Wash a vessel in which a dead mouse is found seven times." Imam (a.s) was asked about a well in which a dog, mouse, or pig falls. Imam (a.s) said: "It should be emptied completely. If the water is too much, it should be emptied for a day and a night, and then a group should take turns emptying it in pairs for another day and night, after which it will be purified." Imam (a.s) was asked about a dog or mouse that eats from bread or similar food. Imam (a.s) said: "Remove the affected portion and eat the rest." Imam (a.s) was asked about drinking cow urine. Imam (a.s) said: "If a person needs it for medicinal purposes, he may drink it, and the same applies to the urine of camels and sheep." Imam (a.s) was asked about flour contaminated by mouse droppings - can it be eaten? Imam (a.s) said: "If some of it remains clean, there is no harm in using it. Remove the top portion and discard it." Imam (a.s) was asked about beetles, flies, locusts, ants, and similar creatures that die in a well, oil, or butter. Imam (a.s) said: "Anything that does not have flowing blood is pure and poses no harm." Imam (a.s) was asked regarding a lizard falling into milk, Imam (a.s) said: "The milk becomes forbidden because it is poisonous." Imam (a.s) also said: "Everything is considered pure until you are certain that it is impure. Once you know it is impure, then it is considered impure. But if you do not know, there is no obligation upon you."