Tahdhīb al-Aḥkām

قال الشيخ أيده الله تعالى ومن أراد الغائط فليرتد موضعا يستتر فيه عن الناس بالحاجة وليغط رأسه إن كان مكشوفا ليأمن بذلك من عبث الشيطان ومن وصول الرايحة الخبيثة إلى دماغه وهو سنة من سنن النبي صلى الله عليه وآله وفيه اظهار الحياء من الله تعالى لكثرة نعمه على العبد وقلة الشكر منه فهذه اداب يستحب أن يستعملها الانسان وإن لم يعملها فليس بمأثوم

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "Whoever intends to relieve themselves should choose a place where they are concealed from people due to their need and should cover their head if it is uncovered. This is to protect oneself from the mischief of Satan and from the foul odor reaching the brain. This is a Sunnah of the Prophet (saws), may Allah (swt) bless him and his family, and it demonstrates modesty before Allah (swt), the Exalted, in recognition of His (swt) numerous blessings upon the servant and the servant's lack of gratitude for them." These are etiquettes that it is recommended for a person to observe. However, if one does not observe them, there is no sin upon them.

فَأَمَّا مَا ذَكَرَهُ مِنْ تَغْطِيَةِ اَلرَّأْسِ فَأَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ أَوْ رَجُلٍ عَنْهُ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ كَانَ يَعْمَلُهُ إِذَا دَخَلَ اَلْكَنِيفَ يُقَنِّعُ رَأْسَهُ وَ يَقُولُ سِرّاً فِي نَفْسِهِ« بِسْمِ اَللَّهِ وَ بِاللَّهِ». ث

As for what was mentioned about covering the head, the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad bin Muhammad bin Al-Hasan, from his father, from Muhammad bin Yahya, from Muhammad bin Ahmad bin Yahya, from Ahmad bin Abi Abdullah, from Ali bin Asbat - or a man from him -from someone who narrated it from Abu Abdullah (a.s): (Narrator said) That Imam (a.s) would do such when entering the latrine. Imam (a.s) would cover his head and say quietly to himself: "In the name of Allah (swt) and by Allah (swt)."

م ذكر فقال فإذا انتهى إلى المكان الذي يتخلى فيه قدم رجله اليسرى قبل اليمنى وقال بسم الله وبالله أعوذ بالله من الرجس النجس الخبيث المخبث الشيطان الرجيم ثم ليجلس ولا يستقبل فانه يستحب ذلك للفرق بينه وبين دخول المسجد لان المسجد لما ان كان من المواضع الشريفة استحب أن يوضع فيها أولا بالعضو الشريف وهو الرجل اليمنى والخلاء بضد ذلك فاختير لها ادخال الرجل اليسرى ثم قال وقل وذكر الدعاء

Then it was mentioned: "When one reaches the place where they intend to relieve themselves, they should enter with their left foot before the right and say: 'In the name of Allah (swt) and by Allah (swt), I seek refuge in Allah (swt) from the filth, impurity, and defilement, and from the accursed devil.' Then, let them sit and avoid facing the Qiblah, for this is recommended to distinguish it from entering the mosque. Since the mosque is among noble places, it is recommended to enter it with the noble part of the body first, which is the right foot. In contrast, the latrine is the opposite, so entering with the left foot was chosen." Then he (Shaykh Al-Mufid) said: "Recite and mention the supplication."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَبُو اَلْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «إِذَا دَخَلْتَ اَلْمَخْرَجَ فَقُلْ بِسْمِ اَللَّهِ وَ بِاللَّهِ اَللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ اَلْخَبِيثِ اَلْمُخْبِثِ اَلرِّجْسِ اَلنِّجْسِ اَلشَّيْطَانِ اَلرَّجِيمِ وَ إِذَا خَرَجْتَ فَقُلْ بِسْمِ اَللَّهِ وَ اَلْحَمْدُ لِلَّهِ اَلَّذِي عَافَانِي مِنَ اَلْخَبِيثِ اَلْمُخْبِثِ وَ أَمَاطَ عَنِّي اَلْأَذَى وَ إِذَا تَوَضَّأْتَ فَقُلْ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ اَللَّهُمَّ اِجْعَلْنِي مِنَ اَلتَّوَّابِينَ وَ اِجْعَلْنِي مِنَ اَلْمُتَطَهِّرِينَ« وَ اَلْحَمْدُ لِلّٰهِ رَبِّ اَلْعٰالَمِينَ»».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me, saying: Abu al-Qasim Ja'far bin Muhammad bin Qulawayh narrated to me, from Muhammad bin Ya'qub, from Ali bin Ibrahim, from Muhammad bin Isa, from Yunus, from Mu'awiyah bin Ammar, who said: I heard Abu Abdullah (a.s) say: "When you enter the toilet, say: 'In the name of Allah (swt) and by Allah (swt). O Allah (swt), I seek refuge in You from the foul, defiling, impure, filthy, accursed devil.' And when you exit, say: 'In the name of Allah (swt), and all praise belongs to Allah (swt), who protected me from the foul, defiling things and removed harm from me.' And when you perform ablution, say: 'I bear witness that there is no god but Allah (swt). O Allah (swt), make me among those who repent and make me among those who purify themselves. And all praise belongs to Allah (swt), the Lord of all worlds.'"

ثم قال:( ولا يستقبل القبلة ولا يستدبرها ولكن يجلس على استقبال المشرق إن شاء أو المغرب). فالذي يدل على ذلك:

Then he (Shaykh Al-Mufid) said: "One should neither face the Qiblah nor turn their back to it but instead sit facing the east if they wish, or the west." What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ اَلْوَلِيدِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ زُرَارَةَ عَنْ عِيسَى بْنِ عَبْدِ اَللَّهِ اَلْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ صَلَوَاتُُ اَللَّهِ عَلَيْهِ[ صَلَوَاتُ اَللَّهِ عَلَيْهِ خ ل] قَالَ:« قَالَ لِيَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ:« إِذَا دَخَلْتَ اَلْمَخْرَجَ فَلاَ تَسْتَقْبِلِ اَلْقِبْلَةَ وَ لاَ تَسْتَدْبِرْهَا وَ لَكِنْ شَرِّقُوا أَوْ غَرِّبُوا»».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad bin Al-Hasan bin Al-Walid, from his father, from Muhammad bin Yahya, from Muhammad bin Ali bin Mahbub, from Muhammad bin Al-Husayn, from Muhammad bin Abdullah bin Zurara, from Isa bin Abdullah Al-Hashimi, from his father, from his grandfather, from Imam Ali (a.s), who said: Imam Ali (a.s) said: The Prophet (may Allah (swt) bless him and his family) said to me; 'When you enter the toilet, do not face the Qiblah nor turn your back to it, but instead turn to the east or the west.'

وَأَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ اَلْوَلِيدِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى اَلْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَلْحَمِيدِ بْنِ أَبِي اَلْعَلاَءِ أَوْ غَيْرِهِ رَفَعَهُ قَالَ: سُئِلَ اَلْحَسَنُ بْنُ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ مَا حَدُّ اَلْغَائِطِ قَالَ« لاَ تَسْتَقْبِلِ اَلْقِبْلَةَ وَ لاَ تَسْتَدْبِرْهَا وَ لاَ تَسْتَقْبِلِ اَلرِّيحَ وَ لاَ تَسْتَدْبِرْهَا».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Ahmad bin Muhammad bin Al-Hasan bin Al-Walid narrated to me, from his father, from Muhammad bin Yahya Al-Attar and Ahmad bin Idris, both of them, from Muhammad bin Ahmad bin Yahya, from Ya'qub bin Yazid, from Ibn Abi Umayr, from Abdul Hamid bin Abi Al-'Ala or someone else (through an elevated chain), who said: Al-Hasan bin Ali (a.s) was asked: 'What are the limits of relieving oneself?' Imam (a.s) said: 'Do not face the Qiblah, do not turn your back to it, do not face the wind, and do not turn your back to it.'

فَأَمَّا اَلْحَدِيثُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ: دَخَلْتُ عَلَى أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ وَ فِي مَنْزِلِهِ كَنِيفٌ مُسْتَقْبِلَ اَلْقِبْلَةِ.

As for the narration reported by Muhammad bin Ali bin Mahbub from Al-Haytham bin Abi Masruq, from Muhammad bin Ismail, who said: (Narrator said) "I entered upon Abu Al-Hasan Al-Ridha (a.s), and in his house, there was a toilet facing the Qiblah."

فمحمول على انه إذا بني على هذا الحد ولم يكن عن اختيار فلا بأس بالقعود عليه للضرورة، مع أنه ليس في الخبر انه رآه في حال الغائط أو البول مستقبل القبلة أو مستدبرها، وإنما قال رأيت كنيفا في منزله بهذه الصفة، ويجوز أن يكون قد عمل ذلك عن غير اذنه بأن يكون المنزل قد انتقل إليه وهو مبني على هذا الحد، وهذا يسقط التعلق بهذا الخبر. ثم قال الشيخ:( ولا ينبغي له أن يتكلم على الغائط إلا أن تدعوه ضرورة إلى ذلك أو يذكر الله تعالى فيحمده أو يسمع ذكر الرسول فيصلي عليه وعلى أهل بيته وما أشبه ذلك مما يجب في كل حال). فيدل على ذلك:

This is interpreted as being permissible if the structure was built in that manner without choice, and there is no issue in sitting there out of necessity. Moreover, the narration does not mention that Imam (a.s) was seen relieving himself while facing or turning his back to the Qiblah. It merely states that a toilet in his house was observed to be in such a position. It is possible that it was constructed without his consent, such as the house having been transferred to him with the toilet already built in that manner. This invalidates reliance on this narration. Then the Shaykh (Al-Mufid) said: "It is not appropriate to speak while relieving oneself unless there is a necessity, or if one remembers Allah (swt), the Exalted, and praises Him (swt), or hears mention of the Prophet (saws) (may Allah (swt) bless him and his family), in which case one should send blessings upon him and his family, or in similar situations that are obligatory in all circumstances." What indicates this is (following narration):

مَا أَخْبَرَنِي بِهِ جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ وَأَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ اَلْحَائِضُ وَ اَلْجُنُبُ يَقْرَءَانِ شَيْئاً قَالَ «نَعَمْ مَا شَاءَا إِلاَّ اَلسَّجْدَةَ وَ يَذْكُرَانِ اَللَّهَ تَعَالَى عَلَى كُلِّ حَالٍ».

What was narrated to me by a group from Abu Muhammad Harun bin Musa, from Ahmad bin Muhammad bin Sa'id, from Ali bin Al-Hasan, and Ahmad bin Ubdun from Ali bin Muhammad bin Al-Zubayr, from Ali bin Al-Hasan, from Abdul Rahman bin Abi Najran, from Hammad bin Isa, from Hariz, from Zurara and Muhammad bin Muslim, from Abu Ja'far (a.s), who said: I asked Imam (a.s): 'Can a menstruating woman or someone in the state of janabah (major ritual impurity) recite anything?' Imam (a.s) said: 'Yes, as much as they wish, except for the (Ayat al-Sajdah[3], verses requiring) prostration. They may remember Allah (swt), the Exalted, in all circumstances.'

قوله: ويذكران الله تعالى على كل حال يدل على ما ذكرناه من جواز ذكر الله تعالى على حال الغائط.

His (a.s) statement, "They may remember Allah (swt), the Exalted, in all circumstances," indicates what we have mentioned regarding the permissibility of remembering Allah (swt), the Exalted, even while relieving oneself.

وَ أَخْبَرَنِي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ حَكَمِ بْنِ مِسْكِينٍ عَنْ أَبِي اَلْمُسْتَهِلِّ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ يَا رَبِّ تَمُرُّ بِي حَالاَتٌ أَسْتَحْيِي أَنْ أَذْكُرَكَ فِيهَا فَقَالَ يَا مُوسَى ذِكْرِي عَلَى كُلِّ حَالٍ حَسَنٌ».

Ahmad bin Ubdun narrated to me from Ali bin Muhammad bin Al-Zubayr, from Ali bin Al-Hasan, from Ali bin Asbat, from Hakam bin Miskin, from Abu Al-Mustahil, from Sulayman bin Khalid, from Abu Abdullah (a.s), who said: Imam (a.s) said: 'Indeed, Musa (a.s) said: ‘O Lord, there are times when I feel ashamed to mention You in them’. Allah (swt) said: ‘O Musa, remembering Me in all circumstances is good.' 3 Verses in the Qur'an that require a person to perform prostration upon recitation or hearing them; Surah al-Sajdah (32:15), Surah Fussilat (41:37), Surah al-Najm (53:62) and Surah al-‘Alaq (96:19).

فاما كراهية الكلام فقد روى ذلك:

As for the disapproval of speaking while relieving oneself, it has been narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ أَوْ غَيْرِهِ عَنْ صَفْوَانَ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« نَهَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ يُجِيبَ اَلرَّجُلُ آخَرَ وَ هُوَ عَلَى اَلْغَائِطِ أَوْ يُكَلِّمَهُ حَتَّى يَفْرُغَ».

Muhammad bin Ahmad bin Yahya narrated from Ibrahim bin Hashim or someone else, from Safwan, from Abu Al-Hasan Al-Ridha (a.s), who said: Imam (a.s) said: 'The Messenger of Allah (swt) (may Allah (swt) bless him and his family) forbade a man from responding to another person or speaking to him while relieving himself, until he has finished.'

ثم قال:( فإذا فرغ من حاجته وأراد الاستبراء فليمسح باصبعه الوسطى تحت انثييه إلى أصل القضيب مرتين أو ثلاثا ثم يضع مسبحته تحت القضيب وابهامه فوقه ويمرهما عليه باعتماد قوي من أصله إلى رأس الحشفة مرة أو مرتين أو ثلاثا ليخرج ما فيه من بقية البول). يدل على ذلك:

Then He said: "When he has finished his need and intends to perform istibra (cleansing after urination), he should wipe with his middle finger under his testicles to the base of the penis two or three times. Then he should place his forefinger under the penis and his thumb on top of it, pressing firmly from its base to the tip of the glans once, twice, or three times to expel any remaining urine." What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ اَلْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ اَلْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَبُولُ قَالَ« يَنْتُرُهُ ثَلاَثاً ثُمَّ إِنْ سَالَ حَتَّى يَبْلُغَ اَلسَّاقَ فَلاَ يُبَالِي».

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-Husayn bin Sa'id and Muhammad bin Khalid Al-Barqi, from Muhammad bin Abi Umayr, from Hafs bin Al-Bakhtari, from Abu Abdullah (a.s): Imam (a.s) said: Regarding a man who urinates. Imam (a.s) said: 'He should shake it three times, and then, even if something flows down to his leg, he should not worry about it.'

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَبُو اَلْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ[ بْنِ خ ل] مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ بَالَ وَ لَمْ يَكُنْ مَعَهُ مَاءٌ قَالَ« يَعْصِرُ أَصْلَ ذَكَرِهِ إِلَى طَرَفِ ذَكَرِهِ ثَلاَثَ عَصَرَاتٍ وَ يَنْتُرُ طَرَفَهُ فَإِنْ خَرَجَ بَعْدَ ذَلِكَ شَيْءٌ فَلَيْسَ مِنَ اَلْبَوْلِ وَ لَكِنَّهُ مِنَ اَلْحَبَائِلِ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Abu Al-Qasim Ja'far bin Muhammad narrated to me, from Muhammad bin Ya'qub, from Ali bin Ibrahim, from his father, from Hammad, from Hariz, from Muhammad bin Muslim, who said: I said to Abu Ja'far (a.s): 'A man urinates and does not have water with him.' Imam (a.s) said: 'He should squeeze the base of his penis to its tip three times, and then shake its tip. If anything comes out after that, it is not urine but rather from the habail (natural secretions or residual moisture).'

فَأَمَّا مَا رَوَاهُ اَلصَّفَّارُ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ: كَتَبَ إِلَيْهِ رَجُلٌ هَلْ يَجِبُ اَلْوُضُوءُ مِمَّا خَرَجَ مِنَ اَلذَّكَرِ بَعْدَ اَلاِسْتِبْرَاءِ فَكَتَبَ« نَعَمْ».

As for what was narrated by Al-Saffar from Muhammad bin Isa, who said: (Narrator said) "A man wrote to Imam (a.s) asking: 'Is it obligatory to perform wudu for what exits from the penis after istibra?' Imam (a.s) wrote: 'Yes.'"

فالوجه في هذا الخبر أن نحمله على ضرب من الاستحباب دون الوجوب. ثم قال أيده الله تعالى: وليهرق على يمينه من الماء قبل أن يدخلها في الاناء فيغسلها مرتين. فسنذكر الكلام عليه فيما بعد ان شاء الله تعالى. ثم قال:( ثم يولجها فيه يعني اليد فيأخذ بها منه الماء للاستنجاء فيصب على مخرج النجو ويستنجي بيده اليسرى) فالذي يدل عليه:

The interpretation of this narration is that it can be understood as a recommendation (mustahab), not an obligation (wajib). Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "He should pour water on his right hand before placing it into the vessel, washing it twice." We will discuss this matter later, if Allah (swt), the Exalted, wills. Then he (Shaykh Al-Mufid) said: "Then he should insert it, meaning the hand, into the vessel to take water for cleansing (istinja), pouring it over the area where the filth exits, and cleanse it with his left hand." What this indicates is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَبُو اَلْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« نَهَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ يَسْتَنْجِيَ اَلرَّجُلُ بِيَمِينِهِ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Abu Al-Qasim Ja'far bin Muhammad narrated to me, from Muhammad bin Ya'qub, from Ali bin Ibrahim, from Muhammad bin Isa, from Yunus, from some of our companions, from Abu Abdullah (a.s), who said: Imam (a.s) said: 'The Messenger of Allah (swt) (may Allah (swt) bless him and his family) forbade a man from performing istinja (cleansing after relieving oneself) with his right hand.'

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلاِسْتِنْجَاءُ بِالْيَمِينِ مِنَ اَلْجَفَاءِ».

And through this chain of narration, from Ali bin Ibrahim, from his father, from Al-Nawfali, from Al-Sakuni, from Abu Abdullah (a.s), who said: Imam (a.s) said: 'Performing istinja (cleansing) with the right hand is an act of rudeness.'

ثم قال أيده الله تعالى:( حتى تزول النجاسة) ولم يحده فالذي يدل عليه:

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "Until the impurity is removed," without specifying a limit. What indicates this is (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 اَلْمُغِيرَةِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لِلاِسْتِنْجَاءِ حَدٌّ قَالَ« لاَ حَتَّى يَنْقَى مَا ثَمَّةَ» قُلْتُ فَإِنَّهُ يَنْقَى مَاثَمَّةَ وَ يَبْقَى اَلرِّيحُ قَالَ« اَلرِّيحُ لاَ يُنْظَرُ إِلَيْهَا».

Muhammad, from Muhammad bin Ya'qub, from Ali bin Ibrahim, from his father, from Ibn Al-Mughirah, from Abu Al-Hasan (a.s), who said: I asked: 'Is there a limit for istinja (cleansing)?' Imam (a.s) said: 'No, it is until the area is clean.' I asked: 'What if the area is clean but the odor remains?' Imam (a.s) said: 'The odor is not considered (to be criteria for needing cleansing).'

ثم قال:( ويختم بغسل مخرج البول من ذكره). فالذي يدل عليه،

Then he (Shaykh Al-Mufid) said: "And one should finish by washing the outlet of urine from his penis." What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَبُو اَلْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ إِذَا أَرَادَ أَنْ يَسْتَنْجِيَ بِأَيِّمَا يَبْدَأُ بِالْمَقْعَدَةِ أَوْ بِالْإِحْلِيلِ فَقَالَ« بِالْمَقْعَدَةِ ثُمَّ بِالْإِحْلِيلِ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Abu Al-Qasim Ja'far bin Muhammad narrated to me, from Muhammad bin Ya'qub, from Ahmad bin Idris, from Muhammad bin Ahmad, from Ahmad bin Al-Hasan bin Ali, from Amr bin Sa'id, from Musaddiq bin Sadaqah, from Ammar Al-Sabati, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about a man who wants to perform istinja (cleansing); which should he begin with - the anus or the penis? Imam (a.s) said: 'With the anus, then the penis.'

ثم قال أيده الله تعالى:( فإذا فرغ من الاستنجاء فليقم وليمسح بيده اليمنى بطنه وليقل) وذكر الدعائين، أولهما قد تقدم الخبر فيه، والثاني.

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "When he finishes istinja, he should stand and wipe his abdomen with his right hand and say," mentioning two supplications - the first of which has already been discussed, and the second: (following hadith)".

أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عَبْدِ اَللَّهِ بْنِ مَيْمُونٍ اَلْقَدَّاحِ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِمُ اَلسَّلاَمُ:« أَنَّهُ كَانَ إِذَا خَرَجَ مِنَ اَلْخَلاَءِ قَالَ« اَلْحَمْدُ لِلَّهِ اَلَّذِي رَزَقَنِي لَذَّتَهُ وَ أَبْقَى قُوَّتَهُ فِي جَسَدِي وَ أَخْرَجَ عَنِّي أَذَاهُ يَا لَهَا مِنْ نِعْمَةٍ ثَلاَثاً»».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Ahmad bin Muhammad bin Al-Hasan narrated to me, from his father, from Muhammad bin Yahya, from Muhammad bin Ali bin Mahbub, from Al-Abbas, from Abdullah bin Al-Mughira, from Abdullah bin Maymun Al-Qaddah, from Abu Abdullah, from his forefathers, from Imam Ali (a.s), that: (Narrator said) When Imam Ali (a.s) exited the toilet, He (a.s) would say: 'Praise be to Allah (swt), who provided me with its pleasure, kept its strength in my body, and removed its harm from me. What a blessing it is!' Imam (a.s) would repeat this three times.

ثم قال:( ويقدم رجله اليمنى قبل اليسرى لخروجه إن شاء الله تعالى). فذكر ذلك للفرق الذي تقدم ذكره بين الخروج من المساجد والخروج من الخلاء. ثم قال: ولا يجوز التغوط على شطوط الانهار لانها موارد الناس للشرب والطهارة، ولا يجوز أن يفعل فيها ما يتأذون به، ولا يجوز التغوط على جواد الطرق ولا في أفنية الدور، ولا يجوز تحت الاشجار المثمرة، ولا في المواضع التي ينزلها المسافرون ولا في أفنية البيوت، ولا يجوز في مجاري المياه ولا في الماء الراكد. فالذي يدل على هذا.

Then he (Shaykh Al-Mufid) said: "And when exiting, he should step out with his right foot before the left, if Allah (swt), the Exalted, wills." This was mentioned to highlight the difference, as previously noted, between exiting the mosque and exiting the toilet. Then he (Shaykh Al-Mufid) said: "It is not permissible to defecate on the banks of rivers, as they are places where people gather for drinking and purification, nor is it permissible to do anything there that would cause harm to them. It is also not permissible to defecate on public pathways, in the courtyards of houses, under fruit-bearing trees, in places frequented by travelers, or near residential areas. Similarly, it is not permissible in water streams or stagnant water." What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَبُو اَلْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« قَالَ رَجُلٌ لِعَلِيِّ بْنِ اَلْحُسَيْنِ صَلَوَاتُ اَللَّهِ عَلَيْهِمَا[ صَلَوَاتُ اَللَّهِ عَلَيْهِ خ ل] أَيْنَ يَتَوَضَّأُ اَلْغُرَبَاءُ فَقَالَ« يَتَّقِي شُطُوطَ اَلْأَنْهَارِ وَ اَلطُّرُقَ اَلنَّافِذَةَ وَ تَحْتَ اَلْأَشْجَارِ اَلْمُثْمِرَةِ وَ مَوَاضِعَ اَللَّعْنِ» قِيلَ لَهُ وَ أَيْنَ مَوَاضِعُ اَللَّعْنِ قَالَ «أَبْوَابُ اَلدُّورِ»».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Abu Al-Qasim Ja'far bin Muhammad narrated to me, from Muhammad bin Ya'qub, from Ahmad bin Idris, from Muhammad bin Abdul Jabbar, from Safwan bin Yahya, from Asim bin Humayd, from Abu Abdullah (a.s), who said: A man asked Ali bin Al-Husayn (a.s): 'Where should strangers perform ablution?' Imam (a.s) replied: 'They should avoid the banks of rivers, public thoroughfares, beneath fruit-bearing trees, and places of cursing.' Imam (a.s) was asked: 'What are places of cursing?' Imam (a.s) said: 'The entrances of houses.'

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَبُو اَلْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ رَفَعَهُ قَالَ: خَرَجَ أَبُو حَنِيفَةَ مِنْ عِنْدِ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ أَبُو اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَائِمٌ وَ هُوَ غُلاَمٌ فَقَالَ لَهُ أَبُو حَنِيفَةَ يَا غُلاَمُ أَيْنَ يَضَعُ اَلْغَرِيبُ بِبَلَدِكُمْ فَقَالَ« اِجْتَنِبْ أَفْنِيَةَ اَلْمَسَاجِدِ وَ شُطُوطَ اَلْأَنْهَارِ وَ مَسَاقِطَ اَلثِّمَارِ وَ مَنَازِلَ اَلنُّزَّالِ وَ لاَ تَسْتَقْبِلِ اَلْقِبْلَةَ بِغَائِطٍ وَ لاَ بَوْلٍ وَ اِرْفَعْ ثَوْبَكَ وَ ضَعْ حَيْثُ شِئْتَ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Abu Al-Qasim Ja'far bin Muhammad narrated to me, from Muhammad bin Ya'qub, from Ali bin Ibrahim, through an elevated chain, who said: Abu Hanifa left the presence of Abu Abdullah (a.s), and Abu Al-Hasan Musa (a.s), who was still a young boy, was standing. Abu Hanifa said to him (Imam Al Kadhim): 'O boy, where should a stranger relieve himself in your town?' Imam (a.s) replied: 'Avoid the courtyards of mosques, the banks of rivers, beneath fruit-bearing trees, places frequented by travelers, and do not face the Qiblah when defecating or urinating. Lift your garment, and then relieve yourself wherever you wish.'

وَ أَخْبَرَنِي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ أَبِي اَلْحَسَنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنِ اَلْحُسَيْنِ بْنِ عَبْدِ اَلْمَلِكِ اَلْأَوْدِيِّ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي زِيَادٍ اَلْكَرْخِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ:« ثَلاَثَةٌ مَنْ فَعَلَهُنَّ مَلْعُونٌ اَلْمُتَغَوِّطُ فِي ظِلِّ اَلنُّزَّالِ وَاَلْمَانِعُ اَلْمَاءَ اَلْمُنْتَابَ وَسَادُّ اَلطَّرِيقِ اَلْمَسْلُوكِ».

What was narrated to me by Ahmad bin Ubdun, from Abu Al-Hasan Ali bin Muhammad bin Al-Zubayr, from Al-Husayn bin Abdul Malik Al-Awdi, from Al-Hasan bin Mahbub, from Ibrahim bin Abi Ziyad Al-Karkhi, from Abu Abdullah (a.s), who said: Imam (a.s) said: The Messenger of Allah (swt) (may Allah (swt) bless him and his family) said: 'Three types of people are cursed: one who relieves himself in the shade used by travelers, one who withholds water from passersby, and one who blocks a commonly used pathway.'

وَأَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ اَلْوَلِيدِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ اَلصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ جَمِيعاً عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ اَلْفُضَيْلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِأَنْ يَبُولَ اَلرَّجُلُ فِي اَلْمَاءِ اَلْجَارِي وَ كُرِهَ أَنْ يَبُولَ فِي اَلْمَاءِ اَلرَّاكِدِ

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Ahmad bin Muhammad bin Al-Hasan bin Al-Walid narrated to me, from his father, from Muhammad bin Al-Hasan Al-Saffar, from Ahmad bin Muhammad and Al-Husayn bin Al-Hasan bin Aban, both of them, from Al-Husayn bin Sa'id, from Hammad, from Rabi'i, from Al-Fudayl, from Abu Abdullah (a.s), who said: Imam (a.s) said: 'There is no harm in a man urinating in running water, but it is disliked to urinate in stagnant water.'

ثم قال ايده الله تعالى:( وإذا دخل الانسان دارا قد بني فيها مقعد للغائط على استقبال القبلة أو استدبارها لم يضره ذلك وإنما يكره ذلك في الصحاري والمواضع التي يمكن فيها الانحراف عن القبلة). وقد مضى بيانه فيما تقدم. ثم قال:( وإذا كان في يد الانسان اليسرى خاتم على فصه اسم من أسماء الله تعالى أو خاص أسماء أنبيائه). يعنى انه لو كان اسما وافق اسم نبي من أنبياء الله تعالى ولم يقصد بذلك اسم النبي صلى الله عليه وآله والائمة عليهم السلام لم يجب نزعه. ثم قال:( والائمة عليهم السلام فلينزعه عند الاستنجاء ولا يباشر به النجاسة ولينزهه عن ذلك تعظيما لله تعالى ولا وليائه عليهم السلام( يدل عليه:

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a person enters a house where a toilet has been constructed facing the Qiblah or with its back toward it, it does not harm him. This is only disliked in open areas and places where one can avoid facing or turning their back to the Qiblah." This has already been explained earlier. Then he (Shaykh Al-Mufid) said: "If a person is wearing a ring on their left hand, and the ring's gemstone bears the name of Allah (swt), the Exalted, or specific names of His prophets." This means that if the name happens to match the name of a prophet of Allah (swt), the Exalted, but was not intended as the name of that prophet or as the name of the Prophet (may Allah (swt) bless him and his family) or the Imams (a.s), then it is not obligatory to remove it. Then he (Shaykh Al-Mufid) said: "If it is the name of the Imams (a.s), they should remove it during istinja (cleansing) and should not let it come into contact with impurity. It should be kept away from such situations out of reverence for Allah (swt), the Exalted, and His chosen ones (a.s)." What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ 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 عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« لاَ يَمَسُّ اَلْجُنُبُ دِرْهَماً وَ لاَ دِينَاراً عَلَيْهِ اِسْمُ اَللَّهِ وَ لاَ يَسْتَنْجِي وَ عَلَيْهِ خَاتَمٌ فِيهِ اِسْمُ اَللَّهِ وَ لاَ يُجَامِعُ وَ هُوَ عَلَيْهِ وَ لاَ يَدْخُلُ اَلْمَخْرَجَ وَ هُوَ عَلَيْهِ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad, from his father, from Ahmad bin Idris, from Muhammad bin 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), who said: Imam (a.s) said: 'A person in a state of janabah (major ritual impurity) should not touch a dirham or dinar that has the name of Allah (swt) on it, nor should he perform istinja (cleansing) while wearing a ring that has the name of Allah (swt) on it. He should not engage in intercourse while wearing it, nor should he enter the toilet while wearing it.'

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْبَرْقِيِّ عَنْ وَهْبِ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ نَقْشُ خَاتَمِ أَبِي اَلْعِزَّةُ لِلَّهِ جَمِيعاً وَ كَانَ فِي يَسَارِهِ يَسْتَنْجِي بِهَا وَ كَانَ نَقْشُ خَاتَمِ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ اَلْمُلْكُ لِلَّهِ وَ كَانَ فِي يَدِهِ اَلْيُسْرَى يَسْتَنْجِي بِهَا».

As for what was narrated by Ahmad bin Muhammad from Al-Barqi, from Wahb bin Wahb, from Abu Abdullah (a.s), who said: Imam (a.s) said: 'The inscription on the ring of my father (Imam Al Baqir (a.s)) was "All glory belongs to Allah (swt) entirely," and it was on his left hand, with which he performed istinja (cleansing). The inscription on the ring of Commander of the Faithful (a.s) was "The sovereignty belongs to Allah (swt)," and it was on his left hand, with which he performed istinja.'

فهذا الخبر محمول على التقية لان راويه وهب بن وهب وهو عامي متروك العمل بما يختص بروايته، على ان ما قدمناه من آداب الطهارة وليس من واجباتها.

This narration is interpreted as being based on taqiyyah (dissimulation), as its narrator, Wahb bin Wahb, is a Sunni whose narrations are considered unreliable. Furthermore, what we have mentioned earlier pertains to the etiquette of purification and not its obligations.

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي اَلْقَاسِمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يُرِيدُ اَلْخَلاَءَ وَ عَلَيْهِ خَاتَمٌ فِيهِ اِسْمُ اَللَّهِ تَعَالَى فَقَالَ« مَا أُحِبُّ ذَلِكَ» قَالَ فَيَكُونُ اِسْمُ مُحَمَّدٍ قَالَ« لاَ بَأْسَ بِهِ».

As for what was narrated by Muhammad bin Ahmad bin Yahya, from Sahl bin Ziyad, from Ali bin Al-Hakam, from Aban bin Uthman, from Abu Al-Qasim, from Abu Abdullah (a.s), who said: I asked Imam (a.s): 'A man wants to relieve himself, and he is wearing a ring with the name of Allah (swt), the Exalted, on it.' Imam (a.s) said: 'I do not like that.' I asked: 'What if it has the name Muhammad (saws) on it?' Imam (a.s) said: 'There is no harm in that.'

فلا ينافي ما قلناه لان قوله عليه السلام لا بأس به إذا كان عليه اسم محمد صلى الله عليه وآله إنما اجازه لمن يدخل الخلاء وذلك معه ولم يجزه ان يستنجي وذلك في يده يباشر به النجاسة. ثم قال أيده الله تعالى:( ولا يجوز السواك والانسان على حال الغائط حتى ينصرف منه) يدل على ذلك:

This does not contradict what we have stated because his statement (a.s), "There is no harm in it if it bears the name Muhammad," permits wearing the ring while entering the toilet, but does not permit using it to perform istinja (cleansing) while it is on the hand, thereby coming into contact with impurity. Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is not permissible to use a miswak (tooth-stick) while a person is relieving themselves, until they finish." What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنِ اَلْحَسَنِ بْنِ أَشْيَمَ قَالَ:« أَكْلُ اَلْأُشْنَانِ يُذِيبُ اَلْبَدَنَ وَ اَلتَّدَلُّكُ بِالْخَزَفِ يُبْلِي اَلْجَسَدَ وَ اَلسِّوَاكُ فِي اَلْخَلاَءِ يُورِثُ اَلْبَخَرَ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Ahmad bin Muhammad bin Al-Hasan narrated to me, from his father, from Muhammad bin Yahya and Ahmad bin Idris, from Muhammad bin Ahmad bin Yahya, from Abu Abdullah, from Ali bin Sulayman, from Al-Hasan bin Ashyam, who said: Imam (a.s) said: 'Eating ushnan (a cleansing herb) melts the body, rubbing with pottery fragments wears out the body, and using a miswak (tooth-stick) in the toilet causes bad breath.'

ثم قال أيده الله تعالى:( ومن أراد البول فليرتد موضعا له ويجتنب الارض الصلبة فانها ترده عليه). فيدل عليه.

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "If one intends to urinate, they should select a suitable place and avoid hard ground, as it causes splashing back onto them." What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ سُلَيْمَانَ اَلْجَعْفَرِيِّ قَالَ: بِتُّ مَعَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ فِي سَفْحِ جَبَلٍ فَلَمَّا كَانَ آخِرُ اَللَّيْلِ قَامَ فَتَنَحَّى وَ صَارَ عَلَى مَوْضِعٍ مُرْتَفِعٍ فَبَالَ وَ تَوَضَّأَ وَقَالَ «مِنْ فِقْهِ اَلرَّجُلِ أَنْ يَرْتَادَ لِمَوْضِعِ بَوْلِهِ وَ بَسَطَ سَرَاوِيلَهُ وَ قَامَ عَلَيْهِ وَ صَلَّى صَلاَةَ اَللَّيْلِ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad bin Al-Hasan, from his father, from Muhammad bin Yahya, from Muhammad bin Ali bin Mahbub, from Ahmad bin Muhammad, from Sa'id bin Janah, from some of our companions, from Sulayman Al-Ja'fari, who said: (Narrator said) I spent the night with Imam Al-Ridha (a.s) at the base of a mountain. Toward the end of the night, Imam (a.s) rose, moved to an elevated spot, urinated, performed wudu (ablution), and said: 'Part of a person's understanding is to carefully select the place where they urinate.' Imam (a.s) then spread out his trousers, stood to pray, and performed the Night Prayer (Salat al-Layl).

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَشَدَّ اَلنَّاسِ تَوَقِّياً عَنِ اَلْبَوْلِ كَانَ إِذَا أَرَادَ اَلْبَوْلَ يَعْمِدُ إِلَى مَكَانٍ مُرْتَفِعٍ مِنَ اَلْأَرْضِ أَوْ إِلَى مَكَانٍ مِنَ اَلْأَمْكِنَةِ يَكُونُ فِيهِ اَلتُّرَابُ اَلْكَثِيرُ كَرَاهِيَةَ أَنْ يُنْضَحَ عَلَيْهِ اَلْبَوْلُ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad, from his father, from Muhammad bin Yahya, from Muhammad bin Ahmad bin Yahya, from Ali bin Isma'il, from Safwan, from Abdullah bin Muskan, from Abu Abdullah (a.s), who said: Imam (a.s) said: 'The Messenger of Allah (swt) (may Allah (swt) bless him and his family) was the most cautious of people regarding urination. When He (saws) intended to urinate, He (saws) would go to an elevated spot of land or to a place with a lot of soil, to avoid the urine splashing back onto him.'

ثم قال:( ولا يستقبل الريح ببوله فانها تعكسه فترده على جسده وثيابه).

Then he (Shaykh Al-Mufid) said: "One should not face the wind while urinating, as it may blow the urine back onto their body and clothes."

وَأَخْبَرَنِي الشَّيْخُ أَيَّدَهُ اللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَأَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ أَوْ غَيْرِهِ رَفَعَهُ قَالَ سُئِلَ الْحَسَنُ بْنُ عَلِيٍّ عَلَيْهِمَا السَّلَامُ مَا حَدُّ الْغَائِطِ؟ قَالَ لَا تَسْتَقْبِلِ الْقِبْلَةَ وَلَا تَسْتَدْبِرْهَا وَلَا تَسْتَقْبِلِ الرِّيحَ وَلَا تَسْتَدْبِرْهَا

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Ahmad bin Muhammad bin Al-Hasan narrated to me, from his father, from Muhammad bin Yahya and Ahmad bin Idris, from Muhammad bin Ahmad bin Yahya, from Ya'qub bin Yazid, from Abdul Hamid bin Abi Al-'Ala or someone else (through an elevated chain), who said: Al-Hasan bin Ali (a.s) was asked: 'What are the limits for relieving oneself?' Imam (a.s) said: 'Do not face the Qiblah, do not turn your back to it, do not face the wind, and do not turn your back to it.'

ثم قال أيده الله تعالى:( ولا يجوز البول في الماء الراكد) فقد مضى ذكره. ثم قال:( ولا بأس به في الماء الجاري واجتنابه أفضل). والذي يدل عليه:

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is not permissible to urinate in stagnant water," as was previously mentioned. Then he (Shaykh Al-Mufid) said: "There is no harm in urinating in running water, though avoiding it is better." What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَاَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْمَاءِ اَلْجَارِي يُبَالُ فِيهِ قَالَ« لاَ بَأْسَ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Ahmad bin Muhammad bin Al-Hasan narrated to me, from his father, from Muhammad bin Al-Hasan, from Ahmad bin Muhammad and Al-Husayn bin Al-Hasan bin Aban, from Al-Husayn bin Sa'id, from Uthman, from Sama'ah, who said: I asked Imam (a.s) about urinating in running water. Imam (a.s) said: 'There is no harm in it.'

ويدل على أن الاجتناب منه أفضل

This indicates that it is permissible, but avoiding it is better.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلرَّيَّانِ عَنِ اَلْحُسَيْنِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مِسْمَعٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ:« إِنَّهُ نُهِيَ أَنْ يَبُولَ اَلرَّجُلُ فِي اَلْمَاءِ اَلْجَارِي إِلاَّ مِنْ ضَرُورَةٍ» وَ قَالَ« إِنَّ لِلْمَاءِ أَهْلاً».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad, from his father, from Muhammad bin Yahya, from Muhammad bin Ali bin Mahbub, from Ali bin Al-Rayyan, from Al-Husayn, from some of his companions, from Misma', from Abu Abdullah (a.s), who said: Commander of the Faithful (a.s) said: 'It has been forbidden for a man to urinate in running water except out of necessity.' And Imam (a.s) said: 'Water (also) has inhabitants.'

ثم قال:( ولا يجوز لاحد أن يستقبل بفرجه قرصي الشمس والقمر في بول ولافي غائط). والذي يدل عليه.

Then he (Shaykh Al-Mufid) said: "It is not permissible for anyone to face the discs of the sun or the moon with their private parts, whether during urination or defecation." What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ اَلْبَرْقِيِّ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ:« نَهَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ يَسْتَقْبِلَ اَلرَّجُلُ اَلشَّمْسَ وَ اَلْقَمَرَ بِفَرْجِهِ وَ هُوَ يَبُولُ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Ahmad bin Muhammad bin Al-Hasan narrated to me, from his father, from Muhammad bin Yahya, from Muhammad bin Ali bin Mahbub, from Ahmad Al-Barqi, from Al-Nawfali, from Al-Sakuni, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s), from his forefathers (a.s), who said: Imam (a.s) said: The Messenger of Allah (swt) (may Allah (swt) bless him and his family) forbade a man from facing the sun or the moon with his private parts while urinating.

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ حَمَّادِ بْنِ زَيْدٍ عَنْ عَبْدِ اَللَّهِ بْنِ يَحْيَى اَلْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« لاَ يَبُولَنَّ أَحَدُكُمْ وَ فَرْجُهُ بَادٍ لِلْقَمَرِ يَسْتَقْبِلُ بِهِ».

And through this chain of narration, from Muhammad bin Ali bin Mahbub, from Muhammad bin Al-Husayn, from Muhammad bin Hammad bin Zayd, from Abdullah bin Yahya Al-Kahili, from Abu Abdullah (a.s), who said: Imam (a.s) said: The Messenger of Allah (swt) (may Allah (swt) bless him and his family) said: 'None of you should urinate while their private parts are exposed to the moon, facing it.'

ثم قال:( وأدنى ما يجزيه لطهارته من البول أن يغسل موضع خروجه بالماء بمثلي ما عليه من البول وفي الاسباغ للطهارة منه ما زاد على ذلك من القدر).

Then he (Shaykh Al-Mufid) said: "The minimum required for purification from urine is to wash the place of its exit with twice the amount of water compared to the urine present on it. For thorough purification (isbagh), using more water than this amount is preferred."

فَأَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنِ اَلْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ اَلنَّهْدِيِّ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ نَشِيطِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ كَمْ يُجْزِي مِنَ اَلْمَاءِ فِي اَلاِسْتِنْجَاءِ مِنَ اَلْبَوْلِ فَقَالَ« بِمِثْلَيْ مَا عَلَى اَلْحَشَفَةِ مِنَ اَلْبَلَلِ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Ahmad bin Muhammad narrated to me, from his father, from Sa'd bin Abdullah, from Al-Haytham bin Abi Masruq Al-Nahdi, from Marwak bin Ubayd, from Nasheet bin Salih, from Abu Abdullah (a.s), who said: I asked Imam (a.s): 'How much water is sufficient for istinja (cleansing) from urine?' Imam (a.s) said: 'Twice the amount of moisture present on the glans.'

وَ اَلْخَبَرُ اَلَّذِي رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ نَشِيطِ بْنِ صَالِحٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُجْزِي مِنَ اَلْبَوْلِ أَنْ يَغْسِلَهُ بِمِثْلِهِ

And the narration reported by Sa'd bin Abdullah, from Ahmad bin Muhammad bin Isa and Ya'qub bin Yazid, from Marwak bin Ubayd, from Nasheet bin Salih, from some of our companions, from Abu Abdullah (a.s), who said: Imam (a.s) said: 'It suffices for urine to wash it with an amount equal to it.'

فهذا أولا خبر مرسل لان نشيط قال: عن بعض أصحابنا ومع هذا قد روى الخبر الاول مسندا بخلاف ما تضمنه هذا الخبر ،فيحتمل أيضا أن يكون وهم الراوي عنه ولو سلم وصح لاحتمل أن يكون أراد بقوله بمثله يعني بمثل ما خرج من البول وهو أكثر من مثلي ما يبقى على رأس الحشفة، والذي يكشف عن هذا التأويل.

This narration is, firstly, a mursal (disconnected) report because Nasheet said, "from some of our companions." Furthermore, the earlier narration was transmitted with a connected chain, and its content contradicts this report. It is also possible that the narrator made an error in reporting it. Even if it were considered authentic, it could be interpreted that his statement "with an amount equal to it" refers to an amount equal to the urine discharged, which would be more than twice the moisture remaining on the glans. What clarifies this interpretation is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ وَ عَبْدِ اَللَّهِ اِبْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ اَلصَّرْمِيِّ قَالَ: رَأَيْتُ أَبَا اَلْحَسَنِ اَلثَّالِثَ عَلَيْهِ اَلسَّلاَمُ غَيْرَ مَرَّةٍ يَبُولُ وَ يَتَنَاوَلُ كُوزاً صَغِيراً وَ يَصُبُّ اَلْمَاءَ عَلَيْهِ مِنْ سَاعَتِهِ.

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 Ahmad and Abdullah, the sons of Muhammad bin Isa, from Dawud Al-Sarmi, who said: (Narrator said) 'I saw Abu Al-Hasan Al-Thalith (a.s) on multiple occasions urinate, then take a small jug and pour water over himself immediately.'

قوله: يصب الماء عليه يدل على أن قدر الماء أكثر من مقدار بقية البول لانه لا ينصب إلا مقدار يزيد على ذلك. ثم قال:( ومن أجنب فأراد الغسل فلا يدخل يده في الماء إذا كان في إناء حتى يغسلها ثلاثا، وان كان وضوءه من الغائظ فليغسلها قبل ادخالها مرتين على ما ذكرناه ومن حدث البول يغسلها مرة واحدة قبل ادخالها الاناء وكذلك من حدث النوم). يدل على ذلك:

His statement, "he pours water over himself," indicates that the amount of water used is greater than the residual amount of urine, as it would only be poured in an amount that exceeds the remaining impurity. Then he (Shaykh Al-Mufid) said: "If someone becomes junub (ritually impure due to sexual activity) and wishes to perform ghusl (ritual bathing), they should not place their hand in the water vessel until they wash it three times. If performing wudu (ablution) after relieving oneself, they should wash their hands twice before placing them in the water, as we have mentioned. For impurity caused by urination, they should wash their hands once before placing them in the vessel, and the same applies to impurity caused by sleep." What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَأَحْمَدَ بْنِ إِدْرِيسَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْوُضُوءِ كَمْ يُفْرِغُ اَلرَّجُلُ عَلَى يَدِهِ اَلْيُمْنَى قَبْلَ أَنْ يُدْخِلَهَا فِي اَلْإِنَاءِ قَالَ« وَاحِدَةٌ مِنْ حَدَثِ اَلنَّوْمِ وَ اَلْبَوْلِ وَ اِثْنَتَانِ مِنَ اَلْغَائِطِ وَ ثَلاَثٌ مِنَ اَلْجَنَابَةِ».

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 Ahmad bin Idris, both of them, from Muhammad bin Ahmad bin Yahya, from Muhammad bin Ahmad, from his father, from Ibn Abi Umayr, from Hammad bin Uthman, from Ubaydullah Al-Halabi, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about wudu (ablution) and how many times a man should pour water over his right hand before placing it into the vessel. Imam (a.s) said: 'Once for impurity caused by sleep or urination, twice for impurity caused by defecation, and three times for impurity caused by janabah (major ritual impurity).'

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ اَلسِّنْدِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَغْسِلُ اَلرَّجُلُ يَدَهُ مِنَ اَلنَّوْمِ مَرَّةً وَ مِنَ اَلْغَائِطِ وَ اَلْبَوْلِ مَرَّتَيْنِ وَ مِنَ اَلْجَنَابَةِ ثَلاَثاً».

And through this chain of narration, from Muhammad bin Ahmad bin Yahya, from Ali bin Al-Sindi, from Hammad bin Isa, from Hariz, from Abu Ja'far (a.s), who said: Imam (a.s) said: 'A man washes his hand once after sleep, twice after defecation or urination, and three times after janabah (major ritual impurity).'

فلو أدخل يده في الاناء قبل أن يغسلها لم يفسد الماء إذا كانت طاهرة، يدل على ذلك:

If he places his hand into the vessel before washing it, it does not invalidate the water if the hand is pure. What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَبُولُ وَ لَمْ تَمَسَّ يَدُهُ اَلْيُمْنَى شَيْئاً أَيَغْمِسُهَا فِي اَلْمَاءِ قَالَ« نَعَمْ وَ إِنْ كَانَ جُنُباً».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Ahmad bin Muhammad narrated to me, from his father, from Sa'd bin Abdullah, from Ahmad bin Muhammad, from Al-Husayn bin Sa'id, from Safwan bin Yahya and Fadalah bin Ayyub, from Al-'Ala bin Razin, from Muhammad bin Muslim, from one of the Imams (a.s), who said: I asked Imam (a.s) about a man who urinates and his right hand does not touch anything - can he immerse it in water? Imam (a.s) said: 'Yes, even if he is in a state of janabah (major ritual impurity).'

يعني إذا كانت يده طاهرة، دلالة ذلك:

This means if his hand is pure. What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى بِهَذَا اَلْإِسْنَادِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ اَلْحَسَنِ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ اَلْحَضْرَمِيِّ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَصَابَتِ اَلرَّجُلَ جَنَابَةٌ فَأَدْخَلَ يَدَهُ فِي اَلْإِنَاءِ فَلاَ بَأْسَ إِنْ لَمْ يَكُنْ أَصَابَ يَدَهُ شَيْءٌ مِنَ اَلْمَنِيِّ»

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, through this chain of narration: from Sa'd, from Ahmad bin Muhammad, from Al-Husayn bin Sa'id, from his brother Al-Hasan, from Zur'ah bin Muhammad Al-Hadrami, from Sama'ah bin Mehran, from Abu Abdullah (a.s), who said: 'If a man is in a state of janabah (major ritual impurity) and places his hand into the vessel, there is no harm in it, provided that no semen has come into contact with his hand.'

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْجُنُبِ يَحْمِلُ اَلرَّكْوَةَ أَوِ اَلتَّوْرَ فَيُدْخِلُ إِصْبَعَهُ فِيهِ قَالَ« إِنْ كَانَتْ يَدُهُ قَذِرَةً فَأَهْرَقَهُ وَ إِنْ كَانَتْ لَمْ يُصِبْهَا قَذَرٌ فَلْيَغْتَسِلْ مِنْهُ هَذَا مِمَّا قَالَ اَللَّهُ تَعَالَى« مٰا جَعَلَ عَلَيْكُمْ فِي اَلدِّينِ مِنْ حَرَجٍ»».

Al-Husayn bin Sa'id, from Ibn Sinan, from Ibn Muskan, from Abu Basir, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about a person in a state of janabah (major ritual impurity) carrying a water jug or a basin and placing their finger into it. Imam (a.s) said: 'If his hand is impure, he should pour the water out. But if no impurity has touched his hand, he may use the water for ghusl (ritual bathing). This is in accordance with Allah’s (swt) statement: “He has not placed upon you in the religion any difficulty” (Surah Al-Hajj 22:78).'

ثم قال:( فان كان وضوءه من ماء كثير في غدير أو نهر فلا بأس بان يدخل يده من هذه الاحداث فيه وإن لم يغسلها). يدل على ذلك:

Then he (Shaykh Al-Mufid) said: "If he is performing ablution (wudu) using abundant water from a pond or river, there is no harm in him placing his hand into it after such occurrences without washing it." What indicates this is:

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ قَدْرِ اَلْمَاءِ اَلَّذِي لاَ يُنَجِّسُهُ شَيْءٌ فَقَالَ« كُرٌّ» قُلْتُ وَ كَمِ اَلْكُرُّ قَالَ« ثَلاَثَةُ أَشْبَارٍ فِي ثَلاَثَةِ أَشْبَارٍ».

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 Muhammad bin Khalid, from Muhammad bin Sinan, from Isma'il bin Jabir, who said: I asked Abu Abdullah (a.s) about the amount of water that does not become impure. Imam (a.s) said: 'A kurr.' I asked: 'And how much is a kurr?' Imam (a.s) said: 'Three by three handspans.'

وسنتكلم في كمية الكر إن شاء الله تعالى. ثم قال:( ولو أدخلها من غير غسل على ما وصفناه لم يفسد بذلك الماء ولم يضر بطهارته منه). وقد مضى ما يدل عليه. ثم قال:( فان أدخل يده الماء وفيها نجاسة أفسده إن كان راكدا قليلا ولم يجز له الطهارة منه). يدل على ذلك:

We will discuss the measurement of the kurr, if Allah (swt), the Exalted, wills. Then he (Shaykh Al-Mufid) said: "If he places his hand into the water without washing it as we described, it does not invalidate the water nor affect its suitability for purification." This has already been discussed earlier. Then he (Shaykh Al-Mufid) said: "If he places his hand into the water while it carries impurity, it renders the water impure if it is stagnant and a small quantity. In such a case, purification with it is not permissible." What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ وَ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَمَسُّ اَلطَّسْتَ أَوِ اَلرَّكْوَةَ ثُمَّ يُدْخِلُ يَدَهُ فِي اَلْإِنَاءِ قَبْلَ أَنْ يُفْرِغَ عَلَى كَفَّيْهِ قَالَ« يُهَرِيقُ مِنَ اَلْمَاءِ ثَلاَثَ حَفَنَاتٍ وَ إِنْ لَمْ يَفْعَلْ فَلاَ بَأْسَ وَ إِنْ كَانَتْ أَصَابَتْهُ جَنَابَةٌ فَأَدْخَلَ يَدَهُ فِي اَلْمَاءِ فَلاَ بَأْسَ بِهِ إِنْ لَمْ يَكُنْ أَصَابَ يَدَهُ شَيْءٌ مِنَ اَلْمَنِيِّ وَ إِنْ كَانَ أَصَابَ يَدَهُ فَأَدْخَلَ يَدَهُ فِي اَلْمَاءِ قَبْلَ أَنْ يُفْرِغَ عَلَى كَفَّيْهِ فَلْيُهَرِقِ اَلْمَاءَ كُلَّهُ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Ahmad bin Muhammad narrated to me, from his father, from Muhammad bin Al-Hasan and Sa'd bin Abdullah, from Ahmad bin Muhammad bin Isa and Al-Husayn bin Al-Hasan bin Aban, from Al-Husayn bin Sa'id, from his brother Al-Hasan, from Zur'ah, from Sama'ah, who said: I asked Imam (a.s) about a man who touches a basin or a jug and then places his hand into the water vessel before pouring water over his palms. Imam (a.s) said: 'He should pour out three handfuls of water. If he does not do so, there is no harm. If he is in a state of janabah (major ritual impurity) and places his hand into the water, there is no harm as long as no semen has touched his hand. However, if semen has touched his hand and he places it into the water before pouring water over his palms, then he should pour out all the water.'

وَبِهَذَا الْإِسْنَادِ عَنْ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ ابْنِ سِنَانٍ عَنْ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ سَأَلْتُهُ عَنِ الْجُنُبِ يَحْمِلُ الرَّكْوَةَ أَوِ التَّوْرَ فَيُدْخِلُ إِصْبَعَهُ فِيهِ قَالَ إِنْ كَانَتْ يَدُهُ قَذِرَةً فَلْيُهْرِقْهُ، وَإِنْ كَانَ لَمْ يُصِبْهَا قَذَرٌ فَلْيَغْتَسِلْ مِنْهُ، هَذَا مِمَّا قَالَ اللَّهُ تَعَالَى مَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ

And through this chain of narration, from Al-Husayn bin Sa'id, from Ibn Sinan, from Ibn Muskan, from Abu Basir, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about a person in a state of janabah (major ritual impurity) who carries a jug or basin and places his finger into it. Imam (a.s) said: 'If his hand is impure, he should pour out the water. But if no impurity has touched his hand, he may use it for ghusl (ritual bathing). This is in accordance with Allah’s (swt) statement: "He has not placed upon you in the religion any difficulty" (Surah Al-Hajj 22:78).'

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبَانٍ عَنْ زَكَّارِ بْنِ فَرْقَدٍ عَنْ عُثْمَانَ بْنِ زِيَادٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَكُونُ فِي اَلسَّفَرِ فَآتِي اَلْمَاءَ اَلنَّقِيعَ وَ يَدِي قَذِرَةٌ فَأَغْمِسُهَا فِي اَلْمَاءِ قَالَ« لاَ بَأْسَ».

As for what was narrated by Al-Husayn bin Sa'id, from Al-Qasim bin Muhammad, from Aban, from Zakkar bin Farqad, from Uthman bin Ziyad, who said: I said to Abu Abdullah (a.s): 'I may be traveling and come across stagnant water while my hand is dirty; can I immerse it in the water?' Imam (a.s) said: 'There is no harm.'

فالمراد به إذا كان الماء قد بلغ مقدار الكر الذي لا يقبل النجاسة والذي يبين ذلك:

The meaning of this narration is when the water has reached the amount of a kurr, (a large volume of water) that it does not become impure. What clarifies this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُدْخِلُ يَدَهُ فِي اَلْإِنَاءِ وَ هِيَ قَذِرَةٌ قَالَ« يُكْفِي اَلْإِنَاءَ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad, from his father, from Al-Husayn bin Al-Hasan bin Aban, from Al-Husayn bin Sa'id, from Ahmad bin Muhammad bin Abi Nasr, who said: I asked Abu Al-Hasan (a.s) about a man who places his hand into a vessel while it is dirty. Imam (a.s) said: 'He should empty the vessel.'

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ سِنَانٍ وَ عُثْمَانَ بْنِ عِيسَى جَمِيعاً عَنِ اِبْنِ مُسْكَانَ عَنْ لَيْثٍ اَلْمُرَادِيِّ أَبِي بَصِيرٍ عَنْ عَبْدِ اَلْكَرِيمِ بْنِ عُتْبَةَ اَلْكُوفِيِّ اَلْهَاشِمِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَبُولُ وَ لَمْ يَمَسَّ يَدَهُ اَلْيُمْنَى شَيْءٌ أَ يُدْخِلُهَا فِي وَضُوئِهِ قَبْلَ أَنْ يَغْسِلَهَا قَالَ« لاَ حَتَّى يَغْسِلَهَا» قُلْتُ فَإِنَّهُ اِسْتَيْقَظَ مِنْ نَوْمِهِ وَ لَمْ يَبُلْ أَ يُدْخِلُ يَدَهُ فِي وَضُوئِهِ قَبْلَ أَنْ يَغْسِلَهَا قَالَ« لاَ لِأَنَّهُ لاَ يَدْرِي حَيْثُ بَاتَتْ يَدُهُ فَلْيَغْسِلْهَا».

As for what was narrated by Al-Husayn bin Sa'id, from Ibn Sinan and Uthman bin Isa, both of them from Ibn Muskan, from Layth Al-Muradi (Abu Basir), from Abdul Karim bin Utbah Al-Kufi Al-Hashimi, who said: I asked Abu Abdullah (a.s) about a man who urinates, and his right hand does not touch anything - can he place it into his wudu (ablution water) before washing it? Imam (a.s) said: 'No, not until he washes it.' I asked: 'What if he wakes up from sleep and has not urinated - can he place his hand into his wudu before washing it?' Imam (a.s) said: 'No, because he does not know where his hand spent the night. He should wash it first.'

فهذا الخبر محمول على الاستحباب دون الوجوب بدلالة ما قدمناه من الاخبار. ثم قال أيده الله تعالى:( وان كان كرا وقدره الف رطل ومائتا رطل بالعراقي لم يفسده وان كان راكدا).

This narration is interpreted as referring to a recommendation (mustahab) rather than an obligation (wajib), based on the previously mentioned narrations. Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "If the water is a kurr (approximately 1,200 Iraqi ratls), it does not become impure even if it is stagnant."

فَأَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ وَ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: وَ سُئِلَ عَنِ اَلْمَاءِ تَبُولُ فِيهِ اَلدَّوَابُّ وَ تَلَغُ فِيهِ اَلْكِلاَبُ وَ يَغْتَسِلُ فِيهِ اَلْجُنُبُ قَالَ« إِذَا كَانَ اَلْمَاءُ قَدْرَ كُرٍّ لَمْ يُنَجِّسْهُ شَيْءٌ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Ahmad bin Muhammad bin Al-Hasan narrated to me, from his father, from Muhammad bin Al-Hasan and Sa'd bin Abdullah, from Ahmad bin Muhammad bin Isa and Al-Husayn bin Al-Hasan bin Aban, from Al-Husayn bin Sa'id, from Ibn Abi Umayr, from Abu Ayyub, from Muhammad bin Muslim, from Abu Abdullah (a.s), who was asked: (Narrator said) Imam (a.s) was asked, 'What about water in which animals urinate, dogs lick, and a person in a state of janabah (major ritual impurity) bathes?' Imam (a.s) said: 'If the water is equal to a kurr, nothing can make it impure.'

بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا كَانَ اَلْمَاءُ قَدْرَ كُرٍّ لَمْ يُنَجِّسْهُ شَيْءٌ».

And through this chain of narration, from Al-Husayn bin Sa'id, from Hammad, from Mu'awiyah bin Ammar, from Abu Abdullah (a.s), who said: Imam (a.s) said: 'If the water is equal to a kurr, nothing can make it impure.'

وَأَخْبَرَنِي الشَّيْخُ أَيَّدَهُ اللَّهُ تَعَالَى عَنْ أَبِي الْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ، وَعَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى جَمِيعًا عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ يَقُولُ إِذَا كَانَ الْمَاءُ قَدْرَ كُرٍّ لَمْ يُنَجِّسْهُ شَيْءٌ

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 Isma'il, from Al-Fadl bin Shadhan, from Safwan, and Ali bin Ibrahim, from his father, from Hammad bin Isa, all of them from Mu'awiyah bin Ammar, who said: I heard Abu Abdullah (a.s) say: 'If the water is equal to a kurr, nothing can make it impure.'

فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنْ كُرٍّ مِنْ مَاءٍ مَرَرْتُ بِهِ وَ أَنَا فِي سَفَرٍ قَدْ بَالَ فِيهِ حِمَارٌ أَوْ بَغْلٌ أَوْ إِنْسَانٌ قَالَ« لاَ تَوَضَّأْ مِنْهُ وَ لاَ تَشْرَبْ مِنْهُ».

As for the narration reported by Al-Husayn bin Sa'id, from Uthman bin Isa, from Sama'ah, from Abu Basir, who said: I asked Imam (a.s) about a kurr of water I passed by while traveling, in which a donkey, a mule, or a person had urinated. Imam (a.s) said: 'Do not perform ablution with it, nor drink from it.'

فالمراد به إذا تغير لونه أو طعمه أو رائحته، والذي يدل على ذلك:

The meaning of this narration applies if the water's color, taste, or smell has changed due to the impurity. What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَاسِينَ اَلْبَصْرِيِّ عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلْمَاءِ اَلنَّقِيعِ تَبُولُ فِيهِ اَلدَّوَابُّ فَقَالَ« إِنْ تَغَيَّرَ اَلْمَاءُ فَلاَ تَتَوَضَّأْ مِنْهُ وَ إِنْ لَمْ تُغَيِّرْهُ أَبْوَالُهَا فَتَوَضَّأْ مِنْهُ وَ كَذَلِكَ اَلدَّمُ إِذَا سَالَ فِي اَلْمَاءِ وَ أَشْبَاهُهُ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, who said: Ahmad bin Muhammad bin Al-Hasan narrated to me, from his father, from Sa'd bin Abdullah, from Muhammad bin Isa, from Yasin Al-Basri, from Hariz bin Abdullah, from Abu Basir, from Abu Abdullah (a.s): Imam (a.s) was asked about stagnant water in which animals urinate. Imam (a.s) said: 'If the water changes, do not perform ablution with it. But if their urine does not change it, then perform ablution with it. The same applies to blood if it flows into the water or anything similar.'

وَ بِهَذَا اَلْإِسْنَادِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ اَلْيَمَانِيِّ عَنْ أَبِي خَالِدٍ اَلْقَمَّاطِ أَنَّهُ سَمِعَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: فِي اَلْمَاءِ يَمُرُّ بِهِ اَلرَّجُلُ وَ هُوَ نَقِيعٌ فِيهِ اَلْمَيْتَةُ اَلْجِيفَةُ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« إِنْ كَانَ اَلْمَاءُ قَدْ تَغَيَّرَ رِيحُهُ أَوْ طَعْمُهُ فَلاَ تَشْرَبْ وَ لاَ تَتَوَضَّأْ مِنْهُ وَ إِنْ لَمْ يَتَغَيَّرْ رِيحُهُ وَ طَعْمُهُ فَاشْرَبْ وَ تَوَضَّأْ».

And through this chain of narration, from Sa'd bin Abdullah, from Ahmad bin Muhammad bin Isa, from Al-Abbas bin Ma'ruf, from Hammad bin Isa, from Ibrahim bin Umar Al-Yamani, from Abu Khalid Al-Qammat, who heard Abu Abdullah (a.s) say: Imam (a.s) said: regarding water that a man passes by, which is stagnant and contains a carcass. Abu Abdullah (a.s) said: 'If the water's smell or taste has changed, do not drink from it or perform ablution with it. But if its smell and taste have not changed, then drink from it and perform ablution with it.'

فاما ما يدل على كمية الكر:

As for what indicates the measurement of a kurr:

فَمَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلْكُرُّ مِنَ اَلْمَاءِ اَلَّذِي لاَ يُنَجِّسُهُ شَيْءٌ أَلْفٌ وَ مِائَتَا رِطْلٍ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad bin Al-Hasan, from his father, from Muhammad bin Yahya, from Muhammad bin Ahmad bin Yahya, from Ya'qub bin Yazid, from Ibn Abi Umayr, from some of our companions, from Abu Abdullah (a.s), who said: Imam (a.s) said: 'A kurr of water, which nothing can make impure, is 1,200 ratls.'

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْمَاءُ اَلَّذِي لاَ يُنَجِّسُهُ شَيْءٌ قَالَ« ذِرَاعَانِ عُمْقُهُ فِي ذِرَاعٍ وَ شِبْرٍ سَعَتُهُ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad bin Al-Hasan, from his father, from Muhammad bin Yahya, from Muhammad bin Ahmad bin Yahya, from Ayyub bin Nuh, from Safwan, from Isma'il bin Jabir, who said: I asked Abu Abdullah (a.s) about the water that nothing can make impure. Imam (a.s) said: 'Its depth is two cubits, and its width is one cubit and a span.'

وَبِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ عَنِ الْمَاءِ الَّذِي لَا يُنَجِّسُهُ شَيْءٌ قَالَ كُرٌّ، قُلْتُ وَمَا الْكُرُّ؟ قَالَ ثَلَاثَةُ أَشْبَارٍ فِي ثَلَاثَةِ أَشْبَارٍ

And through this chain of narration, from Muhammad bin Ahmad bin Yahya, from Ahmad bin Muhammad, from Al-Barqi, from Abdullah bin Sinan, from Isma'il bin Jabir, who said: I asked Abu Abdullah (a.s) about the water that nothing can make impure. Imam (a.s) said: 'A kurr.' I asked: 'And what is a kurr?' Imam (a.s) said: 'Three handspans by three handspans.'

وَأَخْبَرَنِي اَلشَّيْخُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْكُرِّ مِنَ اَلْمَاءِ كَمْ يَكُونُ قَدْرُهُ قَالَ« إِذَا كَانَ اَلْمَاءُ ثَلاَثَةَ أَشْبَارٍ وَ نِصْفاً فِي مِثْلِهِ ثَلاَثَةِ أَشْبَارٍ وَ نِصْفٍ فِي عُمْقِهِ فِي اَلْأَرْضِ فَذَلِكَ اَلْكُرُّ مِنَ اَلْمَاءِ».

And what was narrated to me by the Shaykh, from Abu Al-Qasim Ja'far bin Muhammad, from Muhammad bin Ya'qub, from Muhammad bin Yahya, from Ahmad bin Muhammad bin Yahya, from Uthman bin Isa, from Ibn Muskan, from Abu Basir, who said: I asked Abu Abdullah (a.s) about the measurement of a kurr of water. Imam (a.s) said: 'If the water measures three and a half handspans by three and a half handspans in width and depth into the ground, that is a kurr of water.'

فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ:« إِذَا كَانَ اَلْمَاءُ أَكْثَرَ مِنْ رَاوِيَةٍ لَمْ يُنَجِّسْهُ شَيْءٌ تَفَسَّخَ فِيهِ أَوْ لَمْ يَتَفَسَّخْ فِيهِ إِلاَّ أَنْ يَجِيءَ لَهُ رِيحٌ يَغْلِبُ عَلَى رِيحِ اَلْمَاءِ»

As for the narration reported by Muhammad bin Ya'qub, from Ali bin Ibrahim, from his father, from Ibn Abi Umayr, and from Muhammad bin Isma'il, from Al-Fadl bin Shadhan, all of them from Hammad bin Isa, from Hariz, from Zurara, who said: Imam (a.s) said: 'If the water is more than a rawiyah (a large water container), nothing can make it impure, whether something decomposes in it or not, unless its smell changes and overcomes the natural smell of the water.'

فليس فيه خلاف لما رويناه أولا وذكرناه، لانه قال: إذا كان الماء أكثر من راوية، فبين أنه إنما لم يحمل نجاسة إذا زاد على الراوية، وتلك الزيادة لا يمتنع أن يكون أراد بها ما يكون به تمام الكر.

This narration does not contradict what we narrated earlier. The statement, "if the water is more than a rawiyah," clarifies that it does not carry impurity if it exceeds the quantity of a rawiyah. The additional amount mentioned may refer to the volume needed to complete the measurement of a kurr.

وَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْكُرُّ مِنَ اَلْمَاءِ نَحْوُ حُبِّي هَذَا وَ أَشَارَ إِلَى حُبٍّ مِنْ تِلْكَ اَلْحِبَابِ اَلَّتِي تَكُونُ بِالْمَدِينَةِ».

As for the narration reported by Muhammad bin Ya'qub, from Ali bin Ibrahim, from his father, from Abdullah bin Al-Mughirah, from some of our companions, from Abu Abdullah (a.s), who said: Imam (a.s) said: 'A kurr of water is approximately the size of this jar,' and Imam (a.s) pointed to a jar from among the jars commonly found in Medina.

فلا يمتنع أن يكون الحب يسع من الماء مقدار كر وليس هذا ببعيد.

It is not unlikely that the jar mentioned holds an amount of water equal to a kurr, and this interpretation is reasonable.

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ قَالَ رُوِيَ لِي عَنْ عَبْدِ اَللَّهِ يَعْنِي اِبْنَ اَلْمُغِيرَةِ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ :«أَنَّ اَلْكُرَّ سِتُّمِائَةِ رِطْلٍ».

As for what was narrated by Muhammad bin Abi Umayr, who said: It was narrated to me from Abdullah (meaning Ibn Al-Mughirah), who raised it to Abu Abdullah (a.s), that: Imam (a.s) said: 'A kurr is 600 ratls.'

فأول ما فيه أنه مرسل غير مسند، ومع ذلك مضاد للاحاديث التي رويناها، ومع هذا لم يعمل عليه أحد من فقهائنا، ويحتمل أن يكون الذي سأل عن الكر كان من البلد الذي عادة أرطالهم ما يوازن رطلين بالبغدادي فأفتاه على ما علم من عادته ويكون مشتملا على القدر الذي قدمناه في الكر. ثم قال الشيخ أيده الله تعالى:( ولا يفسد الماء الجاري بذلك قليلا كان أم كثيرا). فالذي يدل عليه.

First of all, this narration is mursal (disconnected) and not a musnad (connected chain). Furthermore, it contradicts the narrations we have previously reported. Moreover, none of our jurists have acted upon it. It is also possible that the one asking about the kurr was from a region where their customary measurement of a ratl equaled two Baghdad ratls. Hence, the Imam (a.s) provided the ruling according to their local custom, which would still encompass the amount we previously defined for the kurr. Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: 'Flowing water does not become impure, whether in small or large amounts.' What indicates this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ سِنَانٍ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَبُولُ فِي اَلْمَاءِ اَلْجَارِي قَالَ« لاَ بَأْسَ بِهِ إِذَا كَانَ اَلْمَاءُ جَارِياً».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad bin Al-Hasan, from his father, from Sa'd bin Abdullah, from Ahmad bin Muhammad bin Isa and Al-Husayn bin Al-Hasan bin Aban, from Al-Husayn bin Sa'id, from Ibn Sinan, from Anbasa bin Mus'ab, who said: I asked Abu Abdullah (a.s) about a man urinating in running water. Imam (a.s) said: 'There is no harm in it if the water is running.'

وَبِهَذَا الْإِسْنَادِ عَنْ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: لَا بَأْسَ أَنْ يَبُولَ الرَّجُلُ فِي الْمَاءِ الْجَارِي، وَكَرِهَ أَنْ يَبُولَ فِي الْمَاءِ الرَّاكِدِ.

And through this chain of narration, from Al-Husayn bin Sa'id, from Hammad, from Rabi'i, from Al-Fudayl, from Abu Abdullah (a.s), who said: Imam (a.s) said: 'There is no harm for a man to urinate in running water, but it is disliked for him to urinate in stagnant water.'

وَ بِهَذَا اَلْإِسْنَادِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنِ اِبْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ:« لاَ بَأْسَ بِالْبَوْلِ فِي اَلْمَاءِ اَلْجَارِي».

And through this chain of narration, from Hammad, from Hariz, from Ibn Bukayr, from Abu Abdullah (a.s), said: Imam (a.s) said: 'There is no harm in urinating in running water.'

فهذه الاخبار كلها دالة على أن الماء الجاري لا يحتمل شيئا من النجاسة حكما. ثم قال أيده الله تعالى:( وليس على المتطهر من حدث النوم والريح استنجاء وإنما ذلك على المتغوط). يدل على ذلك أن الذمم بريئة من أحكام تتعلق عليها ونحن لا نعلق عليها إلا ما قطع عليه دليل شرعي، وليس في الشرع ما يدل على وجوب الاستنجاء من النوم والريح، ويدل عليه ايضا:

These narrations collectively indicate that running water does not retain impurity in a legal sense. Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is no requirement for istinja (washing the private parts) for those purifying themselves from the impurities of sleep or passing wind; it is required only for one who has defecated." This is supported by the principle that obligations cannot be placed upon individuals without definitive evidence. Since there is no explicit evidence in Islamic law mandating istinja for sleep or passing wind, there is no obligation for it. Additionally, it is supported by (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ اَلْوَلِيدِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ 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: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَكُونُ مِنْهُ اَلرِّيحُ أَ عَلَيْهِ أَنْ يَسْتَنْجِيَ قَالَ« لاَ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad bin Al-Hasan bin Al-Walid, from his father, from Muhammad bin Yahya, from Muhammad bin Ali bin Mahbub, 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), who said: I asked Imam (a.s) about a man who passes wind - does he need to perform istinja? Imam (a.s) said: 'No.'

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ اَلْجَعْفَرِيِّ قَالَ: رَأَيْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ يَسْتَيْقِظُ مِنْ نَوْمِهِ يَتَوَضَّأُ وَلاَ يَسْتَنْجِي وَ قَالَ عَلَيْهِ اَلسَّلاَمُ كَالْمُتَعَجِّبِ مِنْ رَجُلٍ سَمَّاهُ« بَلَغَنِي أَنَّهُ إِذَا خَرَجَتْ مِنْهُ اَلرِّيحُ اِسْتَنْجَى».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad, from his father, from Al-Husayn bin Al-Hasan bin Aban, from Al-Husayn bin Sa'id, from Sulaiman bin Ja'far Al-Ja'fari, who said: I saw Abu Al-Hasan (a.s) wake up from sleep, perform wudu (ablution), and not perform istinja. Imam (a.s), as if astonished about a man he named, said: 'It has reached me that when wind exits from him, he performs istinja?!'

فأما ما يدل على وجوب الاستنجاء على المتغوط.

As for what indicates the obligation of istinja for one who defecates (following hadith):

مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ:« أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ لِبَعْضِ نِسَائِهِ« مُرِي نِسَاءَ اَلْمُؤْمِنِينَ أَنْ يَسْتَنْجِينَ بِالْمَاءِ وَ يُبَالِغْنَ فَإِنَّهُ مَطْهَرَةٌ لِلْحَوَاشِي وَ مَذْهَبَةٌ لِلْبَوَاسِيرِ»».

What was narrated by Muhammad bin Ali bin Mahbub, from Harun bin Muslim, from Mas'adah bin Ziyad, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s), from his forefathers (a.s): Imam (a.s) said: The Prophet (may Allah (swt) bless him and his family) said to one of his wives: 'Instruct the women of the believers to perform istinja (washing) with water and to be thorough in it, for it purifies the surrounding areas and prevents hemorrhoids.'

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ زُرَارَةَ عَنْ عِيسَى بْنِ عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« إِذَا اِسْتَنْجَى أَحَدُكُمْ فَلْيُوتِرْ بِهَا وَتْراً إِذَا لَمْ يَكُنِ اَلْمَاءُ».

From him, from Muhammad bin Al-Husayn, from Muhammad bin Abdullah bin Zurara, from Isa bin Abdullah, from his father, from his grandfather, from Imam Ali (a.s), who said: Imam (a.s) said: The Messenger of Allah (swt) (may Allah (swt) bless him and his family) said: 'When one of you performs istinja (cleansing), let it be an odd number if water is not available.'

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَنْسَى أَنْ يَغْسِلَ دُبُرَهُ بِالْمَاءِ حَتَّى صَلَّى إِلاَّ أَنَّهُ قَدْ تَمَسَّحَ بِثَلاَثَةِ أَحْجَارٍ قَالَ« إِنْ كَانَ فِي وَقْتِ تِلْكَ اَلصَّلاَةِ فَلْيُعِدِ اَلْوُضُوءَ وَ لْيُعِدِ اَلصَّلاَةَ وَ إِنْ كَانَ قَدْ مَضَى وَقْتُ تِلْكَ اَلصَّلاَةِ اَلَّتِي صَلَّى فَقَدْ جَازَتْ صَلاَتُهُ وَ لْيَتَوَضَّأْ لِمَا يَسْتَقْبِلُ مِنَ اَلصَّلاَةِ» وَ عَنِ اَلرَّجُلِ يَخْرُجُ مِنْهُ اَلرِّيحُ أَ عَلَيْهِ أَنْ يَسْتَنْجِيَ قَالَ« لاَ» وَقَالَ« إِذَا بَالَ اَلرَّجُلُ وَ لَمْ يَخْرُجْ مِنْهُ شَيْءٌ غَيْرُهُ فَإِنَّمَا عَلَيْهِ أَنْ يَغْسِلَ إِحْلِيلَهُ وَحْدَهُ وَ لاَ يَغْسِلُ مَقْعَدَتَهُ وَ إِنْ خَرَجَ مِنْ مَقْعَدَتِهِ شَيْءٌ وَ لَمْ يَبُلْ فَإِنَّمَا عَلَيْهِ أَنْ يَغْسِلَ اَلْمَقْعَدَةَ وَحْدَهَا وَ لاَ يَغْسِلُ اَلْإِحْلِيلَ» وَ قَالَ« إِنَّمَا عَلَيْهِ أَنْ يَغْسِلَ مَا ظَهَرَ مِنْهَا وَ لَيْسَ عَلَيْهِ أَنْ يَغْسِلَ بَاطِنَهَا» وَ سُئِلَ عَنِ اَلرَّجُلِ يَتَوَضَّأُ ثُمَّ يَمَسُّ بَاطِنَ دُبُرِهِ قَالَ« قَدْ نَقَضَ وُضُوءَهُ وَ إِنْ مَسَّ بَاطِنَ إِحْلِيلِهِ فَعَلَيْهِ أَنْ يُعِيدَ اَلْوُضُوءَ وَ إِنْ كَانَ فِي اَلصَّلاَةِ قَطَعَ اَلصَّلاَةَ وَ يَتَوَضَّأُ وَ يُعِيدُ اَلصَّلاَةَ وَ إِنْ فَتَحَ إِحْلِيلَهُ أَعَادَ اَلْوُضُوءَ وَ أَعَادَ اَلصَّلاَةَ».

Muhammad bin Ahmad bin Yahya, from Ahmad bin Al-Hasan bin Ali bin Faddal, from Amr bin Sa'id, from Musaddiq bin Sadaqah, from Ammar bin Musa, from Abu Abdullah (a.s): Imam (a.s) said: Regarding a man who forgets to wash his rear with water after defecating until after he has prayed, but he had wiped with three stones. Imam (a.s) said: 'If the time for that prayer remains, he should repeat the wudu and the prayer. If the time for that prayer has passed, his prayer is valid, but he should perform wudu for the prayers to come.' And regarding a man who passes wind, Imam (a.s) was asked if he needs to perform istinja. Imam (a.s) said: 'No.' And Imam (a.s) said: 'If a man urinates and nothing else exits from him, he only needs to wash his penis and not his anus. If something exits from his anus and he does not urinate, he only needs to wash his anus and not his penis.' Imam (a.s) said: 'He is only required to wash the external parts, not the internal ones.' And Imam (a.s) was asked about a man who performs wudu and then touches the internal part of his anus. Imam (a.s) said: 'His wudu is invalidated. If he touches the internal part of his penis, he must repeat his wudu. If he is in the middle of prayer, he should stop, perform wudu, and repeat the prayer. If he inserts his finger into his penis, he must repeat the wudu and the prayer.'

فما تضمن صدر هذا الحديث من الامر باعادة الوضوء والصلاة إذا تمسح بثلاثة أحجار ما دام في الوقت محمول على الاستحباب، لان الاستنجاء بالاحجار جائز على ما بيناه.

The directive in the beginning of the narration, about repeating the wudu and prayer after wiping with three stones while the time for prayer remains, is interpreted as being recommended (mustahab), as cleansing with stones is permissible, as we have clarified.

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:« فِي اَلاِسْتِنْجَاءِ يُغْسَلُ مَا ظَهَرَ عَلَى اَلشَّرْجِ وَ لاَ يُدْخَلُ فِيهِ اَلْأَنْمُلَةُ».

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 Ahmad bin Muhammad, from Ibrahim bin Abi Mahmoud, from Imam al-Ridha (a.s), who said: (Narrator said) 'I heard Imam (a.s) say regarding istinja (cleansing): ‘One should wash what is visible around the anus, but the fingertip should not be inserted into it.'

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ اِبْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« جَرَتِ اَلسُّنَّةُ فِي أَثَرِ اَلْغَائِطِ بِثَلاَثَةِ أَحْجَارٍ أَنْ يَمْسَحَ اَلْعِجَانَ وَ لاَ يَغْسِلَهُ وَ يَجُوزُ أَنْ يَمْسَحَ رِجْلَيْهِ وَ لاَ يَغْسِلَهُمَا».

And through this chain of narration, from Ahmad bin Muhammad, from Ali bin Hadeed and Ibn Abi Najran, from Hammad bin Isa, from Hariz bin Abdullah, from Zurara, from Abu Ja'far (a.s), who said: Imam (a.s) said: 'It is the established practice that after defecation, one wipes with three stones to clean the perineum and does not wash it. It is also permissible to wipe the feet and not wash them.'

وَ بِهَذَا اَلْإِسْنَادِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« جَرَتِ اَلسُّنَّةُ فِي اَلاِسْتِنْجَاءِ بِثَلاَثَةِ أَحْجَارٍ أَبْكَارٍ وَ يُتْبَعَ بِالْمَاءِ».

And through this chain of narration, from some of our companions, who raised it to Abu Abdullah (a.s), who said: Imam (a.s) said: 'It is the established practice in istinja (cleansing) to use three fresh stones, followed by water.'

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَشْيَمَ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: سَأَلَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ رَجُلٌ وَ أَنَا حَاضِرٌ فَقَالَ إِنَّ فِيَّ خُرَاجاً فِي مَقْعَدَتِي فَأَتَوَضَّأُ وَ أَسْتَنْجِي ثُمَّ أَجِدُ بَعْدَ ذَلِكَ اَلنَّدَى وَ اَلصُّفْرَةَ يَخْرُجُ مِنَ اَلْمَقْعَدَةِ أَفَأُعِيدُ اَلْوُضُوءَ قَالَ« وَ قَدْ أَنْقَيْتَ» قَالَ نَعَمْ قَالَ« لاَ وَ لَكِنْ رُشَّهُ بِالْمَاءِ وَ لاَ تُعِدِ اَلْوُضُوءَ».

And through this chain of narration, from Ahmad bin Muhammad, from Ali bin Ashyam, from Safwan bin Yahya, who said: A man asked Al-Ridha (a.s) in my presence: 'There is an ulcer in my anus. I perform wudu and istinja, but afterward, I notice moisture and yellow discharge coming from the anus. Should I repeat the wudu?' Imam (a.s) said: 'Did you clean it thoroughly?' The man replied, 'Yes.' Imam (a.s) said: 'No, you do not need to repeat the wudu, but sprinkle water over it and do not repeat the wudu.'

وَ بِهَذَا اَلْإِسْنَادِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ أَوْ غَيْرِهِ عَنْ بُكَيْرِ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ سَمِعْتُهُمَا يَقُولاَنِ:« عُفِيَ عَمَّا بَيْنَ اَلْأَلْيَتَيْنِ وَ اَلْحَشَفَةِ لاَ يُمْسَحُ وَ لاَ يُغْسَلُ».

And through this chain of narration, from Sa'd bin Abdullah, from Al-Abbas bin Ma'ruf, from Ali bin Mahziyar, from Muhammad bin Abi Umayr, from Umar bin Udhaynah or someone else, from Bukayr bin A'yan, from Abu Ja'far and Abu Abdullah (a.s), who said: (Narrator said) 'I heard them (a.s) both say: "What is between the buttocks and the glans (penis head) is pardoned; it does not need to be wiped or washed."'

فبين بقوله عليه السلام عفي عما بين الاليتين والحشفة أن ما عداه غير معفو عنه.

This statement clarifies, through the phrase "pardoned between the buttocks and the glans," that areas beyond this are not exempt and must be addressed.

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ حَدَّثَنِي عَمْرُو بْنُ أَبِي نَصْرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَبُولُ وَ أَتَوَضَّأُ وَ أَنْسَى اِسْتِنْجَائِي ثُمَّ أَذْكُرُ بَعْدَ مَا صَلَّيْتُ قَالَ« اِغْسِلْ ذَكَرَكَ وَ أَعِدْ صَلاَتَكَ وَ لاَ تُعِدْ وُضُوءَكَ»

Muhammad bin Al-Hasan Al-Saffar, from Ayyub bin Nuh, from Safwan bin Yahya, who said: 'Amr bin Abi Nasr narrated to me, saying: I said to Abu Abdullah (a.s): "I urinated, performed wudu, and forgot to perform istinja. Then I remembered after I had prayed." Imam (a.s) said: "Wash your private part, repeat your prayer, but do not repeat your wudu."'

عَنْهُ عَنِ اَلسِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْوُضُوءُ اَلَّذِي اِفْتَرَضَهُ اَللَّهُ عَلَى اَلْعِبَادِ لِمَنْ جَاءَ مِنَ اَلْغَائِطِ أَوْ بَالَ قَالَ« يَغْسِلُ ذَكَرَهُ وَ يُذْهِبُ اَلْغَائِطَ ثُمَّ يَتَوَضَّأُ مَرَّتَيْنِ مَرَّتَيْنِ».

From him, from Al-Sindi bin Muhammad, from Yunus bin Ya'qub, who said: I said to Abu Abdullah (a.s): 'The wudu (ablution) that Allah (swt) has made obligatory upon His servants - for one who has relieved himself or urinated - what does it entail?' Imam (a.s) said: 'He should wash his private part, remove the filth, and then perform wudu by washing twice, twice.'

وَ بِهَذَا اَلْإِسْنَادِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: تَوَضَّأْتُ يَوْماً وَ لَمْ أَغْسِلْ ذَكَرِي ثُمَّ صَلَّيْتُ فَسَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ ذَلِكَ فَقَالَ« اِغْسِلْ ذَكَرَكَ وَ أَعِدْ صَلاَتَكَ».

And through this chain of narration, from Sa'd bin Abdullah, from Ahmad bin Muhammad, from his father, and Al-Husayn bin Sa'id, from Muhammad bin Abi Umayr, from Umar bin Udhaynah, from Zurara, who said: (Narrator said) 'I performed wudu one day but did not wash my private part, and then I prayed. I asked Abu Abdullah (a.s) about this, and Imam (a.s) said: "Wash your private part and repeat your prayer."'

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا أَهْرَقْتَ اَلْمَاءَ وَ نَسِيتَ أَنْ تَغْسِلَ ذَكَرَكَ حَتَّى صَلَّيْتَ فَعَلَيْكَ إِعَادَةُ اَلْوُضُوءِ وَ غَسْلُ ذَكَرِكَ».

And through this chain of narration, from Al-Husayn bin Sa'id, from Faddalah bin Ayyub, from Husayn bin Uthman, from Sama'ah bin Mihran, from Abu Basir, who said: Abu Abdullah (a.s) said: 'If you poured water (performed ablution) and forgot to wash your private part until after you prayed, you must repeat the wudu and wash your private part.'

هذا يعني به إذا لم يكن قد توضأ، فأما إذا توضأ ونسي غسل الذكر لا غير فلا يجب عليه إعادة الوضوء وإنما يجب عليه غسل الموضع، والذي يدل على ذلك.

This means that the ruling applies if the individual had not performed wudu initially. However, if he performed wudu but forgot to wash only the private part, then it is not obligatory to repeat the wudu; rather, he is only required to wash the area in question. What supports this interpretation is (following hadith):

مَا رَوَاهُ لَنَا اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ قَالَ: ذَكَرَ أَبُو مَرْيَمَ اَلْأَنْصَارِيُّ أَنَّ اَلْحَكَمَ بْنَ عُتَيْبَةَ بَالَ يَوْماً وَ لَمْ يَغْسِلْ ذَكَرَهُ مُتَعَمِّداً فَذَكَرْتُ ذَلِكَ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ« بِئْسَ مَا صَنَعَ عَلَيْهِ أَنْ يَغْسِلَ ذَكَرَهُ وَ يُعِيدَ صَلاَتَهُ وَ لاَ يُعِيدُ وُضُوءَهُ».

What was narrated to us by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad bin Muhammad bin Al-Hasan, from his father, from Al-Husayn bin Al-Hasan bin Aban, from Al-Husayn bin Sa'id, from Ibn Abi Umayr, from Ibn Udhaynah, who said: Abu Maryam Al-Ansari mentioned that Al-Hakam bin Utaibah urinated one day and intentionally did not wash his private part. I mentioned this to Abu Abdullah (a.s), and Imam (a.s) said: 'What an awful act he committed! He must wash his private part and repeat his prayer, but he does not need to repeat his wudu.'

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَبُولُ فَلاَ يَغْسِلُ ذَكَرَهُ حَتَّى يَتَوَضَّأَ وُضُوءَ اَلصَّلاَةِ فَقَالَ« يَغْسِلُ ذَكَرَهُ وَ لاَ يُعِيدُ وُضُوءَهُ».

And the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me: Ahmad bin Muhammad bin Al-Hasan narrated from his father, from Sa'd bin Abdullah, from Ayyub bin Nuh, from Muhammad bin Abi Hamzah, from Ali bin Yaqtin, who said: I asked Abu Al-Hasan Musa (a.s) about a man who urinates and does not wash his private part until he performs the wudu for prayer. He (a.s) said: 'He should wash his private part but does not need to repeat his wudu.'

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى اَلْخَزَّازِ عَنْ عَمْرِو بْنِ أَبِي نَصْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَبُولُ فَيَنْسَى أَنْ يَغْسِلَ ذَكَرَهُ وَ يَتَوَضَّأُ قَالَ« يَغْسِلُ ذَكَرَهُ وَ لاَ يُعِيدُ وُضُوءَهُ».

Sa'd bin Abdullah narrated from Ahmad bin Muhammad, from Al-Abbas bin Ma'ruf, from Ali bin Mahziyar, from Ali bin Asbat, from Muhammad bin Yahya Al-Khazzaz, from Amr bin Abi Nasr, who said: I asked Abu Abdullah (a.s) about a man who urinates and forgets to wash his private part but performs wudu. Imam (a.s) said: 'He should wash his private part but does not need to repeat his wudu.'

وَ أَمَّا مَا رَوَاهُ سَعْدٌ عَنْ مُوسَى بْنِ اَلْحَسَنِ وَ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ هِلاَلٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَتَوَضَّأُ وَ يَنْسَى أَنْ يَغْسِلَ ذَكَرَهُ وَ قَدْ بَالَ فَقَالَ« يَغْسِلُ ذَكَرَهُ وَ لاَ يُعِيدُ اَلصَّلاَةَ».

And as for what was narrated by Sa'd, from Musa bin Al-Hasan and Al-Hasan bin Ali, from Ahmad bin Hilal, from Muhammad bin Abi Umayr, from Hisham bin Salim, from Abu Abdullah (a.s): Imam (a.s) said regarding a man who performs wudu and forgets to wash his private part after urinating. Imam (a.s) said: 'He should wash his private part but does not need to repeat the prayer.'

فهذا الخبر مخصوص بمن لم يجد الماء فانه والحال على ما ذكرناه أجزأه الاستنجاء بالاحجار فإذا وجد بعد ذلك الماء غسل ذكره وليس عليه إعادة الصلاة، فأما مع وجدان الماء فان تلك الصلاة لا تجزيه على ما بيناه ونبينه فيما بعد إن شاء الله تعالى.

This narration is specific to one who does not have access to water. In this case, using stones for istinja suffices, and if he later finds water, he washes his private part without needing to repeat the prayer. However, if water was available to him initially, that prayer does not suffice, as clarified in what we have discussed and will further explain, If Allah (swt) wills.

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يَبُولُ وَ لاَ يَكُونُ عِنْدَهُ اَلْمَاءُ فَيَمْسَحُ ذَكَرَهُ بِالْحَائِطِ قَالَ« كُلُّ شَيْءٍ يَابِسٍ ذَكِيٌّ».

Muhammad bin Ahmad bin Yahya narrated from Muhammad bin Al-Husayn, from Muhammad bin Khalid, from Abdullah bin Bukayr, who said: I said to Abu Abdullah (a.s): 'A man urinates but does not have water with him, so he wipes his private part on a wall.' Imam (a.s) said: 'Everything dry and pure (tahir) is permissible.'

وَ أَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَتَوَضَّأُ فَيَنْسَى غَسْلَ ذَكَرِهِ قَالَ« يَغْسِلُ ذَكَرَهُ ثُمَّ يُعِيدُ اَلْوُضُوءَ».

Al-Husayn bin Sa'id narrated from Safwan, from Mansur bin Hazim, from Sulayman bin Khalid, from Abu Ja'far (a.s): Imam (a.s) said: regarding a man who performs wudu and forgets to wash his private part. Imam (a.s) said: 'He should wash his private part and then repeat the wudu.'

فمحمول على الاستحباب والندب بدلالة الاخبار المتقدمة، وانه لا يجوز التناقض بين أخبار الائمة عليهم السلام وأقوالهم.

This narration is understood to recommend the action as a matter of preference and encouragement (mustahabb), not as an obligation, based on the previously mentioned narrations. The teachings and statements of the Imams (a.s) cannot contradict one another.

وَ أَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ اَلْبَجَلِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَمَّارِ بْنِ مُوسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« لَوْ أَنَّ رَجُلاً نَسِيَ أَنْ يَسْتَنْجِيَ مِنَ اَلْغَائِطِ حَتَّى يُصَلِّيَ لَمْ يُعِدِ اَلصَّلاَةَ».

Sa'd bin Abdullah narrated from Muhammad bin Al-Husayn bin Abi Al-Khattab, from Ja'far bin Bashir Al-Bajali, from Hammad bin Uthman, from Ammar bin Musa, who said: I heard Abu Abdullah (a.s) say: 'If a man forgets to cleanse himself after defecation until he prays, he does not need to repeat the prayer.'

فمعناه إذا نسي أن يستنجي بالماء لا أنه نسي أن يستنجي على كل وجه، لانه إذا استنجى بالحجر فقد أجزأه ذلك عن الماء، يدل على ذلك ما تقدم ذكره من الاخبار، ويزيده تأكيدا.

The meaning of this Hadith is that if he forgets to cleanse himself with water but has already used stones (istijmar), this suffices and exempts him from the requirement of using water. It does not imply that he forgot to cleanse himself entirely. This understanding is supported by previously mentioned narrations, and this interpretation is further strengthened by those narrations.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ صَلاَةَ إِلاَّ بِطَهُورٍ وَ يُجْزِيكَ مِنَ اَلاِسْتِنْجَاءِ ثَلاَثَةُ أَحْجَارٍ وَ بِذَلِكَ جَرَتِ اَلسُّنَّةُ مِنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ أَمَّا اَلْبَوْلُ فَإِنَّهُ لاَ بُدَّ مِنْ غَسْلِهِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me, saying: Ahmad bin Muhammad narrated from his father, from Muhammad bin Yahya, from Ahmad bin Muhammad, from Al-Husayn bin Sa'id, from Hammad, from Hariz, from Zurara, from Abu Ja'far (a.s), who said: Imam (a.s) said: 'There is no prayer without purification (tahur), and three stones suffice for cleansing oneself (istinja), as this was the practice established by the Messenger of Allah (swt), peace be upon him and his family. As for urine, it is necessary to wash it.'

وَ أَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ اَلْقَاسِمِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ ذَكَرَ وَهُوَ فِي صَلاَتِهِ أَنَّهُ لَمْ يَسْتَنْجِ مِنَ اَلْخَلاَءِ قَالَ« يَنْصَرِفُ وَ يَسْتَنْجِي مِنَ اَلْخَلاَءِ وَ يُعِيدُ اَلصَّلاَةَ وَ إِنْ ذَكَرَ وَ قَدْ فَرَغَ مِنْ صَلاَتِهِ أَجْزَأَهُ ذَلِكَ وَ لاَ إِعَادَةَ عَلَيْهِ».

Muhammad bin Ali bin Mahbub narrated from Ahmad bin Muhammad, from Musa bin Al-Qasim, from Ali bin Ja‘far, from his brother Imam Musa bin Ja‘far (a.s), who said: (Narrator said) "I asked Imam (a.s) about a man who, during his prayer, remembered that he had not cleansed himself (istinja) after relieving himself. Imam (a.s) said: 'He should break off the prayer, cleanse himself (istinja) after relieving himself, and repeat the prayer. However, if he remembers after completing the prayer, it suffices for him, and he does not need to repeat the prayer.'"

فالوجه أيضا فيه ما ذكرناه من أن ذكر أنه لم يستنج بالماء وإن كان قد استنجى بالحجر فحينئذ يستحب له الانصراف من الصلاة مادام فيها ويستنجي بالماء ويعيد الصلاة وإذا انصرف منها لم يكن عليه شئ، ولو كان لم يستنج أصلا لوجب عليه إعادة الصلاة على كل حال انصرف أو لم ينصرف على ما بيناه، ويزيد ذلك بيانا

Thus, the correct view regarding this matter is also what we have mentioned: that if it is stated that he did not perform istinja with water, even though he had performed istinja with stones, then in such a case, it is recommended for him to leave the prayer while he is still engaged in it, perform istinja with water, and repeat the prayer. However, if he has already completed the prayer, then nothing is required of him. But if he had not performed istinja at all, then he would be required to repeat the prayer in any case, whether he left the prayer or not, as we have explained. And what further clarifies this is (following hadith):

مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا دَخَلْتَ اَلْغَائِطَ فَقَضَيْتَ اَلْحَاجَةَ فَلَمْ تُهَرِقِ اَلْمَاءَ ثُمَّ تَوَضَّأْتَ وَ نَسِيتَ أَنْ تَسْتَنْجِيَ فَذَكَرْتَ بَعْدَ مَا صَلَّيْتَ فَعَلَيْكَ اَلْإِعَادَةُ فَإِنْ كُنْتَ أَهْرَقْتَ اَلْمَاءَ فَنَسِيتَ أَنْ تَغْسِلَ ذَكَرَكَ حَتَّى صَلَّيْتَ فَعَلَيْكَ إِعَادَةُ اَلْوُضُوءِ وَ اَلصَّلاَةِ وَ غَسْلُ ذَكَرِكَ لِأَنَّ اَلْبَوْلَ مِثْلُ اَلْبِرَازِ».

Muhammad bin Ya‘qub narrated from Ali bin Ibrahim, from Muhammad bin ‘Isa, from Yunus, from Zur‘ah, from Sama‘ah, who said: Abu Abdullah (a.s) said: "If you enter the lavatory and relieve yourself but do not pour water (for purification), then you perform ablution and forget to perform istinja (purification) but remember after you have prayed, then you must repeat the prayer. But if you poured water (for ablution) and then forgot to wash your private part until after you prayed, then you must repeat both the ablution and the prayer and wash your private part, because urine is like excrement."

ويدل على أنه لابد في البول من الماء.

This indicates the necessity of using water for cleansing in the case of urine.

مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« يُجْزِي مِنَ اَلْغَائِطِ اَلْمَسْحُ بِالْأَحْجَارِ وَ لاَ يُجْزِي مِنَ اَلْبَوْلِ إِلاَّ اَلْمَاءُ

Al-Husayn bin Sa‘id narrated from Al-Qasim bin Muhammad, from Aban bin ‘Uthman, from Burayd bin Mu‘awiyah, from Abu Ja‘far (a.s), who said: Imam (a.s) said: "Wiping with stones suffices for cleansing after defecation, but only water suffices for cleansing after urination."

فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ اَلْقَصَبَانِيِّ عَنِ اَلْمُثَنَّى اَلْحَنَّاطِ عَنْ عَمْرِو بْنِ أَبِي نَصْرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي صَلَّيْتُ فَذَكَرْتُ أَنِّي لَمْ أَغْسِلْ ذَكَرِي بَعْدَ مَا صَلَّيْتُ أَفَأُعِيدُ قَالَ« لاَ».

Sa‘d bin Abdullah narrated from Al-Hasan bin Ali bin Abdullah bin Al-Mughirah, from Al-‘Abbas bin ‘Amir Al-Qasbani, from Al-Muthanna Al-Hannat, from Amr bin Abi Nasr, who said: I said to Abu Abdullah (a.s): 'I prayed, and then I remembered that I had not washed my private part after urination. Should I repeat the prayer?' Imam (a.s) said: 'No.'"

فمعناه انه لا يجب عليه أن يعيد الوضوء وإنما يجب عليه إعادة غسل الموضع، وليس في الخبر انه لا يجب عليه إعادة الصلاة، والذي يدل على هذا التأويل ما تقدم ذكره من الاخبار، ويزيده بيانا.

The meaning of this narration is that it is not obligatory to repeat the ablution (wudu); however, one must wash the affected area. The narration does not state that repeating the prayer is not necessary. This interpretation is supported by previous narrations, which further clarify the matter.

مَا أَخْبَرَنِي بِهِ الشَّيْخُ أَيَّدَهُ اللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانَ عَنْ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: تَوَضَّأْتُ يَوْمًا وَلَمْ أَغْسِلْ ذَكَرِي ثُمَّ صَلَّيْتُ فَذَكَرْتُ، فَسَأَلْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، فَقَالَ: اغْسِلْ ذَكَرَكَ وَأَعِدْ صَلَاتَكَ.

From Al-Husayn bin Al-Hasan bin Aban, from Al-Husayn bin Sa‘id, from Ibn Abi ‘Umayr, from ‘Umar bin Udhaynah, from Zurarah, who said: (Narrator said) "One day, I performed ablution (wudu) and did not wash my private part. Then I prayed, and afterward, I remembered. I asked Abu Abdullah (a.s) about it, and Imam (a.s) said: 'Wash your private part and repeat your prayer.'"

فأوجب اعادة الصلاة وغسل الموضع على ما ذكرناه.

This narration makes it obligatory to repeat the prayer and wash the affected area, as previously explained.

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ اَلنَّهْدِيِّ عَنِ اَلْحَكَمِ بْنِ مِسْكِينٍ عَنْ سَمَاعَةَ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ إِنِّي أَبُولُ ثُمَّ أَتَمَسَّحُ بِالْأَحْجَارِ فَيَجِيءُ مِنِّي اَلْبَلَلُ بَعْدَ اِسْتِبْرَائِي مَا يُفْسِدُ سَرَاوِيلِي قَالَ« لَيْسَ بِهِ بَأْسٌ».

Muhammad bin Ali bin Mahbub narrated from Al-Haytham bin Abi Masruq Al-Nahdi, from Al-Hakam bin Miskin, from Sama‘ah, who said: I said to Abu Al-Hasan Musa (a.s): 'I urinate, then I wipe with stones. Afterward, some wetness appears from me following my act of istibra' (ensuring the bladder is emptied), which soils my garment. What should I do?' Imam (a.s) said: 'There is no harm in it.'"

فليس بمناف لما قلناه من ان البول لا بد من غسله لشيئين، أحدهما: انه يجوز أن يكون ذلك مختصا بحال لم يكن فيها واجدا للماء فجاز له حينئذ الاقتصار على الاحجار، والثاني: انه ليس في الخبر انه قال: يجوز له استباحة الصلاة بذلك وإن لم يغسله، وإنما قال: ليس بأس بذلك البلل الذي يخرج بعد الاستبراء وذلك صحيح على انه يحتمل أن يكون البلل الذي خرج منه بعد الاستبراء هو الودي لانه معتاد من ذلك وهو لا ينقض الوضوء عندنا. ثم قال أيده الله تعالى:( ومن بال فعليه غسل مخرج البول دون غيره، وكذلك الجنب يغسل ذكره وليس عليه استنجاء مفرد لان غسل ظاهر جميع جسده يأتي على كل موضع يصل الماء منه إليه). يدل على ذلك:

This narration does not contradict the ruling that urine must be washed for two reasons. First, it is possible that this ruling applies specifically to situations where water is not available, in which case it is permissible to suffice with stones. Second, the narration does not state that such wetness permits one to pray without washing; it merely states that the wetness emerging after istibra' is not harmful. This is correct, as it could refer to wadi (a fluid that commonly emerges after urination), which does not invalidate ablution according to our jurisprudence. Additionally, the Shaykh (Al-Mufid), may Allah (swt) support him, stated: "Whoever urinates must wash the outlet of urine and nothing more. Similarly, a person in a state of major ritual impurity (janabah) must wash his private part as part of the general washing (ghusl), and no separate act of istinja is required since the comprehensive washing of the body includes every area reached by water." This indicates the proper understanding of the rulings concerning such matters.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ إِدْرِيسَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي حَدِيثٍ طَوِيلٍ قَالَ: وَ عَنِ اَلرَّجُلِ يَخْرُجُ مِنْهُ اَلرِّيحُ أَ عَلَيْهِ أَنْ يَسْتَنْجِيَ قَالَ« لاَ» وَ قَالَ« إِذَا بَالَ اَلرَّجُلُ وَ لَمْ يَخْرُجْ مِنْهُ شَيْءٌ غَيْرُهُ فَإِنَّمَا عَلَيْهِ أَنْ يَغْسِلَ إِحْلِيلَهُ وَحْدَهُ وَلاَ يَغْسِلُ مَقْعَدَتَهُ وَإِنْ خَرَجَ مِنْ مَقْعَدَتِهِ شَيْءٌ وَ لَمْ يَبُلْ فَإِنَّمَا عَلَيْهِ أَنْ يَغْسِلَ اَلْمَقْعَدَةَ وَحْدَهَا وَ لاَ يَغْسِلُ اَلْإِحْلِيلَ» وَ قَالَ« إِنَّمَا عَلَيْهِ أَنْ يَغْسِلَ مَا ظَهَرَ مِنْهَا وَ لَيْسَ عَلَيْهِ أَنْ يَغْسِلَ بَاطِنَهَا».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad bin Muhammad bin Al-Hasan, from his father, from Muhammad bin Yahya and Ahmad bin Idris together, from Muhammad bin Ahmad bin Yahya, from Ahmad bin Al-Hasan bin Faddal, from Amr bin Sa‘id, from Musaddiq bin Sadaqah, from Ammar bin Musa, from Abu Abdullah (a.s), in a lengthy narration, who said: (Narrator said) "If wind (gas) is expelled from a person, is it obligatory for him to perform istinja (cleansing)? Imam (a.s) said: 'No.' And Imam (a.s) said: 'If a man urinates and nothing else is discharged, then he is only required to wash his private part (urethra) and not his anus. However, if something is discharged from his anus and he does not urinate, then he is only required to wash his anus and not his private part (urethra).' And Imam (a.s) said: 'It is only obligatory for him to wash what is apparent (external) and not what is internal.'"