Tahdhīb al-Aḥkām

يشتمل هذا الباب على اربعة وثلاثين غسلا ذكر ان من جملتها ستة اغسال مفترضات وثمانية وعشرين غسلا مسنوات وأنا مورد فيه ما يدل على الفرق بين المفترض والمسنون ان شاء الله تعالى. قال الشيخ ايده الله تعالى:( فأما المفترضات من الاغسال فالغسل من الجنابة، والغسل على النساء من الحيض، والغسل عليهن من الاستحاضة، والغسل من النفاس، والغسل من مس أجساد الموتى من الناس بعد بردها بالموت قبل تطهيرها بالغسل، وتغسيل الاموات من الرجال والنساء والاطفال مفترض في ملة الاسلام). الذي يدل على ان غسل الجنابة واجب قوله تعالى:« وان كنتم جنبا فاطهروا« والاطهار هو الاغتسال بلا خلاف بين أهل اللسان فأوجب بظاهر اللفظ الغسل حسب ما ذكرناه، ويدل على ذلك ايضا اجماع المسلمين لانه لا خلاف بينهم ان غسل الجنابة واجب، وأما الذي يدل على وجوب غسل الحيض للنساء ايضا اجماع المسلمين لانه لا تنازع فيه بينهم ويدل ايضا قوله تعالى:« ويسئلونك عن المحيض قل هو اذى فاعتزلوا النساء في المحيض ولا تقربوهن حتى يطهرن« فيمن قرء به وقد بينا ان الاطهار معناه معنى الاغتسال، والذي يدل على ذلك من جهة السنة.

This chapter includes thirty-four types of washes, among which six are obligatory, and twenty-eight are recommended. I will provide in this chapter evidence that distinguishes between the obligatory and the recommended, Allah (swt) willing. The Shaykh (Al-Mufid), may Allah (swt) support him, said: "The obligatory washes are: 1. The wash (ghusl) for janabah (major ritual impurity). 2. The wash for women after menstruation (hayd). 3. The wash for women after irregular bleeding (istihadah). 4. The wash after postpartum bleeding (nifas). 5. The wash for touching the dead bodies of humans after the body has cooled following death, before the body has been washed. 6. The washing of deceased men, women, and children is obligatory in Islam." The evidence that the ghusl for janabah is obligatory is Allah’s (swt) statement: "And if you are in a state of janabah, then purify yourselves" (Surah Al-Ma'idah 5:6). The term "purify" (tatahharu) in this context means "wash" without dispute among linguists. Thus, the apparent meaning of the verse makes the wash obligatory, as we have explained. Furthermore, the consensus of Muslims indicates this obligation, as there is no disagreement among them that the ghusl for janabah is obligatory. Similarly, the obligation of ghusl for menstruation (hayd) for women is established by the consensus of Muslims, as there is no dispute among them. Additionally, it is supported by Allah’s (swt) statement: "And they ask you about menstruation. Say: It is harm, so keep away from women during menstruation and do not approach them until they are purified" (Surah Al-Baqarah 2:222). For those who recite it as "tatuhharna" (they purify themselves), it has already been clarified that "purify" here means washing (ghusl). Evidence supporting this from the Sunnah will also be explained further.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ كَيْفَ أَصْنَعُ إِذَا أَجْنَبْتُ قَالَ« اِغْسِلْ كَفَّيْكَ وَ فَرْجَكَ وَ تَوَضَّأْ وُضُوءَ اَلصَّلاَةِ ثُمَّ اِغْتَسِلْ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me: He said that Ahmad ibn Muhammad narrated from his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad ibn Isa, from Ali ibn al-Hakam, from Saif ibn Umayrah, from Abu Bakr, who said: I asked Abu Ja’far (a.s): "What should I do if I become junub (in a state of major ritual impurity)?" Imam (a.s) (a.s) said: "Wash your hands and your private parts, perform ablution (wudu’) as you would for prayer, and then perform the ghusl (ritual bath)."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ غُسْلِ اَلْجُمُعَةِ فَقَالَ« وَاجِبٌ فِي اَلسَّفَرِ وَ اَلْحَضَرِ إِلاَّ أَنَّهُ رُخِّصَ لِلنِّسَاءِ فِي اَلسَّفَرِ لِقِلَّةِ اَلْمَاءِ» وَ قَالَ« غُسْلُ اَلْجَنَابَةِ وَاجِبٌ وَ غُسْلُ اَلْحَائِضِ إِذَا طَهُرَتْ وَاجِبٌ وَ غُسْلُ اَلاِسْتِحَاضَةِ وَاجِبٌ إِذَا اِحْتَشَتْ بِالْكُرْسُفِ فَجَازَ اَلدَّمُ اَلْكُرْسُفَ فَعَلَيْهَا اَلْغُسْلُ لِكُلِّ صَلاَتَيْنِ وَ لِلْفَجْرِ غُسْلٌ فَإِنْ لَمْ يَجُزِ اَلدَّمُ اَلْكُرْسُفَ فَعَلَيْهَا اَلْغُسْلُ كُلَّ يَوْمٍ مَرَّةً وَاَلْوُضُوءُ لِكُلِّ صَلاَةٍ وَغُسْلُ اَلنُّفَسَاءِ وَاجِبٌ وَغُسْلُ اَلْمَوْلُودِ وَاجِبٌ وَ غُسْلُ اَلْمَيِّتِ وَاجِبٌ وَغُسْلُ مَنْ غَسَّلَ مَيِّتاً وَاجِبٌ وَ غُسْلُ اَلْمُحْرِمِ وَاجِبٌ وَ غُسْلُ يَوْمِ عَرَفَةَ وَاجِبٌ وَ غُسْلُ اَلزِّيَارَةِ وَاجِبٌ إِلاَّ مِنْ عِلَّةٍ وَ غُسْلُ دُخُولِ اَلْبَيْتِ وَاجِبٌ وَ غُسْلُ دُخُولِ اَلْحَرَمِ يُسْتَحَبُّ أَنْ لاَ يَدْخُلَهُ إِلاَّ بِغُسْلٍ وَ غُسْلُ اَلْمُبَاهَلَةِ وَاجِبٌ وَ غُسْلُ اَلاِسْتِسْقَاءِ وَاجِبٌ وَ غُسْلُ أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ يُسْتَحَبُّ وَغُسْلُ لَيْلَةِ إِحْدَى وَعِشْرِينَ سُنَّةٌ وَغُسْلُ لَيْلَةِ ثَلاَثٍ وَعِشْرِينَ سُنَّةٌ لاَ يَتْرُكْهَا لِأَنَّهُ يُرْجَى فِي إِحْدَاهُنَّ لَيْلَةُ اَلْقَدْرِ وَ غُسْلُ يَوْمِ اَلْفِطْرِ وَ غُسْلُ يَوْمِ اَلْأَضْحَى سُنَّةٌ لاَ أُحِبُّ تَرْكَهَا وَ غُسْلُ اَلاِسْتِخَارَةِ مُسْتَحَبٌّ».

Muhammad narrated from his father, from Muhammad ibn Yahya, from Muhammad ibn Ali ibn Mahbub, from Ahmad ibn Muhammad, from al-Husayn ibn Sa'id, from Uthman ibn Isa, from Sama’ah, who said: I asked Abu Abdullah (a.s) about the Friday bath (ghusl al-jumu'ah). Imam (a.s) said: "It is obligatory during travel and residence, except that women are given a concession during travel due to scarcity of water." Imam (a.s) also said: "The ghusl for janabah is obligatory, as is the ghusl for menstruation (hayd) when a woman becomes pure, and the ghusl for istihadah is obligatory when the blood surpasses the cotton pad (kursuf). In such a case, she must perform ghusl for every two prayers and one ghusl for fajr. If the blood does not surpass the cotton pad, then she must perform ghusl once a day and perform wudu for every prayer. The ghusl for postpartum bleeding (nifas) is obligatory, as is the ghusl for a newborn and the ghusl for (touching) a deceased person. The ghusl for one who washes a deceased person is obligatory, as is the ghusl for the one in a state of ihram (pilgrim’s garb), and the ghusl on the Day of Arafah. The ghusl for visiting sacred places (ziyarah) is obligatory unless there is an ailment, and the ghusl for entering the Kaaba is obligatory. The ghusl for entering the Haram (sacred precinct) is recommended, and it is preferable not to enter it without performing ghusl. The ghusl for mubahal (mutual prayer for invoking curses) is obligatory, as is the ghusl for seeking rain (istisqa). The ghusl on the first night of Ramadan is recommended, and the ghusl on the nights of the 21st and 23rd of Ramadan is sunnah, and one should not neglect it, as one of these nights is expected to be the Night of Qadr. The ghusl on the day of Eid al-Fitr and Eid al-Adha is sunnah, and I do not like to leave it. The ghusl for seeking guidance (istikharah) is recommended."

فتضمن هذا الحديث وجوب الاغسال الستة المقدم ذكرها بظاهر اللفظ، وليس لاحد أن يقول لا يمكنكم الاستدلال بهذا الخبر لانه يتضمن ذكر وجوب اغسال اتفقتم على انها غير واجبة، لانا لو خلينا وظاهر الخبر لقلنا إن هذه الاغسال كلها واجبة الا انه منعنا عن ذلك اخبار مبينة لهذه الاغسال وانها ليست بواجبة، فإذا ثبتت هذه الاخبار حملنا ما يتمضن هذا الخبر من لفظ الوجوب على ان المراد به تأكيد السنة، ونحن نورد من بعد ما يدل على ذلك ان شاء الله تعالى.

This narration explicitly confirms the obligation of the six aforementioned washes, and it is not permissible for anyone to argue that this narration cannot be used as evidence because it mentions washes whose obligation is agreed upon not to exist. If we relied solely on the apparent meaning of the narration, we would say that all these washes are obligatory. However, we are prevented from such a conclusion by other narrations that clarify which of these washes are not obligatory. Thus, when these other narrations are established, we interpret the mention of "obligation" in this narration as emphasizing the sunnah. Further evidence for this interpretation will be provided later, Allah (swt) willing.

وَأَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْغُسْلُ فِي سَبْعَةَ عَشَرَ مَوْطِناً مِنْهَا اَلْفَرْضُ ثَلاَثَةٌ» فَقُلْتُ جُعِلْتُ فِدَاكَ مَا اَلْفَرْضُ مِنْهَا قَالَ« غُسْلُ اَلْجَنَابَةِ وَغُسْلُ مَنْ غَسَّلَ مَيِّتاً وَاَلْغُسْلُ لِلْإِحْرَامِ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me: He said that Ahmad ibn Muhammad narrated from his father, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Isa, from Yunus, from some of his associates, from Abu Abdullah (a.s), who said: Imam (a.s) said: "There are seventeen occasions for performing ghusl, three of which are obligatory." I said: "May I be your ransom, what are the obligatory ones?" Imam (a.s) said: "The ghusl for janabah, the ghusl for one who has washed a deceased person, and the ghusl for ihram (entering the state of pilgrimage)."

وأما قوله والغسل للاحرام وإن كان عندنا انه ليس بفرض فمعناه ان ثوابه ثواب غسل الفريضة.

As for his statement regarding the ghusl for ihram, while we consider it not to be obligatory, its meaning is that its reward is equivalent to the reward of an obligatory ghusl.

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ اَلْحَمِيدِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْغُسْلُ مِنَ اَلْجَنَابَةِ وَ غُسْلُ اَلْجُمُعَةِ وَ اَلْعِيدَيْنِ وَ يَوْمِ عَرَفَةَ وَ ثَلاَثِ لَيَالٍ فِي شَهْرِ رَمَضَانَ وَ حِينَ تَدْخُلُ اَلْحَرَمَ وَ إِذَا أَرَدْتَ دُخُولَ مَسْجِدِ اَلرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ مَنْ غَسَّلَ اَلْمَيِّتَ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me: He said that Ahmad ibn Muhammad narrated from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from al-Qasim ibn Urwah, from Abdul Hamid, from Muhammad ibn Muslim, from Abu Ja'far (a.s), who said: Imam (a.s) said: "The ghusl (ritual bath) is prescribed for janabah, for Friday, for the two Eids, on the Day of Arafah, on three nights in the month of Ramadan, when you enter the Haram (Sacred Precinct), when you intend to enter the Mosque of the Messenger of Allah (swt) (peace and blessings be upon him and his family), and for one who has washed a deceased person."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ: «اِغْتَسِلْ يَوْمَ اَلْأَضْحَى وَاَلْفِطْرِ وَاَلْجُمُعَةِ وَإِذَا غَسَّلْتَ مَيِّتاً وَلاَ تَغْتَسِلْ مِنْ مَسِّهِ إِذَا أَدْخَلْتَهُ اَلْقَبْرَ وَلاَ إِذَا حَمَلْتَهُ».

Through this chain of narration, from al-Husayn ibn Sa'id, from Safwan, from Ibn Miskan, from Muhammad al-Halabi, from Abu Abdullah (a.s), who said: Imam (a.s) said: "Perform ghusl (ritual bath) on the days of Eid al-Adha and Eid al-Fitr, on Fridays, and when you wash a deceased person. However, do not perform ghusl after touching the deceased if you have placed them in the grave or carried them." (After the body has been given the ghusl of the deceased)

وَ أَخْبَرَنِي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« غُسْلُ اَلْجَنَابَةِ وَ اَلْحَيْضِ وَاحِدٌ» قَالَ وَ سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْحَائِضِ عَلَيْهَا غُسْلٌ مِثْلُ غُسْلِ اَلْجُنُبِ قَالَ« نَعَمْ»

Ahmad ibn Ubdun narrated to me from Ali ibn Muhammad ibn al-Zubayr, from Ali ibn al-Hasan ibn Faddal, from Muhammad ibn Abdullah ibn Zurara, from Muhammad ibn Ali al-Halabi, from Abu Abdullah (a.s), who said: Imam (a.s) said: "The ghusl (ritual bath) for janabah and menstruation is the same." He also said: "I asked Abu Abdullah (a.s) whether a menstruating woman has to perform a ghusl similar to the ghusl for janabah." Imam (a.s) replied: "Yes."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ اَلْأَحْمَرِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ أَ عَلَيْهَا غُسْلٌ مِثْلُ غُسْلِ اَلْجُنُبِ قَالَ« نَعَمْ يَعْنِي اَلْحَائِضَ».

Through this chain of narration, from Ali ibn al-Hasan ibn Faddal, from Ali ibn Asbat, from his uncle Ya’qub ibn Salim al-Ahmar, from Abu Basir, from Abu Abdullah (a.s), who said: I asked Imam (a.s): 'Does she (a menstruating woman) have to perform a ghusl similar to the ghusl for janabah?' Imam (a.s) replied: 'Yes, (meaning the menstruating woman).'"

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى اَلْحَنَّاطِ عَنِ اَلْحَسَنِ اَلصَّيْقَلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلطَّامِثُ تَغْتَسِلُ بِتِسْعَةِ أَرْطَالٍ مِنَ اَلْمَاءِ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja’far ibn Muhammad, from Muhammad ibn Ya’qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn Abi Nasr, from Muthanna al-Hannat, from al-Hasan al-Sayqal, from Abu Abdullah (a.s), who said: Imam (a.s) said: "A menstruating woman (tamith) performs ghusl using nine ritals (artal) of water."

وهذا الخبر وإن كان ظاهره ظاهر الخبر فان المراد به الامر لاستحالة أن يكون المراد به الخبر، لانه لو أراد الخبر لكان كذبا ،ويجري هذا مجرى قوله تعالى:« ومن دخله كان آمنا« وإنما معناه آمنوه.

This narration, although it appears to have the form of a report, is intended as a command rather than a factual statement, because interpreting it as a report would make it false. This is similar to the Quranic verse: "And whoever enters it shall be safe" (Surah Aal-E-Imran 3:97), where the meaning is "Ensure their safety."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى وَ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْمُسْتَحَاضَةُ تَنْظُرُ أَيَّامَهَا فَلاَ تُصَلِّي فِيهَا وَ لاَ يَقْرَبُهَا بَعْلُهَا فَإِذَا جَازَتْ أَيَّامَهَا وَ رَأَتِ اَلدَّمَ يَثْقُبُ اَلْكُرْسُفَ اِغْتَسَلَتْ لِلظُّهْرِ وَ اَلْعَصْرِ تُؤَخِّرُ هَذِهِ وَ تُعَجِّلُ هَذِهِ وَ لِلْمَغْرِبِ وَ اَلْعِشَاءِ اَلْآخِرَةِ غُسْلاً تُؤَخِّرُ هَذِهِ وَ تُعَجِّلُ هَذِهِ وَ تَغْتَسِلُ لِلصُّبْحِ وَ تَحْتَشِي وَ تَسْتَثْفِرُ وَ لاَ تَحْنِي وَ تَضُمُّ فَخِذَيْهَا فِي اَلْمَسْجِدِ وَ سَائِرُ جَسَدِهَا خَارِجٌ وَ لاَ يَأْتِيهَا بَعْلُهَا أَيَّامَ قُرْئِهَا وَ إِنْ كَانَ اَلدَّمُ لاَ يَثْقُبُ اَلْكُرْسُفَ تَوَضَّأَتْ وَ دَخَلَتِ اَلْمَسْجِدَ وَ صَلَّتْ كُلَّ صَلاَةٍ بِوُضُوءٍ وَ هَذِهِ يَأْتِيهَا بَعْلُهَا إِلاَّ فِي أَيَّامِ حَيْضِهَا».

And with this chain of transmission from Muhammad bin Ya'qub, from Muhammad bin Isma'il, from Al-Fadl bin Shadhan, from Hammad bin Isa and Ibn Abi Umayr, from Mu'awiyah bin Ammar, from Abu Abdullah (a.s): Imam (a.s) said: "The mustahadah (a woman experiencing irregular bleeding) observes her usual days (of menstruation); during those days, she does not pray, and her husband does not approach her. When her usual days have passed and she still sees blood penetrating the cotton (used for checking), she performs ghusl (ritual bathing) for Dhuhr and Asr, delaying one and hastening the other. She performs one ghusl for Maghrib and Isha, delaying one and hastening the other. She then performs ghusl for Fajr, inserts a cloth for protection, wraps herself properly, does not bend forward, and keeps her thighs pressed together when she is in the mosque while the rest of her body remains outside. Her husband does not approach her during the days of her menstrual cycle. But if the blood does not penetrate the cotton, she performs wudu (ablution), enters the mosque, and prays each prayer with a fresh wudu. And this woman, her husband may approach her except during her menstrual days."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ وَ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« اَلنُّفَسَاءُ تَكُفُّ عَنِ اَلصَّلاَةِ أَيَّامَ أَقْرَائِهَا اَلَّتِي كَانَتْ تَمْكُثُ فِيهَا ثُمَّ تَغْتَسِلُ وَ تَعْمَلُ كَمَا تَعْمَلُ اَلْمُسْتَحَاضَةُ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me through this chain of narration from Muhammad ibn Ya’qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Umar ibn Udhaynah, from al-Fudayl ibn Yasar and Zurara, from one of the Imams (a.s), who said: Imam (a.s) said: "A woman experiencing postpartum bleeding (nufasaʾ) refrains from prayer during the days of her usual period of bleeding, then performs ghusl and acts as the woman experiencing irregular bleeding (mustahadah) would act."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلسِّنْدِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« إِذَا اِغْتَسَلْتَ بَعْدَ طُلُوعِ اَلْفَجْرِ أَجْزَأَكَ غُسْلُكَ ذَلِكَ لِلْجَنَابَةِ وَ اَلْجُمُعَةِ وَ عَرَفَةَ وَ اَلنَّحْرِ وَ اَلذَّبْحِ وَ اَلزِّيَارَةِ فَإِذَا اِجْتَمَعَتْ لِلَّهِ عَلَيْكَ حُقُوقٌ أَجْزَأَهَا عَنْكَ غُسْلٌ وَاحِدٌ» قَالَ ثُمَّ قَالَ« وَكَذَلِكَ اَلْمَرْأَةُ يُجْزِيهَا غُسْلٌ وَاحِدٌ لِجَنَابَتِهَا وَ إِحْرَامِهَا وَ جُمُعَتِهَا وَ غُسْلِهَا مِنْ حَيْضِهَا وَ عِيدِهَا».

Muhammad ibn Ali ibn Mahbub narrated from Ali ibn al-Sindi, from Hammad ibn Isa, from Hariz, from Zurara, from one of the Imams (a.s), who said: Imam (a.s) said: "If you perform ghusl after the rising of dawn, that single ghusl suffices for janabah, Friday, Arafah, the Day of Sacrifice, slaughtering, and ziyarah. If multiple obligations are due upon you for the sake of Allah (swt), one ghusl suffices for them all." Imam (a.s) then said: "Similarly, for a woman, one ghusl suffices for her janabah, ihram, Friday, her ghusl after menstruation, and for Eid."

وَ اَلْخَبَرُ اَلَّذِي رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ عَلِيِّ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ اَلْوَلِيدِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:« لَيْسَ عَلَى اَلنُّفَسَاءِ غُسْلٌ فِي اَلسَّفَرِ».

The narration transmitted by Sa’d ibn Abdullah, from Ali ibn Khalid, from Muhammad ibn al-Walid, from Hammad ibn Uthman, from Mu’awiyah ibn Ammar, from Abu Abdullah (a.s), who said: I heard Imam (a.s) say: 'There is no ghusl required for a woman experiencing postpartum bleeding (nufasa’) while traveling.'"

إنما يريد ليس عليها غسل إذا لم تتمكن من استعمال الماء أما لعوز الماء أو مخافة البرد أو لحاجتها إليه للشرب، ولم يرد انه ليس عليها غسل على كل حال.

What is meant here is that she is not required to perform ghusl if she is unable to use water, whether due to the unavailability of water, fear of the cold, or her need to reserve the water for drinking. It does not mean that she is exempt from ghusl under all circumstances.

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْقَاسِمِ بْنِ اَلصَّيْقَلِ قَالَ: كَتَبْتُ إِلَيْهِ جُعِلْتُ فِدَاكَ هَلِ اِغْتَسَلَ أَمِيرُ اَلْمُؤْمِنِينَ صَلَوَاتُ اَللَّهِ عَلَيْهِ حِينَ غَسَّلَ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عِنْدَ مَوْتِهِ فَأَجَابَهُ« اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ طَاهِرٌ مُطَهَّرٌ وَ لَكِنْ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ فَعَلَ وَ جَرَتْ بِهِ اَلسُّنَّةُ».

Muhammad ibn al-Hasan al-Saffar narrated from Muhammad ibn Isa, from al-Qasim ibn al-Sayqal, who said: I wrote to Imam (a.s): 'May I be your ransom, did the Commander of the Faithful (a.s) perform ghusl when He (a.s) washed the Messenger of Allah (swt) (peace and blessings be upon him and his family) after his death?' Imam (a.s) replied: 'The Prophet (peace and blessings be upon him and his family) is pure and purified, but the Commander of the Faithful (a.s) performed ghusl, and it became a practice (sunnah).'"

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ غُسْلِ اَلْمَيِّتِ فَقَالَ« اِغْسِلْهُ بِمَاءٍ وَ سِدْرٍ ثُمَّ اِغْسِلْهُ عَلَى أَثَرِ ذَلِكَ غَسْلَةً أُخْرَى بِمَاءٍ وَ كَافُورٍ وَ ذَرِيرَةٍ إِنْ كَانَتْ وَ اِغْسِلْهُ اَلثَّالِثَةَ بِمَاءٍ قَرَاحٍ» قُلْتُ ثَلاَثُ غَسَلاَتٍ لِجَسَدِهِ كُلِّهِ قَالَ« نَعَمْ» قُلْتُ يَكُونُ عَلَيْهِ ثَوْبٌ إِذَا غُسِّلَ فَقَالَ« إِنِ اِسْتَطَعْتَ أَنْ يَكُونَ عَلَيْهِ قَمِيصٌ تُغَسِّلُهُ مِنْ تَحْتِهِ» وَ قَالَ« أُحِبُّ لِمَنْ غَسَّلَ اَلْمَيِّتَ أَنْ يَلُفَّ عَلَى يَدِهِ اَلْخِرْقَةَ حِينَ يُغَسِّلُهُ».

Through this chain of narration, from Muhammad ibn Ya’qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Husayn ibn Sa’id and Muhammad ibn Khalid, from al-Nadr ibn Suwayd, from Ibn Miskan, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about washing the deceased. Imam (a.s) said: 'Wash him with water and lote-tree leaves (sidr), then wash him afterward with another wash using water and camphor, and if available, add some powdered perfume (dharirah), and then wash him a third time with plain water.' I asked: 'Three washes for the entire body?' Imam (a.s) said: 'Yes.' I asked: 'Should there be a garment on him while he is being washed?' Imam (a.s) said: 'If you are able, let there be a shirt on him, and wash him underneath it.' Imam (a.s) further said: 'I prefer that whoever washes the deceased wraps a cloth around his hand while washing him.'"

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ غَسَّلَ مَيِّتاً فَلْيَغْتَسِلْ» قَالَ« وَ إِنْ مَسَّهُ مَادَامَ حَارّاً فَلاَ غُسْلَ عَلَيْهِ فَإِذَا بَرَدَ ثُمَّ مَسَّهُ فَلْيَغْتَسِلْ» قُلْتُ فَمَنْ أَدْخَلَهُ اَلْقَبْرَ قَالَ« لاَ غُسْلَ عَلَيْهِ إِنَّمَا يَمَسُّ اَلثِّيَابَ».

Through this chain of narration, from Muhammad ibn Ya’qub, from Ali ibn Ibrahim, from his father, from Hammad ibn Isa, from Hariz, from Abu Abdullah (a.s), who said: Imam (a.s) said: "Whoever washes a deceased person must perform ghusl." Imam (a.s) continued: "If someone touches the body while it is still warm, then no ghusl is required. However, if the body has cooled and they touch it, then they must perform ghusl." I asked: "What about the one who places the body in the grave?" Imam (a.s) replied: "No ghusl is required for that, as they only touch the clothing."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَغْتَسِلُ اَلَّذِي غَسَّلَ اَلْمَيِّتَ وَ إِنْ قَبَّلَ اَلْمَيِّتَ إِنْسَانٌ بَعْدَ مَوْتِهِ وَ هُوَ حَارٌّ فَلَيْسَ عَلَيْهِ غُسْلٌ وَ لَكِنْ إِذَا مَسَّهُ وَ قَبَّلَهُ وَ قَدْ بَرَدَ فَعَلَيْهِ اَلْغُسْلُ وَلاَ بَأْسَ أَنْ يَمَسَّهُ بَعْدَ اَلْغُسْلِ وَ يُقَبِّلَهُ».

Through this chain of narration, from Muhammad ibn Ya’qub, from a group of our companions, from Sahl ibn Ziyad, from Ahmad ibn Muhammad ibn Abi Nasr, from Abdullah ibn Sinan, from Abu Abdullah (a.s), who said: Imam (a.s) said: "The one who washes the deceased must perform ghusl. If someone kisses the deceased after their death while the body is still warm, there is no ghusl upon them. However, if they touch or kiss the deceased after the body has cooled, then they must perform ghusl. There is no issue in touching or kissing the deceased after having performed ghusl."

فما تتضمن هذه الاخبار من لفظ الامر بالغسل من مس الميت وتغسيل الاموات يدل على الوجوب لان الامر يقتضي بظاهره الوجوب ولا يعدل عن الوجوب إلى الندب الا بدلالة.

What these narrations convey about the command to perform ghusl after touching a deceased person or washing the dead indicates obligation. This is because a command, in its apparent meaning, implies obligation, and one does not deviate from obligation to recommendation unless there is evidence to support such a deviation.

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ رَجُلٍ حَدَّثَهُ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ ثَلاَثَةِ نَفَرٍ كَانُوا فِي سَفَرٍ أَحَدُهُمْ جُنُبٌ وَ اَلثَّانِي مَيِّتٌ وَاَلثَّالِثُ عَلَى غَيْرِ وُضُوءٍ وَ حَضَرَتِ اَلصَّلاَةُ وَ مَعَهُمْ مِنَ اَلْمَاءِ مَا يَكْفِي أَحَدَهُمْ مَنْ يَأْخُذُ اَلْمَاءَ وَ يَغْتَسِلُ بِهِ وَ كَيْفَ يَصْنَعُونَ قَالَ« يَغْتَسِلُ اَلْجُنُبُ وَ يُدْفَنُ اَلْمَيِّتُ وَ تَيَمَّمَ اَلَّذِي عَلَيْهِ وُضُوءٌ لِأَنَّ اَلْغُسْلَ مِنَ اَلْجَنَابَةِ فَرِيضَةٌ وَ غُسْلَ اَلْمَيِّتِ سُنَّةٌ وَ اَلتَّيَمُّمَ لِلْآخَرِ جَائِزٌ».

As for the narration reported by Muhammad ibn al-Hasan al-Saffar, from Muhammad ibn Isa, from Abdul Rahman ibn Abi Najran, from a man who narrated to him, who said: I asked Abu al-Hasan (a.s) about three individuals traveling together: one of them is in a state of janabah, the second is deceased, and the third has not performed ablution. The time for prayer arrives, and they only have enough water for one of them. Who takes the water and what do they do?" Imam (a.s) replied: "The one in a state of janabah uses the water for ghusl, the deceased is buried, and the one without wudu performs tayammum. This is because ghusl for janabah is obligatory, washing the deceased is sunnah, and tayammum for the other is permissible."

فما تضمن هذا الحديث من أن غسل الميت سنة لا يعترض ما قلناه من وجوه احدها: ان هذا الخبر مرسل لان ابن أبي نجران قال عن رجل ولم يذكره، ويجوز أن يكون غير مأمون ولا موثوق به، ثم لو صح لكان المراد في اضافة هذا الغسل إلى السنة أن فرضه عرف من جهة السنة لان القرآن لا يدل على فرض غسل الميت وإنما علمناه بالسنة، وقد قدمنا رِوَايَةَ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« اَلْأَغْسَالُ مِنْهَا ثَلاَثَةٌ فَرْضٌ» ثم ذكر منها غسل الميت وقد تكلمنا على هذا الخبر فيما مضى.

This narration stating that the washing of the deceased is sunnah does not contradict what we have mentioned, for several reasons: The narration is mursal (disconnected), as Ibn Abi Najran attributes it to "a man" without naming him. It is possible that this man is unreliable or untrustworthy. Even if the narration is authentic, the phrase attributing the washing of the deceased to "sunnah" may refer to the fact that its obligation is known through the Sunnah and not through the Quran. The Quran does not directly indicate the obligation of washing the deceased; rather, we know it from the Sunnah. Additionally, we have previously mentioned the narration of Yunus from some of his associates, from Abu Abdullah (a.s), stating that among the ritual baths, three are obligatory, including the washing of the deceased. We have already discussed this narration earlier.

وَ مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ اَلتَّفْلِيسِيِّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ مَيِّتٍ وَ جُنُبٍ اِجْتَمَعَا وَ مَعَهُمَا مَا يَكْفِي أَحَدَهُمَا أَيُّهُمَا يَغْتَسِلُ قَالَ« إِذَا اِجْتَمَعَتْ سُنَّةٌ وَ فَرِيضَةٌ بُدِئَ بِالْفَرْضِ».

The narration of Ahmad ibn Muhammad ibn Isa, from al-Hasan ibn Ali, from Ahmad ibn Muhammad, from al-Hasan al-Taflisi, who said: I asked Abu al-Hasan (a.s) about a deceased person and someone in a state of janabah who are together, with only enough water for one of them. Which one of them should use it for ghusl?" Imam (a.s) replied: "When a sunnah (recommended act) and a fard (obligatory act) coincide, the fard takes precedence."

عَنْهُ عَنِ اَلْحُسَيْنِ بْنِ اَلنَّضْرِ اَلْأَرْمَنِيِّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ اَلْقَوْمُ يَكُونُونَ فِي اَلسَّفَرِ فَيَمُوتُ مِنْهُمْ مَيِّتٌ وَ مَعَهُمْ جُنُبٌ وَ مَعَهُمْ مَاءٌ قَلِيلٌ قَدْرَ مَا يَكْفِي أَحَدَهُمَا أَيُّهُمَا يَبْدَأُ بِهِ قَالَ« يَغْتَسِلُ اَلْجُنُبُ وَ يُتْرَكُ اَلْمَيِّتُ لِأَنَّ هَذَا فَرِيضَةٌ وَ هَذَا سُنَّةٌ».

From him, from al-Husayn ibn al-Nadr al-Armani, who said: I asked Abu al-Hasan al-Ridha (a.s): 'A group of people are traveling, and one of them dies while another is in a state of janabah. They have a small amount of water, just enough for one of them. Which one takes precedence in using it?' Imam (a.s) said: 'The one in a state of janabah performs ghusl, and the deceased is left, because this (ghusl for janabah) is obligatory, and that (washing the deceased) is sunnah.'"

فالوجه في هذين الخبرين ما قدمناه في الخبر الاول سواء وَ قَدْ رُوِيَ:« أَنَّهُ إِذَا اِجْتَمَعَ اَلْمَيِّتُ وَ اَلْجُنُبُ غُسِّلَ اَلْمَيِّتُ وَ تَيَمَّمَ اَلْجُنُبُ».

The explanation for these two narrations is the same as what we presented for the first narration. However, it has also been narrated that if both a deceased person and someone in a state of janabah are present, the deceased is washed, and the one in janabah performs tayammum.

رَوَى ذَلِكَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ اَلْمَيِّتُ وَ اَلْجُنُبُ يَتَّفِقَانِ فِي مَكَانٍ وَاحِدٍ لاَ يَكُونُ فِيهِ اَلْمَاءُ إِلاَّ بِقَدْرِ مَا يَكْتَفِي بِهِ أَحَدُهُمَا أَيُّهُمَا أَوْلَى أَنْ يُجْعَلَ اَلْمَاءُ لَهُ قَالَ« تَيَمَّمَ اَلْجُنُبُ وَ يُغَسَّلُ اَلْمَيِّتُ بِالْمَاءِ».

Ali ibn Muhammad narrated from Muhammad ibn Ali, from some of our companions, from Abu Abdullah (a.s), who said: I asked Imam (a.s): 'If a deceased person and someone in a state of janabah are in the same place, and there is only enough water for one of them, who should be given priority for its use?' Imam (a.s) (a.s) said: 'The one in janabah performs tayammum, and the deceased is washed with the water.'"

وَ أَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ اَللُّؤْلُؤِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَ يَقُولُ:« اَلْغُسْلُ فِي أَرْبَعَةَ عَشَرَ مَوْطِناً وَاحِدٌ فَرِيضَةٌ وَ اَلْبَاقِي سُنَّةٌ».

As for the narration reported by Muhammad ibn Ahmad ibn Yahya, from al-Husayn ibn al-Hasan al-Lu'lu'i, from Ahmad ibn Muhammad, from Sa’d ibn Abi Khalaf, who said: I heard Abu Abdullah (a.s) say: 'There are fourteen occasions for ghusl, one of which is obligatory, and the rest are sunnah.'"

فالمراد به انه ليس بفرض المذكور بظاهر اللفظ في القرآن وان جاز ان تثبت بالسنة اغسال أخر مفترضة. وقد بينا ما ورد من جهة السنة مما يتضمن وجوب هذه الاغسال، ثم ابتدأ بذكر الاغسال المسنونة. فقال:( وأما الاغسال المسنونة فغسل الجمعة سنة مؤكدة على الرجال والنساء). يدل على ذلك ما يتضمن حديث عثمان بن عيسى عن سماعة عن أبي عبد الله عليه السلام المقدم ذكره.

The meaning here is that only one of these is explicitly stated as obligatory in the Quran, while it is possible for other ritual baths (ghusls) to be proven obligatory through the Sunnah. We have already explained the evidence from the Sunnah regarding the obligation of these ritual baths. He, (Shaykh (Al-Mufid)), then began to mention the recommended (sunnah) ghusls. He, (Shaykh (Al-Mufid)), said: "As for the recommended ghusls, the ghusl of Friday is a strongly emphasized sunnah for both men and women." This is supported by the narration of Uthman ibn Isa from Sama’ah, from Imam Abu Abdullah (a.s), mentioned earlier.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْغُسْلُ مِنَ اَلْجَنَابَةِ وَيَوْمَ اَلْجُمُعَةِ وَ يَوْمَ اَلْفِطْرِ وَ يَوْمَ اَلْأَضْحَى وَ يَوْمَ عَرَفَةَ عِنْدَ زَوَالِ اَلشَّمْسِ وَ مَنْ غَسَّلَ مَيِّتاً وَ حِينَ يُحْرِمُ وَ عِنْدَ دُخُولِ مَكَّةَ وَ اَلْمَدِينَةِ وَ دُخُولِ اَلْكَعْبَةِ وَ غُسْلُ اَلزِّيَارَةِ وَ اَلثَّلاَثِ اَللَّيَالِي مِنْ شَهْرِ رَمَضَانَ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from al-Nadr ibn Suwayd, from Ibn Sinan, from Abu Abdullah (a.s), who said: Imam (a.s) said: “The ghusl (ritual bath) is prescribed for janabah, on Fridays, on the Day of Eid al-Fitr, on the Day of Eid al-Adha, on the Day of Arafah at the time of midday, for one who washes a deceased person, at the time of entering ihram, upon entering Mecca and Medina, upon entering the Kaaba, for the visitations (ziyarah), and on the three nights of the month of Ramadan."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْغُسْلِ يَوْمَ اَلْجُمُعَةِ فَقَالَ« وَاجِبٌ عَلَى كُلِّ ذَكَرٍ وَ أُنْثَى مِنْ عَبْدٍ أَوْ حُرٍّ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu al-Qasim Ja’far ibn Muhammad, from Muhammad ibn Ya’qub, from Ali ibn Ibrahim, from his father, from Abdullah ibn al-Mughira: I asked Abu al-Hasan al-Ridha (a.s) about the ghusl on Friday. Imam (a.s) said: 'It is obligatory for every male and female; a servant or free person.'"

وَبِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ قَالَ: سَأَلْتُ الرِّضَا عَلَيْهِ السَّلَامُ عَنْ غُسْلِ يَوْمِ الْجُمُعَةِ فَقَالَ: وَاجِبٌ عَلَى كُلِّ ذَكَرٍ وَأُنْثَى مِنْ عَبْدٍ أَوْ حُرٍّ.

Muhammad ibn Ya'qub, from Ali ibn Muhammad, from Sahl ibn Ziyad, and Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Abi Nasr, from Muhammad ibn Ubaydullah, who said: I asked Al-Ridha (a.s), about the ritual bath on Friday. Imam (a.s) said: It is obligatory upon every male and female, whether slave or free.

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ أَبِيهِ سَيْفِ بْنِ عَمِيرَةَ عَنِ اَلْحُسَيْنِ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ كَيْفَ صَارَ غُسْلُ يَوْمِ اَلْجُمُعَةِ وَاجِباً قَالَ« إِنَّ اَللَّهَ تَعَالَى أَتَمَّ صَلاَةَ اَلْفَرِيضَةِ بِصَلاَةِ اَلنَّافِلَةِ وَ أَتَمَّ صِيَامَ اَلْفَرِيضَةِ بِصِيَامِ اَلنَّافِلَةِ وَ أَتَمَّ وُضُوءَ اَلنَّافِلَةِ بِغُسْلِ اَلْجُمُعَةِ مَا كَانَ مِنْ ذَلِكَ مِنْ سَهْوٍ أَوْ تَقْصِيرٍ أَوْ نُقْصَانٍ».

Through this chain of narration, from Muhammad ibn Ya’qub, from a group of our companions, from Ahmad ibn Muhammad, from Ali ibn Saif, from his father, Saif ibn Umayrah, from al-Husayn ibn Khalid, who said: I asked Abu al-Hasan al-Awwal (a.s): 'Why is the ghusl of Friday considered obligatory?' Imam (a.s) said: 'Allah (swt), completed the obligatory prayer with the supererogatory prayer, completed the obligatory fasting with supererogatory fasting, and completed the ablution for supererogatory acts with the ghusl of Friday to compensate for any oversight, shortcoming, or deficiency in them.'"

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلنِّسَاءِ أَ عَلَيْهِنَّ غُسْلُ اَلْجُمُعَةِ قَالَ« نَعَمْ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad ibn Isa, from Ali ibn Yaqtin, who said: I asked Abu al-Hasan (a.s) about women: 'Is the ghusl of Friday obligatory for them?' Imam (a.s) said: 'Yes.'"

فان قال قائل: كيف تستدلون بهذه الاخبار وهي تتضمن أن غسل الجمعة واجب وعندكم أنه سنة ليس بفريضة؟ قلنا: ما يتمضن هذه الاخبار من لفظ الوجوب فالمراد به أن الاولى على الانسان أن يفعله، وقد يسمى الشئ واجبا إذا كان الاولى فعله والذي يدل على هذا التأويل وان المراد ليس به الفرض الذي لا يسوغ تركه على كل حال.

If someone were to ask: How can you use these narrations as evidence when they state that the ghusl of Friday is obligatory, yet you consider it to be a recommended act and not a strict obligation? We respond: What these narrations imply by the term "obligatory" is that it is highly preferred and recommended for a person to perform it. Sometimes, an act is referred to as "obligatory" when it is highly recommended to do it, even if it is not a strict obligation that cannot be omitted under any circumstances. Evidence supporting this interpretation shows that the intent here is not an absolute obligation but rather a strong preference.

مَا أَخْبَرَنِي[ أَخْبَرَنِي خ ل] بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْغُسْلِ فِي اَلْجُمُعَةِ وَ اَلْأَضْحَى وَ اَلْفِطْرِ قَالَ« سُنَّةٌ وَ لَيْسَ بِفَرِيضَةٍ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad ibn Isa, from al-Hasan ibn Ali ibn Yaqtin, from his brother al-Husayn, from Ali ibn Yaqtin, who said: I asked Abu al-Hasan (a.s) about the ghusl on Friday, Eid al-Adha, and Eid al-Fitr. Imam (a.s) said: 'It is a sunnah, not an obligation.'"

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ غُسْلِ اَلْجُمُعَةِ فَقَالَ« سُنَّةٌ فِي اَلسَّفَرِ وَ اَلْحَضَرِ إِلاَّ أَنْ يَخَافَ اَلْمُسَافِرُ عَلَى نَفْسِهِ اَلْقُرَّ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja’far ibn Muhammad, from his father, from Sa’d ibn Abdullah, from Ya’qub ibn Yazid, from Muhammad ibn Abi Umayr, from Umar ibn Udhaynah, from Zurara, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about the ghusl on Friday, and Imam (a.s) said: 'It is a sunnah in both travel and residence, except if the traveler fears harm from the cold.'"

وَبِهَذَا اَلْإِسْنَادِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْقَاسِمِ عَنْ عَلِيٍّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ غُسْلِ اَلْعِيدَيْنِ أَ وَاجِبٌ هُوَ فَقَالَ« هُوَ سُنَّةٌ» قُلْتُ فَالْجُمُعَةُ قَالَ« هُوَ سُنَّةٌ».

Through this chain of narration, from Sa’d ibn Abdullah, from Ahmad ibn Muhammad, from al-Qasim, from Ali, who said: I asked Abu Abdullah (a.s) about the ghusl on the two Eids. Is it obligatory? Imam (a.s) said: "It is a sunnah." I asked: "And what about the ghusl on Friday?" Imam (a.s) said: "It is a sunnah."

فهذا الخبر يدل على أن ما تضمن حديث عثمان بن عيسى عن سماعة من ذكر وجوب غسل العيدين المراد به ما ذكرناه من تأكيد السنة.

This narration indicates that what was mentioned in the report of Uthman ibn Isa from Sama’ah about the "obligation" of the ghusl for the two Eids refers to the emphasis on its recommendation, not its strict obligation.

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَنْسَى اَلْغُسْلَ يَوْمَ اَلْجُمُعَةِ حَتَّى صَلَّى قَالَ «إِنْ كَانَ فِي وَقْتٍ فَعَلَيْهِ أَنْ يَغْتَسِلَ وَ يُعِيدَ اَلصَّلاَةَ وَ إِنْ مَضَى اَلْوَقْتُ فَقَدْ جَازَتْ صَلاَتُهُ».

As for the narration reported by Muhammad ibn Ali ibn Mahbub, from Ahmad ibn al-Hasan ibn Ali, from Amr ibn Sa’id, from Musaddiq ibn Sadaqah, from Ammar al-Sabati, who said: I asked Abu Abdullah (a.s) about a man who forgets to perform the ghusl on Friday until after he has prayed. Imam (a.s) said: 'If it is still within the time (of the prayer), he must perform the ghusl and repeat the prayer. But if the time has passed, his prayer is valid.'"

فهذا الخبر محمول على الاستحباب، وكذلك ما روي في قضاء غسل يوم الجمعة من الغد وتقديمه يوم الخميس إذا خيف الفوت الوجه فيه الاستحباب على ما بيناه.

This narration is to be understood as referring to the recommendation (mustahabb) of performing the ghusl. Similarly, the narrations about making up the ghusl for Friday on the next day (Saturday) or performing it in advance on Thursday, if Friday is feared to be missed, are also based on recommendation, as we have explained.

رَوَى مَا ذَكَرْنَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَدَعُ غُسْلَ يَوْمِ اَلْجُمُعَةِ نَاسِياً أَوْ غَيْرَ ذَلِكَ قَالَ« إِنْ كَانَ نَاسِياً فَقَدْ تَمَّتْ صَلاَتُهُ وَ إِنْ كَانَ مُتَعَمِّداً فَالْغُسْلُ أَحَبُّ إِلَيَّ وَ إِنْ هُوَ فَعَلَ فَلْيَسْتَغْفِرِ اَللَّهَ وَ لاَ يَعُودُ».

Ahmad ibn Muhammad narrated from Muhammad ibn Sahl, from his father, who said: I asked Abu al-Hasan (a.s) about a man who misses the ghusl of Friday, whether out of forgetfulness or for another reason. Imam (a.s) said: 'If he forgot, his prayer is valid. If he left it intentionally, the ghusl is more beloved to me. If he did this intentionally, let him seek forgiveness from Allah (swt) and not repeat it.'"

اَلصَّفَّارُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ لاَ يَغْتَسِلُ يَوْمَ اَلْجُمُعَةِ فِي أَوَّلِ اَلنَّهَارِ قَالَ« يَقْضِيهِ فِي آخِرِ اَلنَّهَارِ فَإِنْ لَمْ يَجِدْ فَلْيَقْضِهِ يَوْمَ اَلسَّبْتِ».

Al-Saffar narrated from Ya’qub ibn Yazid, from Ibn Abi Umayr, from Ja’far ibn Uthman, from Sama’ah ibn Mehran: Abu Abdullah (a.s) said regarding a man who does not perform the ghusl on Friday morning. Imam (a.s) said: "He should make it up later in the day. If he cannot, then let him make it up on Saturday."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ فَاتَهُ اَلْغُسْلُ يَوْمَ اَلْجُمُعَةِ قَالَ« يَغْتَسِلُ مَا بَيْنَهُ وَ بَيْنَ اَللَّيْلِ فَإِنْ فَاتَهُ اِغْتَسَلَ يَوْمَ اَلسَّبْتِ».

Muhammad ibn Ali ibn Mahbub narrated from Muhammad ibn al-Husayn, from al-Hasan ibn Ali ibn Faddal, from Abdullah ibn Bukayr, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about a man who misses the ghusl on Friday. Imam (a.s) said: 'He may perform the ghusl anytime between that moment and night. If he misses it, he should perform it on Saturday.'"

ثم قال أيده الله تعالى:( وغسل الاحرام للحج سنة ايضا بلا خلاف وكذلك غسل الاحرام للعمرة سنة). ويدل على ذلك ما أوردناه من اَلْخَبَرِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: مِنْ قَوْلِهِ «وَ حِينَ يُحْرِمُ». وإذا كان الاحرام قد يكون للحج والعمرة فقد ثبت ان السنة فيهما جميعا الغسل. ثم قال:( وغسل يوم الفطر وغسل يوم الاضحى سنة). يدل عليه الخبر المذكور من أنه قال ويوم الفطر ويوم الاضحى. ثم قال:( وغسل يوم الغدير سنة). ونحن نذكر فيما بعد عند ذكرنا صلاة يوم الغدير ما يدل على أن الغسل في هذا اليوم مستحب مندوب إليه، وعليه ايضا اجماع الفرقة المحقة لا يختلفون في ذلك. ثم قال أيده الله تعالى:( وغسل يوم عرفة سنة) فالحديث الذي رويناه عن عثمان بن عيسى عن سماعة يتضمن ذكر غسل يوم عرفة. ثم قال أيده الله تعالى:( وغسل اول ليلة من شهر رمضان وغسل ليلة النصف منه وغسل ليلة سبع عشرة منه وليلة تسع عشرة وليلة احدى وعشرين وليلة ثلاث وعشرين سنة مؤكدة) يتضمن ذكر هذه الاغسال الخبر عن عثمان بن عيسى عن سماعة، وكذلك الخبر الذي رواه الحسين بن سعيد عن النضر عن ابن سنان عن أبي عبد الله عليه السلام، ويدل عليه ايضا.

Then, my teacher Shaykh (Al-Mufid), may Allah (swt) support him, said: "The ghusl for entering ihram for Hajj is also a sunnah without dispute, and so is the ghusl for entering ihram for Umrah." This is supported by the narration we mentioned earlier from al-Husayn ibn Sa’id, from al-Nadr, from Ibn Sinan, from Abu Abdullah (a.s), who said: 'And when entering ihram.' Since ihram can be for both Hajj and Umrah, it is established that performing the ghusl for both is a sunnah. He, (SAM, then said: "The ghusl for the Day of Eid al-Fitr and the Day of Eid al-Adha is a sunnah." This is supported by the narration mentioned earlier, where Imam (a.s) said: 'And on the Day of Eid al-Fitr and the Day of Eid al-Adha.' He, (Shaykh (Al-Mufid)), further said: "The ghusl for the Day of Ghadir is a sunnah." We will later mention, in the context of discussing the prayer of the Day of Ghadir, what demonstrates that the ghusl on this day is recommended and encouraged. This is also supported by the consensus of the truthful faction (Shi’a), who do not differ on this matter. He, (Shaykh (Al-Mufid)), also said: "The ghusl on the Day of Arafah is a sunnah." This is supported by the narration we reported from Uthman ibn Isa, from Sama’ah, which mentions the ghusl on the Day of Arafah. He, (Shaykh (Al-Mufid)), continued: "The ghusl on the first night of Ramadan, the night of the 15th, the 17th, the 19th, the 21st, and the 23rd are strongly emphasized sunnahs." This is supported by the narration of Uthman ibn Isa from Sama’ah, as well as the narration of al-Husayn ibn Sa’id, from al-Nadr, from Ibn Sinan, from Abu Abdullah (a.s), and other supporting narrations.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« اَلْغُسْلُ فِي سَبْعَةَ عَشَرَ مَوْطِناً لَيْلَةِ سَبْعَ عَشْرَةَ مِنْ شَهْرِ رَمَضَانَ وَ هِيَ لَيْلَةُ« اِلْتَقَى اَلْجَمْعٰانِ» وَ لَيْلَةِ تِسْعَ عَشْرَةَ وَ فِيهَا يُكْتَبُ اَلْوَفْدُ وَفْدُ اَلسَّنَةِ وَ لَيْلَةِ إِحْدَى وَ عِشْرِينَ وَ هِيَ اَللَّيْلَةُ اَلَّتِي أُصِيبَ فِيهَا أَوْصِيَاءُ اَلْأَنْبِيَاءِ وَ فِيهَا رُفِعَ عِيسَى اِبْنُ مَرْيَمَ عَلَيْهِ اَلسَّلاَمُ وَقُبِضَ مُوسَى عَلَيْهِ اَلسَّلاَمُ وَ لَيْلَةِ ثَلاَثٍ وَعِشْرِينَ يُرْجَى فِيهَا لَيْلَةُ اَلْقَدْرِ وَ يَوْمَيِ اَلْعِيدَيْنِ وَإِذَا دَخَلْتَ اَلْحَرَمَيْنِ وَيَوْمِ تُحْرِمُ وَيَوْمِ اَلزِّيَارَةِ وَ يَوْمِ تَدْخُلُ اَلْبَيْتَ وَ يَوْمِ اَلتَّرْوِيَةِ وَ يَوْمِ عَرَفَةَ وَإِذَا غَسَّلْتَ مَيِّتاً أَوْ كَفَّنْتَهُ أَوْ مَسِسْتَهُ بَعْدَ مَا يَبْرُدُ وَ يَوْمِ اَلْجُمُعَةِ وَ غُسْلُ اَلْجَنَابَةِ فَرِيضَةٌ وَ غُسْلُ اَلْكُسُوفِ إِذَا اِحْتَرَقَ اَلْقُرْصُ كُلُّهُ فَاغْتَسِلْ.

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa’id, from Hammad, from Hariz, from Muhammad ibn Muslim, from one of the Imams (a.s), who said: Imam (a.s) said: "The ghusl (ritual bath) is prescribed for seventeen occasions: The night of the 17th of Ramadan, which is the night of 'the meeting of the two hosts.' The night of the 19th, during which the annual records are written. The night of the 21st, the night in which the successors of the prophets were afflicted, during which Jesus son of Mary (a.s) was raised to the heavens, and Moses (a.s) passed away. The night of the 23rd, in which the Night of Decree (Laylat al-Qadr) is hoped for. The two Eid days (Eid al-Fitr and Eid al-Adha). When you enter the two sacred sanctuaries (Mecca and Medina). The day you enter into ihram. The day of visitation (ziyarah). The day you enter the Kaaba. The day of Tarwiyah (8th of Dhul-Hijjah). The day of Arafah. When you wash a deceased person, shroud them, or touch them after they have cooled. On Fridays. The ghusl for janabah, which is obligatory. The ghusl for a solar eclipse (kusuf) when the entire disk is darkened - then you should perform ghusl."

ثم قال أيده الله تعالى: وغسل ليلة الفطر سنة. والذي يدل عليه

Then, my teacher Shaykh (Al-Mufid), may Allah (swt) support him, said: "The ghusl for the night of Eid al-Fitr is a sunnah." The evidence for this is (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ اَلْحَسَنِ بْنِ رَاشِدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّ اَلنَّاسَ يَقُولُونَ إِنَّ اَلْمَغْفِرَةَ تَنْزِلُ عَلَى مَنْ صَامَ شَهْرَ رَمَضَانَ لَيْلَةَ اَلْقَدْرِ فَقَالَ« يَا حَسَنُ إِنَّ اَلْقَارِيجَارَ إِنَّمَا يُعْطَى أَجْرَهُ عِنْدَ فَرَاغِهِ وَ كَذَلِكَ اَلْعَبْدُ» قُلْتُ فَمَا يَنْبَغِي لَنَا أَنْ نَعْمَلَ فِيهَا فَقَالَ« إِذَا غَرَبَتِ اَلشَّمْسُ فَاغْتَسِلْ فَإِذَا صَلَّيْتَ اَلثَّلاَثَ رَكَعَاتٍ فَارْفَعْ يَدَكَ وَ قُلْ» تَمَامَ اَلْحَدِيثِ.

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja’far ibn Muhammad, from Muhammad ibn Ya’qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Qasim ibn Yahya, from his grandfather al-Hasan ibn Rashid, who said: I said to Abu Abdullah (a.s): 'The people say that forgiveness is granted to those who fast the month of Ramadan on the Night of Qadr.' He (a.s) said: 'O Hasan, the wages of a hired worker are only given after their work is completed, and so it is for the servant.' I asked: 'What should we do on that night?' Imam (a.s) said: 'When the sun sets, perform ghusl. After performing the three rak'ahs of prayer, raise your hands and say...' (the rest of the hadith continues)."

قال الشيخ أيده الله تعالى:( وغسل دخول مدينة» الرسول صلى الله عليه وآله لاداء فرض فيها أونفل سنة« وغسل دخول مكة» لمثل ذلك سنة« وغسل زيارة قبر النبي صلى الله عليه وآله( سنة) وغسل زيارة قبور الائمة عليهم السلام( سنة) وغسل دخول الكعبة( سنة) وغسل دخول المسجد الحرام( سنة) وغسل المباهلة( سنة). فهذه إلاغسال قد مضى ذكرها في حديث عثمان بن عيسى عن سماعة وبعضها في حديث محمد بن مسلم المقدم ذكره وفيهما غنى عن ايراد غيره ان شاء الله تعالى. قال الشيخ أيده الله تعالى:( وغسل التوبة من الكبائر( سنة).

The Shaykh (Al-Mufid), may Allah (swt) support him, then said: "The ghusl for entering the city of the Messenger (peace and blessings be upon him and his family) to perform an obligation or recommended act is a sunnah. The ghusl for entering Mecca for the same purpose is also a sunnah. The ghusl for visiting the grave of the Prophet (peace and blessings be upon him and his family) is a sunnah, as is the ghusl for visiting the graves of the Imams (a.s). The ghusl for entering the Kaaba is a sunnah, as is the ghusl for entering the Sacred Mosque (Masjid al-Haram) and the ghusl for participation in the act of mutual invocation (mubahalah)." These ritual baths have already been mentioned in the narration of Uthman ibn Isa from Sama’ah, as well as some in the narration of Muhammad ibn Muslim mentioned earlier. These narrations suffice without needing additional ones, Allah (swt) willing. The Shaykh (Al-Mufid), may Allah (swt) support him, also said: "The ghusl of repentance for major sins is a sunnah."

رُوِيَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّ رَجُلاً جَاءَ إِلَيْهِ فَقَالَ لَهُ إِنَّ لِي جِيرَاناً وَ لَهُمْ جَوَارٍ يَتَغَنَّيْنَ وَ يَضْرِبْنَ بِالْعُودِ فَرُبَّمَا دَخَلْتُ اَلْمَخْرَجَ فَأُطِيلُ اَلْجُلُوسَ اِسْتِمَاعاً مِنِّي لَهُنَّ فَقَالَ لَهُ عَلَيْهِ اَلسَّلاَمُ« لاَ تَفْعَلْ» فَقَالَ وَاَللَّهِ مَا هُوَ شَيْءٌ آتِيهِ بِرِجْلِي إِنَّمَا هُوَ سَمَاعٌ أَسْمَعُهُ بِأُذُنِي فَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ« تَا للَّهِ أَنْتَ أَ مَا سَمِعْتَ اَللَّهَ يَقُولُ« إِنَّ اَلسَّمْعَ وَ اَلْبَصَرَ وَ اَلْفُؤٰادَ كُلُّ أُولٰئِكَ كٰانَ عَنْهُ مَسْؤُلاً»» فَقَالَ اَلرَّجُلُ كَأَنِّي لَمْ أَسْمَعْ بِهَذِهِ اَلْآيَةِ مِنْ كِتَابِ اَللَّهِ عَزَّوَجَلَّ مِنْ عَرَبِيٍّ وَلاَ عَجَمِيٍّ لاَ جَرَمَ أَنِّي قَدْ تَرَكْتُهَا وَأَنِّي أَسْتَغْفِرُ اَللَّهَ تَعَالَى فَقَالَ لَهُ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ« قُمْ فَاغْتَسِلْ وَصَلِّ مَا بَدَا لَكَ فَلَقَدْ كُنْتَ مُقِيماً عَلَى أَمْرٍ عَظِيمٍ مَا كَانَ أَسْوَأَ حَالَكَ لَوْ مِتَّ عَلَى ذَلِكَ اِسْتَغْفِرِ اَللَّهَ وَاِسْأَلْهُ اَلتَّوْبَةَ مِنْ كُلِّ مَا يَكْرَهُ فَإِنَّهُ لاَ يَكْرَهُ إِلاَّ اَلْقَبِيحَ وَ اَلْقَبِيحَ دَعْهُ لِأَهْلِهِ فَإِنَّ لِكُلٍّ أَهْلاً».

It is narrated from Abu Abdullah (a.s) that a man came to Imam (a.s) and said: "I have neighbors who have slave girls that sing and play the lute. Sometimes I go to the restroom and sit for a long time, listening to them." Imam (a.s) replied: "Do not do that." The man said: "By Allah (swt), I do not go to them with my feet; it is only listening that I do with my ears." Al-Sadiq (a.s) said: "By Allah (swt), have you not heard Allah’s (swt) words: 'Indeed, the hearing, the sight, and the heart - all those will be questioned about' (Quran 17:36)?" The man said: "It is as if I have never heard this verse from Allah’s (swt) Book, neither from an Arab nor a non-Arab. Truly, I will leave this act, and I seek forgiveness from Allah (swt), the Exalted." Al-Sadiq (a.s) then said: "Go, perform ghusl, and pray as much as you wish, for indeed you were persisting in a grave matter. How bad your state would have been if you had died in that condition! Seek Allah’s (swt) forgiveness and ask Him (swt) for repentance from everything He (swt) dislikes, for He (swt) dislikes only what is evil. Leave what is evil to its people, for every matter has its people."

ثم ذكر غسل الاستسقاء وقد مضى ذكره في حديث بن عيسى عن سماعة ثم ذكر بعد غسل صلاة الاستخارة وغسل صلاة الحوائج. فيدل على ذلك:

Then, the narration mentions the ghusl for seeking rain (istisqa), which was previously discussed in the narration of Ibn Isa from Sama’ah. It also mentions the ghusl for the prayer of istikharah and the ghusl for the prayer of fulfilling one’s needs (salat al-hawa’ij). This demonstrates (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ زِيَادٍ اَلْقَنْدِيِّ عَنْ عَبْدِ اَلرَّحِيمِ اَلْقَصِيرِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي اِخْتَرَعْتُ دُعَاءً فَقَالَ« دَعْنِي مِنِ اِخْتِرَاعِكَ إِذَا نَزَلَ بِكَ أَمْرٌ فَافْزَعْ إِلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ صَلِّ رَكْعَتَيْنِ تُهْدِيهِمَا إِلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ» قُلْتُ كَيْفَ أَصْنَعُ قَالَ« تَغْتَسِلُ وَ تُصَلِّي رَكْعَتَيْنِ» وَ ذَكَرَ اَلْحَدِيثَ إِلَى آخِرِهِ ثُمَّ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« أَنَا اَلضَّامِنُ عَلَى اَللَّهِ أَنْ لاَ تَبْرَحَ مِنْ مَكَانِكَ حَتَّى تُقْضَى حَاجَتُكَ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja’far ibn Muhammad, from Muhammad ibn Ya’qub, from Ali ibn Ibrahim, from Ahmad ibn Abi Abdullah, from Ziyad al-Qandi, from Abdul Rahim al-Qasir, who said: I entered upon Abu Abdullah (a.s) and said to Imam (a.s): 'May I be your ransom, I have composed a supplication.' Imam (a.s) said: 'Leave your composition aside. When a matter befalls you, turn to the Messenger of Allah (swt) (peace and blessings be upon him and his family), and pray two rak'ahs, dedicating them to the Messenger of Allah (swt) (peace and blessings be upon him and his family).' I said: 'How should I do that?' Imam (a.s) said: 'Perform ghusl, pray two rak'ahs,' and Imam (a.s) narrated the rest of the details of the supplication until the end. Then Abu Abdullah (a.s) said: 'I guarantee, on behalf of Allah (swt), that you will not leave your place until your need is fulfilled.'"

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ ذُوَيْلٍ عَنْ مُقَاتِلِ بْنِ مُقَاتِلٍ قَالَ: قُلْتُ لِلرِّضَا عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ عَلِّمْنِي دُعَاءً لِقَضَاءِ اَلْحَوَائِجِ قَالَ فَقَالَ« إِذَا كَانَتْ لَكَ حَاجَةٌ إِلَى اَللَّهِ تَعَالَى مُهِمَّةٌ فَاغْتَسِلْ وَ اِلْبَسْ أَنْظَفَ ثِيَابِكَ» وَ ذَكَرَ اَلْحَدِيثَ.

Through this chain of narration, from Muhammad ibn Ya’qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ali ibn Dhuwail, from Muqatil ibn Muqatil, who said: I said to al-Ridha (a.s): 'May I be your ransom, teach me a supplication for fulfilling needs.' Imam (a.s) said: 'When you have an important need before Allah (swt), the Exalted, perform ghusl and wear your cleanest clothes,' and he mentioned the rest of the narration."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْأَمْرِ يَطْلُبُهُ اَلطَّالِبُ مِنْ رَبِّهِ قَالَ« يَتَصَدَّقُ فِي يَوْمِهِ عَلَى سِتِّينَ مِسْكِيناً عَلَى كُلِّ مِسْكِينٍ صَاعٌ بِصَاعِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَإِذَا كَانَ اَللَّيْلُ فَاغْتَسَلَ فِي ثُلُثِ اَللَّيْلِ اَلثَّانِي وَ يَلْبَسُ أَدْنَى مَا يَلْبَسُ» وَ ذَكَرَ اَلْحَدِيثَ إِلَى أَنْ قَالَ« فَإِذَا رَفَعَ رَأْسَهُ فِي اَلسَّجْدَةِ اَلثَّانِيَةِ اِسْتَخَارَ اَللَّهَ مِائَةَ مَرَّةٍ يَقُولُ» وَ ذَكَرَ اَلدُّعَاءَ.

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa’id, from Faddalah, from Mu’awiyah ibn Wahb, from Zurara Abu Abdullah (a.s) said regarding a matter that a person seeks from their Lord (azj). Imam (a.s) said: 'Let him give charity during the day to sixty needy individuals, each receiving a sa’ (measure) according to the measure of the Prophet (peace and blessings be upon him and his family). When night comes, let him perform ghusl during the second third of the night, wearing the simplest clothing,' and he mentioned the rest of the narration until Imam (a.s) said: 'When he raises his head from the second prostration, let him seek guidance from Allah (swt) (istikharah) one hundred times, saying...' and he mentioned the supplication."

ثم قال أيده الله تعالى:( وغسل ليلة النصف من شعبان سنة).

Then, my teacher Shaykh (Al-Mufid), may Allah (swt) support him, added: "The ghusl on the night of the 15th of Sha’ban is a sunnah."

أَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ اَلْفَرَزْدَقِ اَلْقِطَعِيِّ اَلْبَزَّازِ قَالَ حَدَّثَنَا اَلْحُسَيْنُ بْنُ أَحْمَدَ اَلْمَالِكِيُّ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ هِلاَلٍ اَلْعَبَرْتَائِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« صُومُوا شَعْبَانَ وَ اِغْتَسِلُوا لَيْلَةَ اَلنِّصْفِ مِنْهُ« ذٰلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ».

A group narrated to me from Abu Muhammad Harun ibn Musa, from al-Husayn ibn Muhammad ibn al-Farazdaq al-Qit’i al-Bazzaz, who said: Al-Husayn ibn Ahmad al-Maliki narrated to us, who said: Ahmad ibn Hilal al-Abarta’i narrated to us, who said: Muhammad ibn Abi Umayr narrated from Hammad ibn Uthman, from Abu Basir, from Abu Abdullah (a.s), who said: "Fast during the month of Sha’ban and perform ghusl on the night of its middle, as 'this is an easing from your Lord' (Quran 2:178)."

ثم قال:( وغسل قاضي صلاة الكسوف ولتركه اياها متعمدا سنة). يدل على ذلك.

Then my teacher, (Shaykh (Al-Mufid)), added: "The ghusl for one who intentionally neglects the prayer of kusuf (eclipse) is a sunnah." This is supported by;

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا اِنْكَسَفَ اَلْقَمَرُ فَاسْتَيْقَظَ اَلرَّجُلُ وَ لَمْ يُصَلِّ فَلْيَغْتَسِلْ مِنْ غَدٍ وَ لْيَقْضِ اَلصَّلاَةَ وَ إِنْ لَمْ يَسْتَيْقِظْ وَ لَمْ يَعْلَمْ بِانْكِسَافِ اَلْقَمَرِ فَلَيْسَ عَلَيْهِ إِلاَّ اَلْقَضَاءُ بِغَيْرِ غُسْلٍ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa’id, from Hammad, from Hariz, from someone who reported from Abu Abdullah (a.s), who said: Imam (a.s) said: "If the moon is eclipsed and a man wakes up but does not perform the prayer, then he should perform ghusl the next day and make up the prayer. However, if he did not wake up and was unaware of the eclipse of the moon, then he is only required to make up the prayer without performing ghusl."

وقال الشيخ ايده الله تعالى:( وغسل المولود عند ولادته سنة) وقد تقدم ذكره في حديث عثمان بن عيسى عن سماعة.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "The ghusl for a newborn at birth is a sunnah." This was previously mentioned in the narration of Uthman ibn Isa from Sama’ah.