Tahdhīb al-Aḥkām

قال الشيخ أيده الله تعالى:( والجنابة تكون بشيئين، احدهما: انزال الماء الدافق في النوم واليقظة وعلى كل حال، والآخر: بالجماع في الفرج سواء أنزل المجامع أو لم ينزل). هذان حكمان يشترك فيهما الرجل والمرأة لان المرأة إذا أمنت سواء كانت في النوم أو اليقظة وجب عليها الغسل، وكذلك إذا دخل بها الرجل سواء أنزلا أم لم ينزلا وجب عليهما الغسل وانا ابين ما في ذلك إن شاء الله تعالى، والذي يدل على ذلك.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "Janabah (a state of major ritual impurity) occurs due to two things: 1. The emission of seminal fluid, whether during sleep or wakefulness, and in all situations. 2. Sexual intercourse involving penetration, regardless of whether ejaculation occurs or not." These two rulings apply equally to men and women. If a woman experiences ejaculation, whether in sleep or wakefulness, ghusl becomes obligatory for her. Similarly, if a man engages in sexual intercourse with a woman, even if neither of them ejaculates, ghusl becomes obligatory for both. I will elaborate on this further, Allah (swt) willing. The evidence supporting this includes (following hadith).

مَا أَخْبَرَنِي[ أَخْبَرَنِي خ ل] اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ مَتَى يَجِبُ اَلْغُسْلُ عَلَى اَلرَّجُلِ وَ اَلْمَرْأَةِ فَقَالَ« إِذَا أَدْخَلَهُ فَقَدْ وَجَبَ اَلْغُسْلُ وَ اَلْمَهْرُ وَ اَلرَّجْمُ».

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 Muhammad ibn al-Husayn, from Safwan ibn Yahya, from al-‘Ala ibn Razin, from Muhammad ibn Muslim, from one of the Imams (a.s), who said: I asked Imam (a.s): 'When does ghusl become obligatory for a man and a woman?' Imam (a.s) said: 'When penetration occurs (between man and woman); ghusl, (or) dowry (mahr), and (or) stoning (rajm) become obligatory.'"

وَبِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُجَامِعُ اَلْمَرْأَةَ قَرِيباً مِنَ اَلْفَرْجِ فَلاَ يُنْزِلاَنِ مَتَى يَجِبُ اَلْغُسْلُ فَقَالَ« إِذَا اِلْتَقَى اَلْخِتَانَانِ فَقَدْ وَجَبَ اَلْغُسْلُ» قُلْتُ اِلْتِقَاءُ اَلْخِتَانَيْنِ هُوَ غَيْبُوبَةُ اَلْحَشَفَةِ قَالَ« نَعَمْ».

Through this chain of narration, from Muhammad ibn Ya’qub, from a group of our companions, from Ahmad ibn Muhammad ibn Isa, from Muhammad ibn Isma’il, who said: I asked al-Ridha (a.s) about a man who engages in sexual activity with a woman near the private area, but neither of them ejaculates. When does ghusl become obligatory? Imam (a.s) said: "When the two circumcised parts meet, ghusl becomes obligatory." I said: "Does the meeting of the two circumcised parts mean the penetration of the glans (into the private area)?" Imam (a.s) replied: "Yes."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصِيبُ اَلْجَارِيَةَ اَلْبِكْرَ لاَ يُفْضِي إِلَيْهَا أَ عَلَيْهَا اَلْغُسْلُ قَالَ« إِذَا وُضِعَ اَلْخِتَانُ عَلَى اَلْخِتَانِ فَقَدْ وَجَبَ اَلْغُسْلُ اَلْبِكْرُ وَ غَيْرُ اَلْبِكْرِ».

Through this chain of narration, from Ahmad ibn Muhammad, 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 a man who has sexual contact with a virgin girl but does not fully penetrate her. Is ghusl obligatory for her? Imam (a.s) said: "When the circumcised part touches the circumcised part, ghusl becomes obligatory, whether she is a virgin or not."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمُفَخِّذِ أَ عَلَيْهِ غُسْلٌ قَالَ« نَعَمْ إِذَا أَنْزَلَ».

Through this chain of narration, from Muhammad ibn Ya’qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad ibn Uthman, from al-Halabi, who said: I asked Abu Abdullah (a.s) about someone engaging in non-penetrative sexual activity (mufakhadhah). Is ghusl required? Imam (a.s) said: "Yes, if ejaculation occurs."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ اَللَّهِ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« جَمَعَ عُمَرُ بْنُ اَلْخَطَّابِ أَصْحَابَ اَلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَقَالَ مَا تَقُولُونَ فِي اَلرَّجُلِ يَأْتِي أَهْلَهُ فَيُخَالِطُهَا وَ لاَ يُنْزِلُ فَقَالَتِ اَلْأَنْصَارُ اَلْمَاءُ مِنَ اَلْمَاءِ وَقَالَ اَلْمُهَاجِرُونَ إِذَا اِلْتَقَى اَلْخِتَانَانِ فَقَدْ وَجَبَ عَلَيْهِ اَلْغُسْلُ فَقَالَ عُمَرُ لِعَلِيٍّ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ يَا أَبَا اَلْحَسَنِ فَقَالَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ« أَ تُوجِبُونَ عَلَيْهِ اَلْحَدَّ وَ اَلرَّجْمَ وَ لاَ تُوجِبُونَ عَلَيْهِ صَاعاً مِنْ مَاءٍ إِذَا اِلْتَقَى اَلْخِتَانَانِ فَقَدْ وَجَبَ عَلَيْهِ اَلْغُسْلُ» فَقَالَ عُمَرُ اَلْقَوْلُ مَا قَالَ اَلْمُهَاجِرُونَ وَ دَعُوا مَا قَالَتِ اَلْأَنْصَارُ».

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 Ruba’i ibn Abdullah, from Zurara, from Abu Ja’far (a.s), who said: Imam (a.s) said: "Umar ibn al-Khattab gathered the companions of the Prophet (peace and blessings be upon him and his family) and said: 'What do you say about a man who approaches his wife, has physical intimacy with her, but does not ejaculate?' The Ansar said: 'Water (ghusl) is only required if there is water (ejaculation).' The Muhajirun said: 'When the two circumcised parts meet, ghusl becomes obligatory.' Umar then said to (Imam) Ali (a.s): 'What do you say, O Abu al-Hasan?' (Imam) Ali (a.s) replied: 'Do you impose the hadd (punishment) and stoning for this act, but not require even a small amount of water (for ghusl)? When the two circumcised parts meet, ghusl becomes obligatory.' Umar then said: 'The ruling is as the Muhajirun have stated; leave aside (disregard) what the Ansar have said.'"

وَبِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ لاَ يَرَى فِي شَيْءٍ اَلْغُسْلَ إِلاَّ فِي اَلْمَاءِ اَلْأَكْبَرِ».

Through this chain of narration, from al-Husayn ibn Sa’id, from Faddalah, from Aban ibn Uthman, from Anbasah ibn Mus’ab, from Abu Abdullah (a.s), who said: Imam (a.s) said: "(Imam) Ali (a.s) did not consider ghusl obligatory for anything except for al-ma’ al-akbar (seminal fluid)."

هذا الخبر يدل على وجوب الغسل من الماء الاكبر سواء أنزل بشهوة أو بغير شهوة في النوم كان ذلك أو في اليقظة وعلى كل حال، وقوله لم يكن يرى الغسل الا في الماء الاكبر فمعناه إذا لم يكن قد التقى الختانان فليس في شئ بعد ذلك غسل الا في الماء الاكبر بدلالة ما تقدم من الاخبار.

This narration indicates the obligation of ghusl due to al-ma’ al-akbar (seminal fluid), whether it is emitted with desire or without desire, whether in sleep or wakefulness, and in all circumstances. His statement, "He did not consider ghusl obligatory except for al-ma’ al-akbar," implies that if penetration has not occurred (i.e., the circumcised parts have not met), ghusl is not obligatory for anything else except the emission of al-ma’ al-akbar, as indicated by the preceding narrations.

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 عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَرَى فِي اَلْمَنَامِ حَتَّى يَجِدَ اَلشَّهْوَةَ وَ هُوَ يَرَى أَنَّهُ قَدِ اِحْتَلَمَ وَ إِذَا اِسْتَيْقَظَ لَمْ يَرَ فِي ثَوْبِهِ اَلْمَاءَ وَ لاَ فِي جَسَدِهِ قَالَ« لَيْسَ عَلَيْهِ اَلْغُسْلُ» وَ قَالَ« كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ يَقُولُ« إِنَّمَا اَلْغُسْلُ مِنَ اَلْمَاءِ اَلْأَكْبَرِ فَإِذَا رَأَى فِي مَنَامِهِ وَ لَمْ يَرَ اَلْمَاءَ اَلْأَكْبَرَ فَلَيْسَ عَلَيْهِ غُسْلٌ»».

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 Isa, from Ali ibn al-Hakam, from al-Husayn ibn Abi al-‘Ala, who said: I asked Abu Abdullah (a.s) about a man who experiences pleasure in his sleep, seeing in his dream that he has had a wet dream, but when he wakes up, he does not find any seminal fluid on his clothes or body. Imam (a.s) said: 'There is no ghusl required for him.' Imam (a.s) also said: '(Imam) Ali (a.s) used to say: "Ghusl is only required due to al-ma’ al-akbar (seminal fluid). Therefore, if one dreams but does not find al-ma’ al-akbar, ghusl is not required."'"

فَأَمَّا مَا رَوَاهُ عَلِيُّ بْنُ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَلْعَبُ مَعَ اَلْمَرْأَةِ وَ يُقَبِّلُهَا فَيَخْرُجُ مِنْهُ اَلْمَنِيُّ فَمَا عَلَيْهِ قَالَ« إِذَا جَاءَتِ اَلشَّهْوَةُ وَ دَفَعَ وَ فَتَرَ بِخُرُوجِهِ فَعَلَيْهِ اَلْغُسْلُ وَ إِنْ كَانَ إِنَّمَا هُوَ شَيْءٌ لَمْ يَجِدْ لَهُ فَتْرَةً وَ لاَ شَهْوَةً فَلاَ بَأْسَ».

As for what was narrated by Ali ibn Ja’far from his brother Imam Musa ibn Ja’far (a.s), who said: “I asked Imam (a.s) about a man who engages in foreplay with a woman and kisses her, and seminal fluid (mani) is discharged. What is required of him?" Imam (a.s) said: "If pleasure (shahwah) accompanies it, and it is discharged with force and followed by a feeling of relaxation, then ghusl is obligatory upon him. But if it is something that comes out without any pleasure or relaxation, then there is no problem."

قوله عليه السلام وإن كان إنما هو شئ لم يجد له فترة ولا شهوة فلا بأس، معناه إذا لم يكن الخارج الماء الاكبر لان من المستبعد في العادة والطبائع أن يخرج المني من الانسان ولا يجد منه شهوة ولا لذة، وإنما اراد انه إذا اشتبه على الانسان فاعتقد انه مني وان لم يكن في الحقيقة منيا يعتبره بوجود الشهوة من نفسه، فإذا وجد وجب عليه الغسل وإذا لم يجد علم ان الخارج منه ليس بمني.

The statement of the Imam (a.s), "If it is something that comes out without pleasure or relaxation, then there is no problem," means that the discharge is not considered al-ma’ al-akbar (seminal fluid). It is rare, according to natural and customary conditions, for semen to be discharged from a person without accompanying pleasure and relaxation. The intended meaning is that if a person is uncertain and mistakenly believes the discharge to be semen when it is not, he should verify this by checking for the presence of pleasure. If pleasure is present, ghusl becomes obligatory; if it is absent, it can be concluded that the discharge is not semen.

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تَرَى أَنَّ اَلرَّجُلَ يُجَامِعُهَا فِي اَلْمَنَامِ فِي فَرْجِهَا حَتَّى تُنْزِلَ قَالَ« تَغْتَسِلُ».

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 Ibn Mahbub, from Abdullah ibn Sinan, who said: I asked Abu Abdullah (a.s) about a woman who dreams that a man has intercourse with her in her private area until she ejaculates. Imam (a.s) said: 'She must perform ghusl.'"

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أُدَيْمِ بْنِ اَلْحُرِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تَرَى فِي مَنَامِهَا مَا يَرَى اَلرَّجُلُ عَلَيْهَا غُسْلٌ قَالَ« نَعَمْ وَ لاَ تُحَدِّثُوهُنَّ فَيَتَّخِذْنَهُ عِلَّةً».

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 ibn Uthman, from Udaym ibn al-Hurr, who said: I asked Abu Abdullah (a.s) about a woman who sees in her dream what a man sees (i.e., a sexual dream). Is ghusl obligatory upon her? Imam (a.s) said: "Yes, but do not inform them about it so they do not use it as an excuse."

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ اَلْفُضَيْلِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ تَلْزَمُنِي اَلْمَرْأَةُ أَوِ اَلْجَارِيَةُ مِنْ خَلْفِي وَأَنَا مُتَّكٍ عَلَى جَنْبِي فَتَتَحَرَّكُ عَلَى ظَهْرِي فَتَأْتِيهَا اَلشَّهْوَةُ وَ تُنْزِلُ اَلْمَاءَ أَ فَعَلَيْهَا غُسْلٌ أَمْ لاَ قَالَ« نَعَمْ إِذَا جَاءَتِ اَلشَّهْوَةُ وَ أَنْزَلَتِ اَلْمَاءَ وَجَبَ عَلَيْهَا اَلْغُسْلُ».

Muhammad ibn al-Hasan al-Saffar, from Muhammad ibn Abd al-Hamid, who said: Muhammad ibn al-Fudhayl narrated to me from Abu al-Hasan (a.s), who said: I asked Imam (a.s): ‘A woman or a maidservant presses against me from behind while I am reclining on my side, and she moves on my back, feeling arousal and discharging fluid. Is ghusl obligatory upon her or not?" Imam (a.s) said: "Yes, if she experiences arousal and discharges fluid, ghusl becomes obligatory upon her."

فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ عَنْ فَضَالَةَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يَضَعُ ذَكَرَهُ عَلَى فَرْجِ اَلْمَرْأَةِ فَيُمْنِي أَ عَلَيْهَا غُسْلٌ فَقَالَ« إِنْ أَصَابَهَا مِنَ اَلْمَاءِ شَيْءٌ فَلْتَغْسِلْهُ وَ لَيْسَ عَلَيْهَا شَيْءٌ إِلاَّ أَنْ يُدْخِلَهُ» قُلْتُ فَإِنْ أَمْنَتْ هِيَ وَ لَمْ يُدْخِلْهُ قَالَ «لَيْسَ عَلَيْهَا اَلْغُسْلُ».

As for the narration reported by Muhammad ibn Ali ibn Mahbub, from Ahmad ibn Muhammad, from al-Husayn, from Faddalah, from Hammad ibn Uthman, from Umar ibn Yazid, who said: I said to Abu Abdullah (a.s): 'A man places his private part on a woman’s private part and ejaculates. Is ghusl obligatory upon her? Imam (a.s) said: 'If any of the fluid reaches her, she should wash it off, but ghusl is not obligatory upon her unless penetration occurs.' I said: 'What if she ejaculates, but penetration does not occur?' Imam (a.s) said: 'Ghusl is not obligatory upon her.'"

وَ رَوَى هَذَا اَلْحَدِيثَ اَلْحَسَنُ بْنُ مَحْبُوبٍ فِي كِتَابِ اَلْمَشِيخَةِ بِلَفْظٍ آخَرَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: اِغْتَسَلْتُ يَوْمَ اَلْجُمُعَةِ بِالْمَدِينَةِ وَ لَبِسْتُ ثِيَابِي وَ تَطَيَّبْتُ فَمَرَّتْ بِي وَصِيفَةٌ فَفَخَّذْتُ لَهَا فَأَمْذَيْتُ أَنَا وَ أَمْنَتْ هِيَ فَدَخَلَنِي مِنْ ذَلِكَ ضَيْقٌ فَسَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ ذَلِكَ فَقَالَ« لَيْسَ عَلَيْكَ وُضُوءٌ وَ لاَ عَلَيْهَا غُسْلٌ».

This narration was also reported by al-Hasan ibn Mahbub in the Kitab al-Mashyakha with a different wording, from Umar ibn Yazid, who said: (Narrator said) "I performed ghusl on a Friday in Medina, wore my clothes, and applied perfume. A maidservant passed by me, and I engaged in thigh contact with her (tafakhudh), leading to my ejaculation and her apparent ejaculation. This caused me distress, so I asked Abu Abdullah (a.s) about it. Imam (a.s) said: 'You do not need to perform wudu, and she does not need to perform ghusl.'"

فيحتمل أن يكون السامع قد وهم في سماعه وأنه انما قال أمذت فوقع له أمنت فرواه على ما ظن، ويحتمل أن يكون إنما اجابه عليه السلام على حسب ما ظهر له في الحال منه وعلم انه اعتقد انها أمنت ولم يكن كذلك فأجابه عليه السلام على ما يقتضيه الحكم لا على اعتقاده.

It is possible that the narrator misunderstood what he heard and that what was actually said was "amdhaytu" (I ejaculated), but he mistakenly recorded it as "amant" (she ejaculated), narrating it based on his assumption. Alternatively, it is possible that the Imam (a.s) responded based on what was apparent at the time, knowing that the questioner assumed she ejaculated when this was not the case, and thus gave an answer in accordance with the actual ruling, not based on the questioner’s assumption.

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ كَيْفَ جُعِلَ عَلَى اَلْمَرْأَةِ إِذَا رَأَتْ فِي اَلنَّوْمِ أَنَّ اَلرَّجُلَ يُجَامِعُهَا فِي فَرْجِهَا اَلْغُسْلُ وَ لَمْ يُجْعَلْ عَلَيْهَا اَلْغُسْلُ إِذَا جَامَعَهَا دُونَ اَلْفَرْجِ فِي اَلْيَقَظَةِ فَأَمْنَتْ قَالَ« لِأَنَّهَا رَأَتْ فِي مَنَامِهَا أَنَّ اَلرَّجُلَ يُجَامِعُهَا فِي فَرْجِهَا فَوَجَبَ عَلَيْهَا اَلْغُسْلُ وَ اَلْآخَرُ إِنَّمَا جَامَعَهَا دُونَ اَلْفَرْجِ فَلَمْ يَجِبْ عَلَيْهَا اَلْغُسْلُ لِأَنَّهُ لَمْ يُدْخِلْهُ وَ لَوْ كَانَ أَدْخَلَهُ فِي اَلْيَقَظَةِ وَجَبَ عَلَيْهَا اَلْغُسْلُ أَمْنَتْ أَوْ لَمْ تُمْنِ».

As for what was narrated by Muhammad ibn Ali ibn Mahbub, from Ahmad ibn Muhammad, from al-Hasan ibn Mahbub, from al-‘Ala ibn Razin, from Muhammad ibn Muslim, who said: I asked Abu Ja’far (a.s): 'Why is it that a woman who sees in her sleep that a man is having intercourse with her in her private area must perform ghusl, but if in wakefulness a man has non-penetrative sexual contact with her, and she ejaculates, she is not required to perform ghusl?' Imam (a.s) said: 'This is because in her sleep, she sees that the man is having intercourse with her in her private area, and therefore ghusl becomes obligatory upon her. In the other case, the man only has contact with her without penetration, and so ghusl is not obligatory upon her because penetration did not occur. However, if penetration had occurred in wakefulness, then ghusl would have been obligatory for her, whether she ejaculated or not.'"

فالوجه في هذا الخبر ايضا ما ذكرناه في الخبر الاول سواء، يدل على ذلك.

The explanation of this narration aligns with what was mentioned in the first narration, and the evidence supporting this is consistent.

مَا أَخْبَرَنِي بِهِ جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنْ أَبِي اَلْعَبَّاسِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ أَحْمَدَ بْنِ اَلْحُسَيْنِ بْنِ عَبْدِ اَلْكَرِيمِ اَلْأَوْدِيِّ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ يَقُولُ:« إِذَا أَمْنَتِ اَلْمَرْأَةُ وَ اَلْأَمَةُ مِنْ شَهْوَةٍ جَامَعَهَا اَلرَّجُلُ أَوْ لَمْ يُجَامِعْهَا فِي نَوْمٍ كَانَ ذَلِكَ أَوْ فِي يَقَظَةٍ فَإِنَّ عَلَيْهَا اَلْغُسْلَ».

Narrated to me by a group, from Abu Muhammad Harun ibn Musa, from Abu al-Abbas Ahmad ibn Muhammad ibn Sa’id, from Ahmad ibn al-Husayn ibn Abd al-Karim al-Awdi, from al-Hasan ibn Mahbub, from Mu’awiyah ibn Hakim, who said: I heard Abu Abdullah (a.s) say: 'If a woman or a maidservant ejaculates due to arousal, whether a man had intercourse with her or not, whether this occurred in sleep or wakefulness, ghusl becomes obligatory upon her.'

اَلصَّفَّارُ عَنْ أَحْمَدَ عَنْ شَاذَانَ عَنْ يَحْيَى بْنِ أَبِي طَلْحَةَ: أَنَّهُ سَأَلَ عَبْداً صَالِحاً عَنْ رَجُلٍ مَسَّ فَرْجَ اِمْرَأَتِهِ أَوْ جَارِيَتِهِ يَعْبَثُ بِهَا حَتَّى أَنْزَلَتْ عَلَيْهَا غُسْلٌ أَمْ لاَ قَالَ« أَ لَيْسَ قَدْ أَنْزَلَتْ مِنْ شَهْوَةٍ» قُلْتُ بَلَى قَالَ« عَلَيْهَا غُسْلٌ».

Al-Saffar, from Ahmad, from Shadhan, from Yahya ibn Abi Talhah, who said: (Narrator) asked the righteous servant (Abd Salih Imam Al Kadhim (a.s)) about a man who touches the private part of his wife or maidservant while engaging in playful intimacy, and she ejaculates. Is ghusl obligatory upon her or not?" Imam (a.s) replied: "Did she not ejaculate due to arousal?" I said: "Yes." Imam (a.s) said: "Then ghusl is obligatory upon her."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تُعَانِقُ زَوْجَهَا مِنْ خَلْفِهِ فَتَتَحَرَّكُ عَلَى ظَهْرِهِ فَتَأْتِيهَا اَلشَّهْوَةُ فَتُنْزِلُ اَلْمَاءَ عَلَيْهَا اَلْغُسْلُ أَوْ لاَ يَجِبُ عَلَيْهَا اَلْغُسْلُ قَالَ« إِذَا جَاءَتِ اَلشَّهْوَةُ فَأَنْزَلَتِ اَلْمَاءَ وَجَبَ عَلَيْهَا اَلْغُسْلُ».

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 al-Husayn ibn Muhammad, from Abdullah ibn Amir, from Ali ibn Mahziyar, from al-Husayn ibn Sa’id, from Muhammad ibn al-Fudhayl, who said: I asked Abu al-Hasan (a.s) about a woman who embraces her husband from behind, moves on his back, feels arousal, and ejaculates. Is ghusl obligatory upon her or not? Imam (a.s) said: "If she feels arousal and ejaculates, ghusl becomes obligatory upon her."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ سَعْدٍ اَلْأَشْعَرِيِّ قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَلْمِسَ فَرْجَ جَارِيَتِهِ حَتَّى يَنْزِلَ اَلْمَاءُ مِنْ غَيْرِ أَنْ يُبَاشِرَ يَعْبَثُ بِهَا بِيَدِهِ حَتَّى تُنْزِلَ قَالَ« إِذَا أَنْزَلَتْ مِنْ شَهْوَةٍ فَعَلَيْهَا اَلْغُسْلُ».

Ahmad ibn Muhammad, from Isma'il ibn Sa’d al-Ash’ari, who said: I asked al-Ridha (a.s) about a man who touches the private part of his maidservant without direct sexual intercourse, playing with her with his hand until she ejaculates. Imam (a.s) said: 'If she ejaculates due to arousal, ghusl becomes obligatory upon her.'"

عَنْهُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُجَامِعُ اَلْمَرْأَةَ فِيمَا دُونَ اَلْفَرْجِ فَتُنْزِلُ اَلْمَرْأَةُ هَلْ عَلَيْهَا غُسْلٌ قَالَ« نَعَمْ».

From him, from Muhammad ibn Isma'il ibn Bazi’, who said: I asked al-Ridha (a.s) about a man who has sexual contact with a woman without penetration, and the woman ejaculates. Is ghusl obligatory upon her? Imam (a.s) said: "Yes."

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْمَرْأَةُ تَحْتَلِمُ فِي اَلْمَنَامِ فَتُهَرِيقُ اَلْمَاءَ اَلْأَعْظَمَ قَالَ« لَيْسَ عَلَيْهَا اَلْغُسْلُ».

Al-Husayn ibn Sa’id narrated from Ibn Abi Umayr, from Umar ibn Udhaynah, who said: I said to Abu Abdullah (a.s): 'If a woman has a wet dream in her sleep and discharges the major fluid (ma' al-a‘zam), is ghusl obligatory upon her?' Imam (a.s) said: "Ghusl is not obligatory upon her."

وَ رَوَى هَذَا اَلْحَدِيثَ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ جَمِيلِ بْنِ صَالِحٍ وَ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ: مِثْلَ ذَلِكَ.

This narration (Hadith.329) was also reported by Sa’d ibn Abdullah, from Jamil ibn Salih and Hammad ibn Uthman, from Umar ibn Yazid, with the same content.

فمعناه انها إذا رأت الماء الاعظم في حال منامها فإذا انتبهت لم تر شيئا فانه لا يجب عليها الغسل، والذي يدل على ما قلناه.

Its meaning is that if she sees the ma' al-a‘zam (major fluid) in her sleep but upon waking does not find any trace of it, then ghusl is not obligatory upon her. Evidence supporting this interpretation is as follows.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تَرَى فِي اَلْمَنَامِ مَا يَرَى اَلرَّجُلُ قَالَ« إِنْ أَنْزَلَتْ فَعَلَيْهَا اَلْغُسْلُ وَ إِنْ لَمْ تُنْزِلْ فَلَيْسَ عَلَيْهَا اَلْغُسْلُ».

The Shaykh narrated to me from Abu al-Qasim Ja’far ibn Muhammad, from Muhammad ibn Ya’qub, from a group of our companions, from Ahmad ibn Muhammad, from Ibn Abi Umayr, from Hammad, from al-Halabi, who said: I asked Abu Abdullah (a.s) about a woman who sees in her dream what a man sees (i.e., sexual dreams). Imam (a.s) said: 'If she ejaculates, ghusl is obligatory upon her. If she does not ejaculate, ghusl is not obligatory upon her.'

فَأَمَّا مَا رَوَاهُ اَلصَّفَّارُ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ نُوحِ بْنِ شُعَيْبٍ عَمَّنْ رَوَاهُ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: قُلْتُ لَهُ هَلْ عَلَى اَلْمَرْأَةِ غُسْلٌ مِنْ جَنَابَتِهَا إِذَا لَمْ يَأْتِهَا اَلرَّجُلُ قَالَ« لاَ وَ أَيُّكُمْ يَرْضَى أَنْ يَرَى أَوْ يَصْبِرُ عَلَى ذَلِكَ أَنْ يَرَى اِبْنَتَهُ أَوْ أُخْتَهُ أَوْ أُمَّهُ أَوْ زَوْجَتَهُ أَوْ أَحَداً مِنْ قَرَابَتِهِ قَائِمَةً تَغْتَسِلُ فَيَقُولَ مَالَكِ فَتَقُولَ اِحْتَلَمْتُ وَ لَيْسَ لَهَا بَعْلٌ» ثُمَّ قَالَ« لاَ لَيْسَ عَلَيْهِنَّ ذَلِكَ وَ قَدْ وَضَعَ اَللَّهُ ذَلِكَ عَلَيْكُمْ قَالَ« وَ إِنْ كُنْتُمْ جُنُباً فَاطَّهَّرُوا» وَ لَمْ يَقُلْ ذَلِكَ لَهُنَّ».

As for the narration reported by al-Saffar, from Ibrahim ibn Hashim, from Nuh ibn Shu’ayb, from someone who narrated it from Ubayd ibn Zurara, who said: I said to Imam (a.s): 'Is ghusl obligatory upon a woman due to her janabah if a man has not approached her?' Imam (a.s) replied: 'No. And who among you would be pleased or patient with seeing his daughter, sister, mother, wife, or any of his female relatives standing and performing ghusl and then being asked, "What happened?" and replying, "I had a wet dream," while she has no husband?' Then Imam (a.s) said: 'No, it is not obligatory upon them. Allah (swt) has placed that obligation upon you (men), as Allah (swt) said: "And if you are in a state of janabah, then purify yourselves" (Surah Al-Ma'idah 5:6) and Allah (swt) did not say this to them (women).'"

فهذا خبر مرسل لا يعارض به ما قدمناه من الاخبار، ويحتمل أن يكون الوجه فيه ما قلناه في الخبر الاول، ويزيد ما ذكرناه بيانا.

This is a mursal (disconnected) report and does not contradict the authentic narrations we have previously mentioned. It is also possible that its meaning aligns with what we explained in the earlier narration, further clarifying the matter.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ وَ مُحَمَّدِ بْنِ اَلْحَسَنِ اَلصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِبْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تَرَى فِي مَنَامِهَا فَتُنْزِلُ عَلَيْهَا غُسْلٌ قَالَ« نَعَمْ».

As narrated by al-Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Sa’d ibn Abdullah and Muhammad ibn al-Hasan al-Saffar, from Ahmad ibn Muhammad ibn Isa, from al-Husayn ibn Sa’id, from Muhammad ibn Isma’il, who said: I asked Abu al-Hasan (a.s) about a woman who sees something in her dream and experiences ejaculation; does she have to perform ghusl? Imam (a.s) replied: "Yes."

وَأَخْبَرَنِي الشَّيْخُ عَنْ أَبِي الْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ عَنِ الْمَرْأَةِ تَرَى أَنَّ الرَّجُلَ يُجَامِعُهَا فِي الْمَنَامِ فِي فَرْجِهَا حَتَّى تَنْزِلَ؟ قَالَ تَغْتَسِلُ

As narrated by al-Shaykh from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya’qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Mahbub, from Abdullah ibn Sinan, who said: I asked Abu Abdullah (a.s) about a woman who sees in her dream that a man has intercourse with her in her private part and she ejaculates. What should she do? Imam (a.s) replied: "She must perform ghusl."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصِيبُ اَلْمَرْأَةَ فِيمَا دُونَ اَلْفَرْجِ أَ عَلَيْهَا غُسْلٌ إِنْ هُوَ أَنْزَلَ وَ لَمْ تُنْزِلْ هِيَ قَالَ« لَيْسَ عَلَيْهَا غُسْلٌ وَ إِنْ لَمْ يُنْزِلْ هُوَ فَلَيْسَ عَلَيْهِ غُسْلٌ».

Muhammad ibn Ali ibn Mahbub, from Ahmad ibn Muhammad, from Ibn Abi Umayr, from Hammad, from al-Halabi, who said: Abu Abdullah (a.s) was asked about a man who engages with a woman in areas other than her private part. Is ghusl obligatory on her if he ejaculates but she does not?" Imam (a.s) replied: "She is not required to perform ghusl, and if he does not ejaculate, then he is also not required to perform ghusl."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْبَرْقِيِّ رَفَعَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَتَى اَلرَّجُلُ اَلْمَرْأَةَ فِي دُبُرِهَا فَلَمْ يُنْزِلْ فَلاَ غُسْلَ عَلَيْهِمَا فَإِنْ أَنْزَلَ فَعَلَيْهِ اَلْغُسْلُ وَ لاَ غُسْلَ عَلَيْهَا».

Ahmad ibn Muhammad, from al-Barqi, mentioned (a narration) to Abu Abdullah (a.s), who then commented: "If a man approaches a woman through her rear and does not ejaculate, then ghusl is not required for either of them. However, if he ejaculates, ghusl is obligatory on him but not on her."

عَنْهُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ قَالَ سَأَلْتُ الرِّضَا عَلَيْهِ السَّلَامُ عَنِ الرَّجُلِ يُجَامِعُ الْمَرْأَةَ فِيمَا دُونَ الْفَرْجِ وَتَنْزِلُ الْمَرْأَةُ، هَلْ عَلَيْهَا غُسْلٌ؟ قَالَ نَعَمْ

From him, from Muhammad ibn Isma'il, who said: I asked al-Ridha (a.s) about a man engaging in intimacy with a woman without penetration, and the woman ejaculates. Does she need to perform ghusl? Imam (a.s) replied: Yes.

قال الشيخ أيده الله تعالى:( فإذا أجنب الانسان باحد هذين الشيئين فلا يقرب المساجد الا عابر سبيل، ولا يجلس في شئ منها إلا لضرورة). فيدل عليه.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a person becomes junub by either of these two causes, they should not approach mosques except as a passerby, and they should not sit in any part of them unless out of necessity." This is supported by evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْجُنُبِ يَجْلِسُ فِي اَلْمَسَاجِدِ قَالَ «لاَ وَ لَكِنْ يَمُرُّ فِيهَا كُلِّهَا إِلاَّ اَلْمَسْجِدَ اَلْحَرَامَ وَ مَسْجِدَ اَلرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ».

From what the Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Jamil, who said: I asked Abu Abdullah (a.s) about a junub (a person in a state of ritual impurity) sitting in mosques. Imam (a.s) said: "No, but they may pass through all of them except for the Sacred Mosque and the Mosque of the Prophet (saws)."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْجُنُبِ وَ اَلْحَائِضِ يَتَنَاوَلاَنِ مِنَ اَلْمَسْجِدِ اَلْمَتَاعَ يَكُونُ فِيهِ قَالَ« نَعَمْ وَ لَكِنْ لاَ يَضَعَانِ فِي اَلْمَسْجِدِ شَيْئاً».

Al-Husayn ibn Sa'id, from Fadalah, from Abdullah ibn Sinan, who said: I asked Abu Abdullah (a.s) about a junub (a person in a state of ritual impurity) and a menstruating woman taking something from the mosque that is there. Imam (a.s) said: "Yes, but they should not place anything in the mosque."

ثم قال أيده الله تعالى:( ولا يمس اسما من اسماء الله تعالى مكتوبا في لوح أو قرطاس أو فص أو غير ذلك). يدل على ذلك.

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "A person in a state of ritual impurity must not touch any written name of Allah (swt) - whether it is written on a tablet, paper, a gemstone, or any other material."

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يَمَسُّ اَلْجُنُبُ دِرْهَماً وَ لاَ دِينَاراً عَلَيْهِ اِسْمُ اَللَّهِ تَعَالَى».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Muhammad ibn Yahya and Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from Amr ibn Sa'id al-Mada'ini, from Musaddiq ibn Sadaqa, from Ammar ibn Musa Abu Abdullah (a.s) said: "A person in the state of major ritual impurity (junub) should not touch a dirham or a dinar that bears the name of Allah (swt), the Exalted."

ولا ينافي هذا.

This narration does not contradict anything else.

مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ وَ عَلِيِّ بْنِ اَلسِّنْدِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْجُنُبِ وَ اَلطَّامِثِ يَمَسَّانِ بِأَيْدِيهِمَا اَلدَّرَاهِمَ اَلْبِيضَ قَالَ« لاَ بَأْسَ».

Narrated by Muhammad ibn Ali ibn Mahbub, from Muhammad ibn al-Husayn and Ali ibn al-Sindi, from Safwan ibn Yahya, from Ishaq ibn Ammar, from Abu Ibrahim (a.s). He said: I asked Imam (a.s) about a person in the state of major ritual impurity (junub) and a menstruating woman (tamith), if they touch with their hands white dirhams. He said: "There is no harm."

لانه لا يمتنع أن يكون إنما أجاز ذلك له إذا لم يكن عليها اسم الله تعالى وان كانت دراهم بيضا والاول نهي إذا كان عليها شئ من ذلك. ثم قال أيده الله تعالى:( ولا يمس القرآن). فيدل على ذلك قوله تعالى:( لا يمسه الا المطهرون) فحظر مس الكتاب مع ارتفاع الطهارة، فإن قال قائل: هذا يلزمكم عليه ألا تجوزوا من ليس على الطهارة الصغرى أن يمس القرآن، قيل له: كذلك نقول وإنما نجيز له أن يمس حواشي المصحف فاما نفس المكتوب فلا نجوز، ويدل على ذلك.

This is because it is not impossible that he allowed it only if they do not bear the name of Allah (swt), the Exalted, even if they are white dirhams. The earlier prohibition applies when there is something on them bearing the name of Allah (swt). Then he, Shaykh (Al-Mufid), may Allah (swt) support him, said: "And one should not touch the Quran." This is indicated by the saying of Allah (swt), the Exalted: "None touch it except the purified" (Surah Al-Waqi'ah 56:79). Thus, touching the Quran is prohibited without purification. If someone were to say, "This implies that you should also prohibit someone without minor purification from touching the Quran," it would be replied: "That is exactly what we say. We only permit such a person to touch the margins of the Quran but not the written text itself." This is further evidenced.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ اَلصَّفَّارِ وَ إِسْمَاعِيلَ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: كَانَ إِسْمَاعِيلُ بْنُ أَبِي عَبْدِ اَللَّهِ عِنْدَهُ فَقَالَ« يَا بُنَيَّ اِقْرَأِ اَلْمُصْحَفَ» فَقَالَ إِنِّي لَسْتُ عَلَى وُضُوءٍ فَقَالَ« لاَ تَمَسَّ اَلْكِتَابَ وَ مَسِّ اَلْوَرَقَ وَ اِقْرَأْهُ».

from Muhammad ibn al-Hasan al-Saffar and Isma'il ibn Abdullah, from Ahmad ibn Muhammad, from al-Husayn ibn Sa'id, from Hammad, from Hariz, from someone who narrated to him, from Abu Abdullah (a.s). (Narrator said) Isma'il, the son of Abu Abdullah (a.s), was with him. Abu Abdullah (a.s) said to him (Isma’il): "O my son, read the Quran." He (Isma’il) replied: "I am not in a state of ablution." Abu Abdullah (a.s) said: "Do not touch the writing; touch the pages and read it."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ اَلْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَمَّنْ قَرَأَ فِي اَلْمُصْحَفِ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ قَالَ« لاَ بَأْسَ وَ لاَ يَمَسَّ اَلْكِتَابَ».

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 Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Husayn ibn Sa'id, from Hammad ibn Isa, from al-Husayn ibn al-Mukhtar, from Abu Basir, who said: I asked Abu Abdullah (a.s) about someone who reads from the Quran while not in a state of ablution. Imam (a.s) said: "There is no harm, but he should not touch the writing."

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ وَ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ أَبِي اَلصَّبَّاحِ جَمِيعاً عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْمُصْحَفُ لاَ تَمَسَّهُ عَلَى غَيْرِ طُهْرٍ وَلاَ جُنُباً وَ لاَ تَمَسَّ خَيْطَهُ وَ لاَ تُعَلِّقْهُ إِنَّ اَللَّهَ تَعَالَى يَقُولُ« لاٰ يَمَسُّهُ إِلاَّ اَلْمُطَهَّرُونَ»».

Narrated by Ali ibn al-Hasan ibn Faddal, from Ja'far ibn Muhammad ibn Hakim and Ja'far ibn Muhammad ibn Abi al-Sabbah, both from Ibrahim ibn Abdul Hamid, from Abu al-Hasan (a.s). He said: Imam (a.s) said: "The Quran should not be touched without purification, nor by someone in a state of major ritual impurity (junub). Do not touch its binding thread, nor hang it up, for Allah (swt), the Exalted, says: 'None touch it except the purified' (Surah Al-Waqi'ah 56:79)."

وَ سَأَلَ عَلِيُّ بْنُ جَعْفَرٍ أَخَاهُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: عَنِ اَلرَّجُلِ أَ يَحِلُّ لَهُ أَنْ يَكْتُبَ اَلْقُرْآنَ فِي اَلْأَلْوَاحِ وَ اَلصَّحِيفَةِ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ قَالَ« لاَ».

Ali ibn Ja'far asked his brother Imam Musa ibn Ja'far (a.s) regarding a man, if it is permissible for him to write the Quran on tablets or sheets while not in a state of ablution? Imam (a.s) said: "No."

ثم قال أيده الله تعالى:( ولا بأس أن يقرأ من سور القرآن ما شاء ما بينه وبين سبع آيات). يدل عليه.

Then he, Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is no harm if he reads from the chapters of the Quran whatever he wishes, as long as it is less than seven verses." This indicates the ruling.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ فَضَّالٍ عَنِ اِبْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْجُنُبِ يَأْكُلُ وَ يَشْرَبُ وَ يَقْرَأُ اَلْقُرْآنَ قَالَ« نَعَمْ يَأْكُلُ وَ يَشْرَبُ وَ يَقْرَأُ اَلْقُرْآنَ وَ يَذْكُرُ اَللَّهَ عَزَّ وَ جَلَّ مَا شَاءَ».

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 a group of our companions, from Ahmad ibn Muhammad, from Ibn Faddal, from Ibn Bukayr, who said: I asked Abu Abdullah (a.s) about a person in the state of major ritual impurity (junub) eating, drinking, and reciting the Quran. Imam (a.s) said: "Yes, he may eat, drink, recite the Quran, and remember Allah (swt), the Almighty and Glorious, as much as he wishes."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ تَتْلُوَ اَلْحَائِضُ وَ اَلْجُنُبُ اَلْقُرْآنَ».

from Sa'd ibn Abdullah, from Ahmad ibn Muhammad ibn Isa, from al-Husayn ibn Sa'id, from Fadalah ibn Ayyub, from Aban ibn Uthman, from al-Fudayl ibn Yasar, from Abu Ja'far (a.s), who said: Imam (a.s) said: "There is no harm for a menstruating woman (haʾid) or a person in a state of major ritual impurity (junub) to recite the Quran."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ أَ تَقْرَأُ اَلنُّفَسَاءُ وَ اَلْحَائِضُ وَ اَلْجُنُبُ وَ اَلرَّجُلُ اَلْمُتَغَوِّطُ اَلْقُرْآنَ فَقَالَ« يَقْرَءُونَ مَا شَاءُوا».

Narrated with this chain of narration, from Ahmad ibn Muhammad, from Ibn Abi Umayr, from Ubaydullah ibn Ali al-Halabi, from Abu Abdullah (a.s), who said: I asked Imam (a.s): "Can a woman in postnatal bleeding (nufasaʾ), a menstruating woman (haʾid), a person in a state of major ritual impurity (junub), and a man relieving himself recite the Quran?" Imam (a.s) said: "They may recite whatever they wish."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ شُعَيْبٍ عَنْ عَبْدِ اَلْغَفَّارِ اَلْجَازِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ:« اَلْحَائِضُ تَقْرَأُ مَا شَاءَتْ مِنَ اَلْقُرْآنِ».

Narrated with this chain of narration, from Sa'd ibn Abdullah, from Muhammad ibn al-Husayn ibn Abi al-Khattab, from al-Nadr ibn Suwayd, from Shu'ayb, from Abdul Ghaffar al-Jazi, from Abu Abdullah (a.s), who said: Imam (a.s) said: "A menstruating woman (haʾid) may recite whatever she wishes from the Quran."

فما تتضمن هذه الاخبار من اباحة قراءة القرآن ما شاء للجنب والحائض فمعناه ما شاء من أي سورة شاء سبع آيات على ما بيناه، يدل على هذا التأويل.

As for what is indicated in these narrations regarding the permissibility of reciting the Quran for someone in a state of major ritual impurity (junub) and a menstruating woman, it means they may recite from any Surah they wish, up to seven verses, as we have explained. This interpretation is supported by evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْجُنُبِ هَلْ يَقْرَأُ اَلْقُرْآنَ قَالَ« مَا بَيْنَهُ وَ بَيْنَ سَبْعِ آيَاتٍ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from Uthman, from Sama'ah, who said: I asked Imam (a.s) about a person in a state of major ritual impurity (junub), Can he recite the Quran? Imam (a.s) said: "Up to seven verses."

وَ فِي رِوَايَةِ زُرْعَةَ عَنْ سَمَاعَةَ:« سَبْعِينَ آيَةً».

In the narration of Zur'ah from Sama'ah: (Imam (a.s) allowed) "Seventy verses."

فاما ما ذكره من قوله:( الا أربع سور منه فانه لا يقرأها حتى يتطهر وهي سورة سجدة لقمان، وحم السجدة، والنجم إذا هوى، واقرأ باسم ربك) فالوجه فيه ما ذكره من قوله( لان في هذه السور سجودا واجبا، ولا يجوز السجود الا لطاهر من النجاسات بلا خلاف) ويدل عليه ايضا.

As for what has been mentioned in his statement: "Except for four Surahs from it (the Quran), which he should not recite until he purifies himself - these are Surah Sajdah of Luqman, Ha Mim Sajdah, Al-Najm (When the star falls), and Iqra’ (Read) - the reasoning behind this is what has been stated: because these Surahs contain obligatory prostrations, and performing prostration is not permissible except for someone purified from impurities, without any disagreement." This interpretation is also supported by evidence.

مَا أَخْبَرَنِي بِهِ جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ وَأَحْمَدَ بْنِ عَبْدُونَ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: الْحَائِضُ وَالْجُنُبُ يَقْرَآنِ شَيْئًا؟ قَالَ: نَعَمْ مَا شَاءَا إِلَّا السَّجْدَةَ، وَيَذْكُرَانِ اللَّهَ تَعَالَى عَلَى كُلِّ حَالٍ.

Narrated by a group of narrators from Abu Muhammad Harun ibn Musa, from Ahmad ibn Muhammad ibn Sa'id, from Ali ibn al-Hasan, and Ahmad ibn Abdun, from Ali ibn Muhammad ibn al-Zubayr, from Ali ibn al-Hasan, from Abdul Rahman ibn Abi Najran, from Hammad ibn Isa, from Hariz, from Zurara and Muhammad ibn Muslim, from Abu Ja'far (a.s), who said: (Narrator asked) "Can a menstruating woman (haʾid) and a person in a state of major ritual impurity (junub) recite anything (from the Quran)?" Imam (a.s) said: "Yes, whatever they wish, except for the verses of prostration, and they may remember Allah (swt), the Exalted, in all states."

ولا ينافي ذلك.

This does not contradict other rulings.

مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ اَلْحَذَّاءِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلطَّامِثِ تَسْمَعُ اَلسَّجْدَةَ قَالَ« إِنْ كَانَتْ مِنَ اَلْعَزَائِمِ فَلْتَسْجُدْ إِذَا سَمِعَتْهَا».

Narrated by Ali ibn al-Hasan, from Amr ibn Uthman, from al-Hasan ibn Mahbub, from Ali ibn Ri'ab, from Abu Ubaydah al-Hadhdha’, who said: I asked Abu Ja'far (a.s) about a menstruating woman (tamith) who hears a verse of prostration. Imam (a.s) said: "If it is one of the obligatory prostrations (aza’im), then she should prostrate when she hears it."

لان هذه الرواية محمولة على الاستحباب.

This narration is understood to recommend the act as a matter of preference (istihbab).

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْجُنُبُ إِذَا أَرَادَ أَنْ يَأْكُلَ وَ يَشْرَبَ غَسَلَ يَدَهُ وَ تَمَضْمَضَ وَ غَسَلَ وَجْهَهُ وَ أَكَلَ وَ شَرِبَ».

Narrated by Ali ibn Ibrahim, from his father, from Hammad ibn Isa, from Hariz, from Zurara, from Abu Ja'far (a.s), who said: Imam (a.s) said: "A person in a state of major ritual impurity (junub), if he wishes to eat or drink, should wash his hands, rinse his mouth, wash his face, and then eat and drink."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عَبْدِ اَللَّهِ بْنِ بَحْرٍ عَنْ حَرِيزٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَ اَلْجُنُبُ يَدَّهِنُ ثُمَّ يَغْتَسِلُ قَالَ «لاَ».

Narrated by al-Husayn ibn Sa'id, from Abdullah ibn Bahr, from Hariz, who said: I said to Abu Abdullah (a.s): "Can a person in a state of major ritual impurity (junub) apply oil to his body and then perform ghusl (ritual bath)?" Imam (a.s) said: "No."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ: قُلْتُ لِلرِّضَا عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يُجْنِبُ فَيُصِيبُ جَسَدَهُ وَ رَأْسَهُ اَلْخَلُوقُ وَ اَلطِّيبُ وَ اَلشَّيْءُ اَللَّزِقُ مِثْلُ عِلْكِ اَلرُّومِ وَ اَلطَّرَارِ وَ مَا أَشْبَهَهُ فَيَغْتَسِلُ فَإِذَا فَرَغَ وَجَدَ شَيْئاً فِي جَسَدِهِ قَدْ بَقِيَ مِنْ أَثَرِ اَلْخَلُوقِ وَ اَلطِّيبِ وَ غَيْرِهِ فَقَالَ« لاَ بَأْسَ».

Narrated by Ahmad ibn Muhammad, from Ibrahim ibn Abi Mahmoud, who said: I said to al-Ridha (a.s): "If a person becomes junub (in a state of major ritual impurity) and substances such as saffron paste (khiluq), perfume, or sticky substances like Roman gum or similar items touch his body or head, and he performs ghusl (ritual bath), but after completing it, he finds some traces of these substances remaining on his body - what should he do?" Imam (a.s) said: "There is no harm."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِأَنْ يَخْتَضِبَ اَلرَّجُلُ وَ يُجْنِبَ وَ هُوَ مُخْتَضِبٌ وَ لاَ بَأْسَ بِأَنْ يَتَنَوَّرَ اَلْجُنُبُ وَ يَحْتَجِمَ وَ يَذْبَحَ وَ لاَ يَذُوقُ شَيْئاً حَتَّى يَغْسِلَ يَدَيْهِ وَ يَتَمَضْمَضَ فَإِنَّهُ يُخَافُ مِنْهُ اَلْوَضَحُ».

said: Imam (a.s) said: "There is no harm if a man applies henna, becomes junub (in a state of major ritual impurity) while having henna on, or uses depilatory powder while junub. It is also permissible for a junub to cup blood, slaughter an animal, or perform other acts, but he should not taste anything until he washes his hands and rinses his mouth, as it is feared that it may cause vitiligo (al-wodah)."

قال الشيخ أيده الله تعالى: وإذا عزم الجنب على التهطير بالغسل فليستبرء بالبول ليخرج ما بقي من المني في مجاريه فان لم يتيسر له ذلك فليجتهد بالاستبراء يمسح تحت الانثيين إلى اصل القضيب وعصره إلى رأس الحشفة يخرج ما لعله باق فيه من نجاسته ثم ليغسل رأس احليله ومخرج المني منه، وان كان إصاب فخذه أو شيئا من جسده مني غسله، ثم ليتمضمض ويستنشق ثلاثا سنة وفضيلة، ثم يأخذ كفا من الماء بيمينه فيفيضه على ام رأسه ويغسله به ويميز الشعر منه حتى يصل الماء إلى اصوله وان اخذ بكفيه الماء فافاضه على رأسه كان اسبغ، فان أتى ذلك على غسل رأسه ولحيته وعنقه إلى اصل كتفيه والا غسل بكف آخر ويدخل اصبعيه السبابتين في اذنيه فيغسل باطنهما بالماء ويلحق ذلك بغسل ظاهرهما، ثم يغسل جانبه الايمن من أصل عنقه إلى تحت قدمه اليمنى بمقدار ثلاث اكف من الماء إلى ما زاد على ذلك، ثم يغسل جانبه الايسر كذلك ويمسح بيديه جميعا سائر جسده ليصل إلى جميعه الماء.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: If a person in a state of major ritual impurity (junub) intends to purify himself through ghusl, he should first ensure he voids any remaining seminal fluid by urinating, to expel what might remain in the urethra. If urination is not possible, he should strive for istibraʾ by massaging from beneath the testicles to the base of the penis and then squeezing the shaft toward the tip to remove any remaining impurity. He should then wash the tip of the penis and the exit point of the semen. If semen has soiled his thighs or any other part of his body, he should wash it off. Then he should rinse his mouth and sniff water into his nostrils three times, as this is a recommended Sunnah act. After this, he should take a handful of water with his right hand and pour it over the crown of his head, ensuring that it reaches the roots of his hair. If he takes water with both hands and pours it over his head, it is even more thorough. If one handful is not enough to wash his head, beard, and neck up to the base of his shoulders, he should take another handful and do so. He should then insert his index fingers into his ears, wash the inside of them, and follow this with washing their outer parts. Next, he should wash the right side of his body, from the base of the neck to under his right foot, using about three handfuls of water or more. Similarly, he should wash the left side in the same way, while using his hands to wipe all parts of his body to ensure water reaches every area.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« لاَ يُجْنِبُ اَلْأَنْفُ وَ اَلْفَمُ لِأَنَّهُمَا سَائِلاَنِ».

Narrated by Ahmad ibn Muhammad, from Muhammad ibn al-Husayn, from al-Husayn, from Musa ibn Sa'dan, from Abdullah ibn Sinan, who said: Abu Abdullah (a.s) said: "The nose and mouth do not become junub (affected by the state of major ritual impurity) because they are passageways (sa’ilan)."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحُكْمِ عَنْ سَيْفِ بْنِ عُمَيْرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: لَيْسَ عَلَيْكَ مَضْمَضَةٌ وَلَا اسْتِنْشَاقٌ لِأَنَّهُمَا مِنَ الْجَوْفِ.

Narrated by Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Saif ibn Umayrah, from Abu Bakr al-Hadrami, from Abu Abdullah (a.s), who said: Imam (a.s) said: "You are not required to rinse your mouth (madmadah) or sniff water into your nose (istinshaq), as they are considered part of the inner body (al-jawf)."

عَنْهُ عَنْ أَبِي يَحْيَى اَلْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْجُنُبُ يَتَمَضْمَضُ قَالَ« لاَ إِنَّمَا يُجْنِبُ اَلظَّاهِرُ».

Narrated by him, from Abu Yahya al-Wasiti, from some of his companions, who said: I said to Abu Abdullah (a.s): "Should a junub (a person in a state of major ritual impurity) rinse his mouth (tamadmud)?" Imam (a.s) said: "No, only the outer parts of the body are affected by janabah (ritual impurity)."

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ رَاشِدٍ قَالَ قَالَ اَلْفَقِيهُ اَلْعَسْكَرِيُّ عَلَيْهِ اَلسَّلاَمُ: «لَيْسَ فِي اَلْغُسْلِ وَ لاَ فِي اَلْوُضُوءِ مَضْمَضَةٌ وَ لاَ اِسْتِنْشَاقٌ».

Narrated by Muhammad ibn Ali ibn Mahbub, from Muhammad ibn Isa, from al-Hasan ibn Rashid, who said: The jurist Imam al-Askari (a.s) said: "There is no (obligatory) rinsing of the mouth (madmadah) or sniffing water into the nose (istinshaq) in ghusl or wudu."

قال محمد بن الحسن: الوجه في هذه الاخبار ان المضمضة والاستنشاق ليسا من فرائض الوضوء وإنما هما من المسنونات ،والذي يدل على انهما مسنونان في غسل الجنابة.

Muhammad ibn al-Hasan said: The meaning of these narrations is that rinsing the mouth and sniffing water into the nose are not obligatory acts (faraʾid) of wudu; rather, they are recommended (masnunat). What further indicates that they are recommended is their mention in the context of ghusl for janabah (major ritual impurity).

مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ غُسْلِ اَلْجَنَابَةِ فَقَالَ« تَصُبُّ عَلَى يَدَيْكَ اَلْمَاءَ فَتَغْسِلُ كَفَّيْكَ ثُمَّ تُدْخِلُ يَدَكَ فَتَغْسِلُ فَرْجَكَ ثُمَّ تَمَضْمَضُ وَ تَسْتَنْشِقُ وَ تَصُبُّ اَلْمَاءَ عَلَى رَأْسِكَ ثَلاَثَ مَرَّاتٍ وَ تَغْسِلُ وَجْهَكَ وَ تُفِيضُ عَلَى جَسَدِكَ اَلْمَاءَ».

Narrated by al-Husayn ibn Sa'id, from Hammad, from Shu'ayb, from Abu Basir, who said: I asked Abu Abdullah (a.s) about the ghusl for janabah (major ritual impurity). Imam (a.s) said: "You pour water on your hands and wash your palms. Then you insert your hand and wash your private parts. After that, you rinse your mouth (tamadmud) and sniff water into your nose (istinshaq). Then you pour water over your head three times, wash your face, and pour water over your entire body."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ غُسْلِ اَلْجَنَابَةِ فَقَالَ« تَغْسِلُ يَدَكَ اَلْيُمْنَى مِنَ اَلْمِرْفَقَيْنِ إِلَى أَصَابِعِكَ وَ تَبُولُ إِنْ قَدَرْتَ عَلَى اَلْبَوْلِ ثُمَّ تُدْخِلُ يَدَكَ فِي اَلْإِنَاءِ ثُمَّ اِغْسِلْ مَا أَصَابَكَ مِنْهُ ثُمَّ أَفِضْ عَلَى رَأْسِكَ وَ جَسَدِكَ وَ لاَ وُضُوءَ فِيهِ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from Ahmad ibn Muhammad, who said: I asked Abu al-Hasan (a.s) about the ghusl for janabah (major ritual impurity). Imam (a.s) said: "You wash your right hand from the elbows to the fingers, and if possible, urinate. Then, insert your hand into the vessel, wash whatever has been affected, pour water over your head and body, and there is no need for wudu after it."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا أَصَابَ اَلرَّجُلَ جَنَابَةٌ فَأَرَادَ اَلْغُسْلَ فَلْيُفْرِغْ عَلَى كَفَّيْهِ فَلْيَغْسِلْهُمَا دُونَ اَلْمِرْفَقِ ثُمَّ يُدْخِلُ يَدَهُ فِي إِنَائِهِ ثُمَّ يَغْسِلُ فَرْجَهُ ثُمَّ لْيَصُبَّ عَلَى رَأْسِهِ ثَلاَثَ مَرَّاتٍ مِلْءَ كَفَّيْهِ ثُمَّ يَضْرِبُ بِكَفٍّ مِنْ مَاءٍ عَلَى صَدْرِهِ وَ كَفٍّ بَيْنَ كَتِفَيْهِ ثُمَّ يُفِيضُ اَلْمَاءَ عَلَى جَسَدِهِ كُلِّهِ فَمَا اِنْتَضَحَ مِنْ مَائِهِ فِي إِنَائِهِ بَعْدَ مَا صَنَعَ مَا وَصَفْتُ فَلاَ بَأْسَ».

Narrated with this chain of narration, from al-Husayn ibn Sa'id, from his brother al-Hasan, from Zur'ah, from Sama'ah, from Abu Abdullah (a.s), who said: Imam (a.s) said: "If a man becomes junub (in a state of major ritual impurity) and wishes to perform ghusl, he should pour water over his hands and wash them below the elbows. Then he should insert his hand into his vessel, wash his private parts, and pour water over his head three times, using his cupped hands. Then, he should strike one handful of water onto his chest and another between his shoulders. After that, he should pour water over his entire body. If any water splashes back into his vessel after performing what I have described, there is no harm in it."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ وَ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ غُسْلِ اَلْجَنَابَةِ قَالَ« تَبْدَأُ بِكَفَّيْكَ ثُمَّ تَغْسِلُ فَرْجَكَ ثُمَّ تَصُبُّ عَلَى رَأْسِكَ ثَلاَثاً ثُمَّ تَصُبُّ عَلَى سَائِرِ جَسَدِكَ مَرَّتَيْنِ فَمَا جَرَى اَلْمَاءُ عَلَيْهِ فَقَدْ طَهَّرَهُ».

Narrated with this chain of narration, from al-Husayn ibn Sa'id, from Safwan and Fadalah, from al-Ala', from Muhammad, from one of the Imams (a.s), who said: I asked Imam (a.s) about the ghusl for janabah (major ritual impurity). Imam (a.s) said: "You begin by washing your hands, then wash your private parts, then pour water over your head three times, and then pour water over the rest of your body twice. Whatever the water flows over has been purified."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ حَمَّادٍ عَنْ بَكْرِ بْنِ كَرِبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَغْتَسِلُ مِنَ اَلْجَنَابَةِ أَ يَغْسِلُ رِجْلَيْهِ بَعْدَ اَلْغُسْلِ فَقَالَ« إِنْ كَانَ يَغْتَسِلُ فِي مَكَانٍ يَسِيلُ اَلْمَاءُ عَلَى رِجْلَيْهِ فَلاَ عَلَيْهِ إِنْ لَمْ يَغْسِلْهُمَا وَ إِنْ كَانَ يَغْتَسِلُ فِي مَكَانٍ تَسْتَنْقِعُ رِجْلاَهُ فِي اَلْمَاءِ فَلْيَغْسِلْهُمَا.

Narrated by Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Hammad, from Bakr ibn Karib, who said: I asked Abu Abdullah (a.s) about a man who performs ghusl for janabah (major ritual impurity). Should he wash his feet after the ghusl? Imam (a.s) said: "If he performs ghusl in a place where the water flows over his feet, then there is no need for him to wash them. But if he performs ghusl in a place where his feet remain immersed in the water, then he should wash them."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِي يَحْيَى اَلْوَاسِطِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَغْتَسِلُ فِي اَلْكَنِيفِ اَلَّذِي يُبَالُ فِيهِ وَ عَلَى نَعْلٍ سِنْدِيَّةٍ فَقَالَ« إِنْ كَانَ اَلْمَاءُ اَلَّذِي يَسِيلُ مِنْ جَسَدِكَ يُصِيبُ أَسْفَلَ قَدَمَيْكَ فَلاَ تَغْسِلْ قَدَمَيْكَ».

Narrated by Ahmad ibn Muhammad, from Abu Yahya al-Wasiti, from Hisham ibn Salim, from Abu Abdullah (a.s), who said: I said to Imam (a.s): "May I be your ransom! I perform ghusl in a toilet where urine is discharged, and I stand on a pair of Sindi sandals. Should I wash my feet afterward?" Imam (a.s) said: "If the water flowing from your body reaches the soles of your feet, then you do not need to wash your feet."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لَهُ كَيْفَ يَغْتَسِلُ اَلْجُنُبُ فَقَالَ« إِنْ لَمْ يَكُنْ أَصَابَ كَفَّهُ مَنِيٌّ غَمَسَهَا فِي اَلْمَاءِ ثُمَّ بَدَأَ بِفَرْجِهِ فَأَنْقَاهُ ثُمَّ صَبَّ عَلَى رَأْسِهِ ثَلاَثَ أَكُفٍّ ثُمَّ صَبَّ عَلَى مَنْكِبِهِ اَلْأَيْمَنِ مَرَّتَيْنِ وَ عَلَى مَنْكِبِهِ اَلْأَيْسَرِ مَرَّتَيْنِ فَمَا جَرَى عَلَيْهِ اَلْمَاءُ فَقَدْ أَجْزَأَهُ».

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 Hammad ibn Isa, from Hariz, from Zurara, who said: I said to Imam Abu Ja'far (a.s): "How does a person in a state of janabah (major ritual impurity) perform ghusl?" Imam (a.s) said: "If no semen has touched his hand, he immerses it in water. Then he begins by cleaning his private parts, ensuring they are clean. After that, he pours water over his head three times, then over his right shoulder twice, and over his left shoulder twice. Whatever water flows over the body suffices."

وهذه الاخبار كلها تدل على وجوب الترتيب في الغسل لانه لما عطف حكم بعض الاعضاء على بعض بثم ولا خلاف انها للترتيب ويزيد ذلك ايضا وجوبا.

These narrations collectively indicate the obligation of maintaining order (tartib) in ghusl, as the rulings regarding different parts of the body are connected using the term thumma (then), which explicitly signifies sequential order. This further emphasizes its obligatory nature.

مَا أَخْبَرَنَا بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنِ اِغْتَسَلَ مِنْ جَنَابَةٍ وَ لَمْ يَغْسِلْ رَأْسَهُ ثُمَّ بَدَا لَهُ أَنْ يَغْسِلَ رَأْسَهُ لَمْ يَجِدْ بُدّاً مِنْ إِعَادَةِ اَلْغُسْلِ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Muhammad ibn Yahya and Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Ali ibn Isma'il, from Hammad ibn Isa, from Hariz, from Abu Abdullah (a.s), who said: Imam (a.s) said: "Whoever performs ghusl for janabah (major ritual impurity) and does not wash his head, and then decides to wash his head afterward, must necessarily repeat the ghusl."

فبين عليه السلام ان من اخر غسل الرأس حتى يغسل باقي أعضائه فانه يجب عليه غسل الرأس وإعادة غسل ساير الاعضاء فلولا أن الترتيب واجب لما أوجب اعادة غسل الاعضاء، وقد مضى فيما تقدم ما يكفي في وجوب الترتيب في الوضوء والغسل معا واوردنا هيهنا ما يؤكد ذلك وفيه كفاية ان شاء الله تعالى.

The Imam (a.s) clarified that if one delays washing the head until after washing the rest of the body, he is required to wash the head and then repeat the washing of the other parts of the body. This indicates that the order (tartib) in ghusl is obligatory. Had the order not been mandatory, there would have been no requirement to repeat the washing of the body. Furthermore, as previously mentioned, sufficient evidence has been provided for the obligation of maintaining order in both wudu and ghusl. This narration reinforces that obligation, and it is sufficient by Allah’s (swt) will.

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: كَانَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِيمَا بَيْنَ مَكَّةَ وَ اَلْمَدِينَةِ وَ مَعَهُ أُمُّ إِسْمَاعِيلَ فَأَصَابَ مِنْ جَارِيَةٍ لَهُ فَأَمَرَهَا فَغَسَلَتْ جَسَدَهَا وَ تَرَكَتْ رَأْسَهَا وَ قَالَ لَهَا «إِذَا أَرَدْتِ أَنْ تَرْكَبِي فَاغْسِلِي رَأْسَكِ» فَفَعَلَتْ ذَلِكَ فَعَلِمَتْ بِذَلِكَ أُمُّ إِسْمَاعِيلَ فَحَلَقَتْ رَأْسَهَا فَلَمَّا كَانَ مِنْ قَابِلٍ اِنْتَهَى أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِلَى ذَلِكَ اَلْمَكَانِ فَقَالَتْ لَهُ أُمُّ إِسْمَاعِيلَ أَيُّ مَوْضِعٍ هَذَا قَالَ لَهَا« هَذَا اَلْمَوْضِعُ اَلَّذِي أَحْبَطَ اَللَّهُ فِيهِ حَجَّكِ عَامَ أَوَّلَ».

As for what was narrated by Al-Husayn bin Sa'id from Ibn Abi Umayr, from Hisham bin Salim, who said: Abu Abdullah (a.s) was traveling between Mecca and Medina, and with him was Umm Isma'il. He had relations with one of his slave girls and instructed her to wash her body, but she left her head unwashed. Imam (a.s) then told her: "If you intend to mount (a ride), then wash your head." So she did that. Umm Isma'il came to know of this and, in reaction, shaved the bondwoman’s head. Later, when they passed by that place again, Umm Isma'il said to Abu Abdillah (a.s): "What place is this?" Imam (a.s) replied: "This is the place where Allah invalidated your Hajj last year."

فهذا الخبر قد وهم الراوي فيه واشتبه عليه لانه لا يمتنع أن يكون قد سمع أن يقول لها أبو عبد الله عليه السلام اغسلي رأسك فإذا أردت الركوب فاغسلي جسدك فاشتبه على الراوي فروى بالعكس من ذلك، والذي يدل على ذلك أن هشام بن سالم راوي هذا الحديث قد روى ما قلناه:

This narration contains an error from the narrator, as he misunderstood the sequence. It is not unlikely that he heard Abu Abdullah (a.s) saying to her: "Wash your head, and when you intend to mount (a ride), wash your body." The narrator mistakenly reversed the order in his report. What confirms this is that Hisham bin Salim, the narrator of this hadith, has also narrated what aligns with the correct version that we mentioned.

رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فُسْطَاطَهُ وَ هُوَ يُكَلِّمُ اِمْرَأَةً فَأَبْطَأْتُ عَلَيْهِ فَقَالَ« اُدْنُهْ هَذِهِ أُمُّ إِسْمَاعِيلَ جَاءَتْ وَ أَنَا أَزْعُمُ أَنَّ هَذَا اَلْمَكَانَ اَلَّذِي أَحْبَطَ اَللَّهُ فِيهِ حَجَّهَا عَامَ أَوَّلَ كُنْتُ أَرَدْتُ اَلْإِحْرَامَ فَقُلْتُ ضَعُوا لِيَ اَلْمَاءَ فِي اَلْخِبَاءِ فَذَهَبَتِ اَلْجَارِيَةُ بِالْمَاءِ فَوَضَعَتْهُ فَاسْتَخْفَفْتُهَا فَأَصَبْتُ مِنْهَا فَقُلْتُ اِغْسِلِي رَأْسَكِ وَ اِمْسَحِيهِ مَسْحاً شَدِيداً لاَ تَعْلَمُ بِهِ مَوْلاَتُكِ فَإِذَا أَرَدْتِ اَلْإِحْرَامَ فَاغْسِلِي جَسَدَكِ وَ لاَ تَغْسِلِي رَأْسَكِ فَتَسْتَرِيبَ مَوْلاَتُكِ فَدَخَلَتْ فُسْطَاطَ مَوْلاَتِهَا فَذَهَبَتْ تَتَنَاوَلُ شَيْئاً فَمَسَّتْ مَوْلاَتُهَا رَأْسَهَا فَإِذَا لُزُوجَةُ اَلْمَاءِ فَحَلَقَتْ رَأْسَهَا وَ ضَرَبَتْهَا فَقُلْتُ لَهَا هَذَا اَلْمَكَانُ اَلَّذِي أَحْبَطَ اَللَّهُ فِيهِ حَجَّكِ».

Narrated by al-Husayn ibn Sa'id, from al-Nadr, from Hisham ibn Salim, from Muhammad ibn Muslim, said: I entered the tent of Abu Abdullah (a.s) while he was speaking to a woman. I hesitated to approach Imam (a.s), so Imam (a.s) said: "Come closer. This is Umm Isma'il. She has come here, and I claim this is the place where Allah (swt) invalidated her Hajj last year. I had intended to enter into ihram (a state of ritual consecration for Hajj or Umrah), so I said: 'Prepare water for me in the tent.' The bondwomen took the water and placed it there. I took her lightly and had relations with her. Then I told her: 'Wash your head and rub (dry) it thoroughly so your mistress (Umm Isma’il) will not notice it. When you intend to enter into ihram, wash your body but do not wash your head so that your mistress will not suspect anything.' She (bondwomen) entered the tent of her mistress (Umm Isma’il) and, as she reached for something, her mistress touched her head and felt the residue of the water. Her mistress then shaved her head and struck her. Thus, I told her (Umm Isma'il): 'This is the place where Allah (swt) invalidated your Hajj.'"

فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ اَلْيَمَانِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ لَمْ يَرَ بَأْساً أَنْ يَغْسِلَ اَلْجُنُبُ رَأْسَهُ غُدْوَةً وَ يَغْسِلَ سَائِرَ جَسَدِهِ عِنْدَ اَلصَّلاَةِ».

As for the narration reported by Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, and from Muhammad ibn Isma'il, from al-Fadl ibn Shadhan, from Hammad ibn Isa, from Ibrahim ibn Umar al-Yamani: Abu Abdullah (a.s) said: "Indeed, (Imam) Ali (a.s) saw no harm if a person in a state of janabah (major ritual impurity) washed his head in the morning and washed the rest of his body at the time of prayer."

فلا يدل على خلاف ما ذكرناه في وجوب الترتيب، وإنما يدل على ان الموالاة غير واجبة، وعندنا أن الموالاة لا تجب في الغسل إنما تجب في الوضوء وقد مضى الكلام عليها بما فيه كفاية ان شاء الله تعالى. ثم قال أيده الله تعالى( وان أفاض الماء باناء يستعين به فليصنع كما وصفناه من الابتداء بالرأس ثم ميامن الجسد ثم مياسره). فقد بينا ما في ذلك من وجوب الترتيب. ثم قال أيده الله تعالى:( وليجتهد ان لا يترك شيئا من ظاهر جسده الا ويمسه الماء). فيدل على ذلك.

This narration does not contradict the obligation of maintaining order (tartib), as we mentioned. Rather, it indicates that continuity (muwalat) is not obligatory. According to us, continuity is not required in ghusl, but it is obligatory in wudu. This has already been discussed sufficiently, by Allah’s (swt) will. Then he, Shaykh (Al-Mufid), may Allah (swt) support him, said: "If one pours water from a vessel to assist in ghusl, he should perform it as we have described: starting with the head, then the right side of the body, and then the left side." This clarifies the obligation of order (tartib). He, Shaykh (Al-Mufid), may Allah (swt) support him, further said: "One should strive to ensure that no part of the external body is left without water touching it." This also indicates the importance of thoroughness in ghusl.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حُجْرِ بْنِ زَائِدَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ تَرَكَ شَعْرَةً مِنَ اَلْجَنَابَةِ مُتَعَمِّداً فَهُوَ فِي اَلنَّارِ».

Narrated by the Shaykh, from Abu Ja'far Muhammad ibn Ali ibn al-Husayn, from Muhammad ibn al-Hasan, from Muhammad ibn Yahya, from Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn al-Husayn, from Ja'far ibn Bashir, from Hujr ibn Zaidah, from Abu Abdullah (a.s), who said: Imam (a.s) said: "Whoever deliberately leaves even one strand of hair unwashed during ghusl for janabah (major ritual impurity) will be in the Fire."

ثم قال أيده الله تعالى:( والغسل بصاع من الماء وقدره تسعة أرطال بالبغدادي وذلك اسباغ، ودون ذلك مجز في الطهارة). فيدل على ذلك

Then he, Shaykh (Al-Mufid), may Allah (swt) support him, said: "The ghusl can be performed using a sa‘ of water, which is approximately nine Baghdadi pounds (about four litres), and this constitutes thorough washing (isbagh). Using less than this is sufficient for purification (taharah)." This emphasizes the importance of ensuring that water reaches all parts of the body during ghusl and highlights that a sufficient amount of water for ghusl is not excessively large, while thoroughness is encouraged.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ رَجُلٍ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ اَلْمَرْوَزِيِّ قَالَ قَالَ أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ:« اَلْغُسْلُ بِصَاعٍ مِنْ مَاءٍ وَاَلْوُضُوءُ بِمُدٍّ مِنْ مَاءٍ وَ صَاعُ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ خَمْسَةُ أَمْدَادٍ وَ اَلْمُدُّ وَزْنُ مِائَتَيْنِ وَ ثَمَانِينَ دِرْهَماً وَ اَلدِّرْهَمُ وَزْنُ سِتَّةِ دَوَانِيقَ وَ اَلدَّانِقُ وَزْنُ سِتَّةِ حَبَّاتٍ وَ اَلْحَبَّةُ وَزْنُ حَبَّتَيْ شَعِيرٍ مِنْ أَوْسَاطِ اَلْحَبِّ لاَ مِنْ صِغَارِهِ وَ لاَ مِنْ كِبَارِهِ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Ja'far Muhammad ibn Ali, from Muhammad ibn al-Hasan and Ahmad ibn Muhammad, from his father Muhammad ibn al-Hasan, from Muhammad ibn Yahya, from Muhammad ibn Ahmad ibn Yahya, from Ali ibn Muhammad, from a man, from Sulayman ibn Hafs al-Marwazi, who said: Abu al-Hasan (a.s) said: "Ghusl is performed with a sa‘ of water, and wudu is performed with a mudd of water. The sa‘ of the Prophet (saws) equals five amdad (plural of mudd). A mudd weighs 280 dirhams, and a dirham weighs six daniqs. A daniq weighs six grains, and a grain equals the weight of two medium-sized barley grains, not from the smallest nor the largest."

وَ رَوَى هَذَا اَلْحَدِيثَ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ مُوسَى بْنِ عُمَرَ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ اَلْمَرْوَزِيِّ.

This Hadith (H.374) was narrated by Muhammad ibn al-Hasan al-Saffar, from Musa ibn Umar, from Sulayman ibn Hafs al-Marwazi.

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلَّذِي يُجْزِي مِنَ اَلْمَاءِ لِلْغُسْلِ فَقَالَ« اِغْتَسَلَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِصَاعٍ وَ تَوَضَّأَ بِمُدٍّ وَ كَانَ اَلصَّاعُ عَلَى عَهْدِهِ خَمْسَةَ أَرْطَالٍ وَ كَانَ اَلْمُدُّ قَدْرَ رِطْلٍ وَ ثَلاَثِ أَوَاقٍ».

Narrated with this chain of narration, from Muhammad ibn Ahmad ibn Yahya, from Abu Ja'far, from his father, from Zur'ah, from Sama'ah, who said: I asked Imam (a.s) about the amount of water sufficient for ghusl. Imam (a.s) said: "The Messenger of Allah (swt) performed ghusl with a sa‘ of water and performed wudu with a mudd. The sa‘ during his time was five pounds (artal), and the mudd was equivalent to a pound and three ounces (awaq)."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُمَا سَمِعَاهُ يَقُولُ:« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَغْتَسِلُ بِصَاعٍ مِنْ مَاءٍ وَ يَتَوَضَّأُ بِمُدٍّ مِنْ مَاءٍ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Ahmad ibn Muhammad, from al-Husayn ibn Sa'id, from al-Nadr, from Asim ibn Humayd, from Abu Basir and Muhammad ibn Muslim, from Abu Ja'far (a.s), that they both heard him say: Imam (a.s) said: "The Messenger of Allah (swt) (peace be upon him and his family) used to perform ghusl with a sa‘ of water and perform wudu with a mudd of water."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْوُضُوءِ فَقَالَ« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَتَوَضَّأُ بِمُدٍّ مِنْ مَاءٍ وَ يَغْتَسِلُ بِصَاعٍ».

Narrated with this chain of narration, from al-Husayn ibn Sa'id, from Ibn Sinan, from Ibn Muskan, from Abu Basir, who said: I asked Abu Abdullah (a.s) about wudu. Imam (a.s) said: "The Messenger of Allah (swt) (peace be upon him and his family) used to perform wudu with a mudd of water and perform ghusl with a sa‘."

وَبِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَتَوَضَّأُ بِمُدٍّ وَ يَغْتَسِلُ بِصَاعٍ وَ اَلْمُدُّ رِطْلٌ وَ نِصْفٌ وَ اَلصَّاعُ سِتَّةُ أَرْطَالٍ».

Narrated with this chain of narration, from al-Husayn ibn Sa'id, from Hammad, from Hariz, from Zurara, from Abu Ja'far (a.s), who said: Imam (a.s) said: "The Messenger of Allah (swt) (peace be upon him and his family) used to perform wudu with a mudd of water and perform ghusl with a sa‘. A mudd is one and a half pounds (ritl), and a sa‘ is six pounds."

يعني ارطال المدينة فيكون تسعة أرطال بالعراقي حسب ما ذكره في الكتاب.

This refers to the pounds of Medina, which corresponds to nine Iraqi pounds, as mentioned in the text.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلْجُنُبُ مَا جَرَى عَلَيْهِ اَلْمَاءُ مِنْ جَسَدِهِ قَلِيلُهُ وَ كَثِيرُهُ فَقَدْ أَجْزَأَهُ».

Narrated by Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Jamil ibn Darraj, from Zurara, from Abu Ja'far (a.s), who said: Imam (a.s) said: "For a person in a state of janabah (major ritual impurity), if water flows over their body, whether in a small or large amount, it suffices."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْوُضُوءِ قَالَ« إِذَا مَسَّ جِلْدَكَ اَلْمَاءُ فَحَسْبُكَ».

Narrated by al-Husayn ibn Sa'id, from Fadalah ibn Ayyub, from Jamil, from Zurara: Abu Ja'far (a.s) said regarding wudu: "If water touches your skin, it is sufficient for you."

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ وَقْتِ غُسْلِ اَلْجَنَابَةِ كَمْ يُجْزِي مِنَ اَلْمَاءِ قَالَ« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ يَغْتَسِلُ بِخَمْسَةِ أَمْدَادٍ بَيْنَهُ وَ بَيْنَ صَاحِبَتِهِ وَ يَغْتَسِلاَنِ جَمِيعاً مِنْ إِنَاءٍ وَاحِدٍ».

Narrated by Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Safwan, from al-Ala', from Muhammad ibn Muslim, from one of the Imams (a.s), who said: I asked Imam (a.s) about the amount of water sufficient for ghusl of janabah (major ritual impurity). Imam (a.s) said: "The Messenger of Allah (swt) (peace be upon him and his family) used to perform ghusl with five amdad of water, shared between him and his wife, and they would both perform ghusl from a single container."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَغْتَسِلُ بِصَاعٍ وَ إِذَا كَانَ مَعَهُ بَعْضُ نِسَائِهِ يَغْتَسِلُ بِصَاعٍ وَ مُدٍّ».

Narrated by al-Husayn ibn Sa'id, from al-Nadr, from Muhammad ibn Abi Hamzah, from Mu'awiyah ibn Ammar, who said: I heard Abu Abdullah (a.s) say: "The Messenger of Allah (swt) (peace be upon him and his family) used to perform ghusl with a sa‘ of water, and if one of his wives was with him, they would perform ghusl with a sa‘ and a mudd."

ثم قال أيده الله تعالى:( وادنى ما يجزي في غسل الجنابة من الماء ما بكون كالدهن للبدن يمسح به الانسان عند الضرورة لشدة البرد أو عوز الماء). يدل على ذلك.

Then he, Shaykh (Al-Mufid), may Allah (swt) support him, said: "The minimum amount of water that suffices for ghusl of janabah in cases of necessity, such as severe cold or scarcity of water, is an amount like oil spread over the body, enough for wiping." This indicates the leniency under such conditions.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ مُحَمَّدِ بْنِ خَالِدٍ اَلْأَشْعَرِيِّ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ غُسْلِ اَلْجَنَابَةِ فَقَالَ« أَفِضْ عَلَى رَأْسِكَ ثَلاَثَ أَكُفٍّ وَ عَنْ يَمِينِكَ وَ عَنْ يَسَارِكَ إِنَّمَا يَكْفِيكَ مِثْلُ اَلدَّهْنِ

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Ahmad ibn Muhammad, from al-Hasan ibn Ali ibn Faddal, from Abdullah ibn Bukayr; and from al-Husayn ibn Sa'id, from Safwan ibn Yahya and Muhammad ibn Khalid al-Ash'ari, from al-Hasan ibn Ali ibn Faddal, from Abdullah ibn Bukayr, from Zurara, who said: I asked Abu Ja'far (a.s) about ghusl for janabah. Imam (a.s) said: "Pour water over your head three times, then over your right side and your left side. An amount equivalent to oil suffices for you."

وَأَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْحَسَنِ بْنِ مُوسَى اَلْخَشَّابِ عَنْ غِيَاثِ بْنِ كَلُّوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ:« اَلْغُسْلُ مِنَ اَلْجَنَابَةِ وَ اَلْوُضُوءُ يُجْزِي مِنْهُ مَا أَجْزَأَ مِنَ اَلدُّهْنِ اَلَّذِي يَبُلُّ اَلْجَسَدَ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Muhammad ibn Yahya, from Muhammad ibn Ahmad ibn Yahya, from al-Hasan ibn Musa al-Khashshab, from Ghiyath ibn Kallub, from Ishaq ibn Ammar, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s): (Imam) Ali (a.s) used to say: "For ghusl of janabah and wudu, an amount of water equivalent to oil that moistens the body suffices."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ وَ اَلْحَسَنِ بْنِ مُوسَى اَلْخَشَّابِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ عَنْ هَارُونَ بْنِ حَمْزَةَ اَلْغَنَوِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُجْزِيكَ مِنَ اَلْغُسْلِ وَ اَلاِسْتِنْجَاءِ مَا بَلَلْتَ يَدَكَ».

Muhammad ibn al-Hasan, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn al-Husayn ibn Abi al-Khattab and al-Hasan ibn Musa al-Khashshab, from Yazid ibn Ishaq, from Harun ibn Hamzah al-Ghanawi: Abu Abdullah (a.s) said: "Sufficient for you in ghusl and istinja (cleansing) is what moistens your hand."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَ قَالَ:« إِنَّمَا اَلْوُضُوءُ حَدٌّ مِنْ حُدُودِ اَللَّهِ لِيَعْلَمَ اَللَّهُ مَنْ يُطِيعُهُ وَ مَنْ يَعْصِيهِ وَ إِنَّ اَلْمُؤْمِنَ لاَ يُنَجِّسُهُ شَيْءٌ إِنَّمَا يَكْفِيهِ مِثْلُ اَلدَّهْنِ».

Narrated by Ali ibn Ibrahim, from his father, from Hammad, from Hariz, from Zurara and Muhammad ibn Muslim, from Abu Ja'far (a.s), who said: Imam (a.s) said: "Wudu is a boundary set by Allah (swt) so that Allah (swt) may know who obeys Him and who disobeys Him. A believer is not made impure by anything; what suffices for him is an amount like oil (that moistens the body)."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «أَسْبِغِ اَلْوُضُوءَ إِنْ وَجَدْتَ مَاءً وَ إِلاَّ فَإِنَّهُ يَكْفِيكَ اَلْيَسِيرُ».

Narrated by al-Husayn ibn Sa'id, from Safwan, from Ibn Muskan, from Muhammad ibn Ali al-Halabi, from Abu Abdullah (a.s), who said: Imam (a.s) said: "Perform wudu thoroughly if you have plenty of water, but if not, a small amount suffices for you."

ثم قال الشيخ أيده الله تعالى:( وليس على الجنب وضوء مع الغسل). فيدل على ذلك قوله تعالى: في آية الطهارة:( وان كنتم جنبا فاطهروا) ومن اغتسل من الجنابة فقد اطهر بلا خلاف، وايضا

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is no need for wudu along with ghusl for janabah." This is supported by the verse in the Quran regarding purification: "And if you are in a state of janabah, then purify yourselves" (Surah Al-Ma'idah 5:6). Whoever performs ghusl for janabah has indeed purified themselves, without dispute.

مَا رَوَاهُ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ حَرِيزٍ أَوْ عَمَّنْ رَوَاهُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ إِنَّ أَهْلَ اَلْكُوفَةِ يَرْوُونَ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ كَانَ يَأْمُرُ بِالْوُضُوءِ قَبْلَ اَلْغُسْلِ مِنَ اَلْجَنَابَةِ قَالَ« كَذَبُوا عَلَى عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ مَا وَجَدْنَا ذَلِكَ فِي كِتَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ اَللَّهُ تَعَالَى« وَ إِنْ كُنْتُمْ جُنُباً فَاطَّهَّرُوا»».

Narrated by Muhammad ibn al-Hasan al-Saffar, from Ibrahim ibn Hashim, from Ya'qub ibn Shu'ayb, from Hariz or someone who narrated it from Muhammad ibn Muslim, who said: I said to Abu Ja'far (a.s): "The people of Kufa narrate from (Imam) Ali (a.s) that he used to order wudu before performing ghusl for janabah." Imam (a.s) said: "They have lied about (Imam) Ali (a.s). We did not find this in the book of (Imam) Ali (a.s). For Allah (swt), the Exalted, says: 'And if you are in a state of janabah, then purify yourselves' (Surah Al-Ma'idah 5:6)."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ وَمُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اَلْحَمِيدِ بْنِ عَوَّاضٍ[ غَوَّاضٍ خ ل] عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْغُسْلُ يُجْزِي عَنِ اَلْوُضُوءِ وَ أَيُّ وُضُوءٍ أَطْهَرُ مِنَ اَلْغُسْلِ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Ahmad ibn Muhammad, from al-Husayn ibn Sa'id and Muhammad ibn Khalid, from Abdul Hamid ibn Awad (or Ghawwad, according to another version), from Muhammad ibn Muslim, from Abu Ja'far (a.s), who said: Imam (a.s) said: "Ghusl suffices for wudu, and what purification is greater than ghusl?"

وَ أَخْبَرَنِي اَلشَّيْخُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كُلُّ غُسْلٍ قَبْلَهُ وُضُوءٌ إِلاَّ غُسْلَ اَلْجَنَابَةِ».

Narrated by the Shaykh, from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya and others, from Muhammad ibn Ahmad, from Ya'qub ibn Yazid, from Ibn Abi Umayr, from a man, from Abu Abdullah (a.s), who said: Imam (a.s) said: "Every ghusl requires wudu beforehand, except for the ghusl of janabah."

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 حَمَّادِ بْنِ عُثْمَانَ عَنْ حَكَمِ بْنِ حُكَيْمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ غُسْلِ اَلْجَنَابَةِ فَقَالَ« أَفِضْ عَلَى كَفِّكَ اَلْيُمْنَى مِنَ اَلْمَاءِ فَاغْسِلْهَا ثُمَّ اِغْسِلْ مَا أَصَابَ جَسَدَكَ مِنْ أَذًى ثُمَّ اِغْسِلْ فَرْجَكَ وَ أَفِضْ عَلَى رَأْسِكَ وَ جَسَدِكَ فَاغْتَسِلْ فَإِنْ كُنْتَ فِي مَكَانٍ نَظِيفٍ فَلاَ يَضُرُّكَ أَلاَّ تَغْسِلَ رِجْلَيْكَ وَ إِنْ كُنْتَ فِي مَكَانٍ لَيْسَ بِنَظِيفٍ فَاغْسِلْ رِجْلَيْكَ» قُلْتُ إِنَّ اَلنَّاسَ يَقُولُونَ يَتَوَضَّأُ وُضُوءَ اَلصَّلاَةِ قَبْلَ اَلْغُسْلِ فَضَحِكَ وَ قَالَ« أَيُّ وُضُوءٍ أَنْقَى مِنَ اَلْغُسْلِ وَ أَبْلَغُ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from Fadalah, from Hammad ibn Uthman, from Hakam ibn Hukaym, who said: I asked Abu Abdullah (a.s) about the ghusl of janabah. Imam (a.s) said: "Pour water onto your right hand and wash it, then wash off anything impure from your body, then wash your private parts. Pour water over your head and body, and perform your ghusl. If you are in a clean place, there is no harm if you do not wash your feet. However, if you are in a place that is not clean, then wash your feet." I said: "People say that one should perform wudu, like the wudu for prayer, before ghusl." Imam (a.s) laughed and said: "What purification is more thorough and complete than ghusl?"

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ قُلْتُ كَيْفَ أَصْنَعُ إِذَا أَجْنَبْتُ قَالَ« اِغْسِلْ كَفَّكَ وَ فَرْجَكَ وَ تَوَضَّأْ وُضُوءَ اَلصَّلاَةِ ثُمَّ اِغْتَسِلْ».

Narrated by al-Husayn ibn Sa'id, from Fadalah, from Saif ibn Umayrah, from Abu Bakr al-Hadrami, from Abu Ja'far (a.s), who said: I asked Imam (a.s): "What should I do if I become junub?" Imam (a.s) said: "Wash your hands and private parts, perform wudu like the wudu for prayer, and then perform ghusl."

قوله عليه السلام: توضأ وضوء الصلاة فانما أراد به الندب والاستحباب لا الوجوب بدلالة ما تقدم من الاخبار، ولا ينقض هذا التأويل.

The statement "perform wudu like the wudu for prayer" was intended as a recommendation and an act of preference (nadb), not as an obligation (wujub), as indicated by the previous narrations. This interpretation does not contradict the meaning of the Hadith.

اَلْخَبَرُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى مُرْسَلاً:« بِأَنَّ اَلْوُضُوءَ قَبْلَ اَلْغُسْلِ وَ بَعْدَهُ بِدْعَةٌ».

The report narrated by Muhammad ibn Ahmad ibn Yahya as a mursal (chainless) narration states: "Performing wudu before and after ghusl is an innovation (bid‘ah)."

لان هذا خبر مرسل لم يسنده إلى إمام ولو صح لكان معناه انه إذا اعتقد انه فرض قبل الغسل فانه يكون مبدعا، فاما إذا توضأ ندبا واستحبابا فليس بمبدع.

This narration is mursal, as it is not attributed to an Imam. Even if it were authentic, its meaning would be that considering wudu obligatory before ghusl constitutes an innovation. However, if one performs wudu as a recommended or desirable act, it is not considered an innovation.

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ شَاذَانَ بْنِ اَلْخَلِيلِ عَنْ يُونُسَ عَنْ يَحْيَى بْنِ طَلْحَةَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« اَلْوُضُوءُ بَعْدَ اَلْغُسْلِ بِدْعَةٌ».

As for the report narrated by Ahmad ibn Muhammad, from Shadhan ibn al-Khalil, from Yunus, from Yahya ibn Talhah, from his father, from Abdullah ibn Sulayman, who said: I heard Abu Abdullah (a.s) say: "Performing wudu after ghusl is an innovation (bid‘ah)."

فالوجه في هذا الخبر ما ذكرناه في الخبر الاول من انه إذا اعتقد ان الغسل لا يجزيه فيكون مبدعا، ويحتمل أن يكون الخبر مخصوصا بما عدا غسل الجنابة لان من المسنون في هذه الاغسال أن يكون الوضوء فيها قبلها، فإذا أخره إلى بعد الغسل كان مبدعا.

The interpretation of this report aligns with what was mentioned regarding the first narration: if someone believes that ghusl does not suffice and wudu is required afterward, this constitutes an innovation. It is also possible that this narration specifically excludes the ghusl of janabah because it is recommended for other types of ghusl to perform wudu beforehand. If wudu is delayed until after such a ghusl, it would be considered an innovation.

وَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلْوُضُوءُ بَعْدَ اَلْغُسْلِ بِدْعَةٌ».

As for the report narrated by al-Husayn ibn Sa'id, from Uthman, from Ibn Muskan, from Sulayman ibn Khalid, from Abu Ja'far (a.s), who said: Imam (a.s) said: "Performing wudu after ghusl is an innovation (bid‘ah)."

فالوجه فيه ايضا ما ذكرناه في الخبرين الاولين سواء، فاما في سائر الاغسال فيجب تقديم الطهارة عليها، والاخبار التي وردت بأن لا وضوء فيها مثل

The interpretation of this narration is the same as what was mentioned for the first two narrations. As for other types of ghusl (besides ghusl of janabah), it is necessary to perform purification (taharah) beforehand. However, the narrations that indicate that no wudu is required apply specifically to cases like this.

مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ جَدِّهِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ: أَنَّ مُحَمَّدَ بْنَ عَبْدِ اَلرَّحْمَنِ اَلْهَمْدَانِيَّ كَتَبَ إِلَى أَبِي اَلْحَسَنِ اَلثَّالِثِ عَلَيْهِ اَلسَّلاَمُ يَسْأَلُهُ عَنِ اَلْوُضُوءِ لِلصَّلاَةِ فِي غُسْلِ اَلْجُمُعَةِ فَكَتَبَ« لاَ وُضُوءَ لِلصَّلاَةِ فِي غُسْلِ يَوْمِ اَلْجُمُعَةِ وَ لاَ غَيْرِهِ».

Narrated by Sa'd ibn Abdullah, from al-Hasan ibn Ali ibn Ibrahim ibn Muhammad, from his grandfather Ibrahim ibn Muhammad: Muhammad ibn Abdul Rahman al-Hamdani wrote to Abu al-Hasan al-Thalith (a.s) asking Imam (a.s) about wudu for prayer after performing ghusl on Friday. Imam (a.s) replied in writing: "There is no need for wudu for prayer after the ghusl of Friday or any other ghusl."

وَ مِثْلُ مَا رَوَاهُ سَعْدٌ أَيْضاً عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ إِذَا اِغْتَسَلَ مِنْ جَنَابَتِهِ أَوْ يَوْمَ جُمُعَةٍ أَوْ يَوْمَ عِيدٍ هَلْ عَلَيْهِ اَلْوُضُوءُ قَبْلَ ذَلِكَ أَوْ بَعْدَهُ فَقَالَ« لاَ لَيْسَ عَلَيْهِ قَبْلُ وَ لاَ بَعْدُ فَقَدْ أَجْزَأَهُ اَلْغُسْلُ وَ اَلْمَرْأَةُ مِثْلُ ذَلِكَ إِذَا اِغْتَسَلَتْ مِنْ حَيْضٍ أَوْ غَيْرِ ذَلِكَ فَلَيْسَ عَلَيْهَا اَلْوُضُوءُ لاَ قَبْلُ وَ لاَ بَعْدُ وَ قَدْ أَجْزَأَهَا اَلْغُسْلُ».

Narrated by Sa'd, also from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from Amr ibn Sa'id, from Musaddiq ibn Sadaqah, from Ammar al-Sabati, who said: Abu Abdullah (a.s) was asked about a man who performs ghusl for janabah, Friday, or Eid. Is wudu required before or after it? Imam (a.s) said: "No, neither before nor after it. The ghusl suffices for him. The same applies to a woman: if she performs ghusl after her menstrual period or for anything else, she is not required to perform wudu either before or after. The ghusl suffices for her."

وَ مِثْلُ مَا رَوَاهُ سَعْدٌ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ اَلْحُسَيْنِ اَللُّؤْلُؤِيِّ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَغْتَسِلُ لِلْجُمُعَةِ أَوْ غَيْرِ ذَلِكَ أَ يُجْزِيهِ عَنِ اَلْوُضُوءِ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« وَ أَيُّ وُضُوءٍ أَطْهَرُ مِنَ اَلْغُسْلِ».

Narrated by Sa'd, from Musa ibn Ja'far, from al-Hasan ibn al-Husayn al-Lu’lu’i, from al-Hasan ibn Ali ibn Faddal, from Hammad ibn Uthman, from a man: Abu Abdullah (a.s) was asked regarding a man who performs ghusl for Friday or other purposes. Does it suffice in place of wudu? Abu Abdullah (a.s) said: "And what purification is greater than ghusl?"

فمعنى هذه الاخبار هو انه إذا اجتمعت هذه أو شئ منها مع غسل الجنابة فانه يسقط الوضوء فإذا انفردت هذه الاغسال أو شئ منها عن غسل الجنابة فان الوضوء واجب قبلها بدلالة ما تقدم من قوله عليه السلام:( كل غسل قبله وضوء الا غسل الجنابة) ويزيد ذلك بيانا.

The meaning of these narrations is that when such ghusls, or any of them, are combined with the ghusl of janabah, wudu is not required. However, if these ghusls or any of them are performed separately from the ghusl of janabah, wudu is obligatory before them. This is supported by the earlier statement of the Imam (a.s): "Every ghusl requires wudu beforehand, except the ghusl of janabah." This explanation clarifies the matter further.

مَا رَوَاهُ مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ عَنْ إِبْرَاهِيمَ بْنِ هِشَامٍ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ حَرِيزٍ أَوْ عَمَّنْ رَوَاهُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ: إِنَّ أَهْلَ الْكُوفَةِ يَرْوُونَ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ أَنَّهُ كَانَ يَأْمُرُ بِالْوُضُوءِ قَبْلَ الْغُسْلِ مِنَ الْجَنَابَةِ. قَالَ: كَذَبُوا عَلَى عَلِيٍّ عَلَيْهِ السَّلَامُ، مَا وَجَدُوا ذَلِكَ فِي كِتَابِ عَلِيٍّ عَلَيْهِ السَّلَامُ. قَالَ اللَّهُ تَعَالَى: وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا، وَيَدُلُّ أَيْضًا عَلَيْهِ.

Narrated by Muhammad ibn al-Hasan al-Saffar, from Ibrahim ibn Hisham, from Nuh ibn Shu'ayb, from Hariz or someone who narrated it from Muhammad ibn Muslim, who said: I said to Abu Ja'far (a.s): "The people of Kufa narrate from (Imam) Ali (a.s) that he used to order wudu before performing ghusl for janabah." Imam (a.s) said: "They have lied about (Imam) Ali (a.s). They did not find that in the book of (Imam) Ali (a.s). For Allah (swt), the Exalted, says: 'And if you are in a state of janabah, then purify yourselves' (Surah Al-Ma'idah 5:6)." This also supports the ruling.

مَا رَوَاهُ مُحَمَّدُ بْنُ اَلْحَسَنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ سُلَيْمَانَ بْنِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَرَدْتَ أَنْ تَغْتَسِلَ لِلْجُمُعَةِ فَتَوَضَّأْ وَ اِغْتَسِلْ».

Narrated by Muhammad ibn al-Hasan, from Ya'qub ibn Yazid, from Sulayman ibn al-Husayn, from Ali ibn Yaqtin, from Abu al-Hasan al-Awwal (a.s), who said: Imam (a.s) said: "If you wish to perform ghusl for Friday, then perform wudu and ghusl."

وأقوى ما يدل على ذلك ان الوضوء فريضة لا يجوز استباحة الصلاة من دونها إلا بدليل شرعي وليس ههنا دليل شرعي في سقوط الطهارة لهذه الاغسال يقطع العذر فيجب أن يكون وجوبه لازما، ولا يلزمنا مثل ذلك في سقوطها في غسل الجنابة لانا لم نقل ذلك الا بدليل وهو اجماع العصابة على ان غسل الجنابة والطهارة من الوضوء إذا اجتمعا فانه يجزي الغسل عنهما، وما رويناه من الاحاديث مؤكد لذلك ويزيده بيانا.

The strongest evidence supporting this is that wudu is an obligatory act, and it is not permissible to perform prayer without it unless there is a specific legal proof. In the case of these ghusls (e.g., for Friday), there is no definitive legal evidence that exempts one from performing wudu, making its obligation necessary. This does not apply to the exemption of wudu in the case of ghusl for janabah, as we have based that on legal evidence: the consensus of the community (ijma‘) that ghusl for janabah and wudu, when combined, suffices for both. Furthermore, the narrations we have transmitted affirm and clarify this ruling.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ يَعْقُوبَ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ غُسْلِ اَلْجَنَابَةِ فِيهِ وُضُوءٌ أَمْ لاَ فِيمَا نَزَلَ بِهِ جَبْرَئِيلُ[ جِبْرِيلُ خ ل] عَلَيْهِ اَلسَّلاَمُ فَقَالَ« اَلْجُنُبُ يَغْتَسِلُ يَبْدَأُ فَيَغْسِلُ يَدَيْهِ إِلَى اَلْمِرْفَقَيْنِ قَبْلَ أَنْ يَغْمِسَهُمَا فِي اَلْمَاءِ ثُمَّ يَغْسِلُ مَا أَصَابَهُ مِنْ أَذًى ثُمَّ يَصُبُّ عَلَى رَأْسِهِ وَعَلَى وَجْهِهِ وَعَلَى جَسَدِهِ كُلِّهِ ثُمَّ قَدْ قَضَى اَلْغُسْلَ وَ لاَ وُضُوءَ عَلَيْهِ».

from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from Ya'qub ibn Yaqtin, from Imam Abu al-Hasan (a.s), who said: I asked Imam (a.s) about ghusl for janabah - does it include wudu or not, according to what Jibra'il (a.s) brought down? Imam (a.s) said: "The junub (person in a state of major ritual impurity) performs ghusl, beginning by washing his hands up to the elbows before immersing them in the water. Then he washes off any impurities that are on his body, pours water over his head, over his face, and over his entire body. Once he has completed this, the ghusl is done, and he does not need to perform wudu."

قال الشيخ أيده الله تعالى:( وكل غسل لغير الجنابة فهو غير مجز في الطهارة حتى يتوضأ معه الانسان وضوء الصلاة قبل الغسل). فقد مضى ما فيه كفاية ان شاء الله تعالى ويزيده بيانا.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "Every ghusl other than that for janabah does not suffice for purification unless the person performs wudu for prayer before the ghusl." What has been explained earlier is sufficient, by Allah’s (swt) will, and this narration further clarifies it.

مَا رَوَاهُ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« فِي كُلِّ غُسْلٍ وُضُوءٌ إِلاَّ اَلْجَنَابَةَ».

Narrated by Muhammad ibn al-Hasan al-Saffar, from Ya'qub ibn Yazid, from Ibn Abi Umayr, from Hammad ibn Uthman or someone else, from Abu Abdullah (a.s), who said: Imam (a.s) said: "For every ghusl, wudu is required, except for ghusl of janabah."

ثم قال الشيخ أيده الله تعالى:( وإذا وجد المغتسل من الجنابة بللا على رأس احليله أو أحس بخروج شئ بعد اغتساله فانه إن كان قد استبرأ بما ذكرناه قبل هذا من البول أو الاجتهاد فليس عليه وضوء ولا اعادة غسل، لان ذلك ربما كان وذيا أو مذيا وليس ينتقض من هذين، وإن لم يكن استبرأ بما شرحناه أعاد الغسل). يدل على ذلك.

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a person performing ghusl for janabah finds wetness on the tip of his penis or senses the discharge of something after completing his ghusl, then if he had performed istibra’ as described earlier - through urination or proper effort - there is no need for him to perform wudu or repeat the ghusl, as this may only be pre-seminal fluid (wadi or madhy), which does not invalidate the state of purity. However, if he did not perform istibra’ as explained, then he must repeat the ghusl." This ruling is supported by the related evidence.

مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَجْنَبَ فَاغْتَسَلَ قَبْلَ أَنْ يَبُولَ فَخَرَجَ مِنْهُ شَيْءٌ قَالَ« يُعِيدُ اَلْغُسْلَ» قُلْتُ فَالْمَرْأَةُ يَخْرُجُ مِنْهَا شَيْءٌ بَعْدَ اَلْغُسْلِ قَالَ« لاَ تُعِيدُ» قُلْتُ فَمَا اَلْفَرْقُ بَيْنَهُمَا قَالَ« لِأَنَّ مَا يَخْرُجُ مِنَ اَلْمَرْأَةِ إِنَّمَا هُوَ مِنْ مَاءِ اَلرَّجُلِ».

Narrated by Ahmad ibn Muhammad, from Uthman ibn Isa, from Abdullah ibn Muskan, from Sulayman ibn Khalid, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about a man who becomes junub and performs ghusl before urinating, and then something comes out of him. Imam (a.s) said: "He must repeat the ghusl." I asked: "What about a woman if something comes out of her after the ghusl?" Imam (a.s) said: "She does not need to repeat it." I asked: "What is the difference between them?" Imam (a.s) said: "What comes out of the woman is from the man's fluid."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنِ اَلرَّجُلِ يَغْتَسِلُ ثُمَّ يَجِدُ بَلَلاً وَ قَدْ كَانَ بَالَ قَبْلَ أَنْ يَغْتَسِلَ قَالَ« إِنْ كَانَ بَالَ قَبْلَ اَلْغُسْلِ فَلاَ يُعِيدُ اَلْغُسْلَ».

Narrated by Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi: Abu Abdullah (a.s) was asked about a man who performs ghusl and then finds wetness, having urinated before performing ghusl. Imam (a.s) said: "If he had urinated before the ghusl, he does not need to repeat the ghusl."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ أَخِيهِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُجْنِبُ ثُمَّ يَغْتَسِلُ قَبْلَ أَنْ يَبُولَ فَيَجِدُ بَلَلاً بَعْدَ مَا يَغْتَسِلُ قَالَ« يُعِيدُ اَلْغُسْلَ فَإِنْ كَانَ بَالَ قَبْلَ أَنْ يَغْتَسِلَ فَلاَ يُعِيدُ غُسْلَهُ وَ لَكِنْ يَتَوَضَّأُ وَ يَسْتَنْجِي».

Narrated by al-Husayn ibn Sa'id, from his brother al-Hasan, from Zur'ah, from Sama'ah, who said: I asked Imam (a.s) about a man who becomes junub and then performs ghusl before urinating, and afterward finds wetness. Imam (a.s) said: "He must repeat the ghusl. However, if he had urinated before performing ghusl, he does not need to repeat the ghusl but should perform wudu and cleanse himself (istinja)."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ وَ مُحَمَّدِ بْنِ اَلْحَسَنِ اَلصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَخْرُجُ مِنْ إِحْلِيلِهِ بَعْدَ مَا اِغْتَسَلَ شَيْءٌ قَالَ« يَغْتَسِلُ وَ يُعِيدُ اَلصَّلاَةَ إِلاَّ أَنْ يَكُونَ بَالَ قَبْلَ أَنْ يَغْتَسِلَ فَإِنَّهُ لاَ يُعِيدُ غُسْلَهُ» قَالَ مُحَمَّدٌ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ« مَنِ اِغْتَسَلَ وَ هُوَ جُنُبٌ قَبْلَ أَنْ يَبُولَ ثُمَّ يَجِدُ بَلَلاً فَقَدِ اِنْتَقَضَ غُسْلُهُ وَ إِنْ كَانَ بَالَ ثُمَّ اِغْتَسَلَ ثُمَّ وَجَدَ بَلَلاً فَلَيْسَ يَنْقُضُ غُسْلَهُ وَ لَكِنْ عَلَيْهِ اَلْوُضُوءُ لِأَنَّ اَلْبَوْلَ لَمْ يَدَعْ شَيْئاً».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Sa'd ibn Abdullah and Muhammad ibn al-Hasan al-Saffar, from Ahmad ibn Muhammad, from al-Husayn ibn Sa'id, from Hammad, from Hariz, from Muhammad, who said: I asked Abu Abdullah (a.s) about a man who finds something coming out of his urethra after performing ghusl. Imam (a.s) said: "He must perform ghusl again and repeat the prayer, unless he had urinated before performing ghusl, in which case he does not need to repeat the ghusl." Muhammad narrates: “Abu Ja'far (a.s) said: "If a man performs ghusl while in a state of janabah before urinating and then finds wetness, his ghusl is invalid. However, if he urinated before performing ghusl and then found wetness afterward, his ghusl remains valid, but he must perform wudu, as urination would have cleared any remaining impurity."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ مَيْسَرَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: فِي رَجُلٍ رَأَى بَعْدَ اَلْغُسْلِ شَيْئاً قَالَ« إِنْ كَانَ بَالَ بَعْدَ جِمَاعِهِ قَبْلَ اَلْغُسْلِ فَلْيَتَوَضَّأْ وَ إِنْ لَمْ يَبُلْ حَتَّى اِغْتَسَلَ ثُمَّ وَجَدَ اَلْبَلَلَ فَلْيُعِدِ اَلْغُسْلَ».

Narrated with this chain of narration, from Fadalah, from Mu'awiyah ibn Maysarah, who said: I heard Abu Abdullah (a.s) say regarding a man who sees something after performing ghusl: "If he urinated after intercourse but before performing ghusl, then he should perform wudu. However, if he did not urinate before performing ghusl and then finds wetness afterward, he must repeat the ghusl."

فما يتضمن هذان الحديثان من ذكر إعادة الوضوء فانما هو على طريقة الاستحباب لانه إذا صح بما قدمنا ذكره ان الغسل من الجنابة مجز عن الوضوء ولم يحدث ههنا ما ينقض الوضوء فينبغي ان لا يجب عليه اعادة الطهارة ولا تعلق على ذمته الطهارة إلا بدليل قاطع، وليس ههنا دليل يقطع العذر، ويحتمل ايضا أن يكون ما خرج منه بعد الغسل كان بولا فيجب عليه حينئذ الوضوء وإن لم يجب الغسل حسب ما تضمنه الخبر.

The mention of repeating wudu in these two narrations is based on a recommendation (istihbab), because, as previously established, ghusl for janabah suffices for wudu. If no new action that invalidates wudu occurs, there is no obligation to renew purification unless there is definitive evidence necessitating it, and no such evidence exists here. It is also possible that what came out after the ghusl was urine, in which case wudu would be obligatory but not ghusl, as indicated in the narration.

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلسِّنْدِيِّ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ تُصِيبُهُ اَلْجَنَابَةُ فَيَنْسَى أَنْ يَبُولَ حَتَّى يَغْتَسِلَ ثُمَّ يَرَى بَعْدَ اَلْغُسْلِ شَيْئاً أَ يَغْتَسِلُ أَيْضاً قَالَ« لاَ قَدْ تَعَصَّرَتْ وَ نَزَلَ مِنَ اَلْحَبَائِلِ».

Narrated by Muhammad ibn Ali ibn Mahbub, from Ali ibn al-Sindi, from Ibn Abi Umayr, from Jamil ibn Darraj, who said: I asked Abu Abdullah (a.s) about a man who becomes junub but forgets to urinate before performing ghusl, and afterward sees something after the ghusl. Should he perform ghusl again? Imam (a.s) said: "No, it has already been squeezed out and descended from the passageways."

فهذا الخبر محمول على أنه إذا علم ان الخارج منه بعد الغسل مذي فحينئذ لا يجب عليه إعادة الغسل لان الذي يوجب اعادة الغسل خروج المني قليلا كان أو كثيرا.

This narration is understood to mean that if the substance observed after ghusl is known to be madhy (pre-seminal fluid), then it does not necessitate repeating the ghusl. The requirement to repeat ghusl only applies if mani (semen) is discharged, whether in a small or large amount.

وَ مَا رَوَاهُ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ هِلاَلٍ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ اِغْتَسَلَ قَبْلَ أَنْ يَبُولَ فَكَتَبَ« أَنَّ اَلْغُسْلَ بَعْدَ اَلْبَوْلِ إِلاَّ أَنْ يَكُونَ نَاسِياً فَلاَ يُعِيدُ مِنْهُ اَلْغُسْلَ».

Narrated by Muhammad ibn al-Hasan al-Saffar, from Muhammad ibn Isa, from Ahmad ibn Hilal, who said: I asked Imam (a.s) about a man who performed ghusl before urinating, and Imam (a.s) wrote: "Ghusl should be performed after urination, except if he forgets. In that case, he does not need to repeat the ghusl."

فيحتمل هذا الخبر والذي تقدم أن يكونا مختصين بمن ترك ذلك ناسيا.

This narration, along with the previous one (H.409), can be understood as specifically addressing those who omit urination out of forgetfulness.

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ مُحَمَّدٍ اَلْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَبْدِ اَللَّهِ بْنِ هِلاَلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُجَامِعُ أَهْلَهُ ثُمَّ يَغْتَسِلُ قَبْلَ أَنْ يَبُولَ ثُمَّ يَخْرُجُ مِنْهُ شَيْءٌ بَعْدَ اَلْغُسْلِ فَقَالَ« لاَ شَيْءَ عَلَيْهِ إِنَّ ذَلِكَ مِمَّا وَضَعَهُ اَللَّهُ عَنْهُ».

Narrated by Sa'd ibn Abdullah, from Ahmad ibn Muhammad, from Abdullah ibn Muhammad al-Hajjal, from Tha'labah ibn Maymun, from Abdullah ibn Hilal, who said: I asked Abu Abdullah (a.s) about a man who has intercourse with his wife and then performs ghusl before urinating, after which something comes out of him. Imam (a.s) said: "There is no obligation on him, as Allah (swt) has relieved him of that."

وَ عَنْهُ عَنْ مُوسَى بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ أَبِي جَمِيلَةَ اَلْمُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ اَلشَّحَّامِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَجْنَبَ ثُمَّ اِغْتَسَلَ قَبْلَ أَنْ يَبُولَ ثُمَّ رَأَى شَيْئاً قَالَ« لاَ يُعِيدُ اَلْغُسْلَ لَيْسَ ذَلِكَ اَلَّذِي رَأَى شَيْئاً».

Narrated by the same chain, from Musa ibn al-Hasan, from Muhammad ibn Abdul Hamid, from Abu Jamilah al-Mufaddal ibn Salih, from Zayd al-Shahham, from Abu Abdullah (a.s), who said: I asked Imam (a.s) about a man who becomes junub, performs ghusl before urinating, and then sees something afterward. Imam (a.s) said: "He does not need to repeat the ghusl. What he saw is not related to what you are asking about."

فمعناه إذا كان قد اجتهد قبل الغسل بان يبول فلم يتمكن ولم يتأت له فقد وضع الله عنه حينئذ اعادة الغسل، فاما مع التفريط فانه يلزم اعادة الغسل حسب ما ذكرناه.

This means that if the man made an effort to urinate before performing ghusl but was unable to do so, Allah (swt) has relieved him of the need to repeat the ghusl. However, if he was negligent and did not attempt to urinate, then he must repeat the ghusl, as previously mentioned.

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تَغْتَسِلُ مِنَ اَلْجَنَابَةِ ثُمَّ تَرَى نُطْفَةَ اَلرَّجُلِ بَعْدَ ذَلِكَ هَلْ عَلَيْهَا غُسْلٌ فَقَالَ« لاَ». ثم قال الشيخ أيده الله تعالى:( وينبغي للجنب ان لا يدخل يده في الاناء حتى يغسلها ثلاثا).

Narrated by Muhammad ibn Ali ibn Mahbub, from al-Abbas, from al-Qasim ibn Uruwah, from Aban ibn Uthman, from Abdul Rahman ibn Abi Abdullah, who said: I asked Abu Abdullah (a.s) about a woman who performs ghusl for janabah and then sees the semen of the man afterward. Is she required to perform another ghusl? Imam (a.s) said: "No."

فقد مضى ما يدل عليه في باب احكام الطهارة. ثم قال:( ويسمي الله تعالى عند اغتساله ويمجده ويسبحه فإذا فرغ من غسله فليقل اللهم طهر قلبي).

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is recommended for a person in a state of janabah not to place their hand in the water container until they have washed it three times." This has been previously discussed in the chapter on the rulings of purification. (Shaykh Al-Mufid) also said: "One should invoke the name of Allah (swt), praise Him, and glorify Him during ghusl. When one finishes their ghusl, they should say: 'O Allah (swt), purify my heart.'"

فَأَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ حَمَّادٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: تَقُولُ فِي غُسْلِ اَلْجُمُعَةِ« اَللَّهُمَّ طَهِّرْ قَلْبِي مِنْ كُلِّ آفَةٍ تَمْحَقُ بِهَا دِينِي وَ تُبْطِلُ بِهَا عَمَلِي وَ تَقُولُ فِي غُسْلِ اَلْجَنَابَةِ اَللَّهُمَّ طَهِّرْ قَلْبِي وَ زَكِّ عَمَلِي وَ تَقَبَّلْ سَعْيِي وَ اِجْعَلْ مَا عِنْدَكَ خَيْراً لِي». وَ فِي حَدِيثٍ آخَرَ:« اَللَّهُمَّ اِجْعَلْنِي مِنَ اَلتَّوَّابِينَ وَ اِجْعَلْنِي مِنَ اَلْمُتَطَهِّرِينَ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Ahmad ibn Muhammad, from Ja'far, from al-Hasan ibn Hammad, from Muhammad ibn Marwan, from Abu Abdullah (a.s), who said: Imam (a.s) said: “While performing the ghusl for Friday, you should say: "O Allah (swt), purify my heart from every defect that corrupts my religion and nullifies my deeds." And while performing the ghusl for janabah, you should say: "O Allah (swt), purify my heart, purify my deeds, accept my efforts, and make what is with You better for me." In another narration, it is mentioned: Imam (a.s) said: "O Allah (swt), make me among those who repent often, and make me among those who purify themselves."

وَ فِي حَدِيثٍ آخَرَ:« اَللَّهُمَّ اِجْعَلْنِي مِنَ اَلتَّوَّابِينَ وَ اِجْعَلْنِي مِنَ اَلْمُتَطَهِّرِينَ».

In another narration, it is mentioned: Imam (a.s) said: "O Allah (swt), make me among those who repent often, and make me among those who purify themselves."

ثم قال الشيخ أيده الله تعالى:( وغسل المرأة من الجنابة كغسل الرجل في الترتيب تبدأ بغسل رأسها حتى توصل الماء إلى اصول شعرها). قد بينا بما تقدم ان هذه الاحكام تلزم الجنب والجنب يقع على الرجل والمرأة فينبغي أن يكون الحكم لازما لهما. ثم قال:( وان كان الشعر مشدودا حلته). يريد به إذا لم يصل الماء إليه إلا بعد حله، فاما مع وصول الماء إلى اصل الشعر فلا يجب ذلك، يدل على ذلك.

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "The ghusl for a woman in a state of janabah is the same as that for a man in terms of sequence: she begins by washing her head, ensuring the water reaches the roots of her hair." As previously explained, these rulings apply to anyone in a state of janabah, whether a man or a woman; therefore, the same rulings are obligatory for both. Then he, (Shaykh (Al-Mufid)), said: "If her hair is tied, she should untie it." This means if the water cannot reach the roots of her hair without untying it, she must untie it. However, if the water can reach the roots of her hair without untying it, then it is not obligatory to untie it. This is supported by related evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اِبْنِ مُسْكَانَ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لاَ تَنْقُضُ اَلْمَرْأَةُ شَعْرَهَا إِذَا اِغْتَسَلَتْ مِنَ اَلْجَنَابَةِ».

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, from Ibn Muskan, from Muhammad al-Halabi, from a man, from Abu Abdullah (a.s), who said: Imam (a.s) said: "A woman does not need to untie her hair when performing ghusl for janabah." (dependent on water reaching the roots)

مَا أَخْبَرَنِي بِهِ الشَّيْخُ أَيَّدَهُ اللَّهُ تَعَالَى عَنْ أَبِي الْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ الْحَلَبِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: لَا تَنْقُضُ الْمَرْأَةُ شَعْرَهَا إِذَا اغْتَسَلَتْ مِنَ الْجَنَابَةِ.

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, from Ibn Muskan, from Muhammad al-Halabi, from a man, from Abu Abdullah (a.s), who said: Imam (a.s) said: "A woman does not need to untie her hair when she performs ghusl for janabah." (dependent on water reaching the roots)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَمَّا تَصْنَعُ اَلنِّسَاءُ فِي اَلشَّعْرِ وَ اَلْقُرُونِ فَقَالَ« لَمْ تَكُنْ هَذِهِ اَلْمِشْطَةُ إِنَّمَا كُنَّ يَجْمَعْنَهُ» ثُمَّ وَصَفَ أَرْبَعَةَ أَمْكِنَةٍ ثُمَّ قَالَ« يُبَالِغْنَ فِي اَلْغَسْلِ».

Narrated by Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Jamil, who said: I asked Abu Abdullah (a.s) about what women should do regarding their hair and braids. Imam (a.s) said: "This type of hair styling did not exist. They used to gather their hair together." Then Imam (a.s) described four specific areas and said: "They should ensure thorough washing."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ رِبْعِيِّ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« حَدَّثَتْنِي سَلْمَى خَادِمُ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَتْ كَانَ أَشْعَارُ نِسَاءِ رَسُولِ اَللَّهِ[ رَسُولِ اَللَّهِ] صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قُرُونُ رُءُوسِهِنَّ مُقَدَّمَ رُءُوسِهِنَّ فَكَانَ يَكْفِيهِنَّ مِنَ اَلْمَاءِ شَيْءٌ قَلِيلٌ فَأَمَّا اَلنِّسَاءُ اَلْآنَ فَقَدْ يَنْبَغِي لَهُنَّ أَنْ يُبَالِغْنَ فِي اَلْمَاءِ».

Narrated by al-Husayn ibn Sa'id, from Hammad, from Ruba'i ibn Abdullah, from Muhammad ibn Muslim, from Abu Ja'far (a.s), who said: Salma, the servant of the Messenger of Allah (swt) (peace and blessings be upon him and his family), told me: "The hair of the wives of the Messenger of Allah (swt) (peace and blessings be upon him and his family) was styled into braids positioned at the front of their heads, and a small amount of water was sufficient for them. However, as for women nowadays, it is appropriate for them to use more water thoroughly."

ثم قال الشيخ أيده الله تعالى: وينبغي لها أن تستبرئ الآن قبل الغسل بالبول فان لم يتيسر لها ذلك لم يكن عليها شئ. يدل على ذلك

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is recommended for a woman to ensure cleanliness before performing ghusl by urinating. If she is unable to do so, there is no obligation on her." This is supported by related evidence.

مَا أَخْبَرَنِي بِهِ الشَّيْخُ أَيَّدَهُ اللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانَ عَنْ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ عَنْ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَجْنَبَ فَاغْتَسَلَ قَبْلَ أَنْ يَبُولَ فَخَرَجَ مِنْهُ شَيْءٌ؟ قَالَ: يُعِيدُ الْغُسْلَ. قُلْتُ: فَالْمَرْأَةُ يَخْرُجُ مِنْهَا بَعْدَ الْغُسْلِ؟ قَالَ: لَا تُعِيدُ الْغُسْلَ. قُلْتُ: فَمَا الْفَرْقُ بَيْنَهُمَا؟ قَالَ: لِأَنَّ مَا يَخْرُجُ مِنَ الْمَرْأَةِ إِنَّمَا هُوَ مِنْ مَاءِ الرَّجُلِ.

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from Uthman, from Ibn Muskan, from Sulayman ibn Khalid, who said: I asked Abu Abdullah (a.s) about a man who becomes junub, performs ghusl before urinating, and something comes out of him afterward. Imam (a.s) said: "He must repeat the ghusl." I asked: "What about a woman if something comes out of her after the ghusl?" Imam (a.s) said: "She does not need to repeat the ghusl." I asked: "What is the difference between them?" Imam (a.s) said: "What comes out of the woman is from the man's fluid."

وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ مَنْصُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: مِثْلَ ذَلِكَ وَ قَالَ« لِأَنَّ مَا يَخْرُجُ مِنَ اَلْمَرْأَةِ مَاءُ اَلرَّجُلِ».

Narrated with this chain, from al-Husayn ibn Sa'id, from Fadalah, from al-Husayn ibn Uthman, from Ibn Muskan, from Mansur, from Abu Abdullah (a.s): Similarly Imam (a.s) said, "Because what comes out of the woman is the man's fluid."

ثم قال:( والجنب إذا ارتمس في الماء اجزأه لطهارته ارتماسة واحدة). يدل على ذلك

Then he, (Shaykh (Al-Mufid)), said: "A person in a state of janabah, if they immerse themselves fully in water, a single immersion suffices for their purification." This is supported by related evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ غُسْلِ اَلْجَنَابَةِ فَقَالَ« تَبْدَأُ فَتَغْسِلُ كَفَّيْكَ ثُمَّ تُفْرِغُ بِيَمِينِكَ عَلَى شِمَالِكَ فَتَغْسِلُ فَرْجَكَ وَ مَرَافِقَكَ ثُمَّ تَمَضْمَضْ وَ اِسْتَنْشِقْ ثُمَّ تَغْسِلُ جَسَدَكَ مِنْ لَدُنْ قَرْنِكَ إِلَى قَدَمَيْكَ لَيْسَ قَبْلَهُ وَ لاَ بَعْدَهُ وُضُوءٌ وَ كُلُّ شَيْءٍ أَمْسَسْتَهُ اَلْمَاءَ فَقَدْ أَنْقَيْتَهُ وَ لَوْ أَنَّ رَجُلاً اِرْتَمَسَ فِي اَلْمَاءِ اِرْتِمَاسَةً وَاحِدَةً أَجْزَأَهُ ذَلِكَ وَ إِنْ لَمْ يَدْلُكْ جَسَدَهُ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from Ibn Abi Umayr, from Umar ibn Udhaynah, from Zurara, who said: I asked Abu Abdullah (a.s) about the ghusl for janabah. Imam (a.s) said: "You begin by washing your hands, then pour water with your right hand onto your left, and wash your private parts and forearms. Then rinse your mouth and nose. Afterward, wash your body from the top of your head to your feet. There is no wudu required before or after this. Everything that comes into contact with water is purified, and even if a man fully immerses himself in water in one single immersion, it suffices for him, even if he does not rub his body."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِذَا اِرْتَمَسَ اَلْجُنُبُ فِي اَلْمَاءِ اِرْتِمَاسَةً وَاحِدَةً أَجْزَأَهُ ذَلِكَ مِنْ غُسْلِهِ».

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 Ibn Abi Umayr, from Hammad, from al-Halabi, who said: I heard Abu Abdullah (a.s) say: "If a person in a state of janabah immerses themselves fully in water in one single immersion, it suffices for their ghusl."

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 عَنِ اَلرَّجُلِ يُجْنِبُ هَلْ يُجْزِيهِ مِنْ غُسْلِ اَلْجَنَابَةِ أَنْ يَقُومَ فِي اَلْمَطَرِ حَتَّى يَغْسِلَ رَأْسَهُ وَ جَسَدَهُ وَ هُوَ يَقْدِرُ عَلَى مَا سِوَى ذَلِكَ قَالَ« إِنْ كَانَ يَغْسِلُهُ اِغْتِسَالَهُ بِالْمَاءِ أَجْزَأَهُ ذَلِكَ».

Narrated by Muhammad ibn Ali ibn Mahbub, from Ahmad ibn Muhammad, from Musa ibn al-Qasim, from Ali ibn Ja'far, from his brother Imam Musa ibn Ja'far (a.s), who said: I asked Imam (a.s) about a man in a state of janabah - would it suffice for him to stand in the rain until it washes his head and body, while he is able to access other means of washing? Imam (a.s) said: "If the rain washes him in the same manner as he would perform ghusl with water, then it suffices."

ثم قال ايده الله تعالى:( ولا ينبغي له ان يرتمس في الماء الراكد فانه ان كان قليلا أفسده). فالوجه فيه ان الجنب حكمه حكم النجس إلى ان يغتسل فمتى لاقى الماء الذي يصح فيه قبول النجاسة فسد، وليس ينقض هذا الحديث الذي

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is not appropriate for a junub person to immerse themselves in stagnant water, as it would spoil it if the water is small in quantity." The reasoning behind this is that the junub person is treated as ritually impure until they perform ghusl. Thus, if they come into contact with water that is susceptible to impurity, it becomes invalid. This does not contradict the narration mentioned.

رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اِبْنِ مُسْكَانَ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ مُيَسِّرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ اَلْجُنُبِ يَنْتَهِي إِلَى اَلْمَاءِ اَلْقَلِيلِ فِي اَلطَّرِيقِ وَ يُرِيدُ أَنْ يَغْتَسِلَ مِنْهُ وَلَيْسَ مَعَهُ إِنَاءٌ يَغْتَرِفُ بِهِ وَ يَدَاهُ قَذِرَتَانِ قَالَ« يَضَعُ يَدَهُ وَ يَتَوَضَّأُ وَ يَغْتَسِلُ هَذَا مِمَّا قَالَ اَللَّهُ تَعَالَى «مٰا جَعَلَ عَلَيْكُمْ فِي اَلدِّينِ مِنْ حَرَجٍ»».

Narrated by Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Abdullah ibn al-Mughira, from Ibn Muskan, who said: Muhammad ibn Maysar told me: I asked Abu Abdullah (a.s) about a man in a state of janabah who encounters a small amount of water on the road and wishes to perform ghusl with it, but he has no vessel to draw the water and his hands are unclean. Imam (a.s) said: "He should place his hand in the water, perform wudu, and then perform ghusl. This is among the cases where Allah (swt), the Exalted, says: 'He has not placed upon you any hardship in religion.'" (Surah Al-Hajj 22:78)

لان معنى هذا الخبر أن يأخذ الماء من المستنقع بيده ولا ينزله بنفسه ويغتسل بصبه على البدن فاما إذا نزله فسد حسب ما بيناه يدل على ما ذكرناه.

The meaning of this narration is that the man should take water from the pool using his hands and pour it over his body for ghusl, without immersing his whole body in the water. If he were to immerse himself, the water would become invalid, as previously explained. This interpretation is supported by the principles discussed earlier.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنِ اِبْنِ أَبِي يَعْفُورٍ وَ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَتَيْتَ اَلْبِئْرَ وَ أَنْتَ جُنُبٌ وَ لَمْ تَجِدْ دَلْواً وَ لاَ شَيْئاً تَغْتَرِفُ بِهِ فَتَيَمَّمْ بِالصَّعِيدِ فَإِنَّ رَبَّ اَلْمَاءِ وَ رَبَّ اَلصَّعِيدِ وَاحِدٌ وَ لاَ تَقَعْ فِي اَلْبِئْرِ وَ لاَ تُفْسِدْ عَلَى اَلْقَوْمِ مَاءَهُمْ».

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 Muhammad ibn Isma'il, from al-Fadl ibn Shadhan, from Safwan ibn Yahya, from Mansur ibn Hazim, from Ibn Abi Ya'fur, and from Anbasah ibn Mus'ab, from Abu Abdullah (a.s), who said: Imam (a.s) said: "If you come to a well while in a state of janabah and do not find a bucket or anything to draw water with, then perform tayammum with pure earth. Verily, the Lord (azj) of water and the Lord (azj) of earth is One. Do not immerse yourself into the well and spoil the water for the people."

ثم قال الشيخ أيده الله تعالى:( وان كان كثيرا خالف السنة بالاغتسال فيه). يدل على ذلك

Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "If the water is abundant, immersing oneself in it opposes the recommended practice." This is supported by related evidence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ: كَتَبْتُ إِلَى مَنْ يَسْأَلُهُ عَنِ اَلْغَدِيرِ يَجْتَمِعُ فِيهِ مَاءُ اَلسَّمَاءِ أَوْ يُسْتَقَى فِيهِ مِنْ بِئْرٍ فَيَسْتَنْجِي فِيهِ اَلْإِنْسَانُ مِنْ بَوْلٍ أَوْ يَغْتَسِلُ فِيهِ اَلْجُنُبُ مَا حَدُّهُ اَلَّذِي لاَ يَجُوزُ فَكَتَبَ« لاَ تَوَضَّأْ مِنْ مِثْلِ هَذَا إِلاَّ مِنْ ضَرُورَةٍ إِلَيْهِ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from Muhammad ibn Isma'il ibn Bazi', who said: I wrote to someone to ask Imam (a.s) about a pond in which rainwater gathers or water is drawn into from a well, and a person uses it for istinja (washing after urination) or a junub person bathes in it. What is the limit (of water) that makes it impermissible? Imam (a.s) wrote: "Do not perform wudu from such water except in case of necessity."

قوله عليه السلام:( لا توضأ من مثل هذا الا من ضرورة إليه) يدل على كراهية النزول فيه لانه لو لم يكن مكروها لما قيد الوضوء والغسل منه بحال الضرورة فاما الذي يدل على انه لا يفسد الماء إذا زاد على الكر بنزول الجنب فيه ما تقدم من الاخبار وانه إذا بلغ الماء كرا لا ينجسه شئ.

His statement (a.s), "Do not perform wudu from such water except in case of necessity," indicates the dislike of immersing oneself in it. For if it were not disliked, the permission for wudu and ghusl from it would not have been restricted to cases of necessity. However, the evidence that immersion does not invalidate the water if it exceeds the volume of a kurr is found in the earlier narrations, which state that if the water reaches the volume of a kurr, nothing can render it impure.

مُحَمَّدُ بْنُ اَلْحَسَنِ بْنِ اَلْوَلِيدِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ اَلصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ أَجْنَبَ فِي شَهْرِ رَمَضَانَ فَنَسِيَ أَنْ يَغْتَسِلَ حَتَّى خَرَجَ شَهْرُ رَمَضَانَ قَالَ« عَلَيْهِ أَنْ يَقْضِيَ اَلصَّلاَةَ وَ اَلصِّيَامَ».

Narrated by Muhammad ibn al-Hasan ibn al-Walid, from Muhammad ibn al-Hasan al-Saffar, from Ahmad ibn Muhammad, from Ibn Abi Umayr, from Hammad, from al-Halabi, who said: Abu Abdullah (a.s) was asked about a man who became junub during the month of Ramadan and forgot to perform ghusl until the month of Ramadan had ended. Imam (a.s) said: "He must make up both the prayers and the fasts."