 The Cleansing Quality of Water

The Quantity of Water that Always Remains Clean

The Case of a Small Quantity of Water, the Water with a Dead Body in it and its use by a Man to Wash His Dirty Hand in it

The Case of a Well and Things that May Fall in It (Fatwa best explains Ahadith 2-12 as well as the following chapter.)

A Well near a Cesspool

Taking Wudu’ With Water from Which Animals, Beasts and Birds Have Drunk

Taking Wudu’ with the Water from Which a Woman during Her Hayd (menses), People After Having Carnal Relations, a Jew, a Christian or a Person Hostile toward ’A’immah Has Drunk (Fatwa best explains Ahadith 4-6 of this chapter.)

A Man Places His Hand in the Water before Washing, the Limit of Washing Hands Because of Carnal Relations, Urination, Feces and Sleeping

Mixing of Rain Water with Urine, with Water Used for Taking Ghusl (bath) Because of Carnal Relations, Touching of One’s Cloth with Water Used for Washing Because of Urine

Water of Bath Houses and Water Heated by the Sun’s Rays

Places Not Desirable to Use as a Lavatory

Expressions to Say When Entering a Lavatory and When Coming Out

Draining Urine, Washing and If One Does Not Find Water

The Quantity of Water Required for Wudu’, Showers and One Who Is Excessive in the Use of Water for Wudu’

Brushing One’s Teeth

Rinsing One’s Mouth and Nostrils

Description of Wudu’

The Area of the Face and Hands to be Washed for Wudu’

Wiping of Head and Feet

Wiping Over the Shoes

Bandages and Wounds

Facing Doubts about Wudu’ Forgetting or Mixing Proper Order

Matters that Invalidate or Do not Invalidate Wudu’

One’s Stepping over Feces or Other Such Things

Certain Fluid, Which Is Other than Urine and Semen

Kinds of Ghusl (bath)

Matters Covered by Ghusl (bath)

Necessity of Ghusl (bath) on Friday

Description of Ghusl (bath), Wudu’ Before or Thereafter and a Man’s Ghusl (bath) in an Improper Place, Expressions to Say During Taking Ghusl (bath) and Moving a Ring During Ghusl (bath)

Reason Necessitating Ghusl (bath) for Men and Women

Wet Dreams of Men and Women

Finding Fluid Coming Out after Ghusl (bath)

One after Carnal Relations Eats, Drinks, Reads, Enters a Masjid, Dyes Hair, Uses Fragrance and So On

One after Carnal Relation Sweats in His Clothes, Clothes Touch His Wet Body

Semen or Al-Madhiy Comes in Contact with One’s Clothes or Body

Urine Comes in Contact with One’s Clothes or Body

Urine of Animals and Their Dung

Clothes Come in Contact with Blood and Pus

Dogs Touching Clothes, Body and So On

Description of Tayammum

When Tayammum Is Necessary and Finding Water Thereafter

One’s having Little Water on a Journey but Is Afraid of Facing Thirst

One’s Experiencing Carnal Relations and Having Only Ice

Taking Tayammum with Clay

Bandages, Injuries, One’s Suffering from Smallpox and or Experiencing Carnal Relations

Rare Ahadith about Wudu’

Chapters on Hayd (menses)

Minimum and Maximum Duration of Hayd

Women’s Experiencing Hayd After or Before Their Date of Hayd

Women Observe Yellowish Blood Before or After Hayd (menses)

First Time Hayd (menses)

Examining if Hayd (menses) has Ended or Not

Taking Ghusl (bath) Because of Hayd and the Kind of Water Needed

Women Find Blood after Sexual Relation

Comprehensive Instructions About Hayd (menses) and Istihadah (irregular menses)

Signs for Differentiating Between Blood of Hayd and Istihadah

Differentiating Among Blood of Hayd, Virginity or a Wound

Pregnant Woman Finds Blood

Blood Because of Childbirth

Blood Discharge after a Woman’s Experiencing Discharge-Free Period after Childbirth and Blood Discharge before Birth or after Childbirth

Matters Necessary for Women during Hayd at the Times of Salah (prayer)

Women Find Hayd Blood after the Coming of the Time for a Salah (Prayer) Before Performing It Or Become Clean Before the Coming of the Time for a Salah (Prayer) But Are Too Lazy for Ghusl (bath)

Women Feel Hayd during Salah (Prayer)

Women Must Make-up-for Fasting Because of Hayd but Not Salah (Prayer) 

Women’s Reading the Holy Quran During Hayd or Child-birth 

Women during Hayd Can Pick up Things from a Masjid but Must Not Leave Anything Therein

Women’s Hayd (menses) Stops, Comes Again and the Time of Menopause

Women’s Using Medicine to Have Hayd (menses) after It Stops 

Using Dye during Hayd (menses) 

Washing Clothes of Women during Hayd 

Women During Hayd Pick up Prayer Rug or Water 

Causes of Death and that Believing People May Die by any Manner of Dying 

The Reward for a Person Suffering from Illness 

Another Section on the Same Subject 

The Limits of Complaints 

A Patient’s Giving Permission to His Visitors 

How Often a Patient Should Be Visited, How Long the Duration of Visitation Should Be and Complete Visit 

The Limit of a Sudden Death 

The Virtue (Reward) of Visiting a Patient 

Dictations to a Dying Person

Difficulty in Dying (If Dying Becomes Difficult and the Agony of Death Intense) 

Facing the Dying Person Toward Qiblah

A Believing Person Is Not Caused to Die Against His Will

Things that Believers and Unbelievers See in Dying Conditions

Taking out of the Souls of Believing and Unbelievers

Burial Should Take Place Immediately

Rare Ahadith

Women during Hayd Nurse a Patient (The following chapters are about rules of washing a dead body for burial, shrouding and other matters of burial, and are best explained in the form of fatwa. Consult current fatwa about them.)

Washing a Dead Body

Hunut (Rubbing Camphor) on a Dead Body and Shrouding

Shrouding a Deceased Women

Undesirability of Perfuming the Shroud or Warming Water for Washing Dead Bodies

The Desirable Pieces of Shroud and the Undesirable Ones

The Amount of Water Needed for Ghusl (bath) of a Deceased Person

The Two Fresh Al-Jaridah (Twigs of Palm Tree)

Persons Dead Without Shower Due to Carnal Relations Hayd or Child Birth Reasons

Chapter 26- Dead Woman with a Baby Moving Inside Her

Cutting of Nails and Hairs of Dead Person Undesirable

Things Coming Out of a Dead Body after Ghusl (bath)

Washing of Persons of opposite Gender

1ـ أَبُو عَلِيٍّ الأشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ الصَّيْقَلِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ يُوضَعُ لِلْمَيِّتِ جَرِيدَتَانِ وَاحِدَةٌ فِي الْيَمِينِ وَالأخْرَى فِي الأيْسَرِ قَالَ قَالَ الْجَرِيدَةُ تَنْفَعُ الْمُؤْمِنَ وَالْكَافِرَ.

1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from Safwan ibn Yahya from ibn Muskan from al-Hassan ibn Ziyad al-Sayqal who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Two pieces of twig are placed with a deceased, one on the right and the other on the left.’ He (the narrator) has said, that he (the Imam) said, ‘Al-Jaridah (twig of palm tree) benefits both, believers and non-believers.’” 

2ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ يَحْيَى بْنِ عُبَادَةَ الْمَكِّيِّ قَالَ سَمِعْتُ سُفْيَانَ الثَّوْرِيَّ يَسْأَلُهُ عَنِ التَّخْضِيرِ فَقَالَ إِنَّ رَجُلاً مِنَ الأنْصَارِ هَلَكَ فَأُوذِنَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) بِمَوْتِهِ فَقَالَ لِمَنْ يَلِيهِ مِنْ قَرَابَتِهِ خَضِّرُوا صَاحِبَكُمْ فَمَا أَقَلَّ الْمُخَضَّرِينَ قَالَ وَمَا التَّخْضِيرُ قَالَ جَرِيدَةٌ خَضْرَاءُ تُوضَعُ مِنْ أَصْلِ الْيَدَيْنِ إِلَى التَّرْقُوَةِ.

2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il ibn Bazi‘ from Hanan ibn Sadir from Yahya ibn ‘Ubadah al-Makkiy who has said the following: “I heard Sufyan al-Thawriy asking him (the Imam) about greening. He (the Imam) said that once a man from al-Ansar died and the Messenger of Allah was asked to attend his funeral. He (the Messenger of Allah) asked one of the relatives of the deceased to green up their fellow man; greening people are very few.’ They asked, ‘What is greening?’ He (the Messenger of Allah) replied, ‘It is a fresh twig which is placed near the hands up to the collar bones.’” 

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ رَجُلٍ عَنْ يَحْيَى بْنِ عُبَادَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ تُؤْخَذُ جَرِيدَةٌ رَطْبَةٌ قَدْرَ ذِرَاعٍ فَتُوضَعُ وَأَشَارَ بِيَدِهِ مِنْ عِنْدِ تَرْقُوَتِهِ إِلَى يَدِهِ تُلَفُّ مَعَ ثِيَابِهِ قَالَ وَقَالَ الرَّجُلُ لَقِيتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) بَعْدُ فَسَأَلْتُهُ عَنْهُ فَقَالَ نَعَمْ قَدْ حَدَّثْتُ بِهِ يَحْيَى بْنَ عُبَادَةَ.

3. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah, from a man from Yahya ibn ‘Ubadah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Two pieces of fresh twigs one yard in length are placed with a deceased’ - pointing with his hand - ‘one end from collar bones to the hands wrapped with cloth.’ He (the narrator) has said that the man then said, ‘I met abu ‘Abd Allah (a.s.), afterwards and asked him (the Imam) about it. He (the Imam) said, ‘Yes I spoke about it to Yahya ibn ‘Ubadah.’” 

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) أَ رَأَيْتَ الْمَيِّتَ إِذَا مَاتَ لِمَ تُجْعَلُ مَعَهُ الْجَرِيدَةُ قَالَ يَتَجَافَى عَنْهُ الْعَذَابُ وَالْحِسَابُ مَا دَامَ الْعُودُ رَطْباً قَالَ وَالْعَذَابُ كُلُّهُ فِي يَوْمٍ وَاحِدٍ فِي سَاعَةٍ وَاحِدَةٍ قَدْرَ مَا يُدْخَلُ الْقَبْرَ وَيَرْجِعُ الْقَوْمُ وَإِنَّمَا جُعِلَتِ السَّعَفَتَانِ لِذَلِكَ فَلاَ يُصِيبُهُ عَذَابٌ وَلاَ حِسَابٌ بَعْدَ جُفُوفِهِمَا إِنْ شَاءَ الله.

4. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “I once asked abu Ja‘far (a.s.), what happens if two fresh al-Jaridah (twig of palm tree) are not placed with a deceased? He (the Imam) said, ‘Torture and accounting is kept away from him as long as the al-Jaridah (twig of palm tree) are fresh. All tortures take place in one day in one hour for a duration within which people return and leave the gravesite. The two al-Jaridah (twig of palm tree) (branches) are placed for this reason, and after they dry there will be no torture and accounting by the will of Allah.’” 

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ إِنَّ الْجَرِيدَةَ قَدْرُ شِبْرٍ تُوضَعُ وَاحِدَةٌ مِنْ عِنْدِ التَّرْقُوَةِ إِلَى مَا بَلَغَتْ مِمَّا يَلِي الْجِلْدَ وَالأخْرَى فِي الأيْسَرِ مِنْ عِنْدِ التَّرْقُوَةِ إِلَى مَا بَلَغَتْ مِنْ فَوْقِ الْقَمِيصِ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “He (the Imam) has said, ‘Al-Jaridah (twigs of palm tree) are of the size of one Shibr (ten inches) of which one is placed with one end near the collarbones downward as far as it reaches next to the skin, and the other on the left side near the collarbones downward as far as it reaches over the shirt.’” 

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ تُوضَعُ لِلْمَيِّتِ جَرِيدَتَانِ وَاحِدَةٌ فِي الأيْمَنِ وَالأخْرَى فِي الأيْسَرِ.

6. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Muhammad ibn Sanaa ‘ah from al-Fudayl ibn Yasar who has said the following: “Abu ‘Abd Allah (a.s.), has said that two pieces of al-Jaridah (twig of palm tree) are placed with a deceased: one on the right and the other on the left side.’” 

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ حَرِيزٍ وَفُضَيْلٍ وَعَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله قَالَ قِيلَ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) لأَيِّ شَيْ‏ءٍ تُوضَعُ مَعَ الْمَيِّتِ الْجَرِيدَةُ قَالَ إِنَّهُ يَتَجَافَى عَنْهُ الْعَذَابُ مَا دَامَتْ رَطْبَةً.

7. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from Hariz and Fudayl and ‘Abd al-Rahman ibn abu ’Abd Allah who has said the following: “Abu ‘Abd Allah (a.s.), was asked, ‘Why a twig is placed with a deceased? He (the Imam) replied, ‘Torture is kept away from him as long as it (twig) is fresh.”’ 

8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قِيلَ لَهُ جُعِلْتُ فِدَاكَ رُبَّمَا حَضَرَنِي مَنْ أَخَافُهُ فَلاَ يُمْكِنُ وَضْعُ الْجَرِيدَةِ عَلَى مَا رَوَيْتَنَا قَالَ أَدْخِلْهَا حَيْثُ مَا أَمْكَنَ.

8. A number of our people have narrated from Sahl ibn Ziyad in a marfu‘ manner who has said the following: “It was said to him (the Imam), ‘I pray to Allah to keep my soul in service for your cause, because of the presence of fear I may not be able to place al-Jaridah (twig of palm tree) as you have told us.’ He (the Imam) said, ‘Place them just as it is possible for you to do.’” 

9ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ سَأَلْتُهُ عَنِ الْجَرِيدَةِ تُوضَعُ فِي الْقَبْرِ قَالَ لاَ بَأْسَ.

9. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad al-Kindiy from more than one person from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the twig which is placed in the grave. He (the Imam) said, ‘It is not harmful.’” 

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا قَالُوا قُلْنَا لَهُ جُعِلْنَا فِدَاكَ إِنْ لَمْ نَقْدِرْ عَلَى الْجَرِيدَةِ فَقَالَ عُودَ السِّدْرِ قِيلَ فَإِنْ لَمْ نَقْدِرْ عَلَى السِّدْرِ فَقَالَ عُودَ الْخِلاَفِ.

10. A number of our people have narrated from Sahl ibn Ziyad from more than one person of our people who have said the following: “We said to him (the Imam) (a.s.), ‘We pray to Allah to keep our souls in service for your cause. What should we do if we cannot find al-Jaridah (twig of palm tree)? He (the Imam) said, ‘Twig of berry tree is also good.’ It then was asked, ‘What should be done if twig of berry tree is also not found? He (the Imam) said, ‘Then it is twig of al-Khilaf (certain tree).”’ 

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ بِلاَلٍ أَنَّهُ كَتَبَ إِلَيْهِ يَسْأَلُهُ عَنِ الْجَرِيدَةِ إِذَا لَمْ نَجِدْ نَجْعَلُ بَدَلَهَا غَيْرَهَا فِي مَوْضِعٍ لاَ يُمْكِنُ النَّخْلُ فَكَتَبَ يَجُوزُ إِذَا أُعْوِزَتِ الْجَرِيدَةُ وَالْجَرِيدَةُ أَفْضَلُ وَبِهِ جَاءَتِ الرِّوَايَةُ.

11. Ali ibn Ibrahim has narrated from Ali ibn m h al-Qasaniy from Muhammad ibn Muhammad from Ali ibn Bilal who has said the following: “I wrote to him (the Imam) asking about al-Jaridah (palm tree twig) if it is not available, can any other branch be used if palm tree is not available? He (the Imam) wrote, ‘It is permissible if al-Jaridah (palm tree twig) is not available, but al-Jaridah (palm tree twig) is better; there is Hadith about it.’” 

12ـ وَرَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ فِي رِوَايَةٍ أُخْرَى قَالَ يُجْعَلُ بَدَلَهَا عُودُ الرُّمَّانِ.

12. Ali ibn Ibrahim has narrated in another Hadith that the branch of pomegranate is placed in place of al- Jaridah (palm tree twig). H 4365, Ch. 24, 13 

Al-Kāfi - Volume 3

Book 3, Chapter 24