 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 عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ لَيْسَ التَّعْزِيَةُ إِلاَّ عِنْدَ الْقَبْرِ ثُمَّ يَنْصَرِفُونَ لاَ يَحْدُثُ فِي الْمَيِّتِ حَدَثٌ فَيَسْمَعُونَ الصَّوْتَ.

1. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn Isma’il from Muhammad ibn ‘Adhafir from Ishaq ibn ‘Ammar who has said the following: “Abu ’Abd Allah (a.s.), has said that condolence is offered only near the grave. Thereafter people should disperse so that if something should happen to the deceased no one can hear the voice.” 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ التَّعْزِيَةُ لأَهْلِ الْمُصِيبَةِ بَعْدَ مَا يُدْفَنُ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of his people who has said the following: “Abu ‘Abd Allah (a.s.), has said that condolences should be offered to the people of the deceased after burial takes place.” 

3ـ أَبُو عَلِيٍّ الأشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ لَيْسَ التَّعْزِيَةُ إِلاَّ عِنْدَ الْقَبْرِ ثُمَّ يَنْصَرِفُونَ لاَ يَحْدُثُ فِي الْمَيِّتِ حَدَثٌ فَيَسْمَعُونَ الصَّوْتَ.

3. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hajjal from Ishaq ibn ‘Ammar (in a maqtu’ manner) who has said the following: “He (the Imam) (a.s.), has said that condolences should be offered only near the grave. Thereafter people should return so that they cannot hear the voice if anything happens to the deceased.” 

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ التَّعْزِيَةُ الْوَاجِبَةُ بَعْدَ الدَّفْنِ.

4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from certain persons of his people who has said the following: “Abu ‘Abd Allah (a.s.), has said that the necessary condolence should be offered after burial takes place.” 

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ قَالَ لَمَّا مَاتَ إِسْمَاعِيلُ بْنُ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) خَرَجَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) فَتَقَدَّمَ السَّرِيرَ بِلاَ حِذَاءٍ وَلاَ رِدَاءٍ.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Qasim ibn Muhammad from al-Husayn ibn ‘Uthman who has said the following: “When Ismai‘1 ibn abu ‘Abd Allah (a.s.), died, abu ‘Abd Allah walked to the coffin (stretcher) barefoot and without a gown.” 

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ يَنْبَغِي لِصَاحِبِ الْمُصِيبَةِ أَنْ يَضَعَ رِدَاءَهُ حَتَّى يَعْلَمَ النَّاسُ أَنَّهُ صَاحِبُ الْمُصِيبَةِ.

6. Ali ibn Ibrahim has narrated from Ibn Abi ‘Umayr from certain persons of his people who has said the following: “Abu ‘Abd Allah (a.s.), has said that people of the deceased should remove their gowns. This can serve as a sign to show that they are of the people of the deceased.” 

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ رِفَاعَةَ النَّخَّاسِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ عَزَّى أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) رَجُلاً بِابْنٍ لَهُ فَقَالَ الله خَيْرٌ لابْنِكَ مِنْكَ وَثَوَابُ الله خَيْرٌ لَكَ مِنِ ابْنِكَ فَلَمَّا بَلَغَهُ جَزَعُهُ بَعْدُ عَادَ إِلَيْهِ فَقَالَ لَهُ قَدْ مَاتَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) فَمَا لَكَ بِهِ أُسْوَةٌ فَقَالَ إِنَّهُ كَانَ مُرَهَّقاً فَقَالَ إِنَّ أَمَامَهُ ثَلاَثَ خِصَالٍ شَهَادَةَ أَنْ لاَ إِلَهَ إِلاَّ الله وَرَحْمَةَ الله وَشَفَاعَةَ رَسُولِ الله (صلّى اللهُ عَلَيْهِ وَآلِه) فَلَنْ تَفُوتَهُ وَاحِدَةٌ مِنْهُنَّ إِنْ شَاءَ الله.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam, from Rifa‘ah al-Nakhkhas from a man who has said the following: “Once abu ‘Abd Allah (a.s.), offered condolences to a man because of the death of his son, saying, ‘Allah is better for your son than you are, and the reward from Allah is better for you than your son.’ When he (Imam) heard him crying loudly, he returned to him saying, ‘The Messenger of Allah died. Is this not enough lesson for you?’ He said, ‘He (my son) was drunk.’ The Imam said, ‘There are three things before him: The testimony, “No one deserves to be worshipped except Allah, the mercy and kindness of Allah and the intercession of the Messenger of Allah.” Either one of these will save him, if Allah so will.’” 

8ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ يَنْبَغِي لِصَاحِبِ الْمُصِيبَةِ أَنْ لاَ يَلْبَسَ رِدَاءً وَأَنْ يَكُونَ فِي قَمِيصٍ حَتَّى يُعْرَفَ.

8. Al-Husayn ibn Muhammad has narrated from Ahmad ibn Ishaq from Sa‘dan ibn Muslim from abu Basir who has said the following: “Abu ’Abd Allah (a.s.), has said that people of the deceased should not wear their gowns. They should wear only shirts so people can recognize them.” 

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ رَأَيْتُ مُوسَى (عَلَيْهِ الْسَّلام) يُعَزِّي قَبْلَ الدَّفْنِ وَبَعْدَهُ.

9. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma’il from al-Fadl ibn Shadhan all from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following: “I observed (Imam) Musa (a.s.), offer condolences before and after burial.” 

10ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مِهْرَانَ قَالَ كَتَبَ أَبُو جَعْفَرٍ الثَّانِي (عَلَيْهِ الْسَّلام) إِلَى رَجُلٍ ذَكَرْتَ مُصِيبَتَكَ بِعَلِيٍّ ابْنِكَ وَذَكَرْتَ أَنَّهُ كَانَ أَحَبَّ وُلْدِكَ إِلَيْكَ وَكَذَلِكَ الله عَزَّ وَجَلَّ إِنَّمَا يَأْخُذُ مِنَ الْوَالِدِ وَغَيْرِهِ أَزْكَى مَا عِنْدَ أَهْلِهِ لِيُعْظِمَ بِهِ أَجْرَ الْمُصَابِ بِالْمُصِيبَةِ فَأَعْظَمَ الله أَجْرَكَ وَأَحْسَنَ عَزَاكَ وَرَبَطَ عَلَى قَلْبِكَ إِنَّهُ قَدِيرٌ وَعَجَّلَ الله عَلَيْكَ بِالْخَلَفِ وَأَرْجُو أَنْ يَكُونَ الله قَدْ فَعَلَ إِنْ شَاءَ الله تَعَالَى. 

10. A number of our people have narrated from Sahl ibn Ziyad from ibn Mehran who has said the following: “Abu Ja’far, the second (a.s.), wrote to a man, T was informed of your suffering from the death of your son, Ali. I was also informed that he was the most beloved among your sons to you. It so happens that Allah, the Most Majestic, the Most Glorious, takes away from a father or other people the most beloved to his people so as to increase their reward for their suffering. May Allah increase your reward, grant you patience and strengthen your heart; He is Most powerful. May Allah very soon grant you one to replace him and I hope that Allah has already made it happen.’” 

Al-Kāfi - Volume 3

Book 3, Chapter 70