 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 مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ (عَلَيْهِ الْسَّلام) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْكُلُهُ السَّبُعُ وَالطَّيْرُ فَتَبْقَى عِظَامُهُ بِغَيْرِ لَحْمٍ كَيْفَ يُصْنَعُ بِهِ قَالَ يُغَسَّلُ وَيُكَفَّنُ وَيُصَلَّى عَلَيْهِ وَيُدْفَنُ وَإِذَا كَانَ الْمَيِّتُ نِصْفَيْنِ صُلِّيَ عَلَى النِّصْفِ الَّذِي فِيهِ الْقَلْبُ.

1. Muhammad ibn Yahya has narrated from al-‘Amrakiy from Ali ibn Ja‘far from his brother, who has said the following: “I once asked abu al-Hassan (a.s.), about one who is consumed by beasts and birds, and only his bones without flesh are left. He (the Imam) said, ‘Ghusl (bath), shroud and Salah (prayer) are done and then it is buried. If the deceased is found into two halves, Salah (prayer) is performed for the part which has the heart with it.’” 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) قَالَ إِذَا قُتِلَ قَتِيلٌ فَلَمْ يُوجَدْ إِلاَّ لَحْمٌ بِلاَ عَظْمٍ لَهُ لَمْ يُصَلَّ عَلَيْهِ وَإِنْ وُجِدَ عَظْمٌ بِلاَ لَحْمٍ صُلِّيَ عَلَيْهِ. قَالَ وَرُوِيَ أَنَّهُ لاَ يُصَلَّى عَلَى الرَّأْسِ إِذَا أُفْرِدَ مِنَ الْجَسَدِ.

2. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr from Jamil ibn Darraj from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a.s.), has said, ‘If one is killed and only flesh without bones are found, Salah (prayer) is not obligatory for it. If bones without flesh are found, there is Salah (prayer) for it.’” He (the narrator) has said, ‘It is narrated that Salah (prayer) is not obligatory for a head found without the body.’” 

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِذَا وُجِدَ الرَّجُلُ قَتِيلاً فَإِنْ وُجِدَ لَهُ عُضْوٌ تَامٌّ صُلِّيَ عَلَيْهِ وَدُفِنَ وَإِنْ لَمْ يُوجَدْ لَهُ عُضْوٌ تَامٌّ لَمْ يُصَلَّ عَلَيْهِ وَدُفِنَ.

3. 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, ‘A man who is found being killed, if there is a complete part of the body, it is buried after Salah (prayer) for it. If a complete part is not found it is buried without Salah (prayer).’” 

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَيُّوبَ بْنِ نُوحٍ رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِذَا قُطِعَ مِنَ الرَّجُلِ قِطْعَةٌ فَهُوَ مَيْتَةٌ وَإِذَا مَسَّهُ الرَّجُلُ فَكُلُّ مَا كَانَ فِيهِ عَظْمٌ فَقَدْ وَجَبَ عَلَى مَنْ مَسَّهُ الْغُسْلُ وَإِنْ لَمْ يَكُنْ فِيهِ عَظْمٌ فَلاَ غُسْلَ عَلَيْهِ.

4. A number of our people have narrated from Sahl ibn Ziyad from Ayyub ibn Nuh in a marfu‘ manner who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If a piece is cut from a man, it is dead. In case of one’s touching, whatever piece has bone in it Ghusl (bath) becomes obligatory, if bone is not found in it, Ghusl (bath) is not obligatory.’” 

5ـ سَهْلٌ عَنْ عَبْدِ الله بْنِ الْحُسَيْنِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِذَا وُسِّطَ الرَّجُلُ نِصْفَيْنِ صُلِّيَ عَلَى الَّذِي فِيهِ الْقَلْبُ.

5. Sahl ibn Ziyad has narrated from ‘Abd Allah ibn al-Husayn from certain persons of his people who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If a man is cut in two pieces, Salah (prayer) is performed on the part in which the heart exists.’” 

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِي الْجَوْزَاءِ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ (عَلَيْهِم الْسَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (صلّى اللهُ عَلَيْهِ وَآلِه) وَسُئِلَ عَنِ الرَّجُلِ يَحْتَرِقُ بِالنَّارِ فَأَمَرَهُمْ أَنْ يَصُبُّوا عَلَيْهِ الْمَاءَ صَبّاً وَأَنْ يُصَلَّى عَلَيْهِ.

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from abu al-Jawza’ from al-Husayn ibn ‘Ulwan from ‘Amr ibn Khalid from Zayd ibn Ali from his ancestors who has said the following: “’Amir al-Mu’minin (a.s.), was asked about a man who was burnt. He (the Imam) instructed them to pour water on him well, then perform Salah (prayer) for the deceased.’” 

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ أَبِي خَالِدٍ قَالَ اغْسِلْ كُلَّ شَيْ‏ءٍ مِنَ الْمَوْتَى الْغَرِيقِ وَأَكِيلِ السَّبُعِ وَكُلَّ شَيْ‏ءٍ إِلاَّ مَا قُتِلَ بَيْنَ الصَّفَّيْنِ فَإِنْ كَانَ بِهِ رَمَقٌ غُسِّلَ وَإِلاَّ فَلاَ. 

7. Ali ibn Ibrahim has narrated from his father from Ali ibn Ma’bad from al-Dihqan from Drust from abu Khalid who has said the following: “He (the Imam) (a.s.), has said, ‘You must give Ghusl (bath) to every dead person because of drowning, being killed by beasts and by all other causes except those who are killed between two lines of fighters, who only if found alive, are given Ghusl (bath), otherwise, Ghusl (bath) is not required.’” 

Al-Kāfi - Volume 3

Book 3, Chapter 76