 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 عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ صَفْوَانَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ الْسَّلام) قَالَ إِنْ كُنْتَ لاَ تَدْرِي كَمْ صَلَّيْتَ وَلَمْ يَقَعْ وَهْمُكَ عَلَى شَيْ‏ءٍ فَأَعِدِ الصَّلاَةَ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid from Sa‘d ibn Sa‘d from Safwan who has said the following: “Abu al-Hassan (a.s.), has said, ‘If you do not know how many Rak‘at you have performed and your guess does not settle anywhere, perform your Salah (prayer) again.’” 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَأَبِي بَصِيرٍ قَالاَ قُلْنَا لَهُ الرَّجُلُ يَشُكُّ كَثِيراً فِي صَلاَتِهِ حَتَّى لاَ يَدْرِيَ كَمْ صَلَّى وَلاَ مَا بَقِيَ عَلَيْهِ قَالَ يُعِيدُ قُلْنَا لَهُ فَإِنَّهُ يَكْثُرُ عَلَيْهِ ذَلِكَ كُلَّمَا عَادَ شَكَّ قَالَ يَمْضِي فِي شَكِّهِ ثُمَّ قَالَ لاَ تُعَوِّدُوا الْخَبِيثَ مِنْ أَنْفُسِكُمْ بِنَقْضِ الصَّلاَةِ فَتُطْمِعُوهُ فَإِنَّ الشَّيْطَانَ خَبِيثٌ يَعْتَادُ لِمَا عُوِّدَ فَلْيَمْضِ أَحَدُكُمْ فِي الْوَهْمِ وَلاَ يُكْثِرَنَّ نَقْضَ الصَّلاَةِ فَإِنَّهُ إِذَا فَعَلَ ذَلِكَ مَرَّاتٍ لَمْ يَعُدْ إِلَيْهِ الشَّكُّ قَالَ زُرَارَةُ ثُمَّ قَالَ إِنَّمَا يُرِيدُ الْخَبِيثُ أَنْ يُطَاعَ فَإِذَا عُصِيَ لَمْ يَعُدْ إِلَى أَحَدِكُمْ.

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Hariz from Zurarah and abu Basir who have said the following: “We once asked him (the Imam) (a.s.), about a man who doubts very often and does not know how many Rak‘at he has performed and how many Rak‘at remain. He (the Imam) said, ‘He performs again.’ We then asked, ‘It becomes a great many on him, because every time he performs again he doubts.’ He (the Imam) said, ‘He continues with his doubts.’ He (the Imam) then said, ‘You must not allow the filth to mix with your souls by discontinuing your Salah (prayer) to feed him. Satan, the filthy gets used to whatever habit he is allowed. One of you may continue with his guess and do not discontinue Salah (prayer) very often. If one does so several times, doubt does not return to him.’ Zurarah has said that he (the Imam) then said, ‘The filthy wants to be obeyed. If he is disobeyed, he does not come back to anyone of you.’” 

3ـ حَمَّادٌ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ قَالَ إِذَا شَكَكْتَ فَلَمْ تَدْرِ أَ فِي ثَلاَثٍ أَنْتَ أَمْ فِي اثْنَتَيْنِ أَمْ فِي وَاحِدَةٍ أَمْ فِي أَرْبَعٍ فَأَعِدْ وَلاَ تَمْضِ عَلَى الشَّكِّ.

3. Hammad has narrated from ibn abu Ya‘fur who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If you doubt and do not know if you have performed three or two or one or four, perform Salah (prayer) again and do not continue with doubt.’” 

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ أَتَى رَجُلٌ النَّبِيَّ (صلّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا رَسُولَ الله أَشْكُو إِلَيْكَ مَا أَلْقَى مِنَ الْوَسْوَسَةِ فِي صَلاَتِي حَتَّى لاَ أَدْرِي مَا صَلَّيْتُ مِنْ زِيَادَةٍ أَوْ نُقْصَانٍ فَقَالَ إِذَا دَخَلْتَ فِي صَلاَتِكَ فَاطْعُنْ فَخِذَكَ الأيْسَرَ بِإِصْبَعِكَ الْيُمْنَى الْمُسَبِّحَةِ ثُمَّ قُلْ بِسْمِ الله وَبِالله تَوَكَّلْتُ عَلَى الله أَعُوذُ بِالله السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ فَإِنَّكَ تَنْحَرُهُ وَتَطْرُدُهُ.

4. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Once a man came to the Holy prophet, and said, “O Messenger of Allah, I complain before you against misgivings I face in my Salah (prayer) so much so that I do not know how much I have performed, increased or decreased. He (the Messenger of Allah) said, ‘When you begin your Salah (prayer) hit your left thigh with your right forefinger and say, ‘In the name of Allah, I choose Allah, the all-knowing and all-hearing as my attorney against Satan, condemned to be stoned, thus, you slaughter and repel him.’” 

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ سَأَلْتُهُ عَنِ الإِمَامِ يُصَلِّي بِأَرْبَعَةِ أَنْفُسٍ أَوْ خَمْسَةِ أَنْفُسٍ وَيُسَبِّحُ اثْنَانِ عَلَى أَنَّهُمْ صَلَّوْا ثَلاَثاً وَيُسَبِّحُ ثَلاَثَةٌ عَلَى أَنَّهُمْ صَلَّوْا أَرْبَعاً وَيَقُولُ هَؤُلاَءِ قُومُوا وَيَقُولُ هَؤُلاَءِ اقْعُدُوا وَالإِمَامُ مَائِلٌ مَعَ أَحَدِهِمَا أَوْ مُعْتَدِلُ الْوَهْمِ فَمَا يَجِبُ عَلَيْهِ قَالَ لَيْسَ عَلَى الإِمَامِ سَهْوٌ إِذَا حَفِظَ عَلَيْهِ مَنْ خَلْفَهُ سَهْوَهُ بِإِيقَانٍ مِنْهُمْ وَلَيْسَ عَلَى مَنْ خَلْفَ الإِمَامِ سَهْوٌ إِذَا لَمْ يَسْهُ الإِمَامُ وَلاَ سَهْوَ فِي سَهْوٍ وَلَيْسَ فِي الْمَغْرِبِ وَالْفَجْرِ سَهْوٌ وَلاَ فِي الرَّكْعَتَيْنِ الأوَّلَتَيْنِ مِنْ كُلِّ صَلاَةٍ وَلاَ فِي نَافِلَةٍ فَإِذَا اخْتَلَفَ عَلَى الإِمَامِ مَنْ خَلْفَهُ فَعَلَيْهِ وَعَلَيْهِمْ فِي الاحْتِيَاطِ الإِعَادَةُ وَالأخْذُ بِالْجَزْمِ.

5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from a man who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the case of an Imam who leads four or five people in Salah (prayer). Of these people two of them say Tasbih (Allah is free of all defects) indicating that it is three Rak‘at and three of them say Tasbih (Allah is free of all defects) to indicate that it is four Rak‘at. These ones say to stand up, these ones say to sit down, and the Imam is inclined toward one side or has equal guess about both sides. What is he to do? He (the Imam) said, ‘Imam does not have mistakes if those behind him preserve (the order of Salah) with their certainty and those behind the Imam do not have mistakes if the Imam does not have mistakes. There is no mistake (applicable) in mistakes, (about the number of Rak‘at) correctable in al-Maghrib, in the morning Salah (prayer), in the first two Rak‘at of every Salah (prayer) and in optional Salah (prayer). If those behind the Imam differ with the Imam then it is upon him and upon them to observe caution by performing again for ascertainment.’” 

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا (عَلَيْهِما الْسَّلام) قَالَ سَأَلْتُهُ عَنِ السَّهْوِ فِي النَّافِلَةِ فَقَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ.

6. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus fro, af-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, ‘Alayhim al-Salam, about mistakes in optional Salah (prayer). He (the Imam) said, ‘There is not anything upon him.’” 

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ لَيْسَ عَلَى الإِمَامِ سَهْوٌ وَلاَ عَلَى مَنْ خَلْفَ الإِمَامِ سَهْوٌ وَلاَ عَلَى السَّهْوِ سَهْوٌ وَلاَ عَلَى الإِعَادَةِ إِعَادَةٌ.

7. Ali ibn Ibrahim has narrated from his father from and Muhammad ibn ’Isma‘if from af-Fadf ibn Shadhan all from Ibn Abi ‘Umayr from Hafs ibn af-Bakhtariy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Mistake is not applicable in the case of an Imam, in the case of those behind an Imam, and it is not applicable about a mistake in a mistake or about repeat of the repeat.’” 

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ الْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) قَالَ إِذَا كَثُرَ عَلَيْكَ السَّهْوُ فَامْضِ فِي صَلاَتِكَ فَإِنَّهُ يُوشِكُ أَنْ يَدَعَكَ إِنَّمَا هُوَ مِنَ الشَّيْطَانِ.

8. Muhammad ibn Yahya has narrated from Muhammad ibn ai-Husayn from Safwan from af-‘Ala’ from Muhammad ibn Muslim who has said the following: “Abu Ja‘far (a.s.), has sad, ‘If mistakes become many on you then continue in your Salah (prayer), eventually it may leave you alone; it is from Satan.’” 

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ الله الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) عَنِ السَّهْوِ فَإِنَّهُ يَكْثُرُ عَلَيَّ فَقَالَ أَدْرِجْ صَلاَتَكَ إِدْرَاجاً قُلْتُ فَأَيُّ شَيْ‏ءٍ الإِدْرَاجُ قَالَ ثَلاَثُ تَسْبِيحَاتٍ فِي الرُّكُوعِ وَالسُّجُودِ وَرَوَى أَنَّهُ إِذَا سَهَا فِي النَّافِلَةِ بَنَى عَلَى الأقَلِّ. فَجَمِيعُ مَوَاضِعِ السَّهْوِ الَّتِي قَدْ ذَكَرْنَا فِيهَا الأثَرَ سَبْعَةَ عَشَرَ مَوْضِعاً سَبْعَةٌ مِنْهَا يَجِبُ عَلَى السَّاهِي فِيهَا إِعَادَةُ الصَّلاَةِ الَّذِي يَنْسَى تَكْبِيرَةَ الافْتِتَاحِ وَلاَ يَذْكُرُهَا حَتَّى يَرْكَعَ وَالَّذِي يَنْسَى رُكُوعَهُ وَسُجُودَهُ وَالَّذِي لاَ يَدْرِي رَكْعَةً صَلَّى أَمْ رَكْعَتَيْنِ وَالَّذِي يَسْهُو فِي الْمَغْرِبِ وَالْفَجْرِ وَالَّذِي يَزِيدُ فِي صَلاَتِهِ وَالَّذِي لاَ يَدْرِي زَادَ أَوْ نَقَصَ وَلاَ يَقَعُ وَهْمُهُ عَلَى شَيْ‏ءٍ وَالَّذِي يَنْصَرِفُ عَنِ الصَّلاَةِ بِكُلِّيَّتِهِ قَبْلَ أَنْ يُتِمَّهَا وَمِنْهَا مَوَاضِعُ لاَ يَجِبُ فِيهَا إِعَادَةُ الصَّلاَةِ وَيَجِبُ فِيهَا سَجْدَتَا السَّهْوِ الَّذِي يَسْهُو فَيُسَلِّمُ فِي الرَّكْعَتَيْنِ ثُمَّ يَتَكَلَّمُ مِنْ غَيْرِ أَنْ يُحَوِّلَ وَجْهَهُ وَيَنْصَرِفَ عَنِ الْقِبْلَةِ فَعَلَيْهِ أَنْ يُتِمَّ صَلاَتَهُ ثُمَّ يَسْجُدَ سَجْدَتَيِ السَّهْوِ وَالَّذِي يَنْسَى تَشَهُّدَهُ وَلاَ يَجْلِسُ فِي الرَّكْعَتَيْنِ وَفَاتَهُ ذَلِكَ حَتَّى يَرْكَعَ فِي الثَّالِثَةِ فَعَلَيْهِ سَجْدَتَا السَّهْوِ وَقَضَاءُ تَشَهُّدِهِ إِذَا فَرَغَ مِنْ صَلاَتِهِ وَالَّذِي لاَ يَدْرِي أَرْبَعاً صَلَّى أَوْ خَمْساً عَلَيْهِ سَجْدَتَا السَّهْوِ وَالَّذِي يَسْهُو فِي بَعْضِ صَلاَتِهِ فَيَتَكَلَّمُ بِكَلاَمٍ لاَ يَنْبَغِي لَهُ مِثْلِ أَمْرٍ وَنَهْيٍ مِنْ غَيْرِ تَعَمُّدٍ فَعَلَيْهِ سَجْدَتَا السَّهْوِ فَهَذِهِ أَرْبَعَةُ مَوَاضِعَ يَجِبُ فِيهَا سَجْدَتَا السَّهْوِ وَمِنْهَا مَوَاضِعُ لاَ يَجِبُ فِيهَا إِعَادَةُ الصَّلاَةِ وَلاَ سَجْدَتَا السَّهْوِ الَّذِي يُدْرِكُ سَهْوَهُ قَبْلَ أَنْ يَفُوتَهُ مِثْلُ الَّذِي يَحْتَاجُ أَنْ يَقُومَ فَيَجْلِسُ أَوْ يَحْتَاجُ أَنْ يَجْلِسَ فَيَقُومُ ثُمَّ يَذْكُرُ ذَلِكَ قَبْلَ أَنْ يَدْخُلَ فِي حَالَةٍ أُخْرَى فَيَقْضِيهِ لاَ سَهْوَ عَلَيْهِ وَالَّذِي يُسَلِّمُ فِي الرَّكْعَتَيْنِ الأوَّلَتَيْنِ ثُمَّ يَذْكُرُ فَيُتِمُّ قَبْلَ أَنْ يَتَكَلَّمَ فَلاَ سَهْوَ عَلَيْهِ وَلاَ سَهْوَ عَلَى الإِمَامِ إِذَا حَفِظَ عَلَيْهِ مَنْ خَلْفَهُ وَلاَ سَهْوَ عَلَى مَنْ خَلْفَ الإِمَامِ وَلاَ سَهْوَ فِي سَهْوٍ وَلاَ سَهْوَ فِي نَافِلَةٍ وَلاَ إِعَادَةَ فِي نَافِلَةٍ فَهَذِهِ سِتَّةُ مَوَاضِعَ لاَ يَجِبُ فِيهَا إِعَادَةُ الصَّلاَةِ وَلاَ سَجْدَتَا السَّهْوِ وَأَمَّا الَّذِي يَشُكُّ فِي تَكْبِيرَةِ الافْتِتَاحِ وَلاَ يَدْرِي كَبَّرَ أَمْ لَمْ يُكَبِّرْ فَعَلَيْهِ أَنْ يُكَبِّرَ مَتَى مَا ذَكَرَ قَبْلَ أَنْ يَرْكَعَ ثُمَّ يَقْرَأَ ثُمَّ يَرْكَعَ وَإِنْ شَكَّ وَهُوَ رَاكِعٌ فَلَمْ يَدْرِ كَبَّرَ أَوْ لَمْ يُكَبِّرْ تَكْبِيرَةَ الافْتِتَاحِ مَضَى فِي صَلاَتِهِ وَلاَ شَيْ‏ءَ عَلَيْهِ فَإِنِ اسْتَيْقَنَ أَنَّهُ لَمْ يُكَبِّرْ أَعَادَ الصَّلاَةَ حِينَئِذٍ فَإِنْ شَكَّ وَهُوَ قَائِمٌ فَلَمْ يَدْرِ أَ رَكَعَ أَمْ لَمْ يَرْكَعْ فَلْيَرْكَعْ حَتَّى يَكُونَ عَلَى يَقِينٍ مِنْ رُكُوعِهِ فَإِنْ رَكَعَ ثُمَّ ذَكَرَ أَنَّهُ قَدْ كَانَ رَكَعَ فَلْيُرْسِلْ نَفْسَهُ إِلَى السُّجُودِ مِنْ غَيْرِ أَنْ يَرْفَعَ رَأْسَهُ مِنَ الرُّكُوعِ فِي الرُّكُوعِ فَإِنْ مَضَى وَرَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ ثُمَّ ذَكَرَ أَنَّهُ قَدْ كَانَ رَكَعَ فَعَلَيْهِ أَنْ يُعِيدَ الصَّلاَةَ لأَنَّهُ قَدْ زَادَ فِي صَلاَتِهِ رَكْعَةً فَإِنْ سَجَدَ ثُمَّ شَكَّ فَلَمْ يَدْرِ أَ رَكَعَ أَمْ لَمْ يَرْكَعْ فَعَلَيْهِ أَنْ يَمْضِيَ فِي صَلاَتِهِ وَلاَ شَيْ‏ءَ عَلَيْهِ فِي شَكِّهِ إِلاَّ أَنْ يَسْتَيْقِنَ أَنَّهُ لَمْ يَكُنْ رَكَعَ فَإِنِ اسْتَيْقَنَ ذَلِكَ فَعَلَيْهِ أَنْ يَسْتَقْبِلَ الصَّلاَةَ فَإِنْ سَجَدَ وَلَمْ يَدْرِ أَ سَجَدَ سَجْدَتَيْنِ أَمْ سَجْدَةً فَعَلَيْهِ أَنْ يَسْجُدَ أُخْرَى حَتَّى يَكُونَ عَلَى يَقِينٍ مِنَ السَّجْدَتَيْنِ فَإِنْ سَجَدَ ثُمَّ ذَكَرَ أَنَّهُ قَدْ كَانَ سَجَدَ سَجْدَتَيْنِ فَعَلَيْهِ أَنْ يُعِيدَ الصَّلاَةَ لأَنَّهُ قَدْ زَادَ فِي صَلاَتِهِ سَجْدَةً فَإِنْ شَكَّ بَعْدَ مَا قَامَ فَلَمْ يَدْرِ أَ كَانَ سَجَدَ سَجْدَةً أَوْ سَجْدَتَيْنِ فَعَلَيْهِ أَنْ يَمْضِيَ فِي صَلاَتِهِ وَلاَ شَيْ‏ءَ عَلَيْهِ وَإِنِ اسْتَيْقَنَ أَنَّهُ لَمْ يَسْجُدْ إِلاَّ وَاحِدَةً فَعَلَيْهِ أَنْ يَنْحَطَّ فَيَسْجُدَ أُخْرَى وَلاَ شَيْ‏ءَ عَلَيْهِ وَإِنْ كَانَ قَدْ قَرَأَ ثُمَّ ذَكَرَ أَنَّهُ لَمْ يَكُنْ سَجَدَ إِلاَّ وَاحِدَةً فَعَلَيْهِ أَنْ يَسْجُدَ أُخْرَى ثُمَّ يَقُومَ فَيَقْرَأَ وَيَرْكَعَ وَلاَ شَيْ‏ءَ عَلَيْهِ وَإِنْ رَكَعَ فَاسْتَيْقَنَ أَنَّهُ لَمْ يَكُنْ سَجَدَ إِلاَّ سَجْدَةً أَوْ لَمْ يَسْجُدْ شَيْئاً فَعَلَيْهِ إِعَادَةُ الصَّلاَةِ. السَّهْوُ فِي التَّشَهُّدِ. وَإِنْ سَهَا فَقَامَ مِنْ قَبْلِ أَنْ يَتَشَهَّدَ فِي الرَّكْعَتَيْنِ فَعَلَيْهِ أَنْ يَجْلِسَ وَيَتَشَهَّدَ مَا لَمْ يَرْكَعْ ثُمَّ يَقُومَ فَيَمْضِيَ فِي صَلاَتِهِ وَلاَ شَيْ‏ءَ عَلَيْهِ وَإِنْ كَانَ قَدْ رَكَعَ وَعَلِمَ أَنَّهُ لَمْ يَكُنْ تَشَهَّدَ مَضَى فِي صَلاَتِهِ فَإِذَا فَرَغَ مِنْهَا سَجَدَ سَجْدَتَيِ السَّهْوِ وَلَيْسَ عَلَيْهِ فِي حَالِ الشَّكِّ شَيْ‏ءٌ مَا لَمْ يَسْتَيْقِنْ. السَّهْوُ فِي اثْنَتَيْنِ وَأَرْبَعٍ. إِنْ شَكَّ فَلَمْ يَدْرِ اثْنَتَيْنِ صَلَّى أَوْ أَرْبَعاً فَإِنْ ذَهَبَ وَهْمُهُ إِلَى الأرْبَعِ سَلَّمَ وَلاَ شَيْ‏ءَ عَلَيْهِ وَإِنْ ذَهَبَ وَهْمُهُ إِلَى أَنَّهُ قَدْ صَلَّى رَكْعَتَيْنِ صَلَّى أُخْرَيَيْنِ وَلاَ شَيْ‏ءَ عَلَيْهِ فَإِنِ اسْتَوَى وَهْمُهُ سَلَّمَ ثُمَّ صَلَّى رَكْعَتَيْنِ قَائِماً بِفَاتِحَةِ الْكِتَابِ فَإِنْ كَانَ صَلَّى رَكْعَتَيْنِ كَانَتَا هَاتَانِ الرَّكْعَتَانِ تَمَامَ الأرْبَعَةِ وَإِنْ كَانَ صَلَّى أَرْبَعاً كَانَتَا هَاتَانِ نَافِلَةً. السَّهْوُ فِي اثْنَتَيْنِ وَثَلاَثٍ. فَإِنْ شَكَّ فَلَمْ يَدْرِ أَ رَكْعَتَيْنِ صَلَّى أَمْ ثَلاَثاً فَذَهَبَ وَهْمُهُ إِلَى الرَّكْعَتَيْنِ فَعَلَيْهِ أَنْ يُصَلِّيَ أُخْرَيَيْنِ وَلاَ شَيْ‏ءَ عَلَيْهِ وَإِنْ ذَهَبَ وَهْمُهُ إِلَى الثَّلاَثِ فَعَلَيْهِ أَنْ يُصَلِّيَ رَكْعَةً وَاحِدَةً وَلاَ شَيْ‏ءَ عَلَيْهِ وَإِنِ اسْتَوَى وَهْمُهُ وَهُوَ مُسْتَيْقِنٌ فِي الرَّكْعَتَيْنِ فَعَلَيْهِ أَنْ يُصَلِّيَ رَكْعَةً وَهُوَ قَائِمٌ ثُمَّ يُسَلِّمَ وَيُصَلِّيَ رَكْعَتَيْنِ وَهُوَ قَاعِدٌ بِفَاتِحَةِ الْكِتَابِ وَإِنْ كَانَ صَلَّى رَكْعَتَيْنِ فَالَّتِي قَامَ فِيهَا قَبْلَ تَسْلِيمِهِ تَمَامُ الأرْبَعَةِ وَالرَّكْعَتَانِ اللَّتَانِ صَلاَّهُمَا وَهُوَ قَاعِدٌ مَكَانَ رَكْعَةٍ وَقَدْ تَمَّتْ صَلاَتُهُ وَإِنْ كَانَ قَدْ صَلَّى ثَلاَثاً فَالَّتِي قَامَ فِيهَا تَمَامُ الأرْبَعِ وَكَانَتِ الرَّكْعَتَانِ اللَّتَانِ صَلاَّهُمَا وَهُوَ جَالِسٌ نَافِلَةً. السَّهْوُ فِي ثَلاَثٍ وَأَرْبَعٍ. فَإِنْ شَكَّ فَلَمْ يَدْرِ أَ ثَلاَثاً صَلَّى أَمْ أَرْبَعاً فَإِنْ ذَهَبَ وَهْمُهُ إِلَى الثَّلاَثِ فَعَلَيْهِ أَنْ يُصَلِّيَ أُخْرَى ثُمَّ يُسَلِّمَ وَلاَ شَيْ‏ءَ عَلَيْهِ وَإِنْ ذَهَبَ وَهْمُهُ إِلَى الأرْبَعِ سَلَّمَ وَلاَ شَيْ‏ءَ عَلَيْهِ وَإِنِ اسْتَوَى وَهْمُهُ فِي الثَّلاَثِ وَالأرْبَعِ سَلَّمَ عَلَى حَالِ شَكِّهِ وَصَلَّى رَكْعَتَيْنِ مِنْ جُلُوسٍ بِفَاتِحَةِ الْكِتَابِ فَإِنْ كَانَ صَلَّى ثَلاَثاً كَانَتْ هَاتَانِ الرَّكْعَتَانِ بِرَكْعَةٍ تَمَامَ الأرْبَعِ وَإِنْ كَانَ صَلَّى أَرْبَعاً كَانَتْ هَاتَانِ الرَّكْعَتَانِ نَافِلَةً لَهُ. السَّهْوُ فِي أَرْبَعٍ وَخَمْسٍ. فَإِنْ شَكَّ فَلَمْ يَدْرِ أَرْبَعاً صَلَّى أَوْ خَمْساً فَإِنْ ذَهَبَ وَهْمُهُ إِلَى الأرْبَعِ سَلَّمَ وَلاَ شَيْ‏ءَ عَلَيْهِ وَإِنْ ذَهَبَ وَهْمُهُ إِلَى الْخَمْسِ أَعَادَ الصَّلاَةَ وَإِنِ اسْتَوَى وَهْمُهُ سَلَّمَ وَسَجَدَ سَجْدَتَيِ السَّهْوِ وَهُمَا الْمُرْغِمَتَانِ. 

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd Allah al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about mistakes which befall on me a great deal. He (the Imam) said, ‘Incorporate your Salah (prayer) properly.’ I then asked, ‘What is incorporating?’ He (the Imam) said, ‘It is saying three Tasbih (Allah is free of all defects) in Ruku‘ (bowing down on one’s knees) and in Sujud (prostrations).’ “It is narrated that if one makes mistakes in optional Salah (prayer) he considers it to be of the lesser side.” (The following to the next chapter seems to be like fatwa of al-Kulayni (rh) that he has summarized) “All the cases of mistakes are seventeen in number. In seven of them it is necessary to perform Salah (prayer) again. (1) One case is when one forgets the opening Takbir (Allah is great beyond description) which one does not remember until Ruku‘ (bowing down on one’s knees) (2) The second case is when one forgets Ruku‘ (bowing down on one’s knees) and Sujud (prostrations). (3) The third case is when one forgets and does not know if he has performed one or two Rak‘at. (4) The fourth case is when one forgets something in al-Maghrib and in the morning Salah (prayer). (5) It is when one increases something in his Salah (prayer). (6) It is when one does not know if he has increased or decreased and his guess does not settle anywhere. (7) It is when one moves away from Salah (prayer) before completing. “There are those conditions in which performing Salah (prayer) again is not necessary. Only two Sajdah (prostration) because of mistake is necessary. Of such cases is: (1) when one says Salam (the phrase of offering greeting of peace) in two Rak‘at then speaks before moving away his face from al- Qiblah (al-Ka‘bah). He completes his Salah (prayer), then performs two Sajdah (prostration) because of mistake. (2) One who forgets Tashahhud (testimonies of belief) and does not sit down in two Rak‘at and it is missed until Ruku‘ (bowing down on one’s knees) in the third Rak‘at. He performs two Sajdah (prostration) because of mistake and makes up for Tashahhud (testimonies of belief) which is missed. (3) One who does not know if he has performed four or five, has to perform two Sajdah (prostration) because of mistake. (4) One who by mistake speaks in his Salah (prayer) improperly, like commanding or prohibiting because of forgetfulness and not in a willful manner. He performs two Sajdah (prostration). Sajdah (prostration) is necessary in these four cases. Of such cases are where performing Salah (prayer) again is not necessary as well as Sajdah (prostration) because of mistake. (1) One is he who corrects his mistake before it is late like one who is to stand up but instead sits down or is to sit down but stands up then remembers it before entering in another condition, in such case he is to perform Qada 5 (perform a compensatory) for it. (2) Another is he who says Salam (the phrase of offering greeting of peace) in the first two Rak‘at then remembers. He completes before he speaks in which case the rules for mistake is not applicable to his case. (3) The rule for mistake does apply to the case of one behind an Imam who remembers and (4) as well as to the case of an Imam if people behind him remember. (5) The rule for mistake does not apply to mistake in a mistake. (6) The rule for does not apply to a mistake in optional Salah (prayer) and the rule for mistake does not apply to a repeat in optional Salah (prayer). These are six cases where repeat is not necessary as well as two Sajdah (prostration) because of mistake. “One who doubts about the opening Takbir (Allah is great beyond description) and does not know if he has said it or not, he is to say it when he remembers before Ruku‘, then does the recitation then Rukuk If one doubts in Ruku‘ and does not know if he has said the opening Takbir (Allah is great beyond description) or not, he continues his Salah (prayer) and he is not obligated for anything in this matter. If he becomes certain of not saying the opening Takbir (Allah is great beyond description), he performs his Salah (prayer) again. If one doubts when he is standing and he does not know if he has performed Ruku‘ or not, he performs Ruku‘ to ascertain his performing Rukuk If one performs Ruku‘, then remembers that he has already performed Ruku‘, he sends himself down to Sajdah (prostration) without raising his head from Ruku‘ in Rukuk If he continues and raises his head from Ruku‘, then remembers that he has already performed Ruku‘, he performs his Salah (prayer) again; he has increased in his Salah (prayer) one Rak’at. One who performs Sajdah (prostration) and because of doubt does not know if one has performed Ruku‘ or not, one continues his Salah (prayer) and he is not obligated for anything in this matter, because of his doubt unless one becomes certain that one has not performed Rukuk In this case one performs his Salah (prayer) again. If one performs Sajdah (prostration) and does not know if one has performed one or two Sajdah (prostration), one is to perform another Sajdah (prostration) to ascertain performing two Sajdah (prostration). If one performs Sajdah (prostration) and remembers that he has already performed two Sajdah (prostration), one is to perform his Salah (prayer) again, because of increase in his Salah (prayer) one Sajdah (prostration). If one doubts after standing and does not know if one has performed one or two Sajdah (prostration) one is to continue his Salah (prayer) and he is not obligated for anything in this matter. If one is certain that one has performed only one Sajdah (prostration), one is to perform another Sajdah (prostration) and he is not obligated for anything in this matter. If one reads Surah (chapter) then remembers that one has performed only one Sajdah (prostration), one is to perform another Sajdah (prostration), then stand up to complete the recitation and perform Ruku‘ and he is not obligated for anything in this matter. If one performs Ruku‘ and becomes certain that one has not performed any Sajdah (prostration) but only one Sajdah (prostration) or has not performed any Sajdah (prostration) at all, one is to perform Salah (prayer) again.” Mistakes in Tashahhud (testimonies of belief):“If one by mistake stands up before Tashahhud (testimonies of belief) in two Rak’ah, he is to sit down and say Tashahhud, if he has not reached in Ruku’ (bowing down on one’s knees), then stand up and continues his Salah (prayer) and he is not obligated for anything in this matter. If one has assumed Ruku’ and learns that one has not said Tashahhud, continues one’s Salah (prayer) and when one ends his Salah (prayer) performs two Sajdah (prostration) because of mistake and he is not obligated for anything in the condition of doubt as long one is not certain.” Mistakes about Two or Four Rak’ah:“One who doubts and does not know if one has performed two or four Rak’at, if one’s guess settles on four, one says Salam (the phrase of offering greeting of peace) and he is not obligated for anything in this matter. If one’s guess settles on one’s performing two Rak’ah, one performs two more Rak’ah and he is not obligated for anything in this matter if one’s guess is equal, one says Salam (the phrase of offering greeting of peace), then performs two Rak’ah in a standing position with al-Fatihah al-Kitab. If, in fact, one has performed two Rak’ah these two Rak’ah complete the four and if, in fact, one has performed four Rak’ah these two become optional Salah (prayer). Mistake about Two or Three Rak’ah “One who doubts and does not know if one has performed two or three Rak’ah and his guess settles on the side of two Rak’ah, one is to perform two more Rak’ah and he is not obligated for anything in this matter. If one’s guess settles on the side of three, one then is to perform one more Rak’ah and he is not obligated for anything in this matter. If one’s guess does not settle on either side and one is certain of performing two Rak’ah, one is to perform one Rak’ah in a standing position, then say Salam (the phrase of offering greeting of peace) and performs two Rak’ah in a sitting position with al-Fatihah al- Kitab. If one, in fact, has performed two Rak’ah, the two Rak’ah performed in a standing position before Salam (the phrase of offering greeting of peace) complete the four Rak’ah. The two Rak’ah in a sitting position are in place of one Rak’ah and his Salah (prayer) is complete. If one has performed three Rak’ah the one Rak’ah performed in a standing position completes the four Rak’ah and the two Rak’ah one has performed in a sitting position are counted as optional Salah (prayer). Mistakes about Four or Three Rak’ah “One who doubts and does not know if one has performed three or four and his guess settles on the side of three Rak’ah, one is to perform one Rak’ah, then say Salam (the phrase of offering greeting of peace) and he is not obligated for anything in this matter. If one’s guess settles on the side of four, one says Salam and he is not obligated for anything in this matter. If one’s guess settles on three and four, one says Salam with his doubtful condition and performs two Rak’ah in a sitting position with al- Fatihah al-Kitab. If one has performed three the two Rak’ah are counted as one to complete the four, and if one has performed four Rak’ah these two are counted as optional Salah (prayer) in one’s favor. Mistakes about Four or Five Rak’ah “One who doubts and does not know if one has performed four or five Rak’ah, if one’s guess settles on the side of four, one is to say Salam (the phrase of offering greeting of peace) and he is not obligated for anything in this matter. If one’s guess settles on five one performs his Salah (prayer) again. If one’s guess about both sides are equal one is to say Salam, then perform two Sajdah (prostration) because of mistake which are destroyers (of Satan). 

Al-Kāfi - Volume 3

Book 4, Chapter 43