Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الطَّهَارَةِ‌

THE BOOK OF CLEANLINESS (2)

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وصلى الله على سيدنا محمد وآله الطاهرين، وسلم تسليما

In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds, and Blessing be upon our Chief Muhammadsaww and hissaww Purified Progenyasws , and greetings with abundant greetings.

23 - بَابُ مَا يَنْقُضُ الْوُضُوءَ وَمَا لَايَنْقُضُهُ‌

Chapter 23 – What breaks the Ablution (Wudhu) and what does not break it

1. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ؛ وَأَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ سَالِمٍ أَبِي الْفَضْلِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ يَنْقُضُ الْوُضُوءَ إِلاَّ مَا خَرَجَ مِنْ طَرَفَيْكَ الْأَسْفَلَيْنِ اللَّذَيْنِ أَنْعَمَ اللهُ عَلَيْكَ بِهِمَا ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, altogether from Safwan Bin Yahya, from Salim Abu Al Fazl,

(It has been narrated) from Abu Abdullahasws having said: ‘The Ablution (Wudhu) does not break except by what comes out from your two lower ends which Allahazwj has Favoured upon you by these two’.1

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سَهْلٍ، عَنْ زَكَرِيَّا بْنِ آدَمَ، قَالَ: سَأَلْتُ الرِّضَاعليه‌السلام عَنِ النَّاسُورِ: أَيَنْقُضُ الْوُضُوءَ؟ قَالَ: « إِنَّمَا يَنْقُضُ الْوُضُوءَ ثَلَاثٌ: الْبَوْلُ، وَالْغَائِطُ، وَالرِّيحُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad,f rom Muhammad Bin Sahl, from Zakariyya Bin Adam who said,

‘I askedAl-Reza asws about the nose bleed, ‘Does it break the Ablution (Wudhu) ?’ Heasws said: ‘But rather, three things break the Ablution (Wudhu) – the urine, and the faeces, and the wind’.2

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ الشَّيْطَانَ يَنْفُخُ فِي دُبُرِ الْإِنْسَانِ حَتّى يُخَيَّلَ إِلَيْهِ أَنَّهُ قَدْ خَرَجَ مِنْهُ رِيحٌ، فَلَا يَنْقُضُ الْوُضُوءَ إِلاَّ رِيحٌ تَسْمَعُهَا، أَوْ تَجِدُ رِيحَهَا ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,

‘Abu Abdullahasws said: ‘The Satanla blows into the anus of the human being until it seems to him that a wind has come out from him. So, the Ablution (Wudhu) does not break except by wind which you hear, or find its smell’.3

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ ظَرِيفٍ، عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ، عَنْ عَبْدِ اللهِ بْنِ يَزِيدَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ فِي حَبِّ الْقَرْعِ وَالدِّيدَانِ الصِّغَارِ وُضُوءٌ، إِنَّمَا‌ هُوَ بِمَنْزِلَةِ الْقَمْلِ ».

A number of our companions, from Ahmad Bin Muhammad,f rom Muhammad Bin Ismail, from Zareyf, from Sa’alba Bin Maymoun, from Abdullah bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘There is not, with regards to a pumpkin seed and the small insects, an Ablution (Wudhu) . But rather, it is at the status of the lice’.4

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْحَسَنِ ابْنِ أَخِي فُضَيْلٍ، عَنْ فُضَيْلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي الرَّجُلِ يَخْرُجُ مِنْهُ مِثْلُ حَبِّ الْقَرْعِ؟ قَالَ: « لَيْسَ عَلَيْهِ وُضُوءٌ ». وَرُوِيَ « إِذَا كَانَتْ مُلَطَّخَةً بِالْعَذِرَةِ، أَعَادَ الْوُضُوءَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Akhay Fuzayl, from Fuzayl, from,

(It has been narrated) from Abu Abdullahasws regarding the man from whom comes out similar to a seed. Heasws said: ‘There is no Ablution (Wudhu) upon him’.

And it is reported that when (such things) are stained with the faeces, repeat the Ablution (Wudhu) ’.5

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ وَلِأَبِي عَبْدِ اللهِعليهما‌السلام : مَا يَنْقُضُ الْوُضُوءَ؟ فَقَالَا: « مَا يَخْرُجُ مِنْ طَرَفَيْكَ الْأَسْفَلَيْنِ ـ مِنَ الدُّبُرِ وَالذَّكَرِ: غَائِطٌ، أَوْ بَوْلٌ، أَوْ‌ مَنِيٌّ، أَوْ رِيحٌ ـ وَالنَّوْمُ حَتّى يُذْهِبَ الْعَقْلَ، وَكُلُّ النَّوْمِ يُكْرَهُ إِلاَّ أَنْ تَكُونَ تَسْمَعُ الصَّوْتَ ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz who said,

‘I said to Abu Ja’farasws and Abu Abdullahasws , ‘What breaks the Ablution (Wudhu) ?’ So theyasws both said: ‘Whatever comes out from your two lower ends, from the backside and the manhood, faeces or urine or semen or wind; and the sleep until the intellect goes (loose awareness). All sleep is disliked, except if you happens to hear the sounds’ (in consciousness).6

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ الْعَمْرَكِيِّ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ: عَنْ أَخِيهِ مُوسىعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ: هَلْ يَصْلُحُ لَهُ أَنْ يَسْتَدْخِلَ الدَّوَاءَ، ثُمَّ يُصَلِّيَ وَهُوَ مَعَهُ؟ أَيَنْقُضُ الْوُضُوءَ؟ قَالَ: « لَا يَنْقُضُ الْوُضُوءَ، وَلَايُصَلِّي حَتّى يَطْرَحَهُ ».

Muhammad Bin Yahya, from Al Amraky,

(It has been narrated) from Ali son of Ja’farasws , from his brotherasws Musaasws , said, ‘I asked himasws about the man, ‘Is it correct for him that he inserts the medicine, then he praysSalaat and it is with him. Would it break the Ablution (Wudhu) ?’ Heasws said: ‘It would not break the Ablution (Wudhu) , and he should not praySalaat until he removes it’.7

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ‌ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَتَجَشَّأُ، فَيَخْرُجُ مِنْهُ شَيْ‌ءٌ: أَيُعِيدُ الْوُضُوءَ؟ قَالَ: « لَا ».

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al’ala who said,

‘I asked Abu Abdullahasws about the man who belched, so something came out from him, ‘Should he repeat the Ablution (Wudhu) ?’ Heasws said: ‘No’.8

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ أَبِي أُسَامَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْقَيْ‌ءِ: هَلْ يَنْقُضُ الْوُضُوءَ؟ قَالَ: « لَا ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Abu Asama who said,

‘I asked Abu Abdullahasws about the vomit, ‘Would it break the Ablution (Wudhu) ?’ So heasws said: ‘No’.9

10. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ؛ وَ أَبُو دَاوُدَ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ، عَنْ أَبَانٍ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا قَاءَ الرَّجُلُ وَهُوَ عَلى طُهْرٍ، فَلْيَتَمَضْمَضْ ».

A number of our companions, from Ahmad Bin Muhammad, and Abu Dawood, from Al Husayn Bin Saeed, from Fazalat, from Aban, from Ubeyd Bin Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man vomits and he is upon purity, so let him rinse his mouth’.10

11. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنِ ابْنِ‌ مُسْكَانَ، عَنْ مُحَمَّدٍ الْحَلَبِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَكُونُ عَلى طُهْرٍ، فَيَأْخُذُ مِنْ أَظْفَارِهِ، أَوْ شَعْرِهِ: أَيُعِيدُ الْوُضُوءَ؟ فَقَالَ: « لَا، وَلكِنْ يَمْسَحُ رَأْسَهُ وَأَظْفَارَهُ بِالْمَاءِ ». قَالَ: قُلْتُ: فَإِنَّهُمْ يَزْعُمُونَ أَنَّ فِيهِ الْوُضُوءَ؟ فَقَالَ: « إِنْ خَاصَمُوكُمْ، فَلَا تُخَاصِمُوهُمْ وَقُولُوا: هكَذَا السُّنَّةُ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Ibn Muskan, from Muhammad Al Halby who said,

‘I asked Abu Abdullahasws about the man who happens to be upon purity, so he takes from his nails, or his hair, ‘Should he repeat the Ablution (Wudhu) ?’ So heasws said: ‘No, but he should wipe his head and his nails, with the water’.

He (the narrator) said, ‘I said, ‘But they (people) are claiming that with regards to it is the Ablution (Wudhu) ’. So heasws said: ‘If they were to dispute with you, so do not dispute with them, and you should say, ‘The Sunnah is like this’.11

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لَيْسَ فِي الْقُبْلَةِ، وَلَامَسِّ الْفَرْجِ، وَلَا الْمُبَاشَرَةِ وُضُوءٌ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘There is neither an Ablution (Wudhu) for the kissing, nor from touching the private parts, nor the contact (hugging etc.)’.12

13. مُحَمَّدُ بْنُ الْحَسَنِ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرُّعَافِ وَالْحِجَامَةِ وَكُلِّ دَمٍ سَائِلٍ؟ فَقَالَ: « لَيْسَ فِي هذَا وُضُوءٌ، إِنَّمَا الْوُضُوءُ مِنْ طَرَفَيْكَ اللَّذَيْنِ أَنْعَمَ اللهُ تَعَالى بِهِمَا عَلَيْكَ ».

Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the nose bleed and the cupping, and every blood which flows. So heasws said: ‘There is no Ablution (Wudhu) in this. But rather, the Ablution (Wudhu) is from your two lower ends which Allahazwj the Exalted has Favoured with these two upon you’.13

14. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُعَمَّرِ بْنِ خَلاَّدٍ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنْ رَجُلٍ بِهِ عِلَّةٌ لَايَقْدِرُ عَلَى الاضْطِجَاعِ، وَالْوُضُوءُ يَشْتَدُّ عَلَيْهِ وَهُوَ قَاعِدٌ مُسْتَنِدٌ بِالْوَسَائِدِ، فَرُبَّمَا أَغْفى وَهُوَ قَاعِدٌ عَلى تِلْكَ الْحَالِ؟ قَالَ: « يَتَوَضَّأُ ». قُلْتُ لَهُ: إِنَّ الْوُضُوءَ يَشْتَدُّ عَلَيْهِ؛ لِحَالِ عِلَّتِهِ؟ فَقَالَ: « إِذَا خَفِيَ عَلَيْهِ الصَّوْتُ، فَقَدْ وَجَبَ الْوُضُوءُ عَلَيْهِ ». وَقَالَ: « يُؤَخِّرُ الظُّهْرَ، وَيُصَلِّيهَا مَعَ الْعَصْرِ يَجْمَعُ بَيْنَهُمَا، وَكَذلِكَ الْمَغْرِبُ وَالْعِشَاءُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Moammar Bin Khallad who said,

‘I asked AbuAl-Hassan asws abou t a man with an illness, not be able upon the lying down, and the Ablution (Wudhu) is difficult upon him, and he sits leaning with the pillow. So sometimes he dozes off and he is seated upon that state. Heasws said: ‘When the sounds are concealed from him, the Ablution (Wudhu) is Obligated upon him’. And heasws said: ‘He can delayAl-Zohr (Salaat) and pray with along withAl-Asr, gathering between the two, and similar to that isAl-Magrib and Al-I sha’.14

15. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ؛ وَ مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْخَفْقَةِ وَالْخَفْقَتَيْنِ؟ فَقَالَ: « مَا أَدْرِي مَا الْخَفْقَةُ وَالْخَفْقَتَانِ؛ إِنَّ اللهَ يَقُولُ:( بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ ) إِنَّ عَلِيّاًعليه‌السلام كَانَ يَقُولُ: مَنْ وَجَدَ طَعْمَ النَّوْمِ قَائِماً أَوْ قَاعِداً، فَقَدْ وَجَبَ عَلَيْهِ الْوُضُوءُ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hakkan who said,

‘I asked Abu Abdullahasws about the (sleeping for) a heartbeat or two heartbeats. So heasws said: ‘Iasws do not know what is (sleeping for) the heartbeat or two heartbeats. Allahazwj is Saying [75:14] But! The human being has an insight unto himself. Aliasws was saying: ‘The one who finds the taste of sleep while standing, or sitting, so the Ablution (Wudhu) is Obligated upon him’.15

16. عَلِيُّ بْنُ مُحَمَّدٍ، عَنِ ابْنِ جُمْهُورٍ، عَمَّنْ ذَكَرَهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ‌ سَعْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أُذُنَانِ وَعَيْنَانِ، تَنَامُ الْعَيْنَانِ وَلَاتَنَامُ الْأُذُنَانِ، وَذلِكَ لَايَنْقُضُ الْوُضُوءَ، فَإِذَا نَامَتِ الْعَيْنَانِ وَالْأُذُنَانِ، انْتَقَضَ الْوُضُوءُ ».

Ali Bin Muhammad, from Ibn Jamhour, from the one who mentioned it, from Ahmad Bin Muhammad, from Sa’ad,

(It has been narrated) from Abu Abdullahasws having said: ‘There are two ears and the two eyes – (if) the two eyes sleep and the two ears do not sleep, that does not break the Ablution (Wudhu) . So when the two eyes sleep and the two ears (sleep as well), the Ablution (Wudhu) breaks’.16

17. أَحْمَدُ بْنُ إِدْرِيسَ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ، عَنْ عَمْرِو بْنِ سَعِيدٍ، عَنْ مُصَدِّقِ بْنِ صَدَقَةَ، عَنْ عَمَّارٍ السَّابَاطِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: الرَّجُلُ يَقْرِضُ مِنْ شَعْرِهِ بِأَسْنَانِهِ: أَيَمْسَحُهُ بِالْمَاءِ قَبْلَ أَنْ يُصَلِّيَ؟ قَالَ: « لَا بَأْسَ، إِنَّمَا ذلِكَ فِي الْحَدِيدِ ».

Ahmad Bin Idrees, and Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Al Sabaty,

(It has been narrated) from Abu Abdullahasws , said: ‘The man cuts his hair with his teeth, should he wipe it with the water before he praysSalaat? ’ Heasws said: ‘There is no problem. But rather, that is regarding (cutting it with) the iron’. 17

24 - بَابُ الرَّجُلِ يَطَأُ عَلَى الْعَذِرَةِ أَوْ غَيْرِهَا مِنَ الْقَذَرِ

Chapter 24 – The man treads upon the faeces or other than it, from the filth

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ صَالِحٍ، عَنِ الْأَحْوَلِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: فِي الرَّجُلِ يَطَأُ عَلَى الْمَوْضِعِ الَّذِي لَيْسَ بِنَظِيفٍ، ثُمَّ يَطَأُ بَعْدَهُ مَكَاناً نَظِيفاً؟ قَالَ: « لَا بَأْسَ إِذَا كَانَ خَمْسَةَ عَشَرَ ذِرَاعاً، أَوْ نَحْوَ ذلِكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Jameel Bin Salih, from Al Ahowl,

(It has been narrated) from Abu Abdullahasws having said regarding the man who trod upon the place which was not with cleanliness, then he trod after it in a clean place, heasws said: ‘There is no problem when it was fifteen cubits away or approximate to that (i.e. sufficient walking would purify it)’.18

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: كُنْتُ مَعَ أَبِي جَعْفَرٍعليه‌السلام إِذْ مَرَّ عَلى عَذِرَةٍ يَابِسَةٍ، فَوَطِئَ عَلَيْهَا، فَأَصَابَتْ ثَوْبَهُ، فَقُلْتُ: جُعِلْتُ فِدَاكَ، قَدْ وَطِئْتَ عَلى عَذِرَةٍ، فَأَصَابَتْ ثَوْبَكَ، فَقَالَ: « أَلَيْسَ هِيَ يَابِسَةً؟ » فَقُلْتُ: بَلى، فَقَالَ: « لَا بَأْسَ؛ إِنَّ الْأَرْضَ يُطَهِّرُ بَعْضُهَا بَعْضاً ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim who said,

‘I was with Abu Ja’farasws when heasws passed upon a dry excrement, so heasws trod upon it, and it hit hisasws cloth. So I said, ‘May I be sacrificed for youasws ! You have trod upon a filth and it hit yourasws clothes’. So heasws said: ‘Was it not dry?’ So I said, ‘Yes’. So heasws said: ‘There is no problem. Part of the ground (soil) cleans part of it’.19

3. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ، عَنْ مُحَمَّدٍ الْحَلَبِيِّ، قَالَ: نَزَلْنَا فِي مَكَانٍ بَيْنَنَا وَبَيْنَ الْمَسْجِدِ زُقَاقٌ قَذَرٌ، فَدَخَلْتُ عَلى أَبِي عَبْدِ اللهِعليه‌السلام ، فَقَالَ: « أَيْنَ نَزَلْتُمْ » فَقُلْتُ: نَزَلْنَا فِي دَارِ فُلَانٍ، فَقَالَ: « إِنَّ بَيْنَكُمْ وَبَيْنَ الْمَسْجِدِ زُقَاقاً قَذَراً » أَوْ قُلْنَا لَهُ: إِنَّ بَيْنَنَا وَبَيْنَ الْمَسْجِدِ زُقَاقاً قَذَراً، فَقَالَ: « لَا بَأْسَ، الْأَرْضُ تُطَهِّرُ بَعْضُهَا بَعْضاً ». قُلْتُ: وَالسِّرْقِينُ الرَّطْبُ أَطَأُ عَلَيْهِ؟ فَقَالَ: « لَا يَضُرُّكَ مِثْلُهُ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, from Is’haq Bin Ammar, from Muhammad Al Halby who said,

‘We lodged in a place and between us and theMasjid was a dirty alleyway. So I went over to Abu Abdullahasws , and heasws said: ‘Where are you encamped?’ So I said, ‘We are lodged in the house of so and so’. So heasws said: ‘Between you and theMasjid there is a dirty alleyway’, or we said to himasws , ‘Between us and theMasjid is a dirty alleyway’. So heasws said: ‘There is no problem. The earth (soil), parts of it purify the (other) parts’. I said, ‘And (what about) the wet manure I tread upon?’ So heasws said: ‘The likes of that does not harm you’.20

4. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ ابْنِ مُسْكَانَ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي الرَّجُلِ يَطَأُ فِي الْعَذِرَةِ أَوِ الْبَوْلِ، أَيُعِيدُ الْوُضُوءَ؟ قَالَ: « لَا، وَلكِنْ يَغْسِلُ مَا أَصَابَهُ ». وَفِي رِوَايَةٍ أُخْرى « إِذَا كَانَ جَافّاً فَلَا يَغْسِلُهُ ».

Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Ibn Muskan, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the man who treads upon the excrement, or the urine, should he be repeating the Ablution (Wudhu) ?’ Heasws said: ‘No, but he should wash whatever it hit’.

And in another report, ‘(Heasws said): ‘When it was dehydrated, so he may not wash it’.21

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْخِنْزِيرِ يَخْرُجُ مِنَ الْمَاءِ، فَيَمُرُّ عَلَى الطَّرِيقِ، فَيَسِيلُ مِنْهُ الْمَاءُ أَمُرُّ عَلَيْهِ حَافِياً؟ فَقَالَ: « أَلَيْسَ وَرَاءَهُ شَيْ‌ءٌ جَافٌّ؟ » قُلْتُ: بَلى، قَالَ: « فَلَا بَأْسَ؛ إِنَّ الْأَرْضَ يُطَهِّرُ بَعْضُهَا بَعْضاً ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Al Moalla Bin Khunay who said,

‘I asked Abu Abdullahasws about the pig coming out from the water, so it passes upon the road, and the water flows from it, ‘Can I pass upon it bare-footed?’ So heasws said: ‘Is there not something dry around it?’ I said, ‘Yes’. Heasws said: ‘So there is no problem. The earth (soil), parts of it purify the (other) parts’. 22

25 - بَابُ الْمَذْيِ وَالْوَدْيِ

Chapter 25 – The seminal fluid and the semen

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنْ سَالَ مِنْ ذَكَرِكَ شَيْ‌ءٌ مِنْ مَذْيٍ أَوْ وَدْيٍ وَأَنْتَ فِي الصَّلَاةِ، فَلَا تَغْسِلْهُ، وَلَاتَقْطَعِ الصَّلَاةَ، وَلَاتَنْقُضْ لَهُ الْوُضُوءَ وَإِنْ بَلَغَ عَقِيبَكَ، فَإِنَّمَا ذلِكَ بِمَنْزِلَةِ النُّخَامَةِ، وَكُلُّ شَيْ‌ءٍ يَخْرُجُ مِنْكَ بَعْدَ الْوُضُوءِ فَإِنَّهُ مِنَ الْحَبَائِلِ، أَوْ مِنَ الْبَوَاسِيرِ، وَلَيْسَ بِشَيْ‌ءٍ، فَلَا تَغْسِلْهُ مِنْ ثَوْبِكَ إِلاَّ أَنْ تُقْذِرَهُ ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘If something were to flow from your manhood, either from seminal fluid prostatic fluid, and you are in theSalaat, so do not wash it, and do not cut off yourSalaat, nor would the Ablution (Wudhu) break for it, and even if it reaches your behind. So rather, that is with a status of the phlegm; and everything, which comes out from you after the Ablution (Wudhu) , so it is from the sexual veins, or from the haemorrhoids, and it is not with anything. Therefore, do not wash it from your clothes except if it dirties it’.23

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ عُمَرَ بْنِ حَنْظَلَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْمَذْيِ؟ فَقَالَ: « مَا هُوَ وَالنُّخَامَةُ إِلاَّ سَوَاءٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Umar Bin Hanzala who said,

‘I asked Abu Abdullahasws about the seminal fluid, so heasws said: ‘It and the phlegm is nothing but equal’.24

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ، قَالَ: سَأَلْتُ أَحَدَهُمَاعليهما‌السلام عَنِ الْمَذْيِ؟ فَقَالَ: « لَا يَنْقُضُ الْوُضُوءَ، وَلَايُغْسَلُ مِنْهُ ثَوْبٌ وَلَاجَسَدٌ، إِنَّمَا هُوَ بِمَنْزِلَةِ الْمُخَاطِ وَالْبُزَاقِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Bureyd Bin Muawiya who said,

‘I asked one of the two (5th or the 6th Imamasws ) about the seminal fluid, so heasws said: ‘It does not break the Ablution (Wudhu) , and one neither has to wash the clothes from it nor the body. But rather, it is at the status of the mucus and the saliva’.25

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنِ الْمَذْيِ يَسِيلُ حَتّى يُصِيبَ الْفَخِذَ؟ فَقَالَ: « لَا يَقْطَعُ صَلَاتَهُ، وَلَايَغْسِلُهُ مِنْ فَخِذِهِ؛ إِنَّهُ لَمْ يَخْرُجْ مِنْ مَخْرَجِ الْمَنِيِّ، إِنَّمَا هُوَ بِمَنْزِلَةِ النُّخَامَةِ ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the seminal fluid flowing until it hits the thigh. So heasws said: ‘One would neither cut off theSalaat nor wash it from his thigh. It has not come out from the exit of the semen. It is at the status of the mucus’. 26

26 - بَابُ أَنْوَاعِ الْغُسْلِ‌

Chapter 26 – Types of washing

1. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ بْنِ يَحْيى وَابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « الْغُسْلُ مِنَ الْجَنَابَةِ، وَيَوْمَ الْجُمُعَةِ وَالْعِيدَيْنِ، وَحِينَ تُحْرِمُ، وَحِينَ تَدْخُلُ مَكَّةَ وَالْمَدِينَةَ، وَيَوْمَ عَرَفَةَ، وَيَوْمَ تَزُورُ الْبَيْتَ، وَحِينَ تَدْخُلُ الْكَعْبَةَ، وَفِي لَيْلَةِ تِسْعَ عَشْرَةَ، وَإِحْدى وَعِشْرِينَ، وَثَلَاثٍ وَعِشْرِينَ مِنْ شَهْرِ رَمَضَانَ، وَمَنْ غَسَّلَ مَيِّتاً ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The washing is from the sexual impurity, and the day of Friday, and the twoEids, and when yo u wearIhraam to enter Makkah andAl-Medina, and the day of Arafaat, and the day you perform Ziyarat of the House (Kabah) , and when you enter theKabah, and during the night of the nineteenth and twenty first, and twenty third of a Month of Ramazaan, and the one who washes a deceased’.27

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ غُسْلِ الْجُمُعَةِ؟ فَقَالَ: « وَاجِبٌ فِي السَّفَرِ وَالْحَضَرِ إِلاَّ أَنَّهُ رُخِّصَ لِلنِّسَاءِ فِي السَّفَرِ، وَقِلَّةِ الْمَاءِ ». وَقَالَ: « غُسْلُ الْجَنَابَةِ وَاجِبٌ، وَغُسْلُ الْحَائِضِ إِذَا طَهُرَتْ وَاجِبٌ، وَغُسْلُ الْمُسْتَحَاضَةِ وَاجِبٌ إِذَا احْتَشَتْ بِالْكُرْسُفِ، فَجَازَ الدَّمُ الْكُرْسُفَ، فَعَلَيْهَا الْغُسْلُ لِكُلِّ صَلَاتَيْنِ، وَلِلْفَجْرِ غُسْلٌ، وَإِنْ لَمْ يَجُزِ الدَّمُ الْكُرْسُفَ، فَعَلَيْهَا الْغُسْلُ كُلَّ يَوْمٍ مَرَّةً، وَالْوُضُوءُ لِكُلِّ صَلَاةٍ، وَغُسْلُ النُّفَسَاءِ وَاجِبٌ، وَغُسْلُ الْمَوْلُودِ وَاجِبٌ، وَغُسْلُ الْمَيِّتِ وَاجِبٌ، وَغُسْلُ الزِّيَارَةِ وَاجِبٌ، وَغُسْلُ دُخُولِ الْبَيْتِ وَاجِبٌ، وَغُسْلُ الِاسْتِسْقَاءِ وَاجِبٌ، وَغُسْلُ أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ يُسْتَحَبُّ، وَغُسْلُ لَيْلَةِ إِحْدى وَعِشْرِينَ وَغُسْلُ لَيْلَةِ ثَلَاثٍ وَعِشْرِينَ سُنَّةٌ لَاتَتْرُكْهَا؛ فَإِنَّهُ يُرْجى فِي إِحْدَاهُنَّ لَيْلَةُ الْقَدْرِ، وَغُسْلُ يَوْمِ الْفِطْرِ وَغُسْلُ يَوْمِ الْأَضْحى سُنَّةٌ لَا أُحِبُّ تَرْكَهَا، وَغُسْلُ الِاسْتِخَارَةِ‌ يُسْتَحَبُّ، الْعَمَلُ فِي غُسْلِ الثَّلَاثِ اللَّيَالِي مِنْ شَهْرِ رَمَضَانَ: لَيْلَةَ تِسْعَ عَشْرَةَ، وَإِحْدى وَعِشْرِينَ، وَثَلَاثٍ وَعِشْرِينَ ».

Muhammad Bin Yahya, from Ahmad Biin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked Abu Abdullahasws about the Friday washing, so heasws said: ‘It is Obligatory during the journey and during residing, except that it is exempted for the women during the journey due to the scarcity of the water’.

And heasws said: ‘The major Ablution (Wudhu) (from sexual impurity) is an Obligation, and the washing of the menstruating woman when she is clean is an Obligation, and the washing of the woman with inter-period bleeding is an Obligation when she inserts with the rag, and the blood exceeds the rag, so upon her is the washing for every twoSalaats , and for (Salaat) Al-Fajr, a washing . And if the rag suffices for the blood, so upon her is the washing once every day, and the Ablution (Wudhu) for everySalaat; and the washing for post childbirth bleeding is an Obligation, and washing for the child birth is an Obligation;

And washing of the deceased is an Obligation, and washing for Ziyarat is an Obligation, and washing for entering the House (Kabah) is an Obligation, and washing for the (Supplication) for the rain is an Obligation, and washing in the first night of a Month of Ramazaan is recommended, and the washing of the night of the twenty-first, and the washing of the night of the twenty-third is a Sunnah, do not neglect these. For the Night of Pre-determination is hoped for in one of these; and washing for the day of (Eid) Al-Fitr and washing for the day of the Sacrifice (Al-Azha) is a Sunn ah, Iasws do not like it to be neglected, and washing for the Istikhara. It is the recommended deed regarding the washing of the three nights from a Month of Ramazaan – the night of the nineteenth, and twenty-first, and the twenty-third’. 28

27 - بَابُ مَا يُجْزِئُ الْغُسْلُ مِنْهُ إِذَا اجْتَمَعَ‌

Chapter 27 – What the washing suffices from when (the matters) gather

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: « إِذَا اغْتَسَلْتَ بَعْدَ طُلُوعِ الْفَجْرِ، أَجْزَأَكَ غُسْلُكَ ذلِكَ لِلْجَنَابَةِ وَالْجُمُعَةِ وَعَرَفَةَ وَالنَّحْرِ وَالْحَلْقِ وَالذَّبْحِ وَالزِّيَارَةِ، وَإِذَا اجْتَمَعَتْ عَلَيْكَ حُقُوقٌ، أَجْزَأَهَا عَنْكَ غُسْلٌ وَاحِدٌ ». قَالَ: ثُمَّ قَالَ: « وَكَذلِكَ الْمَرْأَةُ يُجْزِئُهَا غُسْلٌ وَاحِدٌ لِجَنَابَتِهَا وَإِحْرَامِهَا وَجُمُعَتِهَا وَغُسْلِهَا مِنْ حَيْضِهَا وَعِيدِهَا ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

Heasws : ‘When you wash after the emergence of the dawn, that washing of yours would suffice for the sexual impurity, and the Friday, and Arafaat, and the shaving (of the head), and the sacrifice, and the Ziyarat; and whenever the rights gather upon you, one washing would suffice you from these’.

He (the narrator) said, ‘Then heasws said: ‘And similar to that is the woman, one washing would suffice her for her sexual impurity, and her Friday, and the washing from her menstruation, and herEid’. 29

2 . مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ حَدِيدٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَحَدِهِمَا عليهما‌السلام أَنَّهُ قَالَ: « إِذَا اغْتَسَلَ الْجُنُبُ بَعْدَ طُلُوعِ الْفَجْرِ، أَجْزَأَ عَنْهُ ذلِكَ الْغُسْلُ مِنْ كُلِّ غُسْلٍ يَلْزَمُهُ فِي ذلِكَ الْيَوْمِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Jameel Bin Darraj, from one of our companions,

(It has been narrated) from one of the two (5th or 6th Imamasws ) having said: ‘When the one with sexual impurity wash after the emergence of the dawn, that washing of his would suffice him from every washing necessitated upon him during that day’. 30

28 - بَابُ وُجُوبِ الْغُسْلِ يَوْمَ الْجُمُعَةِ‌

Chapter 28 – Obligation of the washing for the day of Friday

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ: عَنْ أَبِي الْحَسَنِ الرِّضَاعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْغُسْلِ يَوْمَ الْجُمُعَةِ؟ فَقَالَ: « وَاجِبٌ عَلى كُلِّ ذَكَرٍ وَأُنْثى، عَبْدٍ أَوْ حُرٍّ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira,

(It has been narrated) from AbuAl-Hassan Al-Reza asws , said, ‘I asked himasws about the washing for the day of Friday, so heasws said: ‘It is an Obligation upon every male and female, whether a slave or free’.31

2. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ سَهْلِ بْنِ زِيَادٍ؛ وَ مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ أَبِي نَصْرٍ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللهِ، قَالَ: سَأَلْتُ الرِّضَاعليه‌السلام عَنْ غُسْلِ يَوْمِ الْجُمُعَةِ؟ فَقَالَ: « وَاجِبٌ عَلى كُلِّ ذَكَرٍ وَأُنْثى، عَبْدٍ أَوْ حُرٍّ ».

Ali Bin Muhammad, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Muhammad Bin Abdullah who said,

‘I askedAl-Reza asws about washing for the day of Friday, so heasws said: ‘An Obligation upon every male and female, whether a slave or free’.32

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ، عَنْ مَنْصُورِ بْنِ‌حَازِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْغُسْلُ يَوْمَ الْجُمُعَةِ عَلَى الرِّجَالِ وَالنِّسَاءِ فِي الْحَضَرِ، وَعَلَى الرِّجَالِ فِي السَّفَرِ، وَلَيْسَ عَلَى النِّسَاءِ فِي السَّفَرِ ». وَفِي رِوَايَةٍ أُخْرى: « أَنَّهُ رُخِّصَ لِلنِّسَاءِ فِي السَّفَرِ؛ لِقِلَّةِ الْمَاءِ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘The washing for the day of Friday is upon the man and the woman during the staying (not travelling), and upon the man during the journey, and it is not upon the women during the journey’.

And in another report, (Heasws said): ‘It is exempted for the women during the journey due to the scarcity of the water’.33

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ سَيْفٍ، عَنْ أَبِيهِ سَيْفِ بْنِ عَمِيرَةَ، عَنِ الْحُسَيْنِ بْنِ خَالِدٍ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الْأَوَّلَعليه‌السلام : كَيْفَ صَارَ غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِباً؟ فَقَالَ: « إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ أَتَمَّ صَلَاةَ الْفَرِيضَةِ بِصَلَاةِ النَّافِلَةِ، وَأَتَمَّ صِيَامَ الْفَرِيضَةِ بِصِيَامِ النَّافِلَةِ، وَأَتَمَّ وُضُوءَ الْفَرِيضَةِ بِغُسْلِ يَوْمِ الْجُمُعَةِ مَا كَانَ فِي ذلِكَ مِنْ سَهْوٍ، أَوْ تَقْصِيرٍ، أَوْ نِسْيَانٍ، أَوْ نُقْصَانٍ ».

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Sayf, from his father Sayf Bin Ameyra, from Al Husayn Bin Khalid who said,

‘I asked AbuAl-Hassan asws the first, ‘How did the washing for the day of Friday come to be an Obligation?’ So heasws said: ‘Allahazwj Blessed and High Completed the ObligatorySalaats with the optionalSalaats , and Completed the Obligatory Fasts with the optional Fasts, and Completed the Obligatory Ablution (Wudhu) with the washing of the day of Friday, whatever was during that from the mistake, or shortening, or forgetfulness, or deficiency’.34

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ، عَنْ عَبْدِ اللهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ، عَنْ صَبَّاحٍ الْمُزَنِيِّ، عَنِ الْحَارِثِ بْنِ حَصِيرَةَ، عَنِ الْأَصْبَغِ، قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام إِذَا أَرَادَ أَنْ يُوَبِّخَ الرَّجُلَ، يَقُولُ: « وَاللهِ، لَأَنْتَ أَعْجَزُ مِنَ التَّارِكِ الْغُسْلَ يَوْمَ الْجُمُعَةِ، وَإِنَّهُ لَايَزَالُ فِي طُهْرٍ إِلَى الْجُمُعَةِ الْأُخْرى ».

A numner of our companions, from Ibrahim Bin Is’haq Al Ahmar, from Abdullah Bin Hammad Al Ansary, from Sabbah Al Muzanny, from Al Haris Bin Haseyra, from Al Asbagh who said,

‘Whenever AmirAl-Momineen asws wa nted to rebuke the man, heasws was saying: ‘By Allahazwj ! You are even more frustrated than the neglecter of the washing of the day of Friday, and one does not cease to be in purity up to the other (next) Friday’.35

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ مُوسى، عَنْ أُمِّهِ وَأُمِّ أَحْمَدَ بِنْتِ مُوسى، قَالَتَا: كُنَّا مَعَ أَبِي الْحَسَنِعليه‌السلام بِالْبَادِيَةِ وَنَحْنُ نُرِيدُ بَغْدَادَ، فَقَالَ لَنَا يَوْمَ الْخَمِيسِ: « اغْتَسِلَا الْيَوْمَ لِغَدٍ يَوْمِ الْجُمُعَةِ؛ فَإِنَّ الْمَاءَ بِهَا غَداً قَلِيلٌ » فَاغْتَسَلْنَا يَوْمَ الْخَمِيسِ لِيَوْمِ الْجُمُعَةِ.

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Musa, from his mother and mother of Ahmad daughter of Musa, both said,

‘We were with AbuAl-Hassan asws in t he wilderness, and we intended to go to Baghdad. So heasws said to us on the day of Thursday: ‘Wash for the day of tomorrow, the day of Friday, for the water would be scarce tomorrow’. So we both washed on the day of Thursday for the day of Friday’.36

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لَا بُدَّ مِنْ غُسْلِ يَوْمِ الْجُمُعَةِ فِي السَّفَرِ وَالْحَضَرِ، فَمَنْ نَسِيَ فَلْيُعِدْ مِنَ الْغَدِ ». وَرُوِيَ: « فِيهِ رُخْصَةٌ لِلْعَلِيلِ ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from one of our companions,

(It has been narrated) from Abu Ja’farasws having said: ‘There is no avoiding from the washing of the day of Friday during the journey and the staying. So the one who forgets, so let him repeat the next day’.

And it is reported that there is an exemption for the sick ones. 37

29 - بَابُ صِفَةِ الْغُسْلِ وَالْوُضُوءِ قَبْلَهُ وَبَعْدَهُ، وَالرَّجُلِ يَغْتَسِلُ فِي مَكَانٍ غَيْرِ طَيِّبٍ، وَمَا يُقَالُ عِنْدَ الْغُسْلِ، وَتَحْوِيلِ الْخَاتَمِ عِنْدَ الْغُسْلِ‌

Chapter 29 – Description of the washing, and the Ablution (Wudhu) before it and after it, and the man washing in a place other than good, and what is to be said during the washing, and turning of the ring during the washing

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام قَالَ: سَأَلْتُهُ عَنْ غُسْلِ الْجَنَابَةِ؟ فَقَالَ: «تَبْدَأُ بِكَفَّيْكَ، فَتَغْسِلُهُمَا، ثُمَّ تَغْسِلُ فَرْجَكَ، ثُمَّ تَصُبُّ عَلى رَأْسِكَ ثَلَاثاً، ثُمَّ تَصُبُّ عَلى سَائِرِ جَسَدِكَ مَرَّتَيْنِ، فَمَا جَرى عَلَيْهِ الْمَاءُ فَقَدْ طَهُرَ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws ) who said, ‘I asked himasws about washing for the sexual impurity, so heasws said: ‘Begin with your two palms, then wash your private part. Then pour water upon your head three times, then pour the water upon the rest of your body, twice. So whatever the water flows upon, so it has been purified’.38

2. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ رِبْعِيِّ بْنِ عَبْدِ اللهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يُفِيضُ الْجُنُبُ عَلى رَأْسِهِ الْمَاءَ ثَلَاثاً، لَايُجْزِئُهُ أَقَلُّ مِنْ ذلِكَ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad Bin Isa, from Rabi’e Bin Abdullah,

(It has been narrated) from Abu Abdullahasws having said: ‘The one with sexual impurity should pour the water upon his head, three times, any less than that would not suffice him’.39

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ: كَيْفَ يَغْتَسِلُ الْجُنُبُ؟ فَقَالَ: « إِنْ لَمْ يَكُنْ أَصَابَ كَفَّهُ شَيْ‌ءٌ، غَمَسَهَا فِي الْمَاءِ، ثُمَّ بَدَأَ بِفَرْجِهِ، فَأَنْقَاهُ بِثَلَاثِ غُرَفٍ، ثُمَّ صَبَّ عَلى رَأْسِهِ ثَلَاثَ أَكُفٍّ، ثُمَّ صَبَّ عَلى مَنْكِبِهِ الْأَيْمَنِ مَرَّتَيْنِ، وَعَلى مَنْكِبِهِ الْأَيْسَرِ مَرَّتَيْنِ، فَمَا جَرى عَلَيْهِ الْمَاءُ فَقَدْ أَجْزَأَهُ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘I said, ‘How should the one with sexual impurity, wash?’ So heasws said: ‘If nothing happens to have hit his palm, he should immerse it into the water, then begin with his private part. So he should clean it with three scoops. Then he should pour upon his head three handfuls, then pour upon his right shoulder twice, and upon his left shoulder twice. So whatever the water flows upon, so it would suffice him’.40

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ بَعْضِ أَصْحَابِنَا، قَالَ: قَالَ: « تَقُولُ فِي غُسْلِ الْجُمُعَةِ: "اللهُمَّ طَهِّرْ قَلْبِي مِنْ كُلِّ آفَةٍ تَمْحَقُ‌ بِهَا دِينِي، وَتُبْطِلُ عَمَلِي"، وَتَقُولُ فِي غُسْلِ الْجَنَابَةِ: اللهُمَّ طَهِّرْ قَلْبِي، وَزَكِّ عَمَلِي، وَتَقَبَّلْ سَعْيِي، وَاجْعَلْ مَا عِنْدَكَ خَيْراً لِي ».

A number of our companions, from Ahmad Bin Muhammad, form Ali Bin Al Hakam, from one of our companions who said,

‘Heasws said: ‘You should be saying during the washing for Friday, ‘O Allahazwj ! Purify my heart from every scourge by which my Religion could get obliterated, and my deeds could get invalidated’; and you should be saying during the washing for the sexual impurity, ‘O Allahazwj ! Clean my heart, and Purify my deeds, and Accept my striving and Make what is with Youazwj to be good for me’.41

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِذَا ارْتَمَسَ الْجُنُبُ فِي الْمَاءِ ارْتِمَاسَةً وَاحِدَةً، أَجْزَأَهُ ذلِكَ مِنْ غُسْلِهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I heard Abu Abdullahasws saying: ‘When the one with sexual impurity immerses himself into the water with one immersion that would suffice him from his washing’.42

6. مُحَمَّدُ بْنُ يَحْيى، عَنِ الْعَمْرَكِيِّ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ: عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ عَلَيْهَا السِّوَارُ وَالدُّمْلُجُ فِي بَعْضِ ذِرَاعِهَا لَاتَدْرِي يَجْرِي الْمَاءُ تَحْتَهُ أَمْ لَا: كَيْفَ تَصْنَعُ إِذَا تَوَضَّأَتْ، أَوِ اغْتَسَلَتْ؟ قَالَ: « تُحَرِّكُهُ حَتّى يَدْخُلَ الْمَاءُ تَحْتَهُ، أَوْ تَنْزِعُهُ ». وَعَنِ الْخَاتَمِ الضَّيِّقِ لَايَدْرِي هَلْ يَجْرِي الْمَاءُ تَحْتَهُ إِذَا تَوَضَّأَ أَمْ لَا: كَيْفَ يَصْنَعُ؟ قَالَ: « إِنْ عَلِمَ أَنَّ الْمَاءَ لَايَدْخُلُهُ، فَلْيُخْرِجْهُ إِذَا تَوَضَّأَ ».

Muhammad Bin Yahya, fromAl-Amraky, from Al i son of Ja’farasws , from his brotherasws Musa Bin Ja’farasws , said, ‘I asked himasws about the woman, upper her are bracelets, and the bracelets in one of her forearms is such that she does not know whether the water flows beneath it or not. How should she deal with it when she performs Ablution (Wudhu) or washes?’ Heasws said: ‘She should move it around until the water enters under it, or she should remove it’.

And about the tight ring, one does not know whether the water flows beneath it or not, how should one deal with it, heasws said: ‘If he knows that the water does not enter (under it), so let him take it out when he performs Ablution (Wudhu) ’.43

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى؛ وَأَبُو دَاوُدَ جَمِيعاً، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي رَجُلٍ أَصَابَتْهُ جَنَابَةٌ، فَقَامَ فِي الْمَطَرِ حَتّى سَالَ عَلى جَسَدِهِ: أَيُجْزِئُهُ ذلِكَ مِنَ الْغُسْلِ؟ قَالَ: « نَعَمْ ».

A number of our companions, from Ahmad Bin Muhammad Bin Isa, and Abu Dawood, altogether from Al Husayn Bin Saeed, from Muhammad Bin Abu Hamza, from a man,

(It has been narrated) from Abu Abdullahasws regarding a man who is hit by a sexual impurity, so he stands in the rain until it flows upon his body, ‘Would that suffice him from the washing?’ Heasws said: ‘Yes’.44

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ عَلِيّاًعليه‌السلام لَمْ يَرَ بَأْساً أَنْ يَغْسِلَ الْجُنُبُ رَأْسَهُ غُدْوَةً، وَيَغْسِلَ سَائِرَ جَسَدِهِ عِنْدَ الصَّلَاةِ ».

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullahasws having said that: ‘Aliasws did not see any problem if the one with the sexual impurity were to wash his head early in the morning and washing the rest of his body during theSalaat’ .45

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنِ اغْتَسَلَ مِنْ جَنَابَةٍ، فَلَمْ يَغْسِلْ رَأْسَهُ، ثُمَّ بَدَا لَهُ أَنْ يَغْسِلَ رَأْسَهُ، لَمْ يَجِدْ بُدّاً مِنْ إِعَادَةِ الْغُسْلِ ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who washes from the sexual impurity but does not wash his head, then it appears to him that she should have washed his head, would not find an alternative from repeating the washing’.46

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ حَمَّادٍ، عَنْ بَكْرِ بْنِ كَرِبٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَغْتَسِلُ مِنَ الْجَنَابَةِ: أَيَغْسِلُ رِجْلَيْهِ بَعْدَ الْغُسْلِ؟ فَقَالَ: « إِنْ كَانَ يَغْتَسِلُ فِي مَكَانٍ يَسِيلُ الْمَاءُ عَلى رِجْلَيْهِ بَعْدَ الْغُسْلِ، فَلَا عَلَيْهِ أَنْ يَغْسِلَهُمَا، وَإِنْ كَانَ يَغْتَسِلُ فِي مَكَانٍ يَسْتَنْقِعُ رِجْلَاهُ فِي الْمَاءِ، فَلْيَغْسِلْهُمَا ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Hammad, from Bakr Bin Karb who said,

‘I asked Abu Abdullahasws about the man washing from the sexual impurity, ‘Can he wash his legs before the washing?’ So heasws said: ‘If he was washing in a place where the water flows upon his feet after the washing, so it would not be upon him that he washes them both; and if it was such that he is washing in a place where his feet are in stagnant water, so let him wash both of them’.47

11. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ، عَنْ‌ هِشَامِ بْنِ سَالِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: جُعِلْتُ فِدَاكَ، أَغْتَسِلُ فِي الْكَنِيفِ الَّذِي يُبَالُ فِيهِ وَعَلَيَّ نَعْلٌ سِنْدِيَّةٌ؟ فَقَالَ: « إِنْ كَانَ الْمَاءُ الَّذِي يَسِيلُ مِنْ جَسَدِكَ يُصِيبُ أَسْفَلَ قَدَمَيْكَ، فَلَا تَغْسِلْ قَدَمَيْكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Yahya Al Wasity, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘May I be sacrificed for youasws ! Can I wash in the bathroom which I urinate in and upon me are slippers (made in) Sind?’ So heasws said: ‘If it was such that the water which flowed from your body hits the bottom of your feet, so do not wash your feet’.48

12. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ شَاذَانَ بْنِ الْخَلِيلِ، عَنْ يُونُسَ، عَنْ يَحْيَى بْنِ طَلْحَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ سُلَيْمَانَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « الْوُضُوءُ بَعْدَ الْغُسْلِ بِدْعَةٌ ».

A number of our companions, from Ahmad Bin Muhammad, from Shazaan Bin Al Khaleel, from Yunus, from Yahya Bin Talha, from his brother,

(It has been narrated) from Abdullah Bin Suleyman who said, ‘I hear Abu Abdullahasws saying: ‘The Ablution (Wudhu) after the washing is an innovation’.49

13 مُحَمَّدُ بْنُ يَحْيى وَغَيْرُهُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كُلُّ غُسْلٍ قَبْلَهُ وُضُوءٌ إِلاَّ غُسْلَ الْجَنَابَةِ ».

Muhammad Bin Yahya, and someone else, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Every washing, before it is an Ablution (Wudhu) , except for the washing for the sexual impurity’.

وَرُوِيَ: « أَنَّهُ لَيْسَ شَيْ‌ءٌ مِنَ الْغُسْلِ فِيهِ وُضُوءٌ إِلاَّ غُسْلُ يَوْمِ الْجُمُعَةِ؛ فَإِنَّ قَبْلَهُ وُضُوءاً ».

And it is reported: ‘There is nothing from the washing wherein is an Ablution (Wudhu) except for the washing for the day of Friday, for before it is an Ablution (Wudhu) ’.

وَرُوِيَ: « أَيُّ وُضُوءٍ أَطْهَرُ مِنَ الْغُسْلِ؟ ».

And it is reported, ‘Which Ablution (Wudhu) is more cleansing that the washing?’50

14. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْخَاتَمِ إِذَا اغْتَسَلْتُ، قَالَ: « حَوِّلْهُ مِنْ مَكَانِهِ » وَقَالَ فِي‌ الْوُضُوءِ: « تُدِيرُهُ، وَإِنْ نَسِيتَ حَتّى تَقُومَ فِي الصَّلَاةِ، فَلَا آمُرُكَ أَنْ تُعِيدَ الصَّلَاةَ ».

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,

‘I asked Abu Abdullahasws about the ring when I wash. Heasws said: ‘Turn it around from its place’. And heasws said: ‘With regards to the Ablution (Wudhu) , turn it around, and if you forget until you are standing in theSalaat, so Iasws do not order you that you should repeat theSalaat’ .51

15. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « اغْتَسَلَ أَبِي مِنَ الْجَنَابَةِ، فَقِيلَ لَهُ: قَدْ أَبْقَيْتَ لُمْعَةً فِي ظَهْرِكَ لَمْ يُصِبْهَا الْمَاءُ، فَقَالَ لَهُ: مَا كَانَ عَلَيْكَ لَوْ سَكَتَّ، ثُمَّ مَسَحَ تِلْكَ اللُّمْعَةَ بِيَدِهِ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws father (says) wash from the sexual impurity (first), and it was said to himasws , ‘If there remains a spot in the back which has not been hit by the water’. So heasws said to him: ‘That was not upon you (to point out), if only you had remained silent’. Then one can wipe that spot with the hand’.52

16. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنِ ابْنِ مُسْكَانَ، عَنْ مُحَمَّدٍ الْحَلَبِيِّ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا تَنْقُضُ الْمَرْأَةُ شَعْرَهَا إِذَا اغْتَسَلَتْ مِنَ الْجَنَابَةِ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Ibn Muskan, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘The woman may not let down her hair when she washes from the sexual impurity’.53

17. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَمَّا تَصْنَعُ النِّسَاءُ فِي الشَّعْرِ وَالْقُرُونِ ؟ فَقَالَ: « لَمْ تَكُنْ هذِهِ الْمِشْطَةُ، إِنَّمَا كُنَّ يَجْمَعْنَهُ » ثُمَّ وَصَفَ أَرْبَعَةَ أَمْكِنَةٍ، ثُمَّ قَالَ: « يُبَالِغْنَ فِي الْغَسْلِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel who said,

‘I asked Abu Abdullahasws about what the woman should do regarding the hair and the plaits (curls). So heasws said: ‘She did not happened to have combed these. But rather she happened to have gathered it’. Then heasws described four possibilities, then said: ‘They should put more effort in the washing’. 54

30 - بَابُ مَا يُوجِبُ الْغُسْلَ عَلَى الرَّجُلِ وَالْمَرْأَةِ‌

Chapter 30 – What Obligates the washing upon the man and the woman

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: سَأَلْتُهُ: مَتى يَجِبُ الْغُسْلُ عَلَى الرَّجُلِ وَالْمَرْأَةِ؟ فَقَالَ: « إِذَا أَدْخَلَهُ، فَقَدْ وَجَبَ الْغُسْلُ وَالْمَهْرُ وَالرَّجْمُ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws ), said, ‘I asked himasws , ‘When is the washing Obligated upon the man and the woman?’ So heasws said: ‘When he enters it (into her), so it would Obligated the washing, and the dower, and the stoning’.55

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، قَالَ: سَأَلْتُ الرِّضَاعليه‌السلام عَنِ الرَّجُلِ يُجَامِعُ الْمَرْأَةَ قَرِيباً مِنَ الْفَرْجِ فَلَا يُنْزِلَانِ: مَتى يَجِبُ الْغُسْلُ؟ فَقَالَ: « إِذَا الْتَقَى الْخِتَانَانِ، فَقَدْ وَجَبَ الْغُسْلُ ». فَقُلْتُ: الْتِقَاءُ الْخِتَانَيْنِ هُوَ غَيْبُوبَةُ الْحَشَفَةِ ؟ قَالَ « نَعَمْ ».

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail who said,

‘I askedAl-Reza asws about the man who copulates with a woman nearby the private part but they both do not discharge, ‘When is the washing Obligated?’ So heasws said: ‘When the two circumcised parts meet, so the washing is Obligated’. So I said, ‘The meeting of the two circumcised part, it is the tip of the manhood?’ Heasws said: ‘Yes’.56

3. وَبِهذَا الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ، عَنْ أَخِيهِ الْحُسَيْنِ، عَنْ عَلِيِّ بْنِ يَقْطِينٍ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنِ الرَّجُلِ يُصِيبُ الْجَارِيَةَ الْبِكْرَ لَايُفْضِي إِلَيْهَا وَلَايُنْزِلُ عَلَيْهَا: أَعَلَيْهَا غُسْلٌ؟ وَإِنْ كَانَتْ لَيْسَتْ بِبِكْرٍ، ثُمَّ أَصَابَهَا وَلَمْ يُفْضِ إِلَيْهَا: أَعَلَيْهَا غُسْلٌ ؟ قَالَ: « إِذَا وَقَعَ الْخِتَانُ عَلَى الْخِتَانِ، فَقَدْ وَجَبَ الْغُسْلُ، الْبِكْرُ وَغَيْرُ الْبِكْرِ ».

And by this chain, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Yaqteen, from his brother Al Husayn, from Ali Bin Yaqteen who said,

‘I asked AbuAl-Hassan asws abou t the man who overwhelms the virgin girl, neither deflowering her nor discharging upon her, would there be a washing upon her; and if she was not with virginity, then he overwhelms her and does not deflower her, would there be a washing upon her?’ Heasws said: ‘When the circumcised part falls upon the circumcised part, so the washing is Obligated, whether she was with the virginity or without the virginity’.57

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنْ‌ عُبَيْدِ اللهِ الْحَلَبِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْمُفَخِّذِ: عَلَيْهِ غُسْلٌ؟ قَالَ: « نَعَمْ، إِذَا أَنْزَلَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Ubeydullah Al Halby who said,

‘I asked Abu Abdullahasws about the man indulging in foreplay, is there a washing upon him?’ Heasws said: ‘Yes, when he discharges’.58

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ إِسْمَاعِيلَ بْنِ سَعْدٍ الْأَشْعَرِيِّ، قَالَ: سَأَلْتُ الرِّضَاعليه‌السلام عَنِ الرَّجُلِ يَلْمِسُ فَرْجَ جَارِيَتِهِ حَتّى تُنْزِلَ الْمَاءَ مِنْ غَيْرِ أَنْ يُبَاشِرَ، يَعْبَثُ بِهَا بِيَدِهِ حَتّى تُنْزِلَ ؟ قَالَ: « إِذَا أَنْزَلَتْ مِنْ شَهْوَةٍ، فَعَلَيْهَا الْغُسْلُ ».

A number of our companions, from Ahmad Bin Muhammad, from Ismail Bin Sa’ad Al Ashary who said,

‘I askedAl-Reza asws about the man who touches the private part of a girl until the water descends from without him (any other) physical contact, (just) playing with her by his hand until he discharges’. Heasws said: ‘When she discharges from the excitement, so the washing is upon her’.59

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ، قَالَ: سَأَلْتُ الرِّضَاعليه‌السلام عَنِ الرَّجُلِ يُجَامِعُ الْمَرْأَةَ فِيمَا دُونَ الْفَرْجِ، وَتُنْزِلُ الْمَرْأَةُ: عَلَيْهَا غُسْلٌ؟ قَالَ: « نَعَمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazi’e who said,

‘I askedAl-Reza asws about the man who get together with the woman in what is besides the private part, and the woman discharges, upon her is the washing’ Heasws said: ‘Yes’.60

7. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ عَبْدِ اللهِ بْنِ عَامِرٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنِ‌ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنِ الْمَرْأَةِ تُعَانِقُ زَوْجَهَا مِنْ خَلْفِهِ، فَتَحَرَّكُ عَلى ظَهْرِهِ، فَتَأْتِيهَا الشَّهْوَةُ، فَتُنْزِلُ الْمَاءَ: عَلَيْهَا الْغُسْلُ، أَوْ لَايَجِبُ عَلَيْهَا الْغُسْلُ؟ قَالَ: « إِذَا جَاءَتْهَا الشَّهْوَةُ فَأَنْزَلَتِ الْمَاءَ، وَجَبَ عَلَيْهَا الْغُسْلُ ».

Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Al Husayn Bin Saeed, from Muhammad Bin Al Fuzayl who said,

‘I asked AbuAl-Hassan asws abou t the woman embracing her husband from his behind, so she moves upon his back, and the desires comes to her, so the water discharges, is the washing upon her, or the washing is not Obligated upon her?’

Heasws said: ‘When the desires comes to her and the water discharges, the washing is Obligated upon her’.61

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْبَرْقِيِّ رَفَعَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا أَتَى الرَّجُلُ الْمَرْأَةَ فِي دُبُرِهَا فَلَمْ يُنْزِلْ، فَلَا غُسْلَ عَلَيْهِمَا، وَإِنْ أَنْزَلَ، فَعَلَيْهِ الْغُسْلُ، وَلَاغُسْلَ عَلَيْهَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Barqy,

(It has been narrated) raising it from Abu Abullahasws having said: ‘The man goes to the woman into her behind, but does not discharge, so there is no washing upon the two of them, and if he does discharges, so upon him is the washing, and there is no washing upon her’. 62

31 - بَابُ احْتِلَامِ الرَّجُلِ وَالْمَرْأَةِ‌

Chapter 31 – The bed-wetting of the man and the woman

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَرى فِي الْمَنَامِ حَتّى يَجِدَ الشَّهْوَةَ، فَهُوَ يَرى أَنَّهُ قَدِ احْتَلَمَ، فَإِذَا اسْتَيْقَظَ لَمْ يَرَ فِي ثَوْبِهِ الْمَاءَ، وَلَافِي جَسَدِهِ؟ قَالَ: « لَيْسَ عَلَيْهِ الْغُسْلُ » وَقَالَ: « كَانَ عَلِيٌّعليه‌السلام يَقُولُ: إِنَّمَا الْغُسْلُ مِنَ الْمَاءِ الْأَكْبَرِ، فَإِذَا رَأى فِي مَنَامِهِ وَلَمْ يَرَ الْمَاءَ الْأَكْبَرَ، فَلَيْسَ عَلَيْهِ غُسْلٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,

‘I asked Abu Abdullahasws about the man who sees (a dream) during the sleep until he finds the excitement, so he feels that he has bed-wet. But, when he does wake up, he neither sees the water upon his clothes, nor upon his body. Heasws said: ‘The washing is not upon him’.

And heasws said: ‘Aliasws was saying: ‘But rather, the washing is due to the great water (discharge). So when he sees in his dream, and does not see the great water (discharge), so a washing is not upon him’.63

2. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ احْتَلَمَ، فَلَمَّا اسْتَنْبَهَ وَجَدَ بَلَلاً ؟ فَقَالَ: « لَيْسَ بِشَيْ‌ءٍ إِلاَّ أَنْ يَكُونَ مَرِيضاً، فَعَلَيْهِ الْغُسْلُ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the man who bed-wetted. So, when he paid attention, he found wetness. So heasws said: ‘It is not with anything except if he happens to be sick, then upon him would be the washing’.64

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: إِذَا كُنْتَ مَرِيضاً فَأَصَابَتْكَ شَهْوَةٌ، فَإِنَّهُ رُبَّمَا كَانَ هُوَ الدَّافِقَ، لكِنَّهُ يَجِي‌ءُ مَجِيئاً ضَعِيفاً لَيْسَ لَهُ قُوَّةٌ؛ لِمَكَانِ مَرَضِكَ، سَاعَةً بَعْدَ سَاعَةٍ، قَلِيلاً قَلِيلاً، فَاغْتَسِلْ مِنْهُ.

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘When you were sick and are hit by desire, so sometimes it was the ejaculation, but it comes weakly, not having strength to it due to your illness, time after time, little by little, so wash from it’.65

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ الْمُغِيرَةِ، عَنْ حَرِيزٍ، عَنِ ابْنِ أَبِي يَعْفُورٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : الرَّجُلُ يَرى فِي الْمَنَامِ، وَيَجِدُ الشَّهْوَةَ، فَيَسْتَيْقِظُ وَيَنْظُرُ، فَلَا يَجِدُ شَيْئاً، ثُمَّ يَمْكُثُ بَعْدُ، فَيَخْرُجُ؟ قَالَ: « إِنْ كَانَ مَرِيضاً، فَلْيَغْتَسِلْ؛ وَإِنْ لَمْ يَكُنْ مَرِيضاً، فَلَا شَيْ‌ءَ عَلَيْهِ ». قَالَ: فَقُلْتُ لَهُ: فَمَا فَرْقُ مَا بَيْنَهُمَا؟ فَقَالَ: « لِأَنَّ الرَّجُلَ إِذَا كَانَ صَحِيحاً، جَاءَ الْمَاءُ بِدُفْقَةٍ وَقُوَّةٍ؛ وَإِذَا كَانَ مَرِيضاً، لَمْ يَجِئْ إِلاَّ بَعْدُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Al Mugheira, from Hareyz, from Ibn Abu Yafour who said,

‘I said to Abu Abdullahasws , ‘The man sees (a dream) in the sleep and finds the excitement, but (when) he wakes up and looks, he does not find anything. Then he waits afterwards, so it (discharge) comes out’. Heasws said: ‘If he was sick so let him wash, and if he does not happen to be sick, then there is nothing upon him’.

He (the narrator) said, ‘So I said to himasws , ‘So what is the difference between the two?’ So heasws said: ‘Because the man, when he was healthy, it would come with ejaculation (spurts) and strength, and when he was sick, it would not come except afterwards’.66

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ تَرى فِي الْمَنَامِ مَا يَرَى الرَّجُلُ؟ قَالَ: « إِنْ أَنْزَلَتْ، فَعَلَيْهَا الْغُسْلُ؛ وَإِنْ لَمْ تُنْزِلْ، فَلَيْسَ عَلَيْهَا الْغُسْلُ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the woman who saw (a dream) in the sleep what the man sees’. Heasws said: ‘When she discharges, so upon her would be the washing, and if she does not discharge, so the washing is not upon her’.67

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْمَرْأَةِ تَرى أَنَّ الرَّجُلَ يُجَامِعُهَا فِي الْمَنَامِ فِي فَرْجِهَا حَتّى تُنْزِلَ ؟ قَالَ: « تَغْتَسِلُ ». وَفِي رِوَايَةٍ أُخْرى قَالَ: « عَلَيْهَا غُسْلٌ، وَلكِنْ لَاتُحَدِّثُوهُنَّ بِهذَا، فَيَتَّخِذْنَهُ عِلَّةً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about the woman who sees during the sleep that the man is copulating with her in her private part, until she discharges. Heasws said: ‘She should wash’.

And in another report, ‘Heasws said: ‘Upon her is a washing, but she should not narrate with this (to others), so she would be seized by trouble’.68

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَنَامُ وَلَمْ يَرَ فِي نَوْمِهِ أَنَّهُ احْتَلَمَ، فَيَجِدُ فِي ثَوْبِهِ وَعَلى فَخِذِهِ الْمَاءَ: هَلْ عَلَيْهِ غُسْلٌ؟ قَالَ: « نَعَمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked Abu Abdullahasws about the man who sleeps and does not sense in his sleep that he has bed-wet, but he finds the water to be in his clothes and upon his thigh, is there a washing upon him?’ Heasws said: ‘Yes’. 69

32 - بَابُ الرَّجُلِ وَالْمَرْأَةِ يَغْتَسِلَانِ مِنَ الْجَنَابَةِ، ثُمَّ يَخْرُجُ مِنْهُمَا شَيْ‌ءٌ بَعْدَ الْغُسْلِ‌

Chapter 32 – The man and the woman both wash from the sexual impurity, then something comes out from them after the washing

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَجْنَبَ، فَاغْتَسَلَ قَبْلَ أَنْ يَبُولَ، فَخَرَجَ مِنْهُ شَيْ‌ءٌ، قَالَ: « يُعِيدُ الْغُسْلَ ». قُلْتُ: فَالْمَرْأَةُ يَخْرُجُ مِنْهَا بَعْدَ الْغُسْلِ؟ قَالَ: « لَا تُعِيدُ ». قُلْتُ: فَمَا فَرْقُ مَا بَيْنَهُمَا؟ قَالَ: « لِأَنَّ مَا يَخْرُجُ مِنَ الْمَرْأَةِ إِنَّمَا هُوَ مِنْ مَاءِ الرَّجُلِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Abdullah Bin Muskan, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about a man who comes to be with sexual impurity. So he washes before he urinates, and something comes out from him’. Heasws said: ‘He should repeat the washing’. I said, ‘So (what about) the woman, something comes out from her after the washing?’ Heasws said: ‘She would not repeat’. I said, ‘So what is the difference between the two?’ Heasws said: ‘Because what comes out from the woman, rather it is from the water of the man’.70

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سُئِلَ عَنِ الرَّجُلِ يَغْتَسِلُ، ثُمَّ يَجِدُ بَعْدَ ذلِكَ بَلَلاً وَقَدْ‌ كَانَ بَالَ قَبْلَ أَنْ يَغْتَسِلَ؟ قَالَ: « إِنْ كَانَ بَالَ قَبْلَ أَنْ يَغْتَسِلَ، فَلَا يُعِيدُ الْغُسْلَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about the man who washes, then he finds wetness after that, and he had already urinated before he had washed. Heasws said: ‘If he had urinated before he washed, so he would not repeat the washing’.71

3. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْمَرْأَةِ تَغْتَسِلُ مِنَ الْجَنَابَةِ، ثُمَّ تَرى نُطْفَةَ الرَّجُلِ بَعْدَ ذلِكَ: هَلْ عَلَيْهَا غُسْلٌ؟ فَقَالَ: « لَا ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban Bin Usman, from Abdul Al Rahman Bin Abu Abdullah who said,

‘I asked Abu Abdullahasws about the woman washing from the sexual impurity, then she sees a drop from the man after that, is a washing upon her?’ So heasws said: ‘No’.72

4. أَبُو دَاوُدَ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ أَخِيهِ الْحَسَنِ، عَنْ زُرْعَةَ، عَنْ سَمَاعَةَ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُجْنِبُ، ثُمَّ يَغْتَسِلُ قَبْلَ أَنْ يَبُولَ، فَيَجِدُ بَلَلاً بَعْدَ مَا يَغْتَسِلُ؟ قَالَ: « يُعِيدُ الْغُسْلَ، وَإِنْ كَانَ بَالَ قَبْلَ أَنْ يَغْتَسِلَ، فَلَا يُعِيدُ غُسْلَهُ، وَلكِنْ يَتَوَضَّأُ وَيَسْتَنْجِي ».

Abu Dawood, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zur’at, from Sama’at who said,

‘I asked himasws about the man who comes to be with a sexual impurity, then he washes before he urinates, so he finds wetness after having washed’. Heasws said: ‘He would repeat the washing; and if he had urinated before he washed, so he would not repeat his washing, but he would perform Ablution (Wudhu) , and he would clean his private part’. 73

33 - بَابُ الْجُنُبِ يَأْكُلُ وَيَشْرَبُ وَيَقْرَأُ وَيَدْخُلُ الْمَسْجِدَ وَيَخْتَضِبُ وَيَدَّهِنُ وَيَطَّلِي وَيَحْتَجِمُ‌

Chapter 33 – The one with sexual impurity eats and drinks, and recites (the Quran), and enters the Masjid, and dyes (hair), and massages, and coats (with henna etc.), and gets cupping done

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « الْجُنُبُ إِذَا أَرَادَ أَنْ يَأْكُلَ وَيَشْرَبَ، غَسَلَ يَدَهُ وَتَمَضْمَضَ، وَغَسَلَ وَجْهَهُ، وَأَكَلَ وَشَرِبَ ».

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The one with sexual impurity, when he wants to eat and drink, should wash his hands, and he should rinse his mouth, and wash his face, and (then) eat and drink’.74

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْجُنُبِ: يَأْكُلُ وَيَشْرَبُ وَيَقْرَأُ ؟ قَالَ: « نَعَمْ، يَأْكُلُ وَيَشْرَبُ وَيَقْرَأُ، وَيَذْكُرُ اللهَ ـ عَزَّ وَجَلَّ ـ مَا شَاءَ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr who said,

‘I asked Abu Abdullahasws about the one with sexual impurity eating and drinking and reciting (the Quran)’. Heasws said: ‘Yes, he can eat and drink and recite (the Quran), and mentioned Allahazwj Mighty and Majestic whatever he so desires to’.75

3. عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ أَبِي نَصْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لِلْجُنُبِ أَنْ يَمْشِيَ فِي الْمَسَاجِدِ كُلِّهَا، وَلَايَجْلِسُ‌ فِيهَا، إِلاَّ الْمَسْجِدَ الْحَرَامَ وَمَسْجِدَ الرَّسُولِصلى‌الله‌عليه‌وآله‌وسلم ».

Ali Bin Muhammad, and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Ibn Abu Nasr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abdullahasws having said: ‘For the one with sexual impurity is that he can walk into theMasjids , all of them and he cannot sit in them, except for the SacredMasjid, andMasjid of Rasool-Allahsaww (where he can neither walk into nor sit in them)’.76

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْجُنُبِ: يَجْلِسُ فِي الْمَسَاجِدِ؟ قَالَ: « لَا، وَلكِنْ يَمُرُّ فِيهَا كُلِّهَا، إِلاَّ الْمَسْجِدَ الْحَرَامَ وَمَسْجِدَ الرَّسُولِصلى‌الله‌عليه‌وآله‌وسلم ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel who said,

‘I asked Abu Abdullahasws about the one with sexual impurity sitting in theMasjids . Heasws said: ‘No, but he can pass in them, except for the SacredMasjid andMasjid of the Rasoolsaww ’.77

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ حَمَّادِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَمَّنْ قَرَأَ فِي الْمُصْحَفِ وَهُوَ عَلى غَيْرِ وُضُوءٍ؟ قَالَ: « لَا بَأْسَ، وَلَايَمَسَّ الْكِتَابَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Al Husayn Bin Mukhtar, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the one who recites the Parchment and he is without an Ablution (Wudhu) . Heasws said: ‘There is no problem, but he should not touch the Book (Quran)’.78

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ عَبْدِ اللهِ بْنِ بَحْرٍ، عَنْ حَرِيزٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : الْجُنُبُ يَدَّهِنُ ثُمَّ يَغْتَسِلُ ؟ قَالَ: « لَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Abdullah Bin Bahr, from Hareyz who said,

‘I said to Abu Abdullahasws , ‘The one with sexual impurity massages (with oil), then washes’. Heasws said: ‘No’.79

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ، قَالَ: قُلْتُ لِلرِّضَاعليه‌السلام : الرَّجُلُ يُجْنِبُ، فَيُصِيبُ جَسَدَهُ وَرَأْسَهُ الْخَلُوقُ وَالطِّيبُ وَالشَّيْ‌ءُ اللَّكِدُ مِثْلُ عِلْكِ الرُّومِ وَالطَّرَارِ وَمَا أَشْبَهَهُ، فَيَغْتَسِلُ، فَإِذَا فَرَغَ، وَجَدَ شَيْئاً قَدْ بَقِيَ فِي جَسَدِهِ مِنْ أَثَرِ الْخَلُوقِ وَالطِّيبِ وَغَيْرِهِ؟ قَالَ: « لَا بَأْسَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibrahim Bin Abu Mahmoud who said,

‘I said toAl-Reza asws , ‘The man comes to be with sexual impurity, so he applies his body and his head with the oil, and the perfume, and something chewy like the roman gum and the (mouth) freshener, and what resembles it, and he washes. So when he is free, he find something to have remained in his body, from the traces of the oil, and the perfume, and other’. Heasws said: ‘There is no problem’.80

8. أَبُو دَاوُدَ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْجُنُبِ وَالْحَائِضِ: يَتَنَاوَلَانِ مِنَ الْمَسْجِدِ الْمَتَاعَ يَكُونُ فِيهِ؟ قَالَ: « نَعَمْ، وَلكِنْ لَايَضَعَانِ فِي الْمَسْجِدِ شَيْئاً ».

Abu Dawood, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about the one with sexual impurity and the menstruating woman both taking the chattel from theMasjid which happens to be in it. Heasws said: ‘Yes, but they should not place anything in theMasjid’ .81

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ أَبِي نَصْرٍ، عَنْ أَبِي جَمِيلَةَ: عَنْ أَبِي الْحَسَنِ الْأَوَّلِعليه‌السلام ، قَالَ: « لَا بَأْسَ أَنْ يَخْتَضِبَ الْجُنُبُ، وَيُجْنِبَ الْمُخْتَضِبُ، وَيَطَّلِيَ بِالنُّورَةِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Abu Jameela,

(It has been narrated) from AbuAl-Hassan asws the 1st having said: ‘There is no problem if the one with sexual impurity were to apply dye, and the one with sexual impurity applies the dye and follows it up with the waxing’.

وَرُوِيَ أَيْضاً: « أَنَّ الْمُخْتَضِبَ لَايُجْنِبُ حَتّى يَأْخُذَ الْخِضَابُ، وَأَمَّا فِي أَوَّلِ الْخِضَابِ، فَلَا ».

And it is reported as well that the one with the dye should not come to be with sexual impurity until he takes off the dye, and as for the beginning of the dye, so no.82

10. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ أَخِيهِ الْحَسَنِ، عَنْ زُرْعَةَ، عَنْ سَمَاعَةَ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُجْنِبُ ثُمَّ يُرِيدُ النَّوْمَ؟ قَالَ: « إِنْ أَحَبَّ أَنْ يَتَوَضَّأَ، فَلْيَفْعَلْ، وَالْغُسْلُ أَحَبُّ إِلَيَّ، وَ أَفْضَلُ مِنْ ذلِكَ، فَإِنْ هُوَ نَامَ وَلَمْ يَتَوَضَّأْ وَلَمْ يَغْتَسِلْ، فَلَيْسَ عَلَيْهِ شَيْ‌ءٌ إِنْ شَاءَ اللهُ تَعَالى ».

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zur’at, from Sama’at who said,

‘I asked himasws about the man who comes to be with sexual impurity, then he wants to sleep. Heasws said: ‘Iasws would love it if he were to perform Ablution (Wudhu) , so let him do so, and the washing is more beloved to measws , the superior than that. So if he were to sleep and does not perform Ablution (Wudhu) and does not wash, so there would be nothing upon him, Allahazwj Willing’.83

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا بَأْسَ بِأَنْ يَحْتَجِمَ الرَّجُلُ وَهُوَ جُنُبٌ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with, if a man were to get cupping done and he was with sexual impurity’.84

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا بَأْسَ أَنْ يَخْتَضِبَ الرَّجُلُ، وَيُجْنِبَ وَهُوَ مُخْتَضِبٌ، وَلَابَأْسَ أَنْ يَتَنَوَّرَ الْجُنُبُ وَيَحْتَجِمَ وَيَذْبَحَ، وَلَايَذُوقُ شَيْئاً حَتّى يَغْسِلَ يَدَيْهِ وَيَتَمَضْمَضَ؛ فَإِنَّهُ يُخَافُ مِنْهُ الْوَضَحُ ».

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem if a man were to apply dye and he comes to be with sexual impurity while he is with the dye. (similarly) there is no problem if the one with sexual impurity were to apply waxing and he gets cupping done, and he slaughters, and he should not taste anything until he washes his hands, and he rinses his mouth, for fear of the vitiligo from it’. 85

34 - بَابُ الْجُنُبِ يَعْرَقُ فِي الثَّوْبِ أَوْ يُصِيبُ جَسَدُهُ ثَوْبَهُ وَهُوَ رَطْبٌ‌

Chapter 34 – The one with sexual impurity sweats in the clothes, or his body touches his clothes and he is wet

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ أَبِي أُسَامَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْجُنُبِ يَعْرَقُ فِي ثَوْبِهِ، أَوْ يَغْتَسِلُ، فَيُعَانِقُ امْرَأَتَهُ وَيُضَاجِعُهَا وَهِيَ حَائِضٌ أَوْ جُنُبٌ، فَيُصِيبُ جَسَدُهُ مِنْ عَرَقِهَا؟ قَالَ: « هذَا كُلُّهُ لَيْسَ بِشَيْ‌ءٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Abu Asama who said,

‘I asked Abu Abdullahasws about the one with sexual impurity sweating in his clothes, or he washes and he embraces his wife and he copulates with her and she is menstruating, or he is with sexual impurity and his body is hit from her sweat. Heasws said: ‘All of this is not with anything’.86

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنْ أَبِي أُسَامَةَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : يُصِيبُنِي السَّمَاءُ وَعَلَيَّ ثَوْبٌ، فَتَبُلُّهُ وَأَنَا جُنُبٌ، فَيُصِيبُ بَعْضَ مَا أَصَابَ جَسَدِي مِنَ الْمَنِيِّ: أَفَأُصَلِّي فِيهِ؟ قَالَ: « نَعَمْ »

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Abu Asama who said,

‘I said to Abu Abdullahasws , ‘I am exposed to the (open) sky and upon me are clothes, and I am with sexual impurity, so part of it hits that part of my body which has semen, can I praySalaat in these?’ Heasws said: ‘Yes’.87

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، قَالَ: سُئِلَ أَبُو عَبْدِ اللهِعليه‌السلام ـ وَأَنَا حَاضِرٌ ـ عَنْ رَجُلٍ أَجْنَبَ فِي ثَوْبِهِ، فَيَعْرَقُ فِيهِ؟ فَقَالَ: « مَا أَرى بِهِ بَأْساً ». فَقِيلَ: إِنَّهُ يَعْرَقُ حَتّى لَوْ شَاءَ أَنْ يَعْصِرَهُ، عَصَرَهُ قَالَ: فَقَطَّبَ أَبُو عَبْدِ اللهِعليه‌السلام فِي وَجْهِ الرَّجُلِ، وَ قَالَ: « إِنْ أَبَيْتُمْ، فَشَيْ‌ءٌ مِنْ‌ مَاءٍ يَنْضَحُهُ بِهِ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,

‘Abu Abdullahasws was asked, and I was presence, about a man who came to be with sexual impurity in his clothes, and he sweated in it. So heasws said: ‘Iasws do not see a problem with it’. So it was said, ‘He sweated to such an extent that had he so desired to wring it, would have wrung it (and sweat would have dripped from it)’. He (the narrator) said: ‘Abu Abdullahasws frowned in the face of the man and said: ‘If you refuse, so (he should take) something from the water to sprinkle with it’.88

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ حَمْزَةَ بْنِ حُمْرَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا يُجْنِبُ الثَّوْبُ الرَّجُلَ، وَلَايُجْنِبُ الرَّجُلُ الثَّوْبَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyyr, from Hamza Bin Humran,

(It has been narrated) from Abu Abdullahasws having said: ‘Neither does the man cause the clothes to be with sexual impurity nor do the clothes cause the man to be with sexual impurity’.89

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ‌ أَبِي أُسَامَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الثَّوْبِ تَكُونُ فِيهِ الْجَنَابَةُ، فَتُصِيبُنِي السَّمَاءُ حَتّى يَبْتَلَّ عَلَيَّ؟ قَالَ: « لَا بَأْسَ ».

Muhammad Bin Ahmad, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Abu Asama who said,

‘I asked Abu Abdullahasws about the clothes wherein happen to be the sexual impurity, so the sky hits me (rain) to the extent that it drenches me. Heasws said: ‘There is no problem’.90

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : الرَّجُلُ يَبُولُ وَهُوَ جُنُبٌ، ثُمَّ يَسْتَنْجِي، فَيُصِيبُ ثَوْبُهُ جَسَدَهُ وَهُوَ رَطْبٌ؟ قَالَ: « لَا بَأْسَ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullahasws , ‘The man urinates and he is with sexual impurity. Then he cleans his private part, and his clothes hit his body and he is wet’. Heasws said: ‘There is no problem’. 91

35 - بَابُ الْمَنِيِّ وَالْمَذْيِ يُصِيبَانِ الثَّوْبَ وَالْجَسَدَ

Chapter 35 – The semen and the seminal fluid both hit the clothes and the body

1. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنِ ابْنِ أَبِي يَعْفُورٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْمَنِيِّ يُصِيبُ الثَّوْبَ؟ قَالَ: « إِنْ عَرَفْتَ مَكَانَهُ، فَاغْسِلْهُ؛ وَإِنْ خَفِيَ عَلَيْكَ مَكَانُهُ، فَاغْسِلْهُ كُلَّهُ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman, from Ibn Abu Yafour,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the semen hitting the clothes. Heasws said: ‘If you recognise its place, so wash it, and if it’s place is hidden upon you, so wash all of it’.92

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، عَنْ مُيَسِّرٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : آمُرُ الْجَارِيَةَ، فَتَغْسِلُ ثَوْبِي مِنَ الْمَنِيِّ، فَلَا تُبَالِغُ غَسْلَهُ، فَأُصَلِّي فِيهِ، فَإِذَا هُوَ يَابِسٌ؟ قَالَ: « أَعِدْ صَلَاتَكَ، أَمَا إِنَّكَ لَوْ كُنْتَ غَسَلْتَ أَنْتَ، لَمْ يَكُنْ عَلَيْكَ شَيْ‌ءٌ ».

Ali Bin Ibrahim, from his father, from IBn Abu Umeyr, from Muawiya Bin Ammar, from Muyassar who said,

I said to Abu Abdullahasws , ‘I ordered my slave girl so she washed my clothes from the semen but its washing is not properly done, can I praySalaat in it and it is dry?’ Heasws said: ‘Repeat yourSalaat. As for you, had you washed it yourself, there would not have been anything upon you’.93

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ، قَالَ: سَأَلْتُهُ عَنِ الْمَنِيِّ يُصِيبُ الثَّوْبَ؟ قَالَ: « اغْسِلِ الثَّوْبَ كُلَّهُ إِذَا خَفِيَ عَلَيْكَ مَكَانُهُ، قَلِيلاً كَانَ، أَوْ كَثِيراً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,

‘I asked himasws about the semen hitting the clothes. Heasws said: ‘Wash the clothes, all of it, when its place is hidden upon you, whether it was a little or a lot’.94

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا احْتَلَمَ الرَّجُلُ، فَأَصَابَ ثَوْبَهُ شَيْ‌ءٌ، فَلْيَغْسِلِ الَّذِي‌ أَصَابَهُ؛ وَإِنْ ظَنَّ أَنَّهُ أَصَابَهُ شَيْ‌ءٌ وَلَمْ يَسْتَيْقِنْ وَلَمْ يَرَ مَكَانَهُ، فَلْيَنْضَحْهُ بِالْمَاءِ؛ وَإِنْ اسْتَيْقَنَ أَنَّهُ قَدْ أَصَابَهُ وَلَمْ يَرَ مَكَانَهُ، فَلْيَغْسِلْ ثَوْبَهُ كُلَّهُ؛ فَإِنَّهُ أَحْسَنُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘When the man bed-wets, so something hits his clothes, then let him wash (that part) which has been hit; and if he thinks that something has hit is and is not certain and cannot see its place, so let him sprinkle it with the water; and if he is certain that it has hit it and cannot see its place, so let him wash his clothes, all of it, for it is better’.95

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ الْحُسَيْنِ بْنِ‌سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْمَذْيِ يُصِيبُ الثَّوْبَ؟ قَالَ: « لَيْسَ بِهِ بَأْسٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Khalid, from al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the seminal fluid hitting the clothes. Heasws said: ‘There is no problem with it’.96

6. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ أَبَانٍ، عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « لَا نَرى فِي الْمَذْيِ وُضُوءاً، وَلَاغَسْلاً مَا أَصَابَ الثَّوْبَ مِنْهُ إِلاَّ فِي الْمَاءِ الْأَكْبَرِ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Anbasa Bin Mus’ab who said,

‘I heard Abu Abdullahasws saying: ‘Weasws do not view an Ablution (Wudhu) to be regarding the seminal fluid, nor a washing in whatever hits the clothes from it, except regarding the great water (semen)’. 97

36 - بَابُ الْبَوْلِ يُصِيبُ الثَّوْبَ أَوِ الْجَسَدَ‌

Chapter 36 – The urine hitting the clothes or the body

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْبَوْلِ يُصِيبُ الْجَسَدَ؟ قَالَ: « صُبَّ عَلَيْهِ الْمَاءَ مَرَّتَيْنِ، فَإِنَّمَا هُوَ مَاءٌ ». وَسَأَلْتُهُ عَنِ الثَّوْبِ يُصِيبُهُ الْبَوْلُ؟ قَالَ: « اغْسِلْهُ مَرَّتَيْنِ ». وَسَأَلْتُهُ عَنِ الصَّبِيِّ يَبُولُ عَلَى الثَّوْبِ؟ قَالَ: « يَصُبُّ عَلَيْهِ الْمَاءَ قَلِيلاً، ثُمَّ يَعْصِرُهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,

‘I asked Abu Abdullahasws about the urine hitting the body. Heasws said: ‘Pour the water upon it, twice, for rather, it is water’.

And I asked himasws about the clothes hit by the urine. Heasws said: ‘Wash it twice’.

And I asked himasws about the child urinating upon the clothes. Heasws said: ‘Pour a little water upon it, then wring it’.98

2. أَحْمَدُ، عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ، قَالَ: قُلْتُ لِلرِّضَاعليه‌السلام : الطِّنْفِسَةُ وَالْفِرَاشُ يُصِيبُهُمَا الْبَوْلُ كَيْفَ يُصْنَعُ بِهِمَا وَهُوَ ثَخِينٌ كَثِيرُ الْحَشْوِ ؟ قَالَ: « يُغْسَلُ مَا ظَهَرَ مِنْهُ فِي وَجْهِهِ ».

Ahmad Bin Muhammad, from Ibrahim Bin Abu Mahmoud who said,

‘I said toAl-Reza asws , ‘The carpet and the bedding both being hit by the urine, how to deal with these two and it is bulky with a lot of padding’. Heasws said: ‘Wash whatever is apparent from it regarding its surface’.99

3. أَحْمَدُ، عَنْ مُوسَى بْنِ الْقَاسِمِ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنِ الثَّوْبِ يُصِيبُهُ الْبَوْلُ، فَيَنْفُذُ إِلَى الْجَانِبِ الْآخَرِ، وَعَنِ الْفَرْوِ وَمَا فِيهِ مِنَ الْحَشْوِ؟ قَالَ: « اغْسِلْ مَا أَصَابَ مِنْهُ، وَمَسَّ الْجَانِبَ الْآخَرَ، فَإِنْ أَصَبْتَ مَسَّ شَيْ‌ءٍ مِنْهُ، فَاغْسِلْهُ، وَإِلاَّ فَانْضَحْهُ بِالْمَاءِ ».

Ahmad, from Musa Bin Al Qasim, from Ibrahim Bin Abdul Hameed who said,

‘I asked AbuAl-Hassan asws abou t the clothes hit by the urine so it permeates to the other side, and about the fur and whatever is therein from the padding. Heasws said: ‘Wash whatever is hit from it, and touch the other side, so if the touch senses that something has from it has hit it, so wash it, or else sprinkle with the water’.100

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ حَكَمِ بْنِ حُكَيْمٍ الصَّيْرَفِيِّ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَبُولُ، فَلَا أُصِيبُ الْمَاءَ وَقَدْ أَصَابَ يَدِي شَيْ‌ءٌ مِنَ الْبَوْلِ، فَأَمْسَحُهُ بِالْحَائِطِ وَالتُّرَابِ، ثُمَّ تَعْرَقُ يَدِي، فَأَمْسَحُ وَجْهِي، أَوْ بَعْضَ جَسَدِي، أَوْ يُصِيبُ ثَوْبِي؟ قَالَ: « لَا بَأْسَ بِهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Hakam Bin Hukeym Al Sayrafi who said,

‘I said to Abu Abdullahasws , ‘I urinate but I do not pour the water, and something from the urine hits my hand, so I wipe it with the wall or the dust, then my hand sweats, so I wipe my face or part of my body, or touch my clothes’. Heasws said: ‘There is no problem with it’.101

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ أَنَّهُ قَالَ: فِي كِتَابِ سَمَاعَةَ رَفَعَهُ إِلى أَبِي عَبْدِ اللهِعليه‌السلام : « إِنْ أَصَابَ الثَّوْبَ شَيْ‌ءٌ مِنْ بَوْلِ السِّنَّوْرِ، فَلَا تَصْلُحُ الصَّلَاةُ فِيهِ حَتّى تَغْسِلَهُ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira who said, ‘In a book of Sama’at,

(It has been narrated) raising it to Abu Abdullahasws : ‘If something from cat urine hits the clothes, so theSalaat would not be correct until you wash it (first)’.102

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ بَوْلِ الصَّبِيِّ؟ قَالَ: « تَصُبُّ عَلَيْهِ الْمَاءَ، وَإِنْ كَانَ قَدْ أَكَلَ، فَاغْسِلْهُ غَسْلاً، وَالْغُلَامُ وَالْجَارِيَةُ فِي ذلِكَ شَرَعٌ سَوَاءٌ ».

Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I asked Abu Abdullahasws about the urine of the child. Heasws said: ‘Pour the water over it, and if he had eaten, so wash it with a washing; and the boy and the girl with regards to that, in Law, are equal’.103

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْفُضَيْلِ بْنِ غَزْوَانَ، عَنِ الْحَكَمِ بْنِ حُكَيْمٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنِّي أَغْدُو إِلَى السُّوقِ، فَأَحْتَاجُ إِلَى الْبَوْلِ وَلَيْسَ عِنْدِي مَاءٌ، ثُمَّ أَتَمَسَّحُ، وَأَتَنَشَّفُ بِيَدِي، ثُمَّ أَمْسَحُهَا بِالْحَائِطِ وَبِالْأَرْضِ، ثُمَّ أَحُكُّ جَسَدِي بَعْدَ ذلِكَ؟ قَالَ: « لَا بَأْسَ ».

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Fazal Bin Gazwaan, from Al Hakam Bin Al Hukeym who said,

‘I said to Abu Abdullahasws , ‘I go to the market, so I become needy to urinate, and there is no water with me. Then I wipe it, and dry it by my hand. Then I wipe it (my hand) with the wall and with the earth. Then I scratch my body after that’. Heasws said: ‘There is no problem’.104

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ الْمُثَنّى، عَنْ‌ أَبِي أَيُّوبَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَدْخُلُ الْخَلَاءَ وَفِي يَدِي خَاتَمٌ فِيهِ اسْمٌ مِنْ أَسْمَاءِ اللهِ تَعَالى؟ قَالَ: « لَا، وَلَاتُجَامِعْ فِيهِ ». وَرُوِيَ أَيْضاً: « أَنَّهُ إِذَا أَرَادَ أَنْ يَسْتَنْجِيَ مِنَ الْخَلَاءِ، فَلْيُحَوِّلْهُ مِنَ الْيَدِ الَّتِي يَسْتَنْجِي بِهَا ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Musna, from Abu Ayoub who said,

‘I said to Abu Abdullahasws , ‘I enter the toilet and in my hand is a ring wherein is a Name from the Names of Allahazwj the Exalted’. Heasws said: ‘No, and do not copulate while wearing it’.

And it is reported as well that whenever one wants to clean himself from the toilet, so let him transfer it from the hand which he is cleaning himself with. 105

37 - بَابُ أَبْوَالِ الدَّوَابِّ وَأَرْوَاثِهَا

Chapter 37 – The urine of the animals and their droppings

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ أَنَّهُمَا قَالَا: لَا تَغْسِلْ ثَوْبَكَ مِنْ بَوْلِ شَيْ‌ءٍ يُؤْكَلُ لَحْمُهُ.

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

Both, (5th and 6th Imamasws ) said: ‘There is no need to wash your clothes from the urine of something that you can eat - its flesh’.106

2. حَمَّادٌ، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ أَلْبَانِ الْإِبِلِ وَالْغَنَمِ وَالْبَقَرِ وَأَبْوَالِهَا وَلُحُومِهَا؟ فَقَالَ: « لَا تَوَضَّأْ مِنْهُ، إِنْ أَصَابَكَ مِنْهُ شَيْ‌ءٌ أَوْ ثَوْباً لَكَ، فَلَا تَغْسِلْهُ إِلاَّ أَنْ تَتَنَظَّفَ ». قَالَ: وَسَأَلْتُهُ عَنْ أَبْوَالِ الدَّوَابِّ وَالْبِغَالِ وَالْحَمِيرِ؟ فَقَالَ: « اغْسِلْهُ، فَإِنْ لَمْ تَعْلَمْ مَكَانَهُ، فَاغْسِلِ الثَّوْبَ كُلَّهُ؛ وَإِنْ شَكَكْتَ فَانْضَحْهُ ».

Hammad, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about the milk of the camel, and the sheep, and the cow, and their urines and their flesh. So heasws said: ‘You don’t have to perform Ablution (Wudhu) from it if anything were to hit you from it, or your clothes, therefore do not wash it unless you want to clean’.

He (the narrator) said, ‘And I asked himasws about the urines of the animal, and the mules, and the donkeys. So heasws said: ‘Wash it, but if you do not know its place, then wash the cloth, all of it, and if you doubt, so sprinkle it (with water)’.107

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « اغْسِلْ ثَوْبَكَ مِنْ أَبْوَالِ مَا لَايُؤْكَلُ لَحْمُهُ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan who said,

‘Abu Abdullahasws said: ‘Wash your clothes from the urines for that whose flesh cannot be eaten’.108

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ الْقَاسِمِ بْنِ عُرْوَةَ، عَنْ بُكَيْرِ بْنِ أَعْيَنَ، عَنْ زُرَارَةَ: عَنْ أَحَدِهِمَاعليهما‌السلام فِي أَبْوَالِ الدَّوَابِّ تُصِيبُ الثَّوْبَ، فَكَرِهَهُ، فَقُلْتُ: أَلَيْسَ لُحُومُهَا حَلَالاً ؟ قَالَ: « بَلى، وَلكِنْ لَيْسَ مِمَّا جَعَلَهُ اللهُ لِلْأَكْلِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Urwat, from Bukeyr Bin Ayn, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws ) regarding the urines of the animals hitting the clothes. So heasws disliked it. So I said to himasws , ‘Is not their flesh Permissible (to eat)?’ Heasws said: ‘Yes, but it is not from what Allahazwj Made for the eating’.109

5. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ أَبِي مَرْيَمَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : مَا تَقُولُ فِي أَبْوَالِ الدَّوَابِّ وَأَرْوَاثِهَا؟ قَالَ: « أَمَّا أَبْوَالُهَا، فَاغْسِلْ إِنْ أَصَابَكَ؛ وَأَمَّا أَرْوَاثُهَا، فَهِيَ أَكْثَرُ مِنْ ذلِكَ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban Bin usman, from Abu Maryam who said,

‘I said to Abu Abdullahasws , ‘What are youasws saying regarding the urines of the animal and their droppings?’ Heasws said: ‘As for their urines, so wash if it hits you, and as for their droppings, so it is more than that’.110

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْبَرْقِيِّ، عَنْ أَبَانٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا بَأْسَ بِرَوْثِ الْحَمِيرِ، وَاغْسِلْ أَبْوَالَهَا ».

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Al Barqy, from Aban, from Al Halby,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no problem with the dropping of the donkeys, but wash its urine’.111

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ ابْنِ مُسْكَانَ، عَنْ مَالِكٍ الْجُهَنِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَمَّا يَخْرُجُ مِنْ مَنْخِرِ الدَّابَّةِ يُصِيبُنِي قَالَ: « لَا بَأْسَ بِهِ ».

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from malik Al Jahny who said,

‘I asked Abu Abdullahasws about what comes out from the nostrils of the animals, hitting me. Heasws said: ‘There is no problem with it’.112

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنْ أَصَابَ الثَّوْبَ شَيْ‌ءٌ مِنْ بَوْلِ السِّنَّوْرِ، فَلَا يَصْلُحُ الصَّلَاةُ فِيهِ حَتّى تَغْسِلَهُ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘If something from the urine of a cat were to hit the clothes, so theSalaat would not be correct in it, until you wash it’.113

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كُلُّ شَيْ‌ءٍ يَطِيرُ فَلَا بَأْسَ بِبَوْلِهِ وَخُرْئِهِ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Jameel Bin Darraj, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Everything which flies, so there is no problem with its urine and its droppings’.114

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبِي الْأَعَزِّ النَّخَّاسِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنِّي أُعَالِجُ الدَّوَابَّ، فَرُبَّمَا خَرَجْتُ بِاللَّيْلِ وَقَدْ بَالَتْ وَرَاثَتْ، فَيَضْرِبُ أَحَدُهَا بِرِجْلِهِ أَوْ يَدِهِ، فَيَنْضِحُ عَلى ثِيَابِي، فَأُصْبِحُ فَأَرى أَثَرَهُ فِيهِ ؟ فَقَالَ: « لَيْسَ عَلَيْكَ شَيْ‌ءٌ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Al Hakam, from Abu Al Azza Al Nakhhas who said,

‘I said to Abu Abdullahasws , ‘I treat the animal, so sometimes I go out at night and they have urinated or excreted, so one of them strikes it with its feet or its forelegs, so it splashes upon my clothes. So I wake up in the morning and I see its traces in it’. So heasws said: ‘There is nothing upon you’. 115

38 - بَابُ الثَّوْبِ يُصِيبُهُ الدَّمُ وَالْمِدَّةُ

Chapter 38 – The clothes hit by the blood and the pus

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ، عَنِ الْمُعَلّى أَبِي عُثْمَانَ، عَنْ أَبِي بَصِيرٍ، قَالَ: دَخَلْتُ عَلى أَبِي جَعْفَرٍعليه‌السلام وَهُوَ يُصَلِّي، فَقَالَ لِي قَائِدِي: إِنَّ فِي ثَوْبِهِ دَماً، فَلَمَّا انْصَرَفَ، قُلْتُ لَهُ: إِنَّ قَائِدِي أَخْبَرَنِي أَنَّ بِثَوْبِكَ دَماً؟ فَقَالَ لِي: « إِنَّ بِي دَمَامِيلَ، وَلَسْتُ أَغْسِلُ ثَوْبِي حَتّى تَبْرَأَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muawiya Bin Hukeym, from Al Moalla Abu Usman, from Abu Baseer who said,

‘I went over to Abu Ja’farasws and heasws was prayingSalaat. So my guide said to me, ‘There is blood in hisasws clothes’. So when heasws finished, I said to himasws , ‘My guide informs me that there is blood in yourasws clothes’. So heasws said to me: ‘I have pimples, and Iasws will not wash myasws clothes until Iasws am cured’.116

2. أَحْمَدُ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ بِهِ الْقَرْحُ أَوِ الْجُرْحُ، وَلَايَسْتَطِيعُ أَنْ يَرْبِطَهُ، وَلَايَغْسِلَ دَمَهُ؟ قَالَ: « يُصَلِّي، وَلَايَغْسِلُ ثَوْبَهُ كُلَّ يَوْمٍ إِلاَّ مَرَّةً؛ فَإِنَّهُ لَايَسْتَطِيعُ أَنْ يَغْسِلَ ثَوْبَهُ كُلَّ سَاعَةٍ ».

Ahmad, from Usman Bin Isa, from Sama’at who said,

‘I asked about the man with the sore and the wound, and he is not able upon bandaging it nor washing his blood away. Heasws said: ‘He should praySalaat and would not (have to) wash his clothes every day except for once, if he was not able upon washing his clothes every hour’.117

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: قُلْتُ لَهُ: الدَّمُ يَكُونُ فِي الثَّوْبِ عَلَيَّ وَأَنَا فِي الصَّلَاةِ؟ قَالَ: « إِنْ رَأَيْتَ وَعَلَيْكَ ثَوْبٌ غَيْرُهُ، فَاطْرَحْهُ وَصَلِّ؛ وَإِنْ لَمْ يَكُنْ عَلَيْكَ غَيْرُهُ، فَامْضِ فِي صَلَاتِكَ، وَلَا إِعَادَةَ عَلَيْكَ مَا لَمْ يَزِدْ عَلى مِقْدَارِ الدِّرْهَمِ، وَمَا كَانَ أَقَلَّ مِنْ ذلِكَ، فَلَيْسَ بِشَيْ‌ءٍ، رَأَيْتَهُ قَبْلُ أَوْ لَمْ تَرَهُ، وَإِذَا كُنْتَ قَدْ رَأَيْتَهُ وَهُوَ أَكْثَرُ مِنْ مِقْدَارِ الدِّرْهَمِ، فَضَيَّعْتَ غَسْلَهُ، وَصَلَّيْتَ فِيهِ صَلَاةً كَثِيرَةً، فَأَعِدْ مَا صَلَّيْتَ فِيهِ ».

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Muhammad Bin Muslim who said,

I said to himasws , ‘The blood which happens to be in the clothes which are upon me, and I am in theSalaat’ . Heasws said: ‘If you can see it and upon you is a cloth other than it, so remove it and praySalaat; and if there does not happen to be (any cloth) other than it, so continue to be in yourSalaat and there is no repeating upon you for as long as it (the blood) does not increase upon a measurement of the Dirham (coin); and whatever was less than that, so it is not with anything, whether you had seen it beforehand or not seen it; and when it was such that you had seen it and it is more than a measurement of the Dirham (coin), and you had missed washing it and prayedSalaat in it, manySalaats , so repeat whatever you had prayed in it’.118

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ عَلِيّاًعليه‌السلام كَانَ لَايَرى بَأْساً بِدَمِ مَا لَمْ يُذَكَّ يَكُونُ فِي الثَّوْبِ فَيُصَلِّي فِيهِ الرَّجُلُ » يَعْنِي دَمَ السَّمَكِ.

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said that Aliasws did not see any problem with blood what does not get slaughtered, if it happens to be in the clothes, so the man praysSalaat in it – meaning the blood of the fish’.119

5. أَحْمَدُ بْنُ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ عَمْرِو بْنِ سَعِيدٍ، عَنْ مُصَدِّقِ بْنِ صَدَقَةَ، عَنْ عَمَّارٍ السَّابَاطِيِّ، قَالَ: سُئِلَ أَبُو عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ يَسِيلُ مِنْ أَنْفِهِ الدَّمُ: هَلْ عَلَيْهِ أَنْ يَغْسِلَ بَاطِنَهُ يَعْنِي جَوْفَ الْأَنْفِ؟ فَقَالَ: « إِنَّمَا عَلَيْهِ أَنْ يَغْسِلَ مَا ظَهَرَ مِنْهُ ».

Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Al Sabaty who said,

‘Abu Abdullahasws was asked about a man from whose nose the blood flowed, ‘Is it upon him that he washes its inside, meaning the inside of the nose?’ So heasws said: ‘But rather, upon him is that he washes what is apparent from it’.120

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ: عَنِ الْعَبْدِ الصَّالِحِعليه‌السلام ، قَالَ: سَأَلَتْهُ أُمُّ وَلَدٍ لِأَبِيهِ، فَقَالَتْ: جُعِلْتُ فِدَاكَ، إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ شَيْ‌ءٍ وَأَنَا أَسْتَحْيِي مِنْهُ. قَالَ: « سَلِي، وَلَاتَسْتَحْيِي ». قَالَتْ: أَصَابَ ثَوْبِي دَمُ الْحَيْضِ، فَغَسَلْتُهُ فَلَمْ يَذْهَبْ أَثَرُهُ؟ فَقَالَ: « اصْبَغِيهِ بِمِشْقٍ حَتّى يَخْتَلِطَ وَيَذْهَبَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza,

(It has been narrated) fromAl-Abd Al-Salih asws (7th Imamasws ), said, ‘A mother of a child of hisasws son asked himasws saying, ‘May I be sacrificed for youasws ! I would like to ask youasws about something but I am too embarrassed from it’. Heasws said: ‘Ask measws and do not be embarrassed’. She said, ‘My clothes were hit by blood of the menstruation, so I washed it but it’s trace did not go away’. So heasws said: ‘Dye it with red pigment until it mixes and goes away’.121

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ أَبِيهِ رَفَعَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ: « دَمُكَ أَنْظَفُ مِنْ دَمِ غَيْرِكَ، إِذَا كَانَ فِي ثَوْبِكَ شِبْهُ النَّضْحِ مِنْ دَمِكَ، فَلَا بَأْسَ، وَإِنْ كَانَ دَمُ غَيْرِكَ ـ قَلِيلاً، أَوْ كَثِيراً ـ فَاغْسِلْهُ ».

Ali Bin Ibrahim, from Ahmad Bin Abu Abdullah, from his father, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘Your blood is cleaner than the blood of someone else. When it was in your clothes, like a drop from you own blood, so there is no problem, and if it was the blood of someone else, whether it was little or more, so wash it’.122

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ سِنَانٍ، عَنِ ابْنِ مُسْكَانَ، عَنِ الْحَلَبِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ دَمِ الْبَرَاغِيثِ يَكُونُ فِي الثَّوْبِ: هَلْ يَمْنَعُهُ ذلِكَ مِنَ الصَّلَاةِ فِيهِ؟ قَالَ: « لَا، وَإِنْ كَثُرَ فَلَا بَأْسَ أَيْضاً بِشِبْهِهِ مِنَ الرُّعَافِ يَنْضَحُهُ وَلَايَغْسِلُهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Ibn Muskan, from Al Halby who said,

‘I asked Abu Abdullahasws about the blood of fleas which happens to be in the clothes, ‘Would that prevent him from prayingSalaat in them?’ Heasws said: ‘No, and even if there were many. So, there is no problem as well with its like from the nose-bleed. One would sprinkle it (with water) and would not wash it’.

وَرُوِيَ أَيْضاً: « أَنَّهُ لَايُغْسَلُ بِالرِّيقِ شَيْ‌ءٌ إِلاَّ الدَّمُ ».

And it is reported that nothing would be washed from the saliva except for the blood.123

9. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ، قَالَ: كَتَبْتُ إِلَى الرَّجُلِعليه‌السلام : هَلْ يَجْرِي دَمُ الْبَقِّ مَجْرى دَمِ الْبَرَاغِيثِ ؟ وَهَلْ يَجُوزُ لِأَحَدٍ أَنْ يَقِيسَ بِدَمِ الْبَقِّ عَلَى الْبَرَاغِيثِ، فَيُصَلِّيَ فِيهِ، وَأَنْ يَقِيسَ عَلى نَحْوِ هذَا، فَيَعْمَلَ بِهِ؟ فَوَقَّعَعليه‌السلام : « يَجُوزُ الصَّلَاةُ، وَالطُّهْرُ مِنْهُ أَفْضَلُ ».

Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Al rayyan who said,

‘I wrote to the manasws , ‘Would (the same Law) flow for the blood of the bugs what flows for the blood of the fleas, and it is allowed for anyone that he analogises by the blood of the bugs upon the fleas, so he praysSalaat in it, and if he does analogise upon the approximate of this, so can he act upon it?’ So heasws signed: ‘TheSalaat is allowed, and the purification from it is superior’. 124

39 - بَابُ الْكَلْبِ يُصِيبُ الثَّوْبَ وَالْجَسَدَ وَغَيْرَهُ مِمَّا يُكْرَهُ أَنْ يُمَسَّ شَيْ‌ءٌ مِنْهُ

Chapter 39 – The dog hits the clothes, and the body, and something else from what is disliked that it touches anything from it

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدٍ، عَمَّنْ أَخْبَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا مَسَّ ثَوْبَكَ الْكَلْبُ، فَإِنْ كَانَ يَابِساً، فَانْضَحْهُ؛ وَإِنْ كَانَ رَطْباً، فَاغْسِلْهُ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘When the dog touches your clothes, so if it was dry then sprinkle it, and if it was wet then wash it’.125

2. حَمَّادُ بْنُ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْكَلْبِ يُصِيبُ شَيْئاً مِنْ جَسَدِ الرَّجُلِ؟ قَالَ: « يَغْسِلُ الْمَكَانَ الَّذِي أَصَابَهُ ».

Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about the dog hitting something from the body of the man. Heasws said: ‘He should wash the place which it hit him’.126

3. مُحَمَّدُ بْنُ يَحْيى، عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ النَّيْسَابُورِيِّ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ: عَنْ أَخِيهِ مُوسَىعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْفَأْرَةِ الرَّطْبَةِ قَدْ وَقَعَتْ فِي الْمَاءِ تَمْشِي عَلَى الثِّيَابِ: أَيُصَلّى فِيهَا؟ قَالَ: « اغْسِلْ مَا رَأَيْتَ مِنْ أَثَرِهَا، وَمَا لَمْ تَرَهُ فَانْضَحْهُ بِالْمَاءِ ».

Muhammad Bin Yahya, from Al Amraky Bin Ali Al Neyshapoury,

(It has been narrated) from Ali son of Ja’farasws , from his brotherasws Musaasws , said, ‘I asked himasws about the wet mouse which had fallen into the water, walking upon the clothes, can one praySalaat in them?’ Heasws said: ‘Wash whatever you see from its effects, and what you cannot see, so sprinkle it with the water’.127

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ: هَلْ يَحِلُّ أَنْ يَمَسَّ الثَّعْلَبَ وَالْأَرْنَبَ، أَوْ شَيْئاً مِنَ السِّبَاعِ، حَيّاً أَوْ مَيِّتاً؟ قَالَ: « لَا يَضُرُّهُ، وَلكِنْ يَغْسِلُ يَدَهُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of our companions,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws , ‘Is it Permissible if the fox, and the rabbit, or something from the predators touches, whether it is alive or dead?’ Heasws said: ‘It would not harm him, but he should wash his hands’.128

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ يَقَعُ ثَوْبُهُ عَلى جَسَدِ الْمَيِّتِ؟ قَالَ: « إِنْ كَانَ غُسِّلَ، فَلَا تَغْسِلْ مَا أَصَابَ ثَوْبَكَ مِنْهُ، وَإِنْ كَانَ لَمْ يُغَسَّلْ، فَاغْسِلْ مَا أَصَابَ ثَوْبَكَ مِنْهُ » يَعْنِي إِذَا بَرَدَ الْمَيِّتُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Ibrahim Bin Maymoun who said,

‘I asked Abu Abdullahasws about a man whose clothes fall upon a body of the deceased. Heasws said: ‘If it (dead body) had been washed, so you would not wash whatever hits your clothes from it; and if it was so that it had not been washed, so wash whatever hits your clothes from it – meaning when the dead body is cold’.129

6. مُحَمَّدُ بْنُ يَحْيى، عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ: عَنْ مُوسَى بْنِ جَعْفَرٍعليهما‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُصِيبُ ثَوْبَهُ خِنْزِيرٌ، فَلَمْ يَغْسِلْهُ، فَذَكَرَ ذلِكَ وَهُوَ فِي صَلَاتِهِ: كَيْفَ يَصْنَعُ ؟ قَالَ: « إِنْ كَانَ دَخَلَ فِي صَلَاتِهِ، فَلْيَمْضِ؛ وَإِنْ لَمْ يَكُنْ دَخَلَ فِي صَلَاتِهِ، فَلْيَنْضَحْ مَا أَصَابَ مِنْ ثَوْبِهِ إِلاَّ أَنْ يَكُونَ فِيهِ أَثَرٌ، فَيَغْسِلُهُ ».

Muhammad Bin yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws , from Musa Bin Ja’farasws , said, ‘I asked himasws about the man whose clothes were hit by a pig, but he did not wash it, and he remembered that while he was in hisSalaat. How should he deal with it?’ Heasws said: ‘If he had already entered into hisSalaat, so let him continue; and if he had not yet entered into hisSalaat, so let him sprinkle upon his clothes whatever had been it (touched upon), except if there happen to be traces therein, so he should wash it’. 130

40 - بَابُ صِفَةِ التَّيَمُّمِ‌

Chapter 40 – Description of Tayammum (Performing Ablution (Wudhu) with dust in lieu of water)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَعَلِيُّ بْنُ مُحَمَّدٍ، عَنْ سَهْلٍ جَمِيعاً، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنِ التَّيَمُّمِ، فَضَرَبَ بِيَدِهِ الْأَرْضَ، ثُمَّ رَفَعَهَا‌ فَنَفَضَهَا، ثُمَّ مَسَحَ بِهَا جَبِينَيْهِ وَكَفَّيْهِ مَرَّةً وَاحِدَةً

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, from Sahl, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Ibn Bukeyr, from Zurara who said,

‘I asked Abu Ja’farasws about theTayammum, so heasws struck the ground with hisasws hand, then raised it and shook it (the dust). Then heasws wiped hisasws forehead with it, and (the back of his) wrist, once’.131

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام أَنَّهُ سُئِلَ عَنِ التَّيَمُّمِ، فَتَلَا هذِهِ الْآيَةَ:( وَالسّارِقُ وَالسّارِقَةُ فَاقْطَعُوا أَيْدِيَهُما ) وَقَالَ:( فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرافِقِ ) قَالَ: « فَامْسَحْ عَلى كَفَّيْكَ مِنْ حَيْثُ مَوْضِعِ الْقَطْعِ » وَقَالَ:( وَما كانَ رَبُّكَ نَسِيًّا )

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from one of our companions,

(It has been narrated) from Abu Abdullahasws having been asked about theTayammum, so heasws recited this Verse [5:38] And (as for) the man who steals and the woman who steals, cut off their hands, and Said [5:6] wash your faces and your hands as far as the elbows. Heasws said: ‘Therefore wipe upon (the back of your) wrists from where is the place of the cut. And Heazwj Said [19:64] and your Lord was not forgetful’.132

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ، عَنِ الْكَاهِلِيِّ، قَالَ: سَأَلْتُهُ عَنِ التَّيَمُّمِ، قَالَ: فَضَرَبَ بِيَدِهِ عَلَى الْبِسَاطِ، فَمَسَحَ بِهَا وَجْهَهُ، ثُمَّ مَسَحَ‌ كَفَّيْهِ إِحْدَاهُمَا عَلى ظَهْرِ الْأُخْرى.

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Al Kahily who said,

‘I asked himasws about theTayammum. So heasws struck with hisasws hand upon the rug, and heasws wiped hisasws face with it. Then heasws wiped his wrists, one of them upon the back of the other’.133

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ أَبِي أَيُّوبَ الْخَرَّازِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ التَّيَمُّمِ، فَقَالَ: « إِنَّ عَمَّارَ بْنَ يَاسِرٍ أَصَابَتْهُ جَنَابَةٌ، فَتَمَعَّكَ كَمَا تَتَمَعَّكُ الدَّابَّةُ، فَقَالَ لَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَا عَمَّارُ، تَمَعَّكْتَ كَمَا تَتَمَعَّكُ الدَّابَّةُ؟! » فَقُلْتُ لَهُ: كَيْفَ التَّيَمُّمُ؟ فَوَضَعَ يَدَهُ عَلَى الْمِسْحِ، ثُمَّ رَفَعَهَا، فَمَسَحَ وَجْهَهُ، ثُمَّ‌ مَسَحَ فَوْقَ الْكَفِّ قَلِيلاً. وَرَوَاهُ عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي أَيُّوبَ.

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Ayoub Al Khazza,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about theTayammum, so heasws said: ‘Ammar Bin Yasser was hit by the sexual impurity, so he rolled upon the ground like the rolling of the animal. So Rasool-Allahsaww said to him: ‘O Ammar! You are rolling just as the animal does’. So I said to himasws , ‘How is theTayammum? ’ So heasws placed hisasws hand upon the rough cloth, then raised it, so heasws wiped hisasws face, then wiped above the wrist, a little’.

And it is reported from his father, from Ibn Abu Umeyr, from Abu Ayoub.134

5. مُحَمَّدُ بْنُ يَحْيى، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ، عَنِ النَّوْفَلِيِّ، عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللهِ عَلَيْهِ: لَاوُضُوءَ مِنْ مُوطَإٍ ». قَالَ النَّوْفَلِيُّ: يَعْنِي مَا تَطَأُ عَلَيْهِ بِرِجْلِكَ

Muhammad Bin Yahya, from Al Husayn Bin Ali Al Kufy, from Al Nowfaly, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘AmirAl-Momineen asws sa id: ‘Ablution (Wudhu) is invalid from the place you walk on’.

Al-Nowfaly (the na rrator) said, ‘It means the place on which one steps’.135

6. الْحَسَنُ بْنُ عَلِيٍّ الْعَلَوِيُّ، عَنْ سَهْلِ بْنِ جُمْهُورٍ، عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللهِ الْحَسَنِيِّ، عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْعُرَنِيِّ، عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « نَهى أَمِيرُ الْمُؤْمِنِينَعليه‌السلام أَنْ يَتَيَمَّمَ الرَّجُلُ بِتُرَابٍ مِنْ أَثَرِ الطَّرِيقِ ».

Al Hassan Bin Ali Al Alawy, from Sahl Bin Jamhour, from Abdul Azeem Bin Abdullah Al Hasany, from Al Hassan Bin Al Husayn Al Urny, from Giyas Bin Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘AmirAl-Momineen asws fo rbade that a man performsTayammum with the dust of the road’. 136

41 - بَابُ الْوَقْتِ الَّذِي يُوجِبُ التَّيَمُّمَ، وَمَنْ تَيَمَّمَ ثُمَّ وَجَدَ الْمَاءَ

Chapter 41 – The timing which Obligates the Tayammum, and the one who performs Tayammum, then finds the water

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِذَا لَمْ تَجِدْ مَاءً وَأَرَدْتَ التَّيَمُّمَ، فَأَخِّرِ التَّيَمُّمَ إِلى آخِرِ الْوَقْتِ، فَإِنْ فَاتَكَ الْمَاءُ، لَمْ تَفُتْكَ الْأَرْضُ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Al A’ala, from Muhammad Bin Muslim, who said,

‘I heard himasws saying: ‘When you cannot find water and intend theTayammum, so delay theTayammum up to the end of the time (ofSalaat) . So if the water is missed, (but) the earth would not be missed’.137

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « إِذَا لَمْ يَجِدِ الْمُسَافِرُ الْمَاءَ، فَلْيَطْلُبْ مَا دَامَ فِي الْوَقْتِ، فَإِذَا خَافَ أَنْ يَفُوتَهُ الْوَقْتُ، فَلْيَتَيَمَّمْ وَلْيُصَلِّ فِي آخِرِ الْوَقْتِ، فَإِذَا وَجَدَ الْمَاءَ، فَلَا قَضَاءَ عَلَيْهِ، وَلْيَتَوَضَّأْ لِمَا يَسْتَقْبِلُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws ) having said: ‘When the traveller cannot find the water, so let him seek for as long as he is within the time (for theSalaat) . But if he fears missing the time, so let him performTayammum, and let him praySalaat during the end time. So when he does find the water, there would be no repayment (of theSalaat) upon him, and let him perform Ablution (Wudhu) for what is next (Salaat) ’.138

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِذَا لَمْ يَجِدِ الرَّجُلُ طَهُوراً، وَكَانَ جُنُباً، فَلْيَمْسَحْ مِنَ الْأَرْضِ وَيُصَلِّي، فَإِذَا وَجَدَ مَاءً، فَلْيَغْتَسِلْ وَقَدْ أَجْزَأَتْهُ صَلَاتُهُ الَّتِي صَلّى ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,

‘I heard Abu Abdullahasws saying: ‘When the man does not find cleanliness and he was with sexual impurity, so let him wipe from the earth, and he should praySalaat. So when he does find water, so let him wash, and hisSalaat would suffice him, which he prayed’.139

4. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ‌ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : يُصَلِّي الرَّجُلُ بِوُضُوءٍ وَاحِدٍ صَلَاةَ اللَّيْلِ وَالنَّهَارِ كُلَّهَا؟ قَالَ: « نَعَمْ، مَا لَمْ يُحْدِثْ ». قُلْتُ: فَيُصَلِّي بِتَيَمُّمٍ وَاحِدٍ صَلَاةَ اللَّيْلِ وَالنَّهَارِ كُلَّهَا؟ قَالَ: « نَعَمْ، مَا لَمْ يُحْدِثْ، أَوْ يُصِبْ مَاءً ». قُلْتُ: فَإِنْ أَصَابَ الْمَاءَ، وَرَجَا أَنْ يَقْدِرَ عَلى مَاءٍ آخَرَ، وَظَنَّ أَنَّهُ يَقْدِرُ عَلَيْهِ كُلَّمَا أَرَادَ، فَعَسُرَ ذلِكَ عَلَيْهِ؟ قَالَ: « يَنْقُضُ ذلِكَ تَيَمُّمَهُ، وَعَلَيْهِ أَنْ يُعِيدَ التَّيَمُّمَ ». قُلْتُ: فَإِنْ أَصَابَ الْمَاءَ وَقَدْ دَخَلَ فِي الصَّلَاةِ؟ قَالَ: « فَلْيَنْصَرِفْ، وَلْيَتَوَضَّأْ مَا لَمْ يَرْكَعْ، فَإِنْ كَانَ قَدْ رَكَعَ، فَلْيَمْضِ فِي صَلَاتِهِ؛ فَإِنَّ التَّيَمُّمَ أَحَدُ الطَّهُورَيْنِ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Ali Bin Ibrahim, from his father, Altogether from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘I said to Abu Ja’farasws , ‘The man praysSalaat with one Ablution (Wudhu) , the nightSalaats and the daySalaats , all of them’. Heasws said: ‘Yes, for as long as an event does not occur (breaking his Ablution (Wudhu) )’. I said, ‘Supposing he praysSalaats with oneTayammum, the nightSalaats and the daySalaats , all of them?’ Heasws said: ‘Yes, for as long as an event does not occur (breaking hisTayammum) , or he finds water’.

I said, ‘Supposing he does find the water and hopes that he would be able upon finding another water, and if he thinks that he would be able upon it every time, but that is difficult upon him?’ Heasws said: ‘That would break hisTayammum, and upon him that he repeats theTayammum’ .

I said, ‘Supposing if he finds the water and already entered into theSalaat? ’ Heasws said: ‘So let him leave it for as long as he has not performed a bowing. So if it was so that he had performed a bowing, so let him continue in hisSalaat, for theTayammum is one of the two purifiers’.140

5. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ عَبْدِ اللهِ بْنِ عَاصِمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ لَايَجِدُ الْمَاءَ، فَيَتَيَمَّمُ وَيُقِيمُ فِي الصَّلَاةِ، فَجَاءَ الْغُلَامُ، فَقَالَ: هُوَ ذَا الْمَاءُ؟ فَقَالَ: « إِنْ كَانَ لَمْ يَرْكَعْ، فَلْيَنْصَرِفْ وَلْيَتَوَضَّأْ؛ وَإِنْ كَانَ قَدْ رَكَعَ، فَلْيَمْضِ فِي صَلَاتِهِ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban Bin Usman, from Abdullah Bin Aasim who said,

‘I asked Abu Abdullahasws about the man not finding the water, so he performsTayammum and stands regarding hisSalaat. So the boy (servant) comes over and says, ‘Here is the water’’. So heasws said: ‘If he had not performed a bowing, so let him leave, and let him perform Ablution (Wudhu) ; and if it was so that he had already performed a bowing, so let him continue in hisSalaat’ .141

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ دَاوُدَ الرَّقِّيِّ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَكُونُ فِي السَّفَرِ، وَتَحْضُرُ الصَّلَاةُ وَلَيْسَ مَعِي مَاءٌ، وَيُقَالُ: إِنَّ الْمَاءَ قَرِيبٌ مِنَّا: أَفَأَطْلُبُ الْمَاءَ وَأَنَا فِي وَقْتٍ يَمِيناً وَشِمَالاً؟ قَالَ: « لَا تَطْلُبِ الْمَاءَ، وَلكِنْ تَيَمَّمْ؛ فَإِنِّي أَخَافُ عَلَيْكَ التَّخَلُّفَ عَنْ أَصْحَابِكَ، فَتَضِلَّ، فَيَأْكُلَكَ السَّبُعُ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Dawood Al Raqqy who said,

‘I said to Abu Abdullahasws , ‘I happen to be in the journey and theSalaat becomes due, and there is no water with me, and it is said that the water is nearby from us, should I seek the water left and right and I am in the time (forSalaat) ?’ Heasws said: ‘Do not seek the water, but performTayammum, for Iasws fear upon you, being left behind from your companions, so would stray and the predators might devour you’.142

7. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَمُرُّ بِالرَّكِيَّةِ وَلَيْسَ مَعَهُ دَلْوٌ؟ قَالَ: « لَيْسَ عَلَيْهِ أَنْ يَنْزِلَ الرَّكِيَّةَ؛ إِنَّ رَبَّ الْمَاءِ هُوَ رَبُّ الْأَرْضِ، فَلْيَتَيَمَّمْ ».

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala who said,

‘I asked Abu Abdullahasws about the man who passes by the water well and there is no bucket with him (to draw the water with)’. Heasws said: ‘It is not upon him that he descends into the water well. The Lordazwj of the water, Heazwj is (also) the Lordazwj of the earth. So let him performTayammum’ .143

8. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنْ يَعْقُوبَ بْنِ سَالِمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ لَايَكُونُ مَعَهُ مَاءٌ، وَالْمَاءُ عَنْ يَمِينِ الطَّرِيقِ وَيَسَارِهِ غَلْوَتَيْنِ، أَوْ نَحْوَ ذلِكَ؟ قَالَ: « لَا آمُرُهُ أَنْ يُغَرِّرَ بِنَفْسِهِ، فَيَعْرِضَ لَهُ لِصٌّ أَوْ سَبُعٌ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman, from Yaqoub Bin Salim who said,

‘I asked Abu Abdullahasws about a man who does not happen to have water with him, and the water is on the right of the road and the left, a couple of stone’s throw away or approximately that. Heasws said: ‘Iasws do not order him that he should endanger himself, so a thief would present himself or a predator’.144

9. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ صَفْوَانَ، عَنْ مَنْصُورِ بْنِ حَازِمٍ، عَنِ ابْنِ أَبِي يَعْفُورٍ وَعَنْبَسَةَ بْنِ مُصْعَبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا أَتَيْتَ الْبِئْرَ وَأَنْتَ جُنُبٌ، وَلَمْ تَجِدْ دَلْواً وَلَاشَيْئاً تَغْرِفُ بِهِ، فَتَيَمَّمْ بِالصَّعِيدِ؛ فَإِنَّ رَبَّ الْمَاءِ وَرَبَّ الصَّعِيدِ وَاحِدٌ، وَلَاتَقَعْ فِي الْبِئْرِ، وَلَاتُفْسِدْ عَلَى الْقَوْمِ مَاءَهُمْ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan, from Mansour Bin Hazim, from Ibn Abu Yafour and Anbasa Bin Mus’ab,

(It has been narrated) from Abu Abdullahasws having said: ‘When you come to the well and you are with sexual impurity and cannot find a bucket (to withdraw the water with) and there is nothing else to scoop it with, so performTayammum with the soil, for the Lordazwj of the water and the Lordazwj of the soil, is One; and neither fall into the well, nor spoil upon the people, their water’.145

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ كَانَ فِي سَفَرٍ، وَكَانَ مَعَهُ مَاءٌ، فَنَسِيَهُ وَتَيَمَّمَ وَصَلّى، ثُمَّ ذَكَرَ أَنَّ مَعَهُ مَاءً قَبْلَ أَنْ يَخْرُجَ الْوَقْتُ؟ قَالَ: « عَلَيْهِ أَنْ يَتَوَضَّأَ، وَيُعِيدَ الصَّلَاةَ ». قَالَ: وَسَأَلْتُهُ عَنْ تَيَمُّمِ الْحَائِضِ وَالْجُنُبِ سَوَاءٌ إِذَا لَمْ يَجِدَا مَاءً؟ قَالَ: « نَعَمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Ibn Muskan, from Abu Baseer who said,

‘I asked himasws about a man who was in a journey and with his was some water, but he forgot it and performedTayammum and prayedSalaat. Then he remember that with him was some water before the exit of the time (of theSalaat) . Heasws said: ‘Upon him is that he should perform Ablution (Wudhu) and repeat theSalaat’ .

He (the narrator) said, ‘And I asked himasws about theTayammum of the menstruating woman and the one with sexual impurity was the saw when they cannot find the water?’ Heasws said: ‘Yes’. 146

42 - بَابُ الرَّجُلِ يَكُونُ مَعَهُ الْمَاءُ الْقَلِيلُ فِي السَّفَرِ وَيَخَافُ الْعَطَشَ

Chapter 42 – The man happens to have very little water with him during the journey and he fears the thirst

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنِ ابْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي رَجُلٍ أَصَابَتْهُ جَنَابَةٌ فِي السَّفَرِ، وَلَيْسَ مَعَهُ مَاءٌ إِلاَّ قَلِيلٌ، وَخَافَ إِنْ هُوَ اغْتَسَلَ أَنْ يَعْطَشَ، قَالَ: « إِنْ خَافَ عَطَشاً، فَلَا يُهَرِيقُ مِنْهُ قَطْرَةً، وَلْيَتَيَمَّمْ بِالصَّعِيدِ؛ فَإِنَّ الصَّعِيدَ أَحَبُّ إِلَيَّ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Ibn Sinan,

(It has been narrated) from Abu Abdullahasws regard a man who is hit by sexual impurity during the journey and there is no water with him except for a little, and he fears if he were to wash, he would be thirsty. Heasws said: ‘If he fears thirst, so he should not spill a drop from it, and let him performTayammum with the soil, for the soil would be more beloved to measws ’.147

2. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنِ ابْنِ أَبِي يَعْفُورٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يُجْنِبُ، وَمَعَهُ مِنَ الْمَاءِ قَدْرُ مَا يَكْفِيهِ لِشُرْبِهِ: أَيَتَيَمَّمُ، أَوْ يَتَوَضَّأُ؟ قَالَ: « يَتَيَمُّمُ أَفْضَلُ، أَلَاتَرى أَنَّهُ إِنَّمَا جُعِلَ عَلَيْهِ نِصْفُ الطَّهُورِ ».

Al Husayn Bin Muhammad,f rom Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from hammad Bin Usman, from Ibn Abu Yafour who said,

‘I asked Abu Abdullahasws about the man who comes to be with sexual impurity and with him is the water of a measurement of what would suffice him for his drinking. Should he performTayammum or an Ablution (Wudhu) ?’ Heasws said: ‘TheTayammum is superior. Do you not see that rather half the purification has been made to be upon him?’148

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ حُمْرَانَ وَجَمِيلٍ، قَالَا: قُلْنَا لِأَبِي عَبْدِ اللهِعليه‌السلام : إِمَامُ قَوْمٍ أَصَابَتْهُ جَنَابَةٌ فِي السَّفَرِ، وَلَيْسَ مَعَهُ مَاءٌ يَكْفِيهِ لِلْغُسْلِ: أَيَتَوَضَّأُ بَعْضُهُمْ وَيُصَلِّي بِهِمْ؟ قَالَ: « لَا، وَلكِنْ يَتَيَمَّمُ وَيُصَلِّي بِهِمْ؛ فَإِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ قَدْ جَعَلَ التُّرَابَ طَهُوراً ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran and Jameel who both said,

‘We said to Abu Abdullahasws , ‘A Prayer leader of a group of people gets him by the sexual impurity during the journey and there is no water with him which would suffice him for the washing. Should one of them perform Ablution (Wudhu) and he should praySalaat with them?’ Heasws said: ‘No, but let him performTayammum, and he should praySalaat with them, for Allahazwj Mighty and Majestic has made the dust to be a purifier’.149

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، قَالَ: إِنْ كَانَتِ الْأَرْضُ مُبْتَلَّةً، وَلَيْسَ فِيهَا تُرَابٌ وَلَامَاءٌ، فَانْظُرْ أَجَفَّ مَوْضِعٍ تَجِدُهُ، فَتَيَمَّمْ مِنْ غُبَارِهِ، أَوْ شَيْ‌ءٍ مُغْبَرٍّ؛ وَإِنْ كَانَ فِي حَالٍ لَايَجِدُ إِلاَّ الطِّينَ، فَلَا بَأْسَ أَنْ يَتَيَمَّمَ بِهِ.

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira,

‘Heasws said: ‘If it was so that the earth was wet and there was not dust therein nor any water, so look around for the most dry of places you can find, then performTayammum from its dust or something covered in dust; and if it was is a situation where you cannot find except for the clay, then there is no problem if you were to performTayammum with it’. 150

43 - بَابُ الرَّجُلِ يُصِيبُهُ الْجَنَابَةُ، فَلَا يَجِدُ إِلاَّ الثَّلْجَ، أَوِ الْمَاءَ الْجَامِدَ‌

Chapter 43 – The man is hit by the sexual impurity but he cannot find except for the snow or the frozen water

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَجْنَبَ فِي سَفَرٍ، وَلَمْ يَجِدْ إِلاَّ الثَّلْجَ، أَوْ مَاءً جَامِداً؟ فَقَالَ: « هُوَ بِمَنْزِلَةِ الضَّرُورَةِ يَتَيَمَّمُ، وَلَا أَرى أَنْ يَعُودَ إِلى هذِهِ الْأَرْضِ الَّتِي تُوبِقُ دِينَهُ ».

Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about a man who comes to be with sexual impurity during the journey and cannot find except for the snow or frozen water. So heasws said: ‘He would be at the status of the desperate one. He should performTayammum, and Iasws do not view that he should return to such a land which ruins his Religion’.151

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ رَفَعَهُ، قَالَ: قَالَ: « إِنْ أَجْنَبَ فَعَلَيْهِ أَنْ يَغْتَسِلَ عَلى مَا كَانَ مِنْهُ، وَإِنِ احْتَلَمَ تَيَمَّمَ ».

Ali Bin Ibrahim, from his father, raising it, said,

‘Heasws said: ‘If one comes to be with sexual impurity, so upon him is that he should wash upon whatever was upon him, and if he were to bed-wet, he should performTayammum’ .152

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ جَعْفَرِ بْنِ بَشِيرٍ، عَمَّنْ رَوَاهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَصَابَتْهُ الْجَنَابَةُ فِي لَيْلَةٍ بَارِدَةٍ يَخَافُ عَلى نَفْسِهِ التَّلَفَ إِنِ اغْتَسَلَ؟ قَالَ: « يَتَيَمَّمُ وَيُصَلِّي، فَإِذَا أَمِنَ الْبَرْدَ، اغْتَسَلَ وَأَعَادَ الصَّلَاةَ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ja’far Bin basher, from the one who reported it,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about a man who is hit by the sexual impurity during a cold night, fearing upon himself of the damage if he were to wash’. Heasws said: ‘He should performTayammum, and he should praySalaat. So when he is safe from the cold, he should wash and repeat theSalaat’ . 153

44 - بَابُ التَّيَمُّمِ بِالطِّينِ‌

Chapter 44 – The Tayammum with the clay

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، عَنْ أَبِي بَصِيرٍ: عَنْ‌أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا كُنْتَ فِي حَالٍ لَاتَقْدِرُ إِلاَّ عَلَى الطِّينِ، فَتَيَمَّمْ بِهِ؛ فَإِنَّ اللهَ أَوْلى بِالْعُذْرِ إِذَا لَمْ يَكُنْ مَعَكَ ثَوْبٌ جَافٌّ، أَوْ لِبْدٌ تَقْدِرُ أَنْ تَنْفُضَهُ، وَتَتَيَمَّمَ بِهِ ». وَفِي رِوَايَةٍ أُخْرى: « صَعِيدٌ طَيِّبٌ وَمَاءٌ طَهُورٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘When you were is a situation not being able upon except for the clay, so performTayammum with it, for Allahazwj is the Highest for the Excusing, when there does not happen to be dry clothes with you, or a brick to be able to break it and performTayammum with it’.

And in another report, ‘Soil is good and water is a purifier’. 154

45 - بَابُ الْكَسِيرِ وَالْمَجْدُورِ وَمَنْ بِهِ الْجِرَاحَاتُ وَتُصِيبُهُمُ الْجَنَابَةُ‌

Chapter 45 – The one with a broken (limb), and the one with pockmarks, and the one with the injuries, and they are hit by the sexual impurity

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي أَيُّوبَ الْخَرَّازِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنِ الرَّجُلِ يَكُونُ بِهِ الْقَرْحُ وَالْجِرَاحَةُ يُجْنِبُ؟ قَالَ: « لَا بَأْسَ بِأَنْ لَايَغْتَسِلَ، وَيَتَيَمَّمَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’farasws about the man who happens to be with the sores and the injuries, experiences the sexual impurity. Heasws said: ‘There is no problem with it if he does not wash, and he performsTayammum’ .155

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ: « يَتَيَمَّمُ الْمَجْدُورُ وَالْكَسِيرُ بِالتُّرَابِ إِذَا أَصَابَتْهُ الْجَنَابَةُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one with pockmarks and with the broken limb would performTayammum with the dust when the sexual impurity hits him’.156

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ أَحْمَدَ رَفَعَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ مَجْدُورٍ أَصَابَتْهُ جَنَابَةٌ؟ قَالَ: « إِنْ كَانَ أَجْنَبَ هُوَ، فَلْيَغْتَسِلْ؛ وَإِنْ كَانَ احْتَلَمَ، فَلْيَتَيَمَّمْ ».

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Ahmad, raising it,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the one with pockmarks hit by the sexual impurity. Heasws said: ‘If he was with sexual impurity, so let him wash, and if he had bed-wet, so let him performTayammum’ .157

4. أَحْمَدُ بْنُ مُحَمَّدٍ، عَنْ بَكْرِ بْنِ صَالِحٍ وَابْنِ فَضَّالٍ، عَنْ عَبْدِ اللهِ بْنِ إِبْرَاهِيمَ الْغِفَارِيِّ، عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ النَّبِيَّصلى‌الله‌عليه‌وآله‌وسلم ذُكِرَ لَهُ أَنَّ رَجُلاً أَصَابَتْهُ جَنَابَةٌ عَلى جُرْحٍ‌ كَانَ بِهِ، فَأُمِرَ بِالْغُسْلِ فَاغْتَسَلَ، فَكُزَّ، فَمَاتَ، فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : قَتَلُوهُ، قَتَلَهُمُ اللهُ، إِنَّمَا كَانَ دَوَاءُ الْعِيِّ السُّؤَالَ ».

Ahmad Bin Muhammad, from Bakr Bin Salih and Ibn Fazzal, from Abdullah Bin Ibrahim Al Ghifary, from Ja’far Bin Ibrahim Al Ja’fary,

(It has been narrated) from Abu Abdullahasws having said that the Prophetsaww , it was mentioned to himsaww that a man was hit by the sexual impurity upon a wound which he was with, so he was instructed with the washing. So he washed, and it got infected, so he died. So Rasool-Allahsaww said: ‘They killed him, may Allahazwj Kill them. But rather the cure was prevented by the asking (for it)’.158

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ سُكَيْنٍ وَغَيْرِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قِيلَ لَهُ: إِنَّ فُلَاناً أَصَابَتْهُ جَنَابَةٌ وَهُوَ مَجْدُورٌ، فَغَسَّلُوهُ، فَمَاتَ. فَقَالَ: « قَتَلُوهُ، أَلاَّ سَأَلُوا، أَلاَّ يَمَّمُوهُ؛ إِنَّ شِفَاءَ الْعِيِّ السُّؤَالُ ». قَالَ: وَرُوِيَ ذلِكَ فِي الْكَسِيرِ وَالْمَبْطُونِ: « يَتَيَمَّمُ، وَلَايَغْتَسِلُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Sukeyn, and someone else,

(It has been narrated) from Abu Abdullahasws , said, ‘It was said to himasws , ‘So and so was hit by the sexual impurity and he was with pockmarks. So he washed, and he died’. So heasws said: ‘They killed him. Why did they not ask? He could have performedTayammum. The healing is prevented by the asking (for it)’.

He (the narrator) said, ‘And that is reported regarding the one with a broken limb, and the internal illness that they should be performingTayammum and should not be washing’. 159

46 - بَابُ النَّوَادِرِ‌

Chapter 46 – Miscellaneous

1. عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللهِ، عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، قَالَ: دَخَلْتُ عَلَى الرِّضَاعليه‌السلام وَبَيْنَ يَدَيْهِ إِبْرِيقٌ يُرِيدُ أَنْ يَتَهَيَّأَ مِنْهُ لِلصَّلَاةِ، فَدَنَوْتُ مِنْهُ لِأَصُبَّ عَلَيْهِ، فَأَبى ذلِكَ، وَقَالَ: « مَهْ يَا حَسَنُ » فَقُلْتُ لَهُ: لِمَ تَنْهَانِي أَنْ‌ أَصُبَّ عَلى يَدِكَ ؟ تَكْرَهُ أَنْ أُوجَرَ؟ قَالَ: « تُوجَرُ أَنْتَ وَأُوزَرُ أَنَا » فَقُلْتُ لَهُ: وَكَيْفَ ذلِكَ ؟ فَقَالَ: « أَمَا سَمِعْتَ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صالِحاً وَلا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً ) ؟ وَهَا أَنَا ذَا أَتَوَضَّأُ لِلصَّلَاةِ وَهِيَ الْعِبَادَةُ، فَأَكْرَهُ أَنْ يَشْرَكَنِي فِيهَا أَحَدٌ ».

Ali Bin Muhammad Bin Abdullah, from Ibrahim Bin Is’haq Al Ahmar, from Al Hassan Bin Ali Al Washa who said,

I went over toAl-Reza asws and in front of himasws was a jug intending to prepare from it for theSalaat. So I approached himasws to pour it upon himasws , but heasws refused that and said: ‘No, O Hassan!’ So I said to himasws , ‘Why are youasws forbidding be to pour upon yourasws hand? Do youasws dislike for me to be Recompensed (for it)?’ Heasws said: ‘You will be Recompensed and Iasws would be burdened’.

So I said to himasws , ‘And how can that be?’ So heasws said: ‘Have you not heard Allahazwj Mighty and Majestic Saying [18:110] therefore whoever hopes to meet his Lord, so he should do righteous deeds, and not associate anyone in the worship of his Lord, and here Iasws am performing Ablution (Wudhu) for theSalaat, and it is the (act of) worship, therefore Iasws dislike for anyone to participate with me therein’.160

2. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنِ الْقَدَّاحِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : افْتِتَاحُ الصَّلَاةِ الْوُضُوءُ، وَتَحْرِيمُهَا التَّكْبِيرُ، وَتَحْلِيلُهَا التَّسْلِيمُ ».

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Begin theSalaat is the Ablution (Wudhu) and its sanctity is the exclamation of theTakbeer, and its legalization is the greetings (ending theSalaat) ’.161

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ صَالِحِ بْنِ السِّنْدِيِّ، عَنْ جَعْفَرِ بْنِ بَشِيرٍ، عَنْ صَبَّاحٍ الْحَذَّاءِ، عَنْ أَبِي أُسَامَةَ، قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللهِعليه‌السلام ، فَسَأَلَهُ رَجُلٌ مِنَ الْمُغِيرِيَّةِ عَنْ شَيْ‌ءٍ مِنَ السُّنَنِ؟ فقَالَ: « مَا مِنْ شَيْ‌ءٍ يَحْتَاجُ إِلَيْهِ أَحَدٌ مِنْ وُلْدِ آدَمَ إِلاَّ وَقَدْ جَرَتْ فِيهِ‌ مِنَ اللهِ وَمِنْ رَسُولِهِ سُنَّةٌ، عَرَفَهَا مَنْ عَرَفَهَا، وَأَنْكَرَهَا مَنْ أَنْكَرَهَا ». فَقَالَ رَجُلٌ: فَمَا السُّنَّةُ فِي دُخُولِ الْخَلَاءِ؟ قَالَ: « تَذْكُرُ اللهَ، وَتَتَعَوَّذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ، وَإِذَا فَرَغْتَ، قُلْتَ: الْحَمْدُ لِلّهِ عَلى مَا أَخْرَجَ مِنِّي مِنَ الْأَذى فِي يُسْرٍ وَعَافِيَةٍ ». قَالَ الرَّجُلُ: فَالْإِنْسَانُ يَكُونُ عَلى تِلْكَ الْحَالِ، وَلَايَصْبِرُ حَتّى يَنْظُرَ إِلى مَا يَخْرُجُ مِنْهُ؟ قَالَ: « إِنَّهُ لَيْسَ فِي الْأَرْضِ آدَمِيٌّ إِلاَّ وَمَعَهُ مَلَكَانِ مُوَكَّلَانِ بِهِ، فَإِذَا كَانَ عَلى تِلْكَ الْحَالِ، ثَنَيَا بِرَقَبَتِهِ، ثُمَّ قَالَا: يَا ابْنَ آدَمَ، انْظُرْ إِلى مَا كُنْتَ تَكْدَحُ لَهُ فِي الدُّنْيَا‌ إِلى مَا هُوَ صَائِرٌ ».

Ali Bin Ibrahim, from Salih Bin Al Sandy, from Ja’far Bin Bashir, from Sabbahh Al Haza’a, from Abu Asama who said,

‘I was in the presence of Abu Abdullahasws , and a man from the Mugheira clan asked himasws about something from the Sunnah, so heasws said: ‘There is nothing which anyone from the children of Adamas would be needy to except that there has flowed a Sunnah from Allahazwj and a Sunnah from Hisazwj Rasoolsaww with regards to it. The one who recognises it recognises it, and the one who denies it, denies it’.

So the man said, ‘So what is the Sunnah regarding entering the toilet?’ Heasws said: ‘Mentioning Allahazwj and seeking refuge with Allahazwj from the Satanla , the Pelted one. And when you are free, you should say, ‘The Praise is for Allahazwj upon what exited from me from the harm, in ease and good health’.

Then man said, ‘So the human being who happens to be in that state (excreting) and he cannot be patient until he looks at what comes out from him’. Heasws said: ‘There is no person in the earth except with him are two Angels Allocated with him. So when he was upon that state, they bend his neck, then they say: ‘O son of Adamas ! Look at what you were toiling for in the world, to what it has become’.162

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ سَلَمَةَ بْنِ الْخَطَّابِ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ، عَنْ عَلِيِّ بْنِ الْمُعَلى، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ حُمْرَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ تَوَضَّأَ فَتَمَنْدَلَ، كَانَتْ لَهُ حَسَنَةٌ، وَإِنْ تَوَضَّأَ وَلَمْ يَتَمَنْدَلْ حَتّى يَجِفَّ وَضُوؤُهُ، كَانَتْ لَهُ ثَلَاثُونَ حَسَنَةً ».

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moalla, from Ibrahim Bin Muhammad Bin Humran,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who performs Ablution (Wudhu) and wipes with a towel, for him would be one Reward; but if he performs Ablution (Wudhu) and does not wipe with a towel, (letting it naturally) dry his Ablution (Wudhu) (upon himself), for him would be thirty Rewards’.163

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ صَبَّاحٍ الْحَذَّاءِ، عَنْ‌ سَمَاعَةَ بْنِ مِهْرَانَ، قَالَ: قَالَ أَبُو الْحَسَنِ مُوسىعليه‌السلام : « مَنْ تَوَضَّأَ لِلْمَغْرِبِ، كَانَ وُضُوؤُهُ ذلِكَ كَفَّارَةً لِمَا مَضى مِنْ ذُنُوبِهِ فِي نَهَارِهِ مَا خَلَا الْكَبَائِرَ؛ وَمَنْ تَوَضَّأَ لِصَلَاةِ الصُّبْحِ، كَانَ وُضُوؤُهُ ذلِكَ كَفَّارَةً لِمَا مَضى مِنْ ذُنُوبِهِ فِي لَيْلَتِهِ إِلاَّ الْكَبَائِرَ ».

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Jarrah Al Haza’a, from Sama’at Bin Mihran who said,

‘AbuAl-Hassan Musa asws said: ‘The one who performs Ablution (Wudhu) for the Maghrib (eveningSalaat) , that Ablution (Wudhu) of his would be an expiation for what is past from his sins during his day, except the major sins; and the one who performs Ablution (Wudhu) for the morningSalaat, that Ablution (Wudhu) of his would be an expiation for what is past from his sins during his night, except the major sins’.164

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ قَاسِمٍ الْخَزَّازِ، عَنْ عَبْدِ الرَّحْمنِ بْنِ كَثِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « بَيْنَا أَمِيرُ الْمُؤْمِنِينَعليه‌السلام ‌ قَاعِدٌ وَمَعَهُ ابْنُهُ مُحَمَّدٌ إِذْ قَالَ: يَا مُحَمَّدُ، ائْتِنِي بِإِنَاءٍ مِنْ مَاءٍ، فَأَتَاهُ بِهِ، فَصَبَّهُ بِيَدِهِ الْيُمْنى عَلى يَدِهِ الْيُسْرى، ثُمَّ قَالَ: الْحَمْدُ لِلّهِ الَّذِي جَعَلَ الْمَاءَ طَهُوراً، وَلَمْ يَجْعَلْهُ نَجِساً. ثُمَّ اسْتَنْجى فَقَالَ: اللهُمَّ حَصِّنْ فَرْجِي وَأَعِفَّهُ، وَاسْتُرْ عَوْرَتِي وَحَرِّمْهَا عَلَى النَّارِ. ثُمَّ اسْتَنْشَقَ، فَقَالَ: اللهُمَّ لَاتُحَرِّمْ عَلَيَّ رِيحَ الْجَنَّةِ، وَاجْعَلْنِي مِمَّنْ يَشَمُّ رِيحَهَا‌ وَطِيبَهَا وَرَيْحَانَهَا. ثُمَّ تَمَضْمَضَ، فَقَالَ: اللهُمَّ أَنْطِقْ لِسَانِي بِذِكْرِكَ، وَاجْعَلْنِي مِمَّنْ تَرْضى عَنْهُ. ثُمَّ غَسَلَ وَجْهَهُ، فَقَالَ: اللهُمَّ بَيِّضْ وَجْهِي يَوْمَ تَسْوَدُّ فِيهِ الْوُجُوهُ وَلَاتُسَوِّدْ، وَجْهِي يَوْمَ تَبْيَضُّ فِيهِ الْوُجُوهُ. ثُمَّ غَسَلَ يَمِينَهُ، فَقَالَ: اللهُمَّ أَعْطِنِي كِتَابِي بِيَمِينِي، وَالْخُلْدَ بِيَسَارِي. ثُمَّ غَسَلَ شِمَالَهُ، فَقَالَ: اللهُمَّ لَاتُعْطِنِي كِتَابِي بِشِمَالِي، وَلَاتَجْعَلْهَا مَغْلُولَةً إِلى عُنُقِي، وَأَعُوذُ بِكَ مِنْ مُقَطَّعَاتِ النِّيرَانِ. ثُمَّ مَسَحَ رَأْسَهُ، فَقَالَ: اللهُمَّ غَشِّنِي بِرَحْمَتِكَ وَبَرَكَاتِكَ وَعَفْوِكَ. ثُمَّ مَسَحَ عَلى رِجْلَيْهِ، فَقَالَ: اللهُمَّ ثَبِّتْ قَدَمَيَّ عَلَى الصِّرَاطِ يَوْمَ تَزِلُّ فِيهِ الْأَقْدَامُ، وَاجْعَلْ سَعْيِي فِيمَا يُرْضِيكَ عَنِّي. ثُمَّ الْتَفَتَ إِلى مُحَمَّدٍ، فَقَالَ: يَا مُحَمَّدُ، مَنْ تَوَضَّأَ بِمِثْلِ مَا تَوَضَّأْتُ، وَقَالَ مِثْلَ مَا قُلْتُ، خَلَقَ اللهُ لَهُ مِنْ كُلِّ قَطْرَةٍ مَلَكاً يُقَدِّسُهُ، وَيُسَبِّحُهُ، وَيُكَبِّرُهُ، وَيُهَلِّلُهُ، وَيَكْتُبُ لَهُ ثَوَابَ ذلِكَ ».

Ali Bin Ibrahim, from his father, from Qasim Al Khazzaz, from Abdul Rahman Bin Kaseer,

(It has been narrated) from Abu Abdullahasws having said: ‘While AmirAl-Momineen asws wa s seated and with himasws was hisasws son Muhammad, when heasws said: ‘O Muhammad! Bring me a container of water’. So he gave it to himasws , and heasws poured by hisasws right hand upon hisasws hand, then said: ‘The Praise is for Allahazwj Who Made the water as a purifier and did not Make it unclean’.

Then heasws cleaned hisasws private part and heasws said: ‘O Allahazwj ! Fortify myasws private part and Keep it chaste, and conceal myasws nakedness and Prohibit it upon the Fire’.

Then heasws inhaled and heasws said: ‘O Allahazwj ! Do no Prohibit the aroma of the Paradise upon measws and Make measws to be from the one who smell its aroma, and its perfume, and its fragrances’.

Then he rinsed hisasws mouth and heasws said: ‘O Allahazwj ! Cause myasws tongue to speak with Yourazwj Mention, and Make me to be from the ones Youazwj are Pleased with’.

Then heasws washed hisasws face and heasws said: ‘O Allahazwj ! Whiten myasws face on the Day in which the faces would be Blackened, and do not Blacken myasws face on the Day in which faces would be Whitened’.

Then heasws washed hisasws right hand and heasws said: ‘O Allahazwj ! Give measws my Book (Register of deeds) in myasws right hand and the eternity (the eternal life) to be in myasws left hand’.

Then heasws washed hisasws left hand and heasws said: ‘O Allahazwj ! Do not Give measws myasws Book (Register of deeds) in myasws left hand, nor Make it to be a tied to myasws neck, and Iasws hereby seek Refuge with Youazwj from the pieces of the Fires’.

Then heasws wiped hisasws head and said: ‘O Allahazwj ! Overwhelm measws with Yourazwj Mercy and Yourazwj Forgiveness’.

Then heasws wiped upon hisasws feet and heasws said: ‘O Allahazwj ! Affirm myasws feet upon the Bridge on the Day on which the feet would waver upon it, and Make myasws striving to be in what Pleases Youazwj about measws ’.

Then heasws turned towards Muhammad, so heasws said: ‘O Muhammad! The one who performs Ablution (Wudhu) with the likes of what Iasws performed the Ablution (Wudhu) and says the like of what Iasws said, Allahazwj would Create for him and Angel from every drop, Extolling Himazwj , and Glorifying Himazwj , and Exclaiming Hisazwj Greatness, and Extolling Hisazwj Holiness, and Write for him the Rewards of that’.165

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، عَنْ مُحَمَّدِ بْنِ قَيْسٍ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ ـ وَهُوَ يُحَدِّثُ النَّاسَ بِمَكَّةَ ـ: « صَلّى رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم الْفَجْرَ، ثُمَّ جَلَسَ مَعَ أَصْحَابِهِ حَتّى طَلَعَتِ الشَّمْسُ، فَجَعَلَ يَقُومُ الرَّجُلُ بَعْدَ الرَّجُلِ حَتّى لَمْ يَبْقَ مَعَهُ إِلاَّ رَجُلَانِ: أَنْصَارِيٌّ، وَثَقَفِيٌّ، فَقَالَ لَهُمَا رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : قَدْ عَلِمْتُ أَنَّ لَكُمَا حَاجَةً تُرِيدَانِ أَنْ تَسْأَلَا عَنْهَا، فَإِنْ شِئْتُمَا أَخْبَرْتُكُمَا بِحَاجَتِكُمَا قَبْلَ أَنْ تَسْأَلَانِي، وَإِنْ شِئْتُمَا فَاسْأَلَا عَنْهَا؟ قَالَا: بَلْ تُخْبِرُنَا قَبْلَ أَنْ نَسْأَلَكَ عَنْهَا؛ فَإِنَّ ذلِكَ أَجْلى لِلْعَمى، وَأَبْعَدُ مِنَ الِارْتِيَابِ، وَأَثْبَتُ لِلْإِيمَانِ. فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَمَّا أَنْتَ يَا أَخَا ثَقِيفٍ، فَإِنَّكَ جِئْتَ أَنْ تَسْأَلَنِي عَنْ وُضُوئِكَ وَصَلَاتِكَ: مَا لَكَ فِي ذلِكَ مِنَ الْخَيْرِ؟ أَمَّا وُضُوؤُكَ، فَإِنَّكَ إِذَا وَضَعْتَ يَدَكَ فِي إِنَائِكَ، ثُمَّ‌ قُلْتَ: بِسْمِ اللهِ، تَنَاثَرَتْ مِنْهَا مَا اكْتَسَبَتْ مِنَ الذُّنُوبِ؛ فَإِذَا غَسَلْتَ وَجْهَكَ، تَنَاثَرَتِ الذُّنُوبُ الَّتِي اكْتَسَبَتْهَا عَيْنَاكَ بِنَظَرِهِمَا وَفُوكَ؛ فَإِذَا غَسَلْتَ ذِرَاعَيْكَ، تَنَاثَرَتِ الذُّنُوبُ عَنْ يَمِينِكَ وَشِمَالِكَ؛ فَإِذَا مَسَحْتَ رَأْسَكَ وَقَدَمَيْكَ، تَنَاثَرَتِ الذُّنُوبُ الَّتِي مَشَيْتَ إِلَيْهَا عَلى قَدَمَيْكَ، فَهذَا لَكَ فِي وُضُوئِكَ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Muhammad Bin Qays who said,

‘I heard Abu Ja’farasws saying, and heasws was narrating to the people in Makkah: ‘Rasool-Allahsaww prayed the FajrSalaat, then sat along with hissaww companions until the sun emerged. So the man after the man arose until there did not remain with himsaww anyone except for two man, one from the ‘Helpers’ and one from ‘Saqeef’. So Rasool-Allahsaww said to them both: ‘Isaww know that there is a need for the two of you that you would like to ask about it. So if you two want Isaww can inform both of you before you even ask mesaww , and if you want you can both ask me yourselves about it’. They both said, ‘But, inform us before we ask you about it, for that is more clarifying for the blindness, and more remote from the doubts, and more affirming for the faith’.

Rasool-Allahsaww said: ‘As for you, O brother of Saqeef, so you came over to ask mesaww about your Ablution (Wudhu) and yourSalaat, what there is for you regarding that from the goodness. As for your Ablution (Wudhu) , so you, when you place your hand into your container, then you say, ‘In the Name of Allahazwj ’, there scatter from it what you accumulated from the sins. So when you wash your face, the sins which your eyes had accumulated with their looks, scatter away from you and are lost. So when you wash your arms, the sins which your right hand and your left hand had accumulated, scatter away from you. So when you wipe your head and your feet, the sins which you walked towards upon your feet scatter away from you. So this is for you from your Ablution (Wudhu) ’.166

(Please note that the full Hadeeth is to be found inAl-Kafi – V 4 – Th e Book ofHajj Ch 28 H 37, for the answer to the second man)

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْوُضُوءُ شَطْرُ الْإِيمَانِ ».

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘The Ablution (Wudhu) is part of theEmaan (faith)’.167

9. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ بَعْضِ أَصْحَابِنَا، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ صَبَّاحٍ الْحَذَّاءِ، عَنْ سَمَاعَةَ، قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِعليه‌السلام ، فَصَلَّى الظُّهْرَ وَالْعَصْرَ بَيْنَ يَدَيَّ، وَجَلَسْتُ عِنْدَهُ حَتّى حَضَرَتِ الْمَغْرِبُ، فَدَعَا بِوَضُوءٍ، فَتَوَضَّأَ لِلصَّلَاةِ، ثُمَّ قَالَ لِي: « تَوَضَّأْ » فَقُلْتُ: جُعِلْتُ فِدَاكَ، أَنَا عَلى وُضُوءٍ، فَقَالَ: « وَإِنْ كُنْتَ عَلى وُضُوءٍ؛ إِنَّ مَنْ تَوَضَّأَ لِلْمَغْرِبِ، كَانَ وُضُوؤُهُ ذلِكَ كَفَّارَةً لِمَا مَضى مِنْ ذُنُوبِهِ فِي يَوْمِهِ إِلاَّ الْكَبَائِرَ؛ وَمَنْ تَوَضَّأَ لِلصُّبْحِ، كَانَ وُضُوؤُهُ ذلِكَ كَفَّارَةً لِمَا مَضى مِنْ ذُنُوبِهِ فِي لَيْلَتِهِ إِلاَّ الْكَبَائِرَ ».

Abu Ali Al Ashary, from one of our companions, from Ismail Bin Mihran, from Sabbah Al Haza’a, from Sama’at who said,

‘I was in the presence of AbuAl-Hassan asws . So heasws prayedAl-Zohar and Al-Asr Salaats in front of me, and I sat in hisasws present until the MaghribSalaat presented itself. So heasws called for the Ablution (Wudhu) and heasws performed the Ablution (Wudhu) for theSalaat, then said to me: ‘Perform Ablution (Wudhu) ’. So I said, ‘May I be sacrificed for youasws ! I am already upon my Ablution (Wudhu) ’’. So heasws said: ‘And even if you were upon an Ablution (Wudhu) . It is from the reverence of the Maghrib (Salaat) is its Ablution (Wudhu) . That would be an expiation for whatever has passed from his sins during his day, except for the major sins. And the one who perform Ablution (Wudhu) for the morning (Salaat) , that Ablution (Wudhu) of his would be an expiation for whatever had passed from his sins during his night except for the major sins’.168

10. مُحَمَّدُ بْنُ يَحْيى وَأَحْمَدُ بْنُ إِدْرِيسَ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ، عَنْ سَعْدَانَ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الطُّهْرُ عَلَى الطُّهْرِ عَشْرُ حَسَنَاتٍ ».

Muhammad Bin Yahya and Ahmad bin Idrees, from Ahmad Bin Is’haq, from Sa’dan, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The purification upon the purity has ten Rewards’.169

11. مُحَمَّدُ بْنُ الْحَسَنِ وَغَيْرُهُ، عَنْ سَهْلِ بْنِ زِيَادٍ بِإِسْنَادِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا فَرَغَ أَحَدُكُمْ مِنْ وُضُوئِهِ، فَلْيَأْخُذْ كَفّاً مِنْ مَاءٍ، فَلْيَمْسَحْ بِهِ قَفَاهُ؛ يَكُونُ ذلِكَ فَكَاكَ رَقَبَتِهِ مِنَ النَّارِ ».

Muhammad Bin Al Hassan, and someone else from Sahl Bin Ziyad, by his chain,

(It has been narrated) from Abu Abdullahasws having said: ‘When one of you is free from his Ablution (Wudhu) , so let him take a handful of water, so let him wipe his wrist for that would happen to be the freedom of his neck from the Fire’.170

12. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: الرَّجُلُ يَغْتَسِلُ بِمَاءِ الْوَرْدِ، وَيَتَوَضَّأُ بِهِ لِلصَّلَاةِ؟ قَالَ: « لَا بَأْسَ بِذلِكَ ».

Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Yunus,

(It has been narrated) from AbuAl-Hassan asws , sai d, ‘I said to himasws , ‘The man washes with the rose water and performs Ablution (Wudhu) with it for theSalaat’ . Heasws said: ‘There is no problem with that’.171

13. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ، عَنْ عَبْدِ الْوَهَّابِ، عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَمَّنْ مَسَّ عَظْمَ الْمَيِّتِ؟ قَالَ: « إِذَا كَانَ سَنَةٌ، فَلَيْسَ بِهِ بَأْسٌ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdul Wahhab, from Muhammad Bin Abu Hamza, from Hisham Bin Salim, from Ismail Al Ju’fy,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the one who touches a bone of a deceased. Heasws said: ‘When it was a year old, so there is no problem with it’.172

14. مُحَمَّدُ بْنُ يَحْيى رَفَعَهُ، عَنْ أَبِي حَمْزَةَ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « إِذَا كَانَ الرَّجُلُ نَائِماً فِي الْمَسْجِدِ الْحَرَامِ، أَوْ مَسْجِدِ الرَّسُولِصلى‌الله‌عليه‌وآله‌وسلم ، فَاحْتَلَمَ، فَأَصَابَتْهُ جَنَابَةٌ، فَلْيَتَيَمَّمْ، وَلَايَمُرَّ فِي الْمَسْجِدِ إِلاَّ مُتَيَمِّماً حَتّى يَخْرُجَ مِنْهُ، ثُمَّ يَغْتَسِلَ، وَكَذلِكَ الْحَائِضُ إِذَا أَصَابَهَا الْحَيْضُ تَفْعَلُ كَذلِكَ، وَلَا بَأْسَ أَنْ يَمُرَّا فِي سَائِرِ الْمَسَاجِدِ، وَلَايَجْلِسَانِ فِيهَا ».

Muhammad Bin Yahya, raising it, from Abu Hamza who said,

‘Abu Ja’farasws said: ‘When a man was asleep in the SacredMasjid orMasjid of the Rasoolsaww and he bed-wets and is hit by the sexual impurity, so let him performTayammum, and he should not pass in theMasjid except while being inTayammum until he exits from it, then he should wash. And similar to that is the menstruating woman when the menstruation hits her, she should do like that; and there is not problem if he were to pass by in the rest of theMasjids and does not sit in it’.173

15. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ وُهَيْبِ بْنِ حَفْصٍ، عَنْ‌ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُهُ عَنْ حَيَّةٍ دَخَلَتْ حُبّاً فِيهِ مَاءٌ، وَخَرَجَتْ مِنْهُ؟ قَالَ: « إِنْ وَجَدَ مَاءً غَيْرَهُ، فَلْيُهَرِقْهُ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Wuheyb Bin Hafs, from Abu Baseer who said,

‘I asked himasws about a snake which enters into a container of water and exits from it. Heasws said: ‘If you can find water other than it, so spill it’.174

16. مُحَمَّدُ بْنُ يَحْيى، عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ: عَنْ أَخِيهِ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ رَعَفَ، فَامْتَخَطَ، فَصَارَ بَعْضُ ذلِكَ الدَّمِ قِطَعاً صِغَاراً، فَأَصَابَ إِنَاءَهُ: هَلْ يَصْلُحُ لَهُ الْوُضُوءُ مِنْهُ؟ فَقَالَ: « إِنْ لَمْ يَكُنْ شَيْ‌ءٌ يَسْتَبِينُ فِي الْمَاءِ، فَلَا بَأْسَ؛ وَإِنْ كَانَ شَيْئاً بَيِّناً، فَلَا يَتَوَضَّأْ مِنْهُ ». قَالَ: وَسَأَلْتُهُ عَنْ رَجُلٍ رَعَفَ وَهُوَ يَتَوَضَّأُ، فَتَقْطُرُ قَطْرَةٌ فِي إِنَائِهِ: هَلْ يَصْلُحُ الْوُضُوءُ مِنْهُ؟ قَالَ: « لَا ».

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws , from his brotherasws AbuAl-Hassan asws , sai d, ‘I asked himasws about a man with nose bleed, so he cleared it by blowing, so some of that blood came to be in small pieces and hit a water container. Is it correct for him to perform Ablution (Wudhu) from it?’ So heasws said: ‘If there does not happen to be anything which is apparent in the water, so there is no problem; but if there was something apparent, so he should not perform Ablution (Wudhu) from it’.

He (the narrator) said, ‘And I asked himasws about a man with nose bleed, and he is performing Ablution (Wudhu) , so a drop drops into his water container. Is it correct to do the Ablution (Wudhu) from it?’ Heasws said: ‘No’.175

17. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْبَرْقِيِّ، عَنْ سَعْدِ بْنِ سَعْدٍ، عَنْ صَفْوَانَ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنْ رَجُلٍ احْتَاجَ إِلَى الْوُضُوءِ لِلصَّلَاةِ وَهُوَ لَايَقْدِرُ عَلَى الْمَاءِ، فَوَجَدَ بِقَدْرِ مَا يَتَوَضَّأُ بِهِ بِمِائَةِ دِرْهَمٍ، أَوْ بِأَلْفِ دِرْهَمٍ وَهُوَ وَاجِدٌ لَهَا: يَشْتَرِي وَيَتَوَضَّأُ، أَوْ يَتَيَمَّمُ؟ قَالَ: « لَا، بَلْ يَشْتَرِي، قَدْ أَصَابَنِي مِثْلُ ذلِكَ، فَاشْتَرَيْتُ وَتَوَضَّأْتُ،

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Barqy, from Sa’ad Bin Sa’ad, from Safwan who said,

‘I asked AbuAl-Hassan asws abou t a man who is needy to the Ablution (Wudhu) for theSalaat, and he is not able upon the water. So he finds it of a measurement of what he can perform Ablution (Wudhu) with for one hundred Dirhams or for a thousand Dirhams, and he can find (the money) for it. Should he buy and perform Ablution (Wudhu) or performTayammum? ’ Heasws said: ‘No, but he should buy. Iasws had come across the like of that, so Iasws bought and performed Ablution (Wudhu) ; and whatever he buys with that wealth, is a lot’.176

وَمَا يَسُرُّنِي بِذلِكَ مَالٌ كَثِيرٌ ». هذَا آخِرُ كِتَابِ الطَّهَارَةِ مِنْ كِتَابِ الْكَافِي، وَيَتْلُوهُ كِتَابُ الْحَيْضِ إِنْ شَاءَ اللهُ تَعَالى

The is the end of the Book of Cleanliness from the BookAl-Kafi , and it i s of forty six Chapters, and it would be followed by the Book of Menstruation, Allahazwj Willing.

MU'TAZILAH:

We shall begin our discussion - and we shall explain later why - with theMu'tazilah . The emergence of this sect took place during the latter part of the first century or at the beginning of the second. Obviously'ilm al-kalam , like any other field of study, developed gradually and slowly attained maturity.

First we shall enumerate the principal Mu'tazilite beliefs, or what is better to say, the basic and salient points of their school of thought. Second, we shall point out the well-known Mu'tazilite figures and speak of their fate in history. Then we shall give an account of the main outlines of the transitions and changes in their thought and beliefs.

The opinions held by theMu'tazilah are many, and are not confined to the religious matters, or which according to them form an essential part of the faith. They cover a number of physical, social, anthropological and philosophical issues, which are not directly related with the faith. However, there is a certain relevance of these problems to religion, and, in the belief of theMu'tazilah , any inquiry about the matters of religion is not possible without studying them.

There are five principal doctrines which, according to theMu'tazilah themselves, constitute their basic tenets:

(i) Tawhid, i.e. absence of plurality and attributes.

(ii) Justice ('adl ), i.e. God is just and that He does not oppress His creatures.

(iii) Divine retribution (at-wa'd wa al-wa'id ), i.e. God has determined a reward for the obedient and a punishment for the disobedient, and there can be no uncertainty about it. Therefore, Divine pardon is only possible if the sinner repents, for forgiveness without repentance( tawbah ) is not possible.

(iv)Manzilah bayna al-manzilatayn (a position between the two positions). This means that a fasiq (i.e. one who commits one of the "greater sins," such as a wine imbiber, adulterer, or a liar etc.) is neither a believer (mu'min) nor an infidel( kafir ) ; fisq is an intermediary state between belief and infidelity.

(v)al-'amr bil ma'ruf wa al-nahy 'an al-munkar [bidding to do what is right and lawful, and forbidding what is wrong and unlawful]. The opinion of theMu'tazilah about this Islamic duty is, firstly, that the Shari'ah is not the exclusive means of identifying the ma'ruf and the munkar; human reason can, at least partially, independently identify the various kinds of ma'ruf and munkar. Secondly, the implementation of this duty does not necessitate the presence of the Imam, and is a universal obligation of all Muslims, whether the Imam or leader is present or not. Only some categories of it are the obligation of the Imam or ruler of Muslims, such as, implementation of the punishments (hudud ) prescribed by the Shari'ah, guarding of the frontiers of Islamic countries, and other such matters relating to the Islamic government.

Occasionally, the Mu'tazilite mutakallmun have devoted independent volumes to discussion of their five doctrines, such as the famousal-'Usul al-khamsah of al-Qadi 'Abd al-Jabbar al-'Astarabadi (d. 415/ 1025), a Mu'tazilite contemporary of al-Sayyid al-Murtada 'Alam al-Huda and al-Sahib ibn 'Abbad (d. 385/995).

As can be noticed, only the principles of tawhid and Justice can be considered as parts of the essential doctrine. The other three principles are only significant because they characterize theMu'tazilah . Even Divine Justice - although its notion is definitely supported by the Qur'an, and belief in it is a necessary part of the Islamic faith and doctrine - has been made one of the five major doctrines because it characterizes theMu'tazilah . Or otherwise belief in Divine Knowledge and Power is as much an essential part of the Islamic faith and principal doctrine.

Also in the Shi'ite faith the principle of Divine Justice is considered one of the five essential doctrines. It is natural that the question should arise: what is particular about Divine Justice that it should be counted.among the essential doctrines, though justice is only one of the Divine Attributes? Is not God Just in the same manner as He is the Omniscient, the Mighty, the Living, the Perceiver, the Hearer and the Seer? All those Divine Attributes are essential to the faith. Then why justice is given so much prominence among the Divine Attributes?

The answer is that Justice has no advantage over other Attributes. The Shi'itemutakallimun have specially mentioned justice among the principal Shi'ite doctrines because the Ash'arites - who form the majority of the Ahl al-Sunnah - implicitly deny that it is an Attribute, whereas they do not reject the Attributes of Knowledge, Life, Will, etc. Accordingly, justice is counted among the specific doctrines of the Shi'ah, as also of theMu'tazilah . The above-mentioned five doctrines constitute the basic position of theMu'tazilah from the viewpoint of kalam, otherwise, as said before, the Mu'tazilite beliefs are not confined to these five and cover a broad scope ranging from theology, physics and sociology to anthropology, in all of which they hold specific beliefs, a discussion of which lies outside the scope of these lectures.

The Doctrine of al-Tawhid:

Beginning with tawhid it has various kinds and levels:al-tawhid al-dhati (Unity of the Essence),al-tawhid al-sifati (Unity of the Attributes, i.e., with the Essence),al-tawhid al-'af'ali (Unity of the Acts),al-tawhid al-'ibadi (monotheism in worship).

Al-Tawhid al-dhati

It means that the Divine Essence is one and unique; it does not have a like or match. All other beings are God's creations and inferior to Him in station and in degree of perfection. In fact, they cannot be compared with Him. The idea ofal-tawhid al-dhati is made clear by the following two [Qur'anic] verses:

Nothing is like Him. (42:11)

He does not have a match [whatsoever]. (112:4)

AI-Tawhid al-sifati

It means that the Divine Attributes such as Knowledge, Power, Life, Will, Perception, Hearing, Vision, etc. are not realities separate from God's Essence. They are identical with the Essence, in the sense that the Divine Essence is such that the Attributes are true of It, or is such that It manifests these Attributes.

Al-Tawhid al-'af'ali

It means that all beings, or rather all acts [even human acts] exist by the Will of God, and are in some way willed by His sacred Essence.

Al-Tawhid al-'ibadi: It means that except God no other being deserves worship and devotion. Worship of anything besides God is shirk and puts the worshipper outside the limits of Islamic tawhid or monotheism.

In a senseal-tawhid al-'ibadi (tawhid in worship) is different from other kinds of tawhidi, because the first three relate to God and this kind relates to the creatures. In other words, the Unity of Divine Essence, His Uniqueness and the identity of the Essence and Attributes, the unity of the origin of everything - all of them are matters which relate to God. But tawhid in worship, i.e. the necessity of worshipping the One God, relates to the behaviour of the creatures. But in reality, tawhid in worship is also related to God, because it means Uniqueness of God as the only deserving object of worship, and that He is in truth the One Deity Worthy of Worship. The statement "la ilaha illallah" encompasses all aspects of tawhid, although its first signification is monotheism in worship.

Al-tawhid al-dhati andal-tawhid al-'ibadi are part of the basic doctrines of Islam. It means that if there is a shortcoming in one's belief in these two principles, it would put one outside the pale of Islam. No Muslim has opposed these two basic beliefs.

Lately, the Wahhabis, who are the followers of Muhammad ibn 'Abd al-Wahhab, who was a follower of Ibn Taymiyyah, a Hanbali from Syria, have claimed that some common beliefs of the Muslims such as one in intercession (shafa'ah ) and some of their practices such as invoking the assistance of the prophets (A) and holy saints (R) are opposed to the doctrine of al-tawhid al-'ibadi. But these are not considered by other Muslims to conflict with al-tawhid al-'ibadi. The point of difference between the Wahhabis and other Muslims is not whether any one besides God - such as the prophets or saints - is worthy of worship. There is no debate that anyone except God cannot be worshipped. The debate is about whether invoking of intercession and assistance can be considered a form of worship or not. Therefore, the difference is only secondary, not a primary one. Islamic scholars have rejected the viewpoint of the Wahhabis in elaborate, well-reasoned answers.

Al-tawhid al-sifati (the Unity of Divine Essence and Attributes) is a point of debate between theMu'tazilah and theAsha'irah . The latter deny it while the former affirm it.Al-tawhid al-'af'ali is also another point of difference between them, with the difference, however, that the matter is reverse; i.e. theAsha'irah affirm it and theMu'tazilah deny it.

When theMu'tazilah call themselves "ahl al-tawhid", and count it among their doctrines, thereby they mean by ital-tawhid al-sifati , notal-tawhid al-dhati , noral-tawhid al-'ibadi (which are not disputed), noral-tawhid al-'af'ali . Because, firstly,al-tawhid al-'af'ali is negated by them, and, secondly, they expound their own viewpoint about it under the doctrine of justice, their second article.

TheAsha'irah and theMu'tazilah formed two radically opposed camps on the issues ofal-tawhid al-sifati andal-tawhid al-'af'ali . To repeat, the

Mu'tazilah affirmal-tawhid al-sifati and rejectal-tawhid al-'af'ali , while the Ash'arite position is the reverse. Each of them have advanced arguments in support of their positions. We shall discuss the Shi'ite position regarding these two aspects of tawhid in the related chapter.

The Doctrine of Divine Justice:

In the preceding lecture I have mentioned the five fundamental Mu'tazilite principles, and explained the first issue, i.e. their doctrine of tawhid. Here we shall take up their doctrine of Divine Justice.

Of course, it is evident that none of the Islamic sects denied justice as one of the Divine Attributes. No one has ever claimed that God is not just. The difference between theMu'tazilah and their opponents is about the interpretation of Justice. TheAsha'irah interpret it in such a way that it is equivalent, in the view of theMu'tazilah , to a denial of the Attribute of Justice. Otherwise, theAsha'irah are not at all willing to be considered the opponents of justice.

TheMu'tazilah believe that some acts are essentially 'just' and some intrinsically 'unjust.' For instance, rewarding the obedient and punishing the sinners is justice; and that God is Just, i.e. He rewards the obedient and punishes the sinners, and it is impossible for Him to act otherwise. Rewarding the sinners and punishing the obedient is essentially and intrinsically unjust, and it is impossible for God to do such a thing. Similarly, compelling His creatures to commit sin, or creating them without any power of free will, then creating the sinful acts at their hands, and then punishing them on account of those sins - this is injustice, an ugly thing for God to do; it is unjustifiable and unGodly. But theAsha'irah believe that no act is intrinsically or essentially just or unjust. Justice is essentially whatever God does. If, supposedly, God were to punish the obedient and reward the sinners, it would be as just. Similarly, if God creates His creatures without any will, power or freedom of action, then if He causes them to commit sins and then punishes them for that - it is not essential injustice. If we suppose that God acts in this manner, it is justice:

Whatever that Khusrow does is sweet( shirin ) .

For the same reason that theMu'tazilah emphasize justice, they denyal-tawhid al-'af'ali . They say thatal-tawhid al-'af'ali implies that God, not the human beings, is the maker of human deeds. Since it is known that man attains reward and punishment in the Hereafter, if God is the creator of human actions and yet punishes them for their evil deeds - which not they, but God Himself has brought about - that would be injustice( zulm ) and contrary to Divine Justice. Accordingly, theMu'tazilah consideral-tawhid al-'af'ali to be contrary to the doctrine of justice.

Also, thereby, theMu'tazilah believe in human freedom and free will and are its staunch defenders, contrary to theAsha'irah who deny human freedom and free will.

Under the doctrine of justice - in the sense that some deeds are inherently just and some inherently unjust, and that human reason dictates that justice is good and must be practised, whereas injustice is evil and must be abstained from - they advance another general doctrine, which is more comprehensive, that is the principle that "beauty"( husn ) and "ugliness"

( qubh ) , (good and evil), are inherent properties of acts. For instance, truthfulness, trustworthiness, chastity and God-fearing are intrinsically good qualities, and falsehood, treachery, indecency, neglectfulness, etc. are intrinsically evil. Therefore, deeds in essence, before God may judge them, possess inherent goodness or evil (husn or qubh).

Hereupon, they arrive at another doctrine about reason: human reason can independently judge (or perceive) the good or evil in things. It means that the good or evil of some deeds can be judged by human reason independently of the commands of the Shari'ah. TheAsha'irah are against this view too.

The belief in the inherent good or evil of acts and the capacity of reason to judge them, upheld by theMu'tazilah and rejected by theAsha'irah , brought many other problems in its wake, some of which are related to theology, some to human predicament; such as, whether the Divine Acts, or rather, the creation of things is with a purpose or not. TheMu'tazilah claimed that absence of a purpose in the creation is "qabih" (an ugly thing) and so rationally impossible. How about a duty which is beyond one's power to fulfil? Is it possible that God may saddle someone with a duty which is over and above his capacity? TheMu'tazilah consideied this, too, as "qabih", and so impossible.

Is it within the power of a believer (mu'min) to turn apostate? Does the infidel( kafir ) have any power over his own infidelity (kufr )? The answer of theMu'tazilah is in the affirmative; for if the believer and the infidel had no power over their belief and infidelity, it would be wrong( qabih ) to award and punish them. TheAsha'irah rejected all these Mu'tazilite doctrines and held opposite views.

Retribution (al-wa'd wa al-wa'id):

"Wa'd" means promising award and "wa'id" means threat of punishment. TheMu'tazilah believe that God does not break His own promises (all Muslims unanimously accept this) or forego His threats, as stated by the Qur'anic verse regarding Divine promise:

Indeed God does not break the promise. (13:31)

Accordingly (theMu'tazilah say), all threats addressed to the sinners and the wicked such as the punishments declared for an oppressor, a liar or a wine imbiber, will all be carried out without fail, except when the sinner repents before death. Therefore, pardon without repentance is not possible.

From the viewpoint of theMu'tazilah , pardon without repentance implies failure to carry out the threats (wa'id), and such an act, like breaking of promise (khulf al-wa'd),is "qabih", and so impossible. Thus the Mu'tazilite beliefs regarding Divine retribution and Divine forgiveness are interrelated, and both arise from their belief in inherent good and evil of deeds determinable by reason.

Manzilah Bayna al-Manzilatayn:

The Mu'tazilite belief in this matter emerged in the wake of two opposite beliefs in the Muslim world about the faith ('iman ) or infidelity (kufr ) of the fasiq. For the first time the Khawarij maintained that committing of any of

the capital sins (kaba'ir ) was contrary to faith ('iman ) and equal to infidelity. Therefore, the perpetrator of a major sin is a kafir.

As we know, the Khawarij emerged after the incident of arbitration( tahkim ) during the Battle of Siffin about the year 37/657-58 during the caliphate of Amir al-Mu'minin 'Ali (A). As the Nahj al-Balaghah tells us, Amir al-Mu'minin (A) argued with them on this issue and refuted their viewpoint by numerous arguments. The Khawarij, even after 'Ali (A), were against the caliphs of the period, and staunchly espoused the cause of al-'amr bi al-ma'ruf wa al-nahy 'an al-munkar, denouncing others for their evil and calling them apostates and infidels. Since most of the caliphs indulged in the capital sins, they were naturally regarded as infidels by the Khawarij. Accordingly, they were adversaries of the current politics.

Another group which emerged (or was produced by the hands of vested political interests) was that of the Murji'ah, whose position with regard to the effect of capital sins was precisely opposite to that of the Khawarij. They held that faith and belief is a matter of the heart. One should remain a Muslim if one's faith - which is an inner affair of the heart - were intact, evil deeds cannot do any harm. Faith compensates all wickedness.

The opinions of the Murji'ah were to the benefit of the rulers, and tended to cause the people to regard their wickedness and indecencies as unimportant, or to consider them, despite their destructive character, as men worthy of paradise. The Murji'ah stated in unequivocal terms, "The respectability of the station of the ruler is secure, no matter how much he may sin. Obedience to him is obligatory and prayers performed in his leadership are correct." The tyrannical caliphs, therefore, backed them. For the Murji'ah, sin and wickedness, no matter how serious, do not harm one's faith; the perpetrator of the major sins is a mu'min, not a kafir.

TheMu'tazilah took a middle path in this matter. They maintained that the perpetrator of a major sin is neither a mu'min, nor he is a kafir, but occupies a position between those two extremes. This middle state was termed by theMu'tazilah "manzilah bayna al-manzilatayn."

It is said that the first to express this belief was Wasil ibn 'Ata', a pupil of al-Hasan al-Basri. One day Wasil was sitting with his teacher, who was asked his opinion about the difference between the Khawarij and the Murji'ah on this issue. Before al-Hasan could say anything, Wasil declared: "In my opinion the perpetrator of the major sins is a fasiq, not a kafir." After this, he left the company, or as is also said, was expelled by al-Hasan al-Basri - and parting his way started propagating his own views. His pupil and brother-in-law 'Amr ibn 'Ubayd also joined him. At this point Hasan declared, "'I'tazala 'anna", i.e. "He [Wasil] has departed from us." According to another version, the people began to say of Wasil and 'Amr "'I'tazala qawl al-'ummah", i.e. "they have departed from the doctrines held by the ummah," inventing a third path.

Al-'Amr bi al-Ma'ruf wa al-Nahy 'an al-Munkar:

Al-'amr bi al-ma'ruf wa al-nahy 'an al-munkar is an essential Islamic duty, unanimously accepted by all Muslims. The difference occurs only in the limits and conditions related to it.

For instance, the Khawarij believed in it without any limits and conditions whatsoever. They believed that this twofold duty must be performed in all circumstances. For example, when others believed in the conditions of probability of effectiveness (of al-ma'ruf) and absence of any dangerous consequences as necessary for this obligation to be applicable, the Khawarij did not believe in any such restrictions. Some believed that it is sufficient to fulfil the duty of al-'amr wa al-nahy by the heart and the tongue i e one should support al-ma'ruf and oppose al-munkar in his heart and use his tongue to speak out for al-ma'ruf and against al-munkar. But the Khawarij considered it incumbent to take up arms and to unsheathe one's sword for the sake of fulfilling this duty.

As against them there was a group which considered al-'amr wa al-nahy to be subject to the above conditions, and, moreover, did not go beyond the confines of the heart and the tongue for its sake. Ahmad ibn Hanbal is counted among them. According to this group,a bloody uprising for the sake of struggling against unlawful activities is not permissible.

TheMu'tazilah accepted the conditions for al-'amr wa al-nahy, but, not limiting it to the heart and the tongue, maintained that if the unlawful practices become common, or if the state is oppressive and unjust, it is obligatory for Muslims to rise in armed revolt.

Thus the belief special to theMu'tazilah in regard to al-'amr bi al-ma'ruf wa al-nahy 'an al-munkar - contrary to the stand of the Ahl al-Hadith and the Ahl al-Sunnah - is belief in the necessity to rise up in arms to confront corruption. The Khawarij too shared this view, with the difference pointed out above.

Other Mu’tazilite Notions and Beliefs:

Whatever we said in the last two lectures was related to the basic doctrines of theMu'tazilah . But as we mentioned before, theMu'tazilah raised many an issue and defended their opinions about them. Some of them were related with theology some with physics, some with sociology, and some with the human situation. Of the theological issues, some are related to general metaphysics (umur 'ammah) and some with theology proper (ilahiyyat bi al-ma'na al-'akhass).[8] Like all othermutakallimun , the intended purpose of theMu'tazilah by raising metaphysical questions is to use them as preparatory ground for the discussion of theological issues, which are their ultimate objectives. So also the discussions in the natural sciences, too, serve an introductory purpose for them. That is, the discussions in the natural sciences are used to prove some religious doctrines, or to find an answer to some objections. Here we shall enumerate some of these beliefs, beginning with theology:

Theology:

(i) Al-tawhid al-sifati (i.e. unity of the Divine Attributes)

(ii)'Adl (Divine Justice).

(iii) The Holy Qur'an (Kalam Allah ) is created (kalam , or speech, is an attribute of Act, not of the Essence).

(iv) The Divine Acts are caused and controlled by purposes (i.e. every Divine Act is for the sake of some beneficial outcome).

(v) Forgiveness without repentance is not possible (the doctrine of retribution -wa'd wa wa'id ).

(vi) Pre-eternity( qidam ) is limited to God (in this belief, they are challenged only by the philosophers).

(vii) Delegation of a duty beyond the powers of the mukallaf (al-taklif bima la yutaq ) is impossible.

(viii) The acts of the creatures are not created by God for five reasons;[9] the exercise of Divine Will does not apply to the acts of men.

(ix) The world is created, and is not pre-eternal (only the philosophers are against this view).

(x) God cannot be seen with the eyes, either in this world or in the Hereafter.

Physics:

(i) Physical bodies are made up of indivisible particles.

(ii) Smell relates to particles scattered in air.

(iii) Taste is nothing but the effect of particles.

(iv) Light is made up of particles scattered in space.

(v) Interpenetration of bodies is not impossible (this belief is attributed to someMu'tazilah ).

(vi) Leap (of particles) (i.e. tafrah)[10] is not impossible (this belief, too, is attributed to someMu'tazilah ).

Human Problems:

(i) Man is free, endowed with free will; not predetermined (this problem, the problem of the nature of human acts whether [created by God or man], and the problem of Divine Justice, all the three are interrelated).

(ii) Ability (istita'ah); that is, man has power over his own acts, before he performs them or desists from them.

(iii) The believer (mu'min) has the power to become an infidel and the infidel( kafir ) is able to become a believer.

(iv) A fasiq is neither a mu'min, nor a kafir.

(v) Human reason can understand and judge some matters independently (without the prior need of guidance from theShari'ah ).

(vi) In case of conflict between reason andHadith , reason is to be preferred.

(vii) It is possible to interpret the Qur'an with the help of reason.

Political and Social Problems:

(i) The obligatory nature of al-'amr bi al-ma'ruf wa al-nahy 'an al-munkar, even if it necessitates taking up of arms.

(ii) The leadership (imamah ) of the Rashidun Caliphs, was correct in the order it occurred.

(iii) 'Ali (A) was superior to the Caliphs who preceded him (this is the view of some of theMu'tazilah , not of all. The earlierMu'tazilah - with the exception of Wasil ibn 'Ata' considered Abu Bakr as the best, but the majority of the latterMu'tazilah considered 'Ali (A) as superior).

(iv) Evaluation and criticism of the Companions of the Prophet (S) and their deeds is permissible.

(v) A comparative study and analysis of the state policies of 'Umar and 'Ali (A).

These represent a sample of the issues touched by theMu'tazilah , which are far more numerous than what we have referred to. In some of these problems, they were contradicted by theAsha'irah , in some by the philosophers, in some by the Khawarij, and in some by the Murji'ah.

TheMu'tazilah never submitted to Greek thought and did not accept Greek philosophy indiscriminately, which entered the Islamic world contemporaneous with the emergence and rise of theMu'tazilah . On the other hand, with great courage, they wrote books against philosophy and philosophers, boldly expressing their own opinions. The controversy between themutakallimun and the philosophers benefited both kalam and philosophy. Both of them made progress, and in the course of time came so close to each other that there did not remain any disagreement except on few issues. An elaborate discussion of the reciprocal services of kalam and philosophy, and an exposition of the essential differences between the two, are outside the scope of these lectures.

Trasitions in the History of the Mu’tazilah:

Obviously, all the above-mentioned problems were not posed at one time and by any single individual. Rather, they were raised gradually by several individuals, expanding the scope of'ilm al-kalam .

Among these mentioned, apparently the oldest problem was that of free will and determinism, in which theMu'tazilah , of course, sided with free will. This is a problem which is posed in the Qur'an. That is, the Qur'an refers to this issue in a manner which stimulates thought on the subject. Because some verses clearly indicate that man is free, not coerced in any of his acts. On the other hand, there are verses which, with equal clarity, indicate that all things depend on the Divine Will.

Here the doubt arises that these two types of verses contradict each other. Accordingly, some explained away the verses upholding free will and supported determinism and predestination, while others explained away the verses which refer to the role of Divine Will and Intention, and sided with human freedom and free will. Of course, there is a third group which sees no contradiction between those two sets of verses.[11]

Moreover, this controversy between freedom and fate is frequently taken up in the utterances of 'Ali (A). Therefore, it is almost contemporaneous with Islam itself. However, the division of Muslims into two opposite camps, one siding with free will and the other with fate, took place in the second half of the lst/7th century.

It is said that the idea of free will was first put into circulation by Ghaylan al-Dimashqi and Ma'bad al-Juhani. The Banu Umayyah were inclined to propagate the belief in fate and predestination among the people, because it served their political interests. Under the cover of this belief that "everything is by the Will of God" - "amanna bi al-qadri khayrihi wa sharrihi" - "We believe in fate, bring as it may good or evil" - they justified their oppressive and illegitimate rule. As a result, they repressed any notions

of free will or human freedom, and Ghaylan al-Dimashqi and Ma'bad al-Juhani were both killed. During that period the supporters of the belief in free will were called "Qadariyyah".

However, the problem of the infidelity or otherwise of the evildoer (kufr al-fasiq) had become a subject of controversy even before the issue of freedom and fate, because it was raised by the Khawarij during the first half of the first century about the time of the caliphate of 'Ali (A). But the Khawarij did not defend this view in the fashion of themutakallimun . Only when the problem was raised among theMu'tazilah , with the emergence of their doctrine of manzilah bayna al-manzilatayn, it took on the colour of a problem of kalam.

The problem of fate and freedom (jabr wa ikhtiyar ) automatically brought in its wake such other problems as these: the problem of Divine Justice; the rational and essential goodness or badness (husn aw qubh dhati wa'aqli ) of things and acts; dependence of Divine Acts on purposes; impossibility of saddling a person with a duty exceeding his capacities, and the like.

During the first half of the 2nd/8th century one Jahm ibn Sakfwan (d. 128/745) voiced certain beliefs regarding the Divine Attributes. The writers of intellectual and religious history of Islam (milal wa nihal ), claim that the problem ofal-tawhid al-sifati (that the Divine Attributes are not separate from the Divine Essence - which theMu'tazilah call their "doctrine of tawhid") and the problem of nafy al-tashbih, also called asl al-tanzih, (which means that nothing can be likened to God) was expressed for the first time by Jahm ibn Safwan, whose followers came to be called the "Jahmiyyah." TheMu'tazilah followed the Jahmiyyah in their doctrines of tawhid and tanzih, in the same way as they followed the Qadariyyah on the issue of free will. Jahm ibn Safwan himself was a Jabrite (i.e. a supporter of fate or predestination). TheMu'tazilah rejected his view of fate but accepted his view of tawhid.

The foremost among theMu'tazilah , who established Mu'tazilism (al-'i'tizal) as a school of thought is Wasil ibn 'Ata', who, as mentioned earlier, was a pupil of al-Hasan al-Basri, and who parted company with his teacher in the course of a difference, to establish his own school. Two different versions of the cause why theMu'tazilah came to be called by this name were mentioned earlier. Some others say that, in the beginning the term "mu'tazilah" was used to refer to a group of persons who remained neutral during the events of the Battle of al-Jamal and the Battle of Siffin, such as Sa'd ibn Abi Waqqas, Zayd ibn Thabit, and 'Abd Allah ibn 'Umar.

Later when the issue of the faith or infidelity of fasiq was raised by the Khawarij, Muslims divided into two camps. One group of them took the third path, dissociating itself from the rest, being indifferent to their debates. They adopted the same kind of neutral attitude with regard to a theoretical problem as those like Sa'd ibn Abi Waqqas had adopted in the midst of the heated social political climate of their time. This attitude caused them to be called "mu'tazilah" the "indifferent," a name which permanently stuck to them.

Wasil was born in the year 80/699 and died in 141/758-59. His views were limited to those on the negation of the Attributes [as distinct from the Essence of God], free will, manzilah bayna al-manzilatayn, al-wa'd wa al-wa'id, and opinions on some differences among the Companions.

After Wasil came 'Amr ibn 'Ubayd, who extended and gave final shape to the views of Wasil. After him came 'Amr ibn Abi al-Hudhayl al-'Allaf and Ibrahim ibn Sayyar al-Nazzam. Abu al-Hudhayl and al-Nazzim, both, are considered eminent Mu'tazilites. Kalam got its philosophical colour at their hands. Abu al-Hudhayl studied philosophical works and wrote books in their refutation. Al-Nazzam presented certain views in the sphere of physics, and it was he who offered the view that bodies are constituted of atoms. Abu al-Hudhayl died, most probably, in the year 255/869, and al-Nazzim in 231/845-46.

Al-Jahiz (159/775-254/868), the famous author of the al-Bayan wa al-tabyin, is another eminent Mu'tazilite of the 3rd/9th century.

During the rule of the Banu Umayyah, theMu'tazilah did not have good relations with the ruling authorities. During the early days of the Banu al-'Abbas, they took on a neutral stand.[12] But during the rule of al-Ma'mun, who was himself learned in literature, sciences and philosophy, they attracted the ruler's patronage. Al-Ma'mun, and after him al-Mu'tasim and al-Wathiq, were staunch patrons of theMu'tazilah . All the three caliphs called themselves Mu'tazilites.

It was during this period that a heated controversy began extending to all corners of the vast Islamic dominions of the period. The issue under debate was whether Speech is an attribute of the Divine Act or an attribute of the Essence. Whether it is created and temporal (hadith ) or uncreated and eternal( qadim ) like Divine Knowledge, Power, and Life. TheMu'tazilah believed that the Qur'an is created (in time) and, therefore, is a creation of God (makhluq ) and so temporal. They also maintained that belief in the pre-eternity of the Qur'an amounted to infidelity (kufr ).

The opponents of theMu'tazilah , on the contrary, believed in the pre-eternity and uncreatedness of the Qur'an. Al-Ma'mun (r. 198/813 to 218/833) sent out a circular that any believer in the pre-eternity of the Qur'an would be liable to punishment. Many persons were thrown into prison and subjected to torture.

Al-Mu'tasim (r. 218/833 to 227/842) and al-Withiq (r. 227/842 to 232/847) also followed al-Ma'mun's practice. Of those who went to the prison during that time was Ahmad ibn Hanbal. This policy remained in force until al-Mutawakkil assumed power (r. 232/847 to 247/861). Al-Mutawakkil was not inclined in favour of theMu'tazilah , and also most of the people were opposed to them. As a result theMu'tazilah and their admirers suffered a reverse, nay, a reprisal. In the purges that followed, much blood was shed and homes were ruined. The period is remembered by Muslims as the times of "mihnah " - times of adversity and trial.

TheMu'tazilah never recuperated after this, and the field was left open forever for their opponents: the Ahl al-Sunnah and the Ahl al-Hadith . Nevertheless, there appeared some prominent personalities even during the following periods of their decline, like, 'Abd Allah ibn Ahmad Abu al-

Qasim al-Balkhi, well-known as al-Ka'bi (d. 319/ 931); Abu 'Ali al-Jubba'i (d. 303/915-6); Abu al-Hashim al-Jubba'i (d. 321/933) the son of Abu 'Ali al-Jubba'i; Qadi 'Abd al-Jabbar (d. 415/1024); Abu al-Hasan al-Khayyat; al-Sahib ibn 'Abbad, al-Zamakhshari (d. 538/1144); and Abu Ja'far al-'Iskafi.

MU'TAZILAH:

We shall begin our discussion - and we shall explain later why - with theMu'tazilah . The emergence of this sect took place during the latter part of the first century or at the beginning of the second. Obviously'ilm al-kalam , like any other field of study, developed gradually and slowly attained maturity.

First we shall enumerate the principal Mu'tazilite beliefs, or what is better to say, the basic and salient points of their school of thought. Second, we shall point out the well-known Mu'tazilite figures and speak of their fate in history. Then we shall give an account of the main outlines of the transitions and changes in their thought and beliefs.

The opinions held by theMu'tazilah are many, and are not confined to the religious matters, or which according to them form an essential part of the faith. They cover a number of physical, social, anthropological and philosophical issues, which are not directly related with the faith. However, there is a certain relevance of these problems to religion, and, in the belief of theMu'tazilah , any inquiry about the matters of religion is not possible without studying them.

There are five principal doctrines which, according to theMu'tazilah themselves, constitute their basic tenets:

(i) Tawhid, i.e. absence of plurality and attributes.

(ii) Justice ('adl ), i.e. God is just and that He does not oppress His creatures.

(iii) Divine retribution (at-wa'd wa al-wa'id ), i.e. God has determined a reward for the obedient and a punishment for the disobedient, and there can be no uncertainty about it. Therefore, Divine pardon is only possible if the sinner repents, for forgiveness without repentance( tawbah ) is not possible.

(iv)Manzilah bayna al-manzilatayn (a position between the two positions). This means that a fasiq (i.e. one who commits one of the "greater sins," such as a wine imbiber, adulterer, or a liar etc.) is neither a believer (mu'min) nor an infidel( kafir ) ; fisq is an intermediary state between belief and infidelity.

(v)al-'amr bil ma'ruf wa al-nahy 'an al-munkar [bidding to do what is right and lawful, and forbidding what is wrong and unlawful]. The opinion of theMu'tazilah about this Islamic duty is, firstly, that the Shari'ah is not the exclusive means of identifying the ma'ruf and the munkar; human reason can, at least partially, independently identify the various kinds of ma'ruf and munkar. Secondly, the implementation of this duty does not necessitate the presence of the Imam, and is a universal obligation of all Muslims, whether the Imam or leader is present or not. Only some categories of it are the obligation of the Imam or ruler of Muslims, such as, implementation of the punishments (hudud ) prescribed by the Shari'ah, guarding of the frontiers of Islamic countries, and other such matters relating to the Islamic government.

Occasionally, the Mu'tazilite mutakallmun have devoted independent volumes to discussion of their five doctrines, such as the famousal-'Usul al-khamsah of al-Qadi 'Abd al-Jabbar al-'Astarabadi (d. 415/ 1025), a Mu'tazilite contemporary of al-Sayyid al-Murtada 'Alam al-Huda and al-Sahib ibn 'Abbad (d. 385/995).

As can be noticed, only the principles of tawhid and Justice can be considered as parts of the essential doctrine. The other three principles are only significant because they characterize theMu'tazilah . Even Divine Justice - although its notion is definitely supported by the Qur'an, and belief in it is a necessary part of the Islamic faith and doctrine - has been made one of the five major doctrines because it characterizes theMu'tazilah . Or otherwise belief in Divine Knowledge and Power is as much an essential part of the Islamic faith and principal doctrine.

Also in the Shi'ite faith the principle of Divine Justice is considered one of the five essential doctrines. It is natural that the question should arise: what is particular about Divine Justice that it should be counted.among the essential doctrines, though justice is only one of the Divine Attributes? Is not God Just in the same manner as He is the Omniscient, the Mighty, the Living, the Perceiver, the Hearer and the Seer? All those Divine Attributes are essential to the faith. Then why justice is given so much prominence among the Divine Attributes?

The answer is that Justice has no advantage over other Attributes. The Shi'itemutakallimun have specially mentioned justice among the principal Shi'ite doctrines because the Ash'arites - who form the majority of the Ahl al-Sunnah - implicitly deny that it is an Attribute, whereas they do not reject the Attributes of Knowledge, Life, Will, etc. Accordingly, justice is counted among the specific doctrines of the Shi'ah, as also of theMu'tazilah . The above-mentioned five doctrines constitute the basic position of theMu'tazilah from the viewpoint of kalam, otherwise, as said before, the Mu'tazilite beliefs are not confined to these five and cover a broad scope ranging from theology, physics and sociology to anthropology, in all of which they hold specific beliefs, a discussion of which lies outside the scope of these lectures.

The Doctrine of al-Tawhid:

Beginning with tawhid it has various kinds and levels:al-tawhid al-dhati (Unity of the Essence),al-tawhid al-sifati (Unity of the Attributes, i.e., with the Essence),al-tawhid al-'af'ali (Unity of the Acts),al-tawhid al-'ibadi (monotheism in worship).

Al-Tawhid al-dhati

It means that the Divine Essence is one and unique; it does not have a like or match. All other beings are God's creations and inferior to Him in station and in degree of perfection. In fact, they cannot be compared with Him. The idea ofal-tawhid al-dhati is made clear by the following two [Qur'anic] verses:

Nothing is like Him. (42:11)

He does not have a match [whatsoever]. (112:4)

AI-Tawhid al-sifati

It means that the Divine Attributes such as Knowledge, Power, Life, Will, Perception, Hearing, Vision, etc. are not realities separate from God's Essence. They are identical with the Essence, in the sense that the Divine Essence is such that the Attributes are true of It, or is such that It manifests these Attributes.

Al-Tawhid al-'af'ali

It means that all beings, or rather all acts [even human acts] exist by the Will of God, and are in some way willed by His sacred Essence.

Al-Tawhid al-'ibadi: It means that except God no other being deserves worship and devotion. Worship of anything besides God is shirk and puts the worshipper outside the limits of Islamic tawhid or monotheism.

In a senseal-tawhid al-'ibadi (tawhid in worship) is different from other kinds of tawhidi, because the first three relate to God and this kind relates to the creatures. In other words, the Unity of Divine Essence, His Uniqueness and the identity of the Essence and Attributes, the unity of the origin of everything - all of them are matters which relate to God. But tawhid in worship, i.e. the necessity of worshipping the One God, relates to the behaviour of the creatures. But in reality, tawhid in worship is also related to God, because it means Uniqueness of God as the only deserving object of worship, and that He is in truth the One Deity Worthy of Worship. The statement "la ilaha illallah" encompasses all aspects of tawhid, although its first signification is monotheism in worship.

Al-tawhid al-dhati andal-tawhid al-'ibadi are part of the basic doctrines of Islam. It means that if there is a shortcoming in one's belief in these two principles, it would put one outside the pale of Islam. No Muslim has opposed these two basic beliefs.

Lately, the Wahhabis, who are the followers of Muhammad ibn 'Abd al-Wahhab, who was a follower of Ibn Taymiyyah, a Hanbali from Syria, have claimed that some common beliefs of the Muslims such as one in intercession (shafa'ah ) and some of their practices such as invoking the assistance of the prophets (A) and holy saints (R) are opposed to the doctrine of al-tawhid al-'ibadi. But these are not considered by other Muslims to conflict with al-tawhid al-'ibadi. The point of difference between the Wahhabis and other Muslims is not whether any one besides God - such as the prophets or saints - is worthy of worship. There is no debate that anyone except God cannot be worshipped. The debate is about whether invoking of intercession and assistance can be considered a form of worship or not. Therefore, the difference is only secondary, not a primary one. Islamic scholars have rejected the viewpoint of the Wahhabis in elaborate, well-reasoned answers.

Al-tawhid al-sifati (the Unity of Divine Essence and Attributes) is a point of debate between theMu'tazilah and theAsha'irah . The latter deny it while the former affirm it.Al-tawhid al-'af'ali is also another point of difference between them, with the difference, however, that the matter is reverse; i.e. theAsha'irah affirm it and theMu'tazilah deny it.

When theMu'tazilah call themselves "ahl al-tawhid", and count it among their doctrines, thereby they mean by ital-tawhid al-sifati , notal-tawhid al-dhati , noral-tawhid al-'ibadi (which are not disputed), noral-tawhid al-'af'ali . Because, firstly,al-tawhid al-'af'ali is negated by them, and, secondly, they expound their own viewpoint about it under the doctrine of justice, their second article.

TheAsha'irah and theMu'tazilah formed two radically opposed camps on the issues ofal-tawhid al-sifati andal-tawhid al-'af'ali . To repeat, the

Mu'tazilah affirmal-tawhid al-sifati and rejectal-tawhid al-'af'ali , while the Ash'arite position is the reverse. Each of them have advanced arguments in support of their positions. We shall discuss the Shi'ite position regarding these two aspects of tawhid in the related chapter.

The Doctrine of Divine Justice:

In the preceding lecture I have mentioned the five fundamental Mu'tazilite principles, and explained the first issue, i.e. their doctrine of tawhid. Here we shall take up their doctrine of Divine Justice.

Of course, it is evident that none of the Islamic sects denied justice as one of the Divine Attributes. No one has ever claimed that God is not just. The difference between theMu'tazilah and their opponents is about the interpretation of Justice. TheAsha'irah interpret it in such a way that it is equivalent, in the view of theMu'tazilah , to a denial of the Attribute of Justice. Otherwise, theAsha'irah are not at all willing to be considered the opponents of justice.

TheMu'tazilah believe that some acts are essentially 'just' and some intrinsically 'unjust.' For instance, rewarding the obedient and punishing the sinners is justice; and that God is Just, i.e. He rewards the obedient and punishes the sinners, and it is impossible for Him to act otherwise. Rewarding the sinners and punishing the obedient is essentially and intrinsically unjust, and it is impossible for God to do such a thing. Similarly, compelling His creatures to commit sin, or creating them without any power of free will, then creating the sinful acts at their hands, and then punishing them on account of those sins - this is injustice, an ugly thing for God to do; it is unjustifiable and unGodly. But theAsha'irah believe that no act is intrinsically or essentially just or unjust. Justice is essentially whatever God does. If, supposedly, God were to punish the obedient and reward the sinners, it would be as just. Similarly, if God creates His creatures without any will, power or freedom of action, then if He causes them to commit sins and then punishes them for that - it is not essential injustice. If we suppose that God acts in this manner, it is justice:

Whatever that Khusrow does is sweet( shirin ) .

For the same reason that theMu'tazilah emphasize justice, they denyal-tawhid al-'af'ali . They say thatal-tawhid al-'af'ali implies that God, not the human beings, is the maker of human deeds. Since it is known that man attains reward and punishment in the Hereafter, if God is the creator of human actions and yet punishes them for their evil deeds - which not they, but God Himself has brought about - that would be injustice( zulm ) and contrary to Divine Justice. Accordingly, theMu'tazilah consideral-tawhid al-'af'ali to be contrary to the doctrine of justice.

Also, thereby, theMu'tazilah believe in human freedom and free will and are its staunch defenders, contrary to theAsha'irah who deny human freedom and free will.

Under the doctrine of justice - in the sense that some deeds are inherently just and some inherently unjust, and that human reason dictates that justice is good and must be practised, whereas injustice is evil and must be abstained from - they advance another general doctrine, which is more comprehensive, that is the principle that "beauty"( husn ) and "ugliness"

( qubh ) , (good and evil), are inherent properties of acts. For instance, truthfulness, trustworthiness, chastity and God-fearing are intrinsically good qualities, and falsehood, treachery, indecency, neglectfulness, etc. are intrinsically evil. Therefore, deeds in essence, before God may judge them, possess inherent goodness or evil (husn or qubh).

Hereupon, they arrive at another doctrine about reason: human reason can independently judge (or perceive) the good or evil in things. It means that the good or evil of some deeds can be judged by human reason independently of the commands of the Shari'ah. TheAsha'irah are against this view too.

The belief in the inherent good or evil of acts and the capacity of reason to judge them, upheld by theMu'tazilah and rejected by theAsha'irah , brought many other problems in its wake, some of which are related to theology, some to human predicament; such as, whether the Divine Acts, or rather, the creation of things is with a purpose or not. TheMu'tazilah claimed that absence of a purpose in the creation is "qabih" (an ugly thing) and so rationally impossible. How about a duty which is beyond one's power to fulfil? Is it possible that God may saddle someone with a duty which is over and above his capacity? TheMu'tazilah consideied this, too, as "qabih", and so impossible.

Is it within the power of a believer (mu'min) to turn apostate? Does the infidel( kafir ) have any power over his own infidelity (kufr )? The answer of theMu'tazilah is in the affirmative; for if the believer and the infidel had no power over their belief and infidelity, it would be wrong( qabih ) to award and punish them. TheAsha'irah rejected all these Mu'tazilite doctrines and held opposite views.

Retribution (al-wa'd wa al-wa'id):

"Wa'd" means promising award and "wa'id" means threat of punishment. TheMu'tazilah believe that God does not break His own promises (all Muslims unanimously accept this) or forego His threats, as stated by the Qur'anic verse regarding Divine promise:

Indeed God does not break the promise. (13:31)

Accordingly (theMu'tazilah say), all threats addressed to the sinners and the wicked such as the punishments declared for an oppressor, a liar or a wine imbiber, will all be carried out without fail, except when the sinner repents before death. Therefore, pardon without repentance is not possible.

From the viewpoint of theMu'tazilah , pardon without repentance implies failure to carry out the threats (wa'id), and such an act, like breaking of promise (khulf al-wa'd),is "qabih", and so impossible. Thus the Mu'tazilite beliefs regarding Divine retribution and Divine forgiveness are interrelated, and both arise from their belief in inherent good and evil of deeds determinable by reason.

Manzilah Bayna al-Manzilatayn:

The Mu'tazilite belief in this matter emerged in the wake of two opposite beliefs in the Muslim world about the faith ('iman ) or infidelity (kufr ) of the fasiq. For the first time the Khawarij maintained that committing of any of

the capital sins (kaba'ir ) was contrary to faith ('iman ) and equal to infidelity. Therefore, the perpetrator of a major sin is a kafir.

As we know, the Khawarij emerged after the incident of arbitration( tahkim ) during the Battle of Siffin about the year 37/657-58 during the caliphate of Amir al-Mu'minin 'Ali (A). As the Nahj al-Balaghah tells us, Amir al-Mu'minin (A) argued with them on this issue and refuted their viewpoint by numerous arguments. The Khawarij, even after 'Ali (A), were against the caliphs of the period, and staunchly espoused the cause of al-'amr bi al-ma'ruf wa al-nahy 'an al-munkar, denouncing others for their evil and calling them apostates and infidels. Since most of the caliphs indulged in the capital sins, they were naturally regarded as infidels by the Khawarij. Accordingly, they were adversaries of the current politics.

Another group which emerged (or was produced by the hands of vested political interests) was that of the Murji'ah, whose position with regard to the effect of capital sins was precisely opposite to that of the Khawarij. They held that faith and belief is a matter of the heart. One should remain a Muslim if one's faith - which is an inner affair of the heart - were intact, evil deeds cannot do any harm. Faith compensates all wickedness.

The opinions of the Murji'ah were to the benefit of the rulers, and tended to cause the people to regard their wickedness and indecencies as unimportant, or to consider them, despite their destructive character, as men worthy of paradise. The Murji'ah stated in unequivocal terms, "The respectability of the station of the ruler is secure, no matter how much he may sin. Obedience to him is obligatory and prayers performed in his leadership are correct." The tyrannical caliphs, therefore, backed them. For the Murji'ah, sin and wickedness, no matter how serious, do not harm one's faith; the perpetrator of the major sins is a mu'min, not a kafir.

TheMu'tazilah took a middle path in this matter. They maintained that the perpetrator of a major sin is neither a mu'min, nor he is a kafir, but occupies a position between those two extremes. This middle state was termed by theMu'tazilah "manzilah bayna al-manzilatayn."

It is said that the first to express this belief was Wasil ibn 'Ata', a pupil of al-Hasan al-Basri. One day Wasil was sitting with his teacher, who was asked his opinion about the difference between the Khawarij and the Murji'ah on this issue. Before al-Hasan could say anything, Wasil declared: "In my opinion the perpetrator of the major sins is a fasiq, not a kafir." After this, he left the company, or as is also said, was expelled by al-Hasan al-Basri - and parting his way started propagating his own views. His pupil and brother-in-law 'Amr ibn 'Ubayd also joined him. At this point Hasan declared, "'I'tazala 'anna", i.e. "He [Wasil] has departed from us." According to another version, the people began to say of Wasil and 'Amr "'I'tazala qawl al-'ummah", i.e. "they have departed from the doctrines held by the ummah," inventing a third path.

Al-'Amr bi al-Ma'ruf wa al-Nahy 'an al-Munkar:

Al-'amr bi al-ma'ruf wa al-nahy 'an al-munkar is an essential Islamic duty, unanimously accepted by all Muslims. The difference occurs only in the limits and conditions related to it.

For instance, the Khawarij believed in it without any limits and conditions whatsoever. They believed that this twofold duty must be performed in all circumstances. For example, when others believed in the conditions of probability of effectiveness (of al-ma'ruf) and absence of any dangerous consequences as necessary for this obligation to be applicable, the Khawarij did not believe in any such restrictions. Some believed that it is sufficient to fulfil the duty of al-'amr wa al-nahy by the heart and the tongue i e one should support al-ma'ruf and oppose al-munkar in his heart and use his tongue to speak out for al-ma'ruf and against al-munkar. But the Khawarij considered it incumbent to take up arms and to unsheathe one's sword for the sake of fulfilling this duty.

As against them there was a group which considered al-'amr wa al-nahy to be subject to the above conditions, and, moreover, did not go beyond the confines of the heart and the tongue for its sake. Ahmad ibn Hanbal is counted among them. According to this group,a bloody uprising for the sake of struggling against unlawful activities is not permissible.

TheMu'tazilah accepted the conditions for al-'amr wa al-nahy, but, not limiting it to the heart and the tongue, maintained that if the unlawful practices become common, or if the state is oppressive and unjust, it is obligatory for Muslims to rise in armed revolt.

Thus the belief special to theMu'tazilah in regard to al-'amr bi al-ma'ruf wa al-nahy 'an al-munkar - contrary to the stand of the Ahl al-Hadith and the Ahl al-Sunnah - is belief in the necessity to rise up in arms to confront corruption. The Khawarij too shared this view, with the difference pointed out above.

Other Mu’tazilite Notions and Beliefs:

Whatever we said in the last two lectures was related to the basic doctrines of theMu'tazilah . But as we mentioned before, theMu'tazilah raised many an issue and defended their opinions about them. Some of them were related with theology some with physics, some with sociology, and some with the human situation. Of the theological issues, some are related to general metaphysics (umur 'ammah) and some with theology proper (ilahiyyat bi al-ma'na al-'akhass).[8] Like all othermutakallimun , the intended purpose of theMu'tazilah by raising metaphysical questions is to use them as preparatory ground for the discussion of theological issues, which are their ultimate objectives. So also the discussions in the natural sciences, too, serve an introductory purpose for them. That is, the discussions in the natural sciences are used to prove some religious doctrines, or to find an answer to some objections. Here we shall enumerate some of these beliefs, beginning with theology:

Theology:

(i) Al-tawhid al-sifati (i.e. unity of the Divine Attributes)

(ii)'Adl (Divine Justice).

(iii) The Holy Qur'an (Kalam Allah ) is created (kalam , or speech, is an attribute of Act, not of the Essence).

(iv) The Divine Acts are caused and controlled by purposes (i.e. every Divine Act is for the sake of some beneficial outcome).

(v) Forgiveness without repentance is not possible (the doctrine of retribution -wa'd wa wa'id ).

(vi) Pre-eternity( qidam ) is limited to God (in this belief, they are challenged only by the philosophers).

(vii) Delegation of a duty beyond the powers of the mukallaf (al-taklif bima la yutaq ) is impossible.

(viii) The acts of the creatures are not created by God for five reasons;[9] the exercise of Divine Will does not apply to the acts of men.

(ix) The world is created, and is not pre-eternal (only the philosophers are against this view).

(x) God cannot be seen with the eyes, either in this world or in the Hereafter.

Physics:

(i) Physical bodies are made up of indivisible particles.

(ii) Smell relates to particles scattered in air.

(iii) Taste is nothing but the effect of particles.

(iv) Light is made up of particles scattered in space.

(v) Interpenetration of bodies is not impossible (this belief is attributed to someMu'tazilah ).

(vi) Leap (of particles) (i.e. tafrah)[10] is not impossible (this belief, too, is attributed to someMu'tazilah ).

Human Problems:

(i) Man is free, endowed with free will; not predetermined (this problem, the problem of the nature of human acts whether [created by God or man], and the problem of Divine Justice, all the three are interrelated).

(ii) Ability (istita'ah); that is, man has power over his own acts, before he performs them or desists from them.

(iii) The believer (mu'min) has the power to become an infidel and the infidel( kafir ) is able to become a believer.

(iv) A fasiq is neither a mu'min, nor a kafir.

(v) Human reason can understand and judge some matters independently (without the prior need of guidance from theShari'ah ).

(vi) In case of conflict between reason andHadith , reason is to be preferred.

(vii) It is possible to interpret the Qur'an with the help of reason.

Political and Social Problems:

(i) The obligatory nature of al-'amr bi al-ma'ruf wa al-nahy 'an al-munkar, even if it necessitates taking up of arms.

(ii) The leadership (imamah ) of the Rashidun Caliphs, was correct in the order it occurred.

(iii) 'Ali (A) was superior to the Caliphs who preceded him (this is the view of some of theMu'tazilah , not of all. The earlierMu'tazilah - with the exception of Wasil ibn 'Ata' considered Abu Bakr as the best, but the majority of the latterMu'tazilah considered 'Ali (A) as superior).

(iv) Evaluation and criticism of the Companions of the Prophet (S) and their deeds is permissible.

(v) A comparative study and analysis of the state policies of 'Umar and 'Ali (A).

These represent a sample of the issues touched by theMu'tazilah , which are far more numerous than what we have referred to. In some of these problems, they were contradicted by theAsha'irah , in some by the philosophers, in some by the Khawarij, and in some by the Murji'ah.

TheMu'tazilah never submitted to Greek thought and did not accept Greek philosophy indiscriminately, which entered the Islamic world contemporaneous with the emergence and rise of theMu'tazilah . On the other hand, with great courage, they wrote books against philosophy and philosophers, boldly expressing their own opinions. The controversy between themutakallimun and the philosophers benefited both kalam and philosophy. Both of them made progress, and in the course of time came so close to each other that there did not remain any disagreement except on few issues. An elaborate discussion of the reciprocal services of kalam and philosophy, and an exposition of the essential differences between the two, are outside the scope of these lectures.

Trasitions in the History of the Mu’tazilah:

Obviously, all the above-mentioned problems were not posed at one time and by any single individual. Rather, they were raised gradually by several individuals, expanding the scope of'ilm al-kalam .

Among these mentioned, apparently the oldest problem was that of free will and determinism, in which theMu'tazilah , of course, sided with free will. This is a problem which is posed in the Qur'an. That is, the Qur'an refers to this issue in a manner which stimulates thought on the subject. Because some verses clearly indicate that man is free, not coerced in any of his acts. On the other hand, there are verses which, with equal clarity, indicate that all things depend on the Divine Will.

Here the doubt arises that these two types of verses contradict each other. Accordingly, some explained away the verses upholding free will and supported determinism and predestination, while others explained away the verses which refer to the role of Divine Will and Intention, and sided with human freedom and free will. Of course, there is a third group which sees no contradiction between those two sets of verses.[11]

Moreover, this controversy between freedom and fate is frequently taken up in the utterances of 'Ali (A). Therefore, it is almost contemporaneous with Islam itself. However, the division of Muslims into two opposite camps, one siding with free will and the other with fate, took place in the second half of the lst/7th century.

It is said that the idea of free will was first put into circulation by Ghaylan al-Dimashqi and Ma'bad al-Juhani. The Banu Umayyah were inclined to propagate the belief in fate and predestination among the people, because it served their political interests. Under the cover of this belief that "everything is by the Will of God" - "amanna bi al-qadri khayrihi wa sharrihi" - "We believe in fate, bring as it may good or evil" - they justified their oppressive and illegitimate rule. As a result, they repressed any notions

of free will or human freedom, and Ghaylan al-Dimashqi and Ma'bad al-Juhani were both killed. During that period the supporters of the belief in free will were called "Qadariyyah".

However, the problem of the infidelity or otherwise of the evildoer (kufr al-fasiq) had become a subject of controversy even before the issue of freedom and fate, because it was raised by the Khawarij during the first half of the first century about the time of the caliphate of 'Ali (A). But the Khawarij did not defend this view in the fashion of themutakallimun . Only when the problem was raised among theMu'tazilah , with the emergence of their doctrine of manzilah bayna al-manzilatayn, it took on the colour of a problem of kalam.

The problem of fate and freedom (jabr wa ikhtiyar ) automatically brought in its wake such other problems as these: the problem of Divine Justice; the rational and essential goodness or badness (husn aw qubh dhati wa'aqli ) of things and acts; dependence of Divine Acts on purposes; impossibility of saddling a person with a duty exceeding his capacities, and the like.

During the first half of the 2nd/8th century one Jahm ibn Sakfwan (d. 128/745) voiced certain beliefs regarding the Divine Attributes. The writers of intellectual and religious history of Islam (milal wa nihal ), claim that the problem ofal-tawhid al-sifati (that the Divine Attributes are not separate from the Divine Essence - which theMu'tazilah call their "doctrine of tawhid") and the problem of nafy al-tashbih, also called asl al-tanzih, (which means that nothing can be likened to God) was expressed for the first time by Jahm ibn Safwan, whose followers came to be called the "Jahmiyyah." TheMu'tazilah followed the Jahmiyyah in their doctrines of tawhid and tanzih, in the same way as they followed the Qadariyyah on the issue of free will. Jahm ibn Safwan himself was a Jabrite (i.e. a supporter of fate or predestination). TheMu'tazilah rejected his view of fate but accepted his view of tawhid.

The foremost among theMu'tazilah , who established Mu'tazilism (al-'i'tizal) as a school of thought is Wasil ibn 'Ata', who, as mentioned earlier, was a pupil of al-Hasan al-Basri, and who parted company with his teacher in the course of a difference, to establish his own school. Two different versions of the cause why theMu'tazilah came to be called by this name were mentioned earlier. Some others say that, in the beginning the term "mu'tazilah" was used to refer to a group of persons who remained neutral during the events of the Battle of al-Jamal and the Battle of Siffin, such as Sa'd ibn Abi Waqqas, Zayd ibn Thabit, and 'Abd Allah ibn 'Umar.

Later when the issue of the faith or infidelity of fasiq was raised by the Khawarij, Muslims divided into two camps. One group of them took the third path, dissociating itself from the rest, being indifferent to their debates. They adopted the same kind of neutral attitude with regard to a theoretical problem as those like Sa'd ibn Abi Waqqas had adopted in the midst of the heated social political climate of their time. This attitude caused them to be called "mu'tazilah" the "indifferent," a name which permanently stuck to them.

Wasil was born in the year 80/699 and died in 141/758-59. His views were limited to those on the negation of the Attributes [as distinct from the Essence of God], free will, manzilah bayna al-manzilatayn, al-wa'd wa al-wa'id, and opinions on some differences among the Companions.

After Wasil came 'Amr ibn 'Ubayd, who extended and gave final shape to the views of Wasil. After him came 'Amr ibn Abi al-Hudhayl al-'Allaf and Ibrahim ibn Sayyar al-Nazzam. Abu al-Hudhayl and al-Nazzim, both, are considered eminent Mu'tazilites. Kalam got its philosophical colour at their hands. Abu al-Hudhayl studied philosophical works and wrote books in their refutation. Al-Nazzam presented certain views in the sphere of physics, and it was he who offered the view that bodies are constituted of atoms. Abu al-Hudhayl died, most probably, in the year 255/869, and al-Nazzim in 231/845-46.

Al-Jahiz (159/775-254/868), the famous author of the al-Bayan wa al-tabyin, is another eminent Mu'tazilite of the 3rd/9th century.

During the rule of the Banu Umayyah, theMu'tazilah did not have good relations with the ruling authorities. During the early days of the Banu al-'Abbas, they took on a neutral stand.[12] But during the rule of al-Ma'mun, who was himself learned in literature, sciences and philosophy, they attracted the ruler's patronage. Al-Ma'mun, and after him al-Mu'tasim and al-Wathiq, were staunch patrons of theMu'tazilah . All the three caliphs called themselves Mu'tazilites.

It was during this period that a heated controversy began extending to all corners of the vast Islamic dominions of the period. The issue under debate was whether Speech is an attribute of the Divine Act or an attribute of the Essence. Whether it is created and temporal (hadith ) or uncreated and eternal( qadim ) like Divine Knowledge, Power, and Life. TheMu'tazilah believed that the Qur'an is created (in time) and, therefore, is a creation of God (makhluq ) and so temporal. They also maintained that belief in the pre-eternity of the Qur'an amounted to infidelity (kufr ).

The opponents of theMu'tazilah , on the contrary, believed in the pre-eternity and uncreatedness of the Qur'an. Al-Ma'mun (r. 198/813 to 218/833) sent out a circular that any believer in the pre-eternity of the Qur'an would be liable to punishment. Many persons were thrown into prison and subjected to torture.

Al-Mu'tasim (r. 218/833 to 227/842) and al-Withiq (r. 227/842 to 232/847) also followed al-Ma'mun's practice. Of those who went to the prison during that time was Ahmad ibn Hanbal. This policy remained in force until al-Mutawakkil assumed power (r. 232/847 to 247/861). Al-Mutawakkil was not inclined in favour of theMu'tazilah , and also most of the people were opposed to them. As a result theMu'tazilah and their admirers suffered a reverse, nay, a reprisal. In the purges that followed, much blood was shed and homes were ruined. The period is remembered by Muslims as the times of "mihnah " - times of adversity and trial.

TheMu'tazilah never recuperated after this, and the field was left open forever for their opponents: the Ahl al-Sunnah and the Ahl al-Hadith . Nevertheless, there appeared some prominent personalities even during the following periods of their decline, like, 'Abd Allah ibn Ahmad Abu al-

Qasim al-Balkhi, well-known as al-Ka'bi (d. 319/ 931); Abu 'Ali al-Jubba'i (d. 303/915-6); Abu al-Hashim al-Jubba'i (d. 321/933) the son of Abu 'Ali al-Jubba'i; Qadi 'Abd al-Jabbar (d. 415/1024); Abu al-Hasan al-Khayyat; al-Sahib ibn 'Abbad, al-Zamakhshari (d. 538/1144); and Abu Ja'far al-'Iskafi.