This is part 5 of 7 of “The Book of Taharah (Purification)”, book 10 of Al-Kafi — Hadith 3,988–4,037. The book is long enough that it is split across 7 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from Safwan ibn Yahya from ‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I asked one of the two Imam, ‘Alayhim al-Salam, about Ghusl (bath) because of sexual relation. He (the Imam) said, ’Begin with your palms (hands) and wash them. Thereafter wash your private parts, then pour water over your head three times, then pour water over the rest of your body twice; over whatever parts water flows, they become clean.’”
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Rib‘i ibn ‘Abd Allah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One, because of sexual relation, must pour water on one’s head three times. Less than this is not sufficient.’”
3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “I asked him (the Imam), ‘How must a person take Ghusl (bath) because of sexual relation?’ He (the Imam) said, ‘If one’s hand is not polluted, one should immerse it in water. One then should begin with one’s private parts and wash them clean with three handfuls of water, then pour three handfuls of water on one’s head, then pour water twice on one’s right shoulder, then on one’s left shoulder and over whatever parts water flows: it is sufficient.’”
4. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from certain persons of our people who has said the following: “He (the Imam) has said, ‘When taking Ghusl (bath) for Friday, you should say the following: “O Lord, cleanse my heart of all afflictions which destroy my religion and invalidate my deeds.” “When taking Ghusl (bath) because of sexual relation say the following: ‘O Lord, cleanse my heart, purify my deeds, accept my efforts and make what is with You for me to be good.’””
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘If one, for Ghusl (bath) because of sexual relation, immerses oneself in water once, it is sufficient.’”
6. Muhammad ibn Yahya has narrated from al-‘Amrakiy from Ali ibn Ja‘far from his brother, Musa ibn Ja‘far, ‘Alayhi al-Salam, who has said the following: “I once asked him (the Imam) about a woman who wears a bracelet and there is bangle on her forearm and does not know if water reaches (her skin) under the bracelet, what should she do for Wudu’ or taking Ghusl (bath)? He (the Imam) said, ‘She must move them so that water reaches beneath or remove them.’ I then asked about a tight ring about which one is not certain if water reaches beneath when taking Wudu’. He (the Imam) said, ‘If one knows that water does not reach beneath, one must remove it when taking Wudu’.’”
7. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa and abu Dawud all from al-Husayn ibn Sa‘id from Muhammad ibn abu Hamzah from a man who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about a man who has had sexual relation after which he stands in the rain until water flows over his body. ‘Is this sufficient for Ghusl (bath)? He (the Imam) said, ‘Yes, it is sufficient.’”
8. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamaniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ‘Ali, ‘Alayhi al-Salam, would not consider it harmful if one washes his head earlier for Ghusl (bath) because of sexual relation and the rest of his body at the time of Salah (prayer).”’
9. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When taking Ghusl (bath) because of sexual relation, if one does not wash one’s head, then finds out that the head is not washed, he must take Ghusl (bath) again.’”
10. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Hammad from Bakr ibn Karib who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who takes Ghusl (bath) because of sexual relation; must he wash his feet after Ghusl (bath)? He (the Imam) said, ‘It is not necessary for him to wash if he stands during taking Ghusl (bath) at such a place where water flows over his feet, but he must wash them if, while taking Ghusl (bath) he stands in a place where his feet are in stagnant water.’”
11. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from abu Yahya al-Wasitiy from Hisham ibn Salim who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I pray to Allah to keep my soul in service for your cause, I may take Ghusl (bath) in the toilet area which is for urinating and I wear sandals which are made in Sind.’ He (the Imam) said, ‘If the water which flows over your body reaches the bottom of your feet then it is not necessary to wash your feet.’”
12. A number of our people have narrated from Ahmad ibn Muhammad from Shadhan ibn al-Khalil from Yunus from Yahya ibn Talhah from his father from ‘Abd Allah ibn Sulayman who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Wudu’ after Ghusl (bath) is heresy.’”
13. Muhammad ibn Yahya and others have narrated from Muhammad ibn Ahmad from Ya‘qub ibn Yazid from ibn abu ‘Umayr from a man who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘There is Wudu’ before every Ghusl (bath) except the Ghusl (bath) because of sexual relation.’”
14. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Al-Husayn ibn abu al-‘Ala’ who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about the ring during taking Ghusl (bath). He (the Imam) said, ’(You must) change its place.’ He (the Imam) said, ‘You can turn the ring during Wudu’ but if you forget until you are in your Salah (prayer); I do not command you to perform your Salah (prayer) again.’”
15. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Once my father took Ghusl (bath) because of sexual relation. Someone said to him that water has not reached to a spot on his back. He said, “It was not necessary for you to inform me. (I wish) you sought to have remained quiet.” He then wiped that spot with his hand.’”
16. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from ibn Muskan from Muhammad al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not necessary for a woman to open up her hairs when taking Ghusl (bath) because of sexual relation.’”
17. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the way women form their hairs. He (the Imam) said, ‘Combs were not available. They would only tie their hairs together.’ He (the Imam) mentioned four places and he (the Imam) said, ‘Women should make an effort in Ghusl (bath).”’
1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from Safwan ibn Yahya, from al-‘Ala’ ibn Razin, from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, ‘Alayhim al-Salam, ‘When does Ghusl (bath) become necessary for man and woman?’ He (the Imam) said, ‘After consummating sexual relation, Ghusl (bath), payment of al-Mahr (payment agreed upon during marriage) and stoning (if it is fornication) become necessary.’”
2. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn ’Isma‘il who has said the following: “I once asked al-Rida, ‘Alayhi al-Salam, about a man who performs sexual relation with woman near her vagina but does not discharge, if Ghusl (bath) becomes necessary. He (the Imam) said, ‘When private parts touch each other Ghusl (bath) becomes necessary.’ I (the narrator) then asked, ‘Is touching of private parts disappearance of glans penis?’ He (the Imam) replied, ‘Yes, it is such.’”
3. Through the same chain of narrators as that of the previous Hadith the narrator has narrated from Ahmad ibn Muhammad from al- Hassan ibn Ali ibn Yaqtin from his brother al-Husayn from Ali ibn Yaqtin who has said the following: “I once asked abu al-Hassan, Alayhi al-Salam, about a man who pollutes a virgin girl who does not lose her virginity and does not discharge semen on her. Is Ghusl (bath) necessary on her or if she is not a virgin and he is exposed to her but intercourse does not take place, if Ghusl (bath) is obligatory on her? He (the Imam) said, ‘When private part falls on private part, Ghusl (bath) becomes necessary - virgin or not virgin.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthman from ‘Ubayd Allah al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about one’s foreplay and Ghusl (bath). He (the Imam) said, ‘There is Ghusl (bath) obligatory if semen discharge takes place.’”
5. A number of our people have narrated from Ahmad ibn Muhammad from Tsma‘il ibn Sa‘d al-Ash’ariy who has said the following: “I once asked al-Rida, Alayhi al-Salam, about a man who touches and plays by his hand with the private parts of his slave-girl without contact of his private part until she feels discharge, is Ghusl (bath) necessary on her? He (the Imam) said, ‘Ghusl (bath) is necessary if discharge is accompanied by orgasm.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Tsma‘il ibn Bazi‘ who has said the following: “I once asked al-Rida, Alayhi al-Salam, about a man who allows intercourse with a woman to take place but not in vagina, and she feels discharges, is Ghusl (bath) necessary on her? He (the Imam) said, ‘Yes, Ghusl (bath) is necessary for her.’”
7. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from al-Husayn ibn Sa‘id from Muhammad ibn al-Fudayl who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about the case of a woman who hugs her husband from his backside. She moves and experiences orgasm and discharge, is Ghusl (bath) necessary on her? He (the Imam) said, ‘If she experiences orgasm and discharge, Ghusl (bath) becomes necessary.”’
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Barqiy in a marfu‘ manner who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If a man allows intercourse to take place in a woman’s anus without discharge of semen, Ghusl (bath) is not necessary on neither one of them, but if he discharges, Ghusl (bath) is necessary on him but it is not necessary on the woman.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from al-Husayn ibn abu al-‘Ala’ who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about a man who experiences a wet dream and orgasm but when he wakes up, does not find any sign of discharge in his clothes or body. He (the Imam) said, ‘Ghusl (bath) is not necessary on him. 5 He (the Imam) said, ‘Ali, ‘Alayhi al-Salam, would say, “Ghusl (bath) becomes necessary because of major (semen) discharge. If one experiences a wet dream but does not find any sign of semen, Ghusl (bath) is not necessary on him.’””
2. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who dreams and when he wakes up finds moisture and wet spots. He (the Imam) said, ‘It is not necessary to do anything unless he suffers from an illness in which case he must take Ghusl (bath).”’ (Fatwa best explains this Hadith.)
3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “He (the Imam) has said, ‘When you suffer from an illness and experience orgasm, it may take place with excitement, but if it takes place in a weak manner with less force because of your illness, in intervals little by little, in such case Ghusl (bath) is obligatory.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn al-Mughirah from Hariz from ibn abu Ya‘fur who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, there is a man who experiences wet dream and orgasm. He then wakes up and does not find anything, but after a while discharge takes place. He (the Imam) said, ‘If he suffers from an illness, he must take Ghusl (bath), but if he does not suffer from any illness he is not obligated for Ghusl (bath).’ I then asked him (the Imam), ‘What is the difference between the two cases?’ He (the Imam) said, ‘It is because in the case of one without illness, it comes spurting and with force, but in the case of one suffering from an illness it comes later.’”
5. A number of our people have narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr from Hammad ibn ‘Uthman from al- Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a woman who experiences in her dream what a man does. He (the Imam) said, ‘If she experiences discharge Ghusl (bath) is necessary on her; if there is no discharge, Ghusl (bath) is not necessary.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a woman who in her dream finds a man who engages in an intercourse with her until she experiences orgasm. He (the Imam) said, ‘She must take Ghusl (bath).”’ According to another Hadith, she must take Ghusl (bath) but must not inform others to avoid ridicule.
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about a man who does not experience any wet dream but he finds wet spots on his thigh and his clothes. Is Ghusl (bath) necessary for him? He (the Imam) said, ‘Yes, Ghusl (bath) is necessary.”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from ‘Abd Allah ibn Muskan from Sulayman ibn Khalid who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who experiences a wet dream and takes Ghusl (bath) before urinating then something comes out. He (the Imam) said, ‘He must take Ghusl (bath) again.’ I then asked what happens if such thing happens to a woman. He (the Imam) said, ‘She does not need a Ghusl (bath) again.’ I then asked, ‘What is the difference?’ He (the Imam) said, ‘A discharge from a woman is because of man’s discharge.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, once was asked about a man who after Ghusl (bath) finds wet spots and he had urinated before Ghusl (bath). He (the Imam) said, ‘If he had urinated before Ghusl (bath), it (Ghusl (bath)) is not necessary again.’”
3. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a woman who takes Ghusl (bath) because of sexual relation; then she finds man’s semen after Ghusl (bath). He (the Imam) said, ‘No, Ghusl (bath) is not necessary again.’”
4. Abu Dawud has narrated from al-Husayn ibn Sa‘id from his brother, al-Hassan from Zur’ah from Sama‘ah who has said the following: “I once asked the Imam about a man who experiences sexual relation; then takes Ghusl (bath) before urinating and finds wet spots after Ghusl (bath). He (the Imam) said, ‘He must take Ghusl (bath) again. Had he urinated before Ghusl (bath), he did not have to take Ghusl (bath) again; but he must take Wudu’ and cleanse himself properly.’”
1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘If one after experiencing sexual relation likes to eat or drink, one must wash one’s hand, rinse one’s mouth, wash one’s face, then eat and drink.’”
2. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of one who after sexual relation eats, drinks or reads. He (the Imam) said, ‘Yes, one can eat, drink, read and speak of Allah, most Majestic, most Glorious, as much as one likes.’”
3. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from ibn abu Nasr from Jamil ibn Darraj who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is permissible for one after experiencing sexual relation to walk in all kinds of Masjid but he must not sit in them. This does not apply to Masjid al- Haram and Masjid of the Messenger of Allah.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about one’s sitting in Masjid after experiencing sexual relation. He (the Imam) said, ‘No, it is not permissible but one can pass through all kinds of Masjid except Masjid al-Haram and Masjid of the Messenger of Allah.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Hammad ibn ‘Isa from al-Husayn ibn al-Mukhtar from abu Basir who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about one who reads from a copy of al-Mushaf (the book) without Wudu’. He (the Imam) said, ‘It is not harmful, but one must not touch the book in such condition.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ‘Abd Allah ibn Bahr from Hariz who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘Can one after experiencing sexual relation, rub oil, then take Ghusl (bath). He (the Imam) said, ‘No, (it is not permissible).”’
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibrahim ibn abu Mahmud who has said the following: “I once asked al-Rida, ‘Alayhi al-Salam, ‘Is it permissible for one after experiencing sexual relation to come in contact with perfume, oils or such things as chewing-gum or freshener, then take Ghusl (bath)? What happens if such one afterwards finds pieces left on one’s body or marks of rubbing oil or perfumes and so on?’ He (the Imam) said, ‘It is not harmful.’”
8. Abu Dawud has narrated from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about one, who experiencing sexual relation or Hayd (menses), picks up something from Masjid. He (the Imam) said, ‘It is permissible but they must not leave something in Masjid.”’
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Nasr from abu Jamilah who has said the following: “Abu al-Hassan, al-Awwal, ‘Alayhi al-Salam, has said, ‘It is permissible for one who has experienced sexual relation to apply dye to one’s hairs and one who has already applied dye to one’s hair to experience sexual relation or apply lime.’”
10. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from his brother al-Hassan from Zur’ah, from Sanaa ‘ah who has said the following: “I once asked him (the Imam) about a man who experiences sexual relation and wants to sleep. He (the Imam) said, ‘If he likes he can take Wudu’. However, Ghusl (bath) is more desirable to me and I prefer it; and it is better than that, however, if he has gone to sleep without Wudu’ and without Ghusl (bath) there is nothing obligatory for him to do, by the will of Allah, most High.’”
11. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is permissible for one who has experienced sexual relation to draw blood from his body by means of cupping.’”
12. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is permissible for a man to apply dye to his hairs and experience sexual relation with dye applied. It is permissible for a man to apply lime to his hairs and experience sexual relation or draw blood from his body by means of cupping or slaughter (an animal for food). He should not taste anything before washing his hands and rinsing his mouth because of fear of the appearance of abnormal whiteness in his skin.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ’Udhaynah from abu ‘Usamah who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about one who has experienced sexual relation who perspires in his clothes or takes Ghusl (bath), then hugs his wife or sleeps next to her during her Hayd (menses) or has experienced sexual relation and her perspiration touches his body. He (the Imam) said, ‘All of such things are not harmful.”’
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Darraj from abu ‘Usamah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about my exposure in the open, under the sky because of which my clothes become wet, while I have experienced sexual relation, and such clothes reach the part of my body which is polluted with semen, can I perform Salah (prayer) in such clothes? He (the Imam) said, ‘Yes, you can do so.’”
Hasan· al-Majlisi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
