Ceci est la partie 4 sur 7 de « The Book of Taharah (Purification) », livre 10 de Al-Kafi — Hadith 3 938–3 987. Le livre est suffisamment long pour être divisé en 7 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
1. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu al-Hassan, al-Rida, ‘Alayhi al-Salam, about how to go about for Wudu’ on a broken part (to be washed or wiped for Wudu’) with bandage or a wound on them, or when taking a Ghusl (bath) due to sexual relation or Friday Ghusl (bath). He (the Imam) said, ‘One must wash the parts that are not covered by the bandage and leave the parts that are not accessible because of it, one must not remove the bandage and must not play around with the wound.”’
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from’Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about how one should take Wudu’ with a wound. He (the Imam) said, ‘He must wash the area around it.’”
3. 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, was asked about a man in whose forearm there is a wound or such part to wash or wipe for Wudu’ which is bandaged with a piece of fabric, he takes Wudu’ and wipes on it when taking Wudu’. He (the Imam) said, ‘If water hurts him he must wipe over the fabric, but if water does not hurt, he must remove the fabric, then wash it.’ I (the narrator) then asked about the case of a wound, how to deal with it for a Ghusl (bath). He (the Imam) said, ‘One must wash the area around it.’”
4. A number of our people have narrated from Ahmad ibn Muhammad from ibn Mahbub from Ali ibn al-Hassan ibn Ribat from ‘Abd al-A’la’, Mawla’ Ale Sam who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I slipped and my toe nail suffered a cut. I have placed a bitter ointment on my toe. How should I take Wudu’?’ He (the Imam) said, ‘This and such matters are learned from the book of Allah, most Majestic, most Glorious, which says, “Allah has not sanctioned anything in religion which may cause you hardships.” You must wipe over the bandage.’””
1. A number of our people have narrated from Ahmad ibn Muhammad from al-‘Abbass ibn ‘Amir from ‘Abd Allah ibn Bukayr from his father who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, once said to me, ‘When you are certain that your Wudu’ has become invalid you must take Wudu’. You must never invent a Wudu’ until you are certain that your Wudu’ has become invalid.’”
2. 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, ‘While taking Wudu’ if you are not certain of washing your forearm, you must go back to wash it and repeat all of the acts of Wudu’ that you doubt about its being washed or wiped which Allah has commanded to be done. This applies when you are still taking Wudu’, but when you complete Wudu’, stand up and move to another condition such as Salah (prayer) or something else, and then doubt about something which Allah, most High has mentioned or has made obligatory on you as part of Wudu’, then there is nothing necessary for you to do. If during Wudu’ you doubt about wiping your head and you can find moisture in your beard, you must use such moisture to wipe your head and feet and if you do not find such moisture, you must not consider your Wudu’ invalid because of such doubt but you must proceed to your Salah (prayer). If you become certain that your Wudu’ is left incomplete, you must return to complete that which you are certain is left incomplete.’ Hammad has said that Hariz said that Zurarah has said, ‘I asked him (the Imam) about a man who has left out a certain part of his forearm or a certain part of his body for Ghusl (bath) because of sexual relation.’ He (the Imam) said, ‘If one doubts so and there is still moisture on him when he is in his Salah (prayer), he must wipe that part. If he becomes certain of a part being left incomplete, he must go back to complete it by pouring water on the part which is left dry and is without moisture. If one doubts while he has already assumed another condition, he must proceed to his Salah (prayer). There is nothing necessary for him to do about it. However, if it is discovered to have been left incomplete, he must go back to pour water on it; but if he finds moisture on it he only must wipe it and perform his Salah (prayer) again with certainty. If he has doubt about it there is nothing necessary for him to do because of such doubt and he must proceed to his Salah (prayer).”’
3. 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, ‘If during Salah (prayer) you remember that you have left certain obligatory acts of your Wudu’ incomplete, you must go back to complete what you forgot to do out of the acts of Wudu’ and perform your Salah (prayer) again. For wiping your head and feet, it is sufficient to get moisture from your beard, when you forget to wipe the front portion of your head.’”
4. 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, ‘If one forgets to wash his right (forearm) but washes his left (forearm), wipes his head and feet and then remembers, he must wash his right (forearm), his left (forearm), wipe his head and feet. If one forgets to wash his left (forearm), he must wash his left (forearm) and he does not have to wash what is washed before it (left forearm).’ He (the Imam) said, ‘You must maintain the prescribed order for Wudu’.’”
5. Ali has narrated from his father and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from Hammad from Hariz from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘You must maintain the sequence in the acts of Wudu’ as Allah, most Majestic, most Glorious, has said. You must begin to wash your face, then wash your hands (forearms), then wipe your head and feet. You must not do any of such acts before what is next in the sequential order, which (is what) the command requires to maintain. If you wash your forearms before your face, you must begin with your face and wash your forearms again. If you wipe your feet before your head, you must wipe your head and then wipe your feet again. Begin with what Allah has said to begin with.’”
6. A number of our people have narrated from Ahmad ibn Muhammad and abu Dawud all from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from al-Flusayn ibn ‘Uthman from Sama‘ah from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If you forget and wash your forearm before your face, you must go back to wash your face, then wash your forearms, after washing your face. If you begin to wash your left forearm before washing your right forearm you must wash your right forearm, then wash you left forearm. If you forget wiping your head until you wash your feet, you must wipe your head, then wash your feet (in the case of Taqiyah).”’
7. Through the chain of narrators as that of the previous Hadith is the following narration: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If while taking Wudu’ something happens that keeps you busy and your Wudu’ dries up, you must do your Wudu 5 again; it is not permissible to divide WuduY”
8. Ali ibn Ibrahim has narrated from Salih ibn al-Sindiy from Ja‘far ibn Bashir from Muhammad ibn abu Hamzah from Mu‘awiyah ibn ‘Ammar who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I may sometimes begin to take Wudu’ but water is finished before Wudu’ is complete and I ask the slave-girl for more water; but she delays and my Wudu’ dries up. He (the Imam) said, ‘You must do your Wudu’ again.”’
9. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthaman from Hakam ibn Hukaym who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who forgets in his Wudu’ to wash his forearm and head. He (the Imam) said, ‘He must do it again; it is necessary to maintain the prescribed sequence in the acts of Wudu’.’”
1. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Ahmad ibn Idris from Muhammad ibn ‘Abd al-Jabbar all from Safwan ibn Yahya from Salim abu al-Fadl who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Wudu’ does not become invalid unless something from your two passages of lower end, which Allah has granted you, comes out.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sahl from Zakariya ibn Adam who has said the following: “I once asked abu al-Hassan, al-Rida, ‘Alayhi al-Salam, about a fistula (a bad wound) if it invalidates Wudu’ or not. He (the Imam) said, ‘Only three things invalidate Wudu’: urine, feces and gas.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Satan blows in the man’s buttocks to make him feel as if gas comes out. This does not invalidate Wudu’ unless one hears gas coming out or senses its smell.’”
4. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn ’Isma‘il from Zarif from Tha’labah ibn Maymun from ‘Abd Allah ibn Yazid who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is not necessary to take Wudu’ because of the coming out of one’s buttock, such things as pumpkin seeds or small worms; they are like lice.’”
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from al-Hassan ibn Akhiy Fudayl from Fudayl who has said the following: “It is about the case of a man from whose buttocks such things like pumpkin seed may come out. Abu ‘Abd Allah, ‘Alayhi al-Salam, once said, ‘It is not necessary for him to take Wudu’.’”
6. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “I asked abu Ja‘far, and abu ‘Abd Allah, ‘Alayhim al-Salam, about things that invalidate Wudu’. They said, ‘Of such things are that which come out of one’s two bottom outlets, buttocks and urethra, in the form of urine or feces, semen or gas; as well as sleeping which stops understanding and all kinds of sleep is undesirable unless one is still able to hear.’”
7. Muhammad ibn Yahya has narrated from al-‘Amrakiy from Ali ibn Ja‘far from his brother, Musa, ‘Alayhi al-Salam, who has said the following: “I once asked him (the Imam), ‘Does the medicine that one may keep inside his body during Salah (prayer), invalidate his Wudu’?’ He (the Imam) said, ‘It does not invalidate his Wudu’ but he must not perform Salah (prayer) before taking it away.’”
8. 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 a man who belches and something comes out in his mouth. Is he required to take Wudu’ again?’ He (the Imam) said, ‘No, it is not necessary for him to take Wudu’”
9. 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 vomiting if it invalidates Wudu’ or not. He (the Imam) said, ‘No, it does not invalidate one’s Wudu’.’”
10. A number of our people have narrated from Ahmad ibn Muhammad and abu Dawud from al-Husayn ibn Sa‘id from Fadalah from Aban from ‘Ubayd ibn Zurarah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one vomits while his Wudu’ is valid, he should only rinse his mouth.’”
11. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya from ibn Muskan from Muhammad al- Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man whose Wudu’ is valid but he shaves his head or cuts his nails; is it necessary for him to take Wudu’?’ He (the Imam) said, ‘No, but he should wipe his head and nails with water.’ I then said, ‘They say that there is Wudu’ for it.’ He (the Imam) said, ‘If they argue with you do not argue against them. Say to them, ‘This is according to the Sunnah.’”
12. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil from Zurarah who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘It is not necessary to take Wudu’ for kissing, touching private parts or because of contact.’”
13. Muhammad ibn al-FIassan has narrated from Sahl ibn Ziyad from Muhammad ibn Sinan from ibn Muskan from abu Basir who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about bleeding of nostrils and cupping and all other kinds of bleeding. He (the Imam) said, ‘It is not necessary to take Wudu’ for such things. It is necessary to take Wudu’ only when something comes out of the two outlets of the bottom that Allah has granted you.’”
14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Mu’ammar ibn Khallad who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about a man who suffers from a certain illness because of which he is not able to lie down. It is difficult for him to take Wudu’ in a sitting position and leaning against something. He may also slumber when he is sitting. He (the Imam) said, ‘He must take Wudu’.’ I then said, ‘Taking Wudu’ is difficult for him with such condition.’ He (the Imam) said, ‘When he cannot hear any sound Wudu’ becomes necessary on him.’ He (the Imam) said, ‘It is permissible for him to delay al-Dhuhr Salah (prayer) to perform it along with al-‘Asr Salah (prayer) and al-Maghrib Salah (prayer) with al-‘Isha’ Salah (prayer).”’
15. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and Muhammad ibn Yahya from Muhammad ibn al-Husayn from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about slumbering once or twice. He (the Imam) said, ‘I do not know what slumbering once or twice is; however Allah says, “Man is well aware of his soul.” Ali, ‘Alayhi al-Salam, would say, “If one feels the taste of sleep when standing or sitting, it then becomes necessary for him to take Wudu’.’””
16. Ali ibn Muhammad has narrated from ibn Jumhur from those whom he has mentioned from Ahmad ibn Muhammad from Sa‘d who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘There are ears and eyes. Eyes may sleep but not yet the ears. This does not invalidate Wudu’. When both eyes and ears sleep, Wudu’ becomes invalid.’”
17. Ahmad ibn Idris and Muhammad ibn Yahya have narrated from Muhammad ibn Ahmad from Ahmad ibn al-al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabatiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who cuts some of his hairs with his teeth. Should he wipe it with water before Salah (prayer)? He (the Imam) said, ‘It is not harmful. This (wiping) applies only when it is with iron.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr from Jamil ibn Salih from al-Ahwal who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one steps on a spot which is unclean, then steps on a clean spot, it is not harmful after walking a distance of fifteen yards or so.’”
2. Ali ibn Ibrahim has narrated from his father, from Hammad, from Hariz from Muhammad ibn Muslim who has said the following: “Once I was in the company of abu Ja‘far, ‘Alayhi al-Salam, and on passing (stepping on) some dried up human feces, certain pieces came in contact with his clothes. I informed him about it and he (the Imam) asked, ‘Was it not dried up?’ I said, ‘Yes, it was dried up.’ He (the Imam) said, ‘It (touching) then is not harmful. Certain parts of earth cleanse other parts.’”
3. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan from Ishaq ibn ‘Ammar from Muhammad al-Halabiy who has said the following: “Once we found lodging in a place. Between this place and the Masjid there were dirty passageways. I visited abu ‘Abd Allah, ‘Alayhi al-Salam. He (the Imam) asked, ‘Where have you found lodging?’ I replied, ‘It is the house of so and so.’ He (the Imam) or we said, ‘Between that house and Masjid there are unclean passageways.’ He (the Imam) said, ‘It is not harmful, certain parts of earth cleanse other parts.’ I (the narrator) asked, ‘What happens if I step on wet dung?’ He (the Imam) said, ‘Such things are not harmful.’”
4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Sinan from ibn Muskan from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of one who steps on feces or urine whether he must take Wudu’ again?’ He (the Imam) replied, ‘No, but one must wash the polluted area clean.’”
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil ibn Darraj from al-Mu‘alla’ ibn Khunays who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the swine which comes out of water and passes on the road while water falls from it. What happens if I walk bare foot over such areas? He (the Imam) asked. ‘Are not there certain dry spots behind it?’ I replied, ‘Yes, there are such spots.’ He (the Imam) said, ‘It is not harmful. Certain parts of earth cleanse other parts.’”
1. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “Once abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘If certain fluids (called al-Madhiy or Wadiy) other than semen and urine come out of your urethra during Salah (prayer), you do not have to wash them or discontinue your Salah (prayer); nor do they invalidate Wudu’ even if such fluids reach up to your backside. It is like nasal mucus. Everything like this that may come out from you after Wudu’ is of secreted lubricants or Hemorrhoids, and they do not matter and it is not necessary to wash unless they are dirty.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Umar ibn Hanzalah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about al-Madhiy. He (the Imam) said, ‘It is only like nasal mucus. They are very similar.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ’Udhaynah from Burayd ibn Mu‘awiyah who has said the following: “I once asked one of the two Imams, ‘Alayhim al-Salam, about al-Madhiy (certain secreted lubricant from urethra). He (the Imam) said, ‘It does not invalidate Wudu’ and it is not necessary to wash one’s clothes or body. It is only like nasal mucus and saliva.’”
4. Ali ibn Ibrahim has narrated from his father, from Hammad, from Hariz, from Muhammad ibn Muslim who has said the following: “I once asked Abu Ja‘far, ‘Alayhi al-Salam, about al-Madhiy which flows all the way to one’s thigh. He (the Imam) said, ‘It is not necessary for one to discontinue one’s Salah (prayer) to wash it from one’s thigh. It does not come out of the passage from which semen comes. It is only like nasal mucus.
1. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan ibn Yahya and ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “I heard abu ’Abd Allah, ‘Alayhi al-Salam, state this Hadith: ‘There is Ghusl (bath) because of sexual relations, there is Ghusl (bath) on Friday, on the two ‘Ids, at the time of assuming the state of ‘Ihram, there is Ghusl (bath) when entering Makkah and al-Madinah. There is Ghusl (bath) on the day of ‘Arafah, (9th of the month of Dhul-Hajjah) on the day of one’s visiting the House (al-Ka‘bah) for entering al-Ka‘bah, in the nineteenth, twenty first, twenty-third nights of the month of Ramadan and for touching a dead body.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about Ghusl (bath) on Friday. He (the Imam) said, ‘It is obligatory, regardless, if one is on a journey or at home except that women are exempt on a journey due to scarcity of water.’ He (the Imam) said, ‘Ghusl (bath) because of sexual relation is obligatory as well as because of Hayd (menses) when bleeding stops. It is obligatory for al-Mustahazah (irregular Hayd (menses)) if blood passes through the piece of cotton, which (she has) placed in her urethra. In such case she must take Ghusl (bath) for every two Salah (prayer) and for the morning Salah (prayer). If blood does not pass through the piece of cotton, there is once Ghusl (bath) only every day and Wudu’ for every Salah (prayer). Ghusl (bath) is obligatory because of al-Nifas (childbirth). Ghusl (bath) of newborn is obligatory. Ghusl (bath) of a dead body is obligatory. There is Ghusl (bath) for visiting (al-Ka‘bah), for entering the House, and for pleading for rainfall. It is preferable to take Ghusl (bath) in the first night of the month of Ramadan. Ghusl (bath) in twenty-first and twenty-third nights of the month of Ramadan is Sunnah that one should not ignore because one of them is the night of al- Qadr. Ghusl (bath) on the day of al-Fitr (the first day of the month of Shawwal), on the day of al- Adha’ (tenth of the month of Dhul Hajjah) is of the Sunnah. I do not like to ignore it. There is Ghusl (bath) for Istikharah. It is preferable to take Ghusl (bath) to perform acts of worship during the three nights of the month of Ramadan; the nineteenth, twenty- first and twenty-third nights.’”
1. 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, ‘If you take a Ghusl (bath) after dawn, it is sufficient for Ghusl (bath) because of sexual relations, for Friday, the day of ‘Arafah, (ninth of Dhul Hajjah), tenth of Dhul Hajjah, for shaving (during Hajj), offering sacrifice and visiting the House (al-Ka‘bah). One Ghusl (bath) suffices many reasons for it.’ He (the narrator) has said that he (the Imam) then said, ‘So also is the case with women. One Ghusl (bath) suffices for sexual relation, assuming the state of ‘Ihram, Friday, Hayd (menses) and for her ‘Id.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn Hadid from Jamil ibn Darraj from certain persons of our people who have said the following: “One of the two Imam, ‘Alayhim al-Salam, has said, ‘If one, because of sexual relation, takes a Ghusl (bath) after dawn, it is sufficient for all the Ghusl (bath) that he is required to have on that day.’”
1. Ali ibn Ibrahim has narrated from his father from ’Abd Allah ibn al-Mughirah who has said the following: “I once asked abu al-Hassan, al-Rida, ‘Alayhi al-Salam, about Ghusl (bath) on Friday. He (the Imam) said, ‘It is obligatory on every male, female, slave or free.’”
2. Ali ibn Muhammad has narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn ‘Abd Allah who has said the following: “I once asked al-Rida’, ‘Alayhi al-Salam, about Ghusl (bath) on Friday. He (the Imam) said, ‘It is obligatory on every male, female, slave or free.’”
3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from Mansur ibn Hazim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘On Friday Ghusl (bath) is obligatory on men and women at home, and on men also on a journey; but it is not obligatory on women on a journey.’ In another Hadith it is said that women have exemption while on a journey, due to scarcity of water.”
4. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn Sayf from his father Sayf ibn ‘Amirah from al- Husayn ibn Khalid who has said the following: “I asked abu al-Hassan, al-Awwal, ‘Alayhi al-Salam, how did Ghusl (bath) for Friday become obligatory? He (the Imam) said, ‘Allah, most Blessed, most High, has completed obligatory Salah (prayer) with optional ones. He has completed obligatory fasting with optional fast. He has completed obligatory Wudu’ with Ghusl (bath) on Friday in case a mistake, shortcoming, forgetfulness or flaws may take place (in such Wudu’).”’
5. A number of our people have narrated from Ibrahim ibn Ishaq al-Ahmar from ‘Abd Allah ibn Hammad al-Ansariy from Sabbah al- Muzniy from al-Harith ibn Hasirah from al-Asbagh who has said the following: “When ’Amir al-Mu’minin, ‘Alayhi al-Salam, wanted to reprimand a person he (the Imam) would say, ‘By Allah, your failure is greater than one who fails to take Ghusl (bath) on Friday. It certainly is Tahur (cleansing) until next Friday.’”
6. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Musa from his mother, mother of Ahmad daughter of Musa who have said the following: “We were with abu al-Hassan, ‘Alayhi al-Salam, in the desert on our way to Baghdad. He (the Imam) said to us, ‘Today is Thursday, take Ghusl (bath) for Friday, tomorrow water will be scarce.’ We took Ghusl (bath) on Thursday for Friday.’”
7. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from certain persons of our people who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘It is necessary to take Ghusl (bath) on Friday, on a journey or at home. If one forgets it, one must do it again next day.’ It is narrated that one suffering from illness is excused.’”
Mursal· al-Majlisi
Recueils sunnites : texte du jeu de données ouvert hadith-api. Al-Kafi : texte arabe, traduction de Muhammad Sarwar et authentifications de Thaqalayn.net via l'API Thaqalayn. La numérotation suit ces éditions et peut différer d'une copie imprimée — vérifiez l'arabe dans une édition de confiance avant de vous appuyer sur une référence.
