ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
7. 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 Hammad ibn ‘Uthaman from Ali ibn al-Mughirah from Maysarah who has said the following: “Abu Ja‘far (a.s.), has said, ‘Wudu’ is one (washing of the face and hands) and one (wiping of the head and feet).’ He (the Imam) then explained about the ankle in the back of the foot.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
8. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Muhammad ibn Yahya from Hammad ibn ‘Uthman who said the following: “Once I was in the presence of Abu’Abd Allah (a.s.). He (the Imam) asked for water. He then filled up his hand with water and allowed it to flow over all of his face. He then filled the palm of his hand with water and washed it with his right hand. He then filled the palm of his right hand with water, washed therewith his left hand, and thereafter wiped his head and feet saying, This is the Wudu of one who does not invent anything in it, meaning thereby transgression against the limits of Wudu”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
9. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim has narrated from his father and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from Ahmad ibn Muhammad ibn abu Nasr from ‘Abd al-Karim who has said the following: “I once asked abu ‘Abdillah (a.s.), about Wudu’. He (the Imam) said, ‘Wudu’ of Ali (a.s.), was once (washing of face and hands) and once (wiping of head and feet).’” This is evidence that ablution is only "once and once", because he (sw) whenever faced two matters, both of which were in obedience of Allah, he would take the more cautious and more intense of the two for his body. Indeed, what has come from them (i.e. the Imams (AS)) is that he said, 'Ablution is twice. It is for the one who is not satisfied with it once, and he adds to it, then he says twice.' Then he said, 'And whoever adds more than twice will not be rewarded, and this is the utmost limit in ablution. Whoever exceeds it is sinful and does not have ablution. It is like someone who prays five units in Dhuhr, and had he (AS) not made it clear that it should only be made twice, it would have led the way to (washing) three (times)’. It is narrated about a man who had with him an amount of water equal to a handful, and the prayer was imminent. He said, 'So he divided it into three parts: one-third for the face, one-third for the right hand, and one-third for the left hand. He wiped his head and his feet with the remainder.'
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
1. Ali ibn Ibrahim has narrated from his father and Muhammad ibn ’Isma‘il from af-Fadf ibn Shadhan all from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “I once asked him (the Imam) about the limits of the face that must be washed for Wudu’ about which Allah, most Majestic, most Glorious, has also spoken. He (the Imam) said, ‘The face which Allah, most High, has commanded to wash to the limits of which no one has permission for addition or reduction; for addition one cannot receive any reward and for reduction one commits a sin. That limit is the area of the face which one’s forefinger, middle finger and thumb cover in width and in depth from the hairline on the forehead down to one’s chin and the area of the face over which the two fingers (middle finger and thumb) pass downward is of the face, besides this is not of the face.’ I (the narrator) then said, ‘Is the temple not of the face?’ He (the Imam) said, ‘No, it is not (part) of the face.’”
[1]في الوافي: القصاص: منتهى منابت شعر الرأس من مقدمه و مؤخره و المراد هنا المقدم و المستفاد من هذا الحديث أن كلّا من طول الوجه و عرضه شيء واحد و هو ما اشتمل عليه الاصبعان عند دورانهما بمعنى أن الخط المتوهم من القصاص إلى طرف الذقن- و هو الذي يشتمل عليه الاصبعان غالبا- إذا ثبت وسطه و أدير على نفسه حتّى يحصل شبه دائرة فذلك القدر الذي يجب غسله و قد ذهب فهم هذا المعنى عن متأخرى أصحابنا سوى شيخنا المدقق بهاء الدين محمّد العاملى- طاب ثراه- فان اللّه أعطاه حق فهمه كما أعطاه فهم معنى الكعب. و الصدغ هو المنخفض بين أعلى الاذن و طرف الحاجب و في الفقيه[ ص 11]« ما دارت الوسطى و الإبهام» بدون ذكر السبابة و هو افصح.ص 28