ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), 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.’”
[1]الامر بغسل ما حول الجراحة لا ينافى ثبوت المسح على الخرقة فلا دلالة في الحديث على الفرق بين القرح و الجرح في الحكم الا أن الظاهر من الاكتفاء بذكر غسل ما حول الكسر و الجرح في بعض الأخبار عدم وجوب المسح على الخرقة مع أنّها خارجة عن مواضع الوضوء فينبغي حمله على الاستحباب.( فى)ص 33
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
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 (a.s.), ‘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.’””
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
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 (a.s.), 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.’”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
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 (a.s.), 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).”’
[١]الامر بغسل ما حول الجراحة لا ينافى ثبوت المسح على الخرقة فلا دلالة في الحديث على الفرق بين القرح و الجرح في الحكم الا أن الظاهر من الاكتفاء بذكر غسل ما حول الكسر و الجرح في بعض الأخبار عدم وجوب المسح على الخرقة مع أنّها خارجة عن مواضع الوضوء فينبغي حمله على الاستحباب.( فى)