Chapter on Water and Its Rules, and What is Permissible and Impermissible for Purification
Tahdhīb al-Aḥkām|Volume 1|Book 1|Chapter 10
Tahdhīb al-Aḥkām
Book 1, Chapter 10
Chapter on Water and Its Rules, and What is Permissible and Impermissible for Purification
52 hadiths · 22 commentaries
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« اَلْمَاءُ يُطَهِّرُ وَ لاَ يُطَهَّرُ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim ibn Hashim, from his father, from al-Nawfali, from al-Sakuni, from Abu Abdullah عليه السلام, who said:
The Messenger of Allah سبحانه وتعالى (peace and blessings be upon him and his family) said: "Water purifies and cannot itself be purified."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 228
- Ṣaḥīḥ al-Tahdhīb
وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ اَلْحَسَنِ بْنِ اَلْحُسَيْنِ اَللُّؤْلُؤِيِّ بِإِسْنَادِهِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« اَلْمَاءُ كُلُّهُ طَاهِرٌ حَتَّى يُعْلَمَ أَنَّهُ قَذِرٌ».
And with this chain of narration, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya and others, from Muhammad ibn Ahmad, from al-Hasan ibn al-Husayn al-Lu'lu'i, with his chain of narration, who said:
Abu Abdullah عليه السلام said: "All water is pure until it is known to be impure."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 228
- Ṣaḥīḥ al-Tahdhīb
وَ رَوَى هَذَا اَلْحَدِيثَ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْحَسَنِ بْنِ اَلْحُسَيْنِ اَللُّؤْلُؤِيِّ عَنْ أَبِي دَاوُدَ اَلْمُنْشِدِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ يُونُسَ عَنْ حَمَّادِ بْنِ عِيسَى: مِثْلَهُ.
Muhammad ibn Ahmad ibn Yahya, from al-Hasan ibn al-Husayn al-Lu'lu'i, from Abu Dawud al-Munshid, from Ja'far ibn Muhammad, from Yunus, from Hammad ibn Isa, with the same wording:
Imam عليه السلام said: "All water is pure until it is known to be impure."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 228
- Ṣaḥīḥ al-Tahdhīb
وَ رَوَى هَذَا اَلْخَبَرَ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ أَبِي دَاوُدَ اَلْمُنْشِدِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ يُونُسَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: مِثْلَهُ.
Sa'd ibn Abdullah reported this narration from Muhammad ibn al-Husayn ibn Abi al-Khattab, from Abu Dawud al-Munshid, from Ja'far ibn Muhammad, from Yunus, from Hammad ibn Uthman:
Abu Abdullah عليه السلام (with same wording): "All water is pure until it is known to be impure."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 228
- Ṣaḥīḥ al-Tahdhīb
وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ مَاءِ اَلْبَحْرِ أَ طَهُورٌ هُوَ قَالَ« نَعَمْ».
And with this chain of narration, from Ali ibn Ibrahim, from Muhammad ibn Isa, from Yunus ibn Abd al-Rahman, from Abdullah ibn Sinan, from Abu Abdullah عليه السلام, who said:
I asked Imam عليه السلام about the water of the sea - Is it purifying? Imam عليه السلام said: "Yes."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 228
- Ṣaḥīḥ al-Tahdhīb
وَبِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ مَاءِ اَلْبَحْرِ أَ طَهُورٌ قَالَ« نَعَمْ».
And with this chain of narration, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Uthman ibn Isa, from Abu Bakr al-Hadhrami, who said:
I asked Abu Abdullah عليه السلام about the water of the sea - Is it purifying? Imam عليه السلام said: "Yes."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 229
- Ṣaḥīḥ al-Tahdhīb
قال الشيخ ايده الله تعالى( والجاري من الماء لا ينجسه شئ مما يقع فيه من ذوات الانفس السائلة فيموت فيه ولا شئ من النجاسات إلا أن يغلب عليه فيغير لونه أو طعمه أو رائحته وذلك لا يكون إلا مع قلة الماء وضعف جريه وكثرة النجاسة). يدل على ذلك جميع ما تقدم من الآية والاخبار وإن اسم الماء متناول له وأما الذي يدل على انه إذا تغير لا يجوز استعماله.
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "Flowing water is not rendered impure by anything that falls into it from creatures with flowing blood that die in it, nor by any impurities, unless the impurity overwhelms it and changes its color, taste, or smell. This only occurs when the water is small in quantity, its flow is weak, and the impurity is abundant." This ruling is supported by the aforementioned verse and narrations, as the term "water" encompasses it. However, the indication that it becomes impermissible to use if altered is also clear.
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَمُرُّ بِالْمَاءِ وَ فِيهِ دَابَّةٌ مَيْتَةٌ قَدْ أَنْتَنَتْ قَالَ« إِنْ كَانَ اَلنَّتْنُ اَلْغَالِبَ عَلَى اَلْمَاءِ فَلاَ يَتَوَضَّأْ وَ لاَ يَشْرَبْ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from Uthman ibn Isa, from Sama'ah, from Abu Abdullah عليه السلام, who said:
I asked Imam عليه السلام about a man passing by water in which a dead animal has decayed and caused a stench. Imam عليه السلام said: "If the stench dominates the water, then he should neither perform Wudu' (ablution) with it nor drink from it."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 229
- Ṣaḥīḥ al-Tahdhīb, p. 13
وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى قَالَ أَخْبَرَنِي أَبُو اَلْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ وَ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كُلَّمَا غَلَبَ اَلْمَاءُ عَلَى رِيحِ اَلْجِيفَةِ فَتَوَضَّأْ مِنَ اَلْمَاءِ وَ اِشْرَبْ فَإِذَا تَغَيَّرَ اَلْمَاءُ أَوْ تَغَيَّرَ اَلطَّعْمُ فَلاَ تَوَضَّأْ مِنْهُ وَ لاَ تَشْرَبْ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me, saying: Abu al-Qasim Ja'far ibn Muhammad narrated to me from his father, from Sa'd ibn Abdullah, from Ahmad ibn Muhammad, from al-Husayn ibn Sa'id and Abd al-Rahman ibn Abi Najran, from Hammad ibn Isa, from Hariz ibn Abdullah, from Abu Abdullah عليه السلام, who said:
Imam عليه السلام said: "Whenever the water dominates the smell of a carcass, you may perform Wudu' (ablution) with the water and drink from it. However, if the water's color or taste changes, then do not perform Wudu' with it and do not drink from it."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 229
- Ṣaḥīḥ al-Tahdhīb, p. 13
وهذا الخبران يدلان على ان الماء إذا تغير لونه أو طعمه فانه لا يجوز شربه والتطهر به سواء كان راكدا أو جاريا لانه مطلق غير مقيد، وقد مضى مما تقدم ما يكون أيضا دلالة على ما ذكرناه وفي ذكره هناك كفاية وغنى عن اعادته إن شاء الله تعالى. وأما الخبر الذي رواه
The two narrations indicate that when water's color or taste changes, it becomes impermissible to drink from it or use it for purification, whether the water is still or flowing. This ruling is general and unrestricted. What has been previously discussed further supports this ruling, providing sufficient evidence, and there is no need for repetition, God willing.
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« فِي اَلْمَاءِ اَلْآجِنِ يَتَوَضَّأُ مِنْهُ إِلاَّ أَنْ يَجِدَ مَاءً غَيْرَهُ».
Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdullah عليه السلام, who said:
Imam عليه السلام said: "You may perform Wudu' (ablution) with stagnant water unless you find other water."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 230
- Ṣaḥīḥ al-Tahdhīb
هذا إذا كان الماء آجنا من قبل نفسه فانه لا بأس باستعماله، وإذا حله من النجاسة ما غيره فلا يجوز إستعماله على وجه البتة حسب ما قدمناه. قال الشيخ أيده الله تعالى( وإذا وقع في الماء الراكد شئ من النجاسات وكان كرا وقدره الف ومائتا رطل بالبغدادي وما زاد على ذلك لم ينجسه شئ الا أن يتغير به كما ذكرناه في المياه الجارية هذا إذا كان الماء في غدير أو قليب، فاما إذا كان في بئر أو حوض أو إناء فانه يفسد بسائر ما يموت فيه من ذوات الانفس السائلة وبجميع ما يلاقيه من النجاسات ولا يجوز التطهر به حتى يطهر، وإن كان الماء في الغدران والقلبان دون الف رطل ومائتي رطل جرى مجرى مياه الآبار والحياض التي يفسدها ما وقع فيها من النجاسات ولم يجز الطهارة به). قد بينا فيما مضى ما يدل على حد الكر وانه متى بلغ الكر أو زاد عليه فانه لا يحمل خبثا إلا ما غير لونه أو طعمه، وبينا أن ما نقص عن الكر فانه ينجسه ما يحمله من النجاسة وإن لم يغير لونه أو طعمه، وأما حكم الآبار فسنذكره فيما بعد إن شاء الله تعالى. قال الشيخ أيده الله تعالى( ولا يجوز الطهارة بالمياه المضافة كماء الباقلا وماء الزعفران وماء الورد وماء الآس وماء الاشنان وأشباه ذلك حتى يكون الماء خالصا مما يغلب عليه وإن كان طاهرا في نفسه وغير منجس لما لاقاه). الدليل على ذلك ما قدمناه من الآية، وأن الله تعالى سوغ لنا الطهارة بما يقع عليه اطلاق اسم الماء فإذا كانت هذه المياه لا يطلق عليها اسم الماء إلا بالتقييد يجب أن لا يجوز التوضؤ بها، ويدل على ذلك أيضا ان الوضوء حكم شرعي وما يتوضأ به أيضا حكم شرعي والذي قطع الشرع التوضؤ به ما يقع عليه اطلاق اسم الماء فيجب أن يكون ما عداه غير مجز في التوضؤ به لانه لا دليل عليه، ويدل أيضا على ذلك الخبر الذي قدمنا ذكره من قول ابى عبد الله ع وانه قيل له الرجل يكون معه اللبن أيتوضأ به للصلاة؟ قال: لا، إنما هو الماء والصعيد. وقد بينا فيما تقدم انه لا فرق بين قول القائل إنما لك عندي كدا وبين قوله ليس لك عندي إلا كذا في انه في كلا الحالين يفيد أن ما عدا المذكور بعد إنما منفي فكأنه قال ليس يجوز التوضؤ إلا بالماء والصعيد، وهذه المياه المضافة ليست مما يقع عليه اسم الماء على الاطلاق فيجب أن تكون منفية الحكم.
This applies if the water is stagnant by its nature and not contaminated by impurities. If it has been altered by impurities, making it foul or changing its nature, it is impermissible to use it under any circumstances. The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: If any impurity falls into stagnant water that is a kurr (a defined large quantity) or greater - which is measured as 1,200 Baghdad ratls or more - it does not become impure unless its color, taste, or smell changes due to the impurity. This ruling applies to water in ponds or wells. However, if the water is in a small well, pool, or container, it becomes contaminated by anything from creatures with flowing blood that die in it or by other impurities, and it is impermissible to purify oneself with it until it is cleansed. If the water in ponds or wells is less than 1,200 ratls, it is treated like water in small wells or pools - it becomes impure by any impurity, regardless of whether its color or taste changes, and purification with it is impermissible. We have already explained the definition of kurr: when water reaches or exceeds this quantity, it does not carry impurities unless its color or taste changes. On the other hand, water below the kurr is contaminated by any impurity, even if its color or taste does not change. The ruling on wells will be discussed later, God willing. The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, further said: It is not permissible to purify oneself with mixed waters such as lentil water, saffron water, rose water, myrtle water, soap water, and similar liquids, until the water is free from anything that dominates it. Even if these liquids are pure in themselves and do not render anything they contact impure, they are not valid for purification. The evidence for this is the verse we previously mentioned: Allah سبحانه وتعالى has allowed purification with what is referred to as "water." If these liquids cannot be called "water" without qualification, it follows that they cannot be used for Wudu'. Furthermore, purification is a legal ruling, and the medium of purification is also subject to legal rulings. The texts specify that what is valid for Wudu' is what can be called "water," so anything else is invalid due to lack of evidence. This is also supported by narration from Abu Abdullah عليه السلام in which it was said to him: "If a person has milk, can he use it for Wudu'?" Imam عليه السلام replied: "No, only water and earth (dust) are for purification." As previously explained, there is no difference between the phrase "You have only such-and-such" and "You do not have except such-and-such" - both convey that anything other than what is mentioned after the restrictive phrase is excluded. Thus, the narration essentially states: "It is not permissible to perform Wudu' except with water and earth." These mixed waters do not qualify as "water" in the absolute sense and are therefore excluded from the ruling.
فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يَغْتَسِلُ بِمَاءِ اَلْوَرْدِ وَ يَتَوَضَّأُ بِهِ لِلصَّلاَةِ قَالَ« لاَ بَأْسَ بِذَلِكَ».
As for the narration reported by Muhammad ibn Ya'qub, from Ali ibn Muhammad, from Sahl ibn Ziyad, from Muhammad ibn Isa, from Yunus, from Abu al-Hasan عليه السلام, who said:
I asked Imam عليه السلام: "A man washes himself with rose water and performs Wudu' (ablution) with it for prayer." Imam عليه السلام said: "There is no problem with that."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 231
- Ṣaḥīḥ al-Tahdhīb
فهذا الخبر شاذ شديد الشذوذ وإن تكرر في الكتب والاصول فانما أصله يونس عن ابى الحسن عليه السلام ولم يروه غيره وقد أجمعت العصابة على ترك العمل بظاهره وما يكون هذا حكمه لا يعمل به، ولو سلم لاحتمل أن يكون أراد به الوضوء الذي هو التحسين وقد بينا فيما تقدم ان ذلك يسمى وضوءا وليس لاحد أن يقول إن في الخبر انه سأله عن ماء الورد يتوضأ به للصلاة لان ذلك لا ينافي ما قلناه، لانه يجوز أن يستعمل للتحسين ومع هذا يقصد الدخول به في الصلاة من حيث انه متى استعمل الرائحة الطيبة لدخوله في الصلاة ولمناجاة ربه كان أفضل من أن يقصد التلذذ به حسب، دون وجه الله تعالى وفي هذا اسقاط ما ظنه السائل، ويحتمل أيضا أن يكون أراد عليه السلام بقوله ماء الورد الماء الذي وقع فيه الورد لان ذلك قد يسمى ماء ورد وإن لم يكن معتصرا منه لان كل شئ جاور غيره فانه يكسبه اسم الاضافة إليه وإن كان المراد به المجاورة، ألا ترى انهم يقولون ماء الحب وماء المصنع وماء القرب وإن كانت هذه الاضافات إنما هي اضافات المجاورة دون غيرها وفي هذا اسقاط ما ظنوه.
This narration is extremely rare (shadh) and highly anomalous, even if it is mentioned in books and foundational texts. Its source is Yunus from Abu al-Hasan عليه السلام, and no one else has narrated it. The consensus of the Shi'a community (‘assaba) is to abandon acting upon its apparent meaning. Such a narration, given its nature, is not acted upon. Even if it were accepted, it might mean that he intended by Wudu' a form of cleansing or enhancement (tahseen). As explained earlier, such actions can be termed Wudu'. No one may argue that the narration explicitly mentions using rose water for Wudu' for prayer, as this does not contradict what we have said. It is possible to use rose water for enhancement while also intending to enter into prayer, since using a pleasant scent while preparing to pray and converse with Allah سبحانه وتعالى is preferable to merely using it for personal enjoyment without considering Allah سبحانه وتعالى. This interpretation negates the misconception of the questioner. Furthermore, it is possible that by "rose water," the Imam عليه السلام meant water infused with rose petals, as this may also be called rose water (ma’ al-ward), even if it is not extracted from roses. In Arabic usage, anything that comes into contact with something else can acquire its name through association. For instance, they say "jar water" (ma’ al-hubb), "factory water" (ma’ al-masna‘), or "water of the vessel" (ma’ al-qirab), even though these associations are based on proximity rather than intrinsic nature. This interpretation invalidates the assumption made by those who misunderstood the narration.
فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ بَعْضِ اَلصَّادِقِينَ قَالَ: «إِذَا كَانَ اَلرَّجُلُ لاَ يَقْدِرُ عَلَى اَلْمَاءِ وَ هُوَ يَقْدِرُ عَلَى اَللَّبَنِ فَلاَ يَتَوَضَّأْ بِاللَّبَنِ إِنَّمَا هُوَ اَلْمَاءُ أَوِ اَلتَّيَمُّمُ فَإِنْ لَمْ يَقْدِرْ عَلَى اَلْمَاءِ وَ كَانَ نَبِيذاً فَإِنِّي سَمِعْتُ حَرِيزاً يَذْكُرُ فِي حَدِيثٍ أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَدْ تَوَضَّأَ بِنَبِيذٍ وَ لَمْ يَقْدِرْ عَلَى اَلْمَاءِ».
As for the narration reported by Muhammad ibn Ali ibn Mahbub, from al-‘Abbas, from Abdullah ibn al-Mughira, from some of the truthful ones (sadiqin), who said:
"If a man cannot find water but has milk, he should not perform Wudu' (ablution) with milk. It is either water or Tayammum (dry ablution). If he cannot find water and has nabidh (fermented or steeped drink), I heard Hariz narrate in a hadith that the Prophet (peace and blessings be upon him and his family) performed Wudu' with nabidh when he could not find water."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 232
- Ṣaḥīḥ al-Tahdhīb
فاول ما في هذا الخبر ان عبد الله بن المغيرة قال عن بعض الصادقين ويجوز أن يكون من أسنده إليه غير امام وإن كان اعتقد فيه انه صادق على الظاهر فلا يجب العمل به، والثاني انه أجمعت العصابة على انه لا يجوز الوضوء بالنبيذ فسقط أيضا الاحتجاج به من هذا الوجه، ولو سلم من هذا كله كان محمولا على الماء الذي طيب بتميرات طرحن فيه إذا كان الماء مرا وإن لم يبلغ حدا يسلبه اطلاق اسم الماء لان النبيذ في اللغة هو ما ينبذ فيه الشئ، والماء المر إذا طرح فيه تميرات جاز أن يسمى نبيذا، ويدل على هذا التأويل.
The first issue with this narration is that Abdullah ibn al-Mughira attributes it to "some of the truthful ones." It is possible that the person he referred to was not an Imam, even if he believed them to be truthful based on outward appearances. Therefore, acting upon it is not obligatory. Secondly, there is consensus among the Shi'a community (‘assaba) that it is impermissible to perform Wudu' with nabidh, which also invalidates using this narration as evidence. Even if these objections were overlooked, the narration could be understood to refer to water made pleasant with a few dates steeped in it, particularly if the water was bitter, provided this mixture does not alter the substance such that it no longer qualifies as "water." In linguistic terms, nabidh refers to any substance steeped in a liquid. Thus, bitter water with a few dates added could be called nabidh. This interpretation aligns with the language and context.
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ اَلْهَمَذَانِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ اَللَّهِ اَلْحَنَّاطِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنِ اَلْكَلْبِيِّ اَلنَّسَّابَةِ: أَنَّهُ سَأَلَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلنَّبِيذِ فَقَالَ «حَلاَلٌ» فَقَالَ« إِنَّا نَنْبِذُهُ فَنَطْرَحُ فِيهِ اَلْعَكَرَ وَ مَا سِوَى ذَلِكَ فَقَالَ شَهْ شَهْ تِلْكَ اَلْخَمْرَةُ اَلْمُنْتِنَةُ» قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأَيَّ نَبِيذٍ تَعْنِي فَقَالَ« إِنَّ أَهْلَ اَلْمَدِينَةِ شَكَوْا إِلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ تَغَيُّرَ اَلْمَاءِ وَفَسَادَ طَبَائِعِهِمْ فَأَمَرَهُمْ أَنْ يَنْبِذُوا فَكَانَ اَلرَّجُلُ يَأْمُرُ خَادِمَهُ أَنْ يَنْبِذَ لَهُ فَيَعْمِدَ إِلَى كَفٍّ مِنْ تَمْرٍ فَيَقْذِفَ بِهِ فِي اَلشَّنِّ فَمِنْهُ شُرْبُهُ وَ مِنْهُ طَهُورُهُ» فَقُلْتُ وَ كَمْ كَانَ عَدَدُ اَلتَّمْرِ اَلَّذِي فِي اَلْكَفِّ فَقَالَ« مَا حَمَلَ اَلْكَفُّ» قُلْتُ وَاحِدَةً أَوْ ثِنْتَيْنِ فَقَالَ «رُبَّمَا كَانَتْ وَاحِدَةً وَرُبَّمَا كَانَتْ ثِنْتَيْنِ» فَقُلْتُ وَ كَمْ كَانَ يَسَعُ اَلشَّنُّ فَقَالَ« مَا بَيْنَ اَلْأَرْبَعِينَ إِلَى اَلثَّمَانِينَ إِلَى فَوْقِ ذَلِكَ» فَقُلْتُ بِأَيِّ اَلْأَرْطَالِ فَقَالَ« أَرْطَالِ مِكْيَالِ اَلْعِرَاقِ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from al-Husayn ibn Muhammad, from Mu‘alla ibn Muhammad and a group of our companions, from Sahl ibn Ziyad, all from Muhammad ibn Ali al-Hamadhani, from Ali ibn Abdullah al-Hannat, from Sama‘ah ibn Mehran, from al-Kalbi al-Nassabah, who said:
He asked Abu Abdullah عليه السلام about nabidh (a steeped or fermented drink). Imam عليه السلام replied: "It is permissible." He (Narrator) then said: "We steep it and throw in the dregs and other things." Abu Abdullah عليه السلام said: "No, no! That is the foul wine!" I said: "May I be your ransom, what kind of nabidh do you mean?" Imam عليه السلام replied: "The people of Medina complained to the Messenger of Allah سبحانه وتعالى (peace and blessings be upon him and his family) about the change in their water and its effect on their health. He instructed them to steep (dates), so a man would tell his servant to steep some for him. The servant would take a handful of dates and toss them into a waterskin. Part of it would be used for drinking, and part for purification." I said: "How many dates would be in a handful?" Imam عليه السلام replied: "What fits in a handful." I asked: "Would it be one or two?" Imam عليه السلام said: "Sometimes it would be one, and sometimes two." I asked: "How much would the waterskin hold?" Imam عليه السلام replied: "Between forty and eighty or more." I asked: "According to which measure of weights?" Imam عليه السلام said: "The weights of the Iraqi measure."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 233
- Ṣaḥīḥ al-Tahdhīb
قال الشيخ أيده الله تعالى: ولا يجوز الطهارة أيضا بالمياه المستعملة في الغسل من النجاسات كالحيض والاستحاضة والنفاس والجنابة وتغسيل الاموات، ولا بأس بالطهور بماء قد استعمل في غسل الوجه واليدين لوضوء الصلاة وبماء استعمل أيضا في غسل الاجساد الطاهرة للسنة كغسل الجمعة والاعياد والافضل تحري المياه الطاهرة التي لم تستعمل في اداء فريضة ولا سنة على ما شرحناه يدل على ذلك انه مأخوذ على الانسان ألا يتوضأ الا بما يتيقن طهارته ويقطع على استباحة الصلاة باستعماله، والماء المستعمل في الجنابة مشكوك فيه فيجب أن لا يجوز استعماله ويدل عليه أيضا.
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: It is not permissible to purify oneself with water that has been used in washing impurities such as menstruation, irregular bleeding, postpartum bleeding, Janabah (major ritual impurity), or washing the dead. However, it is permissible to purify oneself with water that has been used for washing the face and hands in Wudu' for prayer, or water used for washing pure bodies in acts of recommended purification, such as the Ghusl of Friday or Eid. Nonetheless, it is better to seek out pure water that has not been used in performing either obligatory or recommended acts, as we have explained. This ruling is based on the principle that a person is obligated to perform ablution only with water whose purity is certain, ensuring that prayer becomes permissible through its use. Water used for Ghusl from Janabah carries doubt about its purity, and thus its use should not be allowed. This is further supported by evidence.
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ هِلاَلٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ يُتَوَضَّأَ بِالْمَاءِ اَلْمُسْتَعْمَلِ» وَ قَالَ« اَلْمَاءُ اَلَّذِي يُغْسَلُ بِهِ اَلثَّوْبُ أَوْ يَغْتَسِلُ بِهِ اَلرَّجُلُ مِنَ اَلْجَنَابَةِ لاَ يَجُوزُ أَنْ يُتَوَضَّأَ مِنْهُ وَ أَشْبَاهِهِ وَ أَمَّا اَلْمَاءُ اَلَّذِي يَتَوَضَّأُ اَلرَّجُلُ بِهِ فَيَغْسِلُ بِهِ وَجْهَهُ وَ يَدَهُ فِي شَيْءٍ نَظِيفٍ فَلاَ بَأْسَ أَنْ يَأْخُذَهُ غَيْرُهُ وَ يَتَوَضَّأَ بِهِ».
The Shaykh (Al-Mufid), narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from his father, from Sa'd ibn Abdullah, from al-Hasan ibn Ali, from Ahmad ibn Hilal, from al-Hasan ibn Mahbub, from Abdullah ibn Sinan:
Abu Abdullah عليه السلام said: "There is no harm in performing Wudu' (ablution) with used water." Imam عليه السلام also said: "The water that is used to wash clothes or for Ghusl (ritual bath) for Janabah (major ritual impurity) cannot be used for Wudu' or similar purposes. However, the water that a person uses for Wudu', washing his face and hands in a clean container, can be taken by another person for Wudu' without any issue."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 234
- Ṣaḥīḥ al-Tahdhīb
ويدل على جواز الوضوء بالماء المستعمل في الطهارة الصغرى مضافا إلى هذا الخبر الآية وانه يقع عليه اسم الماء بالاطلاق والاستعمال لا يخرجه عن اطلاق اسم الماء عليه، فيجب أن يسوغ التوضؤ به إلا ان يصرف عنه صارف، وليس في الشريعة ما يمنع من استعماله، ويدل عليه أيضا.
This narration supports the permissibility of performing Wudu' with water used in minor purification (Wudu') based on this report and the Quranic verse, as it retains the general designation of "water." Usage does not negate its qualification as "water" in its absolute sense, and thus, it should be permissible for Wudu' unless there is explicit evidence to prohibit it. There is no provision in Islamic law that prevents its use, further supported by additional evidence.
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ هِلاَلٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« كَانَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ إِذَا تَوَضَّأَ أُخِذَ مَا يَسْقُطُ مِنْ وَضُوئِهِ فَيَتَوَضَّئُونَ بِهِ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from his father, from Sa'd ibn Abdullah, from al-Hasan ibn Ali, from Ahmad ibn Hilal, from Ahmad ibn Muhammad ibn Abi Nasr, from Aban ibn Uthman, from Zurara, from one of the Imams عليه السلام, who said:
Imam عليه السلام said: "The Prophet (peace and blessings be upon him and his family), when He صلى الله عليه وعلى آله وسلم performed Wudu' (ablution), the water that fell from his Wudu' would be collected, and people would use it to perform Wudu'."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 234
- Ṣaḥīḥ al-Tahdhīb
عَلِيُّ بْنُ اَلْحَسَنِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَتَوَضَّأُ بِفَضْلِ اَلْحَائِضِ قَالَ« إِذَا كَانَتْ مَأْمُونَةً فَلاَ بَأْسَ».
Ali ibn al-Hasan, from Ayyub ibn Nuh, from Muhammad ibn Abi Hamzah, from Ali ibn Yaqtin:
From Abu al-Hasan عليه السلام, regarding a man performing Wudu' (ablution) with the leftover water (su’r[4]) of a menstruating woman. Imam عليه السلام said: "If she is trustworthy, then there is no harm."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 235
- Ṣaḥīḥ al-Tahdhīb
عَنْهُ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ اَلْقَاسِمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ سُؤْرِ اَلْحَائِضِ قَالَ« يُتَوَضَّأُ مِنْهُ وَ تَوَضَّأْ مِنْ سُؤْرِ اَلْجُنُبِ إِذَا كَانَتْ مَأْمُونَةً وَ تَغْسِلُ يَدَهَا قَبْلَ أَنْ تُدْخِلَهَا اَلْإِنَاءَ وَ قَدْ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَغْتَسِلُ هُوَ وَ عَائِشَةُ فِي إِنَاءٍ وَاحِدٍ وَ يَغْتَسِلاَنِ جَمِيعاً».
From him, from Abd al-Rahman ibn Abi Najran, from Safwan ibn Yahya, from ‘Is ibn al-Qasim, who said:
I asked Abu Abdullah عليه السلام about the leftover water (su’r) of a menstruating woman. Imam عليه السلام said: "You may perform Wudu' (ablution) with it. You may also perform Wudu' with the leftover water of a person in a state of Janabah (major ritual impurity) if they are trustworthy (In cleanliness), provided they wash their hands before placing them in the vessel. Indeed, the Messenger of Allah سبحانه وتعالى used to bathe together with Aisha from the same vessel, and they would both bathe together." 4 Leftover water (su’r) – this is the water inside the vessel that remains as ‘leftover’ after having been used by a person, such as by dipping their hands into this vessel to draw water. In this example, the leftover water of a menstruating woman is not inherently impure. However, there is an implicit precaution: if there is a reason to believe the water may have been contaminated (for example, if her hands were impure when she dipped them into the vessel), then caution should be exercised
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 235
- Ṣaḥīḥ al-Tahdhīb, p. 14
فَأَمَّا مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« سُؤْرُ اَلْحَائِضِ تَشْرَبُ مِنْهُ وَ لاَ تَوَضَّأُ».
As for what was narrated by Ali ibn al-Hasan, from Ayyub ibn Nuh, from Safwan ibn Yahya, from Mansur ibn Hazim, from ‘Anbasah ibn Mus‘ab, from Abu Abdullah عليه السلام, who said:
Imam عليه السلام said: "The leftover water (su’r) of a menstruating woman can be drunk from, but it is not used for Wudu' (ablution)."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 235
- Ṣaḥīḥ al-Tahdhīb, p. 14
عَنْهُ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: «فِي اَلْحَائِضِ تَشْرَبُ مِنْ سُؤْرِهَا وَ لاَ تَوَضَّأُ مِنْهُ».
From him, from Mu‘awiyah ibn Hakim, from Abdullah ibn al-Mughira, from al-Husayn ibn Abi al-‘Ala, from Abu Abdullah عليه السلام, who said:
Imam عليه السلام said: regarding a menstruating woman: “Her leftover water (su’r) can be drunk from, but it is not used for Wudu' (ablution)."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 235
- Ṣaḥīḥ al-Tahdhīb, p. 14
وَ عَنْهُ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ اَلْأَحْمَرِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ هَلْ يُتَوَضَّأُ مِنْ فَضْلِ اَلْحَائِضِ قَالَ« لاَ».
From him, from Ali ibn Asbat, from his uncle Ya‘qub ibn Salim al-Ahmar, from Abu Basir, from Abu Abdullah عليه السلام, who said:
I asked Imam عليه السلام: "Is it permissible to perform Wudu' (ablution) with the leftover water of a menstruating woman?" Imam عليه السلام said: "No."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 235
- Ṣaḥīḥ al-Tahdhīb, p. 14
فالوجه في هذه الاخبار ما فصله في الاخبار الاولة وهو أنه إذا لم تكن المرأة مأمونة فانه لا يجوز التوضؤ بسؤرها، ويجوز أن يكون المراد بها ضربا من الاستحباب. يدل على ذلك ما رواه.
The interpretation of these narrations aligns with what was clarified in the earlier reports. If the woman is not trustworthy (in terms of her cleanliness), it is not permissible to perform Wudu' with her leftover water. It is also possible that these narrations indicate a recommendation (istihbab) rather than a strict prohibition. This is supported by additional narrations.
مَارَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ عَنْ حَجَّاجٍ اَلْخَشَّابِ عَنْ أَبِي هِلاَلٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ :«اَلْمَرْأَةُ اَلطَّامِثُ اِشْرَبْ مِنْ فَضْلِ شَرَابِهَا وَ لاَ أُحِبُّ أَنْ تَتَوَضَّأَ مِنْهُ».
Ali ibn al-Hasan narrated from al-‘Abbas ibn ‘Amir, from Hajjaj al-Khashshab, from Abu Hilal, who said:
Abu Abdullah عليه السلام said: "For a menstruating woman – (you can) drink from her leftover drink, but I do not prefer that you perform Wudu' (ablution) with it."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 236
- Ṣaḥīḥ al-Tahdhīb, p. 14
قال الشيخ أيده الله تعالى( ولا يجوز الطهارة باسئار الكفار من المشركين والنصارى والمجوس والصابئين). يدل على ذلك قوله تعالى:( انما المشركون نجس) فحكم عليهم بالنجاسة بظاهر اللفظ وهذا يقتضي نجاسة اسئارهم بملاقاتهم للماء، وأيضا اجمع المسلمون على نجاسة المشركين والكفار اطلاقا وذلك أيضا يوجب نجاسة أسئارهم، ويدل أيضا عليه.
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "It is not permissible to use the leftover water (su’r) of disbelievers (kuffar), including polytheists, Christians, Zoroastrians, and Sabians, for purification." This is supported by Allah’s سبحانه وتعالى statement: “Indeed, the polytheists are unclean” (Surah At-Tawbah 9:28). Allah سبحانه وتعالى has ruled them impure in the explicit wording of the verse, which implies that their leftover water is also impure due to their contact with it. Furthermore, there is consensus among Muslims regarding the impurity of polytheists and disbelievers in general, which also necessitates the impurity of their leftovers. Additional evidence supports this conclusion.
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ سَعِيدٍ اَلْأَعْرَجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ سُؤْرِ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ فَقَالَ« لاَ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ali ibn Ibrahim, from his father, from Abdullah ibn al-Mughira, from Sa'id al-A‘raj, who said:
I asked Abu Abdullah عليه السلام about (using) the leftover water (su’r) of a Jew or a Christian. Imam عليه السلام said: "No."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 236
- Ṣaḥīḥ al-Tahdhīb
وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ اَلْوَشَّاءِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّهُ كَرِهَ سُؤْرَ وَلَدِ اَلزِّنَا وَ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ وَ اَلْمُشْرِكِ وَ كُلِّ مَا خَالَفَ اَلْإِسْلاَمَ وَ كَانَ أَشَدَّ ذَلِكَ عِنْدَهُ سُؤْرُ اَلنَّاصِبِ».
And with this chain of narration, from Muhammad ibn Ya'qub, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Ayyub ibn Nuh, from al-Washsha’, from someone he mentioned, from Abu Abdullah عليه السلام, who said:
"Imam عليه السلام disliked (using) the leftover water (su’r) of a child born out of wedlock, a Jew, a Christian, a polytheist, and anyone who opposes Islam. The most severe (transgressors) in his view was the leftover water of a Nasibi (one who harbors enmity toward the Ahlulbayt عليه السلام)."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 236
- Ṣaḥīḥ al-Tahdhīb
وَ سَأَلَ عَلِيُّ بْنُ جَعْفَرٍ أَخَاهُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: عَنِ اَلنَّصْرَانِيِّ يَغْتَسِلُ مَعَ اَلْمُسْلِمِ فِي اَلْحَمَّامِ قَالَ «إِذَا عَلِمَ أَنَّهُ نَصْرَانِيٌّ اِغْتَسَلَ بِغَيْرِ مَاءِ اَلْحَمَّامِ إِلاَّ أَنْ يَغْتَسِلَ وَحْدَهُ عَلَى اَلْحَوْضِ فَيَغْسِلَهُ ثُمَّ يَغْتَسِلَ» وَ سَأَلَهُ عَنِ اَلْيَهُودِيِّ وَ اَلنَّصْرَانِيِّ يُدْخِلُ يَدَهُ فِي اَلْمَاءِ أَ يُتَوَضَّأُ مِنْهُ لِلصَّلاَةِ قَالَ« لاَ إِلاَّ أَنْ يُضْطَرَّ إِلَيْهِ».
Ali ibn Ja'far asked his brother Imam Musa ibn Ja'far عليه السلام about a Christian bathing with a Muslim in the public bath. Imam عليه السلام said: "If it is known that he is a Christian, the Muslim should bathe using water other than that of the bath unless the Christian bathes alone at the pool, washes it, and then bathes." He (Ali ibn Ja’far) also asked Imam عليه السلام about a Jew or a Christian putting their hand into water - can it be used for Wudu' (ablution) for prayer? Imam عليه السلام said: "No, unless it is absolutely necessary."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 236
- Ṣaḥīḥ al-Tahdhīb
وَ أَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ هَلْ يَتَوَضَّأُ مِنْ كُوزِ أَوْ إِنَاءِ غَيْرِهِ إِذَا شَرِبَ عَلَى أَنَّهُ يَهُودِيٌّ فَقَالَ« نَعَمْ» قُلْتُ فَمِنْ ذَاكَ اَلْمَاءِ اَلَّذِي يَشْرَبُ مِنْهُ قَالَ« نَعَمْ».
As for the narration reported by Sa'd ibn Abdullah, from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from Amr ibn Sa'id al-Mada’ini, from Musaddiq ibn Sadaqah, from Ammar al-Sabati, from Abu Abdullah عليه السلام, who said:
I asked Imam عليه السلام about a man - can he perform Wudu' (ablution) from a jug or any other vessel if a person believed to be a Jew has drunk from it? Imam عليه السلام said: "Yes." I asked: "From that water which he (supposed Jew) drank from?" Imam عليه السلام said: "Yes."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 237
- Ṣaḥīḥ al-Tahdhīb
فهذا محمول على انه إذا شرب منه من يظنه يهوديا ولم يتحققه فيجب أن لا يحكم عليه بالنجاسة إلا مع اليقين أو أراد به من كان يهوديا ثم اسلم، فاما في حال كونه يهوديا فلا يجوز التوضؤ بسؤره حسب ما تقدم. ثم قال أيده الله تعالى:( ولا يجوز التطهر بسؤر الكلب والخنزير وإذا ولغ الكلب في الاناء وجب ان يهراق ما فيه ويغسل ثلاث مرات مرتين منها بالماء ومرة بالتراب يكون في أوسط الغسلات التراب ثم يجفف ويستعمل). يدل على ذلك.
This narration can be understood to mean that if the person drinking was thought to be a Jew but there was no certainty of it, then one should not assume impurity unless it is definitively established. Alternatively, it could refer to a person who was previously a Jew but later accepted Islam. However, if the person is confirmed to be a Jew at the time of drinking, it is not permissible to perform Wudu' with their leftover water, as previously explained. The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, then said: "It is not permissible to purify oneself with the leftover water of a dog or a pig. If a dog licks a vessel, the water inside must be discarded, and the vessel must be washed three times - twice with water and once with soil, with the soil being used in the middle wash. Then the vessel must be dried and can be used." This is supported by clear evidence.
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدِ بْنِ يَحْيَى جَمِيعاً عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنْ مَاءٍ يَشْرَبُ مِنْهُ اَلْحَمَامُ فَقَالَ« كُلُّ مَا يُؤْكَلُ لَحْمُهُ يُتَوَضَّأُ مِنْ سُؤْرِهِ وَ يُشْرَبُ».
The Shaykh (Al-Mufid), narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Ahmad ibn Idris and Muhammad ibn Yahya, both from Muhammad ibn Ahmad, from Ahmad ibn al-Hasan ibn Ali, from Amr ibn Sa'id, from Musaddiq ibn Sadaqah, from Ammar ibn Musa:
Abu Abdullah عليه السلام, was asked about water from which pigeons drink. Imam عليه السلام said: "Everything whose meat is permissible to eat, its leftover water (su’r) can be used for Wudu' (ablution) and drinking."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 237
- Ṣaḥīḥ al-Tahdhīb
قوله كل ما اكل لحمه يتوضأ بسؤره ويشرب يدل على ان كل ما لا يؤكل لحمه لا يجوز التوضؤ به والشرب منه، لانه إذا شرط في استباحة سؤره أن يؤكل لحمه دل على أن ما عداه بخلافه، ويجري هذا مجرى.
The statement "everything whose meat is permissible to eat, its leftover water can be used for Wudu' and drinking" indicates that anything whose meat is not permissible to eat cannot be used for Wudu' or drinking. The condition that the animal's meat must be lawful to eat implies that any animal outside this category is the opposite and thus cannot be used for purification or consumption. This serves as a general rule.
قَوْلِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ[ عَلَيْهِ اَلسَّلاَمُ خ ل]:« فِي سَائِمَةِ اَلْغَنَمِ اَلزَّكَاةُ».
The statement of the Prophet (peace and blessings be upon him and his family): "In freely grazing sheep, there is Zakat (obligatory almsgiving)."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 238
- Ṣaḥīḥ al-Tahdhīb
في أنه يدل على ان المعلوفة ليس فيها زكاة، ويدل أيضا عليه.
This indicates that Zakat is not obligatory on sheep that are fed fodder (ma‘lufah) by their owners. Additional evidence also supports this understanding.
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ: سَأَلْتُهُ عَنِ اَلْكَلْبِ يَشْرَبُ مِنَ اَلْإِنَاءِ قَالَ« اِغْسِلِ اَلْإِنَاءَ» وَ عَنِ اَلسِّنَّوْرِ قَالَ« لاَ بَأْسَ أَنْ يُتَوَضَّأَ مِنْ فَضْلِهَا إِنَّمَا هِيَ مِنَ اَلسِّبَاعِ».
father Muhammad ibn al-Hasan, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from Hammad, from Hariz, from Muhammad ibn Muslim, from Abu Abdullah عليه السلام, who said:
I asked Imam عليه السلام about a dog drinking from a vessel. Imam عليه السلام said: "Wash the vessel." And when asked about a cat, Imam عليه السلام said: "There is no harm in performing Wudu' (ablution) with its leftover water. It is considered amongst the wild animals."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 238
- Ṣaḥīḥ al-Tahdhīb, p. 15
وَ بِهَذَا اَلْإِسْنَادِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا وَلَغَ اَلْكَلْبُ فِي اَلْإِنَاءِ فَصُبَّهُ».
And with this chain of narration, from Hammad, from Hariz, from someone who informed him, from Abu Abdullah عليه السلام, who said:
Imam عليه السلام said: "If a dog licks a vessel, pour its contents out."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 238
- Ṣaḥīḥ al-Tahdhīb
وَ بِهَذَا اَلْإِسْنَادِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنِ اَلْفَضْلِ أَبِي اَلْعَبَّاسِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ فَضْلِ اَلْهِرَّةِ وَ اَلشَّاةِ وَ اَلْبَقَرَةِ وَ اَلْإِبِلِ وَ اَلْحِمَارِ وَ اَلْخَيْلِ وَ اَلْبِغَالِ وَ اَلْوَحْشِ وَ اَلسِّبَاعِ فَلَمْ أَتْرُكْ شَيْئاً إِلاَّ سَأَلْتُهُ عَنْهُ فَقَالَ« لاَ بَأْسَ بِهِ حَتَّى اِنْتَهَيْتُ إِلَى اَلْكَلْبِ» فَقَالَ« رِجْسٌ نِجْسٌ لاَ تَتَوَضَّأْ بِفَضْلِهِ وَاُصْبُبْ ذَلِكَ اَلْمَاءَ وَاِغْسِلْهُ بِالتُّرَابِ أَوَّلَ مَرَّةٍ ثُمَّ بِالْمَاءِ».
And with this chain of narration, from Hammad, from Hariz, from al-Fadl Abu al-‘Abbas, who said:
I asked Abu Abdullah عليه السلام about the leftover water of a cat, a sheep, a cow, a camel, a donkey, a horse, a mule, wild animals, and predators - I left nothing out and asked him about all of them. Imam عليه السلام said: "There is no harm in it." Then I asked (specifically) about the dog. Imam عليه السلام said: "It is filthy and impure (rijs najis). Do not perform Wudu' (ablution) with its leftover water. Pour that water out and wash the vessel with soil the first time, then with water."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 238
- Ṣaḥīḥ al-Tahdhīb, p. 15
وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ شُرَيْحٍ قَالَ: سَأَلَ عُذَافِرٌ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا عِنْدَهُ عَنْ سُؤْرِ اَلسِّنَّوْرِ وَ اَلشَّاةِ وَ اَلْبَقَرَةِ وَ اَلْبَعِيرِ وَ اَلْحِمَارِ وَ اَلْفَرَسِ وَ اَلْبَغْلِ وَ اَلسِّبَاعِ يُشْرَبُ مِنْهُ أَوْ يُتَوَضَّأُ مِنْهُ فَقَالَ« نَعَمْ اِشْرَبْ مِنْهُ وَ تَوَضَّأْ» قَالَ قُلْتُ لَهُ اَلْكَلْبُ قَالَ« لاَ» قُلْتُ أَ لَيْسَ هُوَ سَبُعٌ قَالَ« لاَ وَ اَللَّهِ إِنَّهُ نَجِسٌ لاَ وَ اَللَّهِ إِنَّهُ نَجِسٌ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Ahmad ibn Muhammad, from Ayyub ibn Nuh, from Safwan ibn Yahya, from Mu'awiyah ibn Sharih, who said:
‘Udhaffir asked Abu Abdullah عليه السلام in my presence about the leftover water (su’r) of a cat, a sheep, a cow, a camel, a donkey, a horse, a mule, and predators. He asked: "Can it be drunk or used for Wudu' (ablution)?" Imam عليه السلام said: "Yes, you may drink from it and perform Wudu' with it." He said: "I asked him (specifically) about the dog." Imam عليه السلام said: "No." I said: "Is it not one of the predators?" Imam عليه السلام said: "No, by Allah سبحانه وتعالى, it is impure (najis). No, by Allah سبحانه وتعالى, it is impure (najis)."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 238
- Ṣaḥīḥ al-Tahdhīb, p. 15
سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ مُعَاوِيَةَ بْنِ مَيْسَرَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: وَ ذَكَرَ مِثْلَهُ.
Sa'd ibn Abdullah, from Ahmad, from al-Hasan ibn Ali ibn Faddal, from Abdullah ibn Bukayr, from Mu'awiyah ibn Mayasarah, from Abu Abdullah عليه السلام, who mentioned the same (narration as H.647).
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 239
- Ṣaḥīḥ al-Tahdhīb
فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْوُضُوءِ مِمَّا وَلَغَ اَلْكَلْبُ فِيهِ وَ اَلسِّنَّوْرُ أَوْ شَرِبَ مِنْهُ جَمَلٌ أَوْ دَابَّةٌ أَوْ غَيْرُ ذَلِكَ أَ يُتَوَضَّأُ مِنْهُ أَوْ يُغْتَسَلُ قَالَ« نَعَمْ إِلاَّ أَنْ تَجِدَ غَيْرَهُ فَتَنَزَّهْ عَنْهُ».
I asked Imam عليه السلام about performing Wudu' (ablution) with water that a dog licked, or a cat, or a camel, or a beast, or something else drank from. Can it be used for Wudu' or Ghusl (ritual bathing)? Imam عليه السلام said: "Yes, unless you find other water, in which case avoid it."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 239
- Ṣaḥīḥ al-Tahdhīb
فليس في هذا الخبر رخصة فيما ولغ فيه الكلب لان المراد به إذا زاد على الكر الذي لا يقبل النجاسة، والذي يدل على ذلك.
This narration does not provide permission to use water licked by a dog. The intended meaning is when the water exceeds the quantity of a kurr (a large amount of water that does not become impure by minor impurities). Evidence supporting this interpretation exists.
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لَيْسَ بِفَضْلِ اَلسِّنَّوْرِ بَأْسٌ أَنْ يُتَوَضَّأَ مِنْهُ وَ يُشْرَبَ وَ لاَ يُشْرَبُ سُؤْرُ اَلْكَلْبِ إِلاَّ أَنْ يَكُونَ حَوْضاً كَبِيراً يُسْتَسْقَى مِنْهُ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Abu Ja'far Ahmad ibn Muhammad, from Uthman ibn Isa, from Sama‘ah ibn Mehran, from Abu Basir, from Abu Abdullah عليه السلام, who said:
Imam عليه السلام said: "There is no harm in the leftover water (su’r) of a cat; it can be used for Wudu' (ablution) and drinking. However, the leftover water of a dog should not be drunk, unless it is from a large pool that people draw water from."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 239
- Ṣaḥīḥ al-Tahdhīb, p. 16
وَبِهٰذَا الإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ الْمَاءِ تَبُولُ فِيهِ الدَّوَابُّ وَتَلَغُ فِيهِ الْكِلَابُ وَيَغْتَسِلُ فِيهِ الْجُنُبُ، قَالَ: إِذَا كَانَ الْمَاءُ قَدْرَ كُرٍّ لَمْ يُنَجِّسْهُ شَيْءٌ.
And with this chain of narration, from Ahmad ibn Muhammad, from Ali ibn al-Hakam, from Abu Ayyub al-Khazzaz, from Muhammad ibn Muslim, who said:
I asked Imam عليه السلام about water in which animals urinate, dogs lick, and a person in a state of Janabah (major ritual impurity) bathes. Imam عليه السلام said: "If the water reaches the quantity of a kurr (a large volume), nothing makes it impure."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 239
- Ṣaḥīḥ al-Tahdhīb, p. 16
ثم قال أيده الله تعالى( ولا بأس بسؤر الهرة فانها غير نجسة). يدل على ذلك.
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, then said: "There is no harm in the leftover water (su’r) of a cat, as it is not impure." This is supported by evidence.
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« فِي اَلْهِرَّةِ أَنَّهَا مِنْ أَهْلِ اَلْبَيْتِ وَ يُتَوَضَّأُ مِنْ سُؤْرِهَا».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Ahmad ibn Muhammad, from his father, from Muhammad ibn al-Hasan, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from Hammad, from Mu'awiyah ibn Ammar, from Abu Abdullah عليه السلام, who said:
Imam عليه السلام said: regarding the cat, “It is one of the members of the household, and its leftover water (su’r) can be used for Wudu' (ablution)."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 239
- Ṣaḥīḥ al-Tahdhīb, p. 16
وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ عَنْ أَبِي اَلصَّبَّاحِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ قَالَ كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« لاَ تَدَعْ فَضْلَ اَلسِّنَّوْرِ أَنْ تَتَوَضَّأَ مِنْهُ إِنَّمَا هِيَ سَبُعٌ».
And with this chain of narration, from al-Husayn ibn Sa'id, from Muhammad ibn al-Fudayl, from Abu al-Sabbah, from Abu Abdullah عليه السلام, who said:
(Imam) Ali عليه السلام used to say: "Do not refrain from using the leftover water (su’r) of a cat for Wudu' (ablution); it is merely a predator (sabu‘)."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 240
- Ṣaḥīḥ al-Tahdhīb
وَ بِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّمَا هِيَ مِنْ أَهْلِ اَلْبَيْتِ».
And with this chain of narration, from al-Husayn ibn Sa'id, from al-Hasan, from Zur'ah, from Sama‘ah, from Abu Abdullah عليه السلام, who said:
(Imam) Ali عليه السلام said: "Indeed, it (the cat) is one of the members of the household."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 240
- Ṣaḥīḥ al-Tahdhīb, p. 16
وَبِهَذَا اَلْإِسْنَادِ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: فِي كِتَابِ عَلِيٍّ عَ« أَنَّ اَلْهِرَّ سَبُعٌ وَ لاَ بَأْسَ بِسُؤْرِهِ وَ إِنِّي لَأَسْتَحِي مِنَ اَللَّهِ أَنْ أَدَعَ طَعَاماً لِأَنَّ اَلْهِرَّ أَكَلَ مِنْهُ».
And with this chain of narration, from al-Husayn ibn Sa'id, from Ibn Abi Umayr, from Umar ibn Udhaynah, from Zurara, from Abu Abdullah عليه السلام, who said:
Imam عليه السلام said: In the book of (Imam) Ali عليه السلام, it is written: "The cat is a predator (sabu‘), but there is no harm in its leftover water (su’r). I feel ashamed before Allah سبحانه وتعالى to leave (edible) food because a cat has eaten from it."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 240
- Ṣaḥīḥ al-Tahdhīb
قال الشيخ أيده الله تعالى( ولا بأس بالوضوء من فضلة الخيل والبغال والحمير والابل والبقر والغنم وما شربت منه سائر الطيور إلا ما أكل الجيف منها فانه يكره الوضوء بفضل ما قد شربت منه، وإن كان شربت منه وفي منقاره أثر دم وشبهه لم يستعمل في الطهارة على حال). يدل على ذلك الخبر الذي أوردناه عن حريز عن ابى العباس الفضل، ويدل على ذلك أيضا ما رويناه عن سماعة عن ابى بصير عن ابى عبد الله عليه السلام، ويدل عليه أيضا.
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "There is no harm in performing Wudu' (ablution) with the leftover water of horses, mules, donkeys, camels, cows, sheep, and what other birds drink from, except for those birds that eat carrion, as it is disliked to perform Wudu' with their leftover water. If a bird drank and there was blood or a similar impurity on its beak, the water should not be used for purification under any circumstances." This is supported by the narration we cited from Hariz, from Abu al-‘Abbas al-Fadl, as well as the narration we reported from Sama‘ah, from Abu Basir, from Abu Abdullah عليه السلام, and other evidence.
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ أَبِي دَاوُدَ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَخِيهِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ هَلْ يُشْرَبُ سُؤْرُ شَيْءٍ مِنَ اَلدَّوَابِّ وَ يُتَوَضَّأُ مِنْهُ قَالَ« أَمَّا اَلْإِبِلُ وَاَلْبَقَرُ فَلاَ بَأْسَ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Abu Dawud, from al-Husayn ibn Sa'id, from his brother al-Hasan, from Zur'ah, from Sama‘ah, who said:
I asked Imam عليه السلام: "Can the leftover water (su’r) of any of the animals be drunk or used for Wudu' (ablution)?" Imam عليه السلام said: "As for camels and cows, there is no harm."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 241
- Ṣaḥīḥ al-Tahdhīb, p. 16
وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ سُؤْرِ اَلدَّوَابِّ وَ اَلْغَنَمِ وَ اَلْبَقَرِ أَ يُتَوَضَّأُ مِنْهُ وَ يُشْرَبُ فَقَالَ« لاَ بَأْسَ بِهِ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from his father, from Sa'd ibn Abdullah, from Ahmad ibn Muhammad, from al-Husayn ibn Sa'id, from Fadalah ibn Ayyub and Muhammad ibn Abi Umayr, from Jamil ibn Darraj, who said:
I asked Abu Abdullah عليه السلام about the leftover water (su’r) of animals, sheep, and cows -can it be used for Wudu' (ablution) and drinking? Imam عليه السلام said: "There is no harm in it."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 241
- Ṣaḥīḥ al-Tahdhīb, p. 17
سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« كُلُّ شَيْءٍ يَجْتَرُّ فَسُؤْرُهُ حَلاَلٌ وَ لُعَابُهُ حَلاَلٌ».
Sa'd ibn Abdullah, from Muhammad ibn Ahmad, from Harun ibn Muslim, from al-Husayn ibn ‘Alwan, from Abdullah ibn al-Hasan ibn Ali ibn Abi Talib عليه السلام, from his forefathers عليه السلام, who said:
The Messenger of Allah سبحانه وتعالى (peace and blessings be upon him and his family) said: "Everything that chews the cud, its leftover water (su’r) is permissible, and its saliva is permissible."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 241
- Ṣaḥīḥ al-Tahdhīb
فاما الذي يدل على جواز استعمال أسئار الطيور.
This indicates the permissibility of using the leftover water of animals that chew the cud and also supports the permissibility of using the leftover water of birds.
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« فَضْلُ اَلْحَمَامَةِ وَ اَلدَّجَاجِ لاَ بَأْسَ بِهِ وَ اَلطَّيْرِ».
Ya'qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn Khalid, from al-Husayn ibn Sa'id, from al-Qasim ibn Muhammad, from Ali ibn Abi Hamzah, from Abu Basir, from Abu Abdullah عليه السلام, who said:
Imam عليه السلام said: "The leftover water (su’r) of pigeons, chickens, and birds is permissible."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 241
- Ṣaḥīḥ al-Tahdhīb
قوله والطير عموم في كل طير.
The phrase "and birds" (wa al-tayr) is general and applies to all types of birds.
وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدِ بْنِ يَحْيَى جَمِيعاً عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَمَّا تَشْرَبُ مِنْهُ اَلْحَمَامَةُ فَقَالَ «كُلُّمَا أُكِلَ لَحْمُهُ يُتَوَضَّأُ مِنْ سُؤْرِهِ وَ يُشْرَبُ» وَ عَنْ مَاءٍ يَشْرَبُ مِنْهُ بَازٌ أَوْ صَقْرٌ أَوْ عُقَابٌ فَقَالَ« كُلُّ شَيْءٍ مِنَ اَلطَّيْرِ يُتَوَضَّأُ مِمَّا يَشْرَبُ مِنْهُ إِلاَّ أَنْ تَرَى فِي مِنْقَارِهِ دَماً فَإِنْ رَأَيْتَ فِي مِنْقَارِهِ دَماً فَلاَ تَوَضَّأْ مِنْهُ وَ لاَ تَشْرَبْ».
And with this chain of narration, from Muhammad ibn Ya'qub, from Ahmad ibn Idris and Muhammad ibn Yahya, both from Muhammad ibn Ahmad, from Ahmad ibn al-Hasan ibn Ali, from Amr ibn Sa'id, from Musaddiq ibn Sadaqah, from Ammar ibn Musa, from Abu Abdullah عليه السلام, who said:
Imam عليه السلام was asked about water from which a pigeon drinks. Imam عليه السلام said: "Anything whose meat is permissible to eat, its leftover water (su’r) can be used for Wudu' (ablution) and drinking." And Imam عليه السلام was asked about water from which a hawk, falcon, or eagle drinks. Imam عليه السلام said: "Any bird’s leftover water can be used for Wudu' unless you see blood in its beak. If you see blood in its beak, do not perform Wudu' with it, nor drink from it."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 242
- Ṣaḥīḥ al-Tahdhīb
قال الشيخ أيده الله تعالى والمياه إذا كانت في آنية محصورة فوقع فيها نجاسة لم يتوضأ منها ووجب اهراقها. يدل على ذلك ما قدمنا ذكره من أن الماء متى نقص عن الكر فانه ينجس بما يحله من النجاسات وإذا ثبتت نجاسته فلا يجوز استعماله بلا خلاف، ويدل عليه أيضا.
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, said: "If water is contained in a limited vessel and an impurity falls into it, it cannot be used for Wudu', and it must be discarded." This is supported by what we have previously mentioned: when water is less than a kurr (large volume), it becomes impure if impurities enter it. Once its impurity is established, it cannot be used under any circumstances, and this ruling is undisputed. Additional evidence also supports this conclusion.
مَا أَخْبَرَنِي بِهِ الشَّيْخُ أَيَّدَهُ اللهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانَ عَنْ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ ابْنِ سِنَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللهِ عَلَيْهِ السَّلَامُ قَالَ: سَأَلْتُهُ عَنِ الْجُنُبِ يَجْعَلُ الرَّكْوَةَ أَوِ التَّوْرَ فَيُدْخِلُ إِصْبَعَهُ فِيهِ، قَالَ: إِنْ كَانَتْ يَدُهُ قَذِرَةً فَأَهْرِقْهُ، وَإِنْ كَانَ لَمْ يُصِبْهَا قَذَرٌ فَلْيَغْتَسِلْ مِنْهُ. هَذَا مِمَّا قَالَ اللهُ تَعَالَى: مَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ.
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from Ibn Sinan, from Abu Basir, from Abu Abdullah عليه السلام, who said:
I asked Imam عليه السلام about a person in a state of Janabah (major ritual impurity) who places a jug or bowl and dips their finger into it. Imam عليه السلام said: "If their hand is impure, pour out the water. But if no impurity has touched their hand, they may use it to perform Ghusl (ritual purification)." This is in accordance with Allah’s سبحانه وتعالى statement: "He has not placed upon you in the religion any difficulty" (Surah Al-Hajj 22:78).
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 243
- Ṣaḥīḥ al-Tahdhīb
وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ جَرَّةٍ وُجِدَ فِيهَا خُنْفَسَاءُ قَدْ مَاتَ قَالَ« أَلْقِهِ وَ تَوَضَّأْ مِنْهُ وَ إِنْ كَانَ عَقْرَباً فَأَرِقِ اَلْمَاءَ وَ تَوَضَّأْ مِنْ مَاءٍ غَيْرِهِ» وَ عَنْ رَجُلٍ مَعَهُ إِنَاءَانِ فِيهِمَا مَاءٌ وَقَعَ فِي أَحَدِهِمَا قَذَرٌ لاَ يَدْرِي أَيُّهُمَا هُوَ وَ لَيْسَ يَقْدِرُ عَلَى مَاءٍ غَيْرِهِ قَالَ« يُهَرِيقُهُمَا وَ يَتَيَمَّمُ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Uthman ibn Isa, from Sama‘ah, who said:
I asked Abu Abdullah عليه السلام about a jar in which a dead beetle was found. Imam عليه السلام said: "Remove it and perform Wudu' (ablution) with the water. But if it was a scorpion, pour out the water and use other water for Wudu'." I also asked Imam عليه السلام about a man who has two vessels of water, one of which has been contaminated, but he does not know which one. He cannot access other water. Imam عليه السلام said: "Pour both of them out and perform Tayammum (dry ablution)."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 243
- Ṣaḥīḥ al-Tahdhīb
مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْفَأْرَةِ وَ اَلْكَلْبِ إِذَا أَكَلاَ اَلْخُبْزَ أَوْ شَمَّاهُ أَ يُؤْكَلُ قَالَ« يُطْرَحُ مَا شَمَّاهُ وَ يُؤْكَلُ مَا بَقِيَ».
Muhammad ibn Ahmad ibn Yahya narrated from al-‘Amraki, from Ali ibn Ja'far, from his brother Imam Musa ibn Ja'far عليه السلام, who said:
I asked Imam عليه السلام about a mouse or a dog eating or sniffing the bread. Should it be eaten? Imam عليه السلام said: "Discard what they sniffed and eat what remains."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 243
- Ṣaḥīḥ al-Tahdhīb
ثم قال أيده الله تعالى( وليس ينجس الماء شئ فيموت فيه إلا ما كان له دم من نفسه فان مات فيها ذباب أو زنبور أو جراد وما أشبه ذلك مما ليس له نفس سائلة لم ينجس به). إذا ثبت بما قدمناه من الآية والاخبار ان المياه من حكمها الطهارة وأصلها جواز استعمالها، فما يمنع من جواز استعمالها طار يحتاج إلى دليل، وهذه الاشياء التي ليس لها نفس ليس في الشريعة ما يقطع على الامتناع من استعمال ما وقعت فيه فيجب أن يكون باقيا على الاصل، ويدل عليه الخبر المتقدم عن عثمان عن سماعة عن ابي عبد الله عليه السلام ويدل عليه أيضا.
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, then said: "Water does not become impure if something dies in it unless it is a creature with flowing blood. If a fly, wasp, locust, or similar creature - something without flowing blood - dies in the water, it does not render it impure." Since it is established, based on the Quranic verse and narrations, that the default ruling for water is purity and its use is permitted, any prohibition on its use requires specific evidence. For creatures without flowing blood, there is no definitive ruling in the Sharia prohibiting the use of water they fall into. Thus, the default ruling remains applicable. This is supported by the previously mentioned narration from Uthman, from Sama‘ah, from Abu Abdullah عليه السلام, and other evidence as well.
مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْخُنْفَسَاءِ تَقَعُ فِي اَلْمَاءِ أَ يُتَوَضَّأُ مِنْهُ قَالَ« نَعَمْ لاَ بَأْسَ بِهِ» قُلْتُ فَالْعَقْرَبُ قَالَ« أَرِقْهُ
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Ahmad ibn Muhammad, from his father Muhammad ibn al-Hasan, from Ahmad ibn Muhammad, from al-Husayn ibn Sa'id, from Uthman ibn Isa, from Sama‘ah, from Abu Basir, from Abu Ja'far عليه السلام, who said:
I asked Imam عليه السلام about a beetle (khunfasa') that falls into water. Can one perform Wudu' (ablution) with it? Imam عليه السلام said: "Yes, there is no harm in it." I said: "What about a scorpion?" Imam عليه السلام said: "Pour it (water) out."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 244
- Ṣaḥīḥ al-Tahdhīb, p. 17
ويدل عليه أيضا.
This narration provides further evidence for the distinction between creatures whose presence in water affects its purity and those whose presence does not.
وَ يَدُلُّ عَلَيْهِ أَيْضاً مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي حَدِيثٍ طَوِيلٍ قَالَ: سُئِلَ عَنِ اَلْخُنْفَسَاءِ وَ اَلذُّبَابِ وَ اَلْجَرَادِ وَ اَلنَّمْلَةِ وَ مَا أَشْبَهَ ذَلِكَ يَمُوتُ فِي اَلْبِئْرِ وَ اَلزَّيْتِ وَ اَلسَّمْنِ وَ شِبْهِهِ قَالَ« كُلُّ مَا لَيْسَ لَهُ دَمٌ فَلاَ بَأْسَ بِهِ».
This is also supported by what the Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Abu Ja'far Muhammad ibn Ali, from Muhammad ibn al-Hasan, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from Amr ibn Sa'id, from Musaddiq ibn Sadaqah, from Ammar al-Sabati, from Abu Abdullah عليه السلام, in a lengthy narration, in which he was asked:
Imam عليه السلام was asked: "What about a beetle (khunfasa'), a fly, a locust, an ant, and similar creatures that die in a well, oil, clarified butter, or similar substances?" Imam عليه السلام said: "Anything that does not have blood, there is no harm in it."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 244
- Ṣaḥīḥ al-Tahdhīb
وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ بْنِ أَبَانٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَمَّا يَقَعُ فِي اَلْآبَارِ قَالَ« أَمَّا اَلْفَأْرَةُ فَيُنْزَحُ مِنْهَا حَتَّى تَطِيبَ وَ إِنْ سَقَطَ فِيهَا كَلْبٌ فَقَدَرْتَ عَلَى أَنْ تَنْزَحَ مَا فِيهَا فَافْعَلْ وَ كُلُّ شَيْءٍ سَقَطَ فِي اَلْبِئْرِ لَيْسَ لَهُ دَمٌ مِثْلُ اَلْعَقَارِبِ وَ اَلْخَنَافِسِ وَ أَشْبَاهِ ذَلِكَ فَلاَ بَأْسَ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Ahmad ibn Muhammad, from his father, from al-Husayn ibn al-Hasan ibn Aban, from al-Husayn ibn Sa'id, from Ibn Sinan, from Ibn Maskan, who said:
I asked Abu Abdullah عليه السلام about things that fall into wells. Imam عليه السلام said: "As for a mouse, water should be drawn from it until it becomes clean. If a dog falls into it, and you are able to draw out all the water, then do so. But anything that falls into the well and does not have blood - such as scorpions, beetles, and similar creatures - there is no harm."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 244
- Ṣaḥīḥ al-Tahdhīb
فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ مِنْهَالِ بْنِ عُمَرَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْعَقْرَبُ تُخْرَجُ مِنَ اَلْبِئْرِ مَيْتَةً قَالَ« اِسْتَقِ مِنْهَا عَشَرَةَ دِلاَءٍ» قَالَ فَقُلْتُ فَغَيْرُهَا مِنَ اَلْجِيَفِ فَقَالَ« اَلْجِيَفُ كُلُّهَا سَوَاءٌ إِلاَّ جِيفَةً قَدْ أُجِيفَتْ وَإِنْ كَانَتْ جِيفَةً قَدْ أُجِيفَتْ فَاسْتَقِ مِنْهَا مِائَةَ دَلْوٍ فَإِنْ غَلَبَ عَلَيْهَا اَلرِّيحُ بَعْدَ مِائَةِ دَلْوٍ فَانْزَحْهَا كُلَّهَا».
Muhammad ibn Ahmad ibn Yahya narrated from Muhammad ibn Abd al-Hamid, from Yunus ibn Ya'qub, from Minhal ibn Umar, who said:
I said to Abu Abdullah عليه السلام: "If a scorpion is found dead in a well, what should be done?" Imam عليه السلام said: "Draw out ten buckets of water from it." I then asked: "What about other carcasses?" Imam عليه السلام said: "All carcasses are the same unless it is a carcass that has decomposed. If it is decomposed, draw out one hundred buckets. If the odor persists after one hundred buckets, then empty the entire well."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 245
- Ṣaḥīḥ al-Tahdhīb
فالوجه في هذه الرواية أن نحملها على ضرب من الاستحباب دون الايجاب لئلا تنافي الاخبار الاولة.
The meaning of this narration is that it can be understood as a recommendation (istihbab) rather than an obligation (wujub), so as not to conflict with earlier narrations.
وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى رَفَعَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يُفْسِدُ اَلْمَاءَ إِلاَّ مَا كَانَتْ لَهُ نَفْسٌ سَائِلَةٌ».
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Muhammad ibn Yahya, who raised it to Abu Abdullah عليه السلام, who said:
Imam عليه السلام said: "Water is not rendered impure except by something that has flowing blood (najs sa'il)."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 245
- Ṣaḥīḥ al-Tahdhīb
وَأَخْبَرَنِي الشَّيْخُ أَيَّدَهُ اللهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ قَالَ: لَا يُفْسِدُ الْمَاءَ إِلَّا مَا كَانَتْ لَهُ نَفْسٌ سَائِلَةٌ.
The Shaykh (Al-Mufid), may Allah سبحانه وتعالى support him, narrated to me from Ahmad ibn Muhammad, from his father, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Abu Ja'far, from his father, from Hafs ibn Ghiyath, from Ja'far ibn Muhammad عليه السلام, who said:
Imam عليه السلام said: "Water is not rendered impure except by something that has flowing blood (nafs sa'ilah)."
- Tahdhīb al-Aḥkām fī Sharḥ al-Muqniʿah, vol. 1, p. 245
- Ṣaḥīḥ al-Tahdhīb, p. 17
Commentary #1