519. It is forbidden for a nufasÁÞ to cause a part of her body to touch the script of the Qur’an, the blessed name of the Lord’s essence, and all of His other beautiful names. The rest of the acts which are forbidden for a ÎÁÞià are also forbidden for her, based on obligatory precaution, and that which is obligatory on a ÎÁÞià is also obligatory on her.
520. The divorce of a nufasÁÞ is void, and it is forbidden to have intercourse with her. However, if her husband engages in intercourse with her, he does not have to pay a kaffÁrah.
521. Once a woman is purified from the blood of nifÁs, in a manner that blood is not even present internally, she should perform ghusl and her rituals of worship.
If she observes blood again, and sum of all the days she observed blood along with the interval of purity in between, does not exceed ten days, she will consider both discharges along with the interval of purity to be nifÁs if she had a habit in her ÎayÃ, and the interval of purity fell between two discharges which occurred during her habit. For example, if her habitual duration was six days, and she was purified for two days in between the six days, then it will be nifÁs in all the six days.
Otherwise, it will be nifÁs during the days which she observed blood. As for the days in which she was purified, obligatory precaution dictates that she combine the prohibitions of a ÎÁÞià with the obligations of a woman who is purified.
765. If a person doubts during the ‘ishÁ prayer, before reaching the rukÙ‘ of the fourth rak‘ah, as to whether he has prayed maghrib or not, and there is inadequate time for even one rak‘ah to be prayed after the completion of the prayer, he must complete the rest of his prayer with the intention of the ‘ishÁ prayer. He must then consider his maghrib prayer to have been completed [i.e. ignore the doubt].
In the case that there is adequate time for him to complete one rak‘ah or more, he must change his intention to the maghrib prayer, complete a three rak‘ah prayer, and then offer the ‘ishÁ prayer.
522. If a woman is purified from the blood of nifÁs, but entertains the possibility that blood may be present internally, obligatory precaution dictates that she insert a piece of cotton and wait for a short while. If the cotton is clean, she should perform ghusl for her rituals of worship.
766. If a person doubts during the ‘ishÁ prayer, after having reached the rukÙ‘ of the fourth rak‘ah, as to whether he has prayed maghrib or not, his prayer is invalid if his time is not constricted. In this case he must repeat both maghrib and ‘ishÁ prayers. Similarly his prayer is invalid and should be repeated if there is adequate time to complete five rak‘ah.
In the case the time left is less than this, he should complete his ‘ishÁ prayer which will be considered valid. He should then consider his maghrib prayer to have been completed [i.e. ignore his doubt].
523. If the blood of nifÁs exceeds ten days, and she has a habit in her ÎayÃ, she should consider it as nifÁs for the length of her habitual duration, and the rest as istiÎÁÃah. If she does not have a habit, she should consider it as nifÁs until day ten, and the rest as istiÎÁÃah.
The recommended precaution is that the one who has a habit should refrain from the acts which are forbidden on a nufasÁÞ, and perform the acts which are obligatory on a mustaÎÁÃah, from the day after her habitual duration to the eighteenth day after childbirth. The same will apply to a woman without a habit, from the day after the tenth day to the eighteenth day after child birth.
767. If a person repeats a prayer he has already prayed due to precaution, and during his prayer he remembers that he has not prayed the prayer prior to it, he cannot change his intention to the prior prayer. For example, if a person is praying his ‘aÒr prayer (again) due to precaution, and he remembers he has not prayed his Ûuhr prayer, he cannot change his intention to the Ûuhr prayer.
524. If a woman whose habitual duration is less than ten days, observes blood for more than her habit, she should treat it as nifÁs for the length of her habit. Obligatory precaution dictates that she refrains from performing the rituals of worship for one day after her habitual duration. For the rest of the days, until the tenth day, she is free to choose between applying the rules of a mustaÎÁÃah and refraining from performing the rituals of worship.
If the blood exceeds ten days, she should consider the days after her habitual duration as istiÎÁÃah, and offer the qaÃÁ of all the acts that she did no performing during that period. For example, if a woman who had a habitual duration of six days, observes blood for more than six days, she should consider it as nifÁs for six days, and on the seventh day, she should refrain from performing her rituals of worship based on obligatory precaution. On the eighth, ninth and tenth day, she is free to choose between refraining to perform her rituals of worship, and performing the duties of a mustaÎÁÃah. If she observes blood for more than ten days, it is istiÎÁÃah for the days after her habitual duration.
768. It is not permissible to change ones intention from qaÃÁ to adÁ or from a recommended prayer to an obligatory prayer.
525. If a woman who has a habit in her Îayà observes blood continuously for one month after childbirth, it will be nifÁs for the length of her habitual duration. As for the blood that she observes after nifÁs until ten days (after nifÁs), it is istiÎÁÃah even if it be during her habitual days. For example, if a woman whose habit of Îayà is from the twentieth to the twenty seventh of every month, gives birth on the tenth day of the month, and observes blood continuously for a month, it will be nifÁs until the seventeenth day. From the seventeenth day until another ten days—including the blood that is observed during her habitual days, which were from the twentieth to the twenty seventh—it will be istiÎÁÃah. After the passage of ten days, if the blood she observes is during habitual days, it will be ÎayÃ, regardless of whether it possesses the qualities of Îayà or not. The same will apply if it does not occur during her habitual days, but possesses the qualities of ÎayÃ. However, if the discharge is neither during her habitual days, nor does it possess the qualities of ÎayÃ, it will be istiÎÁÃah.
769. If there is ample time left for prayers, it is permissible for a person to change his intention from adÁ to qaÃÁ during his prayer. In such a case, the changing of intention should be possible. For example, if he wishes to change his intention from the Ûuhr prayer to the fajr prayer, his must not have entered the rukÙ‘ of the third rak‘ah.
526. If a woman who does not have a habitual duration (in her ÎayÃ) observes blood continuously for a month after childbirth, the first ten days of it will be nifÁs, and the second ten days will be istiÎÁÃah. As for the blood that is observed after it, if it possesses the qualities of ÎayÃ, or is observed during her habitual time, it is ÎayÃ, and if not, it too is istiÎÁÃah.
527. If a person touches the dead body of a human being—by causing a part of his body to come in contact with—which has gone cold, and has not been given ghusl, he has to perform the ghusl for touching a dead body, regardless of whether he touches it while sleeping or while awake, volitionally or non-volitionally. In fact, even if his nails or bones come in contact with the nails or bones of the dead body, he will have to perform ghusl. However, if he touches the carcass of a dead animal, ghusl will not be obligatory on him.
528. It is not obligatory to perform ghusl for touching a dead body that has not entirely gone cold, even if one touches a part which is cold.
770. There are numerous recommended prayers and they are referred to as nÁfilah prayers. Amongst the nÁfilah prayers, the daily nÁfilah have been emphatically recommended. On a day other than Friday, they consist of thirty four rak‘ah, divided in the following manner:
Zuhr eight rak‘ah
‘AÒr eight rak‘ah
Maghrib four rak‘ah
‘IshÁ two rak‘ah
Night prayer eleven rak‘ah
Fajr two rak‘ah
Since the nÁfilah of ‘ishÁ, based on obligatory precaution, should be prayed in a sitting position, it is only counted as one rak‘ah.
On Fridays, four rak‘ah are added to the sixteen rak‘ah of the nÁfilah of Ûuhr and ‘aÒr prayers. Based on the opinion of a great number of renowned scholars, it is better that six rak‘ah of these should be prayed when the sun is clearly visible above the horizon, and six rak‘ah when the sun has risen considerably above the horizon. Another six rak‘ah should be prayed before the sun passes the zenith, and two more after it passes the zenith.
529. If one causes his own hair to come in contact with the body of a dead person, or causes his body to come in contact with the dead person’s hair, or his own hair to come in contact with the dead person’s hair, and the hair is such that it is considered to be a part of the body, based on obligatory precaution, he will have to perform ghusl.
530. It is obligatory to perform ghusl for having touched the body of a dead child or an aborted fetus that is at least of four months. However, it is not obligatory to perform ghusl for having touched an aborted fetus that is less than four months, unless life has been breathed into it. Hence, if a fetus of four months is stillborn, and its body goes cold, if it comes in contact with outer part of its mother’s body, she will have to perform the ghusl for touching a dead body.
531. If a baby is born after the death of its mother, and comes in contact with its mother’s body after it has gone cold, it will be obligatory on him (or her) to perform the ghusl for touching a dead body after he becomes bÁligh.
531. If a baby is born after the death of its mother, and comes in contact with its mother’s body after it has gone cold, it will be obligatory on him (or her) to perform the ghusl for touching a dead body after he becomes bÁligh.
772. It is permissible to perform nÁfilah prayers while sitting, however it is better to calculate two rak‘ah prayed in a sitting position as one rak‘ah. For example, one who wishes to perform the nÁfilah of Ûuhr [which are eight rak‘ah] sitting down, should pray sixteen rak‘ah. If he wishes to perform the witr prayer sitting down, he should pray two separate prayers, one rak‘ah each.
532. If a person touches a dead body on which all the three ghusls have been performed, he will not have to perform the ghusl for touching a dead body. However, if he touches the dead body prior to the completion of the third ghusl, he will have to perform the ghusl for touching a dead body even if the part he touched has already been washed in the third ghusl.
533. If an insane person or a non-bÁligh child touches a dead body, the ghusl for touching a dead body will become obligatory on the insane person upon becoming sane, and on the child upon becoming bÁligh. In addition, if a discerning child performs the ghusl for touching a dead body, his ghusl will be valid.
773. One should not perform the nÁfilah prayers of Ûuhr and ‘aÒr whilst travelling. There is no problem however, in reciting the nÁfilah of ‘ishÁ with the intention of rajÁÞ.
534. If a part that contains a bone is separated from a dead body which has not been given ghusl, and a person touches that part before it is given ghusl, based on precaution he will have to perform the ghusl for touching a dead body. However, if the severed part does not contain a bone, performing ghusl will not be obligatory. If however, a part is separated from the body whilst it is alive, touching it will not necessitate a ghusl, even if the part contains a bone.
535. It is not obligatory to perform ghusl for having touched a bone which does not contain any flesh, and has not been given ghusl either, irrespective of whether it was separated from a person’s body while he was alive or after his death. The same ruling applies to touching a tooth that has been removed from a person, irrespective of whether he was dead or alive.
536. The ghusl for touching a dead body should be performed like the ghusl of janÁbah is performed, and if a person who has performed this ghusl wishes to offer prayers, he does not have to perform wuÃÙ, albeit the recommended precaution is that he should do so.
537. If a person touches a number of dead bodies or touches a dead body a number of times, it will be sufficient for him to perform one ghusl.
774. The nÁfilah of Ûuhr prayer is to be prayed before the Ûuhr prayer and its time is from the commencement of the time of Ûuhr. Based on obligatory precaution, the termination of its time is when the shadow of the stick , which is visible after the time of Ûuhr sets in, reaches 2/7th of the length of the stick itself. For example, if the length of the stick is seven hand spans, when the shadow of the stick reaches the length of two hand spans, based on obligatory precaution, it is the termination of the time for the nÁfilah of Ûuhr.
538. There is no harm if a person who has not performed ghusl after having touched a dead body, halts or stays in a mosque, engages in sexual intercourse or recites the surahs that contain the verses for which sajdah is obligatory. However, he must perform ghusl for prayers and similar acts.
