Chapter 7: Manners Of Going To A Bath, Washing Head And Body, Applying Noorah And Certain Baths
Manners Of Going To A Bath, Washing Head And Body, Applying Noorah1And Certain Baths
1. Advantages Of Bathing
It is mentioned in traditions that a bath reveals nudity and exposes the veil and cleans dirt from the body.
It is narrated from Imam Musa Al-Kazim (‘a) that according to Umar Ibn Khattab, the bath was a very bad place as it reveals and removes the veil.
Amir Al-Mu’minin (‘a) used to say that the bath is a nice place. It reminds one of Hell and cleans the dirt.
It is also narrated from Imam Musa Al-Kazim (‘a) that bathing on alternative days fattens the body, whereas daily bathing melts the fat on kidneys and makes the body thin.
It is narrated from Sulaiman Ja’fari that I fell so ill that only my skin and bones remained. In that condition, I visited Imam Ali Ar-Ridha’ (‘a). The Imam asked: Do you want to regain your original condition? I replied: Yes, O son of Allah’s Messenger (S). He said: You should visit the bath on alternate days; you will fatten. But mind that you should not visit it every day, as it creates consumption.
He said in another tradition that one, who wishes to fatten up, should visit the bath every alternate days and one, who wishes to thin down, should visit it every day.
According to Imam Muhammad Al-Baqir (‘a), there are four preventive measures for all diseases: (1) taking enema (2) cupping (3) dropping medicine in the nose (4) taking bath.
It is mentioned in another tradition that bathing is the cure of phlegm.
According to many traditions: one, who believes in God and the Resurrection Day will never send his woman to a public bath. There are two points in this order, which the Shi’a scholars explain. Firstly, in a warm climate, there is no need for a woman to visit a common bath house and secondly, a woman of the family should never be allowed to visit a bath house or go near the river for this purpose or for the sake of entertainment.
2. Etiquette Of Visiting A Bath And Supplications To Be Recited
According to many reliable traditions, a person, who has faith in Judgment Day, should wrap a cloth around the waist while bathing.
It is narrated from Imam Ja’far As-Sadiq (‘a) that sins are concealed of a person who visits a bath with a cloth wrapped around his waist.
Another tradition prohibits seeing others naked in the bathroom and a person, who thus complies, God will free him from Hellfire.
The Holy Prophet (S) has prohibited bathing naked under the sky and in streams and rivers and also said that there are angels in the streams. In the same manner, washing or bathing naked in bathroom is prohibited.
According to Imam Ja’far As-Sadiq (‘a), one should eat a little before going to the bathroom; for if there is something in the stomach, it will strengthen the body. Thus, the temperature of the stomach will be eased. It is further stated that if one wants to fatten up, he should eat a little before entering the bathroom, but if he wants to become thin, he should visit the bathroom first thing in the morning, without taking any food.
It is mentioned in another tradition that when the Imam wanted to visit the bath, he used to eat a little. The narrator says: I said: People say that it is better to visit the bath on an empty stomach. He said: No, you should eat a little before you visit the bath as it removes yellow bile and lowers the inner temperature.
He said in another report that visiting the bath on an empty stomach removes yellow bile; and if you visit after eating a little, it would remove yellow bile and melancholia.
He also said that if you want to fatten up, you must visit the bath after eating a little, and if you want to thin down, you should visit the bath on an empty stomach.
Through reliable chains, it is narrated from Imam Ja’far As-Sadiq (‘a) that when you remove your clothes in the dressing room, you should recite the following supplication:
اللهم انزع عني ربقة النفاق وثبّتني على الإيمان
Translation: O Allah, remove the collar of hypocrisy from my neck and keep me steadfast on faith.
Upon entering the first section of the bath, recite:
اللهم إني أعوذ بك من شر نفسي واستعيذ بك من أذاه
Translation: O Allah, I seek Your refuge from the evil of the self and its distress.
When you enter the second section, you recite:
اللهم اذهب عني الرجس وطهر جسدي وقلبي
Translation: O Allah, please remove every kind of impurity and filth from me and purify my body and heart.
Then pour some hot water on your head and if possible, drink a little as it cleans the bladder and urinary tract. After waiting in the second compartment for some time, enter the third compartment and recite as follows:
نعوذ بالله من النار ونسأله الجنة
Translation: We seek the refuge of God from hellfire and desire Paradise from Him.
As long as you remain in that compartment, you should recite the following supplication repeatedly and never drink cold water whilst you are in the bath and never eat musk melon, as it disturbs digestion. You should not pour cold water on the body, as it weakens the body.
But when you leave the bath, you should wash the feet with cold water, as it removes physical ailments; and when you begin dressing, you should recite as follows:
اللهم ألبسني التقوى وجنبني الرَّدى
Translation: O Allah, bestow me the dress of piety and save me from destruction.
If you act on these directions, you will remain secure from every ailment.
It is narrated from Amir Al-Mu’minin (‘a) that after you leave the bath, if a believer brother tells you:
طاب حَمّامُكَ وَحَميمُكَ
Translation: May Allah bless your bath and taking sweat.
You should reply:
أنعم الله بالك.
Translation: May Allah also keep your heart fresh.
It is mentioned in another traditional report that when Imam Al-Hasan (‘a) came out of the bath, a person greeted him saying:
طاب استحمامك
Translation: May Allah bless your bath and taking sweat.
Imam (‘a) said: Don’t say like this.
That person said:
طابَ حَمامُكَ
Translation: Blessed be your taking bath.
Imam (‘a) said: Don’t say this also.
Then that person said:
طابَ حَميمُكَ
Translation: May your taking sweat be blessed.
Imam (‘a) said: Don’t say this also.
He said: Then teach me what I should say.
Imam (‘a) said: Say:
طاب ما طَهُرَ منك وطَهُرَ ما طاب منك
Translation: May Allah bless what is purified from you and may He clean all your senses.
The explanation is that may the parts of your body, which have become purified in the bath, may Allah give you inner goodness impart forgiveness of sins and good sense of nice acts. And may the main physical parts; like the heart, soul and intellect, and may He clean all senses from the filth of sins, ignorance and deviation.
It is mentioned in another report that people should congratulate one, who leaves the bath, in the following manner:
انقى الله غُسْلَك
Translation: May Allah consider your bath to be inner purity.
The following should be mentioned in reply:
طَهَّرَكُمُ اللهُ
Translation: May God, make you also pure of sins.
Imam Ja’far As-Sadiq (‘a) said that when you leave the bath, you should wear the head gear. He also said: You should wash the feet after leaving the bath as it reduces susceptibility to hemicrania (migraine).
It is mentioned in another tradition that when Imam Muhammad Al-Baqir (‘a) and Imam Ja’far As-Sadiq (‘a) came out of the bath, they used to put on the head gear, whether it was winter or summer; and they used to say that it secures one from headache.
It is mentioned in a traditional report that when a person enters a bath and his temperature increases, he should pour cold water on his head and it will bring the temperature down.
It is narrated from Imam Musa Al-Kazim (‘a) that you should visit the bath on Wednesdays.
3. What Should Be Done In The Bathroom
As per the advice of the Holy Imams (‘a), one should visit the bath on Wednesdays.
It is narrated from Imam Ja’far As-Sadiq (‘a) that Imam Ali (‘a) prohibited lying flat in the bathroom as it melts kidney fat. One is also prohibited from rubbing tile2 on the body, as it causes dandruff and leprosy.
Imam Ja’far As-Sadiq (‘a) has stated that one should not visit the bathroom with one’s son. It is also stated that parents are not supposed to see their children naked and the children are not supposed to see their parents naked. Further, the Holy Prophet (S) has cursed one, who sees anyone naked in the bathroom and also cursed one, who does not wrap a cloth round his waist when in the bathroom.
Another tradition prohibits lying on one’s side in the bathroom as this melts the fat on the kidneys and slims the man. One should not comb in the bathroom as this weakens the hair, and one should not wash the hair with mud as it causes loss of respect.
One should not rub the tile on the body as it causes leprosy and should not wipe face with loin cloth as it dims the attraction of the face. According to Ibn Babawayh (r.a.), mud implies the mud of Egypt and tile implies the tile of Syria.
It is mentioned in authentic tradition that people asked Imam Musa Al-Kazim (‘a) regarding reciting of Qur’an in the bath and having intercourse in bath. He said: There is no problem.
It is mentioned in another good tradition that people asked Imam Muhammad Al-Baqir (‘a) that Amir Al-Mu’minin (‘a) has prohibited reciting the Qur’an in a bath. He said: It is only when someone is nude; if all are having a cloth around their waist there is no problem. But it is also necessary that only the pleasure of God should be intended and not rhythm.
It is mentioned in another tradition that one day the Imam wanted to visit the bath. The bath keeper asked: Shall I vacate the bath for you? He replied: No, there is no need of it. The perfect believer does not need to have the whole bath vacated for his bath.
Imam Ali Ar-Ridha’ (‘a) said that one, who rubs his body with a tile from bath and he contracts leprosy; and one, who bathes with water that has accumulated from the bath of others, and he contracts leukoderma; both these persons should condemn their sense.
In a trustworthy tradition, it is narrated from Imam Ja’far As-Sadiq (‘a) that one should not lie down sideways in the bath, as it would melt the fat of the kidneys; neither should you sleep flat as it would create inner diseases.
Neither should you comb, as it would lead to loss of hair. Neither should you brush the teeth as it would lead to loss of teeth. Neither should you wash the head with mud as it would make face lose its glow. And neither should you rub the waist cloth on the face as it would cause loss of glow in the face; and you should not rub the tile on the feet as it would create leprosy.
According to Imam Ali (‘a), urinating in bathroom causes poverty and worries.
He said in another report that there is no harm in taking the slave girls to the bath. But everyone should have a cloth around the waist and should be naked like donkeys that they should glance at the nudity of each other.
It is mentioned in a traditional report that you should not say Salam when you are in the bath. Though it would be only when there is no cloth around the waist as it is mentioned in other traditions that the Holy Imams (‘a) have greeted people in the bath.
4. Advantages Of Removing Odour From Head And Body
According to the Holy Prophet (S), water is enough to perfume the body and a person should clean himself before changing his clothes.
It is narrated from Imam Ali (‘a) that washing of head not only removes dirt, but also all types of eye troubles; and washing clothes removes sadness and makes one achieve the cleanliness required for prayers.
He also stated that body odour hurts other people; therefore, one should always keep the body clean with water and one should not ignore the cleanliness of the body as God dislikes a dirty person, sitting with whom becomes intolerable. He has also stated that one should consider water as perfume.
It is narrated from Imam Ali Ar-Ridha’ (‘a) that the Almighty Allah was most infuriated at Bani Israel when He made them reach Egypt and He was most pleased when He brought them out of Egypt.
The Messenger of Allah (S) said that neither should you wash the head with Egypt mud nor should you drink water from Egyptian earthen pot, as both these acts lead to loss of respect and earn disrespect.
It is narrated Imam Muhammad Al-Baqir (‘a) that I dislike washing the head with Egyptian earth, lest I should lose respect.
According to Jabir Ju’fi, he complained to Imam Muhammad Al-Baqir (‘a) of lice in his head, which fall on his clothes and dirty them. The Imam asked him to take out the juice by beating myrtle and mix it with vinegar, which is very bitter and made of wine until the foam is formed and then to wash the beard and head with it and apply fat of fresh milk to the head and beard. This procedure will cure him of lice.
5. Advantages Of Washing Head With Jujube Leaves And Marsh-Mallow
According to a good tradition from Imam Ja’far As-Sadiq (‘a), it is stated that trimming nails and sideburns and washing head with marsh-mallow leaves removes poverty, and increases earnings.
In another tradition he has stated that one, who trims his nails and moustaches and washes his head with marsh-mallow on Friday makes himself secure from leprosy.
In yet another tradition, he has stated that one, who trims his nails and moustaches and washes his head with marsh-mallow on Friday will get the reward of freeing a slave.
In one more tradition, he has stated that washing the head with marsh-mallow gladdens the heart, decreases insanity and grief is removed.
A reliable tradition from Imam Musa Al-Kazim (‘a) states that washing head with jujube leaves increases income.
In a reliable tradition, it is narrated from Amir Al-Mu’minin (‘a) that when the Almighty Allah commanded the Prophet to display Islam to people and when he was aggrieved on the excess of disbelievers and lack of faithful, the Almighty Allah sent a leaf of Sidratul Muntaha (farthest lote-tree) through Jibra’il (‘a), so that he may wash his head with it. As soon as he washed the head, his grief and worry were cured.
It is narrated from Imam Ja’far As-Sadiq (‘a) in a reliable tradition that washing head with marsh-mallow is security from headache, it removes distress and lice is removed.
He said in another tradition that the Messenger of Allah (S) used to wash his blessed head with jujube leaves. And he also said that you should wash your head with jujube leaves as there was no proximate angel and no Uli al-’Azm Prophet who did not mention jujube leaves in good terms and who did not wash his head with them.
The Almighty Allah removes Satanic instigations from him for seventy days and one from whom Satanic instigations are removed, he will not become involved in disobedience of Almighty Allah and will enter Paradise.
It is narrated from Amir Al-Mu’minin (‘a) that washing the head with marsh-mallow removes dandruff, dirt and lice.
6. Benefits Of Applying Noorah
Benefits of applying Noorah3
It is narrated from Imam Ali (‘a), that applying Noorah makes the body clean.
In an authentic tradition, it is narrated from Abdur Rahman Ibn Abi Abdullah that I went to the bath with Imam Ja’far As-Sadiq (‘a). The Imam said: You apply the Noorah. I said: I had applied it recently. He said: Apply it again as it cleans the body.
A number of traditions are recorded on this topic. Thus, it is also narrated that the Imam ordered one person to apply Noorah. He said: I used it just three days ago. He said: Apply it again, it is not at all harmful; on the contrary it is a purifying thing.
It is narrated from Amir Al-Mu’minin (‘a) that applying Noorah removes the temperature of the heart and palpitation; and the body is cleaned.
It is narrated from Imam Musa Al-Kazim (‘a) that you should continue to remove unwanted body hair as they are impure and dirty.
It is narrated from the same Imam (‘a), that the growth of unwanted hair stops production of semen and children, makes the joints inactive and causes weakness and leprosy.
Applying Noorah to remove unwanted hair increases semen production, strengthens the body and increases fat on kidneys.
It is narrated from Imam Ali Ar-Ridha’ (‘a) that four things are included in the morals of prophets: applying perfume, shaving the head, applying Noorah and intimacy with spouses.
It is narrated from the Holy Prophet (S) that one should not allow his hair over lips, under armpit and over lower abdomen to grow as it opens temptation to Satan.
7. Shaving Armpits
It is mentioned in a reliable tradition from the Holy Prophet (S) that one should not allow hair under armpit to grow as it opens the temptation to Satan.
It is mentioned in another tradition that Imam Ja’far As-Sadiq (‘a) used to apply Noorah in the armpits and used to say that plucking the armpit hair leads to weakness of shoulders.
It is mentioned in another tradition that it is better to apply Noorah in the armpits than shaving; and shaving is better than plucking.
It is mentioned in another tradition that often that Imam used to visit the bath and apply Noorah there only.
It is narrated from Amir Al-Mu’minin (‘a) that removing hair from the armpits removes the dirt of the armpits; it brings hygiene and the command of the Messenger of Allah (S) is fulfilled.
8. Duration Of Applying Noorah
It is narrated from the Holy Prophet (S) that one, who has faith in Almighty God and Judgment Day should not keep unwanted hair for more than forty days.
It is narrated from Imam Ja’far As-Sadiq (‘a) that the Messenger of Allah (S) used to apply Noorah every Friday.
It is narrated from Imam Ja’far As-Sadiq (‘a) that it is recommended to apply Noorah once in fifteen days.
It is mentioned in another tradition that it should be applied once every three weeks.
It is mentioned in another tradition that it should be applied once every twenty days. And if one is unable to buy it, he should take a loan and buy it.
One, who does not use it for more than forty days, is neither a believer nor a Muslim; and he has no worth in the view of Almighty Allah.
It is narrated from the Messenger of Allah (S) that one, who has faith in God and Judgment Day, he should not keep unwanted hair for more than forty days and if he has no means, he should take a loan to remove them.
Amir Al-Mu’minin (‘a) said: I like for every believer that he should apply Noorah every fortnight.
It is narrated from Imam Ja’far As-Sadiq (‘a) that unwanted hair should not be allowed for more than a week and one, who has not applied it for more than a month, his prayers are not accepted.
9. Supplications At The Time Applying Noorah
It is narrated from Imam Ja’far As-Sadiq (‘a) that one, who smells a little Noorah before applying it and recites:
صلى الله على سليمان بن داود كما امر بالنورة
Translation: May Allah bless Prophet Sulaiman Ibn Dawood, just as he commanded us about Noorah.
No harm will come to him from Noorah.
It is narrated from Imam Zayn Al-’Abidin (‘a) that one, who recites the following supplication at the time of applying Noorah, the Almighty Allah will purify his outer body from dirt and clean his inside from sins.
And the hair which fall off, in their stead, He would bestow such hair, in the presence of which he will not be capable for sins; and in place of each of his hair He will create an angel, who will continue to recite divine praises on his behalf till Judgment Day and the reward of one praise of the angel is equal to a thousand praises of man. The supplication is as follows:
اللهم طيّب ما طهر مني وطهر ما طاب مني وأبدلني شعراً طاهراً لا يعصيك. اللهم إني تطهرت ابتغاء سنّة المرسلين وابتغاء رضوانك ومغفرتك فحرِّم شعري وبشري على النار وطهِّر خلقي وطيّب خلقي وزكِّ عملي واجعلني ممن يلقاك على الحنفيَّةِ السمحة ملّة إبراهيم خليلُك ودين محمد صلى الله عليه وآله وسلم حبيبك ورسولك عاملاً بشرايعك تابعاً لسنة نبيك صلى الله عليه وآله آخذا به متأدبا بتأديبك وتأديب رسولك صلى الله عليه وآله وسلم وتأديب اوليائك الذين غذوتهم بادبك وزرعت الحكمة في صدورهم وجعلتهم معادن علمك صلواتك عليهم.
Translation: O Allah, enhance the beauty of my face and my heart and intellect and clean my heart and inner capacities. In place of these hair, give me such pure hair, which do not disobey You. O Allah, 1 have adopted purification in order to gain Your pleasure and forgiveness, and to follow the practice of the prophets; You also make my body and hair unlawful on Hellfire.
May my body and soul be purified. May my acts be without show off and may I be included among those whose end is on the pure faith of Ibrahim, the friend of Allah and on the religion of Your beloved and Your Messenger.
Till my last breath, I follow Your Shariah and practice of Your Prophet. All my morals and manners should be according to Your discourse and the sayings of Your Prophet and Your saints.
That is according to the sayings of those great personalities, whose hearts were filled with Your effulgence; whose manners were embellished with Your manners; whose breasts were brimming with Your wisdoms, and whom You appointed as the source of Your knowledge. May Your mercy and blessings be on them all.
10. Times Of Using Noorah
It is narrated from Imam Ja’far As-Sadiq (‘a) that applying Noorah in summer once is better and more beneficial than applying it eleven times during winter.
It is narrated from Amir Al-Mu’minin (‘a) that you should not apply Noorah on Wednesday, as it is inauspicious and Hell was created on Wednesday.
It is narrated from the Messenger of Allah (S) that five things create leprosy. Using Noorah on Friday and Wednesday, performing ablution and ritual bath with water heated in sunlight, eating in the condition of ritual impurity (Janabat), intercourse in the condition of ritual impurity, eating on a full belly.
It is narrated from Imam Ali Ar-Ridha’ (‘a) that one, who contracts leprosy after applying Noorah on Friday, he should blame himself and it is possible that both these traditions are based on dissimulation (Taqiyyah) or that the first is narrated through Ahle Sunnat channels, because it is proved from the previous traditions that the Holy Prophet (S) used to apply Noorah on Fridays.
It is mentioned in another tradition that a person asked Imam Ja’far As-Sadiq (‘a) that people say that it is detestable to apply Noorah on Friday. Imam (‘a) said: They are wrong. Nothing is more purifying on Friday than applying Noorah.
It is mentioned in another tradition that Ali Ibn Yaqtin wanted to write to Imam Musa Al-Kazim (‘a) asking him if it was allowed for man to apply Noorah while being in a condition of ritual impurity. But when he wrote the letter, he forgot to mention it. The Imam miraculously replied to it that there was no problem in using Noorah while in ritual impurity; on the contrary it would be more purifying.
The same query was posed to Imam Ja’far As-Sadiq (‘a). He said: There is no problem in it.
It is mentioned in a good tradition that people asked Imam Ja’far As-Sadiq (‘a) if it was allowed for a person, who had applied Noorah to urinate in the standing position. He replied: There is no problem in it.
It is mentioned in another tradition that one, who continues sitting after having applied the Noorah, it is feared that he would contract fistula.
It is narrated from Bashir Ibn Maimoon, the arrow maker, that: I went to the public bath with Imam Muhammad Al-Baqir (‘a). The Imam wrapped a cloth from the navel to the knees. Then he ordered the bath keeper to apply Noorah above the cloth and below it. When he did that, the Imam sent him out and applied Noorah from the navel to his knee himself. Then he said to Bashir: You should apply Noorah in this way.
It is mentioned in some traditions that except for the private parts, another person can apply Noorah.
It is narrated in a reliable tradition from Imam Ja’far As-Sadiq (‘a) that a person asked him whether he could apply olive oil mixed with flour on the body, after applying Noorah to get rid of the unpleasant smell, and Imam replied in affirmative.
It is mentioned in another tradition that people asked Imam Ja’far As-Sadiq (‘a) whether it was allowed to apply pure flour to the body after applying Noorah. He replied: No problem. The narrator says: People regard it as waste. He said: That which is used.to embellish the body is not included in waste. Also, it often happens that I order sifted flour to be mixed in olive oil and I apply that to my body. Waste is when the thing is used and the body is harmed.
11. Benefits Of Applying Henna After Applying Noorah
It is narrated from Husayn Ibn Musa that when his respected father, Imam Musa Al-Kazim (‘a) wanted to go the public bath, he ordered the bath to be heated to such a high temperature that no one should be able to enter it at once. Then he asked for a thick mat to be spread on the floor and then entered the bath.
One day when he came out of the bath, a person named Kunaid, who as per the explanation of the author of Al-Kafi was from the clan of Zubair, came to the Imam and noticing the effect of henna in the Imam’s hand, asked: What dye is this?
He replied: It is henna, regarding which my forefathers have narrated from the Messenger of Allah (S) that a person will be safe from lunacy, leprosy, white spots on the skin and itching if he applies it after applying Noorah. This period of safety will continue till the day when the person applies Noorah again.
It is narrated in another reliable tradition that Hakam Ibn Atba noticed that Imam Ja’far As-Sadiq (‘a) was applying henna to his nails. He said: O Hakam, what is your opinion regarding this? Hakam said: What can I say regarding what you do? But among us the youths apply in this way. Imam (‘a) said: O Hakam, after applying Noorah, the nails become lifeless, that is why we dye them with henna.
It is mentioned in another tradition that when Imam Muhammad Taqi (‘a) emerged from the public bath, his whole body was red with henna.
Imam Ja’far As-Sadiq (‘a) said that applying henna removes body odour, the glow of face increases, breath becomes fresh and handsome children are born; and one, who applies henna over the whole body after using Noorah, his poverty and worries go away.
12. Etiquette Of Friday Bath And Other Kinds Of Ritual Baths
According to scholars, there are six compulsory baths:
Janabat bath (compulsory to bathe after seminal discharge or coition; for women, also, it is compulsory after coitus)
Haiz bath (compulsory for women after menstruation)
Istihaza bath (compulsory for women when there is bleeding other than menstruation period, or after Nifas, childbirth).
Nifas (compulsory bath for women after delivery period)
Bath after touching any part of a dead body.
Funeral bath.
It is recommended to recite the following supplication at the time Janabat bath:
اللهم طهر قلبي وزك عملي وتقبل سعيي واجعل ما عندك خيرا لي اللهم اجعلني من التوابين واجعلني من المتطهرين
Translation: O Allah, purify my heart, may my acts be without show off and my good efforts be accepted. Please make good for me whatever is destined for me. O Allah, may I be included among those, whose repentance is accepted and those, who are purified.
It is better if one recites the following supplication as well:
اللهم طهر قلبي واشرح صدري وأجر على لساني مدحك والثناء عليك، اللهم اجعله طهورا وشفاءً ونورا انك على كل شيء قدير
Translation: O Allah, make my heart pure and open up my breast and may Your praise and glorification continue on my tongue. O Allah, may this ritual bath be for me cause of purity, physical health and enlightenment. There is no doubt that You are powerful over everything.
Some scholars have advised recitation of the same supplication after the ritual bath.
It is mentioned in Tafsir Imam Hasan Al-’Askari (‘a) that if one reads the following supplication after ablution or ritual bath of sexual pollution (Janabat), his sins will vanish as leaves fall from the tree, and from every drop of ablution or bathing water, angel will be created to pray to God and invoke divine blessings for Prophets, and the rewards of all this will be written in his scroll of deeds; and all his sins will be forgiven. It is as follows:
سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك وأشهد أن محمداً عبدك ورسولك وأشهد أن علياً وليك وخليفتك بعد نبيك على خلقك وأن اوليائه خلفاؤك واوصياؤه اوصياؤك
Translation: Glory be for You O Allah, and I begin with Your praise. I also testify that there is no deity, except You. I seek forgiveness from You and I seek forgiveness from You. I also testify that Muhammad is Your chosen servant and special messenger. I also testify that Ali is
Your Wali and Your vicegerent on the creatures after Your Prophet; and all his Walis and successors are Your Walis and successors.
There are sixty-two varieties of recommended ritual baths among which Friday ritual bath is considered superior, none should avoid it if it is within means. Some scholars regard it to be obligatory.
It is mentioned in reliable traditions that Friday ritual bath is obligatory on men as women, whether they are in journey or at station. But if one is on a journey and there is water scarcity, the ladies are exempted.
According to Imam Ja’far As-Sadiq (‘a) Friday ritual bath is an expiation of our sins and purifies us outwardly and inwardly till the next Friday.
It is narrated from the same Imam that one, who performs the Friday ritual bath and recites the following:
أشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدًا عبده ورسوله اللهم صل على محمد وآل محمد واجعلني من التوابين واجعلني من المتطهرين
Translation: I testify that there is no deity other than Allah. He is such a singular entity that He does not have any partner. 1 also testify that Muhammad is His special servant and His messenger. O Allah, bless Muhammad and the progeny of Muhammad and include me among those, whose repentance is accepted and those who are purified.
Then this ritual bath and supplication would keep him pure from that Friday to the next. It is better to recite the following supplication as well:
اللهم طهرني وطهر قلبي وانق غسلي واجر على لساني حُبَّك
Translation: O Allah, purify me and my heart and choose my ritual bath and issue the words of Your love from my tongue.
Then recite as follows:
اللهم طهرني وطهر قلبي من كل آفة تمحق بها ديني وتبطل بها عملي
Translation: O Allah, purify me and keep my heart safe from every calamity, from which my religion is destroyed and all my acts are rendered void.
It is mentioned in Fiqhat Ar-Ridha’ that after the Friday ritual bath is over, recite the following supplication:
اللهم طهر قلبي وانق غسلي واجر على لساني ذكرك وذكر نبيك محمد صلى الله عليه وآله واجعلني من التوابين والمتطهرين
Translation: O Allah purify me and my heart, make my bath sacred and let my tongue busy in Thy praise and the praise of Your Apostle Muhammad (S) and make me integrate among those, whose repentance was accepted and who are pure.
The time for taking Friday ritual bath is from early morning till Noon (i.e. when the sun passes the meridian). It is better to bathe just before Friday prayer.
If there is no possibility of getting water on Friday, one can do it on Thursday and it is not necessary to have intention. But on Saturday, one can take bath from morning till evening with the intention of lapsed (Qadha).
It is mentioned in Fiqhat Ar-Ridha’ that one can do the lapsed (Qadha) of it on other days of the week like Saturday, but no scholar has agreed to this.
It is recommended to bathe in the odd nights of the month of Ramadhan i.e. first, fifteenth and seventeenth nights. On the seventeenth night of Ramadhan, the infidels gathered to fight the battle of Badr and Muslims won it.
On the nineteenth night of Ramadhan, all the deeds of the year are recorded.
There are certain traditions, which state that successors of Prophets were martyred on the twenty-first night of Ramadhan. Prophet Isa (‘a) went to heaven and Musa (‘a) also passed away on this night. And it is firmly assumed that this night is the night of power (Laylat ul-Qadr).
It is also assumed more firmly that twenty-third night of Ramadhan is also the night of power (Laylat ul-Qadr) and two baths are considered necessary - one just before sunset and the other at in the last part of the night. In another tradition, it is stated to take bath on every night of the last ten days of Ramadhan.
It is recommended to take a bath on the night of ‘Eid Al-Fitr (i.e. Ramadhan Eid) and on the day of ‘Eid Al-Fitr and ‘Eid Al-Adha’ (Eid of sacrifice). The bath of ‘Eid Al-Adha’ and ‘Eid Al-Fitr can be taken from morning till evening, but it is better to have them before Eid prayer.
It is recommended to take a bath on 8th Dhu ‘l-Hajj and day of Arafa before Noon and at the night of 15th Rajab.
It is narrated from the Holy Prophet (S) that whoever bathes on the 1st, 15th and the last day of Rajab, his sins will be forgiven and he will be made pure as if he is born on that day. It is recommended to bathe on 27th Rajab as it is the day of Be’that (declaration of prophethood), although I have not noticed any tradition about this.
Fifteenth Shaban is the birthday of His Eminence, the Imam of the Time (‘a) i.e. the 12th Imam, Imam Mahdi (‘a). 18th Dhu ‘l-Hajj is Eid of Ghadeer, 24th Dhu ‘l-Hajj is Eid Mubahila and 25th is Eid of Dahwul Arz (creation of earth). It is recommended to take bath on these days. Though I have not seen any tradition regarding Dahwul Arz.
According to some scholars, one should bathe on Navroz4 and the tradition of Moalla Ibn Khunaish proves this. It is mentioned in a tradition that on the day of Navroz, the sun enters Aries. It is recommended to bathe before wearing Ihram for Hajj and Umrah. Some scholars regard it obligatory and precaution dictates that one should not omit it.
The bath for recitation of Salutation (Ziyarat) of the Holy Prophet (S) and Holy Imams (‘a) is recommended, whether performed from far or near.
Ritual bath is recommended for drawing a conclusive Istikhara and is advisable for special Istikhara, and special prayers offered for a certain end.
Ritual bath is recommended for remission of sins and also for offering lapsed (Qadha) prayers of solar eclipse; but in the latter case, only when the prayers had not been offered intentionally and the sun had gone into total eclipse. According to few scholars, this bath is compulsory and care should be taken not to avoid it.
Others are of the opinion that if the prayers are missed intentionally, when the sun was in total eclipse, still one must compulsorily take the bath for offering the prayers late; and according to a strong opinion, the bath is compulsory even when the sun was in total eclipse.
There are different types of recommended baths for entering holy sanctuaries, the city of Mecca and the Mosque of the Holy Prophet (S) and also for visiting the shrine at Medina as well as the city of Medina.
The bath on 17th Rabiul Awwal, the birthday of the Holy Prophet (S) and for the Ziyarat of the day is recommended.
The bath for Prayer for rain is recommended and also after killing a lizard or intentionally witnessing a hanging. According to others, this bath is compulsory. Some scholars are of the opinion that bath is recommended even when one sees a hanging three days after it had taken place, whether the hanging was based on justice or not, on Islamic law or otherwise.
Some scholars are of the opinion that performing compulsory bath is recommended when it was taken while any part of the body was bandaged on account of wounds etc. In the same way, if a garment is common for two persons and signs of semen are found in it and it is not known to whom it belongs, then ritual bath is recommended for both.
According to some scholars, the bath is recommended for shrouding the dead body i.e. if one has touched the dead body (when it gets cold) before it was shrouded, then one should take a bath before covering it with a shroud.
In the same way, a person, who touches the dead body after it has been washed, then taking a bath is recommended.
If a person died in the state of sexual pollution (Janabat), he should be given Janabat bath before or after funeral bath, and it is recommended.
It is narrated from Imam Ja’far As-Sadiq (‘a) that the ritual bath of ‘Eid Al-Fitr should be performed under the roof and the following supplication should be recited first:
اللهم ايمانا بك وتصديقا بكتابك واتباع سنة نبيك محمد صلى الله عليه وآله وسلَّم
Translation: O Allah, I perform having faith in Your being, and testimony of Your Book and following Your, Prophet, Muhammad (S).
When you complete the ritual bath, you should recite:
اللهم اجعله كفارة لذنوبي وطهرا لدَنَسي. اللهم اذهب عني الرجس
Translation: O Allah, please deem this ritual bath to be an expiation of my sins and purity for impurity. O Allah, remove every kind of evil and impurity from me.
It should be remembered that there is no scope for details of ritual baths and their laws in this treatise, if Allah wills, they will be mentioned with complete details in the book of worship acts.
