He must also know that eating of this tree of nature...

He must also know that eating of this tree of nature, desiring this world and attending to multiplicity are the origins of janābah , and, unless he purifies himself from this janābah by immersion in, or by complete purification with, the water of Allah's mercy, which flows from the pillar [ sāq ] of the Divine ' Arsh and is free from Satan's intrusion, he will not be fit for the Salat , which is the reality of ascension to (Allah's) proximity, as there can be no Salat without purification.[^2] This is referred to in the noble hadīth in al - Wasā'il , quoting Shaykh as-Sadūq (may Allah be pleased with him), who said with authorities: “A group of Jews came to the Messenger of Allah ( s ).

The most learned among them asked him some questions. Among his questions was: “What for did Allah command that one should perform ghusl because of the janābah , but He did not command it after relieving oneself from feces and urine? The Messenger of Allah ( s ) said: “When Adam (' a ) ate from the (forbidden) tree, it crept into his veins, hair and skin.” During sexual intercourse water would come out of every vein and hair in his body.

So, Allah made it incumbent upon his offspring to perform the ghusl of the janābah till the Day of Resurrection…”[^3] as the narrative goes.

In another narrative, Imām ar-Ridā (' a ) said: “They were ordered to perform the ghusl because of the janābah , but they were not ordered to do it after the khalā' (relieving oneself from feces and urine), though it is filthier than the janābah , because the janābah pertains to the soul of man, and what comes out is something from the whole body, while the khalā' does not pertain to the soul of man, and what comes out is the food that goes in through an inlet and comes out from an outlet.”[^4] The appearance of these Hadiths to “the people of the appearance” [ ashāb-i zāhir ] denotes that as the semen is from the whole body, the whole body needs the ghusl , and this coincides with the opinion of a number of physicians and natural philosophers.

But giving it the cause of eating from the tree, as in the first hadīth , and ascribing the janābah to the soul, as in the second hadīth , open a way to information for the people of knowledge and allusion, because the question of the 'tree' and Adam's eating of it are of the secrets of the sciences of the Qur'an and the infallible (' a ), in which many sciences are occult.