Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الْجَنَائِزِ

THE BOOK OF FUNERALS (2)

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وصلى الله على سيدنا محمد وآله الطاهرين، وسلم تسليما .

In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds, and Blessing be upon our Chief Muhammadsaww and hissaww Purified Progenyasws , and greetings with abundant greetings.

21 - بَابُ كَرَاهِيَةِ تَجْمِيرِ الْكَفَنِ وَتَسْخِينِ الْمَاءِ‌

Chapter 21 – Abhorrence of burning the incense for the shroud and warming the water

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا يُجَمَّرُ الْكَفَنُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not burn incense for the shroud’.1

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ، عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا يُسَخَّنُ الْمَاءُ لِلْمَيِّتِ، وَلَايُعَجَّلُ لَهُ النَّارُ، وَلَا يُحَنَّطُ بِمِسْكٍ ».

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from a number of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Neither warm up the water for the deceased nor make the fire for him, nor embalm him with musk’.2

3. أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ، عَنِ ابْنِ جُمْهُورٍ، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ الْمُفَضَّلِ بْنِ عُمَرَ؛ قَالَ: وَحَدَّثَنَا عَبْدُ اللهِ بْنُ عَبْدِ الرَّحْمنِ، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : لَاتُجَمِّرُوا الْأَكْفَانَ، وَلَاتَمْسَحُوا مَوْتَاكُمْ بِالطِّيبِ إِلاَّ بِالْكَافُورِ؛ فَإِنَّ الْمَيِّتَ‌ بِمَنْزِلَةِ الْمُحْرِمِ ».

Ahmad Bin Muhammad Al Kufy, from Ibn Jamhour, from his father, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar, from Abdullah Bin Abdul Rahman, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘AmirAl-Momineen asws sa id: ‘Neither smoke the shrouds with incense burning, nor touch your dead ones with the perfume except with the camphor, for the deceased is at the status of the one inIhraam (pilgrim)’.3

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : « أَنَّ النَّبِيَّصلى‌الله‌عليه‌وآله‌وسلم نَهى أَنْ تُتْبَعَ جَنَازَةٌ بِمِجْمَرَةٍ ».

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws that the Prophetsaww forbade to follow the funeral pyre with burning incense’. 4

22 - بَابُ مَا يُسْتَحَبُّ مِنَ الثِّيَابِ لِلْكَفَنِ وَمَا يُكْرَهُ‌

Chapter 22 – What is recommended from the clothes for the shroud and what is disliked

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَجِيدُوا أَكْفَانَ مَوْتَاكُمْ؛ فَإِنَّهَا زِينَتُهُمْ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Get the best shrouds for your dead ones, for these are their adornments’.5

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ أَبِي جَمِيلَةَ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لَيْسَ مِنْ لِبَاسِكُمْ شَيْ‌ءٌ أَحْسَنَ مِنَ‌ الْبَيَاضِ، فَأَلْبِسُوهُ مَوْتَاكُمْ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Jameela, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘There is nothing better from your apparels than the white, therefore clothe your dead ones (in white)’.6

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عَمْرِو بْنِ عُثْمَانَ وَغَيْرِهِ، عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : لَيْسَ مِنْ لِبَاسِكُمْ شَيْ‌ءٌ أَحْسَنَ مِنَ الْبَيَاضِ، فَأَلْبِسُوهُ، وَكَفِّنُوا فِيهِ مَوْتَاكُمْ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Amro Bin Usman, and someone else, from Al Mufazzal Bin Salih, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The Prophetsaww said: ‘There is nothing better from your apparels than the white, therefore wear it, and enshroud your dead ones in it’.7

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ بَعْضِ أَصْحَابِهِ، قَالَ: يُسْتَحَبُّ أَنْ يَكُونَ فِي كَفَنِهِ ثَوْبٌ كَانَ يُصَلِّي فِيهِ نَظِيفٌ؛ فَإِنَّ ذلِكَ يُسْتَحَبُّ أَنْ يُكَفَّنَ فِيمَا كَانَ يُصَلِّي فِيهِ

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from one of his companions who said,

‘It is recommended that there happens to be in his shroud a (piece of cloth) which he used to praySalaat in, clean, for that is recommended that you enshroud him in what he used to praySalaat in’.8

5. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ بَعْضِ أَصْحَابِنَا، عَنِ ابْنِ فَضَّالٍ، عَنْ مَرْوَانَ، عَنْ عَبْدِ الْمَلِكِ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنْ رَجُلٍ اشْتَرى مِنْ كِسْوَةِ الْكَعْبَةِ شَيْئاً، فَقَضى بِبَعْضِهِ حَاجَتَهُ، وَبَقِيَ بَعْضُهُ فِي يَدِهِ، هَلْ يَصْلُحُ بَيْعُهُ؟ قَالَ: « يَبِيعُ مَا أَرَادَ، وَيَهَبُ مَا لَمْ يُرِدْ، وَيَسْتَنْفِعُ بِهِ، وَيَطْلُبُ بَرَكَتَهُ ». قُلْتُ: أَيُكَفَّنُ بِهِ الْمَيِّتُ؟ قَالَ: « لَا ».

Abu Ali Al Ashary, from one of our companions, from Ibn Fazzal, from Marwan, from Abdul Malik who said,

‘I asked AbuAl-Hassan asws abou t a man who bought something (a piece) from the covering of theKabah. So he fulfilled his need with part of it and there remained part of it in his hand. Is it correct for him that he sells it?’ Heasws said: ‘He can sell what he wants and gift what he does not want and benefit (someone else) by it and seek its Blessings’. I said, ‘Can he enshroud the deceased with it?’ Heasws said: ‘No’.9

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِبْنِ أَحْمَدَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ‌ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي هَاشِمٍ، عَنْ أَبِي خَدِيجَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « تَنَوَّقُوا فِي الْأَكْفَانِ؛ فَإِنَّكُمْ تُبْعَثُونَ بِهَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘Be choosy regarding the shrouds for you would be Resurrected in it’.10

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي هَاشِمٍ، عَنْ أَبِي خَدِيجَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْكَتَّانُ كَانَ لِبَنِي إِسْرَائِيلَ يُكَفَّنُونَ بِهِ، وَالْقُطْنُ لِامَّةِ مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘The flax (linen) was for the Children of Israel, they were enshrouding with it, and the cotton is for the community of Muhammadsaww ’.11

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ، عَنْ يُونُسَ بْنِ يَعْقُوبَ: عَنْ أَبِي الْحَسَنِ الْأَوَّلِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنِّي كَفَّنْتُ أَبِي فِي ثَوْبَيْنِ شَطَوِيَّيْنِ كَانَ يُحْرِمُ‌ فِيهِمَا، وَفِي قَمِيصٍ مِنْ قُمُصِهِ، وَعِمَامَةٍ كَانَتْ لِعَلِيِّ بْنِ الْحُسَيْنِعليهما‌السلام ، وَفِي بُرْدٍ اشْتَرَيْتُهُ بِأَرْبَعِينَ دِينَاراً، لَوْ كَانَ الْيَوْمَ لَسَاوى أَرْبَعَمِائَةِ دِينَارٍ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Amro Bin Saeed, from Yunus Bin Yaqoub,

(It has been narrated) from AbuAl-Hassan asws the 1st, said, ‘I heard himasws saying: ‘Myasws fatherasws was enshrouded in two clothes, Shatwayn (a type of Egyptian fabric) which heasws used to wearIhraam with, and in a shirt from hisasws shirts, and a turban which was for Aliasws BinAl-Husayn asws , and in a cloak which had been bought for forty Dinars. If it was today, it would equate to four hundred Dinars’.12

9. سَهْلُ بْنُ زِيَادٍ، عَنْ أَيُّوبَ بْنِ نُوحٍ، عَمَّنْ رَوَاهُ، عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام : « أَنَّ الْحَسَنَ بْنَ عَلِيٍّعليهما‌السلام كَفَّنَ أُسَامَةَ بْنَ زَيْدٍ بِبُرْدٍ أَحْمَرَ حِبَرَةٍ، وَأَنَّ عَلِيّاًعليه‌السلام كَفَّنَ سَهْلَ بْنَ حُنَيْفٍ بِبُرْدٍ أَحْمَرَ حِبَرَةٍ ».

Sahl Bin Ziyad, from Ayoub Bin Nuh, from the one who reported it, from Abu Maryam Al Ansary,

(It has been narrated) from Abu Ja’farasws thatAl-Hassan asws Bin Aliasws enshrouded Asama Bin Zayd with a red cloak of Hibra (a type of fabric), and that Aliasws enshrouded Sahl Bin Huneyf with a red cloak of Hibra’.13

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ عَمْرِو بْنِ سَعِيدٍ، عَنْ مُصَدِّقِ بْنِ صَدَقَةَ، عَنْ عَمَّارِ بْنِ مُوسى: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْكَفَنُ يَكُونُ بُرْداً، فَإِنْ لَمْ يَكُنْ بُرْداً، فَاجْعَلْهُ كُلَّهُ قُطْناً، فَإِنْ لَمْ تَجِدْ عِمَامَةَ قُطْنٍ، فَاجْعَلِ الْعِمَامَةَ سَابِرِيّاً ».

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws having said: ‘The shroud should happen to be Burda (a fabric), so if it cannot happen to be Burda, so make all of it to be cotton. If you cannot find a cotton turban, so make the turban to be of Sabiriyya (a fabric)’.14

11. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ بَعْضِ أَصْحَابِهِ، عَنِ الْوَشَّاءِ، عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا يُكَفَّنُ الْمَيِّتُ فِي السَّوَادِ ».

Ali Bin Muhammad, from one of his companions, from Al Washha, from Al Husayn Bin Al Mukhtar,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not enshroud the deceased in black’.15

12. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ رَاشِدٍ، قَالَ: سَأَلْتُهُ عَنْ ثِيَابٍ تُعْمَلُ بِالْبَصْرَةِ عَلى عَمَلِ الْعَصْبِ الْيَمَانِيِّ مِنْ قَزٍّ وَقُطْنٍ: هَلْ يَصْلُحُ أَنْ يُكَفَّنَ فِيهَا الْمَوْتى؟ قَالَ: « إِذَا كَانَ الْقُطْنُ أَكْثَرَ مِنَ الْقَزِّ، فَلَا بَأْسَ ».

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Al Husayn Bin Rashid who said,

‘I asked himasws about the clothes made inAl-Basra upon Yeme nite workmanship from silk and cotton. Is it correct for the deceased to be enshrouded in it?’ Heasws said: ‘When it was more cotton that the silk, so there is no problem’. 16

23 - بَابُ حَدِّ الْمَاءِ الَّذِي يُغَسَّلُ بِهِ الْمَيِّتُ وَالْكَافُورِ‌

Chapter 23 – A limit of the water to wash the deceased with, and (for) the camphor

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ‌ فُضَيْلٍ سُكَّرَةَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : جُعِلْتُ فِدَاكَ، هَلْ لِلْمَاءِ حَدٌّ مَحْدُودٌ؟ قَالَ: « إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم قَالَ لِعَلِيٍّ صَلَوَاتُ اللهِ عَلَيْهِ: إِذَا أَنَا مِتُّ، فَاسْتَقِ لِي سِتَّ قِرَبٍ مِنْ مَاءِ بِئْرِ غَرْسٍ، فَغَسِّلْنِي، وَكَفِّنِّي، وَحَنِّطْنِي، فَإِذَا فَرَغْتَ مِنْ غُسْلِي وَكَفْنِي وَتَحْنِيطِي، فَخُذْ بِمَجَامِعِ كَفَنِي، وَأَجْلِسْنِي، ثُمَّ سَلْنِي عَمَّا شِئْتَ، فَوَاللهِ، لَا تَسْأَلُنِي عَنْ شَيْ‌ءٍ إِلاَّ أَجَبْتُكَ فِيهِ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Fuzayl Sukkara who said,

‘I said to Abu Abdullahasws , ‘May I be sacrificed for youasws ! Is there a restriction limit for the water?’ Heasws said: ‘Rasool-Allahsaww said to Aliasws : ‘When Isaww pass away, so draw for mesaww , six buckets of water from the well of Ghars, and wash mesaww , and enshroud mesaww , and embalm mesaww . So when youasws are free from washing mesaww , and enshrouding mesaww , and embalming mesaww , then take the entirety of mysaww shroud and sit mesaww upright and ask mesaww about whatever youasws so desire to, for, by Allahazwj , youasws will not ask mesaww anything except that Isaww will answer youasws with regards to it’.17

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم لِعَلِيٍّعليه‌السلام : يَا عَلِيُّ، إِذَا أَنَا مِتُّ، فَاغْسِلْنِي بِسَبْعِ قِرَبٍ مِنْ بِئْرِ غَرْسٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said to Aliasws : ‘O Aliasws ! When Isaww pass away, so wash mesaww with seven buckets from the well of Ghars’.18

3. مُحَمَّدُ بْنُ يَحْيى، قَالَ: كَتَبَ مُحَمَّدُ بْنُ الْحَسَنِ إِلى أَبِي مُحَمَّدٍعليه‌السلام فِي الْمَاءِ الَّذِي يُغَسَّلُ بِهِ الْمَيِّتُ: كَمْ حَدُّهُ؟ فَوَقَّعَعليه‌السلام : « حَدُّ غُسْلِ الْمَيِّتِ: يُغْسَلُ حَتّى يَطْهُرَ إِنْ شَاءَ اللهُ ». قَالَ: وَكَتَبَ إِلَيْهِ: هَلْ يَجُوزُ أَنْ يُغَسَّلَ الْمَيِّتُ وَمَاؤُهُ الَّذِي يُصَبُّ عَلَيْهِ يَدْخُلُ إِلى بِئْرِ كَنِيفٍ، أَوِ الرَّجُلُ يَتَوَضَّأُ وُضُوءَ الصَّلَاةِ أَنْ يُصَبَّ مَاءُ وُضُوئِهِ فِي كَنِيفٍ؟ فَوَقَّعَعليه‌السلام : « يَكُونُ ذلِكَ فِي بَلَالِيعَ ».

Muhammad Bin Yahya who said,

‘Muhammad BinAl-Hassan wrote to Abu Muhammadasws regarding the water by which the deceased is to be washed, how much is it’s limit?’ So heasws signed: ‘A limit of washing the deceased is until he is clean, Allahazwj Willing’.

He (the narrator) said, ‘And he wrote to himasws , ‘Is it allowed to wash the deceased and the water which is poured upon him enters into a bathroom cesspool (underground reservoir), or the man performs an ablution for theSalaat and the water of his ablution pours into a cesspool’. So heasws signed: ‘That would happen (end up) to be in a cesspool anyway’.19

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ رَفَعَهُ، قَالَ: « السُّنَّةُ فِي الْحَنُوطِ ثَلَاثَةَ عَشَرَ دِرْهَماً وَثُلُثٌ أَكْثَرُهُ ». وَقَالَ: « إِنَّ جَبْرَئِيلَعليه‌السلام نَزَلَ عَلى رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم بِحَنُوطٍ، وَكَانَ وَزْنُهُ أَرْبَعِينَ دِرْهَماً، فَقَسَمَهَا رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ثَلَاثَةَ أَجْزَاءٍ: جُزْءٌ لَهُ، وَجُزْءٌ لِعَلِيٍّ، وَجُزْءٌ لِفَاطِمَةَعليهم‌السلام ».

Ali Bin Ibrahim, from his father, raising it, said,

‘The Sunnah regarding the embalming is thirteen Dirhams and a third (in weight) at most’. And heasws said: ‘Jibraeelas descended unto Rasool-Allahsaww with embalming (camphor), and its weight was of forty Dirhams. So Rasool-Allahsaww divided it into three parts – a part for himselfsaww , and a part for Aliasws , and a part for (Syeda) Fatimaasws ’.20

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَقَلُّ مَا يُجْزِئُ مِنَ الْكَافُورِ لِلْمَيِّتِ مِثْقَالٌ ». وَفِي رِوَايَةِ الْكَاهِلِيِّ وَحُسَيْنِ بْنِ الْمُخْتَارِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْقَصْدُ مِنْ ذلِكَ أَرْبَعَةُ مَثَاقِيلَ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The least of what is allowed from the camphor for the deceased is one Misqaal (approx 4.7 gms.)’.

And in a report ofAl-Kahily, and Hus ayn BinAl-Mukhtar, from A bu Abdullahasws having said: ‘The moderate from that is four Misqaals’. 21

24 - بَابُ الْجَرِيدَةِ

Chapter 24 – The Twig

1. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنِ ابْنِ مُسْكَانَ، عَنِ الْحَسَنِ بْنِ زِيَادٍ الصَّيْقَلِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يُوضَعُ لِلْمَيِّتِ جَرِيدَتَانِ: وَاحِدَةٌ فِي الْيَمِينِ، وَالْأُخْرى فِي الْأَيْسَرِ ». قَالَ: قَالَ: « الْجَرِيدَةُ تَنْفَعُ الْمُؤْمِنَ وَالْكَافِرَ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Ibn Muskan, from Al Hassan Bin Ziyad Al Sayqal,

(It has been narrated) from Abu Abdullahasws having said: ‘Two twigs would be placed for the deceased – one on the right and the other on the left’.

He (the narrator) said, ‘Heasws said:’ The twig would benefit the Believer and (as well as) the infidel’.22

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ، عَنْ حَنَانِ بْنِ سَدِيرٍ، عَنْ يَحْيَى بْنِ عُبَادَةَ الْمَكِّيِّ، قَالَ: سَمِعْتُ سُفْيَانَ الثَّوْرِيَّ يَسْأَلُهُ عَنِ التَّخْضِيرِ، فَقَالَ: « إِنَّ رَجُلاً مِنَ الْأَنْصَارِ هَلَكَ، فَأُوذِنَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم بِمَوْتِهِ، فَقَالَ لِمَنْ يَلِيهِ مِنْ قَرَابَتِهِ: خَضِّرُوا صَاحِبَكُمْ، فَمَا أَقَلَّ الْمُخَضَّرِينَ ؟! ». قَالَ: وَمَا التَّخْضِيرُ؟ قَالَ: « جَرِيدَةٌ خَضْرَاءُ تُوضَعُ مِنْ أَصْلِ الْيَدَيْنِ إِلَى التَّرْقُوَةِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from Hanan Bin Sadeyr, from Yahya Bin Ubada Al Makky who said,

‘I heard SufyanAl-Sowry asking hi masws about the greenery, so heasws said: ‘A man from the Helpers died and Rasool-Allahsaww advised in his death and hesaww said to the one who was the closest from his relatives: ‘(Make) greenery (to be with) your companions, and what is the least are two green plants’. He said, ‘And what is the greenery?’ Hesaww said: ‘A green twig placed at the root of the hands up to the clavicle’ (collarbone).23

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ رَجُلٍ، عَنْ يَحْيَى بْنِ عُبَادَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « تُؤْخَذُ جَرِيدَةٌ رَطْبَةٌ قَدْرَ ذِرَاعٍ، فَتُوضَعُ ـ وَأَشَارَ بِيَدِهِ ـ مِنْ عِنْدِ تَرْقُوَتِهِ إِلى يَدِهِ، تُلَفُّ مَعَ ثِيَابِهِ ». قَالَ: وَقَالَ الرَّجُلُ: لَقِيتُ أَبَا عَبْدِ اللهِعليه‌السلام بَعْدُ، فَسَأَلْتُهُ عَنْهُ، فَقَالَ: « نَعَمْ، قَدْ حَدَّثْتُ بِهِ يَحْيَى بْنَ عُبَادَةَ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from a man, from Yahya Bin Ubada,

(It has been narrated) from Abu Abdullahasws having said: ‘You should take a wet twig of the measurement of a cubit and you should place it’, and heasws gestured by hisasws from hisasws clavicle up to hisasws hand’, ‘wrapped with his cloth (shroud)’.

He (the narrator) said, ‘And the man who met Abu Abdullahasws said afterwards, ‘I asked himasws about it, so heasws said: ‘Yes, Iasws had narrated with it to Yahya Bin Ubada (the narrator of this Hadeeth)’.24

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : أَرَأَيْتَ الْمَيِّتَ إِذَا مَاتَ لِمَ تُجْعَلُ مَعَهُ الْجَرِيدَةُ؟ قَالَ: « يَتَجَافى عَنْهُ الْعَذَابُ وَالْحِسَابُ مَا دَامَ الْعُودُ رَطْباً » قَالَ: « وَالْعَذَابُ كُلُّهُ فِي يَوْمٍ وَاحِدٍ فِي سَاعَةٍ وَاحِدَةٍ قَدْرَ مَا يُدْخَلُ الْقَبْرَ وَيَرْجِعُ الْقَوْمُ، وَإِنَّمَا جُعِلَتِ السَّعَفَتَانِ لِذلِكَ، فَلَا يُصِيبُهُ عَذَابٌ وَلَاحِسَابٌ بَعْدَ جُفُوفِهِمَا إِنْ شَاءَ اللهُ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘I said to Abu Ja’farasws , ‘What is yourasws view of the deceased when he died and the twig was not made to be with him?’ Heasws said: ‘The Punishment and the Reckoning would be staved off from him as long as the branch is wet’.

Heasws said: ‘And the Punishment, all of it, is in one day and one hour, a measurement of what it takes to enter the grave and the people returning, and rather, the two foliage’s have been made to be for that, thus there would neither be a Punishment nor a Reckoning after these two dry up, Allahazwj Willing’.25

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، قَالَ: قَالَ: « إِنَّ الْجَرِيدَةَ قَدْرُ شِبْرٍ، تُوضَعُ وَاحِدَةٌ مِنْ عِنْدِ التَّرْقُوَةِ إِلى مَا بَلَغَتْ مِمَّا يَلِي الْجِلْدَ، وَالْأُخْرى فِي الْأَيْسَرِ مِنْ عِنْدِ التَّرْقُوَةِ إِلى مَا بَلَغَتْ مِنْ فَوْقِ الْقَمِيصِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

‘Heasws said: ‘The twigs are to be of the measurement of a palm’s width – one would be placed by the clavicle to what reaches from what follows the skin, and the other one on the right by the clavicle up to what reaches from the top of the shirt’.26

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ، عَنْ فُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « تُوضَعُ لِلْمَيِّتِ جَرِيدَتَانِ: وَاحِدَةٌ فِي الْأَيْمَنِ، وَالْأُخْرى فِي الْأَيْسَرِ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Sama’at, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Two twigs would be placed for the deceased – one of the right and the other one on the left’.27

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ حَرِيزٍ وَفُضَيْلٍ وَعَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ، قَالَ: قِيلَ لِأَبِي عَبْدِ اللهِعليه‌السلام : لِأَيِّ شَيْ‌ءٍ تُوضَعُ مَعَ الْمَيِّتِ الْجَرِيدَةُ؟ قَالَ: « إِنَّهُ يَتَجَافى عَنْهُ الْعَذَابُ مَا دَامَتْ رَطْبَةً ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Hareyz, and Fuzayl, and Abdul Rahman Bin Abu Abdullah who said,

‘It was said to Abu Abdullahasws , ‘For which thing is the twig placed with the deceased?’ Heasws said: ‘It would stave off the Punishment from him as long as it is wet’.28

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ، قَالَ: قِيلَ لَهُ: جُعِلْتُ فِدَاكَ، رُبَّمَا حَضَرَنِي مَنْ أَخَافُهُ، فَلَا يُمْكِنُ وَضْعُ الْجَرِيدَةِ عَلى مَا‌ رَوَيْتَنَا ؟ قَالَ: « أَدْخِلْهَا حَيْثُ مَا أَمْكَنَ ».

A number of our companions, from Sahl Bin Ziyad, raising it, said,

‘It was said to himasws , ‘May I be sacrificed for youasws ! Sometimes there is danger for me from the one whom I fear, so it is not possible to place the twig upon what youasws have narrated to us’. Heasws said: ‘Enter it (in the grave) wherever it is possible’.29

9. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ، عَنْ غَيْرِ وَاحِدٍ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْجَرِيدَةِ تُوضَعُ فِي الْقَبْرِ؟ قَالَ: « لَا بَأْسَ ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from someone else, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the twig placed in the grave. Heasws said: ‘No problem’.30

10. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا، قَالُوا: قُلْنَا لَهُ: جُعِلْنَا فِدَاكَ، إِنْ لَمْ نَقْدِرْ عَلَى الْجَرِيدَةِ؟ فَقَالَ: « عُودَ السِّدْرِ ». قِيلَ: فَإِنْ لَمْ نَقْدِرْ عَلَى السِّدْرِ؟ فَقَالَ: « عُودَ الْخِلَافِ ».

A number of our companions, from Sahl Bin Ziyad, from someone else from our companions who said,

‘We said to himasws , ‘May we be sacrificed for youasws ! (Supposing) we are not able upon the (palm) twigs?’ So heasws said: ‘A lotus twig’. It was said, ‘Supposing we are not able upon the lotus?’ So heasws said: ‘A different twig’.31

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ، عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ بِلَالٍ: أَنَّهُ كَتَبَ إِلَيْهِ يَسْأَلُهُ عَنِ الْجَرِيدَةِ: إِذَا لَمْ نَجِدْ نَجْعَلُ بَدَلَهَا غَيْرَهَا فِي مَوْضِعٍ لَا يُمْكِنُ النَّخْلُ؟ فَكَتَبَ: « يَجُوزُ إِذَا أُعْوِزَتِ الْجَرِيدَةُ، وَالْجَرِيدَةُ أَفْضَلُ، وَبِهِ جَاءَتِ الرِّوَايَةُ ». وَرَوى عَلِيُّ بْنُ إِبْرَاهِيمَ فِي رِوَايَةٍ أُخْرى، قَالَ: « يُجْعَلُ بَدَلَهَا عُودُ الرُّمَّانِ ».

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from Muhammad Bin Muhammad,

(It has been narrated) from Ali Bin Bilal who wrote to himasws asking himasws about the twig, ‘When it cannot be found, can we make something else to be in its place, if the palm tree is not possible to get to?’ So heasws wrote: ‘When the twig (of the palm tree) is scarce; and the twig (of the palm tree) is superior, and with it has the report come’.32

And Ali Bin Ibrahim reported in another report,

‘Heasws said: ‘You should make the pomegranate stick to be in its place’.33

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلٍ، قَالَ: سَأَلْتُهُ عَنِ الْجَرِيدَةِ: تُوضَعُ مِنْ دُونِ الثِّيَابِ، أَوْ مِنْ فَوْقِهَا؟ قَالَ: « فَوْقَ الْقَمِيصِ وَدُونَ الْخَاصِرَةِ ». فَسَأَلْتُهُ مِنْ أَيِّ جَانِبٍ؟ فَقَالَ: « مِنَ الْجَانِبِ الْأَيْمَنِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel who said,

‘I asked himasws about the twig to be placed below the cloth (shroud), or from above it?’ Heasws said: ‘Above the shirt and below the loins’. So I asked himasws , ‘From which side?’ So heasws said: ‘On the right side’. 34

25 - بَابُ الْمَيِّتِ يَمُوتُ وَهُوَ جُنُبٌ أَوْ حَائِضٌ أَوْ نُفَسَاءُ‌

Chapter 25 – The dying one is dying and he is with sexual impurity, or a menstruating woman, or a woman with post-childbirth bleeding

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ لَهُ: مَاتَ مَيِّتٌ وَهُوَ جُنُبٌ كَيْفَ يُغَسَّلُ؟ وَمَا يُجْزِئُهُ مِنَ الْمَاءِ؟ فَقَالَ: « يُغَسَّلُ غُسْلاً وَاحِداً، يُجْزِئُ ذلِكَ عَنْهُ لِجَنَابَتِهِ وَلِغُسْلِ الْمَيِّتِ؛ لِأَنَّهُمَا حُرْمَتَانِ اجْتَمَعَتَا فِي حُرْمَةٍ وَاحِدَةٍ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘I said to himasws , ‘A dying one died and he was with sexual impurity. How should he be washed and what would suffice him from the water?’ So heasws said: ‘He would be washed with one washing, that would suffice him from it for his sexual impurity and for the washing of the deceased, because these two (washings) are two sacred ones, being together in one sanctity’.35

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ عَمْرِو بْنِ سَعِيدٍ، عَنْ مُصَدِّقِ بْنِ صَدَقَةَ، عَنْ عَمَّارِ بْنِ مُوسى: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ: إِذَا مَاتَتْ فِي نِفَاسِهَا كَيْفَ تُغَسَّلُ؟ قَالَ: « مِثْلَ غُسْلِ الطَّاهِرَةِ، وَكَذلِكَ الْحَائِضُ، وَكَذلِكَ الْجُنُبُ إِنَّمَا يُغَسَّلُ غُسْلاً وَاحِداً فَقَطْ ».

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the woman when she dies in her post-childbirth bleeding, how would she be washed. Heasws said: ‘Similar to the washing for the cleanliness (menstruation free), and similar to that is the menstruating woman, and similar to that is the one with sexual impurity. But rather, she would be washed with one washing only’.36

3. سَهْلُ بْنُ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ وَأَحْمَدَ بْنِ مُحَمَّدٍ: فِي الْمَرْأَةِ إِذَا مَاتَتْ نُفَسَاءَ وَكَثُرَ دَمُهَا، أُدْخِلَتْ إِلَى السُّرَّةِ فِي الْأَدَمِ، أَوْ مِثْلِ الْأَدَمِ نَظِيفٍ، ثُمَّ تُكَفَّنُ بَعْدَ ذلِكَ.

Sahl Bin Ziyad, from Ibn Mahboub, and Ahmad Bin Muhammad,

‘Regarding the woman, when she dies with post-childbirth bleeding, and there is a lot of blood, she would be entered into the bag up to the navel, or like a clean bag, then she would be enshrouded after that’. 37

26 - بَابُ الْمَرْأَةِ تَمُوتُ وَفِي بَطْنِهَا وَلَدٌ يَتَحَرَّكُ‌

Chapter 26 – The woman dies and in her belly is a moving child

1. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ، عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ، عَنْ عَلِيِّ بْنِ يَقْطِينٍ، قَالَ: سَأَلْتُ الْعَبْدَ الصَّالِحَعليه‌السلام عَنِ الْمَرْأَةِ تَمُوتُ وَوَلَدُهَا فِي بَطْنِهَا؟ قَالَ: « يُشَقُّ بَطْنُهَا، وَيُخْرَجُ وَلَدُهَا ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Muhammad Bin Abu Hama, from Ali Bin Yaqteen who said,

‘I askedAl-Abd Al-Salih asws (7th Imamasws ) about the woman dying and her child is in her belly. Heasws said: ‘Her belly would be split and her child would be extracted’.38

2. سَهْلُ بْنُ زِيَادٍ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ تَمُوتُ وَيَتَحَرَّكُ الْوَلَدُ فِي بَطْنِهَا: أَيُشَقُّ بَطْنُهَا، وَيُسْتَخْرَجُ وَلَدُهَا؟ قَالَ: « نَعَمْ ». وَفِي رِوَايَةِ ابْنِ أَبِي عُمَيْرٍ زَادَ فِيهِ: « يُخْرَجُ الْوَلَدُ، وَيُخَاطُ بَطْنُهَا ».

Sahl Bin Ziyad, from Ismail Bin Mihran, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the woman dying and the child is moving in her belly, should her belly be split open and her child extracted?’ Heasws said: ‘Yes’.

And in a report of Abu Umeyr there is an increase in it, ‘The child would be extracted and her belly would be stitched up’.39

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنِ ابْنِ وَهْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : إِذَا مَاتَتِ الْمَرْأَةُ وَفِي بَطْنِهَا‌ وَلَدٌ يَتَحَرَّكُ، يُشَقُّ بَطْنُهَا، وَيُخْرَجُ الْوَلَدُ ». وَقَالَ فِي الْمَرْأَةِ يَمُوتُ فِي بَطْنِهَا الْوَلَدُ، فَيُتَخَوَّفُ عَلَيْهَا، قَالَ: « لَا بَأْسَ أَنْ يُدْخِلَ الرَّجُلُ يَدَهُ، فَيُقَطِّعَهُ وَيُخْرِجَهُ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibn Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘AmirAl-Momineen asws sa id: ‘When the woman dies and in her belly is a moving child, split open her belly and extract the child’.

And heasws said regarding the woman dying and the child is in her belly, so there is fear upon her, said: ‘There is no problem if the man inserts his hand, so he cuts it and extracts it’. 40

27 - بَابُ كَرَاهِيَةِ أَنْ يُقَصَّ مِنَ الْمَيِّتِ ظُفُرٌ أَوْ شَعْرٌ

Chapter 27 – Abhorrence of cutting the nails and the hair from the deceased

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا يُمَسُّ مِنَ الْمَيِّتِ شَعْرٌ وَلَاظُفُرٌ، وَإِنْ سَقَطَ مِنْهُ شَيْ‌ءٌ، فَاجْعَلْهُ فِي كَفَنِهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not touch from the deceased, neither hair nor a nail, and if something falls off from him, so make it to be in his shroud’.41

2. عَنْهُ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ غِيَاثٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَرِهَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام أَنْ تُحْلَقَ عَانَةُ الْمَيِّتِ إِذَا‌ غُسِّلَ، أَوْ يُقَلَّمَ لَهُ ظُفُرٌ، أَوْ يُجَزَّ لَهُ شَعْرٌ ».

From him, from his father, from Abdullah Bin Al Mugheira, from Giyas,

(It has been narrated) from Abu Abdullahasws having said: ‘AmirAl-Momineen asws di sliked shaving the pubic hair of the deceased when washing, or clipping a nail of his, or shearing his hair’.42

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ، عَنْ طَلْحَةَ بْنِ زَيْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كُرِهَ أَنْ يُقَصَّ مِنَ الْمَيِّتِ ظُفُرٌ، أَوْ يُقَصَّ لَهُ شَعْرٌ، أَوْ تُحْلَقَ لَهُ عَانَةٌ، أَوْ يُغْمَضَ لَهُ مَفْصِلٌ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibrahim Bin Mahziyar, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘It is disliked to shorten the nails of the deceased, or shorten his hair, or shave off his pubic hair, or close down a joint of his’.43

4. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْمَيِّتِ يَكُونُ عَلَيْهِ الشَّعْرُ، فَيُحْلَقُ عَنْهُ، أَوْ يُقَلَّمُ؟ قَالَ: « لَا يُمَسُّ مِنْهُ شَيْ‌ءٌ، اغْسِلْهُ وَادْفِنْهُ ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked Abu Abdullahasws about the decease who happens to have the hair upon him, so can it be shaved off from it or clipped?’ Heasws said: ‘Do not touch anything from him. Wash him and bury him’. 44

28 - بَابُ مَا يَخْرُجُ مِنَ الْمَيِّتِ بَعْدَ أَنْ يُغَسَّلَ

Chapter 28 – What comes out from the deceased after having been washed

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ عَبْدِ اللهِ بْنِ يَحْيَى الْكَاهِلِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا خَرَجَ مِنْ مَنْخِرِ الْمَيِّتِ الدَّمُ، أَوِ الشَّيْ‌ءُ بَعْدَ الْغُسْلِ، وَأَصَابَ الْعِمَامَةَ أَوِ الْكَفَنَ، قَرِّضْهُ بِالْمِقْرَاضِ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Yahya Al Kahily,

(It has been narrated) from Abu Abdullahasws having said: ‘When the blood comes out from a nostril of the deceased, or something (else) after the washing and hits the turban or the shroud, cut if off with the cutter’.45

2. عَنْهُ، عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ، قَالَ: « إِذَا غُسِّلَ الْمَيِّتُ، ثُمَّ أَحْدَثَ بَعْدَ الْغُسْلِ، فَإِنَّهُ يُغْسَلُ الْحَدَثُ، وَلَايُعَادُ الْغُسْلُ ».

From him, from one of his companions, raising it, said:

‘When the deceased is washed, then excretes after the washing, so the excretion should be washed off, and the (whole) washing would not be repeated’.46

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا خَرَجَ مِنَ الْمَيِّتِ شَيْ‌ءٌ بَعْدَ مَا يُكَفَّنُ، فَأَصَابَ الْكَفَنَ، قُرِضَ مِنْهُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘When something comes out from the deceased after having been shrouded, and it hits the shroud, it should be cut off from it’. 47

29 - بَابُ الرَّجُلِ يُغَسِّلُ الْمَرْأَةَ وَالْمَرْأَةِ تُغَسِّلُ الرَّجُلَ‌

Chapter 29 – The man washes the woman, and the woman washes the man

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنِ‌ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَمُوتُ وَلَيْسَ عِنْدَهُ مَنْ يُغَسِّلُهُ إِلاَّ النِّسَاءُ؟ فَقَالَ: « تُغَسِّلُهُ امْرَأَتُهُ، أَوْ ذَاتُ قَرَابَةٍ إِنْ كَانَتْ لَهُ، وَتَصُبُّ النِّسَاءُ عَلَيْهِ الْمَاءَ صَبّاً؛ وَفِي الْمَرْأَةِ إِذَا مَاتَتْ، يُدْخِلُ زَوْجُهَا يَدَهُ تَحْتَ قَمِيصِهَا، فَيُغَسِّلُهَا ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullahasws having been asked about the man who is dying and there is no one in his presence to wash him except for the women. So heasws said: ‘His wife should wash him, or a near relative if there was one for him, and the women would pour water over him with a pouring, and regarding the woman, when she dies, her husband would insert his hand under her shirt, so he would wash her’.48

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ: أَيَصْلُحُ لَهُ أَنْ يَنْظُرَ إِلى امْرَأَتِهِ حِينَ تَمُوتُ، أَوْ يُغَسِّلَهَا إِنْ لَمْ يَكُنْ عِنْدَهَا مَنْ يُغَسِّلُهَا؟ وَعَنِ الْمَرْأَةِ هَلْ تَنْظُرُ إِلى مِثْلِ ذلِكَ مِنْ زَوْجِهَا حِينَ يَمُوتُ؟ فَقَالَ: « لَا بَأْسَ بِذلِكَ، إِنَّمَا يَفْعَلُ ذلِكَ أَهْلُ الْمَرْأَةِ كَرَاهَةَ أَنْ يَنْظُرَ زَوْجُهَا إِلى شَيْ‌ءٍ يَكْرَهُونَهُ مِنْهَا ».

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullahasws about the man, ‘Is it correct for him that he looks at his wife when she dies, or he washes her if there does not happen to be in her presence the one who can wash her; and about the woman, can she look to similar to that from her husband when he dies?’ So heasws said: ‘There is no problem with that. But rather, his doing that, the family of the woman may dislike her husband looking at something which they are disliking for her’.49

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ: يُغَسِّلُ امْرَأَتَهُ؟ قَالَ: « نَعَمْ، مِنْ وَرَاءِ الثَّوْبِ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Al A’ala, from Muhammad Bin Muslim who said,

‘I asked himasws about the man washing his wife. Heasws said: ‘Yes, from behind the cloth’.50

4. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ، عَنْ غَيْرِ وَاحِدٍ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَمُوتُ وَلَيْسَ عِنْدَهُ مَنْ يُغَسِّلُهُ إِلاَّ النِّسَاءُ: هَلْ تُغَسِّلُهُ النِّسَاءُ؟ فَقَالَ: « تُغَسِّلُهُ امْرَأَتُهُ وَذَاتُ مَحْرَمِهِ، وَتَصُبُّ عَلَيْهِ النِّسَاءُ الْمَاءَ صَبّاً مِنْ فَوْقِ الثِّيَابِ ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from someone else, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked Abu Abdullahasws about the man who is dying and there is no one in his presence who can wash him except for the women. Can the women wash him?’ So heasws said: ‘His wife should wash him, or the one with sanctity (one he cannot be married to), and the (other) women would pour water with a pouring from above the clothes’.51

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ، قَالَ: سَمِعْتُ صَاحِباً لَنَا يَسْأَلُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْمَرْأَةِ تَمُوتُ مَعَ رِجَالٍ لَيْسَ فِيهِمْ ذُو‌ مَحْرَمٍ: هَلْ يُغَسِّلُونَهَا وَعَلَيْهَا ثِيَابُهَا؟ قَالَ: « إِذاً يُدْخَلَ ذلِكَ عَلَيْهِمْ، وَلكِنْ يَغْسِلُونَ كَفَّيْهَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Dawood Bin Farqad who said,

‘I heard a companion of ours asking Abu Abdullahasws about the woman who is dying with men, there not being among them one with sanctity (the one she cannot be married to). Can they wash her and upon her are her clothes?’ Heasws said: ‘When that (situation) comes upon them, but they should be washing her palms’.52

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ، عَنْ سَمَاعَةَ، قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ إِذَا مَاتَتْ؟ فَقَالَ: « يُدْخِلُ زَوْجُهَا يَدَهُ تَحْتَ قَمِيصِهَا إِلَى الْمَرَافِقِ ».

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Usman, from Sama’at who said,

‘I asked about the woman when she dies. So heasws said: ‘Her husband would insert his hand under her shirt up to the elbows’.53

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ دَاوُدَ بْنِ سِرْحَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي الرَّجُلِ يَمُوتُ فِي السَّفَرِ، أَوْ فِي الْأَرْضِ لَيْسَ مَعَهُ فِيهَا إِلاَّ النِّسَاءُ، قَالَ: « يُدْفَنُ، وَلَايُغَسَّلُ ». وَقَالَ فِي الْمَرْأَةِ تَكُونُ مَعَ الرِّجَالِ: « بِتِلْكَ الْمَنْزِلَةِ إِلاَّ أَنْ يَكُونَ مَعَهَا زَوْجُهَا، فَإِنْ كَانَ مَعَهَا زَوْجُهَا، فَلْيُغَسِّلْهَا مِنْ فَوْقِ الدِّرْعِ، وَيَسْكُبُ عَلَيْهَا الْمَاءَ سَكْباً، وَلْتُغَسِّلْهُ امْرَأَتُهُ إِذَا مَاتَ، وَالْمَرْأَةُ لَيْسَتْ مِثْلَ الرَّجُلِ، الْمَرْأَةُ أَسْوَأُ مَنْظَراً حِينَ تَمُوتُ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham,

(It has been narrated) from Abu Abdullahasws regarding the man who dies during the journey, or in a land, (where) there being no one with him except for the women. Heasws said: ‘He should be buried and not washed’.

And heasws said regarding the woman who happens to be with the men to be at that very status, except that if there happens to be her husband with her. So if her husband was with her, so let him wash her from above the shirt, and the water to be poured with a pouring; and let his wife wash him when he dies, and the women are not like the men. The woman is an evil sight when she is dying’.54

8. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ؛ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ مَنْصُورٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ يَخْرُجُ فِي السَّفَرِ وَمَعَهُ امْرَأَتُهُ: يُغَسِّلُهَا؟ قَالَ: « نَعَمْ، وَأُمَّهُ وَأُخْتَهُ وَنَحْوَ هذَا، يُلْقي عَلى عَوْرَتِهَا خِرْقَةً ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Mansour Bin Hazim who said,

‘I asked Abu Abdullahasws about the man going out in a journey and with him is his wife, can he wash her (if she were to die)?’ Heasws said: ‘Yes, and (he can wash) his mother, and his sister and such as this, casting a cloth upon her private part’.55

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ، قَالَ: سَمِعْتُ صَاحِباً لَنَا يَسْأَلُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْمَرْأَةِ تَمُوتُ مَعَ رِجَالٍ لَيْسَ مَعَهُمْ ذُو مَحْرَمٍ: هَلْ يُغَسِّلُونَهَا وَعَلَيْهَا ثِيَابُهَا؟ فَقَالَ: « إِذاً يُدْخَلَ عَلَيْهِمْ، وَلكِنْ يَغْسِلُونَ كَفَّيْهَا ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Dawood Bin Farqad who said,

‘I heard a companion of ours asking Abu Abdullahasws about the woman dying with men and there is none with them with sanctity (the one she cannot be married to). Can they wash her and upon her are her clothes?’ So heasws said: ‘When it comes up upon them, but they would be washing her palms’.56

10. سَهْلٌ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي الْمَرْأَةِ إِذَا مَاتَتْ وَلَيْسَ مَعَهَا امْرَأَةٌ تُغَسِّلُهَا، قَالَ: « يُدْخِلُ زَوْجُهَا يَدَهُ تَحْتَ قَمِيصِهَا، فَيُغَسِّلُهَا إِلَى الْمَرَافِقِ ».

Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Al Halby,

(It has been narrated) from Abu Abdullahasws regarding the woman when she dies and there is no woman with her to wash her. Heasws said: ‘Her husband would insert his hand under her shirt, up to the elbows, and he would wash her’.57

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ‌ مُسْلِمٍ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ: يُغَسِّلُ امْرَأَتَهُ؟ قَالَ: « نَعَمْ، إِنَّمَا يَمْنَعُهَا أَهْلُهَا تَعَصُّباً ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked himasws about the man, ‘Can his wife washing him?’ Heasws said: ‘Yes. But rather her family would prevent him out of prejudice’.58

12. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ، عَنْ عَمْرِو بْنِ سَعِيدٍ، عَنْ مُصَدِّقِ بْنِ صَدَقَةَ، عَنْ عَمَّارِ بْنِ مُوسى: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : أَنَّهُ سُئِلَ عَنِ الرَّجُلِ الْمُسْلِمِ يَمُوتُ فِي السَّفَرِ وَلَيْسَ مَعَهُ رَجُلٌ مُسْلِمٌ، وَمَعَهُ رِجَالٌ نَصَارى، وَمَعَهُ عَمَّتُهُ وَخَالَتُهُ مُسْلِمَتَانِ: كَيْفَ يُصْنَعُ فِي‌ غُسْلِهِ؟ قَالَ: « تُغَسِّلُهُ عَمَّتُهُ وَخَالَتُهُ فِي قَمِيصِهِ، وَلَاتَقْرَبُهُ النَّصَارى ». وَعَنِ الْمَرْأَةِ تَمُوتُ فِي السَّفَرِ وَلَيْسَ مَعَهَا امْرَأَةٌ مُسْلِمَةٌ، وَمَعَهَا نِسَاءٌ نَصَارى، وَعَمُّهَا وَخَالُهَا مُسْلِمَانِ ؟ قَالَ: « يُغَسِّلَانِهَا، وَلَاتَقْرَبُهَا النَّصْرَانِيَّةُ كَمَا كَانَتِ الْمُسْلِمَةُ تُغَسِّلُهَا غَيْرَ أَنَّهُ يَكُونُ عَلَيْهَا دِرْعٌ، فَيُصَبُّ الْمَاءُ مِنْ فَوْقِ الدِّرْعِ ». قُلْتُ: فَإِنْ مَاتَ رَجُلٌ مُسْلِمٌ وَلَيْسَ مَعَهُ رَجُلٌ مُسْلِمٌ، وَلَا امْرَأَةٌ مُسْلِمَةٌ مِنْ ذِي قَرَابَتِهِ، وَمَعَهُ رِجَالٌ نَصَارى، وَنِسَاءٌ مُسْلِمَاتٌ لَيْسَ بَيْنَهُ وَبَيْنَهُنَّ قَرَابَةٌ؟ قَالَ: « يَغْتَسِلُ النَّصْرَانِيُّ، ثُمَّ يُغَسِّلُهُ، فَقَدِ اضْطُرَّ ». وَعَنِ الْمَرْأَةِ الْمُسْلِمَةِ تَمُوتُ وَلَيْسَ مَعَهَا امْرَأَةٌ مُسْلِمَةٌ، وَلَارَجُلٌ مُسْلِمٌ مِنْ ذَوِي قَرَابَتِهَا، وَمَعَهَا نَصْرَانِيَّةٌ، وَرِجَالٌ مُسْلِمُونَ لَيْسَ بَيْنَهَا وَبَيْنَهُمْ قَرَابَةٌ؟ قَالَ: « تَغْتَسِلُ النَّصْرَانِيَّةُ، ثُمَّ تُغَسِّلُهَا ». وَعَنِ النَّصْرَانِيِّ يَكُونُ فِي السَّفَرِ وَهُوَ مَعَ الْمُسْلِمِينَ، فَيَمُوتُ؟ قَالَ: « لَا يُغَسِّلُهُ مُسْلِمٌ وَلَاكَرَامَةَ، وَلَايَدْفِنُهُ، وَلَايَقُومُ عَلى قَبْرِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullahasws having been asked about the Muslim man dying during a journey and there is no Muslim man with him, and with him are Christian men, and with him is his paternal aunt and his maternal aunt, both Muslim. How would his washing be dealt with?’ Heasws said: ‘His paternal aunt and his maternal aunt should wash him in his shirt, and the Christians should not go near him’.

And about the woman who is dying during the journey and there is no Muslim man with her, and with her are Christian women, and her paternal uncle and her maternal uncle, both Muslims. Heasws said: ‘They can both wash her, and the Christian women would not go near her, just as the Muslim women would wash her apart from that there would happen to be a shield upon her, so the water would be poured from above the shield’.

I said, ‘Supposing a Muslim man dies and there is neither a Muslim man with him nor a Muslim woman from his relatives, and with him are Christian men and Christian women, there not being any relationship between him and them’. Heasws said: ‘The Christian men would wash (themselves), then they would wash him, for there is (a state of) desperation’.

And about the Muslim woman dying and there is neither a Muslim woman with her nor a Muslim man from her relatives, and with her are Christian woman and Muslim men, there not being any relationship between her and them. Heasws said: ‘The Christian women would wash (themselves), then they would wash her’.

And about the Christian man who happens to be in the journey and he is with the Muslims, and he dies. Heasws said: ‘The Muslim should not wash him nor is there a prestige, nor should he bury him, nor stand upon his grave’.59

13. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَبْدِ الرَّحْمنِ بْنِ سَالِمٍ، عَنْ مُفَضَّلِ بْنِ عُمَرَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : مَنْ غَسَّلَ فَاطِمَةَعليها‌السلام ؟ قَالَ: « ذَاكَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام » كَأَنَّمَا اسْتَفْظَعْتُ، ذلِكَ مِنْ قَوْلِهِ، فَقَالَ لِي: « كَأَنَّكَ ضِقْتَ مِمَّا أَخْبَرْتُكَ؟ » فَقُلْتُ: قَدْ كَانَ ذلِكَ جُعِلْتُ فِدَاكَ، فَقَالَ: « لَا تَضِيقَنَّ؛ فَإِنَّهَا صِدِّيقَةٌ لَمْ يَكُنْ يُغَسِّلُهَا إِلاَّ صِدِّيقٌ، أَمَا عَلِمْتَ أَنَّ مَرْيَمَعليها‌السلام لَمْ يُغَسِّلْهَا إِلاَّ عِيسىعليه‌السلام ؟ ». قُلْتُ: جُعِلْتُ فِدَاكَ، فَمَا تَقُولُ فِي الْمَرْأَةِ تَكُونُ فِي السَّفَرِ مَعَ الرِّجَالِ لَيْسَ لَهَا مَعَهُمْ ذُو مَحْرَمٍ، وَلَامَعَهُمُ امْرَأَةٌ، فَتَمُوتُ الْمَرْأَةُ مَا يُصْنَعُ بِهَا؟ قَالَ: « يُغْسَلُ مِنْهَا مَا أَوْجَبَ اللهُ عَلَيْهِ التَّيَمُّمَ، وَلَاتُمَسُّ، وَلَايُكْشَفُ شَيْ‌ءٌ مِنْ مَحَاسِنِهَا الَّتِي أَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ بِسَتْرِهَا ». قُلْتُ: كَيْفَ يُصْنَعُ بِهَا؟ قَالَ: « يُغْسَلُ بَطْنُ كَفَّيْهَا وَوَجْهُهَا، وَيُغْسَلُ ظَهْرُ كَفَّيْهَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abdul Rahman Bin Salim, from Mufazzal Bin Umar who said,

‘I said to Abu Abdullahasws , ‘Who washed Syeda Fatimaasws ?’ Heasws said: ‘AmirAl-Momineen asws ’. It was as if I was astonished from hisasws words, so heasws said to me: ‘It is as if you are constricted from what Iasws informed you’. So I said, ‘It was that, may I be sacrificed for youasws ’. So heasws said to me: ‘Do not be constricted, for sheasws is a truthful. None could have washed herasws except for a truthful. Do you not know that Maryamas , none washed heras except for Isaas ?’

I said, ‘May I be sacrificed for youasws ! So what are youasws saying regarding the woman who happens to be in the journey with the men, there not being anyone with sanctity for her with them, nor is there a woman with them, and the woman dies. What should be done with her?’ Heasws said: ‘He would wash from her what Allahazwj Obligated theTayammum upon, and she would neither be touched nor anything being uncovered from her beauty which Allahazwj Mighty and Majestic Commanded with its concealment’. I said, ‘How would he deal with it?’ Heasws said: ‘He would wash the inside of her palms, and her face, and he would wash the back of her palms’. 60

30 - بَابُ حَدِّ الصَّبِيِّ الَّذِي يَجُوزُ لِلنِّسَاءِ أَنْ يُغَسِّلْنَهُ‌

Chapter 30 – A limit of the male child which is allowed for the women that they can wash him

1. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ يُونُسَ بْنِ يَعْقُوبَ، عَنْ أَبِي النُّمَيْرِ مَوْلَى الْحَارِثِ بْنِ الْمُغِيرَةِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : حَدِّثْنِي عَنِ الصَّبِيِّ إِلى كَمْ تُغَسِّلُهُ النِّسَاءُ؟ فَقَالَ: « إِلى ثَلَاثِ سِنِينَ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Yunus Bin Yaqoub, from Ibn Al Numeyr, a slave of Al Haris Bin Al Mugheira who said,

‘I said to Abu Abdullahasws , ‘Narrate to me about the male child, up to how much (age) can the women wash him?’ So heasws said: ‘Up to three years’. 61

31 - بَابُ غُسْلِ مَنْ غَسَّلَ الْمَيِّتَ وَمَنْ مَسَّهُ وَهُوَ حَارٌّ وَمَنْ مَسَّهُ وَهُوَ بَارِدٌ‌

Chapter 31 – Washing of the one who washes the deceased, and the one who touches him while he is hot, and the one who touches him while he is cold

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ غَسَّلَ مَيِّتاً، فَلْيَغْتَسِلْ ». قُلْتُ: فَإِنْ مَسَّهُ مَا دَامَ حَارّاً؟ قَالَ: « فَلَا غُسْلَ عَلَيْهِ، وَإِذَا بَرَدَ ثُمَّ مَسَّهُ، فَلْيَغْتَسِلْ ». قُلْتُ: فَمَنْ أَدْخَلَهُ الْقَبْرَ؟ قَالَ: « لَا غُسْلَ عَلَيْهِ، إِنَّمَا يَمَسُّ الثِّيَابَ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who washes a deceased, so let him wash (himself)’. I said, ‘Supposing he touches him as long as he is hot?’ Heasws said: ‘So there is no washing upon him, and when he is cold, then he touches him, so let him wash (himself)’. I said, ‘So (what about) the one who enters the grave?’ Heasws said: ‘There is no washing upon him. But rather, he touches the clothes’.62

2. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: قُلْتُ: الرَّجُلُ يُغْمِضُ عَيْنَ الْمَيِّتِ، عَلَيْهِ غُسْلٌ؟ قَالَ: « إِذَا مَسَّهُ بِحَرَارَتِهِ، فَلَا، وَلكِنْ إِذَا مَسَّهُ بَعْدَ مَا يَبْرُدُ، فَلْيَغْتَسِلْ ». قُلْتُ: فَالَّذِي يُغَسِّلُهُ يَغْتَسِلُ؟ قَالَ: « نَعَمْ ». قُلْتُ: فَيُغَسِّلُهُ، ثُمَّ يُكَفِّنُهُ قَبْلَ أَنْ يَغْتَسِلَ؟ قَالَ: « يُغَسِّلُهُ، ثُمَّ يَغْسِلُ يَدَهُ مِنَ الْعَاتِقِ، ثُمَّ يُلْبِسُهُ أَكْفَانَهُ، ثُمَّ يَغْتَسِلُ ». قُلْتُ: فَمَنْ حَمَلَهُ، عَلَيْهِ غُسْلٌ؟ قَالَ: « لَا ». قُلْتُ: فَمَنْ أَدْخَلَهُ الْقَبْرَ، عَلَيْهِ وُضُوءٌ؟ قَالَ: « لَا، إِلاَّ أَنَّهُ يَتَوَضَّأُ مِنْ تُرَابِ الْقَبْرِ إِنْ شَاءَ ».

Abu Ali Al Ashary, from Muhammad in Abdul Jabbar, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws , said, ‘I said, ‘The man closes the eyes of the deceased, upon him is a washing?’ Heasws said: ‘If he touches him being with his heat, so no, but if he touches him after him having gone cold, so let him wash’.

I said, ‘So the one who washes him, would wash (himself)?’ Heasws said: ‘Yes’. I said, ‘So he would wash, then enshroud him, before he washes (himself)?’ Heasws said: ‘He would wash (the deceased), then wash his own hand from the dirt, then put the shroud upon him, then he would wash (himself)’. I said, ‘So the one carries him, is there a washing upon him?’ Heasws said: ‘No’. I said, ‘So the one who goes into the grave, upon him is an ablution?’ Heasws said: ‘No, except if he performs ablution from the dust of the grave (Tayammum) if he so desires to’.63

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يَغْتَسِلُ الَّذِي غَسَّلَ الْمَيِّتَ، وَإِنْ قَبَّلَ الْمَيِّتَ إِنْسَانٌ بَعْدَ مَوْتِهِ وَهُوَ حَارٌّ، فَلَيْسَ عَلَيْهِ غُسْلٌ، وَلكِنْ إِذَا مَسَّهُ وَقَبَّلَهُ وَقَدْ بَرَدَ، فَعَلَيْهِ‌ الْغُسْلُ، وَلَابَأْسَ أَنْ يَمَسَّهُ بَعْدَ الْغُسْلِ وَيُقَبِّلَهُ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘He would wash, the one who washes the deceased, and if the person kisses the deceased and he is hot, so there is no washing upon him, but when he touches him and kisses him, and he has gone cold, so upon him is the washing, and there is no problem if he touches him (deceased) after the washing, and kisses him’.64

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَمَسُّ الْمِيْتَةَ: أَيَنْبَغِي لَهُ أَنْ يَغْتَسِلَ مِنْهَا؟ قَالَ: « لَا، إِنَّمَا ذلِكَ مِنَ الْإِنْسَانِ وَحْدَهُ ». قَالَ: وَسَأَلْتُهُ عَنِ الرَّجُلِ يُصِيبُ ثَوْبُهُ جَسَدَ الْمَيِّتِ؟ فَقَالَ: « يَغْسِلُ مَا أَصَابَ الثَّوْبَ ».

Ali Bin Ibrahi, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the man who touches the deceased, is it befitting for him that he washes due to it?’ Heasws said: ‘No. But rather, that is from the humans only (not dead animals etc.)’.

He (the narrator) said, ‘And I asked himasws about the man whose clothes touch the body of the deceased. So heasws said: ‘He would wash what (part of) the clothes had been touched’.65

5. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ الْحَجَّالِ، عَنْ ثَعْلَبَةَ، عَنْ مَعْمَرِ بْنِ يَحْيى، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَنْهى عَنِ الْغُسْلِ إِذَا دَخَلَ الْقَبْرَ.

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from AlHajja l, from Sa’alba, from Ma’amar Bin Yahya who said,

‘I heard Abu Abdullahasws forbid from the washing, when entering the grave’.66

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم قَبَّلَ عُثْمَانَ بْنَ مَظْعُونٍ بَعْدَ مَوْتِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Ismail Bin Abu Ziyad,

(It has been narrated) from Abu Abdullahasws having said that Rasool-Allahsaww kissed Usman Bin Maz’oun after his death’.67

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ رِئَابٍ، عَنْ إِبْرَاهِيمَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي الرَّجُلِ يَقَعُ طَرَفُ ثَوْبِهِ عَلى جَسَدِ الْمَيِّتِ، قَالَ: « إِنْ كَانَ غُسِّلَ الْمَيِّتُ، فَلَا تَغْسِلْ مَا أَصَابَ ثَوْبَكَ مِنْهُ، وَإِنْ كَانَ لَمْ يُغَسَّلْ، فَاغْسِلْ مَا أَصَابَ ثَوْبَكَ مِنْهُ ».

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Ibrahim,

(It has been narrated) from Abu Abdullahasws regarding the man whose side of his clothes fall upon a body of the deceased. Heasws said: ‘If the deceased had been washed, so he does not have to wash whatever of your clothes had touched from it, but if he had not been washed, so wash whatever of your clothes had hit from it’.68

8. سَهْلُ بْنُ زِيَادٍ، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: أَيَغْتَسِلُ مَنْ غَسَّلَ الْمَيِّتَ؟ قَالَ: « نَعَمْ ». قُلْتُ: مَنْ أَدْخَلَهُ الْقَبْرَ؟ قَالَ: « لَا، إِنَّمَا يَمَسُّ الثِّيَابَ ».

Sahl Bin Ziyad, from Ibn Abu Najran, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘Should he wash, the one who washed the deceased?’ Heasws said: ‘Yes’. I said, ‘The one who enters into his grave?’ Heasws said: ‘No, but rather, he would touch the clothes (of the deceased)’. 69

32 - بَابُ الْعِلَّةِ فِي غُسْلِ الْمَيِّتِ غُسْلَ الْجَنَابَةِ‌

Chapter 32 – The reason regarding washing the deceased and washing from the sexual impurity

1. عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللهِ، عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ، عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ، عَنْ أَبِيهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « دَخَلَ عَبْدُ اللهِ بْنُ قَيْسٍ الْمَاصِرُ عَلى أَبِي جَعْفَرٍعليه‌السلام ، فَقَالَ: أَخْبِرْنِي عَنِ الْمَيِّتِ: لِمَ يُغَسَّلُ غُسْلَ الْجَنَابَةِ؟ فَقَالَ لَهُ أَبُو جَعْفَرٍعليه‌السلام : لَا أُخْبِرُكَ، فَخَرَجَ مِنْ عِنْدِهِ، فَلَقِيَ بَعْضَ الشِّيعَةِ، فَقَالَ لَهُ: الْعَجَبُ لَكُمْ يَا مَعْشَرَ الشِّيعَةِ، تَوَلَّيْتُمْ هذَا الرَّجُلَ، وَأَطَعْتُمُوهُ، وَلَوْ دَعَاكُمْ إِلى عِبَادَتِهِ، لَأَجَبْتُمُوهُ، وَقَدْ سَأَلْتُهُ عَنْ مَسْأَلَةٍ، فَمَا كَانَ عِنْدَهُ فِيهَا شَيْ‌ءٌ. فَلَمَّا كَانَ مِنْ قَابِلٍ، دَخَلَ عَلَيْهِ أَيْضاً، فَسَأَلَهُ عَنْهَا، فَقَالَ: لَا أُخْبِرُكَ بِهَا، فَقَالَ عَبْدُ اللهِ بْنُ قَيْسٍ لِرَجُلٍ مِنْ أَصْحَابِهِ: انْطَلِقْ إِلَى الشِّيعَةِ، فَاصْحَبْهُمْ، وَأَظْهِرْ عِنْدَهُمْ‌ مُوَالَاتَكَ إِيَّاهُمْ وَلَعْنَتِي وَالتَّبَرِّيَ مِنِّي، فَإِذَا كَانَ وَقْتُ الْحَجِّ، فَأْتِنِي حَتّى أَدْفَعَ إِلَيْكَ مَا تَحُجُّ بِهِ، وَسَلْهُمْ أَنْ يُدْخِلُوكَ عَلى مُحَمَّدِ بْنِ عَلِيٍّ، فَإِذَا صِرْتَ إِلَيْهِ، فَاسْأَلْهُ عَنِ الْمَيِّتِ: لِمَ يُغَسَّلُ غُسْلَ الْجَنَابَةِ؟ فَانْطَلَقَ الرَّجُلُ إِلَى الشِّيعَةِ، فَكَانَ مَعَهُمْ إِلى وَقْتِ الْمَوْسِمِ، فَنَظَرَ إِلى دِينِ الْقَوْمِ، فَقَبِلَهُ بِقَبُولِهِ، وَكَتَمَ ابْنَ قَيْسٍ أَمْرَهُ مَخَافَةَ أَنْ يُحْرَمَ الْحَجَّ، فَلَمَّا كَانَ وَقْتُ الْحَجِّ أَتَاهُ، فَأَعْطَاهُ حَجَّةً، وَخَرَجَ. فَلَمَّا صَارَ بِالْمَدِينَةِ، قَالَ لَهُ أَصْحَابُهُ: تَخَلَّفْ فِي الْمَنْزِلِ حَتّى نَذْكُرَكَ لَهُ، وَنَسْأَلَهُ لِيَأْذَنَ لَكَ، فَلَمَّا صَارُوا إِلى أَبِي جَعْفَرٍعليه‌السلام ، قَالَ لَهُمْ: أَيْنَ صَاحِبُكُمْ؟ مَا أَنْصَفْتُمُوهُ، قَالُوا لَمْ نَعْلَمْ مَا يُوَافِقُكَ مِنْ ذلِكَ، فَأَمَرَ بَعْضَ مَنْ حَضَرَ أَنْ يَأْتِيَهُ بِهِ فَلَمَّا دَخَلَ عَلى أَبِي جَعْفَرٍعليه‌السلام ، قَالَ لَهُ: مَرْحَباً، كَيْفَ رَأَيْتَ مَا أَنْتَ فِيهِ الْيَوْمَ مِمَّا كُنْتَ فِيهِ قَبْلُ؟ فَقَالَ: يَا ابْنَ رَسُولِ اللهِ، لَمْ أَكُنْ فِي شَيْ‌ءٍ، فَقَالَ: صَدَقْتَ، أَمَا إِنَّ عِبَادَتَكَ يَوْمَئِذٍ كَانَتْ أَخَفَّ عَلَيْكَ مِنْ عِبَادَتِكَ الْيَوْمَ؛ لِأَنَّ الْحَقَّ ثَقِيلٌ، وَالشَّيْطَانَ مُوَكَّلٌ بِشِيعَتِنَا؛ لِأَنَّ سَائِرَ النَّاسِ قَدْ كَفَوْهُ أَنْفُسَهُمْ، إِنِّي سَأُخْبِرُكَ بِمَا قَالَ لَكَ ابْنُ قَيْسٍ الْمَاصِرُ قَبْلَ أَنْ تَسْأَلَنِي عَنْهُ، وَأُصَيِّرُ الْأَمْرَ فِي تَعْرِيفِهِ إِيَّاهُ إِلَيْكَ، إِنْ شِئْتَ أَخْبَرْتَهُ، وَإِنْ شِئْتَ لَمْ تُخْبِرْهُ، إِنَّ اللهَ ـ عَزَّوَجَلَّ ـ خَلَقَ خَلاَّقِينَ، فَإِذَا أَرَادَ أَنْ يَخْلُقَ خَلْقاً، أَمَرَهُمْ‌ فَأَخَذُوا مِنَ التُّرْبَةِ الَّتِي قَالَ فِي كِتَابِهِ:( مِنْها خَلَقْناكُمْ وَفِيها نُعِيدُكُمْ وَمِنْها نُخْرِجُكُمْ تارَةً أُخْرى ) فَعَجَنَ النُّطْفَةَ بِتِلْكَ التُّرْبَةِ الَّتِي يَخْلُقُ مِنْهَا بَعْدَ أَنْ أَسْكَنَهَا الرَّحِمَ أَرْبَعِينَ لَيْلَةً، فَإِذَا تَمَّتْ لَهَا أَرْبَعَةُ أَشْهُرٍ، قَالُوا: يَا رَبِّ، نَخْلُقُ مَا ذَا؟ فَيَأْمُرُهُمْ بِمَا يُرِيدُ: مِنْ ذَكَرٍ أَوْ أُنْثى، أَبْيَضَ أَوْ أَسْوَدَ، فَإِذَا خَرَجَتِ الرُّوحُ مِنَ الْبَدَنِ، خَرَجَتْ هذِهِ النُّطْفَةُ بِعَيْنِهَا مِنْهُ، كَائِناً مَا كَانَ، صَغِيراً أَوْ كَبِيراً، ذَكَراً أَوْ أُنْثى، فَلِذلِكَ يُغَسَّلُ الْمَيِّتُ غُسْلَ الْجَنَابَةِ، فَقَالَ الرَّجُلُ: يَا ابْنَ رَسُولِ اللهِ، لَاوَ اللهِ، مَا أُخْبِرُ ابْنَ قَيْسٍ الْمَاصِرَ بِهذَا أَبَداً، فَقَالَ: ذلِكَ إِلَيْكَ ».

Ali Bin Muhammad Bin Abdullah, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman Al Daylami, from his father,

(It has been narrated) from Abu Abdullahasws having said, ‘Abdullah Bin QaysAl-Masir came over to Abu Ja’farasws and he said, ‘Inform me about the deceased, why does he have to be washed with a washing for the sexual impurity?’ So Abu Ja’farasws said to him: ‘Iasws will not inform you’. So he went out from hisasws presence and met one of hisasws Shias and he said, ‘I wonder at you, O group of Shias. You are in theWilayah of this manasws and obeying himasws , and if heasws were to invite you to worship himasws , you would respond to himasws ; and I had asked himasws a question, but there was nothing with himasws with regards to it!’

So when it was in the future, he (again) went over to himasws and asked himasws about it, and heasws said: ‘Iasws will not inform you with it’. So Abdullah Bin Qays said to a man from his companions, ‘Go to the Shias and be their companions, and display yourWilayah with them in their presence and curse me and disavow from me. So when it would be the time forHajj, come over to me and I shall hand over to you (the expense money) what you would need for it, and ask them that they should let you go to Muhammadasws Bin Aliasws . So when you arrive to himasws , ask himasws about the deceased, why does he have to be washed with a washing for the sexual impurity’.

So the man went to the Shias, and was with them until the time of the season (ofHajj) . So he looked at the Religion of the group and accepted it with its acceptance, and concealed the matter from Ibn Qays fearing that he would prevent theHajj (not pay for it). So when it was the time for theHajj, he went over to him, and he gave him (the expenses for)Hajj, and he went out. So when he arrived inAl-Medina, his com panions said to him, ‘Stay behind in the house until we mention you to himasws , and we ask him for permission for you’.

So when they arrived to Abu Ja’farasws , heasws said to them: ‘Where is your companion? You have not been just to him’. They said, ‘We did not know what yourasws acceptance would be from that’. So heasws ordered one of those present that he should come with him. So when he came over to Abu Ja’farasws , heasws said to him: ‘Welcome! How is your view of what you are in today, from what you were in beforehand?’ So he said, ‘O sonasws of Rasool-Allahsaww ! I wasn’t in anything (before)’.

So heasws said: ‘You speak the truth. As for your worship in those days, it was lighter upon you than your worship today, because the truth is heavy, and the Satanla is allocated with ourasws Shias, because the rest of the people hela has sufficed with their selves. Iasws shall be informing you with what Ibn QaysAl-Masir said to y ou, before you even ask measws about it; and relating the matter in presenting it to him, it is up to you, if you so desire it, inform him, and if you so desire, do not inform him.

Allahazwj the Exalted, Created creators. So whenever Heazwj Intends to create a creature, Heazwj Commands them. So they take from the dust which Allahazwj has Spoken on in Hisazwj Book [20:55] From it We Created you and into it We shall be Sending you back and from it will We Bring you out once again. So the seed is kneaded with that dust which he would be created from after having settled in the womb for forty nights. So when four months are completed for him, they are saying: ‘O Lordazwj ! What is that to be?’ So Heazwj is Commanding them with whatever Heazwj so Intends, whether a male or a female, white or black. So when the soul comes out from the body, this exact seed comes out from it, as it was before, from the young or`

old, male or female. Thus, it is due to that, the deceased is washed with a washing for the sexual impurity’.

So the man said, ‘O sonasws of Rasool-Allahsaww ! No, by Allahazwj ! I will not inform Ibn QaysAl-Masir with this , ever!’. So heasws said: ‘That is up to you’.70

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سُئِلَ: مَا بَالُ الْمَيِّتِ يُمْنِي ؟ قَالَ: « النُّطْفَةُ الَّتِي خُلِقَ مِنْهَا يَرْمِي بِهَا ».

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws , said, ‘Heasws was asked, ‘What is the matter, the deceased tends to discharge semen?’ Heasws said: ‘The seed which he was Created from, is thrown out with’.71

3. بَعْضُ أَصْحَابِنَا، عَنْ عَلِيِّ بْنِ الْحَسَنِ الْتَّيْمِيِّ، عَنْ هَارُونَ بْنِ حَمْزَةَ، عَن بَعْضِ أَصْحَابِنَا: عَنْ عَلِيِّ بْنِ الْحُسَيْنِعليه‌السلام ، قَالَ: قَالَ: « إِنَّ الْمَخْلُوقَ لَايَمُوتُ حَتّى تَخْرُجَ مِنْهُ النُّطْفَةُ الَّتِي خُلِقَ مِنْهَا مِنْ فِيهِ، أَوْ مِنْ غَيْرِهِ ».

One of our companions, from Ali Bin Al Hassan Al Maysami, from Haroun Bin Hamza, from one of our companions,

(It has been narrated) from Aliasws BinAl-Husayn asws havi ng said: ‘The creature is not dying until the seed comes out from him, that which he was Created from, either from his mouth, or from his eyes’. 72

33 - بَابُ ثَوَابِ مَنْ غَسَّلَ مُؤْمِناً‌

Chapter 33 – Rewards of the one who washes a Believer

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ‌ عَبْدِ اللهِ بْنِ غَالِبٍ، عَنْ سَعْدٍ الْإِسْكَافِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « أَيُّمَا مُؤْمِنٍ غَسَّلَ مُؤْمِناً، فَقَالَ ـ إِذَا قَلَّبَهُ ـ: "اللهُمَّ، إِنَّ هذَا بَدَنُ عَبْدِكَ الْمُؤْمِنِ قَدْ أَخْرَجْتَ رُوحَهُ مِنْهُ، وَفَرَّقْتَ بَيْنَهُمَا، فَعَفْوَكَ عَفْوَكَ" إلاَّ غَفَرَ اللهُ لَهُ ذُنُوبَ سَنَةٍ إِلاَّ الْكَبَائِرَ ».

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Abdullah Bin Ghalib, from Sa’ad Al Iskaf,

(It has been narrated) from Abu Ja’farasws having said: ‘Whichever Believer washes a Believer and he says when facing him, ‘O Allahazwj ! This is a body of Yourazwj Believing servant. His soul has come out from him, and there is a separation between the two. Yourazwj Forgiveness, Yourazwj Forgiveness (for him)’, Allahazwj would Forgive for him sixty years of sins except for the major sins’.73

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ سَعْدِ بْنِ طَرِيفٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ غَسَّلَ مَيِّتاً، فَأَدّى فِيهِ الْأَمَانَةَ، غَفَرَ اللهُ لَهُ ». قُلْتُ: وَكَيْفَ يُؤَدِّي فِيهِ الْأَمَانَةَ؟ قَالَ: « لَا يُخْبِرُ بِمَا يَرى ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who washes a deceased and fulfills the entrustments with regards to him, Allahazwj would Forgive him’. I said, ‘And would he fulfill the entrustments with regards to him?’ Heasws said: ‘He would not narrate with what he saw’.74

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ مُؤْمِنٍ يُغَسِّلُ مُؤْمِناً، وَيَقُولُ ـ وَهُوَ يُغَسِّلُهُ ـ: رَبِّ، عَفْوَكَ عَفْوَكَ إِلاَّ عَفَا اللهُ عَنْهُ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from a Believer who washes a Believer and is saying while washing him, ‘Lordazwj ! Your Forgiveness, Yourazwj Forgiveness (for him)’, except that Allahazwj would Forgive him’.75

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ سِنَانٍ، عَنْ أَبِي الْجَارُودِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « كَانَ فِيمَا نَاجَى اللهَ بِهِ مُوسىعليه‌السلام رَبَّهُ قَالَ: يَا رَبِّ، مَا لِمَنْ غَسَّلَ الْمَوْتى؟ فَقَالَ: أَغْسِلُهُ مِنْ ذُنُوبِهِ كَمَا وَلَدَتْهُ أُمُّهُ ».

Muhammad Bin Yahya, from Ahmad Bin Mhammad, from Ibn Sinan, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘Among what Musaas whispered to Allahazwj with, was: ‘O Lordazwj ! What is for the one who washes the dead?’ So Heazwj Said: “Iazwj would Wash him from his sins to just as he was when his mother gave birth to him’. 76

34 - بَابُ ثَوَابِ مَنْ كَفَّنَ مُؤْمِناً‌

Chapter 34 – Rewards of the one who enshrouds a Believer

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ‌ سَعْدِ بْنِ طَرِيفٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ كَفَّنَ مُؤْمِناً، كَانَ كَمَنْ ضَمِنَ كِسْوَتَهُ إِلى يَوْمِ الْقِيَامَةِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sayf Bin Ameyra, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who enshrouds a Believer would be like the one guarantees his dress up to the Day of Judgement’. 77

35 - بَابُ ثَوَابِ مَنْ حَفَرَ لِمُؤْمِنٍ قَبْراً‌

Chapter 35 – Rewards of the one who digs a grave for a Believer

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ سَعْدِ بْنِ طَرِيفٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ حَفَرَ لِمَيِّتٍ قَبْراً، كَانَ كَمَنْ بَوَّأَهُ بَيْتاً مُوَافِقاً إِلى يَوْمِ الْقِيَامَةِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sayf Bin Umeyra, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who digs a grave for a deceased would be like the one provides a compatible house up to the Day of Judgement’. 78

36 - بَابُ حَدِّ حَفْرِ الْقَبْرِ وَاللَّحْدِ وَالشَّقِّ وَأَنَّ رَسُولَ اللهِ صلى‌الله‌عليه‌وآله‌وسلم لُحِدَ لَهُ‌

Chapter 36 – Limit of the pit (depth) of the grave, and the sepulchre (Lahad), and the chasm (length)

Note: The section of the heading concerning the Holy Prophetsaww is not translated. [www.alhassanain.org/english]

1. سَهْلُ بْنُ زِيَادٍ، قَالَ: رَوى أَصْحَابُنَا أَنَّ حَدَّ الْقَبْرِ إِلَى التَّرْقُوَةِ؛ وَقَالَ بَعْضُهُمْ: إِلَى الثَّدْيِ؛ وَقَالَ بَعْضُهُمْ: قَامَةِ الرَّجُلِ حَتّى يُمَدَّ الثَّوْبُ عَلى رَأْسِ مَنْ فِي الْقَبْرِ. وَأَمَّا اللَّحْدُ، فَبِقَدْرِ مَا يُمْكِنُ فِيهِ الْجُلُوسُ؛ قَالَ: وَلَمَّا حَضَرَ عَلِيَّ بْنَ الْحُسَيْنِعليهما‌السلام الْوَفَاةُ، أُغْمِيَ عَلَيْهِ، فَبَقِيَ سَاعَةً، ثُمَّ رُفِعَ عَنْهُ الثَّوْبُ، ثُمَّ قَالَ: « الْحَمْدُ لِلّهِ الَّذِي أَوْرَثَنَا الْجَنَّةَ، نَتَبَوَّأُ مِنْهَا حَيْثُ نَشَاءُ، فَنِعْمَ أَجْرُ الْعَامِلِينَ » ثُمَّ قَالَ: « احْفِرُوا لِي، وَابْلُغُوا إِلَى الرَّشْحِ » قَالَ: ثُمَّ مُدَّ الثَّوْبُ عَلَيْهِ، فَمَاتَعليه‌السلام .

Sahl Bin Ziyad said,

‘Our companions reported that a limit of the grave is up to the clavicle, and some of them said, The standing of the man until the cloth can be extended upon the head of the one who is in the grave, and as for the chasm, so it is of a measurement of what is possible to sit in. So when the death presented itself to Aliasws BinAl-Husayn asws , unc onsciousness came over himasws , then raised the cloth from himasws , then said: ‘The Praise is for Allahazwj Who Made usasws the inheritors of the Paradise, so weasws can dwell in it wherever weasws so desire to. Thus, the best of the Recompense is for the workers’. Then heasws said: ‘Dig (the grave) for measws and deliver its sprinkling (of the water)’. He (the narrator) said, ‘Then heasws pulled the sheet upon himasws , and heasws passed away’.79

2. سَهْلٌ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ أَبِي هَمَّامٍ إِسْمَاعِيلَ بْنِ هَمَّامٍ: عَنْ أَبِي الْحَسَنِ الرِّضَاعليه‌السلام ، قَالَ: « قَالَ أَبُو جَعْفَرٍعليه‌السلام حِينَ احْتُضِرَ: إِذَا أَنَا مِتُّ فَاحْفِرُوا لِي، وَشُقُّوا لِي شَقّاً، فَإِنْ قِيلَ لَكُمْ: إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم لُحِدَ لَهُ، فَقَدْ‌ صَدَقُوا ».

Sahl, from one of his companions, frpom Abu Hammam Ismail Bin Hammam,

(It has been narrated) from AbuAl-Hassan Al-Reza asws having said: ‘Abu Ja’farasws said when heasws was passing away: ‘When Iasws pass away, so dig out for measws and dig for measws a grave. So if they say to you that Rasool-Allahsaww , there was a dug out for himasws , so they would have spoken the truth’.80

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : « أَنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم لَحَدَ لَهُ أَبُو طَلْحَةَ الْأَنْصَارِيُّ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, form Hammad Bin Usman Al Halby,

(It has been narrated) from Abu Abdullahasws that Rasool-Allahsaww , the one who dug out the chasm for himsaww was Abu TalhaAl-Ansaryy’. 81

4. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام: « أَنَّ النَّبِيَّ صلى‌الله‌عليه‌وآله‌وسلم نَهى أَنْ يُعَمَّقَ الْقَبْرُ فَوْقَ ثَلَاثَةِ أَذْرُعٍ ».

Ali, from his father, from Al Nowfaly, from Al Sakny,

(It has been narrated) from Abu Abdullahasws that the Prophetsaww forbade from a depth of the grave to be above three cubits’ (6 feet). 82

37 - بَابُ أَنَّ الْمَيِّتَ يُؤْذَنُ بِهِ النَّاسُ‌

Chapter 37 – The deceased, the people should be proclaimed with it (his news of death)

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ جَمِيعاً، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ أَبِي وَلاَّدٍ وَعَبْدِ اللهِ بْنِ سِنَانٍ جَمِيعاً: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يَنْبَغِي لِأَوْلِيَاءِ الْمَيِّتِ مِنْكُمْ أَنْ يُؤْذِنُوا إِخْوَانَ الْمَيِّتِ‌ بِمَوْتِهِ، فَيَشْهَدُونَ جَنَازَتَهُ، وَيُصَلُّونَ عَلَيْهِ، وَيَسْتَغْفِرُونَ لَهُ، فَيُكْتَبُ لَهُمُ الْأَجْرُ، وَيُكْتَبُ لِلْمَيِّتِ الِاسْتِغْفَارُ، وَيَكْتَسِبُ هُوَ الْأَجْرَ فِيهِمْ وَفِيمَا اكْتَسَبَ لِمَيِّتِهِمْ مِنَ الاسْتِغْفَارِ ».

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Al Hassan Bin Mahboub, from Abu Wallad and Abdullah bin Sinan, altogether,

(It has been narrated) from Abu Abdullahasws having said: ‘It is befitting for the guardians of the deceased among you that they should be proclaiming to the brethren of the deceased of his death, so that they would be witnessed his funeral, and they would be prayingSalaat over him, and they would be seeking Forgiveness for him, so the Recompense would be written for them and the Forgiveness would be written for the deceased; and he (the proclaimer of the news of death) would be earning he Recompensed regarding them and regarding what their deceased would be earning from the Forgiveness’.83

2. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ ذَرِيحٍ الْمُحَارِبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْجِنَازَةِ: يُؤْذَنُ بِهَا النَّاسُ؟ قَالَ: « نَعَمْ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Zareeh Al Muharby,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the funeral, should there be a proclamation of it to the people?’ Heasws said: ‘Yes’.84

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْجِنَازَةَ يُؤْذَنُ بِهَا النَّاسُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The funeral, the people would be proclaimed with it’. 85

38 - بَابُ الْقَوْلِ عِنْدَ رُؤْيَةِ الْجَنَازَةِ‌

Chapter 38 – The words (to be spoken) during seeing the funeral (coffin)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ أَبَانٍ ـ لَا أَعْلَمُهُ‌ إِلاَّ ذَكَرَهُ ـ عَنْ أَبِي حَمْزَةَ، قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام إِذَا رَأى جَنَازَةً قَدْ أَقْبَلَتْ، قَالَ: « الْحَمْدُ لِلّهِ الَّذِي لَمْ يَجْعَلْنِي مِنَ السَّوَادِ الْمُخْتَرَمِ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mgheira, from Aban, not knowing except that it was mentioned from Abu Hamza who said,

‘Aliasws BinAl-Husayn asws , whe never heasws saw the funeral (coffin) to have faced, said: ‘The Praise is for Allahazwj Who did not Make measws to be from the perished masses’.86

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُوسَى بْنِ الْحَسَنِ، عَنْ أَبِي الْحَسَنِ النَّهْدِيِّ رَفَعَهُ، قَالَ: كَانَ أَبُو جَعْفَرٍعليه‌السلام إِذَا رَأى جَنَازَةً، قَالَ: « الْحَمْدُ لِلّهِ الَّذِي لَمْ يَجْعَلْنِي مِنَ السَّوَادِ الْمُخْتَرَمِ ».

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Abu Al Hassan Al Nahdy, raising it, said,

‘Abu Ja’farasws , whenever heasws saw a funeral, said: ‘The Praise is for Allahazwj Who did not Make me to be from the perished masses’.87

3. حُمَيْدٌ، عَنِ ابْنِ سَمَاعَةَ، عَنْ عَبْدِ اللهِ بْنِ جَبَلَةَ، عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ‌ الطَّائِيِّ، عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنِ اسْتَقْبَلَ جَنَازَةً أَوْ رَآهَا، فَقَالَ: "اللهُ أَكْبَرُ، هذَا مَا وَعَدَنَا اللهُ وَرَسُولُهُ، وَصَدَقَ اللهُ وَرَسُولُهُ، اللهُمَّ زِدْنَا إِيمَاناً وَتَسْلِيماً، الْحَمْدُ لِلّهِ الَّذِي تَعَزَّزَ بِالْقُدْرَةِ، وَقَهَرَ الْعِبَادَ بِالْمَوْتِ"، لَمْ يَبْقَ فِي السَّمَاءِ مَلَكٌ إِلاَّ بَكى رَحْمَةً لِصَوْتِهِ ».

Humeyd, from Ibn Sama’at, from Abdullah Bin Jabala, from Muhammad Bin Masoud Al Ta’iy, from Anbasa Bin Mus’ab,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who comes across a funeral or sees it, so he should say,

‘Allahazwj is the Greatest! This is what Allahazwj and Hisazwj Rasoolsaww Promised us, and Allahazwj and Hisazwj Rasoolsaww spoke the truth. O Allahazwj ! Increase us inEman (faith) and submission. The Praise is for Allahazwj Who Honoured us with the Ordainment, and Subdued the servants with the death. There does not remain an Angel in the sky except that he weeps pitifully for his Voice’. 88

39 - بَابُ السُّنَّةِ فِي حَمْلِ الْجَنَازَةِ‌

Chapter 39 – The Sunnah regarding carrying the coffin

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ غَيْرِ وَاحِدٍ، عَنْ يُونُسَ، عَنْ عَلِيِّ بْنِ يَقْطِينٍ: عَنْ أَبِي الْحَسَنِ مُوسىعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « السُّنَّةُ فِي حَمْلِ الْجَنَازَةِ أَنْ تَسْتَقْبِلَ جَانِبَ السَّرِيرِ بِشِقِّكَ الْأَيْمَنِ، فَتَلْزَمَ الْأَيْسَرَ بِكَفِّكَ الْأَيْمَنِ، ثُمَّ تَمُرَّ عَلَيْهِ إِلى‌ الْجَانِبِ الْآخَرِ، وَتَدُورَ مِنْ خَلْفِهِ إِلَى الْجَانِبِ الثَّالِثِ مِنَ السَّرِيرِ، ثُمَّ تَمُرَّ عَلَيْهِ إِلَى الْجَانِبِ الرَّابِعِ مِمَّا يَلِي يَسَارَكَ ».

Ali Bin Ibrahim, from his father, from someone else, from Yunus, from Ali Bin Yaqteen,

(It has been narrated) from AbuAl-Hassan Musa asws , said, ‘I heard himasws saying: ‘The Sunnah regarding carrying the funeral coffin is that to lift-up the front corner of the coffin on one’s right shoulder. Thereafter, one should move back to lift-up the second corner of the coffin, then move to the other side of the coffin from the back side to lift-up the third corner and lastly move (forward) to lift-up the fourth corner on one’s left shoulder’. (Anticlockwise movement starting from front end giving right shoulder)89

2. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ عَلِيِّ بْنِ حَدِيدٍ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « السُّنَّةُ أَنْ يُحْمَلَ السَّرِيرُ مِنْ جَوَانِبِهِ الْأَرْبَعِ، وَمَا كَانَ بَعْدَ ذلِكَ مِنْ حَمْلٍ فَهُوَ تَطَوُّعٌ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ali Bin Hadeed, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The Sunnah is that the bed (coffin) is carried from its four sides, and whatever was, from after that, from the carrying, so it is voluntary’.90

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ بَعْضِ أَصْحَابِهِ، عَنِ الْفَضْلِ بْنِ يُونُسَ، قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَعليه‌السلام عَنْ تَرْبِيعِ الْجَنَازَةِ؟ قَالَ: « إِذَا كُنْتَ فِي مَوْضِعِ تَقِيَّةٍ، فَابْدَأْ بِالْيَدِ الْيُمْنى، ثُمَّ بِالرِّجْلِ الْيُمْنى، ثُمَّ‌ ارْجِعْ مِنْ مَكَانِكَ إِلى مَيَامِنِ الْمَيِّتِ، لَاتَمُرَّ خَلْفَ رِجْلِهِ أَلْبَتَّةَ حَتّى تَسْتَقْبِلَ الْجَنَازَةَ، فَتَأْخُذَ يَدَهُ الْيُسْرى، ثُمَّ رِجْلَهُ الْيُسْرى، ثُمَّ ارْجِعْ مِنْ مَكَانِكَ، لَاتَمُرَّ خَلْفَ الْجَنَازَةِ أَلْبَتَّةَ حَتّى تَسْتَقْبِلَهَا، تَفْعَلُ كَمَا فَعَلْتَ أَوَّلاً، فَإِنْ لَمْ تَكُنْ تَتَّقِي فِيهِ، فَإِنَّ تَرْبِيعَ الْجَنَازَةِ الَّذِي جَرَتْ بِهِ السُّنَّةُ أَنْ تَبْدَأَ بِالْيَدِ الْيُمْنى، ثُمَّ بِالرِّجْلِ الْيُمْنى، ثُمَّ بِالرِّجْلِ الْيُسْرى، ثُمَّ بِالْيَدِ الْيُسْرى حَتّى تَدُورَ حَوْلَهَا ».

Ali Bin Ibrahim, from his father, from one of his companions, from Al Fazl Bin Yunus who said,

‘I asked Abu Ibrahimasws (7th Imamasws ) about (lifting of the) four corners of the coffin. Heasws said: ‘When you were in a place of dissimulation, so begin with the right hand, then with the right leg, then return from your place to the right hand side of the deceased, not passing behind his leg at all until you face the coffin. So take to his left hand, then his left hand, then return from your place and do not pass behind the coffin at all until you face it, doing just as you did firstly.

So if there does not happen to be dissimulation, then the (procedure) of lifting up all four corners of the coffin, which is of the Sunnah, is to life-up the corner where the right hand (of the dead person) is. Thereafter, one should lift-up the corner where the right leg is, then the left leg and finally lift-up the corner where the left hand is until the circle is complete. (Anticlockwise movement starting from front end giving right shoulder)91

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ مُوسَى بْنِ أُكَيْلٍ، عَنِ الْعَلَاءِ بْنِ سَيَابَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « تَبْدَأُ فِي حَمْلِ السَّرِيرِ مِنْ الْجَانِبِ الْأَيْمَنِ، ثُمَّ تَمُرُّ عَلَيْهِ مِنْ خَلْفِهِ إِلَى الْجَانِبِ الْآخَرِ، ثُمَّ تَمُرُّ حَتّى تَرْجِعَ إِلَى الْمُقَدَّمِ، كَذلِكَ‌ دَوَرَانُ الرَّحى عَلَيْهِ ».

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Ali Bin Uqba, from Musa Bin Akeyl, from Al A’ala Bin Sayaba,

(It has been narrated) from Abu Abdullahasws having said: ‘You should begin in carrying the coffin from its right side, then you should pass over it from its behind to its other side. Then you should pass until you return to the front, similar to the circling of the millstone over it (i.e., (anticlockwise movement starting from front end giving right shoulder))’. 92

40 - بَابُ الْمَشْيِ مَعَ الْجَنَازَةِ‌

Chapter 40 – The walking with the coffin

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْمَشْيُ خَلْفَ الْجَنَازَةِ أَفْضَلُ مِنَ الْمَشْيِ بَيْنَ يَدَيْهَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Uzafir, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The walking behind the coffin is superior than the walking in front of it’.93

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ أُورَمَةَ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو، عَنْ حُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ، عَنْ يُونُسَ بْنِ ظَبْيَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « امْشِ أَمَامَ جَنَازَةِ الْمُسْلِمِ الْعَارِفِ، وَلَاتَمْشِ أَمَامَ‌ جَنَازَةِ الْجَاحِدِ؛ فَإِنَّ أَمَامَ جَنَازَةِ الْمُسْلِمِ مَلَائِكَةً يُسْرِعُونَ بِهِ إِلَى الْجَنَّةِ، وَإِنَّ أَمَامَ جَنَازَةِ الْكَافِرِ مَلَائِكَةً يُسْرِعُونَ بِهِ إِلَى النَّارِ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Owrama, from Muhammad Bin Amro, from Husayn Bin Ahmad Al Minqary, from Yunus Bin Zibyan,

(It has been narrated) from Abu Abdullahasws having said: ‘Walk in front of a coffin of the learned Muslim but do not walk in front of a coffin of the rejecter (ofEman) , for in front of a coffin of the Muslim would be Angels hastening with him to the Paradise, and in front of the coffin of the unbeliever would be Angels hastening with him to the Fire’.94

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ مُفَضَّلِ بْنِ صَالِحٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَشَى النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم خَلْفَ جَنَازَةٍ، فَقِيلَ لَهُ: يَا رَسُولَ اللهِ، مَا لَكَ تَمْشِي خَلْفَهَا؟ فَقَالَ: إِنَّ الْمَلَائِكَةَ رأَيْتُهُمْ يَمْشُونَ أَمَامَهَا، وَنَحْنُ تَبَعٌ لَهُمْ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Amro Bin Usman, from Mufazzal bin Salih, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The Prophetsaww walked behind a coffin, so it was said to himsaww ’. So hesaww said: ‘The Angels. Isaww see them walking in front of it and we are following them’.95

4. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنِ‌ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْمَشْيِ مَعَ الْجَنَازَةِ؟ فَقَالَ: « بَيْنَ يَدَيْهَا، وَعَنْ يَمِينِهَا، وَعَنْ شِمَالِهَا، وَخَلْفِهَا ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the twoasws (5th or 6th Imamasws ), said, ‘I asked himasws about the walking with the coffin, so heasws said: ‘(You can walk) in front of it, and from its right, and from its left, and behind it’.96

5. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ، عَنْ غَيْرِ وَاحِدٍ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « امْشِ بَيْنَ يَدَيِ الْجَنَازَةِ، وَخَلْفَهَا ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from someone else, from Aban Bin Usman, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said: ‘Walk in front of the coffin and behind it’.97

6. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ الْحَجَّالِ، عَنْ عَلِيِّ بْنِ شَجَرَةَ، عَنْ أَبِي الْوَفَاءِ الْمُرَادِيِّ، عَنْ سَدِيرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ أَحَبَّ أَنْ يَمْشِيَ مَمْشَى الْكِرَامِ الْكَاتِبِينَ، فَلْيَمْشِ جَنْبَيِ السَّرِيرِ ».

Abu Al Al Ashary, from Muhammad Bin Abdul Jabbar, from AlHajja l, from Ali Bin Shajara, from Abu Al Wafa’a Al Murady, from Sadeyr,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who loves to walk the walk of the Honourable Recorders (Angels), so let him walk by the side of the coffin’.98

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سُئِلَ: كَيْفَ أَصْنَعُ إِذَا خَرَجْتُ مَعَ الْجَنَازَةِ: أَمْشِي أَمَامَهَا، أَوْ خَلْفَهَا، أَوْ عَنْ يَمِينِهَا، أَوْ عَنْ شِمَالِهَا؟ فَقَالَ: « إِنْ كَانَ مُخَالِفاً، فَلَا تَمْشِ أَمَامَهُ؛ فَإِنَّ مَلَائِكَةَ الْعَذَابِ يَسْتَقْبِلُونَهُ بِأَلْوَانِ الْعَذَابِ ».

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws , said, ‘Heasws was asked, ‘How shall I act when I go out along with the coffin, walk in front of it, or behind it, or from its right, or from its left?’ So heasws said: ‘If he (the deceased) was an adversary (opponent of AhlAl-Bayt asws ), so d o not walk in front of it, for the Angels of the Punishment would be welcoming him with a variety of the Punishments’. 99

41 - بَابُ كَرَاهِيَةِ الرُّكُوبِ مَعَ الْجَنَازَةِ‌

Chapter 41 – Abhorrence of the riding with the coffin

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « رَأى رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم قَوْماً خَلْفَ جَنَازَةٍ رُكْبَاناً، فَقَالَ: مَا اسْتَحْيَا هؤُلَاءِ أَنْ يَتْبَعُوا صَاحِبَهُمْ رُكْبَاناً وَقَدْ أَسْلَمُوهُ عَلى هذِهِ الْحَالِ ؟ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww saw a group of people riding behind a coffin, so hesaww said: ‘Are they not ashamed of following their companion while riding and they are delivering him (to the grave) upon this state?’100

2. عَلِيٌّ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَاتَ رَجُلٌ مِنَ الْأَنْصَارِ مِنْ أَصْحَابِ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَخَرَجَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم فِي جَنَازَتِهِ يَمْشِي، فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: أَلَاتَرْكَبُ‌ يَا رَسُولَ اللهِ؟ فَقَالَ: إِنِّي لَأَكْرَهُ أَنْ أَرْكَبَ وَالْمَلَائِكَةُ يَمْشُونَ، وَأَبى أَنْ يَرْكَبَ ».

Ali, from his father, from Hammad Bin Isa, from Hareyz, from Abdul Rahman Bin Abdullah who said,

‘A man from the Ansaar, from the companions of Rasool-Allahsaww died. So Rasool-Allahsaww went out walking in his funeral. So one of hissaww companions said to himsaww , ‘Will yousaww not ride, O Rasool-Allahsaww ?’ So hesaww said: ‘Isaww dislike it that Isaww should ride and the Angels are walking’, and hesaww refused to ride’. 101

42 - بَابُ مَنْ يَتْبَعُ جَنَازَةً ثُمَّ يَرْجِعُ‌

Chapter 42 – The one who follows a coffin, then returns

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ رِئَابٍ، عَنْ زُرَارَةَ، قَالَ: كُنْتُ مَعَ أَبِي جَعْفَرٍعليه‌السلام فِي جِنَازَةٍ لِبَعْضِ قَرَابَتِهِ، فَلَمَّا أَنْ صَلّى عَلَى الْمَيِّتِ، قَالَ وَلِيُّهُ لِأَبِي جَعْفَرٍعليه‌السلام : ارْجِعْ يَا أَبَا جَعْفَرٍ مَأْجُوراً، وَلَاتَعَنّى؛ لِأَنَّكَ تَضْعُفُ عَنِ الْمَشْيِ، فَقُلْتُ أَنَا لِأَبِي جَعْفَرٍعليه‌السلام : قَدْ أَذِنَ لَكَ فِي الرُّجُوعِ، فَارْجِعْ وَلِي حَاجَةٌ أُرِيدُ أَنْ أَسْأَلَكَ عَنْهَا. فَقَالَ لِي أَبُو جَعْفَرٍعليه‌السلام : « إِنَّمَا هُوَ فَضْلٌ وَأَجْرٌ، فَبِقَدْرِ مَا يَمْشِي مَعَ الْجَنَازَةِ يُؤْجَرُ الَّذِي يَتْبَعُهَا، فَأَمَّا بِإِذْنِهِ، فَلَيْسَ بِإِذْنِهِ جِئْنَا، وَلَابِإِذْنِهِ نَرْجِعُ ».

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Zurara who said,

‘I was with Abu Ja’farasws during a funeral of one of hisasws relatives. So when heasws had PrayedSalaat over the deceased, his guardian said to Abu Ja’farasws , ‘Return, O Abu Ja’farasws , having been Recompensed, and do not tire (yourselfasws ) because youasws are too weak to walk’. So I said to Abu Ja’farasws , ‘There is permission for youasws with regards to the returning, so return, and for me is a need which I want to ask youasws about it’.

So Abu Ja’farasws said to me: ‘But rather it is a merit and there is a Recompense, therefore he who is able upon walking with the coffin would be Recompensed in accordance with that which he had walked. So, as for his permission, so it was not with his permission that we came over, and it is not with his permission that we would return’.102

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ رَفَعَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَمِيرَانِ وَلَيْسَا بِأَمِيرَيْنِ: لَيْسَ لِمَنْ تَبِعَ جَنَازَةً أَنْ يَرْجِعَ حَتّى يُدْفَنَ، أَوْ يُؤْذَنَ لَهُ؛ وَرَجُلٌ يَحُجُّ مَعَ امْرَأَةٍ، فَلَيْسَ لَهُ أَنْ يَنْفِرَ حَتّى تَقْضِيَ نُسُكَهَا ».

A number of our companions, from Ahmad Bin Muhammad Bin Abu Abdullah,

(It has been narrated) raising it from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Two Emirs (ones with command) are not with two commands – it is not for the one who follows a coffin that he returns until it is permitted for him, and a man who performsHajj with a woman, so it is not for him that he flees (abandons her) until she has fulfilled her rituals’.103

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ رِئَابٍ، عَنْ زُرَارَةَ، قَالَ: حَضَرَ أَبُو جَعْفَرٍعليه‌السلام جِنَازَةَ رَجُلٍ مِنْ قُرَيْشٍ وَأَنَا مَعَهُ ـ وَكَانَ فِيهَا عَطَاءٌ ـ فَصَرَخَتْ صَارِخَةٌ، فَقَالَ عَطَاءٌ: لَتَسْكُتِنَّ أَوْ لَنَرْجِعَنَّ، قَالَ: فَلَمْ تَسْكُتْ، فَرَجَعَ عَطَاءٌ، قَالَ: فَقُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : إِنَّ عَطَاءً قَدْ رَجَعَ، قَالَ: « وَلِمَ؟ » قُلْتُ: صَرَخَتْ هذِهِ الصَّارِخَةُ، فَقَالَ لَهَا: لَتَسْكُتِنَّ أَوْ لَنَرْجِعَنَّ، فَلَمْ تَسْكُتْ، فَرَجَعَ، فَقَالَ: « امْضِ بِنَا؛ فَلَوْ أَنَّا إِذَا رَأَيْنَا شَيْئاً مِنَ الْبَاطِلِ مَعَ الْحَقِّ، تَرَكْنَا لَهُ الْحَقَّ، لَمْ نَقْضِ حَقَّ مُسْلِمٍ ». قَالَ: فَلَمَّا صَلّى عَلَى الْجَنَازَةِ، قَالَ وَلِيُّهَا لِأَبِي جَعْفَرٍعليه‌السلام : ارْجِعْ مَأْجُوراً رَحِمَكَ اللهُ؛ فَإِنَّكَ لَاتَقْوى عَلَى الْمَشْيِ، فَأَبى أَنْ يَرْجِعَ؛ قَالَ: فَقُلْتُ لَهُ: قَدْ أَذِنَ لَكَ فِي الرُّجُوعِ وَلِي حَاجَةٌ أُرِيدُ أَنْ أَسْأَلَكَ عَنْهَا، فَقَالَ: « امْضِ؛ فَلَيْسَ بِإِذْنِهِ جِئْنَا، وَلَابِإِذْنِهِ نَرْجِعُ، إِنَّمَا هُوَ فَضْلٌ وَأَجْرٌ طَلَبْنَاهُ، فَبِقَدْرِ مَا يَتْبَعُ الْجَنَازَةَ الرَّجُلُ يُؤْجَرُ عَلى ذلِكَ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Raib, from Zurara who said,

‘Abu Ja’farasws attended a funeral of a man from Qureysh and I was with himasws , and Ata’a was in it. So a woman shrieked, and Ata’a said in order to calm her, ‘Or should we return?’ But she did not calm down, so Ata’a returned. So I said to Abu Ja’farasws , ‘Ata’a has returned’. Heasws said: ‘And why?’ I said, ‘This woman shrieked, so he said to her, ‘Will you calm down or should we return?’ But she did not calm down, so he returned. So heasws said: ‘Come with usasws , so if weasws were to see something from the falsehood along with the Truth, weasws leave the right for it, weasws would not be fulfilling a right of a Muslim’.

He (the narrator) said, ‘So when heasws had prayedSalaat over the deceased, his guardian said to Abu Ja’farasws , ‘Return, having been Recompensed, may Allahazwj have Mercy on youasws , for youasws are not strong enough upon the walking’. But heasws refused to return. So I said to himasws , ‘He has permitted for youasws with regards to the returning, and for me there is a need which I want to ask youasws about it’. So heasws said: ‘Continue (with what we are doing), for it is not with his permission that we came, and it is not with his permission that we would be returning. But rather, it is a merit, and there is a Recompense we are seeking, for it is in accordance with what the man follows a coffin that he would be Recompensed upon that’. 104

43 - بَابُ ثَوَابِ مَنْ مَشى مَعَ جَنَازَةٍ‌

Chapter 43- Rewards of the one who walks with a coffin

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِذَا أُدْخِلَ الْمُؤْمِنُ قَبْرَهُ، نُودِيَ: أَلَا إِنَّ أَوَّلَ حِبَائِكَ الْجَنَّةُ، أَلَا وَأَوَّلُ حِبَاءِ مَنْ تَبِعَكَ الْمَغْفِرَةُ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sayf Bin Ameyra, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘When the Believer enters his grave it is called out: ‘Indeed! The first of your gifts is the Paradise, and a gift of the one who followed you (your coffin), is the Forgiveness (from sins)’.105

2. عَلِيٌّ، عَنْ أَبِيهِ؛ وَعِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً، عَنِ ابْنِ مَحْبُوبٍ، عَنْ دَاوُدَ الرَّقِّيِّ، عَنْ رَجُلٍ مِنْ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ شَيَّعَ جَنَازَةَ مُؤْمِنٍ حَتّى يُدْفَنَ فِي قَبْرِهِ، وَكَّلَ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ سَبْعِينَ مَلَكاً مِنَ الْمُشَيِّعِينَ يُشَيِّعُونَهُ، وَيَسْتَغْفِرُونَ لَهُ إِذَا خَرَجَ مِنْ قَبْرِهِ إِلَى الْمَوْقِفِ ».

Ali, from his father, and a number of our companions, from Sahl Bin Ziyad, altogether from Ibn Mahboub, from Dawood Al Raqqy, from a man from his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who escorts a coffin of a Believer until he is buried in his grave, Allahazwj Mighty and Majestic would Allocated seventy escorting Angels to be with him, escorting him and seeking Forgiveness for him, he exits from his grave up to the Pausing station (on the Day of Judgement)’.106

3. سَهْلُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَوَّلُ مَا يُتْحَفُ بِهِ الْمُؤْمِنُ يُغْفَرُ لِمَنْ تَبِعَ جَنَازَتَهُ ».

Sahl Bin Ziyad, from Al Hassan Bin Ali, from Muhammad Bin Al Fuzayl, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘The first of what the Believer is Bestowed with is the Forgiveness for the one who followed his coffin’.107

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ سَيْفِ بْنِ‌ عَمِيرَةَ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ شَيَّعَ مَيِّتاً حَتّى يُصَلّى عَلَيْهِ، كَانَ لَهُ قِيرَاطٌ مِنَ الْأَجْرِ؛ وَمَنْ بَلَغَ مَعَهُ إِلى قَبْرِهِ حَتّى يُدْفَنَ، كَانَ لَهُ قِيرَاطَانِ مِنَ الْأَجْرِ، وَالْقِيرَاطُ مِثْلُ جَبَلِ أُحُدٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who escorts a deceased until he PraysSalaat over him, there would be for him a ‘Carat’ (reward) from the Recompense; and the one who reaches with him to his grave until he is buried, there would be for him two Carats from the Recompense; and a Carat is like the mountain of Ohad’.108

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ أَبِي نَجْرَانَ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « مَنْ مَشى مَعَ جَنَازَةٍ حَتّى يُصَلّى عَلَيْهَا، ثُمَّ رَجَعَ، كَانَ لَهُ قِيرَاطٌ مِنَ الْأَجْرِ، فَإِذَا مَشى مَعَهَا حَتّى تُدْفَنَ، كَانَ لَهُ قِيرَاطَانِ، وَالْقِيرَاطُ مِثْلُ جَبَلِ أُحُدٍ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from Aasim Bin Humeyd, from Abu Baseer who said,

‘I heard Abu Ja’farasws saying: ‘The one who walks with a coffin until he PraysSalaat over him, then return, there would be for him a Carat from the Recompense. So when he walks with him until he is buried, there would be for him two Carats; and the Carat is like the mountain of Ohad’.109

6. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ‌ عُقْبَةَ، عَنْ مُيَسِّرٍ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « مَنْ تَبِعَ جَنَازَةَ مُسْلِمٍ، أُعْطِيَ يَوْمَ الْقِيَامَةِ أَرْبَعَ شَفَاعَاتٍ، وَلَمْ يَقُلْ شَيْئاً إِلاَّ قَالَ الْمَلَكُ: وَلَكَ مِثْلُ ذلِكَ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from Muyassar who said,

‘I heard Abu Ja’farasws saying: ‘The one who follows a coffin of a Muslim would be Given on the Day of Judgement, four (opportunities of) intercession, and he would not say anything except the Angel would say to him: ‘And for you is similar to that’.110

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ، عَنْ سَعْدِ بْنِ طَرِيفٍ، عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ، قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام : « مَنْ تَبِعَ جَنَازَةً، كَتَبَ اللهُ لَهُ أَرْبَعَ قَرَارِيطَ: قِيرَاطٌ بِاتِّبَاعِهِ، وَقِيرَاطٌ لِلصَّلَاةِ عَلَيْهَا، وَقِيرَاطٌ بِالِانْتِظَارِ حَتّى يَفْرُغَ مِنْ دَفْنِهَا، وَقِيرَاطٌ لِلتَّعْزِيَةِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Husay Bin Ulwan, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata who said,

‘AmirAl-Momineen asws sa id: ‘The one who follows a coffin, Allahazwj would Write four Carats for him – a Carat for following it, and a Carat for the praying ofSalaat over him, and a Carat for the waiting until they are free from his burial, and a Carat for the consolation’.111

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ سِنَانٍ، عَنْ أَبِي الْجَارُودِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « فِيمَا نَاجى بِهِ مُوسىعليه‌السلام رَبَّهُ‌ قَالَ: يَا رَبِّ، مَا لِمَنْ شَيَّعَ جَنَازَةً؟ قَالَ: أُوَكِّلُ بِهِ مَلَائِكَةً مِنْ مَلَائِكَتِي مَعَهُمْ رَايَاتٌ يُشَيِّعُونَهُمْ مِنْ قُبُورِهِمْ إِلى مَحْشَرِهِمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’farasws having said: ‘Among what Musaas whispered to hisas Lordazwj was that heas said: ‘O Lordazwj ! What is for the one who escorts a coffin?’ Heazwj Said: “Iazwj Allocate and Angel from Myazwj Angels to be with him, there being banners with them. They would be escorting them from their graves up to their Resurrection (Plains)’. 112

44 - بَابُ ثَوَابِ مَنْ حَمَلَ جَنَازَةً

Chapter 44 – Rewards for the one who carries a coffin

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « مَنْ حَمَلَ جَنَازَةً مِنْ أَرْبَعِ جَوَانِبِهَا، غَفَرَ اللهُ لَهُ أَرْبَعِينَ كَبِيرَةً ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sayf Bin Ameyra, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘The one who carries a coffin from its four sides, Allahazwj would Forgive forty major sins for him’.113

2. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ، عَنْ سَعْدَانَ بْنِ مُسْلِمٍ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ أَخَذَ بِقَائِمَةِ السَّرِيرِ، غَفَرَ اللهُ لَهُ خَمْساً وَعِشْرِينَ‌ كَبِيرَةً؛ وَإِذَا رَبَّعَ، خَرَجَ مِنَ الذُّنُوبِ ».

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Suleyman Bin Khalid, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who grabs by a corner of the coffin, Allahazwj would Forgive twenty five major sins for him, and when (he grabs) four (corners), he would exit from the sins’.114

3. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنِ الْحَجَّالِ، عَنْ عَلِيِّ بْنِ شَجَرَةَ، عَنْ عِيسَى بْنِ رَاشِدٍ، عَنْ رَجُلٍ مِنْ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « مَنْ أَخَذَ بِجَوَانِبِ السَّرِيرِ الْأَرْبَعَةِ، غَفَرَ اللهُ لَهُ أَرْبَعِينَ كَبِيرَةً ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from AlHajja l, from Ali Bin Shajara, from Isa Bin Rashid, from a man from his companions,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The one who grabs by the four sides of the coffin, Allahazwj would Forgive for him forty major sins’. 115

45 - بَابُ جَنَائِزِ الرِّجَالِ وَالنِّسَاءِ وَالصِّبْيَانِ وَالْأَحْرَارِ وَالْعَبِيدِ‌

Chapter 45 – The funerals of the men, and the women, and the children, and the free ones, and the slaves

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَأَلْتُهُ: كَيْفَ يُصَلّى عَلَى الرِّجَالِ وَالنِّسَاءِ؟ فَقَالَ: « يُوضَعُ الرَّجُلُ مِمَّا يَلِي الرِّجَالَ، وَالنِّسَاءُ خَلْفَ الرِّجَالِ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws , said, ‘I asked himasws about how to praySalaat upon the (deceased) men, and the women. Heasws said: ‘They would place the (deceased) men in front and the (deceased) women behind the men’.116

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ عَمْرِو بْنِ سَعِيدٍ، عَنْ مُصَدِّقِ بْنِ صَدَقَةَ، عَنْ عَمَّارٍ السَّابَاطِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي الرَّجُلِ يُصَلِّي عَلى مَيِّتَيْنِ، أَوْ ثَلَاثَةِ مَوْتى كَيْفَ يُصَلِّي‌ عَلَيْهِمْ؟ قَالَ: « إِنْ كَانَ ثَلَاثَةً أَوِ اثْنَيْنِ أَوْ عَشَرَةً أَوْ أَكْثَرَ مِنْ ذلِكَ، فَلْيُصَلِّ عَلَيْهِمْ صَلَاةً وَاحِدَةً، يُكَبِّرُ عَلَيْهِمْ خَمْسَ تَكْبِيرَاتٍ كَمَا يُصَلِّي عَلى مَيِّتٍ وَاحِدٍ وَقَدْ صَلّى عَلَيْهِمْ جَمِيعاً، يَضَعُ مَيِّتاً وَاحِداً، ثُمَّ يَجْعَلُ الْآخَرَ إِلى أَلْيَةِ الْأَوَّلِ، ثُمَّ يَجْعَلُ رَأْسَ الثَّالِثِ إِلى أَلْيَةِ الثَّانِي شِبْهَ الْمَدْرَجِ حَتّى يَفْرُغَ مِنْهُمْ كُلِّهِمْ مَا كَانُوا، فَإِذَا سَوَّاهُمْ هكَذَا، قَامَ فِي‌ الْوَسَطِ، فَكَبَّرَ خَمْسَ تَكْبِيرَاتٍ، يَفْعَلُ كَمَا يَفْعَلُ إِذَا صَلّى عَلى مَيِّتٍ وَاحِدٍ ». سُئِلَ: فَإِنْ كَانَ الْمَوْتى رِجَالاً وَنِسَاءً؟ قَالَ: « يَبْدَأُ بِالرِّجَالِ، فَيَجْعَلُ رَأْسَ الثَّانِي إِلى أَلْيَةِ الْأَوَّلِ حَتّى يَفْرُغَ مِنَ الرِّجَالِ كُلِّهِمْ، ثُمَّ يَجْعَلُ رَأْسَ الْمَرْأَةِ إِلى أَلْيَةِ الرَّجُلِ الْأَخِيرِ، ثُمَّ يَجْعَلُ رَأْسَ الْمَرْأَةِ الْأُخْرى إِلى أَلْيَةِ الْمَرْأَةِ الْأُولى حَتّى يَفْرُغَ مِنْهُمْ كُلِّهِمْ، فَإِذَا سَوّى هكَذَا، قَامَ فِي الْوَسَطِ ـ وَسَطِ الرِّجَالِ ـ فَكَبَّرَ وَصَلّى عَلَيْهِمْ كَمَا يُصَلِّي عَلى مَيِّتٍ وَاحِدٍ ». وَسُئِلَ عَنْ مَيِّتٍ صُلِّيَ عَلَيْهِ، فَلَمَّا سَلَّمَ الْإِمَامُ، فَإِذَا الْمَيِّتُ مَقْلُوبٌ رِجْلَاهُ إِلى‌ مَوْضِعِ رَأْسِهِ؟ قَالَ: « يُسَوّى، وَتُعَادُ الصَّلَاةُ عَلَيْهِ وَإِنْ كَانَ قَدْ حُمِلَ مَا لَمْ يُدْفَنْ، فَإِنْ كَانَ قَدْ دُفِنَ، فَقَدْ مَضَتِ الصَّلَاةُ، لَايُصَلّى عَلَيْهِ وَهُوَ مَدْفُونٌ ».

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Al Sabaty,

(It has been narrated) from Abu Abdullahasws regarding the man who (wants to) praySalaat over two dead bodies, or three dead bodies, how should he praySalaat over them. Heasws said: ‘If there were three, or two, or ten, or more than that, so let his praySalaat over them as oneSalaat, exclaiming fiveTakbeers upon them just as he would pray upon one deceased, and he would have prayed over them altogether.

He should place one dead body, them make the other one to be parallel to the first, then make the head of the third one parallel to the second like a staircase, until he is free from all of them, whatever (their number) would be. So when he has arranged them like this, he should stand in the middle and exclaim fiveTakbeers, doing just as he would do when he praysSalaat over one dead body’.

Heasws was asked, ‘Supposing the deceased were men and women?’ Heasws said: ‘He should begin with the men, and place the head of the second one parallel to the first until he was free from the men, all of them. Then he should make the head of the woman to be parallel to the last man, then make the head of the next woman to be parallel to the first woman, until he is free from them, all of them.

So when he has arranged like this, he should stand in the middle, the middle of the men, and he should exclaimTakbeers and praySalaat over them just as he would pray upon one deceased’.

And heasws was asked about a deceased who had been prayed upon, so when the prayer leader concluded, it was so that its feet were in place of its head. Heasws said: ‘It should be corrected and theSalaat would be repeated upon him, and even if he had been carried, so long as he had not been buried yet. So if it was so that he had been buried, so theSalaat would have expired, and he would not be prayed upon and he is already buried’.117

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ طَلْحَةَ بْنِ زَيْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ إِذَا صَلّى عَلَى الْمَرْأَةِ وَالرَّجُلِ، قَدَّمَ الْمَرْأَةَ، وَأَخَّرَ الرَّجُلَ؛ وَإِذَا صَلّى عَلَى الْعَبْدِ وَالْحُرِّ، قَدَّمَ الْعَبْدَ، وَأَخَّرَ الْحُرَّ؛ وَإِذَا صَلّى عَلَى الْكَبِيرِ وَالصَّغِيرِ، قَدَّمَ الصَّغِيرَ، وَأَخَّرَ الْكَبِيرَ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘Whenever you praySalaat upon the woman and the man, so precede the woman and delay the man; and when you praySalaat upon the slave and the free one, so preceded the slave and delay the free one; and when you praySalaat upon the old and the young, so precede the young and delay the old’.118

4. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرِّجَالِ وَالنِّسَاءِ: كَيْفَ يُصَلّى عَلَيْهِمْ؟ قَالَ: « الرِّجَالُ أَمَامَ النِّسَاءِ مِمَّا يَلِي الْإِمَامَ، يُصَفُّ بَعْضُهُمْ عَلى أَثَرِ بَعْضٍ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws ), said, ‘I asked himasws about the men and the women, how to praySalaat upon them. Heasws said: ‘The men in front of the women from what is parallel to the prayer leader. They would be placed in a row following each other’.119

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي جَنَائِزِ الرِّجَالِ وَالصِّبْيَانِ وَالنِّسَاءِ، قَالَ: « يَضَعُ النِّسَاءَ مِمَّا يَلِي الْقِبْلَةَ، وَالصِّبْيَانَ دُونَهُمْ، وَالرِّجَالَ دُونَ ذلِكَ، وَيَقُومُ الْإِمَامُ مِمَّا يَلِي الرِّجَالَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws regarding the funerals of the men, and the children, and the women. Heasws said: ‘The (deceased) women would be placed parallel to theQiblah, and the children besides them, and the men besides that, and the prayer leader would stand from what is parallel to the men’.120

6. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ، عَنْ غَيْرِ وَاحِدٍ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ جَنَائِزِ الرِّجَالِ وَالنِّسَاءِ إِذَا اجْتَمَعَتْ؟ فَقَالَ: « يُقَدَّمُ الرِّجَالُ فِي كِتَابِ عَلِيٍّعليه‌السلام ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin Usman, from Abdul Rahman Bin Abdullah who said,

‘I asked Abu Abdullahasws about the funerals of the men and the women when they are together. So heasws said: ‘The men are preceded with, (it is so) in the Book of Aliasws ’. 121

46 - بَابٌ نَادِرٌ

Chapter 46 – Miscellaneous

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ يَحْيَى بْنِ زَكَرِيَّا، عَنْ أَبِيهِ زَكَرِيَّا بْنِ مُوسى، عَنِ الْيَسَعِ بْنِ عَبْدِ اللهِ الْقُمِّيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ رَجُلٍ يُصَلِّي عَلى جَنَازَةٍ وَحْدَهُ؟ قَالَ: « نَعَمْ ». قُلْتُ: فَاثْنَانِ يُصَلِّيَانِ عَلَيْهَا؟ قَالَ: « نَعَمْ، وَلكِنْ يَقُومُ الْآخَرُ خَلْفَ الْآخَرِ، وَلَايَقُومُ بِجَنْبِهِ ».

Ali Bin Ibrahim, from his father, from Yahya Bin Zakariyya, from his father Zakariyya Bin Musa, from Al Yas’a Bin Abdullah Al Qummy who said,

‘I asked Abu Abdullahasws about a man, ‘Can he praySalaat upon one a deceased, alone?’ Heasws said: ‘Yes’. I said, ‘So can two pray upon it?’ Heasws said: ‘Yes, but the other one should stand behind him and should not be standing by his side’.122

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ‌ سَيْفِ بْنِ عَمِيرَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا يُصَلّى عَلَى الْجَنَازَةِ بِحِذَاءٍ، وَلَابَأْسَ بِالْخُفِّ ».

A number of our companions, from Sahl Bin Ziyad, from Ismail Bin Mihran, from Sayf Bin Ameyra,

(It has been narrated) from Abu Abdullahasws having said: ‘One cannot praySalaat upon the deceased with shoes on, but there is nothing wrong with the socks’.123

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : خَيْرُ الصُّفُوفِ فِي الصَّلَاةِ الْمُقَدَّمُ، وَخَيْرُ الصُّفُوفِ فِي الْجَنَائِزِ الْمُؤَخَّرُ. قِيلَ: يَا رَسُولَ اللهِ، وَلِمَ؟ قَالَ: صَارَ سُتْرَةً لِلنِّسَاءِ ».

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The best of the rows regarding the (Prescribed)Salaat is the first one, and the best of the rows regarding the funeral is the last one’. It was said, ‘O Rasool-Allahsaww ! And why is it so?’ Hesaww said: ‘For it to become a veil for the women’. 124

47 - بَابُ الْمَوْضِعِ الَّذِي يَقُومُ الْإِمَامُ إِذَا صَلّى عَلَى الْجَنَازَةِ

Chapter 47 – The place at which the prayer leader should be standing when he prays Salaat upon the deceased

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ أَمِيرُ الْمُؤْمِنِينَ ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ: مَنْ صَلّى عَلَى امْرَأَةٍ، فَلَا يَقُومُ فِي وَسَطِهَا، وَيَكُونُ مِمَّا يَلِي صَدْرَهَا؛ وَإِذَا صَلّى عَلَى الرَّجُلِ، فَلْيَقُمْ فِي وَسَطِهِ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘AmirAl-Momineen asws sa id: ‘The one who praysSalaat upon a (deceased) woman, so he should not stand by her middle, and he should be from what is parallel to her chest; and when he praysSalaat upon the man, so let him stand by his middle’.125

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ مُوسَى بْنِ بَكْرٍ: عَنْ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: « إِذَا صَلَّيْتَ عَلَى الْمَرْأَةِ، فَقُمْ عِنْدَ رَأْسِهَا؛ وَإِذَا صَلَّيْتَ عَلَى الرَّجُلِ، فَقُمْ عِنْدَ صَدْرِهِ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Musa Bin Bakr,

(It has been narrated) from Abu Al Hassanasws having said: ‘When you praySalaat upon the (deceased) woman, so stand by her head; and when you praySalaat upon the man, so stand by his chest’. 126

48 - بَابُ مَنْ أَوْلَى النَّاسِ بِالصَّلَاةِ عَلَى الْمَيِّتِ‌

Chapter 48 – Who is the closest of the people with the Salaat upon the deceased

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يُصَلِّي عَلَى الْجَنَازَةِ أَوْلَى النَّاسِ بِهَا، أَوْ يَأْمُرُ‌ مَنْ يُحِبُّ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘He would praySalaat upon the deceased, the closest of the people with it, or he would instruct the one he so likes’.127

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ‌أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: الْمَرْأَةُ تَمُوتُ مَنْ أَحَقُّ بِالصَّلَاةِ عَلَيْهَا؟ قَالَ: « زَوْجُهَا ». قُلْتُ: الزَّوْجُ أَحَقُّ مِنَ الْأَبِ وَالْوَلَدِ وَالْأَخِ؟ قَالَ: « نَعَمْ، وَيُغَسِّلُهَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘The woman dies, who would be the most rightful with the praying of theSalaat upon her?’ Heasws said: ‘Her husband’. I said, ‘The husband is more rightful than the father, and the son, and the brother?’ Heasws said: ‘Yes, and he can wash her’.128

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنْ أَبِي بَصِيرٍ: عَنْ‌أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْمَرْأَةِ تَمُوتُ مَنْ أَحَقُّ أَنْ يُصَلِّيَ عَلَيْهَا؟ قَالَ: « الزَّوْجُ ». قُلْتُ: الزَّوْجُ أَحَقُّ مِنَ الْأَبِ وَالْأَخِ وَالْوَلَدِ؟ قَالَ: « نَعَمْ ».

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the woman who dies, ‘Who would be most rightful to praySalaat upon her?’ Heasws said: ‘The husband’. I said, ‘The husband is more rightful than the father, and the brother, and the son?’ Heasws said: ‘Yes’.129

عَ4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ يَحْيى، عَنْ طَلْحَةَ بْنِ زَيْدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا حَضَرَ الْإِمَامُ الْجَنَازَةَ، فَهُوَ أَحَقُّ النَّاسِ بِالصَّلَاةِ عَلَيْهَا ».

Ali Bin Ibrahim, from his father, from Muhammad Bin Yahya, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullahasws having said: ‘When the Imamasws is present at the funeral, so heasws would be the most rightful of the people with theSalaat upon it (the deceased)’.130

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يُصَلِّي عَلَى الْجَنَازَةِ أَوْلَى النَّاسِ بِهَا، أَوْ يَأْمُرُ مَنْ يُحِبُّ ».

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from one of our companions,

(It has been narrated) from Abu Abdullahasws having said: ‘He should praySalaat upon the deceased, the closest of the people with it, or he should instruct the one he so likes’. 131

49 - بَابُ مَنْ يُصَلِّي عَلَى الْجَنَازَةِ وَهُوَ عَلى غَيْرِ وُضُوءٍ‌

Chapter 49 – The one who prays Salaat upon the deceased and he is upon (a state) without an ablution

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنْ يُونُسَ بْنِ يَعْقُوبَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْجَنَازَةِ: أُصَلِّي عَلَيْهَا عَلى غَيْرِ وُضُوءٍ؟ فَقَالَ: « نَعَمْ، إِنَّمَا هُوَ تَكْبِيرٌ وَتَسْبِيحٌ وَتَحْمِيدٌ وَتَهْلِيلٌ، كَمَا تُكَبِّرُ وَتُسَبِّحُ فِي بَيْتِكَ عَلى غَيْرِ وُضُوءٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Yunus Bin Yaqoub who said,

‘I asked Abuy Abdullahasws about the deceased, ‘Can one praySalaat upon (a state) without an ablution?’ So heasws said: ‘Yes. But rather, it (theSalaat) is exclamation ofTakbeer, and Praise, and Glorification, and Extollation of Holiness, just as you can exclaimTakbeer, and you can Glorify in your house being upon (a state) without an ablution’.132

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنِ الْحَلَبِيِّ، قَالَ: سُئِلَ أَبُو عَبْدِ اللهِعليه‌السلام عَنِ الرَّجُلِ تُدْرِكُهُ الْجِنَازَةُ وَهُوَ عَلى غَيْرِ وُضُوءٍ، فَإِنْ ذَهَبَ يَتَوَضَّأُ، فَاتَتْهُ الصَّلَاةُ عَلَيْهَا؟ قَالَ: « يَتَيَمَّمُ وَيُصَلِّي ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby who said,

‘Abu Abdullahasws was asked about the man who attends the funeral and he is upon (a state) other than ablution. So if he were to go and perform ablution, theSalaat upon it would be missed. Heasws said: ‘He should performTayammum and he should praySalaat’ .133

3. مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ؛ وَأَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ عَبْدِ الْحَمِيدِ بْنِ سَعْدٍ، قَالَ: قُلْتُ لِأَبِي الْحَسَنِعليه‌السلام : الْجِنَازَةُ يُخْرَجُ بِهَا، وَلَسْتُ عَلى وُضُوءٍ، فَإِنْ ذَهَبْتُ أَتَوَضَّأُ، فَاتَتْنِي الصَّلَاةُ: أَلِي أَنْ أُصَلِّيَ عَلَيْهَا وَأَنَا عَلى غَيْرِ وُضُوءٍ؟ قَالَ: « تَكُونُ عَلى طُهْرٍ أَحَبُّ إِلَيَّ ».

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Abu Ali Al Ashary, from Muhjammad Bin Abdul Jabbar, altogether from Safwan Bin Yahya, from Abdul Hameed Bin Saeed who said,

‘I said to AbuAl-Hassan asws , ‘Th e deceased was brought out and I was not upon ablution. So if I were to go for ablution theSalaat would be missed by me. Is it for me that I should praySalaat upon it and I am upon (a state) without ablution?’ Heasws said: ‘Your happening to be upon cleanliness is more beloved to measws ’.134

4. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ، عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ تَفْجَؤُهُ الْجِنَازَةُ وَهُوَ عَلى غَيْرِ طُهْرٍ؟ قَالَ: « فَلْيُكَبِّرْ مَعَهُمْ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws ), said, ‘I asked himasws about the man who suddenly comes across the funeral and he is upon (a state) without an ablution. Heasws said: ‘So let him exclaim along with them’.135

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ أَخِيهِ الْحَسَنِ، عَنْ زُرْعَةَ، عَنْ سَمَاعَةَ، قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ مَرَّتْ بِهِ جَنَازَةٌ وَهُوَ عَلى غَيْرِ وُضُوءٍ: كَيْفَ يَصْنَعُ ؟ قَالَ: « يَضْرِبُ بِيَدَيْهِ عَلى حَائِطِ اللَّبِنِ، فَيَتَيَمَّمُ بِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from his brother Al Hassan, from Zur’at, from Sama’at who said,

‘I asked himasws about a man who passes by a funeral and he is upon (a state) without an ablution, how should he act?’ Heasws said: ‘He should strike with his hand upon a brick wall, and he should performTayammum with it’. 136

50 - بَابُ صَلَاةِ النِّسَاءِ عَلَى الْجَنَازَةِ

Chapter 50 – The Salaat of the women upon the deceased

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنِ امْرَأَةِ الْحَسَنِ الصَّيْقَلِ، عَنِ الْحَسَنِ الصَّيْقَلِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سُئِلَ: كَيْفَ تُصَلِّي النِّسَاءُ عَلَى الْجَنَازَةِ إِذَا لَمْ يَكُنْ مَعَهُنَّ رَجُلٌ؟ قَالَ: « يَصْفُفْنَ جَمِيعاً، وَلَاتَتَقَدَّمُهُنَّ امْرَأَةٌ ».

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Ali Bin Fazzal, from Ali Bin Uqba, from a wife of Al Hassan Al Sayqal, from Al Hasan Al Sayqal,

(It has been narrated) from Abu Abdullahasws , said, ‘Heasws was asked, ‘How should the women praySalaat upon the deceased when there does not happen to be a man among them?’ Heasws said: ‘They should form rows altogether, and a woman would not be in front of them (leading them)’.137

2. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ سَالِمٍ، عَنْ أَحْمَدَ بْنِ النَّضْرِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِذَا لَمْ يَحْضُرِ الرَّجُلُ، تَقَدَّمَتِ امْرَأَةٌ وَسَطَهُنَّ، وَقَامَ النِّسَاءُ عَنْ يَمِينِهَا وَشِمَالِهَا وَهِيَ وَسَطَهُنَّ تُكَبِّرُ حَتّى تَفْرُغَ مِنَ الصَّلَاةِ ».

Abu Ali Al Ashary, from Muhammad Bin Muslim, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘When the man is not present, a woman in their midst should proceed, and the (other) women would stand on her right and her left, and she would be in their middle. She should exclaimTakbeer until she is free from theSalaat’ .138

3. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ، عَنِ الْمِيثَمِيِّ، عَنْ أَبَانِ بْنِ‌ عُثْمَانَ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي عَبْدِ اللهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ تُصَلِّي الْحَائِضُ عَلَى الْجَنَازَةِ؟ قَالَ: « نَعَمْ، وَلَاتَصُفُّ مَعَهُمْ، تَقُومُ مُفْرَدَةً ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from Al Maysami, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullahasws , said, ‘I said, ‘Can the menstruating woman praySalaat upon the deceased?’ Heasws said: ‘Yes, and she should not form a row along with them. She should be standing separately’.139

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْحَائِضِ: تُصَلِّي عَلَى الْجَنَازَةِ؟ قَالَ: « نَعَمْ، وَلَاتَصُفُّ مَعَهُمْ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullahasws about the menstruating woman, ‘Can she praySalaat upon the deceased?’. Heasws said: ‘Yes, and she should not form a row along with them’.140

5. حَمَّادٌ، عَنْ حَرِيزٍ، عَمَّنْ أَخْبَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الطَّامِثُ تُصَلِّي عَلَى الْجَنَازَةِ؛ لِأَنَّهُ لَيْسَ فِيهَا رُكُوعٌ وَلَاسُجُودٌ، وَالْجُنُبُ تَتَيَمَّمُ وَتُصَلِّي عَلَى الْجَنَازَةِ ».

Hammad, from Hareyz, from the one who informed him,

(It has been narrated) from Abu Abdullahasws having said: ‘The menstruating women can praySalaat upon the deceased because there is neither a bowing in it nor a prostration; and the one with sexual impurity should performTayammum and she can praySalaat upon the deceased’.141