Alhassanain(p) Network for Heritage and Islamic Thought

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

[11]

ك ِتَابُ الْجَنَائِزِ

THE BOOK OF FUNERALS (1)

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.

1 - بَابُ عِلَلِ الْمَوْتِ وَأَنَّ الْمُؤْمِنَ يَمُوتُ بِكُلِّ مِيتَةٍ

Chapter 1 – Causes of the death, and that the Believer dies with every (type of) death

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ فَضَّالٍ، عَمَّنْ حَدَّثَهُ، عَنْ سَعْدِ بْنِ طَرِيفٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « كَانَ النَّاسُ يَعْتَبِطُونَ اعْتِبَاطاً، فَلَمَّا كَانَ زَمَانُ إِبْرَاهِيمَعليه‌السلام ، قَالَ: يَا رَبِّ، اجْعَلْ لِلْمَوْتِ عِلَّةً يُؤْجَرُ بِهَا الْمَيِّتُ، وَيُسَلّى بِهَا عَنِ الْمُصَابِ » قَالَ: « فَأَنْزَلَ اللهُ ـ عَزَّ وَجَلَّ ـ الْمُومَ وَهُوَ الْبِرْسَامُ، ثُمَّ‌ أَنْزَلَ بَعْدَهُ الدَّاءَ ».

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from the one who narrated it, from Sa’ad Bin Tareyf, (It has been narrated) from Abu Ja’farasws having said: ‘The people used to die arbitrarily. So when it was the era of Ibrahimas , heas said: ‘O Lordazwj ! Make a cause to be for the death for the deceased to be Recompensed by and for the affected ones to be consoled by’. Heasws said: ‘So Allahazwj Mighty and Majestic Sent down serious illness, and it is the pleurisy. Then Heazwj Sent down the cure after it’.1

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ سَعْدِ بْنِ طَرِيفٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « كَانَ النَّاسُ يَعْتَبِطُونَ اعْتِبَاطاً، فَقَالَ إِبْرَاهِيمُعليه‌السلام : يَا رَبِّ، لَوْ جَعَلْتَ لِلْمَوْتِ عِلَّةً يُعْرَفُ بِهَا، وَيُسَلّى عَنِ الْمُصَابِ، فَأَنْزَلَ اللهُ ـ عَزَّ وَجَلَّ ـ الْمُومَ وَهُوَ الْبِرْسَامُ، ثُمَّ أَنْزَلَ الدَّاءَ بَعْدَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Aasin Bin Humeyd, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’farasws having said: ‘The people were dying arbitrarily, so Ibrahimas said: ‘O Lordazwj ! If only Youazwj Make a cause to be for the death for it to be recognised by, and for the affected ones to be consoled by’. So Allahazwj Mighty and Majestic Sent down the serious illness, and it is the pleurisy. Then Heazwj Sent down the cure after it’.2

3. مُحَمَّدٌ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ سَعْدَانَ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « الْحُمّى رَائِدُ الْمَوْتِ، وَهُوَ سِجْنُ اللهِ فِي الْأَرْضِ، وَهُوَ حَظُّ الْمُؤْمِنِ مِنَ النَّارِ ».

Muhammad, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Sa’adan, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The fever is the harbinger of death and it is a prison of Allahazwj in the earth, and it is a share of the Believer from the Fire (of Hell)’.3

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ فَضَّالٍ، عَنْ مُحَمَّدِ بْنِ الْحُصَيْنِ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ عَبْدِ الرَّحْمنِ بْنِ يَزِيدَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَاتَ دَاوُدُ النَّبِيُّعليه‌السلام يَوْمَ السَّبْتِ مَفْجُوءاً، فَأَظَلَّتْهُ الطَّيْرُ بِأَجْنِحَتِهَا، وَمَاتَ مُوسى كَلِيمُ اللهِعليه‌السلام فِي التِّيهِ، فَصَاحَ صَائِحٌ مِنَ السَّمَاءِ: مَاتَ مُوسىعليه‌السلام ، وَأَيُّ نَفْسٍ لَاتَمُوتُ؟ ».

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Muhammad Bin Al Fuzayl, from Abdul Rahman Bin Yazeed,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The Prophet Dawoodas passed away suddenly on the day of Saturday, so the birds shaded himas by their wings; and Musaas , the Speaker with Allahazwj , passed away in the wilderness, so a shrieker shrieked from the sky: ‘Musasaww has passed away, and which one would not be dying?’4

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَالْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ أَبِي جَمِيلَةَ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ مَوْتَ الْفَجْأَةِ تَخْفِيفٌ عَنِ الْمُؤْمِنِ، وَأَخْذَةُ أَسَفٍ عَلَى الْكَافِرِ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘The sudden death is a lightening upon the Believer and a regrettable seizing of the Infidel’.5

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ غَيْرِهِ، عَنْ عَلِيِّ بْنِ حَدِيدٍ: عَنِ الرِّضَاعليه‌السلام ، قَالَ: « أَكْثَرُ مَنْ يَمُوتُ مِنْ مَوَالِينَا بِالْبَطَنِ الذَّرِيعِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammd, or someone else, from Ali Bin Hadeed,

(It has been narrated) fromAl-Reza asws having said: ‘Most of the dying ones, from those who are in ourasws Wilayah, (are dying) by abdominal illnesses’.6

7. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُوسَى بْنِ الْحَسَنِ، عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ، عَنْ شَيْخٍ مِنْ أَصْحَابِنَا ـ يُكَنّى بِأَبِي عَبْدِ اللهِ ـ عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : الْحُمّى رَائِدُ الْمَوْتِ، وَسِجْنُ اللهِ تَعَالى فِي أَرْضِهِ، وَفَوْرُهَا مِنْ جَهَنَّمَ، وَهِيَ حَظُّ كُلِّ مُؤْمِنٍ مِنَ النَّارِ ».

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Al Haysam Bin Abu Masrouq, from a Sheykh from our companions teknonymed with Abu Abdullah, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The fever is a harbinger of death, and a prison of Allahazwj the Exalted in Hisazwj earth, and its outburst is from Hell, and it is a share of every Believer from the Fire (of Hell)’.7

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ صَفْوَانَ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، عَنْ نَاجِيَةَ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « إِنَّ الْمُؤْمِنَ يُبْتَلى بِكُلِّ بَلِيَّةٍ، وَيَمُوتُ بِكُلِّ مِيتَةٍ، إِلاَّ أَنَّهُ لَايَقْتُلُ نَفْسَهُ ».

Muhammad Bin Yahya, from Muhammad, from Muhammad Bin Al Husayn, from Safwan, from Muawiya Bin Ammar, from Najiya who said,

‘Abu Ja’farasws said: ‘The Believer would be Tried with every trial and he would be dying with every (type of) death except that he would not kill himself’.8

9. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ، عَنْ وُهَيْبِ بْنِ حَفْصٍ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ مِيتَةِ الْمُؤْمِنِ؟ فَقَالَ: « يَمُوتُ الْمُؤْمِنُ بِكُلِّ مِيتَةٍ: يَمُوتُ غَرَقاً، وَيَمُوتُ بِالْهَدْمِ، وَيُبْتَلى بِالسَّبُعِ، وَيَمُوتُ بِالصَّاعِقَةِ، وَلَاتُصِيبُ ذَاكِراً لِلّهِ تَعَالى ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Wuheyb Bin Hafs, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the deceased Believer. So heasws said: ‘The Believer dies with every (type) of death, dying with the drowning, and dying with being crushed (by a structure), and afflicted by the predatory wild animals, and dying by the thunderbolt, but not being struck when mentioning Allahazwj the Exalted’.9

10. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عُثْمَانَ النَّوَّاءِ، عَمَّنْ ذَكَرَهُ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَبْتَلِي الْمُؤْمِنَ بِكُلِّ بَلِيَّةٍ، وَيُمِيتُهُ بِكُلِّ مِيتَةٍ، وَلَايَبْتَلِيهِ بِذَهَابِ عَقْلِهِ، أَمَا تَرى أَيُّوبَعليه‌السلام كَيْفَ سَلَّطَ إِبْلِيسَ عَلى مَالِهِ وَ وُلْدِهِ، وَعَلى أَهْلِهِ، وَعَلى كُلِّ شَيْ‌ءٍ مِنْهُ، وَلَمْ يُسَلِّطْهُ عَلى عَقْلِهِ؟ تَرَكَ لَهُ مَا يُوَحِّدُ اللهَ ـ عَزَّ وَجَلَّ ـ بِهِ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Usman Al Nawwa, from the one who mentioned it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Afflict the Believer with every affliction, and he dies with every death, but Heazwj does not afflict him with the departure of his intellect. Did you not see Ayoubas , how Ibleesla overcame upon hisas wealth, and hisas children, and upon hisas wife, and upon everything from it, but did not overcome upon hisas intellect? It was left for himas to what heas could (worship) the One the Undivisibleazwj ’. 10

2 - بَابُ ثَوَابِ الْمَرَضِ

Chapter 2 – Rewards of the sick one

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ: « إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ، فَتَبَسَّمَ، فَقِيلَ لَهُ: يَا رَسُولَ اللهِ، رَأَيْنَاكَ رَفَعْتَ رَأْسَكَ إِلَى السَّمَاءِ، فَتَبَسَّمْتَ ؟ قَالَ: نَعَمْ، عَجِبْتُ لِمَلَكَيْنِ هَبَطَا مِنَ السَّمَاءِ إِلَى الْأَرْضِ يَلْتَمِسَانِ عَبْداً صَالِحاً مُؤْمِناً فِي مُصَلًّى كَانَ يُصَلِّي فِيهِ لِيَكْتُبَا لَهُ عَمَلَهُ فِي يَوْمِهِ وَلَيْلَتِهِ، فَلَمْ يَجِدَاهُ فِي مُصَلاَّهُ، فَعَرَجَا إِلَى السَّمَاءِ، فَقَالَا: رَبَّنَا، عَبْدُكَ فُلَانٌ الْمُؤْمِنُ الْتَمَسْنَاهُ فِي مُصَلاَّهُ لِنَكْتُبَ لَهُ عَمَلَهُ لِيَوْمِهِ وَلَيْلَتِهِ، فَلَمْ نُصِبْهُ، فَوَجَدْنَاهُ فِي حِبَالِكَ ؟ فَقَالَ اللهُ ـ عَزَّ وَجَلَّ ـ: اكْتُبَا لِعَبْدِي مِثْلَ مَا كَانَ يَعْمَلُهُ فِي صِحَّتِهِ مِنَ الْخَيْرِ فِي يَوْمِهِ وَلَيْلَتِهِ مَا دَامَ فِي حِبَالِي؛ فَإِنَّ عَلَيَّ أَنْ أَكْتُبَ لَهُ أَجْرَ مَا كَانَ يَعْمَلُهُ إِذَا حَبَسْتُهُ عَنْهُ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww raised hissaww head towards the sky and hesaww smiled. So it was said to himsaww , ‘O Rasool-Allahsaww ! We saw yousaww raising yoursaww head towards the sky’. So hesaww smiled and said: ‘Yes. Isaww was astounded at two Angels who had descended from the sky to the earth, seeking a righteous believing servant in a Prayer mat which he used to praySalaat in, in order to record his deeds for him for his day and his night. But they did not find him to be on his Prayer mat.

So they ascended to the sky and said: ‘Our Lordazwj ! Yourazwj believing servant, so and so, we sought him on his prayer-mat in order for us to record his deeds for him for his day and his night, but we did not come across him, and we found him in Yourazwj ropes (i.e. tied down by illness)’. So Allahazwj Mighty and Majestic Said: “Write down for Myazwj servant the likes of what he would have doing during his well-being, from the goodness during his day and his night, for as long as he is in Myazwj ropes (Illness from Meazwj ), for it is upon Meazwj that Iazwj Write for him a Recompense of what he would have done during his well-being when Iazwj Reckon from him”’.11

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : إِنَّ الْمُسْلِمَ إِذَا غَلَبَهُ ضَعْفُ الْكِبَرِ، أَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ الْمَلَكَ أَنْ يَكْتُبَ لَهُ فِي حَالِهِ تِلْكَ مِثْلَ مَا كَانَ يَعْمَلُ وَهُوَ شَابٌّ نَشِيطٌ صَحِيحٌ، وَمِثْلَ ذلِكَ إِذَا مَرِضَ، وَكَّلَ اللهُ بِهِ مَلَكاً يَكْتُبُ لَهُ فِي سُقْمِهِ مَا كَانَ يَعْمَلُ مِنَ الْخَيْرِ فِي صِحَّتِهِ حَتّى يَرْفَعَهُ اللهُ وَيَقْبِضَهُ؛ وَكَذلِكَ الْكَافِرُ إِذَا اشْتَغَلَ بِسُقْمٍ فِي‌ جَسَدِهِ، كَتَبَ اللهُ لَهُ مَا كَانَ يَعْمَلُ مِنْ شَرٍّ فِي صِحَّتِهِ ».

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Al Mufazzal Bin Salih,

(It has been narrated) from Jabir, from Abu Ja’farasws having said: ‘The Prophetsaww said: ‘When the Muslim is overcome by weakness of the old age, Allahazwj Mighty and Majestic Commands the Angel that he should record for him during that state of his, similar to what he would have done had he been young, energetic, healthy. And similar to that is when he is sick, Allahazwj Allocates two Angels with him, to write for him during his sickness what he would have done from the goodness during his good health, until Allahazwj Raises him, and Captures him (death).

And similar to that is the Infidel, when he labours with sickness in his body, Allahazwj Writes down for him what he would have done, from the evil (deeds), during his well-being’.12

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَقُولُ اللهُ ـ عَزَّ وَجَلَّ ـ لِلْمَلَكِ الْمُوَكَّلِ بِالْمُؤْمِنِ: إِذَا مَرِضَ، اكْتُبْ لَهُ مَا كُنْتَ تَكْتُبُ لَهُ فِي صِحَّتِهِ؛ فَإِنِّي أَنَا الَّذِي صَيَّرْتُهُ فِي حِبَالِي ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Allahazwj Mighty and Majestic is Saying to the Angel Allocated with the Believer when he is sick: “Write for him what you would have written for him during his good health, for it is Iazwj Who have Caused him to be in Myazwj ropes (tied down by illness)’.13

4. عَلِيٌّ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ أَبِي الصَّبَّاحِ، قَالَ: قَالَ أَبُو جَعْفَرٍصلى‌الله‌عليه‌وآله‌وسلم : « سَهَرُ لَيْلَةٍ مِنْ مَرَضٍ أَفْضَلُ مِنْ عِبَادَةِ سَنَةٍ ».

Ali, from his father, from Abdullah Bin Al Mugheira, from Abu Al Sabbah who said,

‘Abu Ja’farasws said: ‘Staying awake for one night out of sickness is superior than the worship for a year’.14

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ الْحَمِيدِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا صَعِدَ مَلَكَا الْعَبْدِ الْمَرِيضِ إِلَى السَّمَاءِ عِنْدَ كُلِّ مَسَاءٍ، يَقُولُ الرَّبُّ ـ تَبَارَكَ وَتَعَالى ـ: مَاذَا كَتَبْتُمَا لِعَبْدِي فِي مَرَضِهِ؟ فَيَقُولَانِ: الشِّكَايَةَ، فَيَقُولُ: مَا أَنْصَفْتُ عَبْدِي إِنْ حَبَسْتُهُ فِي حَبْسٍ مِنْ حَبْسِي، ثُمَّ أَمْنَعُهُ الشِّكَايَةَ، اكْتُبَا لِعَبْدِي مِثْلَ مَا كُنْتُمَا تَكْتُبَانِ لَهُ مِنَ الْخَيْرِ فِي صِحَّتِهِ، وَلَاتَكْتُبَا عَلَيْهِ سَيِّئَةً حَتّى أُطْلِقَهُ مِنْ حَبْسِي؛ فَإِنَّهُ فِي حَبْسٍ مِنْ حَبْسِي ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdul Hameed,

(It has been narrated) from Abu Abdullahasws having said: ‘When the two Angels Allocated to the sick person ascend to the sky during every evening, the Lordazwj Blessed and High is Saying: “What is that which the two of you have written for Myazwj servant during his illness?” So they are saying: ‘The complaints’. So Heazwj is Saying: “There would not be justice for Myazwj servant if Iazwj were to Imprison him in a prison of Myazwj prisons, then Forbid him from complaining. Write down for Myazwj servant the like of what you two would have written for him from the goodness during his good health, and do not write sins against him until Iazwj Release him from Myazwj prison, for he is in a prison from Myazwj prisons”’.15

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ دُرُسْتَ، عَنْ زُرَارَةَ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « سَهَرُ لَيْلَةٍ مِنْ مَرَضٍ أَوْ وَجَعٍ، أَفْضَلُ وَأَعْظَمُ أَجْراً مِنْ عِبَادَةِ سَنَةٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Dorost, from Zurara,

(It has been narrated) from one of the two (5th or 6th Imamasws having said: ‘Staying awake at night due to illness or pain is superior and with greater Recompense than worship for a year’.16

7. عَنْهُ، عَنْ أَحْمَدَ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ دُرُسْتَ، قَالَ: سَمِعْتُ أَبَا إِبْرَاهِيمَعليه‌السلام يَقُولُ: « إِذَا مَرِضَ الْمُؤْمِنُ، أَوْحَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلى صَاحِبِ الشِّمَالِ: لَاتَكْتُبْ عَلى عَبْدِي مَا دَامَ فِي حَبْسِي وَوَثَاقِي ذَنْباً، وَيُوحِي إِلى صَاحِبِ الْيَمِينِ: أَنِ اكْتُبْ لِعَبْدِي مَا كُنْتَ تَكْتُبُهُ فِي صِحَّتِهِ مِنَ الْحَسَنَاتِ ».

From him, from Ahmad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dorost who said,

‘I heard Abu Ibrahimasws (7th Imamasws ) saying: ‘When the Believer is sick, Allahazwj Mighty and Majestic Reveals unto the companion (Angel) on the left hand side: “Do not write (bad deeds) against Myazwj servant for as long as he is in Myazwj prison and Myazwj fetters”; and Heazwj Reveals unto the companion (Angel) of the right hand side: “Write for Myazwj servant what you would have written for him during his good health, from the good deeds”’.17

8. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ حَفْصِ بْنِ‌ غِيَاثٍ، عَنْ حَجَّاجٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « الْجَسَدُ إِذَا لَمْ يَمْرَضْ أَشِرَ، وَلَاخَيْرَ فِي جَسَدٍ لَايَمْرَضُ بِأَشَرٍ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hafs Bin Giyas, fromHajja j,

(It has been narrated) from Abu Ja’farasws having said: ‘The body is joyful when it does not get sick, and there is no goodness in a body which does not get sick by a bit’.18

9. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ حَسَّانَ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « حُمّى لَيْلَةٍ تَعْدِلُ عِبَادَةَ سَنَةٍ، وَحُمّى لَيْلَتَيْنِ تَعْدِلُ عِبَادَةَ سَنَتَيْنِ، وَحُمّى ثَلَاثٍ تَعْدِلُ عِبَادَةَ سَبْعِينَ سَنَةً ». قَالَ: قُلْتُ: فَإِنْ لَمْ يَبْلُغْ سَبْعِينَ سَنَةً؟ قَالَ: « فَلِأُمِّهِ وَأَبِيهِ ». قَالَ: قُلْتُ: فَإِنْ لَمْ يَبْلُغَا؟ قَالَ: « فَلِقَرَابَتِهِ ». قَالَ: قُلْتُ: فَإِنْ لَمْ يَبْلُغْ قَرَابَتُهُ؟ قَالَ: « فَجِيرَانُهُ ».

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Fever for a night equates to worship for a year, and fever for two nights equates to worship for two years, and fever for three (nights) equates to worship for seventy years’.

He (the narrator) said, ‘I said, ‘Supposing he does not reach (to the age of) seventy years?’ Heasws said: ‘So it would be for his mother and his father’. I said, ‘Supposing they both don’t reach (to that)’. Heasws said: ‘So it would be for his relatives’. I said, ‘Supposing his relatives don’t reach to that?’ Heasws said: ‘So it would be for his neighbours’.19

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنِ الْحَكَمِ بْنِ مِسْكِينٍ، عَنْ مُحَمَّدِ بْنِ مَرْوَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « حُمّى لَيْلَةٍ كَفَّارَةٌ لِمَا قَبْلَهَا وَلِمَا بَعْدَهَا ».

Muhammad Bin Yahya, from Muhammad Bin Al Husay, from Al Hakam Bin Miskeen, from Muhammad Bin Marwan,

from Abu Abdullahasws having said: ‘Fever for a night is an expiation for his previous and future (sins). 20

3 - بَابٌ آخَرُ مِنْهُ‌

Chapter 3 – Another chapter from it

1. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ سَالِمٍ، عَنْ أَحْمَدَ بْنِ النَّضْرِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : قَالَ اللهُ ـ عَزَّ وَجَلَّ ـ: مَنْ مَرِضَ ثَلَاثاً، فَلَمْ يَشْكُ إِلى أَحَدٍ مِنْ عُوَّادِهِ، أَبْدَلْتُهُ لَحْماً خَيْراً مِنْ لَحْمِهِ، وَدَماً خَيْراً مِنْ دَمِهِ، فَإِنْ عَافَيْتُهُ، عَافَيْتُهُ وَلَاذَنْبَ لَهُ، وَإِنْ قَبَضْتُهُ، قَبَضْتُهُ إِلى رَحْمَتِي ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww having said: ‘Allahazwj Mighty and Majestic Said: “The one who gets sick for three (days) and he does not complain to anyone from his consolers, Iazwj would Change his flesh to better than his (current) flesh, and to better blood than his (current) blood. So if Iazwj were to Grant him good health, it would be with no sins for him, and if Iazwj were to Capture him (Cause him to die), would do so to Myazwj Mercy”’.21

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ اللهُ ـ تَبَارَكَ وَتَعَالى ـ: مَا مِنْ عَبْدٍ ابْتَلَيْتُهُ بِبَلَاءٍ، فَلَمْ يَشْكُ إِلى عُوَّادِهِ، إِلاَّ أَبْدَلْتُهُ لَحْماً خَيْراً مِنْ لَحْمِهِ، وَدَماً خَيْراً مِنْ دَمِهِ، فَإِنْ‌ قَبَضْتُهُ، قَبَضْتُهُ إِلى رَحْمَتِي؛ وَإِنْ عَاشَ، عَاشَ وَلَيْسَ لَهُ ذَنْبٌ ».

Ali Bin Ibrahim, from his father, from one of his companions, from Abu Hama,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Blessed and High Said: “There is none from a servant whom Iazwj Try with an affliction and he does not complain to his visitors, except that Iazwj Change him to a flesh better than his (current) flesh, and to a blood better than his (current) blood. So if Iazwj were to Capture him (Cause him to die), it would be to Myazwj Mercy, and if Iazwj were to (Let him) live, he would live and there would be no sin for him”’.22

3. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ عَبْدِ رَبِّهِ بْنِ عَامِرٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنِ الْحَسَنِ بْنِ الْفَضْلِ، عَنْ غَالِبِ بْنِ عُثْمَانَ، عَنْ بَشِيرٍ الدَّهَّانِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ اللهُ ـ عَزَّ وَجَلَّ ـ: أَيُّمَا عَبْدٍ ابْتَلَيْتُهُ بِبَلِيَّةٍ، فَكَتَمَ ذلِكَ عُوَّادَهُ ثَلَاثاً، أَبْدَلْتُهُ لَحْماً خَيْراً مِنْ لَحْمِهِ، وَدَماً خَيْراً مِنْ دَمِهِ، وَبَشَراً خَيْراً مِنْ بَشَرِهِ، فَإِنْ أَبْقَيْتُهُ، أَبْقَيْتُهُ وَلَاذَنْبَ لَهُ؛ وَإِنْ مَاتَ، مَاتَ إِلى رَحْمَتِي ».

Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Al Hassan Bin Al Fazl, from Ghalib Bin Usman, from Bashir Al Dahhan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Said: “Whichever servant Iazwj Try him with an affliction and he conceals that from his visitors for three (days), Iazwj Change him to a flesh better than his (current) flesh, and to a blood better than his (current) blood, and to skin better than his (current) skin. So if Iazwj Cause him to remain (living), would do so and there would be no sin for him, and if he dies, would do so to Myazwj Mercy”’.23

4. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ مَرِضَ لَيْلَةً، فَقَبِلَهَا بِقَبُولِهَا، كَتَبَ اللهُ ـ عَزَّ وَجَلَّ ـ ل َهُ عِبَادَةَ سِتِّينَ سَنَةً » قُلْتُ: مَا مَعْنى قَبُولِهَا ؟ قَالَ: « لَا يَشْكُو مَا أَصَابَهُ فِيهَا إِلى أَحَدٍ ».

Humeyd Bin Ziyad, from Al Hassan Bin Ali Al Kindy, from Ahmad Bin Al Hassan Al Maysami, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who gets sick for a night and he accepts it with an acceptance, Allahazwj Mighty and Majestic would Write for him worship performed for sixty years’. I said, ‘What is the meaning of ‘an acceptance’?’ Heasws said: ‘He does not complain of what has afflicted him during it, to anyone’.24

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنِ الْعَرْزَمِيِّ، عَنْ أَبِيهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنِ اشْتَكى لَيْلَةً، فَقَبِلَهَا بِقَبُولِهَا، وَأَدّى إِلَى اللهِ شُكْرَهَا، كَانَتْ كَعِبَادَةِ سِتِّينَ سَنَةً ». قَالَ أَبِي: فَقُلْتُ لَهُ: مَا قَبُولُهَا؟ قَالَ: « يَصْبِرُ عَلَيْهَا، وَلَايُخْبِرُ بِمَا كَانَ فِيهَا، فَإِذَا أَصْبَحَ حَمِدَ اللهَ عَلى مَا كَانَ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Azramy, from his father,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who (suffers from) complaints (of an illness) for a night and he accepts it with an acceptance and pays his gratitude to Allahazwj for it, would be like sixty years of his worship’. My father said, ‘So I said to himasws , ‘What is its acceptance?’ Heasws said: ‘His being patient over it and not inform (anyone) with whatever was in it. So when it is the morning, he Praises Allahazwj upon what was before’.25

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِهِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ مَرِضَ ثَلَاثَةَ أَيَّامٍ، فَكَتَمَهُ، وَلَمْ يُخْبِرْ بِهِ أَحَداً، أَبْدَلَ اللهُ ـ عَزَّ وَجَلَّ ـ لَهُ لَحْماً خَيْراً مِنْ لَحْمِهِ، وَدَماً خَيْراً مِنْ دَمِهِ، وَبَشَرَةً خَيْراً مِنْ بَشَرَتِهِ، وَشَعْراً خَيْراً مِنْ شَعْرِهِ ». قَالَ: قُلْتُ: جُعِلْتُ فِدَاكَ، وَكَيْفَ يُبْدِلُهُ؟ قَالَ: « يُبْدِلُهُ لَحْماً وَشَعْراً وَدَماً وَبَشَرَةً لَمْ يُذْنِبْ فِيهَا ».

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

‘Abu Abdullahasws said: ‘The one who is sick for three days and he conceals it, and does not inform anyone with it, Allahazwj Mighty and Majestic would Change for him, his flesh to better than his (current) flesh, and blood to better than his (current) blood’. Heasws said: ‘Heazwj would Change his flesh, and his blood, and his hair, and his skin in which he has not committed a sin’. 26

4 - بَابُ حَدِّ الشِّكَايَةِ

Chapter 4 – The limit of complaints

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ صَالِحٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سُئِلَ عَنْ حَدِّ الشِّكَايَةِ لِلْمَرِيضِ؟ فَقَالَ: « إِنَّ الرَّجُلَ يَقُولُ: حُمِمْتُ الْيَوْمَ وَسَهِرْتُ الْبَارِحَةَ، وَقَدْ صَدَقَ، وَلَيْسَ هذَا شِكَايَةً، وَإِنَّمَا الشَّكْوى أَنْ يَقُولَ: لَقَدِ ابْتُلِيتُ بِمَا لَمْ يُبْتَلَ بِهِ أَحَدٌ، وَيَقُولَ: لَقَدْ أَصَابَنِي مَا لَمْ يُصِبْ أَحَداً، وَلَيْسَ الشَّكْوى أَنْ يَقُولَ: سَهِرْتُ الْبَارِحَةَ وَحُمِمْتُ الْيَوْمَ، وَنَحْوَ هذَا ».

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

(It has been narrated) from Abu Abdullahasws , said, ‘Heasws was asked about the limit of the complaints of the sick person. So heasws said: ‘The man is saying, ‘I have fever today and I stayed awake last night’, and he is truthful, this is not a complaint. But rather, the complaint is that he is saying, ‘I have been afflicted with what no one (else) has been afflicted with’, and he is saying, ‘What has hit me is what no one (else) has been hit with. And it is not a complaint if he is saying, ‘I stayed awake last night and have fever today’, and such as this’. 27

5 - بَابُ الْمَرِيضِ يُؤْذِنُ بِهِ النَّاسَ‌

Chapter 5 – The sick one permitting the people (to visit him)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي وَلاَّدٍ الْحَنَّاطِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « يَنْبَغِي لِلْمَرِيضِ مِنْكُمْ أَنْ يُؤْذِنَ إِخْوَانَهُ بِمَرَضِهِ، فَيَعُودُونَهُ، فَيُؤْجَرُ فِيهِمْ، وَيُؤْجَرُونَ فِيهِ ». قَالَ: فَقِيلَ لَهُ: نَعَمْ هُمْ يُؤْجَرُونَ بِمَمْشَاهُمْ إِلَيْهِ، فَكَيْفَ يُؤْجَرُ هُوَ فِيهِمْ؟ قَالَ: فَقَالَ: « بِاكْتِسَابِهِ لَهُمُ الْحَسَنَاتِ، فَيُؤْجَرُ فِيهِمْ، فَيُكْتَبُ لَهُ بِذلِكَ عَشْرُ حَسَنَاتٍ، وَيُرْفَعُ لَهُ عَشْرُ دَرَجَاتٍ، وَيُمْحى بِهَا عَنْهُ عَشْرُ سَيِّئَاتٍ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Wallad Al Hannat, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullahasws saying: ‘It is befitting for the sick one among you that he permits his brethren (to visit him) in his illness, so they would be visiting him, and he would be Recompensed regarding them, and they would be Recompnesed regarding him’. So it was said to himasws , ‘Yes, they would be Recompensed with their walking to him, so how would he be recompensed regarding them?’ So heasws said: ‘By earning the good deeds for them, so he would be Recompensed regarding them, and ten good deeds would be written for him due to that, and ten Levels would be raised for him, and ten evil deeds would be deleted from him’.28

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي، عَنْ يُونُسَ، قَالَ: قَالَ أَبُو الْحَسَنِعليه‌السلام : « إِذَا مَرِضَ أَحَدُكُمْ، فَلْيَأْذَنْ لِلنَّاسِ يَدْخُلُونَ عَلَيْهِ؛ فَإِنَّهُ لَيْسَ‌ مِنْ أَحَدٍ إِلاَّ وَلَهُ دَعْوَةٌ مُسْتَجَابَةٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abdul Aziz Bin Muhtada, from Yunus who said,

‘AbuAl-Hassan asws said : ‘When one of you gets sick, so let him give permission to the people to come over to him, for there is no one except for him is an Answered supplication’.29

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ مُحَمَّدٍ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا دَخَلَ أَحَدُكُمْ عَلى أَخِيهِ عَائِداً لَهُ، فَلْيَسْأَلْهُ يَدْعُو لَهُ، فَإِنَّ دُعَاءَهُ مِثْلُ دُعَاءِ الْمَلَائِكَةِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Muhammad, from Abdul Rahman Bin Muhammad, from Sayf Bin Ameyra who said,

‘Abu Abdullahasws said: ‘When one of you goes over to his brother as a visitor for him, so let him (the patient) ask him (the visitor) to supplicate for him, for his supplication is like a supplication of the Angels’. 30

6 - بَابٌ فِي كَمْ يُعَادُ الْمَرِيضُ وَقَدْرِ مَا يَجْلِسُ عِنْدَهُ وَتَمَامِ الْعِيَادَةِ‌

Chapter 6 – Regarding how many times to visit the patient, and for how long to sit in his presence, and the completion of the consoling

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا عِيَادَةَ فِي وَجَعِ الْعَيْنِ، وَلَاتَكُونُ عِيَادَةٌ فِي أَقَلَّ مِنْ ثَلَاثَةِ أَيَّامٍ، فَإِذَا وَجَبَتْ، فَيَوْمٌ، وَيَوْمٌ لَا، فَإِذَا طَالَتِ الْعِلَّةُ، تُرِكَ الْمَرِيضُ‌ وَعِيَالَهُ ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no visiting regarding the eye sores, and a visitation does not happen to be in less than three days. So when it necessitates, so one day, and one day not (every other day). So when the illness gets prolonged, leave the patient and his family (to look after him)’.31

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْعِيَادَةُ قَدْرَ فُوَاقِ نَاقَةٍ، أَوْ حَلْبِ نَاقَةٍ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The visitation is of a measurement of a suckling of a she-camel or milking of a she-camel’.32

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُوسَى بْنِ الْحَسَنِ، عَنِ الْفَضْلِ بْنِ عَامِرٍ أَبِي الْعَبَّاسِ، عَنْ مُوسَى بْنِ الْقَاسِمِ، قَالَ: حَدَّثَنِي أَبُو زَيْدٍ، قَالَ: أَخْبَرَنِي مَوْلًى لِجَعْفَرِ بْنِ مُحَمَّدٍعليهما‌السلام ، قَالَ: مَرِضَ بَعْضُ مَوَالِيهِ، فَخَرَجْنَا إِلَيْهِ نَعُودُهُ وَنَحْنُ عِدَّةٌ مِنْ مَوَالِي جَعْفَرٍ، فَاسْتَقْبَلَنَا جَعْفَرٌعليه‌السلام فِي بَعْضِ الطَّرِيقِ، فَقَالَ لَنَا: « أَيْنَ تُرِيدُونَ؟ » فَقُلْنَا: نُرِيدُ فُلَاناً نَعُودُهُ، فَقَالَ لَنَا: « قِفُوا » فَوَقَفْنَا، فَقَالَ: « مَعَ أَحَدِكُمْ تُفَّاحَةٌ، أَوْ سَفَرْجَلَةٌ، أَوْ أُتْرُجَّةٌ، أَوْ لُعْقَةٌ مِنْ طِيبٍ، أَوْ قِطْعَةٌ مِنْ عُودِ بَخُورٍ ؟ » فَقُلْنَا: مَا مَعَنَا شَيْ‌ءٌ مِنْ هذَا، فَقَالَ: « أَمَا تَعْلَمُونَ أَنَّ الْمَرِيضَ يَسْتَرِيحُ إِلى كُلِّ مَا أُدْخِلَ بِهِ عَلَيْهِ؟! ».

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Al Fazl Bin Aamir Abu Al Abbas, from Musa Bin Al Qasim who said,

‘Abu Zayd narrated to me saying, ‘A slave of Ja’far Bin Muhammadasws said: ‘One of the ones in hisasws Wilayah became sick, so we went out to visit him, and we were a number of the ones in theWilayah of Ja’farasws . So we met Ja’farasws in one of the streets. Heasws said to us: ‘Where are you intending (to go to)?’ So we said, ‘We are intending to visit so and so’. So heasws said to us: ‘Pause’. So we paused. So heasws said: ‘Is there with one of you, an apple, or a quince, or a citron, or a spoonful of perfume, or a piece of incense fragrance?’ So we said, ‘There is nothing from this with us’. So heasws said: ‘Are you not knowing that the patient is relieved to see what everyone comes over to him with?’33

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ، عَنْ مُوسَى بْنِ قَادِمٍ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « تَمَامُ الْعِيَادَةِ لِلْمَرِيضِ أَنْ تَضَعَ يَدَكَ عَلى ذِرَاعِهِ، وَتُعَجِّلَ الْقِيَامَ مِنْ عِنْدِهِ؛ فَإِنَّ عِيَادَةَ النَّوْكى أَشَدُّ عَلَى الْمَرِيضِ مِنْ وَجَعِهِ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from Musa Bin Qadim, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The completion of the visitation to the sick is that you place your hand upon his forearm and hasten the arising from his presence, for the foolish visitation is difficult upon the patient due to his pain’.34

5. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ، عَنْ غَيْرِ وَاحِدٍ، عَنْ أَبَانٍ، عَنْ أَبِي يَحْيى، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « تَمَامُ الْعِيَادَةِ أَنْ تَضَعَ يَدَكَ عَلَى الْمَرِيضِ إِذَا دَخَلْتَ عَلَيْهِ ».

Humeyd Bin Ziyad, from Al Hasan Bin Muhammad, from Sama’at, from someone else, from Aban, from Abu Yahya who said,

‘Abu Abdullahasws said: ‘The completion of the visitation is that you place your hand upon the patient when you go over to him’.35

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ هَارُونَ بْنِ مُسْلِمٍ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ أَمِيرَ الْمُؤْمِنِينَ ـ صَلَواتُ اللهِ عَلَيْهِ ـ قَالَ: إِنَّ مِنْ أَعْظَمِ الْعُوَّادِ أَجْراً عِنْدَ اللهِ ـ عَزَّ وَجَلَّ ـ لَمَنْ إِذَا عَادَ أَخَاهُ خَفَّفَ الْجُلُوسَ، إِلاَّ أَنْ يَكُونَ ا لْمَرِيضُ يُحِبُّ ذلِكَ وَيُرِيدُهُ، وَيَسْأَلُهُ ذلِكَ، وَقَالَعليه‌السلام : مِنْ تَمَامِ الْعِيَادَةِ أَنْ يَضَعَ‌ الْعَائِدُ إِحْدى يَدَيْهِ عَلَى الْأُخْرى، أَوْ عَلى جَبْهَتِهِ ».

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullahasws having said that AmirAl-Momineen asws sa id: ‘The visitation with the greatest Recompense in the Presence of Allahazwj Mighty and Majestic is for the one who, when he visits his brother, lightens the seating (stays for less) unless the patient happens to love that (the prolonged sitting) and wants it, and he asks him for that’.

And heasws said: ‘From the completion of the visitation is that the visitor places one of his hand upon the other or upon his forehead’. 36

7 - بَابُ حَدِّ مَوْتِ الْفَجْأَةِ

Chapter 7 – A limit of the sudden death

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُوسَى بْنِ الْحَسَنِ، عَنْ أَبِي الْحَسَنِ النَّهْدِيِّ رَفَعَ الْحَدِيثَ، قَالَ: كَانَ أَبُو جَعْفَرٍعليه‌السلام يَقُولُ: « مَنْ مَاتَ دُونَ الْأَرْبَعِينَ، فَقَدِ اخْتُرِمَ؛ وَقَالَ: مَنْ مَاتَ دُونَ أَرْبَعَةَ عَشَرَ يَوْماً، فَمَوْتُهُ مَوْتُ فَجْأَةٍ ».

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

‘Abu Ja’farasws was saying: ‘The one who dies below (the age of) forty, so (his life is) cut (short); and the one who dies in less than fourteen days (of illness), so his death is sudden’.37

2. عَنْهُ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ، عَنْ يَحْيَى بْنِ الْمُبَارَكِ، عَنْ بُهْلُولِ بْنِ مُسْلِمٍ، عَنْ حِصْنٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ مَاتَ فِي أَقَلَّ مِنْ أَرْبَعَةَ عَشَرَ يَوْماً، كَانَ مَوْتُهُ فَجْأَةً ».

From him, from Yaqoub Bin Yazeed, from Yahya Bin Al Mubarak, from Buhloul Bin Muslim, from Hafs,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who dies in less that fourteen days (of illness), his death would have been a sudden death’. 38

8 - بَابُ ثَوَابِ عِيَادَةِ الْمَرِيضِ‌

Chapter 8 – Rewards for visiting the sick

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ مُيَسِّرٍ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « مَنْ عَادَ امْرَأً مُسْلِماً فِي مَرَضِهِ، صَلّى عَلَيْهِ يَوْمَئِذٍ سَبْعُونَ أَلْفَ مَلَكٍ، إِنْ كَانَ صَبَاحاً حَتّى يُمْسُوا، وَإِنْ كَانَ مَسَاءً حَتّى يُصْبِحُوا، مَعَ أَنَّ لَهُ خَرِيفاً فِي الْجَنَّةِ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Ali Bin Uqba, from Muyassar who said,

‘I heard Abu Ja’farasws saying: ‘The one who visits a Muslim person during his illness, on that day seventy thousand Angels would send Blessings upon him. If it was in the morning, until the evening, and if it was in the evening, until the morning, along with that for him would be a corner in the Paradise’.39

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنْ‌ عَبْدِ اللهِ بْنِ بُكَيْرٍ، عَنْ فُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ عَادَ مَرِيضاً، شَيَّعَهُ سَبْعُونَ أَلْفَ مَلَكٍ يَسْتَغْفِرُونَ لَهُ حَتّى يَرْجِعَ إِلى مَنْزِلِهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazal, from Abdullah Bin Bukeyr, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who visits a patient, Seventy thousand Angels would accompany him seeking Forgiveness for him until he returns to his house’.40

3. عَنْهُ، عَنْ أَحْمَدَ، عَنِ ابْنِ فَضَّالٍ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ أَبِي حَمْزَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « أَيُّمَا مُؤْمِنٍ عَادَ مُؤْمِناً، خَاضَ الرَّحْمَةَ خَوْضاً، فَإِذَا جَلَسَ، غَمَرَتْهُ الرَّحْمَةُ؛ فَإِذَا انْصَرَفَ، وَكَّلَ اللهُ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يَسْتَغْفِرُونَ لَهُ، وَيَسْتَرْحِمُونَ عَلَيْهِ، وَيَقُولُونَ: طِبْتَ وَطَابَتْ لَكَ الْجَنَّةُ إِلى تِلْكَ السَّاعَةِ مِنْ غَدٍ، وَكَانَ لَهُ ـ يَا أَبَا حَمْزَةَ ـ خَرِيفٌ فِي الْجَنَّةِ ». قُلْتُ: وَمَا الْخَرِيفُ جُعِلْتُ فِدَاكَ؟ قَالَ: « زَاوِيَةٌ فِي الْجَنَّةِ يَسِيرُ الرَّاكِبُ فِيهَا أَرْبَعِينَ عَاماً ».

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’farasws having said: ‘Whichever believer visits a Believer, he would plunge into the Mercy with a plunging. So when he sits, the Mercy would overwhelm him. So when he leaves, Allahazwj would Allocate seventy thousand Angels to be with him, seeking Forgiveness for him and seeking Mercy for him, and they would be saying: ‘You have done good, and the Paradise is Made good for you’,

upto to that very hour the next day, and there would be for him, O Abu Hamza, a Khareyf in the Paradise’. I said, ‘And what is a Khareyf, may I be sacrificed for youasws ?’ Heasws said: ‘A corner in the Paradise which a rider could ride in it for forty years’.41

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ دَاوُدَ الرَّقِّيِّ، عَنْ رَجُلٍ مِنْ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَيُّمَا مُؤْمِنٍ عَادَ مُؤْمِناً فِي اللهِ ـ عَزَّ وَجَلَّ ـ فِي مَرَضِهِ، وَكَّلَ اللهُ بِهِ مَلَكاً مِنَ الْعُوَّادِ يَعُودُهُ فِي قَبْرِهِ، وَيَسْتَغْفِرُ لَهُ إِلى يَوْمِ الْقِيَامَةِ ».

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Dawood Al Raqqy, from a man from his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever Believer visits a Belliever for the Sake of Allahazwj Mighty and Majestic during his illness, Allahazwj would Allocate an Angel to be with him from the visitors, visiting him in his grave, and seeking Forgiveness for him up to the Day of Judgement’.42

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي نَجْرَانَ، عَنْ صَفْوَانَ الْجَمَّالِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ عَادَ مَرِيضاً مِنَ الْمُسْلِمِينَ، وَكَّلَ اللهُ بِهِ أَبَداً سَبْعِينَ أَلْفاً مِنَ الْمَلَائِكَةِ يَغْشَوْنَ رَحْلَهُ، وَيُسَبِّحُونَ فِيهِ، وَيُقَدِّسُونَ، وَيُهَلِّلُونَ، وَيُكَبِّرُونَ إِلى يَوْمِ الْقِيَامَةِ، نِصْفُ صَلَاتِهِمْ لِعَائِدِ الْمَرِيضِ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Abdul Rahman Bin Abu Najran, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who visits a sick one from the Muslims, Allahazwj would Allocate with him, forever, seventy thousand from the Angels enveloping his ride, and they would be seeking Forgiveness for him in it, and Extolling and Sanctifying and Exclaiming the Greatness of Allahazwj up to the Day of Judgement, half of theirSalaats being for the visitor of the sick one’.43

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « أَيُّمَا مُؤْمِنٍ عَادَ مُؤْمِناً مَرِيضاً فِي مَرَضِهِ حِينَ‌ يُصْبِحُ، شَيَّعَهُ سَبْعُونَ أَلْفَ مَلَكٍ، فَإِذَا قَعَدَ غَمَرَتْهُ الرَّحْمَةُ، وَاسْتَغْفَرُوا اللهَ ـ عَزَّ وَجَلَّ ـ لَهُ حَتّى يُمْسِيَ، وَإِنْ عَادَهُ مَسَاءً كَانَ لَهُ مِثْلُ ذلِكَ حَتّى يُصْبِحَ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Wahab Bin Abd Rabbih who said,

‘I heard Abu Abdullahasws saying: ‘Whichever Believer visits a sick Believer in the morning during his illness. Seventy thousand Angels would escort him. So when he sits, the Mercy would overwhelm him, and they would seek Forgiveness of Allahazwj Mighty and Majestic for him until evening; and if he visits him in the evening, there would be for him the like of that until the morning’.44

7. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ عُبَيْسِ بْنِ هِشَامٍ، عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ عَادَ مَرِيضاً، وَكَّلَ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ مَلَكاً يَعُودُهُ فِي قَبْرِهِ ».

Abu Ali Al Ashary, from Al Hassan Bin Ali, from Abdullah Bin Al Mugheira, from Ubeys Bin Hisham, from Ibrahim Bin Mihzam, from one of his companions,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who visits a sick one, Allahazwj Mighty and Majestic would Allocate an Angel with him, visiting him in his grave’.45

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَيُّمَا مُؤْمِنٍ عَادَ مُؤْمِناً حِينَ يُصْبِحُ، شَيَّعَهُ سَبْعُونَ‌ أَلْفَ مَلَكٍ، فَإِذَا قَعَدَ غَمَرَتْهُ الرَّحْمَةُ، وَاسْتَغْفَرُوا لَهُ حَتّى يُمْسِيَ، وَإِنْ عَادَهُ مَسَاءً كَانَ لَهُ مِثْلُ ذلِكَ حَتّى يُصْبِحَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘Whichever Believer visits a (sick) Believer in the morning, seventy thousand Angels would escort him. So when he sits, the Mercy would overwhelm him, and they would seek Forgiveness for him until evening; and if he visits him in the evening, there would be for him the like of that until the morning’.46

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ سِنَانٍ، عَنْ أَبِي الْجَارُودِ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « كَانَ فِيمَا نَاجى بِهِ مُوسى رَبَّهُ: أَنْ قَالَ: يَا رَبِّ، مَا بَلَغَ مِنْ عِيَادَةِ الْمَرِيضِ مِنَ الْأَجْرِ؟ فَقَالَ اللهُ عَزَّ وَجَلَّ: أُوَكِّلُ بِهِ مَلَكاً يَعُودُهُ فِي قَبْرِهِ إِلى مَحْشَرِهِ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘It was in what Musaas whispered with to hisas Lordazwj , that heas said: ‘O Lordazwj ! What Recompense would reach the one who visits the sick one?’ So Allahazwj Mighty and Majestic Said: “Iazwj would Allocated an Angel with him, visiting him in his grave up to his Resurrection’.47

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ هَارُونَ بْنِ مُسْلِمٍ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَنْ عَادَ مَرِيضاً، نَادى مُنَادٍ مِنَ السَّمَاءِ بِاسْمِهِ: يَا فُلَانُ، طِبْتَ وَطَابَ مَمْشَاكَ بِثَوَابٍ مِنَ الْجَنَّةِ ».

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadqa,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who visits a patient, a Caller would Call out from the sky with his name: ‘O so and so! You have done good, and your walking (to the patient) has been made to be good for you by the Rewards from the Paradise’. 48

9 - بَابُ تَلْقِينِ الْمَيِّتِ‌

Chapter 9 – Indoctrination (Talqeen) of the deceased

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا حَضَرْتَ الْمَيِّتَ قَبْلَ أَنْ يَمُوتَ، فَلَقِّنْهُ شَهَادَةَ أَنْ لَا إِلهَ إِلاَّ اللهُ وَحْدَهُ لَاشَرِيكَ لَهُ، وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘When you attend to be with the deceased before he dies, so indoctrinate him with the testimony that there is no god except for Allahazwj Alone and there is no associate for Himazwj , and that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww ’.49

2. عَنْهُ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، عَنْ أَبِي جَعْفَرٍعليه‌السلام ؛ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّكُمْ تُلَقِّنُونَ مَوْتَاكُمْ عِنْدَ الْمَوْتِ لَا إِلهَ إِلاَّ اللهُ، وَنَحْنُ نُلَقِّنُ مَوْتَانَا مُحَمَّدٌ‌ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ».

From him, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws , and Hafs BinAl-Bakhtary from A bu Abdullahasws having said: ‘You should be indoctrinating your dying ones during the death, ‘There is no god except for Allahazwj ’, and weasws are indoctrinating ourasws dying ones, ‘Muhammadsaww is Rasool-Allahsaww ’’.50

3. عَلِيٌّ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِذَا أَدْرَكْتَ الرَّجُلَ عِنْدَ النَّزْعِ، فَلَقِّنْهُ كَلِمَاتِ الْفَرَجِ: لَا إِلهَ إِلاَّ اللهُ الْحَلِيمُ الْكَرِيمُ، لَا إِلهَ إِلاَّ اللهُ الْعَلِيُّ الْعَظِيمُ، سُبْحَانَ اللهِ رَبِّ السَّمَاوَاتِ السَّبْعِ، وَرَبِّ الْأَرَضِينَ السَّبْعِ، وَمَا فِيهِنَّ وَمَا بَيْنَهُنَّ وَمَا تَحْتَهُنَّ وَ رَبِّ الْعَرْشِ الْعَظِيمِ، وَالْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ ». قَالَ: وَقَالَ أَبُو جَعْفَرٍعليه‌السلام : « لَوْ أَدْرَكْتُ عِكْرِمَةَ عِنْدَ الْمَوْتِ لَنَفَعْتُهُ ». فَقِيلَ لِأَبِي عَبْدِ اللهِعليه‌السلام : بِمَا ذَا كَانَ يَنْفَعُهُ؟ قَالَ: « يُلَقِّنُهُ مَا أَنْتُمْ عَلَيْهِ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘When you see the man during the agony (of death), so indoctrinate him the words of relief, ‘There is no god except for Allahazwj , the Forbearing. There is no god except for Allahazwj , the Lofty, the Magnificent. Glorious is Allahazwj Lordazwj of the seven skies and Lordazwj of the seven firmaments, and whatever is within them and whatever is between them and whatever is beneath them; and Lordazwj of the Magnificent Throne, and the Praise is for Allahazwj , Lordazwj of the worlds’.

He (the narrator) said, ‘So Abu Ja’farasws said: ‘Had you seen Ikrama during the death, you would have benefitted him’. It was said to Abu Abdullahasws , ‘With what would he have benefitted him?’ Heasws said: ‘He could have been indoctrinated with what you are upon (Al-Wilayah) ’.51

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْكُوفِيِّ، عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ، قَالَ: مَرِضَ رَجُلٌ مِنْ أَهْلِ بَيْتِي، فَأَتَيْتُهُ عَائِداً لَهُ، فَقُلْتُ لَهُ: يَا ابْنَ أَخِي، إِنَّ لَكَ عِنْدِي نَصِيحَةً أَتَقْبَلُهَا ؟ فَقَالَ: نَعَمْ، فَقُلْتُ: قُلْ: أَشْهَدُ أَنْ لَا إِلهَ إِلاَّ اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، فَشَهِدَ بِذلِكَ فَقُلْتُ: قُلْ: وَأَنَّ مُحَمَّداً رَسُولُ اللهِ، فَشَهِدَ بِذلِكَ، فَقُلْتُ: إِنَّ هذَا لَا تَنْتَفِعُ بِهِ إِلاَّ أَنْ يَكُونَ مِنْكَ عَلى يَقِينٍ، فَذَكَرَ أَنَّهُ مِنْهُ عَلى يَقِينٍ. فَقُلْتُ: قُلْ: أَشْهَدُ أَنَّ عَلِيّاً وَصِيُّهُ وَهُوَ الْخَلِيفَةُ مِنْ بَعْدِهِ، وَالْإِمَامُ الْمُفْتَرَضُ الطَّاعَةِ مِنْ بَعْدِهِ، فَشَهِدَ بِذلِكَ، فَقُلْتُ لَهُ: إِنَّكَ لَنْ تَنْتَفِعَ بِذلِكَ حَتّى يَكُونَ مِنْكَ عَلى يَقِينٍ، فَذَكَرَ أَنَّهُ مِنْهُ عَلى يَقِينٍ. ثُمَّ سَمَّيْتُ لَهُ الْأَئِمَّةَعليهم‌السلام رَجُلاً‌ رَجُلاً، فَأَقَرَّ بِذلِكَ، وَذَكَرَ أَنَّهُ عَلى يَقِينٍ، فَلَمْ يَلْبَثِ الرَّجُلُ أَنْ تُوُفِّيَ، فَجَزِعَ أَهْلُهُ عَلَيْهِ جَزَعاً شَدِيداً. قَالَ: فَغِبْتُ عَنْهُمْ، ثُمَّ أَتَيْتُهُمْ بَعْدَ ذلِكَ، فَرَأَيْتُ عَزَاءً حَسَناً، فَقُلْتُ: كَيْفَ تَجِدُونَكُمْ ؟ كَيْفَ عَزَاؤُكِ أَيَّتُهَا الْمَرْأَةُ؟ فَقَالَتْ: وَاللهِ، لَقَدْ أُصِبْنَا بِمُصِيبَةٍ عَظِيمَةٍ‌ ب ِوَفَاةِ فُلَانٍ رَحِمَهُ اللهُ، وَكَانَ مِمَّا سَخَا بِنَفْسِي لَرُؤْيَا رَأَيْتُهَا اللَّيْلَةَ، فَقُلْتُ: وَمَا تِلْكَ الرُّؤْيَا؟ قَالَتْ: رَأَيْتُ فُلَاناً ـ تَعْنِي الْمَيِّتَ ـ حَيّاً سَلِيماً، فَقُلْتُ: فُلَانٌ ؟ قَالَ: نَعَمْ، فَقُلْتُ لَهُ: أَمَا كُنْتَ مِتَّ ؟ فَقَالَ: بَلى، وَلكِنْ نَجَوْتُ بِكَلِمَاتٍ لَقِّنِّيهَا أَبُو بَكْرٍ، وَ‌ لَوْلَا ذلِكَ لَكِدْتُ أَهْلِكُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Dawood Bin Suleyman Al Kufy, from Abu Bakr Al Hazramy who said,

‘A man from my family became sick, so I went over to him as a visitor. I said to him, ‘O son of my brother! There is an advice with me for you, will you accept it?’. So he said, Yes’. So I said, ‘Say, ‘I testify that there is no god except for Allahazwj Alone, there being no associates for Himazwj ’’. So he testified with that. I said, ‘This, you will not benefit by it unless it happens from you upon conviction’. So he mentioned that he was upon conviction of it.

So I said, ‘Say, ‘I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww ’. So he testified with that. So I said, ‘This, you will not benefit by it unless it happens from you upon conviction’. So he mentioned that he was upon conviction of it.

So I said, ‘Say, ‘I testify that Aliasws is hissaww successor and heasws is the Caliph from after himsaww , and the Imamasws of Obligatory obedience from after himsaww ’. So he testified with that. So I said to him, ‘You will never benefit with that until it happens from you upon conviction’. So he mentioned that he was upon conviction of it. Then I named the Imamsasws , man by man, and he acknowledged with that and mentioned that he was upon conviction.

It was not long before the man died and his family panicked upon him with an intense panic. So I was absent from them, then went over to them after that, and saw them in good condition. So I said, ‘How come I am finding you all (like this). How was your grieving, O woman?’ So she said, ‘By Allahazwj ! We have been hit by great difficulty by the death of so and so, may Allahazwj have Mercy on him, and he was generous with myself due to a dream I dreamt last night’. So I said, ‘And what is that dream?’ She said, ‘I saw so and so, meaning the deceased, as alive, safe. So I said, ‘(Are you) So and so?’ He said, ‘Yes’. So I said to him, ‘Had you not died?’ So he said, ‘Yes, but I was salvaged by the words which Abu Bak (the narrator) indoctrinated with, and had it not been for that, I was almost destroyed’.52

5. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ‌أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: كُنَّا عِنْدَهُ وَعِنْدَهُ حُمْرَانُ إِذْ دَخَلَ عَلَيْهِ مَوْلًى لَهُ، فَقَالَ لَهُ: جُعِلْتُ فِدَاكَ، هذَا عِكْرِمَةُ فِي الْمَوْتِ؛ وَكَانَ يَرى رَأْيَ الْخَوَارِجِ، وَكَانَ مُنْقَطِعاً إِلى أَبِي جَعْفَرٍعليه‌السلام فَقَالَ لَنَا أَبُو جَعْفَرٍعليه‌السلام : « أَنْظِرُونِي حَتّى أَرْجِعَ إِلَيْكُمْ » فَقُلْنَا: نَعَمْ، فَمَا لَبِثَ أَنْ رَجَعَ، فَقَالَ: « أَمَا إِنِّي لَوْ أَدْرَكْتُ عِكْرِمَةَ قَبْلَ أَنْ تَقَعَ النَّفْسُ مَوْقِعَهَا، لَعَلَّمْتُهُ كَلِمَاتٍ يَنْتَفِعُ بِهَا، وَلكِنِّي أَدْرَكْتُهُ وَقَدْ وَقَعَتِ النَّفْسُ مَوْقِعَهَا ». قُلْتُ: جُعِلْتُ فِدَاكَ، وَمَا ذَاكَ الْكَلَامُ؟ قَالَ: « هُوَ ـ وَاللهِ ـ مَا أَنْتُمْ عَلَيْهِ، فَلَقِّنُوا مَوْتَاكُمْ عِنْدَ الْمَوْتِ شَهَادَةَ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَالْوَلَايَةَ ».

From him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws , said, ‘We were in hisasws presence, and in hisasws presence was Humran, when a slave of hisasws came over, and he said, ‘May I be sacrificed for youasws ! This Ikrama is in (pangs of) death, and he views with the views of the Kharijites, and he was (also) devoted to Abu Ja’farasws ’. So Abu Ja’farasws said to us: ‘Wait for measws until Iasws return to you’. So we said, ‘Yes’.

So it was not long before heasws returned, and heasws said: ‘But, had Iasws seen Ikrama before the soul had reached its place, Iasws would have taught him ceratin words he would have benefitted by. But Iasws saw him, and the soul had already reached its place’. I said, ‘And what is that speech?’ Heasws said: ‘It is, by Allahazwj , what you all are upon, therefore indoctrinate your dying ones during the death, the testimony that there is no god except for Allahazwj , and theWilayah’ .53

6. عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي هَاشِمٍ، عَنْ أَبِي خَدِيجَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَا مِنْ أَحَدٍ يَحْضُرُهُ الْمَوْتُ إِلاَّ وَكَّلَ بِهِ إِبْلِيسُ مِنْ شَيَاطِينِهِ مَنْ يَأْمُرُهُ بِالْكُفْرِ، وَيُشَكِّكُهُ فِي دِينِهِ حَتّى تَخْرُجَ نَفْسُهُ، فَمَنْ كَانَ مُؤْمِناً لَمْ يَقْدِرْ عَلَيْهِ، فَإِذَا حَضَرْتُمْ مَوْتَاكُمْ، فَلَقِّنُوهُمْ شَهَادَةَ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم حَتّى يَمُوتَ ». وَفِي رِوَايَةٍ أُخْرى، قَالَ: « فَلَقِّنْهُ كَلِمَاتِ الْفَرَجِ، وَالشَّهَادَتَيْنِ، وَتُسَمِّي لَهُ‌ الْإِقْرَارَ بِالْأَئِمَّةِعليهم‌السلام وَاحِداً بَعْدَ وَاحِدٍ حَتّى يَنْقَطِعَ عَنْهُ الْكَلَامُ ».

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said, ‘There is no one to whom death presents itself except that Ibleesla allocates one of hisla devils instructing him with the infidelity, and making him doubt in his Religion until his soul exits. So the one who was a Believer, hela would not be able over him. Thus, whenever death presents to your dying ones, indoctrinate them with the testimony, ‘There is no god except for Allahazwj , and that Muhammadsaww is Hisazwj Rasoolsaww ’, until he dies’.

And in another report, ‘Heasws said: ‘Indoctrinate him with the words of relief, and the two testimonies, and specify for him the acknowledgement in the Imamsasws , one after one, until the speech is cut off from him’.54

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ، عَنْ عَبْدِ اللهِ بْنِ مَيْمُونٍ الْقَدَّاحِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَانَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام إِذَا حَضَرَ أَحَداً مِنْ أَهْلِ بَيْتِهِ الْمَوْتُ، قَالَ لَهُ: قُلْ: لَا إِلهَ إِلاَّ اللهُ الْعَلِيُّ الْعَظِيمُ، سُبْحَانَ اللهِ رَبِّ السَّمَاوَاتِ السَّبْعِ، وَرَبِّ الْأَرَضِينَ السَّبْعِ، وَمَا بَيْنَهُمَا، وَرَبِّ الْعَرْشِ الْعَظِيمِ، وَالْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ، فَإِذَا قَالَهَا الْمَرِيضُ، قَالَ: اذْهَبْ، فَلَيْسَ عَلَيْكَ بَأْسٌ ».

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Abu Abdullahasws having said: ‘AmirAl-Momineen asws sa id: ‘When the death presents itself for anyone from his family, so he should say to him, ‘Say, ‘There is no god except for Allahazwj , the Lofty, the Magnificent. Glorious is Allahazwj , Lordazwj of the seven skies and Lordazwj of the seven firmaments and whatever is between them, and Lordazwj of the Magnificent Throne; and the Praise is for Allahazwj , Lordazwj of the worlds’. So when the patient says it, heasws said: ‘So go, for there is no problem upon him’.55

8. سَهْلُ بْنُ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمنِ، عَنْ عَبْدِ اللهِ بْنِ الْقَاسِمِ، عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « وَاللهِ، لَوْ أَنَّ عَابِدَ وَثَنٍ وَصَفَ مَا تَصِفُونَ عِنْدَ خُرُوجِ نَفْسِهِ، مَا طَعِمَتِ النَّارُ مِنْ جَسَدِهِ شَيْئاً أَبَداً ».

Sohl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Abdullah Bin Al Qasim, from Abu Bakr Al Hazramy who said,

‘Abu Abdullahasws said: ‘By Allahazwj ! Even if an idol worshipper were to describe what you are describe during the exit of his soul, the Fire would not consume anything from his body, ever!’.56

9. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهعليه‌السلام : « أَنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم دَخَلَ عَلى رَجُلٍ مِنْ بَنِي هَاشِمٍ وَهُوَ يَقْضِي، فَقَالَ لَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : قُلْ: لَا إِلهَ إِلاَّ اللهُ الْعَلِيُّ الْعَظِيمُ، لَا إِلهَ إِلاَّ اللهُ الْحَلِيمُ الْكَرِيمُ، سُبْحَانَ اللهِ رَبِّ السَّمَاوَاتِ السَّبْعِ، وَرَبِّ الْأَرَضِينَ السَّبْعِ، وَمَا بَيْنَهُنَّ، وَ رَبِّ الْعَرْشِ الْعَظِيمِ، وَالْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ، فَقَالَهَا، فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : الْحَمْدُ لِلّهِ الَّذِي اسْتَنْقَذَهُ مِنَ النَّارِ ».

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

(It has been narrated) from Abu Abdullahasws that Rasool-Allahsaww went over to a man from the Clan of Hashimas and he was expiring. So Rasool-Allahsaww said to him: ‘Say, ‘There is not god except for Allahazwj , the Lofty, the Magnificent. There is no god except for Allahazwj , the Forbearing, the Benevolent. Glory be to the Lordazwj of the seven skies and the seven firmaments, and whatever is between them, and Lordazwj of the Magnificent Throne. And the Praise is for Allahazwj , Lordazwj of the worlds’. So he said it, and Rasool-Allahsaww said: ‘The Praise is for Allahazwj Who Rescued him from the Fire’’.57

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ عَبْدِ الرَّحْمنِ بْنِ أَبِي هَاشِمٍ، عَنْ سَالِمٍ أَبِي سَلَمَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « حَضَرَ رَجُلاً الْمَوْتُ، فَقِيلَ: يَا رَسُولَ اللهِ، إِنَّ فُلَاناً قَدْ‌ ح َضَرَهُ الْمَوْتُ، فَنَهَضَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم وَمَعَهُ نَاسٌ مِنْ أَصْحَابِهِ حَتّى أَتَاهُ وَهُوَ مُغْمًى عَلَيْهِ ». قَالَ: « فَقَالَ: يَا مَلَكَ الْمَوْتِ، كُفَّ عَنِ الرَّجُلِ حَتّى أَسْأَلَهُ، فَأَفَاقَ الرَّجُلُ، فَقَالَ‌ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : مَا رَأَيْتَ؟ قَالَ: رَأَيْتُ بَيَاضاً كَثِيراً، وَسَوَاداً كَثِيراً، قَالَ: فَأَيُّهُمَا كَانَ أَقْرَبَ إِلَيْكَ ؟ فَقَالَ: السَّوَادُ، فَقَالَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم : قُلِ: اللهُمَّ اغْفِرْ لِيَ الْكَثِيرَ مِنْ مَعَاصِيكَ، وَاقْبَلْ مِنِّي الْيَسِيرَ مِنْ طَاعَتِكَ، فَقَالَهُ، ثُمَّ أُغْمِيَ عَلَيْهِ، فَقَالَ: يَا مَلَكَ الْمَوْتِ، خَفِّفْ عَنْهُ حَتّى أَسْأَلَهُ، فَأَفَاقَ الرَّجُلُ، فَقَالَ: مَا رَأَيْتَ؟ قَالَ: رَأَيْتُ بَيَاضاً كَثِيراً، وَسَوَاداً كَثِيراً، قَالَ: فَأَيُّهُمَا كَانَ أَقْرَبَ إِلَيْكَ؟ فَقَالَ: الْبَيَاضُ، فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : غَفَرَ اللهُ لِصَاحِبِكُمْ ». قَالَ: فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا حَضَرْتُمْ مَيِّتاً، فَقُولُوا لَهُ هذَا الْكَلَامَ لِيَقُولَهُ ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Salim Bin Abu Salama,

(It has been narrated) from Abu Abdullahasws having said: ‘The death presented itself to a man, so it was said, ‘O Rasool-Allahsaww ! The death has presented itself to so and so’. So Rasool-Allahsaww stood up, and with himsaww were some people from hissaww companions, and went until hesaww came over to him, and there was unconsciousness upon him. So hesaww said: ‘O Angel of death, restrain from the man until Isaww question him’. So the man woke up.

So the Prophetsaww said: ‘What did you see?’ He said, ‘I saw a lot of whiteness and a lot of darkness’. Hesaww said: ‘So which of the two was nearer to you?’ So he said, ‘The darkness’. So the Prophetsaww said: ‘Say, ‘O Allahazwj ! Forgive me the abudance of my disobedience to Youazwj , and Accept from the little from my obedience to Youazwj ’. So he said it’.

Then unconsciousness came upon him, so hesaww said: ‘O Angel of death! Lighten from him until I question him’. So the man awoke, and hesaww said: ‘What did you see?’ I saw a lot of whiteness and a lot of darkness’. Hesaww said: ‘So which of the two was nearer to you?’ So he said, The whiteness’. So Rasool-Allahsaww said: ‘Allahazwj has Forgiven your companion’.

He (the narrator) said, ‘So Abu Abdullahasws said: ‘Whenever you are present with a dying one, so you should be saying to him these words, for him to be saying it’. 58

10 - بَابُ إِذَا عَسُرَ عَلَى الْمَيِّتِ الْمَوْتُ وَاشْتَدَّ عَلَيْهِ النَّزْعُ‌

Chapter 10 – When the death is difficult upon the dying one and the pangs are intense upon him

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ، عَنْ ذَرِيحٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « قَالَ عَلِيُّ بْنُ الْحُسَيْنِعليهما‌السلام : إِنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ كَانَ مِنْ أَصْحَابِ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَكَانَ مُسْتَقِيماً، فَنَزَعَ ثَلَاثَةَ أَيَّامٍ، فَغَسَّلَهُ أَهْلُهُ، ثُمَّ حُمِلَ إِلى مُصَلاَّهُ، فَمَاتَ فِيهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, from Zareeh who said,

‘I heard Abu Abdullahasws saying: ‘Aliasws BinAl-Husayn asws said : ‘Abu SaeedAl-Khudry was from the companions of Rasool-Allahsaww , and he was straightforward, but he was in agony for three days. So his family washed him, then carried him over to his prayer-mat, and he died in it’ (in the Hadith below, it is said to take a dying one to the place of his workship).59

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا عَسُرَ عَلَى الْمَيِّتِ مَوْتُهُ وَنَزْعُهُ، قُرِّبَ إِلى مُصَلاَّهُ الَّذِي كَانَ يُصَلِّي فِيهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘When the death is difficult upon the dying one and is snatching him, so take him closer to his prayer-mat which he was prayingSalaat in’.60

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادٍ، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ، قَالَ: إِذَا اشْتَدَّ عَلَيْهِ النَّزْعُ، فَضَعْهُ فِي مُصَلاَّهُ الَّذِي كَانَ يُصَلِّي فِيهِ، أَوْ‌ عَلَيْهِ

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

‘When the snatching (of the soul) is difficult upon him, place him in his prayer-mat which he was prayinSalaat in, or on it’.61

4. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ أَبَانٍ، عَنْ لَيْثٍ الْمُرَادِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قَالَ: « إِنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ قَدْ رَزَقَهُ اللهُ هذَا الرَّأْيَ، وَإِنَّهُ قَدِ اشْتَدَّ نَزْعُهُ، فَقَالَ: احْمِلُونِي إِلى مُصَلاَّيَ، فَحَمَلُوهُ، فَلَمْ يَلْبَثْ أَنْ هَلَكَ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aban, from Lays Al Murady,

(It has been narrated) from Abu Abdullahasws having said: ‘Abu SaeedAl-Khudry, Allahaz wj had Graced him this view, and his snatching (of his soul) was difficult upon him. So he said, ‘Carry me to my prayer-mat’. So they carried him, and it was not long that he died’.62

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُوسَى بْنِ الْحَسَنِ، عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ، قَالَ: رَأَيْتُ أَبَا الْحَسَنِ يَقُولُ لِابْنِهِ الْقَاسِمِ: « قُمْ يَا بُنَيَّ، فَاقْرَأْ عِنْدَ رَأْسِ أَخِيكَ( وَالصَّافّاتِ صَفًّا ) حَتّى تَسْتَتِمَّهَا » فَقَرَأَ، فَلَمَّا بَلَغَ( أَهُمْ أَشَدُّ خَلْقاً أَمْ مَنْ خَلَقْنا ) قَضَى‌ الْفَتى، فَلَمَّا سُجِّيَ وَخَرَجُوا، أَقْبَلَ عَلَيْهِ يَعْقُوبُ بْنُ جَعْفَرٍ، فَقَالَ لَهُ: كُنَّا نَعْهَدُ الْمَيِّتَ إِذَا نُزِلَ بِهِ الْمَوْتُ، يُقْرَأُ عِنْدَهُ( يس وَالْقُرْآنِ الْحَكِيمِ ) فَصِرْتَ تَأْمُرُنَا بِـ « الصَّافَّاتِ »؟ ف َقَالَ: « يَا بُنَيَّ لَمْ تُقْرَأْ عِنْدَ مَكْرُوبٍ مِنْ مَوْتٍ قَطُّ إِلاَّ عَجَّلَ اللهُ رَاحَتَهُ ».

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Suleyman Al Ja’fary who said,

‘I saw AbuAl-Hassan asws sayi ng to hisasws sonAl-Qasim: ‘Arise O myasws son, and recite by the head of your (dying) brother [37:1] I swear by those who draw themselves out in ranks (i.e., Chapter 37) until you complete it’. So he recited, and when he reached [37:11] Then ask them whether they were more difficult (for Us) to Create or those (others) whom We have Created, the youth expired.

So when he was shrouded and they went out, Yaqoub Bin Ja’far turned towards himasws and said to himasws , ‘We used to entrust the deceased, when we are with him, reciting in his presence [36:1] Ya Seen [36:2] I swear by the Wise Quran (i.e. Chapter 36) and youasws have come ordering us withAl-Saffaat (Chapte r 37)?’ So heasws said: ‘O myasws son! It would not be recited for one who is suffering from death at all, except that Allahazwj would Hasten his departure’. 63

11 - بَابُ تَوْجِيهِ الْمَيِّتِ إِلَى الْقِبْلَةِ‌

Chapter 11 – Diverting the deceased to face the Qiblah

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِبْرَاهِيمَ الشَّعِيرِيِّ وَغَيْرِ وَاحِدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ فِي تَوْجِيهِ الْمَيِّتِ: « تَسْتَقْبِلُ بِوَجْهِهِ الْقِبْلَةَ، وَتَجْعَلُ قَدَمَيْهِ مِمَّا يَلِي الْقِبْلَةَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Al Shaeery and someone else,

(It has been narrated) from Abu Abdullahasws having said regarding making the deceased to face by his face towads theQiblah: ‘You should make his feet from what follows theQiblah’ .64

2. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ، عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْمَيِّتِ، فَقَالَ: « اسْتَقْبِلْ بِبَاطِنِ قَدَمَيْهِ الْقِبْلَةَ ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Muhammad Bin Abu Hamza, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullahasws about the deceased, so heasws said: ‘Get him to face theQiblah with the underside of his feet’.65

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِذَا مَاتَ لِأَحَدِكُمْ مَيِّتٌ، فَسَجُّوهُ تُجَاهَ الْقِبْلَةِ، وَكَذلِكَ إِذَا غُسِّلَ، يُحْفَرُ لَهُ مَوْضِعُ الْمُغْتَسَلِ تُجَاهَ الْقِبْلَةِ، فَيَكُونُ مُسْتَقْبِلَ بَاطِنَ قَدَمَيْهِ وَوَجْهِهِ إِلَى الْقِبْلَةِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘I heard Abu Abdullahasws saying: ‘When one of your dying one dies, so shroud him to face towards theQiblah; and similarly, when you wash him, dig up for him a place for the washing to face towards theQiblah, so that he would happen to face it with the undersides of his feet and his face, towards theQiblah’ . 66

12 - بَابُ أَنَّ الْمُؤْمِنَ لَايُكْرَهُ عَلى قَبْضِ رُوحِهِ‌

Chapter 12 – The Believer does not dislike the capture of his soul

1. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ أَبِي مُحَمَّدٍ الْأَنْصَارِيِّ ـ قَالَ: وَكَانَ خَيِّراً ـ قَالَ: حَدَّثَنِي أَبُو الْيَقْظَانِ عَمَّارٌ الْأَسَدِيُّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : لَوْ أَنَّ مُؤْمِناً أَقْسَمَ عَلى رَبِّهِ أَنْ لَا يُمِيتَهُ، مَا أَمَاتَهُ أَبَداً، وَلكِنْ إِذَا كَانَ ذلِكَ، أَوْ إِذَا حَضَرَ أَجَلُهُ، بَعَثَ اللهُ ـ عَزَّ وَجَلَّ ـ إِلَيْهِ رِيحَيْنِ: رِيحاً يُقَالُ لَهَا: الْمُنْسِيَةُ وَرِيحاً يُقَالُ لَهَا: الْمُسَخِّيَةُ، فَأَمَّا الْمُنْسِيَةُ، فَإِنَّهَا تُنْسِيهِ أَهْلَهُ وَمَالَهُ، وَأَمَّا الْمُسَخِّيَةُ، فَإِنَّهَا تُسَخِّي نَفْسَهُ عَنِ الدُّنْيَا حَتّى يَخْتَارَ مَا‌ عِنْدَ اللهِ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Abu Muhammad Al Ansary who said, and he was good, saying,

‘AbuAl-Yaqzaan Ammar A l-Asady narrated to me, from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘If a Believer were to swear upon his Lordazwj that Heazwj should not Cause him to die, Heazwj would not Cause him to die, ever. But, when it was that, or when his term approaches (its end), Allahazwj Mighty and Majestic Sends two aromas to him, an aroma calledAl-Munsiyya and an aroma called Musakhhiya. So, as for the Munsiyya, so it would cause him to forget his family and his wealth; and as forAl-Musakhhiya, so it would cause him to be generous upon (giving up) the world until he chooses what is in the Presence of Allahazwj ’.67

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ، عَنْ أَبِيهِ، عَنْ سَدِيرٍ الصَّيْرَفِيِّ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : جُعِلْتُ فِدَاكَ، يَا ابْنَ رَسُولِ اللهِ، هَلْ يُكْرَهُ الْمُؤْمِنُ عَلى قَبْضِ رُوحِهِ؟ قَالَ: « لَا وَاللهِ؛ إِنَّهُ إِذَا أَتَاهُ مَلَكُ الْمَوْتِ لِقَبْضِ رُوحِهِ، جَزِعَ عِنْدَ ذلِكَ، فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ: يَا وَلِيَّ اللهِ، لَاتَجْزَعْ، فَوَ الَّذِي بَعَثَ مُحَمَّداًصلى‌الله‌عليه‌وآله‌وسلم لَأَنَا أَبَرُّ بِكَ وَأَشْفَقُ عَلَيْكَ مِنْ وَالِدٍ رَحِيمٍ، لَوْ حَضَرَكَ افْتَحْ عَيْنَيْكَ فَانْظُرْ ». قَالَ: « وَيُمَثَّلُ لَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم وَأَمِيرُ الْمُؤْمِنِينَ وَفَاطِمَةُ وَالْحَسَنُ وَالْحُسَيْنُ وَالْأَئِمَّةُ مِنْ ذُرِّيَّتِهِمْعليهم‌السلام ، فَيُقَالُ لَهُ: هذَا رَسُولُ اللهِ وَأَمِيرُ الْمُؤْمِنِينَ وَفَاطِمَةُ وَالْحَسَنُ وَالْحُسَيْنُ وَالْأَئِمَّةُعليهم‌السلام رُفَقَاؤُكَ » قَالَ: « فَيَفْتَحُ عَيْنَهُ فَيَنْظُرُ، فَيُنَادِي رُوحَهُ مُنَادٍ مِنْ قِبَلِ رَبِّ الْعِزَّةِ، فَيَقُولُ:( يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ) إِلى مُحَمَّدٍ وَأَهْلِ بَيْتِهِ( ارْجِعِي إِلى رَبِّكِ راضِيَةً ) بِالْوَلَايَةِ( مَرْضِيَّةً ) بِالثَّوَابِ( فَادْخُلِي فِي عِبادِي ) يَعْنِي مُحَمَّداً وَأَهْلَ بَيْتِهِ( وَ ادْخُلِي جَنَّتِي ) فَمَا شَيْ‌ءٌ أَحَبَّ إِلَيْهِ مِنِ اسْتِلَالِ رُوحِهِ، وَاللُّحُوقِ بِالْمُنَادِي ».

A number of companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from his father, from Sadeyr Al Sayrafi who said,

‘I said to Abu Abdullahasws , ‘May I be sacrificed for youasws , O sonasws of Rasool-Allahsaww ! Does the Believer dislike it, upon the capture of his soul?’ Heasws said: ‘No. By Allahazwj , when the Angel of death comes over to him in order to capture his soul, he panics during that. So the Angel of death is saying to him: ‘O friend of Allahazwj , do not panic! By the Oneazwj Who Send Muhammadsaww , I will be more good to you and more kind upon you than a merciful parent, if he was present with you. Open your eyes and look!’

Heasws , and he would make resemblaces for him of Rasool-Allahsaww , and AmirAl-Momineen asws , a nd Fatimaasws , andAl-Hassan asws , and Al-Husayn asws , and the Imamsasws from theirasws offspring, and he would say to him: ‘This is Rasool-Allahsaww , and AmirAl-Momineen asws , a nd Fatimaasws , andAl-Hassan asws , and Al-Husayn asws , and the Imamsasws , your friends’.

Heasws said: ‘So he would open his eyes and looks, and a Caller Calls our to his soul, from the Lordazwj of Might saying: ‘[89:27] O soul that art at rest! Upon Muhammadsaww and the Peopleasws of hissaww Household [89:28] Return to your Lord, well-pleased with theWilayah, well-pleasing with the Rewards [89:29] So enter among My servants, Meaning Muhammadsaww and the Peopleasws of hissaww Household [89:30] And enter into My garden’. So there would be nothing more beloved to him than the extraction of his sould, and be attached with the Caller’. 68

13 - بَابُ مَا يُعَايِنُ الْمُؤْمِنُ وَالْكَافِرُ‌

Chapter 13 – What the Believer and the Infidel see

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ أَبِيهِ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « يَا عُقْبَةُ، لَايَقْبَلُ اللهُ مِنَ الْعِبَادِ يَوْمَ الْقِيَامَةِ إِلاَّ هذَا الْأَمْرَ الَّذِي أَنْتُمْ عَلَيْهِ، وَمَا بَيْنَ أَحَدِكُمْ وَبَيْنَ أَنْ يَرى مَا تَقَرُّ بِهِ عَيْنُهُ إِلاَّ أَنْ تَبْلُغَ نَفْسُهُ إِلى هذِهِ » ثُمَّ أَهْوى بِيَدِهِ إِلَى الْوَرِيدِ، ثُمَّ اتَّكَأَ. وَكَانَ مَعِيَ الْمُعَلّى، فَغَمَزَنِي أَنْ أَسْأَلَهُ، فَقُلْتُ: يَا ابْنَ رَسُولِ اللهِ، فَإِذَا بَلَغَتْ‌ نَفْسُهُ هذِهِ أَيَّ شَيْ‌ءٍ يَرى؟ فَقُلْتُ لَهُ بِضْعَ عَشْرَةَ مَرَّةً: أَيَّ شَيْ‌ءٍ ؟ فَقَالَ فِي كُلِّهَا: « يَرى » وَلَايَزِيدُ عَلَيْهَا. ثُمَّ جَلَسَ فِي آخِرِهَا، فَقَالَ: « يَا عُقْبَةُ » فَقُلْتُ: لَبَّيْكَ وَسَعْدَيْكَ، فَقَالَ: « أَبَيْتَ إِلاَّ أَنْ تَعْلَمَ ؟ » فَقُلْتُ: نَعَمْ يَا ابْنَ رَسُولِ اللهِ، إِنَّمَا دِينِي مَعَ دِينِكَ، فَإِذَا ذَهَبَ دِينِي كَانَ ذلِكَ، كَيْفَ لِي بِكَ يَا ابْنَ رَسُولِ اللهِ كُلَّ سَاعَةٍ؟ وَبَكَيْتُ، فَرَقَّ لِي، فَقَالَ: « يَرَاهُمَا وَاللهِ ». قُلْتُ: بِأَبِي وَأُمِّي مَنْ هُمَا؟ قَالَ: « ذلِكَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم وَعَلِيٌّعليه‌السلام ، يَا عُقْبَةُ، لَنْ تَمُوتَ نَفْسٌ مُؤْمِنَةٌ أَبَداً حَتّى تَرَاهُمَا ». قُلْتُ: فَإِذَا نَظَرَ إِلَيْهِمَا الْمُؤْمِنُ، أَيَرْجِعُ إِلَى الدُّنْيَا؟ فَقَالَ: « لَا، يَمْضِي أَمَامَهُ، إِذَا نَظَرَ إِلَيْهِمَا مَضى أَمَامَهُ ». فَقُلْتُ لَهُ: يَقُولَانِ شَيْئاً؟ قَالَ: « نَعَمْ، يَدْخُلَانِ جَمِيعاً عَلَى الْمُؤْمِنِ، فَيَجْلِسُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم عِنْدَ رَأْسِهِ، وَعَلِيٌّعليه‌السلام عِنْدَ رِجْلَيْهِ، فَيُكِبُّ عَلَيْهِ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَيَقُولُ: يَا وَلِيَّ اللهِ، أَبْشِرْ، أَنَا رَسُولُ اللهِ، إِنِّي خَيْرٌ لَكَ مِمَّا تَرَكْتَ مِنَ الدُّنْيَا، ثُمَّ يَنْهَضُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَيَقُومُ عَلِيٌّعليه‌السلام حَتّى يُكِبَّ عَلَيْهِ، فَيَقُولُ: يَا وَلِيَّ اللهِ، أَبْشِرْ، أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ الَّذِي كُنْتَ تُحِبُّ، أَمَا لَأَنْفَعَنَّكَ ». ثُمَّ قَالَ: « إِنَّ هذَا فِي كِتَابِ اللهِ عَزَّ وَجَلَّ ». قُلْتُ: أَيْنَ ـ جَعَلَنِيَ اللهُ فِدَاكَ ـ هذَا مِنْ كِتَابِ اللهِ ؟ قَالَ: « فِي يُونُسَ قَوْلُ اللهِ ـ عَزَّ وَجَلَّ ـ هاهُنَا( الَّذِينَ آمَنُوا وَكانُوا يَتَّقُونَ لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا وَفِي الْآخِرَةِ لا تَبْدِيلَ لِكَلِماتِ اللهِ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ ) ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Ali Bin Uqba, from his father who said,

‘Abu Abdullahasws said to me: ‘O Uqba! Allahazwj will not Accept from the servant on the Day of Judgement except for this matter (Al-Wilayah) which you are upon, and there is nothing between one of you and him seeing what his eyes would be delighted with except for his soul to reach upto this’, and heasws gestured by hisasws to the jugular (vein), then heasws reclined. And Moalla was with me, so he winked at me that I should ask himasws , so I said, ‘O sonasws of Rasool-Allahsaww ! So when his soul reaches to this, which thing would he see?’ And I said it to himasws ten times, ‘Which thing?’, and every time heasws said: ‘He sees’, and would not increase upon it.

Then heasws sat up during the last of it and heasws said: ‘O Uqba!’ So I said, ‘At yourasws service and yourasws assistance!’ So heasws said: ‘You refuse except that Iasws teach you?’. So I said, ‘Yes, O Rasool-Allahsaww ! But rather, my Religion is with yourasws Religion. So when my Religion goes away to what it was beforehand, how would it be for me with youasws , O sonasws of Rasool-Allahsaww , every moment?’ And I cried, so heasws was sympathetic to me, and heasws said: ‘He sees them both, by Allahazwj ’. So I said, ‘May my father and my mother be sacrifice for youasws ! Who are the two (he would be seeing)?’

Heasws said: ‘That would be Rasool-Allahsaww and Aliasws . O Uqba! Never would a Believer be drying, ever, until he sees them bothasws ’. I said, ‘So when the Believer looks at themasws both, would he return to the world?’ So heasws said: ‘No, he would go ahead when he looks at themasws in front of him’. So I said to himasws , ‘Would theyasws be saying anything?’ Heasws said: ‘Yes. Theyasws would both be coming over to the Believer, so Rasool-Allahsaww would be seatd by his head, and Aliasws by his feet.

So Rasool-Allahsaww would lean over and hesaww would be saying: ‘O friend of Allahazwj ! Receive glad tidings. Isaww am Rasool-Allahsaww . Isaww am better for you than whatever you left from the world’. Then Rasool-Allahsaww would get up and Aliasws would stand until heasws leans over him, and heasws would be saying: ‘O friend of Allahazwj ! Receive glad tidings. Iasws am Aliasws Bin Abu Talibasws whom you used to love, Iasws shall benefitting me’.

Then heasws said: ‘This is in the Book of Allahazwj , Mighty and Majestic’. I said, ‘May I be sacrificed for youasws ! Where is this from the Book of Allahazwj ?’ Heasws said: ‘In (Surah) Yunusas (Chapter 10), the Words of Allahazwj Mighty and Majestic [10:63] Those who had believed and were pious [10:64] For them is good news in the life of the world and in the Hereafter; there is no changing the Words of Allah; that is the mighty achievement’.69

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ خَالِدِ بْنِ عُمَارَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِذَا حِيلَ بَيْنَهُ وَبَيْنَ الْكَلَامِ، أَتَاهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم وَمَنْ شَاءَ اللهُ، فَجَلَسَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم عَنْ يَمِينِهِ، وَالْآخَرُ عَنْ يَسَارِهِ، فَيَقُولُ لَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَمَّا مَا كُنْتَ تَرْجُو، فَهُوَ ذَا أَمَامَكَ، وَأَمَّا مَا كُنْتَ تَخَافُ مِنْهُ، فَقَدْ أَمِنْتَ مِنْهُ. ثُمَّ يُفْتَحُ لَهُ بَابٌ إِلَى الْجَنَّةِ، فَيَقُولُ: هذَا مَنْزِلُكَ مِنَ الْجَنَّةِ، فَإِنْ شِئْتَ‌ ر َدَدْنَاكَ إِلَى الدُّنْيَا وَلَكَ فِيهَا ذَهَبٌ وَفِضَّةٌ، فَيَقُولُ: لَاحَاجَةَ لِي فِي الدُّنْيَا، فَعِنْدَ ذلِكَ يَبْيَضُّ لَوْنُهُ، وَيَرْشَحُ جَبِينُهُ، وَتَقَلَّصُ شَفَتَاهُ، وَتَنْتَشِرُ مَنْخِرَاهُ، وَتَدْمَعُ عَيْنُهُ الْيُسْرى، فَأَيَّ هذِهِ الْعَلَامَاتِ رَأَيْتَ فَاكْتَفِ بِهَا، فَإِذَا خَرَجَتِ النَّفْسُ مِنَ الْجَسَدِ، فَيُعْرَضُ عَلَيْهَا كَمَا عُرِضَ عَلَيْهِ وَهِيَ فِي الْجَسَدِ، فَتَخْتَارُ الْآخِرَةَ، فَتُغَسِّلُهُ فِيمَنْ يُغَسِّلُهُ، وَتُقَلِّبُهُ فِيمَنْ يُقَلِّبُهُ، فَإِذَا أُدْرِجَ فِي أَكْفَانِهِ، وَوُضِعَ عَلى سَرِيرِهِ، خَرَجَتْ رُوحُهُ تَمْشِي بَيْنَ أَيْدِي الْقَوْمِ قُدُماً، وَتَلْقَاهُ أَرْوَاحُ الْمُؤْمِنِينَ يُسَلِّمُونَ عَلَيْهِ، وَيُبَشِّرُونَهُ بِمَا أَعَدَّ اللهُ لَهُ ـ جَلَّ ثَنَاؤُهُ ـ مِنَ النَّعِيمِ، فَإِذَا وُضِعَ فِي قَبْرِهِ، رُدَّ إِلَيْهِ الرُّوحُ إِلى وَرِكَيْهِ، ثُمَّ يُسْأَلُ عَمَّا يَعْلَمُ، فَإِذَا جَاءَ بِمَا يَعْلَمُ، فُتِحَ لَهُ ذلِكَ الْبَابُ الَّذِي أَرَاهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَيَدْخُلُ عَلَيْهِ مِنْ نُورِهَا وَبَرْدِهَا وَطِيبِ رِيحِهَا ». قَالَ: قُلْتُ: جُعِلْتُ فِدَاكَ، فَأَيْنَ ضَغْطَةُ الْقَبْرِ؟ فَقَالَ: « هَيْهَاتَ، مَا عَلَى الْمُؤْمِنِينَ مِنْهَا شَيْ‌ءٌ، وَاللهِ، إِنَّ هذِهِ الْأَرْضَ‌ لَتَفْتَخِرُ عَلى هذِهِ، فَتَقُولُ: وَطِئَ عَلى ظَهْرِي مُؤْمِنٌ، وَلَمْ يَطَأْ عَلى ظَهْرِكِ مُؤْمِنٌ، وَتَقُولُ لَهُ الْأَرْضُ: وَاللهِ، لَقَدْ كُنْتُ أُحِبُّكَ وَأَنْتَ تَمْشِي عَلى ظَهْرِي، فَأَمَّا إِذَا وُلِّيتُكَ، فَسَتَعْلَمُ مَا ذَا أَصْنَعُ بِكَ، فَتَفْسَحُ لَهُ مَدَّ بَصَرِهِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Kjalid Bin Umara, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘When there is a cessation between him and the speech, Rasool-Allahsaww comes over to him along with the one whom Allahazwj Desires. So Rasool-Allahsaww would get seated on his right, and the other oneasws on his left, and Rasool-Allahsaww would be saying to him: ‘As for what you were desiring for, so it is in front of you, and as for what you used to fear from, so you are safe from it’.

Then the Door to the Paradise is opened up for him, and theyasws would be saying: ‘This is your house from the Paradise, and if you so desire to, weasws can return you to the world and for you would be gold and silver therein’. So he would be saying, ‘There is no need for me with regards to the world’. Thus, during that, his colour would whiten, and his forehead would drip, his lips would shrivel, and his nostrils would spread, and his left eye would fill up with tears. So whichever of these signs you see, suffice with it.

So when the soul comes out from the body, it (the world and the Hereafter) would be displayed to it just as it had been displayed to him when it was in the body, and he would choose the Hereafter. So you would wash him among the ones who wash him, and turn him over among the ones who turn him over. So when he is enshrouded in his shroud and placed upon his bed, his soul comes out walking in front of the people ahead, and the souls of the Believers meet him, greeting him, and giving him glad tidings with what Allahazwj , Majestic is Hisazwj Praise has Prepared for him, from the Bounties.

So when he is placed in his grave, the soul is returned to him up to his knees. Then he is asked about what he knows. So when he comes with what he knows, that Door which Rasool-Allahsaww had shown would be opened up for him, and there would enter upon him, its light, and its illumiation, and its coolness, and its aromatic fragrances’.

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws ! So where is the squeezing of the grave?’ So heasws said: ‘Far be it! There is nothing upon the Believers from it. This earth would pride upon this, and it would be saying, ‘A Believer trod upon my back and a Believer did not tread upon you’, and the earth would be saying to it, ‘By Allahazwj ! I used to love you when you were walking upon my back. So when I loved you, then you shall soon come to know what I would be doing with you’. So it expands for him to the extent of his vision’.70

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنْ يُونُسَ بْنِ يَعْقُوبَ، عَنْ سَعِيدِ بْنِ يَسَارٍ: أَنَّهُ حَضَرَ أَحَدَ ابْنَيْ سَابُورَ ـ وَكَانَ لَهُمَا فَضْلٌ وَوَرَعٌ وَإِخْبَاتٌ، فَمَرِضَ أَحَدُهُمَا، وَلَا أَحْسَبُهُ إِلاَّ زَكَرِيَّا بْنَ سَابُورَ ـ قَالَ: فَحَضَرْتُهُ عِنْدَ مَوْتِهِ، فَبَسَطَ يَدَهُ، ثُمَّ قَالَ: ابْيَضَّتْ يَدِي يَا عَلِيُّ، قَالَ: فَدَخَلْتُ عَلى أَبِي عَبْدِ اللهِعليه‌السلام وَعِنْدَهُ مُحَمَّدُ بْنُ مُسْلِمٍ، قَالَ: فَلَمَّا قُمْتُ مِنْ عِنْدِهِ، ظَنَنْتُ أَنَّ مُحَمَّداً يُخْبِرُهُ بِخَبَرِ الرَّجُلِ، فَأَتْبَعَنِي بِرَسُولٍ، فَرَجَعْتُ إِلَيْهِ، فَقَالَ: « أَخْبِرْنِي عَنْ هذَا الرَّجُلِ الَّذِي ح َضَرْتَهُ عِنْدَ الْمَوْتِ أَيَّ شَيْ‌ءٍ سَمِعْتَهُ يَقُولُ؟ » قَالَ: قُلْتُ: بَسَطَ يَدَهُ، وَقَالَ: ابْيَضَّتْ يَدِي يَا عَلِيُّ، فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « وَاللهِ رَآهُ، وَاللهِ رَآهُ، وَاللهِ رَآهُ ».

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

(It has been narrated) from Saeed Bin Yasaar that he was present with one of the two sons of Sabour, and for them was merit, and piety, and sincerity. So one of them became sick, and I do not reckon except that it was Zakariyya Bin Sabour. He said, ‘So I was present with him during his death, and he extended his hand, then said, ‘My hands have whitened, O Ali’.

He (the narrator) said, ‘So I went over to Abu Abdullahasws , and in hisasws presence was Muhammad Bin Muslim. So when I arose from hisasws presence, I think that Muhammad informed himasws with the news of the man. So a messenger pursued me and I returned back to himasws . So heasws said: ‘Inform me about this man whom you were present with during his death. Which thing did you hear him saying?’ I said, ‘He extended his hand, then said, ‘My hands have whitened, O Ali’. So Abu Abdullahasws said: ‘By Allahazwj , he saw himsaww ! By Allahazwj , he saw himsaww ! By Allahazwj , he saw himsaww !’.71

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَمَّارِ بْنِ مَرْوَانَ، قَالَ: حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مِنْكُمْ وَاللهِ يُقْبَلُ، وَلَكُمْ وَاللهِ يُغْفَرُ، إِنَّهُ لَيْسَ بَيْنَ أَحَدِكُمْ وَبَيْنَ أَنْ يَغْتَبِطَ وَيَرَى السُّرُورَ وَقُرَّةَ الْعَيْنِ إِلاَّ أَنْ تَبْلُغَ نَفْسُهُ هاهُنَا » وَأَوْمَأَ بِيَدِهِ إِلى حَلْقِهِ. ثُمَّ قَالَ: « إِنَّهُ إِذَا كَانَ ذلِكَ وَاحْتُضِرَ، حَضَرَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم وَعَلِيٌّعليه‌السلام وَجَبْرَئِيلُ وَمَلَكُ الْمَوْتِعليهما‌السلام ، فَيَدْنُو مِنْهُ عَلِيٌّعليه‌السلام ، فَيَقُولُ: يَا رَسُولَ اللهِ، إِنَّ هذَا كَانَ يُحِبُّنَا أَهْلَ الْبَيْتِ، فَأَحِبَّهُ، وَيَقُولُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَا جَبْرَئِيلُ، إِنَّ هذَا كَانَ يُحِبُّ اللهَ وَرَسُولَهُ وَأَهْلَ بَيْتِ رَسُولِهِ، فَأَحِبَّهُ، وَيَقُولُ جَبْرَئِيلُ لِمَلَكِ الْمَوْتِ: إِنَّ هذَا كَانَ يُحِبُّ اللهَ وَرَسُولَهُ وَأَهْلَ بَيْتِ رَسُولِهِ، فَأَحِبَّهُ، وَارْفُقْ بِهِ، فَيَدْنُو مِنْهُ مَلَكُ الْمَوْتِ، فَيَقُولُ: يَا عَبْدَ اللهِ، أَخَذْتَ فَكَاكَ رَقَبَتِكَ ؟ أَخَذْتَ أَمَانَ بَرَاءَتِكَ؟ تَمَسَّكْتَ بِالْعِصْمَةِ الْكُبْرى فِي الْحَيَاةِ الدُّنْيَا؟ ». قَالَ: « فَيُوَفِّقُهُ اللهُ عَزَّ وَجَلَّ، فَيَقُولُ: نَعَمْ، فَيَقُولُ: وَمَا ذَاكَ ؟ فَيَقُولُ: وَلَايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍعليه‌السلام ، فَيَقُولُ: صَدَقْتَ، أَمَّا الَّذِي كُنْتَ تَحْذَرُهُ، فَقَدْ آمَنَكَ اللهُ مِنْهُ، وَأَمَّا الَّذِي كُنْتَ تَرْجُوهُ، فَقَدْ أَدْرَكْتَهُ، أَبْشِرْ بِالسَّلَفِ الصَّالِحِ مُرَافَقَةِ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم وَعَلِيٍّ وَفَاطِمَةَعليهما‌السلام . ثُمَّ يَسُلُّ نَفْسَهُ سَلاًّ رَفِيقاً، ثُمَّ يَنْزِلُ بِكَفَنِهِ مِنَ الْجَنَّةِ وَحَنُوطِهِ مِنَ الْجَنَّةِ بِمِسْكٍ أَذْفَرَ، فَيُكَفَّنُ بِذلِكَ الْكَفَنِ، وَيُحَنَّطُ بِذلِكَ الْحَنُوطِ، ثُمَّ يُكْسى حُلَّةً صَفْرَاءَ مِنْ حُلَلِ الْجَنَّةِ، فَإِذَا وُضِعَ فِي قَبْرِهِ، فُتِحَ لَهُ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ يَدْخُلُ عَلَيْهِ مِنْ رَوْحِهَا وَرَيْحَانِهَا، ثُمَّ يُفْسَحُ لَهُ عَنْ أَمَامِهِ مَسِيرَةَ شَهْرٍ، وَعَنْ يَمِينِهِ وَعَنْ يَسَارِهِ، ثُمَّ يُقَالُ لَهُ: نَمْ نَوْمَةَ الْعَرُوسِ عَلى فِرَاشِهَا، أَبْشِرْ بِرَوْحٍ وَرَيْحَانٍ، وَجَنَّةِ نَعِيمٍ، وَرَبٍّ‌ غَيْرِ غَضْبَانَ، ثُمَّ يَزُورُ آلَ مُحَمَّدٍ فِي جِنَانِ رَضْوى، فَيَأْكُلُ مَعَهُمْ مِنْ طَعَامِهِمْ، وَيَشْرَبُ مَعَهُمْ مِنْ شَرَابِهِمْ، وَيَتَحَدَّثُ مَعَهُمْ فِي مَجَالِسِهِمْ حَتّى يَقُومَ قَائِمُنَا أَهْلَ الْبَيْتِ، فَإِذَا قَامَ قَائِمُنَا بَعَثَهُمُ اللهُ، فَأَقْبَلُوا مَعَهُ يُلَبُّونَ زُمَراً زُمَراً، فَعِنْدَ ذلِكَ يَرْتَابُ الْمُبْطِلُونَ، وَيَضْمَحِلُّ الْمُحِلُّونَ، وَقَلِيلٌ مَا يَكُونُونَ، هَلَكَتِ الْمَحَاضِيرُ، وَنَجَا الْمُقَرَّبُونَ، مِنْ أَجْلِ ذلِكَ قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم لِعَلِيٍّعليه‌السلام : أَنْتَ أَخِي، وَمِيعَادُ مَا بَيْنِي‌ وَبَيْنَكَ وَادِي السَّلَامِ ». قَالَ: « وَإِذَا احْتُضِرَ الْكَافِرُ، حَضَرَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم وَعَلِيٌّعليه‌السلام وَجَبْرَئِيلُ وَمَلَكُ الْمَوْتِعليهما‌السلام ، فَيَدْنُو مِنْهُ عَلِيٌّعليه‌السلام ، فَيَقُولُ: يَا رَسُولَ اللهِ، إِنَّ هذَا كَانَ يُبْغِضُنَا أَهْلَ الْبَيْتِ، فَأَبْغِضْهُ، وَيَقُولُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَا جَبْرَئِيلُ، إِنَّ هذَا كَانَ يُبْغِضُ اللهَ وَرَسُولَهُ وَأَهْلَ بَيْتِ رَسُولِهِ، فَأَبْغِضْهُ، وَيَقُولُ جَبْرَئِيلُ: يَا مَلَكَ الْمَوْتِ، إِنَّ هذَا كَانَ يُبْغِضُ اللهَ وَرَسُولَهُ وَأَهْلَ بَيْتِ رَسُولِهِ، فَأَبْغِضْهُ وَاعْنُفْ عَلَيْهِ، فَيَدْنُو مِنْهُ مَلَكُ الْمَوْتِ، فَيَقُولُ: يَا عَبْدَ اللهِ، أَخَذْتَ فَكَاكَ رِهَانِكَ؟ أَخَذْتَ أَمَانَ بَرَاءَتِكَ ؟ تَمَسَّكْتَ بِالْعِصْمَةِ الْكُبْرى فِي الْحَيَاةِ الدُّنْيَا؟ فَيَقُولُ: لَا، فَيَقُولُ: أَبْشِرْ يَا عَدُوَّ اللهِ بِسَخَطِ اللهِ ـ عَزَّ وَجَلَّ ـ وَعَذَابِهِ وَالنَّارِ، أَمَّا الَّذِي كُنْتَ تَحْذَرُهُ فَقَدْ نَزَلَ بِكَ، ثُمَّ يَسُلُّ نَفْسَهُ سَلاًّ عَنِيفاً، ثُمَّ يُوَكِّلُ بِرُوحِهِ ثَلَاثَمِائَةِ شَيْطَانٍ كُلُّهُمْ يَبْزُقُ فِي وَجْهِهِ، وَيَتَأَذّى بِرُوحِهِ، فَإِذَا وُضِعَ فِي قَبْرِهِ، فُتِحَ لَهُ بَابٌ مِنْ أَبْوَابِ النَّارِ، فَيَدْخُلُ عَلَيْهِ مِنْ فَيْحِهَا وَلَهَبِهَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ammar Bin Marwan who said,

‘It was narrated to me by the one who heard Abu Abdullahasws saying: ‘By Allahazwj , there would be Acceptance from you, and by Allahazwj there would be Forgiveness for you! There is nothing between one of you and his exultation, and him seeing the joy and the delight of his eyes, except the reaching of his soul to over here’, and heasws gestured with hisasws hand to hisasws throat.

Then heasws said: ‘When it would be like that, and he is about to die, Rasool-Allahsaww and Aliasws and Jibraeelas and the Angel of death attend him, and Aliasws would approach him and heasws would be saying: ‘O Rasool-Allahsaww ! This one used to love usasws , the Peopleasws of the Household, so love him. And Rasool-Allahsaww would be saying: ‘O Jibraeelas ! This one used to love Allahazwj , and Hisazwj Rasoolsaww , and the Peopleasws of the Household of Hisazwj Rasoolsaww , so love him. And Jibraeelas would be saying to the Angel of death: ‘This one used to love Allahazwj , and Hisazwj Rasoolsaww and the Peopleasws of the Household of Hisazwj Rasoolsaww , so Ias love him and be kind with him.

So the Angel of death approaches him and would be saying to him: ‘O servant of Allahazwj ! Did you take the redemption of your neck (from the Fire)? Did you take the deed of security of your freedom (from the Fire), attaching with the greatest immunity in the life of the world?’ So Allahazwj would Cause him to speak and he would be saying, ‘Yes’. So he (the Angel of death) would be saying: ‘And what is that?’ So he (the deceased) would be saying, ‘TheWilayah of Aliasws Bin Abu Talibasws ’. He would be saying, ‘You have spoken the truth. As for that which you were cautious of, so Allahazwj has Secured you from it, and as for that which you were wishing for, so will realise it. Receive glad tidings to be with the righteous ancestors as friends of Rasool-Allahsaww and Aliasws and Fatimaasws ’.

Then his soul would flow (out of his body) with a gentle flowing. Then they would descend with his shroud from the Paradise, and his embalming from the Paradise with the saffron musk, so he would be enshrouded with that shroud and embalmed with that embalming. Then he would be clothed with a yellow garment from the garments of the Paradise. So when he would be placed in his grave, a Door from the Doors of the Paradise would be opened up for him, and there would be entering upon him its breezes and its fragrances. Then there would be expanded for him, from ahead of him, a travel distance of a year, and from his right and from his left. Then it would be said to him: ‘Sleep the sleep of a newly wedded bride upon her bed. Receive glad tidings with the breezes and the fragrances and a blissful garden and a Lordazwj not Angered’.

Then he would be visiting the Progenyasws of Muhammadsaww in Gardens of Pleasure, so he would eat with themasws from theirasws meals, and drink from theirasws drinks, and would be discussing with themasws in theirasws gatherings until the rising of ourasws Qaimasws of the Peopleasws of the Household. So when ourasws Qaimasws rises, Allahazwj would Send for them, and they would meet up with himasws exclaiming Talbiyya (Here I am, Here I am), in groups and groups.

Therefore, during that, the doubters would be invalidated, and be destroyed by an annihilation, and very few of the cautioning ones (of the appearance ofAl-Qaim asws ) would happen to perish, and the ones speaking of its nearness (of the appearance ofAl-Qaim asws ) would attain salvation. Due to that, Rasool-Allahsaww said to Aliasws : ‘Youasws are mysaww brotherasws , and an appointment between mesaww and youasws is in the Valley of Peace’.

When the infidel is near to dying, Rasool-Allahsaww and Aliasws and Jibraeelas and the Angel of death come over to him. So Aliasws approaches him and would be saying: ‘O Rasool-Allahsaww ! This one used to hate the Peopleasws of the Household, so hate him’. And Rasool-Allahsaww would be saying: ‘O Jibraeelas ! This one used to hate Allahazwj and Hisazwj Rasoolsaww , and the Peopleasws of the Household of Hisazwj Rasoolsaww , so hate him’. So Jibraeelas would be saying: ‘O Angel of death! This is one who used to hate Allahazwj and Hisazwj Rasoolsaww and the Peopleasws of hissaww Household, so hate him and be fierce upon him.

So the Angel of death approaches him and would be saying to him: ‘O servant of Allahazwj ! Did you take the redemption of your neck (from the Fire)? Did you take the deed of security of your freedom (from the Fire), attaching with the greatest immunity in the life of the world?’ So he would say, ‘No’. So he would be saying, ‘Receive news, O enemy of Allahazwj Mighty and Majestic, of Hisazwj Punishment and the Fire. As for that which you were scared of, so it would descend unto you’. Then his soul would flow (out from his body) with a rough flowing. Then three hundred devils would be allocated with him, all of them spitting in his face, and hurting his soul. So when he is placed in his grave, a Door from the Doors of the Fire would be opened up for him, and there would enter upon him its pus and its flames’.72

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ يَحْيَى الْحَلَبِيِّ، عَنِ ابْنِ مُسْكَانَ، عَنْ عَبْدِ الرَّحِيمِ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : حَدَّثَنِي صَالِحُ بْنُ مِيثَمٍ، عَنْ عَبَايَةَ الْأَسَدِيِّ أَنَّهُ سَمِعَ عَلِيّاًعليه‌السلام يَقُولُ: « وَاللهِ، لَايُبْغِضُنِي عَبْدٌ أَبَداً يَمُوتُ عَلى بُغْضِي إِلاَّ رَآنِي عِنْدَ مَوْتِهِ حَيْثُ ي َكْرَهُ، وَلَايُحِبُّنِي عَبْدٌ أَبَداً فَيَمُوتُ عَلى حُبِّي إِلاَّ رَآنِي عِنْدَ مَوْتِهِ حَيْثُ يُحِبُّ ». فَقَالَ أَبُو جَعْفَرٍعليه‌السلام : « نَعَمْ، وَرَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم بِالْيَمِينِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yaya Al Halby, from Ibn Muskan, from Abdul Raheem who said,

‘I said to Abu Ja’farasws , ‘Salih Bin Maysam narrated to me from AbayatAl-Asady, that he heard Aliasws saying: ‘By Allahazwj ! No servant would hate measws ever, dying on hatred, except that he would see measws during his death abhorring it, and no servant would love measws ever, dying upon myasws love, except that he would see measws during his death loving it’. So Abu Ja’farasws said: ‘Yes, and with Rasool-Allahsaww upon his right’.73

6. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، عَنْ يَحْيَى بْنِ سَابُورٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ فِي الْمَيِّتِ: « تَدْمَعُ عَيْنَاهُ عِنْدَ الْمَوْتِ » فَقَالَ: « ذلِكَ عِنْدَ مُعَايَنَةِ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَيَرى مَا يَسُرُّهُ » ثُمَّ قَالَ: « أَمَا تَرَى الرَّجُلَ يَرى مَا يَسُرُّهُ وَمَا‌ يُحِبُّ، فَتَدْمَعُ عَيْنُهُ لِذلِكَ وَيَضْحَكُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab, from Yahya Bin Sabour who said,

‘I heard Abu Abdullahasws saying regarding the deceased, tears flowing form his eyes: ‘That is during him seeing Rasool-Allahsaww , so he sees what overjoys him’.

Then heasws said: ‘Have you not seen the man seeing what overjoys him and what he loves, so his eyes fill up with tears due to that, and he laughs?’74

7. حُمَيْدُ بْنُ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ، عَنْ غَيْرِ وَاحِدٍ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنْ عَامِرِ بْنِ عَبْدِ اللهِ بْنِ جُذَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنَّ النَّفْسَ إِذَا وَقَعَتْ فِي الْحَلْقِ، أَتَاهُ مَلَكٌ، فَقَالَ لَهُ: يَا هذَا ـ أَوْ يَا فُلَانُ ـ أَمَّا مَا كُنْتَ تَرْجُو، فَأْيَسْ مِنْهُ وَهُوَ الرُّجُوعُ إِلَى الدُّنْيَا، وَأَمَّا مَا كُنْتَ تَخَافُ، فَقَدْ أَمِنْتَ مِنْهُ ».

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from someone else, from AbanBin Usman, from Aamir Bin Abdullah Bin Juza’at,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘When the soul comes to be in the throat, an Angel comes over to him and says to him: ‘O you!’, or ‘O so and so! As for what you were hoping for, so despair from it’, and it is the returning to the world, ‘And as for what you were fearing, so you are (now) secured from it’.75

8. أَبَانُ بْنُ عُثْمَانَ، عَنْ عُقْبَةَ: أَنَّهُ سَمِعَ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ الرَّجُلَ إِذَا وَقَعَتْ نَفْسُهُ فِي صَدْرِهِ، رَأى ». قُلْتُ: جُعِلْتُ فِدَاكَ، وَمَا يَرى؟ قَالَ: « يَرى رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَيَقُولُ لَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : أَنَا رَسُولُ اللهِ، أَبْشِرْ ». ثُمَّ قَالَ: « ثُمّ يَرى عَلِيَّ بْنَ أَبِي طَالِبٍعليه‌السلام ، فَيَقُولُ: أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ الَّذِي كُنْتَ تُحِبُّهُ، تُحِبُّ أَنْ أَنْفَعَكَ الْيَوْمَ ». قَالَ: قُلْتُ لَهُ: أَيَكُونُ أَحَدٌ مِنَ النَّاسِ يَرى هذَا، ثُمَّ يَرْجِعُ إِلَى الدُّنْيَا؟ قَالَ: قَالَ: « لَا، إِذَا رَأى هذَا أَبَداً مَاتَ » وَأَعْظَمَ ذلِكَ، قَالَ: « وَذلِكَ فِي الْقُرْآنِ قَوْلُ اللهِ عَزَّ وَجَلَّ:( الَّذِينَ آمَنُوا وَكانُوا يَتَّقُونَ لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا وَفِي الْآخِرَةِ لا تَبْدِيلَ لِكَلِماتِ اللهِ ) ».

Aban Bin Usman,

(It has been narrated) from Uqba who heard Abu Abdullahasws saying: ‘The man, when his soul comes up to be in his chest, sees’. I said, ‘May I be sacrificed for youasws ! And what does he see?’ Heasws said: ‘He sees Rasool-Allahsaww , and Rasool-Allahsaww is saying to him: ‘Receive glad tidings!’ The he sees Aliasws Bin Abu Talibasws , and heasws is saying to him: ‘Iasws am Aliasws Bin Abu Talibasws , whom you used to love. Your love would benefit you today’.

He (the narrator) said, ‘I said to himasws , ‘Can it happen for anyone from the people when he sees this, then he would return to the world?’ Heasws said: ‘No. When he sees this, he would be dead forever, and that is a great thing. And that is in the Quran, the Words of Allahazwj Mighty and Majestic [10:64] For them is good news in the life of the world and in the Hereafter; there is no changing the Words of Allah’.76

9. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ، عَنِ ابْنِ أَبِي يَعْفُورٍ، قَالَ: كَانَ خَطَّابٌ الْجُهَنِيُّ خَلِيطاً لَنَا، وَكَانَ شَدِيدَ النَّصْبِ لآِلِ مُحَمَّدٍعليهم‌السلام ، وَكَانَ‌ ي َصْحَبُ نَجْدَةَ الْحَرُورِيَّ، قَالَ: فَدَخَلْتُ عَلَيْهِ أَعُودُهُ لِلْخُلْطَةِ وَالتَّقِيَّةِ، فَإِذَا هُوَ مُغْمًى‌ عَلَيْهِ فِي حَدِّ الْمَوْتِ، فَسَمِعْتُهُ يَقُولُ: مَا لِي وَلَكَ يَا عَلِيُّ، فَأَخْبَرْتُ بِذلِكَ أَبَا عَبْدِ اللهِعليه‌السلام ، فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « رَآهُ وَرَبِّ الْكَعْبَةِ، رَآهُ وَرَبِّ الْكَعْبَةِ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdul Aziz Al Abdy, from Ibn Abu Yafour who said,

‘KhattabAl-Juhny used to b lend in with us and he was extremely hostile to the Progenyasws of Muhammadsaww , and he was a companions of NajdatAl-Harouriyya. So I went over to him for a short visit (during his death) due to his blending in with us and the (observance of) dissimulation. So when he was gloomy upon it during a limit of the death, I heard him saying, ‘What is the matter with me and you, (i.e., ‘Why am I against you’) O Ali?’ So I informed Abu Abdullahasws about that. So Abu Abdullahasws said: ‘He saw himsaww , by the Lordazwj of theKabah! He saw himsaww , by the Lordazwj of theKabah! ’77

10. سَهْلُ بْنُ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنْ عَبْدِ الْحَمِيدِ بْنِ عَوَّاضٍ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِذَا بَلَغَتْ نَفْسُ أَحَدِكُمْ هذِهِ، قِيلَ لَهُ: أَمَّا مَا كُنْتَ تَحْذَرُ مِنْ هَمِّ الدُّنْيَا وَحُزْنِهَا، فَقَدْ أَمِنْتَ مِنْهُ، وَيُقَالُ لَهُ: رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم وَعَلِيٌّ وَفَاطِمَةُعليهما‌السلام أَمَامَكَ ».

Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Abdul Hameed Bin Awwaz who said,

‘I heard Abu Abdullahasws saying: ‘When a soul of one of you reaches this (point), it is said to him: ‘As for what you were cautious of from the worries of the world and its grief, so you are safe from it’; and it is said to him: ‘Rasool-Allahsaww and Aliasws and Fatimaasws are in front of you’.78

11. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ أَبِي حَمْزَةَ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « إِنَّ آيَةَ الْمُؤْمِنِ إِذَا حَضَرَهُ الْمَوْتُ يَبْيَاضُّ وَجْهُهُ أَشَدَّ مِنْ بَيَاضِ لَوْنِهِ، وَيَرْشَحُ جَبِينُهُ، وَيَسِيلُ مِنْ‌ عَيْنَيْهِ كَهَيْئَةِ الدُّمُوعِ، فَيَكُونُ ذلِكَ خُرُوجَ نَفْسِهِ؛ وَإِنَّ الْكَافِرَ تَخْرُجُ نَفْسُهُ سَلًّا مِنْ شِدْقِهِ كَزَبَدِ الْبَعِيرِ، أَوْ كَمَا تَخْرُجُ نَفْسُ الْبَعِيرِ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Hamza who said,

‘I heard Abu Ja’farasws saying: ‘A sign of the Believer when the death presents itself (is that) his face whitens more intensely than the whitening of his colour, and his forehead sweats, and (water) flows from his eyes like tears, so that would happen during the exit of his soul; and the Infidel, his soul flows from the angle of his mouth like the foam of the camel, or just as the exiting of the soul of the camel’.79

12. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَالْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ، عَنْ بَعْضِ أَصْحَابِهِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ: أَصْلَحَكَ اللهُ، مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ أَبْغَضَ لِقَاءَ اللهِ أَبْغَضَ اللهُ لِقَاءَهُ ؟ قَالَ: « نَعَمْ » قُلْتُ: فَوَ اللهِ، إِنَّا لَنَكْرَهُ الْمَوْتَ، فَقَالَ: « لَيْسَ ذلِكَ حَيْثُ تَذْهَبُ، إِنَّمَا ذلِكَ عِنْدَ الْمُعَايَنَةِ، إِذَا رَأى مَا يُحِبُّ، فَلَيْسَ شَيْ‌ءٌ أَحَبَّ إِلَيْهِ مِنْ أَنْ يَتَقَدَّمَ، وَاللهُ تَعَالى يُحِبُّ لِقَاءَهُ، وَهُوَ يُحِبُّ لِقَاءَ اللهِ حِينَئِذٍ؛ وَإِذَا رَأى مَا يَكْرَهُ، فَلَيْسَ شَيْ‌ءٌ أَبْغَضَ إِلَيْهِ مِنْ لِقَاءِ اللهِ، وَاللهُ يُبْغِضُ لِقَاءَهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid and Al Husayn Bin Saeed, altogether from Al Qasim Bin Muhammad, from Abdul Samad Bin Basheer, from one of his companions,

(It has been narrated) from Abu Abdullahasws , said, ‘I said, ‘May Allahazwj Keep youasws well! The one who loves to meet Allahazwj , Allahazwj Loves to meet him, and the one who hates meeting Allahazwj , Allahazwj would Hate to meet him?’ Heasws said: ‘Yes’. I said, ‘By Allahazwj ! I dislike the death’. So heasws said: ‘That is not where you are going with it. But rather, that is during the eye-witnessing when he sees what he loves. So there would be nothing more beloved to him than him proceeding, and Allahazwj the Exalted would Love to meet him, and he would love to meet Allahazwj , then and there. And when he sees what he dislikes, so there would be nothing more hateful to him than meeting Allahazwj and Allahazwj would Hate to meet him’.80

13. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ أَبِي الْمُسْتَهِلِّ، عَنْ مُحَمَّدِ بْنِ حَنْظَلَةَ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : جُعِلْتُ فِدَاكَ، حَدِيثٌ سَمِعْتُهُ مِنْ بَعْضِ شِيعَتِكَ وَمَوَالِيكَ يَرْوِيهِ عَنْ أَبِيكَ؟ قَالَ: « وَمَا هُوَ؟ » قُلْتُ: زَعَمُوا أَنَّهُ كَانَ يَقُولُ: « أَغْبَطُ مَا يَكُونُ امْرُؤٌ بِمَا نَحْنُ عَلَيْهِ إِذَا كَانَتِ النَّفْسُ فِي هذِهِ ». فَقَالَ: « نَعَمْ، إِذَا كَانَ ذلِكَ أَتَاهُ نَبِيُّ اللهِ، وَأَتَاهُ عَلِيٌّ، وَأَتَاهُ جَبْرَئِيلُ، وَأَتَاهُ مَلَكُ الْمَوْتِعليهم‌السلام ، فَيَقُولُ ذلِكَ الْمَلَكُ لِعَلِيٍّعليه‌السلام : يَا عَلِيُّ، إِنَّ فُلَاناً كَانَ مُوَالِياً لَكَ وَلِأَهْلِ بَيْتِكَ، فَيَقُولُ: نَعَمْ، كَانَ يَتَوَلاَّنَا، وَيَتَبَرَّأُ مِنْ عَدُوِّنَا، فَيَقُولُ ذلِكَ نَبِيُّ اللهِ لِجَبْرَئِيلَ، فَيَرْفَعُ ذلِكَ جَبْرَئِيلُ إِلَى اللهِ عَزَّ وَجَلَّ ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abu Al Mustahil, from Muhammad Bin Hanzala who said,

‘I said to Abu Abdullahasws , ‘May I be sacrificed for youasws ! A Hadeeth which I heard from one of yourasws Shia and the one in yourasws Wilayah, reporting it from yourasws fatherasws ’. Heasws said: ‘And what is it?’ I said, ‘He was claiming that heasws had said: ‘Overjoyed is what a person would happen to be with what weasws are upon, when the soul was in this (point)’. So heasws said: ‘Yes. When it would be that, the Prophetsaww of Allahazwj would come to him, and Aliasws would come to him, and Jibraeelas would come to him, and the Angel of death would come to him. So that Angel would be saying to Aliasws : ‘O Aliasws ! Was so and so in yourasws Wilayah and of the Peopleasws of yourasws Household?’ So heasws would be saying: ‘Yes, he used to be with ourasws Wilayah, and used to disavow from ourasws enemies’. And Rasool-Allahazwj would be saying that to Jibraeelas , and Jibraeelas would raise that to Allahazwj Mighty and Majestic’.81

14. وَعَنْهُ، عَنْ صَفْوَانَ، عَنْ جَارُودِ بْنِ الْمُنْذِرِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِذَا بَلَغَتْ نَفْسُ أَحَدِكُمْ هذِهِ ـ وَأَوْمَأَ بِيَدِهِ إِلى حَلْقِهِ ـ قَرَّتْ عَيْنُهُ ».

And from him, from Safwan, from Jaroud Bin Al Munzar who said,

‘I heard Abu Abdullahasws saying: ‘When the soul of one of you reaches this (point)’, and heasws gestured with hisasws hand to hisasws throat, his eyes would be delighted’.82

15. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ يَحْيَى الْحَلَبِيِّ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ، عَنْ أَبِي بَصِيرٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : قَوْلُهُ عَزَّ وَجَلَّ:( فَلَوْ لا إِذا بَلَغَتِ الْحُلْقُومَ ) إِلى قَوْلِهِ( إِنْ كُنْتُمْ صادِقِينَ ) ؟ فَقَالَ: « إِنَّهَا إِذَا بَلَغَتِ الْحُلْقُومَ، ثُمَّ أُرِيَ مَنْزِلَهُ مِنَ الْجَنَّةِ، فَيَقُولُ: رُدُّونِي إِلَى الدُّنْيَا حَتّى أُخْبِرَ أَهْلِي بِمَا أَرى، فَيُقَالُ لَهُ: لَيْسَ إِلى ذلِكَ سَبِيلٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Suleyman Bin Dawood, from Abu Baseer who said,

‘I said to Abu Abdullahasws , ‘(What about) the Words of Allahazwj Mighty and Majestic [56:83] So why is it not then that when it (soul) comes up to the throat – up to Hisazwj Words [56:87] That you do not send it back, if you are truthful? So heasws said: ‘When it (soul) reaches the throat, then he sees his house from the Paradise, so he is saying, ‘Return me to the world until I inform my family with what I see’. So it is said to him: ‘There is no way to that’.83

16. سَهْلُ بْنُ زِيَادٍ، عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا، قَالَ: قَالَ: « إِذَا رَأَيْتَ الْمَيِّتَ قَدْ شَخَصَ بِبَصَرِهِ، وَسَالَتْ عَيْنُهُ الْيُسْرى، وَرَشَحَ جَبِينُهُ، وَتَقَلَّصَتْ شَفَتَاهُ، وَانْتَشَرَتْ مَنْخِرَاهُ، فَأَيَّ شَيْ‌ءٍ رَأَيْتَ مِنْ ذلِكَ فَحَسْبُكَ بِهَا ». وَفِي رِوَايَةٍ أُخْرى: « وَإِذَا ضَحِكَ أَيْضاً، فَهُوَ مِنَ الدَّلَالَةِ ». قَالَ: « وَإِذَا رَأَيْتَهُ قَدْ خَمَصَ وَجْهُهُ، وَسَالَتْ عَيْنُهُ الْيُمْنى، فَاعْلَمْ أَنَّهُ ».

Sahl Bin Ziyad, from someone else from our companions who said,

‘Heasws said: ‘When you see the decease to have fixed his gaze, and his left eye flows (with tears), and his forehead sweats, and his lips shrivel, and his nostrils expand, so whichever thing you see from that, it would suffice you with it (of his salvation)’.

And in another report, (Heasws said): ‘And when he laughs as well, so it is from the evidence (of the salvation). And when you see his face to have frowned and his right eye to have flowed (with tears), so know that he . .(perished)’. 84

14 - بَابُ إِخْرَاجِ رُوحِ الْمُؤْمِنِ وَالْكَافِرِ‌

Chapter 14 – The extraction of the soul of the Believer and the Infidel

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ إِدْرِيسَ الْقُمِّيِّ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَأْمُرُ مَلَكَ الْمَوْتِ، فَيَرُدُّ نَفْسَ‌ الْمُؤْمِنِ لِيُهَوِّنَ عَلَيْهِ وَيُخْرِجَهَا مِنْ أَحْسَنِ وَجْهِهَا، فَيَقُولُ النَّاسُ: لَقَدْ شَدَّدَ عَلى فُلَانٍ الْمَوْتَ، وَذلِكَ تَهْوِينٌ مِنَ اللهِ ـ عَزَّ وَجَلَّ ـ عَلَيْهِ ». وَقَالَ: « يُصْرَفُ عَنْهُ ـ إِذَا كَانَ مِمَّنْ سَخِطَ اللهُ عَلَيْهِ، أَوْ مِمَّنْ أَبْغَضَ اللهُ أَمْرَهُ ـ أَنْ يَجْذِبَ الْجَذْبَةَ الَّتِي بَلَغَتْكُمْ بِمِثْلِ السَّفُّودِ مِنَ الصُّوفِ الْمَبْلُولِ، فَيَقُولُ النَّاسُ: لَقَدْ هَوَّنَ اللهُ عَلى فُلَانٍ الْمَوْتَ ».

Ali Bin Ibrahim, from his father, from Muhammad Bin Isa, from Yunus, from Idrees Al Qummy who said,

‘I heard Abu Abdullahasws saying: ‘Allahazwj Mighty and Majestic Commands the Angel of death, so he returns the soul of the Believer in order to ease upon him, and extracts it from the best of its modes’.85

2. عَنْهُ، عَنْ يُونُسَ، عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « دَخَلَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم عَلى رَجُلٍ مِنْ أَصْحَابِهِ وَهُوَ يَجُودُ بِنَفْسِهِ، فَقَالَ: يَا مَلَكَ الْمَوْتِ، ارْفُقْ بِصَاحِبِي؛ فَإِنَّهُ مُؤْمِنٌ، فَقَالَ: أَبْشِرْ يَا مُحَمَّدُ؛ فَإِنِّي بِكُلِّ مُؤْمِنٍ رَفِيقٌ، وَاعْلَمْ يَا مُحَمَّدُ، أَنِّي أَقْبِضُ رُوحَ ابْنِ آدَمَ، فَيَجْزَعُ أَهْلُهُ، فَأَقُومُ فِي نَاحِيَةٍ مِنْ دَارِهِمْ، فَأَقُولُ: مَا هذَا الْجَزَعُ؟ فَوَ اللهِ، مَا تَعَجَّلْنَاهُ قَبْلَ أَجَلِهِ، وَمَا كَانَ لَنَا فِي قَبْضِهِ مِنْ ذَنْبٍ، فَإِنْ تَحْتَسِبُوهُ وَتَصْبِرُوا، تُؤْجَرُوا؛ وَإِنْ تَجْزَعُوا، تَأْثَمُوا وَتُوزَرُوا، وَاعْلَمُوا أَنَّ لَنَا فِيكُمْ عَوْدَةً، ثُمَّ عَوْدَةً، فَالْحَذَرَ الْحَذَرَ؛ إِنَّهُ لَيْسَ فِي شَرْقِهَا وَلَافِي غَرْبِهَا أَهْلُ بَيْتِ مَدَرٍ وَلَاوَبَرٍ إِلاَّ وَأَنَا أَتَصَفَّحُهُمْ فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ، وَلَأَنَا أَعْلَمُ بِصَغِيرِهِمْ وَكَبِيرِهِمْ مِنْهُمْ بِأَنْفُسِهِمْ، وَلَوْ أَرَدْتُ قَبْضَ رُوحِ بَعُوضَةٍ، مَا قَدَرْتُ عَلَيْهَا حَتّى يَأْمُرَنِي رَبِّي بِهَا، فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِنَّمَا يَتَصَفَّحُهُمْ فِي مَوَاقِيتِ‌ الصَّلَاةِ، فَإِنْ كَانَ مِمَّنْ يُوَاظِبُ عَلَيْهَا عِنْدَ مَوَاقِيتِهَا، لَقَّنَهُ شَهَادَةَ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِ، وَنَحّى عَنْهُ مَلَكُ الْمَوْتِ إِبْلِيسَ ».

From him, from Yunus, from Al Haysam Bin Waqid, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww went over to a man from hissaww companions and he was in his last breaths. So hesaww said: ‘O Angel of death! Be kind to mysaww companions for he is a Believer’. So he said, ‘Receive glad tidings, O Muhammadsaww , for I am kind with every Believer, and know, O Muhammadsaww , I capture the soul of a son of Adamas and his family members panic. So I stand in a corner of their room and I am saying: ‘What is this panic? By Allahazwj ! We do not hasten it before its term and there is no sin for us with regards to its capture.

So if you were to be considerate and observe patience, you would be Recompensed, and if you were to panic, you would be sinning be burdened, and you know that there is a return for us regarding you, then a (another) return. So the caution is the caution. There is neither a family in the east nor in the west, urban or rural, except that I scan them five times during every day, and I am more knowing of their young ones and their elder ones than their own selves are, and had I wanted to capture the soul of a fly, I would not have the ability over it until my Lordazwj were to Command me with it’.

So Rasool-Allahsaww said: ‘But rather, he (the Angel of death) scans them during the timings of theSalaat. So if he was from the ones who were regular upon it during its timings, he indoctrinates him with, ‘There is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww ’, and the Angel of death would prevent Ibleesla from him’.86

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « حَضَرَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم رَجُلاً مِنَ الْأَنْصَارِ وَكَانَتْ لَهُ حَالَةٌ حَسَنَةٌ عِنْدَ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، فَحَضَرَهُ عِنْدَ مَوْتِهِ، فَنَظَرَ إِلى مَلَكِ الْمَوْتِ عِنْدَ رَأْسِهِ، فَقَالَ لَهُ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : ارْفُقْ بِصَاحِبِي؛ فَإِنَّهُ مُؤْمِنٌ، فَقَالَ لَهُ مَلَكُ الْمَوْتِ: يَا مُحَمَّدُ، طِبْ نَفْساً، وَقَرَّ عَيْناً؛ فَإِنِّي بِكُلِّ مُؤْمِنٍ رَفِيقٌ شَفِيقٌ، وَاعْلَمْ يَا مُحَمَّدُ، إِنِّي لَأَحْضُرُ ابْنَ آدَمَ عِنْدَ قَبْضِ رُوحِهِ، فَإِذَا قَبَضْتُهُ صَرَخَ صَارِخٌ مِنْ أَهْلِهِ عِنْدَ ذلِكَ، فَأَتَنَحّى فِي جَانِبِ الدَّارِ وَمَعِي رُوحُهُ، فَأَقُولُ لَهُمْ: وَاللهِ، مَا ظَلَمْنَاهُ، وَلَاسَبَقْنَا بِهِ أَجَلَهُ، وَلَا اسْتَعْجَلْنَا بِهِ قَدَرَهُ، وَمَا كَانَ لَنَا فِي قَبْضِ رُوحِهِ مِنْ ذَنْبٍ، فَإِنْ تَرْضَوْا بِمَا صَنَعَ اللهُ بِهِ وَتَصْبِرُوا، تُؤْجَرُوا وَتُحْمَدُوا؛ وَإِنْ تَجْزَعُوا وَتَسْخَطُوا، تَأْثَمُوا وَتُوزَرُوا، وَمَا لَكُمْ عِنْدَنَا مِنْ عُتْبى، وَإِنَّ لَنَا عِنْدَكُمْ أَيْضاً‌ لَبَقِيَّةً وَعَوْدَةً، فَالْحَذَرَ الْحَذَرَ، فَمَا مِنْ أَهْلِ بَيْتِ مَدَرٍ وَلَاشَعْرٍ فِي بَرٍّ وَلَابَحْرٍ إِلاَّ وَأَنَا أَتَصَفَّحُهُمْ فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ عِنْدَ مَوَاقِيتِ الصَّلَاةِ حَتّى لَأَنَا أَعْلَمُ مِنْهُمْ بِأَنْفُسِهِمْ، وَلَوْ أَنِّي يَا مُحَمَّدُ، أَرَدْتُ قَبْضَ نَفْسِ بَعُوضَةٍ، مَا قَدَرْتُ عَلى قَبْضِهَا حَتّى يَكُونَ اللهُ ـ عَزَّ وَجَلَّ ـ هُوَ الْآمِرَ بِقَبْضِهَا، وَإِنِّي لَمُلَقِّنُ الْمُؤْمِنِ عِنْدَ مَوْتِهِ شَهَادَةَ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ».

Ali Bin Ibrahim, from Ibn Mahboub, from Al Mufazzal Bin Salih, from Jabir,

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww attended a man from the Helpers, and there was a good status for him in the presence of Rasool-Allahsaww . So hesaww attended him during his death, and hesaww looked towards the Angel of death by his head, and Rasool-Allahsaww said to him: ‘Be kind with mysaww companion, for he is a Believer’.

So the Angel of death said to himsaww : ‘O Muhammadsaww ! Feel good with yourselfsaww and delight the eyes, for I am kind, compassionate with every Believer. And know, O Muhammadsaww ! I am present with a son of Adamas during the capture of his soul. So when I capture it, a shrieker from his family shrieks out during that. So I stand aside by the side of the house, and with me is his soul, and I am saying to them: ‘By Allahazwj ! We have neither oppressed you nor have be preceded his term with him, nor have we hastened his Ordainment with him; and there was never a sin for us during the capture of his soul.

So if you were to be pleased with what Allahazwj has Done with him, and are patient, you would be Recompensed and you would be Praised; and if you were to panic and are angered, you would be sinning, and be burdened, and there should not be a criticism for you about us, and that for us with you as well, is a remainder and a return. So the caution is the caution, and there is none from a family, neither urban nor rural, in a land nor in a sea, except that I scan them five times during every day during the timings of theirSalaat until I am more knowing of them than their own selves are.

And had I wanted, O Muhammadsaww , to capture the soul of a fly, I would not have the ability upon its capture until Allahazwj Mighty and Majestic happened to have Commanded with its capture, and I prompt the Believer during his death, the testimony that there is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww ’. 87

15 - بَابُ تَعْجِيلِ الدَّفْنِ‌

Chapter 15 – Hastening the burial

1. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ سَالِمٍ، عَنْ أَحْمَدَ بْنِ النَّضْرِ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَا مَعْشَرَ النَّاسِ، لَا أُلْفِيَنَّ رَجُلاً مَاتَ‌ لَهُ مَيِّتٌ، فَانْتَظَرَ بِهِ الصُّبْحَ، وَلَارَجُلاً مَاتَ لَهُ مَيِّتٌ نَهَاراً، فَانْتَظَرَ بِهِ اللَّيْلَ، لَا تَنْتَظِرُوا بِمَوْتَاكُمْ طُلُوعَ الشَّمْسِ وَلَاغُرُوبَهَا، عَجِّلُوا بِهِمْ إِلى مَضَاجِعِهِمْ يَرْحَمُكُمُ اللهُ، فَقَالَ النَّاسُ: وَأَنْتَ يَا رَسُولَ اللهِ يَرْحَمُكَ اللهُ ».

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

(It has been narrated) from Abu Ja’farasws having said: ‘Rasool-Allahsaww said: ‘O group of people! He should not delay, a man from whom there is a deceased, so that he waits with him for the morning, nor a man for whom there is a deceased by the day so he await with him for the night; and do not wait with your dead ones for the emergence of the sun, nor for its setting. Hasten with them to their sleeping places. May Allahazwj have Mercy on you’. So the people said, ‘And yousaww , O Rasool-Allahsaww , may Allahazwj have Mercy on you (as well)’.88

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ، عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ، عَنِ الْبَعْقُوبِيِّ، عَنْ مُوسَى بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ مُيَسِّرٍ، عَنْ هَارُونَ بْنِ الْجَهْمِ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : إِذَا مَاتَ الْمَيِّتُ أَوَّلَ النَّهَارِ، فَلَا‌ يَقِيلُ إِلاَّ فِي قَبْرِهِ ».

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Abbas Bin Marouf, from Al Yaqouby, from Musa Bin Isa, from Muhammad Bin Muyassar, from Haroun Bin Al Jahm, from Al Sakuny,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘When the dying one dies at the beginning of the day, he should not snooze except in his grave’ (spend night in the grave – so should be buried during the day). 89

16 - بَابٌ نَادِرٌ

Chapter 16 – Miscellaneous

1. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ؛ وَالْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً، عَنِ الْوَشَّاءِ، عَنْ أَحْمَدَ بْنِ عَائِذٍ، عَنْ أَبِي خَدِيجَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ مِنْ مَيِّتٍ يَمُوتُ وَيُتْرَكُ وَحْدَهُ إِلاَّ لَعِبَ الشَّيْطَانُ فِي جَوْفِهِ ».

Ali Bin Muhammad, from Salih Bin Abu Hammad, and Al Husayn Bin Muhammad, from Moalla Bin Muhammad, altogether from Al Washha, from Ahmad Bin A’iz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullahasws having said: ‘There is none from deceased who dies and he is left alone except that the Satanla would play with him in his inside’. 90

17 - بَابُ الْحَائِضِ تُمَرِّضُ الْمَرِيضَ‌

Chapter 17 – The menstruating woman looking after the sick

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ؛ وَ عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ، قَالَ: قُلْتُ لِأَبِي الْحَسَنِعليه‌السلام : الْمَرْأَةُ تَقْعُدُ عِنْدَ رَأْسِ الْمَرِيضِ ـ وَهِيَ حَائِضٌ ـ فِي حَدِّ الْمَوْتِ؟ فَقَالَ: « لَا بَأْسَ أَنْ تُمَرِّضَهُ، فَإِذَا خَافُوا عَلَيْهِ وَقَرُبَ ذلِكَ، فَلْتَتَنَحَّ عَنْهُ وَعَنْ قُرْبِهِ؛ فَإِنَّ الْمَلَائِكَةَ تَتَأَذّى بِذلِكَ ».

Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Abu Hamza who said,

‘I said to AbuAl-Hassan asws , ‘Th e woman sits by the side of the head of the patient during the limit of death, and she is menstruating’. So heasws said: ‘There is no problem with it if she looks after him. So when there is fear (of dying) upon him and that (time) is near, so let her desist from him and from his proximity, for the Angels are harmed by that (menstruation)’. 91

18 - بَابُ غُسْلِ المَيِّتِ

Chapter 18 – Washing the deceased

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا أَرَدْتَ غُسْلَ الْمَيِّتِ، فَاجْعَلْ بَيْنَكَ وَبَيْنَهُ ثَوْباً يَسْتُرُ عَنْكَ عَوْرَتَهُ، إِمَّا قَمِيصٌ وَإِمَّا غَيْرُهُ، ثُمَّ تَبْدَأُ بِكَفَّيْهِ وَ رَأْسِهِ ثَلَاثَ مَرَّاتٍ بِالسِّدْرِ، ثُمَّ سَائِرِ جَسَدِهِ، وَابْدَأْ بِشِقِّهِ الْأَيْمَنِ؛ فَإِذَا أَرَدْتَ أَنْ تَغْسِلَ فَرْجَهُ، فَخُذْ خِرْقَةً نَظِيفَةً، فَلُفَّهَا عَلى يَدِكَ الْيُسْرى، ثُمَّ أَدْخِلْ يَدَكَ مِنْ تَحْتِ الثَّوْبِ الَّذِي عَلى فَرْجِ الْمَيِّتِ، فَاغْسِلْهُ مِنْ غَيْرِ أَنْ تَرى عَوْرَتَهُ، فَإِذَا فَرَغْتَ مِنْ غُسْلِهِ بِالسِّدْرِ، فَاغْسِلْهُ مَرَّةً أُخْرى بِمَاءٍ وَكَافُورٍ وَشَيْ‌ءٍ مِنْ حَنُوطِهِ، ثُمَّ اغْسِلْهُ بِمَاءٍ بَحْتٍ غَسْلَةً أُخْرى حَتّى إِذَا فَرَغْتَ مِنْ ثَلَاثٍ، جَعَلْتَهُ فِي ثَوْبٍ، ثُمَّ جَفَّفْتَهُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘When you want to wash the deceased, so make a cloth to be between you and him to veil his private part from you, whether it is a shirt or something else. Then begin with his palm and his head (washing it) three times with the lotus (leaves), then the rest of his body, and beginning with the right hand side.

So when you intend to wash his private part, then take a clean rag and wrap it around your right hand, then enter your hand from beneath the cloth which is upon the private part of the deceased, and wash it from without seeing his nakedness. So when you are free from washing him with the lotus (leaves), then wash him again with water and camphor, and something from his embalming. Then wash him with pure water with another washing until when you are free from the three (washings), then make him to be in a cloth, then enshroud him’.92

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَمُحَمَّدِ بْنِ خَالِدٍ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنِ ابْنِ مُسْكَانَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ غُسْلِ الْمَيِّتِ، فَقَالَ: « اغْسِلْهُ بِمَاءٍ وَسِدْرٍ، ثُمَّ اغْسِلْهُ عَلى أَثَرِ ذلِكَ غَسْلَةً أُخْرى بِمَاءٍ وَكَافُورٍ وَذَرِيرَةٍ إِنْ‌ كَانَتْ، وَاغْسِلْهُ الثَّالِثَةَ بِمَاءٍ قَرَاحٍ ». قُلْتُ: ثَلَاثَ غَسَلَاتٍ لِجَسَدِهِ كُلِّهِ؟ قَالَ: « نَعَمْ ». قُلْتُ: يَكُونُ عَلَيْهِ ثَوْبٌ إِذَا غُسِّلَ ؟ قَالَ: « إِنِ اسْتَطَعْتَ أَنْ يَكُونَ عَلَيْهِ قَمِيصٌ، فَغَسِّلْهُ مِنْ تَحْتِهِ » وَقَالَ: « أُحِبُّ لِمَنْ غَسَّلَ الْمَيِّتَ أَنْ يَلُفَّ عَلى يَدِهِ الْخِرْقَةَ حِينَ يُغَسِّلُهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed and Muhammad Bin Khalid, from Al Naar Bin Suweyd, from Ibn Muskan,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about washing the deceased, so heasws said: ‘Wash him with water and lotus (leaves). Then wash him upon the footsteps of that with another washing with water and camphor and fragrant powder if there was, and wash him for the third washing with clear water’.

I said, ‘Three washings for his body, all of it?’ Heasws said: ‘Yes’’. I said, ‘There would happen to be a cloth upon him when he is washed?’ Heasws said: ‘If there is capacity that there happens to be a shirt upon him, so wash him from beneath it’. And heasws said: ‘I would love it for the one who wash the deceased if he wraps a rag upon his hand when he washes him’.93

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَلِيِّ بْنِ رِئَابٍ، عَنِ الْحَلَبِيِّ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « يُغَسَّلُ الْمَيِّتُ ثَلَاثَ غَسَلَاتٍ: مَرَّةً بِالسِّدْرِ، وَمَرَّةً بِالْمَاءِ يُطْرَحُ فِيهِ الْكَافُورُ، وَمَرَّةً أُخْرى بِالْمَاءِ الْقَرَاحِ، ثُمَّ يُكَفَّنُ ». وَقَالَ: « إِنَّ أَبِي كَتَبَ فِي وَصِيَّتِهِ أَنْ أُكَفِّنَهُ فِي ثَلَاثَةِ أَثْوَابٍ: أَحَدُهَا رِدَاءٌ لَهُ حِبَرَةٌ، وَثَوْبٌ آخَرُ، وَقَمِيصٌ ». قُلْتُ: وَلِمَ كَتَبَ هذَا؟ قَالَ: « مَخَافَةَ قَوْلِ النَّاسِ، وَعَصَّبْنَاهُ بَعْدَ ذلِكَ بِعِمَامَةٍ، وَشَقَقْنَا لَهُ الْأَرْضَ مِنْ أَجْلِ أَنَّهُ كَانَ بَادِناً، وَأَمَرَنِي أَنْ أَرْفَعَ الْقَبْرَ مِنَ الْأَرْضِ أَرْبَعَ أَصَابِعَ مُفَرَّجَاتٍ » وَذَكَرَ: « أَنَّ رَشَّ الْقَبْرِ بِالْمَاءِ حَسَنٌ ».

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Al Halby who said, ‘Abu Abdullahasws said: ‘The deceased should be washed with three washings – once with the lotus (leaves), and once with the pure water where is camphor, and once more with clear water. Then he should be enshrouded’.

And heasws said: ‘Myasws fatherasws wrote in hisasws bequest that Iasws should enshroud himasws in three clothes – one of them being a cloak of hisasws as a veil, and another cloth, and a shirt’. I said, ‘And why did heasws write this?’ Heasws said: ‘Fearing the words of the people, and we placed a turban on himasws after that, and weasws cleaved the ground for him for the reason that heasws was hefty, and had instructed measws that Iasws raise the grave from the ground by four thin fingers, and heasws mentioned that sprinkling the grave with the water is good’.94

4. عَنْهُ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَبْدِ اللهِ الْكَاهِلِيِّ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ غُسْلِ الْمَيِّتِ؟ فَقَالَ: « اسْتَقْبِلْ بِبَاطِنِ قَدَمَيْهِ الْقِبْلَةَ حَتّى يَكُونَ وَجْهُهُ مُسْتَقْبِلَ الْقِبْلَةِ، ثُمَّ تُلَيِّنُ مَفَاصِلَهُ، فَإِنِ امْتَنَعَتْ عَلَيْكَ فَدَعْهَا، ثُمَّ ابْدَأْ بِفَرْجِهِ بِمَاءِ السِّدْرِ وَالْحُرُضِ، فَاغْسِلْهُ ثَلَاثَ غَسَلَاتٍ، وَأَكْثِرْ مِنَ الْمَاءِ، وَامْسَحْ بَطْنَهُ مَسْحاً رَفِيقاً. ثُمَّ تَحَوَّلْ إِلى رَأْسِهِ، وَابْدَأْ بِشِقِّهِ الْأَيْمَنِ مِنْ لِحْيَتِهِ وَرَأْسِهِ، ثُمَّ ثَنِّ بِشِقِّهِ الْأَيْسَرِ مِنْ رَأْسِهِ وَلِحْيَتِهِ وَوَجْهِهِ، وَاغْسِلْهُ بِرِفْقٍ، وَإِيَّاكَ‌ وَالْعُنْفَ، وَاغْسِلْهُ غَسْلاً نَاعِماً، ثُمَّ أَضْجِعْهُ عَلى شِقِّهِ الْأَيْسَرِ لِيَبْدُوَ لَكَ الْأَيْمَنُ، ثُمَّ اغْسِلْهُ مِنْ قَرْنِهِ إِلى قَدَمَيْهِ، وَامْسَحْ يَدَكَ عَلى ظَهْرِهِ وَبَطْنِهِ ثَلَاثَ غَسَلَاتٍ، ثُمَّ رُدَّهُ إِلى جَنْبِهِ الْأَيْمَنِ لِيَبْدُوَ لَكَ الْأَيْسَرُ، فَاغْسِلْهُ بِمَاءٍ مِنْ قَرْنِهِ إِلى قَدَمَيْهِ، وَامْسَحْ يَدَكَ عَلى ظَهْرِهِ وَبَطْنِهِ ثَلَاثَ غَسَلَاتٍ. ثُمَّ رُدَّهُ إِلى قَفَاهُ، فَابْدَأْ بِفَرْجِهِ بِمَاءِ الْكَافُورِ، فَاصْنَعْ كَمَا صَنَعْتَ أَوَّلَ مَرَّةٍ: اغْسِلْهُ ثَلَاثَ غَسَلَاتٍ بِمَاءِ الْكَافُورِ وَالْحُرُضِ، وَامْسَحْ يَدَكَ عَلى بَطْنِهِ مَسْحاً رَفِيقاً، ثُمَّ تَحَوَّلْ إِلى رَأْسِهِ، فَاصْنَعْ كَمَا صَنَعْتَ أَوَّلاً بِلِحْيَتِهِ مِنْ جَانِبَيْهِ كِلاهِمَا وَرَأْسِهِ وَوَجْهِهِ بِمَاءِ الْكَافُورِ ثَلَاثَ غَسَلَاتٍ. ثُمَّ رُدَّهُ إِلَى الْجَانِبِ الْأَيْسَرِ حَتّى يَبْدُوَ لَكَ الْأَيْمَنُ، فَاغْسِلْهُ مِنْ قَرْنِهِ إِلى‌ قَدَمَيْهِ ثَلَاثَ غَسَلَاتٍ. ثُمَّ رُدَّهُ إِلَى الْجَانِبِ الْأَيْمَنِ حَتّى يَبْدُوَ لَكَ الْأَيْسَرُ، فَاغْسِلْهُ مِنْ قَرْنِهِ إِلى قَدَمَيْهِ ثَلَاثَ غَسَلَاتٍ، وَأَدْخِلْ يَدَكَ تَحْتَ مَنْكِبَيْهِ وَ ذِرَاعَيْهِ، وَيَكُونُ الذِّرَاعُ وَالْكَفُّ مَعَ جَنْبِهِ، كُلَّمَا غَسَلْتَ شَيْئاً مِنْهُ أَدْخَلْتَ يَدَكَ تَحْتَ مَنْكِبَيْهِ وَفِي بَاطِنِ ذِرَاعَيْهِ. ثُمَّ رُدَّهُ إِلى ظَهْرِهِ، ثُمَّ اغْسِلْهُ بِمَاءٍ قَرَاحٍ كَمَا صَنَعْتَ أَوَّلاً، تَبْدَأُ بِالْفَرْجِ، ثُمَّ تَحَوَّلْ إِلَى الرَّأْسِ وَاللِّحْيَةِ وَالْوَجْهِ حَتّى تَصْنَعَ كَمَا صَنَعْتَ أَوَّلاً بِمَاءٍ قَرَاحٍ، ثُمَّ أَزِّرْهُ بِالْخِرْقَةِ، وَيَكُونُ تَحْتَهَا الْقُطْنُ تُذْفِرُهُ بِهِ إِذْفَاراً قُطْناً‌ كَثِيراً، ثُمَّ تَشُدُّ فَخِذَيْهِ عَلَى الْقُطْنِ بِالْخِرْقَةِ شَدّاً شَدِيداً حَتّى لَاتَخَافَ أَنْ يَظْهَرَ شَيْ‌ءٌ، وَإِيَّاكَ أَنْ تُقْعِدَهُ، أَوْ تَغْمِزَ بَطْنَهُ، وَإِيَّاكَ أَنْ تَحْشُوَ فِي مَسَامِعِهِ شَيْئاً، فَإِنْ خِفْتَ أَنْ يَظْهَرَ مِنَ الْمَنْخِرَيْنِ شَيْ‌ءٌ، فَلَا عَلَيْكَ أَنْ تُصَيِّرَ ثَمَّ قُطْناً، وَإِنْ لَمْ تَخَفْ، فَلَا تَجْعَلْ فِيهِ شَيْئاً، وَلَاتُخَلِّلْ أَظَافِيرَهُ؛ وَكَذلِكَ غُسْلُ الْمَرْأَةِ ».

From him, from Muhammad Bin Sinan, from Abullah Al Kahily who said,

‘I asked Abu Abdullahasws about washing the deceased, so heasws said: ‘Face the undersoles of his feet towards theQiblah until his face happens to be facing theQiblah. Then soften the joints, and if it is not possible for you, then leave it. Then begin with his private part with water of lotus (leaves) and potash, so wash him with three washings and frequent from the water, and wipe his body with gentle wiping. Then turn around to his head and begin with his right side from his beard and his head. Then deal with his left side from his head, and his beard, and his face, and wash him with gentleness, and beware of the roughness and wash him with a gentle washing. Then lie him down upon his left side for the right side to be exposed to you. Then wash him from his head to his feed and wipe your hand upon his back and his belly with three washings. Then return him to his right side until the left side is exposed to you, so wash it what is between his head up to his feet, and wipe your hand upon his back and his belly with three washings. Then return him to his back and begin with his private parts with water (with) camphor and deal with him just as you dealt the first times, washing him with three washings – with the water with camphor and the fragrant powder, and wipe your hand upon his belly with a gentle wiping. Then turn towards his head and deal with it just as you dealt firstly, with his beard from both its sides, and his head, and his face, with the water with camphor with three washings. Then return him to the left side until the right side is exposed to you, so wash him from his head up to his feet with three washings. Then return him to the right side until the left side is exposed to you, so wash him from his head up to his feet with three washings, and enter your hand under his shoulders and his forearms, and make the forearms, and the palms, along with his side, to be clean. Every time you wash anything from it, enter your hand under his shoulder and in the inside of his forearms. Then return him to his back, then wash him with clear water just as you did at first, beginning with the private part. Then turn towards the head and the beard and the face until you do just as you did firstly with clear water. Then put on a loin cloth on him with a cloth and place the cotton to be under it to pad him with a lot of cotton. Then tighten his thighs upon the cotton with the cloth with an intense tightening until you do not fear that anything might become apparent (from his private part). And beware of sitting him up or pressing his belly, and beware of placing anything in his ears. So if you were to fear that something might become apparent from his nostrils, so it is not upon you that you stuff is with cotton, and if you do not fear such, so do not make anything to be in it, and do not clean (under) his nails. Similar to that is the washing of the woman’.95

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ رِجَالِهِ، عَنْ يُونُسَ: عَنْهُمْعليهم‌السلام ، قَالَ: « إِذَا أَرَدْتَ غُسْلَ الْمَيِّتِ، فَضَعْهُ عَلَى الْمُغْتَسَلِ مُسْتَقْبِلَ الْقِبْلَةِ، فَإِنْ كَانَ عَلَيْهِ قَمِيصٌ، فَأَخْرِجْ يَدَهُ مِنَ الْقَمِيصِ، وَاجْمَعْ قَمِيصَهُ عَلى عَوْرَتِهِ، وَارْفَعْهُ مِنْ رِجْلَيْهِ إِلى فَوْقِ الرُّكْبَةِ؛ وَإِنْ لَمْ يَكُنْ عَلَيْهِ قَمِيصٌ، فَأَلْقِ عَلى عَوْرَتِهِ خِرْقَةً، وَاعْمِدْ إِلَى السِّدْرِ، فَصَيِّرْهُ فِي طَسْتٍ، وَصُبَّ عَلَيْهِ الْمَاءَ، وَاضْرِبْهُ بِيَدِكَ حَتّى تَرْتَفِعَ رَغْوَتُهُ، وَاعْزِلِ الرَّغْوَةَ فِي شَيْ‌ءٍ، وَصُبَّ الْآخَرَ فِي الْإِجَّانَةِ الَّتِي فِيهَا الْمَاءُ، ثُمَّ اغْسِلْ يَدَيْهِ ثَلَاثَ مَرَّاتٍ كَمَا يَغْسِلُ الْإِنْسَانُ مِنَ الْجَنَابَةِ إِلَى نِصْفِ الذِّرَاعِ، ثُمَّ اغْسِلْ فَرْجَهُ، وَنَقِّهِ، ثُمَّ اغْسِلْ رَأْسَهُ بِالرَّغْوَةِ، وَبَالِغْ فِي ذلِكَ، وَاجْتَهِدْ أَنْ لَا يَدْخُلَ الْمَاءُ مَنْخِرَيْهِ وَمَسَامِعَهُ، ثُمَّ أَضْجِعْهُ عَلى جَانِبِهِ الْأَيْسَرِ، وَصُبَّ الْمَاءَ مِنْ نِصْفِ رَأْسِهِ إِلى قَدَمَيْهِ ثَلَاثَ مَرَّاتٍ، وَادْلُكْ بَدَنَهُ دَلْكاً رَفِيقاً، وَكَذلِكَ ظَهْرَهُ وَبَطْنَهُ، ثُمَّ أَضْجِعْهُ عَلى جَانِبِهِ الْأَيْمَنِ، وَافْعَلْ بِهِ مِثْلَ ذلِكَ، ثُمَّ صُبَّ ذلِكَ الْمَاءَ مِنَ الْإِجَّانَةِ، وَاغْسِلِ الْإِجَّانَةَ بِمَاءٍ قَرَاحٍ، وَاغْسِلْ يَدَيْكَ إِلَى الْمِرْفَقَيْنِ، ثُمَّ صُبَّ الْمَاءَ فِي الْآنِيَةِ، وَأَلْقِ فِيهِ حَبَّاتِ‌ كَافُورٍ، وَافْعَلْ بِهِ كَمَا فَعَلْتَ فِي الْمَرَّةِ الْأُولى ابْدَأْ بِيَدَيْهِ، ثُمَّ بِفَرْجِهِ، وَامْسَحْ بَطْنَهُ مَسْحاً رَفِيقاً، فَإِنْ خَرَجَ شَيْ‌ءٌ، فَأَنْقِهِ، ثُمَّ اغْسِلْ رَأْسَهُ، ثُمَّ أَضْجِعْهُ عَلى جَنْبِهِ الْأَيْسَرِ، وَاغْسِلْ جَنْبَهُ الْأَيْمَنَ وَظَهْرَهُ وَبَطْنَهُ، ثُمَّ أَضْجِعْهُ عَلى جَنْبِهِ الْأَيْمَنِ، وَاغْسِلْ جَنْبَهُ الْأَيْسَرَ كَمَا فَعَلْتَ أَوَّلَ مَرَّةٍ، ثُمَّ اغْسِلْ يَدَيْكَ إِلَى الْمِرْفَقَيْنِ وَالْآنِيَةَ، وَصُبَّ فِيهَا الْمَاءَ الْقَرَاحَ، وَاغْسِلْهُ بِمَاءٍ قَرَاحٍ كَمَا غَسَلْتَهُ فِي الْمَرَّتَيْنِ الْأَوَّلَتَيْنِ، ثُمَّ نَشِّفْهُ بِثَوْبٍ طَاهِرٍ، وَاعْمِدْ إِلى قُطْنٍ، فَذُرَّ عَلَيْهِ شَيْئاً مِنْ حَنُوطٍ، وَضَعْهُ عَلى فَرْجِهِ قُبُلٍ وَدُبُرٍ، وَاحْشُ الْقُطْنَ فِي دُبُرِهِ لِئَلاَّ يَخْرُجَ مِنْهُ شَيْ‌ءٌ، وَخُذْ خِرْقَةً طَوِيلَةً عَرْضُهَا شِبْرٌ، فَشُدَّهَا مِنْ‌ حَقْوَيْهِ، وَضُمَّ فَخِذَيْهِ ضَمّاً شَدِيداً، وَلُفَّهَا فِي فَخِذَيْهِ، ثُمَّ أَخْرِجْ رَأْسَهَا مِنْ تَحْتِ رِجْلَيْهِ إِلى جَانِبِ الْأَيْمَنِ، وَأَغْرِزْهَا فِي الْمَوْضِعِ الَّذِي لَفَفْتَ فِيهِ الْخِرْقَةَ، وَتَكُونُ الْخِرْقَةُ طَوِيلَةً تَلُفُّ فَخِذَيْهِ مِنْ حَقْوَيْهِ إِلى رُكْبَتَيْهِ لَفّاً شَدِيداً ».

Ali Bin Ibrahim, from his father, from his men, from Yunus,

(It has been narrated) from themasws having said: ‘When you want to wash the deceased, so place him upon the washing place facing theQiblah. So if there was a shirt upon him, then extract his hand from the shirt, and gather his shirt to be upon his private part, and raise it from his legs up to above the knees. And if there does not happen to be a shirt upon him, so cast a cloth to be upon his private part and pour water on to the chest, and make some of it to be in a utensil and pour the water upon it, and pat it with your hand until its foam raises and isolate the foam into something and pour the latter into the bucket in which is the water.

Then wash his hands three times just as the person would do so from the sexual impurity, up to the half forearm. Then wash his private part and clean it. Then wash his head with the foam and be thorough in that, and strive that the water should not enter his nostrils and his hearing. Then turn him upon his left side and pour the water from half of his head to his feet, three times, and rub his body gently, and similar to that his back and his belly. Then turn him upon his right side and do with him similar to that.

The pour out that water from the bucket and wash the bucket with clear water and wash your hands (up) to the two elbows. Then pour the water into a utensil and throw some seeds of camphor into it and do with him just as you did in the first time, beginning with his hands, then with his private parts, and wipe his belly with a gentle wiping. So if something were to come out, so clean it. Then wash his head. Then turn him upon his left side and wash his right side, and his back and his belly. Then turn him upon his right side and wash his left side just as you did the first time.

Then wash your hands up to the two elbows and the bucket, and pour clear water into it and wash him with clear water just as you washed him the two times beforehand. Then wipe him with a clean cloth and deliberate to cotton (pads), and scatter something from the camphor upon him, and place it upon his private part and behind, and tamp the cotton in his behind, lest something might come out from him, and take a long cloth of a palms width, so tighten it from his loins and his thighs with an intense tightening, and wrap it in his thighs.

Then bring out its top end from under his legs up to the right hand side, and push it into the place which the cloth had been wrapped it, and the cloth should happen to be long enveloping his thighs from his loins down to his two knees with a tight enveloping’.96

6. مُحَمَّدُ بْنُ يَحْيى، عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ: عَنْ أَخِيهِ أَبِي الْحَسَنِعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الْمَيِّتِ: هَلْ يُغَسَّلُ فِي الْفَضَاءِ؟ قَالَ: « لَا بَأْسَ، وَإِنْ سُتِرَ بِسِتْرٍ، فَهُوَ أَحَبُّ إِلَيَّ ».

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’farasws , from his brotherasws AbuAl-Hassan asws , sai d, ‘I asked himasws about the deceased, ‘Can he be washed in the open?’ Heasws said: ‘There is no problem, and if he were to be veiled with a curtain, so it would be more beloved to measws ’. 97

19 - بَابُ تَحْنِيطِ الْمَيِّتِ وَتَكْفِينِهِ‌

Chapter 19 – Embalming the deceased and his enshrouding

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ رِجَالِهِ، عَنْ يُونُسَ: عَنْهُمْعليهم‌السلام ، قَالَ فِي تَحْنِيطِ الْمَيِّتِ وَتَكْفِينِهِ، قَالَ: « ابْسُطِ الْحِبَرَةَ بَسْطاً، ثُمَّ ابْسُطْ عَلَيْهَا الْإِزَارَ، ثُمَّ ابْسُطِ الْقَمِيصَ عَلَيْهِ وَتَرُدُّ مُقَدَّمَ الْقَمِيصِ عَلَيْهِ، ثُمَّ اعْمِدْ إِلى كَافُورٍ مَسْحُوقٍ، فَضَعْهُ عَلى جَبْهَتِهِ مَوْضِعِ سُجُودِهِ، وَامْسَحْ بِالْكَافُورِ عَلى جَمِيعِ مَفَاصِلِهِ مِنْ قَرْنِهِ إِلى قَدَمَيْهِ، وَفِي رَأْسِهِ، وَفِي عُنُقِهِ وَمَنْكِبَيْهِ وَمَرَافِقِهِ، وَفِي كُلِّ مَفْصِلٍ مِنْ مَفَاصِلِهِ مِنَ الْيَدَيْنِ وَالرِّجْلَيْنِ، وَفِي وَسَطِ رَاحَتَيْهِ، ثُمَّ يُحْمَلُ، فَيُوضَعُ عَلى قَمِيصِهِ، وَيُرَدُّ مُقَدَّمُ الْقَمِيصِ عَلَيْهِ، وَيَكُونُ الْقَمِيصُ غَيْرَ مَكْفُوفٍ‌ وَلَامَزْرُورٍ، وَيَجْعَلُ لَهُ قِطْعَتَيْنِ مِنْ جَرِيدِ النَّخْلِ رَطْباً قَدْرَ ذِرَاعٍ: يُجْعَلُ لَهُ وَاحِدَةٌ بَيْنَ رُكْبَتَيْهِ نِصْفٌ مِمَّا يَلِي السَّاقَ، وَنِصْفٌ مِمَّا يَلِي الْفَخِذَ، وَيُجْعَلُ الْأُخْرى تَحْتَ إِبْطِهِ الْأَيْمَنِ، وَلَايُجْعَلُ فِي مَنْخِرَيْهِ، وَلَافِي بَصَرِهِ وَمَسَامِعِهِ، وَلَاعَلى وَجْهِهِ قُطْناً وَلَاكَافُوراً، ثُمَّ يُعَمَّمُ يُؤْخَذُ وَسَطُ الْعِمَامَةِ، فَيُثْنى عَلى رَأْسِهِ بِالتَّدْوِيرِ، ثُمَّ يُلْقى فَضْلُ الشِّقِّ الْأَيْمَنِ عَلَى الْأَيْسَرِ، وَالْأَيْسَرِ عَلَى الْأَيْمَنِ، ثُمَّ يُمَدُّ عَلى صَدْرِهِ ».

Ali Bin Ibrahim, from his father, from his men, from Yunus,

(It has been narrated) from themasws having said regarding the embalming of the deceased and his enshrouding, said: ‘Spread the wrapping with a spreading. Then spread the loincloth upon it. Then spread the shirt upon it and fold the front of the shirt upon it. Then deliberate to the camphor powder and place it upon his forehead, the place of his prostrations, and wipe it with the camphor upon the entirety of his joints, from his head up to his feet, and in his head, and in his neck, and his shoulders, and his elbows, and in every joint from his joints, from the two hands and the two legs, and in the middle of his palms.

Then carry him and place him upon his shirt and fold the front of the shirt upon him, and the shirt should happen to be without any hemming or buttons, and make two pieces of wet branches to be for him, of an arm’s length, making one of it to be in between his knees, halfway from what follows the leg, and halfway from what follows the thigh, and make the other one to be under his right armpit, and do not make cotton or camphor to be in his nostrils, nor in his eyes, nor his ears, nor upon his face.

Then make a turban by taking the middle of the turban and wrapping it around his head in circles. Then cast the extra ends, the right one upon the left and the left one upon the right. Then extend it upon his chest’.98

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَمْرِو بْنِ عُثْمَانَ، عَنْ مُفَضَّلِ بْنِ صَالِحٍ، عَنْ زَيْدٍ الشَّحَّامِ، قَالَ: سُئِلَ أَبُو عَبْدِ اللهِعليه‌السلام عَنْ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم : بِمَ كُفِّنَ؟ قَالَ: « فِي ثَلَاثَةِ أَثْوَابٍ: ثَوْبَيْنِ صُحَارِيَّيْنِ، وَبُرْدٍ حِبَرَةٍ ».

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Mufazzal Bin Salih, from Zayd Al Shahham who said,

‘Abu Abdullahasws was asked about Rasool-Allahsaww , by what hesaww was enshrouded. Heasws said: ‘In three clothes, two ‘Suhary’ fabrics and one garment wrapping’.99

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا كَفَّنْتَ الْمَيِّتَ، فَذُرَّ عَلى كُلِّ ثَوْبٍ شَيْئاً مِنْ ذَرِيرَةٍ وَكَافُورٍ ».

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullahasws having said: ‘When you enshroud the deceased, so scatter upon every cloth, something from the fragrant powder and camphor’.100

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِذَا أَرَدْتَ أَنْ تُحَنِّطَ الْمَيِّتَ، فَاعْمِدْ إِلَى الْكَافُورِ، فَامْسَحْ بِهِ آثَارَ السُّجُودِ مِنْهُ، وَمَفَاصِلَهُ كُلَّهَا، وَرَأْسَهُ وَلِحْيَتَهُ، وَعَلى صَدْرِهِ مِنَ الْحَنُوطِ ». وَقَالَ: « حَنُوطُ الرَّجُلِ وَالْمَرْأَةِ سَوَاءٌ ». وَقَالَ: « وَأَكْرَهُ أَنْ يُتْبَعَ بِمِجْمَرَةٍ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘When you want to embalm the deceased, so deliberate to the camphor and wipe with it the places of the prostrations from it, and the joints, all of them, and his head, and his beard, and upon his chest, from the embalming (camphor)’. And heasws said: ‘The embalming of the man and the woman is the same’. And heasws said: ‘And it is disliked that it be followed by the (smoke of) incense burning’.101

5. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ‌ وَمُحَمَّدِ بْنِ مُسْلِمٍ، قَالَا: قُلْنَا لِأَبِي جَعْفَرٍعليه‌السلام : الْعِمَامَةُ لِلْمَيِّتِ مِنَ الْكَفَنِ ؟ قَالَ: « لَا، إِنَّمَا الْكَفَنُ الْمَفْرُوضُ ثَلَاثَةُ أَثْوَابٍ، وَ ثَوْبٌ تَامٌّ لَا أَقَلَّ مِنْهُ يُوَارِي بِهِ جَسَدَهُ كُلَّهُ، فَمَا زَادَ فَهُوَ سُنَّةٌ إِلى أَنْ يَبْلُغَ خَمْسَةَ أَثْوَابٍ، فَمَا زَادَ فَهُوَ مُبْتَدَعٌ، وَالْعِمَامَةُ سُنَّةٌ ». وَقَالَ: « أَمَرَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم بِالْعِمَامَةِ، وَعُمِّمَ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم ». وَبَعَثَ إِلَيْنَا الشَّيْخُ ـ وَنَحْنُ بِالْمَدِينَةِ لَمَّا مَاتَ أَبُو عُبَيْدَةَ الْحَذَّاءُ ـ بِدِينَارٍ، وَأَمَرَنَا أَنْ نَشْتَرِيَ لَهُ حَنُوطاً وَعِمَامَةً، فَفَعَلْنَا.

Ali Bin Ibrahim, from his father, from Hammad Bin usman, from Hareyz, from Zurara and Muhammad Bin Muslim who both said,

‘We said to Abu Ja’farasws , ‘The turban of the deceased, is from the enshrouding’. Heasws said: ‘No. But rather, the Obligatory shroud is of three clothes and a complete cloth, not being less than it to cover his body, all of it. So whatever increase, so it is a Sunnah, up it reaching five clothes. So whatever increase, it would be an innovation. And the turban is a Sunnah’.

And heasws said: ‘The Prophetsaww ordered with the turban, and the Prophetsaww was turbaned’.

The SheykhAl-Sadiq asws sent a Dinar to us, when Abu UbeydayAl-Haza’a died, an d we were inAl-Medina, and ord ered us that we should buy embalming material (camphor etc.), and a turban. So we did it’.102

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْمَيِّتُ يُكَفَّنُ فِي ثَلَاثَةٍ سِوَى الْعِمَامَةِ وَالْخِرْقَةِ، يَشُدُّ بِهَا وَرِكَيْهِ لِكَيْلَا يَبْدُوَ مِنْهُ شَيْ‌ءٌ، وَالْخِرْقَةُ وَالْعِمَامَةُ لَابُدَّ مِنْهُمَا، وَلَيْسَتَا مِنَ الْكَفَنِ ».

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: ‘The deceased would be enshrouded in three (clothes) besides the turban, and the cloth would be tightened around his hips lest something be apparent from it, and the cloth and the turban are both inevitable and they are both from the shroud’.103

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « كَتَبَ أَبِي فِي وَصِيَّتِهِ أَنْ أُكَفِّنَهُ فِي ثَلَاثَةِ أَثْوَابٍ: أَحَدُهَا رِدَاءٌ لَهُ حِبَرَةٌ كَانَ يُصَلِّي فِيهِ يَوْمَ الْجُمُعَةِ، وَثَوْبٌ آخَرُ، وَقَمِيصٌ، فَقُلْتُ لِأَبِي: لِمَ تَكْتُبُ هذَا؟ فَقَالَ: أَخَافُ أَنْ يَغْلِبَكَ النَّاسُ، وَإِنْ قَالُوا: كَفِّنْهُ فِي أَرْبَعَةٍ أَوْ خَمْسَةٍ، فَلَا تَفْعَلْ، وَعَمِّمْنِي بِعِمَامَةٍ، وَلَيْسَ تُعَدُّ الْعِمَامَةُ مِنَ الْكَفَنِ، إِنَّمَا يُعَدُّ مَا يُلَفُّ بِهِ الْجَسَدُ ».

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

(It has been narrated) from Abu Abdullahasws having said: ‘Myasws fatherasws wrote in hisasws bequest that Iasws should enshroud himasws in three clothes – one of them being a cloak of hisasws which heasws used to praySalaat in on the day of Friday, and another cloth, and a shirt. So Iasws said to myasws fatherasws , ‘Why did youasws write this?’ So heasws said: ‘Out of fear that the people might overcome you and if they were to say, ‘Shroud himasws in four, or five (clothes)’, do not do it, and turban measws with a turban, and do not count the turban as being from the shroud. But rather, count what the body is wrapped with’.104

8. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي أَيُّوبَ الْخَرَّازِ، عَنْ عُثْمَانَ النَّوَّاءِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنِّي أَغْسِلُ الْمَوْتى، قَالَ: « وَتُحْسِنُ؟ » قُلْتُ: إِنِّي أَغْسِلُ، فَقَالَ: « إِذَا غَسَلْتَ فَارْفُقْ بِهِ، وَلَاتَغْمِزْهُ، وَلَاتَمَسَّ مَسَامِعَهُ بِكَافُورٍ، وَإِذَا عَمَّمْتَهُ فَلَا تُعَمِّمْهُ عِمَّةَ الْأَعْرَابِيِّ ». قُلْتُ: كَيْفَ أَصْنَعُ؟ قَالَ: « خُذْ حَدَّ الْعِمَامَةِ مِنْ وَسَطِهَا، وَانْشُرْهَا عَلى رَأْسِهِ، ثُمَّ رُدَّهَا إِلى خَلْفِهِ، وَاطْرَحْ طَرَفَيْهَا عَلى صَدْرِهِ ».

Ali, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Usman Al Nawa’a who said,

‘I said to Abu Abdullahasws , ‘I tend to wash the dead bodies’. Heasws said: ‘And you are good (at it)?’ I said, ‘I wash’. So heasws said: ‘When you wash, so be gentle with it and neither press it nor touch its ears with camphor; and when you turban him, so do not turban him the turbanning of the Bedouins’. I said, ‘How should I do (it)?’ Heasws said: ‘Take the turban from its middle and display is upon his head, then turn it to its behind, and drop its two ends upon his chest’.105

9. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ النَّضْر بْنِ سُوَيْدٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : كَيْفَ أَصْنَعُ بِالْكَفَنِ؟ قَالَ: « تُؤْخَذُ خِرْقَةٌ، فَتُشَدُّ بِهَا عَلى مَقْعَدَتِهِ وَرِجْلَيْهِ » قُلْتُ: فَالْإِزَارُ؟ قَالَ: « إِنَّهَا لَا تُعَدُّ شَيْئاً، إِنَّمَا تُصْنَعُ لِيُضَمَّ مَا هُنَاكَ‌ لِئَلاَّ يَخْرُجَ مِنْهُ شَيْ‌ءٌ، وَمَا يُصْنَعُ مِنَ الْقُطْنِ أَفْضَلُ مِنْهَا، ثُمَّ يُخْرَقُ الْقَمِيصُ إِذَا غُسِّلَ، وَيُنْزَعُ مِنْ رِجْلَيْهِ » قَالَ: « ثُمَّ الْكَفَنُ قَمِيصٌ غَيْرُ مَزْرُورٍ، وَلَامَكْفُوفٍ، وَعِمَامَةٌ يُعَصَّبُ بِهَا رَأْسُهُ، وَيُرَدُّ فَضْلُهَا عَلى رِجْلَيْهِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullahasws , ‘How should I deal with the shroud?’ Heasws said: ‘Take a cloth and tighten it upon his seat and his legs’. I said, ‘So (what about) the loincloth?’ Heasws said: ‘It does not count as anything. But rather, you should do so to secure what it is over there, lest something might come out from it, and what you do from the cotton (padding) is superior to it. Then the shirt is torn, when you wash, and removed from his legs’. Heasws said: ‘Then the shrouding shirt should be without any buttons and hemming, and a turban is what his head is wrapped with, and its extra ends would be returned upon his legs’.106

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي الْعِمَامَةِ لِلْمَيِّتِ، فَقَالَ: « حَنِّكْهُ ».

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

(It has been narrated) from Abu Abdullahasws regarding the turban for the deceased. So heasws said: ‘Wrap it (around his head)’.107

11. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « يُكَفَّنُ الْمَيِّتُ فِي خَمْسَةِ أَثْوَابٍ: قَمِيصٍ لَايُزَرُّ عَلَيْهِ، وَإِزَارٍ، وَخِرْقَةٍ يُعَصَّبُ بِهَا وَسَطُهُ، وَبُرْدٍ يُلَفُّ فِيهِ، وَعِمَامَةٍ يُعَمَّمُ بِهَا، وَيُلْقى فَضْلُهَا عَلى صَدْرِهِ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullahasws having said: ‘Enshroud the deceased in five clothes – A shirt with no buttons upon it, and a loincloth, and a cloth to wrap around his middle, and a cloak to wrap him in, and a turban to turban him with, and cast its excess upon his chest’.108

12. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ، عَنْ غَيْرِ وَاحِدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « الْكَافُورُ هُوَ الْحَنُوطُ ».

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from someone else,

(It has been narrated) from Abu Abdullahasws having said: ‘The camphor, it is the embalming (material)’.109

13. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ صَالِحِ بْنِ السِّنْدِيِّ، عَنْ جَعْفَرِ بْنِ بَشِيرٍ، عَنْ دَاوُدَ بْنِ سِرْحَانَ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام لِي فِي كَفْنِ أَبِي عُبَيْدَةَ الْحَذَّاءِ: « إِنَّمَا الْحَنُوطُ الْكَافُورُ، وَلكِنِ اذْهَبْ، فَاصْنَعْ كَمَا يَصْنَعُ النَّاسُ ».

Ali Bin Ibrahim, from his father, from Salih Bin Al Sandy, from Ja’far Bin Bashir, from Dawood Bin Sirham who said,

‘Abu Abdullahasws said to me regarding the shroud of Abu UbeydaAl-Haza’a: ‘But ra ther, the embalming (material) is the camphor, but go and do just as the people are doing’.110

14. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ دَاوُدَ بْنِ سِرْحَانَ، قَالَ: مَاتَ أَبُو عُبَيْدَةَ الْحَذَّاءُ وَأَنَا بِالْمَدِينَةِ، فَأَرْسَلَ إِلَيَّ أَبُو عَبْدِ اللهِعليه‌السلام بِدِينَارٍ، وَقَالَ: « اشْتَرِ بِهذَا حَنُوطاً، وَاعْلَمْ أَنَّ الْحَنُوطَ هُوَ الْكَافُورُ، وَلكِنِ اصْنَعْ كَمَا يَصْنَعُ النَّاسُ ». قَالَ: فَلَمَّا مَضَيْتُ أَتْبَعَنِي بِدِينَارٍ، وَقَالَ: « اشْتَرِ بِهذَا كَافُوراً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Dawood Bin Sirham who said,

‘Abu UbeydaAl-Haza’a died and I was inAl-Medina, so Abu Abdullahasws sent a Dinar to me and said: ‘Buy embalming (material), and know that the embalming (material), it is the camphor, but do as what the people are doing’.

He (the narrator) said, ‘So when I went, heasws followed me with a Dinar and said: ‘Buy camphor with this’.111

15. 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 الْحَنُوطِ لِلْمَيِّتِ؟ فَقَالَ: « اجْعَلْهُ فِي مَسَاجِدِهِ ».

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 embalming for the deceased. Heasws said: ‘Make it to be in his praying places (forehead, two palms, two knees, two toes)’.112

16. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ النَّوْفَلِيِّ، عَنِ السَّكُونِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام : « أَنَّ النَّبِيَّصلى‌الله‌عليه‌وآله‌وسلم نَهى أَنْ يُوضَعَ عَلَى النَّعْشِ الْحَنُوطُ ».

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

(It has been narrated) from Abu Abdullahasws that the Prophetsaww forbade from places the embalming material (camphor) upon the coffin’. 113

20 - بَابُ تَكْفِينِ الْمَرْأَةِ‌

Chapter 20 – Enshrouding the woman

1. 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 : فِي كَمْ تُكَفَّنُ الْمَرْأَةُ؟ قَالَ: « تُكَفَّنُ فِي خَمْسَةِ أَثْوَابٍ أَحَدُهَا الْخِمَارُ ».

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

‘Abu Abdullahasws was asked regarding enshrouding the woman. Heasws said: ‘She would be shrouded in five clothes, one of them being the scarf’.114

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ، قَالَ: سَأَلْتُهُ: كَيْفَ تُكَفَّنُ الْمَرْأَةُ؟ فَقَالَ: « كَمَا يُكَفَّنُ الرَّجُلُ، غَيْرَ أَنَّا نَشُدُّ عَلى ثَدْيَيْهَا خِرْقَةً تَضُمُّ الثَّدْيَ إِلَى الصَّدْرِ، وَتُشَدُّ عَلى ظَهْرِهَا، وَيُصْنَعُ لَهَا الْقُطْنُ أَكْثَرَ مِمَّا يُصْنَعُ لِلرِّجَالِ، وَيُحْشَى الْقُبُلُ وَالدُّبُرُ بِالْقُطْنِ وَالْحَنُوطِ، ثُمَّ تُشَدُّ عَلَيْهَا الْخِرْقَةُ شَدّاً شَدِيداً ».

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

‘I asked himasws about how the woman would be enshrouded. So heasws said: ‘Just as the man would be enshrouded, apart from that a cloth would be tightened upon her breasts to press the breasts upon the chest and it would be tightened upon her back, and the cotton (padding) would be done for her more than what would be done for the man, and stuffing the front and the back with the cotton and the embalming (camphor), then the cloth would be tightened upon her with an intense tightening’.115

3. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ عَبْدِ اللهِ بْنِ عَامِرٍ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنْ فَضَالَةَ، عَنِ القَاسِمِ بْنِ بُرَيْدٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « يُكَفَّنُ الرَّجُلُ فِي ثَلَاثَةِ أَثْوَابٍ، وَالْمَرْأَةُ إِذَا كَانَتْ عَظِيمَةً فِي خَمْسَةٍ: دِرْعٍ، وَمِنْطَقٍ، وَخِمَارٍ، وَلِفَافَتَيْنِ ».

Al Husayn Bin Muhammad, from Adullah Bin Aamir, from Ali Bin Mahziyar, from Fazalat, from Qasim Bin Yazeed, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws having said ‘The man would be enshrouded in three clothes, and the woman, when she was large, in five – a shirt and a loincloth and a veil and two wrappings’.116