 The Cleansing Quality of Water

The Quantity of Water that Always Remains Clean

The Case of a Small Quantity of Water, the Water with a Dead Body in it and its use by a Man to Wash His Dirty Hand in it

The Case of a Well and Things that May Fall in It (Fatwa best explains Ahadith 2-12 as well as the following chapter.)

A Well near a Cesspool

Taking Wudu’ With Water from Which Animals, Beasts and Birds Have Drunk

Taking Wudu’ with the Water from Which a Woman during Her Hayd (menses), People After Having Carnal Relations, a Jew, a Christian or a Person Hostile toward ’A’immah Has Drunk (Fatwa best explains Ahadith 4-6 of this chapter.)

A Man Places His Hand in the Water before Washing, the Limit of Washing Hands Because of Carnal Relations, Urination, Feces and Sleeping

Mixing of Rain Water with Urine, with Water Used for Taking Ghusl (bath) Because of Carnal Relations, Touching of One’s Cloth with Water Used for Washing Because of Urine

Water of Bath Houses and Water Heated by the Sun’s Rays

Places Not Desirable to Use as a Lavatory

Expressions to Say When Entering a Lavatory and When Coming Out

Draining Urine, Washing and If One Does Not Find Water

The Quantity of Water Required for Wudu’, Showers and One Who Is Excessive in the Use of Water for Wudu’

Brushing One’s Teeth

Rinsing One’s Mouth and Nostrils

Description of Wudu’

The Area of the Face and Hands to be Washed for Wudu’

Wiping of Head and Feet

Wiping Over the Shoes

Bandages and Wounds

Facing Doubts about Wudu’ Forgetting or Mixing Proper Order

Matters that Invalidate or Do not Invalidate Wudu’

One’s Stepping over Feces or Other Such Things

Certain Fluid, Which Is Other than Urine and Semen

Kinds of Ghusl (bath)

Matters Covered by Ghusl (bath)

Necessity of Ghusl (bath) on Friday

Description of Ghusl (bath), Wudu’ Before or Thereafter and a Man’s Ghusl (bath) in an Improper Place, Expressions to Say During Taking Ghusl (bath) and Moving a Ring During Ghusl (bath)

Reason Necessitating Ghusl (bath) for Men and Women

Wet Dreams of Men and Women

Finding Fluid Coming Out after Ghusl (bath)

One after Carnal Relations Eats, Drinks, Reads, Enters a Masjid, Dyes Hair, Uses Fragrance and So On

One after Carnal Relation Sweats in His Clothes, Clothes Touch His Wet Body

Semen or Al-Madhiy Comes in Contact with One’s Clothes or Body

Urine Comes in Contact with One’s Clothes or Body

Urine of Animals and Their Dung

Clothes Come in Contact with Blood and Pus

Dogs Touching Clothes, Body and So On

Description of Tayammum

When Tayammum Is Necessary and Finding Water Thereafter

One’s having Little Water on a Journey but Is Afraid of Facing Thirst

One’s Experiencing Carnal Relations and Having Only Ice

Taking Tayammum with Clay

Bandages, Injuries, One’s Suffering from Smallpox and or Experiencing Carnal Relations

Rare Ahadith about Wudu’

Chapters on Hayd (menses)

Minimum and Maximum Duration of Hayd

Women’s Experiencing Hayd After or Before Their Date of Hayd

Women Observe Yellowish Blood Before or After Hayd (menses)

First Time Hayd (menses)

Examining if Hayd (menses) has Ended or Not

Taking Ghusl (bath) Because of Hayd and the Kind of Water Needed

Women Find Blood after Sexual Relation

Comprehensive Instructions About Hayd (menses) and Istihadah (irregular menses)

Signs for Differentiating Between Blood of Hayd and Istihadah

Differentiating Among Blood of Hayd, Virginity or a Wound

Pregnant Woman Finds Blood

Blood Because of Childbirth

Blood Discharge after a Woman’s Experiencing Discharge-Free Period after Childbirth and Blood Discharge before Birth or after Childbirth

Matters Necessary for Women during Hayd at the Times of Salah (prayer)

Women Find Hayd Blood after the Coming of the Time for a Salah (Prayer) Before Performing It Or Become Clean Before the Coming of the Time for a Salah (Prayer) But Are Too Lazy for Ghusl (bath)

Women Feel Hayd during Salah (Prayer)

Women Must Make-up-for Fasting Because of Hayd but Not Salah (Prayer) 

Women’s Reading the Holy Quran During Hayd or Child-birth 

Women during Hayd Can Pick up Things from a Masjid but Must Not Leave Anything Therein

Women’s Hayd (menses) Stops, Comes Again and the Time of Menopause

Women’s Using Medicine to Have Hayd (menses) after It Stops 

Using Dye during Hayd (menses) 

Washing Clothes of Women during Hayd 

Women During Hayd Pick up Prayer Rug or Water 

Causes of Death and that Believing People May Die by any Manner of Dying 

The Reward for a Person Suffering from Illness 

Another Section on the Same Subject 

The Limits of Complaints 

A Patient’s Giving Permission to His Visitors 

How Often a Patient Should Be Visited, How Long the Duration of Visitation Should Be and Complete Visit 

The Limit of a Sudden Death 

The Virtue (Reward) of Visiting a Patient 

Dictations to a Dying Person

Difficulty in Dying (If Dying Becomes Difficult and the Agony of Death Intense) 

Facing the Dying Person Toward Qiblah

A Believing Person Is Not Caused to Die Against His Will

Things that Believers and Unbelievers See in Dying Conditions

Taking out of the Souls of Believing and Unbelievers

Burial Should Take Place Immediately

Rare Ahadith

Women during Hayd Nurse a Patient (The following chapters are about rules of washing a dead body for burial, shrouding and other matters of burial, and are best explained in the form of fatwa. Consult current fatwa about them.)

Washing a Dead Body

Hunut (Rubbing Camphor) on a Dead Body and Shrouding

Shrouding a Deceased Women

Undesirability of Perfuming the Shroud or Warming Water for Washing Dead Bodies

The Desirable Pieces of Shroud and the Undesirable Ones

The Amount of Water Needed for Ghusl (bath) of a Deceased Person

The Two Fresh Al-Jaridah (Twigs of Palm Tree)

Persons Dead Without Shower Due to Carnal Relations Hayd or Child Birth Reasons

Chapter 26- Dead Woman with a Baby Moving Inside Her

Cutting of Nails and Hairs of Dead Person Undesirable

Things Coming Out of a Dead Body after Ghusl (bath)

Washing of Persons of opposite Gender

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ قَالَ لِي أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) يَا عُقْبَةُ لاَ يَقْبَلُ الله مِنَ الْعِبَادِ يَوْمَ الْقِيَامَةِ إِلاَّ هَذَا الأمْرَ الَّذِي أَنْتُمْ عَلَيْهِ وَمَا بَيْنَ أَحَدِكُمْ وَبَيْنَ أَنْ يَرَى مَا تَقَرُّ بِهِ عَيْنُهُ إِلاَّ أَنْ تَبْلُغَ نَفْسُهُ إِلَى هَذِهِ ثُمَّ أَهْوَى بِيَدِهِ إِلَى الْوَرِيدِ ثُمَّ اتَّكَأَ وَكَانَ مَعِيَ الْمُعَلَّى فَغَمَزَنِي أَنْ أَسْأَلَهُ فَقُلْتُ يَا ابْنَ رَسُولِ الله فَإِذَا بَلَغَتْ نَفْسُهُ هَذِهِ أَيَّ شَيْ‏ءٍ يَرَى فَقُلْتُ لَهُ بِضْعَ عَشْرَةَ مَرَّةً أَيَّ شَيْ‏ءٍ فَقَالَ فِي كُلِّهَا يَرَى وَلاَ يَزِيدُ عَلَيْهَا ثُمَّ جَلَسَ فِي آخِرِهَا فَقَالَ يَا عُقْبَةُ فَقُلْتُ لَبَّيْكَ وَسَعْدَيْكَ فَقَالَ أَبَيْتَ إِلاَّ أَنْ تَعْلَمَ فَقُلْتُ نَعَمْ يَا ابْنَ رَسُولِ الله إِنَّمَا دِينِي مَعَ دِينِكَ فَإِذَا ذَهَبَ دِينِي كَانَ ذَلِكَ كَيْفَ لِي بِكَ يَا ابْنَ رَسُولِ الله كُلَّ سَاعَةٍ وَبَكَيْتُ فَرَقَّ لِي فَقَالَ يَرَاهُمَا وَالله فَقُلْتُ بِأَبِي وَأُمِّي مَنْ هُمَا قَالَ ذَلِكَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) وَعَلِيٌّ (عَلَيْهِ الْسَّلام) يَا عُقْبَةُ لَنْ تَمُوتَ نَفْسٌ مُؤْمِنَةٌ أَبَداً حَتَّى تَرَاهُمَا قُلْتُ فَإِذَا نَظَرَ إِلَيْهِمَا الْمُؤْمِنُ أَ يَرْجِعُ إِلَى الدُّنْيَا فَقَالَ لاَ يَمْضِي أَمَامَهُ إِذَا نَظَرَ إِلَيْهِمَا مَضَى أَمَامَهُ فَقُلْتُ لَهُ يَقُولاَنِ شَيْئاً قَالَ نَعَمْ يَدْخُلاَنِ جَمِيعاً عَلَى الْمُؤْمِنِ فَيَجْلِسُ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) عِنْدَ رَأْسِهِ وَعَلِيٌّ (عَلَيْهِ الْسَّلام) عِنْدَ رِجْلَيْهِ فَيُكِبُّ عَلَيْهِ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) فَيَقُولُ يَا وَلِيَّ الله أَبْشِرْ أَنَا رَسُولُ الله إِنِّي خَيْرٌ لَكَ مِمَّا تَرَكْتَ مِنَ الدُّنْيَا ثُمَّ يَنْهَضُ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) فَيَقُومُ عَلِيٌّ (عَلَيْهِ الْسَّلام) حَتَّى يُكِبَّ عَلَيْهِ فَيَقُولُ يَا وَلِيَّ الله أَبْشِرْ أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ الَّذِي كُنْتَ تُحِبُّهُ أَمَا لأَنْفَعَنَّكَ ثُمَّ قَالَ إِنَّ هَذَا فِي كِتَابِ الله عَزَّ وَجَلَّ قُلْتُ أَيْنَ جَعَلَنِيَ الله فِدَاكَ هَذَا مِنْ كِتَابِ الله قَالَ فِي يُونُسَ قَوْلُ الله عَزَّ وَجَلَّ هَاهُنَا الَّذِينَ آمَنُوا وَكانُوا يَتَّقُونَ. لَهُمُ الْبُشْرى‏ فِي الْحَياةِ الدُّنْيا وَفِي الآخِرَةِ لا تَبْدِيلَ لِكَلِماتِ الله ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ.

1. A number of our people have narrated from Sahl ibn Ziyad from ibn Faddal from Ali ibn ‘Uqbah from his father who has said the following: “Abu ‘Abd Allah (a.s.), once said, ‘O ‘Uqbah, Allah, on the Day of Judgment, will not accept anything other than what you believe in (following Ahl al-Bayt). No other thing stands between anyone of you, and the delight of the hearts, other than the time when one’s soul reaches this’ ( He (the Imam) pointed his hand toward his jugular vein). He then leaned against a pillow. Mu‘alla’ was with me and he made a gesture to ask the Imam more questions. I then said, ‘O child of the Messenger of Allah, when the soul reaches here, then what is it that the patient sees?’ I said it about ten times, ‘What?’ Every time he replied, ‘He sees’ and would not add anything more. At last he sat straight and said, ‘O ‘Uqbah.’ I replied, ‘Yes, here I am paying full attention.’ He said, ‘Is it necessary for you to know?’ I said, ‘Yes, O child of the Messenger of Allah, I must know. My religion is with your religion. If my religion is gone, how can I then live every hour?’ I wept and he sympathized and said, ‘He will see both of them.’ I then asked, ‘May Allah keep my soul in the service of your cause, who are the two of them?’ He replied, ‘The two are the Messenger of Allah and Ali, ‘Alayhim al-Salam, O ‘Uqbah, there is never a believing soul who does not see them.’ I then asked, ‘When a believing person sees them, does he then come back to the worldly life?’ He replied, ‘No, but he moves forward, when he sees them he moves forward.’ I then asked, ‘Do they say anything?’ He replied, ‘Yes, they both come to the believing person. The Messenger of Allah sits near his head and Ali near his feet. The Messenger of Allah leans over him and says, “O friend of Allah, good news for you. I am the Messenger of Allah and I am better for you than all that you have left in the world.” The Messenger of Allah then stands up and Ali (a.s.), leans over him saying, “O friend of Allah, good news for you. I am Ali, ibn abu Talib, whom you loved. I am certainly to benefit you.” The Imam then said, ‘This is in the book of Allah, the Majestic, the Glorious.’ I then asked, ‘May Allah keep my soul in the service of your cause, is this from the book of Allah?’ He said, ‘It is in Yunus Surah ten where the words of Allah, the Majestic, the Glorious, say, “Those who have believed and have observed rules of faithfulness, there is good news for them in the worldly life and in the hereafter, there is no change in the words of Allah and this is the great success.’””( 10:64) 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ خَالِدِ بْنِ عُمَارَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) إِذَا حِيلَ بَيْنَهُ وَبَيْنَ الْكَلاَمِ أَتَاهُ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) وَمَنْ شَاءَ الله فَجَلَسَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) عَنْ يَمِينِهِ وَالآخَرُ عَنْ يَسَارِهِ فَيَقُولُ لَهُ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) أَمَّا مَا كُنْتَ تَرْجُو فَهُوَ ذَا أَمَامَكَ وَأَمَّا مَا كُنْتَ تَخَافُ مِنْهُ فَقَدْ أَمِنْتَ مِنْهُ ثُمَّ يُفْتَحُ لَهُ بَابٌ إِلَى الْجَنَّةِ فَيَقُولُ هَذَا مَنْزِلُكَ مِنَ الْجَنَّةِ فَإِنْ شِئْتَ رَدَدْنَاكَ إِلَى الدُّنْيَا وَلَكَ فِيهَا ذَهَبٌ وَفِضَّةٌ فَيَقُولُ لاَ حَاجَةَ لِي فِي الدُّنْيَا فَعِنْدَ ذَلِكَ يَبْيَضُّ لَوْنُهُ وَيَرْشَحُ جَبِينُهُ وَتَقَلَّصُ شَفَتَاهُ وَتَنْتَشِرُ مَنْخِرَاهُ وَتَدْمَعُ عَيْنُهُ الْيُسْرَى فَأَيَّ هَذِهِ الْعَلاَمَاتِ رَأَيْتَ فَاكْتَفِ بِهَا فَإِذَا خَرَجَتِ النَّفْسُ مِنَ الْجَسَدِ فَيُعْرَضُ عَلَيْهَا كَمَا عُرِضَ عَلَيْهِ وَهِيَ فِي الْجَسَدِ فَتَخْتَارُ الآخِرَةَ فَتُغَسِّلُهُ فِيمَنْ يُغَسِّلُهُ وَتُقَلِّبُهُ فِيمَنْ يُقَلِّبُهُ فَإِذَا أُدْرِجَ فِي أَكْفَانِهِ وَوُضِعَ عَلَى سَرِيرِهِ خَرَجَتْ رُوحُهُ تَمْشِي بَيْنَ أَيْدِي الْقَوْمِ قُدُماً وَتَلْقَاهُ أَرْوَاحُ الْمُؤْمِنِينَ يُسَلِّمُونَ عَلَيْهِ وَيُبَشِّرُونَهُ بِمَا أَعَدَّ الله لَهُ جَلَّ ثَنَاؤُهُ مِنَ النَّعِيمِ فَإِذَا وُضِعَ فِي قَبْرِهِ رُدَّ إِلَيْهِ الرُّوحُ إِلَى وَرِكَيْهِ ثُمَّ يُسْأَلُ عَمَّا يَعْلَمُ فَإِذَا جَاءَ بِمَا يَعْلَمُ فُتِحَ لَهُ ذَلِكَ الْبَابُ الَّذِي أَرَاهُ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) فَيَدْخُلُ عَلَيْهِ مِنْ نُورِهَا وَضَوْئِهَا وَبَرْدِهَا وَطِيبِ رِيحِهَا قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأَيْنَ ضَغْطَةُ الْقَبْرِ فَقَالَ هَيْهَاتَ مَا عَلَى الْمُؤْمِنِينَ مِنْهَا شَيْ‏ءٌ وَالله إِنَّ هَذِهِ الأرْضَ لَتَفْتَخِرُ عَلَى هَذِهِ فَيَقُولُ وَطِىَ عَلَى ظَهْرِي مُؤْمِنٌ وَلَمْ يَطَأْ عَلَى ظَهْرِكِ مُؤْمِنٌ وَتَقُولُ لَهُ الأرْضُ وَالله لَقَدْ كُنْتُ أُحِبُّكَ وَأَنْتَ تَمْشِي عَلَى ظَهْرِي فَأَمَّا إِذَا وُلِّيتُكَ فَسَتَعْلَمُ مَا ذَا أَصْنَعُ بِكَ فَتَفْسَحُ لَهُ مَدَّ بَصَرِهِ.

2. Ali ibn Ibrahim has narrated from Muhammad ‘Isa from Yunus from Khalid ibn ‘Umarah from abu Basir who has said the following: “Abu ‘Abd Allah (a.s.), has said that when a dying person loses the ability to speak, the Messenger of Allah comes to him along with whomever Allah wants. The Messenger of Allah sits near his right side and the other on his left side. The Messenger of Allah then says, ‘What you hoped for is in front of you, you are safe from that of which you were afraid.’ Then he opens for him a door to paradise saying, ‘This is your dwelling place in paradise. However, if you like I can send you back to the worldly life where you can have gold and silver.’ He will then say, ‘I do not want the worldly things.’ At this time his color whitens, his forehead sweats, his lips shrink, his nostrils expand and his left eye tears up (moistons with tears). Whichever of these signs you see is enough. When the soul departs the body, it is given the choice again as when in the body but it chooses the life hereafter. He is then washed among those who wash him and is turned side to side among those who turn him side to side. When he is wrapped up in the shroud and is placed on the stretcher, his spirit comes out and begins to walk before the people. The spirits of believing people meet him with greetings of peace and good news of whatever bounties Allah, to whom belongs the Glorious praise, has prepared for him. When he is placed in his grave his spirit is returned to him down to his thighs and is asked of what he knows. If he then comes up with what he knows, that door which the Messenger of Allah had shown to him is opened, light, brightness, coolness, goodness and sweet smelling fragrance comes to him from there.’ The narrator has said that I then asked, ‘What about the strong pressure that grave applies?’ The Imam replied, ‘Never, a thing as such ever happens to believing people. By Allah, this earth feels proud of him saying, “Look, a believing person walks upon me but no believing person walks upon you.” The earth says to him, “I loved you when you walked upon my back and when I love, you can see what I will do for you.” It opens up as far and wide as his eyes can see.’” 

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ سَعِيدِ بْنِ يَسَارٍ أَنَّهُ حَضَرَ أَحَدَ ابْنَيْ سَابُورَ وَكَانَ لَهُمَا فَضْلٌ وَوَرَعٌ وَإِخْبَاتٌ فَمَرِضَ أَحَدُهُمَا وَمَا أَحْسَبُهُ إِلاَّ زَكَرِيَّا بْنَ سَابُورَ قَالَ فَحَضَرْتُهُ عِنْدَ مَوْتِهِ فَبَسَطَ يَدَهُ ثُمَّ قَالَ ابْيَضَّتْ يَدِي يَا عَلِيُّ قَالَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) وَعِنْدَهُ مُحَمَّدُ بْنُ مُسْلِمٍ قَالَ فَلَمَّا قُمْتُ مِنْ عِنْدِهِ ظَنَنْتُ أَنَّ مُحَمَّداً يُخْبِرُهُ بِخَبَرِ الرَّجُلِ فَأَتْبَعَنِي بِرَسُولٍ فَرَجَعْتُ إِلَيْهِ فَقَالَ أَخْبِرْنِي عَنْ هَذَا الرَّجُلِ الَّذِي حَضَرْتَهُ عِنْدَ الْمَوْتِ أَيَّ شَيْ‏ءٍ سَمِعْتَهُ يَقُولُ قَالَ قُلْتُ بَسَطَ يَدَهُ ثُمَّ قَالَ ابْيَضَّتْ يَدِي يَا عَلِيُّ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) وَالله رَآهُ وَالله رَآهُ وَالله رَآهُ.

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from Yunus ibn Ya’qub from Sa’id ibn Yasar who has said the following: “I was present at the time of the death of one of the sons of Sabur - both being people of merits, piety and great sincerity in their belief. One of them became ill and I think he was Zachariah ibn Sabur. I visited him in his dying condition. He stretched his hand and then said, ‘O Ali, my hands have become white.’ I then visited abu ‘Abd Allah (a.s.), when Muhammad ibn Muslim was also there. When I stood up to leave, thinking that Muhammad would inform him about the case of the man (Zachariah ibn Sabur), he sent someone after me and I returned. He said, ‘Tell me about the man in whose dying condition you were present. What did you hear from him?’ I replied, ‘He stretched his hand and then said, “O Ali, my hands have become white!” Abu ‘Abd Allah (a.s.), then said, ‘By Allah he saw him, by Allah he saw him, by Allah he saw him! ’” 

4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) يَقُولُ مِنْكُمْ وَالله يُقْبَلُ وَلَكُمْ وَالله يُغْفَرُ إِنَّهُ لَيْسَ بَيْنَ أَحَدِكُمْ وَبَيْنَ أَنْ يَغْتَبِطَ وَيَرَى السُّرُورَ وَقُرَّةَ الْعَيْنِ إِلاَّ أَنْ تَبْلُغَ نَفْسُهُ هَاهُنَا وَأَوْمَأَ بِيَدِهِ إِلَى حَلْقِهِ ثُمَّ قَالَ إِنَّهُ إِذَا كَانَ ذَلِكَ وَاحْتُضِرَ حَضَرَهُ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) وَعَلِيٌّ (عَلَيْهِ الْسَّلام) وَجَبْرَئِيلُ وَمَلَكُ الْمَوْتِ (عَلَيْهِ الْسَّلام) فَيَدْنُو مِنْهُ عَلِيٌّ (عَلَيْهِ الْسَّلام) فَيَقُولُ يَا رَسُولَ الله إِنَّ هَذَا كَانَ يُحِبُّنَا أَهْلَ الْبَيْتِ فَأَحِبَّهُ وَيَقُولُ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) يَا جَبْرَئِيلُ إِنَّ هَذَا كَانَ يُحِبُّ الله وَرَسُولَهُ وَأَهْلَ بَيْتِ رَسُولِهِ فَأَحِبَّهُ وَيَقُولُ جَبْرَئِيلُ لِمَلَكِ الْمَوْتِ إِنَّ هَذَا كَانَ يُحِبُّ الله وَرَسُولَهُ وَأَهْلَ بَيْتِ رَسُولِهِ فَأَحِبَّهُ وَارْفُقْ بِهِ فَيَدْنُو مِنْهُ مَلَكُ الْمَوْتِ فَيَقُولُ يَا عَبْدَ الله أَخَذْتَ فَكَاكَ رَقَبَتِكَ أَخَذْتَ أَمَانَ بَرَاءَتِكَ تَمَسَّكْتَ بِالْعِصْمَةِ الْكُبْرَى فِي الْحَيَاةِ الدُّنْيَا قَالَ فَيُوَفِّقُهُ الله عَزَّ وَجَلَّ فَيَقُولُ نَعَمْ فَيَقُولُ وَمَا ذَلِكَ فَيَقُولُ وَلاَيَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ الْسَّلام) فَيَقُولُ صَدَقْتَ أَمَّا الَّذِي كُنْتَ تَحْذَرُهُ فَقَدْ آمَنَكَ الله مِنْهُ وَأَمَّا الَّذِي كُنْتَ تَرْجُوهُ فَقَدْ أَدْرَكْتَهُ أَبْشِرْ بِالسَّلَفِ الصَّالِحِ مُرَافَقَةِ رَسُولِ الله (صلّى اللهُ عَلَيْهِ وَآلِه) وَعَلِيٍّ وَفَاطِمَةَ (عَلَيْهِا الْسَّلام) ثُمَّ يَسُلُّ نَفْسَهُ سَلاًّ رَفِيقاً ثُمَّ يَنْزِلُ بِكَفَنِهِ مِنَ الْجَنَّةِ وَحَنُوطِهِ مِنَ الْجَنَّةِ بِمِسْكٍ أَذْفَرَ فَيُكَفَّنُ بِذَلِكَ الْكَفَنِ وَيُحَنَّطُ بِذَلِكَ الْحَنُوطِ ثُمَّ يُكْسَى 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 عَلَى فِرَاشِهَا أَبْشِرْ بِرَوْحٍ وَرَيْحَانٍ وَجَنَّةِ نَعِيمٍ وَرَبٍّ غَيْرِ غَضْبَانَ ثُمَّ يَزُورُ آلَ مُحَمَّدٍ فِي جِنَانِ رَضْوَى فَيَأْكُلُ مَعَهُمْ مِنْ طَعَامِهِمْ وَيَشْرَبُ مِنْ شَرَابِهِمْ وَيَتَحَدَّثُ مَعَهُمْ فِي مَجَالِسِهِمْ حَتَّى يَقُومَ قَائِمُنَا أَهْلَ الْبَيْتِ فَإِذَا قَامَ قَائِمُنَا بَعَثَهُمُ الله فَأَقْبَلُوا مَعَهُ يُلَبُّونَ زُمَراً زُمَراً فَعِنْدَ ذَلِكَ يَرْتَابُ الْمُبْطِلُونَ وَيَضْمَحِلُّ الْمُحِلُّونَ وَقَلِيلٌ مَا يَكُونُونَ هَلَكَتِ الْمَحَاضِيرُ وَنَجَا الْمُقَرَّبُونَ مِنْ أَجْلِ ذَلِكَ قَالَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) لِعَلِيٍّ (عَلَيْهِ الْسَّلام) أَنْتَ أَخِي وَمِيعَادُ مَا بَيْنِي وَبَيْنَكَ وَادِي السَّلاَمِ قَالَ وَإِذَا احْتُضِرَ الْكَافِرُ حَضَرَهُ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) وَعَلِيٌّ (عَلَيْهِ الْسَّلام) وَجَبْرَئِيلُ (عَلَيْهِم الْسَّلام) وَمَلَكُ الْمَوْتِ (عَلَيْهِ الْسَّلام) فَيَدْنُو مِنْهُ عَلِيٌّ (عَلَيْهِ الْسَّلام) فَيَقُولُ يَا رَسُولَ الله إِنَّ هَذَا كَانَ يُبْغِضُنَا أَهْلَ الْبَيْتِ فَأَبْغِضْهُ وَيَقُولُ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) يَا جَبْرَئِيلُ إِنَّ هَذَا كَانَ يُبْغِضُ الله وَرَسُولَهُ وَأَهْلَ بَيْتِ رَسُولِهِ فَأَبْغِضْهُ فَيَقُولُ جَبْرَئِيلُ يَا مَلَكَ الْمَوْتِ إِنَّ هَذَا كَانَ يُبْغِضُ الله وَرَسُولَهُ وَأَهْلَ بَيْتِ رَسُولِهِ فَأَبْغِضْهُ وَاعْنُفْ عَلَيْهِ فَيَدْنُو مِنْهُ مَلَكُ الْمَوْتِ فَيَقُولُ يَا عَبْدَ الله أَخَذْتَ فَكَاكَ رِهَانِكَ أَخَذْتَ أَمَانَ بَرَاءَتِكَ تَمَسَّكْتَ بِالْعِصْمَةِ الْكُبْرَى فِي الْحَيَاةِ الدُّنْيَا فَيَقُولُ لاَ فَيَقُولُ أَبْشِرْ يَا عَدُوَّ الله بِسَخَطِ الله عَزَّ وَجَلَّ وَعَذَابِهِ وَالنَّارِ أَمَّا الَّذِي كُنْتَ تَحْذَرُهُ فَقَدْ نَزَلَ بِكَ ثُمَّ يَسُلُّ نَفْسَهُ سَلاًّ عَنِيفاً ثُمَّ يُوَكِّلُ بِرُوحِهِ ثَلاَثَمِائَةِ شَيْطَانٍ كُلُّهُمْ يَبْزُقُ فِي وَجْهِهِ وَيَتَأَذَّى بِرُوحِهِ فَإِذَا وُضِعَ فِي قَبْرِهِ فُتِحَ لَهُ بَابٌ مِنْ أَبْوَابِ النَّارِ فَيَدْخُلُ عَلَيْهِ مِنْ قَيْحِهَا وَلَهَبِهَا.

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ‘Ammar ibn Marwan from a person who had who has said the following: “I heard abu ‘Abd Allah (a.s.) say, ‘Only from you, by Allah, it (good deeds) is accepted and only your sins are forgiven. There is nothing between any one of you and bliss, joy and the delight of heart, except the time when the soul reaches here’ - pointing to his throat he continued - ‘and when that time comes the Messenger of Allah, Ali, Gabriel and the angel of death come to visit him. Ali comes near him and says, ‘O Messenger of Allah, this person loved us (Ahl al-Bayt), thus please, love him.’ The Messenger of Allah, then says, ‘O Gabriel, this person loved Allah, His Messenger, and the family of His Messenger, thus please love him.’ Gabriel then says, ‘O angel of death, this person loved Allah, His Messenger, and the family of His Messenger, thus please love him and be kind to him.’ The angel of death then comes near him and says, ‘O servant of Allah, have you freed your neck (from punishment), acquired the certificate of exoneration (from sins) and established your hold to the greatest source of protection in the worldly life?”’ The Imam then said, ‘Allah, the Majestic, the Glorious, then grants him power to say, “Yes, I have done so.’” The angel asks, “What is it?” He replies, “It is (my accepting) the guardianship, the Divine Authority of Ali ibn abu Talib (a.s.) .” The angel then says, “You have spoken the truth. Allah has now granted you safety from whatever you feared and all of your wishes that you wanted have come true. There is good news for you along with the virtuous ancestors to be in the company of the Messenger of Allah, Ali and Fatimah, ‘Alayhim al-Salam .” Then he gently separates his soul from his body. Then his shroud is brought from paradise and a special (hunut) perfume in the form of Adhfar Musk. He then is dressed up with that shroud, and that hunut is used. In addition, he is dressed up with a yellow dress of the dresses of paradise. When he is placed in the grave, a door from paradise is opened, through which breeze and fragrance come to him. Thereafter, a space of the distance of one month’s journey is opened in front and on both of his sides. Then it is said to him, “Rest like a bridegroom in his bed with good news of the delightful breeze, fragrance, bountiful paradise and the pleasure of the Lord.” He then visits the family of Muhammad in Rizwan paradise, and is served food and drink with them. He speaks to them in their gatherings until the reappearance of al-Qa’im from Ahl al-Bayt. When al- Qa’im reappears, Allah resurrects them and they come along with him wholeheartedly in groups and formations. The unbelievers at this time become worthless, and disrespectful ones are destroyed but they are very few. People who want the reappearance of Al-Qa’im very quickly vanish and those who believe it (reappearance) is near gain their salvation. For this reason the Messenger of Allah said to Ali (a.s.), “You are my brother and the place for us to meet is the valley of Peace.’” The Imam then said, ‘When it is time for an unbeliever to die, the Messenger of Allah, Ali, Gabriel and the angel of death visit him. Ali comes closer to him and says, “O Messenger of Allah, this person disliked us (Ahl al-Bayt), thus dislike him.” The Messenger of Allah then says, “O Gabriel, this person disliked Allah, His Messenger and the family of His Messenger (Ahl al-Bayt), thus please, dislike him.” Gabriel then says, “O angel of death, this person disliked Allah, His Messenger, and the family of His Messenger, thus you should also dislike him and be firm with him.” The angel of death then comes near him and says, “O servant of Allah, have you freed your neck from punishment, acquired the certificate of exoneration from sins and established a secure hold to the source of safety in the worldly life?” He then says, “No.” The angel then says, “O enemy of Allah, the Majestic, the Glorious, His anger, punishment and hell await you. Whatever you were afraid of has come upon you”; and then he separates his soul from his body in a very harsh manner. Three hundred devils are then assigned over his soul who spit on his face and torture his soul. When he is placed in his grave a door of the doors of hell, whereby pus and flames enter in his grave, is opened.’” 

5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الرَّحِيمِ قَالَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) حَدَّثَنِي صَالِحُ بْنُ مِيثَمٍ عَنْ عَبَايَةَ الأسَدِيِّ أَنَّهُ سَمِعَ عَلِيّاً (عَلَيْهِ الْسَّلام) يَقُولُ وَالله لاَ يُبْغِضُنِي عَبْدٌ أَبَداً يَمُوتُ عَلَى بُغْضِي إِلاَّ رَآنِي عِنْدَ مَوْتِهِ حَيْثُ يَكْرَهُ وَلاَ يُحِبُّنِي عَبْدٌ أَبَداً فَيَمُوتُ عَلَى حُبِّي إِلاَّ رَآنِي عِنْدَ مَوْتِهِ حَيْثُ يُحِبُّ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ الْسَّلام) نَعَمْ وَرَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) بِالْيَمِينِ.

5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd, from Yahya al-Halabiy from ibn Muskan from ’Abd al-Rahim who has said the following: “Once I said to abu Ja‘far (a.s.), that Salih ibn Mitham narrated to me from ‘Abayah al- Asadi who had heard Ali (a.s.), say the following: ‘By Allah, everyone who dislikes me and dies in such condition, can see me at the time of his death but with dislike. Everyone who loves me and dies in such condition, can see me at the time of his death with love.’ Abu Ja‘far (a.s.), then said, ‘Yes, and the Messenger of Allah on his right side.’” 

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ يَحْيَى بْنِ سَابُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) يَقُولُ فِي الْمَيِّتِ تَدْمَعُ عَيْنُهُ عِنْدَ الْمَوْتِ فَقَالَ ذَلِكَ عِنْدَ مُعَايَنَةِ رَسُولِ الله (صلّى اللهُ عَلَيْهِ وَآلِه) فَيَرَى مَا يَسُرُّهُ ثُمَّ قَالَ أَ مَا تَرَى الرَّجُلَ يَرَى مَا يَسُرُّهُ وَمَا يُحِبُّ فَتَدْمَعُ عَيْنُهُ لِذَلِكَ وَيَضْحَكُ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mu‘awiyah ibn Wahab from Yahya ibn Sabur who has said the following: “I heard abu ‘Abd Allah (a.s.), say about a dying person, ‘His eye tears up (moistens with tears) at the time of his death.’ He then said, ‘This happens upon seeing the Messenger of Allah. He sees what makes him happy.’ He then said, ‘Is it not a fact that when a person sees someone whom he loves his eye tears up (moistens with tears) and he laughs?”’ 

7ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَامِرِ بْنِ عَبْدِ الله بْنِ جُذَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ النَّفْسَ إِذَا وَقَعَتْ فِي الْحَلْقِ أَتَاهُ مَلَكٌ فَقَالَ لَهُ يَا هَذَا أَوْ يَا فُلاَنُ أَمَّا مَا كُنْتَ تَرْجُو فَأْيَسْ مِنْهُ وَهُوَ الرُّجُوعُ إِلَى الدُّنْيَا وَأَمَّا مَا كُنْتَ تَخَافُ فَقَدْ أَمِنْتَ مِنْهُ.

7. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad al-Kindiy from more than one person from Aban ibn ‘Uthman from ‘Amir ibn ‘Abd Allah ibn Judha‘ah who has said the following: “I heard abu ‘Abd Allah (a.s.), say, ‘When a soul reaches the throat, an angel comes and says to him, “O you, - or so and so - what you had hoped for, be certain, is of no avail to you, meaning returning to the worldly life, but you have become safe from whatever you were afraid of.’”” 

8ـ أَبَانُ بْنُ عُثْمَانَ عَنْ عُقْبَةَ أَنَّهُ سَمِعَ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) يَقُولُ إِنَّ الرَّجُلَ إِذَا وَقَعَتْ نَفْسُهُ فِي صَدْرِهِ يَرَى قُلْتُ جُعِلْتُ فِدَاكَ وَمَا يَرَى قَالَ يَرَى رَسُولَ الله (صلّى اللهُ عَلَيْهِ وَآلِه) فَيَقُولُ لَهُ رَسُولُ الله أَنَا رَسُولُ الله أَبْشِرْ ثُمَّ يَرَى عَلِيَّ بْنَ أَبِي طَالِبٍ (عَلَيْهِ الْسَّلام) فَيَقُولُ أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ الَّذِي كُنْتَ تُحِبُّهُ تُحِبُّ أَنْ أَنْفَعَكَ الْيَوْمَ قَالَ قُلْتُ لَهُ أَ يَكُونُ أَحَدٌ مِنَ النَّاسِ يَرَى هَذَا ثُمَّ يَرْجِعُ إِلَى الدُّنْيَا قَالَ قَالَ لاَ إِذَا رَأَى هَذَا أَبَداً مَاتَ وَأَعْظَمَ ذَلِكَ قَالَ وَذَلِكَ فِي الْقُرْآنِ قَوْلُ الله عَزَّ وَجَلَّ الَّذِينَ آمَنُوا وَكانُوا يَتَّقُونَ. لَهُمُ الْبُشْرى‏ فِي الْحَياةِ الدُّنْيا وَفِي الآخِرَةِ لا تَبْدِيلَ لِكَلِماتِ الله.

8. Aban ibn ‘Uthman has narrated from ‘Uqbah who had heard abu ‘Abd Allah (a.s.), saying the following: “I heard abu ‘Abd Allah (a.s.), say, ‘When a man’s soul reaches his chest he then sees.’ I then asked, ‘May Allah keep my soul in the service of your cause, what does he see?’ The Imam said, ‘He sees the Messenger of Allah and he says, “I am the Messenger of Allah. I have good news for you.” He then sees Ali ibn abu Talib (a.s.), who says, “I am Ali ibn abu Talib, whom you loved. He loves to benefit you today.’” I then asked, ‘Can anyone who sees them come back to this life?’ He said, ‘No, when one sees them, he then can never return back to this life.’ He considered it a great thing. He said this is in the Quran in the words of Allah, the Majestic, the Glorious, ‘Those who believe, who were faithful to their belief, receive good news in this world and in the next life and there is no change in the words of Allah.’” (10:64) 

9ـ 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 مُحَمَّدٍ (عَلَيْهِم الْسَّلام) وَكَانَ يَصْحَبُ نَجْدَةَ الْحَرُورِيَّةَ قَالَ فَدَخَلْتُ عَلَيْهِ أَعُودُهُ لِلْخُلْطَةِ وَالتَّقِيَّةِ فَإِذَا هُوَ مُغْمًى عَلَيْهِ فِي حَدِّ الْمَوْتِ فَسَمِعْتُهُ يَقُولُ مَا لِي وَلَكَ يَا عَلِيُّ فَأَخْبَرْتُ بِذَلِكَ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) رَآهُ وَرَبِّ الْكَعْبَةِ رَآهُ وَرَبِّ الْكَعْبَةِ.

9. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ‘Abd al-‘Aziz al-‘Abdiy from ibn abu Ya‘fur who has said the following: “Khattab al-Juhniy was one of our associates and he was a hardheaded adversary of the family of Muhammad, ‘Alayhim al-Salam. He was a companion of Najdah al-Harawriyyah. I once went to visit him to maintain social relations and due to fear. I found him fainted in dying condition and heard him say, ‘What did I have to do against you, O Ali?’ I informed abu ‘Abd Allah (a.s.), about it and he said, ‘By the Lord of al-Ka‘bah, he saw him! By the Lord of al-Ka‘bah, he saw him.’” 

10ـ سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَوَّاضٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) يَقُولُ إِذَا بَلَغَتْ نَفْسُ أَحَدِكُمْ هَذِهِ قِيلَ لَهُ أَمَّا مَا كُنْتَ تَحْذَرُ مِنْ هَمِّ الدُّنْيَا وَحُزْنِهَا فَقَدْ أَمِنْتَ مِنْهُ وَيُقَالُ لَهُ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) وَعَلِيٌّ (عَلَيْهِ الْسَّلام) وَفَاطِمَةُ (عَلَيْهِا الْسَّلام) أَمَامَكَ.

10. Sahl ibn Ziyad has narrated from Ahmad ibn Muhammad ibn abu Nasr from Hammad ibn ‘Uthman from ‘Abd al-‘Aziz ibn ‘Awwad who has said the following: “I heard abu ‘Abd Allah (a.s.), say, ‘When the soul of any one of you reaches this point, he is told, “You are now safe from the anxiety and sadness of the worldly matters.’” It is also said to him, ‘The Messenger of Allah, Ali and Fatimah, ‘Alayhim al-Salam, are in front of you.’” 

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ الْسَّلام) يَقُولُ إِنَّ آيَةَ الْمُؤْمِنِ إِذَا حَضَرَهُ الْمَوْتُ يَبْيَاضُّ وَجْهُهُ أَشَدَّ مِنْ بَيَاضِ لَوْنِهِ وَيَرْشَحُ جَبِينُهُ وَيَسِيلُ مِنْ عَيْنَيْهِ كَهَيْئَةِ الدُّمُوعِ فَيَكُونُ ذَلِكَ خُرُوجَ نَفْسِهِ وَإِنَّ الْكَافِرَ تَخْرُجُ نَفْسُهُ سَلاًّ مِنْ شِدْقِهِ كَزَبَدِ الْبَعِيرِ أَوْ كَمَا تَخْرُجُ نَفْسُ الْبَعِيرِ.

11. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn Ali from Muhammad ibn al-Fudayl from abu Hamzah who has said the following: “I heard abu Ja‘far (a.s.), say, ‘One of the signs of belief in a person is that at the time of his death his face turns more white than normal, his forehead sweats, something like tears flow from his eyes and that is the time for coming out of his soul from his body. The soul of an unbeliever comes out of his body as if forced out of his mouth with bubbles like the coming out of the soul of a camel.’” 

12ـ مُحَمَّدُ بْنُ يَحْيَى 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 الله (عَلَيْهِ الْسَّلام) قَالَ قُلْتُ أَصْلَحَكَ الله مَنْ أَحَبَّ لِقَاءَ الله أَحَبَّ الله لِقَاءَهُ وَمَنْ أَبْغَضَ لِقَاءَ الله أَبْغَضَ الله لِقَاءَهُ قَالَ نَعَمْ قُلْتُ فَوَ الله إِنَّا لَنَكْرَهُ الْمَوْتَ فَقَالَ لَيْسَ ذَلِكَ حَيْثُ تَذْهَبُ إِنَّمَا ذَلِكَ عِنْدَ الْمُعَايَنَةِ إِذَا رَأَى مَا يُحِبُّ فَلَيْسَ شَيْ‏ءٌ أَحَبَّ إِلَيْهِ مِنْ أَنْ يَتَقَدَّمَ وَالله تَعَالَى يُحِبُّ لِقَاءَهُ وَهُوَ يُحِبُّ لِقَاءَ الله حِينَئِذٍ وَإِذَا رَأَى مَا يَكْرَهُ فَلَيْسَ شَيْ‏ءٌ أَبْغَضَ إِلَيْهِ مِنْ لِقَاءِ الله وَالله يُبْغِضُ لِقَاءَهُ.

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Khalid and al-Husayn ibn Sa‘id all from al-Qasim ibn Muhammad from ‘Abd al-Samad ibn Bashir from certain persons of his people who has said the following: “I once asked abu ‘Abd Allah (a.s.), saying, ‘May Allah grant you wellbeing, is it true that whoever loves to meet Allah, He loves to meet him, and whoever dislikes to meet Allah He dislikes to meet him?’ He said, ‘Yes, that is true.’ I then said, ‘By Allah, we dislike death.’ The Imam then said, ‘It is not the way you think it is. That happens upon observation. When one sees what he loves, then there is nothing more beloved to him than to advance forward and Allah, the Most High, loves to meet him and he loves to meet Allah at such time. When one sees things that he does not like, then there is nothing more to his dislike than meeting Allah and Allah dislikes meeting him.’” 

13ـ أَبُو عَلِيٍّ الأشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْمُسْتَهِلِّ عَنْ مُحَمَّدِ بْنِ حَنْظَلَةَ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) 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 هَذِهِ فَقَالَ نَعَمْ إِذَا كَانَ ذَلِكَ أَتَاهُ نَبِيُّ الله وَأَتَاهُ عَلِيٌّ وَأَتَاهُ جَبْرَئِيلُ وَأَتَاهُ مَلَكُ الْمَوْتِ (عَلَيْهِ الْسَّلام) فَيَقُولُ ذَلِكَ الْمَلَكُ لِعَلِيٍّ (عَلَيْهِ الْسَّلام) يَا عَلِيُّ إِنَّ فُلاَناً كَانَ مُوَالِياً لَكَ وَلأَهْلِ بَيْتِكَ فَيَقُولُ نَعَمْ كَانَ يَتَوَلاَّنَا وَيَتَبَرَّأُ مِنْ عَدُوِّنَا فَيَقُولُ ذَلِكَ نَبِيُّ الله لِجَبْرَئِيلَ فَيَرْفَعُ ذَلِكَ جَبْرَئِيلُ إِلَى الله عَزَّ وَجَلَّ.

13. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from abu al-Mustahal from Muhammad ibn Hanzalah who has said the following: “Once I said to abu ‘Abd Allah (a.s.), ‘May Allah keep my soul in the service of your cause, I have heard a Hadith from your followers and servants who narrate from your father.’ He then asked, ’What is it?’ I replied, ‘They think that he said, “One should be proud of his affairs being as what we believe in when his soul reaches here.’” He (the Imam) said, ‘Yes, when that happens, the Holy Prophet of Allah comes, Ali comes, Gabriel comes and the angel of death comes. That angel then asks Ali (a.s.), “O Ali, did so and so love you and your family?” He says, “Yes, he loved us and denounced our enemies.” Then the Holy Prophet says this to Gabriel and Gabriel raises this to Allah, the Majestic, the Glorious.’” 

14ـ وَعَنْهُ عَنْ صَفْوَانَ عَنْ جَارُودِ بْنِ الْمُنْذِرِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) يَقُولُ إِذَا بَلَغَتْ نَفْسُ أَحَدِكُمْ هَذِهِ وَأَوْمَأَ بِيَدِهِ إِلَى حَلْقِهِ قَرَّتْ عَيْنُهُ.

14. It is narrated from him (narrator of the above Hadith) from Safwan from Jarud ibn al-Mundhir who has said the following: “I heard abu ‘Abd Allah (a.s.), say, ‘When the soul of one of you reaches here’ - pointing to his throat - ‘his eyes become delightful.’” 

15ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَوْلُهُ عَزَّ وَجَلَّ فَلَوْ لا إِذا بَلَغَتِ الْحُلْقُومَ إِلَى قَوْلِهِ إِنْ كُنْتُمْ صادِقِينَ فَقَالَ إِنَّهَا إِذَا بَلَغَتِ الْحُلْقُومَ ثُمَّ أُرِيَ مَنْزِلَهُ مِنَ الْجَنَّةِ فَيَقُولُ رُدُّونِي إِلَى الدُّنْيَا حَتَّى أُخْبِرَ أَهْلِي بِمَا أَرَى فَيُقَالُ لَهُ لَيْسَ إِلَى ذَلِكَ سَبِيلٌ.

15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabiy from Sulayman ibn Dawud from abu Basir who has said the following: “Once I said to abu ‘Abd Allah (a.s.), ‘These are the words of Allah, the Majestic, the Glorious, “When it (the soul) reaches the throat. ... if you are truthful.’” (56: 82- 87) The Imam said, ‘When it reaches the throat then it sees its dwelling in paradise and says, “Return me to the worldly life so I can inform my family of what I have seen.’” It then is said, ‘There is no way for that to happen.’” 

16ـ سَهْلُ بْنُ زِيَادٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا قَالَ قَالَ إِذَا رَأَيْتَ الْمَيِّتَ قَدْ شَخَصَ بِبَصَرِهِ وَسَالَتْ عَيْنُهُ الْيُسْرَى وَرَشَحَ جَبِينُهُ وَتَقَلَّصَتْ شَفَتَاهُ وَانْتَشَرَتْ مَنْخِرَاهُ فَأَيَّ شَيْ‏ءٍ رَأَيْتَ مِنْ ذَلِكَ فَحَسْبُكَ بِهَا. وَفِي رِوَايَةٍ أُخْرَى وَإِذَا ضَحِكَ أَيْضاً فَهُوَ مِنَ الدَّلاَلَةِ قَالَ وَإِذَا رَأَيْتَهُ قَدْ خَمَصَ وَجْهُهُ وَسَالَتْ عَيْنُهُ الْيُمْنَى فَاعْلَمْ أَنَّهُ. 

16. Sahl ibn Ziyad has narrated from more than one person of our people who has said the following: “He (the Imam) has said, ‘If you see a dying person’s eyes fixed upon something and tears come out of the left eye, his forehead sweats, his lips shrink and his nostrils expand, then whatever of such things you find with him is sufficient (proof of his salvation).’ In another Hadith it says, ‘And if he laughs also it then is proof.’ He also said, ‘If you find his face frowning and his right eye tear up (shed tears) then you should note that it is (otherwise).”’ 

Al-Kāfi - Volume 3

Book 3, Chapter 13