 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 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ رِجَالِهِ عَنْ يُونُسَ عَنْهُمْ (عَلَيْهِم الْسَّلام) قَالَ فِي تَحْنِيطِ الْمَيِّتِ وَتَكْفِينِهِ قَالَ ابْسُطِ الْحِبَرَةَ بَسْطاً ثُمَّ ابْسُطْ عَلَيْهَا الإِزَارَ ثُمَّ ابْسُطِ الْقَمِيصَ عَلَيْهِ وَتَرُدُّ مُقَدَّمَ الْقَمِيصِ عَلَيْهِ ثُمَّ اعْمِدْ إِلَى كَافُورٍ مَسْحُوقٍ فَضَعْهُ عَلَى جَبْهَتِهِ مَوْضِعِ سُجُودِهِ وَامْسَحْ بِالْكَافُورِ عَلَى جَمِيعِ مَفَاصِلِهِ مِنْ قَرْنِهِ إِلَى قَدَمَيْهِ وَفِي رَأْسِهِ وَفِي عُنُقِهِ وَمَنْكِبَيْهِ وَمَرَافِقِهِ وَفِي كُلِّ مَفْصِلٍ مِنْ مَفَاصِلِهِ مِنَ الْيَدَيْنِ وَالرِّجْلَيْنِ وَفِي وَسَطِ رَاحَتَيْهِ ثُمَّ يُحْمَلُ فَيُوضَعُ عَلَى قَمِيصِهِ وَيُرَدُّ مُقَدَّمُ الْقَمِيصِ عَلَيْهِ وَيَكُونُ الْقَمِيصُ غَيْرَ مَكْفُوفٍ وَلاَ مَزْرُورٍ وَيَجْعَلُ لَهُ قِطْعَتَيْنِ مِنْ جَرِيدِ النَّخْلِ رَطْباً قَدْرَ ذِرَاعٍ يُجْعَلُ لَهُ وَاحِدَةٌ بَيْنَ رُكْبَتَيْهِ نِصْفٌ مِمَّا يَلِي السَّاقَ وَنِصْفٌ مِمَّا يَلِي الْفَخِذَ وَيُجْعَلُ الأخْرَى تَحْتَ إِبْطِهِ الأيْمَنِ وَلاَ يُجْعَلُ فِي مَنْخِرَيْهِ وَلاَ فِي بَصَرِهِ وَمَسَامِعِهِ وَلاَ عَلَى وَجْهِهِ قُطْناً وَلاَ كَافُوراً ثُمَّ يُعَمَّمُ يُؤْخَذُ وَسَطُ الْعِمَامَةِ فَيُثْنَى عَلَى رَأْسِهِ بِالتَّدْوِيرِ ثُمَّ يُلْقَى فَضْلُ الشِّقِّ الأيْمَنِ عَلَى الأيْسَرِ وَالأيْسَرِ عَلَى الأيْمَنِ ثُمَّ يُمَدُّ عَلَى صَدْرِهِ.

1. Ali ibn Ibrahim has narrated from his father from his people from Yunus from ’A’immah, ‘Alayhim al-Salam, who has said the following: “About Hunut and shrouding a deceased, he (the Imam) has said, ‘Spread al-Hibrah (the large sheet of fabric), then spread the loincloth over which you then spread the shirt. Then turn back upward the front side of the shirt. Then find the ground camphor, place a certain amount of it over his forehead on the place for sajdah and then rub camphor over all of his joints from his head down to his toes, on his head, neck, shoulders, and elbows and on all of joints of his hands and legs and on the middle of his palms. Then pick him up and place him on the shirt, then turn the front of the shirt over his front side. The shirt must not have any collar or buttons. Two fresh al-Jaridah (twigs of palm tree), one yard in length are placed with him. One is placed between his knees parallel with his leg and one-half of it parallel with his thigh and the other one under his right armpit. No cotton or camphor is placed in his nostril, eyes, and ears or on his forehead. Then a turban is made for him. The center of the turban is placed on his head and then turned around his head, then the remaining is thrown on his shoulders in opposite sides by throwing the right to the left and the left to the right. Then the remaining is pulled over his chest.”’ 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سُئِلَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) عَنْ رَسُولِ الله (صلّى اللهُ عَلَيْهِ وَآلِه) بِمَ كُفِّنَ قَالَ فِي ثَلاَثَةِ أَثْوَابٍ ثَوْبَيْنِ صُحَارِيَّيْنِ وَبُرْدٍ حِبَرَةٍ.

2. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from Mufaddaf ibn Salih from Zayd af-Shahham who has said the following: “Abu ‘Abd Allah (a.s.), was asked about the shroud of the Messenger of Allah. He (the Imam) said, ‘There were three pieces of fabric to shroud him. They were two pieces of Suhariyayn fabric and one piece of large sheet made in Hibarah.’” 

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِذَا كَفَّنْتَ الْمَيِّتَ فَذُرَّ عَلَى كُلِّ ثَوْبٍ شَيْئاً مِنْ ذَرِيرَةٍ وَكَافُورٍ.

3. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘When you shroud a deceased, scatter fragrant powder and camphor on every piece of the shroud.’” 

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِذَا أَرَدْتَ أَنْ تُحَنِّطَ الْمَيِّتَ فَاعْمِدْ إِلَى الْكَافُورِ فَامْسَحْ بِهِ آثَارَ السُّجُودِ مِنْهُ وَمَفَاصِلَهُ كُلَّهَا وَرَأْسَهُ وَلِحْيَتَهُ وَعَلَى صَدْرِهِ مِنَ الْحَنُوطِ وَقَالَ حَنُوطُ الرَّجُلِ وَالْمَرْأَةِ سَوَاءٌ وَقَالَ وَأَكْرَهُ أَنْ يُتْبَعَ بِمِجْمَرَةٍ.

4. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘When applying camphor on a deceased person, apply it on the seven parts of the body which are placed on the ground during Sujud (prostrations), and all of the joints of the body, his head, beard and on his chest.’ He (the Imam) said that hunut of man and woman is the same.’ He (the Imam) said, ‘I dislike following a dead body with burning incense.’” 

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَمُحَمَّدِ بْنِ مُسْلِمٍ قَالاَ قُلْنَا لأَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) الْعِمَامَةُ لِلْمَيِّتِ مِنَ الْكَفَنِ قَالَ لاَ إِنَّمَا الْكَفَنُ الْمَفْرُوضُ ثَلاَثَةُ أَثْوَابٍ وَثَوْبٌ تَامٌّ لاَ أَقَلَّ مِنْهُ يُوَارِي جَسَدَهُ كُلَّهُ فَمَا زَادَ فَهُوَ سُنَّةٌ إِلَى أَنْ يَبْلُغَ خَمْسَةَ أَثْوَابٍ فَمَا زَادَ فَهُوَ مُبْتَدَعٌ وَالْعِمَامَةُ سُنَّةٌ وَقَالَ أَمَرَ النَّبِيُّ (صلّى اللهُ عَلَيْهِ وَآلِه) بِالْعِمَامَةِ وَعُمِّمَ النَّبِيُّ (صلّى اللهُ عَلَيْهِ وَآلِه) وَبَعَثَ إِلَيْنَا الشَّيْخُ الصَّادِقُ (عَلَيْهِ الْسَّلام) وَنَحْنُ بِالْمَدِينَةِ لَمَّا مَاتَ أَبُو عُبَيْدَةَ الْحَذَّاءُ بِدِينَارٍ وَأَمَرَنَا أَنْ نَشْتَرِيَ لَهُ حَنُوطاً وَعِمَامَةً فَفَعَلْنَا.

5. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Uthaman from Hariz from Zurarah and Muhammad ibn Muslim who have said the following: “Once we asked abu Ja‘far (a.s.), if turban is part of shroud for a deceased. He (the Imam) said, ‘No, it is not part of it. The obligatory shroud consist of three pieces of cloths, one over all; the minimum of which must be large enough to cover the whole body and any extra is of the Sunnah up to five pieces and more than this is contrived.’ He (the Imam) said, ‘The Holy prophet commanded to prepare turban and it was prepared for the Holy prophet.’ The truthful shaykh (a.s.), sent for us one dinar, when we were in al-Madinah at the time of the death of abu ‘Ubaydah al-Hadhdha’. He (the Imam) commanded us to buy for him hunut and turban which we did.”’ 

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ الْمَيِّتُ يُكَفَّنُ فِي ثَلاَثَةٍ سِوَى الْعِمَامَةِ وَالْخِرْقَةِ يَشُدُّ بِهَا وَرِكَيْهِ لِكَيْلاَ يَبْدُوَ مِنْهُ شَيْ‏ءٌ وَالْخِرْقَةُ وَالْعِمَامَةُ لاَ بُدَّ مِنْهُمَا وَلَيْسَتَا مِنَ الْكَفَنِ.

6. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘A deceased must be shrouded with three pieces of cloth besides turban, and one piece which is wrapped around the hips, so that nothing is exposed. The piece of cloth and turban are necessary but they are not part of shroud.’” 

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ كَتَبَ أَبِي فِي وَصِيَّتِهِ أَنْ أُكَفِّنَهُ فِي ثَلاَثَةِ أَثْوَابٍ أَحَدُهَا رِدَاءٌ لَهُ حِبَرَةٌ كَانَ يُصَلِّي فِيهِ يَوْمَ الْجُمُعَةِ وَثَوْبٌ آخَرُ وَقَمِيصٌ فَقُلْتُ لأَبِي لِمَ تَكْتُبُ هَذَا فَقَالَ أَخَافُ أَنْ يَغْلِبَكَ النَّاسُ وَإِنْ قَالُوا كَفِّنْهُ فِي أَرْبَعَةٍ أَوْ خَمْسَةٍ فَلاَ تَفْعَلْ وَعَمِّمْنِي بِعِمَامَةٍ وَلَيْسَ تُعَدُّ الْعِمَامَةُ مِنَ الْكَفَنِ إِنَّمَا يُعَدُّ مَا يُلَفُّ بِهِ الْجَسَدُ.

7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘My father (a.s.), wrote in his will to me to shroud him with three pieces of cloth, one was a gown made in Hibarah with which he performed Salah (prayer) on Fridays and another piece of cloth, and a shirt. I asked my father (a.s.), “Why do you write these things?” He (the Imam) replied, “I am afraid people will overpower you. If they said to use four or five pieces, do not do so. Prepare a turban for me but turban is not counted as part of shroud. It is prepared to wrap the body therewith.’”” 

8ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ عُثْمَانَ النَّوَّاءِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) إِنِّي أَغْسِلُ الْمَوْتَى قَالَ وَتُحْسِنُ قُلْتُ إِنِّي أَغْسِلُ فَقَالَ إِذَا غَسَلْتَ فَارْفُقْ بِهِ وَلاَ تَغْمِزْهُ وَلاَ تَمَسَّ مَسَامِعَهُ بِكَافُورٍ وَإِذَا عَمَّمْتَهُ فَلاَ تُعَمِّمْهُ عِمَّةَ الأعْرَابِيِّ قُلْتُ كَيْفَ أَصْنَعُ قَالَ خُذِ الْعِمَامَةَ مِنْ وَسَطِهَا وَانْشُرْهَا عَلَى رَأْسِهِ ثُمَّ رُدَّهَا إِلَى خَلْفِهِ وَاطْرَحْ طَرَفَيْهَا عَلَى صَدْرِهِ.

8. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu Ayyub al-Khazzaz from ‘Uthman al-Nawwa’ who has said the following: “I once said to abu ‘Abd Allah (a.s.), that I give Ghusl (bath) to the deceased. He (the Imam) said, ‘Treat it very gently, do not pinch his body, do not touch his ears with camphor and when preparing turban for him, do not wrap it like the turban of an Arab.’ I then asked, ‘How must I do it?’ He (the Imam) said, ‘Hold it from its center and spread it on his head turn it to the back of the head and allow the rest to hang down his chest.’” 

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) كَيْفَ أَصْنَعُ بِالْكَفَنِ قَالَ تَأْخُذُ خِرْقَةً فَتَشُدُّ بِهَا عَلَى مَقْعَدَتِهِ وَرِجْلَيْهِ قُلْتُ فَالإِزَارُ قَالَ إِنَّهَا لاَ تُعَدُّ شَيْئاً إِنَّمَا تَصْنَعُ 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 وَلاَ مَكْفُوفٍ وَعِمَامَةٌ يُعَصَّبُ بِهَا رَأْسُهُ وَيُرَدُّ فَضْلُهَا عَلَى رِجْلَيْهِ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah (a.s.), about how shroud is prepared. He (the Imam) said, ‘Take one piece of cloth to wrap around his hips and legs.’ I asked about loincloth. He (the Imam) said, ‘It does not count for anything. It is only to hold that area so that nothing is exposed. The cotton that is use is better than this. The shirt is torn and is taken out from the side of his legs when Ghusl (bath) is given.’ He (the Imam) then said, ‘Part of shroud is the shirt without buttons and borders, and a turban that is wrapped around his head and the extra is allowed to hang down to his legs.’” 

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) فِي الْعِمَامَةِ لِلْمَيِّتِ فَقَالَ حَنِّكْهُ.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of our people who has said the following: “I once asked abu ‘Abd Allah (a.s.), about the turban for a deceased. He (the Imam) said, ‘Wrap it around his head.’” 

11ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ يُكَفَّنُ الْمَيِّتُ فِي خَمْسَةِ أَثْوَابٍ قَمِيصٍ لاَ يُزَرُّ عَلَيْهِ وَإِزَارٍ وَخِرْقَةٍ يُعَصَّبُ بِهَا وَسَطُهُ وَبُرْدٍ يُلَفُّ فِيهِ وَعِمَامَةٍ يُعَمَّمُ بِهَا وَيُلْقَى فَضْلُهَا عَلَى صَدْرِهِ.

11. A number of our people have narrated from Sahl ibn Ziyad ibn Mahbub from Mu‘awiyah ibn Wahab who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Five pieces of cloth are used to shroud a deceased: a shirt without button, a loincloth, a piece to wrap therewith his midsection, an overall sheet to wrap him in it, a turban that is wrapped around his head and the extra is allowed to hang down his chest.’” 

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ الله بْنِ الْمُغِيرَةِ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ الْكَافُورُ هُوَ الْحَنُوطُ.

12. Ali ibn Ibrahim has narrated from his father from ’Abd Allah ibn al-Mughirah from more than one person who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Camphor is for hunut.” 

13ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) لِي فِي كَفْنِ أَبِي عُبَيْدَةَ الْحَذَّاءِ إِنَّمَا الْحَنُوطُ الْكَافُورُ وَلَكِنِ اذْهَبْ فَاصْنَعْ كَمَا يَصْنَعُ النَّاسُ.

13. Ali ibn Ibrahim has narrated from his father from Salih al-Sindiy from Ja‘far ibn Bashir from Dawud ibn Sarhan who has said the following: “Abu ‘Abd Allah (a.s.), once said to me about the shroud of abu ‘Ubaydah al-Hadhdha’, ‘Camphor is for hunut; however, go and do what people do.’” 

14ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ مَاتَ أَبُو عُبَيْدَةَ الْحَذَّاءُ وَأَنَا بِالْمَدِينَةِ فَأَرْسَلَ إِلَيَّ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) بِدِينَارٍ وَقَالَ اشْتَرِ بِهَذَا حَنُوطاً وَاعْلَمْ أَنَّ الْحَنُوطَ هُوَ الْكَافُورُ وَلَكِنِ اصْنَعْ كَمَا يَصْنَعُ النَّاسُ قَالَ فَلَمَّا مَضَيْتُ أَتْبَعَنِي بِدِينَارٍ وَقَالَ اشْتَرِ بِهَذَا كَافُوراً.

14. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from Dawud ibn Sarhan who has said the following: “Abu ‘Ubaydah al-Hadhdha’ died and I was in al-Madinah. Abu ‘Abd Allah (a.s.), sent a dinar and said, ‘Buy with it hunut and take notice that hunut is camphor; however, do as people do.’ When I went, he (the Imam) sent a dinar and said, ‘Buy camphor with it.’” 

15ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ الله قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) عَنِ الْحَنُوطِ لِلْمَيِّتِ قَالَ اجْعَلْهُ فِي مَسَاجِدِهِ.

15. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad al-Kindiy from Ahmad ibn al-Hassan al-Mithamiy from Aban ibn ‘Uthman from ‘Abd al- Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah (a.s.), about hunut for a deceased. He (the Imam) said, ‘Apply it on the parts of his body used during prostration.’” 

16ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) أَنَّ النَّبِيَّ (صلّى اللهُ عَلَيْهِ وَآلِه) نَهَى أَنْ يُوضَعَ عَلَى النَّعْشِ الْحَنُوطُ. 

16. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Holy prophet prohibited placing of hunut on a coffin.’” 

Al-Kāfi - Volume 3

Book 3, Chapter 19