Man Lā Yaḥḍuruh al-Faqīh

قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: «مَنْ تَبِعَ جَنَازَةً كَتَبَ اَللَّهُ لَهُ أَرْبَعَةَ قَرَارِيطَ قِيرَاطٍ لاِتِّبَاعِهِ إِيَّاهَا وَ قِيرَاطٍ لِلصَّلاَةِ عَلَيْهَا وَ قِيرَاطٍ لِلاِنْتِظَارِ حَتَّى يَفْرُغَ مِنْ دَفْنِهَا وَ قِيرَاطٍ لِلتَّعْزِيَةِ.

The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) said: "Whoever follows a funeral procession, Allah (swt) will record four qirats for them : one qirat for following the procession, one qirat for offering the funeral prayer, one qirat for waiting until the burial is completed, and one qirat for offering condolences."

وَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «مَنْ مَشَى مَعَ جَنَازَةٍ حَتَّى يُصَلَّى عَلَيْهَا ثُمَّ رَجَعَ كَانَ لَهُ قِيرَاطٌ وَ إِذَا مَشَى مَعَهَا حَتَّى تُدْفَنَ كَانَ لَهُ قِيرَاطَانِ وَ اَلْقِيرَاطُ مِثْلُ جَبَلِ أُحُدٍ.

Imam Muhammad ibn Ali Al-Baqir (a.s) said: "Whoever walks with a funeral procession until the funeral prayer is offered and then returns will receive one qirat (measure of reward). If they continue walking with it until the deceased is buried, they will receive two qirats, and one qirat is like the size of Mount Uhud."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «مَنْ تَبِعَ جَنَازَةَ اِمْرِئٍ مُسْلِمٍ أُعْطِيَ يَوْمَ اَلْقِيَامَةِ أَرْبَعَ شَفَاعَاتٍ وَ لَمْ يَقُلْ شَيْئاً إِلاَّ قَالَ لَهُ اَلْمَلَكُ وَ لَكَ مِثْلُ ذَلِكَ.

Imam (a.s) said: "Whoever follows the funeral procession of a Muslim will be granted four intercessions on the Day of Judgment. Whatever supplication or statement they make, the angel will say to them, 'And for you is the same.'"

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «مَنْ أَخَذَ بِجَوَانِبِ اَلسَّرِيرِ اَلْأَرْبَعَةِ غَفَرَ اَللَّهُ لَهُ أَرْبَعِينَ كَبِيرَةً.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Whoever takes hold of the four sides of the bier (funeral bier) will have forty major sins forgiven by Allah (swt)."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «مَنْ شَيَّعَ جَنَازَةَ مُؤْمِنٍ حَتَّى يُدْفَنَ فِي قَبْرِهِ وَكَّلَ اَللَّهُ بِهِ سَبْعِينَ مَلَكاً مِنَ اَلْمُشَيِّعِينَ يُشَيِّعُونَهُ وَ يَسْتَغْفِرُونَ لَهُ إِذَا خَرَجَ مِنْ قَبْرِهِ إِلَى اَلْمَوْقِفِ.

Imam (a.s) said: "Whoever accompanies the funeral of a believer until they are buried in their grave, Allah (swt) will assign seventy angels to accompany and seek forgiveness for that person when they rise from their grave to stand at the gathering (on the Day of Judgment)."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «أَوَّلُ مَا يُتْحَفُ بِهِ اَلْمُؤْمِنُ فِي قَبْرِهِ أَنْ يُغْفَرَ لِمَنْ تَبِعَ جَنَازَتَهُ.

Imam (a.s) said: "The first gift given to a believer in their grave is the forgiveness granted to those who followed their funeral procession."

وَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «إِذَا دَخَلَ اَلْمُؤْمِنُ قَبْرَهُ نُودِيَ أَلاَ إِنَّ أَوَّلَ حِبَائِكَ اَلْجَنَّةُ، أَلاَ وَ أَوَّلُ حِبَاءِ مَنْ تَبِعَكَ اَلْمَغْفِرَةُ.

Imam Muhammad ibn Ali Al-Baqir (a.s) said: "When a believer enters their grave, it is proclaimed: 'Behold, your first gift is Paradise! And the first gift for those who followed your funeral procession is forgiveness.'"

وَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «مَنْ حَمَلَ أَخَاهُ اَلْمَيِّتَ بِجَوَانِبِ اَلسَّرِيرِ اَلْأَرْبَعَةِ مَحَا اَللَّهُ عَنْهُ أَرْبَعِينَ كَبِيرَةً مِنَ اَلْكَبَائِرِ.

Imam Muhammad ibn Ali Al-Baqir (a.s), said: “Whoever carries their deceased brother on all four sides of the bier, Allah (swt) will erase forty major sins from them."

والسنة أن يحمل السرير من جوانبه الأربعة وما كان بعد ذلك فهو تطوع.

The Sunnah (recommended practice) is to carry the bier from its four sides, and any additional carrying (from other angles) after that is considered voluntary.

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «مَنْ أَخَذَ بِقَوَائِمِ اَلسَّرِيرِ غَفَرَ اَللَّهُ لَهُ خَمْساً وَ عِشْرِينَ كَبِيرَةً وَ إِذَا رَبَّعَ خَرَجَ مِنَ اَلذُّنُوبِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Whoever takes hold of the handles of the bier, Allah (swt) will forgive twenty-five major sins for them. And if they carry it on all four sides, they will be cleansed of their sins."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ لِإِسْحَاقَ بْنِ عَمَّارٍ إِذَا حَمَلْتَ جَوَانِبَ اَلسَّرِيرِ سَرِيرِ اَلْمَيِّتِ خَرَجْتَ مِنَ اَلذُّنُوبِ كَمَا وَلَدَتْكَ أُمُّكَ.

Imam (a.s) said to Ishaq ibn Ammar: "When you carry the sides of the bier of the deceased, you will be cleansed of your sins as if you were just born from your mother."

وَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «إِنَّ اَلْمَشْيَ خَلْفَ اَلْجَنَازَةِ أَفْضَلُ مِنَ اَلْمَشْيِ مِنْ بَيْنِ يَدَيْهَا وَ لاَ بَأْسَ إِنْ مَشَيْتَ بَيْنَ يَدَيْهَا.

Abu Ja'far, Imam Muhammad ibn Ali Al-Baqir (a.s), said: "Walking behind the funeral procession is better than walking in front of it, but there is no harm if you walk in front."

وَ كَتَبَ اَلْحُسَيْنُ بْنُ سَعِيدٍ إِلَى أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ يَسْأَلُهُ: عَنْ سَرِيرِ اَلْمَيِّتِ يُحْمَلُ أَ لَهُ جَانِبٌ يُبْدَأُ بِهِ فِي اَلْحَمْلِ مِنْ جَوَانِبِهِ اَلْأَرْبَعَةِ أَوْ مَا خَفَّ عَلَى اَلرَّجُلِ يَحْمِلُ مِنْ أَيِّ اَلْجَوَانِبِ شَاءَ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ «مِنْ أَيِّهَا شَاءَ.

Hussein ibn Saeed wrote to Abu Al-Hasan Imam Ali ibn Musa Ar-Ridha (a.s), asking about the bier of the deceased: Is there a specific side that should be carried first from among its four sides, or can one carry it from any side that is easiest? Imam (a.s) replied: "From whichever side he wishes."

وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْجَنَازَةِ يُخْرَجُ مَعَهَا بِالنَّارِ فَقَالَ «إِنَّ اِبْنَةَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أُخْرِجَ بِهَا لَيْلاً وَ مَعَهَا مَصَابِيحُ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) was asked about a funeral procession in which fire (torches or lamps) is carried. Imam (a.s) replied: "The daughter of the Messenger of Allah (saws) was taken out at night, and lamps accompanied her."

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ - سَأَلْتُهُ عَنِ اَلْمَشْيِ مَعَ اَلْجَنَازَةِ فَقَالَ «بَيْنَ يَدَيْهَا وَ عَنْ يَمِينِهَا وَ عَنْ شِمَالِهَا وَ خَلْفِهَا.

Muhammad ibn Muslim narrated from one of them (Imam Muhammad ibn Ali Al-Baqir (a.s) or Imam Jafar ibn Muhammad Al-Sadiq (a.s) ) that he asked about walking with the funeral procession. Imam (a.s) replied: "In front of it, on its right side, on its left side, and behind it."

وَ رَوَى عَبْدُ اَللَّهِ بْنُ سِنَانٍ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ - «لَمَّا مَاتَ آدَمُ عَلَيْهِ اَلسَّلاَمُ فَبَلَغَ إِلَى اَلصَّلاَةِ عَلَيْهِ قَالَ هِبَةُ اَللَّهِ لِجَبْرَئِيلَ عَلَيْهِ اَلسَّلاَمُ تَقَدَّمْ يَا رَسُولَ اَللَّهِ فَصَلِّ عَلَى نَبِيِّ اَللَّهِ فَقَالَ جَبْرَئِيلُ عَلَيْهِ اَلسَّلاَمُ إِنَّ اَللَّهَ عَزَّ وَ جَلَّ أَمَرَنَا بِالسُّجُودِ لِأَبِيكَ فَلَسْنَا نَتَقَدَّمُ أَبْرَارَ وُلْدِهِ وَ أَنْتَ مِنْ أَبَرِّهِمْ فَتَقَدَّمَ فَكَبَّرَ عَلَيْهِ خَمْساً عِدَّةَ اَلصَّلَوَاتِ اَلَّتِي فَرَضَهَا اَللَّهُ تَعَالَى عَلَى أُمَّةِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ هِيَ اَلسُّنَّةُ اَلْجَارِيَةُ فِي وُلْدِهِ إِلَى يَوْمِ اَلْقِيَامَةِ.

Abdullah ibn Sinan narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "When Adam (a.s) passed away and it was time to perform the prayer for him, the son of Adam, Hibatullah (Seth), said to Archangel Jibril (a.s): 'Advance, O’ Messenger (intermediary) of Allah (swt), and lead the prayer over the Prophet of Allah (swt).' Archangel Jibril (a.s) replied: 'Allah (swt), the Exalted, commanded us to prostrate to your father, and we do not go ahead of the best of his progeny. You are among the most righteous of them, so you should lead.' Hibatullah advanced and performed five takbirs over him, corresponding to the number of prayers that Allah (swt) made obligatory for the Ummah of Muhammad (peace and blessings be upon

وَ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِذَا صَلَّى عَلَى مَيِّتٍ كَبَّرَ فَتَشَهَّدَ ثُمَّ كَبَّرَ فَصَلَّى عَلَى اَلنَّبِيِّ وَ آلِهِ وَ دَعَا ثُمَّ كَبَّرَ وَ دَعَا لِلْمُؤْمِنِينَ وَ اَلْمُؤْمِنَاتِ ثُمَّ كَبَّرَ اَلرَّابِعَةَ وَ دَعَا لِلْمَيِّتِ ثُمَّ كَبَّرَ وَ اِنْصَرَفَ فَلَمَّا نَهَاهُ اَللَّهُ عَزَّ وَ جَلَّ عَنِ اَلصَّلاَةِ عَلَى اَلْمُنَافِقِينَ فَكَبَّرَ وَ تَشَهَّدَ ثُمَّ كَبَّرَ فَصَلَّى عَلَى اَلنَّبِيِّ وَ آلِهِ ثُمَّ كَبَّرَ وَ دَعَا لِلْمُؤْمِنِينَ وَ اَلْمُؤْمِنَاتِ ثُمَّ كَبَّرَ اَلرَّابِعَةَ وَ اِنْصَرَفَ فَلَمْ يَدْعُ لِلْمَيِّتِ.

When the Messenger of Allah (saws) offered the funeral prayer over a deceased person, he would recite the first takbir and then recite the testimony of faith (shahada). He would then recite the second takbir, send blessings upon the Prophet and his family, and make supplications. Upon the third takbir, he would pray for the believing men and women. After the fourth takbir, he would supplicate for the deceased, And then conclude with a fifth takbir before leaving. When Allah (swt), the Exalted, forbade him from praying over the hypocrites, he recited the first takbir, recited the shahada, then recited the second takbir, sent blessings upon the Prophet and his family, recited the third takbir, and prayed for the believing men and women. Upon the fourth takbir, he did not offer any supplication for the deceased and then concluded.

ومن صلى على ميت فليقف عند رأسه بحيث إن هبت ريح فرفعت ثوبه أصاب الجنازة ويكبر ويقول: " أشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله، أرسله بالحق بشيرا ونذيرا بين يدي الساعة " ويكبر الثانية ويقول: " اللهم صل على محمد وآل محمد، وارحم محمدا وآل محمد، وبارك على محمد وآل محمد كأفضل ما صليت وباركت وترحمت على إبراهيم وآل إبراهيم إنك حميد مجيد. ويكبر الثالثة ويقول: " اللهم اغفر للمؤمنين والمؤمنات والمسلمين والمسلمات الاحياء منهم والأموات "، ويكبر الرابعة ويقول: " اللهم عبدك [و] ابن عبدك ابن أمتك ونزل بك وأنت خير منزول به، اللهم إنا لا نعلم منه إلا خيرا وأنت أعلم به منا، اللهم إن كان محسنا فزد في إحسانه وإن كان مسيئا فتجاوز عنه واغفر له، اللهم اجعله عندك في أعلى عليين، واخلف على أهله في الغابرين، وارحمه برحمتك يا أرحم الراحمين " ثم يكبر الخامسة. ولا يبرح من مكانه حتى يرى الجنازة على أيدي الرجال. والعلة التي من أجلها يكبر على الميت خمس تكبيرات أن الله تبارك وتعالى فرض على الناس خمس فرائض: الصلاة والزكاة، والصوم، والحج، والولاية، فجعل للميت عن كل فريضة تكبيرة.

When someone offers the funeral prayer over a deceased person, they should stand at the head of the body so that if the wind lifts their garment, it will touch the funeral bier. After each takbir, they should make the following supplications: They should say the first Takbir and declare (Testimony of Faith): Ashhadu an lā ilāha illā Allāh waḥdahu lā sharīka lah, wa ashhadu anna Muḥammadan ‘abduhu wa rasūluh, arsalahu bil-ḥaqqi bashīran wa nadhīran bayna yaday al-sā‘ah "I bear witness that there is no god but Allah (swt), alone with no partner, and I bear witness that Muhammad is His servant and Messenger, sent with truth as a bearer of glad tidings and a warner before the Hour." Then they should say the second takbir and say: Allāhumma ṣalli ‘alā Muḥammad wa āli Muḥammad, wa irḥam Muḥammad wa āli Muḥammad, wa bārik ‘alā Muḥammad wa āli Muḥammad ka-afḍali mā ṣallayta wa bārakta wa tarahhamta ‘alā Ibrāhīm wa āli Ibrāhīm innaka Ḥamīdun Majīd "O’ Allah (swt), send blessings upon Muhammad and the family of Muhammad, have mercy upon Muhammad and the family of Muhammad, and bless Muhammad and the family of Muhammad, just as You blessed, had mercy upon, and honored Ibrahim and the family of Ibrahim. Truly, You are Praiseworthy and Glorious." Then they should say the third takbir and say: Allāhumma ighfir lil-mu’minīna wa al-mu’mināt wa al-muslimīna wa al-muslimāt al-aḥyā’ minhum wa al-amwāt. "O’ Allah (swt), forgive the believing men and women, the Muslim men and women, the living and the dead." Then they should say the fourth takbir and say: Allāhumma ‘abdaka [wa] ibn ‘abdika ibn amatika wa nazala bika wa anta khayru manzūlin bih, Allāhumma innā lā na‘lam minhu illā khayran wa anta a‘lamu bihi minnā, Allāhumma in kāna muḥsinan fazid fī iḥsānih wa in kāna musī’an fatajawaz ‘anhu wa ighfir lah. Allāhumma aj‘alhu ‘indaka fī a‘lā ‘illiyyīn, wakhluf ‘alā ahlihi fī al-ghābirīn, wa irḥamhu biraḥmatika yā arḥama al-rāḥimīn "O’ Allah (swt), this is Your servant, the child of Your servant and the child of Your maidservant. They have returned to You, and You are the best to return to. O’ Allah (swt), we know nothing of them except good, but You know them better than we do. If they were a doer of good, increase their goodness; if they committed wrong, forgive and overlook their misdeeds. O’ Allah (swt), place them among the highest ranks of the elevated ones and grant mercy upon them with Your mercy, O’ Most Merciful of the merciful." Then they should say the takbir for the fifth time, and conclude. The one offering the prayer should not leave their position until they see the body being carried away by the men. The reason for reciting five takbirs in the funeral prayer is because Allah (swt), the Exalted, has imposed five obligations upon the people: prayer (Salat), almsgiving (Zakat), fasting (Saum), pilgrimage (Hajj), and leadership (Wilayah). Thus, Allah (swt) has designated one takbir for each obligation for the deceased.

وَ رُوِيَ: «أَنَّ اَلْعِلَّةَ فِي ذَلِكَ أَنَّ اَللَّهَ تَعَالَى فَرَضَ عَلَى اَلنَّاسِ خَمْسَ صَلَوَاتٍُ فَجَعَلَ مِنْ كُلِّ صَلاَةٍ فَرِيضَةٍ لِلْمَيِّتِ تَكْبِيرَةً.

It has been narrated that the reason behind this practice is that Allah (swt), the Exalted, has prescribed five obligatory prayers for people, and thus, one takbir is designated for the deceased from each of these obligatory prayers.

ومن صلى على المرأة وقف عند صدرها، وليس في الصلاة على الميت تسليم إلا في حال التقية.

When offering the funeral prayer for a woman, one should stand near her chest. There is no Tasleem (final salutatory phrase) in the funeral prayer except in cases of taqiyya (precautionary dissimulation to protect oneself).

وَ كَبَّرَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَلَى حَمْزَةَ سَبْعِينَ تَكْبِيرَةً.

The Messenger of Allah (saws) recited seventy takbirs (Allahu Akbar) over Hamza.

وَ كَبَّرَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ عَلَى سَهْلِ بْنِ حُنَيْفٍ خَمْساً وَ عِشْرِينَ تَكْبِيرَةً.

Imam Ali (a.s) recited twenty-five takbirs (Allahu Akbar) over Sahl ibn Hunayf.

وَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يُكَبِّرُ خَمْساً خَمْساً كَانَ إِذَا أَدْرَكَهُ اَلنَّاسُ قَالُوا يَا أَمِيرَ اَلْمُؤْمِنِينَ لَمْ نُدْرِكِ اَلصَّلاَةَ عَلَى سَهْلِ بْنِ حُنَيْفٍ فَيَضَعُهُ فَيُكَبِّرُ عَلَيْهِ خَمْساً حَتَّى اِنْتَهَى إِلَى قَبْرِهِ خَمْسَ مَرَّاتٍ.

Imam Muhammad ibn Ali Al-Baqir (a.s) said: "The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) used to recite takbirs five at a time over the deceased. When people would arrive late and say, 'O’ Commander of the Faithful, we did not catch the prayer over Sahl ibn Hunayf,' he would place the bier down and recite five takbirs over him again, repeating this process until he reached the grave, doing so five times”.

ومن كبر على جنازة تكبيرة أو تكبيرتين فوضعت جنازة أخرى معها فان شاء كبر الآن عليهما خمس تكبيرات، وإن شاء فرغ من الأولى واستأنف الصلاة على الثانية. ومن صلى على جنازة وكانت مقلوبة فليسوها وليعد الصلاة عليها.

If someone recites one or two takbirs over a funeral and then another bier is brought to join the first, they may, if they wish, continue with five takbirs over both, or they can finish the first funeral prayer and then start anew for the second. If a person offers the funeral prayer over a deceased individual who is positioned incorrectly, they should correct the position and repeat the prayer.

وَ رَوَى اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ - «إِذَا أَدْرَكَ اَلرَّجُلُ اَلتَّكْبِيرَةَ وَ اَلتَّكْبِيرَتَيْنِ مِنَ اَلصَّلاَةِ عَلَى اَلْمَيِّتِ فَلْيَقْضِ مَا بَقِيَ مُتَتَابِعاً.

Al-Halabi narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "If a person catches one or two takbirs of the funeral prayer over the deceased, they should complete the remaining takbirs consecutively."

وَ رَوَى عُمَرُ بْنُ يَزِيدَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا مَاتَ اَلْمُؤْمِنُ فَحَضَرَ جَنَازَتَهُ أَرْبَعُونَ رَجُلاً مِنَ اَلْمُؤْمِنِينَ وَ قَالُوا: اَللَّهُمَّ إِنَّا لاَ نَعْلَمُ مِنْهُ إِلاَّ خَيْراً وَ أَنْتَ أَعْلَمُ بِهِ مِنَّا قَالَ اَللَّهُ تَبَارَكَ وتَعَالَى قَدْ أَجَزْتُ شَهَادَاتِكُمْ وَ غَفَرْتُ لَهُ مَا عَلِمْتُ مِمَّا لاَ تَعْلَمُونَ.

Omar ibn Yazid narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s), that He said: "If a believer passes away and forty men from among the believers attend their funeral and say: Allāhumma innā lā na‘lam minhu illā khayran wa anta a‘lamu bihi minnā 'O’ Allah (swt), we do not know of anything but good from this person, and You know him better than we do,' Allah (swt), Blessed and Exalted, responds, 'I have accepted your testimony and forgiven him for what I know that you do not.'"

وَ سَأَلَهُ اَلْفَضْلُ بْنُ عَبْدِ اَلْمَلِكِ: هَلْ يُصَلَّى عَلَى اَلْمَيِّتِ فِي اَلْمَسْجِدِ قَالَ «نَعَمْ.

Al-Fadl ibn Abd al-Malik asked Imam (a.s): "Is it permissible to perform the funeral prayer for the deceased in the mosque?" Imam (a.s) replied: "Yes”.

وَ سَأَلَهُ أَبُو بَصِيرٍ: عَنِ اَلْمَرْأَةِ تَمُوتُ مَنْ أَحَقُّ بِالصَّلاَةِ عَلَيْهَا قَالَ «زَوْجُهَا» فَقَالَ لَهُ اَلزَّوْجُ أَحَقُّ مِنَ اَلْأَبِ وَ اَلْوَلَدِ وَ اَلْأَخِ قَالَ «نَعَمْ وَ يُغَسِّلُهَا.

Abu Basir asked Imam (a.s) about who has the most right to perform the funeral prayer for a woman who has passed away. Imam (a.s) replied: "Her husband." Abu Basir then asked: "Does the husband have more right than her father, son, or brother?" The Imam said: "Yes, and he may also wash her."

وقال أبي رحمه الله في رسالته إلي: إعلم يا بني أن أولى الناس بالصلاة على الميت من يقدمه ولي الميت، وإن كان في القوم رجل من بني هاشم فهو أحق بالصلاة عليه إذا قدمه ولي الميت، فان تقدم من غير أن يقدمه ولي الميت فهو غاصب.

My father wrote in his message to me: "Know, my son, that the person with the most right to lead the funeral prayer for the deceased is whoever is designated by the deceased's guardian (Wali). If there is a man from the Banu Hashim among the people, he has priority for leading the prayer if designated by the guardian of the deceased. If someone leads without being appointed by the deceased’s guardian, then they are usurping that right."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «إِذَا فَاتَتْكَ اَلصَّلاَةُ عَلَى اَلْمَيِّتِ حَتَّى يُدْفَنَ فَلاَ بَأْسَ أَنْ تُصَلِّيَ عَلَيْهِ وَ قَدْ دُفِنَ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "If you miss the funeral prayer for the deceased until they are buried, there is no problem in performing the prayer for them after they have been buried”.

وَ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِذَا فَاتَتْهُ اَلصَّلاَةُ عَلَى اَلْمَيِّتِ صَلَّى عَلَى قَبْرِهِ.

"The Messenger of Allah (saws), if he missed the funeral prayer for a deceased person, would offer the prayer at their grave”.

وَ سَأَلَ اَلْيَسَعُ بْنُ عَبْدِ اَللَّهِ اَلْقُمِّيُّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يُصَلِّي عَلَى اَلْجِنَازَةِ وَحْدَهُ قَالَ «نَعَمْ» قُلْتُ فَاثْنَانِ يُصَلِّيَانِ عَلَيْهَا قَالَ «نَعَمْ وَ لَكِنْ يَقُومُ اَلْآخَرُ خَلْفَ اَلْآخَرِ وَ لاَ يَقُومُ بِجَنْبِهِ.

Al-Yasa' ibn Abdullah al-Qummi asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a man praying over a funeral alone. Imam (a.s) replied: "Yes, he may do so." I then asked: "What if there are two people praying?" The Imam said: "Yes, but one should stand behind the other, not next to him."

وَقَالَ جَابِرٌ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «إِذَا لَمْ يَحْضُرِ اَلرِّجَالُ اَلْمَيِّتَ تَقَدَّمَتِ اَلْمَرْأَةُ وَسَطَهُنَّ وَ قَامَ اَلنِّسْوَةُ عَنْ يَمِينِهَا وَ شِمَالِهَا وَ هِيَ وَسَطُهُنَّ تُكَبِّرُ حَتَّى تَفْرُغَ مِنَ اَلصَّلاَةِ.

Jabir said : Imam Muhammad ibn Ali Al-Baqir (a.s) said: "If no men are present for the deceased, a woman should step forward and stand in the middle, with the other women positioned on her right and left, and She should lead by reciting the takbirs until the prayer is completed."

وَقَالَ اَلْحَسَنُ بْنُ زِيَادٍ اَلصَّيْقَلُ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ كَيْفَ تُصَلِّي اَلنِّسَاءُ عَلَى اَلْجَنَائِزِ إِذَا لَمْ يَكُنْ مَعَهُنَّ رَجُلٌ فَقَالَ «يَقُمْنَ جَمِيعاً فِي صَفٍّ وَاحِدٍ وَ لاَ تَتَقَدَّمُهُنَّ اِمْرَأَةٌ» قِيلَ فَفِي صَلاَةٍ مَكْتُوبَةٍ أَ يَؤُمُّ بَعْضُهُنَّ بَعْضاً قَالَ «نَعَمْ.

Al-Hasan ibn Ziyad al-Sayqal reported that Imam Abu Abdullah (a.s) was asked about how women should perform the funeral prayer if no men are present. Imam (a.s) replied: "They should all stand together in a single row, and no woman should step forward as a leader." He was then asked if, during the obligatory (written) prayers, one woman may lead another. The Imam said: "Yes."

وَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «صَلُّوا عَلَى اَلْمَرْجُومِ مِنْ أُمَّتِي وَ عَلَى اَلْقَاتِلِ نَفْسَهُ مِنْ أُمَّتِي وَ لاَ تَدَعُوا أَحَداً مِنْ أُمَّتِي بِلاَ صَلاَةٍ.

The Messenger of Allah (saws) said: "Offer the funeral prayer for the stoned (person) from my Ummah and for the one who takes their own life from my Ummah, and do not leave anyone from my Ummah without the funeral prayer."

وَ سَأَلَ هِشَامُ بْنُ سَالِمٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ شَارِبِ اَلْخَمْرِ وَ اَلزَّانِي وَ اَلسَّارِقِ يُصَلَّى عَلَيْهِمْ إِذَا مَاتُوا فَقَالَ «نَعَمْ.

Hisham ibn Salim asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about whether the funeral prayer should be offered for one who drinks alcohol, commits adultery (zina), or steals if they pass away. Imam (a.s) replied: "Yes."

وَقَالَ عَمَّارُ بْنُ مُوسَى اَلسَّابَاطِيُّ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ فِي قَوْمٍ كَانُوا فِي سَفَرٍ لَهُمْ يَمْشُونَ عَلَى سَاحِلِ اَلْبَحْرِ فَإِذَا هُمْ بِرَجُلٍ مَيِّتٍ عُرْيَانٍ قَدْ لَفَظَهُ اَلْبَحْرُ وَ هُمْ عُرَاةٌ لَيْسَ مَعَهُمْ إِلاَّ إِزَارٌ فَكَيْفَ يُصَلُّونَ عَلَيْهِ وَ هُوَ عُرْيَانٌ وَ لَيْسَ مَعَهُمْ فَضْلُ ثَوْبٍ يُكَفِّنُونَهُ بِهِ قَالَ «يُحْفَرُ لَهُ وَ يُوضَعُ فِي لَحْدِهِ وَ يُوضَعُ اَللَّبِنُ عَلَى عَوْرَتِهِ» لِتُسْتَرَ عَوْرَتُهُ بِاللَّبِنِ وَ بِالْحَجَرِ وَ يُصَلَّى عَلَيْهِ ثُمَّ يُدْفَنُ.

Ammar ibn Musa al-Sabati said: "I asked Imam Abu Abdullah (a.s) about a group of people who were traveling along the seashore and came across a dead man who was naked and had been cast ashore by the sea. They themselves were also without sufficient clothing, having only a single garment. How should they perform the funeral prayer for him since he was naked and they did not have an extra cloth to shroud him?" Imam (a.s) replied: "A grave should be dug, and he should be placed in his burial niche, with bricks placed over his private parts to cover them. Then, the funeral prayer should be offered over him, and he should be buried."

وَ رَوَى إِسْحَاقُ بْنُ عَمَّارٍ عَنِ اَلصَّادِقِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ: «أَنَّ عَلِيّاً صَلَوَاتُ اَللَّهِ عَلَيْهِ وَجَدَ قِطَعاً مِنْ مَيِّتٍ فَجُمِعَتْ ثُمَّ صَلَّى عَلَيْهَا ثُمَّ دُفِنَتْ.

Ishaq ibn Ammar narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s), and him from his father, Imam al-Baqir: that Imam Ali ibn Abi Talib (a.s), once found scattered parts of a deceased person. He gathered them together, performed the funeral prayer over them, and then they were buried.

وَ رَوَى اَلْفَضْلُ بْنُ عُثْمَانَ اَلْأَعْوَرُ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُقْتَلُ فَيُوجَدُ رَأْسُهُ فِي قَبِيلَةٍ وَ وَسَطُهُ وَ صَدْرُهُ وَ يَدَاهُ فِي قَبِيلَةٍ وَ اَلْبَاقِي مِنْهُ فِي قَبِيلَةٍ قَالَ «دِيَتُهُ عَلَى مَنْ وُجِدَ فِي قَبِيلَتِهِ صَدْرُهُ وَ يَدَاهُ وَ اَلصَّلاَةُ عَلَيْهِ.

Al-Fadl ibn 'Uthman al-A'war narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) and him from his father, Imam al-Baqir, regarding a man who is killed and his head is found in one tribe, his torso and hands in another tribe, and the rest of his body in a different tribe. The Imam said: "The responsibility for his blood money (diyah) is upon the tribe where his torso and hands are found, and the funeral prayer should be performed over those parts”.

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «إِذَا وُجِدَ اَلرَّجُلُ قَتِيلاً فَإِنْ وُجِدَ لَهُ عُضْوٌ مِنْ أَعْضَائِهِ تَامّاً صُلِّيَ عَلَى ذَلِكَ وَ دُفِنَ وَ إِنْ لَمْ يُوجَدْ لَهُ عُضْوٌ تَامٌّ لَمْ يُصَلَّ عَلَيْهِ وَ دُفِنَ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: “If a man is found killed and one of his limbs is found intact, a funeral prayer should be offered over it, and it should be buried. If no complete limb is found, no funeral prayer is offered, but it should still be buried”.

وإذا وسط الرجل بنصفين صلى على النصف الذي فيه القلب، وإن لم يوجد منه إلا الرأس لم يصل عليه.

And if a man is cut in half, he should pray funeral prayer over the half that contains the heart; if only the head remains, he should not pray funeral prayer over it.

وَ رَوَى زُرَارَةُ وَ عُبَيْدُ اَللَّهِ بْنُ عَلِيٍّ اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلصَّلاَةِ عَلَى اَلصَّبِيِّ مَتَى يُصَلَّى عَلَيْهِ فَقَالَ «إِذَا عَقَلَ اَلصَّلاَةَ» فَقُلْتُ مَتَى تَجِبُ اَلصَّلاَةُ عَلَيْهِ قَالَ «إِذَا كَانَ اِبْنَ سِتِّ سِنِينَ وَ اَلصِّيَامُ إِذَا أَطَاقَهُ.

Zurarah and Ubaidullah ibn Ali Al-Halabi narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He was asked about when the funeral prayer should be offered for a child. Imam (a.s) replied: "When the child understands the concept of prayer." I asked: "At what age does prayer become obligatory for the child?" Imam (a.s) replied: "When the child reaches six years old, and fasting becomes obligatory when they are capable of it."

ومن حضر مع قوم يصلون على طفل فليقل: " اللهم اجعله لأبويه ولنا فرطا.

And if someone attends the funeral prayer for a child, they should say: Allāhumma aj‘alhu li-abawayhi wa lanā farṭan "O’ Allah (swt), make this child a precursor (one who goes ahead) for their parents and for us”.

وَ صَلَّى أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَلَى اِبْنٍ لَهُ صَبِيٍّ صَغِيرٍ لَهُ ثَلاَثُ سِنِينَ ثُمَّ قَالَ - «لَوْ لاَ أَنَّ اَلنَّاسَ يَقُولُونَ إِنَّ بَنِي هَاشِمٍ لاَ يُصَلُّونَ عَلَى اَلصِّغَارِ مِنْ أَوْلاَدِهِمْ مَا صَلَّيْتُ عَلَيْهِ.

Imam Muhammad ibn Ali Al-Baqir (a.s) offered the funeral prayer for a young son of his who was three years old. He then said: "If it were not for the fact that people might say that the Banu Hashim do not offer funeral prayers for their young children, I would not have prayed over him”.

وَ سُئِلَ: مَتَى تَجِبُ اَلصَّلاَةُ عَلَيْهِ قَالَ «إِذَا عَقَلَ اَلصَّلاَةَ وَ كَانَ اِبْنَ سِتِّ سِنِينَ.

He was asked : "When does the funeral prayer become obligatory for a child?" Imam (a.s) replied: "When the child understands the concept of prayer and is six years old."

وَ رَوَى زُرَارَةُ وَ مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «اَلصَّلاَةُ عَلَى اَلْمُسْتَضْعَفِ وَ اَلَّذِي لاَ يُعْرَفُ مَذْهَبُهُ يُصَلِّي عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ يَدْعُو لِلْمُؤْمِنِينَ وَ اَلْمُؤْمِنَاتِ وَ يُقَالُ: «اَللَّهُمَّ اِغْفِرْ لِلَّذِينَ تٰابُوا وَ اِتَّبَعُوا سَبِيلَكَ وَ قِهِمْ عَذٰابَ اَلْجَحِيمِ».

Zurarah and Muhammad ibn Muslim narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) that He said: "Prayers over the oppressed (Al-Mustadh'afin) and those who are unversed of their beliefs will be: first send salawat for the Prophet his family, and then make supplications for the believing men and women, and then do supplication saying: Allāhumma ighfir lilladhīna tābū wa ittaba‘ū sabīlaka wa qihim ‘adhāba al-jaḥīm 'O’ Allah (swt), forgive those who have repented and followed Your path, and protect them from the punishment of Hellfire.'"

ويقال في الصلاة على من لم يعرف مذهبه: " اللهم إن هذه النفس أنت أحييتها وأنت أمتها، اللهم ولها ما تولت. واحشرها مع من أحبت.

It is said in the Salat Al Mayyat prayer for someone whose sect is unknown: Allāhumma inna hādhihi al-nafs anta aḥyaytahā wa anta amattahā, Allāhumma walihā mā tawallat, waḥshurhā ma‘a man aḥabbat "O’ Allah (swt), this soul You have given life to and You have caused to die, O’ Allah (swt), grant it what it has turned to, And gather it with those it loved."

وَ رَوَى صَفْوَانُ بْنُ مِهْرَانَ اَلْجَمَّالُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «مَاتَ رَجُلٌ مِنَ اَلْمُنَافِقِينَ فَخَرَجَ اَلْحُسَيْنُ بْنُ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ يَمْشِي فَلَقِيَ مَوْلًى لَهُ فَقَالَ لَهُ «إِلَى أَيْنَ تَذْهَبُ» فَقَالَ أَفِرُّ مِنْ جِنَازَةِ هَذَا اَلْمُنَافِقِ أَنْ أُصَلِّيَ عَلَيْهِ فَقَالَ لَهُ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ «قُمْ إِلَى جَنْبِي فَمَا سَمِعْتَنِي أَقُولُ فَقُلْ مِثْلَهُ» قَالَ فَرَفَعَ يَدَيْهِ فَقَالَ « اَللَّهُمَّ أَخْزِ عَبْدَكَ فِي عِبَادِكَ وَ بِلاَدِكَ اَللَّهُمَّ أَصْلِهِ أَشَدَّ نَارِكَ اَللَّهُمَّ أَذِقْهُ حَرَّ عَذَابِكَ فَإِنَّهُ كَانَ يُوَالِي أَعْدَاءَكَ وَ يُعَادِي أَوْلِيَاءَكَ وَ يُبْغِضُ أَهْلَ بَيْتِ نَبِيِّكَ ».

it was narrated by Safwan ibn Mehran al-Jammal from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "A man from the hypocrites passed away, and Imam al-Hussain ibn Ali (a.s) went out walking. He encountered a servant of his, and asked: 'Where are you going?' The servant said: 'I am avoiding the funeral of this hypocrite so that I do not have to pray over him.' Imam al-Hussain (a.s) replied: 'Come stand by my side, and whatever you hear me say, you should say as well.' He then raised his hands and said: Allāhumma akhzī ‘abdaka fī ‘ibādika wa bilādika, Allāhumma aṣlih ashaddu nārika, Allāhumma adhiqhu ḥarra ‘adhābika, fa-innahu kāna yuwālī a‘dā’aka wa yu‘ādī awliyā’aka wa yubghiḍu ahla bayti nabiyyika "'O’ Allah (swt), disgrace Your servant among Your servants and in Your lands. O’ Allah (swt), make him taste the intensity of Your fire. O’ Allah (swt), make him feel the heat of Your punishment, for he was loyal to Your enemies, hostile to Your allies, and had hatred for the family of Your Prophet.'"

وَ رَوَى عُبَيْدُ اَللَّهِ بْنُ عَلِيٍّ اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا صَلَّيْتَ عَلَى عَدُوِّ اَللَّهِ عَزَّ وَ جَلَّ فَقُلِ اَللَّهُمَّ إِنَّا لاَ نَعْلَمُ مِنْهُ إِلاَّ أَنَّهُ عَدُوٌّ لَكَ وَ لِرَسُولِكَ اَللَّهُمَّ فَاحْشُ قَبْرَهُ نَاراً وَ اُحْشُ جَوْفَهُ نَاراً وَ عَجِّلْهُ إِلَى اَلنَّارِ فَإِنَّهُ كَانَ يُوَالِي أَعْدَاءَكَ وَ يُعَادِي أَوْلِيَاءَكَ وَ يُبْغِضُ أَهْلَ بَيْتِ نَبِيِّكَ اَللَّهُمَّ ضَيِّقْ عَلَيْهِ قَبْرَهُ فَإِذَا رُفِعَ فَقُلِ اَللَّهُمَّ لاَ تَرْفَعْهُ وَ لاَ تُزَكِّهِ وَ إِنْ كَانَ مُسْتَضْعَفاً فَقُلِ اَللَّهُمَّ اِغْفِرْ «لِلَّذِينَ تٰابُوا وَ اِتَّبَعُوا سَبِيلَكَ وَ قِهِمْ عَذٰابَ اَلْجَحِيمِ» فَإِذَا كُنْتَ لاَ تَدْرِي مَا حَالُهُ فَقُلِ اَللَّهُمَّ إِنْ كَانَ يُحِبُّ اَلْخَيْرَ وَ أَهْلَهُ فَاغْفِرْ لَهُ وَ اِرْحَمْهُ وَ تَجَاوَزْ عَنْهُ » وَ إِنْ كَانَ اَلْمُسْتَضْعَفُ مِنْكَ بِسَبِيلٍ فَاسْتَغْفِرْ لَهُ عَلَى وَجْهِ اَلشَّفَاعَةِ مِنْكَ لاَ عَلَى وَجْهِ اَلْوَلاَيَةِ.

It was narrated by Ubaidullah ibn Ali Al-Halabi from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "If you perform the funeral prayer for an enemy of Allah (swt), the Exalted and Glorious, say: Allāhumma innā lā na‘lam minhu illā annahu ‘aduwwun laka wa lirasūlika. Allāhumma faḥsh qubrahu nāran wa uḥsh jawfahu nāran wa ‘ajjilhu ilā al-nār, fa-innahu kāna yuwālī a‘dā’aka wa yu‘ādī awliyā’aka wa yubghiḍu ahla bayti nabiyyika. Allāhumma ḍayyiq ‘alayhi qabrahu 'O’ Allah (swt), we know of him only that he was an enemy to You and Your Messenger. O’ Allah (swt), fill his grave with fire, fill his innermost with fire, and hasten him toward the fire, for he was loyal to Your enemies, hostile to Your allies, and had hatred for the family of Your Prophet. O’ Allah (swt), make his grave tight upon him.'" And when his coffin bier is raised, say: Allāhumma lā tarfa‘hu wa lā tuzakkih "O’ Allah (swt), do not raise him up or purify him." And if he However, if he is considered weak (Mustadh’af), say: Allāhumma ighfir lilladhīna tābū wa ittaba‘ū sabīlaka wa qihim ‘adhāba al-jaḥīm "O’ Allah (swt), forgive those who repent, follow Your way, and protect them from the torment of Hell." If you are unaware of his condition, then say: Allāhumma in kāna yuḥibbu al-khayra wa ahlahu faghfir lahu wa irḥamhu wa tajāwaz ‘anhu "O’ Allah (swt), if he loved good and its people, forgive him, have mercy upon him, and overlook him." And If the Mustadh’af has a connection to you, seek forgiveness for him as an intercession but not as an expression of loyalty."

وَ كَانَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ إِذَا صَلَّى عَلَى اَلرَّجُلِ وَ اَلْمَرْأَةِ قَدَّمَ اَلْمَرْأَةَ وَ أَخَّرَ اَلرَّجُلَ وَ إِذَا صَلَّى عَلَى اَلْعَبْدِ وَ اَلْحُرِّ قَدَّمَ اَلْعَبْدَ وَ أَخَّرَ اَلْحُرَّ وَ إِذَا صَلَّى عَلَى اَلْكَبِيرِ وَ اَلصَّغِيرِ قَدَّمَ اَلصَّغِيرَ وَ أَخَّرَ اَلْكَبِيرَ.

When Imam Ali ibn Abi Talib (a.s) performed the funeral prayer for a man and a woman together, he would place the woman in front and the man behind. When praying for a slave and a free person, he would place the slave in front and the free person behind. When praying for an elder and a child, he would place the child in front and the elder behind.

وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ - «لاَ بَأْسَ بِأَنْ يُقَدَّمَ اَلرَّجُلُ وَ تُؤَخَّرَ اَلْمَرْأَةُ أَوْ تُقَدَّمَ اَلْمَرْأَةُ وَ يُؤَخَّرَ اَلرَّجُلُ. -

Hisham ibn Salim narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "There is no harm in placing the man in front and the woman behind or in placing the woman in front and the man behind"

يعني في الصلاة على الميت. وأفضل المواضع في الصلاة على الميت الصف الأخير، والعلة في ذلك أن النساء كن يختلطن بالرجال في الصلاة على الجنازة.

This is referring to the arrangement of the funeral prayer for the deceased. The preferred position in the funeral prayer is the last row, and the reason for this is that women used to mix with men during the funeral prayer.

فَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «أَفْضَلُ اَلْمَوَاضِعِ فِي اَلصَّلاَةِ عَلَى اَلْمَيِّتِ اَلصَّفُّ اَلْأَخِيرُ.

The Prophet, said: "The best place in the funeral prayer is the last row."

فتأخرن إلى الصف الأخير فبقي فضله على ما ذكره عليه السلام. وإذا دعي الرجل إلى وليمة وإلى جنازة أجاب إلى الجنازة لأنها تذكر أمر الآخرة، ويدع الوليمة لأنها تذكر الدنيا.

Therefore, people should move back to the last row, as its merit remains as the Prophet (a.s) described. Furthermore, if a man is invited to both a feast (walimah) and a funeral, he should attend the funeral, as it reminds him of the hereafter, and leave the feast, as it reminds him of worldly matters.

وَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «إِذَا دُعِيتُمْ إِلَى اَلْجَنَائِزِ فَأَسْرِعُوا وَ إِذَا دُعِيتُمْ إِلَى اَلْعَرَائِسِ فَأَبْطِئُوا.

The Prophet, said: "If you are invited to funerals, hasten to attend, but if you are invited to weddings, take your time."

وقال أبي - رضي الله عنه - في رسالته إلي: لا تصل على الجنازة بنعل حذو ولا تعجل ميتين على جنازة. وقال: إذا صلى رجلان على جنازة قام أحدهما خلف الامام ولم يقم بجنبه. وقال: إذا اجتمع جنازة رجل وامرأة وغلام ومملوك فقدم المرأة إلى القبلة، واجعل المملوك بعدها، واجعل الغلام بعد المملوك، واجعل الرجل بعد الغلام مما يلي الامام ويقف الامام خلف الرجل فيصلي عليهم جميعا صلاة واحدة.

My father wrote in his letter to me: Do not offer the funeral prayer while wearing a sandal with an elevated heel, and do not rush with two deceased people together on one bier. He also said: When two people are praying over a deceased person, one should stand behind the Imam, not next to him. If a man, a woman, a boy, and a slave are all part of the funeral, position the woman closest to the Qibla, followed by the slave, then the boy, and then the man nearest to the Imam. The Imam stands behind the man and prays over them all with a single prayer.

وَ سَأَلَ يُونُسُ بْنُ يَعْقُوبَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْجِنَازَةِ يُصَلَّى عَلَيْهَا عَلَى غَيْرِ وُضُوءٍ فَقَالَ «نَعَمْ إِنَّمَا هِيَ تَكْبِيرٌ وَ تَسْبِيحٌ وَ تَحْمِيدٌ وَ تَهْلِيلٌ كَمَا تُكَبِّرُ وَ تُسَبِّحُ فِي بَيْتِكَ.

Yunus ibn Ya'qub asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about performing the funeral prayer without being in a state of ritual ablution (wudu). Imam (a.s) replied: "Yes, it is permissible, for it is comprised of takbir (saying 'Allahu Akbar'), tasbih (glorification of Allah (swt)), tahmid (praise of Allah (swt)), and tahlil (declaration of 'La ilaha illa Allah (swt)'), just as you say them in your home."

وَ فِي خَبَرٍ آخَرَ: «أَنَّهُ يَتَيَمَّمُ إِنْ أَحَبَّ.

In another narration, it is mentioned: "One may perform tayammum (dry ablution) if they wish."

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «أَنَّ اَلْحَائِضَ تُصَلِّي عَلَى اَلْجِنَازَةِ وَ لاَ تَصُفُّ مَعَهُمْ.

Muhammad ibn Muslim narrated from Imam Muhammad ibn Ali Al-Baqir (a.s): "A menstruating woman may participate in the funeral prayer but does not stand in the rows with the rest of the congregation."

وَ فِي رِوَايَةِ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: «فِي اَلطَّامِثِ إِذَا حَضَرَتِ اَلْجِنَازَةَ تَتَيَمَّمُ وَ تُصَلِّي عَلَيْهَا وَ تَقُومُ وَحْدَهَا بَارِزَةً مِنَ اَلصَّفِّ.»

In a narration of Sama’a ibn Mehran from Imam Jafar ibn Muhammad Al-Sadiq (a.s): "A menstruating woman who is present at a funeral should perform tayammum (dry ablution) and pray for the deceased, standing apart and separate from the row."

يعني أنها تقف ناحية ولا تختلط بالرجال. والجنب إذا قدم للصلاة على الجنازة تيمم وصلى عليها. وإذا حمل الميت إلى قبره فلا يفاجأ به القبر لان للقبر أهوالا عظيمة، ويتعوذ حامله بالله من هول المطلع، ويضعه قرب شفير القبر، ويصبر عليه هنيئة، ثم يقدمه قليلا ويصبر عليه هنيئة ليأخذ أهبته ثم يقدمه إلى شفير القبر، ويدخله القبر من يأمره ولي الميت إن شاء شفعا وإن شاء وترا، ويقال عند النظر إلى القبر: " اللهم اجعله روضة من رياض الجنة ولا تجعله حفرة من حفر النيران.

This means that She stands to the side and does not mix with the men. Similarly, a person in a state of major ritual impurity (junub) should also perform tayammum and then offer the funeral prayer. When the deceased is carried to the grave, it should not be rushed or hurriedly placed into the grave, as the grave is a place with immense awe and trials. The one carrying the body should seek refuge in Allah (swt) from the difficulties of the grave. The deceased should be placed near the edge of the grave for a moment to prepare and then moved closer gradually. The person authorized by the guardian of the deceased may place the body in the grave, either with two people (in pairs) or one at a time. At the sight of the grave, one should say: Allāhumma aj‘alhu rawḍatan min riyaḍi al-jannah wa lā taj‘alhu ḥufratan min ḥufar al-nīrān "O’ Allah (swt), make it a garden from the gardens of Paradise and not a pit from the pits of Hellfire".

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «حَدُّ اَلْقَبْرِ إِلَى اَلتَّرْقُوَةِ»

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "The depth of the grave is to the collarbone (clavicle)."

وقال بعضهم: إلى الثديين وقال بعضهم: قامة الرجل حتى يمد الثوب على رأس من في القبر، وأما اللحد فإنه يوسع بقدر ما يمكن الجلوس فيه.وقد روى عن أبي الحسن الثالث عليه السلام إطلاق في أن يفرش القبر بالساج ويطبق على الميت الساج.ولكل شئ باب وباب القبر عند رجلي الميت. والمرأة تؤخذ بالعرض من قبل اللحد ويقف زوجها في موضع يتناول وركها ويؤخذ الرجل من قبل رجليه يسل سلا. وقال أبي رحمه الله في رسالته إلي: إذا دخلت القبر فاقرأ أم الكتاب والمعوذتين وآية الكرسي، فإذا تناولت الميت فقل: " بسم الله وبالله وعلى ملة رسول الله صلى الله عليه وآله " ثم ضعه في لحده على يمينه مستقبل القبلة وحل عقد كفنه، وضع خده على التراب وقل: " اللهم جاف الأرض عن جنبيه، وصعد إليك روحه ولقه منك رضوانا.

Some have said it is to the chest, while others have said it should be as deep as the height of a man, so that the shroud can cover the head of the deceased in the grave. As for the niche (luhd), it should be wide enough to allow for the deceased to sit up. It is narrated from Imam al-Hadi (a.s) that it is permissible for the grave to be lined with wooden boards and covered with them over the deceased. Each thing has its place, and the entrance to the grave is at the feet of the deceased. When burying a woman, She should be lowered into the grave from the side, with her husband standing where he can support her hip, while a man is lowered from his feet and slid in gently. My father wrote in his letter to me: When you enter the grave, recite the Surah Al-Fatiha, the two chapters of seeking refuge (Surah Al-Falaq & Surah An-Nas), and the Ayatul Kursi (2:255). When you receive the deceased, say: Bismillāhi wa billāhi wa ‘alā millati Rasūlillāhi ṣallā Allāhu ‘alayhi wa ālihi "In the name of Allah (swt), and by Allah (swt), and in the religion of the Messenger of Allah (saws) and his family." Place the deceased on their right side, facing the Qibla, untie the shroud, place their cheek on the earth, and say: Allāhumma jāfī al-arḍa ‘an janbayhi, wa ṣa‘id ilayka rūḥahu wa laqqihi minka riḍwānan "O’ Allah (swt), make the earth gentle on their sides, raise their soul to You, and grant them Your pleasure."

وَ قَدْ رَوَى سَالِمُ بْنُ مُكْرَمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «يُجْعَلُ لَهُ وِسَادَةٌ مِنْ تُرَابٍ وَ يُجْعَلُ خَلْفَ ظَهْرِهِ مَدَرَةٌ لِئَلاَّ يَسْتَلْقِيَ وَ يُحَلُّ عُقَدُ كَفَنِهِ كُلُّهَا وَ يُكْشَفُ عَنْ وَجْهِهِ ثُمَّ يُدْعَى لَهُ وَ يُقَالُ اَللَّهُمَّ عَبْدُكَ وَ اِبْنُ عَبْدِكَ وَ اِبْنُ أَمَتِكَ نَزَلَ بِكَ وَ أَنْتَ خَيْرُ مَنْزُولٍ بِهِ اَللَّهُمَّ اِفْسَحْ لَهُ فِي قَبْرِهِ وَ لَقِّنْهُ حُجَّتَهُ وَ أَلْحِقْهُ بِنَبِيِّهِ وَ قِهِ شَرَّ مُنْكَرٍ وَ نَكِيرٍ ثُمَّ تُدْخِلُ يَدَكَ اَلْيُمْنَى تَحْتَ مَنْكِبِهِ اَلْأَيْمَنِ وَ تَضَعُ يَدَكَ اَلْيُسْرَى عَلَى مَنْكِبِهِ اَلْأَيْسَرِ وَ تُحَرِّكُهُ تَحْرِيكاً شَدِيداً وَ تَقُولُ يَا فُلاَنَ بْنَ فُلاَنٍ اَللَّهُ رَبُّكَ وَ مُحَمَّدٌ نَبِيُّكَ وَ اَلْإِسْلاَمُ دِينُكَ وَ عَلِيٌّ وَلِيُّكَ وَ إِمَامُكَ وَ تُسَمِّي اَلْأَئِمَّةَ عَلَيْهِمُ اَلسَّلاَمُ وَاحِداً وَاحِداً إِلَى آخِرِهِمْ أَئِمَّتُكَ أَئِمَّةُ هُدًى أَبْرَارٌ ثُمَّ تُعِيدُ عَلَيْهِ اَلتَّلْقِينَ مَرَّةً أُخْرَى وَ إِذَا وَضَعْتَ عَلَيْهِ اَللَّبِنَ فَقُلِ: اَللَّهُمَّ اِرْحَمْ غُرْبَتَهُ وَ صِلْ وَحْدَتَهُ وَ آنِسْ وَحْشَتَهُ وَ آمِنْ رَوْعَتَهُ وَ أَسْكِنْ إِلَيْهِ مِنْ رَحْمَتِكَ رَحْمَةً يَسْتَغْنِي بِهَا عَنْ رَحْمَةِ مَنْ سِوَاكَ وَ اُحْشُرْهُ مَعَ مَنْ كَانَ يَتَوَلاَّهُ وَ مَتَى زُرْتَ قَبْرَهُ فَادْعُ لَهُ بِهَذَا اَلدُّعَاءِ وَ أَنْتَ مُسْتَقْبِلُ اَلْقِبْلَةِ وَ يَدَاكَ عَلَى اَلْقَبْرِ فَإِذَا خَرَجْتَ مِنَ اَلْقَبْرِ فَقُلْ وَ أَنْتَ تَنْفُضُ يَدَيْكَ مِنَ اَلتُّرَابِ: «إِنّٰا لِلّٰهِ وَ إِنّٰا إِلَيْهِ رٰاجِعُونَ» ثُمَّ اُحْثُ اَلتُّرَابَ عَلَيْهِ بِظَهْرِ كَفَّيْكَ ثَلاَثَ مَرَّاتٍ وَ قُلِ اَللَّهُمَّ إِيمَاناً بِكَ وَ تَصْدِيقاً بِكِتَابِكَ هَذَا مَا وَعَدَنَا اَللَّهُ وَ رَسُولُهُ وَ صَدَقَ اَللَّهُ وَ رَسُولُهُ فَإِنَّهُ مَنْ فَعَلَ ذَلِكَ وَقَالَ هَذِهِ اَلْكَلِمَاتِ كَتَبَ اَللَّهُ لَهُ بِكُلِّ ذَرَّةٍ حَسَنَةً فَإِذَا سُوِّيَ قَبْرُهُ فَصُبَّ عَلَى قَبْرِهِ اَلْمَاءَ وَ تَجْعَلُ اَلْقَبْرَ أَمَامَكَ وَ أَنْتَ مُسْتَقْبِلُ اَلْقِبْلَةِ وَ تَبْدَأُ بِصَبِّ اَلْمَاءِ عِنْدَ رَأْسِهِ وَ تَدُورُ بِهِ عَلَى قَبْرِهِ مِنْ أَرْبَعِ جَوَانِبِهِ حَتَّى تَرْجِعَ إِلَى اَلرَّأْسِ مِنْ غَيْرِ أَنْ تَقْطَعَ اَلْمَاءَ فَإِنْ فَضَلَ مِنَ اَلْمَاءِ شَيْءٌ فَصُبَّهُ عَلَى وَسَطِ اَلْقَبْرِ ثُمَّ ضَعْ يَدَكَ عَلَى اَلْقَبْرِ وَ اُدْعُ لِلْمَيِّتِ وَ اِسْتَغْفِرْ لَهُ.

Salim ibn Mukram narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "A pillow of earth should be placed for the deceased, and a clump of soil behind their back to prevent them from lying flat. The knots of their shroud should be untied, their face uncovered, and supplications should be made: Allāhumma ‘abduka wa ibnu ‘abdika wa ibnu amatika nazala bika wa anta khayru manzūlin bih. Allāhumma ifsaḥ lahu fī qabrihi wa laqqinh ḥujjatahu wa alḥiqhu binabiyyihi wa qihi sharra Munkarin wa Nakīr 'O’ Allah (swt), this is Your servant, the child of Your servant and maidservant. They have returned to You, and You are the best to receive. O’ Allah (swt), expand their grave for them, teach them their proof, and join them with their Prophet. Protect them from the trial of Munkar and Nakir.'" Then, place your right hand under their right shoulder and your left hand on their left shoulder, and shake them firmly while saying: Yā Fulān ibn Fulān, Allāhu rabbuka, wa Muḥammadun nabiyyuka, wa al-Islāmu dīnuka, wa ‘Aliyyun walīyuka wa imāmuka "O’ [name of the deceased], child of [father’s name], Allah (swt) is your Lord (azj), Muhammad is your Prophet, Islam is your religion, Ali is your guardian and Imam" - Name each of the Imams, ending with: 'Your Imams are the guides and the righteous.' Then repeat the talqeen (prompting of faith) once more. And when you put earth over him or when placing bricks over the grave, say: Allāhumma irḥam ghurbatahu wa ṣil waḥdatahu wa ānis waḥshatahu wa āmin raw‘atahu wa askin ilayhi min raḥmatika raḥmatan yastaghnī bihā ‘an raḥmati man siwāk, wa uḥshuruhu ma‘a man kāna yatawallāh "O’ Allah (swt), have mercy on their loneliness, connect their solitude, comfort their fear, and fill them with Your mercy so that they need no mercy from anyone other than You. Unite them with those they loved." When visiting their grave, recite this supplication facing the Qibla, with hands on the grave. Upon exiting the grave, while brushing the dirt off your hands, say: Innā lillāhi wa innā ilayhi rāji‘ūn "Indeed, we belong to Allah (swt), and indeed, to Him we shall return." Throw dirt onto the grave with the backs of your hands three times, saying: Allāhumma īmānan bika wa taṣdīqan bikitābika, hādhā mā wa‘adanā Allāhu wa rasūluhu wa ṣadaqa Allāhu wa rasūluhu "O’ Allah (swt), we believe in You and affirm Your Book. This is what You and Your Messenger have promised, and Allah (swt) and His Messenger have spoken the truth." Whoever performs this and says these words will earn a reward for every particle of soil. Once the grave is made/leveled, pour water over it, beginning at the head and circling around all four sides, returning to the head without breaking the flow of water. If any water remains, pour it in the middle of the grave. Place your hand on the grave, supplicate for the deceased, and seek forgiveness for them.

وَ رُوِيَ عَنْ يَحْيَى بْنِ عَبْدِ اَللَّهِ أَنَّهُ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «مَا عَلَى أَهْلِ اَلْمَيِّتِ مِنْكُمْ أَنْ يَدْرَءُوا عَنْ مَيِّتِهِمْ لِقَاءَ مُنْكَرٍ وَ نَكِيرٍ » فَقُلْتُ وَ كَيْفَ نَصْنَعُ فَقَالَ «إِذَا أُفْرِدَ اَلْمَيِّتُ فَلْيَتَخَلَّفْ عِنْدَهُ أَوْلَى اَلنَّاسِ بِهِ فَيَضَعَ فَاهُ عَلَى رَأْسِهِ ثُمَّ يُنَادِيَ بِأَعْلَى صَوْتِهِ: يَا فُلاَنَ بْنَ فُلاَنٍ أَوْ يَا فُلاَنَةَ بِنْتَ فُلاَنَةَ هَلْ أَنْتَ عَلَى اَلْعَهْدِ اَلَّذِي فَارَقْنَاكَ عَلَيْهِ مِنْ شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَبْدُهُ وَ رَسُولُهُ سَيِّدُ اَلنَّبِيِّينَ وَ أَنَّ عَلِيّاً أَمِيرُ اَلْمُؤْمِنِينَ وَ سَيِّدُ اَلْوَصِيِّينَ وَ أَنَّ مَا جَاءَ بِهِ مُحَمَّدٌ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ حَقٌّ وَ أَنَّ اَلْمَوْتَ حَقٌّ وَ اَلْبَعْثَ حَقٌّ «وَ أَنَّ اَلسّٰاعَةَ آتِيَةٌ لاٰ رَيْبَ فِيهٰا وَ أَنَّ اَللّٰهَ يَبْعَثُ مَنْ فِي اَلْقُبُورِ» فَإِذَا قَالَ ذَلِكَ قَالَ مُنْكَرٌ لِنَكِيرٍ اِنْصَرِفْ بِنَا عَنْ هَذَا فَقَدْ لُقِّنَ بِهَا حُجَّتَهُ.

Yahya ibn Abdullah narrates from Imam Jafar ibn Muhammad Al-Sadiq (a.s): "There is no harm for the family of the deceased among you to help the deceased prepare for the encounter with Munkar and Nakir (the questioning angels).” I asked: “How should we do that?” Imam (a.s) said: “When the deceased is placed in the grave, the closest person to them should remain by their side, place their mouth near the head of the deceased, and call out in a loud voice: "O’ [name of the deceased], child of [father’s name], are you still on the covenant upon which we left you—the testimony that there is no god but Allah (swt), alone without partner, and that Muhammad (saws) is His servant and Messenger, the Master of the Prophets; that Ali is The Commander of the Faithful, the Master of the Successors; that what Muhammad (saws) brought is the truth; that death is real, resurrection is real, and that the Hour is coming without a doubt, and that Allah (swt) will raise those who are in the graves?" If this is said: Munkar will turn to Nakir and say: “Let us leave, for he has been properly instructed (given Talqeen)."