Man Lā Yaḥḍuruh al-Faqīh

قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «مَا مِنْ أَحَدٍ يَمُوتُ أَحَبَّ إِلَى إِبْلِيسَ مِنْ مَوْتِ فَقِيهٍ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "There is no one whose death is more beloved to Iblis than the death of a scholar (faqih)."

وَ سُئِلَ عَلَيْهِ اَلسَّلاَمُ: عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: « أَوَلَمْ يَرَوْا۟ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا ۚ وَٱللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِۦ ۚ وَهُوَ سَرِيعُ ٱلْحِسَابِ » فَقَالَ «فَقْدُ اَلْعُلَمَاءِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) was asked about the meaning of Allah’s (swt) words: "Do they not see that We are advancing upon the land, reducing it from its borders? And Allah (swt) judges; there is no adjuster of His ruling, and He is swift in account." (Surah Ar-Ra’d 13:41). Imam (a.s) replied: "The loss of the scholars."

وَ سُئِلَ عَلَيْهِ اَلسَّلاَمُ: عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ « أَوَلَمْ نُعَمِّرْكُم مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ » فَقَالَ «تَوْبِيخٌ لاِبْنِ ثَمَانِيَ عَشْرَةَ سَنَةً.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) was asked about the Allah’s (swt) words: "Did We not grant you life enough for whoever would remember therein to remember?" (Surah Fatir 35:37) Imam (a.s) said: "It is a reproach for one who reaches eighteen years of age”.

وَ سُئِلَ عَلَيْهِ اَلسَّلاَمُ: عَنْ قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ: « وَ إِنْ مِنْ قَرْيَةٍ إِلاّٰ نَحْنُ مُهْلِكُوهٰا قَبْلَ يَوْمِ اَلْقِيٰامَةِ أَوْ مُعَذِّبُوهٰا » قَالَ «هُوَ اَلْفَنَاءُ بِالْمَوْتِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) was asked about the meaning of the verse from Allah’s (swt) Book: "And there is no town but We shall destroy it before the Day of Resurrection or punish it with severe punishment." (Surah Al-Isra 17:58) Imam (a.s) said: "It refers to perishing through death”.

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «لَيْسَ لَكُمْ أَنْ تُعَزُّونَا وَ لَنَا أَنْ نُعَزِّيَكُمْ إِنَّمَا لَكُمْ أَنْ تُهَنِّئُونَا لِأَنَّكُمْ تُشَارِكُونَنَا فِي اَلْمُصِيبَةِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "It is not for you to offer us condolences, but it is for us to offer you condolences. Indeed, it is for you to congratulate us, because you share in our misfortune”.

وَ سُئِلَ أَبُو اَلْحَسَنِ مُوسَى بْنُ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يَقُولُ لاِبْنِهِ أَوْ لاِبْنَتِهِ بِأَبِي أَنْتَ وَ أُمِّي أَوْ بِأَبَوَيَّ أَنْتَ أَ تَرَى بِذَلِكَ بَأْساً فَقَالَ «إِنْ كَانَ أَبَوَاهُ حَيَّيْنِ فَأَرَى ذَلِكَ عُقُوقاً وَ إِنْ كَانَ قَدْ مَاتَا فَلاَ بَأْسَ.

Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (a.s) was asked about a man who says to his son or daughter, "May my father and mother (or my parents) be ransomed for you." The Imam responded: "If his parents are alive, I consider this to be an act of disobedience (toward them). If they have passed away, then there is no problem."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «اَلصَّبْرُ صَبْرَانِ فَالصَّبْرُ عِنْدَ اَلْمُصِيبَةِ حَسَنٌ جَمِيلٌ وَ أَفْضَلُ مِنْ ذَلِكَ اَلصَّبْرُ عِنْدَ مَا حَرَّمَ اَللَّهُ عَزَّ وَ جَلَّ عَلَيْكَ فَيَكُونُ لَكَ حَاجِزاً.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Patience is of two types: patience during a calamity, which is good and beautiful, and greater than this is patience in refraining from what Allah (swt), the Mighty and Majestic, has forbidden, as it acts as a barrier for you."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «إِنَّ اَللَّهَ تَبَارَكَ وتَعَالَى تَطَوَّلَ عَلَى عِبَادِهِ بِثَلاَثٍ أَلْقَى عَلَيْهِمُ اَلرِّيحَ بَعْدَ اَلرُّوحِ وَ لَوْ لاَ ذَلِكَ مَا دَفَنَ حَمِيمٌ حَمِيماً وَ أَلْقَى عَلَيْهِمُ اَلسَّلْوَةَ بَعْدَ اَلْمُصِيبَةِ وَ لَوْ لاَ ذَلِكَ لاَنْقَطَعَ اَلنَّسْلُ وَ أَلْقَى عَلَى هَذِهِ اَلْحَبَّةِ اَلدَّابَّةَ وَ لَوْ لاَ ذَلِكَ لَكَنَزَهَا مُلُوكُهُمْ كَمَا يَكْنِزُونَ اَلذَّهَبَ وَ اَلْفِضَّةَ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Indeed, Allah (swt), Blessed and Exalted, has favored His servants with three things: He has sent them wind after a calm, for without it, no one would bury a loved one; He has granted them solace after a calamity, for without it, lineage would be cut off; and He has put sustenance in this grain, for without it, kings would hoard it as they hoard gold and silver."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «إِنَّا أَهْلُ بَيْتٍ نَجْزَعُ قَبْلَ اَلْمُصِيبَةِ فَإِذَا نَزَلَ أَمْرُ اَللَّهِ عَزَّ وَ جَلَّ رَضِينَا بِقَضَائِهِ وَ سَلَّمْنَا لِأَمْرِهِ وَ لَيْسَ لَنَا أَنْ نَكْرَهَ مَا أَحَبَّ اَللَّهُ لَنَا.

(Muhammad ibn Ali ibn Al-Hussain narrates from) Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "We, the people of the household (AhlulBayt (a.s)), may become distressed before a calamity occurs, but when the command of Allah (swt), the Mighty and Majestic, comes to pass, we are content with His decree and submit to His command. We do not have the right to dislike what Allah (swt) has chosen for us."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «مَنْ خَافَ عَلَى نَفْسِهِ مِنْ وَجْدٍ بِمُصِيبَةٍ فَلْيُفِضْ مِنْ دُمُوعِهِ فَإِنَّهُ يَسْكُنُ عَنْهُ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Whoever fears being overwhelmed by grief due to a calamity should let their tears flow, for it will bring them relief."

وَقَالَ اِبْنُ أَبِي لَيْلَى لِلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ: أَيُّ شَيْءٍ أَحْلَى مِمَّا خَلَقَ اَللَّهُ عَزَّ وَ جَلَّ فَقَالَ «اَلْوَلَدُ اَلشَّابُّ» فَقَالَ أَيُّ شَيْءٍ أَمَرُّ مِمَّا خَلَقَ اَللَّهُ عَزَّ وَ جَلَّ قَالَ «فَقْدُهُ» فَقَالَ أَشْهَدُ أَنَّكُمْ حُجَجُ اَللَّهِ عَلَى خَلْقِهِ.

Ibn Abi Layla said to Imam Jafar ibn Muhammad Al-Sadiq (a.s): "What is the sweetest of what Allah (swt), the Mighty and Majestic, has created?" Imam (a.s) replied: "A young child." Ibn Abi Layla then asked: "What is the most bitter of what Allah (swt) has created?" The Imam answered: "Losing him." Ibn Abi Layla then said: "I testify that you are the proofs of Allah (swt) for His creation."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «مَا مِنْ عَبْدٍ يَمْسَحُ يَدَهُ عَلَى رَأْسِ يَتِيمٍ تَرَحُّماً لَهُ إِلاَّ أَعْطَاهُ اَللَّهُ عَزَّ وَ جَلَّ بِكُلِّ شَعْرَةٍ نُوراً يَوْمَ اَلْقِيَامَةِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "There is no servant who passes their hand over the head of an orphan out of compassion for them except that Allah (swt), the Mighty and Majestic, grants them a light for every strand of hair (they touch) on the Day of Judgment."

وَ رُوِيَ: «أَنَّهُ يَكْتُبُ اَللَّهُ عَزَّ وَ جَلَّ لَهُ بِعَدَدِ كُلِّ شَعْرَةٍ مَرَّتْ عَلَيْهَا يَدُهُ حَسَنَةً.

It is reported: "Allah (swt), the Mighty and Majestic, writes for the person, for every strand of hair that their hand passes over (on the head of the orphan), a good deed."

وَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «مَنْ أَنْكَرَ مِنْكُمْ قَسَاوَةَ قَلْبِهِ فَلْيَدْنُ يَتِيماً فَيُلاَطِفُهُ وَ لْيَمْسَحْ رَأْسَهُ يَلِينُ قَلْبُهُ بِإِذْنِ اَللَّهِ عَزَّ وَ جَلَّ فَإِنَّ لِلْيَتِيمِ حَقّاً. وَ رُوِيَ أَنَّهُ قَالَ: «يُقْعِدُهُ عَلَى خِوَانِهِ وَ يَمْسَحُ رَأْسَهُ يَلِينُ قَلْبُهُ.

The Messenger of Allah (saws) said: "Whoever finds hardness in their heart should bring an orphan close, show kindness to them, and pass their hand over their head; this will soften their heart, by the permission of Allah (swt), the Mighty and Majestic. Indeed, the orphan has a right." It is also reported that He said: "He should seat the orphan at his table and pass his hand over their head, and this will soften his heart."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «إِذَا بَكَى اَلْيَتِيمُ اِهْتَزَّ لَهُ اَلْعَرْشُ فَيَقُولُ اَللَّهُ تَبَارَكَ وتَعَالَى مَنْ هَذَا اَلَّذِي أَبْكَى عَبْدِيَ اَلَّذِي سَلَبْتُهُ أَبَوَيْهِ فِي صِغَرِهِ فَوَ عِزَّتِي وَ جَلاَلِي وَ اِرْتِفَاعِي فِي مَكَانِي لاَ يُسْكِتُهُ عَبْدٌ مُؤْمِنٌ إِلاَّ أَوْجَبْتُ لَهُ اَلْجَنَّةَ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "When an orphan cries, the Throne of Allah (swt) shakes, and Allah (swt), Blessed and Exalted, says, 'Who is it that has made My servant cry, the one from whom I took his parents in his childhood? By My might, majesty, and elevated status, no believer will calm him except that I will make Paradise obligatory for him.'"

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «مَنْ قَدَّمَ أَوْلاَداً يَحْتَسِبُهُمْ عِنْدَ اَللَّهِ حَجَبُوهُ مِنَ اَلنَّارِ بِإِذْنِ اَللَّهِ عَزَّ وَ جَلَّ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Whoever offers children (to Allah (swt), i.e., loses them and bears the loss patiently, seeking reward from Allah (swt)), they will shield him from the Fire, by the permission of Allah (swt), the Mighty and Majestic."

وَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «إِنَّ اَللَّهَ تَبَارَكَ وتَعَالَى كَرِهَ لِي سِتَّ خِصَالٍ وَ كَرِهْتُهُنَّ لِلْأَوْصِيَاءِ مِنْ وُلْدِي وَ أَتْبَاعِهِمْ مِنْ بَعْدِي اَلْعَبَثَ فِي اَلصَّلاَةِ وَ اَلرَّفَثَ فِي اَلصَّوْمِ وَ اَلْمَنَّ بَعْدَ اَلصَّدَقَةِ وَ إِتْيَانَ اَلْمَسَاجِدِ جُنُباً وَ اَلتَّطَلُّعَ فِي اَلدُّورِ وَ اَلضَّحِكَ بَيْنَ اَلْقُبُورِ.

The Messenger of Allah (saws) said: "Indeed, Allah (swt), Blessed and Exalted, dislikes six traits for me, and I also dislike them for the successors (Imams) from my descendants and for their followers after me: playing around during prayer, inappropriate speech during fasting, boasting after giving charity, entering mosques while in a state of major ritual impurity, peeking into people’s houses, and laughing among graves."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «كُلُّمَا جُعِلَ عَلَى اَلْقَبْرِ مِنْ غَيْرِ تُرَابِ اَلْقَبْرِ فَهُوَ ثِقْلٌ عَلَى اَلْمَيِّتِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Whatever is placed on the grave that is not from the soil of the grave itself is a burden upon the deceased."

وَ رُوِيَ: أَنَّ اَلسِّنْدِيَّ بْنَ شَاهَكَ قَالَ لِأَبِي اَلْحَسَنِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ أُحِبُّ أَنْ تَدَعَنِي عَلَى أَنْ أُكَفِّنَكَ فَقَالَ «إِنَّا أَهْلُ بَيْتٍ حَجُّ صَرُورَتِنَا وَ مُهُورُ نِسَائِنَا وَ أَكْفَانُنَا مِنْ طَهُورِ أَمْوَالِنَا.

It is narrated that Al-Sindi ibn Shahak said to Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (a.s) ; "I would like you to allow me to provide your shroud." Imam (a.s) replied: "We, the people of the household (AhlulBayt (a.s)), have our pilgrimage, dowries of our women, and shrouds taken from the purity of our own wealth."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «إِنَّ أَعْدَاءَنَا يَمُوتُونَ بِالطَّاعُونِ وَ أَنْتُمْ تَمُوتُونَ بِعِلَّةِ اَلْبُطُونِ أَلاَ إِنَّهَا عَلاَمَةٌ فِيكُمْ يَا مَعْشَرَ اَلشِّيعَةِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Our enemies die of plague, while you (our Shi’ite) die of ailments of the stomach. Verily, this is a sign among you, O’ group of Shi'a."

وَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: «مَنْ جَدَّدَ قَبْراً أَوْ مَثَّلَ مِثَالاً فَقَدْ خَرَجَ مِنَ اَلْإِسْلاَمِ.

The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) said: "Whoever renovates a grave or creates a figure (idol/statue) has exited Islam."

واختلف مشائخنا في معنى هذا الخبر فقال محمد بن الحسن الصفار رحمه الله هو جدد بالجيم لا غير، وكان شيخنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه يحكي عنه أنه قال: لا يجوز تجديد القبر ولا تطيين جميعه بعد مرور الأيام عليه و بعد ما طين في الأول ولكن إذا مات ميت وطين قبره فجائز أن يرم سائر القبور من غير أن يجدد. وذكر عن سعد بن عبد الله رحمه اللهأنه كان يقول: إنما هو من حدد قبرا بالحاء غير المعجمة يعني به من سنم قبرا. وذكر عن أحمد بن أبي عبدا لله البرقي أنه قال: إنما هو من جدث قبرا، و تفسير الجدث القبر فلا ند ري ما عنى به، والذي أذهب إليه أنه جدد بالجيم ومعناه نبش قبرا لان من نبش قبرا فقد جدده وأحوج إلى تجديده وقد جعله جدثا محفورا. وأقول: إن التجديد على المعنى الذي ذهب إليه محمد بن الحسن الصفار، و التحديد بالحاء غير المعجمة الذي ذهب إليه سعد بن عبد الله، والذي قاله البرقي من أنه جدث كله داخل في معنى الحديث، وأن من خالف الإمام عليه السلام في التجديد والتسنيم والنبش واستحل شيئا من ذلك فقد خرج من الاسلام. والذي أقوله في قوله عليه السلام: من مثل مثالا يعني به أنه من أبدع بد ودعا إليها، أو وضع دينا فقد خرج من الاسلام، وقولي في ذلك قول أئمتي عليهم السلام، فإن أصبت فمن الله على ألسنتهم وإن أخطأت فمن عند نفسي.

There is a difference of opinion among our scholars regarding the meaning of this report. Muhammad ibn al-Hasan al-Saffar, may Allah (swt) have mercy on him, stated that the correct reading is jaddada (with a " ج") only, meaning "renovated." Our elder Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid, reported that He said : "It is not permissible to renovate a grave or apply clay over the entire grave after a period of time has passed, once it was initially covered. However, if a person dies and his grave is covered with clay, then it is permissible to repair other graves without renovating them." It was also narrated that Sa'd ibn Abdullah, may Allah (swt) have mercy on him, said that the term should be read as haddada (with an "ha"), meaning "to raise" or "mark" a grave. Ahmad ibn Abi Abdullah al-Barqi mentioned : that the term is jaddatha (referring to "grave" or "burial"). However, the exact meaning was unclear. I prefer the interpretation of jaddada with a "j," meaning "to renovate a grave," as renovation would involve reopening or modifying the grave, thereby making it a disturbed site in need of renewal. In addition, it is explained that the term "creating a figure" means introducing innovations or calling to them, or establishing an unlawful practice (e.g., creating or promoting a religion), which would lead one out of Islam. My interpretation aligns with that of my Imams (a.s); if it is correct, it is due to Allah’s (swt) guidance through their words, and if it is mistaken, it is from my own self.

وَ رُوِيَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ أَنَّهُ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَيِّتِ هَلْ يَبْلَى جَسَدُهُ فَقَالَ «نَعَمْ حَتَّى لاَ يَبْقَى لَحْمٌ وَ لاَ عَظْمٌ إِلاَّ طِينَتُهُ اَلَّتِي خُلِقَ مِنْهَا فَإِنَّهَا لاَ تَبْلَى تَبْقَى فِي اَلْقَبْرِ مُسْتَدِيرَةً حَتَّى يُخْلَقَ مِنْهَا كَمَا خُلِقَ أَوَّلَ مَرَّةٍ.

It was narrated from Ammar al-Sabati that He said: Imam Jafar ibn Muhammad Al-Sadiq (a.s) was asked whether the body of the deceased decays. Imam (a.s) said: "Yes, until there remains no flesh or bones except for the original clay from which he was created. It does not decay but remains in the grave, encircling itself, until he is recreated from it just as he was created the first time."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «إِنَّ اَللَّهَ عَزَّ وَ جَلَّ حَرَّمَ عِظَامَنَا عَلَى اَلْأَرْضِ وَ حَرَّمَ لُحُومَنَا عَلَى اَلدُّودِ أَنْ تَطْعَمَ مِنْهَا شَيْئاً.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Indeed, Allah (swt), the Mighty and Majestic, has forbidden our bones from being consumed by the earth and has forbidden worms from eating our flesh."

وَقَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «حَيَاتِي خَيْرٌ لَكُمْ وَ مَمَاتِي خَيْرٌ لَكُمْ» قَالُوا يَا رَسُولَ اَللَّهِ وَ كَيْفَ ذَلِكَ فَقَالَ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ «أَمَّا حَيَاتِي فَإِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ « وَ مٰا كٰانَ اَللّٰهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ » وَ أَمَّا مُفَارَقَتِي إِيَّاكُمْ فَإِنَّ أَعْمَالَكُمْ تُعْرَضُ عَلَيَّ كُلَّ يَوْمٍ فَمَا كَانَ مِنْ حَسَنٍ اِسْتَزَدْتُ اَللَّهَ لَكُمْ وَ مَا كَانَ مِنْ قَبِيحٍ اِسْتَغْفَرْتُ اَللَّهَ لَكُمْ» قَالُوا وَ قَدْ رَمَمْتَ يَا رَسُولَ اَللَّهِ يَعْنُونَ صِرْتَ رَمِيماً فَقَالَ «كَلاَّ إِنَّ اَللَّهَ تَبَارَكَ وتَعَالَى حَرَّمَ لُحُومَنَا عَلَى اَلْأَرْضِ أَنْ تَطْعَمَ مِنْهَا شَيْئاً.

The Prophet, said: "My life is good for you, and my death is good for you." They asked: "O’ Messenger of Allah (saws), how is that?" He (saws) said: "As for my life, Allah (swt), the Mighty and Majestic, says: 'And Allah (swt) would not punish them while you are among them' (Surah Al-Anfal 8:33) As for my separation from you (in death), your deeds are presented to me every day; whatever I find of good, I increase my supplication to Allah (swt) for you, and whatever I find of bad, I seek forgiveness from Allah (swt) for you." They said: "Even after you have become dust (in your grave), O’ Messenger of Allah (saws)?" He (saws) replied: "No! Verily, Allah (swt), Blessed and Exalted, has forbidden the earth from consuming our flesh”.

وَ رُوِيَ: «أَنَّ أَعْمَالَ اَلْعِبَادِ تُعْرَضُ عَلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ عَلَى اَلْأَئِمَّةِ عَلَيْهِمُ اَلسَّلاَمُ كُلَّ يَوْمٍ أَبْرَارِهَا وَ فُجَّارِهَا فَاحْذَرُوا وَ ذَلِكَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ « وَ قُلِ اِعْمَلُوا فَسَيَرَى اَللّٰهُ عَمَلَكُمْ وَ رَسُولُهُ وَ اَلْمُؤْمِنُونَ » »

It is reported: "The deeds of the servants are presented to the Messenger of Allah (saws) and to the Imams (a.s) every day, both the good and the evil ones. So beware! This is the meaning of Allah’s (swt) statement: 'And say: Work; so Allah (swt) will see your deeds, and [so will] His Messenger and the believers' (Surah At-Tawbah 9:105)"

وَ سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْمَصْلُوبِ يُصِيبُهُ عَذَابُ اَلْقَبْرِ فَقَالَ «إِنَّ رَبَّ اَلْأَرْضِ هُوَ رَبُّ اَلْهَوَاءِ فَيُوحِي اَللَّهُ عَزَّ وَ جَلَّ إِلَى اَلْهَوَاءِ فَيَضْغَطُهُ أَشَدَّ مِنْ ضَغْطَةِ اَلْقَبْرِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) was asked about the one who is crucified (and thus does not have a burial in the ground) and whether they are subject to the punishment of the grave. Imam (a.s) said: "Indeed, the Lord (azj) of the earth is the Lord (azj) of the air, and Allah (swt), the Mighty and Majestic, commands the air to press upon him more intensely than the squeezing of the grave."

وَ رَوَى عَمَّارٌ اَلسَّابَاطِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِنْ غَسَلْتَ رَأْسَ اَلْمَيِّتِ وَ لِحْيَتَهُ بِالْخِطْمِيِّ فَلاَ بَأْسَ.

Ammar al-Sabati narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s): Imam (a.s) said: “If you wash the head and beard of the deceased with khatmi (a type of plant-based soap), there is no issue."

وذكر هذا في حديث طويل يصف فيه غسل الميت.

He mentioned this in a long narration describing the washing of the deceased.

وَقَالَ أَبُو جَعْفَرٍ اَلْبَاقِرُ عَلَيْهِ اَلسَّلاَمُ: «غُسْلُ اَلْمَيِّتِ مِثْلُ غُسْلِ اَلْجُنُبِ فَإِنْ كَانَ كَثِيرَ اَلشَّعْرِ فَرُدَّ اَلْمَاءَ عَلَيْهِ ثَلاَثَ مَرَّاتٍ.

Imam Muhammad ibn Ali Al-Baqir (a.s) said: "The washing (ghusl) of the deceased is like the washing of one in a state of major ritual impurity (ghusl al-janabah). If the deceased has a lot of hair, then pour water over it three times."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «لاَ بَأْسَ أَنْ تَجْعَلَ اَلْمَيِّتَ بَيْنَ رِجْلَيْكَ وَ أَنْ تَقُومَ فَوْقَهُ فَتُغَسِّلَهُ إِذَا قَلَّبْتَهُ يَمِيناً وَ شِمَالاً تَضْبِطُهُ بِرِجْلَيْكَ كَيْ لاَ يَسْقُطَ لِوَجْهِهِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "There is no issue if you place the deceased between your legs and stand over him to wash him. When you turn him to the right or left, hold him firmly with your legs so that he does not fall on his face”.

وَ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مَشَى خَلْفَ جَنَازَةِ رَجُلٍ مِنَ اَلْأَنْصَارِ فَقِيلَ لَهُ أَ لاَ تَرْكَبُ يَا رَسُولَ اَللَّهِ فَقَالَ «إِنِّي لَأَكْرَهُ أَنْ أَرْكَبَ وَ اَلْمَلاَئِكَةُ يَمْشُونَ.

The Messenger of Allah (saws) walked behind the funeral procession of a man from the Ansar. He was asked: "O’ Messenger of Allah (saws), would you not ride?" He (saws) replied: "I dislike riding while the angels are walking."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ فِي آخِرِ حَدِيثٍ: يَذْكُرُ فِيهِ غُسْلَ اَلْمَيِّتِ «إِيَّاكَ أَنْ تَحْشُوَ مَسَامِعَهُ شَيْئاً فَإِنْ خِفْتَ أَنْ يَظْهَرَ مِنَ اَلْمَنْخِرَيْنِ شَيْءٌ فَلاَ عَلَيْكَ أَنْ تُصَيِّرَ عَلَيْهِ قُطْناً وَ إِنْ لَمْ تَخَفْ فَلاَ تَجْعَلْ فِيهِ شَيْئاً.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: at the end of a narration discussing the washing of the deceased: "Be careful not to stuff anything into the ears. However, if you fear that something may come out from the nostrils, there is no issue with placing cotton there. But if you do not fear anything coming out, do not place anything in them”.

وَقَالَ عَلَيْهِ اَلسَّلاَمُ فِي آخِرِ حَدِيثٍ طَوِيلٍ: «يَصِفُ فِيهِ غُسْلَ اَلْمَيِّتِ لاَ تُخَلِّلْ أَظَافِيرَهُ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said at the end of a long narration describing the washing of the deceased: "Do not interlace (clean) the fingernails”.

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «إِذَا مَاتَ لِأَحَدِكُمْ مَيِّتٌ فَسَجُّوهُ تُجَاهَ اَلْقِبْلَةِ وَ كَذَلِكَ إِذَا غُسِّلَ يُحْفَرُ لَهُ مَوْضِعُ اَلْمُغْتَسَلِ تُجَاهَ اَلْقِبْلَةِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "When one of you dies, lay him down facing the Qibla, and likewise, when he is washed, let the place of washing be dug facing the Qibla."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «إِذَا قُبِضَتِ اَلرُّوحُ فَهِيَ مُظِلَّةٌ فَوْقَ اَلْجَسَدِ رُوحُ اَلْمُؤْمِنِ وَ غَيْرِهِ يَنْظُرُ إِلَى كُلِّ شَيْءٍ يُصْنَعُ بِهِ فَإِذَا كُفِّنَ وَ وُضِعَ عَلَى اَلسَّرِيرِ وَ حُمِلَ عَلَى أَعْنَاقِ اَلرِّجَالِ عَادَتِ اَلرُّوحُ إِلَيْهِ وَ دَخَلَتْ فِيهِ فَيُمَدُّ لَهُ فِي بَصَرِهِ فَيَنْظُرُ إِلَى مَوْضِعِهِ مِنَ اَلْجَنَّةِ أَوْ مِنَ اَلنَّارِ فَيُنَادِي بِأَعْلَى صَوْتِهِ إِنْ كَانَ مِنْ أَهْلِ اَلْجَنَّةِ عَجِّلُونِي عَجِّلُونِي وَ إِنْ كَانَ مِنْ أَهْلِ اَلنَّارِ رُدُّونِي رُدُّونِي وَ هُوَ يَعْلَمُ كُلَّ شَيْءٍ يُصْنَعُ بِهِ وَ يَسْمَعُ اَلْكَلاَمَ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "When the soul is taken, it hovers above the body, whether the person is a believer or otherwise, watching everything that is done to it. When the body is shrouded and placed on the bier and carried on the shoulders of men, the soul returns to it and enters it, and its sight is extended to see its place in Paradise or Hellfire. It then calls out with a loud voice: If it is from the people of Paradise, it says, 'Hasten me, hasten me!' And if it is from the people of Hellfire, it says, 'Take me back, take me back!' It is aware of everything done to it and hears the words spoken."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «إِنَّ اَلْأَرْوَاحَ فِي صِفَةِ اَلْأَجْسَادِ فِي شَجَرَةٍ مِنَ اَلْجَنَّةِ تَتَسَاءَلُ وَ تَتَعَارَفُ فَإِذَا قَدِمَتِ اَلرُّوحُ عَلَى اَلْأَرْوَاحِ تَقُولُ دَعُوهَا فَقَدْ أَفْلَتَتْ مِنْ هَوْلٍ عَظِيمٍ ثُمَّ يَسْأَلُونَهَا مَا فَعَلَ فُلاَنٌ وَ مَا فَعَلَ فُلاَنٌ فَإِنْ قَالَتْ لَهُمْ تَرَكْتُهُ حَيّاً اِرْتَجَوْهُ وَ إِنْ قَالَتْ لَهُمْ قَدْ هَلَكَ قَالُوا هَوَى هَوَى.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "The souls are in the form of bodies in a tree of Paradise; they converse and recognize one another. When a soul joins them, they say, 'Leave it, for it has escaped a great terror.' Then they ask it, 'What did such-and-such person do, and what did such-and-such person do?' If it responds, 'I left them alive,' they have hope for them. But if it responds, 'They have died,' they say, 'They have fallen.'".

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «إِنَّ اَللَّهَ تَبَارَكَ وتَعَالَى أَوْحَى إِلَى مُوسَى بْنِ عِمْرَانَ عَلَيْهِ اَلسَّلاَمُ أَنْ أَخْرِجْ عِظَامَ يُوسُفَ عَلَيْهِ اَلسَّلاَمُ مِنْ مِصْرَ وَ وَعَدَهُ طُلُوعَ اَلْقَمَرِ فَأَبْطَأَ طُلُوعُ اَلْقَمَرِ عَلَيْهِ فَسَأَلَ عَمَّنْ يَعْلَمُ مَوْضِعَهُ فَقِيلَ لَهُ هَاهُنَا عَجُوزٌ تَعْلَمُ عِلْمَهُ فَبَعَثَ إِلَيْهَا فَأُتِيَ بِعَجُوزٍ مُقْعَدَةٍ عَمْيَاءَ فَقَالَ تَعْرِفِينَ قَبْرَ يُوسُفَ عَلَيْهِ اَلسَّلاَمُ قَالَتْ نَعَمْ قَالَ فَأَخْبِرِينِي بِمَوْضِعِهِ قَالَتْ لاَ أَفْعَلُ حَتَّى تُعْطِيَنِي خِصَالاً تُطْلِقَ رِجْلَيَّ وَ تُعِيدَ إِلَيَّ بَصَرِي وَ تَرُدَّ إِلَيَّ شَبَابِي وَ تَجْعَلَنِي مَعَكَ فِي اَلْجَنَّةِ فَكَبُرَ ذَلِكَ عَلَى مُوسَى ' فَأَوْحَى اَللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ إِنَّمَا تُعْطِي عَلَيَّ فَأَعْطِهَا مَا سَأَلَتْ فَفَعَلَ فَدَلَّتْهُ عَلَى قَبْرِ يُوسُفَ عَلَيْهِ اَلسَّلاَمُ فَاسْتَخْرَجَهُ مِنْ شَاطِئِ اَلنِّيلِ فِي صُنْدُوقٍ مَرْمَرٍ فَلَمَّا أَخْرَجَهُ طَلَعَ اَلْقَمَرُ فَحَمَلَهُ إِلَى اَلشَّامِ فَلِذَلِكَ يَحْمِلُ أَهْلُ اَلْكِتَابِ مَوْتَاهُمْ إِلَى اَلشَّامِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said : Allah (swt), Blessed and Exalted, revealed to Musa ibn Imran (a.s) to bring out the bones of Yusuf (a.s) from Egypt ’, and promised him the rising of the moon. However, the moon delayed in rising so he inquired about someone who knew its location. He was told of an elderly woman who knew its whereabouts. He summoned her, and a paralyzed, blind elderly woman was brought before him. Musa (a.s) asked: 'Do you know the grave of Yusuf (a.s)?' She replied: 'Yes.' Musa (a.s) said: 'Then inform me of its location.' She said: 'I will not do so unless you grant me certain conditions: to restore my legs so that I may walk, to return my eyesight, to restore my youth, and to make me with you in Paradise.' This request was burdensome for Musa (a.s), but Allah (swt), Mighty and Majestic, revealed to him, 'You are only granting these on My behalf, so fulfil her request.' So Musa (a.s) did as She asked. She then guided him to the grave of Yusuf (a.s), and Musa (a.s) extracted it from the banks of the Nile in a marble coffin. When he brought it out, the moon rose. He then carried it to Sham (the Levant). For this reason, the People of the Book carry their dead to Sham."

وهو يوسف بن يعقوب عليهما السلام، وما ذكر الله عز وجل يوسف في القرآن غيره.

This is the same Yusuf (a.s), the son of Yaqoob (a.s), and Allah (swt) hath not mentioned any other ‘Yusuf’ in the Quran other than him.

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «أَكْبَرُ مَا يَكُونُ اَلْإِنْسَانُ يَوْمَ يُولَدُ وَ أَصْغَرُ مَا يَكُونُ يَوْمَ يَمُوتُ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "The largest (in purity) a person is, is on the day they are born, and the smallest (in purity) they are, is on the day they die”.

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «مَا خَلَقَ اَللَّهُ عَزَّ وَ جَلَّ يَقِيناً لاَ شَكَّ فِيهِ أَشْبَهَ بِشَكٍّ لاَ يَقِينَ فِيهِ مِنَ اَلْمَوْتِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Allah (swt), the Mighty and Majestic, has not created any certainty without doubt more resembling doubt without certainty than death”.

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «أَوَّلُ مَنْ جُعِلَ لَهُ اَلنَّعْشُ، فَاطِمَةُ بِنْتُ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "The first person for whom a bier (funeral carriage) was made was Sayyida Fatimah Al-Zahra (s.a), daughter of Muhammad (saws)."