Tahdhīb al-Aḥkām

قال الشيخ أيده الله تعالى:( فإذا حضر العبد المسلم الوفاة فالواجب على من يحضره من أهل الاسلام أن يوجهه إلى القبلة ويجعل باطن قدميه إليها ووجهه تلقاها). يدل عليه.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "When a Muslim servant approaches death, it is obligatory upon those present from among the Muslims to direct him towards the Qiblah, placing the soles of his feet towards it, and his face facing it." This is supported by (following hadith):

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ اَلشَّعِيرِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي تَوْجِيهِ اَلْمَيِّتِ قَالَ« يَسْتَقْبِلُ بِوَجْهِهِ اَلْقِبْلَةَ وَ يَجْعَلُ قَدَمَيْهِ مِمَّا يَلِي اَلْقِبْلَةَ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from Ali bin Ibrahim, from his father, from Ibn Abi Umayr, from Ibrahim Al-Sha’iri, from more than one person, from Abu Abdullah (a.s): Imam (a.s) said regarding the positioning of the deceased. Imam (a.s) said: "His face should be directed towards the Qiblah, and his feet should be placed towards the Qiblah."

وَبِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَيِّتِ فَقَالَ« اِسْتَقْبِلْ بِبَاطِنِ قَدَمَيْهِ اَلْقِبْلَةَ».

And through this chain of transmission, from Muhammad bin Ya’qub, from Humayd bin Ziyad, from Al-Hasan bin Muhammad, from Muhammad bin Abi Hamzah, from Mu’awiyah bin Ammar, who said: I asked Abu Abdullah (a.s) about (laying out) the deceased. Imam (a.s) said: "Position the soles of his feet towards the Qiblah."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِذَا مَاتَ لِأَحَدِكُمْ مَيِّتٌ فَسَجُّوهُ تُجَاهَ اَلْقِبْلَةِ وَ كَذَلِكَ إِذَا غُسِّلَ يُحْفَرُ لَهُ مَوْضِعُ اَلْمُغْتَسَلِ تُجَاهَ اَلْقِبْلَةِ فَيَكُونُ مُسْتَقْبِلاً بِبَاطِنِ قَدَمَيْهِ وَ وَجْهِهِ إِلَى اَلْقِبْلَةِ».

And through this chain of transmission, from Muhammad bin Ya’qub, from Ali bin Ibrahim, from his father, from Ibn Abi Umayr, from Hisham bin Salim, from Sulayman bin Khalid, who said: I heard Abu Abdullah (a.s) say: "When one of you has a deceased person, lay him facing the Qiblah. Likewise, when he is washed, a place for washing should be prepared facing the Qiblah so that he is positioned with the soles of his feet and his face towards the Qiblah."

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا حَضَرْتَ اَلْمَيِّتَ قَبْلَ أَنْ يَمُوتَ فَلَقِّنْهُ شَهَادَةَ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ».

Narrated to me by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from Ali bin Ibrahim, from Ibn Abi Umayr, from Hammad, from Al-Halabi, from Abu Abdullah (a.s): Imam (a.s) said: "If you are present with a dying person before death, prompt him to testify that there is no god but Allah (swt), alone with no partner, and that Muhammad (saws) is His servant and messenger."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ اَلْكُوفِيِّ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ قَالَ: مَرِضَ رَجُلٌ مِنْ أَهْلِ بَيْتِي فَأَتَيْتُهُ عَائِداً لَهُ فَقُلْتُ لَهُ يَا اِبْنَ أَخِي إِنَّ لَكَ عِنْدِي نَصِيحَةً أَ تَقْبَلُهَا فَقَالَ نَعَمْ فَقُلْتُ قُلْ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ فَشَهِدَ بِذَلِكَ فَقُلْتُ وَ قُلْ وَ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ فَشَهِدَ بِذَلِكَ فَقُلْتُ إِنَّ هَذَا لاَ تَنْتَفِعُ بِهِ إِلاَّ أَنْ يَكُونَ مِنْكَ عَلَى يَقِينٍ فَذَكَرَ أَنَّهُ مِنْهُ عَلَى يَقِينٍ فَقُلْتُ لَهُ قُلْ أَشْهَدُ أَنَّ عَلِيّاً وَصِيُّهُ وَهُوَ اَلْخَلِيفَةُ مِنْ بَعْدِهِ وَاَلْإِمَامُ اَلْمُفْتَرَضُ اَلطَّاعَةِ مِنْ بَعْدِهِ فَشَهِدَ بِذَلِكَ فَقُلْتُ لَهُ إِنَّكَ لَنْ تَنْتَفِعَ بِذَلِكَ حَتَّى يَكُونَ مِنْكَ عَلَى يَقِينٍ فَذَكَرَ أَنَّهُ مِنْهُ عَلَى يَقِينٍ ثُمَّ سَمَّيْتُ لَهُ اَلْأَئِمَّةَ عَلَيهِمُ اَلسَّلاَمُ وَاحِداً بَعْدَ وَاحِدٍ فَأَقَرَّ بِذَلِكَ وَ ذَكَر أَنَّهُ عَلَى يَقِينٍ فَلَمْ يَلْبَثِ اَلرَّجُلُ أَنْ تُوُفِّيَ فَجَزِعَ أَهْلُهُ عَلَيْهِ جَزَعاً شَدِيداً قَالَ فَغِبْتُ عَنْهُمْ ثُمَّ أَتَيْتُهُمْ بَعْدَ ذَلِكَ فَرَأَيْتُ عَزَاءً حَسَناً فَقُلْتُ كَيْفَ تَجِدُونَكُمْ كَيْفَ عَزَاؤُكِ أَيَّتُهَا اَلْمَرْأَةُ فَقَالَتْ وَ اَللَّهِ لَقَدْ أُصِبْنَا بِمُصِيبَةٍ عَظِيمَةٍ بِوَفَاةِ فُلاَنٍ رَحِمَهُ اَللَّهُ وَ كَانَ مِمَّا سَخِيَ بِنَفْسِي لَهُ لِرُؤْيَا رَأَيْتُهَا اَللَّيْلَةَ فَقُلْتُ وَ مَا تِلْكِ اَلرُّؤْيَا قَالَتْ رَأَيْتُ فُلاَناً تَعْنِي اَلْمَيِّتَ حَيّاً سَلِيماً فَقُلْتُ فُلاَناً قَالَ نَعَمْ فَقُلْتُ لَهُ أَ كُنْتَ مَيِّتاً فَقَالَ بَلَى وَ لَكِنْ نَجَوْتُ بِكَلِمَاتٍ لَقَّنِّيهِنَّ أَبُو بَكْرٍ وَ لَوْلاَ ذَلِكِ كِدْتُ أَهْلِكُ.

And through this chain of transmission, from Muhammad bin Ya’qub, from Muhammad bin Yahya, from Ahmad bin Muhammad, from Al-Husayn bin Sa’id, from Al-Nadr bin Suwayd, from Dawud bin Sulayman Al-Kufi, from Abu Bakr Al-Hadrami, who said: A man from my family fell ill, so I went to visit him. I said to him: "O my nephew, I have some advice for you. Will you accept it?" He said: "Yes." I said: "Say: I bear witness that there is no god but Allah (swt), alone with no partner." He testified to that. I said: "And say: Muhammad is the Messenger of Allah (swt)." He testified to that. I said: "This will not benefit you unless it is from you with certainty." He stated that he had certainty about it. Then I said to him: "Say: I bear witness that Ali is his successor, the caliph after him, and the Imam whose obedience is obligatory after him." He testified to that. I said: "You will not benefit from this unless it is from you with certainty." He stated that he had certainty about it. Then I mentioned the names of the Imams (a.s) one after another, and he affirmed them and stated that he had certainty about them. Not long after that, the man passed away. His family grieved for him intensely. Later, I visited them and saw that they had found solace. I said to his wife: "How are you coping, O woman?" She said: "By Allah (swt), we have suffered a great loss with the death of so-and-so -may Allah (swt) have mercy on him. But what eased my sorrow for him was a dream I saw last night." I said: "What was the dream?" She said: "I saw so-and-so," - referring to the deceased - "alive and well." I asked him: "So-and-so, weren’t you dead?" He said: "Yes, but I was saved by the words Abu Bakr taught me. Were it not for them, I would have perished."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: كُنَّا عِنْدَهُ وَ عِنْدَهُ حُمْرَانُ إِذْ دَخَلَ عَلَيْهِ مَوْلًى لَهُ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ هَذَا عِكْرِمَةُ فِي اَلْمَوْتِ وَ كَانَ يَرَى رَأْيَ اَلْخَوَارِجِ وَ كَانَ مُنْقَطِعاً إِلَى أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَنَا أَبُو جَعْفَرٍ «اُنْظُرُونِي حَتَّى أَرْجِعَ إِلَيْكُمْ» قُلْنَا نَعَمْ فَمَا لَبِثَ أَنْ رَجَعَ فَقَالَ« أَمَا إِنِّي لَوْ أَدْرَكْتُ عِكْرِمَةَ قَبْلَ أَنْ تَقَعَ اَلنَّفْسُ مَوْقِعَهَا لَعَلَّمْتُهُ كَلِمَاتٍ يَنْتَفِعُ بِهَا وَ لَكِنِّي قَدْ أَدْرَكْتُهُ وَ قَدْ وَقَعَتِ اَلنَّفْسُ مَوْقِعَهَا» فَقُلْتُ جُعِلْتُ فِدَاكَ وَ مَا ذَلِكَ اَلْكَلاَمُ فَقَالَ« هُوَ وَ اَللَّهِ مَا أَنْتُمْ عَلَيْهِ فَلَقِّنُوا مَوْتَاكُمْ عِنْدَ اَلْمَوْتِ شَهَادَةَ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ اَلْوَلاَيَةَ».

And through this chain of transmission, from Ahmad bin Muhammad, from Al-Husayn bin Sa’id, from Al-Qasim bin Muhammad, from Ali bin Abi Hamzah, from Abu Basir, from Abu Ja’far (a.s): He said: We were with Imam (a.s), and Humran was present, when one of his servants entered and said, "May I be sacrificed for you! 'Ikrimah is near death." 'Ikrimah had followed the views of the Khawarij but had later become devoted to Abu Ja’far (a.s). Abu Ja’far (a.s) said to us: "Wait for me until I return to you." We said: "Yes." Imam (a.s) did not delay long before Imam (a.s) returned and said: "Had I reached 'Ikrimah before his soul had reached its final stage, I would have taught him words from which he could benefit. But I reached him after his soul had already settled in its place." I said: "May I be sacrificed for you! What are those words?" Imam (a.s) said: "By Allah (swt), it is what you are upon now. So prompt your dying ones at the time of death to testify that there is no god but Allah (swt) and to affirm wilayah (the guardianship of the Imams (a.s))."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَدْرَكْتَ اَلرَّجُلَ عِنْدَ اَلنَّزْعِ فَلَقِّنْهُ كَلِمَاتِ اَلْفَرَجِ لاَ إِلَهَ إِلاَّ اَللَّهُ اَلْحَلِيمُ اَلْكَرِيمُ لاَ إِلَهَ إِلاَّ اَللَّهُ اَلْعَلِيُّ اَلْعَظِيمُ سُبْحَانَ اَللَّهِ رَبِّ اَلسَّمَاوَاتِ اَلسَّبْعِ وَ رَبِّ اَلْأَرَضِينَ اَلسَّبْعِ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ مَا تَحْتَهُنَّ وَ رَبِّ اَلْعَرْشِ اَلْعَظِيمِ« وَ اَلْحَمْدُ لِلّٰهِ رَبِّ اَلْعٰالَمِينَ»» قَالَ وَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ« لَوْ أَدْرَكْتُ عِكْرِمَةَ عِنْدَ اَلْمَوْتِ لَنَفَعْتُهُ» فَقِيلَ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ بِمَاذَا كَانَ يَنْفَعُهُ قَالَ« يُلَقِّنُهُ مَا أَنْتُمْ عَلَيْهِ».

And through this chain of transmission, from Muhammad bin Ya’qub, from Ali bin Ibrahim, from his father, from Hammad, from Hariz, from Zurara, from Abu Ja’far (a.s): Imam (a.s) said: "If you reach a man at the time of death, prompt him with the words of relief: 'There is no god but Allah (swt), the Forbearing, the Generous. There is no god but Allah (swt), the Most High, the Most Great. Glory be to Allah (swt), the Lord of the seven heavens and the Lord of the seven earths, and all that is in them and between them and beneath them, and the Lord of the Great Throne. And all praise is due to Allah (swt), the Lord of the worlds.'" Imam (a.s) said: "And Abu Ja’far (a.s) said, 'If I had reached 'Ikrimah at the time of his death, I would have benefited him.'" It was asked to Abu Abdullah (a.s): "How would he have benefited him?" Imam (a.s) said: "He would have prompted him (to recite the beliefs) with what you are upon."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ اَلْأَشْعَرِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ مَيْمُونٍ اَلْقَدَّاحِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ إِذَا حَضَرَ أَحَداً مِنْ أَهْلِ بَيْتِهِ اَلْمَوْتُ قَالَ لَهُ قُلْ« لاَ إِلَهَ إِلاَّ اَللَّهُ اَلْحَلِيمُ اَلْكَرِيمُ لاَ إِلَهَ إِلاَّ اَللَّهُ اَلْعَلِيُّ اَلْعَظِيمُ سُبْحَانَ اَللَّهِ رَبِّ اَلسَّمَاوَاتِ اَلسَّبْعِ وَ رَبِّ اَلْأَرَضِينَ اَلسَّبْعِ وَمَا بَيْنَهُمَا وَ رَبِّ اَلْعَرْشِ اَلْعَظِيمِ وَ اَلْحَمْدُ لِلَّهِ رَبِّ اَلْعَالَمِينَ» فَإِذَا قَالَهَا اَلْمَرِيضُ قَالَ لَهُ اِذْهَبْ وَ لَيْسَ عَلَيْكَ بَأْسٌ».

And through this chain of transmission, from Muhammad bin Ya’qub, from a group of our companions, from Sahl bin Ziyad, from Ja’far bin Muhammad Al-Ash’ari, from Abdullah bin Maymun Al-Qaddah, from Abu Abdullah (a.s): Imam (a.s) said: "When a member of his household approached death, Commander of the Faithful (a.s) would say to him: 'Say: There is no god but Allah (swt), the Forbearing, the Generous. There is no god but Allah (swt), the Most High, the Most Great. Glory be to Allah (swt), the Lord of the seven heavens and the Lord of the seven earths and what is between them, and the Lord of the Great Throne. And all praise is due to Allah (swt), the Lord of the worlds.' If the dying person recited this, Commander of the Faithful (a.s) would say to him: 'Go, and there is no harm upon you.'"

قال الشيخ أيده الله تعالى: فإذا قضى نحبه فلتغمض عيناه ويطبق فوه وتمد يداه إلى جنبه وتمد ساقاه ان كانتا منقبضتين ويشد لحييه بعصابة إلى رأسه ويمد عليه ثوب يغطى به

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “When the dying person passes away, his eyes should be closed, his mouth should be shut, his hands should be placed alongside his body, and his legs should be straightened if they are bent. His jaw should be tied with a cloth extending to the top of his head, and a cloth should be spread over him to cover his body.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اِبْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: ثَقُلَ اِبْنٌ لِجَعْفَرٍ وَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ جَالِسٌ فِي نَاحِيَةٍ فَكَانَ إِذَا دَنَا مِنْهُ إِنْسَانٌ قَالَ« لاَ تَمَسَّهُ فَإِنَّهُ إِنَّمَا يَزْدَادُ ضَعْفاً وَ أَضْعَفُ مَا يَكُونُ فِي هَذِهِ اَلْحَالِ وَ مَنْ مَسَّهُ عَلَى هَذِهِ اَلْحَالِ أَعَانَ عَلَيْهِ» فَلَمَّا قَضَى اَلْغُلاَمُ أَمَرَ بِهِ فَغُمِّضَ عَيْنَاهُ وَ شُدَّ لَحْيَاهُ ثُمَّ قَالَ« لَنَا أَنْ نَجْزَعَ مَا لَمْ يَنْزِلْ أَمْرُ اَللَّهِ فَإِذَا نَزَلَ أَمْرُ اَللَّهِ فَلَيْسَ لَنَا إِلاَّ اَلتَّسْلِيمُ» ثُمَّ دَعَا بِدُهْنٍ فَادَّهَنَ وَ اِكْتَحَلَ وَ دَعَا بِطَعَامٍ فَأَكَلَ هُوَ وَ مَنْ مَعَهُ ثُمَّ قَالَ« هَذَا هُوَ اَلصَّبْرُ اَلْجَمِيلُ» ثُمَّ أَمَرَ بِهِ فَغُسِّلَ وَ لَبِسَ جُبَّةَ خَزٍّ وَ مِطْرَفَ خَزٍّ وَ عِمَامَةَ خَزٍّ وَ خَرَجَ فَصَلَّى عَلَيْهِ.

Ahmad bin Muhammad narrated from Ali bin Al-Hakam, from Ibn Bukayr, from Zurara, who said: A son of Ja’far became critically ill while Abu Ja’far (a.s) was sitting in a corner. Whenever someone approached the child, he said: "Do not touch him, for he only grows weaker. He is at his weakest in this state, and whoever touches him in this condition adds to his distress." When the boy passed away, Abu Ja’far (a.s) ordered that his eyes be closed and his jaw tied. Then Imam (a.s) said: "We are permitted to grieve as long as the command of Allah (swt) has not yet come. But when the command of Allah (swt) descends, we have no choice but to submit." Imam (a.s) then requested oil, applied it to himself, used kohl, and called for food. He ate along with those who were present and said: "This is the beautiful patience (sabr al-jamil)." After that, Imam (a.s) ordered the body to be washed, and Imam (a.s) put on a silk robe, a silk cloak, and a silk turban. Imam (a.s) then went out and led the funeral prayer for the deceased.

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنْ أَبِي كَهْمَسٍ قَالَ: حَضَرْتُ مَوْتَ إِسْمَاعِيلَ وَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ جَالِسٌ عِنْدَهُ فَلَمَّا حَضَرَهُ اَلْمَوْتُ شَدَّ لَحْيَيْهِ وَ غَمَّضَهُ وَ غَطَّى عَلَيْهِ اَلْمِلْحَفَةَ ثُمَّ أَمَرَ بِتَهْيِئَتِهِ فَلَمَّا فُرِغَ مِنْ أَمْرِهِ دَعَا بِكَفَنِهِ فَكَتَبَ فِي حَاشِيَةِ اَلْكَفَنِ« إِسْمَاعِيلُ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ».

Sa’d bin Abdullah narrated from Ya’qub bin Yazid, from Muhammad bin Shu’ayb, from Abu Kahmas: I was present at the death of Isma’il while Abu Abdullah (a.s) was sitting beside him. When death had approached him, Abu Abdullah (a.s) tied his jaw, closed his eyes, and covered him with a shroud. Then Imam (a.s) ordered preparations for his burial. When the preparations were completed, Imam (a.s) brought the burial shroud and wrote on its edge: "Isma’il testifies that there is no god but Allah (swt)."

قال الشيخ أيده الله تعالى:( وإن مات ليلا في بيت اسرج فيه مصباح إلى الصباح ولم يترك وحده بل يكون عنده من يذكر الله تعالى ويتلو كتابه أو ما يحسن منه ويستغفر له).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a person dies at night, a lamp should be kept lit in the house until morning, and the person should not be left alone. Someone should remain with them to remember Allah (swt), recite His (swt) Book, or recite whatever is appropriate, and seek forgiveness for him."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا قَالَ: لَمَّا قُبِضَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَمَرَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ بِالسِّرَاجِ فِي اَلْبَيْتِ اَلَّذِي كَانَ يَسْكُنُهُ حَتَّى قُبِضَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ ثُمَّ أَمَرَ أَبُو اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ بِمِثْلِ ذَلِكَ فِي بَيْتِ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ حَتَّى أُخْرِجَ بِهِ إِلَى اَلْعِرَاقِ ثُمَّ لاَ أَدْرِي مَاكَانَ.

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from a group of our companions, from Sahl bin Ziyad, from Uthman bin Isa, from a group of our companions, who said: When Abu Ja’far (a.s) passed away, Abu Abdullah (a.s) ordered that a lamp be kept lit in the house where he had lived until Abu Abdullah (a.s) himself passed away. Then Abu Al-Hasan Musa (a.s) gave the same order for the house of Abu Abdullah (a.s) until his body was taken to Iraq. After that, I do not know what happened.

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ وَ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً عَنِ اَلْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لَيْسَ مِنْ مَيِّتٍ يَمُوتُ وَ يُتْرَكُ وَحْدَهُ إِلاَّ لَعِبَ اَلشَّيْطَانُ فِي جَوْفِهِ».

And through this chain of transmission, from Muhammad bin Ya’qub, from Ali bin Muhammad, from Salih bin Abi Hammad and Al-Husayn bin Muhammad, from Mu’alla bin Muhammad, all from Al-Washsha’, from Ahmad bin A’idh, from Abu Khadijah, from Abu Abdullah (a.s): Imam (a.s) said: "No deceased person who dies and is left alone is spared from Satan playing within his body."

قال الشيخ أيده الله تعالى:( ولا يترك على بطنه حديدة كما تفعل ذلك العامة). سمعنا ذلك مذاكرة من الشيوخ رحمهم الله ثم قال الشيخ أيده الله تعالى:( ثم يستعد لغسله فيؤخذ من السدر المسحوق رطل ونحوه من الاشنان شئ يسير ينجى به ومن الكافور الجلال نصف مثقال ان تيسر وإلا ما تيسر منه وان قل ومن الذريرة الخالصة من الطيب المعروفة بالقمحة مقدار رطل إلى أكثر من ذلك). فسنذكر هذا عند شرح غسل الميت وتكفينه ان شاء الله تعالى. ثم قال:( ويؤخذ لحنوطه وزن ثلاثة عشر درهما وثلث من الكافور الخام الذي لم تمسه النار وهو السايغ للحنوط وأوسط أقداره وزن أربعة دراهم واقله وزن مثقال إلا أن يتعذر ذلك).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "He should not be left alone, nor should a piece of iron be placed on his abdomen, as the common people do." We have heard this in discussions with the scholars - may Allah (swt) have mercy on them. Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "Preparations should be made for washing the deceased. A pound of powdered sidr (lotus leaves) should be taken, along with a small amount of ushnan (a type of cleaning agent) for cleansing. Additionally, half a mithqal of purified kafur (camphor) of high quality should be used, if available - otherwise, whatever amount is obtainable, even if it is little. Moreover, about a pound or more of pure zarirah (a fragrant powder) known as qamha should be used." We will elaborate on this further when discussing the washing and shrouding of the deceased, if Allah (swt) wills. Then he, (Shaykh (Al-Mufid)), said: "For the application of hanut (perfumed preparation), thirteen and one-third dirhams of raw kafur - untouched by fire - should be used. This is suitable for hanut. Its moderate amount is four dirhams, and its minimum amount is one mithqal, unless even that is unavailable."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ رَفَعَهُ قَالَ: «اَلسُّنَّةُ فِي اَلْحَنُوطِ ثَلاَثَةَ عَشَرَ دِرْهَماً وَ ثُلُثٌ أَكْثَرُهُ» وَ قَالَ« إِنَّ جَبْرَئِيلَ[ جَبْرَئِيلَ خ ل] عَلَيْهِ اَلسَّلاَمُ نَزَلَ عَلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِحَنُوطٍ فَكَانَ وَزْنُهُ أَرْبَعِينَ دِرْهَماً فَقَسَمَهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ ثَلاَثَةَ أَجْزَاءٍ جُزْءٌ لَهُ وَ جُزْءٌ لِعَلِيٍّ وَ جُزْءٌ لِفَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from Ali bin Ibrahim, who raised it in narration: Imam (a.s) said: "The Sunnah regarding hanut (perfumed preparation for the deceased) is thirteen and one-third dirhams as the maximum amount." Imam (a.s) also said: "Indeed, Jibra’il (a.s) descended upon the Messenger of Allah (swt) (peace be upon him and his family) with hanut. Its weight was forty dirhams, and the Messenger of Allah (swt) (peace be upon him and his family) divided it into three parts -one part for himself (saws), one part for Ali (a.s), and one part for Fatimah (s.a)."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« أَقَلُّ مَا يُجْزِي مِنَ اَلْكَافُورِ لِلْمَيِّتِ مِثْقَالٌ».

And through this chain of transmission, from Muhammad bin Ya’qub, from a group of our companions, from Sahl bin Ziyad, from Ibn Abi Najran, from one of his companions, from Abu Abdullah (a.s): Imam (a.s) said: "The minimum amount of kafur (camphor) required for the deceased is one mithqal."

وَ فِي رِوَايَةِ اَلْكَاهِلِيِّ وَ حُسَيْنِ بْنِ اَلْمُخْتَارِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْقَصْدُ مِنْ ذَلِكَ أَرْبَعَةُ مَثَاقِيلَ».

And in the narration of Al-Kahili and Husayn bin Al-Mukhtar, from Abu Abdullah (a.s): Imam (a.s) said: "The recommended amount for that (camphor) is four mithqals."

وَ رَوَى ذَلِكَ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اَللَّهِ بْنِ يَحْيَى اَلْكَاهِلِيِّ وَ اَلْحُسَيْنِ بْنِ اَلْمُخْتَارِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْقَصْدُ مِنَ اَلْكَافُورِ أَرْبَعَةُ مَثَاقِيلَ».

Al-Husayn bin Sa’id narrated from Muhammad bin Sinan, from Abdullah bin Yahya Al-Kahili, and Husayn bin Al-Mukhtar, from Abu Abdullah (a.s): Imam (a.s) said: "The recommended amount of kafur (camphor) is four mithqals."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ:« أَقَلُّ مَا يُجْزِي مِنَ اَلْكَافُورِ لِلْمَيِّتِ مِثْقَالٌ وَ نِصْفٌ».

Muhammad bin Ahmad bin Yahya narrated from Muhammad bin Isa bin Ubayd, from Abdul-Rahman bin Abi Najran, from one of his associates, from Abu Abdullah (a.s): Imam (a.s) said: "The minimum amount of kafur (camphor) required for the deceased is one and a half mithqals."

قال الشيخ ايده الله تعالى:( ويعد له شئ من القطن ويعد الكفن وهو فميص ومئزر وخرقة يشد بها سفله إلى وركيه ولفافة وحبرة وعمامة). يدل على ذلك

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "Prepare some cotton for the deceased, along with the shroud (kafan), which consists of: A shirt (qamis), A waist wrapper (izar), A cloth to tie the lower body from the waist to the thighs, An outer wrapping sheet (lifafah), A striped sheet (hibrah) and A turban (imamah)." This is supported by (following hadith):

مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَمَّا يُكَفَّنُ بِهِ اَلْمَيِّتُ قَالَ« ثَلاَثَةُ أَثْوَابٍ وَ إِنَّمَا كُفِّنَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي ثَلاَثَةِ أَثْوَابٍ ثَوْبَيْنِ صُحَارِيَّيْنِ وَ ثَوْبِ حِبَرَةٍ وَ اَلصُّحَارِيَّةُ تَكُونُ بِالْيَمَامَةِ وَ كُفِّنَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فِي ثَلاَثَةِ أَثْوَابٍ».

Al-Husayn bin Sa’id narrated from Zur’ah, from Sama’ah, who said: I asked Imam Abu Abdullah (a.s) about what the deceased should be shrouded in. Imam (a.s) said: "Three garments. Indeed, the Messenger of Allah (swt) (peace be upon him and his family) was shrouded in three garments: two Yemeni suhariyyah cloths and a striped sheet (hibrah). The suhariyyah cloth comes from Yamamah. Abu Ja’far (a.s) was also shrouded in three garments."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اَللَّهِ وَ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْكَفَنُ فَرِيضَةٌ لِلرِّجَالِ ثَلاَثَةُ أَثْوَابٍ وَ اَلْعِمَامَةُ وَ اَلْخِرْقَةُ سُنَّةٌ وَ أَمَّا اَلنِّسَاءُ فَفَرِيضَتُهُ خَمْسَةُ أَثْوَابٍ».

Ali bin Ibrahim narrated from his father, from Isma’il, from Yunus, from one of his associates, from Abu Abdullah and Abu Ja’far (a.s): The Imams (a.s) said: "The kafan (shroud) is obligatory for men in three garments, while the turban (imamah) and the cloth (khirqah) are recommended. As for women, their obligatory kafan consists of five garments."

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عَلاَءٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَرَدْتَ أَنْ تُكَفِّنَهُ فَإِنِ اِسْتَطَعْتَ أَنْ يَكُونَ فِي كَفَنِهِ ثَوْبٌ كَانَ يُصَلِّي فِيهِ نَظِيفٌ فَافْعَلْ فَإِنَّ ذَلِكَ يُسْتَحَبُّ أَنْ يُكَفَّنَ فِيمَا كَانَ يُصَلِّي فِيهِ».

Ali bin Muhammad narrated from Muhammad bin Khalid, from Abdullah bin Al-Mughirah, from Alaa, from Muhammad bin Muslim, from Abu Ja’far (a.s): Imam (a.s) said: "If you intend to shroud the deceased, and you are able to include in the shroud a clean garment that he used to pray in, then do so. It is recommended that he be shrouded in what he used to pray in."

وَ أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «كُفِّنَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي ثَلاَثَةِ أَثْوَابٍ ثَوْبَيْنِ صُحَارِيَّيْنِ وَ ثَوْبِ يُمْنَةٍ عِبْرِيٍّ أَوْ أَظْفَارٍ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja’far bin Muhammad, from his father, from Sa’d bin Abdullah, from Ahmad bin Muhammad bin Isa, from Al-Hasan bin Ali bin Faddal, from Abdullah bin Bukayr, from Zurara, from Abu Ja’far (a.s): Imam (a.s) said: "The Messenger of Allah (swt) (peace be upon him and his family) was shrouded in three garments - two suhariyyah cloths and a Yemeni ibri or azfar cloth."

والصحيح عندي من ظفار وهما بلدان.

The correct version, in my opinion, is that Zafar and Suhar refer to two places.

وَبِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَاِبْنِ أَبِي نَجْرَانَ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ اَلْعِمَامَةُ لِلْمَيِّتِ مِنَ اَلْكَفَنِ هِيَ قَالَ« لاَ إِنَّمَا اَلْكَفَنُ اَلْمَفْرُوضُ ثَلاَثَةُ أَثْوَابٍ أَوْ ثَوْبٌ تَامٌّ لاَ أَقَلَّ مِنْهُ يُوَارَى فِيهِ جَسَدُهُ كُلُّهُ فَمَا زَادَ فَهُوَ سُنَّةٌ إِلَى أَنْ يَبْلُغَ خَمْسَةً فَمَا زَادَ فَمُبْتَدَعٌ وَ اَلْعِمَامَةُ سُنَّةٌ» وَ قَالَ« أَمَرَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِالْعِمَامَةِ وَعُمِّمَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ[ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ خ ل]» وَبَعَثَ إِلَيْنَا أَبُو عَبْدِ اَللَّهِ وَنَحْنُ بِالْمَدِينَةِ لَمَّا مَاتَ أَبُو عُبَيْدَةَ اَلْحَذَّاءُ بِدِينَارٍ فَأَمَرَنَا أَنْ نَشْتَرِيَ لَهُ حَنُوطاً وَ عِمَامَةً فَفَعَلْنَا.

And through this chain of transmission, from Ali bin Hadid and Ibn Abi Najran, from Hariz, from Zurara, who said: I asked Abu Ja’far (a.s): "Is the turban (imamah) part of the obligatory kafan for the deceased?" Imam (a.s) said: "No. The obligatory kafan consists of three garments, or at the very least, one complete cloth that covers his entire body. Anything added beyond that is recommended (sunnah) up to five garments. Anything more than that is an innovation (bid'ah). The turban (imamah) is sunnah." Imam (a.s) also said: "The Prophet (saws) commanded the use of a turban, and He (saws) was shrouded with a turban." Abu Abdullah (a.s) later sent us, while we were in Medina, when Abu Ubaydah Al-Haddha’ passed away, a dinar and ordered us to purchase hanut (perfumed preparation) and a turban for him. So we did as instructed."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلثِّيَابِ اَلَّتِي يُصَلِّي فِيهَا اَلرَّجُلُ وَ يَصُومُ أَ يُكَفَّنُ فِيهَا قَالَ« أُحِبُّ ذَلِكَ اَلْكَفَنَ» يَعْنِي قَمِيصاً قُلْتُ يُدْرَجُ فِي ثَلاَثَةِ أَثْوَابٍ قَالَ« لاَ بَأْسَ بِهِ وَ اَلْقَمِيصُ أَحَبُّ إِلَيَّ».

And through this chain of transmission, from Ahmad bin Muhammad bin Isa, from Muhammad bin Sahl, from his father, who said: I asked Abu Al-Hasan (a.s) about the clothes in which a man prays and fasts - should he be shrouded in them? Imam (a.s) said: "I prefer that as the kafan (shroud)," referring to a shirt (qamis). I asked: "Should he also be wrapped in three garments?" Imam (a.s) said: "There is no harm in that, but the shirt (qamis) is more beloved to me."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْمَيِّتُ يُكَفَّنُ فِي ثَلاَثَةٍ سِوَى اَلْعِمَامَةِ وَ اَلْخِرْقَةِ تُشَدُّ بِهَا وَرِكَيْهِ لِكَيْلاَ يَبْدُوَ مِنْهُ شَيْءٌ وَ اَلْخِرْقَةُ وَ اَلْعِمَامَةُ لاَ بُدَّ مِنْهُمَا وَ لَيْسَتَا مِنَ اَلْكَفَنِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from a group of our companions, from Sahl bin Ziyad, from Ahmad bin Muhammad bin Abi Nasr, from Abdullah bin Sinan, from Abu Abdullah (a.s): Imam (a.s) said: "The deceased is shrouded in three garments, excluding the turban (imamah) and the cloth (khirqah) that is tied around his hips to prevent anything from (privates) being exposed. The khirqah and the imamah are essential, but they are not considered part of the kafan (obligatory shroud)."

وَبِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَتَبَ أَبِي فِي وَصِيَّتِهِ أَنِّي أُكَفِّنُهُ بِثَلاَثَةِ أَثْوَابٍ أَحَدُهَا رِدَاءٌ لَهُ حِبَرَةٌ كَانَ يُصَلِّي فِيهِ يَوْمَ اَلْجُمُعَةِ وَ ثَوْبٌ آخَرُ وَقَمِيصٌ فَقُلْتُ لِأَبِي لِمَ تَكْتُبُ هَذَا فَقَالَ« أَخَافُ أَنْ يَغْلِبَكَ اَلنَّاسُ فَإِنْ قَالُوا كَفِّنْهُ فِي أَرْبَعَةِ أَثْوَابٍ أَوْ خَمْسَةٍ فَلاَ تَفْعَلْ» قَالَ« وَ عَمِّمْنِي بَعْدُ بِعِمَامَةٍ وَ لَيْسَ تُعَدُّ اَلْعِمَامَةُ مِنَ اَلْكَفَنِ إِنَّمَا يُعَدُّ مَا يُلَفُّ بِهِ اَلْجَسَدُ»».

And through this chain of transmission, from Ali bin Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from Al-Halabi, from Abu Abdullah (a.s): Imam (a.s) said: "My father (Imam Al Baqir (a.s)) wrote in his will that I should shroud him in three garments - one of them being a striped cloak (hibrah) that he used to wear for prayer on Fridays, along with another garment and a shirt (qamis)." I asked my father (Imam Al Baqir (a.s)): "Why are you writing this?" Imam Al Baqir (a.s) said: "I fear that people might pressure you, saying, 'Shroud him in four or five garments.' Do not do that." Imam Al Baqir (a.s) added: "Also, wrap me in a turban (imamah), but the turban is not considered part of the kafan. Only what is used to wrap the body is counted as kafan."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُكَفَّنُ اَلْمَيِّتُ فِي خَمْسَةِ أَثْوَابٍ قَمِيصٍ لاَ يُزَرُّ عَلَيْهِ وَ إِزَارٍ وَ خِرْقَةٍ يُعَصَّبُ بِهَا وَسَطُهُ وَ بُرْدٍ يُلَفُّ فِيهِ وَ عِمَامَةٍ يُعْتَمُّ بِهَا وَ يُلْقَى فَضْلُهَا عَلَى وَجْهِهِ».

And through this chain of transmission, from Muhammad bin Ya’qub, from a group of our companions, from Sahl bin Ziyad, from Ibn Mahbub, from Mu'awiyah bin Wahb, from Abu Abdullah (a.s): Imam (a.s) said: "The deceased is shrouded in five garments - a shirt (qamis) without buttons, a waist wrapper (izar), a cloth (khirqah) to tie around the waist, a cloak (burd) to wrap the body, and a turban (imamah) to cover the head, with its end placed over the face."

وأما القطن فسنذكره عند شرح التغسيل والتحنيط ان شاء الله تعالى: ثم قال أيده الله تعالى: وليستعد جريدتان من النخل خضراوان وطول كل واحد منهما قدر عظم الذراع فان لم يوجد من النخل الجريد يعوض منه بالخلاف، فان لم يوجد الخلاف يعوض منه بالسدر، فان لم يوجد شئ من هذه الشجر ووجد غيره من الشجر يعوض عنه به بعد أن يكون رطبا فان لم يوجد شئ من ذلك فلا حرج على الانسان في تركه للاضطرار.

As for the cotton, we will mention it later during the explanation of washing and perfuming (tahnit), if Allah (swt) wills. Then the Shaykh (Al-Mufid), said: “Two fresh palm branches (jareedatayn) should be prepared, each approximately the length of a forearm. If fresh palm branches are not available, they may be substituted with branches from the khalaf tree. If khalaf branches are unavailable, then branches from the sidr tree may be used. If none of these types of trees are available, then branches from any other tree that is fresh may be used. If nothing is available, then there is no harm in leaving it out due to necessity.”

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا قَالُوا: قُلْنَا لَهُ جَعَلَنَا اَللَّهُ فِدَاكَ إِنْ لَمْ نَقْدِرْ عَلَى اَلْجَرِيدَةِ فَقَالَ« عُودُ اَلسِّدْرِ» قُلْتُ فَإِنْ لَمْ نَقْدِرْ عَلَى اَلسِّدْرِ فَقَالَ« عُودُ اَلْخِلاَفِ».

The Shaykh (Al-Mufid), narrated to me from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from a group of our companions, from Sahl bin Ziyad, from more than one of our companions: We said to Imam Abu Abdullah (a.s): "May Allah (swt) make us your ransom! What if we are unable to find fresh palm branches (jareedah)?" Imam (a.s) said: "Use a branch from the sidr tree." I said: "What if we cannot find a branch from the sidr tree?" Imam (a.s) said: "Then use a branch from the khalaf tree."

وَبِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ اَلْقَاسَانِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ بِلاَلٍ: أَنَّهُ كَتَبَ إِلَيْهِ يَسْأَلُهُ عَنِ اَلْجَرِيدَةِ إِذَا لَمْ نَجِدْ نَجْعَلُ بَدَلَهَا غَيْرَهَا فِي مَوْضِعٍ لاَ يُمْكِنُ اَلنَّخْلُ فَكَتَبَ« يَجُوزُ إِذَا أُعْوِزَتِ اَلْجَرِيدَةُ وَ اَلْجَرِيدَةُ أَفْضَلُ»

And through this chain of transmission, from Ali bin Ibrahim, from Ali bin Muhammad Al-Qasani, from Muhammad bin Muhammad, from Ali bin Bilal: He (Ali bin Bilal) wrote to Imam (a.s) asking about the use of jareedah (fresh palm branches) if they could not be found - whether something else could be used in its place in a location where palm trees were unavailable. Imam (a.s) wrote in response: "It is permissible to substitute something else if jareedah is unavailable, but jareedah is better."

وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ فِي رِوَايَةٍ أُخْرَى قَالَ:« يُجْعَلُ بَدَلُهَا عُودَ اَلرُّمَّانِ».

And Ali bin Ibrahim narrated in another report: Imam (a.s) said: "A branch of the pomegranate tree may be used as a substitute for jareedah (fresh palm branches)."

قال الشيخ أيده الله تعالى:( ولا يقطع شئ من اكفان الميت بحديد ولا يقرب النار ببخور ولا غيره). قال مصنف هذا الكتاب: سمعنا ذلك مذاكرة عن الشيوخ رحمهم الله وعليه كان عملهم.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "Nothing from the shroud of the deceased should be cut with iron, nor should fire be brought near it, whether with incense or anything else." The compiler of this book said: "We heard this mentioned in discussions with the scholars - may Allah (swt) have mercy on them - and it was their practice to follow this ruling."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يُجَمَّرُ اَلْكَفَنُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from Ali bin Ibrahim, from his father, from Ibn Abi Umayr, from one of his companions, from Abu Abdullah (a.s): Imam (a.s) said: "The kafan (shroud) should not be perfumed with incense (tajmir)."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ اَلْكُوفِيِّ عَنِ اِبْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اَلْمُفَضَّلِ بْنِ عُمَرَ قَالَ وَ حَدَّثَنَا عَبْدُ اَللَّهِ بْنُ عَبْدِ اَلرَّحْمَنِ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ:« لاَ تُجَمِّرُوا اَلْأَكْفَانَ وَ لاَ تَمَسُّوا مَوْتَاكُمْ بِالطِّيبِ إِلاَّ بِالْكَافُورِ فَإِنَّ اَلْمَيِّتَ بِمَنْزِلَةِ اَلْمُحْرِمِ».

And through this chain of transmission, from Muhammad bin Ya’qub, from a group of our companions, from Ahmad bin Muhammad Al-Kufi, from Ibn Jumhur, from his father, from Muhammad bin Sinan, from Al-Mufaddal bin Umar - he also narrated from Abdullah bin Abdur-Rahman, from Hariz, from Muhammad bin Muslim, from Abu Abdullah (a.s): Imam (a.s) said that Commander of the Faithful (a.s) said: "Do not perfume the shrouds (akfan) with incense (tajmir), and do not anoint your deceased with perfume except with kafur (camphor). For the deceased is in the position of one in the state of ihram (sacred state during pilgrimage)."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ نَهَى أَنْ تُتْبَعَ جَنَازَةٌ بِمِجْمَرَةٍ»

And through this chain of transmission, from Ali bin Ibrahim, from his father, from Al-Nawfali, from Al-Sakuni, from Abu Abdullah (a.s): Imam (a.s) said: "The Prophet (saws) forbade following a funeral procession with a censer (mijmarah) for burning incense."

فَأَمَّا مَا رَوَاهُ غِيَاثُ بْنُ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ:« أَنَّهُ كَانَ يُجَمِّرُ اَلْمَيِّتَ بِالْعُودِ فِيهِ اَلْمِسْكُ وَ رُبَّمَا جَعَلَ عَلَى اَلنَّعْشِ اَلْحَنُوطَ وَ رُبَّمَا لَمْ يَجْعَلْهُ وَكَانَ يَكْرَهُ أَنْ يُتْبَعَ اَلْمَيِّتُ بِالْمِجْمَرَةِ».

As for what was narrated by Ghayath bin Ibrahim, from Abu Abdullah, from his father (a.s): He said: "He (the Imam (a.s)) would sometimes perfume the deceased with oud (aloeswood) mixed with musk, and sometimes he would place hanut (perfumed preparation) on the bier, and sometimes he would not. However, he disliked following the deceased with a censer (mijmarah) for burning incense."

فهذا محمول على ضرب من التقية لانه مذهب كثير من العامة، ويزيد ما ذكرنا بيانا.

This narration is understood as being given under taqiyyah (dissimulation) because it aligns with the practice of many from the general public ('ammah). This interpretation is further clarified by what has been previously mentioned.

مَا رَوَاهُ اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« لاَ تُقَرِّبُوا مَوْتَاكُمُ اَلنَّارَ يَعْنِي اَلدُّخْنَةَ».

Al-Hasan bin Mahbub narrated from Abu Hamzah, who said that Abu Ja’far (a.s) said: Imam (a.s) said: "Do not bring fire near your deceased," meaning smoke (dukhna from incense).

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ بِنْتِ إِلْيَاسَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِدُخْنَةِ كَفَنِ اَلْمَيِّتِ وَ يَنْبَغِي لِلْمَرْءِ اَلْمُسْلِمِ أَنْ يُدَخِّنَ ثِيَابَهُ إِذَا كَانَ يَقْدِرُ».

Ahmad bin Muhammad narrated from Al-Hasan bin Ali, the grandson of Ilyas, from Abdullah bin Sinan: Abu Abdullah (a.s) said: "There is no harm in perfuming the shroud (kafan) of the deceased with smoke (dukhna), and it is appropriate for a Muslim to perfume his clothes with incense if he is able to do so."

فالوجه فيه التقية لانه موافق للعامة. ثم قال الشيخ أيده الله تعالى:( ويستحب أن يكون احدى اللفافتين حبرة). فقد مضى ما يدل على ذلك، ويدل عليه ايضا.

This narration is understood as being given under taqiyyah (dissimulation) because it aligns with the practice of the general public ('ammah). Then the Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is recommended that one of the two shrouding sheets (lifafah) be a striped cloth (hibrah)." This has already been mentioned earlier, and there is further evidence supporting it as well.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَمَّنْ رَوَاهُ عَنْ أَبِي مَرْيَمَ اَلْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ اَلْحَسَنَ بْنَ عَلِيٍّ عَ كَفَّنَ أُسَامَةَ بْنَ زَيْدٍ بِبُرْدٍ حِبَرَةٍ وَ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَفَّنَ سَهْلَ بْنَ حُنَيْفٍ بِبُرْدٍ أَحْمَرَ حِبَرَةٍ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja’far bin Muhammad, from Muhammad bin Ya’qub, from a group of our companions, from Sahl bin Ziyad, from Ayyub bin Nuh, from someone who narrated it from Abu Maryam Al-Ansari, from Abu Ja’far (a.s): Imam (a.s) said: "(Imam) Al-Hasan bin Ali (a.s) shrouded Usamah bin Zayd in a striped cloak (burd hibrah), and (Imam) Ali (a.s) shrouded Sahl bin Hunayf in a red striped cloak (burd ahmar hibrah)."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ أَبِي مَرْيَمَ اَلْأَنْصَارِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« كُفِّنَ رَسُولُ اَللَّهِ صَ فِي ثَلاَثَةِ أَثْوَابٍ بُرْدٍ أَحْمَرَ حِبَرَةٍ وَثَوْبَيْنِ أَبْيَضَيْنِ صُحَارِيَّيْنِ» قُلْتُ لَهُ وَكَيْفَ صُلِّيَ عَلَيْهِ قَالَ« سُجِّيَ بِثَوْبٍ وَ جُعِلَ وَسَطَ اَلْبَيْتِ فَإِذَا دَخَلَ عَلَيْهِ قَوْمٌ دَارُوا بِهِ وَ صَلَّوْا عَلَيْهِ وَ دَعَوْا لَهُ ثُمَّ يَخْرُجُونَ وَ يَدْخُلُ آخَرُونَ ثُمَّ دَخَلَ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ اَلْقَبْرَ فَوَضَعَهُ عَلَى يَدَيْهِ وَ أَدْخَلَ مَعَهُ اَلْفَضْلَ بْنَ عَبَّاسٍ [عَبَّاسٍ خ ل] فَقَالَ رَجُلٌ مِنَ اَلْأَنْصَارِ مِنْ بَنِي اَلْخُيَلاَءِ يُقَالُ لَهُ أَوْسُ بْنُ خَوَلِيٍّ أَنْشُدُكُمُ اَللَّهَ أَنْ تَقْطَعُوا حَقَّنَا فَقَالَ لَهُ عَلِيٌّ عَل «اُدْخُلْ» فَدَخَلَ مَعَهُمَا فَسَأَلْتُهُ أَيْنَ وُضِعَ اَلسَّرِيرُ فَقَالَ عِنْدَ رِجْلِ اَلْقَبْرِ وَ سُلَّ سَلاًّ» قَالَ وَ قَالَ« إِنَّ اَلْحَسَنَ بْنَ عَلِيٍّ عَل كَفَّنَ أُسَامَةَ بْنَ زَيْدٍ فِي بُرْدٍ حِبَرَةٍ وَ إِنَّ عَلِيّاً عَ كَفَّنَ سَهْلَ بْنَ حُنَيْفٍ فِي بُرْدٍ أَحْمَرَ حِبَرَةٍ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Al-Qasim Ja’far bin Muhammad, from his father, from Sa’d bin Abdullah, from Ahmad bin Muhammad bin Isa, from Muhammad bin Isma’il bin Bazi’, from Ali bin Al-Nu’man, from Abu Maryam Al-Ansari. Abu Maryam said: I heard Abu Ja’far (a.s) say, "The Messenger of Allah (swt) was shrouded in three garments - a red striped cloak (burd ahmar hibrah) and two white garments from Suhar (suhariyyayn)." I asked Imam (a.s): "How was he prayed upon?" Imam (a.s) replied: "He was covered with a cloth, placed in the middle of the house, and groups of people would enter, circle around him, pray upon him, and supplicate for him. Then they would leave, and another group would enter." Then, (Imam) Ali (a.s) entered the grave, lifted him with his hands, and Al-Fadl bin Abbas entered with him. A man from the Ansar, from the tribe of Banu Khuyla, named Aws bin Khawli, said, 'I implore you by Allah (swt), do not exclude us from our right.' So (Imam) Ali (a.s) said to him, 'Enter,' and he entered the grave with them. I then asked Imam (Abu Ja’far (a.s)): "Where was the bier placed?" Imam (a.s) replied: "It was placed at the foot of the grave, and then it was gently lowered (sulla salla)." Imam (a.s) further said: "(Imam) Al-Hasan bin Ali (a.s) shrouded Usamah bin Zayd in a striped cloak (burd hibrah), and (Imam) Ali (a.s) shrouded Sahl bin Hunayf in a red striped cloak (burd ahmar hibrah)."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْكَفَنُ يَكُونُ بُرْداً فَإِنْ لَمْ يَكُنْ بُرْداً فَاجْعَلْهُ كُلَّهُ قُطْناً فَإِنْ لَمْ تَجِدْ عِمَامَةَ قُطْنٍ فَاجْعَلِ اَلْعِمَامَةَ سَابِرِيّاً».

Muhammad bin Ahmad bin Yahya narrated from Ahmad bin Al-Hasan bin Ali, from Amr bin Sa’id, from Musaddiq bin Sadaqa, from Ammar bin Musa, from Abu Abdullah (a.s): Imam (a.s) said: "The shroud (kafan) should be a striped garment (burd). If a striped garment is not available, then make it entirely of cotton. If a cotton turban ('imamah) cannot be found, then let the turban be made of Sabiri fabric."

قال الشيخ أيده الله تعالى: فإذا أراد المتولي لامر الميت غسله فليرفعه على ساجة أو شبهها موجها إلى القبلة باطن رجليه إليها ووجهه تلقاها حسب ما وجهه عند وفاته، ثم ينزع قميصه ان كان عليه قميص من فوقه إلى سرته يفتق جيبه أو يخرقه ليتسع عليه في خروجه، ثم يضع على عورته ما يسترها، ثم يلين أصابع يديه برفق فان تصعبت تركها ويأخذ السدر فيضعه في اجانة وشبهها من الاواني النظاف ويصب عليه الماء، ثم يضربه حتى تجتمع رغوته على رأس الماء فإذا اجتمعت اخذها يكفيه فجعلنا في اناء نظيف كاجانة أو طست أو ما اشبههما ثم ياخذ خرقة نظيفة فيلف بها يده من زنده إلى اطراف أصابعه اليسرى ويضع عليها شيئا من الاشنان الذي كان أعده ويغسل بها مخرج النجو منه ويكون معه آخر يصب عليه الماء فيغسله حتى ينقيه، ثم يلقي الخرقة من يده ويغسل يديه جميعا بماء قراح ثم يوضي الميت فيغسل وجهه وذراعيه ويمسح برأسه وظاهر قدميه، ثم يأخذ رغوة السدر فيضعه على رأسه ويغسله ويغسل لحيته بمقدار تسعة ارطال من ماء السدر، ثم يقلبه على مياسره ليبدو له ميامنه ويغسلها من عنقه إلى تحت قدميه بمثل ذلك من ماء السدر ولا يجعله بين رجليه في غسله بل يقف من جانبه، ثم يقلبه على جانبه الايمن ليبدو له مياسره فيغسلها كذلك، ثم يرده إلى ظهره فيغسله من أم رأسه إلى تحت قدميه من ماء السدر كما غسل رأسه بنحو التسعة الارطال من ماء السدر إلى اكثر من ذلك ويكون صاحبه يصب عليه الماء وهو يمسح ما يمر عليه يده من جسده وينظفه ويقول وهو يغسله:( اللهم عفوك عفوك) ثم يهراق ماء السدر من الاواني ويصب فيها ماء قراحا ويجعل فيه ذلك الجلال من الكافور الذي كان أعده ويغسل رأسه به كما غسله بماء السدر ويغسل جانبه الايمن ثم الايسر ثم صدره كما ذكرناه في الغسلة الاولى ويهراق ما بقي في الاواني من ماء الكافور ويجعل فيها ماء قراحا لا شئ فيه ويغسله الغسلة الثالثة كالاولى والثانية ويمسح بطنه في الغسلة الاولى مسحا رفيقا ليخرج ما لعله بقي من الثفل في جوفه مما لو لم يدفعه بالمسح لخرج منه بعد الغسل فانتقض به أو خرج في اكفانه وكذلك يمسح بطنه في الغسلة الثانية فان خرج في الغسلتين منه شئ أزاله عن مخرجه مما أصاب جسده بالماء ولا يمسح بطنه في الثالثة.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “When the one responsible for preparing the deceased begins to wash the body, he should raise it onto a wooden board or something similar, positioning it towards the Qibla, with the soles of the feet facing it and the face turned towards it, as was done at the time of death. Then, if the deceased is wearing a shirt, it should be removed by pulling it up to the navel. The collar should be opened or torn to make it easier to remove. A cloth should then be placed over the private parts to cover them. The fingers of the hands should be gently loosened. If they are stiff, they should be left as they are. Leaves of the sidr tree should be placed in a clean container, and water should be poured over them. The leaves should be crushed until foam gathers at the top. This foam should be collected into a clean container, such as a bowl or basin. Next, a clean cloth should be wrapped around the hand, from the wrist to the fingertips, and a small amount of ushnan (a cleansing agent) should be placed on it. The private parts should then be washed, while another person pours water. After cleansing the private parts, the cloth should be discarded, and both hands should be washed with pure water. The deceased should then be ritually purified (wudu), washing the face, arms, wiping the head, and wiping the top of the feet. The foam of the sidr water should be placed on the head and beard, and these should be washed with approximately nine ratls of the sidr water. The body should then be turned onto its left side to wash the right side, from the neck down to the feet, using the same amount of sidr water. The washer should avoid placing their hands between the legs but should wash from the side. The body should then be turned onto the right side to wash the left side in the same manner. Afterward, the deceased should be laid back on its back, and the body should be washed from the head down to the feet, as before, using approximately nine ratls or more of sidr water. While washing, the washer should wipe the body and clean it, saying: "O Allah (swt), Your forgiveness, Your forgiveness." The sidr water should then be discarded, and the containers should be filled with clean water mixed with the prepared amount of kafur (camphor). The body should be washed again in the same manner, first the head, then the right side, then the left, followed by the chest. The remaining kafur water should be discarded, and the containers should be refilled with plain water. The third washing should be done similarly to the previous two. During the first washing, the abdomen should be gently massaged to expel any remaining waste inside the body, as failing to remove it could cause it to leak into the shroud later. The same should be done in the second washing. If anything is expelled during these washings, it should be cleansed immediately with water. The abdomen should not be massaged during the third washing.

مُحَمَّدُ بْنُ عِيسَى اَلْيَقْطِينِيُّ عَنْ يَعْقُوبَ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَيِّتِ كَيْفَ يُوضَعُ عَلَى اَلْمُغْتَسَلِ مُوَجَّهاً وَجْهُهُ نَحْوَ اَلْقِبْلَةِ أَوْ يُوضَعُ عَلَى يَمِينِهِ وَ وَجْهُهُ نَحْوَ اَلْقِبْلَةِ قَالَ« يُوضَعُ كَيْفَ تَيَسَّرَ فَإِذَا طَهُرَ وُضِعَ كَمَا يُوضَعُ فِي قَبْرِهِ».

Muhammad bin Isa Al-Yaqtini narrated from Ya’qub bin Yaqtin, who said: I asked Abu Al-Hasan Al-Ridha (a.s) about how the deceased should be positioned on the washing table (al-mughtasal). Should the face be directed towards the Qibla, or should the deceased be laid on the right side with the face towards the Qibla? Imam (a.s) replied: "He should be positioned however it is most convenient. Once he has been purified, he should then be placed as he would be laid in the grave."

ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللهِ عَلَيْهِ السَّلَامُ يَقُولُ إِذَا مَاتَ لِأَحَدِكُمْ مَيِّتٌ فَسَجُّوهُ تِجَاهَ الْقِبْلَةِ، وَكَذَلِكَ إِذَا غُسِّلَ يُحْفَرُ لَهُ مَوْضِعُ الْمُغْتَسَلِ تِجَاهَ الْقِبْلَةِ، فَيَكُونُ مُسْتَقْبِلَ بَاطِنِ قَدَمَيْهِ وَوَجْهُهُ الْقِبْلَةَ

Ibn Abi Umayr narrated from Hisham bin Salim, from Sulayman bin Khalid, who said: I heard Abu Abdillah (a.s) say: "If one of you has a deceased person, lay him facing the Qibla. Likewise, when he is washed, the place of washing (al-mughtasal) should be prepared facing the Qibla, so that the soles of his feet and his face are directed towards the Qibla."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ وَأَبِي غَالِبٍ اَلزُّرَارِيِّ وَغَيْرِهِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ وَ أَخْبَرَنِي اَلْحُسَيْنُ بْنُ عُبَيْدِ اَللَّهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اَللَّهِ اَلْكَاهِلِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ غُسْلِ اَلْمَيِّتِ فَقَالَ« اِسْتَقْبِلْ بِبَاطِنِ قَدَمَيْهِ اَلْقِبْلَةَ حَتَّى يَكُونَ وَجْهُهُ مُسْتَقْبِلَ اَلْقِبْلَةِ ثُمَّ تُلَيِّنُ مَفَاصِلَهُ فَإِنِ اِمْتَنَعَتْ عَلَيْكَ فَدَعْهَا ثُمَّ اِبْدَأْ بِفَرْجِهِ بِمَاءِ اَلسِّدْرِ وَ اَلْحُرُضِ فَاغْسِلْهُ ثَلاَثَ غَسَلاَتٍ وَ أَكْثِرْ مِنَ اَلْمَاءِ وَ اِمْسَحْ بَطْنَهُ مَسْحاً رَفِيقاً ثُمَّ تَحَوَّلْ إِلَى رَأْسِهِ فَابْدَأْ بِشِقِّهِ اَلْأَيْمَنِ مِنْ لِحْيَتِهِ وَ رَأْسِهِ ثُمَّ تُثَنِّي بِشِقِّهِ اَلْأَيْسَرِ مِنْ رَأْسِهِ وَ لِحْيَتِهِ وَ وَجْهِهِ فَاغْسِلْهُ بِرِفْقٍ وَ إِيَّاكَ وَ اَلْعُنْفَ وَ اِغْسِلْهُ غَسْلاً نَاعِماً ثُمَّ أَضْجِعْهُ عَلَى شِقِّهِ اَلْأَيْسَرِ لِيَبْدُوَ لَكَ اَلْأَيْمَنُ ثُمَّ اِغْسِلْهُ مِنْ قَرْنِهِ إِلَى قَدَمِهِ وَ اِمْسَحْ يَدَكَ عَلَى ظَهْرِهِ وَ بَطْنِهِ بِثَلاَثِ غَسَلاَتٍ ثُمَّ رُدَّهُ عَلَى جَنْبِهِ اَلْأَيْمَنِ حَتَّى يَبْدُوَ لَكَ اَلْأَيْسَرُ فَاغْسِلْهُ بِمَاءٍ مِنْ قَرْنِهِ إِلَى قَدَمِهِ وَ اِمْسَحْ يَدَكَ عَلَى ظَهْرِهِ وَ بَطْنِهِ بِثَلاَثِ غَسَلاَتٍ ثُمَّ رُدَّهُ عَلَى قَفَاهُ فَابْدَأْ بِفَرْجِهِ بِمَاءِ اَلْكَافُورِ فَاصْنَعْ كَمَا صَنَعْتَ أَوَّلَ مَرَّةٍ اِغْسِلْهُ بِثَلاَثِ غَسَلاَتٍ بِمَاءِ اَلْكَافُورِ وَ اَلْحُرُضِ وَ اِمْسَحْ يَدَكَ عَلَى بَطْنِهِ مَسْحاً رَفِيقاً ثُمَّ تَحَوَّلْ إِلَى رَأْسِهِ فَاصْنَعْ كَمَا صَنَعْتَ أَوَّلاً بِلِحْيَتِهِ مِنْ جَانِبَيْهِ كِلَيْهِمَا وَ رَأْسِهِ وَ وَجْهِهِ بِمَاءِ اَلْكَافُورِ ثَلاَثَ غَسَلاَتٍ ثُمَّ رُدَّهُ إِلَى اَلْجَانِبِ اَلْأَيْسَرِ حَتَّى يَبْدُوَ لَكَ اَلْأَيْمَنُ ثُمَّ اِغْسِلْهُ مِنْ قَرْنِهِ إِلَى قَدَمِهِ ثَلاَثَ غَسَلاَتٍ وَ أَدْخِلْ يَدَكَ تَحْتَ مَنْكِبَيْهِ وَ ذِرَاعَيْهِ وَ يَكُونُ اَلذِّرَاعُ وَ اَلْكَفُّ مَعَ جَنْبِهِ ظَاهِرَةً كُلَّمَا غَسَلْتَ شَيْئاً مِنْهُ أَدْخَلْتَ يَدَكَ تَحْتَ مَنْكِبَيْهِ وَفِي بَاطِنِ ذِرَاعَيْهِ ثُمَّ رُدَّهُ عَلَى ظَهْرِهِ ثُمَّ اِغْسِلْهُ بِمَاءِ اَلْقَرَاحِ كَمَا صَنَعْتَ أَوَّلاً تَبْدَأُ بِالْفَرْجِ ثُمَّ تَحَوَّلْ إِلَى اَلرَّأْسِ وَاَللِّحْيَةِ وَاَلْوَجْهِ حَتَّى تَصْنَعَ كَمَا صَنَعْتَ أَوَّلاً بِمَاءٍ قَرَاحٍ ثُمَّ أَذْفِرْهُ بِالْخِرْقَةِ وَيَكُونُ تَحْتَهَا اَلْقُطْنُ تُذْفِرُهُ بِهِ إِذْفَاراً قُطْناً كَثِيراً ثُمَّ تَشُدُّ فَخِذَيْهِ عَلَى اَلْقُطْنِ بِالْخِرْقَةِ شَدّاً شَدِيداً حَتَّى لاَ يُخَافَ أَنْ يَظْهَرَ شَيْءٌ وَ إِيَّاكَ أَنْ تُقْعِدَهُ أَوْ تَغْمِزَ بَطْنَهُ وَ إِيَّاكَ أَنْ تَحْشُوَ فِي مَسَامِعِهِ شَيْئاً فَإِنْ خِفْتَ أَنْ يَظْهَرَ مِنَ اَلْمَنْخِرِ شَيْءٌ فَلاَ عَلَيْكَ أَنْ تُصَيِّرَ ثَمَّ قُطْناً فَإِنْ لَمْ تَخَفْ فَلاَ تَجْعَلْ فِيهِ شَيْئاً وَ لاَ تُخَلِّلْ أَظْفَارَهُ وَ كَذَلِكَ غُسْلُ اَلْمَرْأَةِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to us from Abu al-Qasim Ja‘far ibn Muhammad, Abu Ghalib al-Zurari, and others, from Muhammad ibn Ya‘qub. Also narrated by al-Husayn ibn ‘Ubayd Allah (swt), from a group of our companions, from Muhammad ibn Ya‘qub, from a group of our companions, from Sahl ibn Ziyad, from al-Hasan ibn Mahbub, from Muhammad ibn Sinan, from ‘Abdullah al-Kahili, who said: I asked Abu ‘Abdillah (a.s) about washing the deceased. Imam (a.s) said: "Place the soles of his feet toward the qiblah, so his face is facing the qiblah. Then soften his joints; if they resist, leave them. Begin with his private parts, washing them with water mixed with lotus leaves (sidr) and camphor. Wash him three times and use plenty of water. Gently rub his abdomen. Then turn to his head, starting with the right side of his beard and head, then move to the left side of his beard, head, and face. Wash him gently and avoid harshness. Perform a thorough wash. Next, lay him on his left side to expose the right side, and wash him from his head to his feet, passing your hand over his back and abdomen three times. Then turn him onto his right side to expose the left, and wash him with water from his head to his feet, again passing your hand over his back and abdomen three times. Then turn him onto his back and wash his private parts using water mixed with camphor. Repeat as you did the first time - washing him three times with camphor water - rubbing his abdomen gently. Then turn to his head and wash his beard, both sides, his head, and face three times with camphor water. Next, turn him onto his left side to expose the right. Wash him from head to feet three times, inserting your hand under his shoulders and arms. Ensure the arms and palms remain outward. Every time you wash a part, insert your hand under the shoulders and arms. Then turn him onto his back and wash him with plain water (ma' al-qarah) as you did the first time, starting with his private parts, then his head, beard, and face. After completing the wash, wrap him with a cloth underneath, using cotton for padding. Wrap him tightly around the thighs with the cloth to ensure nothing leaks out. Be careful not to seat him or press his abdomen. Avoid inserting anything into his ears or openings unless you fear leakage, in which case you may use cotton. If there is no fear of leakage, do not insert anything. Do not clean under his nails. This same process applies to washing a woman."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَرَدْتَ غُسْلَ اَلْمَيِّتِ فَاجْعَلْ بَيْنَكَ وَ بَيْنَهُ ثَوْباً يَسْتُرُ عَوْرَتَهُ إِمَّا قَمِيصاً وَ إِمَّا غَيْرَهُ ثُمَّ تَبْدَأُ بِكَفَّيْهِ وَ تَغْسِلُ رَأْسَهُ ثَلاَثَ مَرَّاتٍ بِالسِّدْرِ ثُمَّ سَائِرَ جَسَدِهِ وَ اِبْدَأْ بِشِقِّهِ اَلْأَيْمَنِ فَإِذَا أَرَدْتَ أَنْ تَغْسِلَ فَرْجَهُ فَخُذْ خِرْقَةً نَظِيفَةً فَلُفَّهَا عَلَى يَدِكَ اَلْيُسْرَى ثُمَّ أَدْخِلْ يَدَكَ مِنْ تَحْتِ اَلثَّوْبِ اَلَّذِي عَلَى فَرْجِ اَلْمَيِّتِ فَاغْسِلْهُ مِنْ غَيْرِ أَنْ تَرَى عَوْرَتَهُ فَإِذَا فَرَغْتَ مِنْ غَسْلِهِ بِالسِّدْرِ فَاغْسِلْهُ مَرَّةً أُخْرَى بِمَاءٍ وَ كَافُورٍ وَ شَيْءٍ مِنْ حَنُوطِهِ ثُمَّ اِغْسِلْهُ بِمَاءٍ بَحْتٍ غَسْلَةً أُخْرَى حَتَّى إِذَا فَرَغْتَ مِنْ ثَلاَثِ غَسَلاَتٍ جَعَلْتَهُ فِي ثَوْبٍ نَظِيفٍ ثُمَّ جَفَّفْتَهُ».

With this chain of narration, from Muhammad ibn Ya‘qub, from ‘Ali ibn Ibrahim, from his father, from Ibn Abi ‘Umayr, from Hammad, from al-Halabi, from Abu ‘Abdillah (a.s), who said: Imam (a.s) said: "When you intend to wash the deceased, place a cloth between you and the body to cover its private parts - either a shirt or any other covering. Then start by washing the hands and washing the head three times with lotus leaves (sidr). Then proceed to wash the rest of the body, starting with the right side. When you are about to wash the private parts, take a clean cloth, wrap it around your left hand, and insert your hand under the covering cloth that is over the private area of the deceased. Wash it without looking at the private parts. Once you complete the washing with lotus leaves, wash the body again with water mixed with camphor and some hanoot (perfume). Then, wash it a third time with plain water. When you have completed the three washes, place the deceased in a clean cloth and dry it."

وَبِهٰذَا الإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ الْحُسَيْنِ بْنِ سَعِيدٍ وَمُحَمَّدِ بْنِ خَالِدٍ عَنْ النَّضْرِ بْنِ سُوَيْدٍ عَنْ ابْنِ مِسْكَانَ عَنْ أَبِي عَبْدِ اللهِ عَلَيْهِ السَّلَامُ قَالَ: سَأَلْتُهُ عَنْ غُسْلِ الْمَيِّتِ، فَقَالَ: اغْسِلْهُ بِمَاءٍ وَسِدْرٍ، ثُمَّ اغْسِلْهُ عَلَى أَثَرِ ذٰلِكَ غُسْلَةً أُخْرَى بِمَاءٍ وَكَافُورٍ وَذَرِيرَةٍ إِنْ كَانَتْ، وَاغْسِلْهُ الثَّالِثَةَ بِمَاءٍ قَرَاحٍ ثَلَاثَ غَسَلَاتٍ. قُلْتُ: لِجَسَدِهِ كُلِّهِ؟ قَالَ: نَعَمْ. قُلْتُ: يَكُونُ عَلَيْهِ ثَوْبٌ إِذَا غُسِّلَ؟ قَالَ: إِنِ اسْتَطَعْتَ أَنْ يَكُونَ عَلَيْهِ قَمِيصٌ تُغَسِّلُهُ مِنْ تَحْتِهِ. وَقَالَ: أُحِبُّ لِمَنْ غَسَّلَ الْمَيِّتَ أَنْ يَلُفَّ عَلَى يَدِهِ الْخِرْقَةَ حَتَّى يُغَسِّلَهُ.

With this chain of narration, from Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id and Muhammad ibn Khalid, from al-Nadr ibn Suwayd, from Ibn Miskan, from Abu ‘Abdillah (a.s): I asked Imam (a.s) about the washing of the deceased. Imam (a.s) said: "Wash him with water and lotus leaves (sidr). Then wash him a second time with water, camphor, and powdered perfume (dharirah), if available. Wash him a third time with plain water - three complete washes." I said: "For the entire body?" Imam (a.s) replied: "Yes." I then asked: "Should the body be covered with a cloth while being washed?" Imam (a.s) said: "If you can ensure that he is covered with a shirt and washed from beneath it, then do so." Imam (a.s) also said: "I prefer that the one washing the deceased wraps a cloth around his hand while washing the body."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ اَلْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« يُغْسَلُ اَلْمَيِّتُ ثَلاَثَ غَسَلاَتٍ مَرَّةً بِالسِّدْرِ وَ مَرَّةً بِالْمَاءِ يُطْرَحُ فِيهِ اَلْكَافُورُ وَمَرَّةً أُخْرَى بِالْمَاءِ اَلْقَرَاحِ ثُمَّ يُكَفَّنُ» وَقَالَ عَلَيْهِ اَلسَّلاَمُ« إِنَّ أَبِي كَتَبَ فِي وَصِيَّتِهِ« أَنْ أُكَفِّنَهُ فِي ثَلاَثَةِ أَثْوَابٍ أَحَدُهَا رِدَاءٌ لَهُ حِبَرَةٌ وَ ثَوْبٌ آخَرُ وَ قَمِيصٌ»» قُلْتُ وَ لِمَ كَتَبَ هَذَا قَالَ« مَخَافَةَ قَوْلِ اَلنَّاسِ وَ عَصَّبْنَاهُ بَعْدَ ذَلِكَ بِعِمَامَةٍ وَ شَقَقْنَا لَهُ اَلْأَرْضَ مِنْ أَجْلِ أَنَّهُ كَانَ بَادِناً وَأَمَرَنِي أَنْ أَرْفَعَ اَلْقَبْرَ مِنَ اَلْأَرْضِ أَرْبَعَ أَصَابِعَ مُفَرَّجَاتٍ وَ ذَكَرَ« أَنَّ رَشَّ اَلْقَبْرِ بِالْمَاءِ حَسَنٌ»».

With this chain of narration, from Muhammad ibn Ya‘qub, from a group of our companions, from Sahl ibn Ziyad, from al-Hasan ibn Mahbub, from ‘Ali ibn Ri’ab, from al-Halabi, who said that Abu ‘Abdillah (a.s) said: Imam (a.s) said: "The deceased is washed three times - once with water and lotus leaves (sidr), once with water mixed with camphor, and once again with plain water. Then, he is shrouded (in a burial shroud)." Imam (a.s) also said: "My father (Imam Al Baqir (a.s)) wrote in his will that I should shroud him in three garments - one of them being a patterned Yemeni wrap (hibrah), another garment, and a shirt." I asked: "Why did he write this?" He (Imam Al Baqir (a.s)) replied: "Out of concern for what people might say." Imam (a.s) continued: "We also tied his head with a turban and dug his grave wider because he was solid-build (stout). He instructed me to raise the grave above the ground by four finger-widths, spaced apart, and mentioned that sprinkling water on the grave is commendable."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ رِجَالِهِ عَنْ يُونُسَ عَنْهُمْ عَلَيْهِمُ اَلسَّلاَمُ قَالَ:« إِذَا أَرَدْتَ غُسْلَ اَلْمَيِّتِ فَضَعْهُ عَلَى اَلْمُغْتَسَلِ مُسْتَقْبِلَ اَلْقِبْلَةِ فَإِنْ كَانَ عَلَيْهِ قَمِيصٌ فَأَخْرِجْ يَدَهُ مِنَ اَلْقَمِيصِ وَ اِجْعَلْ قَمِيصَهُ عَلَى عَوْرَتِهِ وَاِرْفَعْهُمَا مِنْ رِجْلَيْهِ إِلَى فَوْقِ اَلرُّكْبَةِ وَإِنْ لَمْ يَكُنْ عَلَيْهِ قَمِيصٌ فَأَلْقِ عَلَى عَوْرَتِهِ خِرْقَةً وَاِعْمِدْ إِلَى اَلسِّدْرِ فَصَيِّرْهُ فِي طَسْتٍ وَ صُبَّ عَلَيْهِ اَلْمَاءَ وَ اِضْرِبْهُ بِيَدِكَ حَتَّى تَرْتَفِعَ رَغْوَتُهُ وَ اِعْزِلِ اَلرَّغْوَةَ فِي شَيْءٍ وَ صُبَّ اَلْآخَرَ فِي اَلْإِجَّانَةِ اَلَّتِي فِيهَا اَلْمَاءُ ثُمَّ اِغْسِلْ يَدَهُ ثَلاَثَ مَرَّاتٍ كَمَا يَغْتَسِلُ اَلْإِنْسَانُ مِنَ اَلْجَنَابَةِ إِلَى نِصْفِ اَلذِّرَاعِ وَاِغْسِلْ فَرْجَهُ وَ أَنْقِهِ ثُمَّ اِغْسِلْ رَأْسَهُ بِالرَّغْوَةِ وَ بَالِغْ فِي ذَلِكَ وَ اِجْتَهِدْ أَلاَّ يَدْخُلَ اَلْمَاءُ مَنْخِرَيْهِ وَ مَسَامِعَهُ ثُمَّ أَضْجِعْهُ عَلَى جَانِبِهِ اَلْأَيْسَرِ وَ صُبَّ اَلْمَاءَ مِنْ نِصْفِ رَأْسِهِ إِلَى قَدَمِهِ ثَلاَثَ مَرَّاتٍ وَ اُدْلُكْ بَدَنَهُ دَلْكاً رَفِيقاً وَ كَذَلِكَ ظَهْرَهُ وَ بَطْنَهُ ثُمَّ أَضْجِعْهُ عَلَى جَانِبِهِ اَلْأَيْمَنِ فَافْعَلْ بِهِ مِثْلَ ذَلِكَ ثُمَّ صُبَّ ذَلِكَ اَلْمَاءَ مِنَ اَلْإِجَّانَةِ وَ اِغْسِلِ اَلْإِجَّانَةَ بِمَاءٍ قَرَاحٍ وَ اِغْسِلْ يَدَيْكَ إِلَى اَلْمِرْفَقَيْنِ ثُمَّ صُبَّ اَلْمَاءَ فِي اَلْآنِيَةِ وَ أَلْقِ فِيهِ حَبَّاتِ كَافُورٍ وَ اِفْعَلْ بِهِ كَمَا فَعَلْتَ فِي اَلْمَرَّةِ اَلْأُولَى اِبْدَأْ بِيَدَيْهِ ثُمَّ بِفَرْجِهِ وَ اِمْسَحْ بَطْنَهُ مَسْحاً رَفِيقاً فَإِنْ خَرَجَ شَيْءٌ فَأَنْقِهِ ثُمَّ اِغْسِلْ رَأْسَهُ ثُمَّ أَضْجِعْهُ عَلَى جَنْبِهِ اَلْأَيْسَرِ كَمَا فَعَلْتَ أَوَّلَ مَرَّةٍ ثُمَّ اِغْسِلْ يَدَكَ إِلَى اَلْمِرْفَقَيْنِ وَ اَلْآنِيَةَ وَ صُبَّ فِيهِ مَاءَ اَلْقَرَاحِ وَ اِغْسِلْهُ بِمَاءِ اَلْقَرَاحِ كَمَا غَسَلْتَ فِي اَلْمَرَّتَيْنِ اَلْأَوَّلَتَيْنِ

With chain of narration, from Ali ibn Ibrahim, from his father, from his narrators, from Yunus, from them (a.s): They (a.s) said: "When you intend to wash the deceased, place him on the washing platform facing the qibla. If he is wearing a shirt, take his arms out of the shirt and leave it covering his private parts, raising it from his legs to above the knees. If he is not wearing a shirt, cover his private parts with a cloth. Take lotus leaves (sidr), place them in a basin, pour water over them, and stir with your hand until foam forms. Set the foam aside in one container and pour the rest into another basin. Wash his hands three times, as in the ritual purification (ghusl) after janabah, up to the elbows. Wash his private parts thoroughly. Next, wash his head using the foam, ensuring no water enters his nostrils or ears. Lay him on his left side, pour water from the middle of his head to his feet three times, and gently rub his body, including the back and stomach. Then, lay him on his right side and repeat the same process. Pour the remaining water from the basin and wash the basin with clean water. Wash your hands up to the elbows, then pour fresh water into the container, adding a few pieces of camphor. Repeat the washing process as before - starting with his hands, then his private parts, and gently rubbing his stomach. If anything is discharged, clean it. Wash his head again, lay him on his left side, and wash him with plain water as you did in the previous rounds. Dry him with a clean cloth. Prepare cotton mixed with camphor powder and place it on his private parts, both front and back. Insert cotton into his back passage to prevent any discharge. Take a long cloth about a hand span wide, wrap it tightly around his waist and thighs, securing it firmly. Fold his thighs together, wrapping the cloth tightly, and pass it under his legs toward the right side. Tie it securely at the point where it is wrapped."

ثُمَّ نَشِّفْهُ بِثَوْبٍ طَاهِرٍ وَ اِعْمِدْ إِلَى قُطْنٍ فَذُرَّ عَلَيْهِ شَيْئاً مِنْ حَنُوطٍ وَ ضَعْهُ عَلَى فَرْجِهِ قُبُلٍ وَدُبُرٍ وَاُحْشُ اَلْقُطْنَ فِي دُبُرِهِ لِئَلاَّ يَخْرُجَ مِنْهُ شَيْءٌ وَخُذْ خِرْقَةً طَوِيلَةً عَرْضُهَا شِبْرٌ فَشُدَّهَا مِنْ حَقْوَيْهِ وَ ضُمَّ فَخِذَيْهِ ضَمّاً شَدِيداً وَ لُفَّهُمَا فِي فَخِذَيْهِ ثُمَّ أَخْرِجْ رَأْسَهَا مِنْ تَحْتِ رِجْلَيْهِ إِلَى اَلْجَانِبِ اَلْأَيْمَنِ وَ اِغْمِزْهَا فِي اَلْمَوْضِعِ اَلَّذِي لَفَفْتَ فِيهِ اَلْخِرْقَةَ وَ تَكُونُ اَلْخِرْقَةُ طَوِيلَةً تَلُفُّ فَخِذَيْهِ مِنْ حَقْوَيْهِ إِلَى رُكْبَتَيْهِ لَفّاً شَدِيداً». فأما ما ذكره في جملة ذلك من تقديم وضوء الميت قبل غسله، فيدل على ذلك.

This narration also highlights the recommendation to perform wudu (ablution) for the deceased before washing.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ اَلْوَلِيدِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ عَنْ أَبِي اَلْحَسَنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ عَنْ أَبِي اَلْحَسَنِ عَلِيِّ بْنِ اَلْحُسَيْنِ بْنِ بَابَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ اَلْمُسْلِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ عُبَيْدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ غُسْلِ اَلْمَيِّتِ قَالَ« يُطْرَحُ عَلَيْهِ خِرْقَةٌ ثُمَّ يُغْسَلُ فَرْجُهُ وَ يُوَضَّأُ وُضُوءَ اَلصَّلاَةِ ثُمَّ يُغْسَلُ رَأْسُهُ بِالسِّدْرِ وَ اَلْأُشْنَانِ ثُمَّ بِالْمَاءِ وَ اَلْكَافُورِ ثُمَّ بِالْمَاءِ اَلْقَرَاحِ يُطْرَحُ فِيهِ سَبْعُ وَرَقَاتٍ صِحَاحٍ فِي اَلْمَاءِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Ja‘far Muhammad ibn ‘Ali, from Muhammad ibn al-Hasan ibn al-Walid, from Muhammad ibn Yahya, and from Abu al-Hasan Muhammad ibn Ahmad ibn Dawud, from Abu al-Hasan ‘Ali ibn al-Husayn ibn Babawayh, from Muhammad ibn Yahya, from Muhammad ibn Ahmad ibn Yahya, from Ayyub ibn Nuh, from al-Musalli, from ‘Abdullah ibn ‘Ubayd. ‘Abdullah ibn ‘Ubayd said: I asked Abu ‘Abdullah (a.s) about the washing (Ghusl) of the deceased. Imam (a.s) said: "A cloth should be placed over him, then his private parts should be washed, and he should be given ablution (Wudu) like that of prayer. Then his head should be washed with lotus leaves (Sidr) and soapwort (Ushnan), then with water and camphor, and then with pure water, in which seven intact leaves are placed."

وَ رَوَى سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ قَالَ أَخْبَرَنِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْمَيِّتُ يُبْدَأُ بِفَرْجِهِ ثُمَّ يُوَضَّأُ وُضُوءَ اَلصَّلاَةِ» وَ ذَكَرَ اَلْحَدِيثَ.

Sa'd ibn 'Abdullah narrated from Abu Ja‘far, from 'Ali ibn Hadid, from 'Abd al-Rahman ibn Abi Najran and al-Husayn ibn Sa‘id, from Hammad, from Hariz. Hariz said: Abu ‘Abdullah (a.s) informed me, saying, "The deceased is started with the washing of his private parts, then he is given ablution (Wudu) like that of prayer." And he mentioned the rest of the narration.

وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ يَحْيَى اَلْمُعَاذِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ لَيْثٍ عَنْ عَبْدِ اَلْمَلِكِ عَنْ أَبِي بَشِيرٍ عَنْ حَفْصَةَ بِنْتِ سِيرِينَ عَنْ أُمِّ سُلَيْمَانَ عَنْ أُمِّ أَنَسِ بْنِ مَالِكٍ أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَالَ:« إِذَا تُوُفِّيَتِ اَلْمَرْأَةُ فَأَرَادُوا أَنْ يَغْسِلُوهَا فَلْيَبْدَءُوا بِبَطْنِهَا فَلْتُمْسَحْ مَسْحاً رَفِيقاً إِنْ لَمْ تَكُنْ حُبْلَى فَإِنْ كَانَتْ حُبْلَى فَلاَ تُحَرِّكِيهَا فَإِذَا أَرَدْتِ غُسْلَهَا فَابْدَئِي بِسِفْلَيْهَا فَأَلْقِي عَلَى عَوْرَتِهَا ثَوْباً ثُمَّ خُذِي كُرْسُفَةً فَاغْسِلِيهَا فَأَحْسِنِي غَسْلَهَا ثُمَّ أَدْخِلِي يَدَكِ مِنْ تَحْتِ اَلثَّوْبِ فَامْسَحِيهَا بِكُرْسُفٍ ثَلاَثَ مَرَّاتٍ وَ أَحْسِنِي مَسْحَهَا قَبْلَ أَنْ تُوَضِّئِيهَا ثُمَّ وَضِّئِيهَا بِمَاءٍ فِيهِ سِدْرٌ» وَ ذَكَرَ اَلْحَدِيثَ.

Muhammad ibn Ahmad ibn Yahya narrated from Muhammad ibn Yahya al-Mu‘adhi, from Muhammad ibn ‘Abd al-Hamid, from Muhammad ibn Hafs, from Hafs ibn Ghiyath, from Layth, from ‘Abd al-Malik, from Abu Bashir, from Hafsah bint Sirin, from Umm Sulayman, from Umm Anas ibn Malik. She reported that the Messenger of Allah (swt) (peace be upon him and his family) said: "When a woman passes away and they intend to wash her, let them start with her abdomen and gently wipe it if she is not pregnant. However, if she is pregnant, do not move her. When you intend to wash her, start with her lower parts. Cover her private area with a cloth, then take a piece of cotton and wash her well. Perform the washing properly. Then insert your hand under the cloth and wipe her with cotton three times, ensuring the wiping is done properly, before performing ablution (Wudu) for her. Then perform ablution using water mixed with lotus leaves (Sidr)." And he mentioned the rest of the narration.

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« فِي كُلِّ غُسْلٍ وُضُوءٌ إِلاَّ اَلْجَنَابَةَ».

Muhammad ibn al-Hasan al-Saffar narrated from Ya‘qub ibn Yazid, from Ibn Abi ‘Umayr, from Hammad ibn ‘Uthman or someone else, from Abu ‘Abdullah (a.s). Imam (a.s) said: "For every ritual washing (Ghusl), ablution (Wudu) is required except for Ghusl al-Janabah."

وَ رَوَى أَحْمَدُ بْنُ رِزْقٍ اَلْغُمْشَانِيُّ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: أَمَرَنِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنْ أَعْصِرَ بَطْنَهُ ثُمَّ أُوَضِّئَهُ ثُمَّ أَغْسِلَهُ بِالْأُشْنَانِ ثُمَّ أَغْسِلَ رَأْسَهُ بِالسِّدْرِ وَ لِحْيَتَهُ ثُمَّ أُفِيضَ عَلَى جَسَدِهِ مِنْهُ ثُمَّ أَدْلُكَ بِهِ جَسَدَهُ ثُمَّ أُفِيضَ عَلَيْهِ ثَلاَثاً ثُمَّ أَ غْسِلَهُ بِالْمَاءِ اَلْقَرَاحِ ثُمَّ أُفِيضَ عَلَيْهِ اَلْمَاءَ بِالْكَافُورِ وَبِالْمَاءِ اَلْقَرَاحِ وَأَطْرَحَ فِيهِ سَبْعَ وَرَقَاتِ سِدْرٍ

Ahmad ibn Rizq al-Ghamshani narrated from Mu‘awiyah ibn ‘Ammar. Imam (a.s) said: Abu ‘Abdullah (a.s) instructed me to press the abdomen (of the deceased), then perform ablution (Wudu) for him, then wash him with soapwort (Ushnan). After that, wash his head and beard with lotus leaves (Sidr), then pour water mixed with Sidr over his body, rub his body with it, and pour it over him three times. Then wash him with pure water, and pour water mixed with camphor and pure water over him, placing seven lotus leaves (Sidr) in it.

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ اَلْوَشَّاءِ عَنْ أَبِي خَيْثَمَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّ أَبِي أَمَرَنِي أَنْ أَغْسِلَهُ إِذَا تُوُفِّيَ وَ قَالَ لِي« اُكْتُبْ يَا بُنَيَّ» ثُمَّ قَالَ« إِنَّهُمْ يَأْمُرُونَكَ بِخِلاَفِ مَا تَصْنَعُ فَقُلْ لَهُمْ هَذَا كِتَابُ أَبِي وَ لَسْتُ أَعْدُو قَوْلَهُ» ثُمَّ قَالَ« تَبْدَأُ فَتَغْسِلُ يَدَيْهِ ثُمَّ تُوَضِّيهِ وُضُوءَ اَلصَّلاَةِ ثُمَّ تَأْخُذُ مَاءً وَ سِدْراً» تَمَامَ اَلْحَدِيثِ.

‘Ali ibn Muhammad narrated from some of his companions, from al-Washsha’, from Abu Khaythamah, from Abu ‘Abdullah (a.s). Imam (a.s) said: "My father (Imam Al Bair (a.s)) instructed me to wash him when he passed away. He (Imam Al Bariq (a.s)) said to me: 'Write, O my son.' Then he (Imam Al Baqir (a.s)) said: 'They will instruct you to do differently from what you do, so say to them: This is the instruction of my father, and I will not deviate from his words.' Then he (Imam Al Baqir (a.s)) said: 'You begin by washing his hands, then perform ablution (Wudu) for him, similar to the ablution for prayer. Then take water and lotus leaves (Sidr).' "

وما ذكره من الدعاء عند غسل الميت.

The narration continues, mentioning the supplications to be recited during the washing of the deceased. ____________________﴾ HADITH ﴿

فَأَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْحَسَنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ عَنْ أَبِيهِ عَنْ أَبِي اَلْحَسَنِ عَلِيِّ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنِ اِبْنِ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ غَالِبٍ عَنْ سَعْدٍ اَلْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« أَيُّمَا مُؤْمِنٍ غَسَلَ مُؤْمِناً فَقَالَ إِذَا قَلَّبَهُ اَللَّهُمَّ هَذَا بَدَنُ عَبْدِكَ اَلْمُؤْمِنِ وَ قَدْ أَخْرَجْتَ رُوحَهُ مِنْهُ وَ فَرَّقْتَ بَيْنَهُمَا فَعَفْوَكَ عَفْوَكَ إِلاَّ غَفَرَ اَللَّهُ لَهُ ذُنُوبَ سَنَةٍ إِلاَّ اَلْكَبَائِرَ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Hasan Muhammad ibn Ahmad ibn Dawud, from his father, from Abu al-Hasan ‘Ali ibn al-Husayn, from Muhammad ibn Yahya, from Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn al-Husayn ibn Abi al-Khattab, from Ibn Mahbub, from ‘Abdullah ibn Ghalib, from Sa‘d al-Iskaf, from Abu Ja‘far (a.s). Imam (a.s) said: "Any believer who washes another believer and says, while turning him over, 'O Allah (swt), this is the body of Your believing servant, and You have removed his soul from it and separated the two, so forgive him, forgive him,' Allah (swt) will forgive him (the washer) the sins of a year, except the major sins."

قال الشيخ أيده الله تعالى:( وإذا فرغ من الغسلات الثلاث ألقى عليه ثوبا نظيفا فنشفه). فقد مضى ذكره. ثم قال: ثم اعتزل ناحيه فغسل يديه إلى مرفقيه وصار إلى الاكفان التي كان أعدها له فبسطها على شئ طاهر يضع الحبرة أو اللفافة التي تكون بدلا منها وهي الظاهرة وينشرها وينثر عليها شيئا من الذريرة التي كان أعدها. ثم يضع اللفافة الاخرى عليها وبنثر عليها شيئا من الذريرة ويضع القميص على الازار وينثر عليه شيئا من الذريرة ويكثر منه، ثم يرجع إلى الميت فينقله من الموضع الذي غسله فيه حتى يضعه في قميصه ويأخذ شيئا من القطن فيضع عليه شيئا من الذريرة ويجعله على مخرج النجو ويضع شيئا من القطن وعليه الذريرة على قبله ويشده بالخرقة التي ذكرناها شدا وثيقا إلى وركيه لئلا يخرج منه شئ ويأخذ الخرقة التي سميناها مئزرا فيلفها عليه من سرته إلى حيث تبلغ من ساقيه كما يأتزر الحي فتكون فوق الخرقة التي شدها على القطن، ويعمد إلى الكافور الذي اعده لتحنيطه فيسحقه بيده ويضع منه على جبهته التي كان يسجد عليها لربه عزوجل ويضع منه على طرف أنفه الذي كان يرغم به له في السجود ويضع منه على باطن كفيه فيمسح به راحتيه وأصابعهما التي كان يتلقى الارض بهما في سجوده ويضع على عيني ركبتيه وظاهر أصابع قدميه لانها من مساجده فان فضل من الكافور شئ كشف قميصه عن صدره والقاه عليه ومسحه به ثم رد القميص بعد ذلك إلى حاله ويأخذ الجريدتين فيجعل عليهما شيئا من القطن ويضع احديهما من جانبه الايمن مع ترقوته يلصقها بجلده ويضع الاخرى من جانبه الايسر ما بين القميص والازار.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “When the three washings are completed, a clean cloth should be placed over him to dry him. This has already been mentioned.” Then he, (Shaykh (Al-Mufid)), said: “After that, the washer should withdraw to one side, wash his hands up to the elbows, and proceed to the shrouds that had been prepared. He should spread them on a clean surface, placing the outermost shroud (Hibarah) or its substitute, which is visible, and sprinkle it with some prepared powdered perfume (Dharirah). Then he places the next shroud over it and sprinkles it with more Dharirah. He lays the shirt (Qamis) over the lower garment (Izar) and sprinkles it with Dharirah abundantly. Next, he returns to the deceased, moves him from the place where he was washed, and places him in his shirt. He takes some cotton, sprinkles it with Dharirah, and places it on the excretory openings. He also places cotton sprinkled with Dharirah on the private parts, securing it firmly with the cloth mentioned earlier to the thighs to prevent anything from leaking out. Then he takes the cloth referred to as the loincloth (Mi’zar) and wraps it around the body from the navel to the lower legs, similar to the loincloth worn by the living, placing it over the secured cloth with the cotton. He then takes the camphor prepared for embalming, crushes it in his hands, and applies it to the forehead, where the deceased used to prostrate to his Lord, and to the tip of his nose, which he humbled in prostration. He also applies it to the palms and fingers, which touched the ground during prostration, and to the knees and the tops of the toes, as they were also used in prostration. If any camphor remains, he uncovers the deceased’s chest and sprinkles it there, rubbing it in before returning the shirt to its original position. Finally, he takes the two palm branches (Jareedah), wraps them with cotton, and places one on the right side near the collarbone, pressing it against the skin, and the other on the left side, between the shirt and the lower garment.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنْ يَأْمُرَ لِي بِقَمِيصٍ أُعِدُّهُ لِكَفَنِي فَبَعَثَ بِهِ إِلَيَّ فَقُلْتُ كَيْفَ أَصْنَعُ فَقَالَ« اِنْزِعْ أَزْرَارَهُ».

Sa'd ibn ‘Abdullah narrated from Ahmad ibn Muhammad, from Muhammad ibn Isma‘il ibn Bazee‘. He said: I asked Abu Ja‘far (a.s) to order a shirt for me that I could prepare as part of my shroud. So Imam (a.s) sent it to me. I asked: "What should I do with it?" Imam (a.s) said: "Remove its buttons."

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يَكُونُ لَهُ اَلْقَمِيصُ أَ يُكَفَّنُ فِيهِ قَالَ« اِقْطَعْ أَزْرَارَهُ» قُلْتُ وَ كُمَّهُ قَالَ« لاَ إِنَّمَا ذَاكَ إِذَا قُطِعَ لَهُ وَ هُوَ جَدِيدٌ لَمْ يَجْعَلْ لَهُ كُمّاً فَأَمَّا إِذَا كَانَ ثَوْباً لَبِيساً فَلاَ تَقْطَعْ مِنْهُ إِلاَّ اَلْأَزْرَارَ».

From him, from Muhammad ibn ‘Isa, from Muhammad ibn Sinan, from someone who informed him, from Abu ‘Abdullah (a.s). He said: I asked Imam (a.s), "If a man has a shirt, should he be shrouded in it?" Imam (a.s) replied: "Cut off its buttons." I asked: "And its sleeves?" Imam (a.s) said: "No. That is only if it is cut for him and is new, in which case no sleeves should be made for it. But if it is a garment that has already been worn, then do not cut anything from it except the buttons."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنْ غُسْلِ اَلْمَيِّتِ قَالَ« تَبْدَأُ فَتَطْرَحُ عَلَى سَوْأَتِهِ خِرْقَةً ثُمَّ تَنْضِحُ عَلَى صَدْرِهِ وَ رُكْبَتَيْهِ مِنَ اَلْمَاءِ ثُمَّ تَبْدَأُ فَتَغْسِلُ اَلرَّأْسَ وَاَللِّحْيَةَ بِسِدْرٍ حَتَّى تُنَقِّيَهُ ثُمَّ تَبْدَأُ بِشِقِّهِ اَلْأَيْمَنِ ثُمَّ بِشِقِّهِ اَلْأَيْسَرِ وَ إِنْ غَسَلْتَ رَأْسَهُ وَ لِحْيَتَهُ بِالْخِطْمِيِّ فَلاَ بَأْسَ وَ تُمِرُّ يَدَكَ عَلَى ظَهْرِهِ وَ بَطْنِهِ بِجَرَّةٍ مِنْ مَاءٍ حَتَّى تَفْرُغَ مِنْهُمَا ثُمَّ بِجُزْءٍ مِنْ كَافُورٍ تَجْعَلُ فِي اَلْجَرَّةِ مِنَ اَلْكَافُورِ نِصْفَ حَبَّةٍ ثُمَّ تَغْسِلُ رَأْسَهُ وَ لِحْيَتَهُ ثُمَّ شِقَّهُ اَلْأَيْمَنَ ثُمَّ شِقَّهُ اَلْأَيْسَرَ وَ تُمِرُّ يَدَكَ عَلَى جَسَدِهِ كُلِّهِ وَ تَنْصِبُ رَأْسَهُ وَ لِحْيَتَهُ شَيْئاً ثُمَّ تُمِرُّ يَدَكَ عَلَى بَطْنِهِ فَتَعْصِرُهُ شَيْئاً حَتَّى يَخْرُجَ مِنْ مَخْرَجِهِ مَا خَرَجَ وَ يَكُونُ عَلَى يَدَيْكَ خِرْقَةٌ تُنَقِّي بِهَا دُبُرَهُ ثُمَّ مَيِّلْ بِرَأْسِهِ شَيْئاً فَتَنْفُضُهُ حَتَّى يَخْرُجَ مِنْ مَنْخِرِهِ مَا خَرَجَ ثُمَّ تَغْسِلُهُ بِجَرَّةٍ مِنْ مَاءِ اَلْقَرَاحِ فَذَلِكَ ثَلاَثُ جِرَارٍ فَإِنْ زِدْتَ فَلاَ بَأْسَ وَ تُدْخِلُ فِي مَقْعَدَتِهِ شَيْئاً مِنَ اَلْقُطْنِ مَا دَخَلَ ثُمَّ تُجَفِّفُهُ بِثَوْبٍ نَظِيفٍ ثُمَّ تَغْسِلُ يَدَيْكَ إِلَى اَلْمَرَافِقِ وَرِجْلَيْكَ إِلَى اَلرُّكْبَتَيْنِ ثُمَّ تُكَفِّنُهُ تَبْدَأُ وَ تَجْعَلُ عَلَى مَقْعَدَتِهِ شَيْئاً مِنَ اَلْقُطْنِ وَ ذَرِيرَةٍ وَ تَضُمُّ فَخِذَيْهِ عَلَيْهَا ضَمّاً شَدِيداً وَ جَمِّرْ ثِيَابَهُ بِثَلاَثَةِ أَعْوَادٍ ثُمَّ تَبْدَأُ فَتَبْسُطُ اَللِّفَافَةَ طُولاً ثُمَّ تَذُرُّ عَلَيْهَا شَيْئاً مِنَ اَلذَّرِيرَةِ ثُمَّ اَلْإِزَارَ طُولاً حَتَّى يُغَطِّيَ اَلصَّدْرَ وَ اَلرِّجْلَيْنِ ثُمَّ اَلْخِرْقَةَ عَرْضُهَا قَدْرُ شِبْرٍ وَنِصْفٍ ثُمَّ اَلْقَمِيصَ تَشُدُّ اَلْخِرْقَةَ عَلَى اَلْقَمِيصِ بِحِيَالِ اَلْعَوْرَةِ وَاَلْفَرْجِ حَتَّى لاَ يَظْهَرَ مِنْهُ شَيْءٌ وَ اِجْعَلِ اَلْكَافُورَ فِي مَسَامِعِهِ وَ أَثَرِ سُجُودِهِ مِنْهُ وَ فِيهِ وَ أَقِلَّ مِنَ اَلْكَافُورِ وَ اِجْعَلْ عَلَى عَيْنَيْهِ قُطْناً وَفِيهِ وَأُذُنَيْهِ شَيْئاً قَلِيلاً ثُمَّ عَمِّمْهُ وَأَلْقِ عَلَى وَجْهِهِ ذَرِيرَةً وَ لْيَكُنْ طَرَفُ اَلْعِمَامَةِ مُتَدَلِّياً عَلَى جَانِبِهِ اَلْأَيْسَرِ قَدْرَ شِبْرٍ تَرْمِي بِهَا عَلَى وَجْهِهِ وَ لْيَغْتَسِلِ اَلَّذِي غَسَلَهُ وَ كُلُّ مَنْ مَسَّ مَيِّتاً فَعَلَيْهِ اَلْغُسْلُ وَ إِنْ كَانَ اَلْمَيِّتُ قَدْ غُسِلَ وَ اَلْكَفَنُ يَكُونُ بُرْداً وَ إِنْ لَمْ يَكُنْ بُرْداً فَاجْعَلْهُ كُلَّهُ قُطْناً فَإِنْ لَمْ تَجِدْ عِمَامَةَ قُطْنٍ فَاجْعَلِ اَلْعِمَامَةَ سَابِرِيّاً» وَ قَالَ «تَحْتَاجُ اَلْمَرْأَةُ مِنَ اَلْقُطْنِ لِقُبُلِهَا قَدْرَ نِصْفِ مَنٍّ» وَ قَالَ« اَلتَّكْفِينُ أَنْ تَبْدَأَ بِالْقَمِيصِ ثُمَّ بِالْخِرْقَةِ فَوْقَ اَلْقَمِيصِ عَلَى أَلْيَيْهِ وَ فَخِذَيْهِ وَ عَوْرَتِهِ وَ تَجْعَلُ طُولَ اَلْخِرْقَةِ ثَلاَثَةَ أَذْرُعٍ وَ نِصْفاً وَ عَرْضُهَا شِبْرٌ وَ نِصْفٌ ثُمَّ تَشُدُّ اَلْإِزَارَ أَرْبَعَةً ثُمَّ اَللِّفَافَةَ ثُمَّ اَلْعِمَامَةَ عَلَى وَجْهِهِ وَ تَجْعَلُ عَلَى كُلِّ ثَوْبٍ شَيْئاً مِنَ اَلْكَافُورِ وَتَطْرَحُ عَلَى كَفَنِهِ ذَرِيرَةً» وَ قَالَ« إِنْ كَانَ فِي اَللِّفَافَةِ خَرْقٌ» وَ قَالَ« اَلْجَرَّةُ اَلْأُولَى اَلَّتِي يُغْسَلُ بِهَا اَلْمَيِّتُ بِمَاءِ اَلسِّدْرِ وَ اَلْجَرَّةُ اَلثَّانِيَةُ بِمَاءِ اَلْكَافُورِ تُفَتُّ فِيهَا فَتّاً قَدْرَ نِصْفِ حَبَّةٍ وَ اَلْجَرَّةُ اَلثَّالِثَةُ بِمَاءِ اَلْقَرَاحِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Ja‘far Muhammad ibn ‘Ali, from Muhammad ibn al-Hasan, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn al-Hasan ibn ‘Ali ibn Faddal, from ‘Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from ‘Ammar ibn Musa: Abu ‘Abdullah (a.s) was asked about the washing (Ghusl) of the deceased. Imam (a.s) said: "You begin by placing a cloth over his private area, then sprinkle water on his chest and knees. Then start by washing his head and beard with lotus leaves (Sidr) until it is cleaned. Next, wash the right side of his body and then the left side. If you wash his head and beard with marshmallow (Khitmi), there is no harm. Pass your hand over his back and abdomen with a jug of water until you finish both sides. Then take some camphor and add half a seed’s worth to a jug of water. Wash his head and beard, then his right side, and then his left side. Rub your hand over his entire body. Raise his head and beard slightly, then press his abdomen gently so that whatever remains inside may exit. Clean his back passage using a cloth, and tilt his head slightly to expel any residue from his nose. Wash him with a jug of pure water. This makes three jugs, but if you use more, it is fine. Insert some cotton into his rectum to block any leakage. Then dry him with a clean cloth. Wash your hands up to the elbows and feet up to the knees. Then shroud him, starting by placing some cotton mixed with powdered perfume (Dharirah) on his private parts and tightly binding his thighs. Perfume his clothes with the smoke of three incense sticks, then spread the outer shroud (Lifafah) lengthwise, sprinkle it with Dharirah, and spread the lower garment (Izar) lengthwise to cover the chest and legs. Next, prepare a cloth about a span and a half wide, then the shirt (Qamis). Bind the cloth tightly around the shirt over the private parts to conceal them completely. Place camphor in his ears, on the traces of his prostrations, and in other areas, but use it sparingly. Place cotton on his eyes and ears, and apply a little inside. Then wrap his head with a turban, letting one end hang about a span long over his left side, and let it cover his face. The one who washes the deceased must then bathe, as must anyone who touches the body. If the deceased has already been washed, the shroud should preferably include a Burd (striped cloth). If not available, use cotton fabric, and if no cotton turban is available, use one made of Saberi cloth. For a woman, half a Mann of cotton should be used for her private parts. The shrouding begins with the shirt, followed by the cloth (Khirqah) over the shirt, covering the buttocks, thighs, and private parts. The length of the cloth should be three and a half arm-lengths, and its width should be a span and a half. The lower garment is tied next, followed by the outer shroud and then the turban over the face. Sprinkle camphor on each layer of clothing and spread Dharirah over the shroud. If there is a tear in the shroud, it should be repaired. The first jug is used to wash the deceased with water and lotus leaves (Sidr). The second jug contains water mixed with crushed camphor - about half a seed. The third jug is plain water."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ رِجَالِهِ عَنْ يُونُسَ عَنْهُمْ عَلَيْهِمُ اَلسَّلاَمُ قَالَ: فِي تَحْنِيطِ اَلْمَيِّتِ وَ تَكْفِينِهِ قَالَ« اُبْسُطِ اَلْحِبَرَةَ بَسْطاً ثُمَّ اُبْسُطْ عَلَيْهَا اَلْإِزَارَ ثُمَّ اُبْسُطِ اَلْقَمِيصَ عَلَيْهِ وَ تَرُدُّ مُقَدَّمَ اَلْقَمِيصِ عَلَيْهِ ثُمَّ اِعْمِدْ إِلَى كَافُورٍ مَسْحُوقٍ فَضَعْهُ عَلَى جَبْهَتِهِ وَ مَوْضِعِ سُجُودِهِ وَ اِمْسَحْ بِالْكَافُورِ عَلَى جَمِيعِ مَغَابِنِهِ مِنَ اَلْيَدَيْنِ وَ اَلرِّجْلَيْنِ مِنْ وَسَطِ رَاحَتَيْهِ ثُمَّ يُحْمَلُ فَيُوضَعُ عَلَى قَمِيصِهِ وَ يُرَدُّ مُقَدَّمُ اَلْقَمِيصِ عَلَيْهِ فَيَكُونُ اَلْقَمِيصُ غَيْرَ مَكْفُوفٍ وَ لاَ مَزْرُورٍ وَ تَجْعَلُ لَهُ قِطْعَتَيْنِ مِنْ جَرِيدِ اَلنَّخْلِ رَطْباً قَدْرَ ذِرَاعٍ تَجْعَلُ لَهُ وَاحِدَةً بَيْنَ رُكْبَتَيْهِ نِصْفٌ مِمَّا يَلِي اَلسَّاقَ وَ نِصْفٌ مِمَّا يَلِي اَلْفَخِذَ وَ تَجْعَلُ اَلْأُخْرَى تَحْتَ إِبْطِهِ اَلْأَيْمَنِ وَ لاَ تَجْعَلْ فِي مَنْخِرَيْهِ وَ لاَ فِي بَصَرِهِ وَ مَسَامِعِهِ وَ لاَ وَجْهِهِ قُطْناً وَ لاَ كَافُوراً ثُمَّ يُعَمَّمُ يُؤْخَذُ وَسَطُ اَلْعِمَامَةِ فَيُثْنَى عَلَى رَأْسِهِ بِالتَّدَوُّرِ ثُمَّ يُلْقَى فَضْلُ اَلْأَيْمَنِ عَلَى اَلْأَيْسَرِ وَ اَلْأَيْسَرِ عَلَى اَلْأَيْمَنِ وَ يُمَدُّ عَلَى صَدْرِهِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from ‘Ali ibn Ibrahim, from his father, from his companions, from Yunus, from them (a.s): Imam (a.s) said regarding the embalming (Tahnit) and shrouding (Takfin) of the deceased. Imam (a.s) said: "Spread out the outer shroud (Hibarah) fully, then spread the lower garment (Izar) over it, and then spread the shirt (Qamis) on top of it. Fold the front of the shirt over the deceased. Then take powdered camphor and place it on his forehead and the places of his prostration. Wipe camphor over the joints of his body, including the hands and feet, and the center of his palms. Next, he should be carried and placed over his shirt, and the front of the shirt should be folded over him, leaving it unsewn and unbuttoned. Prepare two fresh palm branches (Jareed) about an arm’s length each. Place one between his knees, with half extending toward the shin and half toward the thigh. Place the other branch under his right armpit. Do not place cotton or camphor in his nostrils, eyes, ears, or face. Then wrap his head with a turban (Imamah). Take the middle of the turban and fold it around his head in a circular manner. Then let the right end hang over the left side, and the left end hang over the right side, and extend it over his chest."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا كَفَّنْتَ اَلْمَيِّتَ فَذُرَّ عَلَى كُلِّ ثَوْبٍ شَيْئاً مِنْ ذَرِيرَةٍ وَ كَافُورٍ».

And through this chain of narrators, from Muhammad ibn Ya‘qub, from a group of our companions, from Ahmad ibn Muhammad, from ‘Uthman ibn ‘Isa, from Sama‘ah, from Abu ‘Abdullah (a.s): Imam (a.s) said: "When you shroud the deceased, sprinkle some powdered perfume (Dharirah) and camphor on each piece of clothing."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَرَدْتَ أَنْ تُحَنِّطَ اَلْمَيِّتَ فَاعْمِدْ إِلَى اَلْكَافُورِ فَامْسَحْ بِهِ آثَارَ اَلسُّجُودِ مِنْهُ وَ مَفَاصِلَهُ كُلَّهَا وَ رَأْسَهُ وَ لِحْيَتَهُ وَ عَلَى صَدْرِهِ مِنَ اَلْحَنُوطِ» وَ قَالَ« اَلْحَنُوطُ لِلرَّجُلِ وَ اَلْمَرْأَةِ سَوَاءٌ» وَ قَالَ« وَ أَكْرَهُ أَنْ يُتْبَعَ بِمِجْمَرَةٍ».

And through this chain of narrators, from Muhammad ibn Ya‘qub, from ‘Ali ibn Ibrahim, from his father, from Ibn Abi ‘Umayr, from Hammad, from al-Halabi, from Abu ‘Abdullah (a.s): Imam (a.s) said: "When you intend to embalm (Tahnit) the deceased, take the camphor and wipe it over the traces of prostration, all the joints, the head, the beard, and the chest with the embalming mixture (Hanoot)." Imam (a.s) also said: "The embalming process is the same for both men and women." And Imam (a.s) said: "I dislike following the deceased with a censer (Majmarah)."

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ كَيْفَ أَصْنَعُ بِالْحَنُوطِ قَالَ« تَضَعُ فِي فَمِهِ وَ مَسَامِعِهِ وَ آثَارِ اَلسُّجُودِ مِنْ وَجْهِهِ وَ يَدَيْهِ وَ رُكْبَتَيْهِ».

Ali ibn al-Husayn narrated from Muhammad ibn Ahmad ibn ‘Ali, from ‘Abdullah ibn al-Salt, from al-Nadr ibn Suwayd, from ‘Abdullah ibn Sinan. I asked Abu ‘Abdullah (a.s): "How should I apply the embalming mixture (Hanoot)?" Imam (a.s) said: "Place it in his mouth, ears, and on the traces of prostration - his forehead, hands, and knees."

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْكَاهِلِيِّ وَ اَلْحُسَيْنِ بْنِ اَلْمُخْتَارِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُوضَعُ اَلْكَافُورُ مِنَ اَلْمَيِّتِ عَلَى مَوْضِعِ اَلْمَسَاجِدِ وَ عَلَى اَللَّبَّةِ وَ بَاطِنِ اَلْقَدَمَيْنِ وَ مَوْضِعِ اَلشِّرَاكِ مِنَ اَلْقَدَمَيْنِ وَ عَلَى اَلرُّكْبَتَيْنِ وَ اَلرَّاحَتَيْنِ وَ اَلْجَبْهَةِ وَ اَللَّبَّةِ».

Ali ibn Muhammad narrated from Ayyub ibn Nuh, from Ibn Muskan, from al-Kahili and al-Husayn ibn al-Mukhtar, from Abu ‘Abdullah (a.s): Imam (a.s) said: "Camphor should be placed on the deceased at the locations of prostration - on the forehead, the palms, the knees, the tips of the toes, the inner side of the feet, the insteps where the straps of sandals rest, and the hollow of the throat (Labbah)."

ولا ينافي هذا ما رواه

And this does not contradict what was narrated.

فَضَالَةُ عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ:« لاَ تَجْعَلْ فِي مَسَامِعِ اَلْمَيِّتِ حَنُوطاً».

Fadalah narrated from Aban, from ‘Abd al-Rahman ibn Abi ‘Abdillah, from Abu ‘Abdullah (a.s): Imam (a.s) said: "Do not place the embalming mixture (Hanoot) in the ears of the deceased."

لان الوجه في الرواية الاولى من قوله في فمه أن يحمل على انه على فيه لانه ليس من السنة أن يجعل الحنوط في الفم.

As for the earlier narration mentioning placing it in the mouth, it should be understood as placing it near the mouth, as it is not part of the Sunnah to place Hanoot inside the mouth.

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ كَيْفَ أَصْنَعُ بِالْكَفَنِ قَالَ« تَأْخُذُ خِرْقَةً فَتَشُدُّ عَلَى مَقْعَدَتِهِ وَ رِجْلَيْهِ» قُلْتُ فَالْإِزَارُ قَالَ« إِنَّهَا لاَ تُعَدُّ شَيْئاً إِنَّمَا تُصْنَعُ لِيُضَمَّ مَا هُنَاكَ لِئَلاَّ يَخْرُجَ مِنْهُ شَيْءٌ وَ مَا يُصْنَعُ مِنَ اَلْقُطْنِ أَفْضَلُ مِنْهَا ثُمَّ يُخْرَقُ اَلْقَمِيصُ إِذَا غُسِلَ وَ يُنْزَعُ مِنْ رِجْلَيْهِ» قَالَ« ثُمَّ اَلْكَفَنُ قَمِيصٌ غَيْرُ مَزْرُورٍ وَ لاَ مَكْفُوفٍ وَ عِمَامَةٌ يُعَصَّبُ بِهَا رَأْسُهُ وَ يُرَدُّ فَضْلُهَا عَلَى رِجْلَيْهِ».

And through this chain of narrators, from Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from al-Nadr ibn Suwayd, from ‘Abdullah ibn Sinan: He said: I asked Abu ‘Abdullah (a.s), "How should I prepare the shroud (Kafan)?" Imam (a.s) said: "Take a piece of cloth and tie it around his lower body and legs." I asked: "What about the Izar (lower garment)?" Imam (a.s) said: "It is not considered significant; it is only used to secure that area so nothing comes out. What is made from cotton is better than it. Then the shirt (Qamis) is torn after washing and removed from the legs." Imam (a.s) said: "The shroud consists of a shirt without buttons or sewn edges, and a turban (Imamah) that is tied around the head, with its excess length folded back over the legs."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْعِمَامَةِ لِلْمَيِّتِ قَالَ« حَنِّكْهُ».

And through this chain of narrators, from Muhammad ibn Ya‘qub, from ‘Ali ibn Ibrahim, from his father, from Ibn Abi ‘Umayr, from some of our companions, from Abu ‘Abdullah (a.s): Imam (a.s) said regarding the turban (Imamah) for the deceased. Imam (a.s) said: "Wrap it under his chin (Hannikhu)."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ رَجُلٍ عَنْ يَحْيَى بْنِ عُبَادَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« تُؤْخَذُ جَرِيدَةٌ رَطْبَةٌ قَدْرَ ذِرَاعٍ فَتُوضَعُ» وَ أَشَارَ بِيَدِهِ مِنْ عِنْدِ تَرْقُوَتِهِ إِلَى يَدِهِ« تَلُفُّهُ مَعَ ثِيَابِهِ» قَالَ وَ قَالَ اَلرَّجُلُ لَقِيتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ بَعْدُ فَسَأَلْتُهُ عَنْهُ فَقَالَ« نَعَمْ قَدْ حَدَّثْتُ بِهِ يَحْيَى بْنَ عُبَادَةَ».

And through this chain of narrators, from ‘Ali ibn Ibrahim, from his father, from ‘Abdullah ibn al-Mughirah, from a man, from Yahya ibn ‘Ubadah, from Abu ‘Abdullah (a.s): Imam (a.s) said: "A fresh palm branch (Jareedah), about an arm’s length, should be taken and placed" - and he gestured with his hand from the collarbone to the hand -"and it should be wrapped with his shroud." The narrator said: I later met Abu ‘Abdullah (a.s) and asked him about this, and Imam (a.s) said, "Yes, I did narrate it to Yahya ibn ‘Ubadah."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: إِنَّ اَلْجَرِيدَةَ قَدْرُ شِبْرٍ تُوضَعُ وَاحِدَةٌ مِنْ عِنْدِ اَلتَّرْقُوَةِ إِلَى مَا بَلَغَتْ مِمَّا يَلِي اَلْجِلْدَ اَلْأَيْمَنَ وَ اَلْأُخْرَى فِي اَلْأَيْسَرِ مِنْ عِنْدِ اَلتَّرْقُوَةِ إِلَى مَا بَلَغَتْ مِنْ فَوْقِ اَلْقَمِيصِ.

And through this chain of narrators, from ‘Ali ibn Ibrahim, from his father, from Ibn Abi ‘Umayr, from Jamil ibn Darraj: He said: "The palm branch (Jareedah) should be about a span in length. One is placed starting at the collarbone, extending along the right side of the body, close to the skin. The other is placed on the left side, starting at the collarbone, extending above the shirt."

قال الشيخ أيده الله تعالى: ويستحب أن يكتب على قميصه وحبرته أو اللفافة التي تقوم مقامها أو الجريدتين باصبعه فلان يشهد أن لا إله إلا الله وإن كتب ذلك بتربة الحسين بن علي عليهما السلام كان فيه فضل كثير ولا يكتبه بسواد ولا صبغ من الاصباغ.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “It is recommended to write on his shirt, his outer shroud (Hibarah), or the cloth that serves its place, or on the two palm branches, using one’s finger: 'So-and-so bears witness that there is no god but Allah (swt).' If this is written with the soil from the grave of Husayn ibn ‘Ali (a.s), it carries great merit. However, it should not be written with ink or any dyes.”

عَلِيُّ بْنُ الْحُسَيْنِ عَنْ سَعْدِ بْنِ عَبْدِ اللهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنْ أَبِي كَهْمَسٍ، قَالَ: حَضَرْتُ مَوْتَ إِسْمَاعِيلَ عَلَيْهِ السَّلَامُ وَأَبُو عَبْدِ اللهِ عَلَيْهِ السَّلَامُ جَالِسٌ عِنْدَهُ، فَلَمَّا حَضَرَهُ الْمَوْتُ شَدَّ لِحْيَيْهِ وَغَمَّضَهُ وَغَطَّى عَلَيْهِ الْمِلْحَفَةَ، ثُمَّ أَمَرَ بِتَهْيِئَتِهِ، فَلَمَّا فَرَغَ مِنْ أَمْرِهِ دَعَا بِكَفَنِهِ فَكَتَبَ فِي حَاشِيَةِ الْكَفَنِ: إِسْمَاعِيلُ يَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللهُ.

Ali ibn al-Husayn narrated from Sa‘d ibn ‘Abdullah, from Ya‘qub ibn Yazid, from Muhammad ibn Shu‘ayb, from Abu Kahmas: He said: "I was present at the death of Isma‘il (a.s) while Abu ‘Abdullah (a.s) was sitting beside him. When death had approached him, he tied his jaw, closed his eyes, and covered him with a cloth. Then Imam (a.s) ordered his preparation (for burial). When Imam (a.s) completed the arrangements, Imam (a.s) called for the shroud and wrote on its edge: 'Isma‘il bears witness that there is no god but Allah (swt).'"

قال الشيخ أيده الله تعالى:( ويعممه كما يعمم الحي ويحنكه بالعمامة ويجعل لها طرفين على صدره). فقد مضى شرحه ويوضحه ايضا.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “The deceased should be wrapped with the turban (Imamah) as the living are wrapped, and it should be tied under the chin (Hannik) with its ends placed on his chest. This has already been explained and is further clarified here.”

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ اَلْخَزَّازِ عَنْ عُثْمَانَ اَلنَّوَّاءِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي أَغْسِلُ اَلْمَوْتَى قَالَ« أَ وَ تُحْسِنُ» قُلْتُ إِنِّي أَغْسِلُ فَقَالَ« إِذَا غَسَلْتَ فَارْفُقْ بِهِ وَ لاَ تَغْمِزْهُ وَ لاَ تَمَسَّ مَسَامِعَهُ بِكَافُورٍ وَ إِذَا عَمَّمْتَهُ فَلاَ تُعَمِّمْهُ عِمَّةَ اَلْأَعْرَابِيِّ» قُلْتُ وَ كَيْفَ أَصْنَعُ قَالَ« خُذِ اَلْعِمَامَةَ مِنْ وَسَطِهَا وَ اُنْشُرْهَا عَلَى رَأْسِهِ ثُمَّ رُدَّهَا إِلَى خَلْفِهِ وَ اِطْرَحْ طَرَفَيْهَا عَلَى صَدْرِهِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from ‘Ali ibn Ibrahim, from his father, from Ibn Abi ‘Umayr, from Abu Ayyub al-Khazzaz, from ‘Uthman al-Nawwa’: He said: I said to Abu ‘Abdullah (a.s), "I wash the deceased." Imam (a.s) asked: "Do you do it properly?" I said: "I wash them." Imam (a.s) said: "When you wash, be gentle with the deceased. Do not press him, and do not apply camphor to his ears. And when you wrap his head with a turban (Imamah), do not tie it like the turban of the Bedouins." I said: "How should I do it?" Imam (a.s) said: "Take the turban from its middle, spread it over his head, then fold it behind him, and place its two ends on his chest."

سَهْلُ بْنُ زِيَادٍ عَنْ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللهِ عَلَيْهِ السَّلَامُ قَالَ: يُكَفَّنُ الْمَيِّتُ فِي خَمْسَةِ أَثْوَابٍ: قَمِيصٍ لَا يُزَرُّ عَلَيْهِ، وَإِزَارٍ، وَخِرْقَةٍ يُعْصَبُ بِهَا وَسَطُهُ، وَبُرْدٍ يُلَفُّ فِيهِ، وَعِمَامَةٍ يُعْتَمُّ بِهَا وَيُلْقَى فَضْلُهَا عَلَى وَجْهِهِ.

Sahl ibn Ziyad narrated from Ibn Mahbub, from Mu‘awiyah ibn Wahb, from Abu ‘Abdullah (a.s): Imam (a.s) said: "The deceased should be shrouded in five garments - a shirt (Qamis) without buttons, a lower garment (Izar), a cloth (Khirqah) tied around the waist, a striped outer wrap (Burd) in which he is wrapped, and a turban (Imamah) with which his head is covered, leaving its excess length over his face."

ثم قال الشيخ أيده الله تعالى: ثم يلفه في اللفافة فيطوي جانبها الايسر على جانبها الايمن وجانبها الايمن على جانبها الايسر ويصنع بالحبرة مثل ذلك ويعقد طرفيها مما يلي رأسه ورجليه، وينبغي للذي يلي أمر الميت في غسله وتكفينه أن يبتدئ عند حصول حوايجه التي ذكرناها بقطع اكفانه وينثر الذريرة عليها ثم يلفها جميعا ويعزلها فإذا فرغ من غسله نقله إليها من غير تلبث واشتغال عنه، وان اخر نثر الذريرة حتى يفرغ من غسله فليصنع به ما وصفناه، واعدادها مفروغا منها بجميع حوائجه قبل غسله أفضل، ويكفنه وهو موجه كما كان في غسله فإذا فرغ غاسل الميت من غسله توضأ وضوء الصلاة ثم اغتسل كما ذكرناه في أبواب الاغسال وشرحناه وإن كان الذي أعانه بصب الماء عليه قد مس الميت قبل غسله فليغتسل ايضا من ذلك كما اغتسل المتولي لغسله وإن لم يكن مسه قبل غسله لم يجب عليه غسل ولا وضوء إلا أن يكون قد أحدث ما يوجب ذلك عليه فتلزمه الطهارة له لا من أجل صب الماء على الميت، فإذا فرغ من غسله وتكفينه وتحنيطه فليحمله إلى قبره على سريره وليصل عليه هو ومن اتبعه من اخوانه قبل دفنه، وسأبين الصلاة على الاموات في أبواب الصلوات ان شاء الله تعالى. فقد مضى شرح هذا كله مستوفى وسيأتي شرح الصلاة على الاموات عند انتهائنا إلى أبواب الصلوات إن شاء الله تعالى. قال الشيخ أيده الله تعالى:( وينبغي لمن شيع جنازة ان يمشي خلفها وبين جنبيها ولا يمشي أمامها فان الجنازة متبوعة وليست تابعة ومشيعة غير مشيعة).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “Then the body is wrapped in the outer shroud (Lifafah) by folding its left side over the right and the right side over the left. The same is done with the striped wrap (Hibarah), and its ends are tied at the head and feet. The one responsible for the washing and shrouding of the deceased should first prepare the shroud, sprinkle powdered perfume (Dharirah) on it, and keep it ready. After completing the washing, the body should be transferred to the shroud without delay. If the sprinkling of Dharirah is delayed until after the washing, then it should be applied as described. However, preparing the shroud and its requirements in advance is better. The shrouding should be done while the deceased is positioned facing the Qiblah, as he was during washing. Once the washing is completed, the washer should perform ablution (Wudu) similar to that for prayer and then perform Ghusl, as described earlier in the chapters on ritual baths. Anyone who assisted by pouring water on the deceased and touched the body before washing must also perform Ghusl. However, if they did not touch the body, no Ghusl or Wudu is required unless they invalidate their state of purity through other means, in which case purification is necessary, but not because of pouring water. After completing the washing, shrouding, and embalming, the deceased should be carried to the grave on a bier, and those accompanying him should offer the funeral prayer before burial.” The Shaykh (Al-Mufid), may Allah (swt) support him, said: “This has already been explained in detail, and the funeral prayer will be discussed later in the chapters on prayers, Allah (swt) willing.” The Shaykh (Al-Mufid), may Allah (swt) support him, also said: “It is recommended for those attending the funeral procession to walk behind or beside the bier, not in front of it, because the bier is to be followed, not to follow others.”

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ[ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ خ ل] يَقُولُ:« اِتْبَعُوا اَلْجَنَازَةَ وَ لاَ تَتْبَعُكُمْ خَالِفُوا أَهْلَ اَلْكِتَابِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Ja‘far Muhammad ibn ‘Ali, from Muhammad ibn al-Hasan, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from al-Nawfali, from al-Sakuni, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s), from his forefathers, from Imam Ali (a.s): (Imam Ali (a.s)) said: I heard the Prophet (may Allah (swt) bless him and his family) say: "Follow the funeral, and do not let it follow you. Oppose the ways of the People of the Book."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّ اَلْمَشْيَ خَلْفَ اَلْجَنَازَةِ أَفْضَلُ مِنَ اَلْمَشْيِ بَيْنَ يَدَيْهَا وَ لاَ بَأْسَ بِأَنْ يُمْشَى بَيْنَ يَدَيْهَا».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Muhammad ibn Isma‘il, from Muhammad ibn ‘Udhafir, from Ishaq ibn ‘Ammar, from Abu ‘Abdullah (a.s): Imam (a.s) said: "Walking behind the funeral is better than walking in front of it, but there is no harm in walking ahead of it."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَشَى اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ خَلْفَ جَنَازَةٍ فَقِيلَ لَهُ يَا رَسُولَ اَللَّهِ مَالَكَ تَمْشِي خَلْفَهَا فَقَالَ« إِنَّ اَلْمَلاَئِكَةَ رَأَيْتُهُمْ يَمْشُونَ أَمَامَهَا وَ نَحْنُ تَبَعٌ لَهُمْ»».

And through this chain of narrators, from Muhammad ibn Ya‘qub, from a group of our companions, from Ahmad ibn Abi ‘Abdillah, from ‘Amr ibn ‘Uthman, from Mufaddal ibn Salih, from Jabir, from Abu Ja‘far (a.s): Imam (a.s) said: "The Prophet (may Allah (swt) bless him and his family) walked behind a funeral. Someone said to him (saws): 'O Messenger of Allah (swt), why are you walking behind it?' He (saws) replied: 'I saw the angels walking in front of it, and we are following them.'"

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ أَبِي عَلِيٍّ اَلْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنِ اَلْحَجَّالِ عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ أَبِي اَلْوَفَاءِ اَلْمُرَادِيِّ عَنْ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ أَحَبَّ أَنْ يَمْشِيَ مَمْشَى اَلْكِرَامِ اَلْكَاتِبِينَ فَلْيَمْشِ جَنْبَيِ اَلسَّرِيرِ».

And through this chain of narrators, from Muhammad ibn Ya‘qub, from Abu ‘Ali al-Ash‘ari, from Muhammad ibn ‘Abd al-Jabbar, from al-Hajjal, from ‘Ali ibn Shajarah, from Abu al-Wafa’ al-Muradi, from Sadir, from Abu Ja‘far (a.s): Imam (a.s) said: "Whoever wishes to walk in the manner of the noble recording angels, let him walk beside the bier."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ كَيْفَ أَصْنَعُ إِذَا خَرَجْتُ مَعَ اَلْجَنَازَةِ أَمْشِي أَمَامَهَا أَوْ خَلْفَهَا أَوْ عَنْ يَمِينِهَا أَوْ عَنْ شِمَالِهَا قَالَ« إِنْ كَانَ مُخَالِفاً فَلاَ تَمْشِ أَمَامَهُ فَإِنَّ مَلاَئِكَةَ اَلْعَذَابِ يَسْتَقْبِلُونَهُ بِأَنْوَاعِ اَلْعَذَابِ».

Sa‘d ibn ‘Abdullah narrated from Muhammad ibn al-Husayn, from Wahib ibn Hafs, from Abu Basir: He said: I asked Abu ‘Abdullah (a.s), "What should I do when I go out with a funeral? Should I walk in front of it, behind it, to its right, or to its left?" Imam (a.s) said: "If the deceased is an opponent (Mukhalif), do not walk in front of it, for the angels of punishment will be facing it with various kinds of torment."

حَمَّادٌ عَنْ حَرِيزٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَاتَ رَجُلٌ مِنَ اَلْأَنْصَارِ مِنْ أَصْحَابِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَخَرَجَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي جَنَازَتِهِ يَمْشِي فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ أَ لاَ تَرْكَبُ يَا رَسُولَ اَللَّهِ فَقَالَ« إِنِّي لَأَكْرَهُ أَنْ أَرْكَبَ وَ اَلْمَلاَئِكَةُ يَمْشُونَ»».

Hammad narrated from Hariz, from ‘Abd al-Rahman ibn Abi ‘Abdillah, from Abu ‘Abdullah (a.s): Imam (a.s) said: "A man from the Ansar, one of the companions of the Messenger of Allah (swt) (may Allah (swt) bless him and his family), passed away. The Messenger of Allah (swt) (may Allah (swt) bless him and his family) went out with his funeral, walking. Some of his companions said to him (saws): 'Will you not ride, O Messenger of Allah (swt)?' He (saws) replied: 'I dislike riding while the angels are walking.'"

قال الشيخ أيده الله تعالى:( فإذا فرغ من الصلاة عليه فليقرب سريره من قبره ويوضع على الارض ويصبر عليه هنيئة ثم يقدم قليلا ثم يصبر عليه هنيئة ثم يقدم إلى شفير القبر فيجعل رأسه مما يلي رجليه في قبره وينزل إلى القبر وليه أو من يامره الولي بذلك وليتحف عند نزوله ويحلل ازراره وإن نزل معه آخر لمعونته جاز ذلك).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “Once the prayer over the deceased is completed, the bier should be brought close to the grave and placed on the ground for a short while. Then it should be moved slightly forward and left for a brief moment. After that, it should be brought to the edge of the grave. The head of the deceased should be positioned at the end of the grave corresponding to his feet, and the guardian (Wali) or someone appointed by the guardian should descend into the grave. When descending, the person should remove his footwear and unfasten his buttons. If another person descends to assist, it is permissible.”

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اِبْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ عَطِيَّةَ قَالَ: إِذَا أَتَيْتَ بِأَخِيكَ إِلَى اَلْقَبْرِ فَلاَ تَفْدَحْهُ ضَعْهُ أَسْفَلَ مِنَ اَلْقَبْرِ بِذِرَاعَيْنِ أَوْ ثَلاَثَةٍ حَتَّى يَأْخُذَ أُهْبَتَهُ ثُمَّ ضَعْهُ فِي لَحْدِهِ وَ أَلْصِقْ خَدَّهُ بِالْأَرْضِ وَ تَحْسِرُ عَنْ وَجْهِهِ وَ يَكُونُ أَوْلَى اَلنَّاسِ بِهِ مِمَّا يَلِي رَأْسَهُ ثُمَّ لْيَقْرَأْ فَاتِحَةَ اَلْكِتَابِ وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ اَلْمُعَوِّذَتَيْنِ وَ آيَةَ اَلْكُرْسِيِّ ثُمَّ لْيَقُلْ مَا يَعْلَمُ حَتَّى يَنْتَهِيَ إِلَى صَاحِبِهِ.

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from his father, from Sa‘d ibn ‘Abdullah, from Ahmad ibn Muhammad ibn ‘Isa, from Ibn Sinan, from Muhammad ibn ‘Atiyyah: He (Muhammad ibn ‘Atiyyah) said: "When you bring your brother to the grave, do not lower him suddenly. Place him about two or three arm-lengths below the edge of the grave so that he may be prepared. Then place him in his niche (Lahd) and press his cheek against the ground. Uncover his face. The one closest to him should stand near his head. Then recite Surat al-Fatiha, Surat al-Ikhlas (Qul Huwa Allahu Ahad), the two protective Surahs (al-Mu‘awwidhatayn), and Ayat al-Kursi. After that, let him say whatever supplications he knows until he completes them for the deceased."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ اَلْبَرْقِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَنْبَغِي أَنْ يُوضَعَ اَلْمَيِّتُ دُونَ اَلْقَبْرِ هُنَيْئَةً ثُمَّ وَارِهِ».

And through this chain of narrators, from Ahmad ibn Muhammad ibn ‘Isa, from Muhammad ibn Khalid al-Barqi, from Ahmad ibn Muhammad, from ‘Abdullah ibn Sinan, from Abu ‘Abdullah (a.s): Imam (a.s) said: "It is recommended to place the deceased near the grave for a short while, and then bury him."

وَ أَخْبَرَنِي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ اَلْقُرَشِيِّ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ عَجْلاَنَ قَالَ سَمِعْتُ صَادِقاً يَصْدُقُ عَلَى اَللَّهِ يَعْنِي أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا جِئْتَ بِالْمَيِّتِ إِلَى قَبْرِهِ فَلاَ تَفْدَحْهُ بِقَبْرِهِ وَ لَكِنْ ضَعْهُ دُونَ قَبْرِهِ بِذِرَاعَيْنِ أَوْ ثَلاَثَةِ أَذْرُعٍ وَ دَعْهُ حَتَّى يَتَأَهَّبَ لِلْقَبْرِ وَ لاَ تَفْدَحْهُ بِهِ فَإِذَا أَدْخَلْتَهُ إِلَى قَبْرِهِ فَلْيَكُنْ أَوْلَى اَلنَّاسِ بِهِ عِنْدَ رَأْسِهِ وَ لْيَحْسِرْ عَنْ خَدِّهِ وَ يُلْصِقُ خَدَّهُ بِالْأَرْضِ وَ لْيَذْكُرِ اِسْمَ اَللَّهِ وَ لْيَتَعَوَّذْ مِنَ اَلشَّيْطَانِ وَ لْيَقْرَأْ فَاتِحَةَ اَلْكِتَابِ وَ قُلْ هُوَ اَللَّهُ أَحَدٌ وَ اَلْمُعَوِّذَتَيْنِ وَ آيَةَ اَلْكُرْسِيِّ ثُمَّ لْيَقُلْ مَا يَعْلَمُ وَ يُسْمِعُهُ تَلْقِينَهُ شَهَادَةَ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ يَذْكُرُ لَهُ مَا يَعْلَمُ وَاحِداً وَاحِداً».

Ahmad ibn ‘Abdun narrated from ‘Ali ibn Muhammad ibn al-Zubayr al-Qurashi, from ‘Ali ibn al-Hasan ibn Faddal, from Ayyub ibn Nuh, from Muhammad ibn Sinan, from Muhammad ibn ‘Ajlan: He said: I heard a truthful one who speaks truthfully about Allah (swt), (meaning Abu ‘Abdullah (a.s)), say: "When you bring the deceased to his grave, do not lower him into it suddenly. Instead, place him about two or three arm-lengths away from the grave and leave him there for a moment so that he may prepare for the grave. Do not startle him with it. When you place him in the grave, the person most closely related to him should stand near his head, uncover his cheek, and press it against the earth. Then, he should mention the name of Allah (swt), seek refuge from Satan, and recite Surat al-Fatiha, Surat al-Ikhlas (Qul Huwa Allahu Ahad), the two protective Surahs (al-Mu‘awwidhatayn), and Ayat al-Kursi. After that, he should say what he knows and make the deceased hear the declaration of faith (Talqin): 'I bear witness that there is no god but Allah (swt) and that Muhammad is the Messenger of Allah (swt) (may Allah (swt) bless him and his family).' He should then remind him of what he knows (talqin), one by one."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْحَسَنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ عَنْ أَبِيهِ عَنْ أَبِي اَلْحَسَنِ عَلِيِّ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ اَلْمِسْمَعِيِّ وَ رَجُلٍ آخَرَ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تَدْخُلِ اَلْقَبْرَ وَ عَلَيْكَ نَعْلٌ وَ لاَ قَلَنْسُوَةٌ وَ لاَ رِدَاءٌ وَ لاَ عِمَامَةٌ» قُلْتُ فَالْخُفُّ قَالَ« لاَ بَأْسَ بِالْخُفِّ فَإِنَّ فِي خَلْعِ اَلْخُفِّ شَنَاعَةً».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Hasan Muhammad ibn Ahmad ibn Dawud, from his father, from Abu al-Hasan ‘Ali ibn al-Husayn, from Muhammad ibn Yahya, from Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn ‘Abdullah al-Misma‘i and another man, from Isma‘il ibn Mihran, from Saif ibn ‘Amirah, from Abu ‘Abdullah (a.s): Imam (a.s) said: "Do not enter the grave while wearing shoes, a cap, a cloak, or a turban." I asked: "What about boots (Khuff)?" Imam (a.s) replied: "There is no harm in wearing boots, as removing them might appear improper."

وَبِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ اَلْمِسْمَعِيِّ عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ[يَسَارٍخ ل]اَلْوَاسِطِيِّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ:« لاَ تَنْزِلِ اَلْقَبْرَ وَ عَلَيْكَ اَلْعِمَامَةُ وَ لاَ قَلَنْسُوَةٌ وَ لاَ رِدَاءٌ وَ لاَ حِذَاءٌ وَ حُلَّ أَزْرَارَكَ» فَقَالَ قُلْتُ فَالْخُفُّ فَقَالَ« لاَ بَأْسَ بِالْخُفِّ فِي وَقْتِ اَلضَّرُورَةِ وَ اَلتَّقِيَّةِ وَ لْيَجْهَدْ فِي ذَلِكَ جَهْدَهُ».

And through this chain of narrators, from Muhammad ibn ‘Abdullah al-Misma‘i, from Isma‘il ibn Yasar al-Wasiti, from Saif ibn ‘Amirah, from Abu Bakr al-Hadrami, from Abu ‘Abdullah (a.s): Imam (a.s) said: "Do not enter the grave while wearing a turban, a cap, a cloak, or shoes, and unfasten your buttons." I asked: "What about boots (Khuff)?" Imam (a.s) said: "There is no harm in wearing boots in cases of necessity or Taqiyyah (precautionary dissimulation), but he should strive to avoid it as much as possible."

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ: رَأَيْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ دَخَلَ اَلْقَبْرَ وَ لَمْ يَحُلَّ أَزْرَارَهُ.

As for what was narrated by Muhammad ibn Ahmad ibn Yahya, from Ya‘qub ibn Yazid, from Ibrahim ibn ‘Uqbah, from Muhammad ibn Isma‘il ibn Bazee‘: He said: "I saw Abu al-Hasan (a.s) enter the grave without unfastening his buttons."

فالوجه في هذا الخبر رفع الحظر عمن لم يحل ازراره لان فعل ذلك من المسنونات دون الواجبات.

The explanation of this report is that it removes the prohibition for one who does not unfasten his buttons, as doing so is among the recommended (Mustahabbat) acts, not obligatory (Wajibat) ones.

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ عَبْدِ اَلْعَزِيزِ اَلْعَبْدِيِّ عَنِ اِبْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لاَ يَنْبَغِي لِأَحَدٍ أَنْ يَدْخُلَ اَلْقَبْرَ فِي نَعْلَيْنِ وَ لاَ خُفَّيْنِ وَ لاَ رِدَاءٍ وَ لاَ قَلَنْسُوَةٍ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from a group of our companions, from Sahl ibn Ziyad, from Ibn Mahbub, from ‘Abd al-‘Aziz al-‘Abdi, from Ibn Abi Ya‘fur, from Abu ‘Abdullah (a.s): Imam (a.s) said: "It is not appropriate for anyone to enter the grave wearing sandals, boots, a cloak, or a cap."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ أَبِي عَلِيٍّ اَلْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ عَبْدِ اَللَّهِ اَلْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ أَنَّهُ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقَبْرِ كَمْ يَدْخُلُهُ قَالَ« ذَاكَ إِلَى اَلْوَلِيِّ إِنْ شَاءَ أَدْخَلَ وَتْراً وَ إِنْ شَاءَ أَدْخَلَ شَفْعاً».

And through this chain of narrators, from Muhammad ibn Ya‘qub, from Abu ‘Ali al-Ash‘ari, from Muhammad ibn ‘Abd al-Jabbar, from ‘Abdullah al-Hajjal, from Tha‘labah ibn Maymun, from Zurarah: He said: I asked Abu ‘Abdullah (a.s) about how many people should enter the grave. Imam (a.s) said: "That is up to the guardian (Wali). If he wishes, he may have an odd number of people enter, and if he wishes, he may have an even number enter."

قال الشيخ أيده الله تعالى: ثم يسل الميت من قبل رجليه في قبره ليسبق إليه رأسه كما سبق إلى الدنيا في خروجه إليها من بطن امه وليقل عند معاينته القبر الدعاء ويقول إذا تناوله: بسم الله وبالله وفي سبيل الله، تمام الدعاء ثم يضعه على جانبه الايمن ويوجهه إلى القبلة ويحل عقد كفنه من رأسه حتى يبدو وجهه ويضع خده على التراب ويحل ايضا عقد كفنه من قبل رجليه ثم يضع اللبن عليه ويقول وهو يضعه، الدعاء.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: Then the deceased should be gently lowered into the grave feet first so that his head enters before the rest of his body, just as he entered the world from his mother’s womb. While approaching the grave, the person lowering him should recite a supplication. Upon placing the deceased into the grave, he should say: "In the name of Allah (swt), and by Allah (swt), and in the way of Allah (swt)" (continuing the complete supplication). He should then place the deceased on his right side, facing the Qiblah, and untie the knots of the shroud at the head so that the face is uncovered. The cheek should be placed directly on the earth. He should also untie the knots at the feet and then cover the grave with bricks (Laban). While placing each brick, he should recite the supplication.

أَخْبَرَنِي اَلشَّيْخُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَتَيْتَ بِالْمَيِّتِ اَلْقَبْرَ فَسُلَّهُ مِنْ قِبَلِ رِجْلَيْهِ فَإِذَا وَضَعْتَهُ فِي اَلْقَبْرِ فَاقْرَأْ آيَةَ اَلْكُرْسِيِّ وَقُلْ بِسْمِ اَللَّهِ وَبِاللَّهِ وَفِي سَبِيلِ اَللَّهِ وَعَلَى مِلَّةِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ اَللَّهُمَّ اِفْسَحْ لَهُ فِي قَبْرِهِ وَ أَلْحِقْهُ بِنَبِيِّهِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ قُلْ كَمَا قُلْتَ فِي اَلصَّلاَةِ عَلَيْهِ مَرَّةً وَاحِدَةً مِنْ عِنْدِ اَللَّهُمَّ إِنْ كَانَ مُحْسِناً فَزِدْ فِي إِحْسَانِهِ وَ إِنْ كَانَ مُسِيئاً فَاغْفِرْ لَهُ وَ اِرْحَمْهُ وَ تَجَاوَزْ عَنْهُ وَ اِسْتَغْفِرْ لَهُ مَا اِسْتَطَعْتَ» قَالَ« وَ كَانَ عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ إِذَا دَخَلَ اَلْقَبْرَ قَالَ «اَللَّهُمَّ جَافِ اَلْأَرْضَ عَنْ جَنْبَيْهِ وَ صَاعِدْ عَمَلَهُ وَ لَقِّهِ مِنْكَ رِضْوَاناً»».

The Shaykh narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from ‘Ali ibn Ibrahim, from his father, from Ibn Abi ‘Umayr, from Hammad, from al-Halabi, from Abu ‘Abdullah (a.s): Imam (a.s) said: "When you bring the deceased to the grave, lower him gently from the side of his feet. When you place him in the grave, recite Ayat al-Kursi, and say: 'In the name of Allah (swt), and by Allah (swt), and in the way of Allah (swt), and upon the faith of the Messenger of Allah (swt) (may Allah (swt) bless him and his family). O Allah (swt), send blessings upon Muhammad and his family. O Allah (swt), make his grave spacious for him and join him with his Prophet Muhammad (may Allah (swt) bless him and his family).' Then repeat what you said in the funeral prayer once, starting from: 'O Allah (swt), if he was righteous, increase his righteousness; and if he was sinful, forgive him, have mercy on him, and pardon him. Seek forgiveness for him as much as you can.'" Imam (a.s) also said: "When (Imam) Ali ibn al-Husayn (a.s) entered the grave, Imam (a.s) used to say: 'O Allah (swt), lighten the earth around him, raise his deeds upward, and grant him Your (swt) pleasure.'"

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَحَدَهُمَا عَلَيْهِمَا اَلسَّلاَمُ عَنِ اَلْمَيِّتِ فَقَالَ« يُسَلُّ مِنْ قِبَلِ اَلرِّجْلَيْنِ وَيُلْزَقُ اَلْقَبْرُ بِالْأَرْضِ إِلاَّ قَدْرَ أَرْبَعِ أَصَابِعَ مُفَرَّجَاتٍ وَ يُرَبَّعُ قَبْرُهُ».

And through this chain of narrators, from Muhammad ibn Ya‘qub, from a group of our companions, from Sahl ibn Ziyad, from al-Hasan ibn Mahbub, from al-‘Ala’ ibn Razin, from Muhammad ibn Muslim: He said: I asked one of the Imams (a.s) about the deceased. Imam (a.s) said: "He should be lowered into the grave from the side of his feet, and the grave should be leveled with the ground, leaving a height of about four spread fingers. The grave should also be shaped as a rectangle."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« مَنْ دَخَلَ اَلْقَبْرَ فَلاَ يَخْرُجْ مِنْهُ إِلاَّ مِنْ قِبَلِ اَلرِّجْلَيْنِ».

Ali ibn Ibrahim narrated from his father, from al-Nawfali, from al-Sakuni, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s): Imam (a.s) said: "Whoever enters the grave should not exit from it except from the side of the feet."

وَأَخْبَرَنِي جَمَاعَةٌ عَنْ أَبِي مُحَمَّدٍ هَارُونَ بْنِ مُوسَى عَنْ أَبِي اَلْعَبَّاسِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ وَأَخْبَرَنِي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ أَحْمَدَ بْنِ صَبِيحٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ مُحَمَّدٍ اَلْعَرْزَمِيِّ عَنْ ثُوَيْرِ بْنِ يَزِيدَ عَنْ خَالِدِ بْنِ سَعْدَانَ عَنْ جُبَيْرِ بْنِ نُقَيْرٍ اَلْحَضْرَمِيِّ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« إِنَّ لِكُلِّ بَيْتٍ بَاباً وَ إِنَّ بَابَ اَلْقَبْرِ مِنْ قِبَلِ اَلرِّجْلَيْنِ».

A group of narrators informed me from Abu Muhammad Harun ibn Musa, from Abu al-‘Abbas Ahmad ibn Muhammad, from ‘Ali ibn al-Hasan. And Ahmad ibn ‘Abdun informed me from ‘Ali ibn Muhammad ibn al-Zubayr, from ‘Ali ibn al-Hasan ibn Faddal, from Ahmad ibn Sabih, from ‘Abd al-Rahman ibn Muhammad al-‘Arzami, from Thuwair ibn Yazid, from Khalid ibn Sa‘dan, from Jubayr ibn Nuqayr al-Hadrami: Imam (a.s) said: The Messenger of Allah (swt) (may Allah (swt) bless him and his family) said: "Indeed, every house has a door, and the door of the grave is from the side of the feet."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لِكُلِّ شَيْءٍ بَابٌ وَ بَابُ اَلْقَبْرِ مِمَّا يَلِي اَلرِّجْلَيْنِ إِذَا وَضَعْتَ اَلْجَنَازَةَ فَضَعْهَا مِمَّا يَلِي اَلرِّجْلَيْنِ يُخْرَجُ اَلْمَيِّتُ مِمَّا يَلِي اَلرِّجْلَيْنِ وَيُدْعَا لَهُ حَتَّى يُوضَعَ فِي حُفْرَتِهِ وَيُسَوَّى عَلَيْهِ اَلتُّرَابُ».

And through this chain of narrators, from ‘Ali ibn al-Hasan, from Ahmad ibn al-Hasan, from ‘Amr ibn Sa‘id, from Musaddiq ibn Sadaqah, from ‘Ammar al-Sabati, from Abu ‘Abdullah (a.s): Imam (a.s) said: "Everything has a door, and the door of the grave is from the side of the feet. When you place the bier, place it from the side of the feet. The deceased should be removed from the side of the feet, and supplications should be made for him until he is placed in his grave and the soil is leveled over him."

وَبِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ أَيْضاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« إِذَا وَضَعْتَهُ فِي لَحْدِهِ فَقُلْ بِسْمِ اَللَّهِ وَ فِي سَبِيلِ اَللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَللَّهُمَّ عَبْدُكَ نَزَلَ بِكَ وَ أَنْتَ خَيْرُ مَنْزُولٍ بِهِ اَللَّهُمَّ اِفْسَحْ لَهُ فِي قَبْرِهِ وَ أَلْحِقْهُ بِنَبِيِّهِ اَللَّهُمَّ إِنَّا لاَ نَعْلَمُ مِنْهُ إِلاَّ خَيْراً وَ أَنْتَ أَعْلَمُ بِهِ فَإِذَا وَضَعْتَ عَلَيْهِ اَللَّبِنَ فَقُلِ اَللَّهُمَّ صِلْ وَحْدَتَهُ وَ آنِسْ وَحْشَتَهُ وَ أَسْكِنْ إِلَيْهِ مِنْ رَحْمَتِكَ رَحْمَةً تُغْنِيهِ بِهَا عَنْ رَحْمَةِ مَنْ سِوَاكَ فَإِذَا خَرَجْتَ مِنْ قَبْرِهِ فَقُلْ« إِنّٰا لِلّٰهِ وَ إِنّٰا إِلَيْهِ رٰاجِعُونَ»...« وَاَلْحَمْدُ لِلّٰهِ رَبِّ اَلْعٰالَمِينَ» اَللَّهُمَّ اِرْفَعْ دَرَجَتَهُ فِي أَعْلَى عِلِّيِّينَ وَاُخْلُفْ عَلَى عَقِبِهِ فِي اَلْغَابِرِينَ وَ عِنْدَكَ نَحْتَسِبُهُ يَا رَبَّ اَلْعَالَمِينَ».

And through this chain of narrators, from ‘Ali ibn al-Hasan, from ‘Ali ibn Mahziyar and Muhammad ibn Isma‘il, also from Hammad ibn ‘Isa, from Hariz, from Muhammad ibn Muslim, from one of the Imams (a.s): Imam (a.s) said: "When you place him in his niche (Lahd), say: 'In the name of Allah (swt), and in the way of Allah (swt), and upon the faith of the Messenger of Allah (swt) (may Allah (swt) bless him and his family). O Allah (swt), Your servant has come to You, and You are the best to whom one can come. O Allah (swt), make his grave spacious for him and join him with his Prophet. O Allah (swt), we know nothing about him except good, and You are more knowledgeable about him.' When you place the bricks (Laban) over him, say: 'O Allah (swt), unite him in his loneliness, comfort him in his isolation, and send down upon him mercy that will suffice him and make him independent of the mercy of others.' When you leave his grave, say: 'Indeed, we belong to Allah (swt), and indeed, to Him we shall return... and all praise is for Allah (swt), the Lord of the worlds. O Allah (swt), raise his rank in the highest of levels, grant his family patience among those who remain, and to You we entrust him, O Lord of the worlds.'"

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ عَنْ يَعْقُوبَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُشَقُّ اَلْكَفَنُ مِنْ عِنْدِ رَأْسِ اَلْمَيِّتِ إِذَا أُدْخِلَ قَبْرَهُ».

And through this chain of narrators, from ‘Ali ibn al-Hasan, from Ya‘qub, from Ibn Abi ‘Umayr, from more than one person, from Abu ‘Abdullah (a.s): Imam (a.s) said: "The shroud (Kafan) should be torn near the head of the deceased when he is placed in his grave."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ عَجْلاَنَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« سُلَّهُ سَلاًّ رَفِيقاً فَإِذَا وَضَعْتَهُ فِي لَحْدِهِ فَلْيَكُنْ أَوْلَى اَلنَّاسِ بِهِ مِمَّا يَلِي رَأْسَهُ لِيَذْكُرَ اِسْمَ اَللَّهِ وَ يُصَلِّيَ عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ يَتَعَوَّذَ مِنَ اَلشَّيْطَانِ اَلرَّجِيمِ وَ لْيَقْرَأْ فَاتِحَةَ اَلْكِتَابِ وَ اَلْمُعَوِّذَتَيْنِ وَ« قُلْ هُوَ اَللّٰهُ أَحَدٌ» وَ آيَةَ اَلْكُرْسِيِّ وَ إِنْ قَدَرَ أَنْ يَحْسِرَ عَنْ خَدِّهِ وَ يُلْصِقَهُ بِالْأَرْضِ فَعَلَ وَ لْيَتَشَهَّدْ وَ يَذْكُرُ مَا يَعْلَمُ حَتَّى يَنْتَهِيَ إِلَى صَاحِبِهِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from a group of our companions, from Sahl ibn Ziyad, from Muhammad ibn Sinan, from Muhammad ibn ‘Ajlan, from Abu ‘Abdullah (a.s): Imam (a.s) said: "Lower him (the deceased) gently into the grave. When you place him in his niche (Lahd), the person closest to him should stand near his head, mention the name of Allah (swt), send blessings upon the Prophet (may Allah (swt) bless him and his family), seek refuge from the accursed Satan, and recite: Surat al-Fatiha, Surat al-Falaq (first of the al-Mu‘awwidhatayn), Surat al-Nas (second of the al-Mu‘awwidhatayn), Surat al-Ikhlas (Qul Huwa Allahu Ahad), and Ayat al-Kursi. If possible, he should uncover the cheek of the deceased and place it on the earth. Then, he should recite the testimony of faith (Tashahhud) and mention what he knows until he completes the recitation for the deceased."

قال الشيخ أيده الله تعالى:( ويستحب أن يلقنه الشهادتين واسماء الائمة عليهم السلام عند وضعه في القبر قبل تشريج اللبن عليه فيقول يا فلان بن فلان) وذكر كيفية التلقين.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “It is recommended to recite the two testimonies (Shahadatayn) and the names of the Imams (a.s) as part of the Talqin (instruction) before covering the grave with bricks. He should say: "O so-and-so, son of so-and-so..." And then proceed with the method of Talqin as prescribed”.

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مَحْفُوظٍ اَلْإِسْكَافِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَرَدْتَ أَنْ تَدْفِنَ اَلْمَيِّتَ فَلْيَكُنْ أَعْقَلُ مَنْ يَنْزِلُ فِي قَبْرِهِ عِنْدَ رَأْسِهِ وَ لْيَكْشِفْ عَنْ خَدِّهِ اَلْأَيْمَنِ حَتَّى يُفْضِيَ بِهِ إِلَى اَلْأَرْضِ وَ يُدْنِي فَمَهُ إِلَى سَمْعِهِ وَ يَقُولُ اِسْمَعْ وَ اِفْهَمْ ثَلاَثَ مَرَّاتٍ اَللَّهُ رَبُّكَ وَ مُحَمَّدٌ نَبِيُّكَ وَ اَلْإِسْلاَمُ دِينُكَ وَ فُلاَنٌ إِمَامُكَ اِسْمَعْ وَ اِفْهَمْ وَ أَعِدْهَا عَلَيْهِ ثَلاَثَ مَرَّاتٍ هَذَا اَلتَّلْقِينُ

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Ja‘far Muhammad ibn ‘Ali, from Muhammad ibn al-Hasan, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Isma‘il, from ‘Ali ibn al-Hakam, from Muhammad ibn Sinan, from Mahfuz al-Iskafi, from Abu ‘Abdullah (a.s): Imam (a.s) said: "When you intend to bury the deceased, the most understanding person should descend into the grave near his head. He should uncover the deceased's right cheek so that it touches the earth. Then, he should bring his mouth close to the deceased’s ear and say: 'Listen and understand' - three times - 'Allah (swt) is your Lord, Muhammad (saws) is your Prophet, Islam is your religion, and [mention the names of Imams (a.s)] are your Imam (a.s). Listen and understand.' Then he should repeat it three times. This is the Talqin (instruction)."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا سَلَلْتَ اَلْمَيِّتَ فَقُلْ بِسْمِ اَللَّهِ وَ بِاللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَللَّهُمَّ إِلَى رَحْمَتِكَ لاَ إِلَى عَذَابِكَ فَإِذَا وَضَعْتَهُ فِي اَللَّحْدِ فَضَعْ فَمَكَ عَلَى أُذُنِهِ وَ قُلِ اَللَّهُ رَبُّكَ وَ اَلْإِسْلاَمُ دِينُكَ وَ مُحَمَّدٌ نَبِيُّكَ وَ اَلْقُرْآنُ كِتَابُكَ وَ عَلِيٌّ إِمَامُكَ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn ‘Isa, from al-Husayn ibn Sa‘id and Muhammad ibn Khalid, both from al-Nadr ibn Suwayd, from Yahya ibn ‘Imran, from Harun ibn Khariqah, from Abu Basir, from Abu ‘Abdullah (a.s): Imam (a.s) said: "When you lower the deceased, say: 'In the name of Allah (swt), and by Allah (swt), and upon the faith of the Messenger of Allah (swt) (may Allah (swt) bless him and his family). O Allah (swt), take him to Your mercy, not to Your punishment.' When you place him in the niche (Lahd), place your mouth near his ear and say: 'Allah (swt) is your Lord, Islam is your religion, Muhammad (saws) is your Prophet, the Quran is your Book, and ‘Ali (a.s) is your Imam.'"

قال الشيخ أيده الله تعالى:( فإذا فرغ من وضع اللبن عليه اهال التراب على اللبن، ويحثو من شيع جنازته عليه التراب بظهور أصابع اكفهم ويقولون وهم يحثون التراب عليه انا لله وانا إليه راجعون تمام الدعاء ويكره للانسان أن يحثو على ابنه التراب وكذلك يكره للابن أن يحثو على أبيه التراب لان ذلك يقسي القلب من ذوي الارحام).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “Once the placement of the bricks (Laban) over the deceased is completed, soil should be poured over the bricks. Those who followed the funeral procession should pour the soil using the back of their hands while saying: "Indeed, we belong to Allah (swt), and indeed, to Him we shall return." It is disliked for a person to pour soil over the grave of his son, and likewise, it is disliked for a son to pour soil over the grave of his father, as it may harden the heart towards close relatives (Dhu al-Arham).”

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ اَلْأَصْبَغِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: رَأَيْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ وَ هُوَ فِي جِنَازَةٍ فَحَثَا اَلتُّرَابَ عَلَى اَلْقَبْرِ بِظَهْرِ كَفَّيْهِ.

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Ja‘far Muhammad ibn ‘Ali, from Muhammad ibn al-Hasan, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn Muhammad ibn al-Asbagh, from some of our companions: He said: "I saw Abu al-Hasan (a.s) at a funeral, and he poured soil over the grave using the back of his hands."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا حَثَوْتَ اَلتُّرَابَ عَلَى اَلْمَيِّتِ فَقُلْ إِيمَاناً بِكَ وَ تَصْدِيقاً بِنَبِيِّكَ هَذَا مَا وَعَدَ اَللَّهُ وَ رَسُولُهُ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ» قَالَ« وَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ «سَمِعْتُ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ يَقُولُ« مَنْ حَثَا عَلَى مَيِّتٍ وَقَالَ هَذَا اَلْقَوْلَ أَعْطَاهُ اَللَّهُ بِكُلِّ ذَرَّةٍ حَسَنَةً».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from ‘Ali ibn Ibrahim, from his father, from al-Nawfali, from al-Sakuni, from Abu ‘Abdullah (a.s): Imam (a.s) said: "When you pour soil over the deceased, say: 'Out of faith in You and belief in Your Prophet - this is what Allah (swt) and His Messenger (may Allah (swt) bless him and his family) promised.'" Imam (a.s) also said: Commander of the Faithful (a.s) said: "I heard the Messenger of Allah (swt) (may Allah (swt) bless him and his family) say: 'Whoever pours soil over a deceased and recites these words, Allah (swt) will grant him a reward for every particle of soil.'"

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: كُنْتُ مَعَ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فِي جِنَازَةِ رَجُلٍ مِنْ أَصْحَابِنَا فَلَمَّا أَنْ دَفَنُوهُ قَامَ عَلَيْهِ اَلسَّلاَمُ إِلَى قَبْرِهِ فَحَثَا عَلَيْهِ مِمَّا يَلِي رَأْسَهُ ثَلاَثاً بِكَفَّيْهِ ثُمَّ بَسَطَ كَفَّهُ عَلَى اَلْقَبْرِ ثُمَّ قَالَ« اَللَّهُمَّ جَافِ اَلْأَرْضَ عَنْ جَنْبَيْهِ وَ أَصْعِدْ إِلَيْكَ رُوحَهُ وَ لَقِّهِ مِنْكَ رِضْوَاناً وَ أَسْكِنْ قَبْرَهُ مِنْ رَحْمَتِكَ مَا تُغْنِيهِ بِهِ عَنْ رَحْمَةِ مَنْ سِوَاكَ» ثُمَّ مَضَى.

And through this chain of narrators, from ‘Ali ibn Ibrahim, from his father, from some of his companions, from al-‘Ala’ ibn Razin, from Muhammad ibn Muslim: He said: "I was with Abu Ja‘far (a.s) at the funeral of one of our companions. After they buried him, Imam (a.s) went to his grave, poured soil over it three times with his hands near the head, then spread his palm over the grave and said: 'O Allah (swt), make the earth gentle on his sides, raise his soul to You, grant him Your pleasure, and fill his grave with mercy that will make him independent of the mercy of anyone besides You.' Then Imam (a.s) departed."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: مَاتَ لِبَعْضِ أَصْحَابِ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَلَدٌ فَحَضَرَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَلَمَّا أُلْحِدَ تَقَدَّمَ أَبُوهُ يَطْرَحُ عَلَيْهِ اَلتُّرَابَ فَأَخَذَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ بِكَفَّيْهِ وَ قَالَ« لاَ تَطْرَحْ عَلَيْهِ اَلتُّرَابَ وَ مَنْ كَانَ مِنْهُ ذَا رَحِمٍ فَلاَ يَطْرَحْ عَلَيْهِ اَلتُّرَابَ» فَقُلْنَا يَا اِبْنَ رَسُولِ اَللَّهِ تَنْهَانَا عَنْ هَذَا وَحْدَهُ فَقَالَ« أَنْهَاكُمْ أَنْ تَطْرَحُوا اَلتُّرَابَ عَلَى ذَوِي اَلْأَرْحَامِ فَإِنَّ ذَلِكَ يُورِثُ اَلْقَسْوَةَ فِي اَلْقَلْبِ وَ مَنْ قَسَا قَلْبُهُ بَعُدَ مِنْ رَبِّهِ».

And through this chain of narrators, from ‘Ali ibn Ibrahim, from Ya‘qub ibn Yazid, from ‘Ali ibn Asbat, from ‘Ubayd ibn Zurarah: He said: "A son of one of the companions of Abu ‘Abdullah (a.s) passed away. Abu ‘Abdullah (a.s) attended the funeral. When the child was placed in the grave, his father stepped forward to pour soil over him. Abu ‘Abdullah (a.s) took hold of his hands and said: 'Do not pour soil over him, and no one who is a close relative (Dhu Rahim) should pour soil over him.' We said: 'O son of the Messenger of Allah (swt), do you prohibit only him from doing this?' Imam (a.s) said: 'I prohibit you from pouring soil over your close relatives, for it causes hardness in the heart, and whoever's heart becomes hard, grows distant from his Lord (azj).'"

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَللَّهِ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْوَالِدُ لاَ يَنْزِلُ فِي قَبْرِ وَلَدِهِ وَ اَلْوَلَدُ يَنْزِلُ فِي قَبْرِ وَالِدِهِ».

Al-Husayn ibn Sa‘id narrated from Fadalah, from Aban ibn ‘Uthman, from ‘Abdullah ibn Muhammad ibn Khalid, from Abu ‘Abdullah (a.s): Imam (a.s) said: "The father should not descend into the grave of his child, but the child may descend into the grave of his father."

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ اَلْوَلِيدِ عَنْ يَحْيَى بْنِ عَمْرٍو[ عَمْرٍو خ ل] عَنْ عَبْدِ اَللَّهِ بْنِ رَاشِدٍ عَنْ عَبْدِ اَللَّهِ اَلْعَنْبَرِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يَدْفِنُ اِبْنَهُ فَقَالَ« لاَ يَدْفِنُهُ فِي اَلتُّرَابِ» قَالَ قُلْتُ فَالاِبْنُ يَدْفِنُ أَبَاهُ قَالَ« نَعَمْ لاَ بَأْسَ».

Sahl ibn Ziyad narrated from Muhammad ibn al-Walid, from Yahya ibn ‘Amr, from ‘Abdullah ibn Rashid, from ‘Abdullah al-‘Anbari: He said: I asked Abu ‘Abdullah (a.s), "Can a man bury his son?" Imam (a.s) said: "No, he should not bury him in the soil." I asked: "What about a son burying his father?" Imam (a.s) said: "Yes, there is no harm in that."

قال الشيخ أيده الله تعالى:( ويرفع عن الارض مقدار أربع أصابع مفرجات لاأكثر من ذلك ويصب عليه الماء فيبدأ بالصب من عند رأسه ثم يدور به من أربع جوانبه حتى يعود إلى موضع الرأس فان بقى من الماء شئ صب على وسط القبر).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “The grave should be raised above the ground by the width of four spread fingers, no more than that. Water should be poured over it, starting at the head and then moving around its four sides until it returns to the head. If any water remains, it should be poured over the middle of the grave.”

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ وَ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ عُقْبَةَ وَ ذُبْيَانَ بْنِ حَكِيمٍ عَنْ مُوسَى بْنِ أُكَيْلٍ اَلنُّمَيْرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلسُّنَّةُ فِي رَشِّ اَلْمَاءِ عَلَى اَلْقَبْرِ أَنْ يَسْتَقْبِلَ اَلْقِبْلَةَ وَ يَبْدَأَ مِنْ عِنْدِ اَلرَّأْسِ إِلَى عِنْدِ اَلرِّجْلِ ثُمَّ يَدُورَ عَلَى اَلْقَبْرِ مِنَ اَلْجَانِبِ اَلْآخَرِ ثُمَّ يَرُشَّ عَلَى وَسَطِ اَلْقَبْرِ فَكَذَلِكَ اَلسُّنَّةُ فِيهِ».

Ali ibn al-Husayn narrated from Sa‘d ibn ‘Abdullah, from Muhammad ibn al-Husayn and Ahmad ibn al-Hasan ibn ‘Ali ibn Faddal, from his father, from ‘Ali ibn ‘Uqbah and Dhubyan ibn Hakim, from Musa ibn Ukayl al-Numayri, from Abu ‘Abdullah (a.s): Imam (a.s) said: "The Sunnah regarding sprinkling water on the grave is to face the Qiblah and start from the head of the grave to the feet. Then, move around the grave, sprinkling water on the other side, and finally sprinkle water over the middle of the grave. This is the proper Sunnah for it."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُسْتَحَبُّ أَنْ يُدْخَلَ مَعَهُ فِي قَبْرِهِ جَرِيدَةٌ رَطْبَةٌ وَ يُرْفَعَ قَبْرُهُ مِنَ اَلْأَرْضِ قَدْرَ أَرْبَعِ أَصَابِعَ مَضْمُومَةٍ وَ يُنْضَحَ عَلَيْهِ اَلْمَاءُ وَ يُخَلَّى عَنْهُ»

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from a group of our companions, from Ahmad ibn Muhammad ibn Khalid, from ‘Uthman ibn ‘Isa, from Sama‘ah, from Abu ‘Abdullah (a.s): Imam (a.s) said: "It is recommended to place a fresh palm branch (Jaridah) with the deceased in his grave. The grave should be raised above the ground by the width of four joined fingers. Water should be sprinkled over it, and then it should be left as is."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« قَالَ لِي أَبِي ذَاتَ يَوْمٍ فِي مَرَضِهِ« يَا بُنَيَّ أَدْخِلْ أُنَاساً مِنْ قُرَيْشٍ مِنْ أَهْلِ اَلْمَدِينَةِ حَتَّى أُشْهِدَهُمْ»» قَالَ «فَأَدْخَلْتُ عَلَيْهِ أُنَاساً مِنْهُمْ فَقَالَ« يَا جَعْفَرُ إِذَا أَنَا مِتُّ فَغَسِّلْنِي وَ كَفِّنِّي وَ اِرْفَعْ قَبْرِي أَرْبَعَ أَصَابِعَ وَ رُشَّهُ بِالْمَاءِ» فَلَمَّا خَرَجُوا قُلْتُ يَا أَبَتِ لَوْ أَمَرْتَنِي بِهَذَا صَنَعْتُهُ وَ لِمَ تُرِيدُ أَنْ أُدْخِلَ عَلَيْكَ قَوْماً تُشْهِدُهُمْ قَالَ« يَا بُنَيَّ أَرَدْتُ أَنْ لاَ تُنَازَعَ»».

And through this chain of narrators, from ‘Ali ibn Ibrahim, from his father, from Ibn Abi ‘Umayr, from Hammad ibn ‘Uthman, from Abu ‘Abdullah (a.s): Imam (a.s) said: "One day, during his illness, my father (Imam Al Baqir (a.s)) said to me: 'O my son, bring in some men from Quraysh who live in Medina so that I may have them bear witness.' So I brought some of them to him (Imam Al Baqir (a.s)). He (Imam Al Baqir (a.s)) said: 'O Ja‘far (a.s), when I die, wash me, shroud me, raise my grave by the width of four fingers, and sprinkle it with water.' When they left, I said: 'O my father (a.s), if you had commanded me to do this, I would have done it. Why did you want to bring people to witness it?' He (imam Al Baqir (a.s)) replied: 'O my son (a.s), I wanted to make sure that no one would dispute with you about it.'"

وَ أَخْبَرَنِي جَمَاعَةٌ عَنْ هَارُونَ بْنِ مُوسَى عَنْ أَبِي اَلْعَبَّاسِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ وَ أَحْمَدَ بْنِ عُبْدُونٍ عَنْ أَبِي اَلْحَسَنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ اَلزُّبَيْرِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ اَلْحَلَبِيِّ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« أَمَرَنِي أَبِي أَنْ أَجْعَلَ اِرْتِفَاعَ قَبْرِهِ أَرْبَعَ أَصَابِعَ مُفَرَّجَاتٍ وَ ذَكَرَ« أَنَّ اَلرَّشَّ بِالْمَاءِ حَسَنٌ» وَ قَالَ« تَوَضَّأْ إِذَا أَدْخَلْتَ اَلْمَيِّتَ اَلْقَبْرَ»».

A group of narrators informed me from Harun ibn Musa, from Abu al-‘Abbas Ahmad ibn Muhammad, from ‘Ali ibn al-Hasan, and Ahmad ibn ‘Abdun, from Abu al-Hasan ‘Ali ibn Muhammad ibn al-Zubayr, from ‘Ali ibn al-Hasan ibn Faddal, from Muhammad ibn ‘Abdullah ibn Zurarah, from Muhammad ibn Abi ‘Umayr, from Hammad ibn ‘Uthman, from ‘Ubaydullah al-Halabi and Muhammad ibn Muslim, from Abu ‘Abdullah (a.s): Imam (a.s) said: "My father (Imam Al Baqir (a.s)) instructed me to make the height of his grave the width of four spread fingers. He (Imam Al Baqir (a.s)) also mentioned that sprinkling water on the grave is good and said, 'Perform ablution (Wudu) when you place the deceased in the grave.'"

قال الشيخ ايده الله تعالى:( فإذا انصرف الناس عنه تأخر عند القبر بعض اخوانه فنادى بأعلى صوته يا فلان بن فلان إلى آخر التلقين).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “When people leave the grave, some of his brothers should stay behind near the grave and call out in a loud voice: 'O so-and-so, son of so-and-so...' - continuing with the Talqin (instruction).”

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْحَسَنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ عَنْ أَبِيهِ عَنْ أَبِي اَلْحَسَنِ عَلِيِّ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي عَبْدِ اَللَّهِ اَلرَّازِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ إِسْمَاعِيلَ قَالَ حَدَّثَنِي أَبُو اَلْحَسَنِ اَلدَّلاَّلُ عَنْ يَحْيَى بْنِ عَبْدِ اَللَّهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« مَا عَلَى أَهْلِ اَلْمَيِّتِ مِنْكُمْ أَنْ يَدْرَءُوا عَنْ مَيِّتِهِمْ لِقَاءَ مُنْكَرٍ وَ نَكِيرٍ» قَالَ قُلْتُ كَيْفَ نَصْنَعُ قَالَ« إِذَا أُفْرِدَ اَلْمَيِّتُ فَلْيَتَخَلَّفْ عِنْدَهُ أَوْلَى اَلنَّاسِ بِهِ فَيَضَعُ فَمَهُ عِنْدَ رَأْسِهِ ثُمَّ يُنَادِي بِأَعْلَى صَوْتِهِ يَا فُلاَنَ بْنَ فُلاَنٍ أَوْ يَا فُلاَنَةُ بِنْتَ فُلاَنٍ هَلْ أَنْتَ عَلَى اَلْعَهْدِ اَلَّذِي فَارَقْتَنَا عَلَيْهِ مِنْ شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ سَيِّدُ اَلنَّبِيِّينَ وَ أَنَّ عَلِيّاً أَمِيرُ اَلْمُؤْمِنِينَ وَ سَيِّدُ اَلْوَصِيِّينَ وَ أَنَّ مَا جَاءَ بِهِ مُحَمَّدٌ حَقٌّ وَ أَنَّ اَلْمَوْتَ حَقٌّ وَ اَلْبَعْثَ حَقٌّ وَ أَنَّ اَللَّهَ تَعَالَى« يَبْعَثُ مَنْ فِي اَلْقُبُورِ»» قَالَ« فَيَقُولُ مُنْكَرٌ لِنَكِيرٍ اِنْصَرِفْ بِنَا عَنْ هَذَا فَقَدْ لُقِّنَ حُجَّتَهُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Hasan Muhammad ibn Ahmad ibn Dawud, from his father, from Abu al-Hasan ‘Ali ibn al-Husayn, from Muhammad ibn Yahya, from Muhammad ibn Ahmad ibn Yahya, from Abu ‘Abdullah al-Razi, from Ahmad ibn Muhammad ibn Abi Nasr, from Isma‘il. Isma‘il said that Abu al-Hasan al-Dallal narrated to him from Yahya ibn ‘Abdullah, who said: I heard Abu ‘Abdullah (a.s) say: "There is no harm for the family of the deceased among you to shield their dead from facing Munkar and Nakir." I asked: "How should we do this?" Imam (a.s) said: "When the deceased is left alone, the closest person to him should remain by his side, place his mouth near his head, and call out in a loud voice: 'O so-and-so, son of so-and-so (or O so-and-so, daughter of so-and-so), are you upon the covenant that you left us with - the testimony that there is no god but Allah (swt), alone without any partner, and that Muhammad (saws) is His servant and Messenger, the Master of the Prophets, and that ‘Ali (a.s) is the Commander of the Faithful and the Master of the Successors? And that what Muhammad (saws) brought is the truth, and that death is true, and resurrection is true, and that Allah (swt) the Almighty says: "He will raise those who are in the graves"?'" (Surah Al-Hajj 22:7) Then Imam (a.s) said: "Munkar will say to Nakir, 'Let us leave, for he has been taught his (rebuttal) argument (Talqin).'"

وَ أَخْبَرَنَا بِهَذَا اَلْحَدِيثِ اَلشَّيْخُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ إِسْمَاعِيلَ قَالَ حَدَّثَنِي أَبُو اَلْحَسَنِ اَلدَّلاَّلُ عَنْ يَحْيَى بْنِ عَبْدِ اَللَّهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: مِثْلَ ذَلِكَ.

The Shaykh (Al-Mufid), may Allah (swt) support him, also narrated this hadith through another chain of narrators from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from some of our companions, from Ahmad ibn Muhammad ibn Abi Nasr, from Isma‘il, who said that Abu al-Hasan al-Dallal narrated it to him from Yahya ibn ‘Abdullah, who reported hearing the same from Abu ‘Abdullah (a.s).

وَ أَخْبَرَنَا بِهَذَا اَلْحَدِيثِ اَلشَّيْخُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ إِسْمَاعِيلَ قَالَ حَدَّثَنِي أَبُو اَلْحَسَنِ اَلدَّلاَّلُ عَنْ يَحْيَى بْنِ عَبْدِ اَللَّهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: مِثْلَ ذَلِكَ.

The Shaykh (Al-Mufid), may Allah (swt) support him, also narrated this hadith (H.935) through Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from Muhammad ibn Yahya, from some of our companions, from Ahmad ibn Muhammad ibn Abi Nasr, from Isma‘il, who said that Abu al-Hasan al-Dallal narrated to him from Yahya ibn ‘Abdullah, who reported hearing the same from Abu ‘Abdullah (a.s).

قال الشيخ أيده الله تعالى:( ويكره أن يحمى الماء بالنار لغسل الميت فان كان الشتاء شديد البرد فليسخن له قليلا ليتمكن غاسله من غسله).

The Shaykh (Al-Mufid), may Allah (swt) support him, added: "It is disliked (Makruh) to heat water with fire for washing the deceased. However, if it is extremely cold during winter, then the water may be slightly warmed to enable the one performing the washing to carry out the ritual properly."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يُسَخَّنُ لِلْمَيِّتِ اَلْمَاءُ لاَ يُعَجَّلُ لَهُ اَلنَّارُ وَ لاَ يُحَنَّطُ بِمِسْكٍ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from a group of our companions, from Sahl ibn Ziyad, from Ya‘qub ibn Yazid, from a group of our companions, from Abu ‘Abdullah (a.s): Imam (a.s) said: "Water should not be heated with fire for the deceased, fire should not be hastened for him, and he should not be embalmed (Hanoot) with musk."

عَلِيُّ بْنُ مَهْزِيَارَ عَنْ أَبَانٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« لاَ يُسَخَّنُ اَلْمَاءُ لِلْمَيِّتِ».

Ali ibn Mahziyar narrated from Aban, from Zurarah, who said that Abu Ja‘far (a.s) said: Imam Al Baqir (a.s) said: "Water should not be heated for the deceased."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ قَالاَ:« لاَ يُقَرَّبُ اَلْمَيِّتُ مَاءً حَمِيماً».

Ahmad ibn Muhammad ibn ‘Isa narrated from his father, from ‘Abdullah ibn al-Mughirah, from a man, from Abu Ja‘far and Abu ‘Abdullah (a.s): The Imams (a.s) said: "Boiling water should not be brought near the deceased."

ثم قال أيده الله تعالى:( ولا يجوز ان يقص شئ من شعره ولا من اظفاره وان سقط من ذلك شئ جعل معه في اكفانه).

The Shaykh (Al-Mufid), may Allah (swt) support him, added: "It is not permissible to cut any of his hair or nails, and if anything falls off, it should be placed with him in his shroud."

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يُمَسُّ مِنَ اَلْمَيِّتِ شَعْرٌ وَ لاَ ظُفُرٌ وَ إِنْ سَقَطَ مِنْهُ شَيْءٌ فَاجْعَلْهُ فِي كَفَنِهِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from ‘Ali ibn Ibrahim, from his father, from Ibn Abi ‘Umayr, from some of his companions, from Abu ‘Abdullah (a.s): Imam (a.s) said: "No hair or nail of the deceased should be touched (cut), and if anything falls off, it should be placed in his shroud."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُكْرَهُ أَنْ يُقَصَّ لِلْمَيِّتِ ظُفُرٌ أَوْ يُقَصَّ لَهُ شَعْرٌ أَوْ يُحْلَقَ لَهُ عَانَةٌ أَوْ يُغْمَزَ لَهُ مَفْصِلٌ».

And through this chain of narrators, from Muhammad ibn Ya‘qub, from a group of our companions, from Sahl ibn Ziyad, from Ibn Mahbub, from Ibrahim ibn Mahzam, from Talhah ibn Zayd, from Abu ‘Abdullah (a.s): Imam (a.s) said: "It is disliked to trim the nails of the deceased, cut his hair, shave his pubic area, or press his joints."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مُحَمَّدٍ اَلْكِنْدِيِّ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ اَلْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَيِّتِ يَكُونُ عَلَيْهِ اَلشَّعْرُ فَيُحْلَقُ عَنْهُ أَوْ يُقَلَّمُ قَالَ« لاَ يُمَسُّ مِنْهُ شَيْءٌ اِغْسِلْهُ وَ اِدْفِنْهُ».

And through this chain of narrators, from Muhammad ibn Ya‘qub, from Humayd ibn Ziyad, from al-Hasan ibn Muhammad al-Kindi, from Ahmad ibn al-Hasan al-Mithami, from Aban ibn ‘Uthman, from ‘Abd al-Rahman ibn Abi ‘Abdillah: He said: I asked Abu ‘Abdullah (a.s) about a deceased person who has hair - should it be shaved or trimmed? Imam (a.s) said: "Nothing should be touched from him. Wash him and bury him."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي اَلْجَارُودِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُتَوَفَّى أَتُقَلَّمُ أَظَافِيرُهُ أَوْ يُنْتَفُ إِبْطَاهُ أَوْ يُحْلَقُ عَانَتُهُ إِنْ طَالَ بِهِ مَرَضٌ قَالَ« لاَ».

Ahmad ibn Muhammad ibn ‘Isa narrated from al-Husayn ibn Sa‘id, from Faddalah, from Aban ibn ‘Uthman, from Abu al-Jarud: He said: I asked Abu Ja‘far (a.s) about a man who dies - should his nails be trimmed, his armpits plucked, or his pubic hair shaved if he had been ill for a long time? Imam (a.s) said: "No."

قال الشيخ أيده الله تعالى: وغسل المرأة كغسل الرجل واكفانها مثل اكفانه ويستحب ان تزاد المرأة في الكفن ثوبين وهما لفافتان أو لفافة ونمط. اما ما يدل على ان غسل المرأة مثل غسل الرجل اَلْخَبَرُ اَلَّذِي رَوَيْنَاهُ فِيمَا تَقَدَّمَ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اَللَّهِ اَلْكَاهِلِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَذَكَرَ كَيْفِيَّةَ غُسْلِ اَلْمَيِّتِ إِلَى أَنْ قَالَ فِي آخِرِ اَلْحَدِيثِ« وَ كَذَلِكَ غُسْلُ اَلْمَرْأَةِ»، فاما ما يدل على استحباب زيادة ثوبين في كفن المرأة.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “The washing (Ghusl) of a woman is like the washing of a man, and her shroud is similar to his shroud. However, it is recommended that two additional garments be added for the woman - either two wraps or a wrap and a covering (Namit).” As for the evidence that the washing of a woman is similar to that of a man, it is the narration we previously reported from al-Hasan ibn Mahbub, from Muhammad ibn Sinan, from ‘Abdullah al-Kahili. He said: I asked Abu ‘Abdullah (a.s) and Imam (a.s) described the procedure for washing the deceased until he said at the end of the narration: "And likewise is the washing of a woman." As for the evidence indicating the recommendation of adding two extra garments in the shroud of a woman (following hadith):

فَأَمَّا مَا يَدُلُّ عَلَى اِسْتِحْبَابِ زِيَادَةِ ثَوْبَيْنِ فِي كَفَنِ اَلْمَرْأَةِ مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ: سَأَلْتُهُ كَيْفَ تُكَفَّنُ اَلْمَرْأَةُ فَقَالَ« كَمَا يُكَفَّنُ اَلرَّجُلُ غَيْرَ أَنَّهَا تَشُدُّ عَلَى ثَدْيِهَا خِرْقَةً تَضُمُّ اَلثَّدْيَيْنِ إِلَى اَلصَّدْرِ وَ تَشُدُّ إِلَى ظَهْرِهَا وَ تَضَعُ لَهَا اَلْقُطْنَ أَكْثَرَ مِمَّا تَضَعُ لِلرِّجَالِ وَ يُحْشَى اَلْقُبُلُ وَ اَلدُّبُرُ بِالْقُطْنِ وَ اَلْحَنُوطِ ثُمَّ تَشُدُّ عَلَيْهَا اَلْخِرْقَةَ شَدّاً شَدِيداً».

As for what indicates the recommendation of adding two extra garments in the shroud of a woman, it is what the Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from a group of our companions, from Sahl ibn Ziyad, from some of our companions, who transmitted it, saying: I asked as how a woman is shrouded. Imam (a.s) said: "She is shrouded as a man is shrouded, except that a cloth is tied around her chest to bind her breasts to her body and secured to her back. More cotton is used for her than for men, and her private parts - both front and back - are filled with cotton and embalmed (with Hanoot). Then, the cloth is tied around her firmly and tightly."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنِ اَلْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُكَفَّنُ اَلرَّجُلُ فِي ثَلاَثَةِ أَثْوَابٍ وَاَلْمَرْأَةُ إِذَا كَانَتْ عَظِيمَةً فِي خَمْسَةٍ دِرْعٍ وَ مِنْطَقَةٍ وَ خِمَارٍ وَ لِفَافَتَيْنِ».

And through this chain of narrators, from Muhammad ibn Ya‘qub, from al-Husayn ibn Muhammad, from ‘Abdullah ibn ‘Amir, from ‘Ali ibn Mahziyar, from Faddalah, from al-Qasim ibn Burayd, from Muhammad ibn Muslim, from Abu Ja‘far (a.s): Imam (a.s) said: "A man is shrouded in three garments, and a woman - if she holds a high status - is shrouded in five garments: a tunic (Dir‘), a waistband (Mintaqah), a headcover (Khimar), and two wraps (Lifafatayn)."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ مُحَمَّدٍ اَلْكِنْدِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي كَمْ تُكَفَّنُ اَلْمَرْأَةُ قَالَ «تُكَفَّنُ فِي خَمْسَةِ أَثْوَابٍ أَحَدُهَا اَلْخِمَارُ».

And through this chain of narrators, from Muhammad ibn Ya‘qub, from Humayd ibn Ziyad, from Muhammad ibn al-Hasan ibn Muhammad al-Kindi, from more than one person, from Aban ibn ‘Uthman, from ‘Abd al-Rahman ibn Abi ‘Abdillah: He said: I asked Abu ‘Abdullah (a.s) how many garments a woman is shrouded in. Imam (a.s) said: "She is shrouded in five garments, one of which is the headcover (Khimar)."

اَلْحَسَنُ بْنُ مَحْبُوبٍ رَفَعَهُ قَالَ:« اَلْمَرْأَةُ إِذَا مَاتَتْ نُفَسَاءَ وَ كَثُرَ دَمُهَا أُدْخِلَتْ إِلَى اَلسُّرَّةِ فِي اَلْأَدِيمِ أَوْ مِثْلِ اَلْأَدِيمِ نَظِيفٍ ثُمَّ تُكَفَّنُ مِنْ بَعْدِ ذَلِكَ وَ يُحْشَى اَلْقُبُلُ وَ اَلدُّبُرُ بِالْقُطْنِ».

Al-Hasan ibn Mahbub transmitted it, saying: "If a woman dies in a state of postpartum bleeding (Nifas) and her bleeding is abundant, she is wrapped up to her navel in leather or something clean similar to leather. Then she is shrouded afterward, and her private parts - both front and back -are filled with cotton."

قال الشيخ ايده الله تعالى:( وإذا اريد ادخال المرأة القبر جعل سريرها امامه في القبلة ورفع عنها النعش وأخذت من السرير بالعرض وينزلها القبر اثنان يجعل احدهما يديه تحت كتفيها والآخر يديه تحت حقويها، وينبغي ان يكون الذي يتناولها من قبل وركيه زوجها أو بعض ذوي ارحامها كابيها أو اخيها أو ابنها ان لم يكن لها زوج ولا يتولى منها ذلك الاجنبي الا عند فقد ذوي ارحامها، وان انزلها قبرها نسوة يعرفن كان افضل).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If it is intended to place the woman in the grave, her bier is positioned facing the Qiblah, and the covering (Na‘sh) is lifted from her. She is taken from the bier sideways, and two people lower her into the grave - one placing his hands under her shoulders and the other placing his hands under her hips. It is recommended that the person handling her from the side of her hips be her husband or one of her male relatives, such as her father, brother, or son, if she has no husband. An unrelated man (non-Mahram) should not handle her unless no relatives are available. If women familiar with this process lower her into the grave, it is considered better."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ صَلَوَاتُ اَللَّهِ عَلَيْهِ:« مَضَتِ اَلسُّنَّةُ مِنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ« أَنَّ اَلْمَرْأَةَ لاَ يَدْخُلُ قَبْرَهَا إِلاَّ مَنْ كَانَ يَرَاهَا فِي حَيَاتِهَا»».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from a group of our companions, from Sahl ibn Ziyad and ‘Ali ibn Ibrahim, from his father, all from al-Nawfali, from al-Sakuni, from Abu ‘Abdullah (a.s). Imam (a.s) said that Commander of the Faithful (a.s) stated: "The practice established by the Messenger of Allah (swt) (peace be upon him and his family) is that a woman should not be placed in her grave except by someone who used to see her during her lifetime."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ عَلِيِّ بْنِ مَيْسَرَةَ[ مُيَسِّر] عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلزَّوْجُ أَحَقُّ بِامْرَأَتِهِ حَتَّى يَضَعَهَا فِي قَبْرِهَا».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from a group of our companions, from Sahl ibn Ziyad and ‘Ali ibn Ibrahim, from his father, all from al-Nawfali, from al-Sakuni, from Abu ‘Abdullah (a.s). Imam (a.s) said that Commander of the Faithful (a.s) stated: "The practice established by the Messenger of Allah (swt) (peace be upon him and his family) is that a woman should not be placed in her grave except by someone who used to see her during her lifetime."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْحَسَنِ بْنِ صَالِحِ بْنِ مُحَمَّدٍ اَلْهَمْدَانِيِّ عَنْ عَبْدِ اَلصَّمَدِ بْنِ هَارُونَ رَفَعَ اَلْحَدِيثَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ :«إِذَا أُدْخِلَ اَلْمَيِّتُ اَلْقَبْرَ إِنْ كَانَ رَجُلاً يُسَلُّ سَلاًّوَ اَلْمَرْأَةُ تُؤْخَذُ عَرْضاً فَإِنَّهُ أَسْتَرُ

Through this chain of narration from Ahmad ibn Muhammad, from his father, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from al-Hasan ibn Salih ibn Muhammad al-Hamdani, from 'Abd al-Samad ibn Harun, who raised the narration: Abu 'Abdullah (a.s) said: "When the deceased is placed in the grave, if it is a man, he should be lowered in lengthwise. However, if it is a woman, she should be taken in crosswise, as it is more concealing."

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ سَعْدٍ عَنْ أَبِي اَلْجَوْزَاءِ اَلْمُنَبِّهِ بْنِ عُبَيْدِ اَللَّهِ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ أَمِيرِ اَلْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُسَلُّ اَلرَّجُلُ سَلاًّ وَيُسْتَقْبَلُ اَلْمَرْأَةُ اِسْتِقْبَالاً وَ يَكُونُ أَوْلَى اَلنَّاسِ بِالْمَرْأَةِ فِي مُؤَخَّرِهَا».

Ali ibn al-Husayn, from Sa'd, from Abu al-Jawza al-Munabbih ibn Ubayd Allah (swt), from al-Husayn ibn 'Alwan, from 'Amr ibn Khalid, from Zayd ibn 'Ali, from his forefathers, from Commander of the Faithful Ali ibn Abi Talib (a.s) said: Imam Ali (a.s) said: "The man should be lowered lengthwise, and the woman should be received crosswise, and the closest person to the woman should be at her rear."

قال الشيخ أيده الله تعالى( وغسل الطفل كغسل البالغ). إذا كان ميتا مثل سائر الاموات يجب أن يكون حكمه حكمها في وجوب الغسل له لدخوله تحت الامر. قال:( والجريدة تجعل مع جميع الاموات من المسلمين كبارهم وصغارهم واناثهم وذكرانهم سنة وفضيلة). فالوجه فيه ايضا ما ذكرناه وانه إذا أمروا بوضع الجريدة مع الميت فلا تختص كبيرا دون صغير ولا ذكرا دون انثى. قال الشيخ أيده الله تعالى: والاصل في وضع الجريدة مع الميت ان الله تعالى لما اهبط آدم عليه السلام إلى آخر الحديث.

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "The washing of a child is the same as the washing of an adult." If the child has passed away, it follows the same rulings as other deceased persons, and the obligation of ghusl applies to it as it falls under the general command. He, (Shaykh (Al-Mufid)), further stated: "The use of palm branches (jareedah) applies to all deceased Muslims, whether adults or children, men or women, as it is a Sunnah and a virtuous practice." The reasoning for this ruling is also what has been mentioned before - when instructed to place the palm branch with the deceased, it is not limited to adults over children, nor to men over women. The Shaykh (Al-Mufid), may Allah (swt) support him, added: "The origin of placing the palm branch with the deceased is linked to the event when Allah (swt) sent Adam (a.s) down to earth."

سَمِعْتُ ذَلِكَ مُرْسَلاً مِنَ اَلشُّيُوخِ وَمُذَاكَرَةً وَ لَمْ يَحْضُرْنِي اَلْآنَ إِسْنَادُهُ وَجُمْلَتُهُ مَا ذَكَرَهُ:« مِنْ أَنَّ آدَمَ عَلَيْهِ اَلسَّلاَمُ لَمَّا أَهْبَطَهُ اَللَّهُ تَعَالَى مِنْ جَنَّةِ اَلْمَأْوَى إِلَى اَلْأَرْضِ اِسْتَوْحَشَ فَسَأَلَ اَللَّهَ تَعَالَى أَنْ يُؤْنِسَهُ بِشَيْءٍ مِنْ أَشْجَارِ اَلْجَنَّةِ فَأَنْزَلَ اَللَّهُ إِلَيْهِ اَلنَّخْلَةَ فَكَانَ يَأْنَسُ بِهَا فِي حَيَاتِهِ فَلَمَّا حَضَرَتْهُ اَلْوَفَاةُ قَالَ لِوُلْدِهِ إِنِّي كُنْتُ آنَسُ بِهَا فِي حَيَاتِي وَ أَرْجُو اَلْأُنْسَ بِهَا بَعْدَ وَفَاتِي فَإِذَا مِتُّ فَخُذُوا مِنْهَا جَرِيداً وَ شُقُّوهُ بِنِصْفَيْنِ وَ ضَعُوهُمَا مَعِي فِي أَكْفَانِي فَفَعَلَ وُلْدُهُ ذَلِكَ وَ فَعَلَتْهُ اَلْأَنْبِيَاءُ بَعْدَهُ ثُمَّ اِنْدَرَسَ ذَلِكَ فِي اَلْجَاهِلِيَّةِ فَأَحْيَاهُ اَلنَّبِيُّ صَ فَعَلَهُ فَصَارَتْ سُنَّةً مُتَّبَعَةً».

I heard this as a mursal (disconnected) narration from the elders during discussions, and its chain of transmission does not come to mind at present. The summary of it is as follows: It is said: "When Allah (swt), the Exalted, sent Adam (a.s) down from the Garden of Refuge to the earth, he felt lonely. So he asked Allah (swt), the Exalted, to grant him something from the trees of Paradise to provide comfort. Allah (swt), the Exalted, sent down the date palm tree to him. Adam (a.s) found solace in it during his lifetime. When his death approached, he said to his children: 'I used to find comfort with this tree during my life, and I hope to find comfort with it after my death. So when I die, take two palm branches from it, split them into halves, and place them with my shroud.' His children did as instructed, and prophets (a.s) after followed his practice. However, this tradition faded during the pre-Islamic period of ignorance. Prophet (saws), peace be upon him and his family, revived it and practiced it, thus making it an established Sunnah to be followed."

وَ رُوِيَ:« أَنَّ اَللَّهَ تَعَالَى خَلَقَ اَلنَّخْلَةَ مِنْ فَضْلَةِ اَلطِّينَةِ اَلَّتِي خَلَقَ اَللَّهُ مِنْهَا آدَمَ عَلَيْهِ اَلسَّلاَمُ فَلِأَجْلِ ذَلِكَ تُسَمَّى اَلنَّخْلَةُ عَمَّةَ اَلْإِنْسَانِ».

And it has been narrated: "Indeed, Allah (swt), the Exalted, created the date palm tree from the leftover clay with which He (swt) created Adam (a.s). For this reason, the date palm tree is called 'the aunt of mankind.'"

وقد روي من جهة العامة في فضل التخضير شئ كثير. قال الشيخ أيده الله تعالى: وَ قَدْ رُوِيَ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ اَلْجَرِيدَةَ تَنْفَعُ اَلْمُحْسِنَ وَ اَلْمُسِيءَ».

It has also been narrated from general sources regarding the merit of using greenery in burial rites, with numerous reports emphasizing its benefits. The Shaykh (Al-Mufid), may Allah (swt) support him, said: “And it has been narrated from Imam Al-Sadiq (a.s): "Indeed, the palm branches benefit both the righteous and sinful."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ أَبِي عَلِيٍّ اَلْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَسَنِ بْنِ زِيَادٍ اَلصَّيْقَلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُوضَعُ لِلْمَيِّتِ جَرِيدَةٌ وَاحِدَةٌ فِي اَلْيَمِينِ وَ اَلْأُخْرَى فِي اَلْيَسَارِ» قَالَ وَ قَالَ« اَلْجَرِيدَةُ تَنْفَعُ اَلْمُؤْمِنَ وَ اَلْكَافِرَ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Abu Al-Qasim Ja‘far bin Muhammad, from Muhammad bin Ya‘qub, from Abu ‘Ali Al-Ash‘ari, from Muhammad bin ‘Abd Al-Jabbar and Muhammad bin Isma‘il, from Al-Fadl bin Shadhan, all from Safwan bin Yahya, from Ibn Muskan, from Al-Hasan bin Ziyad Al-Sayqal, from Abu ‘Abdullah (a.s). Imam (a.s) said: "A palm branch is placed with the deceased - one on the right side and the other on the left side." Imam (a.s) also said: "The palm branch benefits both the believer and the disbeliever."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ حَرِيزٍ وَ فُضَيْلٍ وَ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: قِيلَ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ لِأَيِّ شَيْءٍ يَكُونُ مَعَ اَلْمَيِّتِ اَلْجَرِيدَةُ قَالَ« إِنَّهُ يَتَجَافَى عَنْهُ اَلْعَذَابُ مَا دَامَتْ رَطْبَةً».

With this chain of narration from Muhammad bin Ya‘qub, from ‘Ali bin Ibrahim, from his father, from ‘Abdullah bin Al-Mughirah, from Hariz, Fudayl, and ‘Abd Al-Rahman bin Abi ‘Abdullah: It was said to Abu ‘Abdullah (a.s): "For what reason is the palm branch placed with the deceased?" Imam (a.s) replied: "It keeps the punishment away from him as long as it remains fresh."

قال الشيخ أيده الله تعالى:( ومن لم يتمكن من وضع الجريدة مع ميته في اكفانه تقية من أهل الخلاف وشناعتهم بالاباطيل عليها فليدفنها معه في قبره، فان لم يقدر على ذلك أو خاف منه بسبب من الاسباب فليس عليه في تركها شئ والله تعالى يقبل عذره مع الاضطرار).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If one is unable to place the palm branch with his deceased in the shroud due to precaution against opposition from those who disagree and their accusations of falsehoods, then let him bury it with the deceased in the grave. And if he is unable to do even that or fears harm due to any reason, then there is no blame upon him for leaving it. Allah (swt), the Most High, accepts his excuse in times of necessity."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ رُبَّمَا حَضَرَنِي مَنْ أَخَافُهُ فَلاَ يُمْكِنُ وَضْعُ اَلْجَرِيدَةِ عَلَى مَا رُوِّينَاهُ فَقَالَ« أَدْخِلْهَا حَيْثُ مَا أَمْكَنَ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Abu Al-Qasim Ja‘far bin Muhammad, from Muhammad bin Ya‘qub, from several of our companions, from Sahl bin Ziyad, who raised it, saying: I said to Imam (a.s): "May I be your ransom, sometimes I am in the presence of someone I fear, and it is not possible to place the palm branch as we have narrated." Imam (a.s) replied: "Place it wherever it is possible."

وَ رَوَى هَذَا اَلْحَدِيثَ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى مُرْسَلاً: وَ زَادَ فِيهِ قَالَ« فَإِنْ وُضِعَتْ فِي اَلْقَبْرِ فَقَدْ أَجْزَأَهُ».

Muhammad bin Ahmad bin Yahya narrated this Hadith as mursal (without a continuous chain of narrators) and added in it: Imam (a.s) said: "If it is placed in the grave, then it suffices him."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مُحَمَّدٍ اَلْكِنْدِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ: سَأَلْتُهُ عَنِ اَلْجَرِيدَةِ تُوضَعُ فِي اَلْقَبْرِ قَالَ« لاَ بَأْسَ».

Muhammad bin Ya'qub narrated through this chain from Humayd bin Ziyad, from Al-Hasan bin Muhammad Al-Kindi, from more than one narrator, from Aban bin Uthman, from Abdul-Rahman bin Abi Abdullah, who reported from Abu Abdullah (a.s). He said: I asked Imam (a.s) about placing the palm branches (al-jareedah) in the grave. Imam (a.s) said: "There is no harm."

قال الشيخ أيده الله تعالى:( وإذا أسقطت المرأة وكان السقط تاما لاربعة أشهر فما زاد غسل وكفن ودفن وإن كان لاقل من الاربعة اشهر لف في خرقة ودفن بدمه من غير تغسيل).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “If a woman miscarries and the fetus is complete at four months or more, then it should be washed, shrouded, and buried. However, if it is less than four months, it should be wrapped in a cloth and buried along with its blood without washing.”

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ بْنِ مُوسَى عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا سَقَطَ لِسِتَّةِ أَشْهُرٍ فَهُوَ تَامٌّ وَ ذَلِكَ أَنَّ اَلْحُسَيْنَ بْنَ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ وُلِدَ وَ هُوَ اِبْنُ سِتَّةِ أَشْهُرٍ».

Ali bin Al-Husayn narrated from Sa'd, from Muhammad bin Al-Husayn, from Al-Hasan bin Musa, from Zurara, who reported from Abu Abdullah (a.s). Imam (a.s) said: "If a child is born after six months, it is considered complete. This is because (Imam) Al-Husayn bin Ali (a.s), was born at six months."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ قَالَ:« إِذَا تَمَّ لِلسِّقْطِ أَرْبَعَةُ أَشْهُرٍ غُسِّلَ» وَ قَالَ« إِذَا تَمَّ لَهُ سِتَّةُ أَشْهُرٍ فَهُوَ تَامٌّ وَ ذَلِكَ أَنَّ اَلْحُسَيْنَ بْنَ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ وُلِدَ وَ هُوَ اِبْنُ سِتَّةِ أَشْهُرٍ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Abu Ja‘far Muhammad bin Ali, from Muhammad bin Al-Hasan, from Ahmad bin Idris, from Muhammad bin Ahmad bin Yahya, from Ahmad bin Muhammad, from someone who mentioned it: It was said: "If the fetus reaches four months, it should be washed." Imam (a.s) also said: "If it reaches six months, it is considered complete. This is because (Imam) Al-Husayn bin Ali (a.s), was born at six months."

فتخصيصه عليه السلام غسل السقط إذا ان له أربعة أشهر فما زاد عليها يدل على انه إذا كان أقل من ذلك فانه لا يجب غسله، ويدل على هذا المعنى.

This specification by him (a.s), that a fetus should be washed if it has reached four months or more, indicates that if it is less than that, washing it is not obligatory. This meaning is further supported by related narrations.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ قَالَ: كَتَبْتُ إِلَى أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَسْأَلُهُ عَنِ اَلسِّقْطِ كَيْفَ يُصْنَعُ بِهِ فَكَتَبَ إِلَيَّ« اَلسِّقْطُ يُدْفَنُ بِدَمِهِ فِي مَوْضِعِهِ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Abu Al-Qasim Ja‘far bin Muhammad, from Muhammad bin Ya‘qub, from a group of our companions, from Sahl bin Ziyad, from Ali bin Mahziyar, from Muhammad bin Al-Fudhayl. He said: "I wrote to Abu Ja‘far (a.s), asking him about what should be done with a miscarried fetus (siqt).” Imam (a.s) wrote back to me: 'The miscarried fetus should be buried with its blood in its place.'"

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلسِّقْطِ إِذَا اِسْتَوَتْ خِلْقَتُهُ يَجِبُ عَلَيْهِ اَلْغُسْلُ وَ اَللَّحْدُ وَ اَلْكَفْنُ قَالَ« نَعَمْ كُلُّ ذَلِكَ يَجِبُ عَلَيْهِ إِذَا اِسْتَوَى»

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Ahmad bin Muhammad, from his father, from Sa‘d bin Abdullah, from Ahmad bin Muhammad, from Al-Husayn, from Al-Hasan, from Zur‘ah, from Sama‘ah, from Abu Abdullah (a.s). He said: "I asked Imam (a.s) about a miscarried fetus (siqt) if its form is complete - does it require washing (ghusl), placing in a grave (lahd), and shrouding (kafan)? Imam (a.s) replied: 'Yes, all of that is required for it if its form is complete.'"

قال الشيخ أيده الله تعالى:( والمحرم إذا مات غسل وكفن وغطي وجهه بالكفن غير انه لا يقرب الكافور ولا غيره من الطيب وليس عليه تحنيط).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a person in the state of ihram (a pilgrim observing sacred rites) dies, he is to be washed, shrouded, and his face covered with the shroud. However, no camphor or any other perfume should be used, and he is not to be embalmed (tahnit)."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنِ اَلْعَبَّاسِ عَنْ حَمَّادِ بْنِ عِيسَى وَ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اِبْنِ سِنَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمُحْرِمِ يَمُوتُ كَيْفَ يُصْنَعُ بِهِ قَالَ« إِنَّ عَبْدَ اَلرَّحْمَنِ بْنَ اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ مَاتَ بِالْأَبْوَاءِ مَعَ اَلْحُسَيْنِ عَلَيْهِ اَلسَّلاَمُ وَ هُوَ مُحْرِمٌ وَ مَعَ اَلْحُسَيْنِ عَبْدُ اَللَّهِ بْنُ اَلْعَبَّاسِ وَ عَبْدُ اَللَّهِ بْنُ جَعْفَرٍ وَ صَنَعَ بِهِ كَمَا يُصْنَعُ بِالْمَيِّتِ وَ غَطَّى وَجْهَهُ وَ لَمْ يُمِسَّهُ طِيباً» قَالَ« وَ ذَلِكَ كَانَ فِي كِتَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ».

Sa'd bin Abdullah narrated from Al-Abbas, from Hammad bin Isa, and Abdullah bin Al-Mughirah, from Ibn Sinan, from Abdurrahman bin Abi Abdullah. He said: "I asked Abu Abdullah (a.s), about a person in the state of ihram (a pilgrim observing sacred rites) who dies - how should he be prepared? Imam (a.s) replied: 'Indeed, Abdurrahman bin Al-Hasan (a.s), died at Al-Abwa while accompanying (Imam) Al-Husayn (a.s), and he was in a state of ihram. With (Imam) Al-Husayn (a.s) were Abdullah bin Al-Abbas and Abdullah bin Ja‘far. They prepared him as they would prepare any deceased person, covering his face but not applying any perfume to him.' Imam (a.s) then said: 'This was written in the book of (Imam) Ali (a.s).'"

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْمُحْرِمِ يَمُوتُ فَقَالَ« يُغَسَّلُ وَ يُكَفَّنُ بِالثِّيَابِ كُلِّهَا وَ يُغَطَّى وَجْهُهُ يُصْنَعُ بِهِ كَمَا يُصْنَعُ بِالْمُحِلِّ غَيْرَ أَنَّهُ لاَ يُمَسُّ اَلطِّيبَ».

Narrated from Muhammad bin Al-Husayn, from Uthman bin Isa, from Sama'ah. He said: "I asked Imam (a.s) about a person in the state of ihram (a pilgrim observing sacred rites) who dies. Imam (a.s) replied: 'He is washed and shrouded in all his clothes, and his face is covered. He is treated as a non-pilgrim except that no perfume is applied to him.'"

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُمَا عَنِ اَلْمُحْرِمِ كَيْفَ يُصْنَعُ بِهِ إِذَا مَاتَ قَالاَ «يُغَطَّى وَجْهُهُ وَ يُصْنَعُ بِهِ كَمَا يُصْنَعُ بِالْحَلاَلِ غَيْرَ أَنَّهُ لاَ يُقَرَّبُ طِيباً».

Narrated from Ali bin Al-Husayn, from Muhammad bin Ahmad bin Ali, from Abdullah bin Al-Salt, from Safwan, from Al-Ala bin Razin, from Muhammad bin Muslim, from Abu Ja'far and Abu Abdullah (a.s). He said: "I asked them (a.s) about a person in the state of ihram (a pilgrim observing sacred rites) who dies. The Imams (a.s) said: 'His face is covered, and he is treated like a non-pilgrim except that no perfume is applied to him.'"

عَنْهُ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« خَرَجَ اَلْحُسَيْنُ بْنُ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ وَعَبْدُ اَللَّهِ وَ عُبَيْدُ اَللَّهِ اِبْنَا اَلْعَبَّاسِ وَعَبْدُ اَللَّهِ بْنُ جَعْفَرٍ وَمَعَهُمُ اِبْنٌ لِلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ يُقَالُ لَهُ عَبْدُ اَلرَّحْمَنِ فَمَاتَ بِالْأَبْوَاءِ وَهُوَ مُحْرِمٌ فَغَسَّلُوهُ وَكَفَّنُوهُ وَلَمْ يُحَنِّطُوهُ وَخَمَّرُوا وَجْهَهُ وَ رَأْسَهُ وَ دَفَنُوهُ».

Narrated from him, from Sa'd, from Ahmad bin Al-Hasan bin Ali bin Faddal, from Yunus bin Ya'qub, from Abu Maryam, from Abu Abdullah (a.s). Imam (a.s) said: "(Imam) Al-Husayn bin Ali (a.s), and Abdullah and Ubaydullah, the sons of Al-Abbas, and Abdullah bin Ja'far went out, and with them was a son of (Imam) Al-Hasan (a.s), called Abdur-Rahman. He died at Al-Abwa while he was in the state of ihram. They washed him, shrouded him, did not apply perfume to him, covered his face and head, and then buried him."

قال الشيخ أيده الله تعالى:( والمقتول في سبيل الله بين يدي امام المسلمين إذا مات من وقته لم يكن عليه غسل ودفن بثيابه التي قتل فيها وينزع عنه من جملتها السراويل إلا أن يكون أصابه دم فلا ينزع عنه ويدفن معه وكذلك ينزع عنه الفرو والقلنسوة فان أصابهما دم دفنتا معه وينزع عنه الخف على كل حال، ولن لم يمت في الحال وبقي ثم مات بعد ذلك غسل وكفن وحنط، وكل قتيل سوى من ذكرناه ظالما كان أو مظلوما فانه يغسل ويكفن ويحنط ثم يدفن).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If someone is killed in the way of Allah (swt) while fighting in front of the Imam of the Muslims and dies immediately, he does not need to be washed. He is buried in the clothes he was killed in, except for his trousers, which are removed unless they have bloodstains, in which case they are buried with him. Likewise, any fur or cap he was wearing is removed unless stained with blood, in which case they are buried with him. However, his shoes are removed in all cases. If he does not die immediately but lives for some time and then dies later, he is washed, shrouded, perfumed, and buried properly. As for anyone else killed, whether justly or unjustly, they are to be washed, shrouded, perfumed, and buried."

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عُبَيْدِ اَللَّهِ بْنِ اَلدِّهْقَانِ عَنْ أَبِي خَالِدٍ قَالَ: اِغْسِلْ كُلَّ اَلْمَوْتَى اَلْغَرِيقَ وَ أَكِيلَ اَلسَّبُعِ وَ كُلَّ شَيْءٍ إِلاَّ مَا قُتِلَ مَا بَيْنَ اَلصَّفَّيْنِ فَإِنْ كَانَ بِهِ رَمَقٌ غُسِلَ وَ إِلاَّ فَلاَ.

Narrated by Ali bin Al-Husayn, from Muhammad bin Yahya, from Muhammad bin Ahmad bin Yahya, from Musa bin Ja'far, from Ali bin Ma'bad, from Ubaydullah bin Al-Dehqan, from Abu Khalid. He said: "Wash all the dead - whether drowned, devoured by a beast, or any other case - except those killed between the two battle lines. If there is any sign of life in them, they should be washed; otherwise, they should not be washed."

عَنْهُ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ عَمَّارٍ عَنْ جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ: «أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ لَمْ يَغْسِلْ عَمَّارَ بْنَ يَاسِرٍ وَ لاَ هَاشِمَ بْنَ عُتْبَةَ اَلْمِرْقَالَ وَ دَفَنَهُمَا فِي ثِيَابِهِمَا وَ لَمْ يُصَلِّ عَلَيْهِمَا».

Narrated by Sa'd bin Abdullah, from Harun bin Muslim, from Mas'adah bin Sadaqah, from Ammar, from Ja'far (a.s), from his father (a.s): Imam (a.s) said: "Indeed, (Imam) Ali (a.s), did not wash Ammar bin Yasir nor Hashim bin Utbah Al-Mirqal, and Imam (a.s) buried them in their clothes and did not pray over them."

قال محمد بن الحسن: قوله ولم يصل عليهما وهم من الراوي لان الصلاة لا تسقط عنه على كل حال، يدل على ذلك.

Muhammad bin Al-Hasan said: “His statement that Imam (a.s) did not pray over them is an error by the narrator because the funeral prayer is never waived under any circumstances. This is supported by further evidence.”

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلَّذِي يُقْتَلُ فِي سَبِيلِ اَللَّهِ أَ يُغَسَّلُ وَ يُكَفَّنُ وَ يُحَنَّطُ قَالَ« يُدْفَنُ كَمَا هُوَ فِي ثِيَابِهِ إِلاَّ أَنْ يَكُونَ بِهِ رَمَقٌ ثُمَّ مَاتَ فَإِنَّهُ يُغَسَّلُ وَ يُكَفَّنُ وَ يُحَنَّطُ وَ يُصَلَّى عَلَيْهِ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ صَلَّى عَلَى حَمْزَةَ وَ كَفَّنَهُ لِأَنَّهُ كَانَ جُرِّدَ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Al-Qasim Ja'far bin Muhammad, from Muhammad bin Ya'qub, from Muhammad bin Yahya, from Ahmad bin Muhammad, from Ali bin Al-Hakam, from Al-Husayn bin Uthman, from Ibn Muskan, from Aban bin Taghlib: I asked Abu Abdullah (a.s), about someone killed in the way of Allah (swt). Should he be washed, shrouded, and embalmed? Imam (a.s) said: "He is buried as he is, in his clothes, unless he had some signs of life and then died. In that case, he is washed, shrouded, embalmed, and prayed over. Verily, the Messenger of Allah (swt), prayed over Hamzah (a.s) and shrouded him because he had been stripped (posthumous desecration)."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ كَيْفَ رَأَيْتَ اَلشَّهِيدَ يُدْفَنُ بِدِمَائِهِ قَالَ« نَعَمْ فِي ثِيَابِهِ بِدِمَائِهِ وَ لاَ يُحَنَّطُ وَ لاَ يُغَسَّلُ وَ يُدْفَنُ كَمَا هُوَ» ثُمَّ قَالَ« دَفَنَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَمَّهُ حَمْزَةَ فِي ثِيَابِهِ بِدِمَائِهِ اَلَّتِي أُصِيبَ فِيهَا وَ زَادَهُ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بُرْداً فَقَصُرَ عَنْ رِجْلَيْهِ فَدَعَا لَهُ بِإِذْخِرٍ فَطَرَحَهُ عَلَيْهِ وَ صَلَّى عَلَيْهِ سَبْعِينَ صَلاَةً وَ كَبَّرَ عَلَيْهِ سَبْعِينَ تَكْبِيرَةً».

Narrated with this chain from Muhammad bin Ya'qub, from Ali bin Ibrahim, from his father, from Hammad, from Hariz, from Isma'il bin Jabir and Zurara, from Abu Ja'far (a.s): I asked Imam (a.s): "How did you see the martyr being buried in his blood?" Imam (a.s) said: "Yes, he is buried in his clothes with his blood. He is neither embalmed nor washed, and he is buried as he is." Then Imam (a.s) said: "The Messenger of Allah (swt), buried his uncle Hamzah (a.s) in his clothes with the blood in which he was wounded. Prophet (saws), put a cloak on him (a.s), but it fell short of covering his legs, so he called for idhkhir (a type of plant) and placed it over his legs. He (saws) prayed over Him (a.s) seventy prayers and seventy takbirs."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ أَبِي مَرْيَمَ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« اَلشَّهِيدُ إِذَا كَانَ بِهِ رَمَقٌ غُسِّلَ وَ كُفِّنَ وَ حُنِّطَ وَ صُلِّيَ عَلَيْهِ وَ إِنْ لَمْ يَكُنْ بِهِ رَمَقٌ دُفِنَ فِي أَثْوَابِهِ».

Narrated with this chain from Muhammad bin Ya'qub, from Humayd bin Ziyad, from Al-Hasan bin Muhammad, from more than one person, from Aban, from Abu Maryam: I heard Abu Abdillah (a.s), saying: Imam (a.s) said: "If the martyr has any sign of life (remnant of breath), he is washed, shrouded, embalmed, and prayed upon. But if he has no sign of life, he is buried in his clothes."

وَبِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي اَلْجَوْزَاءِ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ:« يُنْزَعُ عَنِ اَلشَّهِيدِ اَلْفَرْوُ وَ اَلْخُفُّ وَ اَلْقَلَنْسُوَةُ وَ اَلْعِمَامَةُ وَ اَلْمِنْطَقَةُ وَ اَلسَّرَاوِيلُ إِلاَّ أَنْ يَكُونَ أَصَابَهُ دَمٌ فَإِنْ أَصَابَهُ دَمٌ تُرِكَ وَ لاَ يُتْرَكُ عَلَيْهِ شَيْءٌ مَعْقُودٌ إِلاَّ حُلَّ».

Narrated with this chain from Muhammad bin Ya'qub, from a group of our companions, from Ahmad bin Muhammad bin Khalid, from his father, from Abu Al-Jawza, from Al-Husayn bin 'Alwan, from 'Amro bin Khalid, from Zayd bin 'Ali, from his forefathers (a.s), who said: Commander of the Faithful (a.s), said: "The fur, footwear, cap, turban, belt, and trousers are removed from the martyr, except if they have been stained with blood. If they are stained with blood, they are left as they are. Nothing that is tied on him should remain; it must be untied."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ مَحْبُوبٍ عَنِ اِبْنِ سِنَانٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« اَلَّذِي يُقْتَلُ فِي سَبِيلِ اَللَّهِ يُدْفَنُ فِي ثِيَابِهِ وَ لاَ يُغَسَّلُ إِلاَّ أَنْ يُدْرِكَهُ اَلْمُسْلِمُونَ وَ بِهِ رَمَقٌ ثُمَّ يَمُوتَ بَعْدُ فَإِنَّهُ يُغَسَّلُ وَ يُكَفَّنُ وَ يُحَنَّطُ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَفَّنَ حَمْزَةَ فِي ثِيَابِهِ وَ لَمْ يُغَسِّلْهُ وَ لَكِنَّهُ صَلَّى عَلَيْهِ».

Narrated with this chain from Muhammad bin Ya'qub, from Ali bin Ibrahim, from his father, from Ibn Mahbub, from Ibn Sinan, from Aban bin Taghlib, who said: I heard Abu Abdillah (a.s), say: "The one who is killed in the way of Allah (swt) is buried in his clothes and is not washed, unless the Muslims find him while he still has some life in him and then he dies afterward. In that case, he is washed, shrouded, and embalmed. Indeed, the Messenger of Allah (swt), peace be upon him and his family, shrouded Hamza (a.s) in his clothes and did not wash him, but He (saws) prayed over him."

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِي اَلْجَوْزَاءِ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ:« إِذَا مَاتَ اَلشَّهِيدُ مِنْ يَوْمِهِ أَوْ مِنَ اَلْغَدِ فَوَارُوهُ فِي ثِيَابِهِ وَ إِنْ بَقِيَ أَيَّاماً حَتَّى تَتَغَيَّرَ جِرَاحَتُهُ غُسِّلَ».

Narrated by Muhammad bin Ahmad, from Abu Ja'far, from Abu Al-Jawza, from Al-Husayn bin 'Alwan, from 'Amr bin Khalid, from Zayd, from his forefathers, from (Imam) Ali (a.s): Imam Ali (a.s) said that the Messenger of Allah (swt), said: "If a martyr dies on the same day or the next day, then bury him in his clothes. However, if he remains for several days until his wounds begin to decompose, he should be washed."

فهذا خبر موافق للعامة ولسنا نعمل به لانا بينا أن القتيل إذا لم يمت في المعركة وجب غسله تغير أو لم يتغير، وينبغي أن يكون العمل عليه إن شاء الله. قال الشيخ أيده الله تعالى: والمجدور والمحترق وأمثالهما ممن تحدث الآفات تحليل جلودهم وأعضائهم ولحومهم إذا كان المس لهم باليد في تغسيلهم يزيل شيئا من لحمهم أو شعرهم لم يمس باليد وصب عليه الماء صبا، فان خيف أن يلقي الماء عنهم شيئا من جلودهم أو شعورهم لم يقربو الماء ويمموا بالتراب كما يؤمم الحي العاجز بالزمانة عند حاجته إلى التيمم من جنابته فيمسح وجهه من قصاص شعر رأسه إلى طرف أنفه ويمسح ظاهر كفيه.

This narration aligns with view of general public, but we do not act upon it because we have already explained that a martyr, if he does not die in the battlefield, must be washed whether his body changes or not. This should be the ruling, Allah (swt) willing. The Shaykh (Al-Mufid), may Allah (swt) support him, said: "As for those who die from smallpox, burns, or similar conditions where their skin, limbs, or flesh are affected and touching them during washing could cause the removal of some of their flesh or hair, they should not be touched by hand. Instead, water should be poured over them. If there is fear that pouring water might dislodge parts of their skin or hair, then water should not be used at all, and they should be given tayammum (dry purification) using earth, similar to how a living person unable to use water due to illness performs tayammum when in need of purification from major impurity. Their face should be wiped from the hairline to the tip of the nose, and the outer part of both hands should be wiped."

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ اَلْقَمَّاطِ عَنْ ضُرَيْسٍ عَنْ عَلِيِّ بْنِ اَلْحُسَيْنِ أَوْ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْمَجْدُورُ وَ اَلْكَسِيرُ وَ اَلَّذِي بِهِ اَلْقُرُوحُ يُصَبُّ عَلَيْهِ اَلْمَاءُ صَبّاً».

Narrated by Muhammad bin Yahya, from Muhammad bin Ahmad bin Yahya, from Abu Ja'far, from Muhammad bin Sinan, from Abu Khalid Al-Qammat, from Durais, from Ali bin Husayn or from Abu Ja'far (a.s): Imam (a.s) said: "The one afflicted with smallpox, the one with broken bones, and the one with sores should have water poured over them during washing."

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِي اَلْجَوْزَاءِ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَ: أَنَّهُ سُئِلَ عَنْ رَجُلٍ يَحْتَرِقُ بِالنَّارِ فَأَمَرَهُمْ« أَنْ يَصُبُّوا عَلَيْهِ اَلْمَاءَ صَبّاً وَأَنْ يُصَلَّى عَلَيْهِ».

Narrated by Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Ja'far Muhammad bin Ali, from Muhammad bin Al-Hasan, from Muhammad bin Yahya, from Muhammad bin Ahmad bin Yahya, from Abu Ja'far, from Abu Al-Jawza, from Al-Husayn bin Alwan, from Amro bin Khalid, from Zayd bin Ali, from his forefathers, from (Imam) Ali (a.s): Imam Ali (a.s) was asked about a man who was burned by fire. Imam (a.s) ordered them "to pour water over him and to perform the prayer for him."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي بَصِيرٍ عَنْ أَيُّوبَ بْنِ مُحَمَّدٍ اَلرَّقِّيِّ عَنْ عَمْرِو بْنِ أَيُّوبَ اَلْمَوْصِلِيِّ عَنْ إِسْرَائِيلَ بْنِ يُونُسَ عَنْ أَبِي إِسْحَاقَ اَلسَّبِيعِيِّ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّ قَوْماً أَتَوْا رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَقَالُوا يَا رَسُولَ اَللَّهِ مَاتَ صَاحِبٌ لَنَا وَ هُوَ مَجْدُورٌ فَإِنْ غَسَّلْنَاهُ اِنْسَلَخَ فَقَالَ« يَمِّمُوهُ»».

Narrated through this chain from Muhammad bin Ahmad bin Yahya, from Abu Basir, from Ayyub bin Muhammad Al-Raqqi, from Amro bin Ayyub Al-Mawsili, from Isra'il bin Yunus, from Abu Ishaq Al-Sabi'i, from Amro bin Khalid, from Zayd bin Ali, from his forefathers, from (Imam) Ali (a.s): Imam (a.s) said: A group of people came to the Messenger of Allah (swt), and said: "O Messenger of Allah (swt), one of our companions has died, and he was afflicted with smallpox. If we wash him, his skin will peel off." The Prophet said: "Perform Tayammum for him."

قال الشيخ أيده الله تعالى: وإذا لم يوجد ماء للميت يطهر به لعدم الماء أو عدم ما يتوصل به إليه أو لنجاسة الماء أو كونه مضافا مما لا يتطهر به يمم بالتراب ودفن وكذلك ان منع من غسله بالماء ضرورة تلجئ إليه لم يغسل به ويمم بالتراب. فقد مضى شرحه في باب الاغسال وبينا انه إذا وجب الغسل وفقد الماء أو لم يتمكن من استعماله فان الفرض حينئذ التيمم فلا وجه لاعادته. قال الشيخ أيده الله تعالى:( والمقتول قودا يؤمر بالاغتسال قبل قتله فيغتسل كما يغتسل من الجنابة ويتحنط بالكافور فيضعه في مساجده ويتكفن ثم يقام فيه بعد ذلك الحد بضرب عنقه ويدفن).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “If water cannot be found to purify the deceased, whether due to lack of water, inability to access it, its impurity, or being mixed with substances that invalidate purification, then the deceased should be purified with Tayammum using dust and buried. Similarly, if washing with water is prevented due to any compelling necessity, it should not be used, and Tayammum should be performed.” This explanation has already been covered in the chapter on ritual washings, clarifying that if washing is obligatory but water is unavailable or cannot be used, then Tayammum is prescribed. Hence, there is no need to repeat it. The Shaykh (Al-Mufid), may Allah (swt) support him, said: “A person who is executed as legal retribution (Qisas) is instructed to perform Ghusl before execution, similar to the Ghusl for Janabah. He is also perfumed with camphor applied to his prostration points, shrouded, and then the punishment is carried out by beheading. Afterward, he is buried.”

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اَللَّهِ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ مِسْمَعٍ كِرْدِينٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْمَرْجُومُ وَ اَلْمَرْجُومَةُ يَغْتَسِلاَنِ وَ يَتَحَنَّطَانِ وَ يَلْبَسَانِ اَلْكَفَنَ قَبْلَ ذَلِكَ ثُمَّ يُرْجَمَانِ وَ يُصَلَّى عَلَيْهِمَا وَ اَلْمُقْتَصُّ مِنْهُ بِمَنْزِلَةِ ذَلِكَ يَغْتَسِلُ وَ يَتَحَنَّطُ وَ يَلْبَسُ اَلْكَفَنَ وَ يُصَلَّى عَلَيْهِ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Al-Qasim Ja'far bin Muhammad, from Muhammad bin Ya'qub, from a group of our companions, from Sahl bin Ziyad, from Muhammad bin Al-Hasan bin Shammun, from Abdullah bin Abdur-Rahman, from Misma’ Kardin, from Abu Abdullah (a.s): Imam (a.s) said: “The one who is stoned to death, whether male or female, must perform Ghusl (ritual washing), apply Hanoot (camphor), and wear the Kafan (shroud) before the punishment is carried out. Then, they are stoned and prayed upon. Similarly, the one from whom Qisas (legal retribution) is exacted must also perform Ghusl, apply Hanoot, and wear the Kafan before the punishment is carried out, and then they are prayed upon.”

وَ رَوَى هَذَا اَلْحَدِيثَ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ اَلرَّيَّانِ عَنِ اَلْحَسَنِ بْنِ رَاشِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مِسْمَعٍ كِرْدِينٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: مِثْلَهُ.

This narration (H.978) is also reported by Muhammad bin Ahmad bin Yahya, from Ali bin Al-Rayyan, from Al-Hasan bin Rashid, from some of our companions, from Misma’ Kardin, from Abu Abdullah (a.s), with the same content.

قال الشيخ أيده الله تعالى( وإذا ماتت ذمية وهي حامل من مسلم دفنت في مقابر المسلمين لحرمة ولدها من المسلم ويجعل ظهرها إلى القبلة في القبر ليكون وجه الولد إلى القبلة إذ الجنين في بطن امه متوجه إلى ظهرها).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “If a Dhimmi woman (non-Muslim under Islamic protection) dies while pregnant with the child of a Muslim, she is buried in the Muslim cemetery due to the sanctity of her unborn child, who is attributed to the Muslim father. Her body should be positioned in the grave with her back facing the Qiblah so that the face of the unborn child is directed toward the Qiblah, as the fetus in the mother's womb faces her back.

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَشْيَمَ عَنْ يُونُسَ قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ تَكُونُ لَهُ اَلْجَارِيَةُ اَلْيَهُودِيَّةُ وَ اَلنَّصْرَانِيَّةُ فَيُوَاقِعُهَا فَتَحْمِلُ ثُمَّ يَدْعُوهَا إِلَى أَنْ تُسْلِمَ فَتَأْبَى عَلَيْهِ فَدَنَا وِلاَدَتُهَا فَمَاتَتْ وَهِيَ تُطْلَقُ وَاَلْوَلَدُ فِي بَطْنِهَا وَمَاتَ اَلْوَلَدُ أَ يُدْفَنُ مَعَهَا عَلَى اَلنَّصْرَانِيَّةِ أَوْ يُخْرَجُ مِنْهَا وَ يُدْفَنُ عَلَى فِطْرَةِ اَلْإِسْلاَمِ فَكَتَبَ« يُدْفَنُ مَعَهَا».

The Shaykh (Al-Mufid), may Allah (swt) support him, reported from Abu Al-Qasim Ja'far bin Muhammad, from his father, from Sa'd bin Abdullah, from Ahmad bin Muhammad, from Ahmad bin Ashyam, from Yunus, who said: I asked Al-Ridha (a.s), about a man who owns a Jewish or Christian slave woman, has relations with her, and she becomes pregnant. He then invites her to Islam, but she refuses. When her delivery approaches, she dies while the unborn child is still in her womb, and the child also dies. Should the child be buried with her according to her Christian faith, or should the child be removed and buried according to the natural disposition (Fitrah) of Islam? Al-Ridha (a.s), replied: “The child should be buried with her.”

قال الشيخ أيده الله تعالى:( ولا يجوز ترك المصلوب على ظاهر الارض أكثر من ثلاثة أيام وينزل بعد ذلك من خشبته فتوارى حينئذ جثته في التراب)

The Shaykh (Al-Mufid), may Allah (swt) support him, added: It is not permissible to leave a crucified body exposed above the ground for more than three days. After this period, it must be taken down from its cross and buried in the ground.

أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ اَلْيَعْقُوبِيِّ عَنْ مُوسَى بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ مُيَسِّرٍ عَنْ هَارُونَ بْنِ اَلْجَهْمِ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ:« لاَ تُقِرُّوا اَلْمَصْلُوبَ بَعْدَ ثَلاَثَةِ أَيَّامٍ حَتَّى يُنْزَلَ وَ يُدْفَنَ».

The Shaykh (Al-Mufid), reported from Abu Al-Qasim Ja'far bin Muhammad, from Muhammad bin Ya'qub, from Muhammad bin Yahya, from Muhammad bin Ahmad, from Al-Abbas bin Ma'ruf, from Al-Ya'qubi, from Musa bin Isa, from Muhammad bin Maysar, from Harun bin Al-Jahm, from Al-Sakuni: Abu Abdullah (a.s) said: “The Messenger of Allah (swt), said: “Do not leave a crucified person hanging for more than three days; rather, take him down and bury him.”

قال الشيخ أيده الله تعالى:( ولا يجوز لاحد من أهل الايمان أن يغسل مخالفا للحق في الولاية ولا يصلي عليه إلا أن تدعوه ضرورة إلى ذلك من جهة التقية فيغسله تغسيل أهل الخلاف ولا يترك معه جريدة وإذا صلى عليه لعنه في صلاته ولم يدع له فيها). فالوجه فيه ان المخالف لاهل الحق كافر فيجب أن يكون حكمه حكم الكفار إلا ما خرج بالدليل، وإذا كان غسل الكافر لا يجوز فيجب أن يكون غسل المخالف أيضا غير جايز وأما الصلاة عليه فيكون على حد ما كان يصلي النبي صلى الله عليه وآله والائمة ع على المنافقين، وسنبين فيما بعد كيفية الصلاة على المخالفين إن شاء الله تعالى والذي يدل على أن غسل الكافر لا يجوز اجماع الامة لانه لا خلاف بينهم في ان ذلك محظور في الشريعة، ويدل عليه ايضا.

The Shaykh (Al-Mufid), may Allah (swt) support him, added: “It is not permissible for any believer to wash the body of someone who opposes the truth regarding the Wilaya (divine authority) or to perform the funeral prayer over him unless compelled to do so due to the necessity of Taqiyya (dissimulation). In such cases, he should wash the body according to the practice of the opponents and should not place a palm branch (Jareeda) with him. If he performs the prayer over him, he should curse him in the prayer and should not supplicate for mercy on his behalf.” The reasoning behind this ruling is that opponents of the truth are considered disbelievers, and their ruling should be treated as that of disbelievers unless proven otherwise by evidence. Since washing the body of a disbeliever is not permissible, the same ruling applies to washing the body of an opponent of the truth. As for the funeral prayer, it should be performed in the same manner that the Prophet (saws), and the Imams (a.s), prayed over the hypocrites. Further clarification regarding the method of prayer for opponents will be provided later, if Allah (swt) wills. Evidence for the prohibition of washing the body of a disbeliever includes the consensus of the Muslim community, as there is no disagreement among them that such an act is prohibited in Islamic law. Additional evidence also supports this ruling.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلنَّصْرَانِيِّ يَكُونُ فِي اَلسَّفَرِ وَ هُوَ مَعَ اَلْمُسْلِمِينَ فَيَمُوتُ قَالَ« لاَ يُغَسِّلُهُ مُسْلِمٌ وَ لاَ كَرَامَةَ وَ لاَ يَدْفِنُهُ وَ لاَ يَقُومُ عَلَى قَبْرِهِ وَ إِنْ كَانَ أَبَاهُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, reported from Abu Ja'far Muhammad bin Ali, from Muhammad bin Al-Hasan, from Muhammad bin Yahya, from Muhammad bin Ahmad bin Yahya, from Ahmad bin Al-Hasan bin Ali bin Faddal, from Amr bin Sa'id, from Musaddiq bin Sadaqa, from Ammar bin Musa, from Abu Abdullah (a.s): Imam (a.s) was asked about a Christian who is traveling with Muslims and dies. Imam (a.s) said: A Muslim should neither wash him, nor show him any honor, nor bury him, nor stand by his grave, even if the deceased was his own father.

قال الشيخ أيده الله تعالى:( ومن افترسه السبع فوجد منه شئ فيه عظم غسل وكفن وحنط ودفن، وإن لم يوجد فيه عظم دفن بغير غسل كما وجد، وإن كان الموجود من اكيل السبع صدره أو شئ فيه صدره صلي عليه، وإن وجد ما سوى ذلك منه لم يصل عليه). فيدل على ذلك

The Shaykh (Al-Mufid), may Allah (swt) support him, added: “If someone is devoured by a beast and parts of his body with bones are found, then those parts should be washed, shrouded, embalmed, and buried. However, if no bones are found, the remains should be buried without washing, just as they were found. If the part found includes the chest or something containing the chest, the funeral prayer should be performed over it. But if the part found does not include the chest, no funeral prayer should be performed over it.” This ruling is supported by related evidence and established principles in Islamic jurisprudence.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ اَلْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَأْكُلُهُ اَلسَّبُعُ وَ اَلطَّيْرُ وَ يَبْقَى عِظَامُهُ بِغَيْرِ لَحْمٍ كَيْفَ يُصْنَعُ بِهِ قَالَ« يُغَسَّلُ وَ يُكَفَّنُ وَ يُصَلَّى عَلَيْهِ وَ يُدْفَنُ فَإِذَا كَانَ اَلْمَيِّتُ نِصْفَيْنِ صُلِّيَ عَلَى اَلنِّصْفِ اَلَّذِي فِيهِ اَلْقَلْبُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, reported from Abu Al-Qasim Ja'far bin Muhammad, from Muhammad bin Ya'qub, from Muhammad bin Yahya, from Al-Amraki, from Ali bin Ja'far, from his brother Abu Al-Hasan (a.s): I asked Imam (a.s) about a man who is eaten by a beast or birds, leaving only his bones without flesh. What should be done with him? Imam (a.s) replied: “He should be washed, shrouded, prayed over, and buried. And if the deceased's body is found in two halves, the funeral prayer should be performed over the half that contains the heart.”

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا قُتِلَ قَتِيلٌ فَلَمْ يُوجَدْ إِلاَّ لَحْمٌ بِلاَ عَظْمٍ لَمْ يُصَلَّ عَلَيْهِ وَ إِنْ وُجِدَ عَظْمٌ بِلاَ لَحْمٍ صُلِّيَ عَلَيْهِ».

Through this chain of transmission, from Muhammad bin Ya'qub, from Ali bin Ibrahim, from his father, from Ahmad bin Muhammad bin Abi Nasr, from Jamil bin Darraj, from Muhammad bin Muslim: Abu Ja'far (a.s) said: “If a person is killed and only flesh without bones is found, no funeral prayer is performed for him. But if bones are found without flesh, the funeral prayer is performed for him.”

وَ بِهَذَا اَلْإِسْنَادِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْحُسَيْنِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا وُسِّطَ اَلرَّجُلُ بِنِصْفَيْنِ صُلِّيَ عَلَى اَلَّذِي فِيهِ اَلْقَلْبُ».

Through chain of transmission, from Sahl bin Ziyad, from Abdullah bin Al-Husayn, from some companions Abu Abdullah (a.s) said: “If a person is cut into two halves, the funeral prayer is performed on the part that contains the heart.”

مُحَمَّدُ بْنُ أَحْمَدَ عَنِ اَلْحَسَنِ بْنِ مُوسَى اَلْخَشَّابِ عَنْ غِيَاثِ بْنِ كَلُّوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ: «أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ وَجَدَ قِطَعاً مِنْ مَيِّتٍ فَجَمَعَهَا ثُمَّ صَلَّى عَلَيْهَا ثُمَّ دُفِنَتْ».

Through this chain of transmission, from Sahl bin Ziyad, from Abdullah bin Al-Husayn, from some of his companions, from Abu Abdullah (a.s): Imam (a.s) said: If a person is cut into two halves, the funeral prayer is performed on the part that contains the heart.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا وُجِدَ اَلرَّجُلُ قَتِيلاً فَإِنْ وُجِدَ لَهُ عُضْوٌ مِنْ أَعْضَائِهِ تَامٌّ صُلِّيَ عَلَى ذَلِكَ اَلْعُضْوِ وَ دُفِنَ وَ إِنْ لَمْ يُوجَدْ لَهُ عُضْوٌ تَامٌّ لَمْ يُصَلَّ عَلَيْهِ وَ دُفِنَ».

Ahmad bin Muhammad, from Muhammad bin Khalid, from someone who narrated it, from Abu Abdullah (a.s): Imam (a.s) said: “If a man is found killed, and a complete limb of his body is found, then a funeral prayer is performed for that limb, and it is buried. However, if no complete limb is found, no prayer is performed, and it is buried.”

قال الشيخ أيده الله تعالى: وينتظر بصاحب الذرب والغريق ومن أصابته صاعقة أو انهدم عليه بيت أو سقط عليه جدار فلا يعجل بغسله ودفنه فربما لحقته السكتة بذلك أو ضعف حتى يظن به الموت فإذا تحقق موته غسل وكفن ودفن ولا ينتظر به اكثر من ثلاثة أيام فانه لا شبهة في موته بعد ثلاثة أيام. يدل عليه

Shaykh (Al-Mufid), may Allah (swt) support him, said: “One should wait before washing and burying someone afflicted by severe illnesses, drowning, struck by lightning, trapped under a collapsed house, or fallen walls. The burial should not be hastened, as they may have experienced temporary fainting or weakness mistaken for death. Once their death is confirmed, they should be washed, shrouded, and buried. However, they should not be kept for more than three days, as there remains no doubt about their death after three days.”

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْحَسَنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ اَلْقُمِّيِّ عَنْ أَبِيهِ عَنْ أَبِي اَلْحَسَنِ عَلِيِّ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ اَلْخَالِقِ اِبْنِ أَخِي شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« خَمْسَةٌ يُنْتَظَرُ بِهِمْ إِلاَّ أَنْ يَتَغَيَّرُوا اَلْغَرِيقُ وَ اَلْمَصْعُوقُ وَ اَلْمَبْطُونُ وَ اَلْمَهْدُومُ وَ اَلْمُدَخَّنُ».

Abu al-Hasan Muhammad bin Ahmad bin Dawood al-Qummi, from his father, from Abu al-Hasan Ali bin al-Husayn, from Muhammad bin Yahya, from Muhammad bin Ahmad bin Yahya, from Muhammad bin Isa, from Yunus, from Ismail bin Abdul Khaliq, the nephew of Shihab bin Abdul Rabbih, narrated: Abu Abdullah (a.s), said: “Five types of people should not be buried immediately, unless their bodies start to decompose: The one who drowned; The one struck by lightning; The one who died due to stomach illness; The one trapped under rubble and the one suffocated by smoke.”

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنِ اَلْحُسَيْنِ بْنِ يَزِيدَ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَمِيرِ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ كَانَ يَقُولُ:« اَلْغَرِيقُ يُغَسَّلُ».

Ali bin al-Husayn, from Muhammad bin Ahmad bin Ali, from al-Husayn bin Yazid, from al-Sakuni, from Abu Abdullah (a.s), who narrated from Commander of the Faithful (a.s): Imam Ali (a.s) used to say: “The one who drowned must be given ghusl (ritual washing).”

عَنْهُ وَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْغَرِيقِ أَ يُغَسَّلُ قَالَ« نَعَمْ يُغَسَّلُ وَ يُسْتَبْرَأُ» قُلْتُ وَ كَيْفَ يُسْتَبْرَأُ قَالَ« يُتْرَكُ ثَلاَثَةَ أَيَّامٍ قَبْلَ أَنْ يُدْفَنَ إِلاَّ أَنْ يَتَغَيَّرَ قَبْلُ فَيُغَسَّلُ وَ يُدْفَنُ وَ كَذَلِكَ صَاحِبُ اَلصَّاعِقَةِ فَإِنَّهُ رُبَّمَا ظُنَّ أَنَّهُ قَدْ مَاتَ وَ لَمْ يَمُتْ».

Narrated from him and from Muhammad bin Ahmad bin Ali, from Abdullah bin al-Salt, from Ali bin al-Hakam, from Saif bin Amira, from Ishaq bin Ammar who said: I asked Abu Abdullah (a.s), about the one who drowned - should he be given ghusl (ritual washing)? Imam (a.s) replied: “Yes, he should be given ghusl and istibra' (confirmation of death).” I asked: “How is istibra' done?” Imam (a.s) said: “He is left for three days before being buried unless signs of decay appear earlier, in which case he is given ghusl and buried. The same applies to one struck by lightning, as it is possible he might be presumed dead while still alive.”

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ أَحْمَدَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ: أَصَابَ بِمَكَّةَ سَنَةً مِنَ اَلسِّنِينَ صَوَاعِقُ مَاتَ مِنْ ذَلِكَ خَلْقٌ كَثِيرٌ فَدَخَلْتُ عَلَى أَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ فَقَالَ مُبْتَدِئاً مِنْ غَيْرِ أَنْ أَسْأَلَهُ« يَنْبَغِي لِلْغَرِيقِ وَ اَلْمَصْعُوقِ أَنْ يُتَرَبَّصَ بِهِ ثَلاَثاً لاَ يُدْفَنُ إِلاَّ أَنْ يَجِيءَ مِنْهُ رِيحٌ يَدُلُّ عَلَى مَوْتِهِ» قُلْتُ لَهُ جُعِلْتُ فِدَاكَ كَأَنَّكَ تُخْبِرُنِي قَدْ دُفِنَ نَاسٌ كَثِيرٌ أَحْيَاءً فَقَالَ «نَعَمْ يَا عَلِيُّ قَدْ دُفِنَ نَاسٌ كَثِيرٌ أَ حْيَاءً مَا مَاتُوا إِلاَّ فِي قُبُورِهِمْ».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu al-Qasim Ja‘far bin Muhammad, from Muhammad bin Ya‘qub, from Ahmad bin Mihran, from Muhammad bin Ali, from Ali bin Abi Hamza: There was a year in Mecca when many people died due to lightning strikes. I entered upon Abu Ibrahim (a.s), and Imam (a.s) said, without me asking: “It is necessary for the drowned and those struck by lightning to be delayed for three days before burial, unless a smell arises from them indicating death.” I said to Imam (a.s): “May I be your ransom, it seems you are informing me that many people have been buried alive?” Imam (a.s) replied: “Yes, O Ali, many people have indeed been buried alive and did not die until they were in their graves.”

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ اَلْحَكَمِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْمَصْعُوقِ وَ اَلْغَرِيقِ قَالَ« يُنْتَظَرُ بِهِ ثَلاَثَةَ أَيَّامٍ إِلاَّ أَنْ يَتَغَيَّرَ قَبْلَ ذَلِكَ».

Narrated through this chain from Muhammad bin Ya‘qub, from Ali bin Ibrahim, from his father, from Ibn Abi Umair, from Hisham bin al-Hakam, from Abu al-Hasan (a.s): Imam (a.s) said regarding the one struck by lightning and the one who drowned. Imam (a.s) said: “They should be delayed for three days unless signs of decomposition appear earlier.”

قال الشيخ أيده الله تعالى:( وإذا لم يوجد للميت سدر وكافور واشنان غسل بالماء القراح، وان لم يوجد له ذريرة وحنوط أدرج في اكفانه ودفن بعد غسله والصلاة عليه، وإن لم يكن له اكفان دفن عريانا وجاز ذلك للاضطرار). فالوجه في ذلك ان تجهيز الميت إنما يجب مع التمكن والقدرة عليه فمتى زال التمكن والقدرة سقط الوجوب لان الله تعالى لا يكلف نفسا إلا وسعها وهو أولى بالعذر في حال الاضطرار. قال الشيخ أيده الله تعالى:( وإذا مات الانسان في البحر ولم يوجد له أرض يدفن فيها غسل وحنط وكفن وخيطت عليه اكفانه وثقل والقي في البحر ليرسب بثقله في قرار الماء).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “If no lotus leaves (sidr), camphor, or soapwort (ushnan) are available, the deceased should be washed with pure water. If no perfume or hanoot (embalming material) is available, the body should be wrapped in shrouds and buried after washing and praying over it. If shrouds are also unavailable, the body may be buried without them due to necessity.” The reason for this ruling is that preparing the deceased is obligatory only when it is feasible and possible. If feasibility and ability are lacking, the obligation ceases because Allah (swt) does not burden a soul beyond its capacity, and necessity is given priority in cases of hardship. The Shaykh (Al-Mufid), may Allah (swt) support him, said: “If a person dies at sea and no land is available for burial, the body should be washed, embalmed, and shrouded. The shrouds should then be sewn, and the body weighted down so that it sinks into the depths of the water.”

أَخْبَرَنِي اَلشَّيْخُ عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي اَلرَّجُلِ يَمُوتُ مَعَ اَلْقَوْمِ فِي اَلْبَحْرِ قَالَ« يُغَسَّلُ وَ يُكَفَّنُ وَ يُصَلَّى عَلَيْهِ وَ يُثَقَّلُ وَ يُرْمَى بِهِ فِي اَلْبَحْرِ».

Narrated by the Shaykh, from Abu al-Qasim Ja‘far bin Muhammad, from Muhammad bin Ya‘qub, from Humayd bin Ziyad, from al-Hasan bin Muhammad, from more than one narrator, from Aban, from a man, from Abu Abdillah (a.s): Imam (a.s) said regarding a man who dies among people at sea. Imam (a.s) said: “He should be washed, shrouded, prayed over, weighted, and then cast into the sea.”

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: إِذَا مَاتَ اَلرَّجُلُ فِي اَلسَّفِينَةِ وَ لَمْ يُقْدَرْ عَلَى اَلشَّطِّ قَالَ« يُكَفَّنُ وَ يُحَنَّطُ فِي ثَوْبٍ وَ يُلْقَى فِي اَلْمَاءِ».

Narrated with this chain of transmission from Muhammad bin Ya‘qub, from a group of our companions, from Sahl bin Ziyad, who raised it to Abu Abdillah (a.s): Imam (a.s) was asked about if a man dies on a ship and it is not possible to reach the shore. Imam (a.s) said: “He should be shrouded, embalmed, and wrapped in cloth, then cast into the water.”

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ اَلْبَرْقِيِّ عَنْ أَبِي اَلْبَخْتَرِيِّ وَهْبِ بْنِ وَهْبٍ اَلْقُرَشِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ:« إِذَا مَاتَ اَلْمَيِّتُ فِي اَلْبَحْرِ غُسِّلَ وَ كُفِّنَ وَ حُنِّطَ ثُمَّ يُوثَقُ فِي رِجْلَيْهِ حَجَرٌ وَ يُرْمَى بِهِ فِي اَلْمَاءِ».

Ali bin Al-Husayn narrated from Muhammad bin Yahya, from Ahmad bin Muhammad, from Muhammad bin Khalid Al-Barqi, from Abu Al-Bakhtari Wahb bin Wahb Al-Qurashi, from Abu Abdillah (a.s), from his father (a.s): Commander of the Faithful (a.s), said: “If a deceased person dies in the sea, he should be washed, shrouded, embalmed, then a stone should be tied to his legs, and he should be cast into the water.”

عَنْهُ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ أَيُّوبَ بْنِ اَلْحُرِّ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ مَاتَ وَ هُوَ فِي اَلسَّفِينَةِ فِي اَلْبَحْرِ كَيْفَ يُصْنَعُ بِهِ قَالَ« يُوضَعُ فِي خَابِيَةٍ وَ يُوكَى رَأْسُهَا وَ يُطْرَحُ فِي اَلْمَاءِ». قال الشيخ أيده الله تعالى:( وإذا مات رجل مسلم بين رجال كفار ونساء مسلمات ليس فيهن له محرم أمر بعض الكفار بالغسل وغسله بتعليم النساء له غسل أهل الاسلام، وكذلك ان ماتت امرأة مسلمة بين رجال مسلمين ليس لها فيهم محرم ونساء كافرات امر الرجال امرأة منهن أن تغتسل وعلموها تغسيلها على سنة الاسلام) يدل على ذلك

Narrated by Sa'd bin Abdullah, from Muhammad bin Al-Husayn, from Safwan, from Abdullah bin Muskan, from Ayyub bin Al-Hurr: Abu Abdillah (a.s), was asked about a man who died while in a ship at sea. How should he be treated? Imam (a.s) said: “He should be placed in a clay jar, its mouth sealed, and then cast into the water.” Shaykh (Al-Mufid), may Allah (swt) support him, said: If a Muslim man dies among non-Muslim men and Muslim women, but there is no Mahram (close male relative) for him among the women, then one of the non-Muslims is instructed to wash him under the guidance of the Muslim women according to the method of Islamic washing. Similarly, if a Muslim woman dies among Muslim men without a Mahram and non-Muslim women, then the men instruct one of the non-Muslim women to perform her washing in accordance with Islamic practices. This indicates that:

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَبِي اَلْحَسَنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ اَلْقُمِّيِّ عَنْ أَبِيهِ عَنْ أَبِي اَلْحَسَنِ عَلِيِّ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ اَلْمُسْلِمِ يَمُوتُ فِي اَلسَّفَرِ وَ لَيْسَ مَعَهُ رَجُلٌ مُسْلِمٌ وَ مَعَهُ رِجَالٌ نَصَارَى وَ مَعَهُ عَمَّتُهُ وَ خَالَتُهُ مُسْلِمَاتٌ كَيْفَ يُصْنَعُ فِي غُسْلِهِ قَالَ« تُغَسِّلُهُ عَمَّتُهُ وَ خَالَتُهُ فِي قَمِيصِهِ وَ لاَ يَقْرَبُهُ اَلنَّصَارَى» وَ عَنِ اَلْمَرْأَةِ تَمُوتُ فِي سَفَرٍ وَ لَيْسَ مَعَهَا اِمْرَأَةٌ مُسْلِمَةٌ وَمَعَهُمْ نِسَاءٌ نَصَارَى وَ عَمُّهَا وَخَالُهَا مَعَهَا مُسْلِمُونَ قَالَ« يُغَسِّلُونَهَا وَلاَ تَقْرَبَنَّهَا اَلنَّصْرَانِيَّةُ كَمَا كَانَتْ تُغَسِّلُهَا غَيْرَ أَنَّهُ يَكُونُ عَلَيْهَا دِرْعٌ فَيُصَبُّ اَلْمَاءُ مِنْ فَوْقِ اَلدِّرْعِ» قُلْتُ فَإِنْ مَاتَ رَجُلٌ مُسْلِمٌ وَ لَيْسَ مَعَهُ رَجُلٌ مُسْلِمٌ وَ لاَ اِمْرَأَةٌ مُسْلِمَةٌ مِنْ ذَوِي قَرَابَتِهِ وَ مَعَهُ رِجَالٌ نَصَارَى وَ نِسَاءٌ مُسْلِمَاتٌ لَيْسَ بَيْنَهُ وَ بَيْنَهُنَّ قَرَابَةٌ قَالَ «يَغْتَسِلُ اَلنَّصَارَى ثُمَّ يُغَسِّلُونَهُ فَقَدِ اُضْطُرَّ» وَ عَنِ اَلْمَرْأَةِ اَلْمُسْلِمَةِ تَمُوتُ وَ لَيْسَ مَعَهَا اِمْرَأَةٌ مُسْلِمَةٌ وَ لاَ رَجُلٌ مُسْلِمٌ مِنْ ذَوِي قَرَابَتِهَا وَ مَعَهَا نَصْرَانِيَّةٌ وَ رِجَالٌ مُسْلِمُونَ قَالَ« تَغْتَسِلُ اَلنَّصْرَانِيَّةُ ثُمَّ تُغَسِّلُهَا».

Narrated by the Shaykh (Al-Mufid), may Allah (swt) support him, from Abu Al-Hasan Muhammad bin Ahmad bin Dawood Al-Qummi, from his father, from Abu Al-Hasan Ali bin Al-Husayn, from Muhammad bin Yahya, from Muhammad bin Ahmad bin Yahya, from Ahmad bin Al-Hasan bin Ali bin Faddal, from Amr bin Sa'id, from Musaddiq bin Sadaqah, from Ammar bin Musa, from Abu Abdullah (a.s): Imam (a.s) was asked about a Muslim man who dies while traveling, and there is no Muslim man with him, but there are Christian men and his Muslim aunt and maternal aunt. How should his washing be done? Imam (a.s) said: “His aunt and maternal aunt should wash him while he is in his shirt, and the Christians should not approach him.” Imam (a.s) was asked regarding a Muslim woman who dies while traveling, and there is no Muslim woman with her, but there are Christian women and her Muslim uncle and maternal uncle. Imam (a.s) said: “They should wash her, but the Christian woman should not approach her. She should be washed as others are washed, except that she should wear a dress, and water should be poured over the dress.” I asked: “What if a Muslim man dies, and there is neither a Muslim man nor a Muslim woman from his relatives, but there are Christian men and unrelated Muslim women?” Imam (a.s) said: “The Christians should wash themselves first, and then they can wash him because it is a case of necessity.” Imam (a.s) was asked: “what about a Muslim woman who dies, and there is no Muslim woman or Muslim man from her relatives, but there is a Christian woman and Muslim men?” Imam (a.s) said: “The Christian woman should first wash herself and then wash the deceased Muslim woman”.

قال الشيخ أيده الله تعالى:( فان مات صبي مسلم بين نسوة مسلمات لا رحم بين واحدة منهن وبينه وليس معهن رجل وكان الصبي ابن خمس سنين غسله بعض النساء مجردا من ثيابه، وان كان ابن اكثر من خمس سنين غسلنه من فوق ثيابه وصببن عليه الماء صبا ولم يكشفن له عورة ودفنه بثيابه بعد تحنيطه بما وصفناه، فان ماتت صبية بين رجال مسلمين ليس لها فيهم محرم وكانت بنت أقل من ثلاث سنين جردوها وغسلوها وان كانت لاكثر من ثلاث سنين غسلوها في ثيابها وصبوا عليها الماء صبا وحنطوها بعد الغسل ودفنوها في ثيابها).

The Shaykh (Al-Mufid), may Allah (swt) support him, said: “If a Muslim boy dies among Muslim women who have no familial relation to him, and there is no man present, and the boy is five years old, one of the women should wash him without his clothes. However, if he is older than five years, the women should wash him while he is covered in his clothes, pouring water over him without uncovering his private parts. He should be buried in his clothes after being perfumed with camphor as previously described. If a Muslim girl dies among Muslim men who are not her mahrams (unmarriageable kin), and she is younger than three years old, they may remove her clothes and wash. But if she is older than three years, they should wash her while she remains dressed, pouring water over her without uncovering her body. After washing, she should be perfumed and buried in her clothes.”

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ وَ أَخْبَرَنِي عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ أَبِي عَلِيٍّ اَلْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنِ اِبْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي اَلنُّمَيْرِ مَوْلَى اَلْحَارِثِ بْنِ اَلْمُغِيرَةِ اَلنَّضْرِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ حَدِّثْنِي عَنِ اَلصَّبِيِّ إِلَى كَمْ تُغَسِّلُهُ اَلنِّسَاءُ فَقَالَ« إِلَى ثَلاَثِ سِنِينَ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Abu Ja‘far Muhammad ibn Ali, from Muhammad ibn al-Hasan, from Ahmad ibn Idris, from Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Abd al-Hamid, from Yunus ibn Ya‘qub. He also narrated from Abu al-Qasim Ja‘far ibn Muhammad, from Muhammad ibn Ya‘qub, from Abu Ali al-Ash‘ari, from Muhammad ibn Abd al-Jabbar, from Ibn Faddal, from Yunus ibn Ya‘qub, from Abu al-Numayr, the servant of al-Harith ibn al-Mughira al-Nadri, who said: I asked Abu Abdullah (a.s), about the age until which women may wash a deceased boy. Imam (a.s) replied: “Until the age of three years.”

وَ رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى مُرْسَلاً قَالَ رُوِيَ: فِي اَلْجَارِيَةِ تَمُوتُ مَعَ اَلرَّجُلِ فَقَالَ« إِذَا كَانَتْ بِنْتَ أَقَلَّ مِنْ خَمْسِ سِنِينَ أَوْ سِتٍّ دُفِنَتْ وَ لَمْ تُغَسَّلْ».

Muhammad ibn Ahmad ibn Yahya narrated, as a mursal report, that it was reported regarding a young girl who dies while in the presence of a man. Imam (a.s) said: “If she is less than five or six years old, she is buried without being washed.”

يعني انها لا تغسل مجردة من ثيابها، والذي يدل على وجوب غسلها حسبما ذكره في الكتاب

This means that she is not washed while being stripped of her clothes. The evidence indicating the obligation of washing her, as mentioned in the book, supports this ruling.

مَا أَخْبَرَنِي بِهِ اَلشَّيْخُ أَيَّدَهُ اَللَّهُ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِي اَلْجَوْزَاءِ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا مَاتَ اَلرَّجُلُ فِي اَلسَّفَرِ مَعَ اَلنِّسَاءِ لَيْسَ لَهُ فِيهِنَّ اِمْرَأَتُهُ وَ لاَ ذَاتُ مَحْرَمٍ يُؤَزِّرْنَهُ إِلَى اَلرُّكْبَتَيْنِ وَ يَصْبُبْنَ عَلَيْهِ اَلْمَاءَ صَبّاً وَ لاَ يَنْظُرْنَ إِلَى عَوْرَتِهِ وَ لاَ يَلْمِسْنَهُ بِأَيْدِيهِنَّ وَ يُطَهِّرْنَهُ».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated to me from Abu Ja'far Muhammad ibn Ali, from Muhammad ibn al-Hasan, from Muhammad ibn Yahya, from Muhammad ibn Ahmad ibn Yahya, from Abu Ja'far, from Abu al-Jawza, from al-Husayn ibn 'Alwan, from 'Amr ibn Khalid, from Zayd ibn Ali, from his forefathers, from (Imam) Ali (a.s). Imam (a.s) said: “If a man dies during travel and is accompanied only by women, none of whom are his wife or a mahram, they should cover him with a cloth up to his knees, pour water over him without looking at his private parts, and avoid touching him with their hands while ensuring his purification.”

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْحَسَنِ بْنِ خُرَّ زَادَ عَنِ اَلْحُسَيْنِ بْنِ رَاشِدٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ أَبِي سَعِيدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« اَلْمَرْأَةُ إِذَا مَاتَتْ مَعَ قَوْمٍ لَيْسَ لَهَا فِيهِمْ ذَاتُ مَحْرَمٍ يَصُبُّونَ اَلْمَاءَ عَلَيْهَا صَبّاً وَ رَجُلٌ مَاتَ مَعَ نِسْوَةٍ وَ لَيْسَ فِيهِنَّ لَهُ مَحْرَمٌ» فَقَالَ أَبُو حَنِيفَةَ يَصْبُبْنَ اَلْمَاءَ عَلَيْهِ صَبّاً فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« بَلْ يَحِلُّ لَهُنَّ أَنْ يَمْسَسْنَ مِنْهُ مَا كَانَ يَحِلُّ لَهُنَّ أَنْ يَنْظُرْنَ مِنْهُ إِلَيْهِ وَ هُوَ حَيٌّ فَإِذَا بَلَغْنَ اَلْمَوْضِعَ اَلَّذِي لاَ يَحِلُّ لَهُنَّ اَلنَّظَرُ إِلَيْهِ وَ لاَ مَسُّهُ وَ هُوَ حَيٌّ صَبَبْنَ اَلْمَاءَ عَلَيْهِ صَبّاً».

Through this chain of narration, from Muhammad ibn Ahmad ibn Yahya, from al-Hasan ibn Khurrazad, from al-Husayn ibn Rashid, from Ali ibn Isma'il, from Abu Sa'id, who said: I heard Abu Abdillah (a.s), say: “If a woman dies among a group of people and has no mahram among them, they should pour water over her without direct contact. Similarly, if a man dies among women and has no mahram among them” Abu Hanifah said that they should pour water over him without touching him. However, Abu Abdillah (a.s), said: “Rather, it is permissible for them to touch the parts of his body that they were allowed to look at while he was alive. When they reach the parts that were not lawful for them to look at or touch while he was alive, they should then pour water over those areas without direct contact.”

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى بِهَذَا اَلْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ سَالِمٍ عَنِ اَلْمُفَضَّلِ بْنِ عُمَرَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي اَلْمَرْأَةِ تَكُونُ فِي اَلسَّفَرِ مَعَ رِجَالٍ لَيْسَ لَهَا فِيهِمْ ذُو رَحِمٍ وَ لاَ مَعَهُمُ اِمْرَأَةٌ فَتَمُوتُ اَلْمَرْأَةُ مَا يُصْنَعُ بِهَا قَالَ« يُغْسَلُ مِنْهَا مَا أَوْجَبَ اَللَّهُ عَلَيْهِ اَلتَّيَمُّمَ وَ لاَ يُمَسُّ وَ لاَ يُكْشَفُ لَهَا شَيْءٌ مِنْ مَحَاسِنِهَا اَلَّتِي أَمَرَ اَللَّهُ بِسَتْرِهَا» فَقُلْتُ فَكَيْفَ يُصْنَعُ بِهَا قَالَ« يُغْسَلُ بَطْنُ كَفَّيْهَا ثُمَّ يُغْسَلُ ظَهْرُ كَفَّيْهَا».

Through this chain of narration, from Ahmad ibn Muhammad, from Abd al-Rahman ibn Salim, from al-Mufaddal ibn Umar, who said: I said to Abu Abdillah (a.s): “May I be your ransom, what do you say regarding a woman who is traveling with men, and there is no one among them who is her relative, nor is there any other woman with them, and the woman dies? What should be done with her?” Imam (a.s) said: “She should be washed only in the areas that Allah (swt) has required for tayammum, and she should not be touched, nor should any of her features that Allah (swt) has commanded to be covered be uncovered.” I asked: “How should it be done?” Imam (a.s) said: “The palms of her hands should be washed first, and then the back of her hands should be washed.”

فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَمُوتُ فِي اَلسَّفَرِ أَوْ فِي اَلْأَرْضِ لَيْسَ مَعَهُ فِيهَا إِلاَّ اَلنِّسَاءُ قَالَ« يُدْفَنُ وَ لاَ يُغَسَّلُ».

As for the report narrated by Muhammad ibn Ya‘qub, from a group of our companions, from Sahl ibn Ziyad, from Ahmad ibn Muhammad ibn Abi Nasr, from Dawud ibn Sirhan: Imam Abu Abdillah (a.s), regarding the man who dies during a journey or in a place where there are only women present. Imam (a.s) said: "He should be buried and not washed."

فالمراد به إذا كان عريانا يدفن ولا يغسل فأما إذا كان عليه شئ من الثياب فلا بد من غسله يصب الماء عليه من غير مماسة شئ من أعضائه حسب ما ذكرناه. قال الشيخ أيده الله تعالى: وإذا ماتت امرأة وفي جوفها ولد حي يتحرك شق بطنها من جنبها الايسر واخرج الولد منه ثم خيط الموضع وغسلت وكفنت وحنطت بعد ذلك ودفنت، وإن مات الولد في جوفها وهي حية أدخلت القابلة أو من يقوم مقامها في تولي أمر المرأة يدها في فرجها وأخرجت الميت منه، فان لم يمكنها اخراجه صحيحا قطعته واخرجته قطعا وغسل وكفن وحنط ثم دفن

The interpretation of this is that if the man is naked, he should be buried without washing. However, if he has any clothing on, he must be washed by pouring water over him without touching any part of his body, as mentioned earlier. The Shaykh (Al-Mufid), may Allah (swt) support him, said: “If a woman dies while carrying a living fetus inside her that is still moving, her abdomen should be cut open from her left side, the child should be removed, and the incision should be stitched. After that, the woman should be washed, shrouded, perfumed, and buried. And if the fetus dies in her womb while she is still alive, a midwife or someone responsible for the woman's care should insert her hand into the woman's private area and remove the dead fetus. If it is not possible to remove it intact, it should be cut into pieces, extracted piece by piece, washed, shrouded, perfumed, and then buried.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تَمُوتُ وَ وَلَدُهَا فِي بَطْنِهَا يَتَحَرَّكُ قَالَ« يُشَقُّ عَنِ اَلْوَلَدِ».

Ahmad ibn Muhammad narrated from Al-Hasan ibn Ali ibn Yaqtin, from his brother Al-Husayn, from Ali ibn Yaqtin, who said: I asked Abu al-Hasan Musa (a.s), about a woman who dies while her child is still moving in her womb. Imam (a.s) said: "Her abdomen should be cut open to remove the child."

وَ أَخْبَرَنِي اَلشَّيْخُ أَيَّدَهُ اَللَّهُ تَعَالَى عَنْ أَبِي اَلْقَاسِمِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ اَلْعَبْدَ اَلصَّالِحَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تَمُوتُ وَ وَلَدُهَا فِي بَطْنِهَا قَالَ« يُشَقُّ بَطْنُهَا وَ يُخْرَجُ وَلَدُهَا».

The Shaykh (Al-Mufid), may Allah (swt) support him, narrated from Abu al-Qasim Ja'far ibn Muhammad, from Muhammad ibn Ya'qub, from Humayd ibn Ziyad, from Al-Hasan ibn Muhammad ibn Sama'ah, from Muhammad ibn Abi Hamzah, from Ali ibn Yaqtin, who said: I asked the righteous servant (of Allah (swt)), peace be upon him, about a woman who dies while her child is still in her womb. He (Imam Al Kadhim (a.s)) said: "Her abdomen should be cut open, and her child should be removed."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمَرْأَةِ تَمُوتُ وَ يَتَحَرَّكُ اَلْوَلَدُ فِي بَطْنِهَا أَ يُشَقُّ بَطْنُهَا وَ يُسْتَخْرَجُ وَلَدُهَا قَالَ« نَعَمْ».

With this chain of narration, from Muhammad ibn Ya'qub, from a group of our companions, from Sahl ibn Ziyad, from Isma'il ibn Mihran, from Ali ibn Abi Hamzah, from Abu Abdillah (a.s): I asked Imam (a.s) about a woman who dies while the child in her womb is still moving. Should her abdomen be cut open, and her child removed? Imam (a.s) said: "Yes."

وَ فِي رِوَايَةِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ:« يُخْرَجُ اَلْوَلَدُ وَ يُخَاطُ بَطْنُهَا».

And in the narration of Ibn Abi Umayr from Ibn Udhaynah (regarding the issue of a posthumous child): Imam (a.s) said: "The child is removed, and her abdomen is stitched."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ وَهْبِ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ:« إِذَا مَاتَتِ اَلْمَرْأَةُ وَ فِي بَطْنِهَا وَلَدٌ يَتَحَرَّكُ يُشَقُّ وَ يُخْرَجُ اَلْوَلَدُ» وَ قَالَ فِي اَلْمَرْأَةِ يَمُوتُ فِي بَطْنِهَا اَلْوَلَدُ فَيُتَخَوَّفُ عَلَيْهَا قَالَ« لاَ بَأْسَ أَنْ يُدْخِلَ اَلرَّجُلُ يَدَهُ فَيُقَطِّعَهُ وَ يُخْرِجَهُ إِذَا لَمْ تَرْفُقْ بِهِ اَلنِّسَاءُ».

And through this chain of transmission, from Muhammad ibn Ya'qub, from several of our companions, from Ahmad ibn Muhammad ibn Khalid, from his father, from Wahb ibn Wahb, from Abu Abdullah (a.s), who said: Commander of the Faithful (a.s), said: "If a woman dies while there is a living child moving in her womb, her abdomen is cut open, and the child is removed." And regarding a woman in whose womb the child has died, and there is fear for her safety, Imam (a.s) said: "There is no harm if a man inserts his hand to cut the child and remove it, if the women are unable to handle it delicately."