Tahdhīb al-Aḥkām

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا عَسُرَ عَلَى اَلْمَيِّتِ مَوْتُهُ وَ نَزْعُهُ قُرِّبَ إِلَى اَلْمُصَلَّى اَلَّذِي كَانَ يُصَلِّي فِيهِ»

Al-Husayn ibn Sa’id, from Al-Nadr ibn Suwayd, from Abdullah ibn Sinan, narrated from Abu Abdullah (a.s): Imam (a.s) said: "If the dying person faces difficulty in death and the soul's departure, he should be brought near the place where he used to pray."

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: إِذَا اِشْتَدَّ عَلَيْهِ اَلنَّزْعُ فَضَعْهُ فِي مُصَلاَّهُ اَلَّذِي كَانَ يُصَلِّي فِيهِ أَوْ عَلَيْهِ.

Ali, from his father, from Hammad, from Hariz, from Zurarah, who said: (It was said) "If the dying person experiences difficulty in the soul's departure, place him in the spot where he used to pray or on it."

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ اَلْحَسَنِ عَنْ سُلَيْمَانَ اَلْجَعْفَرِيِّ قَالَ: رَأَيْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ لاِبْنِهِ اَلْقَاسِمِ« قُمْ يَا بُنَيَّ فَاقْرَأْ عِنْدَ رَأْسِ أَخِيكَ« وَ اَلصَّافّٰاتِ صَفًّا» حَتَّى تَسْتَتِمَّهَا» فَقَرَأَ فَلَمَّا بَلَغَ« أَ هُمْ أَشَدُّ خَلْقاً أَمْ مَنْ خَلَقْنٰا» قَضَى اَلْفَتَى فَلَمَّا سُجِّيَ وَ خَرَجُوا أَقْبَلَ عَلَيْهِ يَعْقُوبُ بْنُ جَعْفَرٍ فَقَالَ لَهُ كُنَّا نَعْهَدُ اَلْمَيِّتَ إِذَا نَزَلَ بِهِ نَقْرَأُ عِنْدَهُ« يس` وَ اَلْقُرْآنِ اَلْحَكِيمِ» فَصِرْتَ تَأْمُرُنَا بِالصَّافَّاتِ فَقَالَ« يَا بُنَيَّ لاَ تُقْرَأُ عِنْدَ مَكْرُوبٍ قَطُّ إِلاَّ عَجَّلَ اَللَّهُ رَاحَتَهُ».

Muhammad ibn Yahya, from Musa ibn Al-Hasan, from Sulayman Al-Ja’fari, who said: I saw Abu Al-Hasan (a.s) saying to his son Al-Qasim: "Stand up, my son, and recite at the head of your brother 'By those who set the ranks (Surah As-Saffat)' until you complete it." So he recited it, and when he reached 'Are they stronger as a creation or those We created?' the young man passed away. When he was shrouded and they left, Ya’qub ibn Ja’far approached Imam (a.s) and said: "We were accustomed to reciting 'Ya-Sin and the Wise Quran (Surah Yasin)' at the side of a dying person, but now you are instructing us to recite As-Saffat?" Imam (a.s) (a.s) said: "My son, As-Saffat is never recited for one in distress except that Allah (swt) hastens his relief."

أَبُو عَلِيٍّ اَلْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« يَا مَعْشَرَ اَلنَّاسِ لاَ أُلْفِيَنَّ رَجُلاً مَاتَ لَهُ مَيِّتٌ لَيْلاً فَانْتَظَرَ بِهِ اَلصُّبْحَ وَ لاَ رَجُلاً مَاتَ لَهُ مَيِّتٌ نَهَاراً فَانْتَظَرَ بِهِ اَللَّيْلَ لاَ تَنْتَظِرُوا بِمَوْتَاكُمْ طُلُوعَ اَلشَّمْسِ وَ لاَ غُرُوبَهَا عَجِّلُوا بِهِمْ إِلَى مَضَاجِعِهِمْ رَحِمَكُمُ اَللَّهُ تَعَالَى» قَالَ اَلنَّاسُ وَ أَنْتَ يَا رَسُولَ اَللَّهِ يَرْحَمُكَ اَللَّهُ.

Abu Ali Al-Ash’ari, from Muhammad ibn Salim, from Ahmad ibn Al-Nadr, from Amr ibn Shimr, from Jabir, narrated from Abu Ja’far (a.s): Imam (a.s) said: The Messenger of Allah (swt) (peace and blessings be upon him and his family) said: "O people! Let me not find any man whose deceased passes away at night, and he waits until morning, or whose deceased passes away during the day, and he waits until night. Do not delay your dead until the rising or setting of the sun. Hasten to lay them in their resting places. May Allah (swt) have mercy upon you." The people said: "And may Allah (swt) have mercy upon you, O Messenger of Allah (swt)."

مُحَمَّدُ بْنُ 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 :«إِذَا مَاتَ اَلْمَيِّتُ أَوَّلَ اَلنَّهَارِ فَلاَ يَقِيلُ إِلاَّ فِي قَبْرِهِ».

Muhammad ibn Yahya, from Muhammad ibn Ahmad, from Al-Abbas ibn Ma’ruf, from Al-Ya’qubi, from Musa ibn Isa, from Muhammad ibn Muyassar, from Harun ibn Al-Jahm, from Al-Sakuni: Abu Abdullah (a.s) said: The Messenger of Allah (swt) (peace and blessings be upon him and his family) said: "If a person dies at the beginning of the day, let him not rest except in his grave."

سَهْلُ بْنُ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ اَلْمَرْأَةُ تَقْعُدُ عِنْدَ رَأْسِ اَلْمَرِيضِ وَ هِيَ حَائِضٌ فِي حَدِّ اَلْمَوْتِ فَقَالَ« لاَ بَأْسَ أَنْ تُمَرِّضَهُ وَإِذَا خَافُوا عَلَيْهِ وَقَرُبَ ذَلِكَ فَلْتُنَحَّى [فَلْتُنَحَّ] عَنْهُ وَ عَنْ قُرْبِهِ فَإِنَّ اَلْمَلاَئِكَةَ تَتَأَذَّى بِذَلِكَ».

Sahl ibn Ziyad, from Al-Hasan ibn Mahbub, from Ali ibn Abi Hamzah, who said: I asked Abu Al-Hasan (a.s) about a woman who sits near the head of a sick person while she is in a state of menstruation, and the person is near death. Imam (a.s) said: "There is no harm if she nurses (takes care of) him. However, if they fear for him and his time (of death) approaches, she should be moved away from him and from being near him, for the angels are disturbed by that (menstruating women)."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ رَجُلٍ عَنِ اَلْمِسْمَعِيِّ عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تَحْضُرُ اَلْحَائِضُ اَلْمَيِّتَ وَ لاَ اَلْجُنُبُ عِنْدَ اَلتَّلْقِينِ وَ لاَ بَأْسَ أَنْ يَلِيَا غُسْلَهُ».

Muhammad ibn Ahmad ibn Yahya, from a man, from Al-Misma’i, from Isma’il ibn Yasar, from Yunus ibn Ya’qub, narrated from Abu Abdullah (a.s): Imam (a.s) said: "A menstruating woman and a junub (one in a state of major ritual impurity) should not be present during the talqin (recitation of instructions to the deceased), but there is no harm if they assist in washing the body."

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ سَعْدٍ عَنْ أَحْمَدَ عَنِ اِبْنِ مَحْبُوبٍ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ تُوُفِّيَتْ أَ يَصْلُحُ لِزَوْجِهَا أَنْ يَنْظُرَ إِلَى وَجْهِهَا وَ رَأْسِهَا قَالَ« نَعَمْ».

Ali ibn Al-Husayn, from Sa’d, from Ahmad, from Ibn Mahbub, from Al-‘Ala ibn Razin, from Muhammad ibn Muslim, who said: I asked Abu Ja’far (a.s) about a woman who passes away - can her husband look at her face and head? Imam (a.s) said: "Yes."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى وَفَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: قُلْتُ اَلرَّجُلُ يُغَمِّضُ اَلْمَيِّتَ أَ عَلَيْهِ غُسْلٌ فَقَالَ« إِذَا مَسَّهُ بِحَرَارَتِهِ فَلاَ وَ لَكِنْ إِذَا مَسَّهُ بَعْدَ مَا يَبْرُدُ فَلْيَغْتَسِلْ» قُلْتُ فَالَّذِي يُغَسِّلُهُ يَغْتَسِلُ قَالَ« نَعَمْ» قُلْتُ فَيُغَسِّلُهُ ثُمَّ يُلْبِسُهُ أَكْفَانَهُ قَبْلَ أَنْ يَغْتَسِلَ قَالَ« يُغَسِّلُهُ ثُمَّ يَغْسِلُ يَدَيْهِ مِنَ اَلْعَاتِقِ ثُمَّ يُلْبِسُهُ أَكْفَانَهُ ثُمَّ يَغْتَسِلُ» قُلْتُ فَمَنْ حَمَلَهُ عَلَيْهِ غُسْلٌ قَالَ« لاَ» قُلْتُ فَمَنْ أَدْخَلَهُ اَلْقَبْرَ أَ عَلَيْهِ وُضُوءٌ قَالَ« لاَ إِلاَّ أَنْ يَتَوَضَّأَ مِنْ تُرَابِ اَلْقَبْرِ إِنْ شَاءَ».

Al-Husayn ibn Sa’id, from Safwan ibn Yahya and Fadalah, from Al-‘Ala, from Muhammad ibn Muslim, narrated from one of the Imams (a.s): I asked Imam (a.s): “Does the person who closes the eyes of the deceased need to perform ghusl (ritual purification)?” Imam (a.s) said: "If he touches him while he is still warm, then no; but if he touches him after he (the deceased) has cooled down, he must perform ghusl." I asked: “Does the one who washes the body need to perform ghusl?” Imam (a.s) said: "Yes." I asked: “Can he shroud the deceased before performing ghusl?” Imam (a.s) said: "He washes the deceased, then washes his hands up to the shoulders, then shrouds the body, and afterward, he performs ghusl." I asked: “Does the one who carries the body (after ghusl) need to perform ghusl?” Imam (a.s) said: "No." I asked: “Does the one who places the body in the grave need to perform wudu (ablution)?” Imam (a.s) said: "No, unless he wishes to perform wudu due to contact with the soil of the grave."

اَلنَّضْرُ بْنُ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ قَالَ: سَأَلْتُهُ عَنِ اَلْمَيِّتِ إِذَا مَسَّهُ اَلْإِنْسَانُ أَ فِيهِ غُسْلٌ قَالَ فَقَالَ« إِذَا مَسِسْتَ جَسَدَهُ حِينَ يَبْرُدُ فَاغْتَسِلْ».

Al-Nadr ibn Suwayd, from Asim ibn Humayd, said: I asked Imam (a.s) about touching a dead body - does it require ghusl? Imam (a.s) said: "If you touch its body after it has cooled, then perform ghusl."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ حِينَ مَاتَ اِبْنُهُ إِسْمَاعِيلُ اَلْأَكْبَرُ فَجَعَلَ يُقَبِّلُهُ وَ هُوَ مَيِّتٌ فَقُلْتُ جُعِلْتُ فِدَاكَ أَ لَيْسَ لاَ يَنْبَغِي أَنْ يُمَسَّ اَلْمَيِّتُ بَعْدَمَا يَمُوتُ وَ مَنْ مَسَّهُ فَعَلَيْهِ اَلْغُسْلُ فَقَالَ« أَمَّا بِحَرَارَتِهِ فَلاَ بَأْسَ إِنَّمَا ذَاكَ إِذَا بَرَدَ».

Al-Husayn ibn Sa’id, from Hammad ibn ‘Isa, from Hariz, from Isma’il ibn Jabir, said: I entered upon Abu Abdullah (a.s) when his son Isma’il (the elder son) had died, and I saw Imam (a.s) kissing him while he was dead. I asked: “May I be your ransom! Is it not improper to touch the deceased after death, and does one who touches him not have to perform ghusl?” Imam (a.s) said: "If it is while he (the deceased) is still warm, then there is no harm. It is only required if he has cooled."

عَلِيُّ بْنُ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلَّذِي يُغَسِّلُ اَلْمَيِّتَ عَلَيْهِ غُسْلٌ قَالَ« نَعَمْ» قُلْتُ فَإِذَا مَسَّهُ وَ هُوَ سُخْنٌ قَالَ« لاَ غُسْلَ عَلَيْهِ فَإِذَا بَرَدَ فَعَلَيْهِ اَلْغُسْلُ» قُلْتُ وَ اَلْبَهَائِمُ وَ اَلطَّيْرُ إِذَا مَسَّهَا عَلَيْهِ غُسْلٌ قَالَ« لاَ لَيْسَ هَذَا كَالْإِنْسَانِ».

Ali ibn Mahziyar, from Fadalah ibn Ayyub, from Mu’awiyah ibn Ammar, said: I asked Imam (a.s): “Does one who washes the deceased have to perform ghusl?” Abu Abdullah (a.s) said: "Yes." I asked: “What if he touches him while he (the deceased) is still warm?” Imam (a.s) said: "There is no ghusl required. But if he (the deceased) has cooled, then ghusl is required." I asked about (dead) animals and birds - if one touches them, is ghusl required? Imam (a.s) said: "No, they are not like humans."

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ قَالَ: كَتَبْتُ إِلَيْهِ رَجُلٌ أَصَابَ يَدَيْهِ أَوْ بَدَنَهُ ثَوْبُ اَلْمَيِّتِ اَلَّذِي يَلِي جِلْدَهُ قَبْلَ أَنْ يُغَسَّلَ هَلْ يَجِبُ عَلَيْهِ غَسْلُ يَدَيْهِ أَوْ بَدَنِهِ فَوَقَّعَ« إِذَا أَصَابَ يَدَكَ جَسَدُ اَلْمَيِّتِ قَبْلَ أَنْ يُغَسَّلَ فَقَدْ يَجِبُ عَلَيْكَ اَلْغُسْلُ».

Muhammad ibn al-Hasan al-Saffar said: I wrote to Imam (a.s) asking about a man whose hands or body come into contact with the garment of a deceased person, which is directly in contact with the deceased's skin before the body is washed - does he have to wash his hands or body? Imam (a.s) replied: "If your hand touches the body of the deceased before it is washed, then ghusl is obligatory upon you."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا قُطِعَ مِنَ اَلرَّجُلِ قِطْعَةٌ فَهِيَ مَيْتَةٌ فَإِذَا مَسَّهُ إِنْسَانٌ فَكُلُّ مَا كَانَ فِيهِ عَظْمٌ فَقَدْ وَجَبَ عَلَى مَنْ يَمَسُّهُ اَلْغُسْلُ فَإِنْ لَمْ يَكُنْ فِيهِ عَظْمٌ فَلاَ غُسْلَ عَلَيْهِ».

Sa'd ibn 'Abdullah narrated from Ayyub ibn Nuh, from some of our companions, from Abu 'Abdillah (a.s): Imam (a.s) said: "If a piece is severed from a man's body, it is considered a dead body (maytah). If someone touches it, then any part of it that contains bone requires ghusl for the one who touches it. However, if it does not contain bone, then no ghusl is required."

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَسُّ اَلْمَيِّتِ عِنْدَ مَوْتِهِ وَ بَعْدَ غُسْلِهِ وَ اَلْقُبْلَةُ لَيْسَ بِهِ بَأْسٌ».

Al-Husayn ibn Sa'id narrated from Muhammad ibn Abi 'Umayr, from Jamil ibn Darraj, from Muhammad ibn Muslim, from Abu Ja'far (a.s): Imam (a.s) said: "Touching the deceased at the time of death, after the washing (ghusl), and kissing them - there is no harm in it."

عَنْهُ عَنْ فَضَالَةَ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَبَّلَ عُثْمَانَ بْنَ مَظْعُونٍ بَعْدَ مَوْتِهِ».

Narrated from Fadalah, from Al-Sakuni, from Abu Abdullah (a.s): Imam (a.s) said: "The Messenger of Allah (swt) (peace and blessings be upon him and his family) kissed 'Uthman ibn Maz'un after his death."

فالوجه في هذين الخبرين أن نحملهما على أن التقبيل إذا كان بعد الموت قبل أن يبرد أو بعد الغسل لان ذلك لا بأس به على ما بيناه في الاخبار المتقدمة وتلك مفصلة وهذه مجملة وينبغي أن يحمل المجمل على المفصل، ويزد ذلك بيانا:

The interpretation of these two narrations is that the kissing of the deceased, if it takes place after death but before the body becomes cold, or after it has been washed, is permissible. This is based on what has been clarified in the preceding narrations. Those narrations provide detailed explanations, whereas this narration is general in wording. Therefore, the general narration should be understood in light of the detailed explanations. This understanding is further supported by the following clarification (following hadith):

مَا رَوَاهُ عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِأَنْ يَمَسَّهُ بَعْدَ اَلْغُسْلِ وَ يُقَبِّلَهُ».

Narrated by Ali ibn Al-Husayn, from Muhammad ibn Ahmad ibn Ali, from Abdullah ibn Al-Salt, from Ahmad ibn Muhammad ibn Abi Nasr, from Abdullah ibn Sinan, from Abu Abdullah (a.s): Imam (a.s) said: "There is no harm in touching the deceased after the washing (ghusl) and kissing him."

ولا ينافي ذلك ما رواه.

This narration does not contradict what has been reported in other narrations.

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَغْتَسِلُ اَلَّذِي غَسَّلَ اَلْمَيِّتَ وَ كُلُّ مَنْ مَسَّ مَيِّتاً فَعَلَيْهِ اَلْغُسْلُ وَ إِنْ كَانَ اَلْمَيِّتُ قَدْ غُسِّلَ».

Narrated by Muhammad ibn Ahmad ibn Yahya, 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: "The one who washes the deceased must perform ghusl, and everyone who touches a deceased person must also perform ghusl, even if the deceased has already been washed."

لان ما يتضمن هذا الخبر من قوله وان كان الميت قد غسل محمول على ضرب من الاستحباب دون الوجوب لما قدمناه من الاخبار وأنه إذا مسه بعد الغسل فلا غسل عليه.

The part of this narration that states "even if the deceased has already been washed" is interpreted as a recommendation (istihbab) rather than an obligation (wujub), based on earlier narrations indicating that if the deceased has been washed, no ghusl is required for touching him.

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي رَجُلٍ مَسَّ مَيْتَةً أَ عَلَيْهِ اَلْغُسْلُ قَالَ« لاَ إِنَّمَا ذَلِكَ مِنَ اَلْإِنْسَانِ».

Narrated by Al-Husayn ibn Sa’id, from Safwan, from Al-‘Ala ibn Razin, from Muhammad ibn Muslim, from one of the Imams (a.s): Imam (a.s) was asked regarding a man who touches a dead animal, is ghusl required for him? Imam (a.s) said: "No, that (requirement) applies only to (the dead body of) a human being."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَمَسُّ اَلْمَيْتَةَ أَ يَنْبَغِي أَنْ يَغْتَسِلَ مِنْهَا فَقَالَ« لاَ إِنَّمَا ذَلِكَ مِنَ اَلْإِنْسَانِ وَحْدَهُ».

Narrated by Ahmad ibn Muhammad, from Ibn Abi ‘Umayr, from Hammad, from Al-Halabi: I asked Abu ‘Abdillah (a.s), about a man who touches a dead animal. Is it necessary for him to perform ghusl because of it? Imam (a.s) said: “No, that requirement applies only to a human being.”

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ قَالَ حَدَّثَنِي غِيَاثُ بْنُ إِبْرَاهِيمَ اَلرِّزَامِيُّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« يُغَسِّلُ اَلْمَيِّتَ أَوْلَى اَلنَّاسِ بِهِ».

Narrated by Ali ibn Al-Husayn, from Muhammad ibn Ahmad ibn Ali, from Abdullah ibn Al-Salt, from Abdullah ibn Al-Mughirah, from Ghiyath ibn Ibrahim Al-Rizzami narrated from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s): Imam Ali (a.s) said: “The person most entitled to wash the deceased is the one closest to him.”

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ كَمْ حَدُّ اَلْمَاءِ اَلَّذِي يُغَسَّلُ بِهِ اَلْمَيِّتُ كَمَا رَوَوْا «أَنَّ اَلْجُنُبَ يَغْتَسِلُ بِسِتَّةِ أَرْطَالٍ وَ اَلْحَائِضَ بِتِسْعَةِ أَرْطَالٍ» فَهَلْ لِلْمَيِّتِ حَدٌّ مِنَ اَلْمَاءِ اَلَّذِي يُغَسَّلُ بِهِ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ« حَدُّ غُسْلِ اَلْمَيِّتِ يُغَسَّلُ حَتَّى يَطْهُرَ إِنْ شَاءَ اَللَّهُ تَعَالَى».

Muhammad ibn Al-Hasan Al-Saffar said: I wrote to Abu Muhammad, (Imam Hasan Al-Askari (a.s)) asking: “What is the prescribed amount of water used for washing the deceased, as it has been narrated that the junub (one in a state of ritual impurity) washes with six ratls, and the menstruating woman washes with nine ratls? Is there a specific amount of water prescribed for washing the deceased?” Imam (a.s) replied: “The washing of the deceased should continue until it becomes clean, if Allah (swt), the Exalted, wills.”

عَنْهُ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ هَلْ يَجُوزُ أَنْ يُغَسَّلَ اَلْمَيِّتُ وَ مَاؤُهُ اَلَّذِي يُصَبُّ عَلَيْهِ يَدْخُلُ إِلَى بِئْرِ كَنِيفٍ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ« يَكُونُ ذَلِكَ فِي بَلاَلِيعَ».

He (Narrator) said: “I wrote to Abu Muhammad, (Imam Hasan Al-Askari (a.s)) asking: Is it permissible for the water used to wash the deceased to flow into a well of a latrine?” Imam (a.s) replied: “It should flow into drains.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُوسَى بْنِ اَلْقَاسِمِ اَلْبَجَلِيِّ وَ أَبِي قَتَادَةَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمَيِّتِ يُغَسَّلُ فِي اَلْفَضَاءِ قَالَ« لاَ بَأْسَ وَ إِنْ سُتِرَ بِسِتْرٍ فَهُوَ أَحَبُّ إِلَيَّ».

Ahmad bin Muhammad bin Isa, from Musa bin al-Qasim al-Bajali and Abu Qatadah, from Ali bin Ja'far, from his brother Imam Musa Al-Kadhim (a.s), said: I asked Imam (a.s) about washing the deceased in an open space. Imam (a.s) said: “There is no harm, but if he is roofed (under cover) with a curtain, it is more preferable to me.”

اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ أَبَاهُ كَانَ يَسْتَحِبُّ أَنْ يُجْعَلَ بَيْنَ اَلْمَيِّتِ وَ بَيْنَ اَلسَّمَاءِ سِتْرٌ» يَعْنِي إِذَا غُسِّلَ.

Al-Hasan bin Mahbub, from Ibrahim bin Mihzam, from Talhah bin Zaid, from Abu Abdullah (a.s): The father (Imam Al Baqir (a.s)) of Him (Imam Al Sadiq (a.s)) used to prefer that a cover be placed between the deceased and the sky, meaning when the deceased is being washed.

عَلِيُّ بْنُ مُحَمَّدٍ اَلْقَاسَانِيُّ عَنْ مَنْصُورِ بْنِ عَبَّاسٍ وَ أَحْمَدَ بْنِ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلسَّعَفَةِ اَلْيَابِسَةِ إِذَا قَطَعَهَا بِيَدِهِ هَلْ يَجُوزُ لِلْمَيِّتِ تُوضَعُ مَعَهُ فِي حُفْرَتِهِ فَقَالَ« لاَ يَجُوزُ اَلْيَابِسُ».

Ali bin Muhammad al-Qasani, from Mansur bin Abbas and Ahmad bin Zakariya, from Muhammad bin Ali bin Isa, said: I asked Abu al-Hasan al-Awwal (the First) (a.s), about a dry palm leaf if it is broken by hand - can it be placed with the deceased in his grave? Imam (a.s) replied: "The dry one is not permissible."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلْمَرْأَةِ إِذَا مَاتَتْ فِي نِفَاسِهَا كَيْفَ تُغَسَّلُ قَالَ« مِثْلَ غُسْلِ اَلطَّاهِرِ وَ كَذَلِكَ اَلْحَائِضُ وَ كَذَلِكَ اَلْجُنُبُ إِنَّمَا يُغَسَّلُ غُسْلاً وَاحِداً فَقَطْ».

Muhammad bin Ahmad bin Yahya, from Ahmad bin al-Hasan bin Ali bin Faddal, from Amr bin Saeed, from Musaddiq bin Sadaqa, from Ammar al-Sabati, from Abu Abdullah (a.s): Imam (a.s) was asked about a woman who dies during childbirth - how should she be washed? Imam (a.s) replied: "Like the washing of a purified woman. Likewise, a menstruating woman and a person in a state of major ritual impurity (janabah) are washed with only one washing."

إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيٍّ عَنْ أَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمَيِّتِ يَمُوتُ وَ هُوَ جُنُبٌ قَالَ« غُسْلٌ وَاحِدٌ».

Ibrahim bin Hashim, from Al-Husayn bin Sa'id, from Ali, from Imam Abu Ibrahim (a.s): I asked Imam (a.s) about a deceased person who dies while in a state of major ritual impurity (janabah). Imam (a.s) said: "One washing (ghusl e mayyat) is sufficient."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ عَبْدِ اَلرَّحْمَنِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مَيِّتٌ مَاتَ وَ هُوَ جُنُبٌ كَيْفَ يُغَسَّلُ وَ مَا يُجْزِيهِ مِنَ اَلْمَاءِ قَالَ« يُغَسَّلُ غُسْلاً وَاحِداً يُجْزِي ذَلِكَ لِلْجَنَابَةِ وَ لِغُسْلِ اَلْمَيِّتِ لِأَنَّهُمَا حُرْمَتَانِ اِجْتَمَعَتَا فِي حُرْمَةٍ وَاحِدَةٍ».

Ahmad bin Muhammad, from Ali bin Hadid and Abd al-Rahman, from Hammad, from Hariz, from Zurara: I said to Abu Ja'far (a.s): "A deceased person who died while in a state of major ritual impurity (janabah) - how is he washed, and what amount of water suffices for him?" Imam (a.s) said: "He is washed with a single ghusl, and that suffices both for janabah and for the washing of the deceased, because two obligations have combined in one obligation."

عَلِيُّ بْنُ مَهْزِيَارَ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْمُثَنَّى عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي اَلْجُنُبِ إِذَا مَاتَ قَالَ« لَيْسَ عَلَيْهِ إِلاَّ غَسْلَةٌ وَاحِدَةٌ».

Ali bin Mahziyar, from al-Husayn bin Sa'id, from Ali bin al-Nu'man, from Ibn Muskan, from al-Muthanna, from Abu Basir, from one of the Imams (a.s): Imam (a.s) was asked regarding a person in a state of janabah who dies. Imam (a.s) said: "He only requires a single ghusl."

فَأَمَّا مَا رَوَاهُ إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ مَاتَ وَ هُوَ جُنُبٌ قَالَ« يُغْسَلُ غَسْلَةً وَاحِدَةً بِمَاءٍ ثُمَّ يُغَسَّلُ بَعْدَ ذَلِكَ».

Ibrahim bin Hashim, from al-Husayn bin Sa'id, from Safwan bin Yahya, from 'Iys, from Abu Abdullah (a.s): I asked Imam (a.s) about a man who died while in a state of janabah. Imam (a.s) said: "He is washed once with water, and then he is washed again after that."

وَ رَوَى عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي اَلْقَاسِمِ سَعِيدِ بْنِ مُحَمَّدٍ اَلْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عِيصٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يَمُوتُ وَ هُوَ جُنُبٌ قَالَ« يُغْسَلُ مِنَ اَلْجَنَابَةِ ثُمَّ يُغَسَّلُ بَعْدُ غُسْلَ اَلْمَيِّتِ».

Ali bin Muhammad narrated from Abu al-Qasim Sa'id bin Muhammad al-Kufi, from Muhammad bin Abi Hamzah, from 'Iys: I said to Abu Abdullah (a.s): "A man dies while in a state of janabah." Imam (a.s) said: "He is washed for janabah, and then he is washed afterward with the washing of the deceased."

عَنْهُ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ قَالَ أَخْبَرَنِي بَعْضُ أَصْحَابِنَا عَنْ عِيصٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا مَاتَ اَلْمَيِّتُ فَخُذْ فِي جَهَازِهِ وَ عَجِّلْهُ وَ إِذَا مَاتَ اَلْمَيِّتُ وَ هُوَ جُنُبٌ غُسِلَ غَسْلاً وَاحِداً ثُمَّ يُغَسَّلُ بَعْدَ ذَلِكَ».

He (narrated) from Muhammad bin Khalid, from Abdullah bin al-Mughira, who said: Some of our companions informed me, from 'Iys, from Abu Abdullah (a.s), from his father (a.s): Imam (a.s) said: "When the deceased dies, proceed with preparing him and hasten (the burial). And if the deceased dies while in a state of janabah, he is washed with one washing, and then he is washed afterward."

فلا تنافي بين هذه الاخبار وبين ما قدمناه أولا لان هذه الروايات الاصل فيها كلها عيص بن القاسم وهو واحد ولا يجوز أن تعارض بواحد جماعة كثيرة لما بيناه في غير موضع، ولو صح لاحتمل أن يكون محمولا على ضرب من الاستحباب دون الفرض والايجاب، على انه يمكن أن يكون الوجه في هذه الاخبار أن الامر بالغسل بعد غسل الميت غسل الجنابة إنما توجه إلى غاسله، فكأنه قيل له ينبغي أن تغسل الميت غسل الجنابة ثم تغتسل أنت فيكون ذلك غلطا من الراوي أو الناسخ ،وقد روى الذي ذكرناه هذا الراوي بعينه.

There is no contradiction between these narrations and what we mentioned earlier because the source of these narrations is all 'Iys bin al-Qasim, and he is a single narrator. It is not permissible to oppose a single narrator to a larger group, as we clarified elsewhere. Even if it is authentic, it can be interpreted as referring to a recommendation rather than an obligation. Additionally, it may be understood that the command for washing after the washing of the deceased for janabah was directed at the one performing the washing, as if it were said to him: "You should wash the deceased with the washing of janabah and then wash yourself." This may have been an error by the narrator or the transcriber, and the same narrator has transmitted what we previously mentioned.

رَوَى عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عِيصِ بْنِ اَلْقَاسِمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا مَاتَ اَلْمَيِّتُ وَ هُوَ جُنُبٌ غُسِّلَ غُسْلاً وَاحِداً ثُمَّ اِغْتَسَلَ بَعْدَ ذَلِكَ»

Ali bin Al-Husayn narrated from Muhammad bin Ahmad bin Ali, from Abdullah bin Al-Salt, from Abdullah bin Al-Mughira, from 'Iys bin Al-Qasim, from Abu Abdullah (a.s), who said: Imam (a.s) said: "If the deceased dies while in a state of janabah, he is washed with one washing, and then he is washed again afterward."

سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ:« لَيْسَ مِنْ لِبَاسِكُمْ شَيْءٌ أَحْسَنَ مِنَ اَلْبَيَاضِ فَالْبَسُوهُ وَ كَفِّنُوا فِيهِ مَوْتَاكُمْ».

Sahl bin Ziyad narrated from Ahmad bin Muhammad bin Abi Nasr, from Abi Jameelah, from Jabir, from Abu Ja'far (a.s), who said: Imam (a.s) said: “The Prophet, may Allah’s (swt) blessings be upon him and his family, said: "There is nothing better among your clothing than white, so wear it and shroud your dead in it."

أَبُو عَلِيٍّ اَلْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِنَا عَنِ اِبْنِ فَضَّالٍ عَنْ مَرْوَانَ عَنْ عَبْدِ اَلْمَلِكِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ اِشْتَرَى مِنْ كِسْوَةِ اَلْكَعْبَةِ شَيْئاً فَقَضَى بِبَعْضِهِ حَاجَتَهُ وَ بَقِيَ بَعْضُهُ فِي يَدِهِ هَلْ يَصْلُحُ بَيْعُهُ قَالَ« يَبِيعُ مَا أَرَادَ وَ يَهَبُ مَا لَمْ يُرِدْ وَ يَسْتَنْفِعُ بِهِ وَ يَطْلُبُ بَرَكَتَهُ» قُلْتُ أَ يُكَفِّنُ بِهِ اَلْمَيِّتَ قَالَ« لاَ

Abu Ali Al-Ash'ari narrated from some of our companions, from Ibn Fadhal, from Marwan, from Abdul Malik, who said: I asked Abu Al-Hasan (a.s), about a man who bought something from the covering of the Kaaba (kiswa). He used (sold) part of it to fulfill a need, and some of it remained in his possession. I asked: "Is it permissible to sell it?" Imam (a.s) replied: "He may sell what he wants, gift what he does not need, benefit from it, and seek its blessings." I then asked: "Can it (kiswa) be used to shroud the dead?" Imam (a.s) said: "No."

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْكَتَّانُ كَانَ لِبَنِي إِسْرَائِيلَ يُكَفَّنُونَ بِهِ وَ اَلْقُطْنُ لِأُمَّةِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ».

Muhammad bin Yahya narrated from Muhammad bin Al-Husayn, from Abdul Rahman bin Abi Hashim, from Abu Khadijah, from Abu Abdullah (a.s), who said: Imam (a.s) said: "Linen was used by the Children of Israel for shrouding their dead, and cotton is for the nation of Muhammad (saws), peace be upon him and his family."

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:« أَنَا كَفَّنْتُ أَبِي فِي ثَوْبَيْنِ شَطَوِيَّيْنِ كَانَ يُحْرِمُ فِيهِمَا وَ فِي قَمِيصٍ مِنْ قُمُصِهِ وَ فِي عِمَامَةٍ كَانَتْ لِعَلِيِّ بْنِ اَلْحُسَيْنِ عَلَيْهِ اَلسَّلاَمُ وَ فِي بُرْدٍ اِشْتَرَيْتُهُ بِأَرْبَعِينَ دِينَاراً لَوْ كَانَ اَلْيَوْمَ لَسَاوَى أَرْبَعَمِائَةِ دِينَارٍ».

Sahl ibn Ziyad narrated from Muhammad ibn Amr ibn Sa'id from Yunus ibn Ya'qub from Abu al-Hasan al-Awwal (the First) (a.s), who said: I heard Imam (a.s) say: “I shrouded my father (Imam Ja’far Al Sadiq (a.s)) in two garments from Shatawiyyah, in which he used to wear the ihram, and in a shirt from his shirts, and in a turban that belonged to (Imam) Ali ibn al-Husayn (a.s), and in a cloak which I purchased for forty dinars. If it were (purchased) today, it would have been worth four hundred dinars.

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ اَلْوَشَّاءِ عَنِ اَلْحُسَيْنِ بْنِ اَلْمُخْتَارِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يُكَفَّنُ اَلْمَيِّتُ فِي اَلسَّوَادِ».

Ali ibn Muhammad narrated from some of his companions, from al-Washsha', from al-Husayn ibn al-Mukhtar, from Abu Abdillah (a.s), who said: Imam (a.s) said: “The deceased should not be shrouded in black.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ اَلْحُسَيْنِ بْنِ مُخْتَارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يُحْرِمُ اَلرَّجُلُ فِي ثَوْبٍ أَسْوَدَ قَالَ« لاَ يُحْرِمُ فِي اَلثَّوْبِ اَلْأَسْوَدِ وَ لاَ يُكَفَّنُ بِهِ».

Ahmad ibn Muhammad narrated from al-Hasan ibn Ali al-Washsha', from Ahmad ibn 'A'id, from al-Husayn ibn Mukhtar, who said: I asked Abu Abdillah (a.s): “Can a man enter the state of ihram in a black garment?” Imam (a.s) said: “He should not enter ihram in a black garment, nor should he be shrouded in it.”

مُحَمَّدُ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ رَاشِدٍ قَالَ: سَأَلْتُهُ عَنْ ثِيَابٍ تُعْمَلُ بِالْبَصْرَةِ عَلَى عَمَلِ اَلْعَصْبِ اَلْيَمَانِيِّ مِنْ قَزٍّ وَ قُطْنٍ هَلْ يَصْلُحُ أَنْ يُكَفَّنَ فِيهِ اَلْمَوْتَى قَالَ« إِذَا كَانَ اَلْقُطْنُ أَكْثَرَ مِنَ اَلْقَزِّ فَلاَ بَأْسَ».

Muhammad ibn Ahmad narrated from Muhammad ibn 'Isa, from al-Hasan ibn Rashid, who said: I asked Imam (a.s) about garments made in Basra, woven in the style of Yemeni striped fabric, made of silk and cotton. Is it permissible to shroud the dead in them? Imam (a.s) said: “If the cotton is more than the silk, then there is no problem.”

سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ فُضَيْلِ سُكَّرَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ هَلْ لِلْمَاءِ حَدٌّ مَحْدُودٌ قَالَ« إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ قَالَ لِعَلِيٍّ عَلَيْهِ اَلسَّلاَمُ« إِذَا أَنَامِتُّ فَاسْتَقِ لِي سِتَّ قِرَبٍ مِنْ مَاءِ بِئْرِ غَرْسٍ وَ غَسِّلْنِي وَ كَفِّنِّي فَإِذَا فَرَغْتَ مِنْ غُسْلِي وَ كَفْنِي فَخُذْ بِمَجَامِعِ كَفَنِي وَ أَجْلِسْنِي ثُمَّ سَلْنِي عَمَّا شِئْتَ فَوَ اَللَّهِ لاَ تَسْأَلُنِي عَنْ شَيْءٍ إِلاَّ أَجَبْتُكَ فِيهِ»».

Sahl ibn Ziyad narrated from Ahmad ibn Muhammad ibn Abi Nasr, from Fudayl Sukkarah, who said: I said to Abu Abdullah (a.s): "May I be your ransom, is there a specific amount of water required for washing (of the deceased)?" Imam (a.s) said: "Indeed, the Messenger of Allah (swt), said to (Imam) Ali (a.s): 'When I die, bring six water skins filled with water from the well of Ghars, and wash me and shroud me. After you have completed my washing and shrouding, then take hold of the edges of my shroud, sit me up, and ask me whatever you wish. By Allah (swt), you will not ask me about anything except that I will answer you regarding it.'"

عَلِيٌّ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ اَلْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لِعَلِيٍّ عَلَيْهِ اَلسَّلاَمُ« يَا عَلِيُّ إِذَا أَنَامِتُّ فَاغْسِلْنِي بِسَبْعِ قِرَبٍ مِنْ مَاءِ بِئْرِ غَرْسٍ»».

Ali narrated from his father, from Ibn Abi Umayr, from Hafs ibn Al-Bakhtari, from Abu Abdullah (a.s), who said: Imam (a.s) said: “The Messenger of Allah (swt), peace be upon him and his family, said to (Imam) Ali (a.s): "O Ali (a.s), when I die, wash me with seven water skins filled with water from the well of Ghars."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ:« إِذَا كَفَّنْتَ اَلْمَيِّتَ فَذُرَّ عَلَى كُلِّ ثَوْبٍ شَيْئاً مِنْ ذَرِيرَةٍ وَ كَافُورٍ وَ تَجْعَلُ شَيْئاً مِنَ اَلْحَنُوطِ عَلَى مَسَامِعِهِ وَ مَسَاجِدِهِ وَ شَيْئاً عَلَى ظَهْرِ اَلْكَفَنِ».

Al-Husayn ibn Sa'id narrated from Uthman ibn Isa, from Sama'ah, from Abu Abdullah (a.s), who said: Imam (a.s) said: "When you shroud the deceased, sprinkle some powdered perfume and camphor on each piece of the shroud. Place some of the hanoot (a mixture of perfumes) on his ears, his places of prostration, and some on the back of the shroud."

عَنْهُ عَنْ فَضَالَةَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْبُرْدُ لاَ يُلَفُّ وَ لَكِنْ يُطْرَحُ عَلَيْهِ طَرْحاً وَ إِذَا أُدْخِلَ اَلْقَبْرَ وُضِعَ تَحْتَ خَدِّهِ وَ تَحْتَ جَنْبِهِ».

Narrated from Fadalah, from Abdullah ibn Sinan, from Abu Abdullah (a.s), who said: Imam (a.s) said: "The cloak is not to be wrapped around (the deceased), but rather it should be placed over him as a covering. And when he is placed in the grave, it should be positioned under his cheek and under his side."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبِي مَالِكٍ اَلْجُهَنِيِّ عَنِ اَلْحُسَيْنِ بْنِ عُمَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ اِشْتَرَى مِنْ كِسْوَةِ اَلْبَيْتِ شَيْئاً هَلْ يُكَفِّنُ بِهِ اَلْمَيِّتَ قَالَ« لاَ».

Ahmad ibn Muhammad narrated from Ali ibn al-Hakam, from Abu Malik al-Juhani, from al-Husayn ibn Umara, from Abu Ja'far (a.s). He (Narrator) said: “I asked Imam (a.s) about a man who purchased something from the coverings of the Ka'bah - can he shroud a deceased person with it?” Imam (a.s) replied: "No."

عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عَبْدِ اَلْمَلِكِ بْنِ عُتْبَةَ اَلْهَاشِمِيِّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ اِشْتَرَى مِنْ كِسْوَةِ اَلْبَيْتِ شَيْئاً هَلْ يُكَفِّنُ فِيهِ اَلْمَيِّتَ قَالَ« لاَ».

Narrated from Ali ibn al-Hakam, from Abdul Malik ibn Utbah al-Hashimi. He (Narrator) said: “I asked Abu al-Hasan Musa (a.s), about a man who purchased something from the coverings of the Ka'bah - can he shroud a deceased person with it?” Imam (a.s) replied: "No."

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِمَا اَلسَّلاَمُ قَالاَ:« إِذَا جَفَّفْتَ اَلْمَيِّتَ عَمَدْتَ إِلَى اَلْكَافُورِ فَمَسَحْتَ بِهِ آثَارَ اَلسُّجُودِ وَ مَفَاصِلَهُ كُلَّهَا وَ اِجْعَلْ فِي فِيهِ وَ مَسَامِعِهِ وَ رَأْسِهِ وَ لِحْيَتِهِ شَيْئاً مِنَ اَلْحَنُوطِ وَ عَلَى صَدْرِهِ وَ فَرْجِهِ» وَ قَالَ« حَنُوطُ اَلرَّجُلِ وَ اَلْمَرْأَةِ سَوَاءٌ».

Narrated from Ali ibn Muhammad, from Muhammad ibn Khalid, from Ibn Abi Umair, from Hammad, from Zurara, from Abu Ja'far and Abu Abdillah (a.s). The Imams (a.s) said: "When you have dried the deceased, take the camphor and wipe it on the marks of prostration and all the joints. Place some of the hanoot in his mouth, ears, head, and beard, and also on his chest and private area." They (a.s) also said: "The hanoot for a man and a woman is the same."

مُحَمَّدُ بْنُ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ: قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي كَفْنِ أَبِي عُبَيْدَةَ اَلْحَذَّاءِ:« إِنَّمَا اَلْحَنُوطُ اَلْكَافُورُ وَ لَكِنِ اِذْهَبْ فَاصْنَعْ كَمَا يَصْنَعُ اَلنَّاسُ».

Muhammad ibn al-Husayn narrated from Ja‘far ibn Bashir, from Dawood ibn Sirhan, who said: Abu Abdillah (a.s) said regarding the shroud of Abu Ubaydah al-Hadhdha’: "Indeed, the hanoot is camphor. However, go and do as the people customarily do."

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا خَرَجَ مِنْ مَنْخِرِ اَلْمَيِّتِ اَلدَّمُ أَوِ اَلشَّيْءُ بَعْدَمَا يُغَسَّلُ فَأَصَابَ اَلْعِمَامَةَ وَ اَلْكَفَنَ قُرِضَ مِنْهُ».

Ali ibn Muhammad narrated from Ahmad ibn Muhammad, from al-Kahili, from Abu Abdillah (a.s), who said: Imam (a.s) said: "If blood or any other substance comes out of the nose of the deceased after being washed and it touches the turban or the shroud, it should be cut off from it."

مُحَمَّدُ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ جَعْفَرٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« نِعْمَ اَلْكَفَنُ اَلْحُلَّةُ وَ نِعْمَ اَلْأُضْحِيَّةُ اَلْكَبْشُ اَلْأَقْرَنُ».

Muhammad ibn al-Husayn narrated from Muhammad ibn Isa, from Muhammad ibn Sa'id, from Isma'il ibn Abi Ziyad, from Imam Ja’far Al Sadiq (a.s), from his forefathers (a.s): Imam Ali (a.s) said that the Messenger of Allah (swt), peace be upon him and his family, said: "The best shroud is the garment, and the best sacrifice is the horned ram."

قال محمد بن الحسن: هذا الخبر يوافق العامة ولسنا نعمل به لانا بينا أن الكفن لا يجوز أن يكون من الابريسم.

Muhammad ibn al-Hasan said: “This narration aligns with the views of the general public, but we do not act upon it because we have clarified that the shroud should not be made of silk.”

اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« ثَمَنُ اَلْكَفَنِ مِنْ جَمِيعِ اَلْمَالِ».

Al-Hasan ibn Mahbub narrated from Ibn Sinan, from Abu Abdillah (a.s), who said: Imam (a.s) said: "The cost of the shroud is to be taken from the entirety of the wealth."

عَلِيٌّ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ نَهَى أَنْ يُوضَعُ عَلَى اَلنَّعْشِ اَلْحَنُوطُ».

Ali narrated from his father, from Al-Nawfali, from Al-Sakooni, from Abu Abdillah (a.s): Imam (a.s) said: "The Prophet, may Allah’s (swt) blessings be upon him and his family, prohibited placing hanoot (perfumed substances) on the bier."

عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَمُوتُ وَ لَيْسَ مَعَهُ إِلاَّ نِسَاءٌ قَالَ« تُغَسِّلُهُ اِمْرَأَتُهُ لِأَنَّهَا مِنْهُ فِي عِدَّةٍ وَإِذَا مَاتَتْ لَمْ يُغَسِّلْهَا لِأَنَّهُ لَيْسَ مِنْهَا فِي عِدَّةٍ»

Al-Husayn ibn Sa’id narrated from Ibn Abi Umayr, from Hammad ibn Uthman, from Zurara: Abu Abdillah (a.s) was asked regarding a man who dies and only women are present. Imam (a.s) said: "His wife may wash his body because she is in his waiting period (iddah) with him. However, if she dies, he may not wash her body because he is not in her waiting period."

قال محمد بن الحسن: معنى قوله عليه السلام وإذا ماتت لا يغسلها أي لا يغسلها مجردة من ثيابها وإنما يغسلها من وراء الثوب، يدل على ذلك ما رواه،

Muhammad ibn al-Hasan said: “The meaning of His (a.s) saying, peace be upon him, 'if she dies, he may not wash her,' refers to not washing her body while it is uncovered. Rather, he should wash her from behind the garment. This is supported by what has been narrated elsewhere.”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَمُوتُ وَ لَيْسَ عِنْدَهُ مَنْ يُغَسِّلُهُ إِلاَّ اَلنِّسَاءُ قَالَ« تُغَسِّلُهُ اِمْرَأَتُهُ أَوْ ذَاتُ قَرَابَتِهِ إِنْ كَانَتْ لَهُ وَ تَصُبُّ اَلنِّسَاءُ عَلَيْهِ اَلْمَاءَ صَبّاً وَ فِي اَلْمَرْأَةِ إِذَا مَاتَتْ يُدْخِلُ زَوْجُهَا يَدَهُ تَحْتَ قَمِيصِهَا فَيُغَسِّلُهَا».

Ali ibn Ibrahim narrated from his father, from Ibn Abi Umayr, from Hammad, from Al-Halabi: Abu Abdillah (a.s) was asked about a man who dies and there is no one to wash his body except women. Imam (a.s) said: "His wife or a close female relative, if he has one, may wash his body, and the women should pour water over him." (Imam (a.s) was asked) regarding a woman who dies (if she dies and there is no other woman present to wash her). Imam (a.s) said: "Her husband may insert his hand under her shirt and wash her body."

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُغَسِّلُ اِمْرَأَتَهُ قَالَ« نَعَمْ مِنْ وَرَاءِ اَلثِّيَابِ».

Muhammad ibn Yahya narrated from Muhammad ibn al-Husayn, from Safwan, from Al-Ala, from Muhammad ibn Muslim, who said: I asked Imam (a.s) about a man washing his wife’s body (if she dies and there is no other woman present to wash her). Imam (a.s) said: "Yes, from behind the clothes."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْمَرْأَةِ إِذَا مَاتَتْ فَقَالَ «يُدْخِلُ زَوْجُهَا يَدَهُ تَحْتَ قَمِيصِهَا إِلَى اَلْمَرَافِقِ فَيُغَسِّلُهَا».

Ahmad ibn Muhammad narrated from Ali ibn al-Hakam, from al-Husayn ibn Uthman, from Sama'ah, who said: I asked Imam (a.s) about a woman if she died (if she dies and there is no other woman present to wash her). Imam (a.s) said: "Her husband may insert his hand under her shirt up to the elbows and wash her."

سَهْلُ بْنُ زِيَادٍ عَنِ اِبْنِ مَحْبُوبٍ عَنِ اِبْنِ رِئَابٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلْمَرْأَةِ إِذَا مَاتَتْ وَ لَيْسَ مَعَهَا اِمْرَأَةٌ تُغَسِّلُهَا قَالَ« يُدْخِلُ زَوْجُهَا يَدَهُ تَحْتَ قَمِيصِهَا فَيُغَسِّلُهَا إِلَى اَلْمَرَافِقِ»

Sahl ibn Ziyad narrated from Ibn Mahbub, from Ibn Ri'ab, from al-Halabi: Abu Abdillah (a.s) was asked regarding a woman who dies and there is no other woman present to wash her. Imam (a.s) said: "Her husband may insert his hand under her shirt and wash her up to the elbows."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ أَبِي اَلصَّبَّاحِ اَلْكِنَانِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ: فِي اَلرَّجُلِ يَمُوتُ فِي اَلسَّفَرِ فِي أَرْضٍ لَيْسَ مَعَهُ إِلاَّ اَلنِّسَاءُ قَالَ« يُدْفَنُ وَ لاَ يُغَسَّلُ وَ اَلْمَرْأَةُ تَكُونُ مَعَ اَلرِّجَالِ بِتِلْكَ اَلْمَنْزِلَةِ تُدْفَنُ وَلاَ تُغَسَّلُ إِلاَّ أَنْ يَكُونَ زَوْجُهَا مَعَهَا فَإِنْ كَانَ زَوْجُهَا مَعَهَا غَسَّلَهَا مِنْ فَوْقِ اَلدِّرْعِ وَ يَسْكُبُ اَلْمَاءَ عَلَيْهَا سَكْباً وَ لاَ يَنْظُرُ إِلَى عَوْرَتِهَا وَ تُغَسِّلُهُ اِمْرَأَتُهُ إِنْ مَاتَ وَ اَلْمَرْأَةُ لَيْسَتْ بِمَنْزِلَةِ اَلرِّجَالِ اَلْمَرْأَةُ أَسْوَأُ مَنْظَراً إِذَا مَاتَتْ».

Al-Husayn ibn Sa'id narrated from Ali ibn al-Nu'man, from Abu al-Sabbah al-Kinani, from Abu Abdillah (a.s). Imam (a.s) said regarding a man who dies during a journey in a land where there are only women present: "He is to be buried without being washed. Similarly, if a woman is among men in that situation, she is to be buried without being washed - unless her husband is present with her. If her husband is present, he may wash her from above her garment by pouring water over her without looking at her private parts. Likewise, a woman may wash her husband if he dies. However, a woman is not in the same position as men. The appearance of a woman is more difficult to handle when she dies."

سَهْلُ بْنُ زِيَادٍ عَنِ اِبْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: مِثْلَهُ.

Sahl ibn Ziyad narrated from Ibn Abi Nasr, from Dawud ibn Sirhan, from Abu Abdillah (a.s), a narration similar to the previous one (H.1414).

قال محمد بن الحسن: هذه الاخبار كلها دالة على انه ينبغي له أن يغسلها من فوق الثياب، واما المرأة فان الاولى ايضا أن تغسل الرجل من فوق الثياب، والذي يدل على ذلك ما رواه،

Muhammad ibn al-Hasan said: “All these narrations indicate that it is preferable for a man to wash a woman from above her garments. As for the woman, it is also preferable that she washes the man from above his garments. The evidence supporting this is what has been narrated elsewhere.”

حُمَيْدُ بْنُ زِيَادٍ عَنِ 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 عَنِ اَلرَّجُلِ يَمُوتُ وَ لَيْسَ عِنْدَهُ مَنْ يُغَسِّلُهُ إِلاَّ اَلنِّسَاءُ هَلْ تُغَسِّلُهُ اَلنِّسَاءُ فَقَالَ «تُغَسِّلُهُ اِمْرَأَتُهُ أَوْ ذَاتُ مَحْرَمِهِ وَ تَصُبُّ عَلَيْهِ اَلنِّسَاءُ اَلْمَاءَ صَبّاً مِنْ فَوْقِ اَلثِّيَابِ».

Humayd ibn Ziyad narrated from al-Hasan ibn Muhammad al-Kindi, from more than one source, from Aban ibn Uthman, from Abd al-Rahman ibn Abi Abdillah, who said: I asked Abu Abdillah (a.s), about a man who dies and has no one to wash him except women. Should the women wash him? Imam (a.s) said: "His wife or a woman who is a close relative (mahram) should wash him, and the women should pour water over him from above the garments."

قال محمد بن الحسن: وعلى هذا التفصيل الذي بيناه ينبغي أن يحمل كلما ورد من جواز غسل الرجل امرأته والمرأة زوجها بالاطلاق، فمن ذلك ما رواه،

Muhammad ibn al-Hasan said: “Based on this clarification that we have explained, any narrations permitting a man to wash his wife or a woman to wash her husband without further details should be understood in light of this explanation. Among those narrations is what has been reported elsewhere.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ أَ يَصْلُحُ لَهُ أَنْ يَنْظُرَ إِلَى اِمْرَأَتِهِ حِينَ تَمُوتُ وَ يُغَسِّلَهَا إِنْ لَمْ يَكُنْ عِنْدَهُ مَنْ يُغَسِّلُهَا وَ عَنِ اَلْمَرْأَةِ هَلْ تَنْظُرُ إِلَى مِثْلِ ذَلِكَ مِنْ زَوْجِهَا حِينَ يَمُوتُ فَقَالَ« لاَ بَأْسَ بِذَلِكَ إِنَّمَا يَفْعَلُ ذَلِكَ أَهْلُ اَلْمَرْأَةِ كَرَاهَةَ أَنْ يَنْظُرَ زَوْجُهَا إِلَى شَيْءٍ يَكْرَهُونَهُ».

Al-Husayn ibn Sa'id narrated from Fadalah ibn Ayyub, from Abdullah ibn Sinan, who said: I asked Abu Abdullah (a.s), whether a man is permitted to look at his wife when she dies and to wash her if there is no one else available to wash her. I also asked whether a woman is allowed to look at her husband in a similar situation when he dies. Imam (a.s) said: "There is no problem with that. However, it is usually the woman's family who prevent her husband from looking at something they find unpleasant."

أَبُو عَلِيٍّ اَلْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ صَفْوَانَ عَنْ مَنْصُورٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَ عَنِ اَلرَّجُلِ يَخْرُجُ فِي اَلسَّفَرِ وَ مَعَهُ اِمْرَأَتُهُ فَتَمُوتُ يُغَسِّلُهَا قَالَ« نَعَمْ وَ أُمَّهُ وَ أُخْتَهُ وَ نَحْوَ هَذَا يُلْقِي عَلَى عَوْرَتِهَا خِرْقَةً».

Abu Ali al-Ash'ari narrated from Muhammad ibn Abd al-Jabbar, from Safwan, from Mansur, who said: I asked Abu Abdullah (a.s), about a man who sets out on a journey with his wife, and she dies. Can he wash her? Imam (a.s) said: "Yes, and also (he can wash) his mother, his sister, and those similar (in relation) to them. He should place a cloth over the private parts."

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُغَسِّلُ اِمْرَأَتَهُ قَالَ« نَعَمْ إِنَّمَا يَمْنَعُهَا أَهْلُهَا تَعَصُّباً».

Ali narrated from his father, from Hammad ibn Isa, from Hariz, from Muhammad ibn Muslim, who said: I asked Imam (a.s) about a man washing his wife. Imam (a.s) said: "Yes (it is allowed), (it is) only her family prevents it out of prejudice."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ اَلْجَوْهَرِيِّ عَنْ عَلِيٍّ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« يُغَسِّلُ اَلزَّوْجُ اِمْرَأَتَهُ فِي اَلسَّفَرِ وَ اَلْمَرْأَةُ زَوْجَهَا فِي اَلسَّفَرِ إِذَا لَمْ يَكُنْ مَعَهُمْ رَجُلٌ».

Ahmad ibn Muhammad, from Al-Husayn ibn Sa'id, from Al-Qasim ibn Muhammad Al-Jawhari, from Ali, from Abu Basir, said: Abu Abdullah (a.s) said: "A husband may wash his wife (who dies) during travel, and a wife may wash her husband (who dies) during travel, if there is no other with them."

قال محمد بن الحسن: وهذا الحكم في الرجل والمرأة انما يسوغ إذا لم يوجد غيرهما، فاما مع الاختيار ووجود النساء أو الرجال فلا يجوز ذلك على حال، يدل على ذلك ما قدمناه من الاخبار، ويزيده بيانا ما رواه

Muhammad ibn Al-Hasan said: “This ruling concerning a man and a woman is only permissible if no one else is available. However, in cases where there is an option and men or women are present, it is not permissible under any circumstances. This is supported by the previously mentioned narrations, and it is further clarified by what has been reported”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يُغَسِّلُ اَلرَّجُلُ اَلْمَرْأَةَ إِلاَّ أَنْ لاَ تُوجَدَ اِمْرَأَةٌ».

Ahmad ibn Muhammad narrated from Muhammad ibn Sinan, from Abu Khalid, from Abu Hamzah: Abu Ja'far (a.s) said: "A man should not wash a woman unless no other woman is available."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ سَالِمٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ مَنْ غَسَّلَ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ قَالَ« ذَاكَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ» قَالَ فَكَأَنِّي اِسْتَعْظَمْتُ ذَلِكَ مِنْ قَوْلِهِ قَالَ« فَكَأَنَّكَ ضِقْتَ بِمَا أَخْبَرْتُكَ بِهِ» قُلْتُ فَقَدْ كَانَ ذَلِكَ جُعِلْتُ فِدَاكَ قَالَ« لاَ تَضِيقَنَّ فَإِنَّهَا صِدِّيقَةٌ لَمْ يَكُنْ يُغَسِّلُهَا إِلاَّ صِدِّيقٌ أَ مَا عَلِمْتَ أَنَّ مَرْيَمَ عَلَيْهَا اَلسَّلاَمُ لَمْ يُغَسِّلْهَا إِلاَّ عِيسَى عَلَيْهِ اَلسَّلاَمُ» قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا تَقُولُ فِي اَلْمَرْأَةِ تَكُونُ فِي اَلسَّفَرِ مَعَ اَلرِّجَالِ لَيْسَ فِيهِمْ لَهَا ذُو مَحْرَمٍ وَ لاَ مَعَهُمُ اِمْرَأَةٌ فَتَمُوتُ اَلْمَرْأَةُ مَا يُصْنَعُ بِهَا قَالَ« يُغْسَلُ مِنْهَا مَا أَوْجَبَ اَللَّهُ عَلَيْهَا اَلتَّيَمُّمَ وَ لاَ تُمَسُّ وَ لاَ يُكْشَفُ شَيْءٌ مِنْ مَحَاسِنِهَا اَلَّتِي أَمَرَ اَللَّهُ بِسَتْرِهِ» فَقُلْتُ فَكَيْفَ يُصْنَعُ بِهَا قَالَ« يُغْسَلُ بَطْنُ كَفَّيْهَا ثُمَّ يُغْسَلُ وَجْهُهَا».

Ahmad ibn Muhammad from Ibn Abi Nasr, from Abdur-Rahman ibn Salim, from Mufaddal ibn Umar: I said to Abu Abdullah (a.s): "May I be your ransom, who washed (Sayyida) Fatimah (s.a) ?" Imam (a.s) said: "It was Commander of the Faithful (a.s) (who washed her)." I (the Narrator) reacted as if I found this statement surprising, so Imam (a.s) said: "It seems you are uncomfortable with what I have told you." I asked: "Was that really the case? May I be your ransom?" Imam (a.s) said: "Do not feel uneasy, for She (s.a) was a Siddiqah (truthful one), and only a Siddiq (truthful one) could have washed her. Do you not know that Maryam (s.a), peace be upon her, was only washed by Isa (a.s)?" I asked: "May I be your ransom, what do you say about a woman who is in a journey with men, none of whom is her Mahram, and there is no woman with them, and she dies - what should be done with her?" Imam (a.s) said: "The parts of her body that Allah (swt) has required to be purified through Tayammum should be washed. She should not be touched, nor should any part of her body that Allah (swt) commanded to be covered be uncovered." I asked: "How should this be done?" Imam (a.s) said: "The palms of her hands and her face should be washed."

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنِ اَلرَّجُلِ يُغَسِّلُ اِمْرَأَتَهُ قَالَ« نَعَمْ مِنْ وَرَاءِ اَلثَّوْبِ لاَ يَنْظُرُ إِلَى شَعْرِهَا وَ لاَ إِلَى شَيْءٍ مِنْهَا وَ اَلْمَرْأَةُ تُغَسِّلُ زَوْجَهَا لِأَنَّهُ إِذَا مَاتَ كَانَتْ فِي عِدَّةٍ مِنْهُ وَ إِذَا مَاتَتْ هِيَ فَقَدِ اِنْقَضَتْ عِدَّتُهَا» وَ عَنِ اَلْمَرْأَةِ تَمُوتُ فِي اَلسَّفَرِ وَ لَيْسَ مَعَهَا ذُو مَحْرَمٍ وَ لاَ نِسَاءٌ قَالَ« تُدْفَنُ كَمَاهِيَ بِثِيَابِهَا» وَ عَنِ اَلرَّجُلِ يَمُوتُ فِي اَلسَّفَرِ وَ لَيْسَ مَعَهُ ذُو مَحْرَمٍ وَ لاَ رِجَالٌ قَالَ« يُدْفَنُ كَمَا هُوَ فِي ثِيَابِهِ».

Ali ibn al-Husayn narrated from Muhammad ibn Ahmad ibn Ali, from Abdullah ibn al-Salt, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdullah (a.s): Imam (a.s) was asked about a man washing his wife. Imam (a.s) said: "Yes, he may wash her from behind the garment, without looking at her hair or any part of her body. A woman may also wash her husband because, if he dies, she remains in his waiting period (iddah). However, if she dies, her waiting period is already completed." Imam (a.s) was also asked about a woman who dies while traveling, and there is no Mahram (male guardian) or other women with her. Imam (a.s) said: "She should be buried as she is, in her clothes." Imam (a.s) was further asked about a man who dies while traveling, and there is no Mahram or other men with him. Imam (a.s) said: "He should be buried as he is, in his clothes."

عَنْهُ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ اِبْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يَمُوتُ فِي اَلسَّفَرِ مَعَ اَلنِّسَاءِ لَيْسَ مَعَهُنَّ رَجُلٌ كَيْفَ يَصْنَعْنَ بِهِ قَالَ« يَلْفُفْنَهُ لَفّاً فِي ثِيَابِهِ وَ يَدْفِنَّهُ وَ لاَ يُغَسِّلْنَهُ».

Narrated from him (the narrator) from Sa‘d ibn Abdullah, from Ahmad ibn Muhammad, from al-Hasan ibn Mahbub, from Ali ibn Ri’ab, from Muhammad ibn Marwan, from Ibn Abi Ya‘fur, who said: I asked Abu Abdullah (a.s) about a man who dies while traveling with women and there is no man with them. How should they handle his burial? Imam (a.s) said: "They should wrap him completely in his clothes, bury him, and not wash him."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ اَلْبَصْرِيِّ قَالَ: سَأَلْتُهُ عَنِ اِمْرَأَةٍ مَاتَتْ مَعَ رِجَالٍ قَالَ« تُلَفُّ وَ تُدْفَنُ وَ لاَ تُغَسَّلُ».

Al-Husayn ibn Sa‘id narrated from Fadalah, from Abd al-Rahman ibn Abi Abdillah al-Basri, who said: I asked Imam (a.s) about a woman who dies among men (non mahram). Imam (a.s) said: "She should be wrapped and buried, and she should not be washed."

قال محمد بن الحسن: الذي اعمل عليه ما تضمنته هذه الاخبار مع ما قدمناه في رواية ابي الصباح الكناني وابي بكر الحضرمي وداود بن سرحان من ان الرجل إذا مات بين نساء ليس له فيهن محرم والمرأة تموت بين رجال ليس لها فيهم محرم ولا زوج ان تدفن كما هي ولا تمس على حال، ولا ينافي ذلك ما رواه،

Muhammad ibn al-Hasan said: “I follow what is stated in these narrations along with what we previously mentioned in the reports of Abu al-Sabbah al-Kinani, Abu Bakr al-Hadrami, and Dawud ibn Sarhan. These reports state that if a man dies among women with no mahram among them, or a woman dies among men with no mahram or husband among them, they should be buried as they are and should not be touched under any circumstance. This does not contradict what is narrated elsewhere.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي اَلْجَوْزَاءِ اَلْمُنَبِّهِ بْنِ عَبْدِ اَللَّهِ 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 فِيهِنَّ اِمْرَأَتُهُ وَ لاَ ذُو مَحْرَمٍ مِنْ نِسَائِهِ قَالَ« يُؤَزِّرْنَهُ إِلَى اَلرُّكْبَتَيْنِ وَ يَصْبُبْنَ عَلَيْهِ اَلْمَاءَ صَبّاً وَلاَ يَنْظُرْنَ إِلَى عَوْرَتِهِ وَلاَ يَلْمِسْنَهُ بِأَيْدِيهِنَّ وَ يُطَهِّرْنَهُ فَإِذَا كَانَ مَعَهُ نِسَاءٌ ذَوَاتُ مَحْرَمٍ يُؤَزِّرْنَهُ وَ يَصْبُبْنَ عَلَيْهِ اَلْمَاءَ صَبّاً وَ يَمْسَسْنَ جَسَدَهُ وَلاَ يَمْسَسْنَ فَرْجَهُ».

Sa‘d ibn Abdillah narrated from Abu al-Jawza’, al-Munabbih ibn Abdillah, from al-Husayn ibn ‘Alwan, from ‘Amr ibn Khalid, from Zayd ibn ‘Ali, from his forefathers, from (Imam) ‘Ali (a.s), who said: Imam (a.s) said: "If a man dies during a journey among women, and there is no wife or any woman from his mahrams among them, they should cover him up to the knees, pour water over him without looking at his private parts, and without touching him with their hands. They should purify him in this way. However, if he is accompanied by women who are his mahrams, they should cover him, pour water over him, and touch his body except for his private parts, which they should not touch."

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ مَاتَ وَ مَعَهُ نِسْوَةٌ وَ لَيْسَ مَعَهُنَّ رَجُلٌ قَالَ« يَصْبُبْنَ اَلْمَاءَ مِنْ خَلْفِ اَلثَّوْبِ وَ يَلْفُفْنَهُ فِي أَكْفَانِهِ مِنْ تَحْتِ اَلسِّتْرِ وَ يُصَلِّينَ صَفّاً وَ يُدْخِلْنَهُ قَبْرَهُ» وَ اَلْمَرْأَةِ تَمُوتُ مَعَ اَلرِّجَالِ وَ لَيْسَ مَعَهُنَّ اِمْرَأَةٌ قَالَ« يَصُبُّونَ اَلْمَاءَ مِنْ خَلْفِ اَلثَّوْبِ وَ يَلُفُّونَهَا فِي أَكْفَانِهَا وَ يُصَلُّونَ وَ يَدْفِنُونَ».

Ali ibn al-Husayn narrated from Ahmad ibn Idris, from Muhammad ibn Salim, from Ahmad ibn al-Nadr, from ‘Amr ibn Shimr, from Jabir: Abu Ja‘far (a.s) was asked regarding a man who died while accompanied only by women and there was no man with them. Imam (a.s) said: "They should pour water over him from behind a cloth, wrap him in his shroud under the cover, pray over him in a row, and then lower him into his grave." And (Imam (a.s) was asked) regarding a woman who dies among men with no woman present. Imam (a.s) said: "They should pour water over her from behind a cloth, wrap her in her shroud, pray over her, and then bury her."

لان الوجه في هذين الخبرين أن نحملهما على ضرب من الاستحباب دون الوجوب وإنما منعنا من أن تغسل النساء الرجال إذا باشرن أجسامهم، فاما إذا كان يصب الماء عليهم فليس به بأس، فاما المرأة فانه يجوز ايضا للرجال ان يغسلوا منها ما كان يجوز لهم النظر إليه في حياتها من الوجه واليدين وليس يجوز اكثر من ذلك، يدل على ذلك ما رواه المفضل بن عمر وقد قدمناه.

The explanation of these two narrations is that they are to be understood as recommendations rather than obligations. The reason we prohibit women from washing men if they directly touch their bodies is due to the requirement of modesty. However, if they only pour water over the body, there is no harm in doing so. As for a woman, it is permissible for men to wash those parts of her body that they were allowed to see during her lifetime, such as the face and hands, but nothing beyond that. This is supported by the narration of al-Mufaddal ibn ‘Umar, which has been previously mentioned.

وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ: مَضَى صَاحِبٌ لَنَا يَسْأَلُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ تَمُوتُ مَعَ رِجَالٍ لَيْسَ فِيهِمْ ذُو مَحْرَمٍ هَلْ يُغَسِّلُونَهَا وَ عَلَيْهَا ثِيَابُهَا فَقَالَ« إِذَنْ يُدْخَلَ ذَلِكَ عَلَيْهِمْ وَ لَكِنْ يَغْسِلُونَ كَفَّيْهَا».

Al-Husayn ibn Sa‘id narrated from Ali ibn al-Nu‘man, from Dawud ibn Farqad, who said: A companion of ours went to ask Abu ‘Abdillah (a.s), about a woman who dies among men, none of whom are her mahram (close male relatives). He asked whether they are permitted to wash her while she is in her clothes. Abu ‘Abdillah (a.s), replied: "If they were to do that, it would be exposing her (to improper handling). Instead, they should wash only her hands."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِ عَلَيْهِ السَّلَامُ: جُعِلْتُ فِدَاكَ، مَا تَقُولُ فِي الْمَرْأَةِ تَكُونُ فِي السَّفَرِ مَعَ الرِّجَالِ لَيْسَ فِيهِمْ ذُو مَحْرَمٍ لَهَا وَلَا مَعَهُمْ امْرَأَةٌ، فَتَمُوتُ الْمَرْأَةُ، فَمَا يُصْنَعُ بِهَا؟ قَالَ: يُغْسَلُ مِنْهَا مَا أَوْجَبَ اللهُ عَلَيْهَا التَّيَمُّمَ، وَلَا يُمَسُّ وَلَا يُكْشَفُ لَهَا شَيْءٌ مِنْ مَحَاسِنِهَا الَّتِي أَمَرَ اللهُ بِسَتْرِهَا. فَقُلْتُ: كَيْفَ يُصْنَعُ بِهَا؟ قَالَ: يُغْسَلُ بَطْنُ كَفَّيْهَا، ثُمَّ يُغْسَلُ وَجْهُهَا، ثُمَّ يُغْسَلُ ظَهْرُ كَفَّيْهَا.

Ahmad ibn Muhammad ibn ‘Isa narrated from Ahmad ibn Muhammad ibn Abi Nasr, from ‘Abd al-Rahman ibn Salim, from al-Mufaddal ibn ‘Umar, who said: I asked Abu ‘Abdillah (a.s): "May I be your ransom! What is your ruling regarding a woman who is traveling with men, among whom there is no mahram (close male relative) for her, nor is there any other woman with them, and she dies? What should be done with her?" Imam (a.s) replied: "Only those parts of her body that are required for tayammum (dry ablution) should be washed. Nothing of her beauty, which Allah (swt) has commanded to be concealed, should be touched or uncovered." I then asked: "How should it be done?" Imam (a.s) replied: "Her palms should be washed - first the inside, then the face, and finally the back of her hands."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ اَلْجَبَلِيِّ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ سَالِمٍ وَ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ مَاتَتْ فِي سَفَرٍ وَ لَيْسَ مَعَهَا نِسَاءٌ وَ لاَ ذُو مَحْرَمٍ فَقَالَ« يُغْسَلُ مِنْهَا مَوْضِعُ اَلْوُضُوءِ وَ يُصَلَّى عَلَيْهَا وَ تُدْفَنُ».

Sa'd ibn 'Abdullah narrated from Muhammad ibn al-Husayn ibn Abi al-Khattab, from Muhammad ibn Aslam al-Jabali, from 'Abd al-Rahman ibn Salim and 'Ali ibn Abi Hamzah, from Abu Basir, who said: I asked Abu 'Abdillah (a.s), about a woman who died during a journey, and there were no other women or any mahram (close male relative) with her. Imam (a.s) replied: "The parts of her body required for wudu (ablution) should be washed, then she should be prayed upon and buried."

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ عَنِ اَلْمَرْأَةِ تَمُوتُ وَ لَيْسَ مَعَهَا مَحْرَمٌ قَالَ« تَغْسِلُ كَفَّيْهَا».

Ali ibn al-Husayn narrated from Muhammad ibn Ali, from 'Abdullah ibn al-Salt, from Ali ibn al-Hakam, from Saif ibn 'Amirah, from 'Amr ibn Shimr, from Jabir, who narrated from Abu 'Abdillah (a.s): Imam (a.s) was asked about a woman who dies and does not have any mahram (close male relative) with her. Imam (a.s) said: "Her hands should be washed."

والذي يؤكد ما قدمناه ما رواه.

And what confirms what we have presented is what was narrated by (following hadith):

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ زَيْدٍ اَلشَّحَّامِ قَالَ: سَأَلْتُهُ عَنِ اِمْرَأَةٍ مَاتَتْ وَ هِيَ فِي مَوْضِعٍ لَيْسَ مَعَهُمُ اِمْرَأَةٌ غَيْرُهَا قَالَ« إِنْ لَمْ يَكُنْ فِيهِمْ لَهَا زَوْجٌ وَ لاَ ذُو مَحْرَمٍ لَهَا دَفَنُوهَا بِثِيَابِهَا وَ لاَ يُغَسِّلُونَهَا وَ إِنْ كَانَ مَعَهُمْ زَوْجُهَا أَوْ ذُو رَحِمٍ لَهَا فَلْيُغَسِّلْهَا مِنْ غَيْرِ أَنْ يَنْظُرَ إِلَى عَوْرَتِهَا» قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ مَاتَ فِي اَلسَّفَرِ مَعَ نِسَاءٍ لَيْسَ مَعَهُنَّ رَجُلٌ فَقَالَ« إِنْ لَمْ يَكُنْ لَهُ فِيهِنَّ اِمْرَأَةٌ فَلْيُدْفَنْ فِي ثِيَابِهِ وَ لاَ يُغَسَّلْ وَ إِنْ كَانَ لَهُ فِيهِنَّ اِمْرَأَةٌ فَلْتُغَسِّلْ فِي قَمِيصٍ مِنْ غَيْرِ أَنْ تَنْظُرَ إِلَى عَوْرَتِهِ».

Sa'd ibn 'Abdullah narrated from Ahmad ibn Muhammad, from al-Hasan ibn 'Ali, from Abu Jamilah, from Zayd al-Shahham: I asked Imam (a.s) about a woman who died in a place where there was no other woman except her. Imam (a.s) said: "If there is no husband or mahram (close male relative) present with her, they should bury her in her clothes without washing her. But if her husband or a mahram is present, he should wash her without looking at her private parts." Zayd said: “I also asked Imam (a.s) about a man who died during travel, and he was among women, with no man present among them. Imam (a.s) said: "If he has no wife among them, they should bury him in his clothes without washing him. But if he has a wife among them, she should wash him while he is clothed, without looking at his private parts."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي اَلْجَوْزَاءِ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« أَتَى رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ نَفَرٌ فَقَالُوا إِنَّ اِمْرَأَةً تُوُفِّيَتْ مَعَنَا وَ لَيْسَ مَعَهَا ذُو مَحْرَمٍ فَقَالَ« كَيْفَ صَنَعْتُمْ» فَقَالُوا صَبَبْنَا عَلَيْهَا اَلْمَاءَ صَبّاً فَقَالَ« أَ مَا وَجَدْتُمُ اِمْرَأَةً مِنْ أَهْلِ اَلْكِتَابِ تُغَسِّلُهَا» قَالُوا لاَ قَالَ« أَ فَلاَ يَمَّمْتُمُوهَا»».

Sa'd ibn 'Abdullah narrated from Abu al-Jawza', from al-Husayn ibn 'Alwan, from 'Amr ibn Khalid, from Zayd ibn 'Ali, from his fathers, from 'Ali (a.s): Imam Ali (a.s) said: “A group of people came to the Messenger of Allah (swt), peace be upon him and his family, and said: "A woman passed away among us, and there was no mahram (close male relative) with her." The Prophet (saws) asked: "What did you do?" They replied: "We poured water over her body by pouring it." The Prophet (saws) said: "Could you not find a woman from the People of the Book to wash her?" They said: "No." The Prophet (saws) then said: "Could you not have performed tayammum (dry ablution) for her?"

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنِ اِبْنِ بِنْتِ إِلْيَاسَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« اَلْمَرْأَةُ إِذَا مَاتَتْ مَعَ اَلرِّجَالِ فَلَمْ يَجِدُوا اِمْرَأَةً تُغَسِّلُهَا غَسَّلَهَا بَعْضُ اَلرِّجَالِ مِنْ وَرَاءِ اَلثَّوْبِ وَ يُسْتَحَبُّ أَنْ يَلُفَّ عَلَى يَدَيْهِ خِرْقَةً».

Ali ibn al-Husayn narrated from Muhammad ibn Ahmad ibn 'Ali, from 'Abdullah ibn al-Salt, from Ibn Bint Ilyas, from 'Abdullah ibn Sinan, who said: I heard Abu 'Abdullah (a.s), say: "If a woman dies among men and they do not find a woman to wash her, then one of the men should wash her from behind a cloth, and it is recommended that he wraps a cloth around his hands."

فالوجه في هذا الخبر هو انه إذا كان ذلك الرجل أحد ذوي أرحامها أو زوجها فانه يجوز له غسلها من وراء الثياب على ما قدمناه، ويدل عليه ايضا ما رواه.

The interpretation of this narration is that if the man is one of her close relatives (mahram) or her husband, then it is permissible for him to wash her from behind a cloth, as previously mentioned. This is further supported by other narrations.

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ مَاتَ وَ لَيْسَ عِنْدَهُ إِلاَّ نِسَاءٌ قَالَ« تُغَسِّلُهُ اِمْرَأَةٌ ذَاتُ مَحْرَمٍ مِنْهُ وَ تَصُبُّ اَلنِّسَاءُ عَلَيْهَا اَلْمَاءَ وَ لاَ تَخْلَعُ ثَوْبَهُ وَ إِنْ كَانَتِ اِمْرَأَةٌ مَاتَتْ مَعَ رِجَالٍ وَ لَيْسَ مَعَهَا اِمْرَأَةٌ وَ لاَ مَحْرَمٌ لَهَا فَلْتُدْفَنْ كَمَاهِيَ فِي ثِيَابِهَا وَ إِنْ كَانَ مَعَهَا ذُومَحْرَمٍ لَهَا غَسَّلَهَا مِنْ فَوْقِ ثِيَابِهَا».

Sa'd narrated from Ahmad ibn Muhammad, from 'Uthman ibn 'Isa, from Sama'ah, who said: I asked Abu 'Abdillah (a.s), about a man who dies and there are only women present. Imam (a.s) said: "A woman who is a mahram (close relative) to him should wash him, and the other women should pour water over her, and she should not remove his clothes. And if it is a woman who dies among men and there is no woman or mahram for her, she should be buried as she is, in her clothes. However, if there is a mahram present for her, he should wash her from above her clothes."

عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ اَلْوَشَّاءِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «إِذَا مَاتَ اَلرَّجُلُ مَعَ اَلنِّسَاءِ غَسَّلَتْهُ اِمْرَأَتُهُ فَإِنْ لَمْ تَكُنِ اِمْرَأَتُهُ مَعَهُ غَسَّلَتْهُ أَوْلاَهُنَّ بِهِ وَ تَلُفُّ عَلَى يَدَيْهَا خِرْقَةً».

Narrated from him, from Abu Ja'far, from Al-Hasan ibn 'Ali Al-Washsha', from 'Abdullah ibn Sinan, who said: I heard Abu 'Abdillah (a.s), say: "If a man dies among women, his wife should wash him. If his wife is not present, then the woman who is most closely related to him should wash him, and she should wrap a cloth around her hands."

مُحَمَّدُ بْنُ أَحْمَدَ عَنِ اَلْحَسَنِ بْنِ مُوسَى اَلْخَشَّابِ عَنْ غِيَاثِ بْنِ كَلُّوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ: «أَنَّ عَلِيَّ بْنَ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ أَوْصَى أَنْ تُغَسِّلَهُ أُمُّ وَلَدٍ لَهُ إِذَا مَاتَ فَغَسَّلَتْهُ».

Narrated by Muhammad ibn Ahmad, from Al-Hasan ibn Musa Al-Khashshab, from Ghiyath ibn Kallub, from Ishaq ibn Ammar, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s): (Imam) Ali ibn Al-Husayn (a.s) instructed that one of his bondwomen should wash his body after His (a.s) death, and so she washed Him (a.s).

عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلصَّبِيِّ تُغَسِّلُهُ اِمْرَأَةٌ قَالَ« إِنَّمَا تُغَسِّلُ اَلصِّبْيَانَ اَلنِّسَاءُ» وَ عَنِ اَلصَّبِيَّةِ وَ لاَ تُصَابُ اِمْرَأَةٌ تُغَسِّلُهَا قَالَ« يُغَسِّلُهَا رَجُلٌ أَوْلَى اَلنَّاسِ بِهَا».

Narrated by 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) was asked about a boy - can a woman wash him? Imam (a.s) replied: "Indeed, it is the women who wash young boys." And (Imam (a.s) was asked) regarding a young girl who dies, and no woman is available to wash her. Imam (a.s) said: "A man, who is the closest relative to her, should wash her."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ أَنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ قَالَ:« عَلَى اَلزَّوْجِ كَفَنُ اِمْرَأَتِهِ إِذَا مَاتَتْ».

Narrated by Ahmad ibn Muhammad, from Muhammad ibn Isa, from Abdullah ibn Al-Mughira, from Ismail ibn Abi Ziyad Al-Sakuni, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s): Commander of the Faithful (a.s) said: "It is the responsibility of the husband to provide the shroud for his wife if she dies."

عَنْهُ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنِ اَلْفَضْلِ بْنِ يُونُسَ اَلْكَاتِبِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ فَقُلْتُ لَهُ مَا تَرَى فِي رَجُلٍ مِنْ أَصْحَابِنَا يَمُوتُ وَ لَمْ يَتْرُكْ مَا يُكَفَّنُ بِهِ أَشْتَرِي لَهُ كَفَنَهُ مِنَ اَلزَّكَاةِ فَقَا لَ« أَعْطِ عِيَالَهُ مِنَ اَلزَّكَاةِ قَدْرَ مَا يُجَهِّزُونَهُ فَيَكُونُونَ هُمُ اَلَّذِينَ يُجَهِّزُونَهُ» قُلْتُ فَإِنْ لَمْ يَكُنْ لَهُ وَلَدٌ وَ لاَ أَحَدٌ يَقُومُ بِأَمْرِهِ فَأُجَهِّزُهُ أَنَا مِنَ اَلزَّكَاةِ قَالَ« كَانَ أَبِي يَقُولُ« إِنَّ حُرْمَةَ بَدَنِ اَلْمُؤْمِنِ مَيِّتاً كَحُرْمَتِهِ حَيّاً» فَوَارِ بَدَنَهُ وَ عَوْرَتَهُ وَ جَهِّزْهُ وَ كَفِّنْهُ وَ حَنِّطْهُ وَ اِحْتَسِبْ بِذَلِكَ مِنَ اَلزَّكَاةِ وَ شَيِّعْ جَنَازَتَهُ» قُلْتُ فَإِنِ اِتَّجَرَ عَلَيْهِ بَعْضُ إِخْوَانِهِ بِكَفَنٍ آخَرَ وَ كَانَ عَلَيْهِ دَيْنٌ أَ يُكَفَّنُ بِوَاحِدٍ وَ يُقْضَى دَيْنُهُ بِالْآخَرِ قَالَ« لاَ لَيْسَ هَذَا مِيرَاثاً تَرَكَهُ إِنَّمَا هَذَا شَيْءٌ صَارَ إِلَيْهِ بَعْدَ وَفَاتِهِ فَلْيُكَفِّنُوهُ بِالَّذِي اُتُّجِرَ عَلَيْهِ وَ يَكُونُ اَلْآخَرُ لَهُمْ يُصْلِحُونَ بِهِ شَأْنَهُمْ».

Narrated from Al-Hasan ibn Mahbub, from Al-Fadl ibn Yunus Al-Katib, who said: I asked Imam (a.s): "What is your opinion about a man from our companions who dies and does not leave enough for his shroud? Should I buy his shroud using zakat?" Abu Al-Hasan Musa (a.s) replied: "Give his family from the zakat an amount sufficient for them to prepare him, so that they are the ones who handle his preparation." I said: "What if he has no children or anyone to take care of his matters, and I handle his preparation using zakat?" Imam (a.s) said: "My father (Imam Ja’far Al Sadiq (a.s)) used to say, 'The sanctity of a believer’s body after death is like its sanctity during life.' Therefore, cover his body and his private parts, prepare him, shroud him, and anoint him, and count that as part of the zakat. Then accompany his funeral." I asked: "If some of his brothers purchase another shroud for him, and he has debts, should he be shrouded with one and his debts be paid with the other?" Imam (a.s) said: "No. This is not an inheritance he left; rather, it is something that came to him after his death. So let them shroud him with the one that was purchased, and the other can remain with them to manage their affairs."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ اَلْخَزَّازِ عَنْ عُثْمَانَ اَلنَّوَّاءِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي أَغْسِلُ اَلْمَوْتَى قَالَ« أَ وَ تُحْسِنُ» قَالَ قُلْتُ إِنِّي أَ غْسِلُ قَالَ« إِذَا غَسَلْتَ اَلْمَيِّتَ فَارْفُقْ بِهِ وَ لاَ تَعْصِرْهُ وَ لاَ تَقْرَبَنَّ شَيْئاً مِنْ مَسَامِعِهِ بِكَافُورٍ».

Al-Husayn ibn Sa'id narrated from Muhammad ibn Abi Umayr, from Ibrahim al-Khazzaz, from Uthman al-Nawwa, who said: I said to Abu Abdillah (a.s): "I wash the dead." Imam (a.s) asked: "Do you do it well?" I replied: "I wash the dead." Imam (a.s) said: "When you wash the deceased, be gentle with them. Do not squeeze them, and do not bring any camphor near his ears."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبَانٍ وَاَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنٍ عَنِ اِبْنِ مُسْكَانَ جَمِيعاً عَنْ أَبِي اَلْعَبَّاسِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ غُسْلِ اَلْمَيِّتِ فَقَالَ« أَقْعِدْهُ وَ اِغْمِزْ بَطْنَهُ غَمْزاً رَفِيقاً ثُمَّ طَهِّرْهُ مِنْ غَمْزِ اَلْبَطْنِ ثُمَّ تُضْجِعُهُ ثُمَّ تَغْسِلُهُ تَبْدَأَ بِمَيَامِنِهِ وَ تَغْسِلُهُ بِالْمَاءِ وَ اَلْحُرُضِ ثُمَّ بِمَاءٍ وَ كَافُورٍ ثُمَّ تَغْسِلُهُ بِمَاءِ اَلْقَرَاحِ وَ اِجْعَلْهُ فِي أَكْفَانِهِ».

Ahmad ibn Muhammad ibn Isa narrated from Ali ibn al-Hakam, from Aban, and al-Husayn ibn Sa'id, from Faddalah, from Husayn, from Ibn Muskan, all from Abu al-Abbas, who narrated from Abu Abdillah (a.s): I asked Imam (a.s) about the washing of the deceased. Imam (a.s) said: "Sit him up and press his stomach gently, then cleanse him from what comes out due to pressing the stomach. Then lay him down, and wash him starting with his right side. Wash him with water and lotus leaves, then with water and camphor, and finally wash him with pure water. Then place him in his shroud."

قال محمد بن الحسن: ما تضمن هذا الخبر من قوله اقعده غير معمول عليه والوجه فيه التقية لموافقته لمذاهب العامة.

Muhammad ibn al-Hasan said: “What this narration includes about sitting him up is not practiced. The explanation for this is that it was mentioned due to taqiyya (precautionary dissimulation), as it aligns with the practices of the general public.”

اَلنَّضْرُ بْنُ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَ عَنْ غُسْلِ اَلْمَيِّتِ كَيْفَ يُغْسَلُ قَالَ« بِمَاءٍ وَ سِدْرٍ وَ اِغْسِلْ جَسَدَهُ كُلَّهُ وَ اِغْسِلْهُ أُخْرَى بِمَاءٍ وَ كَافُورٍ ثُمَّ اِغْسِلْهُ أُخْرَى بِمَاءٍ» قُلْتُ ثَلاَثَ مَرَّاتٍ قَالَ «نَعَمْ» قُلْتُ فَمَا يَكُونُ عَلَيْهِ حِينَ يُغَسِّلُهُ قَالَ« إِنِ اِسْتَطَعْتَ أَنْ يَكُونَ عَلَيْهِ قَمِيصٌ فَتُغَسِّلُ مِنْ تَحْتِ اَلْقَمِيصِ».

Al-Nadr ibn Suwayd narrated from Hisham ibn Salim, from Sulayman ibn Khalid, who said: I asked Imam (a.s) about the washing of the deceased - how should he be washed? Abu Abdillah (a.s) said: "With water and lotus leaves (sidr). Wash his entire body, then wash him again with water and camphor, and then wash him again with water." I said: “Three times?” Imam (a.s) said: "Yes (three times)." I asked: “What should be on him while he is being washed?” Imam (a.s) said: "If you can ensure that he has a shirt (qamis) on, then wash him from under the shirt."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ يَعْقُوبَ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ اَلْعَبْدَ اَلصَّالِحَ عَلَيْهِ اَلسَّلاَمُ عَنْ غُسْلِ اَلْمَيِّتِ أَ فِيهِ وُضُوءُ اَلصَّلاَةِ أَمْ لاَ فَقَالَ« غُسْلُ اَلْمَيِّتِ يُبْدَأُ بِمَرَافِقِهِ فَيُغْسَلُ بِالْحُرُضِ ثُمَّ يُغْسَلُ وَجْهُهُ وَ رَأْسُهُ بِالسِّدْرِ ثُمَّ يُفَاضُ عَلَيْهِ اَلْمَاءُ ثَلاَثَ مَرَّاتٍ وَ لاَ يُغَسَّلَنَّ إِلاَّ فِي قَمِيصٍ يُدْخِلُ رَجُلٌ يَدَهُ وَ يَصُبُّ عَلَيْهِ مِنْ فَوْقِهِ وَيَجْعَلُ فِي اَلْمَاءِ شَيْئاً مِنْ سِدْرٍ وَ شَيْئاً مِنْ كَافُورٍ وَ لاَ يَعْصِرُ بَطْنَهُ إِلاَّ أَنْ يَخَافَ شَيْئاً قَرِيباً فَيَمْسَحُ مَسْحاً رَفِيقاً مِنْ غَيْرِ أَنْ يَعْصِرَ ثُمَّ يَغْسِلُ اَلَّذِي غَسَّلَهُ يَدَهُ قَبْلَ أَنْ يُكَفِّنَهُ إِلَى اَلْمَنْكِبَيْنِ ثَلاَثَ مَرَّاتٍ ثُمَّ إِذَا كَفَّنَهُ اِغْتَسَلَ».

Al-Husayn ibn Sa’id narrated from Ya’qub ibn Yaqtin, who said: I asked the righteous servant (of Allah (swt)), Imam Musa Al-KadHim (a.s) about the washing of the deceased - does it include the ablution (wudu) of prayer or not? Imam (a.s) said: "The washing of the deceased begins with his elbows (marafiq), and he is washed with lotus leaves (sidr). Then his face and head are washed with sidr, and water is poured over him three times. He should not be washed except in a shirt (qamis). A man inserts his hand and pours water over him from above. Something of lotus leaves (sidr) and something of camphor (kafur) should be added to the water. His abdomen should not be pressed unless something close (to release) is feared. In that case, it should be wiped gently without pressing. Then the one who washed him should wash his hands up to the shoulders three times before shrouding him. Then, after shrouding him, he should perform ghusl (ritual purification)."

اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا غَسَّلْتُمُ اَلْمَيِّتَ مِنْكُمْ فَارْفُقُوا بِهِ وَ لاَ تَعْصِرُوهُ وَ لاَ تَغْمِزُوا لَهُ مَفْصِلاً وَ لاَ تُقَرِّبُوا أُذُنَيْهِ شَيْئاً مِنَ اَلْكَافُورِ ثُمَّ خُذُوا عِمَامَتَهُ فَانْشُرُوهَا مَثْنِيَّةً عَلَى رَأْسِهِ وَ اِطْرَحْ طَرَفَيْهَا مِنْ خَلْفِهِ وَ أَبْرِزْ جَبْهَتَهُ» قُلْتُ فَالْحَنُوطُ كَيْفَ أَصْنَعُ بِهِ قَالَ« يُوضَعُ فِي مَنْخِرِهِ وَ مَوْضِعِ سُجُودِهِ وَ مَفَاصِلِهِ» قُلْتُ فَالْكَفَنُ قَالَ« تُؤْخَذُ خِرْقَةٌ فَيَشُدُّ بِهَا سُفْلَيْهِ وَ يَضُمُّ فَخِذَيْهِ بِهَا لِيُضَمَّ مَا هُنَاكَ وَ مَا يُصْنَعُ مِنَ اَلْقُطْنِ أَفْضَلُ ثُمَّ يُكَفَّنُ بِقَمِيصٍ وَ لِفَافَةٍ وَ بُرْدٍ يُجْمَعُ فِيهِ اَلْكَفَنُ».

Al-Hasan ibn Mahbub narrated from Abu Ayyub, from Humran ibn A’yan, who said: Abu Abdullah (a.s) said: "When you wash one of your deceased, be gentle with him. Do not squeeze him, do not press any of his joints, and do not bring any camphor near his ears. Then take his turban, unfold it, and spread it doubled over his head. Let its two ends hang behind him, and leave his forehead exposed." I asked: "What should I do with the hanut (fragrance)?" Imam (a.s) replied: "It should be placed in his nostrils, on the place of his prostration, and on his joints." I asked: "What about the shroud?" He said: "A piece of cloth should be taken to tie his lower part, fastening his thighs with it to keep what is there covered. Using cotton for this purpose is better. Then he should be shrouded in a shirt, a wrap, and a cloak (burd), which together form the shroud."

مُحَمَّدُ بْنُ عِيسَى بْنِ عُبَيْدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «مَنْ غَسَّلَ مَيِّتاً وَ كَفَّنَهُ اِغْتَسَلَ غُسْلَ اَلْجَنَابَةِ».

Muhammad ibn Isa ibn Ubayd narrated from Hammad ibn Isa, from Hariz, from Muhammad ibn Muslim, who said: Abu Abdullah (a.s) said: "Whoever washes a deceased person and shrouds him must perform the ritual bath (ghusl) of janabah."

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ عَبْدِ اَللَّهِ بْنِ جَعْفَرٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« غُسْلُ اَلْمَيِّتِ مِثْلُ غُسْلِ اَلْجُنُبِ وَإِنْ كَانَ كَثِيرَ اَلشَّعْرِ فَزِدْ عَلَيْهِ اَلْمَاءَ ثَلاَثَ مَرَّاتٍ».

Ali ibn al-Husayn narrated from Abdullah ibn Ja'far, from Ibrahim ibn Mahziyar, from Fadalah ibn Ayyub, from Al-Qasim ibn Buraid, from Muhammad ibn Muslim, who said: Abu Ja'far (a.s) said: "The washing (ghusl) of the deceased is like the washing (ghusl) of one in a state of janabah. If the deceased has a lot of hair, then add water to it three times."

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ وَ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ عُقْبَةَ وَ ذُبْيَانَ بْنِ حَكِيمٍ عَنْ مُوسَى بْنِ أُكَيْلٍ اَلنُّمَيْرِيِّ عَنِ اَلْعَلاَءِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ تَجْعَلَ اَلْمَيِّتَ بَيْنَ رِجْلَيْكَ وَ أَنْ تَقُومَ مِنْ فَوْقِهِ فَتُغَسِّلَهُ إِذَا قَلَّبْتَهُ يَمِيناً وَ شِمَالاً تَضْبِطُهُ بِرِجْلَيْكَ كَيْلاَ يَسْقُطَ لِوَجْهِهِ».

Ali ibn al-Husayn narrated from Sa'd ibn Abdullah, from Muhammad ibn al-Husayn ibn Abi al-Khattab and Ahmad ibn al-Hasan ibn Ali ibn Faddal, from his father, from Ali ibn Uqbah and Dhubyan ibn Hakim, from Musa ibn Uqayl al-Numayri, from Al-Ala ibn Sayabah, who said: Abu Abdullah (a.s) said: "There is no harm in placing the deceased between your legs and standing over him to wash him. When you turn him to the right and to the left, you may secure him with your legs to prevent him from falling face down."

قال محمد بن الحسن: العمل على ما قدمناه من انه لا يركب الغاسل الميت وذلك هو الافضل، وهذا الخبر محمول على الجواز ورفع الحظر وان كان الافضل غيره.

Muhammad ibn al-Hasan said: “The practice is based on what we previously stated, that the one washing the deceased should not mount over the body, as this is preferable. This narration is interpreted as permissibility and lifting of prohibition, even though the preferable option is otherwise.”

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ وَ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ عُقْبَةَ وَ ذُبْيَانَ بْنِ حَكِيمٍ عَنْ مُوسَى بْنِ أُكَيْلٍ اَلنُّمَيْرِيِّ عَنِ اَلْعَلاَءِ بْنِ سَيَابَةَ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا حَاضِرٌ عَنْ رَجُلٍ قُتِلَ فَقُطِعَ رَأْسُهُ فِي مَعْصِيَةِ اَللَّهِ أَ يُغَسَّلُ أَمْ يُفْعَلُ بِهِ مَا يُفْعَلُ بِالشَّهِيدِ فَقَالَ« إِذَا قُتِلَ فِي مَعْصِيَةِ اَللَّهِ يُغْسَلُ أَوَّلاً مِنْهُ اَلدَّمُ ثُمَّ يُصَبُّ عَلَيْهِ اَلْمَاءُ صَبّاً وَ لاَ يُدْلَكُ جَسَدُهُ وَ يُبْدَأُ بِالْيَدَيْنِ وَ اَلدُّبُرِ وَ تُرْبَطُ جِرَاحَاتُهُ بِالْقُطْنِ وَ اَلْخُيُوطِ فَإِذَا وُضِعَ عَلَيْهِ اَلْقُطْنُ عُصِّبَ وَ كَذَلِكَ مَوْضِعُ اَلرَّأْسِ يَعْنِي اَلرَّقَبَةَ وَ يُجْعَلُ لَهُ مِنَ اَلْقُطْنِ شَيْءٌ كَثِيرٌ وَ يُذَرُّ عَلَيْهِ اَلْحَنُوطُ ثُمَّ يُوضَعُ اَلْقُطْنُ فَوْقَ اَلرَّقَبَةِ وَ إِنِ اِسْتَطَعْتَ أَنْ تُعَصِّبَهُ فَافْعَلْ» قُلْتُ فَإِنْ كَانَ اَلرَّأْسُ قَدْ بَانَ مِنَ اَلْجَسَدِ وَ هُوَ مَعَهُ كَيْفَ يُغَسَّلُ فَقَالَ« يَغْسِلُ اَلرَّأْسَ إِذَا غَسَلَ اَلْيَدَيْنِ وَ اَلسِّفْلَةَ بُدِئَ بِالرَّأْسِ ثُمَّ بِالْجَسَدِ ثُمَّ يُوضَعُ اَلْقُطْنُ فَوْقَ اَلرَّقَبَةِ وَ يُضَمُّ إِلَيْهِ اَلرَّأْسُ وَ يُجْعَلُ فِي اَلْكَفَنِ وَ كَذَلِكَ إِذَا صِرْتَ إِلَى اَلْقَبْرِ تَنَاوَلْتَهُ مَعَ اَلْجَسَدِ وَ أَدْخَلْتَهُ اَللَّحْدَ وَ وَجَّهْتَهُ لِلْقِبْلَةِ

Ali ibn al-Husayn narrated from Sa'd ibn Abdullah, from Muhammad ibn al-Husayn ibn Abi al-Khattab and Ahmad ibn al-Hasan ibn Ali ibn Faddal, from his father, from Ali ibn Uqbah and Dhubyan ibn Hakim, from Musa ibn Uqayl al-Numayri, from Al-Ala ibn Sayabah, who said: Abu Abdullah (a.s) was asked in my presence about a man who was killed and his head was severed due to disobedience to Allah (swt). Should he be washed, or should he (the body) be treated like that of a martyr? Imam (a.s) said: "If he was killed in disobedience to Allah (swt), he should be washed. First, the blood should be cleaned off, then water should be poured over him without rubbing his body. Begin with the hands and the back. His wounds should be bandaged with cotton and threads. Once the cotton is placed, it should be tied, and similarly, the place where the head was severed, meaning the neck, should have a lot of cotton placed on it. Hanoot (fragrant substance) should be sprinkled on it, then cotton should be placed over the neck. If you can tie it, then do so." I asked: "What if the head is completely separated from the body and is present with it? How should it be washed?" Imam (a.s) said: "The head should be washed after washing the hands and lower body. Start with the head, then move to the body. Afterward, place cotton over the neck and attach the head to the body. It should then be placed in the shroud. Similarly, when you take him to the grave, you should carry the head along with the body, place them in the grave, and direct him toward the Qibla."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ شِهَابِ بْنِ عَبْدِ رَبِّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْجُنُبِ أَ يُغَسِّلُ اَلْمَيِّتَ أَوْ مَنْ غَسَّلَ مَيِّتاً أَ يَأْتِي أَهْلَهُ ثُمَّ يَغْتَسِلُ فَقَالَ« هُمَا سَوَاءٌ لاَ بَأْسَ بِذَلِكَ إِذَا كَانَ جُنُباً غَسَلَ يَدَيْهِ وَ تَوَضَّأَ وَ غَسَّلَ اَلْمَيِّتَ وَ هُوَ جُنُبٌ وَ إِنْ غَسَّلَ مَيِّتاً ثُمَّ أَتَى أَهْلَهُ تَوَضَّأَ ثُمَّ أَتَى أَهْلَهُ وَ يُجْزِيهِ غُسْلٌ وَاحِدٌ لَهُمَا».

Muhammad bin Ahmad bin Yahya from Ibrahim bin Hashim, from Nuh bin Shu'ayb, from Shihab bin Abd Rabbih, who said: I asked Abu Abdillah (a.s): "Can a person in a state of janabah (major ritual impurity) wash a deceased body? Or if someone has washed a dead body, can he approach his wife before performing ghusl?" Imam (a.s) said: "Both cases are the same; there is no harm in it. If a person is in a state of janabah, he should wash his hands, perform wudu', and then wash the deceased while still in janabah. And if he has washed a deceased person and then wants to approach his wife, he should perform wudu', then approach his wife. A single ghusl suffices for both acts."

عَلِيٌّ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ كَتَبَ أَحْمَدُ بْنُ اَلْقَاسِمِ إِلَى أَبِي اَلْحَسَنِ اَلثَّالِثِ عَلَيْهِ اَلسَّلاَمُ: يَسْأَلُهُ عَنِ اَلْمُؤْمِنِ يَمُوتُ فَيَأْتِيهِ اَلْغَاسِلُ يُغَسِّلُهُ وَ عِنْدَهُ جَمَاعَةٌ مِنَ اَلْمُرْجِئَةِ هَلْ يُغَسِّلُهُ غُسْلَ اَلْعَامَّةِ وَ لاَ يُعَمِّمُهُ وَ لاَ يُصَيِّرُ مَعَهُ جَرِيدَةً فَكَتَبَ« يُغَسِّلُهُ غُسْلَ اَلْمُؤْمِنِ وَ إِنْ كَانُوا حُضُوراً وَ أَمَّا اَلْجَرِيدَةُ فَلْيَسْتَخْفِ بِهَا وَ لاَ يَرَوْنَهُ وَ لْيَجْهَدْ فِي ذَلِكَ جَهْدَهُ».

Ali narrated from Sa'd ibn Abdullah, from Ayyub ibn Nuh, who said: Ahmad ibn al-Qasim wrote to Abu al-Hasan al-Thalith (the Third), peace be upon him, asking: “If a believer dies and the person who is to wash him finds himself in the presence of a group from the Murji'ah (a sect), should he wash him in the manner of the general public - without covering his head with a turban and without placing palm branches (jareedah) with him?” Imam (a.s) replied in writing: "He should wash him according to the method prescribed for a believer, even if they are present. As for the palm branches, let him conceal them so that they do not see them, and let him strive in doing so with his utmost effort."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ كَانَ كَفَنُهُ مَعَهُ فِي بَيْتِهِ لَمْ يُكْتَبْ مِنَ اَلْغَافِلِينَ وَ كَانَ مَأْجُوراً كُلَّمَا نَظَرَ إِلَيْهِ».

Al-Husayn ibn Sa'id narrated from Muhammad ibn Sinan, from someone who informed him, from Abu Abdillah (a.s), who said: Imam (a.s) said: "Whoever keeps his shroud with him in his house will not be counted among the heedless, and he will be rewarded each time he looks at it."

عَلِيُّ بْنُ اَلْحَكَمِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِنَّ أَبِي أَوْصَانِي عِنْدَ اَلْمَوْتِ« يَا جَعْفَرُ كَفِّنِّي فِي ثَوْبِ كَذَا وَ كَذَا وَ ثَوْبِ كَذَا وَ كَذَا وَ اِشْتَرِ لِي بُرْداً وَاحِداً وَ عِمَامَةً وَ أَجِدْهُمَا فَإِنَّ اَلْمَوْتَى يَتَبَاهَوْنَ بِأَكْفَانِهِمْ»».

Ali ibn al-Hakam narrated from Yunus ibn Ya'qub, who said that Abu Abdillah (a.s), said: Imam (a.s) said: "My father (Imam Al Baqir (a.s)) advised me at the time of his death: 'O Ja'far, shroud me in such-and-such garment and such-and-such garment, and buy for me a single cloak and a turban, and ensure that they are of good quality, for indeed the dead take pride in their shrouds.'"

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« تَنَوَّقُوا فِي اَلْأَكْفَانِ فَإِنَّكُمْ تُبْعَثُونَ بِهَا».

Muhammad ibn Ahmad ibn Yahya narrated from Muhammad ibn Isa, from Ibn Sinan, who reported that Abu Abdillah (a.s), said: Imam (a.s) said: "Be meticulous in choosing shrouds, for indeed you will be resurrected in them."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اَللَّهِ بْنِ يَحْيَى اَلْكَاهِلِيِّ وَ اَلْحُسَيْنِ بْنِ اَلْمُخْتَارِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالاَ: سَأَلْنَاهُ عَنِ اَلْمَيِّتِ يَخْرُجُ مِنْهُ اَلشَّيْءُ بَعْدَ مَا يُفْرَغُ مِنْ غُسْلِهِ قَالَ« يُغْسَلُ ذَلِكَ وَ لاَ يُعَادُ عَلَيْهِ اَلْغُسْلُ».

Al-Husayn ibn Sa'id narrated from Muhammad ibn Sinan, from Abdullah ibn Yahya al-Kahili and al-Husayn ibn al-Mukhtar, who reported: They asked Abu Abdillah (a.s) about a deceased person from whom something comes out after the completion of the washing. Imam (a.s) said: "That area should be washed, but the entire washing does not need to be repeated."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ رَوْحِ بْنِ عَبْدِ اَلرَّحِيمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ بَدَا مِنَ اَلْمَيِّتِ شَيْءٌ بَعْدَ غُسْلِهِ فَاغْسِلِ اَلَّذِي بَدَا مِنْهُ وَ لاَ تُعِدِ اَلْغُسْلَ».

Sa'd ibn Abdullah narrated from al-Hasan ibn Ali ibn Faddal, from Ghalib ibn Uthman, from Rawh ibn Abd al-Rahim, who reported that Abu Abdillah (a.s), said: Imam (a.s) said: "If something appears from the deceased after the washing, then wash only that which has appeared and do not repeat the entire washing."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللهِ بْنِ يَحْيَى الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللهِ عَلَيْهِ السَّلَامُ قَالَ: إِذَا خَرَجَ مِنْ مَنْخَرِ الْمَيِّتِ الدَّمُ أَوِ الشَّيْءُ بَعْدَ الْغُسْلِ فَأَصَابَ الْعِمَامَةَ أَوِ الْكَفَنَ قُرِضَ بِالْمِقْرَاضِ.

Ahmad ibn Muhammad ibn Isa narrated from Ahmad ibn Muhammad ibn Abi Nasr, from Abdullah ibn Yahya al-Kahili, who reported that Abu Abdillah (a.s), said: Imam (a.s) said: "If blood or any discharge comes out of the nose of the deceased after the washing and it soils the turban or the shroud, it should be cut off with scissors."

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنْ أَبِي طَالِبٍ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنِ اِبْنِ أَبِي عُمَيْرٍ وَ أَحْمَدَ بْنَ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا خَرَجَ مِنَ اَلْمَيِّتِ شَيْءٌ بَعْدَ مَا يُكَفَّنُ فَأَصَابَ اَلْكَفَنَ قُرِضَ مِنَ اَلْكَفَنِ».

Ali ibn al-Husayn narrated from Muhammad ibn Ahmad ibn Ali, from Abu Talib Abdullah ibn al-Salt, from Ibn Abi Umayr and Ahmad ibn Muhammad, from more than one of our companions, who reported: Abu Abdillah (a.s) said: "If anything comes out of the deceased after being shrouded and it soils the shroud, the affected part of the shroud should be cut off."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ مَا بَالُ اَلْمَيِّتِ يُمْنِي قَالَ« اَلنُّطْفَةُ اَلَّتِي خُلِقَ مِنْهَا يَرْمِي بِهَا».

Ali ibn Ibrahim narrated from his father, from al-Nawfali, from al-Sakuni, who reported: Abu Abdillah (a.s) was asked: "What is the reason that a deceased person discharges semen?" Imam (a.s) replied: "It is the sperm from which he was created that is expelled."

عَنْهُ عَنْ أَبِيهِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ غَسَّلَ مَيِّتاً فَأَدَّى فِيهِ اَلْأَمَانَةَ غُفِرَ لَهُ» قُلْتُ وَ كَيْفَ يُؤَدِّي فِيهِ اَلْأَمَانَةَ قَالَ« لاَ يُخْبِرُ بِمَا رَأَى».

Narrated from him, from his father, from Saif ibn Amira, from Sa'd ibn Tarif, from Abu Ja'far (a.s), who said: Imam (a.s) said: "Whoever washes a deceased person and fulfills the trust in doing so, his sins will be forgiven." I asked: "How does he fulfill the trust?" He replied: "He does not disclose what he sees."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ كَفَّنَ مُؤْمِناً كَانَ كَمَنْ ضَمِنَ كِسْوَتَهُ إِلَى يَوْمِ اَلْقِيَامَةِ».

And through this chain of narrators, from Sa'd ibn Tarif, from Abu Ja'far (a.s), who said: Imam (a.s) said: "Whoever shrouds a believer, it is as if he has guaranteed his clothing until the Day of Resurrection."

وَ بِهَذَا اَلْإِسْنَادِ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ حَفَرَ لِمَيِّتٍ قَبْراً كَانَ كَمَنْ بَوَّأَهُ بَيْتاً مُوَافِقاً إِلَى يَوْمِ اَلْقِيَامَةِ».

And through this chain of narrators, from Sa'd ibn Tarif, from Abu Ja'far (a.s), who said: Imam (a.s) said: "Whoever digs a grave for a deceased person, it is as if he has prepared a suitable house for him until the Day of Resurrection."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ رَجُلٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ عُقَدِ كَفَنِ اَلْمَيِّتِ قَالَ« إِذَا أَدْخَلْتَهُ اَلْقَبْرَ فَحُلَّهَا».

Ahmad ibn Muhammad, from Ali ibn al-Hakam, from a man, from Abu Basir, who said: I asked Abu Abdullah (a.s), about the knots of the shroud of the deceased. Imam (a.s) said: "When you place him in the grave, untie them."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنِ اَلْحَسَنِ بْنِ اَلْحُسَيْنِ اَللُّؤْلُؤِيِّ عَنْ أَبِي دَاوُدَ اَلْمُنْشِدِ عَنْ سَلاَمَةَ عَنْ مُغِيرَةَ مُؤَذِّنِ بَنِي عَدِيٍّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« غَسَّلَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بَدَأَهُ بِالسِّدْرِ وَ اَلثَّانِيَةَ بِثَلاَثَةِ مَثَاقِيلَ مِنْ كَافُورٍ وَ مِثْقَالٍ مِنْ مِسْكٍ وَ دَعَا بِالثَّالِثَةِ بِقِرْبَةٍ مَشْدُودَةِ اَلرَّأْسِ فَأَفَاضَهَا عَلَيْهِ ثُمَّ أَدْرَجَهُ عَلَيْهِ اَلسَّلاَمُ».

Muhammad ibn Ahmad ibn Yahya, from al-Hasan ibn al-Husayn al-Lu’lu’i, from Abu Dawud al-Munshid, from Salamah, from Mughira, the muezzin of Banu Adi, from Abu Abdullah (a.s), who said: Imam (a.s) said: "Imam Ali ibn Abi Talib (a.s), washed the Messenger of Allah (swt), peace be upon him and his family. He (a.s) began with sidr (lote-tree leaves). The second washing was with three mithqals of camphor and one mithqal of musk. For the third washing, He (a.s) called for a water skin with its head tied, and poured it over him. Then He (Imam Ali (a.s)) shrouded Him (The Prophet (saws)), peace be upon him."

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يُكَفَّنُ اَلْمَيِّتُ فِي كَتَّانٍ».

From him, from Ya‘qub ibn Yazid, from a group of our companions, from Abu Abdullah (a.s), who said: Imam (a.s) said: “The deceased should not be shrouded in linen.”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ نَهَى أَنْ يُعَمَّقَ اَلْقَبْرُ فَوْقَ ثَلاَثَةِ أَذْرُعٍ».

Ali ibn Ibrahim, from his father, from Al-Nawfali, from Al-Sakuni, from Abu Abdullah (a.s): Imam (a.s) said: “The Prophet (saws) forbade that the grave be dug deeper than three cubits.”

عَنْهُ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَحَدَ لَهُ أَبُو طَلْحَةَ اَلْأَنْصَارِيُّ».

From him, from his father, from Ibn Abi Umayr, from Hammad ibn Uthman, from Al-Halabi, from Abu Abdullah (a.s): Imam (a.s) said: “The Messenger of Allah (swt), peace be upon him and his family, was placed in a grave with a niche (lahd) prepared for him by Abu Talhah Al-Ansari.”

سَهْلُ بْنُ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي هَمَّامٍ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ حِينَ أُحْضِرَ« إِذَا أَنَامِتُّ فَاحْفِرُوا وَ شُقُّوا لِي شَقّاً فَإِنْ قِيلَ لَكُمْ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لُحِدَ لَهُ فَقَدْ صَدَقُوا».

Sahl ibn Ziyad, from some of his companions, from Abu Hammam Isma'il ibn Hammam, from Abu Al-Hasan Al-Ridha (a.s), who said: Abu Ja'far (a.s), when He (a.s) was near death, said: “If I die, dig and make for me a trench-like grave. And if it is said to you that the Messenger of Allah (swt), peace be upon him and his family, was buried in a niche (lahd), then they have spoken the truth.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «حَدُّ اَلْقَبْرِ إِلَى اَلتَّرْقُوَةِ» وَ قَالَ بَعْضُهُمْ إِلَى اَلثَّدْيِ وَ قَالَ بَعْضُهُمْ قَامَةِ اَلرَّجُلِ حَتَّى يُمَدَّ اَلثَّوْبُ عَلَى رَأْسِ مَنْ فِي اَلْقَبْرِ وَ أَمَّا اَللَّحْدُ فَبِقَدْرِ مَا يُمْكِنُ فِيهِ اَلْجُلُوسُ قَالَ« وَ لَمَّا حَضَرَ عَلِيَّ بْنَ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ اَلْوَفَاةُ أُغْمِيَ عَلَيْهِ فَبَقِيَ سَاعَةً ثُمَّ رَفَعَ عَنْهُ اَلثَّوْبَ ثُمَّ قَالَ« اَلْحَمْدُ لِلَّهِ اَلَّذِي أَوْرَثَنَا اَلْجَنَّةَ نَتَبَوَّأُ مِنْهَا« حَيْثُ نَشٰاءُ فَنِعْمَ أَجْرُ اَلْعٰامِلِينَ»» ثُمَّ قَالَ« اِحْفِرُوا لِي حَتَّى يَبْلُغَ اَلرَّشْحَ»» قَالَ« ثُمَّ مَدَّ اَلثَّوْبَ عَلَيْهِ فَمَاتَ عَلَيْهِ اَلسَّلاَمُ».

Sa'd ibn 'Abdullah, from Ya'qub ibn Yazid, from Ibn Abi 'Umayr, from some of his companions, from Abu 'Abdillah (a.s), who said: Imam (a.s) said: "The depth of the grave is up to the collarbone. Some said it is up to the chest, and others said it is the height of a man until a cloth can be stretched over the head of the one in the grave. As for the lahd (side chamber within the grave), it should be "to the extent that sitting is possible within it." Imam (a.s) continued: "When death approached (Imam) 'Ali ibn Al-Husayn, peace be upon them, Imam (a.s) fainted and remained unconscious for a while. Then, Imam (a.s) uncovered the cloth from his face and said: 'All praise is due to Allah, who has granted us Paradise, allowing us to settle wherever we wish. How excellent is the reward of those who strive!' (Surah Az-Zumar 39:74)" Then Imam (a.s) said: "Dig for me (my grave) until you reach the moisture of the ground (groundwater)." Imam (a.s) then stretched the cloth back over himself, and Imam (a.s) passed away, peace be upon him.

اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ وَ عَبْدِ اَللَّهِ بْنِ سِنَانٍ جَمِيعاً عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَنْبَغِي لِأَوْلِيَاءِ اَلْمَيِّتِ مِنْكُمْ أَنْ يُؤْذِنُوا إِخْوَانَ اَلْمَيِّتِ بِمَوْتِهِ فَيَشْهَدُونَ جَنَازَتَهُ وَ يُصَلُّونَ عَلَيْهِ وَ يَسْتَغْفِرُونَ لَهُ فَيُكْتَسَبُ لَهُمُ اَلْأَجْرُ وَ يُكْتَبُ لِلْمَيِّتِ اَلاِسْتِغْفَارُ وَ يَكْتَسِبُ هُوَ اَلْأَجْرَ وَ فِيمَا اِكْتَسَبَ لَهُ مِنَ اَلاِسْتِغْفَارِ».

Al-Hasan ibn Mahbub, from Abi Walad and 'Abdullah ibn Sinan, both from Abu 'Abdillah (a.s), who said: Imam (a.s) said: "It is proper for the relatives of the deceased among you to inform the brothers (companions) of the deceased about his death, so they may attend his funeral, perform the prayer over him, and seek forgiveness for him. Through this, reward will be earned for them, forgiveness will be written for the deceased, and he too will receive reward from what has been earned for him through their supplications for forgiveness."

حُمَيْدُ بْنُ زِيَادٍ عَنِ اِبْنِ سَمَاعَةَ عَنْ عَبْدِ اَللَّهِ بْنِ جَبَلَةَ عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ اَلطَّائِيِّ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ:« مَنِ اِسْتَقْبَلَ جَنَازَةً أَوْ رَآهَا فَقَالَ اَللَّهُ أَكْبَرُ «هٰذٰا مٰا وَعَدَنَا اَللّٰهُ وَ رَسُولُهُ وَ صَدَقَ اَللّٰهُ وَ رَسُولُهُ» اَللَّهُمَّ زِدْنَا إِيمَاناً وَ تَسْلِيماً اَلْحَمْدُ لِلَّهِ اَلَّذِي تَعَزَّزَ بِالْقُدْرَةِ وَ قَهَرَ اَلْعِبَادَ بِالْمَوْتِ لَمْ يَبْقَ فِي اَلسَّمَاءِ مَلَكٌ مُقَرَّبٌ إِلاَّ بَكَى رَحْمَةً لِصَوْتِهِ».

Humayd ibn Ziyad, from Ibn Sama'ah, from 'Abdullah ibn Jabalah, from Muhammad ibn Mas'ud al-Ta'i, from 'Anbasah ibn Mus'ab, from Abu 'Abdillah (a.s), who said: Imam (a.s) said: “The Messenger of Allah (swt), peace and blessings be upon him and his family, said: "Whoever faces a funeral procession or sees it and says: ‘Allahu Akbar (Allah (swt) is the Greatest), 'This is what Allah (swt) and His Messenger (saws) have promised us, and Allah (swt) and His Messenger (saws) have spoken the truth. O Allah (swt), increase us in faith and submission. Praise be to Allah (swt), Who is exalted in power and has subdued His servants with death,' Then, there will not remain an angel in the heavens, close to Allah (swt), except that they will cry out of mercy at the sound of his voice."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ أَبَانٍ لاَ أَعْلَمُهُ إِلاَّ ذَكَرَهُ عَنْ أَبِي حَمْزَةَ قَالَ: كَانَ عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ إِذَا رَأَى جَنَازَةً قَدْ أَقْبَلَتْ قَالَ« اَلْحَمْدُ لِلَّهِ اَلَّذِي لَمْ يَجْعَلْنِي مِنَ اَلسَّوَادِ اَلْمُخْتَرَمِ».

Ali ibn Ibrahim, from his father, from 'Abdullah ibn al-Mughirah, from Aban - I do not know except that he mentioned it from Abu Hamzah - said: When (Imam) Ali ibn al-Husayn (a.s) saw a funeral approaching, Imam (a.s) would say: "All praise is due to Allah (swt), who did not make me from the doomed masses."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ اَلْمُفَضَّلِ بْنِ يُونُسَ قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ عَنْ تَرْبِيعِ اَلْجَنَازَةِ قَالَ« إِذَا كُنْتَ فِي مَوْضِعِ تَقِيَّةٍ فَابْدَأْ بِالْيَدِ اَلْيُمْنَى ثُمَّ بِالرِّجْلِ اَلْيُمْنَى ثُمَّ اِرْجِعْ مِنْ مَكَانِكَ إِلَى مَيَامِنِ اَلْمَيِّتِ لاَ تَمُرَّ خَلْفَ رِجْلَيْهِ اَلْبَتَّةَ حَتَّى تَسْتَقْبِلَ اَلْجَنَازَةَ فَتَأْخُذَ يَدَهُ اَلْيُسْرَى ثُمَّ رِجْلَهُ اَلْيُسْرَى ثُمَّ اِرْجِعْ إِلَى مَكَانِكَ لاَ تَمُرَّ خَلْفَ اَلْجَنَازَةِ اَلْبَتَّةَ حَتَّى تَسْتَقْبِلَهَا تَفْعَلُ كَمَا فَعَلْتَ أَوَّلاً وَ إِنْ لَمْ تَكُنْ تَتَّقِي فِيهِ فَإِنَّ تَرْبِيعَ اَلْجَنَازَةِ اَلَّذِي جَرَتْ بِهِ اَلسُّنَّةُ أَنْ تَبْدَأَ بِالْيَدِ اَلْيُمْنَى ثُمَّ بِالرِّجْلِ اَلْيُمْنَى ثُمَّ بِالرِّجْلِ اَلْيُسْرَى ثُمَّ بِالْيَدِ اَلْيُسْرَى حَتَّى تَدُورَ حَوْلَهَا».

Ali ibn Ibrahim, from his father, from some of his companions, from al-Mufaddal ibn Yunus, said: I asked Abu IbraHim (a.s) about circling the funeral (tashiʿ). Imam (a.s) said: "If you are in a place of taqiyyah (dissimulation), then start with the right hand, then the right leg. Then return to your position to the right side of the deceased -do not pass behind his feet at all - until you face the funeral and take his left hand, then his left leg. Then return to your place - do not pass behind the funeral at all - until you face it and do as you did at first. And if there is no need for taqiyyah in this matter, then the circling of the funeral, which has been established by the Sunnah, is that you start with the right hand, then the right leg, then the left leg, then the left hand, until you complete circling around it."

عَلِيٌّ عَنْ أَبِيهِ عَنِ اِبْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ عَنِ اَلْعَلاَءِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« تَبْدَأُ فِي حَمْلِ اَلسَّرِيرِ مِنَ اَلْجَانِبِ اَلْأَيْمَنِ ثُمَّ تَمُرُّ عَلَيْهِ مِنْ خَلْفِهِ إِلَى اَلْجَانِبِ اَلْآخَرِ حَتَّى تَرْجِعَ إِلَى اَلْمُقَدَّمِ كَذَلِكَ دَوَرَانُ اَلرَّحَى عَلَيْهِ».

Ali, from his father, from Ibn Faddal, from Ali ibn Uqbah, from Musa ibn Ukayl, from Al-Ala ibn Sayabah, from Abu Abdullah (a.s), said: Imam (a.s) said: "You start carrying the bier (funeral bed) from the right side, then pass behind it to the other side until you return to the front. This is like the rotation of a millstone around it."

عَلِيٌّ عَنْ أَبِيهِ عَنْ غَيْرِ وَاحِدٍ عَنْ يُونُسَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:« اَلسُّنَّةُ فِي حَمْلِ اَلْجَنَازَةِ أَنْ تَسْتَقْبِلَ جَانِبَ اَلسَّرِيرِ بِشِقِّكَ اَلْأَيْمَنِ فَتَلْزَمَ اَلْأَيْسَرَ بِكَفِّكَ اَلْأَيْمَنِ ثُمَّ تَمُرَّ عَلَيْهِ إِلَى اَلْجَانِبِ اَلْآخَرِ مِنْ خَلْفِهِ إِلَى اَلْجَانِبِ اَلثَّالِثِ مِنَ اَلسَّرِيرِ ثُمَّ تَمُرَّ عَلَيْهِ إِلَى اَلْجَانِبِ اَلرَّابِعِ مِمَّا يَلِي يَسَارَكَ.

Ali, from his father, from more than one person, from Yunus, from Ali ibn Yaqtin, from Abu al-Hasan Musa (a.s), said: I (Narrator) heard Imam (a.s) say: “The Sunnah in carrying the bier (funeral bed) is that you face the right side of the bier with your right side, holding the left side of it with your right hand. Then you pass behind it to the second side, and from there to the third side of the bier. After that, you move to the fourth side, which is on your left."

أَبُو عَلِيٍّ اَلْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلسُّنَّةُ أَنْ تَحْمِلَ اَلسَّرِيرَ مِنْ جَوَانِبِهِ اَلْأَرْبَعِ وَ مَا كَانَ بَعْدَ ذَلِكَ مِنْ حَمْلٍ فَهُوَ تَطَوُّعٌ».

Abu Ali al-Ash'ari, from Muhammad ibn Abd al-Jabbar, from Ali ibn Hadid, from Saif ibn Amira, from Amr ibn Shimr, from Jabir, from Abu Ja'far (a.s), said: Imam (a.s) said: "The Sunnah is to carry the bier (funeral bed) from its four sides, and anything beyond that is voluntary."

فَأَمَّا مَا رَوَاهُ عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ عَلِيِّ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ قَالَ: كَتَبْتُ إِلَيْهِ أَسْأَلُهُ عَنْ سَرِيرِ اَلْمَيِّتِ يُحْمَلُ أَ لَهُ جَانِبٌ يُبْدَأُ بِهِ فِي اَلْحَمْلِ مِنْ جَوَانِبِهِ اَلْأَرْبَعِ أَوْ مَا خَفَّ عَلَى اَلرَّجُلِ يَحْمِلُ مِنْ أَيِّ اَلْجَوَانِبِ شَاءَ فَكَتَبَ« مِنْ أَيِّهَا شَاءَ».

As for what was narrated by Ali ibn al-Husayn, from Ali ibn Musa, from Ahmad ibn Muhammad, from al-Husayn, he said: I (Narrator) wrote to Imam (a.s) asking about the bier of the deceased - whether it has a specific side from which to start carrying it among its four sides, or whether one may carry it from any side that is convenient. Imam (a.s) wrote back: 'From whichever side he wishes.'"

فالوجه في هذه الرواية رفع الحظر عمن أخذ الجنازة من أي جوانبها شاء لان الذي ذكرناه من المسنون دون المفروض.

The interpretation of this narration is that it removes any prohibition regarding carrying the bier from any of its sides. This is because what we previously mentioned is recommended (masnun) and not obligatory (mafroud).

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْجَنَازَةِ إِذَا حُمِلَتْ كَيْفَ يَقُولُ اَلَّذِي يَحْمِلُهَا قَالَ« يَقُولُ بِسْمِ اَللَّهِ وَ بِاللَّهِ وَ صَلَّى اَللَّهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ اَللَّهُمَّ اِغْفِرْ لِلْمُؤْمِنِينَ وَ اَلْمُؤْمِنَاتِ».

Sa'd ibn 'Abdillah, from Ahmad ibn al-Hasan, from 'Amr ibn Sa'id al-Mada'ini, from Musaddiq ibn Sadaqah, from 'Ammar al-Sabati, from Abu 'Abdillah (a.s), said: I asked Imam (a.s) about the funeral procession - what should the one who carries it say? Imam (a.s) said: "He should say, 'In the name of Allah (swt), and by Allah (swt), may Allah (swt) send blessings upon Muhammad and the family of Muhammad. O Allah (swt), forgive the believing men and believing women.'"

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ عَبْدِ اَللَّهِ بْنِ جَعْفَرٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ حَمَلَ جَنَازَةً مِنْ أَرْبَعِ جَوَانِبِهَا غَفَرَ اَللَّهُ لَهُ أَرْبَعِينَ كَبِيرَةً».

Sa'd ibn 'Abdillah, from 'Abdullah ibn Ja'far, from Ibrahim ibn Mahziyar, from Ibn Abi 'Umayr, from Sayf ibn 'Amirah, from Jabir, from Abu Ja'far (a.s), said: Imam (a.s) said: "Whoever carries a funeral bier from its four sides, Allah (swt) will forgive forty major sins for him."

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ اَلْحَسَنِ اَلْعَسْكَرِيِّ عَلَيْهِ اَلسَّلاَمُ أَ يَجُوزُ أَنْ يَجْعَلَ اَلْمَيِّتَيْنِ عَلَى جَنَازَةٍ وَاحِدَةٍ فِي مَوْضِعِ اَلْحَاجَةِ وَ قِلَّةِ اَلنَّاسِ وَ إِنْ كَانَ اَلْمَيِّتَانِ رَجُلاً وَ اِمْرَأَةً يُحْمَلاَنِ عَلَى سَرِيرٍ وَاحِدٍ وَ يُصَلَّى عَلَيْهِمَا فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ« لاَ يُحْمَلُ اَلرَّجُلُ مَعَ اَلْمَرْأَةِ عَلَى سَرِيرٍ وَاحِدٍ».

Muhammad ibn al-Hasan al-Saffar said: “I wrote to Abu Muhammad al-Hasan al-Askari (a.s) asking: "Is it permissible to place two deceased persons on one bier in a situation of necessity and a lack of people? And if the two deceased are a man and a woman, can they be carried on one bier and prayed over together?" Imam (a.s) replied: "A man should not be carried together with a woman on one bier."

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ: حَضَرَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ جَنَازَةَ رَجُلٍ مِنْ قُرَيْشٍ وَ أَنَا مَعَهُ وَ كَانَ فِيهَا عَطَاءٌ فَصَرَخَتْ صَارِخَةٌ فَقَالَ عَطَاءٌ لَتَسْكُتِنَّ أَوْ لَنَرْجِعَنَّ قَالَ فَلَمْ تَسْكُتْ فَرَجَعَ عَطَاءٌ قَالَ فَقُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ إِنَّ عَطَاءً قَدْ رَجَعَ قَالَ« وَ لِمَ» قُلْتُ صَرَخَتْ هَذِهِ اَلصَّارِخَةُ فَقَالَ لَهَا لَتَسْكُتِنَّ أَوْ لَنَرْجِعَنَّ فَلَمْ تَسْكُتْ فَرَجَعَ فَقَالَ« اِمْضِ بِنَا فَلَوْ أَنَّا إِذَا رَأَيْنَا شَيْئاً مِنَ اَلْبَاطِلِ مَعَ اَلْحَقِّ تَرَكْنَا لَهُ اَلْحَقَّ لَمْ نَقْضِ حَقَّ مُسْلِمٍ» قَالَ فَلَمَّا صَلَّى عَلَى اَلْجِنَازَةِ قَالَ وَلِيُّهَا لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ« اِرْجِعْ مَأْجُوراً رَحِمَكَ اَللَّهُ فَإِنَّكَ لاَ تَقْدِرُ عَلَى اَلْمَشْيِ» فَأَبَى أَنْ يَرْجِعَ قَالَ فَقُلْتُ لَهُ قَدْ أَذِنَ لَكَ فِي اَلرُّجُوعِ وَ لِيَ حَاجَةٌ أُرِيدُ أَنْ أَسْأَلَكَ عَنْهَا فَقَالَ« اِمْضِهْ فَلَيْسَ بِإِذْنِهِ جِئْنَا وَ لاَ بِإِذْنِهِ نَرْجِعُ وَ إِنَّمَا هُوَ فَضْلٌ وَ أَجْرٌ طَلَبْنَا فَبِقَدْرِ مَا يَتْبَعُ اَلْجَنَازَةَ اَلرَّجُلُ يُؤْجَرُ عَلَى ذَلِكَ».

Ali ibn Ibrahim, from his father, from Ibn Mahbub, from Ali ibn Ri'ab, from Zurara, who said: Abu Ja'far (a.s) attended the funeral of a man from Quraysh, and I was with Him (a.s). Among those present was 'Ata. A woman began wailing loudly, so 'Ata said: "She must either stop or we will leave." The woman did not stop, so 'Ata left. I said to Abu Ja'far (a.s): "'Ata has left (the funeral)." Imam (a.s) said: "Why?" I replied: "Because this woman was wailing, and he told her to stop or he would leave, but she did not stop, so he left." Abu Ja'far (a.s) said: "Let us proceed. If we abandon the truth whenever we see something false mixed with it, we would never fulfill the rights of Muslims." When Imam (a.s) finished the prayer over the deceased, the deceased's guardian said to Abu Ja'far (a.s): "Return with Allah’s (swt) reward and mercy, for you are unable to walk further." But Abu Ja'far (a.s) refused to leave. I said to Him (a.s): "He has permitted you to leave, and I have a question I need to ask you." Imam (a.s) replied: "Continue on. We did not come with his permission, nor will we leave with his permission. Rather, this is an act of seeking virtue and reward. A person is rewarded based on how much he follows the funeral procession."

سَهْلُ بْنُ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ اَلْفُضَيْلِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «أَوَّلُ مَا يُتْحَفُ بِهِ اَلْمُؤْمِنُ يُغْفَرُ لِمَنْ تَبِعَ جَنَازَتَهُ».

Sahl ibn Ziyad, from al-Hasan ibn Ali, from Muhammad ibn al-Fudayl, from Ishaq ibn Ammar, from Abu Abdillah (a.s), who said: Imam (a.s) said: "The first gift given to a believer (who has died) is that forgiveness is granted to those who follow his funeral procession."

أَبُو عَلِيٍّ اَلْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنِ اِبْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُيَسِّرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« مَنْ تَبِعَ جَنَازَةَ مُسْلِمٍ أُعْطِيَ يَوْمَ اَلْقِيَامَةِ أَرْبَعَ شَفَاعَاتٍ وَ لَمْ يَقُلْ شَيْئاً إِلاَّ قَالَ اَلْمَلَكُ وَ لَكَ مِثْلُ ذَلِكَ».

Abu Ali al-Ash'ari, from Muhammad ibn Abd al-Jabbar, from Ibn Faddal, from Ali ibn Uqbah, from Muyassir, who said: I heard Abu Ja'far (a.s) say: "Whoever follows the funeral procession of a Muslim will be granted four intercessions on the Day of Judgment, and whatever he says, the angel will respond: 'And for you is the same.'"

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ اَلْأَصْبَغِ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: «مَنْ تَبِعَ جَنَازَةً كُتِبَ لَهُ أَرْبَعُ قَرَارِيطَ قِيرَاطٌ بِاتِّبَاعِهِ إِيَّاهَا وَقِيرَاطٌ بِالصَّلاَةِ عَلَيْهَا وَقِيرَاطٌ بِالاِنْتِظَارِ حَتَّى يُفْرَغَ مِنْ دَفْنِهَا وَ قِيرَاطٌ لِلتَّعْزِيَةِ».

Al-Husayn ibn Sa'id, from Al-Husayn ibn 'Alwan, from Sa'd ibn Tarif, from Al-Asbagh, who said: Commander of the Faithful (a.s) said: "Whoever follows a funeral procession will have four qirats (units of reward) written for him - one qirat for following it, one qirat for performing the prayer over it, one qirat for waiting until the burial is completed, and one qirat for offering condolences."

سَهْلُ بْنُ زِيَادٍ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «مَنْ مَشَى مَعَ جَنَازَةٍ حَتَّى يُصَلِّيَ عَلَيْهَا ثُمَّ يَرْجِعُ كَانَ لَهُ قِيرَاطٌ فَإِذَا مَشَى مَعَهَا حَتَّى تُدْفَنَ كَانَ لَهُ قِيرَاطَانِ وَ اَلْقِيرَاطُ مِثْلُ جَبَلِ أُحُدٍ».

Sahl ibn Ziyad, from Ibn Abi Najran, from 'Asim ibn Humayd, from Abi Basir, who said: I heard Abu Ja'far (a.s) say: "Whoever walks with a funeral procession until he prays over it, then returns, will have one qirat (units of reward). But if he walks with it until it is buried, he will have two qirats, and each qirat (units of reward) is like the size of Mount Uhud."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ اَلْحَلَبِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ وَ عِنْدَهُ رَجُلٌ مِنَ اَلْأَنْصَارِ فَمَرَّتْ بِهِ جَنَازَةٌ فَقَامَ اَلْأَنْصَارِيُّ وَ لَمْ يَقُمْ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فَقَعَدْتُ مَعَهُ وَ لَمْ يَزَلِ اَلْأَنْصَارِيُّ قَائِماً حَتَّى مَضَوْا بِهَا ثُمَّ جَلَسَ فَقَالَ لَهُ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ« مَا أَقَامَكَ» قَالَ رَأَيْتُ اَلْحُسَيْنَ بْنَ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ يَفْعَلُ ذَلِكَ فَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ« وَاَللَّهِ مَا فَعَلَهُ اَلْحُسَيْنُ وَ لاَ قَامَ أَحَدٌ مِنَّا أَهْلَ اَلْبَيْتِ قَطُّ» فَقَالَ اَلْأَنْصَارِيُّ شَكَّكْتَنِي أَصْلَحَكَ اَللَّهُ قَدْ كُنْتُ أَظُنُّ أَنِّي رَأَيْتُ.

Al-Husayn ibn Sa'id, from Al-Nadr ibn Suwayd, from Yahya ibn 'Imran Al-Halabi, from 'Abdullah ibn Muskan, from Zurara, who said: I was with Abu Ja'far (a.s) and a man from the Ansar was also present. A funeral procession passed by, and the Ansari stood up, but Abu Ja'far (a.s) did not stand up. So, I remained seated with Imam (a.s). The Ansari continued standing until the procession passed by, and then he sat down. Abu Ja'far (a.s) said to him: "What made you stand up?" The Ansari replied: "I saw (Imam) Al-Husayn ibn 'Ali (a.s) do this." Abu Ja'far (a.s) said: "By Allah (swt), neither did (Imam) Al-Husayn (a.s) do this, nor has anyone from us, the Ahlulbayt (a.s), ever stood up for a funeral procession." The Ansari then said: "You have caused me to doubt, may Allah (swt) set you right! I had thought that I saw him (Imam Al Husayn (a.s)) do it."

سَهْلُ بْنُ زِيَادٍ عَنْ أَبِي نَجْرَانَ عَنْ مُثَنًّى اَلْحَنَّاطِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ اَلْحُسَيْنُ بْنُ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ جَالِساً فَمَرَّتْ عَلَيْهِ جَنَازَةٌ فَقَامَ اَلنَّاسُ حِينَ طَلَعَتِ اَلْجَنَازَةُ فَقَالَ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ« مَرَّتْ جَنَازَةُ يَهُودِيٍّ وَ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَلَى طَرِيقِهَا جَالِساً فَكَرِهَ أَنْ يَعْلُوَ رَأْسَهُ جَنَازَةُ يَهُودِيٍّ»».

Sahl ibn Ziyad, from Abi Najran, from Muthanna Al-Hannat, from Abu 'Abdillah (a.s), who said: (Imam) Al-Husayn ibn 'Ali (a.s) was sitting when a funeral procession passed by. The people stood up as soon as the funeral appeared. Imam Al-Husayn (a.s) said: "A funeral procession of a Jew once passed by while the Messenger of Allah (swt) (peace be upon him and his family) was sitting in its path. He (saws) disliked that the funeral of a Jew would rise above His (saws) head."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ مُحَمَّدٍ اَلْقَاسَانِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ قَالَ: كَتَبَ عَلِيُّ بْنُ بِلاَلٍ إِلَيْهِ أَنَّهُ رُبَّمَا مَاتَ عِنْدَنَا اَلْمَيِّتُ فَتَكُونُ اَلْأَرْضُ نَدِيَّةً فَنَفْرُشُ اَلْقَبْرَ بِالسَّاجِ أَوْ نُطْبِقُ عَلَيْهِ فَهَلْ يَجُوزُ فَكَتَبَ« ذَلِكَ جَائِزٌ».

Muhammad ibn Ahmad ibn Yahya, from Ali ibn Muhammad Al-Qasani, from Muhammad ibn Muhammad, who said: Ali ibn Bilal wrote to Imam (a.s), stating: “Sometimes when a person dies in our area, and the ground is damp (waterlogged). So we line the grave with teakwood (saj) or cover it with it. Is this permissible?" Imam (a.s) wrote in reply: "That is permissible."

عَلِيُّ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنْ عَبْدِ اللهِ بْنِ الصَّلْتِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللهِ عَلَيْهِ السَّلَامُ قَالَ: إِذَا سَلَلْتَ الْمَيِّتَ فَقُلْ: بِسْمِ اللهِ وَبِاللهِ وَعَلَى مِلَّةِ رَسُولِ اللهِ، اللَّهُمَّ إِلَى رَحْمَتِكَ وَلَا إِلَى عَذَابِكَ. وَإِذَا وَضَعْتَهُ فِي اللَّحْدِ فَضَعْ فَمَكَ عَلَى أُذُنَيْهِ وَقُلْ: اللهُ رَبُّكَ، وَالإِسْلَامُ دِينُكَ، وَمُحَمَّدٌ نَبِيُّكَ، وَالْقُرْآنُ كِتَابُكَ، وَعَلِيٌّ إِمَامُكَ.

Ali ibn al-Husayn, from Muhammad ibn Ahmad ibn Ali, from Abdullah ibn al-Salt, from al-Nadr ibn Suwayd, from Yahya ibn Imran, from Harun ibn Kharijah, from Abu Basir, from Abu Abdullah (a.s), who said: Imam (a.s) said: “When you lower the deceased into the grave, say: ‘In the name of Allah (swt), and by Allah (swt), and upon the faith of the Messenger of Allah (swt). O Allah (swt), into Your mercy and not into Your punishment.’ And when you place him in the niche of the grave, put your mouth near his ears and say: ‘Allah (swt) is your Lord, Islam is your religion, Muhammad (saws) is your Prophet, the Qur'an is your book, and Ali (a.s) is your Imam.’

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ:« إِذَا وَضَعْتَ اَلْمَيِّتَ فِي لَحْدِهِ فَقُلْ بِسْمِ اَللَّهِ وَ فِي سَبِيلِ اَللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ اِقْرَأْ آيَةَ اَلْكُرْسِيِّ وَ اِضْرِبْ بِيَدِكَ عَلَى مَنْكِبِهِ اَلْأَيْمَنِ ثُمَّ قُلْ يَا فُلاَنُ قُلْ رَضِيتُ بِاللَّهِ رَبّاً وَ بِالْإِسْلاَمِ دِيناً وَ بِمُحَمَّدٍ رَسُولاً وَ بِعَلِيٍّ إِمَاماً وَ يُسَمَّى إِمَامُ زَمَانِهِ فَإِذَا حُثِيَ عَلَيْهِ اَلتُّرَابُ وَ سُوِّيَ قَبْرُهُ فَضَعْ كَفَّكَ عَلَى قَبْرِهِ عِنْدَ رَأْسِهِ وَ فَرِّجْ أَصَابِعَكَ وَ اِغْمِزْ كَفَّكَ عَلَيْهِ بَعْدَ مَا يُنْضَحُ بِالْمَاءِ».

Al-Husayn ibn Sa'id, from Hammad ibn Isa, from Hariz, from Zurara, from Abu Ja'far (a.s), who said: Imam (a.s) said: “When you place the deceased in his niche, say: ‘In the name of Allah (swt), and in the way of Allah (swt), and upon the faith of the Messenger of Allah (swt), peace be upon him and his family.’ Then recite Ayat al-Kursi, and strike your hand on his right shoulder, then say: ‘O so-and-so, say: I am pleased with Allah (swt) as my Lord, with Islam as my religion, with Muhammad (saws) as my Messenger, and with Ali (a.s) as my Imam.’ Mention then the Imam (a.s) of his time, by name. After the grave is covered with soil and leveled, place your palm on his grave at the head, spread your fingers, and press your palm firmly on it after sprinkling it with water.

اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ قَالَ: قُلْتُ لِأَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ يُحَلُّ كَفَنُ اَلْمَيِّتِ قَالَ« نَعَمْ وَيُبْرَزُ وَجْهُهُ».

Al-Hasan ibn Mahbub, from Abu Hamza, who said: I asked one of the Imams (a.s): "Should the shroud of the deceased be untied?" Imam (a.s) replied: "Yes, and his face should be uncovered."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِذَا نَزَلْتَ فِي قَبْرٍ فَقُلْ بِسْمِ اَللَّهِ وَبِاللَّهِ وَعَلَى مِلَّةِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ ثُمَّ تَسُلُّ اَلْمَيِّتَ سَلاًّ فَإِذَا وَضَعْتَهُ فِي قَبْرِهِ فَحُلَّ عُقْدَتَهُ وَ قُلِ اَللَّهُمَّ يَا رَبِّ عَبْدُكَ وَ اِبْنُ عَبْدِكَ نَزَلَ بِكَ وَ أَنْتَ خَيْرُ مَنْزُولٍ بِهِ اَللَّهُمَّ إِنْ كَانَ مُحْسِناً فَزِدْ فِي إِحْسَانِهِ وَ إِنْ كَانَ مُسِيئاً فَتَجَاوَزْ عَنْهُ وَ أَلْحِقْهُ بِنَبِيِّهِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ صَالِحِ شِيعَتِهِ وَ اِهْدِنَا وَ إِيَّاهُ إِلَى صِرَاطٍ مُسْتَقِيمٍ اَللَّهُمَّ عَفْوَكَ عَفْوَكَ ثُمَّ تَضَعُ يَدَكَ اَلْيُسْرَى عَلَى عَضُدِهِ اَلْأَيْسَرِ وَ تُحَرِّكُهُ تَحْرِيكاً شَدِيداً ثُمَّ تَقُولُ يَا فُلاَنَ اِبْنَ فُلاَنٍ إِذَا سُئِلْتَ فَقُلِ اَللَّهُ رَبِّي وَ مُحَمَّدٌ نَبِيِّي وَ اَلْإِسْلاَمُ دِينِي وَ اَلْقُرْآنُ كِتَابِي وَ عَلِيٌّ إِمَامِي حَتَّى تَسْتَوْفِيَ اَلْأَئِمَّةَ ثُمَّ تُعِيدُ عَلَيْهِ اَلْقَوْلَ ثُمَّ تَقُولُ أَفَهِمْتَ يَا فُلاَنُ» وَ قَالَ عَلَيْهِ اَلسَّلاَمُ «فَإِنَّهُ يُجِيبُ وَ يَقُولُ نَعَمْ ثُمَّ تَقُولُ ثَبَّتَكَ اَللَّهُ« بِالْقَوْلِ اَلثّٰابِتِ» هَدَاكَ اَللَّهُ« إِلىٰ صِرٰاطٍ مُسْتَقِيمٍ» عَرَّفَ اَللَّهُ بَيْنَكَ وَ بَيْنَ أَوْلِيَائِكَ فِي مُسْتَقَرٍّ مِنْ رَحْمَتِهِ ثُمَّ تَقُولُ اَللَّهُمَّ جَافِ اَلْأَرْضَ عَنْ جَنْبَيْهِ وَ اِصْعَدْ بِرُوحِهِ إِلَيْكَ وَ لَقِّنْهُ مِنْكَ بُرْهَاناً اَللَّهُمَّ عَفْوَكَ عَفْوَكَ ثُمَّ تَضَعُ اَلطِّينَ وَ اَللَّبِنَ فَمَا دُمْتَ تَضَعُ اَلطِّينَ وَ اَللَّبِنَ تَقُولُ: اَللَّهُمَّ صِلْ وَحْدَتَهُ وَ آنِسْ وَحْشَتَهُ وَ آمِنْ رَوْعَتَهُ وَ أَسْكِنْ إِلَيْهِ مِنْ رَحْمَتِكَ رَحْمَةً تُغْنِيهِ بِهَا عَنْ رَحْمَةِ مَنْ سِوَاكَ فَإِنَّمَا رَحْمَتُكَ لِلظَّالِمِينَ ثُمَّ تَخْرُجُ مِنَ اَلْقَبْرِ وَ تَقُولُ:« إِنّٰا لِلّٰهِ وَ إِنّٰا إِلَيْهِ رٰاجِعُونَ» اَللَّهُمَّ اِرْفَعْ دَرَجَتَهُ فِي أَعْلَى عِلِّيِّينَ وَ اُخْلُفْ عَلَى عَقِبِهِ فِي اَلْغَابِرِينَ وَ عِنْدَكَ نَحْتَسِبُهُ يَا رَبَّ اَلْعَالَمِينَ».

Ahmad ibn Muhammad, from Al-Hasan ibn Mahbub, from Muhammad ibn Sinan, from Ishaq ibn Ammar, who said: I heard Abu Abdullah (a.s), say: "When you descend into a grave, say: ‘In the name of Allah (swt), and by Allah (swt), and upon the faith of the Messenger of Allah (swt), peace be upon him and his family.’ Then lower the deceased gently. When you place him in his grave, untie the knot of his shroud and say: ‘O Allah (swt), this is Your servant and the son of Your servant who has descended to You, and You are the best to be descended to. O Allah (swt), if he was a doer of good, then increase his goodness, and if he was a wrongdoer, then overlook his wrongs. Join him with his Prophet Muhammad (saws), and the righteous of his followers. Guide us and him to the straight path. O Allah (swt), Your forgiveness, Your forgiveness.’ Then place your left hand on his left shoulder and shake him firmly, and say: ‘O so-and-so, son of so-and-so, when you are asked, say: Allah (swt) is my Lord, Muhammad (saws) is my Prophet, Islam is my religion, the Quran is my Book, and Ali (a.s) is my Imam." Continue listing the Imams (a.s) until you mention them all. Then repeat the statement to him and ask: ‘Did you understand, O so-and-so?’ Imam (a.s) said: "Indeed, he will respond and say: Yes." Then say: ‘May Allah (swt) make you firm with the firm word, may Allah (swt) guide you to the straight path, and may Allah (swt) establish a connection between you and His friends in a place of mercy.’ Then say: ‘O Allah (swt), make the earth light upon his sides, raise his soul to You, and grant him a proof from You. O Allah (swt), Your forgiveness, Your forgiveness.’ Then begin placing the clay and bricks, and as you do so, say: ‘O Allah (swt), fill his loneliness, comfort his solitude, remove his fear, and let Your mercy descend upon him in such a way that he has no need of the mercy of anyone else. Indeed, Your mercy is for the wrongdoers.’ Then leave the grave and say: ‘Indeed, we belong to Allah (swt) and to Him we shall return. O Allah (swt), raise his rank to the highest levels, grant his family continuity, and we entrust him to You, O Lord of the worlds.’

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللهِ عَلَيْهِ السَّلَامُ قَالَ: يُشَقُّ الْكَفَنُ إِذَا أُدْخِلَ الْمَيِّتُ فِي قَبْرِهِ مِنْ عِنْدِ رَأْسِهِ.

Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hafs ibn al-Bakhtari, from Abu Abdullah (a.s), who said: Imam (a.s) said: "The shroud is torn (opened) when the deceased is placed in his grave, from the side of his head."

عَلِيُّ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنْ عَبْدِ اللهِ بْنِ الصَّلْتِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْعَلَاءِ بْنِ رُزَيْنَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَحَدَهُمَا عَلَيْهِمَا السَّلَامُ عَنِ الْمَيِّتِ، فَقَالَ: يُسَلُّ مِنْ قِبَلِ الرِّجْلَيْنِ، وَيُلْزَقُ الْقَبْرُ بِالْأَرْضِ إِلَّا قَدْرَ أَرْبَعِ أَصَابِعَ مُفَرَّجَاتٍ، وَيُرَبَّعُ قَبْرُهُ.

Ali ibn al-Husayn, from Muhammad ibn Ahmad ibn Ali, from Abdullah ibn al-Salt, from al-Hasan ibn Ali, from al-Ala ibn Razin, from Muhammad ibn Muslim, said: I asked one of the Imams (a.s) about the deceased. Imam (a.s) said: “The deceased should be lowered into the grave from the side of the feet, and the grave should be leveled with the ground, except for a height equal to four spread-out fingers, and the grave should be squared."

عَنْهُ عَنْ عَبْدِ اللهِ بْنِ جَعْفَرَ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنِ ابْنِ سِنَانٍ، وَفَضَالَةَ عَنْ أَبَانَ جَمِيعًا عَنْ أَبِي عَبْدِ اللهِ عَلَيْهِ السَّلَامُ قَالَ: الْبُرْدُ لَا يُلَفُّ بِهِ، وَلَكِنْ يُطْرَحُ عَلَيْهِ طَرْحًا، فَإِذَا أُدْخِلَ الْقَبْرَ وُضِعَ تَحْتَ جَنْبِهِ.

From him, from Abdullah ibn Ja'far, from Ibrahim ibn Mahziyar, from his brother Ali ibn Mahziyar, from Fadalah, from Ibn Sinan, and Fadalah from Aban, all from Abu Abdullah (a.s), who said: Imam (a.s) said: "The cloak (burd) is not to be wrapped around the deceased, but rather it is to be placed over him as a covering. When he is lowered into the grave, it should be placed under his side."

عَنْهُ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ وَأَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ عُقْبَةَ وَ ذُبْيَانَ بْنِ حَكِيمٍ عَنْ مُوسَى بْنِ أُكَيْلٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَا عَلَى أَحَدِكُمْ إِذَا دَفَنَ مَيِّتَهُ وَ سَوَّى عَلَيْهِ وَ اِنْصَرَفَ عَنْ قَبْرِهِ أَنْ يَتَخَلَّفَ عِنْدَهُ ثُمَّ يَقُولَ يَا فُلاَنَ اِبْنَ فُلاَنٍ أَ أَنْتَ عَلَى اَلْعَهْدِ اَلَّذِي عَهِدْنَاكَ بِهِ مِنْ شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ أَنَّ عَلِيّاً أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ إِمَامُكَ وَ فُلاَنٌ وَ فُلاَنٌ حَتَّى يَأْتِيَ عَلَى آخِرِهِمْ فَإِنَّهُ إِذَا فَعَلَ ذَلِكَ قَالَ أَحَدُ اَلْمَلَكَيْنِ لِصَاحِبِهِ قَدْ كُفِينَا اَلْوُصُولَ إِلَيْهِ وَ مَسْأَلَتَنَا إِيَّاهُ فَإِنَّهُ قَدْ لُقِّنَ فَيَنْصَرِفَانِ عَنْهُ وَ لاَ يَدْخُلاَنِ عَلَيْهِ».

From him, 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, from Amr ibn Shimr, from Jabir ibn Yazid, from Abu Ja'far (a.s), who said: Imam (a.s) said: "There is no harm if one of you, after burying his deceased, leveling the soil over him, and leaving the grave, stays back at the grave and says: 'O so-and-so, son of so-and-so, are you still upon the covenant that we left you with -the testimony that there is no god but Allah (swt), and that Muhammad (saws) is the Messenger of Allah (swt), peace be upon him and his family, and that Ali (a.s), the Commander of the Faithful (a.s), is your Imam, along with so-and-so and so-and-so,' until he mentions the last of them (all the imams (a.s)). For if he does this, one of the two angels will say to the other: 'We have been spared the need to reach him and question him, for he has already been reminded (of his talqin).' Then they will depart from him and will not enter upon him (for questioning)."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي اَلْجَارُودِ عَنِ اَلْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ:« مَنْ جَدَّدَ قَبْراً أَوْ مَثَّلَ مِثَالاً فَقَدْ خَرَجَ مِنَ اَلْإِسْلاَمِ

Ahmed ibn Muhammad ibn Isa, from Muhammad ibn Sinan, from Abu al-Jarud, from al-Asbagh ibn Nubatah, who said: The Commander of the Faithful (a.s), said: "Whoever renovates a grave or creates an image has left Islam."

قال محمد بن الحسن: قد اختلف أصحابنا في رواية هذا الخبر وتأويله فقال محمد بن الحسن الصفار: من جدد بالجيم لا غير وكان يقول انه لا يجوز تجديد القبر وتطيين جميعه بعد مرور الايام عليه وبعدما طين في الاول، ولكن ان مات ميت فطين فبره فجائز أن يرم سائر القبور من غير أن يجدد، وقال سعد بن عبد الله: إنما هو من حدد قبرا بالحاء غير المعجمة يعني به من سنم قبرا، وقال أحمد بن أبي عبد الله البرقي: إنما هو من جدث قبرا بالجيم والثاء ولم يفسر ما معناه، ويمكن أن يكون المعنى بهذه الرواية النهي أن يجعل القبر دفعة أخرى قبرا لانسان آخر لان الجدث هو القبر فيجوز أن يكون الفعل مأخوذا منه، وقال محمد بن علي بن الحسين بن بابويه: إنما هو جدد بالجيم قال: ومعناه نبش قبر الانسان ،لان من نبش قبرا فقد جدده وأحوج إلى تجديده وقد جعله جدثا. قال محمد بن على بن الحسين: والتجديد على المعنى الذي ذهب إليه محمد بن الحسن الصفار والتحديد بالحاء غير المعجمة الذى ذهب إليه سعد بن عبد الله والذي قاله البرقي من انه جدث كله داخل في معنى الحديث، وإن من خالف الامام في التجديد والتسنيم والنبش واستحل شيئا من ذلك فقد خرج من الاسلام، وكان شيخنا محمد بن محمد بن النعمان رحمه الله يقول: ان الخبر بالخاء والدالين وذلك مأخوذ من قوله تعالى:« قتل أصحاب الاخدود» والخد هو الشق، يقال خددت الارض خدا أي شققتها وعلى هذه الروايات يكون النهي تناول شق القبر إما ليدفن فيه أو على جهة النبش على ما ذهب إليه محمد بن علي وكل ما ذكرناه من الروايات والمعاني محتمل والله اعلم بالمراد والذي صدر الخبر عنه عليه السلام.

Muhammad ibn al-Hasan said: “Our companions have differed regarding the narration and its interpretation; Muhammad ibn al-Hasan al-Saffar said: “The word is 'jaddada' (renovated) with a 'jim' only. He stated that it is not permissible to renovate a grave and apply clay over it completely after time has passed and it was originally plastered. However, if someone dies and their grave is plastered, it is permissible to repair other graves without renovating them entirely.” Sa'd ibn Abdullah said: “The word is 'haddada' (raised) with a 'ha' without a dot, meaning to build up and raise a grave.” Ahmad ibn Abi Abdullah al-Barqi said: “The word is 'jaddatha' (reburied) with a 'jim' and 'tha,' without elaborating further on its meaning. It could mean the prohibition of reusing a grave for another burial since 'jadath' refers to a grave.” Muhammad ibn Ali ibn al-Husayn ibn Babawayh (Al Saduq) said: “The word is 'jaddada' with a 'jim,' and its meaning is to exhume a grave. He explained that whoever exhumes a grave renovates it and necessitates its reconstruction, effectively turning it into a new grave.” He (Al Saduq) added that: “'Renovation' as understood by Muhammad ibn al-Hasan al-Saffar, 'Raising' as understood by Sa'd ibn Abdullah, and 'Reburial' as understood by al-Barqi all fall within the meaning of the narration. Whoever opposes the Imam (a.s) regarding renovation, elevation, or exhumation and permits any of these acts has left Islam.” Our teacher, Muhammad ibn Muhammad ibn al-Nu'man (may Allah (swt) have mercy on him), said: “The narration may also be read with 'kha' and two 'dals' as 'khaddada,' derived from Allah’s (swt) words in the Quran: "Cursed were the companions of the trench" (Surah Al-Buruj 85:4)”. 'Khadd' means a trench, and 'khaddadt' means 'I dug a trench.' Based on this version, the prohibition would extend to digging a grave either for burial or exhumation, as explained by Muhammad ibn Ali. All these interpretations are possible, and Allah (swt) knows best the intended meaning conveyed by the one who originally reported the narration (a.s).

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَصْنَعُ بِمَنْ مَاتَ مِنْ بَنِي هَاشِمٍ خَاصَّةً شَيْئاً لاَ يَصْنَعُهُ بِأَحَدٍ مِنَ اَلْمُسْلِمِينَ كَانَ إِذَا صَلَّى عَلَى اَلْهَاشِمِيِّ وَ نَضَحَ قَبْرَهُ بِالْمَاءِ وَضَعَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَفَّهُ عَلَى اَلْقَبْرِ حَتَّى تُرَى أَصَابِعُهُ فِي اَلطِّينِ فَكَانَ اَلْغَرِيبُ يَقْدَمُ أَوِ اَلْمُسَافِرُ مِنْ أَهْلِ اَلْمَدِينَةِ فَيَرَى اَلْقَبْرَ اَلْجَدِيدَ عَلَيْهِ أَثَرُ كَفِّ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَيَقُولُ مَنْ مَاتَ مِنْ آلِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ».

Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Umar ibn Udhaynah, from Zurarah, from Abu Ja'far (a.s), who said: Imam (a.s) said: "The Messenger of Allah (swt), peace be upon him and his family, used to do something for the deceased among Banu Hashim specifically that he did not do for any of the other Muslims. Whenever he prayed over a deceased member of Banu Hashim and sprinkled water on their grave, the Messenger of Allah (swt), peace be upon him and his family, would place his hand on the grave until the imprint of his fingers could be seen in the soil. So, when a traveler or someone returning to Medina saw a new grave with the imprint of the Messenger of Allah’s (swt) hand, peace be upon him and his family, they would say: 'Who has died from the family of Muhammad (saws), peace be upon him and his family?'"

عَنْهُ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تُطَيِّنُوا اَلْقَبْرَ مِنْ غَيْرِ طِينِهِ».

From him, from his father, from Al-Nawfali, from Al-Sakooni, from Abu Abdillah (a.s), who said: Imam (a.s) said: "Do not coat the grave with anything other than its own soil."

عَنْهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ نَهَى أَنْ يُزَادَ عَلَى اَلْقَبْرِ تُرَابٌ لَمْ يُخْرَجْ مِنْهُ».

From him, from Abu Abdillah (a.s): Imam (a.s) said: "The Prophet (saws), prohibited adding soil to the grave that was not taken out from it."

سَهْلُ بْنُ زِيَادٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: لَمَّا رَجَعَ أَبُو اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ مِنْ بَغْدَادَ وَ مَضَى إِلَى اَلْمَدِينَةِ مَاتَتِ اِبْنَةٌ لَهُ بِفَيْدَ فَدَفَنَهَا وَ أَمَرَ بَعْضَ مَوَالِيهِ أَنْ يُجَصِّصَ قَبْرَهَا وَ يَكْتُبَ عَلَى لَوْحٍ اِسْمَهَا يَجْعَلُهُ فِي اَلْقَبْرِ.

Sahl ibn Ziyad, from Ibn Mahbub, from Yunus ibn Ya'qub, said: When Abu al-Hasan Musa (a.s) returned from Baghdad and proceeded to Medina, a daughter of his passed away in Fayd. Imam (a.s) buried her and instructed one of his servants to plaster her grave and to write her name on a tablet, which was to be placed inside the grave.

حُمَيْدُ بْنُ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مُحَمَّدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« قَبْرُ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مُحَصَّبٌ حَصْبَاءَ حَمْرَاءَ».

Humaid ibn Ziyad, from Al-Hasan ibn Muhammad, from more than one person, from Aban, from some of his companions, from Abu Abdillah (a.s), who said: Imam (a.s) said: "The grave of the Messenger of Allah (swt), peace be upon him and his family, is covered with red pebbles."

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْبِنَاءِ عَلَى اَلْقَبْرِ وَ اَلْجُلُوسِ عَلَيْهِ هَلْ يَصْلُحُ قَالَ« لاَ يَصْلُحُ اَلْبِنَاءُ عَلَيْهِ وَ لاَ اَلْجُلُوسُ وَ لاَ تَجْصِيصُهُ وَ لاَ تَطْيِينُهُ».

Ali ibn Al-Husayn, from Muhammad ibn Al-Husayn ibn Abi Al-Khattab, from Ali ibn Asbat, from Ali ibn Ja'far, who said: I asked Abu Al-Hasan Musa (a.s), about building over the grave, sitting on it, whether it is permissible. Imam (a.s) said: "It is not permissible to build over it, nor to sit on it, nor to plaster it with gypsum, nor to coat it with clay."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادِ بْنِ مَرْوَانَ اَلْقَنْدِيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« نَهَى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَنْ يُصَلَّى عَلَى قَبْرٍ أَوْ يُقْعَدَ عَلَيْهِ أَوْ يُبْنَى عَلَيْهِ».

Muhammad ibn Ahmad ibn Yahya, from Ya'qub ibn Yazid, from Ziyad ibn Marwan Al-Qandi, from Yunus ibn Zabyan, from Abu Abdullah (a.s), who said: Imam (a.s) said: "The Messenger of Allah (swt), peace and blessings be upon him and his family, prohibited praying over a grave, sitting on it, or building over it."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنِ اَلْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ اَلْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تَبْنُوا عَلَى اَلْقُبُورِ وَ لاَ تُصَوِّرُوا سُقُوفَ اَلْبُيُوتِ فَإِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَرِهَ ذَلِكَ».

Al-Husayn ibn Sa'id, from Al-Nadr ibn Suwayd, from Al-Qasim ibn Sulayman, from Jarrah Al-Mada'ini, from Abu Abdullah (a.s), who said: Imam (a.s) said: "Do not build over graves, and do not decorate the ceilings of houses with images, for the Messenger of Allah (swt), peace and blessings be upon him and his family, disliked that."

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ اَلْحَسَنِ عَنِ اَلْمُعَاذِيِّ عَنْ مُحَمَّدِ بْنِ بَكْرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ إِنَّ أَصْحَابَنَا يَصْنَعُونَ شَيْئاً إِذَا حَضَرُوا اَلْجِنَازَةَ وَدَفْنَ اَلْمَيِّتِ لَمْ يَرْجِعُوا حَتَّى يَمْسَحُوا أَيْدِيَهُمْ عَلَى اَلْقَبْرِ أَفَسُنَّةٌ ذَلِكَ أَمْ بِدْعَةٌ فَقَالَ« ذَلِكَ وَاجِبٌ عَلَى مَنْ لَمْ يَحْضُرِ اَلصَّلاَةَ عَلَيْهِ».

Ali ibn Muhammad, from Al-Husayn ibn Al-Hasan, from Al-Mu'adhi, from Muhammad ibn Bakr, from Ishaq ibn Ammar, who said: I said to Abu Al-Hasan al-Awwal (the First) (a.s): "Indeed, our companions do something when they attend a funeral and the burial of the deceased - they do not leave until they wipe their hands on the grave. Is this a Sunnah or an innovation?" Imam (a.s) said: "This is obligatory for those who did not attend the prayer over him."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« ثَلاَثَةٌ مَا أَدْرِي أَيُّهُمْ أَعْظَمُ جُرْماً اَلَّذِي يَمْشِي مَعَ اَلْجَنَازَةِ بِغَيْرِ رِدَاءٍ أَوِ اَلَّذِي يَقُولُ قِفُوا أَوِ اَلَّذِي يَقُولُ اِسْتَغْفِرُوا لَهُ غَفَرَ اَللَّهُ لَكُمْ».

Muhammad ibn Ahmad ibn Yahya, from Ibrahim ibn Hashim, from Al-Nawfali, from Al-Sakuni, from Abu Abdullah (a.s), from his father (a.s), from his forefathers (a.s), who said: The Messenger of Allah (swt), peace and blessings be upon him and his family, said: "There are three people whose sin I do not know which is greater: The one who walks with a funeral procession without a cloak, The one who says 'Stop (the procession),' Or the one who says 'Seek forgiveness for him, may Allah forgive you.'"

عَنْهُ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ كَيْفَ أَضَعُ يَدِي عَلَى قُبُورِ اَلْمُسْلِمِينَ فَأَشَارَ بِيَدِهِ إِلَى اَلْأَرْضِ فَوَضَعَهَا عَلَيْهِ وَ هُوَ مُقَابِلُ اَلْقِبْلَةِ.

From him, from Ali ibn Ismail, from Muhammad ibn Amr, from Aban, from Abdul Rahman ibn Abi Abdullah, who said: I asked Abu Abdullah (a.s): "How should I place my hand on the graves of Muslims?" Imam (a.s) gestured with his hand toward the ground and placed it on it while facing the Qiblah.

أَحْمَدُ عَنِ اِبْنِ فَضَّالٍ وَاِبْنِ أَبِي نَجْرَانَ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَنْبَغِي لِمَنْ شَيَّعَ اَلْجَنَازَةَ أَلاَّ يَجْلِسَ حَتَّى يُوضَعَ فِي لَحْدِهِ فَإِذَا وُضِعَ فِي لَحْدِهِ فَلاَ بَأْسَ بِالْجُلُوسِ».

Ahmad, from Ibn Faddal and Ibn Abi Najran, from Ibn Sinan, from Abu Abdullah (a.s), who said: Imam (a.s) said: "It is proper for one who accompanies a funeral procession not to sit until the deceased is placed in the grave. Once the deceased is placed in the grave, then there is no harm in sitting."

مُحَمَّدُ بْنُ اَلْحُسَيْنِ عَنْ مُوسَى بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ بِوَاسِطَةٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ:« أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ سُئِلَ عَنْ رَجُلٍ يُدْعَى إِلَى وَلِيمَةٍ وَ إِلَى جِنَازَةٍ فَأَيُّهُمَا أَفْضَلُ وَ أَيَّهُمَا يُجِيبُ فَقَالَ« يُجِيبُ اَلْجِنَازَةَ فَإِنَّهَا تُذَكِّرُ اَلْآخِرَةَ وَ لْيَدَعِ اَلْوَلِيمَةَ فَإِنَّهَا تُذَكِّرُ اَلدُّنْيَا»».

Muhammad ibn al-Husayn, from Musa ibn Isa, from Muhammad ibn Isa, from Isma'il ibn Abi Ziyad, through Imam Ja'far Al Sadiq (a.s), from his father Imam Al Baqir (a.s): The Prophet (saws) was asked about a man who is invited to a wedding feast and to a funeral at the same time. Which of them is better and which one should he attend? Prophet (saws) replied: "He should attend the funeral because it reminds one of the Hereafter, and he should leave the wedding feast because it reminds one of the world."

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لَيْسَ اَلتَّعْزِيَةُ إِلاَّ عِنْدَ اَلْقَبْرِ ثُمَّ يَنْصَرِفُونَ لاَ يَحْدُثُ فِي اَلْمَيِّتِ حَدَثٌ فَيَسْمَعُونَ اَلصَّوْتَ».

Sahl ibn Ziyad, from Muhammad ibn Isma'il, from Muhammad ibn 'Udhaafir, from Ishaq ibn 'Ammar, from Abu 'Abdillah (a.s), said: Imam (a.s) said: "Condolences (ta‘ziyah) are only at the grave, then they should disperse. No new event occurs concerning the deceased such that they would hear a sound."

اِبْنُ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلتَّعْزِيَةُ لِأَهْلِ اَلْمُصِيبَةِ بَعْدَ مَا يُدْفَنُ».

Ibn Abi Umayr, from some of his companions, from Abu Abdillah (a.s), said: Imam (a.s) said: "Condolences for the family of the deceased are to be offered after the burial."

عَلِيٌّ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ قَالَ: لَمَّا مَاتَ إِسْمَاعِيلُ بْنُ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ خَرَجَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَتَقَدَّمَ اَلسَّرِيرَ بِلاَ حِذَاءٍ وَ لاَ رِدَاءٍ.

Ali, from his father, from Ibn Abi Umayr, from Al-Qasim bin Muhammad, from Al-Husayn bin Uthman, said: When Isma'il, the son of Abu Abdillah (a.s), passed away, Abu Abdillah (a.s), came out and walked in front of the bier without shoes and without a cloak.

عَنْهُ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَنْبَغِي لِصَاحِبِ اَلْمُصِيبَةِ أَنْ يَضَعَ رِدَاءَهُ حَتَّى يَعْلَمَ اَلنَّاسُ أَنَّهُ صَاحِبُ اَلْمُصِيبَةِ».

From him, from his father, from Ibn Abi Umayr, from some of his companions, from Abu Abdillah (a.s), said: Imam (a.s) said: "It is appropriate for the one afflicted with a calamity to remove his cloak so that people may know that he is the one afflicted with the calamity."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَنْبَغِي لِصَاحِبِ اَلْمُصِيبَةِ أَنْ لاَ يَلْبَسَ رِدَاءَهُ وَ أَنْ يَكُونَ فِي قَمِيصٍ حَتَّى يُعْرَفَ».

Muhammad ibn Ya'qub, from Al-Husayn ibn Muhammad, from Ahmad ibn Ishaq, from Sa'dan ibn Muslim, from Abu Basir, from Abu Abdillah (a.s), who said: Imam (a.s) said: "It is appropriate for the one afflicted with a calamity not to wear his cloak and to remain in a shirt so that he may be recognized."

عَلِيٌّ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ اَلْحَكَمِ قَالَ: رَأَيْتُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ يُعَزِّي قَبْلَ اَلدَّفْنِ وَ بَعْدَهُ.

Ali, from his father, and Muhammad ibn Isma'il, from Al-Fadl ibn Shadhan, both from Ibn Abi Umayr, from Hisham ibn Al-Hakam, who said: I saw Imam Musa ibn Ja'far (a.s) offering condolences both before and after the burial.

سَعْدٌ عَنْ أَبِي اَلْجَوْزَاءِ اَلْمُنَبِّهِ بْنِ عُبَيْدِ اَللَّهِ عَنِ اَلْحُسَيْنِ بْنِ عُلْوَانَ اَلْكَلْبِيِّ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْغُسْلُ مِنْ سَبْعَةٍ مِنَ اَلْجَنَابَةِ وَ هُوَ وَاجِبٌ وَ مِنْ غُسْلِ اَلْمَيِّتِ وَ إِنْ تَطَهَّرْتَ أَجْزَأَكَ» وَ ذَكَرَ غَيْرَ ذَلِكَ.

Sa'd, from Abu Al-Jawza' Al-Munabbih ibn Ubayd Allah (swt), from Al-Husayn ibn 'Alwan Al-Kalbi, from 'Amr ibn Khalid, from Zayd ibn 'Ali, from his forefathers, from Imam Ali (a.s), who said: Imam (a.s) said: "Ghusl (ritual washing) is required for seven things, including janabah (state of ritual impurity) - and it is obligatory - and from washing the deceased. However, if you perform ablution (wudu), it suffices for you."

قال محمد بن الحسن: قوله« وإن تطهرت اجزأك» محمول على التقية لانا بينا وجوب الغسل على من غسل ميتا وهذا موافق للعامة لا يعمل عليه.

Muhammad ibn Al-Hasan commented: “The statement "if you perform ablution, it suffices for you" is interpreted as being said out of taqiyya (precautionary dissimulation), because we have already established that performing ghusl after washing a deceased person is obligatory. This statement aligns with the views of the general public (non-Shi'a) and is therefore not acted upon.”

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ وَ مُحَمَّدِ بْنِ اَلزَّيَّاتِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ:« أَنَّهُ كَرِهَ أَنْ يَرْكَبَ اَلرَّجُلُ مَعَ اَلْجَنَازَةِ فِي بَدَايَةٍ إِلاَّ مِنْ عُذْرٍ» وَ قَالَ «يَرْكَبُ إِذَا رَجَعَ».

Ali ibn Al-Hasan ibn Faddal, from Muhammad ibn Ali and Muhammad ibn Al-Zayyat, from Muhammad ibn Yahya, from Ghiyath ibn Ibrahim, from Abu Abdillah, from his father, from (Imam) Ali (a.s): He (Imam Ali (a.s)) disliked that a man should ride along with a funeral procession at the beginning unless there was a valid excuse. And Imam (a.s) said: "He may ride after returning."

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ اِبْنُ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ يُوسُفَ بْنِ إِبْرَاهِيمَ عَنْ مَحْمُودِ بْنِ مَيْمُونٍ عَنْ جَعْفَرِ بْنِ سُوَيْدِ بْنِ جَعْفَرِ بْنِ كِلاَبٍ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« يُغْشَى قَبْرُ اَلْمَرْأَةِ بِالثَّوْبِ وَ لاَ يُغْشَى قَبْرُ اَلرَّجُلِ وَ قَدْ مُدَّ عَلَى قَبْرِ سَعْدِ بْنِ مُعَاذٍ ثَوْبٌ وَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ شَاهِدٌ وَ لَمْ يُنْكِرْ ذَلِكَ».

Ahmad ibn Muhammad ibn Sa'id Ibn Uqda, from Muhammad ibn Yusuf ibn Ibrahim, from Mahmood ibn Maymoon, from Ja'far ibn Suwayd ibn Ja'far ibn Kilab, said: I heard (Imam) Ja'far ibn Muhammad (a.s), say: "The grave of a woman is covered with a cloth, but the grave of a man is not covered. And a cloth was spread over the grave of Sa'd ibn Mu'adh while the Prophet (saws), was present and did not object to it."

إِبْرَاهِيمُ بْنُ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اَلْحُسَيْنِ بْنِ اَلْمُخْتَارِ عَنْ زَيْدٍ اَلشَّحَّامِ قَالَ: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ وَ نَحْنُ عِنْدَهُ فَقِيلَ لَهُ مَاتَ فَتَرَحَّمَ عَلَيْهِ وَ قَالَ فِيهِ خَيْراً فَقَالَ رَجُلٌ مِنَ اَلْقَوْمِ لِي عَلَيْهِ دُنَيْنِيرَاتٌ فَغَلَبَنِي عَلَيْهَا وَ سَمَّاهَا يَسِيرَةً قَالَ فَاسْتَبَانَ ذَلِكَ فِي وَجْهِ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ قَالَ« أَ تَرَى اَللَّهَ يَأْخُذُ وَلِيَّ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ فَيُلْقِيهِ فِي اَلنَّارِ فَيُعَذِّبُهُ مِنْ أَجْلِ ذَهَبِكَ» قَالَ فَقَالَ اَلرَّجُلُ هُوَ فِي حِلٍّ جَعَلَنِي اَللَّهُ فِدَاكَ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« أَ فَلاَ كَانَ ذَلِكَ قَبْلَ اَلْآنَ.

Ibrahim ibn Mahziyar, from his brother Ali ibn Mahziyar, from Al-Hasan ibn Ali, from Muhammad ibn Sinan, from Al-Husayn ibn Al-Mukhtar, from Zayd Al-Shahham, said: Abu Abdullah (a.s), was asked about a man while we were with him, and it was said to Imam (a.s) that the man had died. Abu Abdullah (a.s), invoked mercy upon him and spoke well of him. Then a man from the group said: "He owed me a few dinars and wronged me regarding them," and he mentioned that it was a small amount. Abu Abdullah (a.s), showed a visible (heated) reaction and said: "Do you think that Allah (swt) would take a supporter of Ali (a.s), and throw him into the fire to punish him because of your gold?!" The man then said: "He is forgiven. May Allah (swt) make me your ransom." Abu Abdullah (a.s), replied: "Could this not have been done earlier?"

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: ذُكِرَ أَبُو سَعِيدٍ اَلْخُدْرِيُّ فَقَالَ« كَانَ مِنْ أَصْحَابِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ كَانَ مُسْتَقِيماً» قَالَ« فَنَزَعَ ثَلاَثَةَ أَيَّامٍ فَغَسَّلَهُ أَهْلُهُ ثُمَّ حَمَلُوهُ إِلَى مُصَلاَّهُ فَمَاتَ فِيهِ» قَالَ وَ إِذَا وَجَّهْتَ اَلْمَيِّتَ لِلْقِبْلَةِ فَاسْتَقْبِلْ بِوَجْهِهِ اَلْقِبْلَةَ لاَ تَجْعَلْهُ مُعْتَرِضاً كَمَا يَجْعَلُ اَلنَّاسُ فَإِنِّي رَأَيْتُ أَصْحَابَنَا يَفْعَلُونَ ذَلِكَ وَ قَدْ كَانَ أَبُو بَصِيرٍ يَأْمُرُ بِالاِعْتِرَاضِ أَخْبَرَنِي بِذَلِكَ عَلِيُّ بْنُ أَبِي حَمْزَةَ قَالَ« فَإِذَا مَاتَ اَلْمَيِّتُ فَخُذْ فِي جَهَازِهِ وَ عَجِّلْهُ».

Muhammad ibn Ali ibn Mahbub, from Al-Abbas ibn Ma'ruf, from Abdullah ibn Al-Mughira, from Dharih, from Abu Abdullah (a.s), said: Abu Sa’id Al-Khudri was mentioned, and Imam (a.s) said: "He was one of the companions of the Messenger of Allah (swt), peace and blessings be upon him and his family, and he was upright." Then Imam (a.s) continued: "He lingered for three days, and his family washed him, then carried him to his place of prayer, where he passed away." Imam (a.s) said: "When you direct the deceased toward the Qibla, make his face face the Qibla, and do not place him lying across as people commonly do, for I have seen our companions doing that. Abu Basir used to command that he be laid across, as Ali ibn Abi Hamzah informed me." Then Imam (a.s) added: "When the deceased passes away, proceed with his preparation and hasten with it."

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ ذُبْيَانَ بْنِ حَكِيمٍ عَنْ مُوسَى بْنِ أُكَيْلٍ اَلنُّمَيْرِيِّ عَنِ اَلْعَلاَءِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي بِئْرٍ مُحَرَّجٍ فَوَقَعَ فِيهِ رَجُلٌ فَمَاتَ فِيهِ فَلَمْ يُمْكِنْ إِخْرَاجُهُ مِنَ اَلْبِئْرِ أَ يُتَوَضَّأُ فِي تِلْكَ اَلْبِئْرِ قَالَ« لاَ يُتَوَضَّأُ فِيهِ تُعَطَّلُ وَتُجْعَلُ قَبْراً وَ إِنْ أَمْكَنَ إِخْرَاجُهُ أُخْرِجَ وَ غُسِّلَ وَ دُفِنَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ« حُرْمَةُ اَلْمَرْءِ اَلْمُسْلِمِ مَيِّتاً كَحُرْمَتِهِ وَ هُوَ حَيٌّ سَوَاءٌ»».

From him, from Muhammad ibn Al-Husayn ibn Abi Al-Khattab, from Dhubyan ibn Hakim, from Musa ibn Ukayl Al-Numeiri, from Al-‘Ala ibn Sayabah, from Abu Abdullah (a.s): Imam (a.s) was asked regarding a well that had been enclosed, and a man fell into it and died, and it was not possible to remove him (his body) from the well. Imam (a.s) was asked whether one could perform ablution from that well. Imam (a.s) said: "No, ablution should not be performed from it. It should be abandoned and made into a grave. However, if it is possible to remove him, he should be removed, washed, and buried. For Messenger of Allah (swt), said, "The sanctity of a Muslim, whether dead or alive, is the same."

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ حُبَابٍ عَنْ يُونُسَ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ:« إِنَّ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ كَانَتْ تَأْتِي قُبُورَ اَلشُّهَدَاءِ فِي كُلِّ غَدَاةِ سَبْتٍ فَتَأْتِي قَبْرَ حَمْزَةَ وَ تَتَرَحَّمُ عَلَيْهِ وَ تَسْتَغْفِرُ لَهُ.

From him, from Muhammad ibn Al-Husayn, from Muhassin ibn Ahmad, from Muhammad ibn Hubab, from Yunus, from Abu Abdullah (a.s): Imam (a.s) said: "Indeed, (Sayyida) Fatimah (s.a), peace be upon her, used to visit the graves of the martyrs every Saturday morning. She would go to the grave of Hamzah (a.s), pray for mercy upon him, and seek forgiveness for him."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ اَلْوَاسِطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّ إِبْرَاهِيمَ خَلِيلَ اَلرَّحْمَنِ سَأَلَ رَبَّهُ أَنْ يَرْزُقَهُ اِبْنَةً تَبْكِيهِ بَعْدَ مَوْتِهِ

Ahmad ibn Muhammad, from Ali ibn Al-Hakam, by Aban ibn Uthman, by Muhammad ibn Al-Hasan Al-Wasiti: Abu Abdullah (a.s) said: "Indeed, Ibrahim (a.s), the intimate friend of the Merciful (swt), asked his Lord (azj) to grant him a daughter who would weep for him after his death."

اَلْعَبَّاسُ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ إِنَّ أَخِي بِبَغْدَادَ وَ أَخَافُ أَنْ يَمُوتَ فِيهَا قَالَ« مَا تُبَالِي حَيْثُ مَا مَاتَ أَمَا إِنَّهُ لاَ يَبْقَى أَحَدٌ فِي شَرْقِ اَلْأَرْضِ وَ لاَ فِي غَرْبِهَا إِلاَّ حَشَرَ اَللَّهُ رُوحَهُ إِلَى وَادِي اَلسَّلاَمِ» قَالَ قُلْتُ جُعِلْتُ فِدَاكَ« وَأَيْنَ وَادِي اَلسَّلاَمِ» قَالَ« ظَهْرُ اَلْكُوفَةِ أَمَا إِنِّي كَأَنِّي بِهِمْ حَلَقٌ حَلَقٌ قُعُودٌ يَتَحَدَّثُونَ».

Al-Abbas, from Al-Hasan ibn Ali, from Ahmad ibn Umar, from Marwan ibn Muslim, from Abu Abdullah (a.s): I said to Imam (a.s): "My brother is in Baghdad, and I fear that he might die there." Imam (a.s) said: "It does not matter where he dies. Indeed, there will not remain anyone, whether in the East of the earth or in its West, except that Allah (swt) will gather his soul to the Valley of Peace (Wadi Us Salam)." I said: "May I be your ransom, where is the Valley of Peace?" Imam (a.s) said: "It is at the back of Kufa. It is as if I can see them (believers) sitting in circles, talking to one another."

عَلِيُّ بْنُ مَهْزِيَارَ عَنِ اَلْحَسَنِ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ جَالِساً فَقَالَ« مَا يَقُولُ اَلنَّاسُ فِي أَرْوَاحِ اَلْمُؤْمِنِينَ» قُلْتُ يَقُولُونَ تَكُونُ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ فِي قَنَادِيلَ تَحْتَ اَلْعَرْشِ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« سُبْحَانَ اَللَّهِ اَلْمُؤْمِنُ أَكْرَمُ عَلَى اَللَّهِ مِنْ ذَلِكَ أَنْ يَجْعَلَ رُوحَهُ فِي حَوْصَلَةِ طَائِرٍ أَخْضَرَ يَا يُونُسُ اَلْمُؤْمِنُ إِذَا قَبَضَهُ اَللَّهُ تَعَالَى صَيَّرَ رُوحَهُ فِي قَالَبٍ كَقَالَبِهِ فِي اَلدُّنْيَا فَيَأْكُلُونَ وَ يَشْرَبُونَ فَإِذَا قَدِمَ عَلَيْهِمُ اَلْقَادِمُ عَرَفُوهُ بِتِلْكَ اَلصُّورَةِ اَلَّتِي كَانَتْ فِي اَلدُّنْيَا».

Ali ibn Mahziyar, from Al-Hasan, from Al-Qasim ibn Muhammad, from Al-Husayn ibn Ahmad, from Yunus ibn Zubyan, said: I was sitting with Abu Abdullah (a.s), and Imam (a.s) said: "What do people say about the souls of the believers?" I said: "They say that they are in the bellies of green birds, in lamps under the Throne (of Allah (swt))." Abu Abdullah (a.s), said: "Glory be to Allah (swt)! The believer is more honored by Allah (swt) than to place his soul in the belly of a green bird. O Yunus, when Allah (swt), the Exalted, takes the believer (soul), He (swt) places his soul in a form (qalab) similar to his worldly form, and they eat and drink. When a newcomer arrives among them (in Valley of Peace), they recognize him by that very image which he had in the world."

عَلِيٌّ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَرْوَاحِ اَلْمُؤْمِنِينَ فَقَالَ« فِي اَلْجَنَّةِ عَلَى صُوَرِ أَبْدَانِهِمْ لَوْ رَأَيْتَهُ لَقُلْتَ فُلاَنٌ».

Ali, from his father, from Ibn Abi Umair, from Hammad, from Abu Basir, said: I asked Abu Abdullah (a.s), about the souls of the believers. Imam (a.s) said: "They are in Paradise in the form of their bodies. If you were to see one of them, you would say (recollecting), 'This is so-and-so.'"

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ أَبِي قَتَادَةَ عَنْ أَحْمَدَ بْنِ هِلاَلٍ عَنْ أُمَيَّةَ بْنِ عَلِيٍّ اَلْقَيْسِيِّ عَنْ بَعْضِ مَنْ رَوَاهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ لِي:« يَجُوزُ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ اَلصِّرَاطَ يَتْلُوهُ عَلِيٌّ وَ يَتْلُو عَلِيّاً اَلْحَسَنُ وَ يَتْلُو اَلْحَسَنَ اَلْحُسَيْنُ فَإِذَا تَوَسَّطُوهُ نَادَى اَلْمُخْتَارُ اَلْحُسَيْنَ عَلَيْهِ اَلسَّلاَمُ يَا أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي طَلَبْتُ بِثَارِكَ فَيَقُولُ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لِلْحُسَيْنِ عَلَيْهِ اَلسَّلاَمُ« أَجِبْهُ» فَيَنْقَضُّ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ فِي اَلنَّارِ كَأَنَّهُ عُقَابٌ كَاسِرٌ فَيُخْرِجُ اَلْمُخْتَارَ حُمَمَةً وَلَوْ شُقَّ عَنْ قَلْبِهِ لَوُجِدَ حُبُّهُمَا فِي قَلْبِهِ».

Muhammad ibn Ali ibn Mahbub, from Muhammad ibn Ahmad ibn Abi Qatada, from Ahmad ibn Hilal, from Umayyah ibn Ali Al-Qaysi, from someone who narrated it from Abu Abdullah (a.s), who said: Imam (a.s) said to me: "The Prophet (saws), will cross the Sirat, followed by Ali (a.s), and Ali (a.s) will be followed by Hasan (a.s), and Hasan (a.s) will be followed by Husayn (a.s). When they reach the middle of it, Al-Mukhtar will call out to Husayn (a.s), saying, 'O Aba Abdullah (a.s), I sought vengeance for your blood.' Then the Prophet (saws) will say to Husayn (a.s): 'Answer him.' (help him) Husayn (a.s), will then swoop down into the Fire like a fierce eagle and bring out Al-Mukhtar, (now burnt) as a piece of charcoal. And if his (Al-Mukhtar) heart were to be split open, the love for both of them (the accursed first and second occupier) would be found in his heart."

اَلْعَبَّاسُ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنِ اِبْنِ مُسْكَانَ عَنْ مَالِكٍ مَوْلَى اَلْحَكَمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا فَاتَتْكَ صَلاَةٌ عَلَى اَلْمَيِّتِ حَتَّى يُدْفَنَ فَلاَ بَأْسَ بِالصَّلاَةِ عَلَيْهِ وَ قَدْ دُفِنَ».

Al-Abbas narrated from Abdullah ibn al-Mughirah, from Ibn Muskan, from Malik, the servant of al-Hakam, from Abu Abdullah (a.s), who said: Imam (a.s) said: "If you miss the funeral prayer for the deceased until they are buried, there is no harm in praying for them even after they have been buried."

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ يُصَلِّيَ اَلرَّجُلُ عَلَى اَلْمَيِّتِ بَعْدَ مَا يُدْفَنُ».

Narrated from Ya'qub ibn Yazid, from Ibn Abi Umayr, from Hisham ibn Salim, from Abu Abdullah (a.s), who said: Imam (a.s) said: "There is no harm if a person prays for the deceased after they have been buried."

مُحَمَّدُ بْنُ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ مُعَاذٍ اَلْجَوْهَرِيِّ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِذَا فَاتَتْهُ اَلصَّلاَةُ عَلَى اَلْجِنَازَةِ صَلَّى عَلَى قَبْرِهِ».

Narrated from Muhammad ibn al-Husayn, from al-Hasan ibn Ali ibn Yusuf, from Mu'adh al-Jawhari, from Amr ibn Jumay', from Abu Abdullah (a.s), who said: Imam (a.s) said: "The Messenger of Allah (swt), peace and blessings be upon him and his family, if he missed the funeral prayer for the deceased, would pray at their grave."

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ هَيْثَمٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ شَيْءٌ يَصْنَعُهُ اَلنَّاسُ عِنْدَنَا يَضَعُونَ أَيْدِيَهُمْ عَلَى اَلْقَبْرِ إِذَا دُفِنَ اَلْمَيِّتُ قَالَ« إِنَّمَا ذَلِكَ لِمَنْ لَمْ يُدْرِكِ اَلصَّلاَةَ عَلَيْهِ فَأَمَّا مَنْ أَدْرَكَ اَلصَّلاَةَ فَلاَ».

Narrated from Muhammad ibn al-Husayn, from Muhammad ibn Haytham, from Muhammad ibn Ishaq, who said: I said to Abu al-Hasan al-Ridha (a.s): "There is a practice among the people here where they place their hands on the grave after burying the deceased." Imam (a.s) replied: "This is only for those who did not attend the prayer for the deceased. As for those who attended the prayer, it is not necessary."

مُحَمَّدُ بْنُ عَبْدِ اَلْحَمِيدِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ اَلْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: كَانَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يُصَلِّي عَنْ وَلَدِهِ فِي كُلِّ لَيْلَةٍ رَكْعَتَيْنِ وَ عَنْ وَالِدَيْهِ فِي كُلِّ لَيْلَةٍ رَكْعَتَيْنِ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ كَيْفَ صَارَ لِلْوَلَدِ اَللَّيْلُ قَالَ« لِأَنَّ اَلْفِرَاشَ لِلْوَلَدِ» قَالَ وَ كَانَ يَقْرَأُ فِيهِمَا« إِنّٰا أَنْزَلْنٰاهُ فِي لَيْلَةِ اَلْقَدْرِ» وَ« إِنّٰا أَعْطَيْنٰاكَ اَلْكَوْثَرَ».

Narrated from Muhammad ibn Abd al-Hamid, from Ibn Abi Umayr, from Hisham ibn al-Hakam, from Umar ibn Yazid, who said: Abu Abdillah (Imam Ja'far al-Sadiq (a.s)) used to pray two rak'ahs every night on behalf of his children and two rak'ahs every night on behalf of his parents. I said to Imam (a.s): "May I be your ransom, why is the night specified for the children?" Imam (a.s) replied: "Because the bed belongs to the child." Imam (a.s) used to recite in these rak'ahs: "Indeed, We sent it down during the Night of Decree" (Surah Al-Qadr) and "Indeed, We have granted you Al-Kawthar" (Surah Al-Kawthar).

اَلْعَبَّاسُ بْنُ مَعْرُوفٍ وَ عَنْ وَهْبِ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ:« إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ صَلَّى عَلَى جِنَازَةٍ فَلَمَّا فَرَغَ جَاءَهُ نَاسٌ فَقَالُوا يَا رَسُولَ اَللَّهِ لَمْ نُدْرِكِ اَلصَّلاَةَ عَلَيْهَا فَقَالَ« لاَ يُصَلَّى عَلَى جِنَازَةٍ مَرَّتَيْنِ وَ لَكِنِ اُدْعُوا لَهَا»».

Narrated from Al-Abbas ibn Ma'ruf and Wahb ibn Wahb, from Abu Abdillah (a.s), who said: Imam (a.s) said: “The Messenger of Allah (swt), peace and blessings be upon him and his family, prayed over a funeral. When He (saws) finished, some people came to Him (saws) and said: "O Messenger of Allah (swt), we did not catch the prayer over it." He (saws) said: "Do not pray over a funeral twice, but rather supplicate for it."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ اَلْحَارِثِ بْنِ يَعْلَى بْنِ مُرَّةَ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: قُبِضَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَسُتِرَ بِثَوْبٍ وَ خَلْفَ اَلثَّوْبِ وَعَلِيٌّ عَلَيْهِ اَلسَّلاَمُ عِنْدَ طَرَفِ ثَوْبِهِ وَ قَدْ وَضَعَ خَدَّيْهِ عَلَى رَاحَتِهِ وَ اَلرِّيحُ تَضْرِبُ طَرَفَ اَلثَّوْبِ عَلَى وَجْهِ عَلِيٍّ قَالَ قَالَ وَ اَلنَّاسُ عَلَى اَلْبَابِ وَ فِي اَلْمَسْجِدِ يَنْتَحِبُونَ وَ يَبْكُونَ وَ إِذاً سَمِعْنَا صَوْتاً فِي اَلْبَيْتِ أَنَّ نَبِيَّكُمْ طَاهِرٌ مُطَهَّرٌ فَادْفِنُوهُ وَ لاَ تُغَسِّلُوهُ قَالَ فَرَأَيْتُ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ حِينَ رَفَعَ رَأْسَهُ فَزِعاً فَقَالَ« اِخْسَأْ عَدُوَّ اَللَّهِ فَإِنَّهُ أَمَرَنِي بِغُسْلِهِ وَ كَفْنِهِ وَ دَفْنِهِ وَ ذَاكَ سُنَّةٌ» قَالَ ثُمَّ نَادَى مُنَادٍ آخَرُ غَيْرَ تِلْكَ اَلنَّغْمَةِ يَا عَلِيَّ بْنَ أَبِي طَالِبٍ اُسْتُرْ عَوْرَةَ نَبِيِّكَ وَ لاَ تَنْزِعِ اَلْقَمِيصَ.

Narrated from Ahmad ibn Muhammad, from Ali ibn Al-Hakam, from Aban ibn Uthman, from Al-Harith ibn Ya'la ibn Murrah, from his father, from his grandfather: The Messenger of Allah (swt), peace and blessings be upon him and his family, passed away and was covered with a cloth. Behind the cloth, (Imam) Ali (a.s), was at the edge of the cloth, resting his cheeks upon his hands, while the wind blew the edge of the cloth over (Imam) Ali’s face. The people were at the door and in the mosque, wailing and weeping. Suddenly, we heard a voice inside the house saying: "Your Prophet (saws) is pure and purified, so bury Him (saws) and do not wash him (saws)." (Imam) Ali (a.s), lifted his head in alarm and said: "Be silent! O enemy of Allah (swt)! He (the Prophet (saws)) has commanded me to wash him (saws), shroud him (saws), and bury him (saws), and that is the Sunnah." Then another caller, in a different voice, announced: "O Ali ibn Abi Talib, cover the private parts of your Prophet (saws) and do not remove His (saws) shirt."

عَلِيُّ بْنُ مَهْزِيَارَ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ عَنْ أَبِي شِبْلٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« مَنْ أَحَبَّكُمْ عَلَى مَا أَنْتُمْ عَلَيْهِ دَخَلَ اَلْجَنَّةَ وَ إِنْ لَمْ يَقُلْ كَمَا تَقُولُونَ».

Narrated by Ali ibn Mahziyar, from Al-Husayn ibn Sa’id, from Safwan, from Abu Shibl, who said that Abu Abdullah (a.s), said: Imam (a.s) said: "Whoever loves you for what you are upon (beliefs) shall enter Paradise, even if he does not say what you say."

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ رِفَاعَةَ اَلنَّخَّاسِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: عَزَّى أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلاً بِابْنٍ لَهُ فَقَالَ لَهُ« اَللَّهُ خَيْرٌ لاِبْنِكَ مِنْكَ وَ ثَوَابُ اَللَّهِ خَيْرٌ لَكَ مِنْهُ» فَلَمَّا بَلَغَهُ شِدَّةُ جَزَعِهِ بَعْدَ ذَلِكَ عَادَ إِلَيْهِ فَقَالَ لَهُ« قَدْ مَاتَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَ فَمَا لَكَ بِهِ أُسْوَةٌ» فَقَالَ إِنَّهُ كَانَ مُرَهَّقاً فَقَالَ «إِنَّ أَمَامَهُ ثَلاَثَ خِصَالٍ شَهَادَةَ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَرَحْمَةَ اَللَّهِ وَ شَفَاعَةَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ فَلَنْ تَفُوتَهُ وَاحِدَةٌ مِنْهُنَّ إِنْ شَاءَ اَللَّهُ تَعَالَى».

Narrated by Ahmad ibn Muhammad, from Ali ibn Al-Hakam, from Rifa'ah Al-Nakhkhas, from a man, from Abu Abdullah (a.s): Abu Abdullah (a.s), consoled a man who had lost his son and said to him: "Allah (swt) is better for your son than you, and the reward of Allah (swt) is better for you than him." When Imam (a.s) later heard about the man’s intense grief, Imam (a.s) returned to him and said: "The Messenger of Allah (swt), peace be upon him and his family, also passed away. Do you not find comfort in following his example?" The man replied: "But he (the son) was still a child." Abu Abdullah (a.s), then said: "There are three things before him (in the afterlife): The testimony that there is no God but Allah (swt), The mercy of Allah (swt), And the intercession of the Messenger of Allah (swt), peace be upon him and his family. Not one of these will be denied to him, if Allah (swt), the Exalted, wills."

يَعْقُوبُ بْنُ يَزِيدَ عَنِ اَلْغِفَارِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَلِيٍّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ:« أَنَّ قَبْرَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ رُفِعَ شِبْراً مِنَ اَلْأَرْضِ وَ أَنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَمَرَ بِرَشِّ اَلْقُبُورِ».

Narrated by Ya'qub ibn Yazid, from Al-Ghifari, from Ibrahim ibn Ali, from Imam Ja’far Al Sadiq (a.s), from his father Imam Al Baqir (a.s): Imam (a.s) said: "The grave of the Messenger of Allah (swt), peace be upon him and his family, was raised a span above the ground, and the Prophet (saws) commanded that graves be sprinkled with water."

سَلَمَةُ بْنُ اَلْخَطَّابِ عَنْ مُوسَى بْنِ عُمَرَ بْنِ يَزِيدَ اَلْبَصْرِيِّ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنِ اِبْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ أَوَّلِ مَنْ جُعِلَ لَهُ اَلنَّعْشُ فَقَالَ« فَاطِمَةُ بِنْتُ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ».

Narrated by Salamah ibn Al-Khattab, from Musa ibn Umar ibn Yazid Al-Basri, from Ali ibn Al-Nu'man, from Ibn Muskan, from Sulaiman ibn Khalid, from Abu Abdillah (a.s): I asked Imam (a.s) about the first person for whom a bier (na‘sh) was made. Imam (a.s) said: "(Sayyida) Fatimah (s.a), the daughter of the Messenger of Allah (swt), peace be upon him and his family."

عَنْهُ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ أَبِيهِ عَنْ حُمَيْدِ بْنِ اَلْمُثَنَّى عَنْ أَبِي عَبْدِ اَلرَّحْمَنِ اَلْحَذَّاءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« أَوَّلُ نَعْشٍ أُحْدِثَ فِي اَلْإِسْلاَمِ نَعْشُ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ إِنَّهَا اِشْتَكَتْ شَكْوَتَهَا اَلَّتِي قُبِضَتْ فِيهَا وَ قَالَتْ لِأَسْمَاءَ« إِنِّي نَحَلْتُ وَ ذَهَبَ لَحْمِي أَ لاَ تَجْعَلِي لِي شَيْئاً يَسْتُرُنِي» قَالَتْ أَسْمَاءُ إِنِّي كُنْتُ بِأَرْضِ اَلْحَبَشَةِ رَأَيْتُهُمْ يَصْنَعُونَ شَيْئاً أَ فَلاَ أَصْنَعُ لَكِ فَإِنْ أَعْجَبَكِ صَنَعْتُ لَكِ قَالَتْ« نَعَمْ» فَدَعَتْ بِسَرِيرٍ فَأَكَبَّتْهُ لِوَجْهِهِ ثُمَّ دَعَتْ بِجَرَائِدَ فَشَدَّتْهُ عَلَى قَوَائِمِهِ ثُمَّ جَلَّلَتْهُ ثَوْباً فَقَالَتْ هَكَذَا رَأَيْتُهُمْ يَصْنَعُونَ فَقَالَتْ« اِصْنَعِي لِي مِثْلَهُ اُسْتُرِينِي سَتَرَكِ اَللَّهُ مِنَ اَلنَّارِ»».

Narrated by Ahmad ibn Yahya ibn Zakariya, from his father, from Humayd ibn Al-Muthanna, from Abu Abdurrahman Al-Hadhdha’, from Abu Abdillah (a.s): Imam (a.s) said: "The first bier (na‘sh) introduced in Islam was the bier of (Sayyida) Fatimah (s.a), peace be upon her. She (s.a) fell ill with the illness (injury) that led to her passing, and she (s.a) said to Asma’: 'I have become frail, and my body has thinned. Will you not make something to cover me (my body)?' Asma’ replied: 'I was in the land of Abyssinia, and I saw them making something. Shall I make it for you? If you like it, I will make one for you.' (Sayyida) Fatimah (s.a) said: 'Yes.' So Asma’ called for a bed frame and turned it upside down. Then she brought palm branches and tied them to its legs and covered it with a cloth. She said: 'This is how I saw them doing it.' (Sayyida) Fatimah (s.a) said: 'Make one like this for me. May Allah (swt) protect you from the Fire as you have protected me.'"

مُحَمَّدٌ عَنْ مُحَمَّدِ بْنِ عِيسَى اَلْعُبَيْدِيِّ عَنِ اَلْحُسَيْنِ بْنِ عُبَيْدٍ قَالَ: كَتَبْتُ إِلَى اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ هَلِ اِغْتَسَلَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ حِينَ غَسَّلَ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عِنْدَ مَوْتِهِ فَقَالَ« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ طَاهِراً مُطَهَّراً وَ لَكِنْ فَعَلَ أَمِيرُ اَلْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ ذَلِكَ وَ جَرَتْ بِهِ اَلسُّنَّةُ».

Narrated by Muhammad, from Muhammad ibn Isa Al-Ubaydi, from Al-Husayn ibn Ubayd: I (Narrator) wrote to Imam Al-Sadiq (a.s), asking whether Commander of the Faithful (a.s), performed ghusl (ritual purification) after washing the body of the Messenger of Allah (swt), peace be upon him and his family, at the time of His (saws) death. Imam (a.s) replied: 'The Messenger of Allah (swt), peace be upon him and his family, was pure and purified, but Commander of the Faithful, (Imam) Ali ibn Abi Talib (a.s), did perform the ghusl (of the Prophet (saws)), and this became a Sunnah.'"