قال الشيخ رحمه الله والصلاة عليهم تكبير ودعاء واستغفار إلى قوله فإذا حضرت
The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “And the prayer over them (deceased) is glorification, supplication, and seeking forgiveness” up to his statement: “Then when (the time of the funeral) arrives.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَزُرَارَةَ أَنَّهُمَا سَمِعَا أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« لَيْسَ فِي اَلصَّلاَةِ عَلَى اَلْمَيِّتِ قِرَاءَةٌ وَ لاَ دُعَاءٌ مُوَقَّتٌ إِلاَّ أَنْ تَدْعُوَ بِمَا بَدَالَكَ وَ أَحَقُّ اَلْأَمْوَاتِ أَنْ يُدْعَى لَهُ أَنْ يُبْدَأَ بِالصَّلاَةِ عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ»
Al-Husayn ibn Said from Ibn Abi Umayr from Ibn Udhaynah from Muhammad ibn Muslim and Zurarah, both of them heard Aba Ja’far (a.s), peace be upon him, say: Imam al-Baqir (a.s) said: “There is no prescribed recitation nor fixed supplication in the prayer over the dead, except that you may supplicate with whatever occurs to you. And the one most deserving among the dead for whom supplication should be made, is he for whom the prayer begins with the blessings upon the Prophet (saws), may Allah (swt) bless him and his family.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عُثْمَانَ بْنِ عَبْدِ اَلْمَلِكِ اَلْحَضْرَمِيِّ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« يَا أَبَا بَكْرٍ أَتَدْرِي كَمِ اَلصَّلاَةُ عَلَى اَلْمَيِّتِ» قُلْتُ لاَ قَالَ« خَمْسُ تَكْبِيرَاتٍ فَتَدْرِي مِنْ أَيْنَ أُخِذَتِ اَلْخَمْسُ تَكْبِيرَاتٍ» قُلْتُ لاَ قَالَ« أُخِذَتِ اَلْخَمْسُ تَكْبِيرَاتٍ مِنِ اَلْخَمْسِ صَلَوَاتٍُ مِنْ كُلِّ صَلاَةٍ تَكْبِيرَةٌ»
Muhammad ibn Yaqub from a number of our companions from Ahmad ibn Muhammad from Ali ibn al-Hakam from Uthman ibn Abd al-Malik al-Hadrami from Abu Bakr al-Hadrami, he said: Abu Ja’far (a.s) said: “O Aba Bakr (al-Hadrami), do you know how many takbirs are in the ‘Prayer over the dead’ (Salat al-Mayyit)?” I said: “No.” Imam (a.s) said: “Five takbirs. Do you know from where the five takbirs were derived?” I said: “No.” Imam (a.s) said: “Five takbirs were taken from five daily prayers, one from each prayer.”
وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُهَاجِرٍ عَنْ أُمِّهِ أُمِّ سَلَمَةَ قَالَتْ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَ يَقُولُ:« كَانَ رَسُولُ اَللَّهِ صَ إِذَا صَلَّى عَلَى مَيِّتٍ كَبَّرَ وَ تَشَهَّدَ ثُمَّ كَبَّرَ فَصَلَّى عَلَى اَلْأَنْبِيَاءِ وَ دَعَا ثُمَّ كَبَّرَ وَ دَعَا لِلْمُؤْمِنِينَ ثُمَّ كَبَّرَ اَلرَّابِعَةَ وَ دَعَا لِلْمَيِّتِ ثُمَّ كَبَّرَ وَ اِنْصَرَفَ فَلَمَّا نَهَاهُ اَللَّهُ عَزَّ وَ جَلَّ عَنِ اَلصَّلاَةِ عَلَى اَلْمُنَافِقِينَ كَبَّرَ وَ تَشَهَّدَ ثُمَّ كَبَّرَ فَصَلَّى عَلَى اَلنَّبِيِّينَ عَ ثُمَّ كَبَّرَ وَ دَعَا لِلْمُؤْمِنِينَ ثُمَّ كَبَّرَ اَلرَّابِعَةَ وَ اِنْصَرَفَ وَ لَمْ يَدْعُ لِلْمَيِّتِ»
From him, from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Muhammad ibn Muhajir from his mother, Umm Salamah, she said: I heard Aba Abdillah (a.s) say: “When the Messenger of Allah (swt), prayed over a deceased person, He (saws) would pronounce the takbir and recite the tashahhud. Then Prophet (saws) would pronounce the takbir again, send blessings upon the Prophets, and supplicate. Then Prophet (saws) would pronounce the takbir and supplicate for the believers. Then Prophet (saws) would pronounce the fourth takbir and supplicate for the deceased. Then Prophet (saws) would pronounce the (final and fifth) takbir and depart. But when Allah (swt), Mighty and Majestic, forbade Him (saws) from praying over the hypocrites, Prophet (saws) would pronounce the takbir and recite the tashahhud. Then Prophet (saws) would pronounce the takbir and send blessings upon the Prophets (a.s), peace be upon them. Then he would pronounce the takbir and supplicate for the believers. Then he would pronounce the fourth takbir and depart, and He (saws) would not supplicate for the deceased.”
قال الشيخ رحمه الله فإذا حضرت ميتا للصلاة عليه فقف إن كان رجلا عند وسطه وإن كانت امرأة عند صدرها
The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “So when you are present at the body of a deceased person, to perform the prayer over them; then stand if it is a man, at the middle of his body, and if it is a woman, at her chest.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا صَلَّيْتَ عَلَى اَلْمَرْأَةِ فَقُمْ عِنْدَ رَأْسِهَا وَ إِذَا صَلَّيْتَ عَلَى اَلرَّجُلِ فَقُمْ عِنْدَ صَدْرِهِ»
Muhammad ibn Yaqub from a number of our companions from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn Abi Nasr from Musa ibn Bakr from Abu al-Hasan (a.s), peace be upon him, he said: Imam al-Kadhim (a.s) said: “When you perform the prayer (of deceased) over a woman, stand at her head, and when you perform the prayer (of deceased) over a man, stand at his chest.”
وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ:« مَنْ صَلَّى عَلَى اِمْرَأَةٍ فَلاَ يَقُومُ فِي وَسَطِهَا وَ يَكُونُ مِمَّا يَلِي صَدْرَهَا وَ إِذَا صَلَّى عَلَى اَلرَّجُلِ فَلْيَقُمْ فِي وَسَطِهِ»
From him, from Ali ibn Ibrahim from his father from Abdillah ibn al-Mughirah from some of our companions from Abu Abdillah (a.s), peace be upon him, he said: Commander of the Faithful (a.s), peace be upon him, said: “Whoever prays (Salat Al Mayyit) over a woman, let him not stand at her middle, but rather at the part corresponding to her chest. And if he prays (Salat Al Mayyit) over a man, then let him stand at his middle.”
وليس بين هذين الخبرين اختلاف لان الحديث الاول قال ان كان رجلا فعند صدره يعني الوسط لانه يعبر عن الشئ باسم ما يجاوره وكذلك في قوله ان كانت المرأة عند رأسها لان الرأس يقرب من الصدر فجاز ان يعبر عنه به ويؤكد ايضا ما ذكرناه ما رواه
And there is no contradiction between these two reports, because the first hadith says: “If it is a man, then at his chest,” meaning the middle, because it is customary to refer to a thing by the name of that which is adjacent to it. Likewise, in his saying: “If it is a woman, then at her head,” since the head is close to the chest, it is permissible to refer to it by that. What also confirms what we have mentioned is what has been narrated:
عَلِيُّ بْنُ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يَقُومُ مِنَ اَلرَّجُلِ بِحِيَالِ اَلسُّرَّةِ وَ مِنَ اَلنِّسَاءِ أَدْوَنَ مِنْ ذَلِكَ قَبْلَ اَلصَّدْرِ»
Ali ibn al-Hasan from Ahmad ibn Idris from Muhammad ibn Salim from Ahmad ibn al-Nadr from Amr ibn Shimr from Jabir from Abu Ja’far (a.s), peace be upon him, he said: Imam al-Baqir (a.s) said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, used to stand (for Salat Al Mayyit) in the case of a man; opposite the navel, and in the case of women; lower than that, before the chest.”
قال الشيخ رحمه الله ثم ارفع يديك بالتكبير حيال وجهك إلى قوله ولا تبرح من مكانك حتى ترفع الجنازة على ايدي الرجال
The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Then raise your hands with the takbir in front of your face” up to his statement: “And do not leave your place until the bier is lifted by the hands of the men.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنْ جَنَائِزِ اَلرِّجَالِ وَ اَلنِّسَاءِ إِذَا اِجْتَمَعَتْ فَقَالَ «يُقَدَّمُ اَلرَّجُلُ قُدَّامَ اَلْمَرْأَةِ قَلِيلاً وَ تُوضَعُ اَلْمَرْأَةُ أَسْفَلَ مِنْ ذَلِكَ قَلِيلاً عِنْدَ رِجْلَيْهِ وَ يَقُومُ اَلْإِمَامُ عِنْدَ رَأْسِ اَلْمَيِّتِ فَيُصَلِّي عَلَيْهِمَا جَمِيعاً» وَ سَأَلْتُهُ عَنِ اَلصَّلاَةِ عَلَى اَلْمَيِّتِ فَقَالَ« خَمْسُ تَكْبِيرَاتٍ تَقُولُ إِذَا كَبَّرَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَلَى أَئِمَّةِ اَلْهُدَى وَ «اِغْفِرْ لَنٰا وَ لِإِ خْوٰانِنَا اَلَّذِينَ سَبَقُونٰا بِالْإِيمٰانِ وَ لاٰ تَجْعَلْ فِي قُلُوبِنٰا غِلاًّ لِلَّذِينَ آمَنُوا رَبَّنٰا إِنَّكَ رَؤُفٌ رَحِيمٌ» اَللَّهُمَّ اِغْفِرْ لِأَ حْيَائِنَا وَ أَمْوَاتِنَا مِنَ اَلْمُؤْمِنِينَ وَ اَلْمُؤْمِنَاتِ وَ أَلِّفْ بَيْنَ قُلُوبِنَا عَلَى قُلُوبِ خِيَارِنَا وَ اِهْدِنَا لِمَا اُخْتُلِفَ فِيهِ مِنَ اَلْحَقِّ بِإِذْنِكَ إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ فَإِنْ قَطَعَ عَلَيْكَ اَلتَّكْبِيرَةَ اَلثَّانِيَةَ فَلاَ يَضُرُّكَ فَقُلِ اَللَّهُمَّ هَذَا عَبْدُكَ وَ اِبْنُ عَبْدِكَ وَ اِبْنُ أَمَتِكَ أَنْتَ أَعْلَمُ بِهِ اِفْتَقَرَ إِلَيْكَ وَ اِسْتَغْنَيْتَ عَنْهُ اَللَّهُمَّ تَجَاوَزْ عَنْ سَيِّئَاتِهِ وَ زِدْ فِي إِحْسَانِهِ وَ اِغْفِرْ لَهُ وَ اِرْحَمْهُ وَ نَوِّرْ لَهُ فِي قَبْرِهِ وَ لَقِّنْهُ حُجَّتَهُ وَ أَلْحِقْهُ بِنَبِيِّهِ وَ لاَ تَحْرِمْنَا أَجْرَهُ وَ لاَ تَفْتِنَّا بَعْدَهُ قُلْ هَذَا حِينَ تَفْرُغُ مِنَ اَلْخَمْسِ تَكْبِيرَاتٍ فَإِذَا فَرَغْتَ سَلَّمْتَ عَنْ يَمِينِكَ»
Al-Husayn ibn Said from al-Hasan from Zurah from Sama’ah he said: I asked Imam al-Sadiq (a.s) about the funeral processions of men and women, when they are brought together. Imam (a.s) said: “The man is placed slightly ahead of the woman, and the woman is placed slightly lower than that, at the level of his feet. And the imam (of Salat Al Mayyit) stands at the head of the deceased and prays over both of them together.” And I asked Imam (a.s) about the prayer over the deceased. Imam (a.s) said: “Five takbirs. You say when you pronounce the takbirs; ‘I bear witness that there is no God but Allah (swt), alone, without any partner, and I bear witness that (Prophet) Muhammad (saws) is His (swt) servant and messenger. O’ Allah (swt), send blessings upon (Prophet) Muhammad (saws) and the family of Muhammad (saws) and upon the Imams (a.s) of guidance. And forgive us and our brothers who preceded us in faith, and do not place in our hearts any resentment toward those who have believed. Our Lord (azj), indeed You (azj) are Kind and Merciful. O’ Allah (swt), forgive our living and our dead, among the believing men and believing women, and unite our hearts upon the hearts of our best ones, and guide us, by Your permission, to the truth concerning that over which there is disagreement indeed, You (azj) guide whom You (azj) will to a straight path.’ If the second takbir interrupts you, it does not harm you, so say: ‘O’ Allah (swt), this is Your servant, the son of Your servant, and the son of Your bondwoman. You (azj) know him best. He is in need of You (azj), and You (azj) are free of need from him. O’ Allah (swt), overlook his bad deeds, And increase his good deeds, And forgive him, And have mercy on him, And illuminate his grave for him, And prompt him with his proof, And join him with his Prophet (saws). Do not deprive us of his reward, and do not subject us to trial after him.’ Say this when you complete the five takbirs. And when you finish, give salam to your right. (said in taqiyyah, mentioned later)
اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّكْبِيرِ عَلَى اَلْمَيِّتِ فَقَالَ« خَمْسُ تَكْبِيرَاتٍ تَقُولُ إِذَا كَبَّرْتَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ثُمَّ تَقُولُ اَللَّهُمَّ إِنَّ هَذَا اَلْمُسَجَّى قُدَّامَنَا عَبْدُكَ وَ اِبْنُ عَبْدِكَ وَ قَدْ قَبَضْتَ رُوحَهُ إِلَيْكَ وَ قَدِ اِحْتَاجَ إِلَى رَحْمَتِكَ وَ أَنْتَ غَنِيٌّ عَنْ عَذَابِهِ اَللَّهُمَّ وَ لاَ نَعْلَمُ مِنْ ظَاهِرِهِ إِلاَّ خَيْراً وَ أَنْتَ أَعْلَمُ بِسَرِيرَتِهِ اَللَّهُمَّ إِنْ كَانَ مُحْسِناً فَضَاعِفْ إِحْسَانَهُ وَ إِنْ كَانَ مُسِيئاً فَتَجَاوَزْ عَنْ إِسَاءَتِهِ ثُمَّ تُكَبِّرُ اَلثَّانِيَةَ ثُمَّ تَفْعَلُ ذَلِكَ فِي كُلِّ تَكْبِيرَةٍ»
Al-Hasan ibn Mahbub from Abu Walad he said: I asked Aba Abdillah (a.s), peace be upon him, about the takbirs over the deceased. Imam (a.s) said: “Five takbirs. You say when you pronounce the takbir: ‘I bear witness that there is no God but Allah (swt), alone, with no partner. O’ Allah (swt), send blessings upon (Prophet) Muhammad (saws) and the family of Muhammad (saws).’ Then you say: ‘O’ Allah (swt), this shrouded one lying before us is Your servant and the son of Your servant. You (azj) have seized his soul and he is now in need of Your mercy, and You (azj) are free from needing to punish him. O’ Allah (swt), we know nothing of his outward condition except good, and You (azj) are most knowledgeable of his inward state. O’ Allah (swt), if he was a doer of good, then multiply his good deeds, and if he was a wrongdoer, then overlook his misdeeds.’ Then you pronounce the second takbir, and you do the same after each takbir.”
ترتيب التكبيرات بين الادعية وقد قدمناه في خبر ام سلمة عن ابي عبد الله عليه السلام وهذا الخبر قد جاء بالادعية ولم يتضمن الفصل بينهما بالتكبير فينبغي ان يكون الامر في الفصل بين شهادة ان لا أله إلا الله والصلاة على النبي صلى الله عليه وآله والدعاء للمؤمنين والدعاء للميت حسب ما تضمن الخبر الاول الذي قدمناه وأما ما ذكره عليه السلام من قوله عليه السلام فإذا فرغت سلمت عن يمينك فانه خرج مخرج التقية لان الصلاة على الميت ليس فيها تسليم
The arrangement of the takbirs between the supplications has already been presented by us in the report of Umm Salamah from Abu Abdillah (a.s). This report has come with the supplications but does not contain a separation between them with takbirs. Thus, the matter of separation between the testimony that there is ‘no God but Allah (swt)’, the blessings upon the Prophet (saws), may Allah (swt) bless him and his family, the supplication for the believers, and the supplication for the deceased, should follow what is contained in the first report we presented. As for what Imam (a.s), mentioned in his statement: ‘When you finish, give salam to your right,’ it was stated in the context of taqiyyah (precautionary dissimulation), because the prayer over the deceased does not include the taslim (salutation of peace). What indicates this is what was narrated:
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« لَيْسَ فِي اَلصَّلاَةِ عَلَى اَلْمَيِّتِ تَسْلِيمٌ»
Muhammad ibn Yaqub from a number of our companions from Sahl ibn Ziyad from Muhammad ibn Sinan from Abdillah ibn Muskan from al-Halabi, he said: Abu Abdillah (a.s), peace be upon him, said: “There is no taslim (salutation of peace) in the prayer over the deceased (Salat Al Mayyit).”
وعنه عن علي بن ابراهيم عن ابيه عن ابن ابى عمير عن حماد بن عثمان عن الحلبي وزرارة عن ابى جعفر وابي عبد الله عليهما السلام قالا ليس في الصلاة على الميت تسليم
From him, from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad ibn Uthman from al-Halabi and Zurarah from Abu Ja’far (a.s) and Abu Abdillah (a.s), peace be upon them both, said: Imam (a.s) said: “There is no taslim (salutation of peace) in the prayer over the deceased (Salat Al Mayyit).”
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ سَعْدٍ اَلْأَشْعَرِيِّ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ عَلَى اَلْمَيِّتِ فَقَالَ« أَمَّا اَلْمُؤْمِنُ فَخَمْسُ تَكْبِيرَاتٍ وَ أَمَّا اَلْمُنَافِقُ فَأَرْبَعٌ وَ لاَ سَلاَمَ فِيهَا»
Ahmad ibn Muhammad from Ismail ibn Sa’ad al-Ashari from Abu al-Hasan al-Ridha (a.s), peace be upon him, he said: I asked Imam al-Ridha (a.s) about the prayer over the deceased (Salat Al Mayyit). Imam (a.s) said: “As for the believer, five takbirs; and as for the hypocrite, four and there is no salam in it.”
فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ فِيمَا نَعْلَمُ قَالَ:« فِي اَلصَّلاَةِ عَلَى اَلْجَنَائِزِ تَقْرَأُ فِي اَلْأُولَى بِأُمِّ اَلْكِتَابِ وَ فِي اَلثَّانِيَةِ تُصَلِّي عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ تَدْعُو فِي اَلثَّالِثَةِ لِلْمُؤْمِنِينَ وَ اَلْمُؤْمِنَاتِ وَ تَدْعُو فِي اَلرَّابِعَةِ لِمَيِّتِكَ وَ اَلْخَامِسَةُ تَنْصَرِفُ بِهَا»
As for what was narrated by Ahmad ibn Muhammad ibn Isa from Muhammad ibn Ismail ibn Buzay from his uncle Hamzah ibn Buzay from Ali ibn Suwayd from al-Ridha (a.s), peace be upon him, as we understand, he said: Imam al-Ridha (a.s) said: “In the prayer over the deceased (Salat Al Mayyit), you recite in the first (takbir) Surah al-Fatihah; in the second (takbir), you send blessings upon the Prophet (saws), may Allah (swt) bless him and his family; in the third (takbir), you supplicate for the believing men and believing women; in the fourth (takbir), you supplicate for your deceased; and the fifth (takbir) is the one by which you conclude.”
فاول ما في هذا الخبر انه قال عن الرضا عليه السلام فيما نعلم ولم يروه متيقنا وانما رواه شاكا وما يكون الرواي شاكا فيمن يخبر عنه يجوز ان يكون قدوهم في قوله تقرأ في الاولى بام الكتاب وأيضا فانه روى
The first issue with this report is that it states: ‘from al-Ridha (a.s), peace be upon him, as we understand,’ and it was not transmitted with certainty, but rather narrated with doubt. And when the narrator is uncertain about the one from whom he is reporting, it is possible that he was mistaken in his statement: ‘You recite in the first (takbir), Surah al-Fatihah’. Moreover, it has also been narrated:
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ عَنْ عَلِيِّ بْنِ سُوَيْدٍ اَلسَّائِيِّ عَنْ أَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ: مِثْلَ ذَلِكَ.
Ahmad ibn Muhammad from Muhammad ibn al-Husayn from Muhammad ibn Ismail ibn Buzay from his uncle from Ali ibn Suwayd al-Sai: Abu al-Hasan al-Awwal (a.s), peace be upon him, (narrated) the like of that.
وروى في هذه الرواية عن ابي الحسن الاول يعني موسى عليه السلام وفي الرواية الاولى عن الرضا عليه السلام والراوي واحد وهذا بين انه قدوهم في الاصل ولو صح كان محمولا على ضرب من التقية لانه موافق لمذاهب بعض العامة والذي يدل على ان الصلاة على الميت لا قراءة فيها ما رواه
And it is narrated in this report from Abu al-Hasan al-Awwal, meaning Imam Musa al-Kadhim (a.s), peace be upon him, while in the first report it is from Imam al-Ridha (a.s), peace be upon him, and the narrator is the same. This clearly indicates that he was mistaken in the original attribution. And even if it were authentic, it would be interpreted as being due to a form of taqiyyah (precautionary dissimulation), because it aligns with the views of some of the ammah (non-Shia). What indicates that there is no recitation in the prayer over the deceased is what has been narrated:
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنِ اِبْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ زُرَارَةَ وَ مَعْمَرِ بْنِ يَحْيَى وَ إِسْمَاعِيلَ اَلْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لَيْسَ فِي اَلصَّلاَةِ عَلَى اَلْمَيِّتِ قِرَاءَةٌ وَ لاَ دُعَاءٌ مُوَقَّتٌ تَدْعُو كَمَا بَدَا لَكَ وَ أَحَقُّ اَلْمَوْتَى أَنْ يُدْعَى لَهُ اَلْمُؤْمِنُ وَ أَنْ يُبْدَأَ بِالصَّلاَةِ عَلَى رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ»
Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Ibn Udhaynah from Muhammad ibn Muslim, Zurarah, Mamar ibn Yahya, and Ismail al-Jufi from Abu Ja’far (a.s), peace be upon him, he said: Imam al-Baqir (a.s) said: “There is no recitation in the prayer over the deceased (Salat Al Mayyit), nor any fixed supplication. You may supplicate with whatever occurs to you. And the one most deserving, among the dead, to be prayed for is the believer, and the prayer should begin with blessings upon the Messenger of Allah (swt), may Allah (swt) bless him and his family.”
وأما ما ذكره رحمه الله من أنه يرفع يديه بالتكبير في الاولة ولا يرفعهما في باقي التكبيرات فقد روى ذلك
As for what he, may Allah (swt) have mercy on him, mentioned; that the hands are to be raised with the first takbir and not raised with the remaining takbirs. This has been narrated:
مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ غِيَاثٍ مُرْسَلاً وَ رَوَاهُ سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ:« أَنَّهُ كَانَ لاَ يَرْفَعُ يَدَهُ فِي اَلْجِنَازَةِ إِلاَّ مَرَّةً وَاحِدَةً يَعْنِي فِي اَلتَّكْبِيرِ»
Muhammad ibn Ahmad ibn Yahya from Ghayath in a mursal form, and it was also narrated by Sa’ad from Abu Ja’far from his father from Abdillah ibn al-Mughirah from Ghayath ibn Ibrahim from Abu Abdillah (a.s) from Imam Ali (a.s), peace be upon him: Imam al-Sadiq (a.s) said: “That Imam Ali (a.s) would not raise his hands in the funeral prayer, except once - meaning with the (first) takbir.”
وَ رَوَى عَلِيُّ بْنُ اَلْحُسَيْنِ بْنِ بَابَوَيْهِ رَحِمَهُ اَللَّهُ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ وَ مُحَمَّدِ بْنِ يَحْيَى جَمِيعاً عَنْ سَلَمَةَ بْنِ اَلْخَطَّابِ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ إِسْحَاقَ بْنِ أَبَانٍ اَلْوَرَّاقُ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ يَرْفَعُ يَدَهُ فِي أَوَّلِ اَلتَّكْبِيرِ عَلَى اَلْجِنَازَةِ ثُمَّ لاَ يَعُودُ حَتَّى يَنْصَرِفَ»
Ali ibn al-Husayn ibn Babawayh, may Allah (swt) have mercy on him, narrated from Sa’ad ibn Abdillah and Muhammad ibn Yahya, both from Salamah ibn al-Khattab. He said: Isma’il ibn Ishaq ibn Aban al-Warraq narrated to me from Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s), peace be upon them. He said: Imam al-Sadiq (a.s) said: “The Commander of the Faithful, Imam Ali ibn Abi Talib (a.s), peace be upon him, used to raise his hand at the first takbir over the deceased (Salat Al Mayyit), then would not do so again until He (a.s) completed (the prayer).”
وهذه الروايات وان كانت قد وردت فلو ان انسانا رفع يديه في جميع التكبيرات لم يكن بذلك مأثوما بل كان يستحق به الثواب والذي يدل على ذلك ما رواه
And these narrations, even though they have been reported, if a person were to raise his hands in all the takbirs, he would not be sinful for it; rather, he would deserve reward for it. What indicates this is what has been narrated:
أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَلَى جِنَازَةٍ فَكَبَّرَ خَمْساً يَرْفَعُ يَدَهُ فِي كُلِّ تَكْبِيرَةٍ
Ahmad ibn Muhammad ibn Isa narrated from Ali ibn al-Hakam from Abdur Rahman ibn al-Arzami from Abu Abdillah (a.s), peace be upon him. He said: I prayed behind Abu Abdillah (a.s), peace be upon him, over a deceased person (Salat Al Mayyit), and Imam (a.s) said five takbirs, raising His (a.s) hand in each takbir.
وَ رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ اَلنَّاسَ يَرْفَعُونَ أَيْدِيَهُمْ فِي اَلتَّكْبِيرِ عَلَى اَلْمَيِّتِ فِي اَلتَّكْبِيرَةِ اَلْأُولَى وَ لاَ يَرْفَعُونَ فِيمَا بَعْدَ ذَلِكَ فَأَقْتَصِرُ عَلَى اَلتَّكْبِيرَةِ اَلْأُولَى كَمَا يَفْعَلُونَ أَوْ أَرْفَعُ يَدَيَّ فِي كُلِّ تَكْبِيرَةٍ فَقَالَ« اِرْفَعْ يَدَيْكَ فِي كُلِّ تَكْبِيرَةٍ»
Muhammad ibn Yaqub narrated from a number of our companions from Sahl ibn Ziyad from Muhammad ibn Isa from Yunus. He said: I asked Imam al-Ridha (a.s), peace be upon him: “May I be your ransom, the people raise their hands in the takbir over the deceased (Salat Al Mayyit) in the first takbir and do not raise them after that. So should I limit myself to (raising hands in) the first takbir as they do, or should I raise my hands in every takbir?” Imam (a.s) said: “Raise your hands in every takbir.”
وَ رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍاِ بْنُ عُقْدَةَ فِي كِتَابِ اَلرِّجَالِ قَالَ حَدَّثَنِي أَحْمَدُ بْنُ عُمَرَ بْنِ مُحَمَّدِ بْنِ اَلْحَسَنِ قَالَ حَدَّثَنَا أَبِي قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اَللَّهِ بْنِ خَالِدٍ مَوْلَى بَنِي اَلصَّيْدَاءِ: أَنَّهُ صَلَّى خَلْفَ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ عَلَى جِنَازَةٍ فَرَآهُ يَرْفَعُ يَدَيْهِ فِي كُلِّ تَكْبِيرَةٍ
Ahmad ibn Muhammad ibn Sa’id ibn Uqda narrated in the book ‘al-Rijal’. He said: Ahmad ibn Umar ibn Muhammad ibn al-Hasan narrated to me. He said: My father narrated to us. He said: Muhammad ibn Abdillah ibn Khalid, the client (mawla) of Banu al-Sayyida, narrated to us that: (Muhammad ibn Abdillah ibn Khalid) prayed behind Imam Ja’far ibn Muhammad (a.s), peace be upon him, over a deceased person (Salat Al Mayyit), and he saw Imam (a.s) raising his hands in every takbir.
على ان الروايات الاولة موافقة لمذاهب بعض العامة فيوشك ان تكون خرجت مخرج التقية
Moreover, the earlier narrations are in agreement with the doctrines of some of the general public, so it is likely that they were issued as a matter of taqiyya.
مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ:« أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ إِذَا صَلَّى عَلَى جِنَازَةٍ لَمْ يَبْرَحْ مِنْ مُصَلاَّهُ حَتَّى يَرَاهَا عَلَى أَيْدِي اَلرِّجَالِ»
Muhammad ibn Ahmad ibn Yahya narrated from Abu Ja’far from his father from Hafs ibn Ghiyath from Imam Ja’far (a.s) from his father, Imam al-Baqir (a.s), peace be upon them both: Imam al-Sadiq (a.s) narrated from Imam al-Baqir (a.s): “Indeed, Imam Ali (a.s), peace be upon him, when He (a.s) prayed over a deceased person (Salat Al Mayyit), would not leave his place of prayer until He (a.s) saw it being carried by the hands of the men.”
قال الشيخ رحمه الله وان كان الميت طفلا فقل بعد التكبيرة الرابعة اللهم هذا الطفل كما خلقته قادرا وقبضته طاهرا فاجعله لابويه نورا وارزقنا أجره ولا تفتنا بعده
Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “And if the deceased is a child, then say after the fourth takbir: ‘O’ Allah (swt), this child, as You (swt) created him capable and took him while pure, so make him a light for his parents and grant us reward through him and do not subject us to tribulation after him’.
وَ رَوَى عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى 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: فِي اَلصَّلاَةِ عَلَى اَلطِّفْلِ أَنَّهُ كَانَ يَقُولُ:« اَللَّهُمَّ اِجْعَلْهُ لِأَبَوَيْهِ وَ لَنَا سَلَفاً وَ فَرَطاً وَ أَجْراً»
Ali ibn al-Husayn from Muhammad ibn Yahya from Muhammad ibn Ahmad ibn Yahya from Abu al-Jawza, al-Munabbih ibn Abdillah from al-Husayn ibn ‘Alwan from Amr ibn Khalid from Zayd ibn Ali from his forefathers: Imam Ali (a.s) said regarding the prayer (Salat Al Mayyit) over a child. Imam (a.s) used to say: “O’ Allah (swt), make him a predecessor (salafan) and a forerunner (faratan) and a reward (ajran) for his parents and for us.”
ثم قال الشيخ رحمه الله وان كان مستضعفا
Then the Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “And if he (child) was one who was deemed weak (mustad'af)”.
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا صَلَّيْتَ عَلَى اَلْمُؤْمِنِ فَادْعُ لَهُ وَ اِجْتَهِدْ فِي اَلدُّعَاءِ وَ إِنْ كَانَ وَاقِفاً مُسْتَضْعَفاً فَكَبِّرْ وَ قُلِ اَللَّهُمَّ اِغْفِرْ« لِلَّذِينَ تٰابُوا وَ اِتَّبَعُوا سَبِيلَكَ وَ قِهِمْ عَذٰابَ اَلْجَحِيمِ»
Muhammad ibn Yaqub narrated from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Umar ibn Udhaynah from al-Fudayl ibn Yasar from Abu Ja’far (a.s), peace be upon him. He said: Imam al-Baqir (a.s) said: “When you pray (Salat Al Mayyit) over a believer, supplicate for him and strive in supplication. And if he was a Waqifi, deemed weak (mustad'af), then perform the takbir and say: ‘O’ Allah (swt), forgive those who repented and followed Your path, and protect them from the punishment of the blazing fire.’”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ غَالِبٍ عَنْ ثَابِتٍ أَبِي اَلْمِقْدَامِ قَالَ: كُنْتُ مَعَ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فَإِذَا بِجَنَازَةٍ لِقَوْمٍ مِنْ جِيرَتِهِ فَحَضَرَهَا وَ كُنْتُ قَرِيباً مِنْهُ فَسَمِعْتُهُ يَقُولُ« اَللَّهُمَّ إِنَّكَ خَلَقْتَ هَذِهِ اَلنُّفُوسَ وَأَنْتَ تُمِيتُهَا وَأَنْتَ تُحْيِيهَا وَأَنْتَ أَعْلَمُ بِسَرَائِرِهَا وَعَلاَنِيَتِهَا مِنَّا وَ مُسْتَقَرِّهَا وَ مُسْتَوْدَعِهَا اَللَّهُمَّ وَ هَذَا عَبْدُكَ وَ لاَ أَعْلَمُ مِنْهُ سُوءاً وَ أَنْتَ أَعْلَمُ بِهِ وَ قَدْ جِئْنَاكَ شَافِعِينَ لَهُ بَعْدَ مَوْتِهِ فَإِنْ كَانَ مُسْتَوْجِباً فَشَفِّعْنَا فِيهِ وَ اُحْشُرْهُ مَعَ مَنْ كَانَ يَتَوَلاَّهُ»
Muhammad ibn Yaqub narrated from a number of our companions from Sahl ibn Ziyad from al-Hasan ibn Mahbub from Abdillah ibn Ghalib from Thabit Abu al-Miqdam. He said: I was with Abu Ja’far (a.s), peace be upon him, when there came a funeral for some people from among his neighbors, so Imam (a.s) attended it. I was (standing) close to Imam (a.s), and I overheard Imam (a.s) say: “O’ Allah (swt), surely You (azj) created these souls, and You (azj) cause them to die, and You (azj) bring them to life, and You (azj) are more knowing of their secrets and their open matters than we are, and of their final abode and their place of deposit. O’ Allah (swt), this is Your servant, and I know no evil of him, but You (azj) are more knowing of him. We have come to You (azj) interceding for him after his death, so if he is deserving, then accept our intercession for him and resurrect him with those whom he used to follow.”
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لَمَّا مَاتَ عَبْدُ اَللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ حَضَرَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ جَنَازَتَهُ فَقَالَ عُمَرُ لِرَسُولِ اَللَّهِ يَا رَسُولَ اَللَّهِ أَ لَمْ يَنْهَكَ اَللَّهُ أَنْ تَقُومَ عَلَى قَبْرِهِ فَسَكَتَ فَقَالَ يَا رَسُولَ اَللَّهِ أَ لَمْ يَنْهَكَ اَللَّهُ أَنْ تَقُومَ عَلَى قَبْرِهِ فَقَالَ لَهُ« وَيْلَكَ وَ مَا يُدْرِيكَ مَا قُلْتُ إِنِّي قُلْتُ اَللَّهُمَّ اُحْشُ جَوْفَهُ نَاراً وَ اِمْلَأْ قَبْرَهُ نَاراً وَ أَصْلِهِ نَاراً»» قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« فَأَبْدَى مِنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مَا كَانَ يَكْرَهُ»
Muhammad ibn Yaqub narrated from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad ibn Uthman from al-Halabi from Abu Abdillah (a.s), peace be upon him. Imam al-Sadiq (a.s) said: “When Abdillah ibn Ubayy ibn Salul died, the Prophet (saws), blessings of Allah (swt) be upon him and his family, attended his funeral. So Umar said to the Messenger of Allah (swt): “O’ Messenger of Allah (swt), did Allah (swt) not forbid you from standing by his grave?” The Prophet (saws) remained silent. Then Umar said (repeated): “O Messenger of Allah (swt), did Allah (swt) not forbid you from standing by his grave?” So Prophet (saws) said to Umar: “Woe to you! And what do you know of what I said (over his grave)? Indeed, I said (over his grave); ‘O’ Allah (swt), fill his insides with fire, and fill his grave with fire, and expose him to fire.’” Abu Abdillah (a.s), peace be upon him, said: “So there appeared from the Messenger of Allah (swt), may Allah (swt) bless him and his family, that which He (saws) used to conceal.”
وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ اِبْنِ مَحْبُوبٍ عَنْ زِيَادِ بْنِ عِيسَى عَنْ عَامِرِ بْنِ اَلسِّمْطِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ رَجُلاً مِنَ اَلْمُنَافِقِينَ مَاتَ فَخَرَجَ اَلْحُسَيْنُ بْنُ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ يَمْشِي مَعَهُ فَلَقِيَهُ مَوْلًى لَهُ فَقَالَ لَهُ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ« أَيْنَ تَذْهَبُ يَا فُلاَنُ» قَالَ فَقَالَ لَهُ مَوْلاَهُ أَفِرُّ مِنْ جِنَازَةِ هَذَا اَلْمُنَافِقِ أَنْ أُصَلِّيَ عَلَيْهَا فَقَالَ لَهُ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ« اُنْظُرْ أَنْ تَقُومَ عَلَى يَمِينِي فَمَا تَسْمَعُنِي أَنْ أَقُولَ فَقُلْ مِثْلَهُ» فَلَمَّا أَنْ كَبَّرَ عَلَيْهِ وَلِيُّهُ قَالَ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ« اَللَّهُمَّ اِلْعَنْ فُلاَناً عَبْدَكَ أَلْفَ لَعْنَةٍ مُؤْتَلِفَةٍ غَيْرِ مُخْتَلِفَةٍ اَللَّهُمَّ أَخْزِ عَبْدَكَ فِي عِبَادِكَ وَ بِلاَدِكَ وَ أَصْلِهِ حَرَّ نَارِكَ وَ أَذِقْهُ أَشَدَّ عَذَابِكَ فَإِنَّهُ كَانَ يَتَوَلَّى أَعْدَاءَكَ وَ يُعَادِي أَوْ لِيَاءَكَ وَ يُبْغِضُ أَهْلَ بَيْتِ نَبِيِّكَ»»
And from him, from a number of our companions, from Sahl ibn Ziyad and Ali ibn Ibrahim from his father, all from Ibn Mahbub from Ziyad ibn Isa from Amir ibn al-Simt from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) said: “A man from among the hypocrites died, so Imam al-Husayn ibn Ali (a.s), peace be upon him, went out walking with him. A servant of Imam (a.s) met him, so al-Husayn (a.s), peace be upon him, said to him: ‘Where are you going, O’ so-and-so?’ He (the servant) replied: “I am fleeing from (attending) the funeral of this hypocrite, so that I do not pray over him.” So Imam al-Husayn (a.s), peace be upon him, said to him (the servant): “Stand to my right side and whatever you hear me say, then say (repeat) the same.” When the guardian (of the dead hypocrite) said the takbir over him, Imam al-Husayn (a.s), peace be upon him, said: ‘O’ Allah (swt), curse so-and-so, Your (this) servant, with a thousand united curses, not divided. O’ Allah (swt), disgrace Your (this) servant among Your servants and in Your lands, and expose him to the heat of Your fire, and make him taste the severest of Your punishments, for he used to be loyal to Your enemies and show enmity to Your friends (Imams (a.s)), and he hated the family of Your Prophet (saws).”
