Tahdhīb al-Aḥkām

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ كُلَيْبٍ اَلْأَسَدِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّكْبِيرِ عَلَى اَلْمَيِّتِ فَقَالَ بِيَدِهِ خَمْساً قُلْتُ فَكَيْفَ أَقُولُ إِذَا صَلَّيْتُ عَلَيْهِ قَالَ تَقُولُ« اَللَّهُمَّ عَبْدُكَ اِحْتَاجَ إِلَى رَحْمَتِكَ وَ أَنْتَ غَنِيٌّ عَنْ عَذَابِهِ اَللَّهُمَّ إِنْ كَانَ مُحْسِناً فَزِدْ فِي إِحْسَانِهِ وَ إِنْ كَانَ مُسِيئاً فَاغْفِرْ لَهُ»

Al-Husayn ibn Sa’id from Fadalah from Kulayb al-Asadi said: I asked Abu Abdillah (a.s), peace be upon him, about the takbir (declaration of ‘Allahu Akbar’) over the deceased. Imam (a.s) gestured with his hand five times. I asked: “Then what should I say when I pray over him?” Imam (a.s) said: “You say; ‘O’ Allah (swt), Your servant has become in need of Your mercy, and You are free of any need to punish him. O’ Allah (swt), if he was a doer of good, then increase his good deeds, and if he was a wrongdoer, then forgive him’.”

عَنْهُ عَنْ فَضَالَةَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلتَّكْبِيرُ عَلَى اَلْمَيِّتِ خَمْسُ تَكْبِيرَاتٍ»

From him, from Fadalah, from Abdullah ibn Sinan, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “The takbir over the deceased is five takbirs.”

عَنْهُ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ« كَبَّرَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ خَمْساً»

From him, from al-Qasim ibn Muhammad, from Ali ibn Abi Hamzah, from Abu Basir, from Abu Ja’far (a.s): Imam al-Baqir (a.s) said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, pronounced five takbirs (over the deceased).”

سعد بن عبد الله عن ابراهيم بن مهزيار عن اخيه علي عن حماد بن محمد عن شعيب عن ابي بصير عن ابي عبد الله عليه السلام قال التكبير على الميت خمس تكبيرات

Sa’ad ibn Abdullah from Ibrahim ibn Mahziyar from his brother Ali from Hammad ibn Muhammad from Shu‘ayb from Abu Basir from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “The takbir over the deceased is five takbirs.”

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيِّ بْنِ اَلصَّلْتِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنِ اِبْنِ بُكَيْرٍ عَنْ قُدَامَةَ بْنِ زَائِدَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ صَلَّى عَلَى اِبْنِهِ إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ فَكَبَّرَ عَلَيْهِ خَمْساً»

Ali ibn al-Husayn from Muhammad ibn Ahmad ibn Ali ibn al-Salt from Abdullah ibn al-Salt from al-Hasan ibn Ali from Ibn Bukayr from Qudamah ibn Zaydah who said: I heard Abu Ja’far (a.s), peace be upon him, say: “Indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, prayed (Salat Al Mayyit) over his son Ibrahim (a.s), peace be upon him, and He (saws) pronounced five takbirs over him.”

عَبْدُ اَللَّهِ بْنُ اَلصَّلْتِ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّكْبِيرِ عَلَى اَلْمَيِّتِ فَقَالَ« خَمْساً»

Abdullah ibn al-Salt from al-Hasan ibn Mahbub from Abu Walad who said: I asked Abu Abdillah (a.s), peace be upon him, about the takbirs over the deceased. Imam (a.s) said: “Five (takbirs).”

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ اَلْبَرْقِيِّ عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ اَلْخَزَّازِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّكْبِيرِ عَلَى اَلْجِنَازَةِ هَلْ فِيهِ شَيْءٌ مُوَقَّتٌ أَمْ لاَ فَقَالَ« لاَ كَبَّرَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَحَدَ عَشَرَ وَ تِسْعاً وَ سَبْعاً وَ خَمْساً وَ سِتّاً وَ أَرْبَعاً»

As for what was narrated by Ahmad ibn Muhammad ibn Isa from Muhammad ibn Khalid al-Barqi from Ahmad ibn al-Nadr al-Khazzaz from ‘Amr ibn Shimr from Jabir, who said: I asked Abu Ja’far (a.s), peace be upon him, about the takbir over the funeral, is there something fixed (in number) in it or not? Imam (a.s) said: “No. The Messenger of Allah (swt), may Allah (swt) bless him and his family, pronounced eleven, nine, seven, five, six, and four takbirs (over the deceased).”

قال محمد بن الحسن ما تضمن هذا الخبر من زيادة التكبير على الخمس مرات متروك بالاجماع ويجوز ان يكون عليه السلام أخبر عن فعل النبي ص بذلك لانه كان يكبر على جنازة واحدة أو اثنتين فكان يجاء بجنازة اخرى فيبتدئ من حيث انتهى خمس تكبيرات فإذا اضيف إلى ما كان كبر زاد على الخمس تكبيرات وذلك جايز على ما سنبينه فيما بعد إن شاء الله تعالى وأما ما يتضمن من الاربع تكبيرات فمحمول على التقية لانه مذهب المخالفين أو يكون أخبر عن فعل النبي صلى الله عليه وآله مع المنافقين والمتهمين بالاسلام لانه عليه السلام كذا كان يفعل والذي يدل على ذلك ما رواه

قال محمد بن الحسن ما تضمن هذا الخبر من زيادة التكبير على الخمس مرات متروك بالاجماع ويجوز ان يكون عليه السلام أخبر عن فعل النبي ص بذلك لانه كان يكبر على جنازة واحدة أو اثنتين فكان يجاء بجنازة اخرى فيبتدئ من حيث انتهى خمس تكبيرات فإذا اضيف إلى ما كان كبر زاد على الخمس تكبيرات وذلك جايز على ما سنبينه فيما بعد إن شاء الله تعالى وأما ما يتضمن من الاربع تكبيرات فمحمول على التقية لانه مذهب المخالفين أو يكون أخبر عن فعل النبي صلى الله عليه وآله مع المنافقين والمتهمين بالاسلام لانه عليه السلام كذا كان يفعل والذي يدل على ذلك ما رواه

الحسين بن سعيد عن محمد بن ابي عمير عن حماد بن عثمان وهشام بن سالم عن ابي عبد الله عليه السلام قال كان رسول الله صلى الله عليه وآله يكبر على قوم خمسا وعلى آخرين أربعا فإذا كبر على رجل أربعا اتهم

Al-Husayn ibn Sa’id from Muhammad ibn Abi ‘Umayr from Hammad ibn Uthman and Hisham ibn Salim from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, used to pronounce five takbirs (of Salat Al Mayyit) over some people and four over others. So if He (saws) pronounced four takbirs over a man, he would be regarded with suspicion.” (meaning it was commanded to Prophet (saws) to recite four takbir over the deceased hypocrites)

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ عَبْدِ اَللَّهِ بْنِ جَعْفَرٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« صَلَّى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ عَلَى جِنَازَةٍ فَكَبَّرَ عَلَيْهِ خَمْساً وَ صَلَّى عَلَى آخَرَ فَكَبَّرَ عَلَيْهِ أَرْبَعاً فَأَمَّا اَلَّذِي كَبَّرَ عَلَيْهِ خَمْساً فَحَمِدَ اَللَّهَ وَ مَجَّدَهُ فِي اَلتَّكْبِيرَةِ اَلْأُولَى وَ دَعَا فِي اَلثَّانِيَةِ لِلنَّبِيِّ وَ دَعَا فِي اَلثَّالِثَةِ لِلْمُؤْمِنِينَ وَ اَلْمُؤْمِنَاتِ وَ دَعَا فِي اَلرَّابِعَةِ لِلْمَيِّتِ وَ اِنْصَرَفَ فِي اَلْخَامِسَةِ وَ أَمَّا اَلَّذِي كَبَّرَ عَلَيْهِ أَرْبَعاً فَحَمِدَ اَللَّهَ وَ مَجَّدَهُ فِي اَلتَّكْبِيرَةِ اَلْأُولَى وَ دَعَا لِنَفْسِهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ أَهْلِ بَيْتِهِ عَلَيهِمُ اَلسَّلاَمُ فِي اَلثَّانِيَةِ وَ دَعَا لِلْمُؤْمِنِينَ وَ اَلْمُؤْمِنَاتِ فِي اَلثَّالِثَةِ وَ اِنْصَرَفَ فِي اَلرَّابِعَةِ فَلَمْ يَدْعُ لَهُ لِأَنَّهُ كَانَ مُنَافِقاً»

Ali ibn al-Husayn from Abdullah ibn Ja’far from Ibrahim ibn Mahziyar from his brother Ali from Isma’il ibn Hammam from Abu al-Hasan (a.s), peace be upon him, who said that Abu Abdillah (a.s), peace be upon him, said: Imam al-Sadiq (a.s) said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, prayed over a funeral and pronounced five takbirs over it, and He (saws) prayed over another and pronounced four takbirs over it. As for the one over whom Prophet (saws) pronounced five takbirs; He (saws) praised Allah (swt) and glorified Him (azj) in the first takbir, And in the second, He (saws) supplicated for the Prophet (saws) (himself), And in the third, He (saws) supplicated for the believing men and believing women, And in the fourth, He (saws) supplicated for the deceased, And He (saws) concluded in the fifth. As for the one over whom Prophet (saws) pronounced four takbirs; He (saws) praised Allah (swt) and glorified Him (azj) in the first takbir, And in the second, He (saws) supplicated for the himself, may Allah (swt) bless him and his family, and for his household, peace be upon them, And in the third, He (saws) supplicated for the believing men and believing women, And He (saws) concluded in the fourth and He (saws) did not supplicate for him, because he was a hypocrite.”

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ قَالَ: قُلْتُ لِجَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ إِنَّا نَتَحَدَّثُ بِالْعِرَاقِ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ صَلَّى عَلَى سَهْلِ بْنِ حُنَيْفٍ فَكَبَّرَ عَلَيْهِ سِتّاً ثُمَّ اِلْتَفَتَ إِلَى مَنْ كَانَ خَلْفَهُ فَقَالَ« إِنَّهُ كَانَ بَدْرِيّاً» قَالَ فَقَالَ جَعْفَرٌ عَلَيْهِ اَلسَّلاَمُ« إِنَّهُ لَمْ يَكُنْ كَذَا وَ لَكِنَّهُ صَلَّى عَلَيْهِ خَمْساً ثُمَّ رَفَعَهُ وَ مَشَى بِهِ سَاعَةً ثُمَّ وَضَعَهُ فَكَبَّرَ عَلَيْهِ خَمْساً فَفَعَلَ ذَلِكَ خَمْسَ مَرَّاتٍ حَتَّى كَبَّرَ عَلَيْهِ خَمْساً وَ عِشْرِينَ تَكْبِيرَةً»

Ali ibn al-Husayn from Ahmad ibn Idris from Muhammad ibn Salim from Ahmad ibn al-Nadr from ‘Amr ibn Shimr who said: I said to Imam Ja’far ibn Muhammad (a.s), peace be upon him: “May I be your ransom, we speak in Iraq that Imam Ali (a.s), peace be upon him, prayed over Sahl ibn Hunayf and pronounced six takbirs over him, then turned to those who were behind him and said: ‘Indeed, he was a Badri (a participant in the Battle of Badr)’.” He (‘Amr ibn Shimr) said: “So Imam Ja’far (a.s), peace be upon him, said: ‘It was not so, but Imam Ali (a.s) prayed over him with five takbirs, then lifted him and walked with him for a while, then placed him down and pronounced five takbirs over him (again), And Imam (a.s) did that five times, until He (a.s) had pronounced over him twenty-five takbirs.”

ويحتمل أن يكون المراد بالخبر إذا كان أهل الميت يريدون ان يكبروا عليه اربعا فيتركون مع اختيارهم يدل على ذلك ما رواه

And it is possible that what is meant by the report is: “If the family of the deceased wishes that four takbirs be pronounced over him, then they may leave it (at four) by their choice.” What indicates this is that which was narrated:

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ عُقْبَةَ عَنْ جَعْفَرٍ قَالَ: سُئِلَ جَعْفَرٌ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّكْبِيرِ عَلَى اَلْجَنَائِزِ فَقَالَ« ذَاكَ إِلَى أَهْلِ اَلْمَيِّتِ مَا شَاءُوا كَبَّرُوا» فَقِيلَ إِنَّهُمْ يُكَبِّرُونَ أَرْبَعاً فَقَالَ« ذَاكَ إِلَيْهِمْ» ثُمَّ قَالَ« أَ مَا بَلَغَكُمْ أَنَّ رَجُلاً صَلَّى عَلَيْهِ عَلِيٌّ عَلَيْهِ اَلسَّلاَمُ فَكَبَّرَ عَلَيْهِ خَمْساً حَتَّى صَلَّى عَلَيْهِ خَمْسَ صَلَوَاتٍُ يُكَبِّرُ فِي كُلِّ صَلاَةٍ خَمْسَ تَكْبِيرَاتٍ» قَالَ« ثُمَّ قَالَ« إِنَّهُ بَدْرِيٌّ عَقَبِيٌّ أُحُدِيٌّ وَكَانَ مِنَ اَلنُّقَبَاءِ اَلَّذِينَ اِخْتَارَهُمْ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ مِنَ اَلاِثْنَيْ عَشَرَ فَكَانَتْ لَهُ خَمْسُ مَنَاقِبَ» فَصَلَّى عَلَيْهِ لِكُلِّ مَنْقَبَةٍ صَلاَةً»

Ahmad ibn Muhammad ibn Isa from Muhammad ibn Isma’il ibn Bazi‘ from Muhammad ibn ‘Udhafir from ‘Uqbah from Imam Ja’far (a.s), who said: Imam Ja’far (a.s), peace be upon him, was asked about the takbir over the funerals. Imam (a.s) said: “That is up to the family of the deceased whatever they wish, they may pronounce in takbirs.” It was said to Imam (a.s): “They (chose to) pronounce four takbirs.” Imam (a.s) said: “That is up to them.” Then Imam (a.s) said: “Has it (a report)not reached you that a man was prayed over by Imam Ali (a.s), peace be upon him, and Imam (a.s) pronounced five takbirs over him until he prayed over him five prayers, pronouncing five takbirs in each (Salat Al Mayyit) prayer?” He (Uqbah) said: “Then Imam (a.s) said: ‘Indeed, he was a Badri, ‘Uqabi, Uhudi, and he was among the naqib (leaders) whom the Messenger of Allah (swt), may Allah (swt) bless him and his family, chose from among the twelve, so he had five virtues’. Therefore, Imam Ali (a.s) prayed over him; one (Salat Al Mayyit) prayer for each virtue.”

ويحتمل ان يكون أراد عليه السلام بقوله أربعا ما يقرأ بين التكبيرات لان التكبيرة الخامسة ليس بعدها دعاء وإنما ينصرف بها عن الجنازة يدل على ذلك ما رواه

And it is possible that Imam (a.s), peace be upon him, intended by his saying “four”, what is recited between the takbirs, because there is no supplication after the fifth takbir. Rather, with it (fifth takbir), the (Salat Al Mayyit) prayer over the deceased is concluded. This is indicated by what was narrated:

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ اَلْكُوفِيِّ وَ لَقَبُهُ حَمْدَانُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُحَمَّدِ بْنِ يَزِيدَ عَنْ أَبِي بَصِيرٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ جَالِساً فَدَخَلَ رَجُلٌ فَسَأَلَهُ عَنِ اَلتَّكْبِيرِ عَلَى اَلْجَنَائِزِ فَقَالَ« خَمْسُ تَكْبِيرَاتٍ» ثُمَّ دَخَلَ آخَرُ فَسَأَلَهُ عَنِ اَلصَّلاَةِ عَلَى اَلْجَنَائِزِ فَقَالَ لَهُ« أَرْبَعُ صَلَوَاتٍُ» فَقَالَ اَلْأَوَّلُ جُعِلْتُ فِدَاكَ سَأَلْتُكَ فَقُلْتَ خَمْساً وَ سَأَلَكَ هَذَا فَقُلْتَ أَرْبَعاً فَقَالَ« إِنَّكَ سَأَلْتَنِي عَنِ اَلتَّكْبِيرِ وَ سَأَلَنِي هَذَا عَنِ اَلصَّلاَةِ» ثُمَّ قَالَ« إِنَّهَا خَمْسُ تَكْبِيرَاتٍ بَيْنَهُنَّ أَرْبَعُ صَلَوَاتٍُ» ثُمَّ بَسَطَ كَفَّهُ فَقَالَ« إِنَّهُنَّ خَمْسُ تَكْبِيرَاتٍ بَيْنَهُنَّ أَرْبَعُ صَلَوَاتٍُ»

Ali ibn al-Husayn from Muhammad ibn Yahya from Muhammad ibn Ahmad al-Kufi, whose nickname was Hamdan, from Muhammad ibn Abdullah from Muhammad ibn Abi Hamzah from Muhammad ibn Yazid from Abu Basir who said: I was sitting with Abu Abdillah (a.s), peace be upon him, when a man entered and asked Imam (a.s) about the (amount of) takbir over the funerals. Imam (a.s) said: “Five takbirs.” Then another man entered and asked Imam (a.s) about the prayer over the funerals. Imam (a.s) said to him: “Four prayers.” So the first man said: “May I be your ransom, I asked you and you said five (takbirs), and this one asked you and you said four (takbirs).” Imam (a.s) said: “You asked me about the takbirs, and this one asked me about the prayers.” Then Imam (a.s) said: “They are five takbirs, between them are four prayers.” Then Imam (a.s) opened his palm and said: “Indeed, they are five takbirs, between them are four prayers.”

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنِ اَلْحَسَنِ بْنِ أَحْمَدَ اَلْمِنْقَرِيِّ عَنْ يُونُسَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ قَالَ:« اَلصَّلاَةُ عَلَى اَلْجَنَائِزِ اَلتَّكْبِيرَةُ اَلْأُولَى اِسْتِفْتَاحُ اَلصَّلاَةِ وَ اَلثَّانِيَةُ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ اَلثَّالِثَةُ اَلصَّلاَةُ عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ عَلَى أَهْلِ بَيْتِهِ وَ اَلثَّنَاءُ عَلَى اَللَّهِ وَ اَلرَّابِعَةُ لَهُ وَ اَلْخَامِسَةُ يُسَلِّمُ وَ يَقِفُ مِقْدَارَ مَا بَيْنَ اَلتَّكْبِيرَتَيْنِ وَ لاَ يَبْرَحُ حَتَّى يُحْمَلَ اَلسَّرِيرُ مِنْ بَيْنِ يَدَيْهِ»

Ali ibn al-Husayn from Muhammad ibn Yahya from Muhammad ibn al-Husayn from ‘Ubayys ibn Hisham from al-Hasan ibn Ahmad al-Minqari from Yunus from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “The prayer over the funerals; the first takbir is the opening of the prayer, the second is to bear witness that there is ‘No God but Allah (swt)’ and that ‘(Prophet) Muhammad (saws) is the Messenger of Allah (swt)’, may Allah (swt) bless him and his family, the third is the prayer upon the Prophet (saws), may Allah (swt) bless him and his family, and upon his household, and praise of Allah (swt), the fourth is for (prayer for) him (the deceased), and the fifth is the salutation, And he (imam of prayer) stands for the amount of time between two takbirs and does not leave until the bier is lifted from in front of him (imam of prayer).”

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عُبَيْدِ اَللَّهِ اَلْقُمِّيِّ عَنْ عَبْدِ اَللَّهِ بْنِ مَيْمُونٍ اَلْقَدَّاحِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ:« أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ إِذَا صَلَّى عَلَى مَيِّتٍ يَقْرَأُ بِفَاتِحَةِ اَلْكِتَابِ وَ يُصَلِّي عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ»

As for what was narrated by Muhammad ibn Ahmad ibn Yahya from Ja’far ibn Muhammad from ‘Ubaydullah al-Qummi from Abdullah ibn Maymun al-Qaddah from Imam Ja’far (a.s), from his father (a.s): Imam al-Baqir (a.s) said: “Indeed, Imam Ali (a.s), peace be upon him, when He (a.s) prayed over a deceased person, He (a.s) would recite the ‘Fatihati al-Kitab’ (Surah al-Fatiha) and send blessings upon the Prophet (saws), may Allah (swt) bless him and his family.”

فالوجه في هذا الخبر ما قدمناه من التقية لانا قد دللنا على ان الصلاة على الميت لا قراءة فيها بفاتحة الكتاب وهذا الخبر والذي تقدم موافق لبعض العامة على ما قدمنا القول فيه فلا ينبغي أن يكون عليه العمل

The proper interpretation of this report is what we have previously stated regarding taqiyyah (dissimulation), because we have already demonstrated that the prayer over the deceased does not include the recitation of the ‘Fatihat al-Kitab’ (Surah al-Fatihah). And this report, as well as the one that preceded it, agrees with the view of some of the general public (‘ammah, non-Shia) as we have previously explained, so it should not be acted upon.

سهل بن زياد عن احمد بن محمد بن ابي نصر عن موسى بن بكر عن ابي الحسن عليه السلام قال إذا صليت على المرأة فقم عند رأسها وأذا صليت على الرجل فقم عند صدره

Sahl ibn Ziyad from Ahmad ibn Muhammad ibn Abi Nasr from Musa ibn Bakr from Abu al-Hasan (a.s): Imam (a.s) said: “When you pray (Salat Al Mayyit) over a woman, stand at her head; and when you pray (Salat Al Mayyit) over a man, stand at his chest.”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ أَبِيهِ زَكَرِيَّا بْنِ مُوسَى عَنِ اَلْقَاسِمِ بْنِ عُبَيْدِ اَللَّهِ اَلْقُمِّيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي عَلَى جِنَازَةٍ وَحْدَهُ قَالَ« نَعَمْ» قُلْتُ فَاثْنَانِ يُصَلِّيَانِ عَلَيْهَا قَالَ «نَعَمْ وَ لَكِنْ يَقُومُ اَلْآخَرُ خَلْفَ اَلْآخَرِ وَ لاَ يَقُومُ بِجَنْبِهِ»

Ali ibn Ibrahim, from his father, from Yahya ibn Zakariyya, from his father Zakariyya ibn Musa, from al-Qasim ibn Ubaydullah al-Qummi, said: I asked Abu Abdillah (a.s) about a man who prays over a funeral alone. Imam (a.s) said: “Yes (it is allowed).” I asked: “And what if two pray over it?” Imam (a.s) said: “Yes (it is allowed), but the other should stand behind the one leading, and not stand beside him.”

عَلِيٌّ عَنْ أَبِيهِ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« قَالَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: «خَيْرُ اَلصُّفُوفِ فِي اَلصَّلاَةِ اَلْمُقَدَّمُ وَ خَيْرُ اَلصُّفُوفِ فِي اَلْجَنَائِزِ اَلْمُؤَخَّرُ» قِيلَ يَا رَسُولَ اَللَّهِ وَلِمَ قَالَ« صَارَ سُتْرَةً لِلنِّسَاءِ»»

Ali, from his father, from al-Nawfali, from al-Sakuni, from Abu Abdillah (a.s), peace be upon him, said: Imam al-Sadiq (a.s) said: “The Prophet, may Allah (swt) bless him and his family, said: ‘The best of the rows in prayer is the front one, and the best of the rows in funerals is the last one.’ It was asked: “O Messenger of Allah (swt), and why is that?” Prophet (saws) said: “Because it becomes a screen (barrier), for the women.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ اَلْفَضْلِ بْنِ عَبْدِ اَلْمَلِكِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ هَلْ يُصَلَّى عَلَى اَلْمَيِّتِ فِي اَلْمَسْجِدِ قَالَ« نَعَمْ»

Ahmad ibn Muhammad ibn Isa, from al-Husayn ibn Sa'id, from Fadalah, from Aban ibn Uthman, from al-Fadl ibn Abd al-Malik, said: I asked Abu Abdillah (a.s), peace be upon him: “Is it permitted to pray over the deceased in the mosque?” Imam (a.s) said: “Yes.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: مِثْلَ ذَلِكَ.

Sa’ad ibn Abdillah, from Muhammad ibn al-Husayn, from Muhammad ibn Sinan, from al-Ala ibn Razin, from Muhammad ibn Muslim, from one of the two Imams (a.s), peace be upon them: The same as that.

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا دَخَلَ وَقْتُ صَلاَةٍ مَكْتُوبَةٍ فَابْدَأْ بِهَا قَبْلَ اَلصَّلاَةِ عَلَى اَلْمَيِّتِ إِلاَّ أَنْ يَكُونَ مَبْطُوناً أَوْ نُفَسَاءَ أَوْ نَحْوَ ذَلِكَ»

Sa’ad ibn Abdillah, from Muhammad ibn al-Husayn, from Yazid ibn Ishaq Sha'ir, from Harun ibn Hamzah, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “When the time of an obligatory prayer enters, begin with it before the prayer over the deceased, unless the deceased had abdominal illness (mabtun) or was a woman in postpartum bleeding (nufasa) or something like that.” (meaning to hurry and pray Salat Al Mayyit and bury such deceased with such cases)

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ إِذَا حَضَرْتُ اَلصَّلاَةَ عَلَى اَلْجِنَازَةِ فِي وَقْتِ مَكْتُوبَةٍ فَبِأَيِّهَا أَبْدَأُ فَقَالَ« عَجِّلِ اَلْمَيِّتَ إِلَى قَبْرِهِ إِلاَّ أَنْ تَخَافَ أَنْ يَفُوتَ وَقْتُ اَلْفَرِيضَةِ وَ لاَ تَنْتَظِرْ بِالصَّلاَةِ عَلَى اَلْجَنَائِزِ طُلُوعَ اَلشَّمْسِ وَ لاَ غُرُوبَهَا»

Ali ibn al-Husayn, from Ahmad ibn Idris, from Muhammad ibn Salim, from Ahmad ibn al-Nadr, from Amr ibn Shimr, from Jabir, said: I said to Abu Ja’far (a.s), peace be upon him: “If I am present for the funeral prayer at the time of an obligatory prayer, which one should I begin with?” Imam (a.s) said: “Hasten the deceased to his grave, unless you fear that the time for the obligatory prayer will pass. And do not delay the prayer over the deceased until the rising of the sun or its setting.” (meaning to hasten to bury the deceased, as possible)

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُوسَى بْنِ اَلْقَاسِمِ اَلْبَجَلِيِّ وَ أَبِي قَتَادَةَ اَلْقُمِّيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ صَلاَةِ اَلْجَنَائِزِ إِذَا اِحْمَرَّتِ اَلشَّمْسُ أَ يَصْلُحُ أَوْلاَ قَالَ« لاَ صَلاَةَ فِي وَقْتِ صَلاَةٍ» وَ قَالَ« إِذَا وَجَبَتِ اَلشَّمْسُ فَصَلِّ اَلْمَغْرِبَ ثُمَّ صَلِّ عَلَى اَلْجَنَائِزِ

Ahmad ibn Muhammad ibn Isa, from Musa ibn al-Qasim al-Bajali and Abu Qatadah al-Qummi, from Ali ibn Ja’far, from his brother Musa ibn Ja’far, peace be upon them, said: I asked Imam al-Kadhim (a.s) about the funeral prayer if the sun has turned red, does it become valid or not? Imam (a.s) said: “There is no prayer during the time of (another) prayer.” And Imam (a.s) said: “When the sun sets, then perform the Maghrib prayer, then perform the prayer over the funeral.”

حُمَيْدُ بْنُ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ هَلْ يَمْنَعُكَ شَيْءٌ مِنْ هَذِهِ اَلسَّاعَاتِ عَنِ اَلصَّلاَةِ عَلَى اَلْجَنَائِزِ فَقَالَ« لاَ»

Humayd ibn Ziyad, from al-Hasan ibn Muhammad ibn Sama'ah, from more than one person, from Aban, from Muhammad ibn Muslim, said: I asked Abu Abdillah (a.s), peace be upon him: “Do any of these hours prevent you from praying over the funerals?” Imam (a.s) said, “No.”

أبو علي الاشعري عن محمد بن عبد الجبار عن صفوان بن يحيى عن العلا بن رزين عن محمد بن مسلم عن ابي جعفر عليه السلام قال يصلى على الجنازة في كل ساعة انها ليست بصلاة ركوع ولا سجود وإنما تكره الصلاة عند طلوع الشمس وعند غروبها التي فيها الخشوع والركوع والسجود لانها تغرب بين قرني شيطان وتطلع بين قرني شيطان

Abu Ali al-Ash'ari, from Muhammad ibn Abd al-Jabbar, from Safwan ibn Yahya, from al-Ala ibn Razin, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, said: Imam al-Baqir (a.s) said: “The funeral prayer is performed at any hour, for it is not a prayer of bowing (ruku') or prostration (sujud). Rather, what is disliked is the prayer at sunrise and at sunset the one that contains humility (khushu), bowing (rukuh), and prostration (sujud) because sun sets between the horns of a devil and it rises between the horns of a devil.” (meaning metaphorical warning not to imitate non-Islamic or pagan rituals as they used to do)

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لاَ بَأْسَ بِالصَّلاَةِ عَلَى اَلْجَنَائِزِ حِينَ تَغِيبُ اَلشَّمْسُ وَ حِينَ تَطْلُعُ إِنَّمَا هُوَ اِسْتِغْفَارٌ»

Ahmad ibn Muhammad, from Ibn Abi Umayr, from Hammad ibn Uthman, from Ubaydullah al-Halabi, from Abu Abdillah (a.s), peace be upon him, said: Imam al-Sadiq (a.s) said: “There is no harm in performing the funeral prayer when the sun sets and when it rises; it is merely a seeking of forgiveness.”

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبَانٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« تُكْرَهُ اَلصَّلاَةُ عَلَى اَلْجَنَائِزِ حِينَ تَصْفَرُّ اَلشَّمْسُ وَ حِينَ تَطْلُعُ»

As for what was narrated by al-Husayn ibn Sa'id from al-Qasim ibn Muhammad from Aban from Abd al-Rahman ibn Abi Abdillah from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “It is disliked to perform the funeral prayer when the sun turns yellow and when it rises.”

فهذا الخبر صريح بالكراهية دون الحظر ويمكن أن يكون وجه الكراهية في ذلك انه مذهب بعض العامة فخرج مخرج التقية

This report is explicit in indicating dislike (karahah) rather than prohibition (hurmah), and it is possible that the reason for the dislike in this matter is that it is the view of some of the general public (al-‘ammah), so it was expressed in the form of taqiyyah (dissimulation).

سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ اَلْعَلاَءِبْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ كَيْفَ يُصَلَّى عَلَى اَلرِّجَالِ وَ اَلنِّسَاءِ فَقَالَ« يُوضَعُ اَلرِّجَالُ مِمَّا يَلِي اَلرِّجَالَ وَ اَلنِّسَاءُ خَلْفَ اَلرِّجَالِ»

Sahl ibn Ziyad, from Ahmad ibn Muhammad ibn Abi Nasr, from al-Ala ibn Razin, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, said: I asked Imam al-Baqir (a.s): “How is the funeral prayer performed over men and women?” (meaning the congregation) Imam (a.s) said: “The men are placed in the front where the men stand, and the women are placed behind the men.”

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ إِذَا صَلَّى عَلَى اَلْمَرْأَةِ وَاَلرَّجُلِ قَدَّمَ اَلْمَرْأَةَ وَ أَخَّرَ اَلرَّجُلَ فَإِذَا صَلَّى عَلَى اَلْعَبْدِ وَ اَلْحُرِّ قَدَّمَ اَلْعَبْدَ وَ أَخَّرَ اَلْحُرَّ وَ إِذَا صَلَّى عَلَى اَلصَّغِيرِ وَ اَلْكَبِيرِ قَدَّمَ اَلصَّغِيرَ وَ أَخَّرَ اَلْكَبِيرَ»

From him, from Muhammad ibn Sinan, from Talhah ibn Zayd, from Abu Abdillah (a.s), peace be upon him, who said: When Imam (a.s) performed the funeral prayer over a woman and a man (together), He (a.s) would place the woman in front (of the man) and the man behind (meaning closest to the imam of prayer). And when Imam (a.s) performed the funeral prayer over a slave and a free man (together), he would place the slave in front (of the free man) and the free man behind (meaning closest to the imam of prayer). And when Imam (a.s) performed the funeral prayer over a child and an elder (together), He (a.s) would place the child in front (of the elder) and the elder behind (meaning closest to the imam of prayer).”

حُمَيْدُ بْنُ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ جَنَائِزِ اَلرِّجَالِ وَ اَلنِّسَاءِ إِذَا اِجْتَمَعَتْ فَقَالَ« تُقَدَّمُ اَلرِّجَالُ فِي كِتَابِ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ»

Humayd ibn Ziyad, from al-Hasan ibn Muhammad ibn Sama'ah, from more than one person, from Aban ibn Uthman, from Abd al-Rahman ibn Abi Abdillah, said: I asked Abu Abdillah (a.s), peace be upon him, about the funerals of men and women, when they are gathered (prayed upon) together. Imam (a.s) said: “The men are placed in front, this is in the ‘Book of Ali (a.s)’, peace be upon him.” (meaning the women bier is placed, then the man, who will be closest to the imam of prayer)

مُحَمَّدُ بْنُ أَحْمَدَ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُصَلِّي عَلَى مَيِّتَيْنِ أَوْ ثَلاَثَةِ مَوْتَى كَيْفَ يُصَلِّي عَلَيْهِمْ قَالَ« إِنْ كَانَ ثَلاَثَةً أَوِ اِثْنَيْنِ أَوْ عَشَرَةً أَوْ أَكْثَرَ مِنْ ذَلِكَ فَلْيُصَلِّ عَلَيْهِمْ صَلاَةً وَاحِدَةً يُكَبِّرُ عَلَيْهِمْ خَمْسَ تَكْبِيرَاتٍ كَمَا يُصَلِّي عَلَى مَيِّتٍ وَاحِدٍ وَ قَدْ صَلَّى عَلَيْهِمْ جَمِيعاً يَضَعُ مَيِّتاً وَاحِداً ثُمَّ يَجْعَلُ اَلْآخَرَ إِلَى أَلْيَةِ اَلْأَوَّلِ ثُمَّ يَجْعَلُ رَأْسَ اَلثَّالِثِ إِلَى أَلْيَةِ اَلثَّانِي شِبْهَ اَلْمَدْرَجِ حَتَّى يَفْرُغَ مِنْهُمْ كُلِّهِمْ مَا كَانُوا فَإِذَا سَوَّاهُمْ هَكَذَا قَامَ فِي اَلْوَسَطِ فَكَبَّرَ خَمْسَ تَكْبِيرَاتٍ يَفْعَلُ كَمَا يَفْعَلُ إِذَا صَلَّى عَلَى مَيِّتٍ وَاحِدٍ سُئِلَ فَإِنْ كَانُوا مَوْتَى رِجَالاً وَنِسَاءً» قَالَ« يَبْدَأُ بِالرِّجَالِ فَيَجْعَلُ رَأْسَ اَلثَّانِي إِلَى أَلْيَةِ اَلْأَوَّلِ حَتَّى يَفْرُغَ مِنَ اَلرِّجَالِ كُلِّهِمْ ثُمَّ يَجْعَلُ رَأْسَ اَلْمَرْأَةِ إِلَى أَلْيَةِ اَلرَّجُلِ اَلْأَخِيرِ ثُمَّ يَجْعَلُ رَأْسَ اَلْمَرْأَةِ اَلْأُخْرَى إِلَى رَأْسِ اَلْمَرْأَةِ اَلْأُولَى حَتَّى يَفْرُغَ مِنْهُمْ كُلِّهِمْ فَإِذَا سَوَّى هَكَذَا قَامَ فِي اَلْوَسَطِ وَسَطِ اَلرِّجَالِ فَكَبَّرَ وَ صَلَّى عَلَيْهِمْ كَمَا يُصَلِّي عَلَى مَيِّتٍ وَاحِدٍ» سُئِلَ عَنْ مَيِّتٍ صُلِّيَ عَلَيْهِ فَلَمَّا سَلَّمَ اَلْإِمَامُ فَإِذَا اَلْمَيِّتُ مَقْلُوبٌ رِجْلَيْهِ إِلَى مَوْضِعِ رَأْسِهِ قَالَ« يُسَوَّى وَ تُعَادُ اَلصَّلاَةُ عَلَيْهِ وَ إِنْ كَانَ قَدْ حُمِلَ مَا لَمْ يُدْفَنْ فَإِنْ كَانَ قَدْ دُفِنَ فَقَدْ مَضَتِ اَلصَّلاَةُ وَ لاَ يُصَلَّى عَلَيْهِ وَ هُوَ مَدْفُونٌ»

Muhammad ibn Ahmad, from Ahmad ibn al-Hasan ibn Ali, from Amr ibn Sa’id, from Musaddiq ibn Sadaqah, from Ammar ibn Musa, from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) was asked regarding a man who performs the funeral prayer over two or three deceased persons (together), how should he pray over them? Imam (a.s) said: “If they are three, or two, or ten, or more than that, let him perform one prayer over them. He (leader of prayer) should pronounce five takbirs over them, just as he does for a single deceased person. He has thus prayed over all of them. He should place one deceased person, then place the next one at the buttocks (Aliyah) of the first, then place the head of the third at the buttocks (aliyah) of the second, in a stepped arrangement (shibh al-madrar) until he finishes arranging all of them, however many they may be. Once he has arranged them like this, he should stand in the middle and pronounce five takbirs, doing just as he would when praying over a single deceased person.” Imam (a.s) was asked, “And if they are deceased men and women?” Imam (a.s) said: “He begins with the men, placing the head of the second at the buttocks (Aliyah) of the first, until he finishes with all the men. Then he places the head of the woman at the buttocks (Aliyah) of the last man. Then he places the head of the next woman at the head of the first woman, until he finishes arranging all of them. Once he has arranged them in this way, he stands in the middle, in the center of the men, and pronounces the takbirs and performs the prayer over them just as he does when praying over a single deceased person.” Imam (a.s) was asked about a deceased person over whom the funeral prayer was performed, and after the imam (of prayer) had given the taslim, it was discovered that the deceased was turned around, with his feet where his head should have been. Imam (a.s) said: “He should be straightened, and the prayer should be repeated over him. And if he had been carried away but not yet buried, then it is to be repeated. But if he has already been buried, then the prayer has passed and is not to be repeated while he is buried.”

أَبُو عَلِيٍّ اَلْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرِّجَالِ وَاَلنِّسَاءِ كَيْفَ يُصَلَّى عَلَيْهِمْ قَالَ« اَلرَّجُلُ أَمَامَ اَلنِّسَاءِ مِمَّا يَلِي اَلْإِمَامَ يَصُفُّ بَعْضُهُمْ عَلَى أَثَرِ بَعْضٍ»

Abu Ali al-Ash'ari, from Muhammad ibn Abd al-Jabbar, from Safwan ibn Yahya, from al-Ala, from Muhammad ibn Muslim, from one of the two Imams (a.s), peace be upon them, said: I asked Imam (a.s) about (Salat Al Mayyit) men and women (together), how is the funeral prayer performed over them? Imam (a.s) said: “The man is placed in front of the women, in the position closest to the imam (of prayer), and they are lined up, one following another.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ زُرَارَةَ وَ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: فِي اَلرَّجُلِ وَ اَلْمَرْأَةِ كَيْفَ يُصَلَّى عَلَيْهِمَا فَقَالَ« يُجْعَلُ اَلرَّجُلُ وَ اَلْمَرْأَةُ وَ يَكُونُ اَلرَّجُلُ مِمَّا يَلِي اَلْإِمَامَ»

Ahmad ibn Muhammad, from Muhammad ibn Abi Umayr, from Hammad, from Zurarah and al-Halabi: Imam al-Sadiq (a.s) was asked regarding a man and a woman (together), how is the funeral prayer performed over them? Imam (a.s) said: “The man and the woman are placed together, and the man is positioned closest to the imam (of prayer).” (meaning Infront of the imam of prayer)

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ عَبْدِ اَللَّهِ بْنِ جَعْفَرٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ اِبْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي جَنَائِزِ اَلرِّجَالِ وَاَلصِّبْيَانِ وَاَلنِّسَاءِ قَالَ «تُوضَعُ اَلنِّسَاءُ مِمَّا يَلِي اَلْقِبْلَةَ وَ اَلصِّبْيَانُ دُونَهُنَّ وَ اَلرِّجَالُ دُونَ ذَلِكَ وَ يَقُومُ اَلْإِمَامُ مِمَّا يَلِي اَلرِّجَالَ»

Ali ibn al-Husayn, from Abdillah ibn Ja’far, from Ibrahim ibn Mahziyar, from his brother Ali ibn Mahziyar, from al-Hasan ibn Ali ibn Faddal, from Ibn Bukayr, from some of his companions, from Abu Abdillah (a.s): Imam al-Sadiq (a.s) was asked regarding the funerals of men, children, and women. Imam (a.s) said: “The women are placed closest to the qiblah (furthest from the imam of prayer), the children below them, and the men below that, and the imam (of prayer) stands closest to the men.”

عَنْهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيِّ بْنِ اَلصَّلْتِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلصَّلْتِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ وَاَلْمَرْأَةِ يُصَلَّى عَلَيْهِمَا قَالَ« يَكُونُ اَلرَّجُلُ بَيْنَ يَدَيِ اَلْمَرْأَةِ مِمَّا يَلِي اَلْقِبْلَةَ فَيَكُونُ رَأْسُ اَلْمَرْأَةِ عِنْدَ وَرِكَيِ اَلرَّجُلِ مِمَّا يَلِي يَسَارَهُ وَ يَكُونُ رَأْسُهَا أَيْضاً مِمَّا يَلِي يَسَارَ اَلْإِمَامِ وَ رَأْسُ اَلرَّجُلِ بِمَا يَلِي يَمِينَ اَلْإِمَامِ»

From him, from Muhammad ibn Ahmad ibn Ali ibn al-Salt, from Abdillah ibn al-Salt, from Ibn Abi Umayr, from Hammad ibn Uthman, from Ubaydullah al-Halabi, who said: I asked Imam al-Sadiq (a.s) about a man and a woman, over whom the funeral prayer is performed (together). Imam (a.s) said: “The man is placed in front of the woman, closest to the qiblah, so that the woman's head is at the level of the man's thighs, on his left side. And her head is also on the left side of the imam (of prayer), while the man's head is on the right side of the imam (of prayer).”

قال محمد بن الحسن ما تضمن هذه الاخبار من ترتيب الجنائز محمول على الاستحباب دون الوجوب لانه لو لم ترتب لكانت الصلاة ماضية لكن الافضل ما ذكرناه والذي يدل على ما قلناه ما رواه

Muhammad ibn al-Hasan said: “What is contained in these reports regarding the arrangement of the funerals is to be understood as recommended (mustahabb) rather than obligatory (wajib), because if they were not arranged in that manner, the prayer would still be valid. However, the preferred (afdal) practice is what we have mentioned.” And what indicates what we have said is that which was narrated:

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِأَنْ يُقَدَّمَ اَلرَّجُلُ وَ تُؤَخَّرَ اَلْمَرْأَةُ وَ تُقَدَّمَ اَلْمَرْأَةُ وَ يُؤَخَّرَ اَلرَّجُلُ يَعْنِي فِي اَلصَّلاَةِ عَلَى اَلْمَيِّتِ»

Ali ibn al-Husayn, from Sa’ad ibn Abdillah, from Ahmad ibn Muhammad, from Ali ibn al-Hakam and Muhammad ibn Isma'il ibn Bazi', from Hisham ibn Salim, from Abu Abdillah (a.s), peace be upon him, said: Imam al-Sadiq (a.s) said: “There is no harm if the man is placed in front, and the woman behind, Or the woman is placed in front, and the man behind” (meaning in the funeral prayer over the deceased).

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ سَعْدِ بْنِ عَبْدِ اَللَّهِ عَنِ اَلْحَسَنِ بْنِ مُوسَى اَلْخَشَّابِ عَنْ غِيَاثِ بْنِ كَلُّوبِ بْنِ فَيْهَسٍ اَلْبَجَلِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنَّ رَسُولَ اَللَّهِ صَ صَلَّى عَلَى جِنَازَةٍ فَلَمَّا فَرَغَ جَاءَ قَوْمٌ فَقَالُوا يَا رَسُولُ فَاتَتْنَا اَلصَّلاَةُ عَلَيْهَا فَقَالَ صَ« إِنَّ اَلْجِنَازَةَ لاَ يُصَلَّى عَلَيْهَا مَرَّتَيْنِ اُدْعُوا لَهُ وَ قُولُوا خَيْراً»»

Ali ibn al-Husayn, from Sa’ad ibn Abdillah, from al-Hasan ibn Musa al-Khashshab, from Ghiyath ibn Kallub ibn Fayhas al-Bajali, from Ishaq ibn Ammar, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “Indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, performed the funeral prayer over a deceased person. When Prophet (saws) finished, a group of people came and said; ‘O Messenger of Allah (swt), we missed the prayer over him.’ So the Messenger of Allah (swt), may Allah (swt) bless him and his family, said: ‘A funeral is not prayed over twice. Supplicate for him and say good things’.”

قال محمد بن الحسن هذا الخبر محمول على ضرب من الكراهية لا نا قد بينا فعل أمير المؤمنين ع م ع سهل بن حنيف وانه صلى عليه ع خمس مرات كلما فرغ من خمس تكبيرات جاء قوم فأعاد ثانيا خمس مرات ويؤكد ذلك ما رواه

Muhammad ibn al-Hasan said: “This report is to be understood as indicating a form of dislike (karahah), not prohibition, for we have already clarified the action of the Commander of the Faithful (a.s), peace be upon him, with Sahl ibn Hunayf that Imam Ali (a.s), peace be upon him, prayed over him five times. Every time He (a.s) completed five takbirs, a group would come, and He (a.s) would repeat the prayer five times.” What confirms this is that which was narrated:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَبَّرَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ عَلَى سَهْلِ بْنِ حُنَيْفٍ وَ كَانَ بَدْرِيّاً خَمْسَ تَكْبِيرَاتٍ ثُمَّ مَشَى سَاعَةً ثُمَّ وَضَعَهُ وَ كَبَّرَ عَلَيْهِ خَمْساً أُخْرَى يَصْنَعُ ذَلِكَ حَتَّى كَبَّرَ عَلَيْهِ خَمْساً وَ عِشْرِينَ تَكْبِيرَةً»

Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s): Imam al-Sadiq (a.s) said: “The Commander of the Faithful, peace be upon him, performed five takbirs over Sahl ibn Hunayf, who had participated in Badr. Then Imam Ali (a.s) walked for a while (with his bier), then placed him down and performed another five takbirs over him. He (a.s) continued doing this until he had pronounced twenty-five takbirs over him.”

عَلِيُّ بْنُ اَلْحُسَيْنِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَرَأَيْتَ إِنْ فَاتَتْنِي تَكْبِيرَةٌ أَوْ أَكْثَرُ قَالَ« تَقْضِي مَا فَاتَكَ» قُلْتُ أَسْتَقْبِلُ اَلْقِبْلَةَ قَالَ« بَلَى وَ أَنْتَ تَتْبَعُ اَلْجَنَازَةَ إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ خَرَجَ عَلَى جِنَازَةِ اِمْرَأَةٍ مِنْ بَنِي اَلنَّجَّارِ فَصَلَّى عَلَيْهَا فَوَجَدَ اَلْحَفَرَةَ لَمْ يُمَكَّنُوا فَوَضَعُوا اَلْجَنَازَةَ فَلَمْ يَجِئْ قَوْمٌ إِلاَّ قَالَ لَهُمْ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ« صَلُّوا عَلَيْهَا»»

Ali ibn al-Husayn, from Ahmad ibn Idris, from Muhammad ibn Sinan, from Ahmad ibn al-Nadr, from Amr ibn Shimr, from Jabir, from Abu Ja’far (a.s), peace be upon him, said: I said to Imam al-Baqir (a.s): “What do you say if I miss a takbir or more (of Salat Al Mayyit)?” Imam (a.s) said: “Make up what you missed.” Iasked: “Should I face the qiblah?” Imam (a.s) said: “Yes, while you are following the funeral. Indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, went out for the funeral of a woman from Banu Najjar and prayed over her. Then Prophet (saws) found the grave had not yet been prepared, so they placed the bier down. And whenever a group came, He (saws), may Allah (swt) bless him and his family, would say to them; ‘Pray over her’.”

علي بن الحسين عن سعد بن عبد الله عن احمد بن محمد ابن عيسى عن الحسين بن سعيد عن فضالة عن ابان عن الفضل بن عبد الملك قال سألت ابا عبد الله عليه السلام هل يصلى على الميت في المسجد؟ قال نعم

Ali ibn al-Husayn, from Sa’ad ibn Abdillah, from Ahmad ibn Muhammad ibn Isa, from al-Husayn ibn Sa'id, from Fadalah, from Aban, from al-Fadl ibn Abd al-Malik, said: I asked Abu Abdillah (a.s), peace be upon him: “Is it permitted to perform the funeral prayer over the deceased in the mosque?” Imam (a.s) said: “Yes.”

عنه عن محمد بن يحيى عن محمد بن الحسين عن محمد بن سنان عن العلا بن رزين عن محمد بن مسلم عن أحدهما عليه السلام مثل ذلك

From him, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Muhammad ibn Sinan, from al-Ala ibn Razin, from Muhammad ibn Muslim, from one of the two Imams (a.s), peace be upon them: The same as that.

عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ اَلْحُصَيْنِ عَنْ فَضْلٍ اَلْبَقْبَاقِ قَالَ: سَأَلْتُهُ عَنِ اَلْمَيِّتِ هَلْ يُصَلَّى عَلَيْهِ فِي اَلْمَسْجِدِ قَالَ« نَعَمْ»

From him, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Ahmad ibn Muhammad ibn Abi Nasr, from Dawud ibn al-Husayn, from Fadl al-Baqbaq, who said: I asked Imam (a.s) about the deceased, whether the funeral prayer (Salat Al Mayyit) may be performed over him in the mosque. Imam (a.s) said: “Yes.”

قال محمد بن الحسن هذه الاخبار محمولة على ضرب من الرخصة وعند الضرورة لان الافضل ان يصلى على الجنازة في مواضعها المرسومة بذلك والذي يدل على ذلك ما رواه

Muhammad ibn al-Hasan said: “These reports are to be understood as conveying a kind of concession (rukhsah) and for cases of necessity, because the preferable (afdhal) practice is that the funeral prayer be performed in the designated places for it.” What indicates this is that which was narrated:

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُوسَى بْنِ طَلْحَةَ عَنْ أَبِي بَكْرِ بْنِ عِيسَى بْنِ أَحْمَدَ اَلْعَلَوِيِّ قَالَ: كُنْتُ فِي اَلْمَسْجِدِ وَ قَدْ جِيءَ بِجَنَازَةٍ فَأَرَدْتُ أَنْ أُصَلِّيَ عَلَيْهَا فَجَاءَ أَبُو اَلْحَسَنِ اَلْأَوَّلُ عَلَيْهِ اَلسَّلاَمُ فَوَضَعَ مِرْفَقَهُ فِي صَدْرِي فَجَعَلَ يَدْفَعُنِي حَتَّى أَخْرَجَنِي مِنَ اَلْمَسْجِدِ ثُمَّ قَالَ« يَا أَبَا بَكْرٍ إِنَّ اَلْجَنَائِزَ لاَ يُصَلَّى عَلَيْهَا فِي اَلْمَسَاجِدِ»

Muhammad ibn Ya'qub, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Musa ibn Talhah, from Abu Bakr ibn Isa ibn Ahmad al-Alawi, said: I was in the mosque and a funeral (bier) was brought in, and I intended to pray over it. Then Abu al-Hasan al-Awwal (a.s) (the First), peace be upon him, came and placed his elbow against my chest and began to push me until he drove me out of the mosque. Then Imam (a.s) said: “O’ Abu Bakr (ibn Isa), funeral prayers are not to be performed in mosques.”

سَهْلُ بْنُ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنِ اِمْرَأَةِ اَلْحَسَنِ اَلصَّيْقَلِ عَنِ اَلْحَسَنِ اَلصَّيْقَلِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سُئِلَ كَيْفَ تُصَلِّي اَلنِّسَاءُ عَلَى اَلْجِنَازَةِ إِذَا لَمْ يَكُنْ مَعَهُنَّ رَجُلٌ قَالَ« يَصْفُفْنَ جَمِيعاً فَلاَ تَتَقَدَّمُهُنَّ اِمْرَأَةٌ»

Sahl ibn Ziyad, from al-Hasan ibn Ali ibn Faddal, from Ali ibn Uqbah, from the wife of al-Hasan al-Sayqal, from al-Hasan al-Sayqal, from Abu Abdillah (a.s), peace be upon him, said: Imam al-Sadiq (a.s) was asked: “How do women perform the funeral prayer if there is no man with them?” Imam (a.s) said: “They all stand in a row, and no woman advances in front of the others.” (meaning the women leading the prayer stands in the middle of the front row)

أَبُو عَلِيٍّ اَلْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ اَلنَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا لَمْ يَحْضُرِ اَلرَّجُلُ تَقَدَّمَتِ اِمْرَأَةٌ وَسَطَهُنَّ وَ قَامَ اَلنِّسَاءُ عَنْ يَمِينِهَا وَ شِمَالِهَا وَ هِيَ وَسَطُهُنَّ تُكَبِّرُ حَتَّى تَفْرُغَ مِنَ اَلصَّلاَةِ»

Abu Ali al-Ash'ari, 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, said: Imam al-Baqir (a.s) said: “If no man is present, a woman steps forward to the center of them (in the same row), and the women stand to her right and to her left, and she is in their midst. She pronounces the takbirs until she completes the prayer.”

علي بن الحسن بن فضال عن عبد الرحمن بن ابى نجران عن حماد بن عيسى عن حريز عن زرارة عن ابي جعفر عليه السلام قال قلت له المرأة تؤم النساء؟ قال لا إلا على الميت إذا لم يكن له أحد أولى منها تقوم وسطهن في الصف معهن فتكبر ويكبرن

Ali ibn al-Hasan ibn Faddal, from Abd al-Rahman ibn Abi Najran, from Hammad ibn Isa, from Hurayz, from Zurarah, from Abu Ja’far (a.s), peace be upon him, said: I said to Imam al-Baqir (a.s): “May a woman lead other women in prayer?” Imam (a.s) said, “No, except over a deceased person (Salat Al Mayyit), if there is no one more entitled than her. She stands in the middle of them in the (same) row with them, pronounces the takbirs, and they pronounce the takbirs.”

مُحَمَّدُ بْنُ يَحْيَى عَنِ اَلْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ قَوْمٍ كَبَّرُوا عَلَى جِنَازَةٍ تَكْبِيرَةً أَوِ اِثْنَتَيْنِ وَ وُضِعَتْ مَعَهَا أُخْرَى كَيْفَ يَصْنَعُونَ قَالَ« إِنْ شَاءُوا تَرَكُوا اَلْأُولَى حَتَّى يَفْرُغُوا مِنَ اَلتَّكْبِيرِ عَلَى اَلْأَخِيرَةِ وَ إِنْ شَاءُوا رَفَعُوا اَلْأُولَى فَأَتَمُّوا مَا بَقِيَ عَلَى اَلْأَخِيرَةِ كُلُّ ذَلِكَ لاَ بَأْسَ بِهِ»

Muhammad ibn Yahya, from al-‘Amraki ibn Ali, from Ali ibn Ja’far (a.s), peace be upon him, from his brother Imam Musa ibn Ja’far (a.s), peace be upon them, said: I asked Imam al-Kadhim (a.s) about a group who had pronounced one or two takbirs over a funeral, and then another body was brought and placed with it, what should they do? Imam (a.s) said: “If they wish, they may leave the first one (at its place) until they finish the takbirs over the second. And if they wish, they may remove the first (bier) and complete the remaining takbirs over the second (bier). All of that is permissible and there is no harm in it.”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِي هَاشِمٍ اَلْجَعْفَرِيِّ قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَصْلُوبِ فَقَالَ« أَ مَا عَلِمْتَ أَنَّ جَدِّي عَلَيْهِ اَلسَّلاَمُ صَلَّى عَلَى عَمِّهِ» قُلْتُ أَعْلَمُ ذَلِكَ وَ لَكِنِّي لاَ أَفْهَمُهُ مُبَيَّناً قَالَ« أُبَيِّنُهُ لَكَ إِنْ كَانَ وَجْهُ اَلْمَصْلُوبِ إِلَى اَلْقِبْلَةِ فَقُمْ عَلَى مَنْكِبِهِ اَلْأَيْمَنِ وَ إِنْ كَانَ قَفَاهُ إِلَى اَلْقِبْلَةِ فَقُمْ عَلَى مَنْكِبِهِ اَلْأَيْسَرِ فَإِنَّ بَيْنَ اَلْمَشْرِقِ وَ اَلْمَغْرِبِ قِبْلَةً فَإِنْ كَانَ مَنْكِبُهُ اَلْأَيْسَرُ إِلَى اَلْقِبْلَةِ فَقُمْ عَلَى مَنْكِبِهِ اَلْأَيْمَنِ وَ إِنْ كَانَ مَنْكِبُهُ اَلْأَيْمَنُ عَلَى اَلْقِبْلَةِ فَقُمْ عَلَى مَنْكِبِهِ اَلْأَ يْسَرِ وَ كَيْفَ كَانَ مُنْحَرِفاً فَلاَ تُزَايِلَنَّ مَنَاكِبَهُ وَ لْيَكُنْ وَجْهُكَ إِلَى مَا بَيْنَ اَلْمَشْرِقِ وَ اَلْمَغْرِبِ وَ لاَ تَسْتَقْبِلْهُ وَ لاَ تَسْتَدْبِرْهُ اَلْبَتَّةَ» قَالَ أَبُو هَاشِمٍ وَ قَدْ فَهِمْتُ إِنْ شَاءَ اَللَّهُ فَهِمْتُ وَ اَللَّهِ

Ali ibn Ibrahim, from Abu Hashim al-Ja’fari, said: I asked Imam al-Ridha (a.s), peace be upon him, about the crucified (person). Imam (a.s) said: “Do you not know that my grandfather (a.s), peace be upon him, prayed over his uncle?” I asked: “I know that, but I do not understand it clearly.” Imam (a.s) said: “I will clarify it for you. If the face of the crucified is toward the qiblah, then stand at his right shoulder. And if his back is toward the qiblah, then stand at his left shoulder. Indeed, between the east and the west is a qiblah. So if his left shoulder is toward the qiblah, then stand at his right shoulder. And if his right shoulder is toward the qiblah, then stand at his left shoulder. And however he is turned, do not separate yourself from his shoulders, and let your face be toward what lies between the east and the west (Qiblah). Do not face him directly, and do not turn your back to him at all.” Abu Hashim said: “And I have understood, if Allah (swt) wills. I have understood, by Allah (swt)”.

احمد بن محمد بن عيسى عن احمد بن محمد بن ابي نصر عن مروان عن عمار بن موسى قال قلت لابي عبد الله عليه السلام ما تقول في قوم كانوا في سفر لهم يمشون على ساحل البحر فإذا هم برجل ميت عريان قد لفظه البحر وهم عراة وليس عليهم إلا ازار كيف يصلون عليه وهو عريان وليس معهم فضل ثوب يكفنونه؟ قال يحفر له ويوضع في لحده ويوضع اللبن على عورته فيستر عورته باللبن وبالحجر ثم يصلى عليه ثم يدفن قلت فلا يصلى عليه إذا دفن؟ فقال لا يصلى على الميت بعد ما يدفن ولا يصلى عليه وهو عريان حتى توارى عورته

Ahmad ibn Muhammad ibn Isa from Ahmad ibn Muhammad ibn Abi Nasr from Marwan from Ammar ibn Musa, who said: I said to Abu Abdillah (a.s), peace be upon him: “What do you say about a group of people who were on a journey, walking along the seashore, and suddenly they came upon a dead naked man whom the sea had cast out. However, they themselves were naked, wearing nothing but loincloths. How should they pray over him (Salat Al Mayyit) while he is naked and they do not have an extra cloth to shroud him in? Imam (a.s) said: “A grave should be dug for him and he should be placed in his lahd (side niche of the grave), and bricks (libn) should be placed over his private parts to cover his private parts, with the bricks and with stones. Then the prayer (Salat Al Mayyit) should be performed over him, then he should be buried.” I asked: “Should the prayer not be performed over him after he is buried?” Imam (a.s) said: “The prayer (Salat Al Mayyit) is not performed over the dead after he is buried, and it is not performed over him while he is naked, until his private parts are concealed.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ رَجُلٍ مِنْ أَهْلِ اَلْجَزِيرَةِ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَوْمٌ كُسِرَ بِهِمْ فِي بَحْرٍ فَخَرَجُوا يَمْشُونَ عَلَى اَلشَّطِّ فَإِذَا هُمْ بِرَجُلٍ مَيِّتٍ عُرْيَانٍ وَاَلْقَوْمُ لَيْسَ عَلَيْهِمْ إِلاَّ مَنَادِيلُ مُتَّزِرِينَ بِهَا وَ لَيْسَ عَلَيْهِمْ فَضْلُ ثَوْبٍ يُوَارُونَ اَلرَّجُلَ فَكَيْفَ يُصَلُّونَ عَلَيْهِ وَ هُوَ عُرْيَانٌ فَقَالَ «إِذَا لَمْ يَقْدِرُوا عَلَى ثَوْبٍ يُوَارُونَ بِهِ عَوْرَتَهُ فَلْيَحْفِرُوا قَبْرَهُ وَ يَضَعُوهُ فِي لَحْدِهِ يُوَارُونَ عَوْرَتَهُ بِلَبِنٍ أَوْ أَحْجَارٍ أَوْ بِتُرَابٍ ثُمَّ يُصَلُّونَ عَلَيْهِ ثُمَّ يُوَارُونَهُ فِي قَبْرِهِ» قُلْتُ وَ لاَ يُصَلُّونَ عَلَيْهِ وَ هُوَ مَدْفُونٌ بَعْدَ مَا يُدْفَنُ قَالَ« لاَ لَوْ جَازَ ذَلِكَ لِأَ حَدٍ لَجَازَ لِرَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَلاَ يُصَلَّى عَلَى اَلْمَدْفُونِ وَ لاَ عَلَى اَلْعُرْيَانِ»

Sa’ad ibn Abdillah from Muhammad ibn al-Husayn from Muhammad ibn Aslam from a man from the people of al-Jazirah who said: I said to Abu al-Hasan Imam al-Ridha (a.s): “A group was shipwrecked in the sea, and they came out walking along the shore, and suddenly they came upon a dead man; naked. However, the group had nothing on them except towels which they had wrapped around their waists, and they did not have any extra cloth to cover (shroud) the man. So how should they pray over him while he is naked?” Imam (a.s) said: “If they are not able to find a cloth with which to cover his private parts, then they should dig his grave and place him in its lahd (grave niche), and cover his private parts with bricks (libn), or stones, or with soil. Then they should perform the prayer (Salat Al Mayyit) over him, then they should bury him in his grave.” I asked: “Should they not pray over him while he is buried, after he has been buried?” Imam (a.s) said: “No. If that had been permissible for anyone, it would have been permissible for the Messenger of Allah (swt). So the prayer is not performed over someone already buried, nor over someone who is naked.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ شَارِبُ اَلْخَمْرِ وَ اَلزَّانِي وَ اَلسَّارِقُ يُصَلَّى عَلَيْهِمْ إِذَا مَاتُوا فَقَالَ« نَعَمْ»

Ahmad ibn Muhammad ibn Isa from al-Husayn ibn Sa'id from al-Nadr ibn Suwayd from Hisham ibn Salim: I said to Imam al-Sadiq (a.s): “The one who drinks wine, the adulterer, and the thief, should the funeral prayer (Salat Al Mayyit) be performed over them when they die?” Imam (a.s) said: “Yes.”

سَعْدٌ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« صَلِّ عَلَى مَنْ مَاتَ مِنْ أَهْلِ اَلْقِبْلَةِ وَ حِسَابُهُ عَلَى اَللَّهِ»

Sa’ad from Ayyub ibn Nuh from al-Hasan ibn Mahbub from Ibrahim ibn Mihzam from Talhah ibn Zayd from Abu Abdillah (a.s) from his father (a.s), peace be upon them both, who said: Imam al-Sadiq (a.s) said: “Pray over whoever dies from the people of the Qiblah, and his reckoning is upon Allah (swt).”

عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِي هَمَّامٍ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ غَزْوَانَ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ:« صَلُّوا عَلَى اَلْمَرْجُومِ مِنْ أُمَّتِي وَ عَلَى اَلْقَتَّالِ نَفْسَهُ مِنْ أُمَّتِي لاَ تَدَعُوا أَحَداً مِنْ أُمَّتِي بِلاَ صَلاَةٍ»

From him, from Ahmad ibn al-Hasan ibn Ali ibn Faddal from Abu Hammam Isma'il ibn Hammam from Muhammad ibn Sa'id from Ghazwan from al-Sakuni from Imam Ja’far (a.s), from his father (a.s), from his forefathers, peace be upon them, who said: Imam al-Sadiq (a.s) said: “The Messenger of Allah (swt), peace be upon him and his family, said: ‘Pray over the one who was stoned to death (rajm) from my nation, and over the one who killed himself (suicide) from my nation. Do not leave anyone from my nation without the funeral prayer.’”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ خَالِدِ بْنِ مَادٍّ اَلْقَلاَنِسِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَأْكُلُهُ اَلسَّبُعُ أَوِ اَلطَّيْرُ فَتَبْقَى عِظَامُهُ بِغَيْرِ لَحْمٍ كَيْفَ يُصْنَعُ بِهِ قَالَ« يُغَسَّلُ وَ يُكَفَّنُ وَ يُصَلَّى عَلَيْهِ وَ يُدْفَنُ فَإِذَا كَانَ اَلْمَيِّتُ نِصْفَيْنِ صُلِّيَ عَلَى اَلنِّصْفِ اَلَّذِي فِيهِ قَلْبُهُ»

Sa’ad ibn Abdillah from Muhammad ibn al-Husayn from al-Nadr ibn Suwayd from Khalid ibn Madd al-Qalanisi from Abu Ja’far (a.s), peace be upon him, who said: I asked Imam al-Baqir (a.s) about a man who is eaten by a wild beast or a bird, and only his bones remain, without flesh. What should be done with him? Imam (a.s) said: “He should be washed, shrouded, prayed over, and buried. And if the deceased is in two halves, the prayer (Salat Al Mayyit) should be performed over the half that contains his heart.”

مُحَمَّدُ بْنُ يَحْيَى عَنِ اَلْعَمْرَكِيِّ اَلْبُوفَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: مِثْلَ ذَلِكَ.

Muhammad ibn Yahya from al-Amraki al-Bufaki from Ali ibn Ja’far from his brother Imam Musa ibn Ja’far (a.s), peace be upon them both: the same as that.

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« لاَ يُصَلَّى عَلَى عُضْوِ رَجُلٍ مِنْ رِجْلٍ أَوْ يَدٍ أَوْ رَأْسٍ مُنْفَرِداً فَإِذَا كَانَ اَلْبَدَنُ فَصَلِّ عَلَيْهِ وَ إِنْ كَانَ نَاقِصاً مِنَ اَلرَّأْسِ وَ اَلْيَدِ وَ اَلرِّجْلِ»

From him, from Ahmad ibn Muhammad ibn Isa from al-Abbas ibn Ma'ruf from Talhah ibn Zayd: Imam al-Sadiq (a.s) said: “The funeral prayer is not performed over a limb of a man, whether a leg, or a hand, or a head, when it is separate (from the body). But if the body is present, then pray over it, even if it is missing the head, the hand, and the leg.” (meaning the body containing the heart)

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي اَلْجَرَّاحِ طَلْحَةَ بْنِ زَيْدٍ عَنِ اَلْفَضْلِ بْنِ عُثْمَانَ اَلْأَعْوَرِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُقْتَلُ فَيُوجَدُ رَأْسُهُ فِي قَبِيلَةٍ قَالَ« دِيَتُهُ عَلَى مَنْ وُجِدَ فِي قَبِيلَتِهِ صَدْرُهُ وَ يَدَاهُ وَ اَلصَّلاَةُ عَلَيْهِ»

Ahmad ibn Muhammad from al-Abbas ibn Ma'ruf from Muhammad ibn Sinan from Abu al-Jarrah Talhah ibn Zayd from al-Fadl ibn Uthman al-A‘war from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) was asked regarding a man who is killed and his head is found in one tribe (away from the body). Imam (a.s) said: “His blood money (diyah) is upon the tribe in which his chest and his hands are found, and the funeral prayer is performed over him.” (meaning the place where the chest is found)

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلسِّنْدِيِّ بْنِ اَلرَّبِيعِ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَبِي نَصْرٍ عَنْ أَبِيهِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا قُتِلَ قَتِيلٌ فَلَمْ يُوجَدْ إِلاَّ لَحْمٌ بِلاَ عَظْمٍ لَمْ يُصَلَّ عَلَيْهِ فَإِنْ وُجِدَ عَظْمٌ بِلاَ لَحْمٍ صُلِّيَ عَلَيْهِ»

Sa’ad ibn Abdillah from Muhammad ibn al-Husayn from al-Sindi ibn al-Rabi' from Ali ibn Ahmad ibn Abi Nasr from his father from Jamil ibn Darraj from Muhammad ibn Muslim from Abu Ja’far (a.s), peace be upon him: Imam al-Baqir (a.s) said: “If a person is killed and only flesh, without bone, is found. Then the funeral prayer is not performed over him. But if bone is found without flesh, the funeral prayer is performed over him.”

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ بْنِ مُوسَى اَلْخَشَّابِ عَنْ غِيَاثِ بْنِ كَلُّوبٍ اَلْبَجَلِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ وَجَدَ قِطَعاً مِنْ مَيِّتٍ فَجُمِعَتْ ثُمَّ صَلَّى عَلَيْهَا ثُمَّ دُفِنَتْ»

From him, from Muhammad ibn al-Husayn from al-Hasan ibn Musa al-Khasshab from Ghiyath ibn Kallub al-Bajali from Ishaq ibn Ammar from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) said: “Indeed, Imam Ali (a.s), peace be upon him, found parts of a dead body, so they were gathered, then He (a.s) performed the funeral prayer over them, then they were buried.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لَمَّا مَاتَ آدَمُ عَلَيْهِ اَلسَّلاَمُ فَبَلَغَ إِلَى اَلصَّلاَةِ عَلَيْهِ فَقَالَ هِبَةُ اَللَّهِ لِجَبْرَئِيلَ عَلَيْهِ اَلسَّلاَمُ تَقَدَّمْ يَا رَسُولَ اَللَّهِ فَصَلِّ عَلَى نَبِيِّ اَللَّهِ فَقَالَ جَبْرَئِيلُ عَلَيْهِ اَلسَّلاَمُ إِنَّ اَللَّهَ أَمَرَنَا بِالسُّجُودِ لِأَ بِيكَ فَلَسْنَا نَتَقَدَّمُ عَلَى أَبْرَارِ وُلْدِهِ وَ أَنْتَ مِنْ أَبَرِّهِمْ فَتَقَدَّمَ فَكَبَّرَ عَلَيْهِ خَمْساً عِدَّةَ اَلصَّلاَةِ اَلَّتِي فَرَضَهَا اَللَّهُ عَلَى أُمَّةِ مُحَمَّدٍ وَ هِيَ اَلسُّنَّةُ اَلْجَارِيَةُ فِي وُلْدِهِ إِلَى يَوْمِ اَلْقِيَامَةِ»

Ahmad ibn Muhammad ibn Isa from Muhammad ibn Khalid from Khalaf ibn Hammad from Abdillah ibn Sinan from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “When Adam (a.s), peace be upon him, died and the time came to pray over him, Hibatullah (his son) said to Jibra'il (a.s), peace be upon him: 'Step forward, O’ Messenger (angel) of Allah (swt), and perform the prayer over the Prophet of Allah (swt).' So Jibra'il (a.s), peace be upon him, said: “Indeed, Allah (swt) commanded us to prostrate to your father (Adam (a.s)), so we do not go ahead of the righteous among his children, and you are among the most righteous of them.” So Hibatullah stepped forward and said takbir over him (Adam (a.s)) five times, equal to the number of the prayers which Allah (swt) has made obligatory upon the nation of (Prophet) Muhammad (saws), and this became the ongoing sunnah among his children (Children of Adam (a.s)) until the Day of Resurrection.”

مُحَمَّدُ بْنُ أَحْمَدَ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ عَلَى اَلْمَيِّتِ فَقَالَ« تُكَبِّرُ ثُمَّ تَقُولُ «إِنّٰا لِلّٰهِ وَإِنّٰا إِلَيْهِ رٰاجِعُونَ»« إِنَّ اَللّٰهَ وَمَلاٰئِكَتَهُ يُصَلُّونَ عَلَى اَلنَّبِيِّ يٰا أَيُّهَا اَلَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيماً» اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَبَارِكْ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَمَا صَلَّيْتَ وَبَارَكْتَ عَلَى إِبْرَاهِيمَ وَآلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى أَئِمَّةِ اَلْمُسْلِمِينَ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى إِمَامِ اَلْمُسْلِمِينَ اَللَّهُمَّ عَبْدُكَ فُلاَنٌ وَ أَنْتَ أَعْلَمُ بِهِ اَللَّهُمَّ أَلْحِقْهُ بِنَبِيِّهِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ اِفْسَحْ لَهُ فِي قَبْرِهِ وَ نَوِّرْ لَهُ فِيهِ وَ صَعِّدْ رُوحَهُ وَ لَقِّنْهُ حُجَّتَهُ وَ اِجْعَلْ مَا عِنْدَكَ خَيْراً لَهُ وَ اِرْجِعْهُ إِلَى خَيْرٍ مِمَّا كَانَ فِيهِ اَللَّهُمَّ عِنْدَكَ نَحْتَسِبُهُ فَلاَ تَحْرِمْنَا أَجْرَهُ وَ لاَ تَفْتِنَّا بَعْدَهُ اَللَّهُمَّ عَفْوَكَ عَفْوَكَ تَقُولُ هَذَا كُلَّهُ فِي اَلتَّكْبِيرَةِ اَلْأُولَى ثُمَّ تُكَبِّرُ اَلثَّانِيَةَ وَ تَقُولُ اَللَّهُمَّ عَبْدُكَ فُلاَنٌ اَللَّهُمَّ أَلْحِقْهُ بِنَبِيِّهِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ وَاِفْسَحْ لَهُ فِي قَبْرِهِ وَنَوِّرْ لَهُ فِيهِ وَ صَعِّدْ رُوحَهُ وَلَقِّنْهُ حُجَّتَهُ وَ اِجْعَلْ مَا عِنْدَكَ خَيْراً لَهُ وَ اِرْجِعْهُ إِلَى خَيْرٍ مِمَّا كَانَ فِيهِ اَللَّهُمَّ عِنْدَكَ نَحْتَسِبُهُ فَلاَ تَحْرِمْنَا أَجْرَهُ وَ لاَ تَفْتِنَّا بَعْدَهُ اَللَّهُمَّ عَفْوَكَ اَللَّهُمَّ عَفْوَكَ تَقُولُ هَذَا فِي اَلثَّانِيَةِ وَ اَلثَّالِثَةِ وَ اَلرَّابِعَةِ فَإِذَا كَبَّرْتَ اَلْخَامِسَةَ فَقُلِ اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ اَللَّهُمَّ اِغْفِرْ لِلْمُؤْمِنِينَ وَاَلْمُؤْمِنَاتِ اَللَّهُمَّ أَلِّفْ بَيْنَ قُلُوبِهِمْ وَ تَوَفَّنِي عَلَى مِلَّةِ رَسُولِكَ اَللَّهُمَّ« اِغْفِرْ لَنٰا وَ لِإِخْوٰانِنَا اَلَّذِينَ سَبَقُونٰا بِالْإِيمٰانِ وَ لاٰ تَجْعَلْ فِي قُلُوبِنٰا غِلاًّ لِلَّذِينَ آمَنُوا رَبَّنٰا إِنَّكَ رَؤُفٌ رَحِيمٌ» اَللَّهُمَّ عَفْوَكَ اَللَّهُمَّ عَفْوَكَ وَ تُسَلِّمُ»

Muhammad ibn Ahmad from Ahmad ibn al-Hasan ibn Ali ibn Faddal from Amr ibn Sa’id al-Mada'ini from Musaddiq ibn Sadaqah from Ammar ibn Musa al-Sabati from Abu Abdillah (a.s), peace be upon him: I asked Imam al-Sadiq (a.s) about the prayer over the deceased. Imam (a.s) said: “You say takbir, then you say: ‘Indeed, we belong to Allah (swt), and indeed to Him (azj) we return. Indeed, Allah (swt) and His (azj) angels send blessings upon the Prophet (saws). O’ you who have believed, send blessings upon him and greet him with peace. O’ Allah (swt), send blessings upon (Prophet) Muhammad (saws) and the family of Muhammad (saws), And bless Muhammad (saws) and the family of Muhammad (saws), just as You (azj) sent blessings and bestowed blessings upon Ibrahim (a.s) and the family of Ibrahim (a.s). Indeed, You (azj) are Praiseworthy, Glorious. O’ Allah (swt), send blessings upon Muhammad (saws) and upon the leaders of the Muslims (meaning Imams (a.s)). O’ Allah (swt), send blessings upon Muhammad (saws) and upon the Imam (a.s) of the Muslims. O’ Allah (swt), Your servant ‘so-and-so’ (the deceased) and You (azj) know him best. O’ Allah (swt), join him with his Prophet Muhammad (saws), may Allah (swt) send blessings upon him and his family, And make spacious for him his grave, And illuminate it for him, And raise his soul, And prompt him with his proof, And make what is with You (azj) better for him. And return him to better than what he was in. O’ Allah (swt), with You (azj) we count him, so do not deprive us of his reward and do not test us after him. O’ Allah (swt), Your pardon, Your pardon.’ (Imam (a.s) then continued) “You say all of this in the first takbir, then you say the second takbir and you say: ‘O’ Allah (swt), Your servant ‘so-and-so’ (the deceased), O’ Allah (swt), join him with his Prophet Muhammad (saws), may Allah (swt) send blessings upon him and his family, And make spacious for him his grave, And illuminate it for him, And raise his soul, And prompt him with his proof, And make what is with You (azj) better for him, And return him to better than what he was in. O’ Allah (swt), with You (azj) we count him, so do not deprive us of his reward. And do not test us after him. O’ Allah (swt), Your pardon, O’ Allah (swt), Your pardon.’ (Imam (a.s) then continued) “You say this in the second, third, and fourth takbir. Then when you say the fifth takbir, say: ‘O’ Allah (swt), send blessings upon (Prophet) Muhammad (saws) and the family of Muhammad (saws). O’ Allah (swt), forgive the believing men and believing women. O’ Allah (swt), unite their hearts and cause me to die upon the religion of Your Messenger (saws). O’ Allah (swt), 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), Your pardon, O’ Allah (swt), Your pardon.’ And you give the final salutation.”

عَنْهُ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ اَلنَّوْفَلِيِّ عَنِ اَلسَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ قَالَ:« يُورَثُ اَلصَّبِيُّ وَ يُصَلَّى عَلَيْهِ إِذَا سَقَطَ مِنْ بَطْنِ أُمِّهِ فَاسْتَهَلَّ صَارِخاً وَ إِذَا لَمْ يَسْتَهِلَّ صَارِخاً لَمْ يُوَرَّثْ وَ لَمْ يُصَلَّ عَلَيْهِ»

From him, from Ibrahim ibn Hashim from al-Nawfali from al-Sakuni from Imam Ja’far (a.s) from his forefathers (a.s), peace be upon them, who said: Imam al-Sadiq (a.s) said: “A child inherits and the funeral prayer is performed over him if he falls from his mother's womb (birth) and cries aloud. But if he does not cry aloud (stillborn), he is neither inherited from nor is the funeral prayer performed over him.”

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رَجُلٍ عَنْ أَبِي اَلْحَسَنِ اَلْمَاضِي عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ لِكَمْ يُصَلَّى عَلَى اَلصَّبِيِّ إِذَا بَلَغَ مِنَ اَلسِّنِينَ وَ اَلشُّهُورِ قَالَ« يُصَلَّى عَلَيْهِ عَلَى كُلِّ حَالٍ إِلاَّ أَنْ يَسْقُطَ لِغَيْرِ تَمَامٍ»

From him, from Ahmad ibn Muhammad from a man from Abu al-Hasan al-Madi (a.s) said: I said to Imam (a.s): “For how old is a child prayed over (for Salat Al Mayyit), if he has reached a certain number of years or months?” Imam (a.s) said: “The funeral prayer is performed over him in every case, unless he is miscarried before completion (birth).”

احمد بن محمد عن الحسن بن علي بن يقطين عن اخيه الحسين بن علي بن يقطين قال سألت ابا الحسن ع ل كم يصلى على الصبي إذا بلغ من السنين والشهور؟ قال يصلى عليه على كل حال إلا أن يسقط لغير تمام

Ahmad ibn Muhammad from al-Hasan ibn Ali ibn Yaqtin from his brother al-Husayn ibn Ali ibn Yaqtin: I asked Abu al-Hasan (a.s), peace be upon him: “For how old is a child prayed over (for Salat Al Mayyit), if he has reached a certain number of years and months?” Imam (a.s) said: “The funeral prayer is performed over him in every case, unless he is miscarried before completion (birth).”

قال محمد بن الحسن المعنى في هذه الاخبار ما قدمناه في خبر عبد الله ابن سنان سواء

Muhammad ibn al-Hasan said: “The meaning of these reports is the same as what we have mentioned earlier in the report of Abdillah ibn Sinan.”

احمد بن محمد عن علي بن حديد وعبد الرحمن بن ابي نجران عن حريز عن زرارة قال قلت لابي جعفر عليه السلام المرأة تؤم النساء؟ قال لا إلا على الميت إذا لم يكن أحد أولى منها تقوم وسطهن في الصف معهن فتكبر ويكبرن

Ahmad ibn Muhammad from Ali ibn Hadid and Abd al-Rahman ibn Abi Najran from Hurayz from Zurarah: I said to Abu Ja’far (a.s), peace be upon him: “May a woman lead women in prayer?” Imam (a.s) said: “No, except over the deceased, if there is no one more appropriate than her (to lead the prayer). She stands in the middle of them in the (same) row with them, and says the takbir, and they say the takbir.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ شِيرَةَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ حُسَيْنٍ اَلْمَرْجُوسِ عَنْ هِشَامٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّ اَلنَّاسَ يُكَلِّمُونَّا وَ يَرُدُّونَ عَلَيْنَا قَوْلَنَا إِنَّهُ لاَ يُصَلَّى عَلَى اَلطِّفْلِ لِأَنَّهُ لَمْ يُصَلِّ فَيَقُولُونَ لاَ يُصَلَّى إِلاَّ عَلَى مَنْ صَلَّى فَنَقُولُ نَعَمْ فَيَقُولُونَ أَ رَأَيْتُمْ لَوْ أَنَّ رَجُلاً نَصْرَانِيّاً أَوْ يَهُودِيّاً أَسْلَمَ ثُمَّ مَاتَ مِنْ سَاعَتِهِ فَمَا اَلْجَوَابُ فِيهِ فَقَالَ« قُولُوا لَهُمْ أَ رَأَيْتَ لَوْ أَنَّ هَذَا اَلَّذِي أَسْلَمَ اَلسَّاعَةَ ثُمَّ اِفْتَرَى عَلَى إِنْسَانٍ هَلْ كَانَ يَجِبُ عَلَيْهِ فِي فِرْيَتِهِ فَإِنَّهُمْ سَيَقُولُونَ يَجِبُ عَلَيْهِ اَلْحَدُّ فَإِذَا قَالُوا هَذَا قِيلَ لَهُمْ فَلَوْ أَنَّ هَذَا اَلصَّبِيَّ اَلَّذِي لَمْ يُصَلِّ اِفْتَرَى عَلَى إِنْسَانٍ هَلْ كَانَ يَجِبُ عَلَيْهِ اَلْحَدُّ فَإِنَّهُمْ سَيَقُولُونَ لاَ فَيُقَالُ لَهُمْ صَدَقْتُمْ إِنَّمَا يَجِبُ أَنْ يُصَلَّى عَلَى مَنْ وَجَبَتْ عَلَيْهِ اَلصَّلاَةُ وَ اَلْحَدُّ وَ لاَ يُصَلَّى عَلَى مَنْ لَمْ تَجِبْ عَلَيْهِ اَلصَّلاَةُ وَ لاَ اَلْحُدُودُ»

Muhammad ibn Ya‘qub from Ali ibn Muhammad from Ali ibn Shirah from Muhammad ibn Sulayman from Husayn al-Marjusi from Hisham, who said: I said to Abu Abdillah (a.s), peace be upon him: “The people speak to us and refute our statement that the funeral prayer is not performed over the child because he did not pray, and they ask (us): ‘The funeral prayer is only for one who has prayed?.’ So we say: ‘Yes.’ Then they ask (us): ‘What do you say if a Christian or Jew embraces Islam and then dies immediately, what is the ruling in his case?’” Imam (a.s) said: “Say to them: ‘What do you say if someone embraces Islam just now and then slanders a person, would the prescribed punishment (hadd) be obligatory upon him for his slander?’ They will say (to you): ‘The hadd is obligatory upon him.’ Then say to them: ‘What if this child, who did not pray, were to slander a person. Would the hadd be obligatory upon him?’ They will say: ‘No.’ Then say to them: ‘You have (now) spoken the truth. The funeral prayer is only obligatory for the one upon whom the prayer and the hadd are obligatory, and it is not performed for the one upon whom neither the prayer nor the hadd are obligatory.’”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ وَهْبِ بْنِ وَهْبٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ:« أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ صَلَّى عَلَى جِنَازَةٍ فَلَمَّا فَرَغَ جَاءَهُ أُنَاسٌ فَقَالُوا يَا رَسُولَ اَللَّهِ لَمْ نُدْرِكِ اَلصَّلاَةَ عَلَيْهَا فَقَالَ« لاَ يُصَلَّى عَلَى جِنَازَةٍ مَرَّتَيْنِ وَ لَكِنِ اُدْعُوا لَهَا»»

Muhammad ibn Ahmad ibn Yahya from Abu Ja’far from his father from Wahb ibn Wahb from Imam Ja’far (a.s) from his father (a.s), peace be upon them both: Imam al-Sadiq (a.s) said: “Indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, prayed over a funeral. When Prophet (saws) finished, a group of people came to Him (saws) and said: ‘O’ Messenger of Allah (swt), we did not catch the prayer (Salat Al Mayyit) over it.’ Prophet (saws) said: ‘The funeral is not prayed over twice, but you may supplicate for it (the deceased)’.”

عَنْهُ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ عَلَيْهِمُ اَلسَّلاَمُ:« أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ لَمْ يُغَسِّلْ عَمَّارَ بْنَ يَاسِرٍ وَ لاَ هَاشِمَ بْنَ عُتْبَةَ وَ هُوَ اَلْمِرْقَالُ دَفَنَهُمَا فِي ثِيَابِهِمَا بِدِمَائِهِمَا وَ لَمْ يُصَلِّ عَلَيْهِمَا»

From him, from Harun ibn Muslim from Mas'adah ibn Sadaqah from Imam Ja’far (a.s) from his forefathers (a.s), peace be upon them: Imam al-Sadiq (a.s) said: “Indeed, Imam Ali (a.s), peace be upon him, did not wash Ammar ibn Yasir nor Hashim ibn Utbah, who was al-Mirqal. He (a.s) buried them in their clothes with their blood,” And did not perform the funeral prayer over them.”

قال محمد بن الحسن ما تضمن هذا الحديث من ان أمير المؤمنين علم يصل عليهما وهم من الرواي لا ناقد بينا وجوب الصلاة على الشهداء ويجوز أن يكون الوجه فيه ان العامة يروون عن أمير المؤمنين ع ذلك فخرج هذا موافقا لهم

Muhammad ibn al-Hasan said: “What this narration includes that the Commander of the Faithful (a.s), peace be upon him, ‘did not pray over them’ is from the narrator, not the critic. We have already clarified the obligation of the funeral prayer over martyrs. And it is possible that the reason for this (narration) is that the general public (the non-Shia) report this from the Commander of the Faithful, peace be upon him, so this (narration) came in agreement with them.”

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قَالَ:« لاَ صَلاَةَ عَلَى جِنَازَةٍ مَعَهَا اِمْرَأَةٌ

Ali ibn al-Hasan ibn Faddal from Muhammad ibn Ali from Muhammad ibn Yahya from Ghiyath ibn Ibrahim from Abu Abdillah (a.s), peace be upon him, from his father (a.s), peace be upon him, who said: Imam (a.s) said: “There is no funeral prayer over a bier, that has a woman with it.”

قال محمد بن الحسن الوجه في هذا الخبر انه لا صلاة فاضلة دون أن يكون المعنى فيه لا صلاة مجزية لا نا قد بينا جواز صلاة النساء على الجنازة ويزيد ذلك بيانا ما رواه

Muhammad ibn al-Hasan said: “The meaning of this report is that there is no superior or meritorious prayer, not that it is not a valid or sufficient prayer. This is because we have already clarified the permissibility of women praying over the funeral.” What further clarifies this is what has been narrated:

عَلِيُّ بْنُ اَلْحَسَنِ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ سِنْدِيِّ بْنِ مُحَمَّدٍ وَمُحَمَّدِ بْنِ اَلْوَلِيدِ جَمِيعاً عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَسَأَلَهُ رَجُلٌ مِنَ اَلْقُمِّيِّينَ فَقَالَ يَا أَبَا عَبْدِ اَللَّهِ تُصَلِّي اَلنِّسَاءُ عَلَى اَلْجَنَائِزِ قَالَ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ كَانَ هَدَرَ دَمَ اَلْمُغِيرَةِ بْنِ أَبِي اَلْعَاصِ» وَ حَدَّثَ حَدِيثاً طَوِيلاً« وَ إِنَّ زَيْنَبَ بِنْتَ اَلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ تُوُفِّيَتْ وَ إِنَّ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ خَرَجَتْ فِي نِسَائِهَا فَصَلَّتْ عَلَى أُخْتِهَا»

Ali ibn al-Hasan from Abd al-Rahman ibn Abi Najran and Sindi ibn Muhammad and Muhammad ibn al-Walid, all from Asim ibn Humayd from Yazid ibn Khalifah, who said: I was with Abu Abdillah (a.s), peace be upon him, when a man from the people of Qumm asked Imam (a.s) and said: “O’ Abu Abdillah, do women pray over the deceased?” So Abu Abdillah (a.s), peace be upon him, said: “Indeed, the Messenger of Allah (swt), may Allah (swt) bless him and his family, had declared the blood of al-Mughirah ibn Abi al-As to be lawfully shed,” and Imam (a.s) narrated a long hadith, “and indeed, Zaynab the daughter of the Prophet (saws), may Allah (swt) bless him and his family, passed away, and (Sayyidah) Fatimah (s.a), peace be upon her, went out with her women and prayed over her sister.”

عَنْهُ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبِي اَلْمِعْزَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« لَيْسَ يَنْبَغِي لِلْمَرْأَةِ اَلشَّابَّةِ أَنْ تَخْرُجَ إِلَى اَلْجِنَازَةِ تُصَلِّي عَلَيْهَا إِلاَّ أَنْ تَكُونَ اِمْرَأَةً قَدْ دَخَلَتْ فِي اَلسِّنِّ»

From him, from al-Abbas ibn Amir from Abu al-Mi'za from Sama'ah from Abu Basir from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “It is not appropriate for a young woman to go out to a funeral to pray over it, unless she is a woman who has reached a older age.”

عَلِيُّ بْنُ اَلْحَسَنِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْمَيِّتُ يُصَلَّى عَلَيْهِ مَا لَمْ يُوَارَ بِالتُّرَابِ وَ إِنْ كَانَ قَدْ صُلِّيَ عَلَيْهِ»

Ali ibn al-Hasan from Ahmad ibn al-Hasan from Amr ibn Sa’id from Musaddiq ibn Sadaqah from Ammar al-Sabati from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “The deceased may be prayed over, as long as he has not been covered with soil (in his grave), even if the prayer has already been performed over him.”

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْجَنَازَةِ لَمْ أُدْرِكْهَا حَتَّى بَلَغَتِ اَلْقَبْرَ أُصَلِّي عَلَيْهَا قَالَ« إِنْ أَدْرَكْتَهَا قَبْلَ أَنْ تُدْفَنَ فَإِنْ شِئْتَ فَصَلِّ عَلَيْهَا»

From him, from Muhammad ibn al-Walid from Yunus ibn Ya'qub from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam al-Sadiq (a.s) about a funeral that I did not catch, until it reached the grave. Should I pray over it? Imam (a.s) said: “If you reach it before it is buried, then if you wish, you may pray over it.”

تمت الزيادات والحمد لله رب العالمين وصلاته على خيرته من خلقه محمد وآله الطيبين الطاهرين وصلى الله على سيدنا محمد وآله الطاهرين وسلم تسليما

The additions are complete, and praise be to Allah (swt), the Lord (azj) of the worlds, and His (azj) blessings upon His (azj) chosen ones from among His (azj) creation; (Prophet) Muhammad (saws) and his pure, purified family (Ahlulbayt (a.s)). And may Allah (swt) send blessings upon our master (Prophet) Muhammad (saws) and his purified family (Ahlulbayt (a.s)), and grant them abundant peace.