سَأَلْتُهُ عَنِ التَّعْوِيذِ يُعَلَّقُ عَلَى الْحَائِضِ قَالَ نَعَمْ لَا بَأْسَ قَالَ وَ قَالَ تَقْرَؤُهُ وَ تَكْتُبُهُ وَ لَا تُصِيبُهُ يَدُهَا وَ رُوِيَ أَنَّهَا لَا تَكْتُبُ الْقُرْآنَ.
‘Yes, it is not harmful.’ He (the Imam) said, ‘She can read, write but must not touch.’ It is narrated that she cannot write al-Quran.’”
سَأَلَتْهُ أُمُّ وَلَدٍ لِأَبِيهِ فَقَالَتْ جُعِلْتُ فِدَاكَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ شَيْءٍ وَ أَنَا أَسْتَحْيِي مِنْهُ فَقَالَ سَلِي وَ لَا تَسْتَحْيِي قَالَتْ أَصَابَ ثَوْبِي دَمُ الْحَيْضِ فَغَسَلْتُهُ فَلَمْ يَذْهَبْ أَثَرُهُ فَقَالَ اصْبَغِيهِ بِمِشْقٍ حَتَّى يَخْتَلِطَ وَ يَذْهَبَ[1].
“Once a mother of the child of his father asked him (the Imam) (a.s.), saying, ‘I pray to Allah to keep my soul in service for your cause, I like to ask you a question but I feel shy. He (the Imam) said, ‘Ask and do not feel shy.’ She said, ‘My clothes have come in contact with blood of Hayd (menses) and I wash them, b
إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَبْتَلِي الْمُؤْمِنَ بِكُلِّ بَلِيَّةٍ وَ يُمِيتُهُ بِكُلِّ مِيتَةٍ وَ لَا يَبْتَلِيهِ بِذَهَابِ عَقْلِهِ أَ مَا تَرَى أَيُّوبَ ع كَيْفَ سَلَّطَ إِبْلِيسَ عَلَى مَالِهِ وَ وُلْدِهِ وَ عَلَى أَهْلِهِ وَ عَلَى كُلِّ شَيْءٍ مِنْهُ وَ لَمْ يُسَلِّطْهُ عَلَى عَقْلِهِ تَرَكَ لَهُ مَا يُوَحِّدُ اللَّهَ عَزَّ وَ جَلَّ بِهِ.
“Abu ’Abd Allah (a.s.), has said that Allah, the Majestic, the Glorious, places a believing person under any kind of test and trial and causes him or her to die by any form of death but He does not cause him or her to suffer the loss of reason. Consider the case of prophet Ayyub, how Satan controlled his property, chil
مَرِضَ رَجُلٌ مِنْ أَهْلِ بَيْتِي فَأَتَيْتُهُ عَائِداً فَقُلْتُ لَهُ يَا ابْنَ أَخِي إِنَّ لَكَ عِنْدِي نَصِيحَةً أَ تَقْبَلُهَا فَقَالَ نَعَمْ فَقُلْتُ قُلْ- أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ فَشَهِدَ بِذَلِكَ فَقُلْتُ إِنَّ هَذَا لَا تَنْتَفِعُ بِهِ إِلَّا أَنْ يَكُونَ مِنْكَ عَلَى يَقِينٍ فَذَكَرَ أَنَّهُ مِنْهُ عَلَى يَقِينٍ فَقُلْتُ قُلْ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُ
‘It is only Allah who must be worshipped and He has no partner.’ He then testified to this fact. I then said, ‘This will not be of any benefit unless you are certain about it.’ He said that he is certain about it. I then asked him to say, ‘I testify that Muhammad is His servant and messenger.’ He then testified to this
رَأَيْتُ أَبَا الْحَسَنِ يَقُولُ لِابْنِهِ الْقَاسِمِ[2] قُمْ يَا بُنَيَّ فَاقْرَأْ عِنْدَ رَأْسِ أَخِيكَ- وَ الصَّافَّاتِ صَفًّا حَتَّى تَسْتَتِمَّهَا فَقَرَأَ فَلَمَّا بَلَغَ- أَ هُمْ أَشَدُّ خَلْقاً أَمْ مَنْ خَلَقْنا قَضَى الْفَتَى فَلَمَّا سُجِّيَ[3] وَ خَرَجُوا أَقْبَلَ عَلَيْهِ يَعْقُوبُ بْنُ جَعْفَرٍ فَقَالَ لَهُ كُنَّا نَعْهَدُ الْمَيِّتَ إِذَا نُزِلَ بِهِ[4] يُقْرَأُ عِنْدَهُ يس. وَ الْقُرْآنِ الْحَكِيم
Son, stand up and recite Surah thirty-seven (of the Holy Quran), near the head of your brother, to the end.’ Al-Qasim began to recite, when he reached the passage, ‘Is their creation more powerful or those whom We have created’ (37:11) the young man passed away. When his body was prepared for burial they came out and Y
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ هَلْ يُكْرَهُ الْمُؤْمِنُ عَلَى قَبْضِ رُوحِهِ قَالَ لَا وَ اللَّهِ إِنَّهُ إِذَا أَتَاهُ مَلَكُ الْمَوْتِ لِقَبْضِ رُوحِهِ جَزِعَ عِنْدَ ذَلِكَ فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ يَا وَلِيَّ اللَّهِ لَا تَجْزَعْ فَوَ الَّذِي بَعَثَ مُحَمَّداً ص لَأَنَا أَبَرُّ بِكَ وَ أَشْفَقُ عَلَيْكَ مِنْ وَالِدٍ رَحِيمٍ لَوْ حَضَرَكَ افْتَحْ عَيْنَكَ فَانْظُر
2. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn Sulayman from his father from Sadir al-Sayrafiy who has said the following: “Once I said to abu ‘Abd Allah (a.s.), ‘May Allah keep my soul in the service of your cause, O child of the Messenger of Allah, is a believing person forced to die?’
قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا عُقْبَةُ لَا يَقْبَلُ اللَّهُ مِنَ الْعِبَادِ يَوْمَ الْقِيَامَةِ إِلَّا هَذَا الْأَمْرَ الَّذِي أَنْتُمْ عَلَيْهِ وَ مَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَرَى مَا تَقَرُّ بِهِ عَيْنُهُ[3] إِلَّا أَنْ تَبْلُغَ نَفْسُهُ إِلَى هَذِهِ ثُمَّ أَهْوَى بِيَدِهِ إِلَى الْوَرِيدِ ثُمَّ اتَّكَأَ وَ كَانَ مَعِيَ الْمُعَلَّى فَغَمَزَنِي أَنْ أَسْأَلَهُ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ فَ
“Abu ‘Abd Allah (a.s.), once said, ‘O ‘Uqbah, Allah, on the Day of Judgment, will not accept anything other than what you believe in (following Ahl al-Bayt). No other thing stands between anyone of you, and the delight of the hearts, other than the time when one’s soul reaches this’ ( He (the Imam) pointed his hand tow
دَخَلَ رَسُولُ اللَّهِ ع عَلَى رَجُلٍ مِنْ أَصْحَابِهِ وَ هُوَ يَجُودُ بِنَفْسِهِ فَقَالَ يَا مَلَكَ الْمَوْتِ ارْفُقْ بِصَاحِبِي فَإِنَّهُ مُؤْمِنٌ فَقَالَ أَبْشِرْ يَا مُحَمَّدُ فَإِنِّي بِكُلِّ مُؤْمِنٍ رَفِيقٌ وَ اعْلَمْ يَا مُحَمَّدُ أَنِّي أَقْبِضُ رُوحَ ابْنِ آدَمَ فَيَجْزَعُ أَهْلُهُ فَأَقُومُ فِي نَاحِيَةٍ مِنْ دَارِهِمْ فَأَقُولُ مَا هَذَا الْجَزَعُ فَوَ اللَّهِ مَا تَعَجَّلْنَاهُ قَبْلَ أَجَلِهِ وَ مَا كَا
“Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah once visited a man of his companions in dying condition. He then said, ‘O angel of death, make it easy for my companion; he is a believing person.’ He then said, ‘O Muhammad, I am a friend of every believing person. O Muhammad, please note that when I take aw
حَضَرَ رَسُولُ اللَّهِ ص رَجُلًا مِنَ الْأَنْصَارِ وَ كَانَتْ لَهُ حَالَةٌ حَسَنَةٌ عِنْدَ رَسُولِ اللَّهِ ص فَحَضَرَهُ عِنْدَ مَوْتِهِ فَنَظَرَ إِلَى مَلَكِ الْمَوْتِ عِنْدَ رَأْسِهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ص ارْفُقْ بِصَاحِبِي فَإِنَّهُ مُؤْمِنٌ فَقَالَ لَهُ مَلَكُ الْمَوْتِ يَا مُحَمَّدُ طِبْ نَفْساً وَ قَرَّ عَيْناً فَإِنِّي بِكُلِّ مُؤْمِنٍ رَفِيقٌ شَفِيقٌ وَ اعْلَمْ يَا مُحَمَّدُ إِنِّي لَأَحْضُرُ ابْنَ آ
‘The Messenger of Allah once visited a man from Ansar (people of Madinah) and he was of a good status before the Messenger of Allah. He visited him in his dying condition and looked at the angel of death near his head. The Messenger of Allah said, ‘Be kind to my companion; he is a believing person.’ The angel of death
قُلْتُ لَهُ[4] مَاتَ مَيِّتٌ وَ هُوَ جُنُبٌ كَيْفَ يُغَسَّلُ وَ مَا يُجْزِئُهُ مِنَ الْمَاءِ فَقَالَ يُغَسَّلُ غُسْلًا وَاحِداً يُجْزِئُ ذَلِكَ عَنْهُ لِجَنَابَتِهِ وَ لِغُسْلِ الْمَيِّتِ لِأَنَّهُمَا حُرْمَتَانِ اجْتَمَعَتَا فِي حُرْمَةٍ وَاحِدَةٍ[5].
“I once said to him (the Imam) (a.s.), that there is one who has died after sexual relation but before Ghusl (bath). How is Ghusl (bath) prescribed for him and how much water is needed? He (the Imam) said, ’Only one Ghusl (bath) is sufficient for both reasons, each of which is inviolable requiring one inviolable act (G
سَأَلْتُهُ عَنِ الْمَرْأَةِ إِذَا مَاتَتْ فِي نِفَاسِهَا كَيْفَ تُغَسَّلُ قَالَ مِثْلَ غُسْلِ الطَّاهِرَةِ وَ كَذَلِكَ الْحَائِضُ وَ كَذَلِكَ الْجُنُبُ إِنَّمَا يُغَسَّلُ غُسْلًا وَاحِداً فَقَطْ.
“I once asked abu ’Abd Allah (a.s.), about the case of a woman who dies during her child- birth, how Ghusl (bath) to be given for her? He (the Imam) said, ‘It is just like cleansing Ghusl (bath) after blood discharge is over and so also is the case with a woman during her Hayd (menses) and after sexual relation: only o
فِي الْمَرْأَةِ إِذَا مَاتَتْ نُفَسَاءَ وَ كَثُرَ دَمُهَا أُدْخِلَتْ إِلَى السُّرَّةِ فِي الْأَدَمِ أَوْ مِثْلِ الْأَدَمِ نَظِيفٍ ثُمَّ تُكَفَّنُ بَعْدَ ذَلِكَ.
“Abu ‘Abd Allah (a.s.), has said, ‘A woman, who dies during her child-birth with a great deal of blood discharge, is placed in a clean bag of treated skin up to her bellybutton; then she is shrouded.’”
سَأَلْتُ الْعَبْدَ الصَّالِحَ ع عَنِ الْمَرْأَةِ تَمُوتُ وَ وَلَدُهَا فِي بَطْنِهَا قَالَ يُشَقُّ بَطْنُهَا وَ يُخْرَجُ وَلَدُهَا.
“I once asked the virtuous servant of Allah about the case of a woman who dies with her child in her womb. He (the Imam) (a.s.), said, ‘Her belly is opened to remove her child.’”
سَأَلْتُهُ عَنِ الْمَرْأَةِ تَمُوتُ وَ يَتَحَرَّكُ الْوَلَدُ فِي بَطْنِهَا أَ يُشَقُّ بَطْنُهَا وَ يُسْتَخْرَجُ وَلَدُهَا قَالَ نَعَمْ. - وَ فِي رِوَايَةِ ابْنِ أَبِي عُمَيْرٍ زَادَ فِيهِ يُخْرَجُ الْوَلَدُ وَ يُخَاطُ بَطْنُهَا[1].
“I once asked abu ‘Abd Allah (a.s.), about the case of a woman who dies and the baby moves inside her belly; is it prescribed to cut open to take the baby out. He (the Imam) said, ‘Yes, it must be cut open.’ In the narration of Ibn Abi ‘Umayr it is added that after taking out the baby the cut is stitched to close her b
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا مَاتَتِ الْمَرْأَةُ وَ فِي بَطْنِهَا وَلَدٌ يَتَحَرَّكُ شُقَّ بَطْنُهَا وَ يُخْرَجُ الْوَلَدُ وَ قَالَ فِي الْمَرْأَةِ تَمُوتُ فِي بَطْنِهَا الْوَلَدُ فَيُتَخَوَّفُ عَلَيْهَا قَالَ لَا بَأْسَ أَنْ يُدْخِلَ الرَّجُلُ يَدَهُ فَيُقَطِّعَهُ وَ يُخْرِجَهُ[2].
“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin (a.s.), has said, ‘If a woman dies and in her belly is a child that moves, her belly is cut open to take the baby out.’ He (the Imam), about the case of a woman in whose belly the baby dies and there is fear for her life, has said, ‘A man can use his hand to take
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع حَدِّثْنِي عَنِ الصَّبِيِّ إِلَى كَمْ تُغَسِّلُهُ النِّسَاءُ فَقَالَ إِلَى ثَلَاثِ سِنِينَ.
‘It is up to three years of age.’”
دَخَلَ عَبْدُ اللَّهِ بْنُ قَيْسٍ الْمَاصِرُ عَلَى أَبِي جَعْفَرٍ ع فَقَالَ- أَخْبِرْنِي عَنِ الْمَيِّتِ لِمَ يُغَسَّلُ غُسْلَ الْجَنَابَةِ فَقَالَ لَهُ أَبُو جَعْفَرٍ ع لَا أُخْبِرُكَ فَخَرَجَ مِنْ عِنْدِهِ فَلَقِيَ بَعْضَ الشِّيعَةِ فَقَالَ لَهُ الْعَجَبُ لَكُمْ يَا مَعْشَرَ الشِّيعَةِ تَوَلَّيْتُمْ هَذَا الرَّجُلَ وَ أَطَعْتُمُوهُ وَ لَوْ دَعَاكُمْ إِلَى عِبَادَتِهِ لَأَجَبْتُمُوهُ وَ قَدْ سَأَلْتُهُ عَنْ مَسْأَلَ
1. Ali ibn Muhammad ibn ‘Abd Allah has narrated from Ibrahim ibn ‘Ishaq from Muhammad ibn Sulayman al-Daylamiy from his father who has said the following: “Abu ‘Abd Allah (a.s.), has said that once ‘Abd Allah ibn Qays al-Masir visited abu Ja’far (a.s.), and said, ‘Tell me why a dead body is given Ghusl (bath) because o
سَأَلْتُهُ كَيْفَ يُصَلَّى عَلَى الرِّجَالِ وَ النِّسَاءِ قَالَ يُوضَعُ الرَّجُلُ مِمَّا يَلِي الرِّجَالَ وَ النِّسَاءُ خَلْفَ الرِّجَالِ.
“I once asked him (the Imam) (a.s.), about performing Salah (prayer) for the dead bodies of men and women. He (the Imam) said, ’The dead bodies of men are placed near men and those of women behind the (dead) men.”’
إِنْ كَانَ ثَلَاثَةً أَوِ اثْنَيْنِ أَوْ عَشَرَةً أَوْ أَكْثَرَ مِنْ ذَلِكَ فَلْيُصَلِّ عَلَيْهِمْ صَلَاةً وَاحِدَةً يُكَبِّرُ عَلَيْهِمْ خَمْسَ تَكْبِيرَاتٍ كَمَا يُصَلِّي عَلَى مَيِّتٍ وَاحِدٍ وَ قَدْ صَلَّى عَلَيْهِمْ جَمِيعاً يَضَعُ مَيِّتاً وَاحِداً ثُمَّ يَجْعَلُ الْآخَرَ إِلَى أَلْيَةِ الْأَوَّلِ ثُمَّ يَجْعَلُ رَأْسَ الثَّالِثِ إِلَى أَلْيَةِ الثَّانِي شِبْهَ الْمَدْرَجِ حَتَّى يَفْرُغَ مِنْهُمْ كُلِّهِمْ مَا
“I once asked abu ’Abd Allah (a.s.), about the case of one who performs Salah (prayer) for one or two or three dead bodies, how is he to perform them. He (the Imam) said, ‘If there are three or two or ten or less or more, he performs one Salah (prayer) with five Takbir (Allah is great beyond description) just as it is
كَانَ إِذَا صَلَّى[1] عَلَى الْمَرْأَةِ وَ الرَّجُلِ قَدَّمَ الْمَرْأَةَ وَ أَخَّرَ الرَّجُلَ وَ إِذَا صَلَّى عَلَى الْعَبْدِ وَ الْحُرِّ قَدَّمَ الْعَبْدَ وَ أَخَّرَ الْحُرَّ وَ إِذَا صَلَّى عَلَى الْكَبِيرِ وَ الصَّغِيرِ قَدَّمَ الصَّغِيرَ وَ أَخَّرَ الْكَبِيرَ.
“When abu ‘Abd Allah (a.s.), performed Salah (prayer) for a deceased man and a deceased woman, he (the Imam) would set forward woman, then the man. In the case of a slave and a free person, he (the Imam) would set forward the slave, then the free: and in the case of grown up and a minor, he set forward the minor then t
سَأَلْتُهُ عَنِ الرِّجَالِ وَ النِّسَاءِ كَيْفَ يُصَلَّى عَلَيْهِمْ قَالَ الرِّجَالُ أَمَامَ النِّسَاءِ مِمَّا يَلِي الْإِمَامَ يُصَفُّ بَعْضُهُمْ عَلَى أَثَرِ بَعْضٍ.
“I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about the case of deceased men and women as to how Salah (prayer) is performed for them. He (the Imam) said, ‘Men are placed before women from the side of the Imam in a queue one after the other.’”
يَضَعُ النِّسَاءَ مِمَّا يَلِي الْقِبْلَةَ وَ الصِّبْيَانَ دُونَهُمْ وَ الرِّجَالَ دُونَ ذَلِكَ وَ يَقُومُ الْإِمَامُ مِمَّا يَلِي الرِّجَالَ.
“About the case of the dead bodies of men, children and women, abu ’Abd Allah (a.s.), has said, ‘Women are placed first from the direction of al-Qiblah (al-Ka‘bah). Then the children, and then men are placed, and the Imam stands next to the dead bodied of men.’”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ جَنَائِزِ الرِّجَالِ وَ النِّسَاءِ إِذَا اجْتَمَعَتْ فَقَالَ يُقَدَّمُ الرِّجَالُ فِي كِتَابِ عَلِيٍّ ع.
“I once asked abu ‘Abd Allah (a.s.), about the case of the dead bodies of men and women collected together. He (the Imam) said, ‘The dead bodied of men are placed first, according to the book of Ali (a.s.).’”
قُلْتُ لَهُ الْمَرْأَةُ تَمُوتُ مَنْ أَحَقُّ بِالصَّلَاةِ عَلَيْهَا قَالَ زَوْجُهَا قُلْتُ الزَّوْجُ أَحَقُّ مِنَ الْأَبِ وَ الْوَلَدِ وَ الْأَخِ قَالَ نَعَمْ وَ يُغَسِّلُهَا.
“I once said to abu ‘Abd Allah (a.s.), who is the most deserving to perform Salah (prayer) for a deceased woman? He (the Imam) said, ‘It is her husband.’ I then asked, ‘Is her husband more deserving or her father, son or brother? He (the Imam) said, ‘Yes, her husband is more deserving.’”
سَأَلْتُهُ عَنِ الْمَرْأَةِ تَمُوتُ مَنْ أَحَقُّ أَنْ يُصَلِّيَ عَلَيْهَا قَالَ الزَّوْجُ قُلْتُ الزَّوْجُ أَحَقُّ مِنَ الْأَبِ وَ الْأَخِ وَ الْوَلَدِ قَالَ نَعَمْ.
“I once asked abu ‘Abd Allah (a.s.), about a deceased woman as to who is most deserving to perform Salah (prayer) for her. He (the Imam) said, ‘Her husband deserves the most to perform Salah (prayer) for her.’ I then asked, ‘Is he more deserving than her father, brother or son? He (the Imam) said, ‘Yes, he is more dese
سَأَلْتُهُ[3] عَنِ الصَّلَاةِ عَلَى الْمَيِّتِ فَقَالَ تُكَبِّرُ خَمْسَ تَكْبِيرَاتٍ تَقُولُ أَوَّلَ مَا تُكَبِّرُ- أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَلَى الْأَئِمَّةِ الْهُدَاةِ وَ اغْفِرْ لَنا وَ لِإِخْوانِنَا الَّذِينَ سَبَقُونا بِالْإِيمانِ وَ لا تَجْعَلْ فِي قُلُوبِنا غِلًّا ل
1. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ’Uramah from Zur‘ah, from Muhammad ibn Sanaa ‘ah in a Muzmar manner has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about Salah (prayer) for a deceased. He (the Imam) said, ‘You must say five Takbir (Allah is great bey
تُكَبِّرُ ثُمَّ تُصَلِّي عَلَى النَّبِيِّ ص ثُمَّ تَقُولُ اللَّهُمَّ عَبْدُكَ ابْنُ عَبْدِكَ ابْنُ أَمَتِكَ لَا أَعْلَمُ مِنْهُ إِلَّا خَيْراً وَ أَنْتَ أَعْلَمُ بِهِ مِنِّي اللَّهُمَّ إِنْ كَانَ مُحْسِناً فَزِدْ فِي إِحْسَانِهِ وَ تَقَبَّلْ مِنْهُ وَ إِنْ كَانَ مُسِيئاً فَاغْفِرْ لَهُ ذَنْبَهُ وَ ارْحَمْهُ وَ افْسَحْ لَهُ فِي قَبْرِهِ وَ اجْعَلْهُ مِنْ رُفَقَاءِ مُحَمَّدٍ ص ثُمَّ تُكَبِّرُ الثَّانِيَةَ وَ تَقُولُ- ا
“Abu ‘Abd Allah (a.s.), has said, ‘In Salah (prayer) for a deceased say Takbir (Allah is great beyond description), then say, “O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause,” then say, “O Lord, this is Your servant the son of Your male and a female servant. I do not know
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ التَّكْبِيرِ عَلَى الْمَيِّتِ فَقَالَ خَمْسٌ تَقُولُ فِي أُولَيهُنَّ- أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ثُمَّ تَقُولُ اللَّهُمَّ إِنَّ هَذَا الْمُسَجَّى قُدَّامَنَا عَبْدُكَ وَ ابْنُ عَبْدِكَ وَ قَدْ قَبَضْتَ رُوحَهُ إِلَيْكَ وَ قَدِ احْتَاجَ إِلَى رَحْمَتِكَ وَ أَنْتَ غَنِيٌّ عَنْ عَذَابِهِ اللَّهُم
“I once asked abu ’Abd Allah (a.s.), about Takbir over a deceased person. He (the Imam) said, ‘There are five Takbir. In the first one say, “I testify that only Allah deserves worship, He is one and has no partners and I testify that Muhammad is His servant and Messenger. O Allah, I pray to You to grant compensation to
تُكَبِّرُ ثُمَّ تَشَهَّدُ ثُمَّ تَقُولُ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ- ... الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ* رَبِّ الْمَوْتِ وَ الْحَيَاةِ صَلِّ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ جَزَى اللَّهُ عَنَّا- مُحَمَّداً خَيْرَ الْجَزَاءِ بِمَا صَنَعَ بِأُمَّتِهِ وَ بِمَا بَلَّغَ مِنْ رِسَالاتِ رَبِّهِ ثُمَّ تَقُولُ اللَّهُمَّ عَبْدُكَ ابْنُ عَبْدِكَ ابْنُ أَمَتِكَ نَاصِيَتُهُ بِيَدِكَ خَلَا مِنَ الدُّنْي
Abu ‘Abd Allah (a.s.), has said, ‘In Salah (prayer) for a deceased say Takbir (Allah is great beyond description) and the testimony and say, “We are from Allah and to Allah we return. All praise belongs to Allah, Lord of the worlds, Lord of death and life. O Allah, I pray to You to grant compensation to Muhammad and hi
لَمَّا مَاتَ إِسْمَاعِيلُ بْنُ أَبِي عَبْدِ اللَّهِ أَتَى أَبُو عَبْدِ اللَّهِ ع الْقَبْرَ فَأَرْخَى نَفْسَهُ[2] فَقَعَدَ ثُمَّ قَالَ رَحِمَكَ اللَّهُ وَ صَلَّى عَلَيْكَ وَ لَمْ يَنْزِلْ فِي قَبْرِهِ وَ قَالَ هَكَذَا فَعَلَ النَّبِيُّ ص بِإِبْرَاهِيمَ ع.
“When Isma’il, son of abu ‘Abd Allah, passed away, abu ‘Abd Allah (a.s.), went to the grave site, allowed his body to reach the ground, and said, ‘I pray to Allah to grant you mercy and favors.’ He did not enter the grave; and he said, ‘This is how the Holy Prophet did when Ibrahim died.’”
كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع حِينَ مَاتَ إِسْمَاعِيلُ ابْنُهُ ع فَأُنْزِلَ فِي قَبْرِهِ ثُمَّ رَمَى بِنَفْسِهِ عَلَى الْأَرْضِ مِمَّا يَلِي الْقِبْلَةَ ثُمَّ قَالَ هَكَذَا صَنَعَ رَسُولُ اللَّهِ ص بِإِبْرَاهِيمَ ثُمَّ قَالَ إِنَّ الرَّجُلَ يَنْزِلُ فِي قَبْرِ وَالِدِهِ وَ لَا يَنْزِلُ فِي قَبْرِ وَلَدِهِ.
“I was with abu ‘Abd Allah (a.s.), when Isma’il, his son passed away. The dead body was brought down in the grave. Thereafter he (the Imam) allowed his body to reach the ground on the side of the grave facing the direction of Qiblah. Then he said, ‘This is how the Messenger of Allah did on the death of Ibrahim.’ He the
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَدْفِنُ ابْنَهُ قَالَ لَا يَدْفِنُهُ فِي التُّرَابِ قَالَ قُلْتُ فَالابْنُ يَدْفِنُ أَبَاهُ قَالَ نَعَمْ لَا بَأْسَ[1].
“Once I asked abu ‘Abd Allah (a.s.), ‘Can a man bury his son?’ He replied, ‘He does not bury him in the soil.’ I (the narrator) then asked, ‘Can a son bury his father?’ He replied, ‘Yes, there is no offense in it.’”
إِذَا وُضِعَ الْمَيِّتُ فِي لَحْدِهِ فَقُلْ- بِسْمِ اللَّهِ وَ فِي سَبِيلِ اللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ص عَبْدُكَ ابْنُ عَبْدِكَ نَزَلَ بِكَ وَ أَنْتَ خَيْرُ مَنْزُولٍ بِهِ اللَّهُمَّ افْسَحْ لَهُ فِي قَبْرِهِ وَ أَلْحِقْهُ بِنَبِيِّهِ اللَّهُمَّ إِنَّا لَا نَعْلَمُ مِنْهُ إِلَّا خَيْراً وَ أَنْتَ أَعْلَمُ بِهِ فَإِذَا وَضَعْتَ عَلَيْهِ اللَّبِنَ فَقُلِ اللَّهُمَّ صِلْ وَحْدَتَهُ وَ آنِسْ وَحْشَتَهُ وَ أ
“The Imam (a.s.), said, ‘When a deceased is placed in the grave you should say, “(I begin) in the name of Allah, in the way of Allah and according to the traditions of the Messenger of Allah. (O Allah), this, Your servant, son of Your servant has become Your guest and You are the best host. O Allah, make his grave spac
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا أَقُولُ إِذَا أَدْخَلْتُ الْمَيِّتَ مِنَّا قَبْرَهُ قَالَ قُلِ اللَّهُمَّ هَذَا عَبْدُكَ فُلَانٌ وَ ابْنُ عَبْدِكَ قَدْ نَزَلَ بِكَ وَ أَنْتَ خَيْرُ مَنْزُولٍ بِهِ وَ قَدِ احْتَاجَ إِلَى رَحْمَتِكَ اللَّهُمَّ وَ لَا نَعْلَمُ مِنْهُ إِلَّا خَيْراً وَ أَنْتَ أَعْلَمُ بِسَرِيرَتِهِ وَ نَحْنُ الشُّهَدَاءُ بِعَلَانِيَتِهِ اللَّهُمَّ فَجَافِ الْأَرْضَ عَنْ جَنْبَيْهِ وَ لَقِّنْهُ حُجَّتَ
8. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad all from ibn Mahbub from abu Ayyub from Sanaa ‘ah who has said the following: “I asked abu ’Abd Allah, ‘Alayhi al-Salam, ‘What should we say when placing a deceased from us in the grave?’ He said to say, ‘O Allah,
إِذَا وَضَعْتَ الْمَيِّتَ فِي الْقَبْرِ قُلْتَ- اللَّهُمَّ هَذَا عَبْدُكَ وَ ابْنُ عَبْدِكَ وَ ابْنُ أَمَتِكَ نَزَلَ بِكَ وَ أَنْتَ خَيْرُ مَنْزُولٍ بِهِ فَإِذَا سَلَلْتَهُ مِنْ قِبَلِ الرِّجْلَيْنِ وَ دَلَّيْتَهُ[1] قُلْتَ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ ص اللَّهُمَّ إِلَى رَحْمَتِكَ لَا إِلَى عَذَابِكَ اللَّهُمَّ افْسَحْ لَهُ فِي قَبْرِهِ وَ لَقِّنْهُ حُجَّتَهُ وَ ثَبِّتْهُ بِالْقَوْلِ
11. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when you place a deceased in the grave say, ‘O Allah [this is] Your servant son of a male servant and a female servant who has become Your gues
مَاتَ لِبَعْضِ أَصْحَابِ أَبِي عَبْدِ اللَّهِ ع وَلَدٌ فَحَضَرَ أَبُو عَبْدِ اللَّهِ ع فَلَمَّا أُلْحِدَ تَقَدَّمَ أَبُوهُ فَطَرَحَ عَلَيْهِ التُّرَابَ فَأَخَذَ أَبُو عَبْدِ اللَّهِ ع بِكَفَّيْهِ وَ قَالَ لَا تَطْرَحْ عَلَيْهِ التُّرَابَ وَ مَنْ كَانَ مِنْهُ ذَا رَحِمٍ فَلَا يَطْرَحْ عَلَيْهِ التُّرَابَ فَإِنَّ رَسُولَ اللَّهِ ص نَهَى أَنْ يَطْرَحَ الْوَالِدُ أَوْ ذُو رَحِمٍ عَلَى مَيِّتِهِ التُّرَابَ فَقُلْنَا يَا ا
“A son of one of the companions of abu ‘Abd Allah (a.s.), died. Abu ‘Abd Allah attended the funeral. When the deceased was placed in the grave, his father went forward to toss soil into his grave. Abu ‘Abd Allah held his hand and said, ‘You must not toss soil on him. No one of his relatives should do so. The Messenger
سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ رَسُولَ اللَّهِ ص سَلَّ إِبْرَاهِيمَ ابْنَهُ سَلًّا وَ رَبَّعَ قَبْرَهُ[2].
Rasulullah (sw) placed his son Ibrahim in a basket-shaped place in the grave and made the surface into a square shape.’”
سَأَلْتُهُ[1] عَنْ وَضْعِ الرَّجُلِ يَدَهُ عَلَى الْقَبْرِ مَا هُوَ وَ لِمَ صَنَعَ فَقَالَ صَنَعَهُ رَسُولُ اللَّهِ ص عَلَى ابْنِهِ بَعْدَ النَّضْحِ قَالَ وَ سَأَلْتُهُ كَيْفَ أَضَعُ يَدِي عَلَى قُبُورِ الْمُسْلِمِينَ فَأَشَارَ بِيَدِهِ إِلَى الْأَرْضِ وَ وَضَعَهَا عَلَيْهَا ثُمَّ رَفَعَهَا وَ هُوَ مُقَابِلُ الْقِبْلَةِ.
“I once asked him (the Imam) (a.s.), about one’s placing his hand over the grave, its significance and why it is done. He (the Imam) said, ‘The Messenger of Allah had done so over the grave of his son after sprinkling water.’ He (the narrator) has said that I then asked, ‘How should I place my hand over the graves of t
إِنَّ أَبِي قَالَ لِي ذَاتَ يَوْمٍ فِي مَرَضِهِ يَا بُنَيَّ أَدْخِلْ أُنَاساً مِنْ قُرَيْشٍ مِنْ أَهْلِ الْمَدِينَةِ حَتَّى أُشْهِدَهُمْ قَالَ فَأَدْخَلْتُ عَلَيْهِ أُنَاساً مِنْهُمْ فَقَالَ يَا جَعْفَرُ إِذَا أَنَا مِتُّ فَغَسِّلْنِي وَ كَفِّنِّي وَ ارْفَعْ قَبْرِي أَرْبَعَ أَصَابِعَ وَ رُشَّهُ بِالْمَاءِ فَلَمَّا خَرَجُوا قُلْتُ يَا أَبَتِ لَوْ أَمَرْتَنِي بِهَذَا لَصَنَعْتُهُ وَ لَمْ تُرِدْ أَنْ أُدْخِلَ عَلَيْكَ
“Abu ‘Abd Allah (a.s.), has said, ‘One day my father during his illness said to me, ‘Son, call certain people from Quraysh and people of al-Madinah, so I can appoint them as witness.’ I then called a number of people. He said, ‘O Ja‘far, when I die, give Ghusl (bath) to me, place me in the shroud, raise the surface of
مَا عَلَى أَهْلِ الْمَيِّتِ مِنْكُمْ[1] أَنْ يَدْرَءُوا عَنْ مَيِّتِهِمْ لِقَاءَ مُنْكَرٍ وَ نَكِيرٍ قُلْتُ كَيْفَ يَصْنَعُ قَالَ إِذَا أُفْرِدَ الْمَيِّتُ فَلْيَتَخَلَّفْ عِنْدَهُ أَوْلَى النَّاسِ بِهِ فَيَضَعُ فَمَهُ عِنْدَ رَأْسِهِ ثُمَّ يُنَادِي بِأَعْلَى صَوْتِهِ- يَا فُلَانَ بْنَ فُلَانٍ أَوْ يَا فُلَانَةَ بِنْتَ فُلَانٍ هَلْ أَنْتَ عَلَى الْعَهْدِ الَّذِي فَارَقْتَنَا عَلَيْهِ مِنْ شَهَادَةِ أَنْ لَا إِلَهَ إ
‘It does not harm the family of a deceased among you to prevent his fear of meeting al-Munkar and al-Nakir (interrogating angels).’ I (the narrator) then asked, ‘How can they do so?’ He (the Imam) said, ‘When the deceased is left alone, the nearest relative is left behind near the deceased who places his mouth near the
عَزَّى أَبُو عَبْدِ اللَّهِ ع رَجُلًا بِابْنٍ لَهُ- فَقَالَ اللَّهُ خَيْرٌ لِابْنِكَ مِنْكَ وَ ثَوَابُ اللَّهِ خَيْرٌ لَكَ مِنِ ابْنِكَ فَلَمَّا بَلَغَهُ جَزَعُهُ بَعْدُ عَادَ إِلَيْهِ فَقَالَ لَهُ قَدْ مَاتَ رَسُولُ اللَّهِ ص فَمَا لَكَ بِهِ أُسْوَةٌ فَقَالَ إِنَّهُ كَانَ مُرَهَّقاً[4] فَقَالَ إِنَّ أَمَامَهُ ثَلَاثَ خِصَالٍ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ رَحْمَةَ اللَّهِ وَ شَفَاعَةَ رَسُولِ اللَّهِ ص
“Once abu ‘Abd Allah (a.s.), offered condolences to a man because of the death of his son, saying, ‘Allah is better for your son than you are, and the reward from Allah is better for you than your son.’ When he (Imam) heard him crying loudly, he returned to him saying, ‘The Messenger of Allah died. Is this not enough l
كَتَبَ أَبُو جَعْفَرٍ الثَّانِي ع إِلَى رَجُلٍ ذَكَرْتَ مُصِيبَتَكَ بِعَلِيٍّ ابْنِكَ وَ ذَكَرْتَ أَنَّهُ كَانَ أَحَبَّ وُلْدِكَ إِلَيْكَ وَ كَذَلِكَ اللَّهُ عَزَّ وَ جَلَّ إِنَّمَا يَأْخُذُ مِنَ الْوَالِدِ وَ غَيْرِهِ أَزْكَى مَا عِنْدَ أَهْلِهِ لِيُعْظِمَ بِهِ أَجْرَ الْمُصَابِ بِالْمُصِيبَةِ فَأَعْظَمَ اللَّهُ أَجْرَكَ وَ أَحْسَنَ عَزَاكَ[1] وَ رَبَطَ عَلَى قَلْبِكَ إِنَّهُ قَدِيرٌ وَ عَجَّلَ اللَّهُ عَلَيْكَ بِا
You mentioned your affliction with the loss of your son ʿAlī, and you mentioned that he was the most beloved of your children to you. Likewise, Allah, the Mighty and Majestic, only takes from the parent and others the purest of what they have to magnify the reward of the one afflicted by the calamity. May Allah magnify
فَقَالَ نَعَمْ وَ يُخَاطُ بَطْنُهَا.
“Abu ‘Abd Allah (a.s.), was asked, ‘If a woman dies with a child moving in her womb, is her belly to be opened to take the child out?’ He (the Imam) said, ‘Yes, and her belly is stitched to close.”
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا مَاتَتِ الْمَرْأَةُ وَ فِي بَطْنِهَا وَلَدٌ يَتَحَرَّكُ فَيُتَخَوَّفُ عَلَيْهِ فَشُقَّ بَطْنُهَا وَ أُخْرِجَ الْوَلَدُ وَ قَالَ فِي الْمَرْأَةِ يَمُوتُ وَلَدُهَا فِي بَطْنِهَا فَيُتَخَوَّفُ عَلَيْهَا قَالَ لَا بَأْسَ أَنْ يُدْخِلَ الرَّجُلُ يَدَهُ فَيُقَطِّعَهُ وَ يُخْرِجَهُ إِذَا لَمْ تَرْفُقْ بِهِ النِّسَاءُ.
“Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin (a.s.), has said, ‘If a woman dies with the child moving in her womb whose life is in danger, her belly is opened and the child is taken out.’ About a woman whose child dies in her womb and her life is in danger, he (the Imam) said, ‘It is permissible for a man to
السِّقْطُ إِذَا تَمَّ لَهُ أَرْبَعَةُ أَشْهُرٍ غُسِّلَ.
“Abu ’Abd Allah (a.s.), has said, ‘A miscarried child (fetus) after four months is given Ghusl (bath).’”
إِذَا عَقَلَ الصَّلَاةَ قُلْتُ مَتَى تَجِبُ الصَّلَاةُ عَلَيْهِ فَقَالَ إِذَا كَانَ ابْنَ سِتِّ سِنِينَ وَ الصِّيَامُ إِذَا أَطَاقَهُ.
“Abu ‘Abd Allah (a.s.), was asked about Salah (prayer) of a child. He (the Imam) said, ‘There is Salah (prayer) for him when he is able to understand it (Salah (prayer)).’ I (the narrator) then asked, ‘When it becomes obligatory for him? He (the Imam) said, ‘It is when he is six years old and there is fasting on him wh
رَأَيْتُ ابْناً لِأَبِي عَبْدِ اللَّهِ ع فِي حَيَاةِ أَبِي جَعْفَرٍ ع يُقَالُ لَهُ- عَبْدُ اللَّهِ فَطِيمٌ[2] قَدْ دَرَجَ فَقُلْتُ لَهُ يَا غُلَامُ مَنْ ذَا الَّذِي إِلَى جَنْبِكَ لِمَوْلًى لَهُمْ فَقَالَ هَذَا مَوْلَايَ فَقَالَ لَهُ الْمَوْلَى يُمَازِحُهُ لَسْتُ لَكَ بِمَوْلًى فَقَالَ ذَلِكَ شَرٌّ لَكَ[1] فَطَعَنَ فِي جِنَازَةِ الْغُلَامِ فَمَاتَ[2] فَأُخْرِجَ فِي سَفَطٍ إِلَى الْبَقِيعِ فَخَرَجَ أَبُو جَعْفَرٍ
“I saw a son of abu ‘Abd Allah (a.s.), during the life time of abu Ja‘far (a.s.), called ‘Abd Allah Fatim moved in. I asked him about their Mawla’ next to him, ‘Who is he next to you?’ He replied, ‘He is my Mawla’ (servant or follower).’ The Mawla’, joking with him said, ‘I am not your Mawla’.’ He said, ‘That is worse
مَاتَ ابْنٌ لِأَبِي جَعْفَرٍ ع فَأُخْبِرَ بِمَوْتِهِ فَأَمَرَ بِهِ فَغُسِّلَ وَ كُفِّنَ وَ مَشَى مَعَهُ وَ صَلَّى عَلَيْهِ وَ طُرِحَتْ خُمْرَةٌ[6]- فَقَامَ عَلَيْهَا ثُمَّ قَامَ عَلَى قَبْرِهِ حَتَّى فَرَغَ مِنْهُ ثُمَّ انْصَرَفَ وَ انْصَرَفْتُ مَعَهُ حَتَّى إِنِّي لَأَمْشِي مَعَهُ فَقَالَ أَمَا إِنَّهُ لَمْ يَكُنْ يُصَلَّى عَلَى مِثْلِ هَذَا وَ كَانَ ابْنَ ثَلَاثِ سِنِينَ كَانَ عَلِيٌّ ع يَأْمُرُ بِهِ فَيُدْفَنُ وَ
“One of the sons of Abu Ja‘far (a.s.), died. He (the Imam) was informed of his death and he commanded for Ghusl (bath) and shroud. He (the Imam) walked in his funeral and performed Salah (prayer). A prayer mat was spread and he (the Imam) stood on it, then he (the Imam) stood on his grave until he was free, then moved
سَأَلْتُهُ عَنِ السِّقْطِ إِذَا اسْتَوَى خَلْقُهُ يَجِبُ عَلَيْهِ الْغُسْلُ وَ اللَّحْدُ وَ الْكَفَنُ فَقَالَ كُلُّ ذَلِكَ يَجِبُ عَلَيْهِ.
“I once asked abu al-Hassan, al-Awwal (a.s.), about a miscarried child whose body is complete if Ghusl (bath) is necessary as well as al-Lahad (a horizontal or vertical) ditch in the grave). He (the Imam) said, ‘All of such things are necessary.’”
كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ع أَسْأَلُهُ عَنِ السِّقْطِ كَيْفَ يُصْنَعُ بِهِ فَكَتَبَ ع إِلَيَّ أَنَّ السِّقْطَ يُدْفَنُ بِدَمِهِ فِي مَوْضِعِهِ[2].
“I once wrote to abu Ja‘far (a.s.), asking about what is done for a miscarried child. He (the Imam) wrote to me, ‘A miscarried child is buried with his blood in his place (right away).”’