Purification

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَخْرُجُ فِي السَّفَرِ وَ مَعَهُ امْرَأَتُهُ يُغَسِّلُهَا قَالَ نَعَمْ وَ أُمَّهُ وَ أُخْتَهُ وَ نَحْوَ هَذَا يُلْقِي عَلَى عَوْرَتِهَا خِرْقَةً.

“I once asked abu ‘Abd Allah (a.s.), about a man who goes on a journey with his wife (and she dies), can he give her Ghusl (bath)? He (the Imam) said, ‘Yes, he can do so and so also is the case of his mother and sister. Such person’s private parts are covered with a piece of cloth.’”

سَمِعْتُ صَاحِباً لَنَا يَسْأَلُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمَرْأَةِ تَمُوتُ مَعَ رِجَالٍ لَيْسَ مَعَهُمْ ذُو مَحْرَمٍ هَلْ يُغَسِّلُونَهَا وَ عَلَيْهَا ثِيَابُهَا فَقَالَ إِذاً يُدْخَلَ عَلَيْهِمْ‌[4] وَ لَكِنْ يَغْسِلُونَ كَفَّيْهَا.

“I once heard a friend of us ask abu ‘Abd Allah (a.s.), about a woman who dies among men and none of them is of her relatives if they can give her Ghusl (bath) with her clothes on her. He (the Imam) said, ‘Thereby that feeling is apt to get in them, instead they must only wash her both palms (hands).”’

يُدْخِلُ زَوْجُهَا يَدَهُ تَحْتَ قَمِيصِهَا فَيُغَسِّلُهَا إِلَى الْمَرَافِقِ.

“About the case of a woman who dies and there is no other woman to give her Ghusl (bath), abu ‘Abd Allah (a.s.), has said, ‘Her husband can reach out with his hand up to his elbow under her shirt to give her Ghusl (bath).”’

سَأَلْتُهُ‌[1] عَنِ الرَّجُلِ يُغَسِّلُ امْرَأَتَهُ قَالَ نَعَمْ إِنَّمَا يَمْنَعُهَا أَهْلُهَا تَعَصُّباً.

“I once asked him (the Imam) (a.s.), about the case of a woman who dies, if her husband can give her Ghusl (bath). He (the Imam) said, ‘Yes, but her relatives may hinder due to intolerance.’”

تُغَسِّلُهُ عَمَّتُهُ وَ خَالَتُهُ فِي قَمِيصِهِ وَ لَا تَقْرَبُهُ النَّصَارَى وَ عَنِ الْمَرْأَةِ تَمُوتُ فِي السَّفَرِ وَ لَيْسَ مَعَهَا امْرَأَةٌ مُسْلِمَةٌ وَ مَعَهَا نِسَاءٌ نَصَارَى وَ عَمُّهَا وَ خَالُهَا مُسْلِمَانِ قَالَ يُغَسِّلَانِهَا وَ لَا تَقْرَبُهَا النَّصْرَانِيَّةُ كَمَا كَانَتِ الْمُسْلِمَةُ تُغَسِّلُهَا غَيْرَ أَنَّهُ يَكُونُ عَلَيْهَا دِرْعٌ فَيُصَبُّ الْمَاءُ مِنْ فَوْقِ الدِّرْعِ قُلْتُ فَإِنْ م

“Abu ‘Abd Allah (a.s.), was asked about a Muslim man who dies on a journey and there is no other Muslim man with him but there are Christian men with him and his paternal and maternal aunts who are Muslimah how to be given Ghusl (bath) is give to him. He (the Imam) said, ‘His aunts must give him Ghusl (bath) from behin

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَنْ غَسَّلَ فَاطِمَةَ ع قَالَ ذَاكَ أَمِيرُ الْمُؤْمِنِينَ ع كَأَنَّكَ اسْتَفْظَعْتَ ذَلِكَ‌[2] مِنْ قَوْلِهِ فَقَالَ لِي كَأَنَّكَ ضِقْتَ مِمَّا أَخْبَرْتُكَ فَقُلْتُ قَدْ كَانَ ذَلِكَ جُعِلْتُ فِدَاكَ فَقَالَ لِي لَا تَضِيقَنَّ فَإِنَّهَا صِدِّيقَةٌ لَمْ يَكُنْ يُغَسِّلُهَا إِلَّا صِدِّيقٌ أَ مَا عَلِمْتَ أَنَّ مَرْيَمَ ع لَمْ يُغَسِّلْهَا إِلَّا عِيسَى ع قُلْتُ جُعِلْتُ فِدَاكَ فَم

“I once asked abu ‘Abd Allah (a.s.), ‘Who gave Ghusl (bath) to Fatimah, ‘Alayha al- Salam ? He (the Imam) said, ‘That was ’Amir al-Mu’minin (a.s.). It seems as if you find it astonishing to hear such words.’ He (the Imam) said to me, ‘It seems you are strained because of what I told you.’ I said, ‘I pray to Allah to ke

مَنْ غَسَّلَ مَيِّتاً فَلْيَغْتَسِلْ قُلْتُ فَإِنْ مَسَّهُ مَا دَامَ حَارّاً قَالَ فَلَا غُسْلَ عَلَيْهِ وَ إِذَا بَرَدَ ثُمَّ مَسَّهُ فَلْيَغْتَسِلْ قُلْتُ فَمَنْ أَدْخَلَهُ الْقَبْرَ قَالَ لَا غُسْلَ عَلَيْهِ إِنَّمَا يَمَسُّ الثِّيَابَ.

“Abu ‘Abd Allah (a.s.), has said, ‘One who gives Ghusl (bath) to a dead person must himself also take a Ghusl (bath). I then asked, ‘What is one required to do after touching a dead body when it is still warm? He (the Imam) said, ‘Ghusl (bath) is not obligatory for him in such a case. One must take Ghusl (bath) after t

قُلْتُ الرَّجُلُ يُغَمِّضُ عَيْنَ الْمَيِّتِ عَلَيْهِ غُسْلٌ قَالَ إِذَا مَسَّهُ بِحَرَارَتِهِ فَلَا وَ لَكِنْ إِذَا مَسَّهُ بَعْدَ مَا يَبْرُدُ فَلْيَغْتَسِلْ قُلْتُ فَالَّذِي يُغَسِّلُهُ يَغْتَسِلُ قَالَ نَعَمْ قُلْتُ فَيُغَسِّلُهُ ثُمَّ يُكَفِّنُهُ قَبْلَ أَنْ يَغْتَسِلَ قَالَ يُغَسِّلُهُ ثُمَّ يَغْسِلُ يَدَهُ مِنَ الْعَاتِقِ ثُمَّ يُلْبِسُهُ أَكْفَانَهُ ثُمَّ يَغْتَسِلُ قُلْتُ فَمَنْ حَمَلَهُ عَلَيْهِ غُسْلٌ قَال

“I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a man who closes the eyes of a deceased if he must take Ghusl (bath) because of touching a dead body. He (the Imam) said, ‘If he does it when the dead body’s natural temperature is not lost, Ghusl (bath) is not obligatory on him

يُغَسِّلُ الَّذِي غَسَّلَ الْمَيِّتَ وَ إِنْ قَبَّلَ إِنْسَانٌ الْمَيِّتَ وَ هُوَ حَارٌّ فَلَيْسَ عَلَيْهِ غُسْلٌ وَ لَكِنْ إِذَا مَسَّهُ وَ قَبَّلَهُ وَ قَدْ بَرَدَ فَعَلَيْهِ الْغُسْلُ- وَ لَا بَأْسَ أَنْ يَمَسَّهُ بَعْدَ الْغُسْلِ وَ يُقَبِّلَهُ.

“Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘Those who give Ghusl (bath) to a deceased, themselves must take Ghusl (bath). If one kisses a deceased when the dead body is still warm, one is not required to take Ghusl (bath); but if he touches the dead body or kisses it when it has become cold, must take Ghusl (bath) and

سَأَلْتُهُ عَنِ الرَّجُلِ يَمَسُّ الْمَيْتَ أَ يَنْبَغِي لَهُ أَنْ يَغْتَسِلَ مِنْهَا قَالَ لَا إِنَّمَا ذَلِكَ مِنَ الْإِنْسَانِ وَحْدَهُ قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يُصِيبُ ثَوْبُهُ جَسَدَ الْمَيِّتِ فَقَالَ يَغْسِلُ مَا أَصَابَ الثَّوْبَ.

“I once asked abu ‘Abd Allah, Alayhi al-Salam, about a man who touches a dead body: if it is proper for him to take Ghusl (bath) for it. He (the Imam) said, ‘No, it is only necessary if it is the dead body of a human being.’ I then asked about a man whose clothes become polluted because of contact with a dead body. He

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَنْهَى عَنِ الْغُسْلِ إِذَا دَخَلَ الْقَبْرَ.

“I once heard abu ‘Abd Allah, Alayhi al-Salam, prohibit taking Ghusl (bath) because of entering the grave.”

إِنَّ رَسُولَ اللَّهِ ص قَبَّلَ عُثْمَانَ بْنَ مَظْعُونٍ بَعْدَ مَوْتِهِ.

“Abu ’Abd Allah (a.s.), has said that the Messenger of Allah kissed ‘Uthman ibn Maz’un after his death.”

إِنْ كَانَ غُسِّلَ الْمَيِّتُ فَلَا تَغْسِلْ مَا أَصَابَ ثَوْبَكَ مِنْهُ وَ إِنْ كَانَ لَمْ يُغَسَّلْ فَاغْسِلْ مَا أَصَابَ ثَوْبَكَ مِنْهُ.

“Abu ‘Abd Allah (a.s.), has said that if a man’s clothes come in contact with a dead body after the deceased is given Ghusl (bath), he is not required to wash them. If they become polluted because of such contact before the dead body is given Ghusl (bath) he must wash them.’”

قُلْتُ لَهُ أَ يَغْتَسِلُ مَنْ غَسَّلَ الْمَيِّتَ قَالَ نَعَمْ قُلْتُ مَنْ أَدْخَلَهُ الْقَبْرَ قَالَ لَا إِنَّمَا يَمَسُّ الثِّيَابَ.

“I once asked abu ‘Abd Allah (a.s.), if one who gives Ghusl (bath) to a dead person is required to take Ghusl (bath). He (the Imam) said, ‘Yes, he is required to take Ghusl (bath).’ I then asked if one who places the deceased in the grave is required to take Ghusl (bath). He (the Imam) said, ‘No, he is not required to

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

أَيُّمَا مُؤْمِنٍ غَسَّلَ مُؤْمِناً فَقَالَ إِذَا قَلَّبَهُ- اللَّهُمَّ إِنَّ هَذَا بَدَنُ عَبْدِكَ الْمُؤْمِنِ قَدْ أَخْرَجْتَ رُوحَهُ مِنْهُ وَ فَرَّقْتَ بَيْنَهُمَا فَعَفْوَكَ عَفْوَكَ‌[1] غَفَرَ اللَّهُ لَهُ ذُنُوبَ سَنَةٍ إِلَّا الْكَبَائِرَ.

Tf any believer, when washing the dead body of a believer says, “O Allah, this is the body of Your believing servant from which its spirit has come out and is just separated, please grant him forgiveness, and please grant him forgiveness.’” Allah then forgives his one year’s sins except the major ones.”

مَنْ غَسَّلَ مَيِّتاً فَأَدَّى فِيهِ الْأَمَانَةَ غَفَرَ اللَّهُ لَهُ قُلْتُ وَ كَيْفَ يُؤَدِّي فِيهِ الْأَمَانَةَ قَالَ لَا يُحَدِّثُ بِمَا يَرَى‌[2].

Tf one washes a dead body and keeps the trust, Allah grants him forgiveness.’ He was asked, ‘What is the trust?’ The Imam replied, ‘Does not make public whatever he sees.’”

كَانَ فِيمَا نَاجَى اللَّهَ بِهِ مُوسَى قَالَ يَا رَبِّ مَا لِمَنْ غَسَّلَ الْمَوْتَى فَقَالَ أَغْسِلُهُ مِنْ ذُنُوبِهِ كَمَا وَلَدَتْهُ أُمُّهُ.

‘One of the matters that Moses spoke about before Allah was this, “O Allah, what is the reward for one who washes a dead body?” The answer was, “I wash his sins as if his mother has just given him birth.’””

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْجِنَازَةِ أَ يُصَلَّى عَلَيْهَا عَلَى غَيْرِ وُضُوءٍ فَقَالَ نَعَمْ إِنَّمَا هُوَ[1] تَكْبِيرٌ وَ تَحْمِيدٌ وَ تَسْبِيحٌ وَ تَهْلِيلٌ كَمَا تُكَبِّرُ وَ تُسَبِّحُ فِي بَيْتِكَ عَلَى غَيْرِ وُضُوءٍ.

“I once asked abu ’Abd Allah (a.s.), about performing Salah (prayer) for a deceased without Wudu’. He (the Imam) said, ’It is permissible; it is only Takbir (Allah is great beyond description), Tahlil (no one deserves worship except Allah), Tahmid (it is Allah only who deserves all praise), Tasbih (Allah is free of all

سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ تُدْرِكُهُ الْجِنَازَةُ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ فَإِنْ ذَهَبَ يَتَوَضَّأُ فَاتَتْهُ الصَّلَاةُ عَلَيْهَا قَالَ يَتَيَمَّمُ وَ يُصَلِّي.

“Abu ’Abd Allah (a.s.), was asked about a man who attends Salah (prayer) for a deceased without Wudu’ and if he goes for Wudu’ he misses Salah (prayer). He (the Imam) said, ‘He can take Tayammum, then perform Salah (prayer).”’

قُلْتُ لِأَبِي الْحَسَنِ ع الْجِنَازَةُ يُخْرَجُ بِهَا وَ لَسْتُ عَلَى وُضُوءٍ فَإِنْ ذَهَبْتُ أَتَوَضَّأُ فَاتَتْنِي الصَّلَاةُ أَ لِيَ أَنْ أُصَلِّيَ عَلَيْهَا وَ أَنَا عَلَى غَيْرِ وُضُوءٍ قَالَ تَكُونُ عَلَى طُهْرٍ أَحَبُّ إِلَيَّ.

“I once asked abu al-Hassan (a.s.), about Salah (prayer) for a deceased when I do not have Wudu’, and because of going for Wudu’ I miss Salah (prayer) if I can perform it without Wudu’. He (the Imam) your being with Wudu’ is more beloved to me.’”

سَأَلْتُهُ عَنِ الرَّجُلِ تَفْجَأُهُ الْجِنَازَةُ وَ هُوَ عَلَى غَيْرِ طُهْرٍ قَالَ فَلْيُكَبِّرْ مَعَهُمْ‌[5].

“I once asked one of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a man who suddenly comes across Salah (prayer) for a deceased without Wudu’. He (the Imam) said, ‘He can say Takbir (Allah is great beyond description) along with them.’”

سَأَلْتُهُ‌[1] عَنْ رَجُلٍ مَرَّتْ بِهِ جَنَازَةٌ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ كَيْفَ يَصْنَعُ قَالَ يَضْرِبُ بِيَدَيْهِ عَلَى حَائِطِ اللَّبِنِ فَيَتَيَمَّمُ بِهِ.

“I once asked him (the Imam) (a.s.), about a man who comes across a deceased without Wudu’ and about what he should do. He (the Imam) said, ‘He can thump his palms against the wall of bricks to have Tayammum.’”

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

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).”’

سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ع يَقُولُ‌ إِنَّهُ لَمَّا قُبِضَ إِبْرَاهِيمُ بْنُ رَسُولِ اللَّهِ ص جَرَتْ فِيهِ ثَلَاثُ سُنَنٍ أَمَّا وَاحِدَةٌ فَإِنَّهُ لَمَّا مَاتَ انْكَسَفَتِ الشَّمْسُ فَقَالَ النَّاسُ انْكَسَفَتِ الشَّمْسُ لِفَقْدِ ابْنِ رَسُولِ اللَّهِ فَصَعِدَ رَسُولُ اللَّهِ ص الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ إِنَّ الشَّمْسَ وَ الْقَمَرَ آيَتَانِ مِنْ آيَاتِ

"When Ibrāhīm, the son of the Messenger of Allah (sw), passed away, three traditions were enacted concerning him. One of them was that when he died, the sun was eclipsed, and the people said, 'The sun is eclipsed due to the loss of the son of the Messenger of Allah.' So, the Messenger of Allah (sw) ascended the pulpit,

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ النَّاسَ يُكَلِّمُونَا وَ يَرُدُّونَ عَلَيْنَا قَوْلَنَا إِنَّهُ لَا يُصَلَّى عَلَى الطِّفْلِ لِأَنَّهُ لَمْ يُصَلِّ فَيَقُولُونَ لَا يُصَلَّى إِلَّا عَلَى مَنْ صَلَّى فَنَقُولُ نَعَمْ فَيَقُولُونَ أَ رَأَيْتُمْ لَوْ أَنَّ رَجُلًا نَصْرَانِيّاً أَوْ يَهُودِيّاً أَسْلَمَ ثُمَّ مَاتَ مِنْ سَاعَتِهِ فَمَا الْجَوَابُ فِيهِ فَقَالَ قُولُوا لَهُمْ أَ رَأَيْتَ لَوْ أَنَّ هَذَا الَّذِي أ

“I once said to abu ‘Abd Allah (a.s.), that people speak against us and do not accept our words, ‘there is no Salah (prayer) for a deceased child’; he has not performed any Salah (prayer). They say, ‘You say that there is no Salah (prayer) for those who have not performed any Salah (prayer).’ We say, ‘Yes that is true.

سَأَلْتُهُ‌[3] عَنِ الْغَرِيقِ أَ يُغَسَّلُ قَالَ نَعَمْ وَ يُسْتَبْرَأُ قُلْتُ- وَ كَيْفَ يُسْتَبْرَأُ قَالَ يُتْرَكُ ثَلَاثَةَ أَيَّامٍ قَبْلَ أَنْ يُدْفَنَ وَ كَذَلِكَ أَيْضاً صَاحِبُ الصَّاعِقَةِ فَإِنَّهُ رُبَّمَا ظَنُّوا أَنَّهُ مَاتَ وَ لَمْ يَمُتْ.

“I once asked him (the Imam) (a.s.), if there is Ghusl (bath) for one who has died because of drowning. He (the Imam) said, ‘Yes, there is Ghusl (bath) and he is freed (of doubtful condition).’ I then asked, ‘How is he freed?’ He (the Imam) said, ‘He is left for three days before burial and so also is the case of one f

كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ‌ الْغَرِيقُ يُغَسَّلُ.

‘Ghusl (bath) of one who has died because of drowning is necessary.’”

الْغَرِيقُ يُحْبَسُ حَتَّى يَتَغَيَّرَ[1] وَ يُعْلَمَ أَنَّهُ قَدْ مَاتَ ثُمَّ يُغَسَّلُ وَ يُكَفَّنُ قَالَ وَ سُئِلَ عَنِ الْمَصْعُوقِ فَقَالَ إِذَا صُعِقَ حُبِسَ يَوْمَيْنِ ثُمَّ يُغَسَّلُ وَ يُكَفَّنُ.

“Abu ‘Abd Allah (a.s.), has said, ‘One who has died because of drowning is kept until there is a change and his death becomes certain; then his Ghusl (bath) and shroud are done.’ He (the narrator) has said that he (the Imam) was asked about one who has died because of a sudden shock. He (the Imam) said, ‘If it (death)

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الَّذِي يُقْتَلُ فِي سَبِيلِ اللَّهِ أَ يُغَسَّلُ وَ يُكَفَّنُ وَ يُحَنَّطُ قَالَ يُدْفَنُ كَمَا هُوَ فِي ثِيَابِهِ إِلَّا أَنْ يَكُونَ بِهِ رَمَقٌ ثُمَّ مَاتَ- فَإِنَّهُ يُغَسَّلُ وَ يُكَفَّنُ وَ يُحَنَّطُ وَ يُصَلَّى عَلَيْهِ إِنَّ رَسُولَ اللَّهِ ص صَلَّى عَلَى حَمْزَةَ وَ كَفَّنَهُ لِأَنَّهُ كَانَ قَدْ جُرِّدَ[1].

“I once asked abu ’Abd Allah (a.s.), about those who are killed in the way of Allah, are Ghusl (bath), shroud and hunut done for them? He (the Imam) said, ‘They are buried as they are found in their clothes, unless found alive, then die in which case Ghusl (bath), shroud, hunut and Salah (prayer) are done for them. The

قُلْتُ لَهُ كَيْفَ رَأَيْتَ الشَّهِيدُ يُدْفَنُ بِدِمَائِهِ قَالَ نَعَمْ فِي ثِيَابِهِ بِدِمَائِهِ وَ لَا يُحَنَّطُ وَ لَا يُغَسَّلُ وَ يُدْفَنُ كَمَا هُوَ ثُمَّ قَالَ دَفَنَ رَسُولُ اللَّهِ ع عَمَّهُ حَمْزَةَ فِي ثِيَابِهِ بِدِمَائِهِ الَّتِي أُصِيبَ فِيهَا وَ رَدَّاهُ النَّبِيُّ ص بِرِدَاءٍ فَقَصُرَ عَنْ رِجْلَيْهِ فَدَعَا لَهُ بِإِذْخِرٍ[2] فَطَرَحَهُ عَلَيْهِ وَ صَلَّى عَلَيْهِ سَبْعِينَ صَلَاةً وَ كَبَّرَ عَلَيْ

“I once asked abu Ja‘far (a.s.), about the martyr who is buried with his blood (not washed clean). He (the Imam) said, ‘Yes, he is buried in his clothes, with his blood, without, hunut and Ghusl (bath) and is buried as he is found.’ He (the Imam) then said, ‘The Messenger of Allah buried his uncle Hamzah in his clothes

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ الشَّهِيدُ إِذَا كَانَ بِهِ رَمَقٌ غُسِّلَ وَ كُفِّنَ وَ حُنِّطَ وَ صُلِّيَ عَلَيْهِ وَ إِنْ لَمْ يَكُنْ بِهِ رَمَقٌ دُفِنَ فِي أَثْوَابِهِ.

3. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad from more than one person from Aban from abu Maryam who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘A martyr if found alive is given Ghusl (bath), shroud, hunut and Salah (prayer) is performed for him. If he is found dead he

سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‌ الَّذِي يُقْتَلُ فِي سَبِيلِ اللَّهِ يُدْفَنُ فِي ثِيَابِهِ وَ لَا يُغَسَّلُ إِلَّا أَنْ يُدْرِكَهُ الْمُسْلِمُونَ وَ بِهِ رَمَقٌ ثُمَّ يَمُوتَ بَعْدُ فَإِنَّهُ يُغَسَّلُ وَ يُكَفَّنُ وَ يُحَنَّطُ إِنَّ رَسُولَ اللَّهِ ص كَفَّنَ حَمْزَةَ فِي ثِيَابِهِ وَ لَمْ يُغَسِّلْهُ وَ لَكِنَّهُ صَلَّى عَلَيْهِ.

5. Ali ibn Ibrahim has narrated from his father from ibn Mahbub ibn Sinan from Aban ibn Taghlib who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Those who are killed in the way of Allah are buried with their clothes without Ghusl (bath) unless Muslims find him alive and then he dies aft

سَأَلْتُهُ عَنِ الرَّجُلِ يَأْكُلُهُ السَّبُعُ وَ الطَّيْرُ فَتَبْقَى عِظَامُهُ بِغَيْرِ لَحْمٍ كَيْفَ يُصْنَعُ بِهِ قَالَ يُغَسَّلُ وَ يُكَفَّنُ وَ يُصَلَّى عَلَيْهِ وَ يُدْفَنُ وَ إِذَا كَانَ الْمَيِّتُ نِصْفَيْنِ صُلِّيَ عَلَى النِّصْفِ الَّذِي فِيهِ الْقَلْبُ.

“I once asked abu al-Hassan (a.s.), about one who is consumed by beasts and birds, and only his bones without flesh are left. He (the Imam) said, ‘Ghusl (bath), shroud and Salah (prayer) are done and then it is buried. If the deceased is found into two halves, Salah (prayer) is performed for the part which has the hear

إِذَا قُطِعَ مِنَ الرَّجُلِ قِطْعَةٌ فَهُوَ مَيْتَةٌ وَ إِذَا مَسَّهُ الرَّجُلُ فَكُلُّ مَا كَانَ فِيهِ عَظْمٌ فَقَدْ وَجَبَ عَلَى مَنْ مَسَّهُ الْغُسْلُ وَ إِنْ لَمْ يَكُنْ فِيهِ عَظْمٌ فَلَا غُسْلَ عَلَيْهِ.

“Abu ‘Abd Allah (a.s.), has said, ‘If a piece is cut from a man, it is dead. In case of one’s touching, whatever piece has bone in it Ghusl (bath) becomes obligatory, if bone is not found in it, Ghusl (bath) is not obligatory.’”

اغْسِلْ كُلَّ شَيْ‌ءٍ مِنَ الْمَوْتَى الْغَرِيقِ وَ أَكِيلِ السَّبُعِ وَ كُلَّ شَيْ‌ءٍ إِلَّا مَا قُتِلَ بَيْنَ الصَّفَّيْنِ فَإِنْ كَانَ بِهِ رَمَقٌ غُسِّلَ وَ إِلَّا فَلَا.

“He (the Imam) (a.s.), has said, ‘You must give Ghusl (bath) to every dead person because of drowning, being killed by beasts and by all other causes except those who are killed between two lines of fighters, who only if found alive, are given Ghusl (bath), otherwise, Ghusl (bath) is not required.’”

فِي الرَّجُلِ يَمُوتُ مَعَ الْقَوْمِ فِي الْبَحْرِ فَقَالَ يُغَسَّلُ وَ يُكَفَّنُ وَ يُصَلَّى عَلَيْهِ وَ يُثْقَلُ وَ يُرْمَى بِهِ فِي الْبَحْرِ.

“Abu ‘Abd Allah (a.s.), was asked about one who dies in the company of people in the ocean. He (the Imam) said, ‘Ghusl (bath), shroud and Salah (prayer) are done for him and with some weight tied to him is thrown in the ocean.’”

الْمَرْجُومُ وَ الْمَرْجُومَةُ يُغَسَّلَانِ وَ يُحَنَّطَانِ وَ يُلْبَسَانِ الْكَفَنَ‌[2] قَبْلَ ذَلِكَ ثُمَّ يُرْجَمَانِ وَ يُصَلَّى عَلَيْهِمَا وَ الْمُقْتَصُ‌ مِنْهُ بِمَنْزِلَةِ ذَلِكَ يُغَسَّلُ وَ يُحَنَّطُ وَ يُلْبَسُ الْكَفَنَ وَ يُصَلَّى عَلَيْهِ.

“Abu ‘Abd Allah (a.s.), has said, ‘Ghusl (bath), hunut, and shroud are done for people stoned to death, male or female, prior to executing stoning, then Salah (prayer) is performed. Ghusl (bath), hunut, shrouding and Salah (prayer) for one executed because of retaliation are also done before the execution.”’

سَأَلْتُهُ عَنِ الْجُنُبِ يُغَسِّلُ الْمَيِّتَ أَوْ مَنْ غَسَّلَ مَيِّتاً لَهُ أَنْ يَأْتِيَ أَهْلَهُ ثُمَّ يَغْتَسِلَ فَقَالَ سَوَاءٌ لَا بَأْسَ بِذَلِكَ إِذَا كَانَ جُنُباً غَسَلَ يَدَهُ وَ تَوَضَّأَ وَ غَسَّلَ الْمَيِّتَ فَإِنْ غَسَّلَ مَيِّتاً ثُمَّ تَوَضَّأَ ثُمَّ أَتَى أَهْلَهُ يُجْزِئُهُ غُسْلٌ وَاحِدٌ لَهُمَا.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who is involved in sexual relations and he gives Ghusl (bath) to a dead person or one who has given Ghusl (bath) to a dead person, then performs sexual relation with his wife. He (the Imam) said, ‘It is the same and it is not harmful. If he is involved in sex

سَمِعْتُهُ يَقُولُ‌ أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَ جَلَّ الصَّلَاةُ وَ هِيَ آخِرُ وَصَايَا الْأَنْبِيَاءِ ع فَمَا أَحْسَنَ الرَّجُلَ يَغْتَسِلُ أَوْ يَتَوَضَّأُ فَيُسْبِغُ الْوُضُوءَ[2] ثُمَّ يَتَنَحَّى حَيْثُ لَا يَرَاهُ أَنِيسٌ فَيُشْرِفُ عَلَيْهِ وَ هُوَ رَاكِعٌ أَوْ سَاجِدٌ إِنَّ الْعَبْدَ إِذَا سَجَدَ فَأَطَالَ السُّجُودَ نَادَى إِبْلِيسُ يَا وَيْلَاهْ أَطَاعَ وَ عَصَيْتُ وَ سَجَدَ وَ أَبَيْتُ.

'The most beloved deed in the sight of Allah, the Most Majestic, the Most Glorious, is Salah (prayer). Prayer is the last item in the wills of the prophets. How nice it is for a man who performs Ghusl or Wudu’ properly and then moves away where no one can notice his presence when he is in Ruku’ or Sajdah! When a servan

إِذَا نَسِيتَ صَلَاةً أَوْ صَلَّيْتَهَا بِغَيْرِ وُضُوءٍ وَ كَانَ عَلَيْكَ قَضَاءُ صَلَوَاتٍ فَابْدَأْ بِأَوَّلِهِنَّ فَأَذِّنْ لَهَا وَ أَقِمْ ثُمَّ صَلِّهَا ثُمَّ صَلِّ مَا بَعْدَهَا بِإِقَامَةٍ إِقَامَةٍ لِكُلِّ صَلَاةٍ[1] وَ قَالَ قَالَ أَبُو جَعْفَرٍ ع وَ إِنْ كُنْتَ قَدْ صَلَّيْتَ الظُّهْرَ وَ قَدْ فَاتَتْكَ الْغَدَاةُ فَذَكَرْتَهَا فَصَلِّ الْغَدَاةَ أَيَّ سَاعَةٍ ذَكَرْتَهَا وَ لَوْ بَعْدَ الْعَصْرِ وَ مَتَى

“Abu Ja‘far (a.s.), has said, ‘If you forget to perform Salah (prayer) or perform it without Wudu’ and miss Salah (prayers) which you must perform, begin with what is first. Say Adhan and ’Iqamah, then perform it, thereafter perform what is after this with just ‘Iqamah for every Salah (prayer).’ Abu Ja‘far (a.s.), has

لَا بَأْسَ أَنْ يُؤَذِّنَ الرَّجُلُ مِنْ غَيْرِ وُضُوءٍ وَ لَا يُقِيمُ إِلَّا وَ هُوَ عَلَى وُضُوءٍ.

“He (the Imam) (a.s.), has said, ‘It is not harmful if a man says Adhan without Wudu’ but he does not say ‘Iqamah without it.’”

قَالَ: إِذَا قُرِئَ شَيْ‌ءٌ مِنَ الْعَزَائِمِ الْأَرْبَعِ فَسَمِعْتَهَا فَاسْجُدْ وَ إِنْ كُنْتَ عَلَى غَيْرِ وُضُوءٍ وَ إِنْ كُنْتَ جُنُباً وَ إِنْ كَانَتِ الْمَرْأَةُ لَا تُصَلِّي‌[1] وَ سَائِرُ الْقُرْآنِ أَنْتَ فِيهِ بِالْخِيَارِ إِنْ شِئْتَ سَجَدْتَ وَ إِنْ شِئْتَ لَمْ تَسْجُدْ.

“He (the Imam) (a.s.), has said, ‘If anything of the four al-‘Aza’’im is read and you hear them, perform Sajdah (prostration), even if you are not with a valid Wudu’, or have experienced sexual relation, even if a woman does not perform Salah (prayer) (due to Hayd (menses)). In the case of the rest of al-Quran, you can

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ هَذَا الَّذِي ظَهَرَ بِوَجْهِي يَزْعُمُ النَّاسُ أَنَّ اللَّهَ لَمْ يَبْتَلِ بِهِ عَبْداً لَهُ فِيهِ حَاجَةٌ فَقَالَ لَا قَدْ كَانَ مُؤْمِنُ آلِ فِرْعَوْنَ‌ مُكَتَّعَ الْأَصَابِعِ‌[1] فَكَانَ يَقُولُ هَكَذَا وَ يَمُدُّ يَدَهُ وَ يَقُولُ‌ يا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ‌ قَالَ ثُمَّ قَالَ لِي إِذَا كَانَ الثُّلُثُ الْأَخِيرُ مِنَ اللَّيْلِ فِي أَوَّلِهِ فَتَوَضَّأْ

“Once I said to abu ’Abd Allah (a.s.), may Allah keep my soul in service for your cause, about this thing that has appeared on my face, people say that Allah, the Most Majestic, the Most Holy, does not allow it to cause suffering to one who means anything to Him.’ The Imam said, ‘No, that is not so. The fingers of the