Summary:
Some Muslim sects are totally against women visiting graveyards, for example women cannot enter into the famous graveyard of ‘Jannat ul Baqqi’ in Madina. Some Muslims do not allow or object women accompanying a funeral to a graveyard or their presence in a graveyard during burial, however, they do not oppose their visit to a graveyard in times other than that.
As per Ahadith of Masomeen-asws, there are neither any restrictions for women to participate in a funeral nor to accompany a funeral to a graveyard. There is an evidence that Syeda tul Nisa e Allameen-asws (daughter of Prophet Mohammed-saww) participated in a funeral of martyred (stepdaughter) of Rasool-Allah-saww (Ahadith are cited in the following section).
The extreme position taken by some Muslims regarding abhorring/barring women from visiting graveyard are taken from non-shia Ahadith sources, however, even those Ahadith are considered as either inconclusive or unreliable by many Muslim scholars, see Appendix I.
Here we present an extract from a letter written to Imam e Zamana-ajfj by Muhammad Bin Abdullah Bin Ja’far Al-Himeyri, to which Imam e Zamana-ajfj replied:
وَ عَنِ المَرْأَةِ يَمُوتُ زَوْجُهَا هَلْ يَجُوزُ أَنْ تَخْرُجَ فِي جَنَازَتِهِ أَمْ لَا
‘And about the women whose husband dies, is it allowed for her to go out in his funeral or not?’
التَّوْقِيعُ يَخْرُجُ فِي جَنَازَتِهِ
The letter: ‘(She) can go out in his funeral’.
وَ هَلْ يَجُوزُ لَهَا وَ هِيَ فِي عِدَّتِهَا أَنْ تَزُورَ قَبْرَ زَوْجِهَا أَمْ لَا
‘And is it allowed for her, while she is in her waiting period, that she visits the grave of her husband or not?’
التَّوْقِيعُ تَزُورُ قَبْرَ زَوْجِهَا وَ لَا تَبِيتُ عَنْ بَيْتِهَا
The letter: ‘She can visit the grave of her husband and not spend the night away from her house’.
وَ هَلْ يَجُوزُ لَهَا أَنْ تَخْرُجَ فِي قَضَاءِ حَقٍّ يَلْزَمُهَا أَمْ لَا تَبْرَحُ مِنْ بَيْتِهَا وَ هِيَ فِي عِدَّتِهَا
And is it allowed for her that she goes out regarding a right necessitating her or not, departing from her house while she is in her waiting period?’
التَّوْقِيعُ إِذَا كَانَ حَقٌّ خَرَجَتْ وَ قَضَتْهُ وَ إِذَا كَانَتْ لَهَا حَاجَةٌ لَمْ يَكُنْ لَهَا مَنْ يَنْظُرُ فِيهَا خَرَجَتْ لَهَا حَتَّى تَقْضِيَ وَ لَا تَبِيتُ عَنْ مَنْزِلِهَا.
The letter: When it was a right, she can go out and fulfil it, and it was a need for her, and there does not happen to be anyone who can look into it for her, she can go out for it until she fulfils but she should not spend the night away from her house’’.[1]
Introduction:
Some Ahadith are presented here related to role of women in funerals, our detailed article on death and burial can be read for other aspects:
http://hubeali.com/articles/AlKafan_September2015.pdf
We start with two background Ahadith that burial must not be delayed unless there is a compulsion.
Hastening the burial
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا مَعْشَرَ النَّاسِ لَا أُلْفِيَنَّ رَجُلًا مَاتَ لَهُ مَيِّتٌ فَانْتَظَرَ بِهِ الصُّبْحَ وَ لَا رَجُلًا مَاتَ لَهُ مَيِّتٌ نَهَاراً فَانْتَظَرَ بِهِ اللَّيْلَ لَا تَنْتَظِرُوا بِمَوْتَاكُمْ طُلُوعَ الشَّمْسِ وَ لَا غُرُوبَهَا عَجِّلُوا بِهِمْ إِلَى مَضَاجِعِهِمْ يَرْحَمُكُمُ اللَّهُ فَقَالَ النَّاسُ وَ أَنْتَ يَا رَسُولَ اللَّهِ يَرْحَمُكَ اللَّهُ .
Abu Ali Al Ashary, from Muhammad Bin Salim, from Ahmad bin Al Nazar, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘O group of people! He should not delay, a man from whom there is a deceased, so that he waits with him for the morning, nor a man for whom there is a deceased by the day so he await with him for the night; and do not wait with your dead ones for the emergence of the sun, nor for its setting. Hasten with them to their sleeping places. May Allah-azwj have Mercy on you’. So the people said, ‘And you-saww, O Rasool-Allah-saww, may Allah-azwj have Mercy on you (as well)’.[2]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ الْيَعْقُوبِيِّ عَنْ مُوسَى بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ مُيَسِّرٍ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا مَاتَ الْمَيِّتُ أَوَّلَ النَّهَارِ فَلَا يَقِيلُ إِلَّا فِي قَبْرِهِ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Al Abbas Bin Marouf, from Al Yaqouby, from Musa Bin Isa, from Muhammad Bin Muyassar, from Haroun Bin Al Jahm, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When the dying one dies at the beginning of the day, he cannot have a nap anywhere other than in his grave’.[3]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ مِنْ مَيِّتٍ يَمُوتُ وَ يُتْرَكُ وَحْدَهُ إِلَّا لَعِبَ بِهِ الشَّيْطَانُ فِي جَوْفِهِ .
Ali Bin Muhammad, from Salih Bin Abu Hammad, and Al Husayn Bin Muhammad, from Moalla Bin Muhammad, altogether from Al Washha, from Ahmad Bin A’iz, from Abu Khadeeja,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is none from a deceased who dies and he is left alone except that the Satan-la would play with him in his inside’.[4]
An Unclean women should move away from the dying one
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) الْمَرْأَةُ تَقْعُدُ عِنْدَ رَأْسِ الْمَرِيضِ وَ هِيَ حَائِضٌ فِي حَدِّ الْمَوْتِ فَقَالَ لَا بَأْسَ أَنْ تُمَرِّضَهُ فَإِذَا خَافُوا عَلَيْهِ وَ قَرُبَ ذَلِكَ فَلْتَتَنَحَّ عَنْهُ وَ عَنْ قُرْبِهِ فَإِنَّ الْمَلَائِكَةَ تَتَأَذَّى بِذَلِكَ .
Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Abu Hamza who said,
‘I said to Abu Al-Hassan-asws, ‘The woman sits by the side of the head of the patient during the limit of death, and she is menstruating’. So he-asws said: ‘There is no problem with it if she looks after him. So, when there is fear (of dying) upon him and that (time) is near, so let her move away from him and from his proximity, for the Angels are harmed by that (menstruation)’.[5]
Women washing dead body:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَمُوتُ وَ لَيْسَ عِنْدَهُ مَنْ يُغَسِّلُهُ إِلَّا النِّسَاءُ فَقَالَ تُغَسِّلُهُ امْرَأَتُهُ أَوْ ذَاتُ قَرَابَةٍ إِنْ كَانَتْ لَهُ وَ تَصُبُّ النِّسَاءُ عَلَيْهِ الْمَاءَ صَبّاً وَ فِي الْمَرْأَةِ إِذَا مَاتَتْ يُدْخِلُ زَوْجُهَا يَدَهُ تَحْتَ قَمِيصِهَا فَيُغَسِّلُهَا .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,
(It has been narrated) from Abu Abdullah-asws having been asked about the man who is dying and there is no one in his presence to wash him except for the women. So he-asws said: ‘His wife should wash him, or a near relative if there was one for him, and the women would pour water over him with a pouring, and regarding the woman, when she dies, her husband would insert his hand under her shirt, so he would wash her’.[6]
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَمُوتُ وَ لَيْسَ عِنْدَهُ مَنْ يُغَسِّلُهُ إِلَّا النِّسَاءُ هَلْ تُغَسِّلُهُ النِّسَاءُ فَقَالَ تُغَسِّلُهُ امْرَأَتُهُ أَوْ ذَاتُ مَحْرَمِهِ وَ تَصُبُّ عَلَيْهِ النِّسَاءُ الْمَاءَ صَبّاً مِنْ فَوْقِ الثِّيَابِ .
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from someone else, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,
‘I asked Abu Abdullah-asws about the man who is dying and there is no one in his presence who can wash him except for the women. Can the women wash him?’ So he-asws said: ‘His wife should wash him, or the one with sanctity (one he cannot be married to), and the (other) women would pour water with a pouring from above the clothes’.[7]
Walking for Women with Coffin:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ حَضَرَ أَبُو جَعْفَرٍ ( عليه السلام ) جَنَازَةَ رَجُلٍ مِنْ قُرَيْشٍ وَ أَنَا مَعَهُ وَ كَانَ فِيهَا عَطَاءٌ فَصَرَخَتْ صَارِخَةٌ فَقَالَ عَطَاءٌ لَتَسْكُتِنَّ أَوْ لَنَرْجِعَنَّ قَالَ فَلَمْ تَسْكُتْ فَرَجَعَ عَطَاءٌ قَالَ فَقُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنَّ عَطَاءً قَدْ رَجَعَ قَالَ وَ لِمَ قُلْتُ صَرَخَتْ هَذِهِ الصَّارِخَةُ فَقَالَ لَهَا لَتَسْكُتِنَّ أَوْ لَنَرْجِعَنَّ فَلَمْ تَسْكُتْ فَرَجَعَ فَقَالَ امْضِ بِنَا فَلَوْ أَنَّا إِذَا رَأَيْنَا شَيْئاً مِنَ الْبَاطِلِ مَعَ الْحَقِّ تَرَكْنَا لَهُ الْحَقَّ لَمْ نَقْضِ حَقَّ مُسْلِمٍ
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Raib, from Zurara who said,
‘Abu Ja’far-asws attended a funeral of a man from Quraysh and I was with him-asws, and Ata’a (Ibn Rabah) was in it. So, a woman shrieked, and Ata’a said in order to calm her, ‘you should calm down or I return?’ But she did not calm down, so Ata’a returned. So I said to Abu Ja’far-asws, ‘Ata’a has returned’. He-asws said: ‘And why?’ I said, ‘This woman shrieked, so he said to her, ‘Will you calm down or should I return?’ But she did not calm down, so he returned. So he-asws said: ‘allow us-asws to continue (walking with the funeral) so if we-asws were to see something from the falsehood along with the Truth, so for that reason returned, we-asws would not be fulfilling a right of a Muslim’.
قَالَ فَلَمَّا صَلَّى عَلَى الْجِنَازَةِ قَالَ وَلِيُّهَا لِأَبِي جَعْفَرٍ ( عليه السلام ) ارْجِعْ مَأْجُوراً رَحِمَكَ اللَّهُ فَإِنَّكَ لَا تَقْوَى عَلَى الْمَشْيِ فَأَبَى أَنْ يَرْجِعَ قَالَ فَقُلْتُ لَهُ قَدْ أَذِنَ لَكَ فِي الرُّجُوعِ وَ لِي حَاجَةٌ أُرِيدُ أَنْ أَسْأَلَكَ عَنْهَا فَقَالَ امْضِ فَلَيْسَ بِإِذْنِهِ جِئْنَا وَ لَا بِإِذْنِهِ نَرْجِعُ إِنَّمَا هُوَ فَضْلٌ وَ أَجْرٌ طَلَبْنَاهُ فَبِقَدْرِ مَا يَتْبَعُ الْجَنَازَةَ الرَّجُلُ يُؤْجَرُ عَلَى ذَلِكَ .
He (the narrator) said, ‘So when he-asws had prayed Salaat over the deceased, the guardian (of deceased) said to Abu Ja’far-asws, ‘Return, having been Recompensed, may Allah-azwj have Mercy on you-asws, for you-asws are not strong enough upon the walking’. But he-asws refused to return. So, I said to him-asws, ‘He has permitted for you-asws with regards to the returning, and for me there is a need which I want to ask you-asws about it’. So he-asws said: ‘Continue (with what we are doing), for it is not with his permission that we came (walked with funeral), and it is not with his permission that we would be returning. But rather, it is a merit, and there is a Recompense we are seeking, for it is in accordance with what the man follows a coffin that he would be Recompensed upon that’.[8]
Participation of Syeda tul Nisa e Allameen-asws in a funeral?
This question was asked from 6th Imam-asws, Imam-asws narrated a painful incident which took place during the lifetime of Rasool Allah-saww,
We present an extract here, please find the complete Hadith in in Appendix II:
وَ خَرَجَتْ فَاطِمَةُ ( عليها السلام ) وَ نِسَاءُ الْمُؤْمِنِينَ وَ الْمُهَاجِرِينَ فَصَلَّيْنَ عَلَى الْجِنَازَةِ .
And Syeda Fatima-asws and the womenfolk of the Believers, and the Emigrants came out, so they prayed Salaat upon the deceased’. (an extract, see the Hadith in Appendix II)[9]
Also, in a Hadith:
حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ لَمَّا مَاتَتْ رُقَيَّةُ ابْنَةُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحَقِي بِسَلَفِنَا الصَّالِحِ عُثْمَانَ بْنِ مَظْعُونٍ وَ أَصْحَابِهِ
Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban, from Abu Baseer,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘When Ruqayya, a (step) daughter of Rasool-Allah-saww died, Rasool-Allah-saww said: ‘Join with our righteous ancestors, Usman Bin Mazoun and his companions’.
قَالَ وَ فَاطِمَةُ ( عليها السلام ) عَلَى شَفِيرِ الْقَبْرِ تَنْحَدِرُ دُمُوعُهَا فِي الْقَبْرِ وَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَتَلَقَّاهُ بِثَوْبِهِ قَائِماً يَدْعُو قَالَ إِنِّي لَأَعْرِفُ ضَعْفَهَا وَ سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يُجِيرَهَا مِنْ ضَمَّةِ الْقَبْرِ .
He-asws said: ‘And (Syeda) Fatima-asws was upon the verge of the grave, her-asws tears flowing into the grave, and Rasool-Allah-saww was catching these with his-saww clothes, standing, supplicating, saying: ‘I-saww recognise her (step-daughter) weakness, and I-saww asked Allah-azwj Mighty and Majestic that He-azwj Rescue her from the squeezing of the grave’.[10]
Presence of unclean women during ‘Talqeen’ is abhorrent:
Also in another Hadith, it is said about an unclean woman to move away from the grave of the deceased when ‘Talqeen’ is recited.
حدثنا أبي رضى الله عنه باسناد متصل يرفعه إلى الصادق عليه السلام انه قال: لا تحضر الحايض والجنب عند التلقين، ان الملائكة تتأذى بهما.
My father narrated to us, by a consecutive chain,
(It has been asked) from Al-Sadiq-asws having said: ‘The menstruating (woman) and the sexually impure (man) should not be present during the ‘Talqeen’, for the Angels are harmed by these two’.[11]
Visiting of the graves:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ عَاشَتْ فَاطِمَةُ ( عليها السلام ) بَعْدَ أَبِيهَا خَمْسَةً وَ سَبْعِينَ يَوْماً لَمْ تُرَ كَاشِرَةً وَ لَا ضَاحِكَةً تَأْتِي قُبُورَ الشُّهَدَاءِ فِي كُلِّ جُمْعَةٍ مَرَّتَيْنِ الْإِثْنَيْنَ وَ الْخَمِيسَ فَتَقُولُ هَاهُنَا كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) هَاهُنَا كَانَ الْمُشْرِكُونَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying, ‘(Syeda) Fatima-asws lived after her-asws father-saww for seventy-five days, not being seen smiling of laughing. She-asws would come to the graves of the martyrs twice during every Friday, Monday and the Thursday and she-asws would be saying: ‘Over there was Rasool-Allah-saww and over there were the Polytheists!’[12]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ عَاشَتْ فَاطِمَةُ ( سلام الله عليها ) بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) خَمْسَةً وَ سَبْعِينَ يَوْماً لَمْ تُرَ كَاشِرَةً وَ لَا ضَاحِكَةً تَأْتِي قُبُورَ الشُّهَدَاءِ فِي كُلِّ جُمْعَةٍ مَرَّتَيْنِ الْإِثْنَيْنِ وَ الْخَمِيسَ فَتَقُولُ هَاهُنَا كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ هَاهُنَا كَانَ الْمُشْرِكُونَ
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘Syeda Fatima-asws lived after Rasool-Allah-saww for seventy-five days, not being seen smiling nor laughing. She-asws was going to the graves of the martyrs twice very week, the Mondays and the Thursdays, so she-asws would be saying: ‘Over here was Rasool-Allah-saww, and over there were the Polytheists’.
وَ فِي رِوَايَةٍ أُخْرَى أَبَانٌ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهَا كَانَتْ تُصَلِّي هُنَاكَ وَ تَدْعُو حَتَّى مَاتَتْ ( عليها السلام ) .
And in another report of Aban, from the one who informed him, from Abu Abdullah-asws, that Syeda-asws used to Pray Salaat over there and supplicated until when she-asws passed away’.[13]
How to greet people of graves?
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ التَّسْلِيمُ عَلَى أَهْلِ الْقُبُورِ فَقَالَ نَعَمْ تَقُولُ .
Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘How to greet upon the inhabitants of the graves?’ So he-asws said: ‘Yes, you should be saying,
السَّلَامُ عَلَى أَهْلِ الدِّيَارِ مِنَ الْمُسْلِمِينَ وَ الْمُؤْمِنِينَ أَنْتُمْ لَنَا فَرَطٌ وَ نَحْنُ إِنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ
‘The greetings be upon the people of the houses, from the Muslims and the Believers! You have preceded us and we, Allah-azwj Willing, would be joining you’.[14]
What to recite when visiting a grave?
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ قَالَ كُنْتُ بِفَيْدَ فَمَشَيْتَ مَعَ عَلِيِّ بْنِ بِلَالٍ إِلَى قَبْرِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ فَقَالَ عَلِيُّ بْنُ بِلَالٍ قَالَ لِي صَاحِبُ هَذَا الْقَبْرِ عَنِ الرِّضَا ( عليه السلام ) قَالَ مَنْ أَتَى قَبْرَ أَخِيهِ ثُمَّ وَضَعَ يَدَهُ عَلَى الْقَبْرِ وَ قَرَأَ إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ سَبْعَ مَرَّاتٍ أَمِنَ يَوْمَ الْفَزَعِ الْأَكْبَرِ أَوْ يَوْمَ الْفَزَعِ .
Muhammad Bin Yahya, from Muhammad Bin Ahmad who said,
‘I was in Fayd (place), and I walked along with Ali Bin Bilal to the grave of Muhammad Bin Ismail Bin Bazi’e. So Ali Bin Bilal said to me, ‘The inhabitant of this grave narrated from Al-Reza-asws saying: ‘The one who comes to the grave of his brother, then places his hand upon the grave and recites [97:1] We have indeed revealed this in the Night of Predestination seven times, would be secure from the great panic’, or ‘the Day of panic’’.[15]
Sunnah for food to be sent to the deceased house:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَمَّا قُتِلَ جَعْفَرُ بْنُ أَبِي طَالِبٍ ( عليه السلام ) أَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَاطِمَةَ ( عليها السلام ) أَنْ تَتَّخِذَ طَعَاماً لِأَسْمَاءَ بِنْتِ عُمَيْسٍ ثَلَاثَةَ أَيَّامٍ وَ تَأْتِيَهَا وَ نِسَاءَهَا فَتُقِيمَ عِنْدَهَا ثَلَاثَةَ أَيَّامٍ فَجَرَتْ بِذَلِكَ السُّنَّةُ أَنْ يُصْنَعَ لِأَهْلِ الْمُصِيبَةِ طَعَامٌ ثَلَاثاً .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws having said: ‘When Ja’far-asws Bin Abu Talib-asws was killed (martyred), Rasool-Allah-saww ordered Syeda Fatima-asws that she-asws should take some food to Asma Bint Umays for three days, and get her-asws womenfolk to go to her, and they should stay in her presence, for three days running. Thus, the Sunnah flowed with that, that food be made for the bereaved for three days’.[16]
A Relative should not place soil over the grave:
أخبرني علي بن حاتم قال حدثنا ابو الفضل العباس بن محمد بن القاسم العلوي قال، حدثنا الحسن بن سهل عن محمد بن سهل عن محمد بن حاتم عن يعقوب ابن يزيد قال: حدثني علي بن اسباط عن عبيد بن زرارة قال: مات لبعض اصحاب أبي عبد الله (ع) ولد فحضر أبو عبد الله جنازته فلما الحد تقدم أبوه ليطرح عليه التراب فأخذ أبو عبد الله (ع) بكتفه وقال: لا تطرح عليه من التراب، ومن كان منه ذا رحم فلا يطرح عليه التراب فقلنا: يابن رسول الله أتنهى عن هذا وحده؟ فقال: أنهاكم ان تطرحوا التراب على ذوي الارحام فان ذلك يورث القسوة في القلب، ومن قسا قبله بعد من ربه عز وجل.
Ali Bin Hatim informed me, from Abu Al Fazal Al Abbas Bin Muhammad Bin Al Qasim Al Alawy, from Al Hassan Bin Sahl, from Muhammad Bin Sahl, from Muhammad Bin Hatim, from Yaqoub Ibn Yazeed, from Ali Bin Asbaat, from Ubeyd Bin Zarara who said,
‘A child of one of the companions of Abu Abdullah-asws died, so Abu Abdullah-asws was present at his funeral. So when his body was placed in the grave, his father moved forward to place the soil upon him. So Abu Abdullah-asws grabbed his shoulder and said: ‘Do not lay the soil upon him, and the ones who were his relatives (also) should not place the soil upon him’. So we said, ‘O son-asws of Rasool-Allah-saww! Are you-asws forbidding from this one alone?’ So he-asws said: ‘I-asws am forbidding you all to place the soil upon the relatives, for that inherits the hardness in the heart; and the one who is hard of heart is remote from his Lord-azwj Mighty and Majestic’.[17]
Descend into the graves without shoes
أبي رحمه الله قال: حدثنا سعد بن عبد الله عن محمد بن عيسى عن ابن أبي عمير عن علي بن يقطين قال: سمعت أبا الحسن الاول (ع) لا تنزل في القبر وعليك العمامة ولا القلنسوة ولا الحذاء ولا الطيلسان وحل ازررارك فذلك سنة من رسول الله صلى الله عليه وآله، قلت: فالخف؟ قال: لا أرى به بأسا، قلت لم يكره الحذاء؟ قال: مخافة أن يعثر برجيله فيهدم.
My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa, from Ibn Abu Umeyr, from Ali Bin Yaqteen who said,
‘I heard Abu Al-Hassan-asws the 1st (saying): ‘Do not descend into the grave and upon you is the turban, nor the hat, nor the shoes, nor the mantle, and loosen your trouser, so that is a Sunnah from Rasool-Allah-saww’. I said, ‘So what about the socks?’ He-asws said: ‘I-asws do not see a problem with it’. I said, ‘Why are the shoes disliked?’ He-asws said: ‘Fear that he would stumble by his feet and fall’.[18]
APPENDIX I:Non-Shia Ahadith Sources on women visiting graveyard
In Sahih al-Bukhari:
حدثنا قبيصة بن عقبة حدثنا سفيان عن خالد الحذاء عن أم الهذيل عن أم عطية رضي الله عنها قالت نهينا عن اتباع الجنائز ولم يعزم علينا
It is narrated to us by Qubeysa Bin Arba, ‘It is narrated to us by Sufyan, from Khalid Al Haza’a, from Umm Al Hazeyl, from Umm Atiya, may Allah-azwj be Pleased with her, she said, ‘We are forbidden from following a funeral, and that was not binding upon us’’.
“We were forbidden from following the funeral procession [into the graveyard], but [the prohibition] was not binding.”
In another account, a hadith of Abu Hurraira that Rasool Allah-saww was at a funeral and Umar saw a woman (following the funeral procession). He (Umar) yelled at her, but the Prophet-saww said to him: “Leave her alone, `Umar! Verily her eyes shed tears, the soul feels the pangs, and the promised hour is near.”
See the Text from Fath al-Bari in Arabic:
عن الثوري بإسناد هذا الباب، بلفظ: ” نهانا رسول الله صلى الله عليه وسلم “. أخرجه الإسماعيلي، وفيه رد على من قال: لا حجة في هذا الحديث؛ لأنه لم يسم الناهي فيه، لما رواه الشيخان وغيرهما أن كل ما ورد بهذه الصيغة كان مرفوعا، وهو الأصح عند غيرهما من المحدثين، ويؤيد رواية الإسماعيلي ما رواه الطبراني من طريق إسماعيل بن عبد الرحمن بن عطية،
From Al Sowry, by a chain of this chapter for the wordings: ‘Rasool-Allah-saww forbade us’ – Ismail extracted it, and in it is a rebuttal against the one who said, ‘There is no need regarding this Hadeeth because it does not name the prohibition in it’, due to what is reported by the two Sheykhs and others, ‘All what is referred with this formula would be raised, and it is more correct in the presence of others from the narrators, and it is supported by the report of Ismail, what is reported by Al-Tabrani, from the way of Ismail Bin Abdul Rahman Bin Atiya: –
” عن جدته أم عطية قالت: لما دخل رسول الله صلى الله عليه وسلم المدينة جمع النساء في بيت، ثم بعث إلينا عمر، فقال: إني رسول رسول الله إليكن، بعثني إليكن لأبايعكن على أن لا تشركن بالله شيئا.” الحديث.
From a grandmother of Umm Atiya who said, ‘When Rasool-Allah-saww, may the Salawaat of Allah-azwj and greetings be upon him-saww, entered Al Medina, the women gathered in a house, then he-saww sent Umar to us. He (Umar) said, ‘I am a messenger of Rasool-Allah-saww to you all! He-saww has sent me to you to take your allegiances based upon that you will not associate anything with Allah-azwj!’ – the Hadeeth.
وفي آخره: ” وأمرنا أن نخرج في العيد العواتق، ونهانا أن نخرج في جنازة ” .
And in another, ‘And we are ordered that we should come out in the Eid of the (slave) liberator and forbade us from coming out in a funeral’.
وهذا يدل على أن رواية أم عطية الأولى من مرسل الصحابة. قوله: ( ولم يعزم علينا )؛ أي: ولم يؤكد علينا في المنع، كما أكد علينا في غيره من المنهيات،
And this evidence’s upon that the report of Umm Atiya, firstly it is from the sender of the companion. His words, ‘And it is not binding upon us’, i.e., there is no emphasis upon us regarding the refusal, just as it has been emphasised upon us regarding others from the refusals.
فكأنها قالت: كره لنا اتباع الجنائز من غير تحريم.
It is as if she said, ‘It was disliked for us to follow the funeral from without there being any prohibition’.
وقال القرطبي: ظاهر سياق أم عطية أن النهي نهي تنزيه، وبه قال جمهور أهل العلم، ومال مالك إلى الجواز، وهو قول أهل المدينة. ويدل على الجواز ما رواه ابن أبي شيبة من طريق محمد بن عمرو بن عطاء، عن أبي هريرة ” أن رسول الله صلى الله عليه وسلم كان في جنازة، فرأى عمر امرأة فصاح بها، فقال: دعها يا عمر. ” الحديث.
And Al-Tabrani said, ‘It is apparent from the context of the narration of Umm Atiya is that the prohibition is a prohibition of walking (with it), and the majority of the people said spoke with it, and Malik inclined to the allowing, and it is the word of the people of Al Medina. And it evidence’s upon the allowance what is reported by Abu Shayba, from the way of Muhammad Bin Amro Bin Ata’a, from Abu Hureyra, ‘Rasool-Allah-saww, may the Salawaat of Allah-azwj and greetings be upon him-saww was in a funeral. Umar saw a woman, so he shouted at her (to get away). He-saww said: ‘Leave her be, O Umar!’’ – the Hadeeth.
وأخرجه ابن ماجه، والنسائي من هذا الوجه، ومن طريق أخرى عن محمد بن عمرو بن عطاء، عن سلمة بن الأزرق، عن أبي هريرة ورجاله ثقات، وقال المهلب: في حديث أم عطية دلالة على أن النهي من الشارع على درجات.
And it is extracted by Ibn Maja, and Al Nasaie, from this aspect, and from another way, from Muhammad Bin Amro Bin Ata’a, from Salma Bin Azraq, from Abu Hureyra and his trusted men, and Al-Mahlab said, ‘In a Hadeeth of Umm Atiya there is evidence upon the prohibition from the streets upon the steps’.
وقال الداودي: قولها: ” نهينا عن اتباع الجنائز: ” . أي إلى أن نصل إلى القبور، وقوله: ” ولم يعزم علينا ” . أي أن لا نأتي أهل الميت فنعزيهم، ونترحم على ميتهم من غير أن نتبع جنازته. انتهى.
And Al Dawoody said, ‘Her words, ‘We are forbidden from following the funeral’ – i.e., until we arrive to the graveyard’. And his words, ‘And it is not binding upon us’ – i.e. We should not go to the family of the deceased so we can console them, and we should seek Mercy upon their decease from without following his funeral’ – end.
وفي أخذ هذا التفصيل من هذا السياق نظر، نعم هو في حديث عبد الله بن عمرو بن العاص: ” إن النبي صلى الله عليه وسلم رأى فاطمة مقبلة، فقال: من أين جئت ؟ فقالت: رحمت على أهل هذا الميت ميتهم. فقال: لعلك بلغت معهم الكدى ؟ قالت: لا ” . الحديث، أخرجه أحمد، والحاكم وغيرهما.
And in taking this detail from this narration, there is consideration. Yes, it in in a Hadeeth of Abdullah Bin Amro Bin Al Aas, ‘The Prophet-saww, may the Salawaat of Allah-azwj be upon him-saww and greetings, saw Fatima-asws coming over. He-saww said: ‘Where are you coming from?’ She-asws said: ‘Seeking Mercy upon the family of this deceased of their deceased’. He-saww said: ‘Perhaps you-asws have reached the stinginess with them?’ She-asws said: ‘No’. – the Hadeeth. It is extracted by Ahmad and Al Hakim and others.
فأنكر عليها بلوغ الكدى، وهو بالضم، وتخفيف الدال المقصورة، وهي المقابر، ولم ينكر عليها التعزية.
So he-saww denied upon her-asws reaching the stinginess, and it is with the condemnation, and the lightening is evidence upon the shortening, and it is the graveyard, and he-saww did not dislike the consoling upon her-asws.
وقال المحب الطبري: يحتمل أن يكون المراد بقولها: ” ولم يعزم علينا “؛ أي كما عزم على الرجال بترغيبهم في اتباعها بحصول القيراط ونحو ذلك، والأول أظهر. والله أعلم
And Al-Mahab Al-Tabari said, ‘It is possible that the intended with her words, ‘And it is not binding upon us’ – i.e. just as it is binding upon the men, by making them desirous in following it resulting in the distance, and approximate to that. And the first is more apparent. And Allah-azwj is more Knowing’.
The second hadith which discusses the permissibility or impermissibility of a Muslim woman attending the burial is reported in the Sunan of Ibn Majah:
It is narrated to us by Muhammad Bin Al-Musaffa Al-Himsy, ‘It is narrated to us by Ahmad Bin Khalid, ‘It is narrated to us by Israeel, from Ismail Bin Salman, from Dinar Abu Umar, from Ibn Al Hanafiya, from Ali-asws who said: ‘Rasool-Allah-saww, may the Salawaat of Allah-azwj and greetings be upon him-saww, came out, and there were women sitting around. He-saww said: ‘What is your sitting for?’ They said, ‘We are awaiting the funeral’. He-saww said: ‘Are you going to wash (the deceased)?’ They said, ‘No’. He-saww said: ‘Are you going to carry (the bier)?’ They said, ‘No’. He-saww said: ‘Will you be lowering him (into the grave) among the ones who lower?’ They said, ‘No’. He-saww said: ‘Then return burdened (with sins) nor Rewarded’’.
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُصَفَّى الْحِمْصِيُّ، حَدَّثَنَا أَحْمَدُ بْنُ خَالِدٍ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ إِسْمَاعِيلَ بْنِ سَلْمَانَ، عَنْ دِينَارٍ أَبِي عُمَرَ، عَنِ ابْنِ الْحَنَفِيَّةِ، عَنْ عَلِيٍّ، قَالَ خَرَجَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ فَإِذَا نِسْوَةٌ جُلُوسٌ فَقَالَ ” مَا يُجْلِسُكُنَّ ” . قُلْنَ نَنْتَظِرُ الْجِنَازَةَ . قَالَ ” هَلْ تَغْسِلْنَ ” . قُلْنَ لاَ . قَالَ ” هَلْ تَحْمِلْنَ ” . قُلْنَ لاَ . قَالَ ” هَلْ تُدْلِينَ فِيمَنْ يُدْلِي ” . قُلْنَ لاَ . قَالَ ” فَارْجِعْنَ مَأْزُورَاتٍ غَيْرَ مَأْجُورَاتٍ
“The Messenger of Allah-saww went out and saw some women sitting, and he said: ‘What are you sitting here for?’ They said: ‘We are waiting for the funeral.’ He said: ‘Are you going to wash the deceased?’ They said: ‘No.’ He said: ‘Are you going to lower him into the grave?’ They said: ‘No.’ He said: ‘Then go back with a burden of sin and not rewarded.’”
Firstly, this hadith is graded weak (da’eef) due to the presence of Isma’il ibn Sulayman and Deenaar Abu ‘Umar in the chain (سند), as the scholars of hadith disagreed on both of their reliability in hadith narration. Al-Sindi mentions in his commentary on Sunan Abi Majah in regards to this hadith and the disagreement of the scholars of hadith over these narrators, ‘In its sanad is Deenar Abu ‘Umar. Wakee’ considered him reliable, and Ibn Hibban [mentions him] from the reliable narrators. [But] Abu Hatim said, ‘He is not known.’ Al-Azdi said [his narrations are] ‘abandoned.’ Al-Khalili said in ‘Al-Irshad’ [that he is] a ‘liar’, along with Isma’il ibn Sulayman. [In regards to Isma’il], Abu Hatim said, ‘He is pious.’ Ibn Hibban mentioned him from the reliable narrators, but said he makes mistakes [as well].’” See for example:
Text from Al-Sindi in Arabic:
في إسناده دينار أبي عمر وهو وإن وثقه وكيع وذكره ابن حبان في الثقات فقد قال أبو حاتم ليس بالمشهور وقال الأزدي متروك وقال الخليلي في الإرشاد كذاب وإسماعيل بن سليمان قال فيه أبو حاتم صالح لكن ذكره ابن حبان في الثقات وقال يخطئ
In his attribution Dinar Abu Umar, and he, and even thought Wakie trusted him, and Ibn Haban mentioned him among the trusted ones, ‘Abu Hatim said, ‘It isn’t well-known’/ And Al-Azdy said, ‘It is left (unreliable)’. And Al-Khaleeli said in (the book) ‘Al Irshad’, ‘He is a liar’/ And Ismail Bin Suleyman said, ‘And in it is Abu Hatim Salih, but Ibn Haban mentioned him being among the trusted ones and said, ‘He is mistaken’.
APPENDIX II:Women walk with funeral of Step-daughter of Rasool Allah-saww
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَزِيدَ بْنِ خَلِيفَةَ الْخَوْلَانِيِّ وَ هُوَ يَزِيدُ بْنُ خَلِيفَةَ الْحَارِثِيُّ قَالَ سَأَلَ عِيسَى بْنُ عَبْدِ اللَّهِ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ فَقَالَ تَخْرُجُ النِّسَاءُ إِلَى الْجَنَازَةِ وَ كَانَ ( عليه السلام ) مُتَّكِئاً فَاسْتَوَى جَالِساً ثُمَّ قَالَ إِنَّ الْفَاسِقَ عَلَيْهِ لَعْنَةُ اللَّهِ آوَى عَمَّهُ الْمُغِيرَةَ بْنَ أَبِي الْعَاصِ وَ كَانَ مِمَّنْ هَدَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) دَمَهُ فَقَالَ لِابْنَةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا تُخْبِرِي أَبَاكِ بِمَكَانِهِ كَأَنَّهُ لَا يُوقِنُ أَنَّ الْوَحْيَ يَأْتِي مُحَمَّداً
Ali Bin Ibrahim, from his father and Ahmad Bin Muhammad Al Kufy, from one of his companions, from Safwan Bin Yahya, from Yazeed Bin Khalifa Al Khowlany, and he is Yazeed Bin Khalifa Al Harsy who said,
‘Isa Bin Abdullah asked Abu Abdullah-asws, and I was present, so he said, ‘The women are going out to the funeral’. And he-asws was reclining, so he-asws sat upright, then said: ‘The evil-doer, may the Curse of Allah-azwj be upon him. Al-Mugheira Bin Abu Al-A’as, his uncle sheltered him, and he was from the ones Rasool-Allah-saww permitted his-saww blood to be spilled (killed). He (his uncle) said to a daughter of Rasool-Allah-saww, ‘Do not inform your father-saww of his (Mugheira’s) whereabouts’. It was as if he had no conviction that the Revelation comes to Muhammad-saww.
فَقَالَتْ مَا كُنْتُ لِأَكْتُمَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) عَدُوَّهُ فَجَعَلَهُ بَيْنَ مِشْجَبٍ لَهُ وَ لَحَفَهُ بِقَطِيفَةٍ فَأَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) الْوَحْيُ فَأَخْبَرَهُ بِمَكَانِهِ فَبَعَثَ إِلَيْهِ عَلِيّاً ( عليه السلام ) وَ قَالَ اشْتَمِلْ عَلَى سَيْفِكَ ائْتِ بَيْتَ ابْنَةِ ابْنِ عَمِّكَ فَإِنْ ظَفِرْتَ بِالْمُغِيرَةِ فَاقْتُلْهُ
So she said, ‘I was not one to conceal from Rasool-Allah-saww the whereabouts of his-saww enemy’. So he made him (the evil-doer) to be inside a cupboard of his and wrapped him in a velvet cloth. So Revelation came to Rasool-Allah-saww, and he-saww was informed of his (hiding) place. So he-saww sent Ali-asws to him and said: ‘Wrap up upon your-asws sword, go to the house of the daughter of your cousin, and if you get hold of Al-Mugheira, so kill him’.
فَأَتَى الْبَيْتَ فَجَالَ فِيهِ فَلَمْ يَظْفَرْ بِهِ فَرَجَعَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَأَخْبَرَهُ فَقَالَ يَا رَسُولَ اللَّهِ لَمْ أَرَهُ فَقَالَ إِنَّ الْوَحْيَ قَدْ أَتَانِي فَأَخْبَرَنِي أَنَّهُ فِي الْمِشْجَبِ وَ دَخَلَ عُثْمَانُ بَعْدَ خُرُوجِ عَلِيٍّ ( عليه السلام ) فَأَخَذَ بِيَدِ عَمِّهِ فَأَتَى بِهِ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَلَمَّا رَآهُ أَكَبَّ عَلَيْهِ وَ لَمْ يَلْتَفِتْ إِلَيْهِ وَ كَانَ نَبِيُّ اللَّهِ ( صلى الله عليه وآله ) حَيِيّاً كَرِيماً فَقَالَ يَا رَسُولَ اللَّهِ هَذَا عَمِّي هَذَا الْمُغِيرَةُ بْنُ أَبِي الْعَاصِ وَفَدَ وَ الَّذِي بَعَثَكَ بِالْحَقِّ آمَنْتَهُ
So he-asws went to the house and looked around in it but did not come across him. So he-asws returned to Rasool-Allah-saww and informed him-saww, and he-asws said: ‘O Rasool-Allah-saww, I-asws did not see him’. So he-saww said: ‘The Revelation had come to me-saww and informed me-saww that he is in the cupboard. And Usman came over after the exit of Ali-asws, so he grabbed the hand of his uncle and came over with him to the Prophet-saww. So when he-saww saw him, he-saww stumbled upon him and did not turn towards him. And the Prophet-saww was bashful, benevolent. So he said, ‘O Rasool-Allah-saww! This is my uncle. This is Al-Mugheira Bin Abu Al-A’as who has come. By the One-azwj Who Sent you-saww! You-saww have granted him safety’.
قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ كَذَبَ وَ الَّذِي بَعَثَهُ بِالْحَقِّ مَا آمَنَهُ فَأَعَادَهَا ثَلَاثاً وَ أَعَادَهَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ثَلَاثاً أَنَّى آمَنَهُ إِلَّا أَنَّهُ يَأْتِيهِ عَنْ يَمِينِهِ ثُمَّ يَأْتِيهِ عَنْ يَسَارِهِ فَلَمَّا كَانَ فِي الرَّابِعَةِ رَفَعَ رَأْسَهُ إِلَيْهِ فَقَالَ لَهُ قَدْ جَعَلْتُ لَكَ ثَلَاثاً فَإِنْ قَدَرْتُ عَلَيْهِ بَعْدَ ثَالِثَةٍ قَتَلْتُهُ
Abu Abdullah-asws said: ‘And he (Usman) lied, by the One-azwj Who Sent him-saww with the Truth, he-saww did not grant him safety. So he repeated it three times, and Abu Abdullah-asws repeated it three times: ‘I-asws believe him except that he came to him-saww from his-saww right, then came to him-saww from hissaww left. So when it was during the fourth time, he-saww raised his-saww head and said to him: ‘I-saww give you three days, so if I-saww were to find him after three days, he would be killed’.
فَلَمَّا أَدْبَرَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اللَّهُمَّ الْعَنِ الْمُغِيرَةَ بْنَ أَبِي الْعَاصِ وَ الْعَنْ مَنْ يُؤْوِيهِ وَ الْعَنْ مَنْ يَحْمِلُهُ وَ الْعَنْ مَنْ يُطْعِمُهُ وَ الْعَنْ مَنْ يَسْقِيهِ وَ الْعَنْ مَنْ يُجَهِّزُهُ وَ الْعَنْ مَنْ يُعْطِيهِ سِقَاءً أَوْ حِذَاءً أَوْ رِشَاءً أَوْ وِعَاءً وَ هُوَ يَعُدُّهُنَّ بِيَمِينِهِ وَ انْطَلَقَ بِهِ عُثْمَانُ فَآوَاهُ وَ أَطْعَمَهُ وَ سَقَاهُ وَ حَمَلَهُ وَ جَهَّزَهُ حَتَّى فَعَلَ جَمِيعَ مَا لَعَنَ عَلَيْهِ النَّبِيُّ ( صلى الله عليه وآله ) مَنْ يَفْعَلُهُ بِهِ
So when he turned around Rasool-Allah-saww said: ‘O Allah-azwj! Curse Al-Mugheira Bin Abu Al-A’as, and Curse the one who shelters him, and Curse the one who carries him, and Curse the one who feeds him, and Curse the one who quenches him, and Curse the one who equips him, and Curse the one who gives him a drink, or shoes, or clothes, or plates, and gives him with his right hand.
And Usman went with him, so he sheltered him, and fed him, and quenched him, and carried him, and equipped him until he had done the entirety of what the Prophet-saww had cursed upon for the one who did so with him.
ثُمَّ أَخْرَجَهُ فِي الْيَوْمِ الرَّابِعِ يَسُوقُهُ فَلَمْ يَخْرُجْ مِنْ أَبْيَاتِ الْمَدِينَةِ حَتَّى أَعْطَبَ اللَّهُ رَاحِلَتَهُ وَ نُقِبَ حِذَاهُ وَ وَرِمَتْ قَدَمَاهُ فَاسْتَعَانَ بِيَدَيْهِ وَ رُكْبَتَيْهِ وَ أَثْقَلَهُ جَهَازُهُ حَتَّى وَجَسَ بِهِ فَأَتَى شَجَرَةً فَاسْتَظَلَّ بِهَا لَوْ أَتَاهَا بَعْضُكُمْ مَا أَبْهَرَهُ ذَلِكَ
Then he (Usman) brought him out during the fourth day, ushering him (behind him). So he had not come out from the houses of Al-Medina until Allah-azwj Damaged his ride, and Punctured his shoes, and his feet swelled up. So he took assistance by his hands and his knees, and his supplied weighted him down until he became afraid of his life. So he went over to a tree to seek the shade with it. If one of you had gone to it, he would not have missed him (as his condition was miserable).
فَأَتَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) الْوَحْيُ فَأَخْبَرَهُ بِذَلِكَ فَدَعَا عَلِيّاً ( عليه السلام ) فَقَالَ خُذْ سَيْفَكَ وَ انْطَلِقْ أَنْتَ وَ عَمَّارٌ وَ ثَالِثٌ لَهُمْ فَأْتِ الْمُغِيرَةَ بْنَ أَبِي الْعَاصِ تَحْتَ شَجَرَةِ كَذَا وَ كَذَا فَأَتَاهُ عَلِيٌّ ( عليه السلام ) فَقَتَلَهُ فَضَرَبَ عُثْمَانُ بِنْتَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ قَالَ أَنْتِ أَخْبَرْتِ أَبَاكِ بِمَكَانِهِ
So Revelation came unto Rasool-Allah-saww and he-saww was informed with that. So he-saww called Ali-asws and said: ‘Take your-asws sword and go, you-asws and Ammar, and a third person, so go to Al-Mugheira Bin Abu Al-A’as (who is) beneath such and such a tree. So Ali-asws went over to him and killed him. So (later on) Usman struck a (step) daughter of Rasool-Allah-saww and said: ‘You informed your father-saww of his whereabouts.
فَبَعَثَتْ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) تَشْكُو مَا لَقِيَتْ فَأَرْسَلَ إِلَيْهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) اقْنَيْ حَيَاءَكِ مَا أَقْبَحَ بِالْمَرْأَةِ ذَاتِ حَسَبٍ وَ دِينٍ فِي كُلِّ يَوْمٍ تَشْكُو زَوْجَهَا فَأَرْسَلَتْ إِلَيْهِ مَرَّاتٍ كُلَّ ذَلِكَ يَقُولُ لَهَا ذَلِكَ فَلَمَّا كَانَ فِي الرَّابِعَةِ دَعَا عَلِيّاً ( عليه السلام ) وَ قَالَ خُذْ سَيْفَكَ وَ اشْتَمِلْ عَلَيْهِ ثُمَّ ائْتِ بَيْتَ ابْنَةِ ابْنِ عَمِّكَ فَخُذْ بِيَدِهَا فَإِنْ حَالَ بَيْنَكَ وَ بَيْنَهَا أَحَدٌ فَاحْطِمْهُ بِالسَّيْفِ
So she sent a message to Rasool-Allah-saww complaining of what she faced. So Rasool-Allah-saww sent a message to her: ‘Cover your shame. How ugly of the woman with a (good) lineage and Religion during every day complaining of her husband’. So she sent a message to him-saww many times, during each of that he-saww was saying that to her. So when it was during the fourth time, he-saww called Ali-asws and said: ‘Take your-asws sword and cover upon it, then go to the house of the daughter of your-asws cousin, and take her by the hand. So if anyone were to come between you-asws and her, break him with the sword’.
وَ أَقْبَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَالْوَالِهِ مِنْ مَنْزِلِهِ إِلَى دَارِ عُثْمَانَ فَأَخْرَجَ عَلِيٌّ ( عليه السلام ) ابْنَةَ رَسُولِ اللَّهِ فَلَمَّا نَظَرَتْ إِلَيْهِ رَفَعَتْ صَوْتَهَا بِالْبُكَاءِ وَ اسْتَعْبَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ بَكَى ثُمَّ أَدْخَلَهَا مَنْزِلَهُ وَ كَشَفَتْ عَنْ ظَهْرِهَا فَلَمَّا أَنْ رَأَى مَا بِظَهْرِهَا قَالَ ثَلَاثَ مَرَّاتٍ مَا لَهُ قَتَلَكِ قَتَلَهُ اللَّهُ وَ كَانَ ذَلِكَ يَوْمَ الْأَحَدِ وَ بَاتَ عُثْمَانُ مُلْتَحِفاً بِجَارِيَتِهَا
And Rasool-Allah-saww came over flustered from his-saww house to the house of Usman. So Ali-asws brought out the (step) daughter of Rasool-Allah-saww. So when she looked at him-saww, she raised her voice with the wailing, and Rasool-Allah-saww burst into tears and cried. Then he-saww took her to his-saww own house, and she uncovered her backside. So when he-saww saw what had appeared on her (marks of the beating), said three times: ‘What is the matter with him hitting you? May Allah-azwj Kill him’. And that was during the day of Sunday, and Usman spent the night covered with his slave girl.
فَمَكَثَ الْإِثْنَيْنَ وَ الثَّلَاثَاءَ وَ مَاتَتْ فِي الْيَوْمِ الرَّابِعِ فَلَمَّا حَضَرَ أَنْ يَخْرُجَ بِهَا أَمَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَاطِمَةَ ( عليها السلام ) فَخَرَجَتْ ( عليها السلام ) وَ نِسَاءُ الْمُؤْمِنِينَ مَعَهَا وَ خَرَجَ عُثْمَانُ يُشَيِّعُ جَنَازَتَهَا فَلَمَّا نَظَرَ إِلَيْهِ النَّبِيُّ ( صلى الله عليه وآله ) قَالَ مَنْ أَطَافَ الْبَارِحَةَ بِأَهْلِهِ أَوْ بِفَتَاتِهِ فَلَا يَتْبَعَنَّ جَنَازَتَهَا قَالَ ذَلِكَ ثَلَاثاً فَلَمْ يَنْصَرِفْ
So he remained (like that) for Monday and Tuesday, and she died on the fourth day. So when he came to take her out, Rasool-Allah-saww instructed Syeda Fatima-asws. So she-asws went out, and the womenfolk of the Believers were with her-asws, and Usman went out escorting her funeral. So when the Prophet-saww saw him, he-saww said: ‘The one who went to his wife last night or with his slave girl, so he should not follow her funeral’. He-saww said that three (times). But he did not leave.
فَلَمَّا كَانَ فِي الرَّابِعَةِ قَالَ لَيَنْصَرِفَنَّ أَوْ لَأُسَمِّيَنَّ بِاسْمِهِ فَأَقْبَلَ عُثْمَانُ مُتَوَكِّئاً عَلَى مَوْلًى لَهُ مُمْسِكاً بِبَطْنِهِ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي أَشْتَكِي بَطْنِي فَإِنْ رَأَيْتَ أَنْ تَأْذَنَ لِي أَنْصَرِفُ قَالَ انْصَرِفْ وَ خَرَجَتْ فَاطِمَةُ ( عليها السلام ) وَ نِسَاءُ الْمُؤْمِنِينَ وَ الْمُهَاجِرِينَ فَصَلَّيْنَ عَلَى الْجِنَازَةِ .
So when it was the fourth time, he-saww said: ‘Will you leave or shall I-saww mention his name?’ So Usman came over leaning upon a slave of his, holding his belly, and he said, ‘O Rasool-Allah-saww! I complain of my bellyache. So if you-saww see fit, permit me to leave’. He-saww said: ‘Leave!’ And Syeda Fatima-asws and the womenfolk of the Believers, and the Emigrants came out, so they prayed Salaat upon the deceased’.[19]
[1] Bihar Al Anwaar – V 53 The book of History – Imam Al Mahdiajtf, Ch 31 H 1 c
[2] Al Kafi V 3 – The Book Of Funerals CH 14 H 1
[3] Al Kafi V 3 – The Book Of Funerals CH 14 H 2
[4] Al Kafi V 3 – The Book Of Funerals CH 15 H 1
[5] Al Kafi V 3 – The Book Of Funerals CH 16 H 1
[6] Al Kafi V 3 – The Book Of Funerals CH 28 H 1
[7] Al Kafi V 3 – The Book Of Funerals CH 28 H 4
[8] Al Kafi V 3 – The Book Of Funerals CH 41 H 3
[9] Al Kafi V 3 – The Book Of Funerals CH 93 H 8
[10] Al Kafi V 3 – The Book Of Funerals CH 86 H 18
[11] Al Illal Al Sharaie – V 1 Ch 236 H 1
[12] Al Kafi V 3 – The Book Of Funerals CH 84 H 3
[13] Al Kafi – V 4 – The Book of Hajj Ch 221 H 3
[14] Al Kafi V 3 – The Book Of Funerals CH 84 H 5
[15] Al Kafi V 3 – The Book Of Funerals CH 84 H 9
[16] Al Kafi V 3 – The Book Of Funerals CH 78 H 1
[17] Al Illal Al Sharaie – V 1 Ch 247 H 1
[18] Al Illal Al Sharaie – V 1 Ch 249 H 1
[19] Al Kafi V 3 – The Book Of Funerals CH 93 H 8