AL-KAFI VOLUME 3 Part 2

الكافي

AL-KAFI

ج 3

Volume 3

Part 2 out of 7

للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية

Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni

Well known as ‘The trustworthy of Al-Islam Al-Kulayni’

Who died in the year 329 H

AL-KAFI VOLUME 3 Part 2

THE BOOK OF MENSTRUATION (HAYDH)

باب الْحَيْضِ

Chapter 1 – The Menstruation (Haydh)

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أُدَيْمِ بْنِ الْحُرِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَدَّ لِلنِّسَاءِ فِي كُلِّ شَهْرٍ مَرَّةً .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Hammad Bin Usman, from Adeym Bin Al Hurr who said,

‘I heard Abu Abdullah^-asws saying that Allah^-azwj Blessed and High has Limitation for the women, once during every month’.[1]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنِ ارْتَبْتُمْ فَقَالَ مَا جَازَ الشَّهْرَ فَهُوَ رِيبَةٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [65:4] if you have a doubt. So he^-asws said: ‘Whatever exceeds the month, so it is doubtful’.[2]

باب أَدْنَى الْحَيْضِ وَ أَقْصَاهُ وَ أَدْنَى الطُّهْرِ

Chapter 2 – The minimum of the menstruation (Haydh), and its maximum, and the minimum of the purity

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ أَدْنَى مَا يَكُونُ مِنَ الْحَيْضِ فَقَالَ ثَلَاثَةٌ وَ أَكْثَرُهُ عَشَرَةٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Ahmad Bin Asheym, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassan^-asws about the minimum of what happens to be from the menstruation (Haydh). So he^-asws said: ‘Three (days), and the most of it is ten (days)’.[3]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَقَلُّ مَا يَكُونُ الْحَيْضُ ثَلَاثَةُ أَيَّامٍ وَ أَكْثَرُ مَا يَكُونُ عَشَرَةُ أَيَّامٍ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The least of what the menstruation (Haydh) happens is for three days, and the most of what it can happen to be for is ten days’.[4]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ أَدْنَى مَا يَكُونُ مِنَ الْحَيْضِ فَقَالَ أَدْنَاهُ ثَلَاثَةٌ وَ أَبْعَدُهُ عَشَرَةٌ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan and Ali Bin Ibrahim, from his father, altogether from Safwan Bin Yahya who said,

‘I asked Abu Al-Hassan^-asws about the least of what the menstruation (Haydh) can happen to be. So he^-asws said: ‘The least is for three days, and the furthest (it can go to) is ten (days)’.[5]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَكُونُ الْقُرْءُ فِي أَقَلَّ مِنْ عَشَرَةِ أَيَّامٍ فَمَا زَادَ أَقَلُّ مَا يَكُونُ عَشَرَةٌ مِنْ حِينِ تَطْهُرُ إِلَى أَنْ تَرَى الدَّمَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Safwan, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The pure period (menstruation (Haydh)-free) cannot happen to be less than ten days. That is the time from the end of one period of Haydh (menses) to the beginning of the second one’.[6]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَدْنَى الطُّهْرِ عَشَرَةُ أَيَّامٍ وَ ذَلِكَ أَنَّ الْمَرْأَةَ أَوَّلَ مَا تَحِيضُ رُبَّمَا كَانَتْ كَثِيرَةَ الدَّمِ فَيَكُونُ حَيْضُهَا عَشَرَةَ أَيَّامٍ فَلَا تَزَالُ كُلَّمَا كَبِرَتْ نَقَصَتْ حَتَّى تَرْجِعَ إِلَى ثَلَاثَةِ أَيَّامٍ فَإِذَا رَجَعَتْ إِلَى ثَلَاثَةِ أَيَّامٍ ارْتَفَعَ حَيْضُهَا وَ لَا يَكُونُ أَقَلَّ مِنْ ثَلَاثَةِ أَيَّامٍ

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from one of his men,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The least of the pure (period) would be of ten days, and that is because the woman, at the beginning the menstruation (Haydh) could be a lot of blood, so her menstruation (Haydh) would come to be for ten days. So it would not cease as she gets older, it would keep reducing until it returns to being for three days. So when she returns to the three days (of menstruation (Haydh)), her menstruation (Haydh) would be Raised (she would enter menopause), and it would not happen to be for less than three days.

فَإِذَا رَأَتِ الْمَرْأَةُ الدَّمَ فِي أَيَّامِ حَيْضِهَا تَرَكَتِ الصَّلَاةَ فَإِنِ اسْتَمَرَّ بِهَا الدَّمُ ثَلَاثَةَ أَيَّامٍ فَهِيَ حَائِضٌ وَ إِنِ انْقَطَعَ الدَّمُ بَعْدَ مَا رَأَتْهُ يَوْماً أَوْ يَوْمَيْنِ اغْتَسَلَتْ وَ صَلَّتْ وَ انْتَظَرَتْ مِنْ يَوْمَ رَأَتِ الدَّمَ إِلَى عَشَرَةِ أَيَّامٍ فَإِنْ رَأَتْ فِي تِلْكَ الْعَشَرَةِ أَيَّامٍ مِنْ يَوْمَ رَأَتِ الدَّمَ يَوْماً أَوْ يَوْمَيْنِ حَتَّى يَتِمَّ لَهَا ثَلَاثَةُ أَيَّامٍ فَذَلِكَ الَّذِي رَأَتْهُ فِي أَوَّلِ الْأَمْرِ مَعَ هَذَا الَّذِي رَأَتْهُ بَعْدَ ذَلِكَ فِي الْعَشَرَةِ فَهُوَ مِنَ الْحَيْضِ

So when the woman sees the blood during the days of her menstruation (Haydh), she should leave the Salaat. So if the blood continues with her for three days, so she is menstruating, and if the blood gets cut off after having seen it for a day or two days, she should wash and pray Salaat, and she should wait from the day she saw the blood, for up to ten days. So if she were to see the blood during these ten days, from the day she first saw the blood, by a day or two days until it completes the three days for her, so that which she had seen during the beginning of the matter, along with this which sees after that during the ten (days), so it is from the menstruation (Haydh).

وَ إِنْ مَرَّ بِهَا مِنْ يَوْمَ رَأَتِ الدَّمَ عَشَرَةُ أَيَّامٍ وَ لَمْ تَرَ الدَّمَ فَذَلِكَ الْيَوْمُ وَ الْيَوْمَانِ الَّذِي رَأَتْهُ لَمْ يَكُنْ مِنَ الْحَيْضِ إِنَّمَا كَانَ مِنْ عِلَّةٍ إِمَّا مِنْ قَرْحَةٍ فِي جَوْفِهَا وَ إِمَّا مِنَ الْجَوْفِ فَعَلَيْهَا أَنْ تُعِيدَ الصَّلَاةَ تِلْكَ الْيَوْمَيْنِ الَّتِي تَرَكَتْهَا لِأَنَّهَا لَمْ تَكُنْ حَائِضاً فَيَجِبُ أَنْ تَقْضِيَ مَا تَرَكَتْ مِنَ الصَّلَاةِ فِي الْيَوْمِ وَ الْيَوْمَيْنِ

And if there pass ten days for her from the days she first saw the blood, and she does not see the blood (anymore), so that day and the two days (after that) which she sees it would not happen to be from the menstruation (Haydh). But rather, it would be from an illness, either from an ulcer in her inside or from the internal (problems). Thus, upon her would be that she repeats the Salaat for those two days which she had neglected, because it did not happen to be a menstruation (Haydh), and it would Obligate upon her that she makes up what she neglected from the Salaat during the day and the two days.

وَ إِنْ تَمَّ لَهَا ثَلَاثَةُ أَيَّامٍ فَهُوَ مِنَ الْحَيْضِ وَ هُوَ أَدْنَى الْحَيْضِ وَ لَمْ يَجِبْ عَلَيْهَا الْقَضَاءُ وَ لَا يَكُونُ الطُّهْرُ أَقَلَّ مِنْ عَشَرَةِ أَيَّامٍ فَإِذَا حَاضَتِ الْمَرْأَةُ وَ كَانَ حَيْضُهَا خَمْسَةَ أَيَّامٍ ثُمَّ انْقَطَعَ الدَّمُ اغْتَسَلَتْ وَ صَلَّتْ فَإِنْ رَأَتْ بَعْدَ ذَلِكَ الدَّمَ وَ لَمْ يَتِمَّ لَهَا مِنْ يَوْمَ طَهُرَتْ عَشَرَةُ أَيَّامٍ فَذَلِكَ مِنَ الْحَيْضِ تَدَعُ الصَّلَاةَ

And if the three days are completed for her, so it is from the menstruation (Haydh), and it is the least of the menstruation (Haydh) and would not Obligate the making up (of the Salaat) upon her; and the purity would not happen to be for less than ten days. So when the woman menstruates, and her menstruation (Haydh) is for five days, then the blood gets cut off, she should wash and pray Salaat. So if she were to see the blood after that and ten days are not completed from her from the day when she first saw the blood, so that is from the menstruation (Haydh). She should leave the Salaat.

وَ إِنْ رَأَتِ الدَّمَ مِنْ أَوَّلِ مَا رَأَتِ الثَّانِيَ الَّذِي رَأَتْهُ تَمَامَ الْعَشَرَةِ أَيَّامٍ وَ دَامَ عَلَيْهَا عَدَّتْ مِنْ أَوَّلِ مَا رَأَتِ الدَّمَ الْأَوَّلَ وَ الثَّانِيَ عَشَرَةَ أَيَّامٍ ثُمَّ هِيَ مُسْتَحَاضَةٌ تَعْمَلُ مَا تَعْمَلُهُ الْمُسْتَحَاضَةُ

And if she sees the blood secondly after what she saw for the first complete ten days, and it is upon her for a number (of days), then it is inter-period bleeding (Istihaaza). She would do what the one with the inter-period bleeding (Istihaaza) does’.

وَ قَالَ كُلُّ مَا رَأَتِ الْمَرْأَةُ فِي أَيَّامِ حَيْضِهَا مِنْ صُفْرَةٍ أَوْ حُمْرَةٍ فَهُوَ مِنَ الْحَيْضِ وَ كُلُّ مَا رَأَتْهُ بَعْدَ أَيَّامِ حَيْضِهَا فَلَيْسَ مِنَ الْحَيْضِ .

And he^-asws said: ‘Everything what the woman sees during the days of her menstruation (Haydh), from yellowness or redness, so it is from the menstruation (Haydh), and everything what she sees after the days of the her menstruation (Haydh), so it is not from the menstruation (Haydh)’.[7]

باب الْمَرْأَةِ تَرَى الدَّمَ قَبْلَ أَيَّامِهَا أَوْ بَعْدَ طُهْرِهَا

Chapter 3 – The woman sees the blood before her (regular) days, or after her purity

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا رَأَتِ الْمَرْأَةُ الدَّمَ قَبْلَ عَشَرَةٍ فَهُوَ مِنَ الْحَيْضَةِ الْأُولَى وَ إِنْ كَانَ بَعْدَ الْعَشَرَةِ فَهُوَ مِنَ الْحَيْضَةِ الْمُسْتَقْبَلَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umer, from Jameel, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When the woman sees the blood before ten days (elapsing from the end of the menstruation (Haydh)), so it is from the first menstruation (Haydh), and if it was after the ten (days), so it is from the next menstruation (Haydh)’.[8]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَرَى الدَّمَ قَبْلَ وَقْتِ حَيْضِهَا فَقَالَ إِذَا رَأَتِ الدَّمَ قَبْلَ وَقْتِ حَيْضِهَا فَلْتَدَعِ الصَّلَاةَ فَإِنَّهُ رُبَّمَا تَعَجَّلَ بِهَا الْوَقْتُ فَإِذَا كَانَ أَكْثَرَ مِنْ أَيَّامِهَا الَّتِي كَانَتْ تَحِيضُ فِيهِنَّ فَلْتَتَرَبَّصْ ثَلَاثَةَ أَيَّامٍ بَعْدَ مَا تَمْضِي أَيَّامُهَا فَإِذَا تَرَبَّصَتْ ثَلَاثَةَ أَيَّامٍ وَ لَمْ يَنْقَطِعْ عَنْهَا الدَّمُ فَلْتَصْنَعْ كَمَا تَصْنَعُ الْمُسْتَحَاضَةُ .

Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Al Hassan Bin Saeed, from Zur’at, from Sama’at who said,

‘I asked him^-asws about the woman who sees the blood before the (regular) time of her menstruation (Haydh). So he^-asws said: ‘When she sees the blood before the (regular) time of her menstruation (Haydh), so let her leave the Salaat, for perhaps the time has hastened with her. So when it was from that her days which she tends to menstruate in, so let her wait for three days after her days have passed. So when she has waited for three days and the blood does not get cut off from her, so let her do just as what the woman with inter-period bleeding (Istihaaza) would do’.[9]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَتْ أَيَّامُ الْمَرْأَةِ عَشَرَةَ أَيَّامٍ لَمْ تَسْتَظْهِرْ وَ إِذَا كَانَتْ أَقَلَّ اسْتَظْهَرَتْ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from the one who informed him,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the (regular) days (of the menstruation (Haydh) of the woman are ten days, she would not examine herself, and when it was less, she should examine herself’.[10]

باب الْمَرْأَةِ تَرَى الصُّفْرَةَ قَبْلَ الْحَيْضِ أَوْ بَعْدَهُ

Chapter 4 – The woman sees the yellowness before the menstruation (Haydh), or after it

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ تَرَى الصُّفْرَةَ فِي أَيَّامِهَا فَقَالَ لَا تُصَلِّي حَتَّى تَنْقَضِيَ أَيَّامُهَا وَ إِنْ رَأَتِ الصُّفْرَةَ فِي غَيْرِ أَيَّامِهَا تَوَضَّأَتْ وَ صَلَّتْ .

Ali Bin Ibrahim, from his father, and Muhammad in Ismail, from Al Fazl Bin Shazaan, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws about the woman who sees the yellowness during her (regular menstruating) days. So he^-asws said: ‘She should not pray Salaat until her (regular) days have passed; and if she were to see the yellowness during other than her (regular) days, she should perform ablution, and she should pray Salaat’.[11]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ تَرَى الصُّفْرَةَ فَقَالَ إِنْ كَانَ قَبْلَ الْحَيْضِ بِيَوْمَيْنِ فَهُوَ مِنَ الْحَيْضِ وَ إِنْ كَانَ بَعْدَ الْحَيْضِ بِيَوْمَيْنِ فَلَيْسَ مِنَ الْحَيْضِ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Is’haq Bin Ammar, from Abu Baseer,

(It has been narrated) from Abdullah^-asws regarding the woman who sees the yellowness. So he^-asws said: ‘If it was before the menstruation (Haydh) by two days, so it is from the menstruation (Haydh), and if it was after the menstruation (Haydh) by two days, so it is not from the menstruation (Haydh)’.[12]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَأَتِ الْمَرْأَةُ الصُّفْرَةَ قَبْلَ انْقِضَاءِ أَيَّامِ عِدَّتِهَا لَمْ تُصَلِّ وَ إِنْ كَانَتْ صُفْرَةٌ بَعْدَ انْقِضَاءِ أَيَّامِ قُرْئِهَا صَلَّتْ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Ismail Al Ju’fy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the woman sees the yellowness before the passing of her numbered days, she should not pray Salaat; and if the yellowness was after the passing of her days of purity, she should pray Salaat’.[13]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاضِرٌ عَنِ الْمَرْأَةِ تَرَى الصُّفْرَةَ فَقَالَ مَا كَانَ قَبْلَ الْحَيْضِ فَهُوَ مِنَ الْحَيْضِ وَ مَا كَانَ بَعْدَ الْحَيْضِ فَلَيْسَ مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza who said,

‘Abu Abdullah^-asws was asked and I was present, about the woman who sees the yellowness. So he^-asws said: ‘Whatever was before the menstruation (Haydh), so it is from the menstruation (Haydh), and whatever was after the menstruation (Haydh), so it is not from it’.[14]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ قَالَ قَالَ الصُّفْرَةُ قَبْلَ الْحَيْضِ بِيَوْمَيْنِ فَهُوَ مِنَ الْحَيْضِ وَ بَعْدَ أَيَّامِ الْحَيْضِ لَيْسَ مِنَ الْحَيْضِ وَ هِيَ فِي أَيَّامِ الْحَيْضِ حَيْضٌ .

Muhammad Bin Abu Abdullah, from Muawiya Bin Hukeym who said,

‘He^-asws said: ‘The yellowness (before the menstruation (Haydh) by two days, so is from the menstruation (Haydh), and (the yellowness) after the days of the menstruation (Haydh) is not from the menstruation (Haydh); and it (yellowness) during the days of the menstruation (Haydh), is a menstruation (Haydh)’.[15]

باب أَوَّلِ مَا تَحِيضُ الْمَرْأَةُ

Chapter 5 – The first (menstruation (Haydh) which the woman menstruates

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُهُ عَنِ الْجَارِيَةِ الْبِكْرِ أَوَّلَ مَا تَحِيضُ فَتَقْعُدُ فِي الشَّهْرِ فِي يَوْمَيْنِ وَ فِي الشَّهْرِ ثَلَاثَةَ أَيَّامٍ وَ يَخْتَلِفُ عَلَيْهَا لَا يَكُونُ طَمْثُهَا فِي الشَّهْرِ عِدَّةَ أَيَّامٍ سَوَاءً قَالَ فَلَهَا أَنْ تَجْلِسَ وَ تَدَعَ الصَّلَاةَ مَا دَامَتْ تَرَى الدَّمَ مَا لَمْ تَجُزِ الْعَشَرَةَ فَإِذَا اتَّفَقَ الشَّهْرَانِ عِدَّةَ أَيَّامٍ سَوَاءً فَتِلْكَ أَيَّامُهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mihran who said,

‘I asked him^-asws about the virgin girl menstruating the first time, so she sits (menstruating) during the month for two days, and during (another) month, for three days, and it is different upon her, her menstruating not occurring upon her during the month with the same number of days. He^-asws said: ‘For her is that she sits (awaiting) and leaves the Salaat for as long as she sees the blood, as long as she does not exceed the ten (days). So when the two months coincide with the number of days as being the same, so those are her (regular) days’.[16]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ تَرَى الدَّمَ ثَلَاثَةَ أَيَّامٍ أَوْ أَرْبَعَةً قَالَ تَدَعُ الصَّلَاةَ قُلْتُ فَإِنَّهَا تَرَى الطُّهْرَ ثَلَاثَةَ أَيَّامٍ أَوْ أَرْبَعَةً قَالَ تُصَلِّي قُلْتُ فَإِنَّهَا تَرَى الدَّمَ ثَلَاثَةَ أَيَّامٍ أَوْ أَرْبَعَةً قَالَ تَدَعُ الصَّلَاةَ قُلْتُ فَإِنَّهَا تَرَى الطُّهْرَ ثَلَاثَةَ أَيَّامٍ أَوْ أَرْبَعَةً قَالَ تُصَلِّي قُلْتُ فَإِنَّهَا تَرَى الدَّمَ ثَلَاثَةَ أَيَّامٍ أَوْ أَرْبَعَةً قَالَ تَدَعُ الصَّلَاةَ تَصْنَعُ مَا بَيْنَهَا وَ بَيْنَ شَهْرٍ فَإِذَا انْقَطَعَ الدَّمُ عَنْهَا وَ إِلَّا فَهِيَ بِمَنْزِلَةِ الْمُسْتَحَاضَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Yunus Bin Yaqoub who said,

‘I said to Abu Abdullah^-asws, ‘The woman sees the blood for three or four days’. He^-asws said: ‘She should leave the Salaat’. I said, ‘Supposing she sees the purity for three days or four?’ He^-asws said: ‘She should pray Salaat’. I said, ‘Supposing she sees the blood for three days or four?’ He^-asws said: ‘She should leave the Salaat’. I said, ‘Supposing she sees the purity for three days or four?’ He^-asws said: ‘She should pray Salaat’. I said, ‘Supposing she sees the blood for three days or four?’ He^-asws said: ‘She should leave the Salaat. She should keep doing so for what is between her and a month. So, when the blood does get cut off from her (then fine), otherwise she would be at the status of the woman with inter-period bleeding (Istihaaza)’.[17]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ جَارِيَةٍ حَاضَتْ أَوَّلَ حَيْضِهَا فَدَامَ دَمُهَا ثَلَاثَةَ أَشْهُرٍ وَ هِيَ لَا تَعْرِفُ أَيَّامَ أَقْرَائِهَا فَقَالَ أَقْرَاؤُهَا مِثْلُ أَقْرَاءِ نِسَائِهَا فَإِنْ كَانَتْ نِسَاؤُهَا مُخْتَلِفَاتٍ فَأَكْثَرُ جُلُوسِهَا عَشَرَةُ أَيَّامٍ وَ أَقَلُّهُ ثَلَاثَةُ أَيَّامٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, raising it, from Zur’at, from Sama’at who said,

‘I asked him^-asws about a girl menstruating the first menstruation (Haydh), so the bleeding remains for three months, and she does not recognise the days of her pure period. So he^-asws said: ‘Her pure period is like the pure periods of her womenfolk. So if it was such that (pure periods of) her womenfolk are different, so the most she can sit (waiting) for is for ten days, and the least is for three days’.[18]

باب اسْتِبْرَاءِ الْحَائِضِ

Chapter 6 – The absolution of the menstruating woman

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَ غَيْرِهِ عَنْ يُونُسَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ امْرَأَةٍ انْقَطَعَ عَنْهَا الدَّمُ فَلَا تَدْرِي أَ طَهُرَتْ أَمْ لَا قَالَ تَقُومُ قَائِماً وَ تُلْزِقُ بَطْنَهَا بِحَائِطٍ وَ تَسْتَدْخِلُ قُطْنَةً بَيْضَاءَ وَ تَرْفَعُ رِجْلَهَا الْيُمْنَى فَإِنْ خَرَجَ عَلَى رَأْسِ الْقُطْنَةِ مِثْلَ رَأْسِ الذُّبَابِ دَمٌ عَبِيطٌ لَمْ تَطْهُرْ وَ إِنْ لَمْ يَخْرُجْ فَقَدْ طَهُرَتْ تَغْتَسِلُ وَ تُصَلِّي.

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, and someone else, from Yunus, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws was asked about a woman from whom the blood had been cut off, but she did not know whether she was pure or not. He^-asws said: ‘She should stand upright and lean against a wall and insert a (piece of) white cotton and raise her right leg. So if there comes out upon the tip of the cotton, blood like the (size of a) head of an insect, it is premature and she is not clean yet; but if there does not come out (any blood), so she is clean. She should wash and pray Salaat’.[19]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا أَرَادَتِ الْحَائِضُ أَنْ تَغْتَسِلَ فَلْتَسْتَدْخِلْ قُطْنَةً فَإِنْ خَرَجَ فِيهَا شَيْ‏ءٌ مِنَ الدَّمِ فَلَا تَغْتَسِلْ وَ إِنْ لَمْ تَرَ شَيْئاً فَلْتَغْتَسِلْ وَ إِنْ رَأَتْ بَعْدَ ذَلِكَ صُفْرَةً فَلْتَتَوَضَّأْ وَ لْتُصَلِّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When the menstruating woman intends to wash (for Salaat), so let her insert a (piece of) cotton. So if something from the blood comes out in it, then she should not wash (for Salaat), but if she does not see anything, so let her wash (for Salaat); and if she were to see yellowness after that, so let her perform ablution, and let her pray Salaat’.[20]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ الْحَسَنِ الطَّاطَرِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنِ ابْنِ مُسْكَانَ عَنْ شُرَحْبِيلَ الْكِنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ كَيْفَ تَعْرِفُ الطَّامِثُ طُهْرَهَا قَالَ تَعْتَمِدُ بِرِجْلِهَا الْيُسْرَى عَلَى الْحَائِطِ وَ تَسْتَدْخِلُ الْكُرْسُفَ بِيَدِهِ الْيُمْنَى فَإِنْ كَانَ ثَمَّ مِثْلُ رَأْسِ الذُّبَابِ خَرَجَ عَلَى الْكُرْسُفِ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ali Bin Al Hassan Al Tatary, from Muhammad Bin Abu Hamza, from Ibn Muskan, from Shurahbeyl Al Kindy,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said, ‘How would the menstruating woman recognise that she is clean?’ He^-asws said: ‘She would lean with her left leg against the wall, and she would insert the cloth with her right hand. So she was (still) menstruating, (blood) the like of the head of the fly would come out upon the cloth’.[21]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ  ( عليه السلام ) أَنَّهُ بَلَغَهُ أَنَّ نِسَاءً كَانَتْ إِحْدَاهُنَّ تَدْعُو بِالْمِصْبَاحِ فِي جَوْفِ اللَّيْلِ تَنْظُرُ إِلَى الطُّهْرِ فَكَانَ يَعِيبُ ذَلِكَ وَ يَقُولُ مَتَى كَانَتِ النِّسَاءُ يَصْنَعْنَ هَذَا .

Muhammad Bin Yahya, from Ahmad Bin Myhammad, from Ibn Mahboub, from Abu Hamza,

Once it was mentioned before Abu Ja’far^-asws that, women during the night, asked for a lantern to examine if blood discharge has stopped or not; and it was considered laughable. So he^-asws said: ‘When did the women ever do this? (meaning the proper test is with a piece of cotton)’[22]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ ثَعْلَبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَنْهَى النِّسَاءَ أَنْ يَنْظُرْنَ إِلَى أَنْفُسِهِنَّ فِي الْمَحِيضِ بِاللَّيْلِ وَ يَقُولُ إِنَّهَا قَدْ تَكُونُ الصُّفْرَةَ وَ الْكُدْرَةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Sa’alba,

(It has been narrated) from Abu Abdullah^-asws having forbidden the women that they should be examining themselves regarding the menstruation (Haydh) at night, and he^-asws was saying: ‘It can happen to be the yellowness or some kind of dirt’.[23]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْبَصْرِيِّ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الْأَخِيرَ ( عليه السلام ) وَ قُلْتُ لَهُ إِنَّ ابْنَةَ شِهَابٍ تَقْعُدُ أَيَّامَ أَقْرَائِهَا فَإِذَا هِيَ اغْتَسَلَتْ رَأَتِ الْقَطْرَةَ بَعْدَ الْقَطْرَةِ قَالَ فَقَالَ مُرْهَا فَلْتَقُمْ بِأَصْلِ الْحَائِطِ كَمَا يَقُومُ الْكَلْبُ ثُمَّ تَأْمُرُ امْرَأَةً فَلْتَغْمِزْ بَيْنَ وَرِكَيْهَا غَمْزاً شَدِيداً فَإِنَّهُ إِنَّمَا هُوَ شَيْ‏ءٌ يَبْقَى فِي الرَّحِمِ يُقَالُ لَهُ الْإِرَاقَةُ وَ إِنَّهُ سَيَخْرُجُ كُلُّهُ ثُمَّ قَالَ لَا تُخْبِرُوهُنَّ بِهَذَا وَ شِبْهِهِ وَ ذَرُوهُنَّ وَ عِلَّتَهُنَّ الْقَذِرَةَ

Ali Bin Muhammad, from one of our companions, from Muhammad Bin Ali Al Basry who said,

‘I asked Abu Al-Hassan^-asws the last, and I said to him^-asws, ‘The daughter of Shihaab sat for days during her purity. But when she washed, she saw drop after the drop (of blood)’. He^-asws said: ‘Instruct her, so let her stand by the base of the wall just as the dog stands. Then she should instruct a woman to press between her legs with an intense pressing, for it, rather is a thing which remained in the womb, called ‘Al-Iraaqat’ and it would all be coming out’. Then he^-asws said: ‘Do not inform them (women) with this and with the likes of it, and leave them and their dirty ailment’.

قَالَ فَفَعَلْتُ بِالْمَرْأَةِ الَّذِي قَالَ فَانْقَطَعَ عَنْهَا فَمَا عَادَ إِلَيْهَا الدَّمُ حَتَّى مَاتَتْ .

He (the narrator) said, ‘So I did it via the woman, that which he^-asws said, and it was cut off from her, and the blood (drops) did not return to her until she died’.[24]

باب غُسْلِ الْحَائِضِ وَ مَا يُجْزِئُهَا مِنَ الْمَاءِ

Chapter 7 – The washing of the menstruating woman, and what would suffice her from the water

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النِّسَاءَ الْيَوْمَ أَحْدَثْنَ مَشْطاً تَعْمِدُ إِحْدَاهُنَّ إِلَى الْقَرَامِلِ مِنَ الصُّوفِ تَفْعَلُهُ الْمَاشِطَةُ تَصْنَعُهُ مَعَ الشَّعْرِ ثُمَّ تَحْشُوهُ بِالرَّيَاحِينِ ثُمَّ تَجْعَلُ عَلَيْهِ خِرْقَةً رَقِيقَةً ثُمَّ تَخِيطُهُ بِمِسَلَّةٍ ثُمَّ تَجْعَلُهُ فِي رَأْسِهَا ثُمَّ تُصِيبُهَا الْجَنَابَةُ فَقَالَ كَانَ النِّسَاءُ الْأُوَلُ إِنَّمَا يَمْتَشِطْنَ الْمَقَادِيمَ فَإِذَا أَصَابَهُنَّ الْغُسْلُ بِقَذَرٍ مُرْهَا أَنْ تُرَوِّيَ رَأْسَهَا مِنَ الْمَاءِ وَ تَعْصِرَهُ حَتَّى يَرْوَى فَإِذَا رَوِيَ فَلَا بَأْسَ عَلَيْهَا

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, and Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, altogether from Abdullah Bin Yahya Al Kahily who said,

‘I said to Abu Abdullah^-asws, ‘The women today are innovating combings (of the hair). One of them deliberates to the braid of wool, combing it by plaiting with the hair. Then she applies it with the perfume, then make a thin cloth to be upon it. Then she ties it with a pin upon her head. Then she is hit by the sexual impurity’. So he^-asws said: ‘The former women, rather, were combing their front hair. So when she has to wash (from the sexual impurity), instruct her that she would soak her head from the water, and squeeze them until they are soaked. So when (her hair) is soaked, then there is no problem upon her’.

قَالَ قُلْتُ فَالْحَائِضُ قَالَ تَنْقُضُ الْمَشْطَ نَقْضاً .

He (the narrator) said, ‘I said, ‘So (what about) the menstruating woman?’ He^-asws said: ‘She should undo for the combing, with an undoing’.[25]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ حَسَنٍ الصَّيْقَلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الطَّامِثُ تَغْتَسِلُ بِتِسْعَةِ أَرْطَالٍ مِنْ مَاءٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Abu Nasr, from Musna Al Hannat, from Hassan Al Sayqal,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The menstruating woman should wash with (at least) nine Ratls of water (one Ratl = 450 gms. Approx.)’.[26]

عَلِيُّ بْنُ مُحَمَّدٍ وَ غَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ الْحَائِضِ تَرَى الطُّهْرَ وَ هِيَ فِي السَّفَرِ وَ لَيْسَ مَعَهَا مِنَ الْمَاءِ مَا يَكْفِيهَا لِغُسْلِهَا وَ قَدْ حَضَرَتِ الصَّلَاةُ قَالَ إِذَا كَانَ مَعَهَا بِقَدْرِ مَا تَغْسِلُ بِهِ فَرْجَهَا فَتَغْسِلُهُ ثُمَّ تَتَيَمَّمُ وَ تُصَلِّي قُلْتُ فَيَأْتِيهَا زَوْجُهَا فِي تِلْكَ الْحَالِ قَالَ نَعَمْ إِذَا غَسَلَتْ فَرْجَهَا وَ تَيَمَّمَتْ فَلَا بَأْسَ .

Ali Bin Muhammad, and someone else, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda who said,

‘I asked Abu Abdullah^-asws about the menstruating woman seeking the purity, and she is during the journey, and there is no water with her. What would suffice her for her washing, and the Salaat has presented itself?’ He^-asws said: ‘When it was such that there was water with her of a measure with which she can wash her private part, so she should wash it. Then she would perform Tayammum and pray Salaat’. I said, ‘So can her husband come to her during that state?’ He^-asws said: ‘Yes. When she has washed her private part and performed Tayammum, so there is no problem’.[27]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْحَائِضُ مَا بَلَغَ بَلَلُ الْمَاءِ مِنْ شَعْرِهَا أَجْزَأَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahbooub, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The menstruating woman, whatever moisture of the water reaches from her hair, would suffice her’.[28]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْحَائِضِ تَغْتَسِلُ وَ عَلَى جَسَدِهَا الزَّعْفَرَانُ لَمْ يَذْهَبْ بِهِ الْمَاءُ قَالَ لَا بَأْسَ .

Abu Ali Al Ashary, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullah^-asws regarding the menstruating woman washing herself and upon her body is saffron, not going away with the water’. He^-asws said: ‘There is no problem’.[29]

باب الْمَرْأَةِ تَرَى الدَّمَ وَ هِيَ جُنُبٌ

Chapter 8 – The woman sees the blood and she is with sexual impurity

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ يُجَامِعُهَا زَوْجُهَا فَتَحِيضُ وَ هِيَ فِي الْمُغْتَسَلِ تَغْتَسِلُ أَوْ لَا تَغْتَسِلُ قَالَ قَدْ جَاءَهَا مَا يُفْسِدُ الصَّلَاةَ فَلَا تَغْتَسِلُ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Yahya Al Kahily,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the woman who copulates with her husband, and (then) she menstruates while she is in the bathroom. Should she wash or not wash?’ He^-asws said: ‘There has come to her what spoils her Salaat, so she does not (need to) wash (for the Salaat)’.[30]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَحِيضُ وَ هِيَ جُنُبٌ هَلْ عَلَيْهَا غُسْلُ الْجَنَابَةِ قَالَ غُسْلُ الْجَنَابَةِ وَ الْحَيْضِ وَاحِدٌ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the woman who menstruates and she is with sexual impurity. Is there a major ablution (from sexual impurity) upon her?’ He^-asws said: ‘The major ablution (for sexual impurity) and (for) the menstruation (Haydh), is one’.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ تَرَى الدَّمَ وَ هِيَ جُنُبٌ أَ تَغْتَسِلُ مِنَ الْجَنَابَةِ أَمْ غُسْلُ الْجَنَابَةِ وَ الْحَيْضِ فَقَالَ قَدْ أَتَاهَا مَا هُوَ أَعْظَمُ مِنْ ذَلِكَ .

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from Saeed Bin Yasaar who said,

‘I said to Abu Abdullah^-asws, ‘The woman sees the blood and she is with sexual impurity. Should she wash from the sexual impurity or wash from the sexual impurity and the menstruation (Haydh)?’ So he^-asws said: ‘There has come to her what is greater than that’.[32]

باب جَامِعٌ فِي الْحَائِضِ وَ الْمُسْتَحَاضَةِ

Chapter 9 – The comprehensive regarding the menstruation (Haydh) and the inter-period bleeding (Istihaaza)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ غَيْرِ وَاحِدٍ سَأَلُوا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَائِضِ وَ السُّنَّةِ فِي وَقْتِهِ فَقَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) سَنَّ فِي الْحَائِضِ ثَلَاثَ سُنَنٍ بَيَّنَ فِيهَا كُلَّ مُشْكِلٍ لِمَنْ سَمِعَهَا وَ فَهِمَهَا حَتَّى لَا يَدَعَ لِأَحَدٍ مَقَالًا فِيهِ بِالرَّأْيِ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from someone else,

‘They asked Abu Abdullah^-asws about the menstruation (Haydh) and the Sunnah during his^-saww time’. So he^-asws said: ‘Rasool-Allah^-saww established three Sunnahs between these for every difficulty, and made these to be understood to the extent that he^-saww did not leave for anyone to speak with regards to it with the opinion.

أَمَّا إِحْدَى السُّنَنِ فَالْحَائِضُ الَّتِي لَهَا أَيَّامٌ مَعْلُومَةٌ قَدْ أَحْصَتْهَا بِلَا اخْتِلَاطٍ عَلَيْهَا ثُمَّ اسْتَحَاضَتْ وَ اسْتَمَرَّ بِهَا الدَّمُ وَ هِيَ فِي ذَلِكَ تَعْرِفُ أَيَّامَهَا وَ مَبْلَغَ عَدَدِهَا فَإِنَّ امْرَأَةً يُقَالُ لَهَا فَاطِمَةُ بِنْتُ أَبِي حُبَيْشٍ اسْتَحَاضَتْ فَاسْتَمَرَّ بِهَا الدَّمُ فَأَتَتْ أُمَّ سَلَمَةَ فَسَأَلَتْ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) عَنْ ذَلِكَ فَقَالَ تَدَعُ الصَّلَاةَ قَدْرَ أَقْرَائِهَا أَوْ قَدْرَ حَيْضِهَا وَ قَالَ إِنَّمَا هُوَ عِرْقٌ وَ أَمَرَهَا أَنْ تَغْتَسِلَ وَ تَسْتَثْفِرَ بِثَوْبٍ وَ تُصَلِّيَ

As for the first of the Sunnahs – so it is for the menstruating woman who has known days for her (menstruation (Haydh) and she has counted these without any mix up. Then she has inter-period bleeding (Istihaaza), and the blood passes with her, and she is in that having recognised her days, and her number has reached. A woman called Fatima Bin Abu Hubeysh had inter-period bleeding (Istihaaza), and the blood passed with her. So she came over to Umm Salma^-as, and she^-as asked Rasool-Allah^-saww about that. So he^-saww said: ‘She should leave the Salaat either of a measurement of her pure days, or a measurement of her menstruating days’. And he^-saww said: ‘But rather it is a perspiration’, and he^-saww ordered her that she should wash, and stuff with a cloth and pray Salaat’. 

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذِهِ سُنَّةُ النَّبِيِّ ( صلى الله عليه وآله ) فِي الَّتِي تَعْرِفُ أَيَّامَ أَقْرَائِهَا لَمْ تَخْتَلِطْ عَلَيْهَا أَ لَا تَرَى أَنَّهُ لَمْ يَسْأَلْهَا كَمْ يَوْمٍ هِيَ وَ لَمْ يَقُلْ إِذَا زَادَتْ عَلَى كَذَا يَوْماً فَأَنْتِ مُسْتَحَاضَةٌ وَ إِنَّمَا سَنَّ لَهَا أَيَّاماً مَعْلُومَةً مَا كَانَتْ مِنْ قَلِيلٍ أَوْ كَثِيرٍ بَعْدَ أَنْ تَعْرِفَهَا

Abu Abdullah^-asws said: ‘This is a Sunnah of the Prophet^-saww regarding the one who recognises the days of her purity, not getting mixed up over it. Do you not see that he^-saww did not ask her how many days these were and he^-saww did not say: ‘When there is an increase upon such and such number of days so you would be in inter-period bleeding (Istihaaza)? And rather, he^-saww established a Sunnah for her known days of whatever was from less or more after having recognised these.

وَ كَذَلِكَ أَفْتَى أَبِي ( عليه السلام ) وَ سُئِلَ عَنِ الْمُسْتَحَاضَةِ فَقَالَ إِنَّمَا ذَلِكَ عِرْقٌ غَابِرٌ أَوْ رَكْضَةٌ مِنَ الشَّيْطَانِ فَلْتَدَعِ الصَّلَاةَ أَيَّامَ أَقْرَائِهَا ثُمَّ تَغْتَسِلُ وَ تَتَوَضَّأُ لِكُلِّ صَلَاةٍ قِيلَ وَ إِنْ سَالَ قَالَ وَ إِنْ سَالَ مِثْلَ الْمَثْعَبِ

And similar to that is the verdict my^-asws father^-asws issued, and he^-asws had been asked about the one with inter-period bleeding (Istihaaza), so he^-asws said: ‘But rather, that is an old perspiration or a run of Satan^-la, so let her leave the Salaat for the (known number of) days of her purity, then she should wash and perform ablution for every Salaat’. It was said, ‘Supposing it flows?’ He^-asws said: ‘And even if it flows like the siphoned water’.

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذَا تَفْسِيرُ حَدِيثِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ مُوَافِقٌ لَهُ فَهَذِهِ سُنَّةُ الَّتِي تَعْرِفُ أَيَّامَ أَقْرَائِهَا لَا وَقْتَ لَهَا إِلَّا أَيَّامَهَا قَلَّتْ أَوْ كَثُرَتْ

Abu Abdullah^-asws said: ‘This is the interpretation of the Hadeeth of Rasool-Allah^-saww, and it is in accordance to it. Thus, this is a Sunnah for the one who recognises the days of her purity, there being no timing for her except of her days, be it less or more.

وَ أَمَّا سُنَّةُ الَّتِي قَدْ كَانَتْ لَهَا أَيَّامٌ مُتَقَدِّمَةٌ ثُمَّ اخْتَلَطَ عَلَيْهَا مِنْ طُولِ الدَّمِ فَزَادَتْ وَ نَقَصَتْ حَتَّى أَغْفَلَتْ عَدَدَهَا وَ مَوْضِعَهَا مِنَ الشَّهْرِ فَإِنَّ سُنَّتَهَا غَيْرُ ذَلِكَ وَ ذَلِكَ أَنَّ فَاطِمَةَ بِنْتَ أَبِي حُبَيْشٍ أَتَتِ النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَتْ إِنِّي أُسْتَحَاضُ فَلَا أَطْهُرُ فَقَالَ النَّبِيُّ ( عليه السلام ) لَيْسَ ذَلِكِ بِحَيْضٍ إِنَّمَا هُوَ عِرْقٌ فَإِذَا أَقْبَلَتِ الْحَيْضَةُ فَدَعِي الصَّلَاةَ وَ إِذَا أَدْبَرَتْ فَاغْسِلِي عَنْكِ الدَّمَ وَ صَلِّي وَ كَانَتْ تَغْتَسِلُ فِي كُلِّ صَلَاةٍ وَ كَانَتْ تَجْلِسُ فِي مِرْكَنٍ لِأُخْتِهَا وَ كَانَتْ صُفْرَةُ الدَّمِ تَعْلُو الْمَاءَ

And as for the Sunnah for the one for whom are preceding days, then they get mixed up upon her from the prolongation of the blood, so it increases and reduces until her numbers get disregarded, as well as its placing from the month. So her Sunnah is other than that, and that is because Fatima Bint Abu Hubeysh came over to the Prophet^-saww and said, ‘I am with inter-period bleeding (Istihaaza), so I am not clean’. So the Prophet^-saww said: ‘That is not with a menstruation (Haydh). But rather, it is a perspiration. So when the menstruation (Haydh) comes, then leave the Salaat, and when it leaves, so wash the blood from yourself and pray Salaat’. And she used to wash during every Salaat, and she used to sit in a washtub of her sister, and the yellowish blood would emerge in the water.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ مَا تَسْمَعُ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) أَمَرَ هَذِهِ بِغَيْرِ مَا أَمَرَ بِهِ تِلْكَ أَ لَا تَرَاهُ لَمْ يَقُلْ لَهَا دَعِي الصَّلَاةَ أَيَّامَ أَقْرَائِكِ وَ لَكِنْ قَالَ لَهَا إِذَا أَقْبَلَتِ الْحَيْضَةُ فَدَعِي الصَّلَاةَ وَ إِذَا أَدْبَرَتْ فَاغْتَسِلِي وَ صَلِّي فَهَذَا يُبَيِّنُ أَنَّ هَذِهِ امْرَأَةٌ قَدِ اخْتَلَطَ عَلَيْهَا أَيَّامُهَا لَمْ تَعْرِفْ عَدَدَهَا وَ لَا وَقْتَهَا أَ لَا تَسْمَعُهَا تَقُولُ إِنِّي أُسْتَحَاضُ فَلَا أَطْهُرُ

So Abu Abdullah^-asws said: ‘Did you not hear Rasool-Allah^-saww order this with other than what he^-saww had ordered with that (first) one? Do you not see that he^-saww did not tell her to leave the Salaat for the days of her purity, but said to her: ‘When the menstruation (Haydh) comes, so leave the Salaat, and when it goes, so wash and pray Salaat’. So this is clear that this is a woman for whom her days are mixed up and she neither recognises its number nor its timing. Did you not hear her saying, ‘I am with inter-period bleeding (Istihaaza), so I am not clean’?

وَ كَانَ أَبِي يَقُولُ إِنَّهَا اسْتُحِيضَتْ سَبْعَ سِنِينَ فَفِي أَقَلَّ مِنْ هَذَا تَكُونُ الرِّيبَةُ وَ الِاخْتِلَاطُ فَلِهَذَا احْتَاجَتْ إِلَى أَنْ تَعْرِفَ إِقْبَالَ الدَّمِ مِنْ إِدْبَارِهِ وَ تَغَيُّرَ لَوْنِهِ مِنَ السَّوَادِ إِلَى غَيْرِهِ وَ ذَلِكَ أَنَّ دَمَ الْحَيْضِ أَسْوَدُ يُعْرَفُ وَ لَوْ كَانَتْ تَعْرِفُ أَيَّامَهَا مَا احْتَاجَتْ إِلَى مَعْرِفَةِ لَوْنِ الدَّمِ لِأَنَّ السُّنَّةَ فِي الْحَيْضِ أَنْ تَكُونَ الصُّفْرَةُ وَ الْكُدْرَةُ فَمَا فَوْقَهَا فِي أَيَّامِ الْحَيْضِ إِذَا عُرِفَتْ حَيْضاً كُلُّهُ إِنْ كَانَ الدَّمُ أَسْوَدَ أَوْ غَيْرَ ذَلِكَ

My^-asws father^-asws was saying that she had inter-period bleeding (Istihaaza) for seven years, so in less than this would happen to be the doubtful and mixed up. Therefore due to this she was in need to recognise the onset of the blood from its outset, and the change of its colour from the black to something else, and that is because the blood of the menstruation (Haydh) is black, recognisable, and had she recognised her days she would not have been needy to recognising the colour of the blood, because the Sunnah regarding the menstruation (Haydh) is that it happens to be yellow and the brownish. So whatever is above that regarding the days of the menstruation (Haydh), when she recognised a menstruation (Haydh), all of it, even if the blood was black or other than that.

فَهَذَا يُبَيِّنُ لَكَ أَنَّ قَلِيلَ الدَّمِ وَ كَثِيرَهُ أَيَّامَ الْحَيْضِ حَيْضٌ كُلَّهُ إِذَا كَانَتِ الْأَيَّامُ مَعْلُومَةً فَإِذَا جَهِلَتِ الْأَيَّامَ وَ عَدَدَهَا احْتَاجَتْ إِلَى النَّظَرِ حِينَئِذٍ إِلَى إِقْبَالِ الدَّمِ وَ إِدْبَارِهِ وَ تَغَيُّرِ لَوْنِهِ ثُمَّ تَدَعُ الصَّلَاةَ عَلَى قَدْرِ ذَلِكَ وَ لَا أَرَى النَّبِيَّ ( صلى الله عليه وآله ) قَالَ اجْلِسِي كَذَا وَ كَذَا يَوْماً فَمَا زَادَتْ فَأَنْتِ مُسْتَحَاضَةٌ كَمَا لَمْ تُؤْمَرِ الْأُولَى بِذَلِكَ

So this is clear for you that whether the blood is little and its days are many, the menstruation (Haydh) is menstruation (Haydh), all of it, when the days were known. So when she does not know of the days, and its number, she would be needy for the examination at the onset of the blood and its outset, and the changing of its colour. Then she would leave the Salaat upon the measurement of that, and I^-asws did not see the Prophet^-saww say: ‘Sit (awaiting) for such and such a number of days, so whatever increases it, then you would be in inter-period bleeding (Istihaaza)’, just as he^-saww did not order the first one with that.

وَ كَذَلِكَ أَبِي ( عليه السلام ) أَفْتَى فِي مِثْلِ هَذَا وَ ذَاكَ أَنَّ امْرَأَةً مِنْ أَهْلِنَا اسْتَحَاضَتْ فَسَأَلَتْ أَبِي ( عليه السلام ) عَنْ ذَلِكَ فَقَالَ إِذَا رَأَيْتِ الدَّمَ الْبَحْرَانِيَّ فَدَعِي الصَّلَاةَ وَ إِذَا رَأَيْتِ الطُّهْرَ وَ لَوْ سَاعَةً مِنْ نَهَارٍ فَاغْتَسِلِي وَ صَلِّي

And similar to that is the verdict – my^-asws father^-asws issued in a case similar to this, and that is that the woman from our^-asws family was with inter-period bleeding (Istihaaza), so she asked my^-asws father about that. So he^-asws said: ‘When you see the sea of blood, so leave the Salaat, and when you see the purity, even though it may be for an hour of the day, so wash and pray Salaat’.

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَرَى جَوَابَ أَبِي ( عليه السلام ) هَاهُنَا غَيْرَ جَوَابِهِ فِي الْمُسْتَحَاضَةِ الْأُولَى أَ لَا تَرَى أَنَّهُ قَالَ تَدَعُ الصَّلَاةَ أَيَّامَ أَقْرَائِهَا لِأَنَّهُ نَظَرَ إِلَى عَدَدِ الْأَيَّامِ وَ قَالَ هَاهُنَا إِذَا رَأَتِ الدَّمَ الْبَحْرَانِيَّ فَلْتَدَعِ الصَّلَاةَ وَ أَمَرَ هَاهُنَا أَنْ تَنْظُرَ إِلَى الدَّمِ إِذَا أَقْبَلَ وَ أَدْبَرَ وَ تَغَيَّرَ

Abu Abdullah^-asws said: ‘And I^-asws see the answer of my^-asws father^-asws over here to be other than his^-asws answer regarding the one with inter-period bleeding (Istihaaza), the first one (above). Did you not see that he^-asws said that she should leave the Salaat for the number of days of her pure period because he^-asws looked at the number of the days and said over here: ‘When you see the sea of blood so let her leave the Salaat’, and ordered over there that she should look at the onset of the blood when it comes and leaves, and changes (colour)’.

وَ قَوْلُهُ الْبَحْرَانِيَّ شِبْهُ مَعْنَى قَوْلِ النَّبِيِّ ( صلى الله عليه وآله ) إِنَّ دَمَ الْحَيْضِ أَسْوَدُ يُعْرَفُ وَ إِنَّمَا سَمَّاهُ أَبِي بَحْرَانِيّاً لِكَثْرَتِهِ وَ لَوْنِهِ فَهَذَا سُنَّةُ النَّبِيِّ ( صلى الله عليه وآله ) فِي الَّتِي اخْتَلَطَ عَلَيْهَا أَيَّامُهَا حَتَّى لَا تَعْرِفَهَا وَ إِنَّمَا تَعْرِفُهَا بِالدَّمِ مَا كَانَ مِنْ قَلِيلِ الْأَيَّامِ وَ كَثِيرِهِ

And his^-asws words, ‘The sea (of blood), resembles the meaning of the words of the Prophet^-saww that the blood of the menstruation (Haydh) is black, recognisable, and rather it has been named as ‘sea (of blood)’ due to its abundance and its colour. Thus, this is a Sunnah of the Prophet^-saww regarding the one for whom her days are mixed up on her to the extent that she does not recognise them, and rather she recognises by the blood, whatever was from the little (number of) days, and more’.

قَالَ وَ أَمَّا السُّنَّةُ الثَّالِثَةُ فَهِيَ الَّتِي لَيْسَ لَهَا أَيَّامٌ مُتَقَدِّمَةٌ وَ لَمْ تَرَ الدَّمَ قَطُّ وَ رَأَتْ أَوَّلَ مَا أَدْرَكَتْ وَ اسْتَمَرَّ بِهَا فَإِنَّ سُنَّةَ هَذِهِ غَيْرُ سُنَّةِ الْأُولَى وَ الثَّانِيَةِ وَ ذَلِكَ أَنَّ امْرَأَةً يُقَالُ لَهَا حَمْنَةُ بِنْتُ جَحْشٍ أَتَتْ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالَتْ إِنِّي اسْتُحِضْتُ حَيْضَةً شَدِيدَةً فَقَالَ لَهَا احْتَشِي كُرْسُفاً فَقَالَتْ إِنَّهُ أَشَدُّ مِنْ ذَلِكَ إِنِّي أَثُجُّهُ ثَجّاً فَقَالَ تَلَجَّمِي وَ تَحَيَّضِي فِي كُلِّ شَهْرٍ فِي عِلْمِ اللَّهِ سِتَّةَ أَيَّامٍ أَوْ سَبْعَةً ثُمَّ اغْتَسِلِي غُسْلًا وَ صُومِي ثَلَاثَةً وَ عِشْرِينَ يَوْماً أَوْ أَرْبَعَةً وَ عِشْرِينَ وَ اغْتَسِلِي لِلْفَجْرِ غُسْلًا وَ أَخِّرِي الظُّهْرَ وَ عَجِّلِي الْعَصْرَ وَ اغْتَسِلِي غُسْلًا وَ أَخِّرِي الْمَغْرِبَ وَ عَجِّلِي الْعِشَاءَ وَ اغْتَسِلِي غُسْلًا

He^-asws said: ‘And as for the third Sunnah, so it is for the one for whom there are no preceding days, and she does not see the (inter-period) blood at all, and she sees the beginning of what I^-asws mentioned, and it continues with her. So the Sunnah for this is other than the Sunnah for the first and the second (cases), and that is because a woman called Hamnat Bin Jahsh came over to Rasool-Allah^-saww and she said, ‘I tend to menstruate with intense inter-period bleeding (Istihaaza)’. So he^-saww said to her: ‘Insert a cloth’. So she said, ‘It is more intense than that. I experience it as a torrent’. So he^-saww said: ‘Tie it up tightly and you are menstruation (Haydh) during every month in the Knowledge of Allah^-azwj, for six or seven days. Then wash with a washing and Fast the twenty three days, or twenty four days, and wash for the Fajr (Salaat) with a washing, and another for Al-Zohr, and hasten the Asr, and wash with a washing and delay the Maghrib and hasten the Isha (Salaats), and wash with a washing’.

قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَأَرَاهُ قَدْ سَنَّ فِي هَذِهِ غَيْرَ مَا سَنَّ فِي الْأُولَى وَ الثَّانِيَةِ وَ ذَلِكَ لِأَنَّ أَمْرَهَا مُخَالِفٌ لِأَمْرِ هَاتَيْكَ أَ لَا تَرَى أَنَّ أَيَّامَهَا لَوْ كَانَتْ أَقَلَّ مِنْ سَبْعٍ وَ كَانَتْ خَمْساً أَوْ أَقَلَّ مِنْ ذَلِكَ مَا قَالَ لَهَا تَحَيَّضِي سَبْعاً فَيَكُونَ قَدْ أَمَرَهَا بِتَرْكِ الصَّلَاةِ أَيَّاماً وَ هِيَ مُسْتَحَاضَةٌ غَيْرُ حَائِضٍ وَ كَذَلِكَ لَوْ كَانَ حَيْضُهَا أَكْثَرَ مِنْ سَبْعٍ وَ كَانَتْ أَيَّامُهَا عَشْراً أَوْ أَكْثَرَ لَمْ يَأْمُرْهَا بِالصَّلَاةِ وَ هِيَ حَائِضٌ

Abu Abdullah^-asws said: ‘So I^-asws see that he^-saww has established a sunnah regarding this as being other than the Sunnah he^-saww established regarding the first and the second cases, and that is because he^-saww ordered her differently to those two. Do you not see that her days, had they been less than seven, and had been five or less than that, he^-saww would not have told her to consider her menstruation (Haydh) to be for seven days, so he^-saww would have ordered her with the leaving of the Salaat for days and she would be in inter-period bleeding (Istihaaza), other than menstruation (Haydh). And similarly, had her menstruation (Haydh) been more than seven (days), and he days had been ten or more, he^-saww would not have ordered her with the Salaat and she is in menstruation (Haydh).

ثُمَّ مِمَّا يَزِيدُ هَذَا بَيَاناً قَوْلُهُ ( عليه السلام ) لَهَا تَحَيَّضِي وَ لَيْسَ يَكُونُ التَّحَيُّضُ إِلَّا لِلْمَرْأَةِ الَّتِي تُرِيدُ أَنْ تُكَلَّفَ مَا تَعْمَلُ الْحَائِضُ أَ لَا تَرَاهُ لَمْ يَقُلْ لَهَا أَيَّاماً مَعْلُومَةً تَحَيَّضِي أَيَّامَ حَيْضِكِ وَ مِمَّا يُبَيِّنُ هَذَا قَوْلُهُ لَهَا فِي عِلْمِ اللَّهِ لِأَنَّهُ قَدْ كَانَ لَهَا وَ إِنْ كَانَتِ الْأَشْيَاءُ كُلُّهَا فِي عِلْمِ اللَّهِ تَعَالَى

Then from whatever increases this would clarify his^-saww words to her: ‘You are menstruating’, and there does not happen to be the menstruation (Haydh) except for the woman who want to take the burden of what the menstruating woman does. Do you not see that he^-saww did not say to her: ‘Known number of days are your menstruating days. And from what this clarifies is his^-saww words to her: ‘In the Knowledge of Allah^-azwj’, because it was for her, and even though all the things are in the Knowledge of Allah^-azwj the Exalted.

وَ هَذَا بَيِّنٌ وَاضِحٌ أَنَّ هَذِهِ لَمْ تَكُنْ لَهَا أَيَّامٌ قَبْلَ ذَلِكَ قَطُّ وَ هَذِهِ سُنَّةُ الَّتِي اسْتَمَرَّ بِهَا الدَّمُ أَوَّلَ مَا تَرَاهُ أَقْصَى وَقْتِهَا سَبْعٌ وَ أَقْصَى طُهْرِهَا ثَلَاثٌ وَ عِشْرُونَ حَتَّى يَصِيرَ لَهَا أَيَّاماً مَعْلُومَةً فَتَنْتَقِلَ إِلَيْهَا

This, openly clarifies that these did not happen to be her (known) days before that at all, and this is a Sunnah for the one for whom the first blood is continuous. What she saw as the maximum of her duration was seven (days), and the maximum of her purity as twenty three (days) until the days come to be known for her, so she would transfer to it.

فَجَمِيعُ حَالَاتِ الْمُسْتَحَاضَةِ تَدُورُ عَلَى هَذِهِ السُّنَنِ الثَّلَاثَةِ لَا تَكَادُ أَبَداً تَخْلُو مِنْ وَاحِدَةٍ مِنْهُنَّ إِنْ كَانَتْ لَهَا أَيَّامٌ مَعْلُومَةٌ مِنْ قَلِيلٍ أَوْ كَثِيرٍ فَهِيَ عَلَى أَيَّامِهَا وَ خَلْقِهَا الَّذِي جَرَتْ عَلَيْهِ لَيْسَ فِيهِ عَدَدٌ مَعْلُومٌ مُوَقَّتٌ غَيْرُ أَيَّامِهَا فَإِنِ اخْتَلَطَتِ الْأَيَّامُ عَلَيْهَا وَ تَقَدَّمَتْ وَ تَأَخَّرَتْ وَ تَغَيَّرَ عَلَيْهَا الدَّمُ أَلْوَاناً فَسُنَّتُهَا إِقْبَالُ الدَّمِ وَ إِدْبَارُهُ وَ تَغَيُّرُ حَالَاتِهِ

So the entirety of the situations of the inter-period bleeding (Istihaaza) revolve around these three Sunnahs, almost never being devoid from any one from these. If it was so that for her are a known (number of) days from the less or more, so she would be upon her days (of menstruation (Haydh)), and her mannerisms which she would flow upon is in which there are no known number of days prescribed apart from her (known) days. So if the days get mixed up upon her and they either get preceded or are delayed, and the blood changes its colour upon her, so her Sunnah is based on her onset of the blood and its outset, and the change of its state.

وَ إِنْ لَمْ تَكُنْ لَهَا أَيَّامٌ قَبْلَ ذَلِكَ وَ اسْتَحَاضَتْ أَوَّلَ مَا رَأَتْ فَوَقْتُهَا سَبْعٌ وَ طُهْرُهَا ثَلَاثٌ وَ عِشْرُونَ فَإِنِ اسْتَمَرَّ بِهَا الدَّمُ أَشْهُراً فَعَلَتْ فِي كُلِّ شَهْرٍ كَمَا قَالَ لَهَا فَإِنِ انْقَطَعَ الدَّمُ فِي أَقَلَّ مِنْ سَبْعٍ أَوْ أَكْثَرَ مِنْ سَبْعٍ فَإِنَّهَا تَغْتَسِلُ سَاعَةً تَرَى الطُّهْرَ وَ تُصَلِّي

And if there do not happen to be (known) days for her before that, and she has inter-period bleeding (Istihaaza), the first of what she sees, so her timing is of seven (days), and her purity is of twenty three (days). But, if the blood continues with her for a month, she would do during the whole month just as it was said for her. So if the blood is cut off in less than seven (days), or more than seven (days), so she would wash the moment she sees the purity and she would pray Salaat.

فَلَا تَزَالُ كَذَلِكَ حَتَّى تَنْظُرَ مَا يَكُونُ فِي الشَّهْرِ الثَّانِي فَإِنِ انْقَطَعَ الدَّمُ لِوَقْتِهِ فِي الشَّهْرِ الْأَوَّلِ سَوَاءً حَتَّى تَوَالَى عَلَيْهَا حَيْضَتَانِ أَوْ ثَلَاثٌ فَقَدْ عُلِمَ الْآنَ أَنَّ ذَلِكَ قَدْ صَارَ لَهَا وَقْتاً وَ خَلْقاً مَعْرُوفاً تَعْمَلُ عَلَيْهِ وَ تَدَعُ مَا سِوَاهُ وَ تَكُونُ سُنَّتَهَا فِيمَا تَسْتَقْبِلُ إِنِ اسْتَحَاضَتْ قَدْ صَارَتْ سُنَّةً إِلَى أَنْ تُحْبَسَ أَقْرَاؤُهَا

So it would not cease to be like that until she sees what happens in the second month. So if the blood gets cut off for its time that it did so during the first month, in the same way until two or three menstruations (Haydh’s) turn around for her, so she has come to know now that, that has come to be a timing for her, and it is a well-known manner that she would work upon, and she would leave what is besides it, and it would happen to be her Sunnah in the future when she has inter-period bleeding (Istihaaza), and it has become a Sunnah upon the withholding of her pure period.

وَ إِنَّمَا جُعِلَ الْوَقْتُ أَنْ تَوَالَى عَلَيْهَا حَيْضَتَانِ أَوْ ثَلَاثٌ لِقَوْلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لِلَّتِي تَعْرِفُ أَيَّامَهَا دَعِي الصَّلَاةَ أَيَّامَ أَقْرَائِكِ فَعَلِمْنَا أَنَّهُ لَمْ يَجْعَلِ الْقُرْءَ الْوَاحِدَ سُنَّةً لَهَا فَيَقُولَ دَعِي الصَّلَاةَ أَيَّامَ قُرْئِكِ وَ لَكِنْ سَنَّ لَهَا الْأَقْرَاءَ وَ أَدْنَاهُ حَيْضَتَانِ فَصَاعِداً

And rather, the timing that was made for her, of two menstruation (Haydhs) or three, is due to the words of Rasool-Allah^-saww for the one who recognises her days: ‘Leave the Salaat based on the days of your pure periods’, so we know that he^-saww did not make the one pure period as a Sunnah for her, so he^-saww was saying to her: ‘Leave the Salaat for the days of your pure period’, but established a Sunnah for her based on pure periods, and the least of that are two menstruation (Haydhs), hereinafter.

وَ إِذَا اخْتَلَطَ عَلَيْهَا أَيَّامُهَا وَ زَادَتْ وَ نَقَصَتْ حَتَّى لَا تَقِفَ مِنْهَا عَلَى حَدٍّ وَ لَا مِنَ الدَّمِ عَلَى لَوْنٍ عَمِلَتْ بِإِقْبَالِ الدَّمِ وَ إِدْبَارِهِ وَ لَيْسَ لَهَا سُنَّةٌ غَيْرُ هَذَا لِقَوْلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَقْبَلَتِ الْحَيْضَةُ فَدَعِي الصَّلَاةَ وَ إِذَا أَدْبَرَتْ فَاغْتَسِلِي وَ لِقَوْلِهِ إِنَّ دَمَ الْحَيْضِ أَسْوَدُ يُعْرَفُ كَقَوْلِ أَبِي ( عليه السلام ) إِذَا رَأَيْتِ الدَّمَ الْبَحْرَانِيَّ

And when her days are mixed up upon her and they increase and decrease until she cannot rely from it upon a limit, nor from the blood upon colour, she would know by the onset of the blood and its outset, and there is no Sunnah for her other than this, due to the words of Rasool-Allah^-saww: ‘When the menstruation (Haydh) comes, so leave the Salaat, and when it leaves, so wash’, and due to his^-saww words: ‘The blood of the menstruation (Haydh) is black, recognisable’, like the words of my^-asws father^-asws: ‘When you see the sea of blood’.

فَإِنْ لَمْ يَكُنِ الْأَمْرُ كَذَلِكَ وَ لَكِنَّ الدَّمَ أَطْبَقَ عَلَيْهَا فَلَمْ تَزَلِ الِاسْتِحَاضَةُ دَارَّةً وَ كَانَ الدَّمُ عَلَى لَوْنٍ وَاحِدٍ وَ حَالَةٍ وَاحِدَةٍ فَسُنَّتُهَا السَّبْعُ وَ الثَّلَاثُ وَ الْعِشْرُونَ لِأَنَّهَا قِصَّتُهَا كَقِصَّةِ حَمْنَةَ حِينَ قَالَتْ إِنِّي أَثُجُّهُ ثَجّاً .

So if the matter does not happen to be like that, and the blood is wearing down upon her, so the inter-period bleeding (Istihaaza) has not ceased its circuit, and the blood would be upon one colour, and its state would be one. Therefore, her Sunnah would be seven (days of menstruation (Haydh)), and twenty three (days of pure period), because her maximum is the maximum of Hamnat when she said, ‘I am experiencing it like a torrent’.[33]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُسْتَحَاضَةُ تَنْظُرُ أَيَّامَهَا فَلَا تُصَلِّ فِيهَا وَ لَا يَقْرَبْهَا بَعْلُهَا فَإِذَا جَازَتْ أَيَّامُهَا وَ رَأَتِ الدَّمَ يَثْقُبُ الْكُرْسُفَ اغْتَسَلَتْ لِلظُّهْرِ وَ الْعَصْرِ تُؤَخِّرُ هَذِهِ وَ تُعَجِّلُ هَذِهِ وَ لِلْمَغْرِبِ وَ الْعِشَاءِ غُسْلًا تُؤَخِّرُ هَذِهِ وَ تُعَجِّلُ هَذِهِ وَ تَغْتَسِلُ لِلصُّبْحِ وَ تَحْتَشِي وَ تَسْتَثْفِرُ وَ لَا تُحَيِّي وَ تَضُمُّ فَخِذَيْهَا فِي الْمَسْجِدِ وَ سَائِرُ جَسَدِهَا خَارِجٌ وَ لَا يَأْتِيهَا بَعْلُهَا فِي أَيَّامِ قُرْئِهَا وَ إِنْ كَانَ الدَّمُ لَا يَثْقُبُ الْكُرْسُفَ تَوَضَّأَتْ وَ دَخَلَتِ الْمَسْجِدَ وَ صَلَّتْ كُلَّ صَلَاةٍ بِوُضُوءٍ وَ هَذِهِ يَأْتِيهَا بَعْلُهَا إِلَّا فِي أَيَّامِ حَيْضِهَا .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad Bin Isa and Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one with inter-period bleeding (Istihaaza) would look at her days, so she would neither pray Salaat in them, nor would she go near her husband. So when her days exceed and she sees the blood, she should insert a cloth and wash for the Zoh and Al-Asr (Salaats), delaying this one and hastening that one; and for Al-Maghrib and Al-Isha, she would wash, delaying this one and hastening that one, and she should wash for the morning (Salaat), and she would stuff a cloth and she would not bend and spread her thighs in the Masjid and make her body to be outside; and she should not go to her husband during the (regular) days of her purity. And if it was such that the blood cannot be held by the cloth, she should perform ablution before entering the Masjid and pray (Salaat), each Salaat being with one ablution. And this one can go to her husband except during the days of her menstruation (Haydh)’.[34]

مُحَمَّدٌ عَنِ الْفَضْلِ عَنْ صَفْوَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تُسْتَحَاضُ فَقَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) سُئِلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الْمَرْأَةِ تُسْتَحَاضُ فَأَمَرَهَا أَنْ تَمْكُثَ أَيَّامَ حَيْضِهَا لَا تُصَلِّ فِيهَا ثُمَّ تَغْتَسِلَ وَ تَسْتَدْخِلَ قُطْنَةً وَ تَسْتَثْفِرَ بِثَوْبٍ ثُمَّ تُصَلِّيَ حَتَّى يَخْرُجَ الدَّمُ مِنْ وَرَاءِ الثَّوْبِ قَالَ تَغْتَسِلُ الْمَرْأَةُ الدَّمِيَّةُ بَيْنَ كُلِّ صَلَاتَيْنِ وَ الِاسْتِذْفَارُ أَنْ تَطَيَّبَ وَ تَسْتَجْمِرَ بِالدُّخْنَةِ وَ غَيْرِ ذَلِكَ وَ الِاسْتِثْفَارُ أَنْ تَجْعَلَ مِثْلَ ثَفْرِ الدَّابَّةِ .

Muhammad, from Al Fazl, from Safwan, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the woman with inter-period bleeding (Istihaaza). So he^-asws said: ‘Abu Ja’far^-asws said: ‘Rasool-Allah^-saww was asked about the woman with inter-period bleeding (Istihaaza), so he^-asws ordered her that she should wait for the (regular) days of her menstruation (Haydh), not praying Salaat during these. Then she should wash and she would insert cotton, and she would stuff with a cloth. Then she would pray Salaat until the blood comes out from other side of the cloth’. He^-asws said: ‘The bleeding woman would wash between every two Salaats, and replace the cloth,  and apply perfume and burn incense, and other than that, and the stuffing (cloth) must be like a belt to harness animals’.[35]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ قَالَ الْمُسْتَحَاضَةُ إِذَا ثَقَبَ الدَّمُ الْكُرْسُفَ اغْتَسَلَتْ لِكُلِّ صَلَاتَيْنِ وَ لِلْفَجْرِ غُسْلًا وَ إِنْ لَمْ يَجُزِ الدَّمُ الْكُرْسُفَ فَعَلَيْهَا الْغُسْلُ كُلَّ يَوْمٍ مَرَّةً وَ الْوُضُوءُ لِكُلِّ صَلَاةٍ وَ إِنْ أَرَادَ زَوْجُهَا أَنْ يَأْتِيَهَا فَحِينَ تَغْتَسِلُ هَذَا إِنْ كَانَ دَمُهَا عَبِيطاً وَ إِنْ كَانَتْ صُفْرَةً فَعَلَيْهَا الْوُضُوءُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Usman Bin Isa, from Sama’at who said,

‘He^-asws said: ‘If the bloods seeps through the cotton pad, she should wash for every two Salaats, and a washing for Al-Fajr (Salaat); and if the blood does not exceed the cotton pad, so upon her is the washing of once every day, and the ablution for every Salaat. And if her husband wants to go to her, so this is where she should wash. This is for if her blood was black; and if it was yellow, so upon her is the ablution’.[36]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمُسْتَحَاضَةُ تَغْتَسِلُ عِنْدَ صَلَاةِ الظُّهْرِ فَتُصَلِّي الظُّهْرَ وَ الْعَصْرَ ثُمَّ تَغْتَسِلُ عِنْدَ الْمَغْرِبِ فَتُصَلِّي الْمَغْرِبَ وَ الْعِشَاءَ ثُمَّ تَغْتَسِلُ عِنْدَ الصُّبْحِ فَتُصَلِّي الْفَجْرَ وَ لَا بَأْسَ أَنْ يَأْتِيَهَا بَعْلُهَا إِذَا شَاءَ إِلَّا أَيَّامَ حَيْضِهَا فَيَعْتَزِلُهَا بَعْلُهَا

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one with inter-period bleeding (Istihaaza) should wash during Salaat Al-Zohr, so she would pray Al-Zohr and Al-Asr. Then she should wash during Salaat Al-Maghrib, so she would pray Al-Maghrib and Al-Isha. Then she should wash during the morning Salaat, so she would pray Al-Fajr. And there is no problem if her husband were to come to her whenever he so desires to, except for the days of her menstruation (Haydh), so she would isolate herself from her husband’.

قَالَ وَ قَالَ لَمْ تَفْعَلْهُ امْرَأَةٌ قَطُّ احْتِسَاباً إِلَّا عُوفِيَتْ مِنْ ذَلِكَ .

He (the narrator) said, ‘And he^-asws said: ‘A woman would not do so at all, except that she would regain good health from that’.[37]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِذَا مَكَثَتِ الْمَرْأَةُ عَشَرَةَ أَيَّامٍ تَرَى الدَّمَ ثُمَّ طَهُرَتْ فَمَكَثَتْ ثَلَاثَةَ أَيَّامٍ طَاهِرَةً ثُمَّ رَأَتِ الدَّمَ بَعْدَ ذَلِكَ أَ تُمْسِكُ عَنِ الصَّلَاةِ قَالَ لَا هَذِهِ مُسْتَحَاضَةٌ تَغْتَسِلُ وَ تَسْتَدْخِلُ قُطْنَةً بَعْدَ قُطْنَةٍ وَ تَجْمَعُ بَيْنَ الصَّلَاتَيْنِ بِغُسْلٍ وَ يَأْتِيهَا زَوْجُهَا إِنْ أَرَادَ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwaan Bin Yahya,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! When the woman waits for ten days and sees the blood, then she becomes clean, and she awaits for three days as clean, then she sees the blood after that. Should she withhold from the Salaat?’ He^-asws said: ‘No. This is woman with inter-period bleeding (Istihaaza). She should wash and insert a cotton (pad) after cotton (pad), and she would gather between the two Salaats with one washing, and her husband can come to her if he so intends to’.[38]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ مَوْلَى أَبِي الْمَغْرَاءِ الْعِجْلِيِّ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَحِيضُ ثُمَّ يَمْضِي وَقْتُ طُهْرِهَا وَ هِيَ تَرَى الدَّمَ قَالَ فَقَالَ تَسْتَظْهِرُ بِيَوْمٍ إِنْ كَانَ حَيْضُهَا دُونَ عَشَرَةِ أَيَّامٍ وَ إِنِ اسْتَمَرَّ الدَّمُ فَهِيَ مُسْتَحَاضَةٌ وَ إِنِ انْقَطَعَ الدَّمُ اغْتَسَلَتْ وَ صَلَّتْ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Dawood, a slave of Abu Al Maghra Al Ijaly, from the one who informed him,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the woman who menstruates, then the time of the purity passes by, and she sees the blood. So he^-asws said: ‘She should memorise the day, if her menstruation (Haydh) is less of than ten days; and if the blood continues, so she is a woman with inter-period bleeding (Istihaaza); and if the blood cuts off, she should wash and pray Salaat’.

قَالَ قُلْتُ لَهُ فَالْمَرْأَةُ يَكُونُ حَيْضُهَا سَبْعَةَ أَيَّامٍ أَوْ ثَمَانِيَةَ أَيَّامٍ حَيْضُهَا دَائِمٌ مُسْتَقِيمٌ ثُمَّ تَحِيضُ ثَلَاثَةَ أَيَّامٍ ثُمَّ يَنْقَطِعُ عَنْهَا الدَّمُ فَتَرَى الْبَيَاضَ لَا صُفْرَةً وَ لَا دَماً قَالَ تَغْتَسِلُ وَ تُصَلِّي قُلْتُ تَغْتَسِلُ وَ تُصَلِّي وَ تَصُومُ ثُمَّ يَعُودُ الدَّمُ قَالَ إِذَا رَأَتِ الدَّمَ أَمْسَكَتْ عَنِ الصَّلَاةِ وَ الصِّيَامِ

He (the narrator) said, ‘I said, ‘So (what about) the woman whose menstruation (Haydh) happens to be of seven days or eight days, her menstruation (Haydh) being constant, even, then she menstruates for three days, then the blood is cut off from her, so she sees the whiteness, not yellowness, and no blood?’ He^-asws said: ‘She should wash and pray Salaat’. I said, ‘Supposing she washes and prays Salaat, and Fasts, then the blood returns?’ He^-asws said: ‘If she sees the blood, she would withhold from the Salaat and the Fasts’.

قُلْتُ فَإِنَّهَا تَرَى الدَّمَ يَوْماً وَ تَطْهُرُ يَوْماً قَالَ فَقَالَ إِذَا رَأَتِ الدَّمَ أَمْسَكَتْ وَ إِذَا رَأَتِ الطُّهْرَ صَلَّتْ فَإِذَا مَضَتْ أَيَّامُ حَيْضِهَا وَ اسْتَمَرَّ بِهَا الطُّهْرُ صَلَّتْ فَإِذَا رَأَتِ الدَّمَ فَهِيَ مُسْتَحَاضَةٌ قَدِ انْتَظَمَتْ لَكَ أَمْرُهَا كُلُّهُ .

I said, ‘Supposing she sees the blood one day and is pure one day?’ He (the narrator) said, ‘So he^-asws said: ‘When she sees the blood, she should withhold (from the Salaat), and when she sees the purity, she should pray Salaat. So when the days of her menstruation (Haydh) pass by and the purity continues with her, she should pray Salaat. So when she sees the blood, then she is with inter-period bleeding (Istihaaza). I^-asws have organized for you, all of her matters’.[39]

باب مَعْرِفَةِ دَمِ الْحَيْضِ مِنْ دَمِ الِاسْتِحَاضَةِ

Chapter 10 – Recognition of the menstruation (Haydh) blood from the inter-period bleeding (Istihaaza)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ دَخَلَتْ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) امْرَأَةٌ فَسَأَلَتْهُ عَنِ الْمَرْأَةِ يَسْتَمِرُّ بِهَا الدَّمُ فَلَا تَدْرِي حَيْضٌ هُوَ أَوْ غَيْرُهُ قَالَ فَقَالَ لَهَا إِنَّ دَمَ الْحَيْضِ حَارٌّ عَبِيطٌ أَسْوَدُ لَهُ دَفْعٌ وَ حَرَارَةٌ وَ دَمَ الِاسْتِحَاضَةِ أَصْفَرُ بَارِدٌ فَإِذَا كَانَ لِلدَّمِ حَرَارَةٌ وَ دَفْعٌ وَ سَوَادٌ فَلْتَدَعِ الصَّلَاةَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary who said,

‘A woman came over to Abu Abdullah^-asws and she asked him^-asws about the woman whose bleeding is continuous with her, so she does not know whether it is menstruation (Haydh) or something else. So he^-asws said to her: ‘The blood of the menstruation (Haydh) is warm, thick, black, there being a spurt for it and heat; and the blood of the inter-period bleeding (Istihaaza) is yellow, cold. So when there was heat and spurting and blackness for the blood, so let her leave the Salaat’.

قَالَ فَخَرَجَتْ وَ هِيَ تَقُولُ وَ اللَّهِ أَنْ لَوْ كَانَ امْرَأَةً مَا زَادَ عَلَى هَذَا .

He (the narrator) said, ‘So she went out and she was saying, ‘By Allah^-azwj! Had he^-asws been a woman, she would not have increased upon this (explanation)’.[40]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى وَ ابْنِ أَبِي عُمَيْرٍ جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ دَمَ الِاسْتِحَاضَةِ وَ الْحَيْضِ لَيْسَ يَخْرُجَانِ مِنْ مَكَانٍ وَاحِدٍ إِنَّ دَمَ الِاسْتِحَاضَةِ بَارِدٌ وَ دَمَ الْحَيْضِ حَارٌّ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad Bin Isa and Ibn Abu Umeyr, altogether from Muawiya Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘The blood of the inter-period bleeding (Istihaaza) and the menstruation (Haydh) do not come out from one place. The blood of the inter-period bleeding (Istihaaza) is cold, and the blood of the menstruation (Haydh) is hot’.[41]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْحَاقَ بْنِ جَرِيرٍ قَالَ سَأَلَتْنِي امْرَأَةٌ مِنَّا أَنْ أُدْخِلَهَا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَاسْتَأْذَنْتُ لَهَا فَأَذِنَ لَهَا فَدَخَلَتْ وَ مَعَهَا مَوْلَاةٌ لَهَا فَقَالَتْ لَهُ يَا أَبَا عَبْدِ اللَّهِ قَوْلُهُ تَعَالَى زَيْتُونَةٍ لا شَرْقِيَّةٍ وَ لا غَرْبِيَّةٍ مَا عَنَى بِهَذَا فَقَالَ لَهَا أَيَّتُهَا الْمَرْأَةُ إِنَّ اللَّهَ تَعَالَى لَمْ يَضْرِبِ الْأَمْثَالَ لِلشَّجَرَةِ إِنَّمَا ضَرَبَ الْأَمْثَالَ لِبَنِي آدَمَ سَلِي عَمَّا تُرِيدِينَ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Is’haq Bin Jareer who said,

‘A woman from us asked me if I could get her to see Abu Abdullah^-asws. So I sought the permission for her and he^-asws permitted for her, and with her was a slave girl of hers. So she said to him, ‘O Abu Abdullah^-asws! The Words of the Exalted, [24:35] lit from a blessed olive-tree, neither eastern nor western, what is Meant by this?’ So he^-asws said to her: ‘O you woman! Allah^-azwj the Exalted does not Strike the examples for the trees. But rather, He^-azwj struck examples for the children of Adam^-as. Ask about whatever you are intending to’.

قَالَتْ أَخْبِرْنِي عَنِ اللَّوَاتِي بِاللَّوَاتِي مَا حَدُّهُنَّ فِيهِ قَالَ حَدُّ الزِّنَا إِنَّهُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ أُتِيَ بِهِنَّ وَ أُلْبِسْنَ مُقَطَّعَاتٍ مِنْ نَارٍ وَ قُمِعْنَ بِمَقَامِعَ مِنْ نَارٍ وَ سُرْبِلْنَ مِنَ النَّارِ وَ أُدْخِلَ فِي أَجْوَافِهِنَّ إِلَى رُءُوسِهِنَّ أَعْمِدَةٌ مِنْ نَارٍ وَ قُذِفَ بِهِنَّ فِي النَّارِ

She said, ‘Inform me about the lesbian with the lesbian, what are their legal punishments (Hadd)?’ He^-asws said: ‘The legal punishment (Hadd) of the adultery. When it will be the Day of Judgement, they will come with them, and they would be wearing cut-outs of Fire, and harnessed by the harnesses of Fire, and wearing trousers of Fire, and columns of Fire would enter inside them to go up to their heads, and they will be thrown into the Fire.

أَيَّتُهَا الْمَرْأَةُ إِنَّ أَوَّلَ مَنْ عَمِلَ هَذَا الْعَمَلَ قَوْمُ لُوطٍ وَ اسْتَغْنَى الرِّجَالُ بِالرِّجَالِ فَبَقِينَ النِّسَاءُ بِغَيْرِ رِجَالٍ فَفَعَلْنَ كَمَا فَعَلَ رِجَالُهُنَّ لِيَسْتَغْنِيَ بَعْضُهُنَّ بِبَعْضٍ

O you woman! The first ones who did this deed were the people of Lot^-as, and the men satisfied their needs with the men. So the women remained without men, and so they did just as their men were doing, satisfying each other’.

فَقَالَتْ لَهُ أَصْلَحَكَ اللَّهُ مَا تَقُولُ فِي الْمَرْأَةِ تَحِيضُ فَتَجُوزُ أَيَّامُ حَيْضِهَا قَالَ إِنْ كَانَ حَيْضُهَا دُونَ عَشَرَةِ أَيَّامٍ اسْتَظْهَرَتْ بِيَوْمٍ وَاحِدٍ ثُمَّ هِيَ مُسْتَحَاضَةٌ قَالَتْ فَإِنَّ الدَّمَ يَسْتَمِرُّ بِهَا الشَّهْرَ وَ الشَّهْرَيْنِ وَ الثَّلَاثَةَ كَيْفَ تَصْنَعُ بِالصَّلَاةِ قَالَ تَجْلِسُ أَيَّامَ حَيْضِهَا ثُمَّ تَغْتَسِلُ لِكُلِّ صَلَاتَيْنِ

So she said to him^-asws, ‘May Allah^-azwj Keep you^-asws well! What are you^-asws saying regarding the woman who menstruates and it exceeds the (regular) days of her menstruation (Haydh)?’ He^-asws said: ‘If her menstruation (Haydh) was of less than ten days, she would examine after one day, then she would be with inter-period bleeding (Istihaaza)’. She said, ‘Supposing the blood continues with her for the month and the two months, and the three, how would she deal with the Salaat?’ He^-asws said: ‘She would sit (awaiting) for the (regular) days of her menstruation (Haydh), then she would wash for every two Salaats’.

فَقَالَتْ لَهُ إِنَّ أَيَّامَ حَيْضِهَا تَخْتَلِفُ عَلَيْهَا وَ كَانَ يَتَقَدَّمُ الْحَيْضُ الْيَوْمَ وَ الْيَوْمَيْنِ وَ الثَّلَاثَةَ وَ يَتَأَخَّرُ مِثْلَ ذَلِكَ فَمَا عِلْمُهَا بِهِ قَالَ دَمُ الْحَيْضِ لَيْسَ بِهِ خَفَاءٌ هُوَ دَمٌ حَارٌّ تَجِدُ لَهُ حُرْقَةً وَ دَمُ الِاسْتِحَاضَةِ دَمٌ فَاسِدٌ بَارِدٌ

So she said to him^-asws, ‘If the days of her menstruation (Haydh) are different upon her, and the menstruation (Haydh) tended to precede by the day, or two days, and three, and it would get delayed similar to that, so what can she know with it?’ He^-asws said: ‘The blood of the menstruation (Haydh) is not unknown. It is a hot blood. You would find a burning sensation with it. And the blood of the inter-period bleeding (Istihaaza) is putrid, cold’.[42]

باب مَعْرِفَةِ دَمِ الْحَيْضِ وَ الْعُذْرَةِ وَ الْقَرْحَةِ

Chapter 11 – Recognition of the blood of menstruation (Haydh), and the virginity, and the ulcers

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ خَلَفِ بْنِ حَمَّادٍ وَ رَوَاهُ أَحْمَدُ أَيْضاً عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ خَلَفِ بْنِ حَمَّادٍ الْكُوفِيِّ قَالَ تَزَوَّجَ بَعْضُ أَصْحَابِنَا جَارِيَةً مُعْصِراً لَمْ تَطْمَثْ فَلَمَّا اقْتَضَّهَا سَالَ الدَّمُ فَمَكَثَ سَائِلًا لَا يَنْقَطِعُ نَحْواً مِنْ عَشَرَةِ أَيَّامٍ قَالَ فَأَرَوْهَا الْقَوَابِلَ وَ مَنْ ظَنُّوا أَنَّهُ يُبْصِرُ ذَلِكَ مِنَ النِّسَاءِ فَاخْتَلَفْنَ فَقَالَ بَعْضٌ هَذَا مِنْ دَمِ الْحَيْضِ وَ قَالَ بَعْضٌ هُوَ مِنْ دَمِ الْعُذْرَةِ فَسَأَلُوا عَنْ ذَلِكَ فُقَهَاءَهُمْ كَأَبِي حَنِيفَةَ وَ غَيْرِهِ مِنْ فُقَهَائِهِمْ فَقَالُوا هَذَا شَيْ‏ءٌ قَدْ أَشْكَلَ وَ الصَّلَاةُ فَرِيضَةٌ وَاجِبَةٌ فَلْتَتَوَضَّأْ وَ لْتُصَلِّ وَ لْيُمْسِكْ عَنْهَا زَوْجُهَا حَتَّى تَرَى الْبَيَاضَ فَإِنْ كَانَ دَمَ الْحَيْضِ لَمْ يَضُرَّهَا الصَّلَاةُ وَ إِنْ كَانَ دَمَ الْعُذْرَةِ كَانَتْ قَدْ أَدَّتِ الْفَرْضَ

Ali Bin Ibrahim, from his father and a number of our companions, from Ahmad Bin Muhammad Bin Khalid, altogether from Muhammad Bin Khalid, from Khalaf Bin Hammad, and reported by Ahmad as well, from Muhammad Bin Aslam, from Khalaf Bin Hammad Al Kufy who said,

‘One of our companions got married to a young girl who had yet to menstruate. So when he deflowered her, the blood flowed, and it remained flowing, not getting cut off for about ten days. So he showed her to the midwives and the ones from the women he thought had that insight. But they differed. So some of them said, ‘This is from the blood of menstruation (Haydh)’, and some said, ‘It is from the blood of virginity’. So he asked their jurists like Abu Haneefa and others from the jurists, and they said, ‘This is something which has confusion, and the Salaat is a necessity, an Obligation. So let her perform ablution, and let her pray Salaat, and let her husband abstain from her until she sees the whiteness (no blood). So if it was the blood of menstruation (Haydh), the Salaat would not harm her, and if it was the blood of the virginity, she would have fulfilled the Obligation’.

فَفَعَلَتِ الْجَارِيَةُ ذَلِكَ وَ حَجَجْتُ فِي تِلْكَ السَّنَةِ فَلَمَّا صِرْنَا بِمِنًى بَعَثْتُ إِلَى أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّ لَنَا مَسْأَلَةً قَدْ ضِقْنَا بِهَا ذَرْعاً فَإِنْ رَأَيْتَ أَنْ تَأْذَنَ لِي فَآتِيكَ وَ أَسْأَلُكَ عَنْهَا فَبَعَثَ إِلَيَّ إِذَا هَدَأَتِ الرِّجْلُ وَ انْقَطَعَ الطَّرِيقُ فَأَقْبِلْ إِنْ شَاءَ اللَّهُ

So the girl did that, and I performed Hajj during that year. So when we came to be at Mina, I sent a message to Abu Al-Hassan Musa^-asws Bin Ja’far^-asws, saying, ‘May I be sacrificed for you^-asws! There is a problem for us which we have been straitened with and are fed up with it. So if you^-asws see fit to permit me so I can come over to see you^-asws and ask you^-asws about it’. So he^-asws sent a message over to me: ‘When the man (people) subside and the road is cut off (blocked by someone), so you can come over, Allah^-azwj Willing’.

قَالَ خَلَفٌ فَرَأَيْتُ اللَّيْلَ حَتَّى إِذَا رَأَيْتُ النَّاسَ قَدْ قَلَّ اخْتِلَافُهُمْ بِمِنًى تَوَجَّهْتُ إِلَى مِضْرَبِهِ فَلَمَّا كُنْتُ قَرِيباً إِذَا أَنَا بِأَسْوَدَ قَاعِدٍ عَلَى الطَّرِيقِ فَقَالَ مَنِ الرَّجُلُ فَقُلْتُ رَجُلٌ مِنَ الْحَاجِّ فَقَالَ مَا اسْمُكَ قُلْتُ خَلَفُ بْنُ حَمَّادٍ قَالَ ادْخُلْ بِغَيْرِ إِذْنٍ فَقَدْ أَمَرَنِي أَنْ أَقْعُدَ هَاهُنَا فَإِذَا أَتَيْتَ أَذِنْتُ لَكَ

He (the narrator) said, ‘I stayed behind and saw the night until when I saw the people had lessened, I stayed behind at Mina to go to his^-asws tent. So when I was near, I saw a black man seated upon the road (blocking it). So he said, ‘Who is the man (coming over)?’ So I said, ‘A man from the Pilgrims’. So he said, ‘What is your name?’ I said, ‘Khalaf Bin Hammad’. He said, ‘Enter without a permission, for he^-asws had ordered me that I should be seated over here, and whenever you come over, so I should permit for you (to enter the tent)’.

فَدَخَلْتُ وَ سَلَّمْتُ فَرَدَّ السَّلَامَ وَ هُوَ جَالِسٌ عَلَى فِرَاشِهِ وَحْدَهُ مَا فِي الْفُسْطَاطِ غَيْرُهُ فَلَمَّا صِرْتُ بَيْنَ يَدَيْهِ سَأَلَنِي وَ سَأَلْتُهُ عَنْ حَالِهِ فَقُلْتُ لَهُ إِنَّ رَجُلًا مِنْ مَوَالِيكَ تَزَوَّجَ جَارِيَةً مُعْصِراً لَمْ تَطْمَثْ فَلَمَّا اقْتَضَّهَا سَالَ الدَّمُ فَمَكَثَ سَائِلًا لَا يَنْقَطِعُ نَحْواً مِنْ عَشَرَةِ أَيَّامٍ وَ إِنَّ الْقَوَابِلَ اخْتَلَفْنَ فِي ذَلِكَ فَقَالَ بَعْضُهُنَّ دَمُ الْحَيْضِ وَ قَالَ بَعْضُهُنَّ دَمُ الْعُذْرَةِ فَمَا يَنْبَغِي لَهَا أَنْ تَصْنَعَ

So I entered and greeted, and he^-asws returned the greetings, and he^-asws was seated upon his^-asws carpet, alone, there being no one else in the tent. So when I came to be in front of him^-asws, he^-asws asked me and I asked him^-asws about his^-asws state, and I said to him^-asws, ‘A man from the ones in your^-asws Wilayah married a young girl who had yet to menstruate. So when he deflowered her, the blood flowed and remained flowing, not being cut off, for about ten days, and the midwives differed with regards to that. So some of them said it is the blood of menstruation (Haydh), and some of them said it is the blood of virginity. So what is befitting for her to do?’

قَالَ فَلْتَتَّقِ اللَّهَ فَإِنْ كَانَ مِنْ دَمِ الْحَيْضِ فَلْتُمْسِكْ عَنِ الصَّلَاةِ حَتَّى تَرَى الطُّهْرَ وَ لْيُمْسِكْ عَنْهَا بَعْلُهَا وَ إِنْ كَانَ مِنَ الْعُذْرَةِ فَلْتَتَّقِ اللَّهَ وَ لْتَتَوَضَّأْ وَ لْتُصَلِّ وَ يَأْتِيهَا بَعْلُهَا إِنْ أَحَبَّ ذَلِكَ فَقُلْتُ لَهُ وَ كَيْفَ لَهُمْ أَنْ يَعْلَمُوا مِمَّا هُوَ حَتَّى يَفْعَلُوا مَا يَنْبَغِي قَالَ فَالْتَفَتَ يَمِيناً وَ شِمَالًا فِي الْفُسْطَاطِ مَخَافَةَ أَنْ يَسْمَعَ كَلَامَهُ أَحَدٌ قَالَ ثُمَّ نَهَدَ إِلَيَّ فَقَالَ يَا خَلَفُ سِرَّ اللَّهِ سِرَّ اللَّهِ فَلَا تُذِيعُوهُ وَ لَا تُعَلِّمُوا هَذَا الْخَلْقَ أُصُولَ دِينِ اللَّهِ بَلِ ارْضَوْا لَهُمْ مَا رَضِيَ اللَّهُ لَهُمْ مِنْ ضَلَالٍ

He^-asws said: ‘So let her fear Allah^-azwj, for it was from the blood of menstruation (Haydh), so let her abstain from the Salaat until she sees the purity, and let her husband abstain from her; and if it was from the blood of virginity, so let her fear Allah^-azwj, and let her perform ablution, and let her pray Salaat, and her husband can come to her if he likes that’. So I said to him^-asws, ‘So how is it for them to know what it is from until they do what is befitting?’ So he^-asws looked towards the right and left in the tent, fearing that someone might hear his^-asws speech, then he^-asws diverted towards me and he^-asws said: ‘O Khalaf! A secret of Allah^-azwj! A secret of Allah^-azwj! Therefore, neither waste it nor teach it to these people, the Principles of the Religion. But, be pleased for them what Allah^-azwj is Pleased for them, from the straying’.

قَالَ ثُمَّ عَقَدَ بِيَدِهِ الْيُسْرَى تِسْعِينَ ثُمَّ قَالَ تَسْتَدْخِلُ الْقُطْنَةَ ثُمَّ تَدَعُهَا مَلِيّاً ثُمَّ تُخْرِجُهَا إِخْرَاجاً رَفِيقاً فَإِنْ كَانَ الدَّمُ مُطَوَّقاً فِي الْقُطْنَةِ فَهُوَ مِنَ الْعُذْرَةِ وَ إِنْ كَانَ مُسْتَنْقِعاً فِي الْقُطْنَةِ فَهُوَ مِنَ الْحَيْضِ

He (the narrator) said: ‘Then he^-asws he formed the (number) ninety with his^-asws left hand, then said: ‘She should insert the cotton, then leave it for a while. Then she should take it out with a gentle extraction. So if it was an encircled blood in the cotton, so it is from the virginity, and if it was a splodge in the cotton, so it is from the menstruation (Haydh)’.

قَالَ خَلَفٌ فَاسْتَحَفَّنِي الْفَرَحُ فَبَكَيْتُ فَلَمَّا سَكَنَ بُكَائِي قَالَ مَا أَبْكَاكَ قُلْتُ جُعِلْتُ فِدَاكَ مَنْ كَانَ يُحْسِنُ هَذَا غَيْرُكَ قَالَ فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ وَ قَالَ وَ اللَّهِ إِنِّي مَا أُخْبِرُكَ إِلَّا عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) عَنْ جَبْرَئِيلَ عَنِ اللَّهِ عَزَّ وَ جَلَّ .

Khalaf said, ‘I was overcome with the happiness, and I cried. So when my crying settled, he^-asws said: ‘What made you cry?’ I said, ‘May I be sacrificed for you^-asws! Who can be better at this than you^-asws?’ So he^-asws raised his^-asws hand towards the sky and said: ‘By Allah^-azwj! I^-asws did not inform you except from Rasool-Allah^-saww, from Jibraeel^-as, from Allah^-azwj Mighty and Majestic’.[43]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زِيَادِ بْنِ سُوقَةَ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنْ رَجُلٍ اقْتَضَّ امْرَأَتَهُ أَوْ أَمَتَهُ فَرَأَتْ دَماً كَثِيراً لَا يَنْقَطِعُ عَنْهَا يَوْماً كَيْفَ تَصْنَعُ بِالصَّلَاةِ قَالَ تُمْسِكُ الْكُرْسُفَ فَإِنْ خَرَجَتِ الْقُطْنَةُ مُطَوَّقَةً بِالدَّمِ فَإِنَّهُ مِنَ الْعُذْرَةِ تَغْتَسِلُ وَ تُمْسِكُ مَعَهَا قُطْنَةً وَ تُصَلِّي فَإِنْ خَرَجَ الْكُرْسُفُ مُنْغَمِساً بِالدَّمِ فَهُوَ مِنَ الطَّمْثِ تَقْعُدُ عَنِ الصَّلَاةِ أَيَّامَ الْحَيْضِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Ibn Raib, from Ziyad Bin Sowqat who said,

‘Abu Ja’far^-asws was asked about a man who deflowers his wife, or his maid, so she sees a lot of blood, not being cut off from her for a day. How would she deal with the Salaat?’ He^-asws said: ‘She would insert the cotton. So if the cotton comes out encircled with the blood, so it is from the virginity. She should wash and keep the cotton with her, and she should pray Salaat. But if the cotton comes out immersed in blood, so it is from the menstruation (Haydh). She should sit (abstaining) from the Salaat for the days of the menstruation (Haydh)’.[44]

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ عَنْ أَبَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَتَاةٌ مِنَّا بِهَا قَرْحَةٌ فِي فَرْجِهَا وَ الدَّمُ سَائِلٌ لَا تَدْرِي مِنْ دَمِ الْحَيْضِ أَوْ مِنْ دَمِ الْقَرْحَةِ فَقَالَ مُرْهَا فَلْتَسْتَلْقِ عَلَى ظَهْرِهَا ثُمَّ تَرْفَعُ رِجْلَيْهَا ثُمَّ تَسْتَدْخِلُ إِصْبَعَهَا الْوُسْطَى فَإِنْ خَرَجَ الدَّمُ مِنَ الْجَانِبِ الْأَيْمَنِ فَهُوَ مِنَ الْحَيْضِ وَ إِنْ خَرَجَ مِنَ الْجَانِبِ الْأَيْسَرِ فَهُوَ مِنَ الْقَرْحَةِ .

Muhammad Bin Yahya, raising it from Aban who said,

‘I said to Abu Abdullah^-asws, ‘A young girl from us had an ulcer in her private part, and the blood flowed. She did not know whether it is from the blood of the ulcer’. So he^-asws said: ‘Instruct her, so let her lie down upon her back, then raise her two legs, then insert her middle finger. So it the blood comes out from the right hand side, so it is from the menstruation (Haydh), but if it comes out from the left hand side, so it is from the ulcer’.[45]

باب الْحُبْلَى تَرَى الدَّمَ

Chapter 12 – The pregnant woman sees the blood

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أُمَّ وَلَدِي تَرَى الدَّمَ وَ هِيَ حَامِلٌ كَيْفَ تَصْنَعُ بِالصَّلَاةِ قَالَ فَقَالَ لِي إِذَا رَأَتِ الْحَامِلُ الدَّمَ بَعْدَ مَا تَمْضِي عِشْرُونَ يَوْماً مِنَ الْوَقْتِ الَّذِي كَانَتْ تَرَى فِيهِ الدَّمَ مِنَ الشَّهْرِ الَّذِي كَانَتْ تَقْعُدُ فِيهِ فَإِنَّ ذَلِكَ لَيْسَ مِنَ الرَّحِمِ وَ لَا مِنَ الطَّمْثِ فَلْتَتَوَضَّأْ وَ تَحْتَشِي بِكُرْسُفٍ وَ تُصَلِّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Al Husayn Bin Muaym Al Sahhaf who said,

‘I said to Abu Abullah^-asws that a mother of my children saw the blood and she is pregnant. How should she deal with the Salaat?’ So he^-asws said to me: ‘When the pregnant woman sees the blood after the passing of twenty days from the time in which she (normally) sees the blood during the month which she sits (abstaining from Salaat during it), so that is not from the womb, nor from the menstruation (Haydh). So let her perform ablution, and she should insert with a cloth, and she should pray Salaat.

وَ إِذَا رَأَتِ الْحَامِلُ الدَّمَ قَبْلَ الْوَقْتِ الَّذِي كَانَتْ تَرَى فِيهِ الدَّمَ بِقَلِيلٍ أَوْ فِي الْوَقْتِ مِنْ ذَلِكَ الشَّهْرِ فَإِنَّهُ مِنَ الْحَيْضَةِ فَلْتُمْسِكْ عَنِ الصَّلَاةِ عَدَدَ أَيَّامِهَا الَّتِي كَانَتْ تَقْعُدُ فِي حَيْضِهَا فَإِنِ انْقَطَعَ الدَّمُ عَنْهَا قَبْلَ ذَلِكَ فَلْتَغْتَسِلْ وَ لْتُصَلِّ وَ إِنْ لَمْ يَنْقَطِعِ الدَّمُ عَنْهَا إِلَّا بَعْدَ مَا تَمْضِي الْأَيَّامُ الَّتِي كَانَتْ تَرَى فِيهَا الدَّمَ بِيَوْمٍ أَوْ يَوْمَيْنِ فَلْتَغْتَسِلْ ثُمَّ تَحْتَشِي وَ تَسْتَذْفِرُ وَ تُصَلِّ الظُّهْرَ وَ الْعَصْرَ

And when the pregnant woman sees the blood before the time which she used to see the blood beforehand, by a little, or during the time from that month, so it is from the menstruation (Haydh). So let her abstain from the Salaat for a number of days which she used to sit (abstaining) during her menstruation (Haydh). So if the blood gets cut off from her before that, then let her wash, and let her pray Salaat; but if the blood does not get cut off from her except after the passing of the days in which she used to see the blood, by a day or two days, so let her wash, then let her stuff with the cotton, and pray Al-Zohr and Al-Asr Salaat.

ثُمَّ لْتَنْظُرْ فَإِنْ كَانَ الدَّمُ فِيمَا بَيْنَهُمَا وَ بَيْنَ الْمَغْرِبِ لَا يَسِيلُ مِنْ خَلْفِ الْكُرْسُفِ فَلْتَتَوَضَّأْ وَ لْتُصَلِّ عِنْدَ وَقْتِ كُلِّ صَلَاةٍ مَا لَمْ تَطْرَحِ الْكُرْسُفَ فَإِنْ طَرَحَتِ الْكُرْسُفَ عَنْهَا فَسَالَ الدَّمُ وَجَبَ عَلَيْهَا الْغُسْلُ وَ إِنْ طَرَحَتِ الْكُرْسُفَ وَ لَمْ يَسِلِ الدَّمُ فَلْتَتَوَضَّأْ وَ لْتُصَلِّ وَ لَا غُسْلَ عَلَيْهَا

Then let her wait. So if it was such that the blood, during what is between these two (Al-Zohr and Al-Asr) and Al-Maghrib, does not flow from the other side of the cloth, so let her perform ablution, and let her pray Salaat during the time of every Salaat for as long as the cotton is clean. So if the cloth is clean from her but the blood flows, the washing would be Obligated upon her; and if the cloth is clean and the blood does not flow, so let her perform ablution, and let her pray Salaat, and there is no washing (Obligated) upon her’.

قَالَ وَ إِنْ كَانَ الدَّمُ إِذَا أَمْسَكَتِ الْكُرْسُفَ يَسِيلُ مِنْ خَلْفِ الْكُرْسُفِ صَبِيباً لَا يَرْقَأُ فَإِنَّ عَلَيْهَا أَنْ تَغْتَسِلَ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ ثَلَاثَ مَرَّاتٍ وَ تَحْتَشِيَ وَ تُصَلِّيَ وَ تَغْتَسِلَ لِلْفَجْرِ وَ تَغْتَسِلَ لِلظُّهْرِ وَ الْعَصْرِ وَ تَغْتَسِلَ لِلْمَغْرِبِ وَ الْعِشَاءِ

He^-asws said: ‘And if it was so that the blood, being withheld by the cloth, flows from the other side of the cloth with an effusion, nor as perspiration, so upon her is that she should wash three times during every day and night, and she should stuff (the cotton), and she should pray Salaat; and she would wash for Al-Fajr, and wash for Al-Zohr and Al-Asr, and wash for Al-Maghrib and Al-Isha’.

قَالَ وَ كَذَلِكَ تَفْعَلُ الْمُسْتَحَاضَةُ فَإِنَّهَا إِذَا فَعَلَتْ ذَلِكَ أَذْهَبَ اللَّهُ بِالدَّمِ عَنْهَا .

He^-asws said: ‘And similar to that is what the one with inter-period bleeding (Istihaaza) would do. So if she were to do that, Allah^-azwj would Remove the blood from her’.[46]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ رِجَالِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ الْحُبْلَى قَدِ اسْتَبَانَ حَبَلُهَا تَرَى مَا تَرَى الْحَائِضُ مِنَ الدَّمِ قَالَ تِلْكَ الْهِرَاقَةُ مِنَ الدَّمِ إِنْ كَانَ دَماً كَثِيراً أَحْمَرَ فَلَا تُصَلِّ وَ إِنْ كَانَ قَلِيلًا أَصْفَرَ فَلَيْسَ عَلَيْهَا إِلَّا الْوُضُوءُ .

Ali Bin Ibrahim, from his father, from one of his men, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws), said, ‘I asked him^-asws about the pregnant woman whose pregnancy is detected, sees what the menstruating woman sees, from the blood. He^-asws said: ‘That is the spilling from the blood. If it was a lot of blood, being red, so she should not pray Salaat; but if it was a little (blood), being yellow, so there is nothing upon her, except for the ablution’.[47]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنِ الْحُبْلَى تَرَى الدَّمَ كَمَا كَانَتْ تَرَى أَيَّامَ حَيْضِهَا مُسْتَقِيماً فِي كُلِّ شَهْرٍ فَقَالَ تُمْسِكُ عَنِ الصَّلَاةِ كَمَا كَانَتْ تَصْنَعُ فِي حَيْضِهَا فَإِذَا طَهُرَتْ صَلَّتْ .

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws), said, ‘I asked him^-asws about the pregnant woman seeing the blood just as she would see during the days of her menstruation (Haydh), regularly, during every month. So he^-asws said: ‘She should refrain from the Salaat just as she would do during her menstruation (Haydh). So when she is clean, she should pray Salaat’.[48]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْحُبْلَى تَرَى الدَّمَ وَ هِيَ حَامِلٌ كَمَا كَانَتْ تَرَى قَبْلَ ذَلِكَ فِي كُلِّ شَهْرٍ هَلْ تَتْرُكُ الصَّلَاةَ قَالَ تَتْرُكُ إِذَا دَامَ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Muhammad Bin Yahya, from Muhammad Bin Al Husayn, altogether from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Al-Hassan^-asws about the pregnant woman seeing the blood, and she is pregnant, just as she used to see before that during every month. Should she neglect the Salaat?’ He^-asws said: ‘She should leave it when there is blood’.[49]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو دَاوُدَ جَمِيعاً عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ وَ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الْحُبْلَى تَرَى الدَّمَ أَ تَتْرُكُ الصَّلَاةَ فَقَالَ نَعَمْ إِنَّ الْحُبْلَى رُبَّمَا قَذَفَتْ بِالدَّمِ .

A number of our companions, from Ahmad Bin Muhammad, and Abu Dawood, altogether from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, and Fazalat Bin Ayoub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having been asked about the pregnant woman seeing the blood, ‘Should she leave the Salaat?’ So he^-asws said: ‘Yes. Sometimes the pregnant woman does tend to throw out the blood’.[50]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ الْحُبْلَى رُبَّمَا طَمِثَتْ فَقَالَ نَعَمْ وَ ذَلِكَ أَنَّ الْوَلَدَ فِي بَطْنِ أُمِّهِ غِذَاؤُهُ الدَّمُ فَرُبَّمَا كَثُرَ فَفَضَلَ عَنْهُ فَإِذَا فَضَلَ دَفَعَتْهُ فَإِذَا دَفَعَتْهُ حَرُمَتْ عَلَيْهَا الصَّلَاةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Suleyman Bin Khalid who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! Does the pregnant woman menstruate sometimes?’ So he^-asws said: ‘Yes, and that is because the child in the belly of its mother, its sustenance is the blood. So, sometimes there is excess from it, it is repelled. So when it is repelled, the Salaat is Prohibited upon her’.

وَ فِي رِوَايَةٍ أُخْرَى إِذَا كَانَ كَذَلِكَ تَأَخَّرَ الْوِلَادَةُ .

And in another report, ‘(He^-asws said): ‘When it was like that, the birth would be delayed’.[51]

باب النُّفَسَاءِ

Chapter 13 – The post-childbirth bleeding (Nafsa’a)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ وَ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ النُّفَسَاءُ تَكُفُّ عَنِ الصَّلَاةِ أَيَّامَ أَقْرَائِهَا الَّتِي كَانَتْ تَمْكُثُ فِيهَا ثُمَّ تَغْتَسِلُ وَ تَعْمَلُ كَمَا تَعْمَلُ الْمُسْتَحَاضَةُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl Bin Yasaar, and Zurara,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘The woman with post-childbirth bleeding (Nafsa’a) would pause from the Salaat for the days of her (regular) pure period which she used to await in them. Then she should wash and do just as the one with inter-period bleeding (Istihaaza) would do’.[52]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَعْيَنَ قَالَ قُلْتُ لَهُ إِنَّ امْرَأَةَ عَبْدِ الْمَلِكِ وَلَدَتْ فَعَدَّ لَهَا أَيَّامَ حَيْضِهَا ثُمَّ أَمَرَهَا فَاغْتَسَلَتْ وَ احْتَشَتْ وَ أَمَرَهَا أَنْ تَلْبَسَ ثَوْبَيْنِ نَظِيفَيْنِ وَ أَمَرَهَا بِالصَّلَاةِ فَقَالَتْ لَهُ لَا تَطِيبُ نَفْسِي أَنْ أَدْخُلَ الْمَسْجِدَ فَدَعْنِي أَقُومُ خَارِجاً عَنْهُ وَ أَسْجُدُ فِيهِ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr, from Abdul Rahman Bin Ayn who said,

‘I said to him^-asws, ‘The wife of Abdul Malik gave birth. So he counted for her the days of her menstruation (Haydh), then instructed her to wash and insert a cloth, and he instructed her that she should wear two (layers of) clean clothes, and instructed her with the Salaat. So, she said to him, ‘I do not feel good for myself that I should enter the Masjid, therefore leave me to stand outside from it, and I shall prostrate therein’’.

فَقَالَ قَدْ أَمَرَ بِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ قَالَ فَانْقَطَعَ الدَّمُ عَنِ الْمَرْأَةِ وَ رَأَتِ الطُّهْرَ وَ أَمَرَ عَلِيٌّ ( عليه السلام ) بِهَذَا قَبْلَكُمْ فَانْقَطَعَ الدَّمُ عَنِ الْمَرْأَةِ وَ رَأَتِ الطُّهْرَ فَمَا فَعَلَتْ صَاحِبَتُكُمْ قُلْتُ مَا أَدْرِي .

So he^-asws said: ‘Rasool-Allah^-saww had ordered with it and said: ‘If the blood gets cut off from the woman and she sees the purity (so she can enter the Masjid)’, and Ali^-asws had ordered with this before you: ‘If the blood gets cut off from the woman and she sees the cleanliness (so she can enter the Masjid)’. So what did your companion do?’ I said, ‘I do not know’.[53]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ رَفَعَهُ قَالَ سَأَلَتِ امْرَأَةٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَتْ إِنِّي كُنْتُ أَقْعُدُ مِنْ نِفَاسِي عِشْرِينَ يَوْماً حَتَّى أَفْتَوْنِي بِثَمَانِيَةَ عَشَرَ يَوْماً فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ لِمَ أَفْتَوْكِ بِثَمَانِيَةَ عَشَرَ يَوْماً فَقَالَ رَجُلٌ لِلْحَدِيثِ الَّذِي رُوِيَ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ لِأَسْمَاءَ بِنْتِ عُمَيْسٍ حِينَ نَفِسَتْ بِمُحَمَّدِ بْنِ أَبِي بَكْرٍ

Ali Bin Ibrahim, from his father, raising it, said,

‘A woman asked Abu Abdullah^-asws saying, ‘I was sitting (abstaining from Salaat) due to my post-childbirth bleeding (Nafsa’a), for twenty days, until I was issued with a verdict of eighteen days’. So Abu Abdullah^-asws said: ‘And why were you issued with a verdict of eighteen days?’ So a man said, ‘Due to the Hadeeth which is reported from Rasool-Allah^-saww saying to Asma Bint Umays, when she experienced post-childbirth bleeding (Nafsa’a) with Muhammad Bin Abu Bakr’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَسْمَاءَ سَأَلَتْ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ قَدْ أُتِيَ بِهَا ثَمَانِيَةَ عَشَرَ يَوْماً وَ لَوْ سَأَلَتْهُ قَبْلَ ذَلِكَ لَأَمَرَهَا أَنْ تَغْتَسِلَ وَ تَفْعَلَ مَا تَفْعَلُهُ الْمُسْتَحَاضَةُ .

So Abu Abdullah^-asws said: ‘Asma asked Rasool-Allah^-saww and eighteen days had already come to her, and had she asked before that he^-saww would have ordered her that she should wash and do what the one with the inter-period bleeding (Istihaaza) would do’.[54]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لَهُ النُّفَسَاءُ مَتَى تُصَلِّي قَالَ تَقْعُدُ بِقَدْرِ حَيْضِهَا وَ تَسْتَظْهِرُ بِيَوْمَيْنِ فَإِنِ انْقَطَعَ الدَّمُ وَ إِلَّا اغْتَسَلَتْ وَ احْتَشَتْ وَ اسْتَثْفَرَتْ وَ صَلَّتْ وَ إِنْ جَازَ الدَّمُ الْكُرْسُفَ تَعَصَّبَتْ وَ اغْتَسَلَتْ ثُمَّ صَلَّتِ الْغَدَاةَ بِغُسْلٍ وَ الظُّهْرَ وَ الْعَصْرَ بِغُسْلٍ وَ الْمَغْرِبَ وَ الْعِشَاءَ بِغُسْلٍ وَ إِنْ لَمْ يَجُزِ الدَّمُ الْكُرْسُفَ صَلَّتْ بِغُسْلٍ وَاحِدٍ

A number of our companions, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘I said to him^-asws, ‘The one with post-childbirth bleeding (Nafsa’a), when would she pray Salaat?’ He^-asws said: ‘She would sit (abstaining) by a measurement of her menstruation (Haydh), and she would examine herself by two days. So if the blood is cut off (fine), or else she should wash, and insert a cotton, and secure it, and pray Salaat. And, if the blood exceeds the cloth, she would tighten it and wash. Then she would pray the morning (Salaat) with one washing, and Al-Zohr and Al-Asr with one washing, and Al-Maghrib and Al-Isha with one washing; and if the blood does not exceed the cloth, she would pray Salaat with one washing.

قُلْتُ وَ الْحَائِضُ قَالَ مِثْلُ ذَلِكَ سَوَاءً فَإِنِ انْقَطَعَ عَنْهَا الدَّمُ وَ إِلَّا فَهِيَ مُسْتَحَاضَةٌ تَصْنَعُ مِثْلَ النُّفَسَاءِ سَوَاءً ثُمَّ تُصَلِّي وَ لَا تَدَعُ الصَّلَاةَ عَلَى حَالٍ فَإِنَّ النَّبِيَّ ( صلى الله عليه وآله ) قَالَ الصَّلَاةُ عِمَادُ دِينِكُمْ .

I said, ‘And (what about) the menstruating woman?’ He^-asws said: ‘Similar to that, in the same way. So, if the blood is cut off from her (fine), or else she would be as one with inter-period bleeding (Istihaaza). She would do the like of the one with post-childbirth bleeding (Nafsa’a), in the same way. Then she would pray Salaat and she should not leave the Salaat upon (any) state, for the Prophet^-saww said: ‘The Salaat is a pillar of your Religion’.[55] 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبُو دَاوُدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ تَجْلِسُ النُّفَسَاءُ أَيَّامَ حَيْضِهَا الَّتِي كَانَتْ تَحِيضُ ثُمَّ تَسْتَظْهِرُ وَ تَغْتَسِلُ وَ تُصَلِّي .

A number of our companions, from Ahmad Bin Muhammad, and Abu Dawood, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Muhammad Bin Abu Hamza, from Yunus Bin Yaqoub who said,

‘I heard Abu Abdullah^-asws saying: ‘The woman with post-childbirth bleeding (Nafsa’a) would sit (abstaining) for the days of her menstruation (Haydh) which she used to menstruate it. Then she would examine herself, and she would wash and pray Salaat’.[56]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقْعُدُ النُّفَسَاءُ أَيَّامَهَا الَّتِي كَانَتْ تَقْعُدُ فِي الْحَيْضِ وَ تَسْتَظْهِرُ بِيَوْمَيْنِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The woman with post-childbirth bleeding (Nafsa’a) would sit (abstaining) for her days which she used to sit (abstaining) during the menstruation (Haydh), and she would examine in two days’.[57]

باب النُّفَسَاءِ تَطْهُرُ ثُمَّ تَرَى الدَّمَ أَوْ رَأَتِ الدَّمَ قَبْلَ أَنْ تَلِدَ

Chapter 14 – The woman with post-childbirth bleeding (Nafsa’a) (becomes) clean, then she sees the blood, or saw the blood before she gave birth

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) فِي امْرَأَةٍ نَفِسَتْ فَتَرَكَتِ الصَّلَاةَ ثَلَاثِينَ يَوْماً ثُمَّ تَطَهَّرَتْ ثُمَّ رَأَتِ الدَّمَ بَعْدَ ذَلِكَ قَالَ تَدَعُ الصَّلَاةَ لِأَنَّ أَيَّامَهَا أَيَّامُ الطُّهْرِ وَ قَدْ جَازَتْ أَيَّامُ النِّفَاسِ

Muhammad Bin Abu Abullah, from Muawiya Bin Hukeym, from Abdullah Bin Al Mugheira,

(It has been narrated) from Abu Al-Hassan^-asws the 1^st regarding a woman who had post-childbirth bleeding (Nafsa’a). So she left the Salaat for thirty days, then she was clean. Then she saw blood after that. He^-asws said: ‘She should leave the Salaat, because her days are the days of purity, and the days of the post-childbirth bleeding (Nafsa’a) have passed’.[58]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) عَنِ امْرَأَةٍ نَفِسَتْ فَمَكَثَتْ ثَلَاثِينَ يَوْماً أَوْ أَكْثَرَ ثُمَّ طَهُرَتْ وَ صَلَّتْ ثُمَّ رَأَتْ دَماً أَوْ صُفْرَةً قَالَ إِنْ كَانَتْ صُفْرَةً فَلْتَغْتَسِلْ وَ لْتُصَلِّ وَ لَا تُمْسِكْ عَنِ الصَّلَاةِ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan and Muhammad Bin Yahya, from Muhammad Bin Al Husayn, altogether from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘I asked Abu Ibrahim^-asws (7^th Imam^-asws) about a woman who had post-childbirth bleeding (Nafsa’a). So she remained as such for thirty days or more, then she was clean, and she prayed Salaat. Then she saw blood, or yellowness. He^-asws said: ‘If it was yellowness, so let her wash, and let her pray Salaat, and she should not refrain from the Salaat’.[59]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ يُصِيبُهَا الطَّلْقُ أَيَّاماً أَوْ يَوْمَيْنِ فَتَرَى الصُّفْرَةَ أَوْ دَماً فَقَالَ تُصَلِّي مَا لَمْ تَلِدْ فَإِنْ غَلَبَهَا الْوَجَعُ فَفَاتَهَا صَلَاةٌ لَمْ تَقْدِرْ أَنْ تُصَلِّيَهَا مِنَ الْوَجَعِ فَعَلَيْهَا قَضَاءُ تِلْكَ الصَّلَاةِ بَعْدَ مَا تَطْهُرُ .

Abu Ali Al Ashary, from Muhammad Bin Ahmad,, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullah^-asws regarding the woman who is hit by the labour pains for days, or two days, and she sees the yellowness or blood. So he^-asws said: ‘She should pray Salaat for as long as she does not give birth. So if the pain overcomes her and she misses the Salaats, not being able upon praying due to the pain, so upon her is its making up for it of those Salaats after having become clean’.[60]

باب مَا يَجِبُ عَلَى الْحَائِضِ فِي أَوْقَاتِ الصَّلَاةِ

Chapter 15 – What is Obligated upon the menstruating woman during her Salaat times

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَائِضِ تَطَهَّرُ يَوْمَ الْجُمُعَةِ وَ تَذْكُرُ اللَّهَ قَالَ أَمَّا الطُّهْرُ فَلَا وَ لَكِنَّهَا تَتَوَضَّأُ فِي وَقْتِ الصَّلَاةِ ثُمَّ تَسْتَقْبِلُ الْقِبْلَةَ وَ تَذْكُرُ اللَّهَ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws about the menstruating woman becoming clean on the day of Friday, and she mentions Allah^-azwj. He^-asws said: ‘As for the purity, so no. But, she should perform ablution during the time of Salaat, then she should face the Qiblah and mention Allah^-azwj’.[61]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ حَمَّادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَتَوَضَّأُ الْمَرْأَةُ الْحَائِضُ إِذَا أَرَادَتْ أَنْ تَأْكُلَ وَ إِذَا كَانَ وَقْتُ الصَّلَاةِ تَوَضَّأَتْ وَ اسْتَقْبَلَتِ الْقِبْلَةَ وَ هَلَّلَتْ وَ كَبَّرَتْ وَ تَلَتِ الْقُرْآنَ وَ ذَكَرَتِ اللَّهَ عَزَّ وَ جَلَّ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Hammad, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The menstruating woman would perform the ablution when she wants to eat, and when it was the time of Salaat, she would perform ablution and face towards the Qiblah, and Extol the Holiness and the Greatness of Allah^-azwj, and recite the Quran, and mention Allah^-azwj Mighty and Majestic’.[62]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ يَنْبَغِي لِلْحَائِضِ أَنْ تَتَوَضَّأَ عِنْدَ وَقْتِ كُلِّ صَلَاةٍ ثُمَّ تَسْتَقْبِلَ الْقِبْلَةَ وَ تَذْكُرَ اللَّهَ مِقْدَارَ مَا كَانَتْ تُصَلِّي .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ammar Bin Marwan, from Zayd Al Shahham who said,

‘I heard Abu Abdullah^-asws saying: ‘It is befitting for the menstruating woman that she performs ablution during the time of every Salaat. Then she should face towards the Qiblah and mention Allah^-azwj by a measurement of what she would have prayed Salaat (time wise)’.[63]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا كَانَتِ الْمَرْأَةُ طَامِثاً فَلَا تَحِلُّ لَهَا الصَّلَاةُ وَ عَلَيْهَا أَنْ تَتَوَضَّأَ وُضُوءَ الصَّلَاةِ عِنْدَ وَقْتِ كُلِّ صَلَاةٍ ثُمَّ تَقْعُدَ فِي مَوْضِعٍ طَاهِرٍ وَ تَذْكُرَ اللَّهَ عَزَّ وَ جَلَّ وَ تُسَبِّحَهُ وَ تُحَمِّدَهُ وَ تُهَلِّلَهُ كَمِقْدَارِ صَلَاتِهَا ثُمَّ تَفْرُغُ لِحَاجَتِهَا .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When the woman was in menstruation (Haydh), so the Salaat is not Permissible for her, and upon her is that she performs ablution, an ablution of the Salaat during the time of every Salaat. Then she would sit in a clean place and mention Allah^-azwj Mighty and Majestic, and Glorify Him^-azwj, and Praise Him^-azwj, and Extol His^-azwj Holiness like a measurement of her Salaat. Then she would be free for her needs’.[64]

باب الْمَرْأَةِ تَحِيضُ بَعْدَ دُخُولِ وَقْتِ الصَّلَاةِ قَبْلَ أَنْ تُصَلِّيَهَا أَوْ تَطْهُرُ قَبْلَ دُخُولِ وَقْتِهَا فَتَتَوَانَى فِي الْغُسْلِ

Chapter 16 – The woman menstruates after the entry of the time of the Salaat, before she had prayed or was clean before the entry of her time and she procrastinates regarding the washing

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْفَضْلِ بْنِ يُونُسَ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الْأَوَّلَ ( عليه السلام ) قُلْتُ الْمَرْأَةُ تَرَى الطُّهْرَ قَبْلَ غُرُوبِ الشَّمْسِ كَيْفَ تَصْنَعُ بِالصَّلَاةِ قَالَ إِذَا رَأَتِ الطُّهْرَ بَعْدَ مَا يَمْضِي مِنْ زَوَالِ الشَّمْسِ أَرْبَعَةُ أَقْدَامٍ فَلَا تُصَلِّي إِلَّا الْعَصْرَ لِأَنَّ وَقْتَ الظُّهْرِ دَخَلَ عَلَيْهَا وَ هِيَ فِي الدَّمِ وَ خَرَجَ عَنْهَا الْوَقْتُ وَ هِيَ فِي الدَّمِ فَلَمْ يَجِبْ عَلَيْهَا أَنْ تُصَلِّيَ الظُّهْرَ وَ مَا طَرَحَ اللَّهُ عَنْهَا مِنَ الصَّلَاةِ وَ هِيَ فِي الدَّمِ أَكْثَرُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Fazl Bin Yunus who said,

‘I asked Abu Al-Hassan^-asws the 1^st, I said, ‘The woman sees the purity before the setting of the sun, how would she deal with the Salaat?’ He^-asws said: ‘When she sees the purity after the passing of four steps (of the shadow) from the (start of the) decline of the sun, so she should not pray Salaat except for the Asr Salaat, because the time for Al-Zohr entered upon her and she was in the blood (still menstruating), and the time exited from her and she was in the blood (still menstruating), therefore it does not Obligate upon her that she should pray Al-Zohr, and what Allah^-azwj has Dropped from her, from the Salaats while she is in the blood (menstruating), is even more’.

قَالَ وَ إِذَا رَأَتِ الْمَرْأَةُ الدَّمَ بَعْدَ مَا يَمْضِي مِنْ زَوَالِ الشَّمْسِ أَرْبَعَةُ أَقْدَامٍ فَلْتُمْسِكْ عَنِ الصَّلَاةِ فَإِذَا طَهُرَتْ مِنَ الدَّمِ فَلْتَقْضِ صَلَاةَ الظُّهْرِ لِأَنَّ وَقْتَ الظُّهْرِ دَخَلَ عَلَيْهَا وَ هِيَ طَاهِرٌ وَ خَرَجَ عَنْهَا وَقْتُ الظُّهْرِ وَ هِيَ طَاهِرٌ فَضَيَّعَتْ صَلَاةَ الظُّهْرِ فَوَجَبَ عَلَيْهَا قَضَاؤُهَا .

He^-asws said: ‘And when the woman sees the blood after four steps have passed (for the shadow) from the (start of the) decline of the sun, so let her refrain from the Salaat. So when she is clean from the blood, so let her make up for the (missed) Al-Zohr Salaat, because the time of Al-Zohr came up upon her and she was clean, and the time of Al-Zohr exited from her and she was clean, so she wasted Salaat Al-Zohr, therefore it’s payback is Obligated upon her’.[65]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ مَعْمَرِ بْنِ يَحْيَى قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْحَائِضِ تَطْهُرُ عِنْدَ الْعَصْرِ تُصَلِّي الْأُولَى قَالَ لَا إِنَّمَا تُصَلِّي الصَّلَاةَ الَّتِي تَطْهُرُ عِنْدَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hajjal, from Sa’alba, from Muammar Bin Yahya who said,

‘I asked Abu Ja’far^-asws about the menstruating woman becoming clean during Al-Asr, ‘Should she pray the former Salaats?’ He^-asws said: ‘No. But rather, she should pray the Salaats which there was cleanliness with her’.[66]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ قَالَ إِذَا رَأَتِ الْمَرْأَةُ الطُّهْرَ وَ قَدْ دَخَلَ عَلَيْهَا وَقْتُ الصَّلَاةِ ثُمَّ أَخَّرَتِ الْغُسْلَ حَتَّى تَدْخُلَ وَقْتُ صَلَاةٍ أُخْرَى كَانَ عَلَيْهَا قَضَاءُ تِلْكَ الصَّلَاةِ الَّتِي فَرَّطَتْ فِيهَا فَإِذَا طَهُرَتْ فِي وَقْتِ وُجُوبِ الصَّلَاةِ فَأَخَّرَتِ الصَّلَاةَ حَتَّى يَدْخُلَ وَقْتُ صَلَاةٍ أُخْرَى ثُمَّ رَأَتْ دَماً كَانَ عَلَيْهَا قَضَاءُ تِلْكَ الصَّلَاةِ الَّتِي فَرَّطَتْ فِيهَا .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ali Bin Raib, from Abu Ubeyda,

‘He^-asws said: ‘When the woman sees the purity and the time of the Salaat has entered upon her, then she delays the washing until the time for another Salaat enters, upon her would be its making up for that Salaat which she wasted. So when she is clean during a time of an Obligatory Salaat, and she delays the Salaat until the time for another Salaat comes up, then she sees blood, upon her would be the making up for that Salaat which she wasted’.[67]

ابْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَيُّمَا امْرَأَةٌ رَأَتِ الطُّهْرَ وَ هِيَ قَادِرَةٌ عَلَى أَنْ تَغْتَسِلَ فِي وَقْتِ صَلَاةٍ فَفَرَّطَتْ فِيهَا حَتَّى يَدْخُلَ وَقْتُ صَلَاةٍ أُخْرَى كَانَ عَلَيْهَا قَضَاءُ تِلْكَ الصَّلَاةِ الَّتِي فَرَّطَتْ فِيهَا وَ إِنْ رَأَتِ الطُّهْرَ فِي وَقْتِ صَلَاةٍ فَقَامَتْ فِي تَهْيِئَةِ ذَلِكَ فَجَازَ وَقْتُ صَلَاةٍ وَ دَخَلَ وَقْتُ صَلَاةٍ أُخْرَى فَلَيْسَ عَلَيْهَا قَضَاءٌ وَ تُصَلِّي الصَّلَاةَ الَّتِي دَخَلَ وَقْتُهَا .

Ibn Mahboub, from Ali Bin Raib, from Ubed Bin Zurara,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whichever woman sees the purity and she is able upon the washing during a time of a Salaat, but she wastes it until the time for another Salaat comes up, upon her would be its making up for that Salaat which she wasted; and if she were to see the purity during a time of a Salaat, so she stands to prepare for that, the time of the Salaat gets exceeded and the time for another Salaat comes up, so there is no making up for it upon her, and she should pray the Salaat the time of which came up’.[68]

ابْنُ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي الْوَرْدِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الْمَرْأَةِ تَكُونُ فِي صَلَاةِ الظُّهْرِ وَ قَدْ صَلَّتْ رَكْعَتَيْنِ ثُمَّ تَرَى الدَّمَ قَالَ تَقُومُ مِنْ مَسْجِدِهَا وَ لَا تَقْضِي الرَّكْعَتَيْنِ وَ إِنْ كَانَتْ رَأَتِ الدَّمَ وَ هِيَ فِي صَلَاةِ الْمَغْرِبِ وَ قَدْ صَلَّتْ رَكْعَتَيْنِ فَلْتَقُمْ مِنْ مَسْجِدٍ فَإِذَا طَهُرَتْ فَلْتَقْضِ الرَّكْعَةَ الَّتِي فَاتَتْهَا مِنَ الْمَغْرِبِ .

Ibn Mahboub, from Ali Bin Raib, from Abu Al Warad who said,

‘I asked Abu Ja’far^-asws about the woman who happens to be in Salaat Al-Zohr and she has already prays two Cycles, then she sees the blood. He^-asws said: ‘She should arise from her prostration place, and she should not complete the two Cycles; and if it was such that she saw the blood while she was in Salaat Al-Maghrib, and she had already prays two Cycles, so let her arise from a prostration place. Then, when she is clean, so let her make up for the Cycles of Maghrib which were lost from her’.[69]

باب الْمَرْأَةِ تَكُونُ فِي الصَّلَاةِ فَتَحُسُّ بِالْحَيْضِ

Chapter 17 – The woman happens to be in the Salaat, so she feels the menstruation (Haydh)

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ تَكُونُ فِي الصَّلَاةِ فَتَظُنُّ أَنَّهَا قَدْ حَاضَتْ قَالَ تُدْخِلُ يَدَهَا فَتَمَسُّ الْمَوْضِعَ فَإِنْ رَأَتْ شَيْئاً انْصَرَفَتْ وَ إِنْ لَمْ تَرَ شَيْئاً أَتَمَّتْ صَلَاتَهَا .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullah^-asws regarding the woman who happens to be in the Salaat, so she thinks that she has menstruated. He^-asws said: ‘She should insert her hand and touch the place. So if she sees something, she would leave (the Salaat), and if she does not see anything, she would complete her Salaat’.[70]

باب الْحَائِضِ تَقْضِي الصَّوْمَ وَ لَا تَقْضِي الصَّلَاةَ

Chapter 18 – The menstruating woman would make up the (missed) Fasts and she would not make up the (missed) Salaats

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا الْحَائِضُ تَقْضِي الصِّيَامَ وَ لَا تَقْضِي الصَّلَاةَ .

Al Hassan Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Washa, from Aban, from the one who informed him,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both having said: ‘The menstruating woman would make up the (missed) Fasts and would not make up the (missed) Salaats’.[71]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ رَاشِدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْحَائِضُ تَقْضِي الصَّلَاةَ قَالَ لَا قُلْتُ تَقْضِي الصَّوْمَ قَالَ نَعَمْ قُلْتُ مِنْ أَيْنَ جَاءَ هَذَا قَالَ إِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Rashid who said,

‘I said to Abu Abdullah^-asws, ‘The menstruating woman would make up the (missed) Salaats?’ He^-asws said: ‘No’. I said, ‘She should make up the (missed) Fasts?’ He^-asws said: ‘Yes’. I said, ‘Where has this come from?’ He^-asws said: ‘The first one who analogised was Iblees^-la’.[72]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَضَاءِ الْحَائِضِ الصَّلَاةَ ثُمَّ تَقْضِي الصَّوْمَ قَالَ لَيْسَ عَلَيْهَا أَنْ تَقْضِيَ الصَّلَاةَ وَ عَلَيْهَا أَنْ تَقْضِيَ صَوْمَ شَهْرِ رَمَضَانَ

Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from urara who said,

‘I asked Abu Ja’far^-asws about the menstruating woman making up for the (missed) Salaats, then she makes up for the (missed) Fasts’. He^-asws said: ‘It is not upon her that she makes up for the (missed) Salaats, and upon her is that she makes up for the (missed) Fasts of a month of Ramazan’.

ثُمَّ أَقْبَلَ عَلَيَّ وَ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَأْمُرُ بِذَلِكَ فَاطِمَةَ ( عليها السلام ) وَ كَانَتْ تَأْمُرُ بِذَلِكَ الْمُؤْمِنَاتِ

Then he^-asws turned towards me and said: ‘Rasool-Allah^-saww had instructed Syeda Fatima^-asws with that, and she^-asws had ordered the believing women with that’.[73]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلًّى عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) إِنَّ الْمُغِيرَةَ بْنَ سَعِيدٍ رَوَى عَنْكَ أَنَّكَ قُلْتَ لَهُ إِنَّ الْحَائِضَ تَقْضِي الصَّلَاةَ فَقَالَ مَا لَهُ لَا وَفَّقَهُ اللَّهُ إِنَّ امْرَأَةَ عِمْرَانَ نَذَرَتْ مَا فِي بَطْنِهَا مُحَرَّراً وَ الْمُحَرَّرُ لِلْمَسْجِدِ يَدْخُلُهُ ثُمَّ لَا يَخْرُجُ مِنْهُ أَبَداً

Al Husayn Bin Muhammad, from Moalla, from Al Washa, from Aban Bin Usman, from Ismail Al Ju’fy who said,

‘I said to Abu Ja’far^-asws, ‘Al-Mugheira Bin Saeed reported from you^-asws that you^-asws said to him: ‘The menstruating woman would make up for the Salaat’. So he^-asws said: ‘What is the matter with him? May Allah^-azwj not Reconcile him. The wife of Imran^-as vowed what was in her belly as a dedication, and the one dedicated to the Masjid would enter into it, then would not come out from it, ever.

فَلَمَّا وَضَعَتْها قالَتْ رَبِّ إِنِّي وَضَعْتُها أُنْثى… وَ لَيْسَ الذَّكَرُ كَالْأُنْثى فَلَمَّا وَضَعَتْهَا أَدْخَلَتْهَا الْمَسْجِدَ فَسَاهَمَتْ عَلَيْهَا الْأَنْبِيَاءُ فَأَصَابَتِ الْقُرْعَةُ زَكَرِيَّا وَ كَفَّلَهَا زَكَرِيَّا

[3:36] So when she gave birth to it, she said: My Lord! Surely I have brought it forth a female – (and Allah was more Knowing of what she gave birth to) – and the male is not like the female. So when she had given birth to her^-as (Maryam^-as, she entered her^-asws into the Masjid. So the Prophets^-as drew lots over her^-as, and the vote came out for Zakariyya^-as, and Zakariyya^-as took the responsibility for her.

فَلَمْ تَخْرُجْ مِنَ الْمَسْجِدِ حَتَّى بَلَغَتْ فَلَمَّا بَلَغَتْ مَا تَبْلُغُ النِّسَاءُ خَرَجَتْ فَهَلْ كَانَتْ تَقْدِرُ عَلَى أَنْ تَقْضِيَ تِلْكَ الْأَيَّامَ الَّتِي خَرَجَتْ وَ هِيَ عَلَيْهَا أَنْ تَكُونَ الدَّهْرَ فِي الْمَسْجِدِ .

Thus, she^-as did not come out from the Masjid until she^-as was an adult. So when she^-as became an adult to what the women tend to reach in adulthood, she^-as went out. So was she^-as able upon making up for those days which she went out, and it was upon her^-as that she^-as would happen to be in the Masjid for ever?’[74]

باب الْحَائِضِ وَ النُّفَسَاءِ تَقْرَءَانِ الْقُرْآنَ

Chapter 19 – The menstruating woman and the one with post-childbirth bleeding (Nafsa’a), reciting the Quran

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ حَمَّادٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَائِضُ تَقْرَأُ الْقُرْآنَ وَ تَحْمَدُ اللَّهَ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, and Hammad, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The menstruating woman can recite the Quran and Praise Allah^-azwj’.[75]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَقْرَأُ الْحَائِضُ الْقُرْآنَ وَ النُّفَسَاءُ وَ الْجُنُبُ أَيْضاً .

Ali Bin Ibrahim, from his father, from Ibn Abu Umer, from Zayd Al Shahham,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The menstruating woman can recite the Quran, and the one with the post-childbirth bleeding (Nafsa’a), and the one with sexual impurity’.[76]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الطَّامِثِ تَسْمَعُ السَّجْدَةَ قَالَ إِنْ كَانَتْ مِنَ الْعَزَائِمِ فَلْتَسْجُدْ إِذَا سَمِعَتْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeyda who said,

‘I asked Abu Ja’far^-asws about the menstruating woman hearing the (Verse of) the Prostration (in the Quran). He^-asws said: ‘If it was from the determined ones, so let her prostrate when she hears it’.[77]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ التَّعْوِيذِ يُعَلَّقُ عَلَى الْحَائِضِ فَقَالَ نَعَمْ إِذَا كَانَ فِي جِلْدٍ أَوْ فِضَّةٍ أَوْ قَصَبَةِ حَدِيدٍ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the amulet hanging upon the menstruating woman. So he^-asws said: ‘Yes, when it was (enveloped) inside a skin, or silver, or an iron tube’.[78]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ التَّعْوِيذِ يُعَلَّقُ عَلَى الْحَائِضِ قَالَ نَعَمْ لَا بَأْسَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Dawood Bin Farqad,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the amulet hanging upon the menstruating woman. He^-asws said: ‘Yes, there is no problem’.

قَالَ وَ قَالَ تَقْرَؤُهُ وَ تَكْتُبُهُ وَ لَا تُصِيبُهُ يَدُهَا وَ رُوِيَ أَنَّهَا لَا تَكْتُبُ الْقُرْآنَ .

He (the narrator) said, ‘And he^-asws said: ‘She can recite it and write it, but her hand cannot touch it’. And it is reported that she cannot write the Quran.[79]

باب الْحَائِضِ تَأْخُذُ مِنَ الْمَسْجِدِ وَ لَا تَضَعُ فِيهِ شَيْئاً

Chapter 20 – The Menstruating woman can take something from the Masjid and she cannot place anything in it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ كَيْفَ صَارَتِ الْحَائِضُ تَأْخُذُ مَا فِي الْمَسْجِدِ وَ لَا تَضَعُ فِيهِ فَقَالَ لِأَنَّ الْحَائِضَ تَسْتَطِيعُ أَنْ تَضَعَ مَا فِي يَدِهَا فِي غَيْرِهِ وَ لَا تَسْتَطِيعُ أَنْ تَأْخُذَ مَا فِيهِ إِلَّا مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws, ‘How did it come to be that the menstruating woman can take what is in the Masjid and she cannot place anything in it?’ So he^-asws said: ‘Because the menstruating woman does have the leeway that she places whatever is in her hand to be somewhere else, but she does not have the leeway if she takes what is in it (Masjid), except from it (what is with her to place it)’.[80]

باب الْمَرْأَةِ يَرْتَفِعُ طَمْثُهَا ثُمَّ يَعُودُ وَ حَدِّ الْيَأْسِ مِنَ الْمَحِيضِ

Chapter 21 – The woman’s menstruation (Haydh) is raised, then it returns, and a limit of the despair from the menstruation (Haydh) (menopause)

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعِيصِ بْنِ الْقَاسِمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ امْرَأَةٍ ذَهَبَ طَمْثُهَا سِنِينَ ثُمَّ عَادَ إِلَيْهَا شَيْ‏ءٌ قَالَ تَتْرُكُ الصَّلَاةَ حَتَّى تَطْهُرَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Al Ays Bin Al Qasim who said,

‘I asked Abu Abdullah^-asws about a woman whose menstruation (Haydh) had gone away for years, then something returned to her. He^-asws said: ‘She should leave the Salaat until she is clean’.[81]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ أَصْحَابِنَا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) الْمَرْأَةُ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ حَدُّهَا خَمْسُونَ سَنَةً .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from one of our companions who said,

‘Abu Abdullah^-asws said: ‘The woman who has despaired from the menstruation (Haydh), her limit is (age of) fifty years’.

 وَ رُوِيَ سِتُّونَ سَنَةً أَيْضاً .

And it has been reported as (age of) sixty years as well.[82]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ طَرِيفٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا بَلَغَتِ الْمَرْأَةُ خَمْسِينَ سَنَةً لَمْ تَرَ حُمْرَةً إِلَّا أَنْ تَكُونَ امْرَأَةً مِنْ قُرَيْشٍ .

A number of our copanions, from Ahmad Bin Muhammad, from Al Hassan Bin Tareyf, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the woman reaches fifty years, she would not see red (blood) except if she happens to be a woman from Qureysh’.[83]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَدُّ الَّتِي قَدْ يَئِسَتْ مِنَ الْمَحِيضِ خَمْسُونَ سَنَةً .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin yahya, from Abdul Rahman Bin Al Hajjaj,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A limit of the one who despairs from the menstruation (Haydh) is fifty years (of age)’.[84]

باب الْمَرْأَةِ يَرْتَفِعُ طَمْثُهَا مِنْ عِلَّةٍ فَتُسْقَى الدَّوَاءَ لِيَعُودَ طَمْثُهَا

Chapter 22 – The woman whose menstruation (Haydh) is raised due to illness, so she drinks the medicine in order for her menstruation (Haydh) to return

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ رِفَاعَةَ بْنِ مُوسَى النَّخَّاسِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) قُلْتُ أَشْتَرِي الْجَارِيَةَ فَتَمْكُثُ عِنْدِي الْأَشْهُرَ لَا تَطْمَثُ وَ لَيْسَ ذَلِكَ مِنْ كِبَرٍ وَ أُرِيهَا النِّسَاءَ فَيَقُلْنَ لِي لَيْسَ بِهَا حَبَلٌ فَلِي أَنْ أَنْكِحَهَا فِي فَرْجِهَا فَقَالَ إِنَّ الطَّمْثَ قَدْ تَحْبِسُهُ الرِّيحُ مِنْ غَيْرِ حَبَلٍ فَلَا بَأْسَ أَنْ تَمَسَّهَا فِي الْفَرْجِ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Rafa’at Bin Musa Al Nakhhas who said,

‘I asked Abu Al-Hassan Musa^-asws Bin Ja’far^-asws saying, ‘I bought the slave girl, and she remained with me for months not menstruating, and that was not due to old age, and I showed her to the woman, so they said to me, ‘There is no pregnancy with her. So is it for me that I copulate with her in her private part?’ So he^-asws said: ‘The wind could have withheld the menstruation (Haydh) from without a pregnancy, so there is no problem if you touch her in the private part’.

قُلْتُ فَإِنْ كَانَ بِهَا حَبَلٌ فَمَا لِي مِنْهَا قَالَ إِنْ أَرَدْتَ فِيمَا دُونَ الْفَرْجِ .

I said, ‘Supposing if there was a pregnancy with her, so what would be for me, from her?’ He^-asws said: ‘If you intend so, in what is besides the private part’.[85]

ابْنُ مَحْبُوبٍ عَنْ رِفَاعَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَشْتَرِي الْجَارِيَةَ فَرُبَّمَا احْتَبَسَ طَمْثُهَا مِنْ فَسَادِ دَمٍ أَوْ رِيحٍ فِي الرَّحِمِ فَتُسْقَى الدَّوَاءَ لِذَلِكَ فَتَطْمَثُ مِنْ يَوْمِهَا أَ فَيَجُوزُ لِي ذَلِكَ وَ أَنَا لَا أَدْرِي ذَلِكَ مِنْ حَبَلٍ هُوَ أَوْ مِنْ غَيْرِهِ فَقَالَ لِي لَا تَفْعَلْ ذَلِكَ

Ibn Mahboub, from Rafa’at who said,

‘I said to Abu Abdullah^-asws, ‘I bought the slave girl. So sometimes her menstruation (Haydh) gets withheld from the spoilage of the blood, or wind in the womb. So she drinks the medicine for that, and she menstruates from that day. Is that allowed for me and I do not know whether that is from a pregnancy or from something else?’ So he^-asws said to me: ‘Do not do that’.

فَقُلْتُ لَهُ إِنَّهُ إِنَّمَا ارْتَفَعَ طَمْثُهَا مِنْهَا شَهْراً وَ لَوْ كَانَ ذَلِكَ مِنْ حَبَلٍ إِنَّمَا كَانَ نُطْفَةً كَنُطْفَةِ الرَّجُلِ الَّذِي يَعْزِلُ فَقَالَ لِي إِنَّ النُّطْفَةَ إِذَا وَقَعَتْ فِي الرَّحِمِ تَصِيرُ إِلَى عَلَقَةٍ ثُمَّ إِلَى مُضْغَةٍ ثُمَّ إِلَى مَا شَاءَ اللَّهُ وَ إِنَّ النُّطْفَةَ إِذَا وَقَعَتْ فِي غَيْرِ الرَّحِمِ لَمْ يُخْلَقْ مِنْهَا شَيْ‏ءٌ فَلَا تَسْقِهَا دَوَاءً إِذَا ارْتَفَعَ طَمْثُهَا شَهْراً وَ جَازَ وَقْتُهَا الَّذِي كَانَتْ تَطْمَثُ فِيهِ .

So I said to him^-asws, ‘But rather, her menstruation (Haydh) had been raised from her for months, and had that been from a pregnancy, rather it would have been a seed like the seed of the man who isolates (ejaculates outside)’. So he^-asws said to me: ‘The seed, when it falls into the womb, comes to be a cloth, to comes to be a lump, and to whatever Allah^-azwj so Desires; and when the seed falls into other than the womb, nothing is Created from it, therefore do not give her the medicine to drink when her menstruation (Haydh) is raised for months, or it exceeds her time which she was menstruating in previously’.[86]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ اشْتَرَى جَارِيَةً مُدْرِكَةً وَ لَمْ تَحِضْ عِنْدَهُ حَتَّى مَضَى لِذَلِكَ سِتَّةُ أَشْهُرٍ وَ لَيْسَ بِهَا حَبَلٌ قَالَ إِنْ كَانَ مِثْلُهَا تَحِيضُ وَ لَمْ يَكُنْ ذَلِكَ مِنْ كِبَرٍ فَهَذَا عَيْبٌ تُرَدُّ مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiyya, from Dawood Bin Farqad who said,

‘I asked Abu Abdullah^-asws about a man who buys an unaware slave girl (not an adult), and she does not menstruate with him until six months pass by for that, and there is no pregnancy with her. He^-asws said: ‘If it was such that the likes of her do tend to menstruate, and that does not happen to be due to old age, so that is a fault. You can repudiate from it (they acquisition)’.[87]

باب الْحَائِضِ تَخْتَضِبُ

Chapter 23 – The menstruating woman dyes (hair)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلِ بْنِ الْيَسَعِ عَنْ أَبِيهِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنِ الْمَرْأَةِ تَخْتَضِبُ وَ هِيَ حَائِضٌ قَالَ لَا بَأْسَ بِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Sahl Bin Al Yas’a, from his father who said,

‘I asked Abu Al-Hassan^-asws about the woman dyeing (her hair) and she is menstruating. He^-asws said: ‘There is no prolem with it’.[88]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ قَالَ قُلْتُ لِأَبِي إِبْرَاهِيمَ ( عليه السلام ) تَخْتَضِبُ الْمَرْأَةُ وَ هِيَ طَامِثٌ قَالَ نَعَمْ .

Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Muhammad Bin Abu Hamza who said,

‘I said to Abu Ibrahim^-asws (7^th Imam^-asws), ‘Can the woman dye (her hair) and she is menstruating?’ He^-asws said: ‘Yes’.[89]

باب غَسْلِ ثِيَابِ الْحَائِضِ

Chapter 24 – Washing the clothes of the menstruating woman

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ الْحَائِضِ أَ تَغْسِلُ ثِيَابَهَا الَّتِي لَبِسَتْهَا فِي طَمْثِهَا قَالَ تَغْسِلُ مَا أَصَابَ ثِيَابَهَا مِنَ الدَّمِ وَ تَدَعُ مَا سِوَى ذَلِكَ قُلْتُ لَهُ وَ قَدْ عَرِقَتْ فِيهَا قَالَ إِنَّ الْعَرَقَ لَيْسَ مِنَ الْحَيْضِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Sowrat Bin Kuleyb who said,

‘I asked Abu Abdullah^-asws about the menstruating woman, should she wash her clothes which wears during her menstruation (Haydh)?’ He^-asws said: ‘She should wash what has been hit, from her clothes, from the blood, and she can leave what is besides that’. I said to him^-asws, ‘And she has sweated in them’. He^-asws said: ‘The sweat is not from the menstruation (Haydh)’.[90]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُقْبَةَ بْنِ مُحْرِزٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْحَائِضُ تُصَلِّي فِي ثَوْبِهَا مَا لَمْ يُصِبْهُ دَمٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Uqba Bin Muhraz, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The menstruating woman can pray Salaat in her clothes which have not been hit by the blood’.[91]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنِ الْعَبْدِ الصَّالِحِ ( عليه السلام ) قَالَ 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 .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza,

(It has been narrated) from Al-Abd Al-Salih^-asws (7^th Imam^-asws), said, ‘A mother of the child of his^-asws father^-asws asked him^-asws, so she said, ‘May I be sacrificed for you^-asws! I would like to ask you^-asws about something but I am too embarrassed from it’. So he^-asws said:’ Ask me^-asws and do not be embarrassed’. She said, ‘The blood of menstruation (Haydh) hit my clothes, so I washed them, but its effects did not go away’. So he^-asws said: ‘Dye it with Mishq (a dye) until it gets mixed up and goes away’.[92]

باب الْحَائِضِ تُنَاوِلُ الْخُمْرَةَ أَوِ الْمَاءَ

Chapter 25 – The menstruating woman fetching the prayer-mat, or the water

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْحَائِضِ تُنَاوِلُ الرَّجُلَ الْمَاءَ فَقَالَ قَدْ كَانَ بَعْضُ نِسَاءِ النَّبِيِّ ( صلى الله عليه وآله ) تَسْكُبُ عَلَيْهِ الْمَاءَ وَ هِيَ حَائِضٌ وَ تُنَاوِلُهُ الْخُمْرَةَ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the menstruating woman fetching the water for the man’. So he^-asws said: ‘It was so that some of the wives of the Prophet^-saww would pour the water for him^-saww, and she would be menstruating, and she would fetch the prayer-mat for him^-saww’.[93]

تَمَّ كِتَابُ الْحَيْضِ مِنْ كِتَابِ الْكَافِي وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ .

The book of Menstruation (Haydh) from Al Kafi is completed, and the Praise is for Allah^-azwj, Lord^-azwj of the worlds, and may Allah^-azwj Send Blessings upon Muhammad^-saww and his^-saww progeny^-asws

كِتَابُ الْجَنَائِزِ

THE BOOK OF FUNERALS

باب عِلَلِ الْمَوْتِ وَ أَنَّ الْمُؤْمِنَ يَمُوتُ بِكُلِّ مِيتَةٍ

Chapter 1 – Causes of the death, and that the Believer dies with every (type of) death

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَمَّنْ حَدَّثَهُ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ النَّاسُ يَعْتَبِطُونَ اعْتِبَاطاً فَلَمَّا كَانَ زَمَانُ إِبْرَاهِيمَ ( عليه السلام ) قَالَ يَا رَبِّ اجْعَلْ لِلْمَوْتِ عِلَّةً يُؤْجَرُ بِهَا الْمَيِّتُ وَ يُسَلَّى بِهَا عَنِ الْمُصَابِ قَالَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الْمُومَ وَ هُوَ الْبِرْسَامُ ثُمَّ أَنْزَلَ بَعْدَهُ الدَّاءَ .

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from the one who narrated it, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The people used to die arbitrarily. So when it was the era of Ibrahim^-as, he^-as said: ‘O Lord^-azwj! Make a cause to be for the death for the deceased to be Recompensed by and for the affected ones to be consoled by’. He^-asws said: ‘So Allah^-azwj Mighty and Majestic Sent down serious illness, and it is the pleurisy. Then He^-azwj Sent down the cure after it’.[94]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ النَّاسُ يَعْتَبِطُونَ اعْتِبَاطاً فَقَالَ إِبْرَاهِيمُ ( عليه السلام ) يَا رَبِّ لَوْ جَعَلْتَ لِلْمَوْتِ عِلَّةً يُعْرَفُ بِهَا وَ يُسَلَّى عَنِ الْمُصَابِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الْمُومَ وَ هُوَ الْبِرْسَامُ ثُمَّ أَنْزَلَ الدَّاءَ بَعْدَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Aasin Bin Humeyd, from Sa’ad Bin Tareyf,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The people were dying arbitrarily, so Ibrahim^-as said: ‘O Lord^-azwj! If only You^-azwj Make a cause to be for the death for it to be recognised by, and for the affected ones to be consoled by’. So Allah^-azwj Mighty and Majestic Sent down the serious illness, and it is the pleurisy. Then He^-azwj Sent down the cure after it’.[95]

مُحَمَّدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْحُمَّى رَائِدُ الْمَوْتِ وَ هُوَ سِجْنُ اللَّهِ فِي الْأَرْضِ وَ هُوَ حَظُّ الْمُؤْمِنِ مِنَ النَّارِ .

Muhammad, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Sa’adan, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The fever is the harbinger of death and it is a prison of Allah^-azwj in the earth, and it is a share of the Believer from the Fire (of Hell)’.[96]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ الْحُصَيْنِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَاتَ دَاوُدُ النَّبِيُّ ( عليه السلام ) يَوْمَ السَّبْتِ مَفْجُوءاً فَأَظَلَّتْهُ الطَّيْرُ بِأَجْنِحَتِهَا وَ مَاتَ مُوسَى كَلِيمُ اللَّهِ ( عليه السلام ) فِي التِّيهِ فَصَاحَ صَائِحٌ مِنَ السَّمَاءِ مَاتَ مُوسَى ( عليه السلام ) وَ أَيُّ نَفْسٍ لَا تَمُوتُ .

Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Muhammad Bin Al Fuzayl, from Abdul Rahman Bin Yazeed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The Prophet Dawood^-as passed away suddenly on the day of Saturday, so the birds shaded him^-as by their wings; and Musa^-as, the Speaker with Allah^-azwj, passed away in the wilderness, so a shrieker shrieked from the sky: ‘Musa^-saww has passed away, and which one would not be dying?’[97]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ مَوْتَ الْفَجْأَةِ تَخْفِيفٌ عَنِ الْمُؤْمِنِ وَ أَخْذَةُ أَسَفٍ عَنِ الْكَافِرِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr and Al Hassan Bin Mahboub, from Abu Jameela, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The sudden death is a lightening upon the Believer and a regrettable seizing of the Infidel’.[98]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ أَوْ غَيْرِهِ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنِ الرِّضَا ( عليه السلام ) قَالَ أَكْثَرُ مَنْ يَمُوتُ مِنْ مَوَالِينَا بِالْبَطَنِ الذَّرِيعِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammd, or someone else, from Ali Bin Hadeed,

(It has been narrated) from Al-Reza^-asws having said: ‘Most of the dying ones, from those who are in our^-asws Wilayah, (are dying) by abdominal illnesses’.[99]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنْ شَيْخٍ مِنْ أَصْحَابِنَا يُكَنَّى بِأَبِي عَبْدِ اللَّهِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحُمَّى رَائِدُ الْمَوْتِ وَ سِجْنُ اللَّهِ تَعَالَى فِي أَرْضِهِ وَ فَوْرُهَا مِنْ جَهَنَّمَ وَ هِيَ حَظُّ كُلِّ مُؤْمِنٍ مِنَ النَّارِ .

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Al Haysam Bin Abu Masrouq, from a Sheykh from our companions teknonymed with Abu Abdullah, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The fever is a harbinger of death, and a prison of Allah^-azwj the Exalted in His^-azwj earth, and its outburst is from Hell, and it is a share of every Believer from the Fire (of Hell)’.[100]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَاجِيَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ الْمُؤْمِنَ يُبْتَلَى بِكُلِّ بَلِيَّةٍ وَ يَمُوتُ بِكُلِّ مِيتَةٍ إِلَّا أَنَّهُ لَا يَقْتُلُ نَفْسَهُ .

Muhammad Bin Yahya, from Muhammad, from Muhammad Bin Al Husayn, from Safwan, from Muawiya Bin Ammar, from Najiya who said,

‘Abu Ja’far^-asws said: ‘The Believer would be Tried with every trial and he would be dying with every (type of) death except that he would not kill himself’.[101]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مِيتَةِ الْمُؤْمِنِ فَقَالَ يَمُوتُ الْمُؤْمِنُ بِكُلِّ مِيتَةٍ يَمُوتُ غَرَقاً وَ يَمُوتُ بِالْهَدْمِ وَ يُبْتَلَى بِالسَّبُعِ وَ يَمُوتُ بِالصَّاعِقَةِ وَ لَا تُصِيبُ ذَاكِرَ اللَّهِ تَعَالَى .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Wuheyb Bin Hafs, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws about the deceased Believer. So he^-asws said: ‘The Believer dies with every (type) of death, dying with the drowning, and dying with being crushed (by a structure), and afflicted by the predatory wild animals, and dying by the thunderbolt, but not being struck when mentioning Allah^-azwj the Exalted’.[102]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عُثْمَانَ النَّوَّاءِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَبْتَلِي الْمُؤْمِنَ بِكُلِّ بَلِيَّةٍ وَ يُمِيتُهُ بِكُلِّ مِيتَةٍ وَ لَا يَبْتَلِيهِ بِذَهَابِ عَقْلِهِ أَ مَا تَرَى أَيُّوبَ ( عليه السلام ) 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 .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Usman Al Nawwa, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Afflict the Believer with every affliction, and he dies with every death, but He^-azwj does not afflict him with the departure of his intellect. Did you not see Ayoub^-as, how Iblees^-la overcame upon his^-as wealth, and his^-as children, and upon his^-as wife, and upon everything from it, but did not overcome upon his^-as intellect? It was left for him^-as to what he^-as could (worship) the One the Undivisible^-azwj’.[103]

باب ثَوَابِ الْمَرَضِ

Chapter 2 – Rewards of the sick one

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ فَتَبَسَّمَ فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ رَأَيْنَاكَ رَفَعْتَ رَأْسَكَ إِلَى السَّمَاءِ فَتَبَسَّمْتَ قَالَ نَعَمْ عَجِبْتُ لِمَلَكَيْنِ هَبَطَا مِنَ السَّمَاءِ إِلَى الْأَرْضِ يَلْتَمِسَانِ عَبْداً مُؤْمِناً صَالِحاً فِي مُصَلًّى كَانَ يُصَلِّي فِيهِ لِيَكْتُبَا لَهُ عَمَلَهُ فِي يَوْمِهِ وَ لَيْلَتِهِ فَلَمْ يَجِدَاهُ فِي مُصَلَّاهُ فَعَرَجَا إِلَى السَّمَاءِ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww raised his^-saww head towards the sky and he^-saww smiled. So it was said to him^-saww, ‘O Rasool-Allah^-saww! We saw you^-saww raising your^-saww head towards the sky’. So he^-saww smiled and said: ‘Yes. I^-saww was astounded at two Angels who had descended from the sky to the earth, seeking a righteous believing servant in a Prayer mat which he used to pray Salaat in, in order to record his deeds for him for his day and his night. But they did not find him to be on his Prayer mat.

فَقَالَا رَبَّنَا عَبْدُكَ الْمُؤْمِنُ فُلَانٌ الْتَمَسْنَاهُ فِي مُصَلَّاهُ لِنَكْتُبَ لَهُ عَمَلَهُ لِيَوْمِهِ وَ لَيْلَتِهِ فَلَمْ نُصِبْهُ فَوَجَدْنَاهُ فِي حِبَالِكَ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ اكْتُبَا لِعَبْدِي مِثْلَ مَا كَانَ يَعْمَلُهُ فِي صِحَّتِهِ مِنَ الْخَيْرِ فِي يَوْمِهِ وَ لَيْلَتِهِ مَا دَامَ فِي حِبَالِي فَإِنَّ عَلَيَّ أَنْ أَكْتُبَ لَهُ أَجْرَ مَا كَانَ يَعْمَلُهُ فِي صِحَّتِهِ إِذَا حَبَسْتُهُ عَنْهُ .

So they ascended to the sky and said: ‘Our Lord^-azwj! Your^-azwj believing servant, so and so, we sought him on his prayer-mat in order for us to record his deeds for him for his day and his night, but we did not come across him, and we found him in Your^-azwj ropes (i.e. tied down by illness)’. So Allah^-azwj Mighty and Majestic Said: “Write down for My^-azwj servant the likes of what he would have doing during his well-being, from the goodness during his day and his night, for as long as he is in My^-azwj ropes (Illness from Me^-azwj), for it is upon Me^-azwj that I^-azwj Write for him a Recompense of what he would have done during his well-being when I^-azwj Reckon from him”’.[104]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ الْمُسْلِمَ إِذَا غَلَبَهُ ضَعْفُ الْكِبَرِ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ الْمَلَكَ أَنْ يَكْتُبَ لَهُ فِي حَالِهِ تِلْكَ مِثْلَ مَا كَانَ يَعْمَلُ وَ هُوَ شَابٌّ نَشِيطٌ صَحِيحٌ وَ مِثْلَ ذَلِكَ إِذَا مَرِضَ وَكَّلَ اللَّهُ بِهِ مَلَكاً يَكْتُبُ لَهُ فِي سُقْمِهِ مَا كَانَ يَعْمَلُ مِنَ الْخَيْرِ فِي صِحَّتِهِ حَتَّى يَرْفَعَهُ اللَّهُ وَ يَقْبِضَهُ

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Al Mufazzal Bin Salih,

(It has been narrated) from Jabir, from Abu Ja’far^-asws having said: ‘The Prophet^-saww said: ‘When the Muslim is overcome by weakness of the old age, Allah^-azwj Mighty and Majestic Commands the Angel that he should record for him during that state of his, similar to what he would have done had he been young, energetic, healthy. And similar to that is when he is sick, Allah^-azwj Allocates two Angels with him, to write for him during his sickness what he would have done from the goodness during his good health, until Allah^-azwj Raises him, and Captures him (death).

وَ كَذَلِكَ الْكَافِرُ إِذَا اشْتَغَلَ بِسُقْمٍ فِي جَسَدِهِ كَتَبَ اللَّهُ لَهُ مَا كَانَ يَعْمَلُ مِنَ الشَّرِّ فِي صِحَّتِهِ .

And similar to that is the Infidel, when he labours with sickness in his body, Allah^-azwj Writes down for him what he would have done, from the evil (deeds), during his well-being’.[105]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لِلْمَلَكِ الْمُوَكَّلِ بِالْمُؤْمِنِ إِذَا مَرِضَ اكْتُبْ لَهُ مَا كُنْتَ تَكْتُبُ لَهُ فِي صِحَّتِهِ فَإِنِّي أَنَا الَّذِي صَيَّرْتُهُ فِي حِبَالِي .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic is Saying to the Angel Allocated with the Believer when he is sick: “Write for him what you would have written for him during his good health, for it is I^-azwj Who have Caused him to be in My^-azwj ropes (tied down by illness)’.[106]

عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الصَّبَّاحِ قَالَ قَالَ أَبُو جَعْفَرٍ  ( عليه السلام ) سَهَرُ لَيْلَةٍ مِنْ مَرَضٍ أَفْضَلُ مِنْ عِبَادَةِ سَنَةٍ .

Ali, from his father, from Abdullah Bin Al Mugheira, from Abu Al Sabbah who said,

‘Abu Ja’far^-asws said: ‘Staying awake for one night out of sickness is superior than the worship for a year’.[107]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْحَمِيدِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَعِدَ مَلَكَا الْعَبْدِ الْمَرِيضِ إِلَى السَّمَاءِ عِنْدَ كُلِّ مَسَاءٍ يَقُولُ الرَّبُّ تَبَارَكَ وَ تَعَالَى مَا ذَا كَتَبْتُمَا لِعَبْدِي فِي مَرَضِهِ فَيَقُولَانِ الشِّكَايَةَ فَيَقُولُ مَا أَنْصَفْتُ عَبْدِي إِنْ حَبَسْتُهُ فِي حَبْسٍ مِنْ حَبْسِي ثُمَّ أَمْنَعُهُ الشِّكَايَةَ فَيَقُولُ اكْتُبَا لِعَبْدِي مِثْلَ مَا كُنْتُمَا تَكْتُبَانِ لَهُ مِنَ الْخَيْرِ فِي صِحَّتِهِ وَ لَا تَكْتُبَا عَلَيْهِ سَيِّئَةً حَتَّى أُطْلِقَهُ مِنْ حَبْسِي فَإِنَّهُ فِي حَبْسٍ مِنْ حَبْسِي .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdul Hameed,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the two Angels Allocated to the sick person ascend to the sky during every evening, the Lord^-azwj Blessed and High is Saying: “What is that which the two of you have written for My^-azwj servant during his illness?” So they are saying: ‘The complaints’. So He^-azwj is Saying: “There would not be justice for My^-azwj servant if I^-azwj were to Imprison him in a prison of My^-azwj prisons, then Forbid him from complaining. Write down for My^-azwj servant the like of what you two would have written for him from the goodness during his good health, and do not write sins against him until I^-azwj Release him from My^-azwj prison, for he is in a prison from My^-azwj prisons”’.[108]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَهَرُ لَيْلَةٍ مِنْ مَرَضٍ أَوْ وَجَعٍ أَفْضَلُ وَ أَعْظَمُ أَجْراً مِنْ عِبَادَةِ سَنَةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Dorost, from Zurara,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws having said: ‘Staying awake at night due to illness or pain is superior and with greater Recompense than worship for a year’.[109]

عَنْهُ عَنْ أَحْمَدَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دُرُسْتَ قَالَ سَمِعْتُ أَبَا إِبْرَاهِيمَ ( عليه السلام ) يَقُولُ إِذَا مَرِضَ الْمُؤْمِنُ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى صَاحِبِ الشِّمَالِ لَا تَكْتُبْ عَلَى عَبْدِي مَا دَامَ فِي حَبْسِي وَ وَثَاقِي ذَنْباً وَ يُوحِي إِلَى صَاحِبِ الْيَمِينِ أَنِ اكْتُبْ لِعَبْدِي مَا كُنْتَ تَكْتُبُهُ فِي صِحَّتِهِ مِنَ الْحَسَنَاتِ .

From him, from Ahmad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dorost who said,

‘I heard Abu Ibrahim^-asws (7^th Imam^-asws) saying: ‘When the Believer is sick, Allah^-azwj Mighty and Majestic Reveals unto the companion (Angel) on the left hand side: “Do not write (bad deeds) against My^-azwj servant for as long as he is in My^-azwj prison and My^-azwj fetters”; and He^-azwj Reveals unto the companion (Angel) of the right hand side: “Write for My^-azwj servant what you would have written for him during his good health, from the good deeds”’.[110]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ حَجَّاجٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْجَسَدُ إِذَا لَمْ يَمْرَضْ أَشِرَ وَ لَا خَيْرَ فِي جَسَدٍ لَا يَمْرَضُ بِأَشَرٍ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hafs Bin Giyaas, from Hajjaj,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The body is joyful when it does not get sick, and there is no goodness in a body which does not get sick by a bit’.[111]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ حُمَّى لَيْلَةٍ تَعْدِلُ عِبَادَةَ سَنَةٍ وَ حُمَّى لَيْلَتَيْنِ تَعْدِلُ عِبَادَةَ سَنَتَيْنِ وَ حُمَّى ثَلَاثٍ تَعْدِلُ عِبَادَةَ سَبْعِينَ سَنَةً

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Fever for a night equates to worship for a year, and fever for two nights equates to worship for two years, and fever for three (nights) equates to worship for seventy years’.

قَالَ قُلْتُ فَإِنْ لَمْ يَبْلُغْ سَبْعِينَ سَنَةً قَالَ فَلِأُمِّهِ وَ أَبِيهِ قَالَ قُلْتُ فَإِنْ لَمْ يَبْلُغَا قَالَ فَلِقَرَابَتِهِ قَالَ قُلْتُ فَإِنْ لَمْ يَبْلُغْ قَرَابَتُهُ قَالَ فَلِجِيرَانِهِ

He (the narrator) said, ‘I said, ‘Supposing he does not reach (to the age of) seventy years?’ He^-asws said: ‘So it would be for his mother and his father’. I said, ‘Supposing they both don’t reach (to that)’. He^-asws said: ‘So it would be for his relatives’. I said, ‘Supposing his relatives don’t reach to that?’ He^-asws said: ‘So it would be for his neighbours’.[112]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حُمَّى لَيْلَةٍ كَفَّارَةٌ لِمَا قَبْلَهَا وَ لِمَا بَعْدَهَا .

Muhammad Bin Yahya, from Muhammad Bin Al Husay, from Al Hakam Bin Miskeen, from Muhammad Bin Marwan,

from Abu Abdullah^-asws having said: ‘Fever for a night is an expiation for his previous and future (sins).[113]

باب آخَرُ مِنْهُ

Chapter 3 – Another chapter from it

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 ) قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ مَرِضَ ثَلَاثاً فَلَمْ يَشْكُ إِلَى أَحَدٍ مِنْ عُوَّادِهِ أَبْدَلْتُهُ لَحْماً خَيْراً مِنْ لَحْمِهِ وَ دَماً خَيْراً مِنْ دَمِهِ فَإِنْ عَافَيْتُهُ عَافَيْتُهُ وَ لَا ذَنْبَ لَهُ وَ إِنْ قَبَضْتُهُ قَبَضْتُهُ إِلَى رَحْمَتِي .

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 having said: ‘Allah^-azwj Mighty and Majestic Said: “The one who gets sick for three (days) and he does not complain to anyone from his consolers, I^-azwj would Change his flesh to better than his (current) flesh, and to better blood than his (current) blood. So if I^-azwj were to Grant him good health, it would be with no sins for him, and if I^-azwj were to Capture him (Cause him to die), would do so to My^-azwj Mercy”’.[114]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَا مِنْ عَبْدٍ ابْتَلَيْتُهُ بِبَلَاءٍ فَلَمْ يَشْكُ إِلَى عُوَّادِهِ إِلَّا أَبْدَلْتُهُ لَحْماً خَيْراً مِنْ لَحْمِهِ وَ دَماً خَيْراً مِنْ دَمِهِ فَإِنْ قَبَضْتُهُ قَبَضْتُهُ إِلَى رَحْمَتِي وَ إِنْ عَاشَ عَاشَ وَ لَيْسَ لَهُ ذَنْبٌ .

Ali Bin Ibrahim, from his father, from one of his companions, from Abu Hama,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Blessed and High Said: “There is none from a servant whom I^-azwj Try with an affliction and he does not complain to his visitors, except that I^-azwj Change him to a flesh better than his (current) flesh, and to a blood better than his (current) blood. So if I^-azwj were to Capture him (Cause him to die), it would be to My^-azwj Mercy, and if I^-azwj were to (Let him) live, he would live and there would be no sin for him”’.[115]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحَسَنِ بْنِ الْفَضْلِ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَيُّمَا عَبْدٍ ابْتَلَيْتُهُ بِبَلِيَّةٍ فَكَتَمَ ذَلِكَ مِنْ عُوَّادِهِ ثَلَاثاً أَبْدَلْتُهُ لَحْماً خَيْراً مِنْ لَحْمِهِ وَ دَماً خَيْراً مِنْ دَمِهِ وَ بَشَراً خَيْراً مِنْ بَشَرِهِ فَإِنْ أَبْقَيْتُهُ أَبْقَيْتُهُ وَ لَا ذَنْبَ لَهُ وَ إِنْ مَاتَ مَاتَ إِلَى رَحْمَتِي .

Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Al Hassan Bin Al Fazl, from Ghalib Bin Usman, from Bashir Al Dahhan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Said: “Whichever servant I^-azwj Try him with an affliction and he conceals that from his visitors for three (days), I^-azwj Change him to a flesh better than his (current) flesh, and to a blood better than his (current) blood, and to skin better than his (current) skin. So if I^-azwj Cause him to remain (living), would do so and there would be no sin for him, and if he dies, would do so to My^-azwj Mercy”’.[116]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكِنْدِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَرِضَ لَيْلَةً فَقَبِلَهَا بِقَبُولِهَا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ عِبَادَةَ سِتِّينَ سَنَةً قُلْتُ مَا مَعْنَى قَبُولِهَا قَالَ لَا يَشْكُو مَا أَصَابَهُ فِيهَا إِلَى أَحَدٍ .

Humeyd Bin Ziyad, from Al Hassan Bin Ali Al Kindy, from Ahmad Bin Al Hassan Al Maysami, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who gets sick for a night and he accepts it with an acceptance, Allah^-azwj Mighty and Majestic would Write for him worship performed for sixty years’. I said, ‘What is the meaning of ‘an acceptance’?’ He^-asws said: ‘He does not complain of what has afflicted him during it, to anyone’.[117]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْعَزْرَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنِ اشْتَكَى لَيْلَةً فَقَبِلَهَا بِقَبُولِهَا وَ أَدَّى إِلَى اللَّهِ شُكْرَهَا كَانَتْ كَعِبَادَةِ سِتِّينَ سَنَةً قَالَ أَبِي فَقُلْتُ لَهُ مَا قَبُولُهَا قَالَ يَصْبِرُ عَلَيْهَا وَ لَا يُخْبِرُ بِمَا كَانَ فِيهَا فَإِذَا أَصْبَحَ حَمِدَ اللَّهَ عَلَى مَا كَانَ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Al Azramy, from his father,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who (suffers from) complaints (of an illness) for a night and he accepts it with an acceptance and pays his gratitude to Allah^-azwj for it, would be like sixty years of his worship’. My father said, ‘So I said to him^-asws, ‘What is its acceptance?’ He^-asws said: ‘His being patient over it and not inform (anyone) with whatever was in it. So when it is the morning, he Praises Allah^-azwj upon what was before’.[118]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ مَرِضَ ثَلَاثَةَ أَيَّامٍ فَكَتَمَهُ وَ لَمْ يُخْبِرْ بِهِ أَحَداً أَبْدَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ لَحْماً خَيْراً مِنْ لَحْمِهِ وَ دَماً خَيْراً مِنْ دَمِهِ وَ بَشَرَةً خَيْراً مِنْ بَشَرَتِهِ وَ شَعْراً خَيْراً مِنْ شَعْرِهِ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ كَيْفَ يُبْدِلُهُ قَالَ يُبْدِلُهُ لَحْماً وَ دَماً وَ شَعْراً وَ بَشَرَةً لَمْ يُذْنِبْ فِيهَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions who said,

‘Abu Abdullah^-asws said: ‘The one who is sick for three days and he conceals it, and does not inform anyone with it, Allah^-azwj Mighty and Majestic would Change for him, his flesh to better than his (current) flesh, and blood to better than his (current) blood’. He^-asws said: ‘He^-azwj would Change his flesh, and his blood, and his hair, and his skin in which he has not committed a sin’.[119]

باب حَدِّ الشِّكَايَةِ

Chapter 4 – The limit of complaints

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنْ حَدِّ الشِّكَايَةِ لِلْمَرِيضِ فَقَالَ إِنَّ الرَّجُلَ يَقُولُ حُمِمْتُ الْيَوْمَ وَ سَهِرْتُ الْبَارِحَةَ وَ قَدْ صَدَقَ وَ لَيْسَ هَذَا شِكَايَةً وَ إِنَّمَا الشَّكْوَى أَنْ يَقُولَ قَدِ ابْتُلِيتُ بِمَا لَمْ يُبْتَلَ بِهِ أَحَدٌ وَ يَقُولَ لَقَدْ أَصَابَنِي مَا لَمْ يُصِبْ أَحَداً وَ لَيْسَ الشَّكْوَى أَنْ يَقُولَ سَهِرْتُ الْبَارِحَةَ وَ حُمِمْتُ الْيَوْمَ وَ نَحْوَ هَذَا .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Salih,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws was asked about the limit of the complaints of the sick person. So he^-asws said: ‘The man is saying, ‘I have fever today and I stayed awake last night’, and he is truthful, this is not a complaint. But rather, the complaint is that he is saying, ‘I have been afflicted with what no one (else) has been afflicted with’, and he is saying, ‘What has hit me is what no one (else) has been hit with. And it is not a complaint if he is saying, ‘I stayed awake last night and have fever today’, and such as this’.[120]

باب الْمَرِيضِ يُؤْذِنُ بِهِ النَّاسَ

Chapter 5 – The sick one permitting the people (to visit him)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ يَنْبَغِي لِلْمَرِيضِ مِنْكُمْ أَنْ يُؤْذِنَ إِخْوَانَهُ بِمَرَضِهِ فَيَعُودُونَهُ فَيُؤْجَرُ فِيهِمْ وَ يُؤْجَرُونَ فِيهِ قَالَ فَقِيلَ لَهُ نَعَمْ هُمْ يُؤْجَرُونَ بِمَمْشَاهُمْ إِلَيْهِ فَكَيْفَ يُؤْجَرُ هُوَ فِيهِمْ قَالَ فَقَالَ بِاكْتِسَابِهِ لَهُمُ الْحَسَنَاتِ فَيُؤْجَرُ فِيهِمْ فَيُكْتَبُ لَهُ بِذَلِكَ عَشْرُ حَسَنَاتٍ وَ يُرْفَعُ لَهُ عَشْرُ دَرَجَاتٍ وَ يُمْحَى بِهَا عَنْهُ عَشْرُ سَيِّئَاتٍ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abu Wallad Al Hannat, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullah^-asws saying: ‘It is befitting for the sick one among you that he permits his brethren (to visit him) in his illness, so they would be visiting him, and he would be Recompensed regarding them, and they would be Recompnesed regarding him’. So it was said to him^-asws, ‘Yes, they would be Recompensed with their walking to him, so how would he be recompensed regarding them?’ So he^-asws said: ‘By earning the good deeds for them, so he would be Recompensed regarding them, and ten good deeds would be written for him due to that, and ten Levels would be raised for him, and ten evil deeds would be deleted from him’.[121]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي عَنْ يُونُسَ قَالَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِذَا مَرِضَ أَحَدُكُمْ فَلْيَأْذَنْ لِلنَّاسِ يَدْخُلُونَ عَلَيْهِ فَإِنَّهُ لَيْسَ مِنْ أَحَدٍ إِلَّا وَ لَهُ دَعْوَةٌ مُسْتَجَابَةٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abdul Aziz Bin Muhtada, from Yunus who said,

‘Abu Al-Hassan^-asws said: ‘When one of you gets sick, so let him give permission to the people to come over to him, for there is no one except for him is an Answered supplication’.[122]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا دَخَلَ أَحَدُكُمْ عَلَى أَخِيهِ عَائِداً لَهُ فَلْيَسْأَلْهُ يَدْعُو لَهُ فَإِنَّ دُعَاءَهُ مِثْلُ دُعَاءِ الْمَلَائِكَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Muhammad, from Abdul Rahman Bin Muhammad, from Sayf Bin Ameyra who said,

‘Abu Abdullah^-asws said: ‘When one of you goes over to his brother as a visitor for him, so let him (the patient) ask him (the visitor) to supplicate for him, for his supplication is like a supplication of the Angels’.[123]

باب فِي كَمْ يُعَادُ الْمَرِيضُ وَ قَدْرِ مَا يَجْلِسُ عِنْدَهُ وَ تَمَامِ الْعِيَادَةِ

Chapter 6 – Regarding how many times to visit the patient, and for how long to sit in his presence, and the completion of the consoling

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا عِيَادَةَ فِي وَجَعِ الْعَيْنِ وَ لَا تَكُونُ عِيَادَةٌ فِي أَقَلَّ مِنْ ثَلَاثَةِ أَيَّامٍ فَإِذَا وَجَبَتْ فَيَوْمٌ وَ يَوْمٌ لَا فَإِذَا طَالَتِ الْعِلَّةُ تُرِكَ الْمَرِيضُ وَ عِيَالَهُ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is no visiting regarding the eye sores, and a visitation does not happen to be in less than three days. So when it necessitates, so one day, and one day not (every other day). So when the illness gets prolonged, leave the patient and his family (to look after him)’.[124]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعِيَادَةُ قَدْرَ فُوَاقِ نَاقَةٍ أَوْ حَلْبِ نَاقَةٍ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The visitation is of a measurement of a suckling of a she-camel or milking of a she-camel’.[125]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنِ الْفَضْلِ بْنِ عَامِرٍ أَبِي الْعَبَّاسِ عَنْ مُوسَى بْنِ الْقَاسِمِ قَالَ حَدَّثَنِي أَبُو زَيْدٍ قَالَ أَخْبَرَنِي مَوْلًى لِجَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) قَالَ مَرِضَ بَعْضُ مَوَالِيهِ فَخَرَجْنَا إِلَيْهِ نَعُودُهُ وَ نَحْنُ عِدَّةٌ مِنْ مَوَالِي جَعْفَرٍ فَاسْتَقْبَلَنَا جَعْفَرٌ ( عليه السلام ) فِي بَعْضِ الطَّرِيقِ فَقَالَ لَنَا أَيْنَ تُرِيدُونَ فَقُلْنَا نُرِيدُ فُلَاناً نَعُودُهُ فَقَالَ لَنَا قِفُوا فَوَقَفْنَا فَقَالَ مَعَ أَحَدِكُمْ تُفَّاحَةٌ أَوْ سَفَرْجَلَةٌ أَوْ أُتْرُجَّةٌ أَوْ لُعْقَةٌ مِنْ طِيبٍ أَوْ قِطْعَةٌ مِنْ عُودِ بَخُورٍ فَقُلْنَا مَا مَعَنَا شَيْ‏ءٌ مِنْ هَذَا فَقَالَ أَ مَا تَعْلَمُونَ أَنَّ الْمَرِيضَ يَسْتَرِيحُ إِلَى كُلِّ مَا أُدْخِلَ بِهِ عَلَيْهِ .

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Al Fazl Bin Aamir Abu Al Abbas, from Musa Bin Al Qasim who said,

‘Abu Zayd narrated to me saying, ‘A slave of Ja’far Bin Muhammad^-asws said: ‘One of the ones in his^-asws Wilayah became sick, so we went out to visit him, and we were a number of the ones in the Wilayah of Ja’far^-asws. So we met Ja’far^-asws in one of the streets. He^-asws said to us: ‘Where are you intending (to go to)?’ So we said, ‘We are intending to visit so and so’. So he^-asws said to us: ‘Pause’. So we paused. So he^-asws said: ‘Is there with one of you, an apple, or a quince, or a citron, or a spoonful of perfume, or a piece of incense fragrance?’ So we said, ‘There is nothing from this with us’. So he^-asws said: ‘Are you not knowing that the patient is relieved to see what everyone comes over to him with?’[126]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُوسَى بْنِ قَادِمٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَمَامُ الْعِيَادَةِ لِلْمَرِيضِ أَنْ تَضَعَ يَدَكَ عَلَى ذِرَاعِهِ وَ تُعَجِّلَ الْقِيَامَ مِنْ عِنْدِهِ فَإِنَّ عِيَادَةَ النَّوْكَى أَشَدُّ عَلَى الْمَرِيضِ مِنْ وَجَعِهِ.

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from Musa Bin Qadim, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The completion of the visitation to the sick is that you place your hand upon his forearm and hasten the arising from his presence, for the foolish visitation is difficult upon the patient due to his pain’.[127]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ أَبِي يَحْيَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تَمَامُ الْعِيَادَةِ أَنْ تَضَعَ يَدَكَ عَلَى الْمَرِيضِ إِذَا دَخَلْتَ عَلَيْهِ .

Humeyd Bin Ziyad, from Al Hasan Bin Muhammad, from Sama’at, from someone else, from Aban, from Abu Yahya who said,

‘Abu Abdullah^-asws said: ‘The completion of the visitation is that you place your hand upon the patient when you go over to him’.[128]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) قَالَ إِنَّ مِنْ أَعْظَمِ الْعُوَّادِ أَجْراً عِنْدَ اللَّهِ عَزَّ وَ جَلَّ لَمَنْ إِذَا عَادَ أَخَاهُ خَفَّفَ الْجُلُوسَ إِلَّا أَنْ يَكُونَ الْمَرِيضُ يُحِبُّ ذَلِكَ وَ يُرِيدُهُ وَ يَسْأَلُهُ ذَلِكَ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullah^-asws having said that Amir Al-Momineen^-asws said: ‘The visitation with the greatest Recompense in the Presence of Allah^-azwj Mighty and Majestic is for the one who, when he visits his brother, lightens the seating (stays for less) unless the patient happens to love that (the prolonged sitting) and wants it, and he asks him for that’.

وَ قَالَ ( عليه السلام ) مِنْ تَمَامِ الْعِيَادَةِ أَنْ يَضَعَ الْعَائِدُ إِحْدَى يَدَيْهِ عَلَى الْأُخْرَى أَوْ عَلَى جَبْهَتِهِ .

And he^-asws said: ‘From the completion of the visitation is that the visitor places one of his hand upon the other or upon his forehead’.[129]

باب حَدِّ مَوْتِ الْفَجْأَةِ

Chapter 7 – A limit of the sudden death

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ أَبِي الْحَسَنِ النَّهْدِيِّ رَفَعَ الْحَدِيثَ قَالَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ مَاتَ دُونَ الْأَرْبَعِينَ فَقَدِ اخْتُرِمَ وَ مَنْ مَاتَ دُونَ أَرْبَعَةَ عَشَرَ يَوْماً فَمَوْتُهُ مَوْتُ فَجْأَةٍ .

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Abu Al Hassan Al Nahdy, raising the Hadeeth, said,

‘Abu Ja’far^-asws was saying: ‘The one who dies below (the age of) forty, so (his life is) cut (short); and the one who dies in less than fourteen days (of illness), so his death is sudden’.[130]

عَنْهُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ بُهْلُولِ بْنِ مُسْلِمٍ عَنْ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ مَاتَ فِي أَقَلَّ مِنْ أَرْبَعَةَ عَشَرَ يَوْماً كَانَ مَوْتُهُ مَوْتَ فَجْأَةٍ .

From him, from Yaqoub Bin Yazeed, from Yahya Bin Al Mubarak, from Buhloul Bin Muslim, from Hafs,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who dies in less that fourteen days (of illness), his death would have been a sudden death’.[131]

باب ثَوَابِ عِيَادَةِ الْمَرِيضِ

Chapter 8 – Rewards for visiting the sick

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُيَسِّرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مَنْ عَادَ امْرَأً مُسْلِماً فِي مَرَضِهِ صَلَّى عَلَيْهِ يَوْمَئِذٍ سَبْعُونَ أَلْفَ مَلَكٍ إِنْ كَانَ صَبَاحاً حَتَّى يُمْسُوا وَ إِنْ كَانَ مَسَاءً حَتَّى يُصْبِحُوا مَعَ أَنَّ لَهُ خَرِيفاً فِي الْجَنَّةِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Ali Bin Uqba, from Muyassar who said,

‘I heard Abu Ja’far^-asws saying: ‘The one who visits a Muslim person during his illness, on that day seventy thousand Angels would send Blessings upon him. If it was in the morning, until the evening, and if it was in the evening, until the morning, along with that for him would be a corner in the Paradise’.[132]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَادَ مَرِيضاً شَيَّعَهُ سَبْعُونَ أَلْفَ مَلَكٍ يَسْتَغْفِرُونَ لَهُ حَتَّى يَرْجِعَ إِلَى مَنْزِلِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazal, from Abdullah Bin Bukeyr, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who visits a patient, Seventy thousand Angels would accompany him seeking Forgiveness for him until he returns to his house’.[133]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَيُّمَا مُؤْمِنٍ عَادَ مُؤْمِناً خَاضَ فِي الرَّحْمَةِ خَوْضاً فَإِذَا جَلَسَ غَمَرَتْهُ الرَّحْمَةُ فَإِذَا انْصَرَفَ وَكَّلَ اللَّهُ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يَسْتَغْفِرُونَ لَهُ وَ يَسْتَرْحِمُونَ عَلَيْهِ وَ يَقُولُونَ طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ إِلَى تِلْكَ السَّاعَةِ مِنْ غَدٍ وَ كَانَ لَهُ يَا أَبَا حَمْزَةَ خَرِيفٌ فِي الْجَنَّةِ قُلْتُ وَ مَا الْخَرِيفُ جُعِلْتُ فِدَاكَ قَالَ زَاوِيَةٌ فِي الْجَنَّةِ يَسِيرُ الرَّاكِبُ فِيهَا أَرْبَعِينَ عَاماً .

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Whichever believer visits a Believer, he would plunge into the Mercy with a plunging. So when he sits, the Mercy would overwhelm him. So when he leaves, Allah^-azwj would Allocate seventy thousand Angels to be with him, seeking Forgiveness for him and seeking Mercy for him, and they would be saying: ‘You have done good, and the Paradise is Made good for you’, upto to that very hour the next day, and there would be for him, O Abu Hamza, a Khareyf in the Paradise’. I said, ‘And what is a Khareyf, may I be sacrificed for you^-asws?’ He^-asws said: ‘A corner in the Paradise which a rider could ride in it for forty years’.[134]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ رَجُلٍ مِنْ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا مُؤْمِنٍ عَادَ مُؤْمِناً فِي اللَّهِ عَزَّ وَ جَلَّ فِي مَرَضِهِ وَكَّلَ اللَّهُ بِهِ مَلَكاً مِنَ الْعُوَّادِ يَعُودُهُ فِي قَبْرِهِ وَ يَسْتَغْفِرُ لَهُ إِلَى يَوْمِ الْقِيَامَةِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Dawood Al Raqqy, from a man from his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whichever Believer visits a Belliever for the Sake of Allah^-azwj Mighty and Majestic during his illness, Allah^-azwj would Allocate an Angel to be with him from the visitors, visiting him in his grave, and seeking Forgiveness for him up to the Day of Judgement’.[135]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَادَ مَرِيضاً مِنَ الْمُسْلِمِينَ وَكَّلَ اللَّهُ بِهِ أَبَداً سَبْعِينَ أَلْفاً مِنَ الْمَلَائِكَةِ يَغْشَوْنَ رَحْلَهُ وَ يُسَبِّحُونَ فِيهِ وَ يُقَدِّسُونَ وَ يُهَلِّلُونَ وَ يُكَبِّرُونَ إِلَى يَوْمِ الْقِيَامَةِ نِصْفُ صَلَاتِهِمْ لِعَائِدِ الْمَرِيضِ .

A number of our companions, from Ahmad Bin Abu Abdullah, from Abdul Rahman Bin Abu Najran, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who visits a sick one from the Muslims, Allah^-azwj would Allocate with him, forever, seventy thousand from the Angels enveloping his ride, and they would be seeking Forgiveness for him in it, and Extolling and Sanctifying and Exclaiming the Greatness of Allah^-azwj up to the Day of Judgement, half of their Salaats being for the visitor of the sick one’.[136]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ أَيُّمَا مُؤْمِنٍ عَادَ مُؤْمِناً مَرِيضاً فِي مَرَضِهِ حِينَ يُصْبِحُ شَيَّعَهُ سَبْعُونَ أَلْفَ مَلَكٍ فَإِذَا قَعَدَ غَمَرَتْهُ الرَّحْمَةُ وَ اسْتَغْفَرُوا اللَّهَ عَزَّ وَ جَلَّ لَهُ حَتَّى يُمْسِيَ وَ إِنْ عَادَهُ مَسَاءً كَانَ لَهُ مِثْلُ ذَلِكَ حَتَّى يُصْبِحَ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Wahab Bin Abd Rabbih who said,

‘I heard Abu Abdullah^-asws saying: ‘Whichever Believer visits a sick Believer in the morning during his illness. Seventy thousand Angels would escort him. So when he sits, the Mercy would overwhelm him, and they would seek Forgiveness of Allah^-azwj Mighty and Majestic for him until evening; and if he visits him in the evening, there would be for him the like of that until the morning’.[137]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَادَ مَرِيضاً وَكَّلَ اللَّهُ عَزَّ وَ جَلَّ بِهِ مَلَكاً يَعُودُهُ فِي قَبْرِهِ .

Abu Ali Al Ashary, from Al Hassan Bin Ali, from Abdullah Bin Al Mugheira, from Ubeys Bin Hisham, from Ibrahim Bin Mihzam, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who visits a sick one, Allah^-azwj Mighty and Majestic would Allocate an Angel with him, visiting him in his grave’.[138]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَيُّمَا مُؤْمِنٍ عَادَ مُؤْمِناً حِينَ يُصْبِحُ شَيَّعَهُ سَبْعُونَ أَلْفَ مَلَكٍ فَإِذَا قَعَدَ غَمَرَتْهُ الرَّحْمَةُ وَ اسْتَغْفَرُوا لَهُ حَتَّى يُمْسِيَ وَ إِنْ عَادَهُ مَسَاءً كَانَ لَهُ مِثْلُ ذَلِكَ حَتَّى يُصْبِحَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whichever Believer visits a (sick) Believer in the morning, seventy thousand Angels would escort him. So when he sits, the Mercy would overwhelm him, and they would seek Forgiveness for him until evening; and if he visits him in the evening, there would be for him the like of that until the morning’.[139]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ فِيمَا نَاجَى بِهِ مُوسَى رَبَّهُ أَنْ قَالَ يَا رَبِّ مَا بَلَغَ مِنْ عِيَادَةِ الْمَرِيضِ مِنَ الْأَجْرِ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ أُوَكِّلُ بِهِ مَلَكاً يَعُودُهُ فِي قَبْرِهِ إِلَى مَحْشَرِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It was in what Musa^-as whispered with to his^-as Lord^-azwj, that he^-as said: ‘O Lord^-azwj! What Recompense would reach the one who visits the sick one?’ So Allah^-azwj Mighty and Majestic Said: “I^-azwj would Allocated an Angel with him, visiting him in his grave up to his Resurrection’.[140]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( عليه السلام ) مَنْ عَادَ مَرِيضاً نَادَاهُ مُنَادٍ مِنَ السَّمَاءِ بِاسْمِهِ يَا فُلَانُ طِبْتَ وَ طَابَ لَكَ مَمْشَاكَ بِثَوَابٍ مِنَ الْجَنَّةِ .

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadqa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who visits a patient, a Caller would Call out from the sky with his name: ‘O so and so! You have done good, and your walking (to the patient) has been made to be good for you by the Rewards from the Paradise’.[141]

باب تَلْقِينِ الْمَيِّتِ

Chapter 9 – Indoctrination (Talqeen) of the deceased

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا حَضَرْتَ الْمَيِّتَ قَبْلَ أَنْ يَمُوتَ فَلَقِّنْهُ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When you attend to be with the deceased before he dies, so indoctrinate him with the testimony that there is no god except for Allah^-azwj Alone and there is no associate for Him^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww’.[142]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) وَ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّكُمْ تُلَقِّنُونَ مَوْتَاكُمْ عِنْدَ الْمَوْتِ لَا إِلَهَ إِلَّا اللَّهُ وَ نَحْنُ نُلَقِّنُ مَوْتَانَا مُحَمَّدٌ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) .

From him, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws, and Hafs Bin Al-Bakhtary from Abu Abdullah^-asws having said: ‘You should be indoctrinating your dying ones during the death, ‘There is no god except for Allah^-azwj’, and we^-asws are indoctrinating our^-asws dying ones, ‘Muhammad^-saww is Rasool-Allah^-saww’’.[143]

عَلِيٌّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا أَدْرَكْتَ الرَّجُلَ عِنْدَ النَّزْعِ فَلَقِّنْهُ كَلِمَاتِ الْفَرَجِ لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ لَا إِلَهَ إِلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ سُبْحَانَ اللَّهِ رَبِّ السَّمَاوَاتِ السَّبْعِ وَ رَبِّ الْأَرَضِينَ السَّبْعِ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ مَا تَحْتَهُنَّ وَ رَبِّ الْعَرْشِ الْعَظِيمِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

Ali, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When you see the man during the agony (of death), so indoctrinate him the words of relief, ‘There is no god except for Allah^-azwj, the Forbearing. There is no god except for Allah^-azwj, the Lofty, the Magnificent. Glorious is Allah^-azwj Lord^-azwj of the seven skies and Lord^-azwj of the seven firmaments, and whatever is within them and whatever is between them and whatever is beneath them; and Lord^-azwj of the Magnificent Throne, and the Praise is for Allah^-azwj, Lord^-azwj of the worlds’.

قَالَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَوْ أَدْرَكْتُ عِكْرِمَةَ عِنْدَ الْمَوْتِ لَنَفَعْتُهُ فَقِيلَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) بِمَا ذَا كَانَ يَنْفَعُهُ قَالَ يُلَقِّنُهُ مَا أَنْتُمْ عَلَيْهِ .

He (the narrator) said, ‘So Abu Ja’far^-asws said: ‘Had you seen Ikrama during the death, you would have benefitted him’. It was said to Abu Abdullah^-asws, ‘With what would he have benefitted him?’ He^-asws said: ‘He could have been indoctrinated with what you are upon (Al-Wilayah)’.[144]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْكُوفِيِّ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ 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

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Dawood Bin Suleyman Al Kufy, from Abu Bakr Al Hazramy who said,

‘A man from my family became sick, so I went over to him as a visitor. I said to him, ‘O son of my brother! There is an advice with me for you, will you accept it?’. So he said, Yes’. So I said, ‘Say, ‘I testify that there is no god except for Allah^-azwj Alone, there being no associates for Him^-azwj’’. So he testified with that. I said, ‘This, you will not benefit by it unless it happens from you upon conviction’. So he mentioned that he was upon conviction of it.

فَقُلْتُ قُلْ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ فَشَهِدَ بِذَلِكَ فَقُلْتُ إِنَّ هَذَا لَا تَنْتَفِعُ بِهِ حَتَّى يَكُونَ مِنْكَ عَلَى يَقِينٍ فَذَكَرَ أَنَّهُ مِنْهُ عَلَى يَقِينٍ

So I said, ‘Say, ‘I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww’. So he testified with that. So I said, ‘This, you will not benefit by it unless it happens from you upon conviction’. So he mentioned that he was upon conviction of it.

فَقُلْتُ قُلْ أَشْهَدُ أَنَّ عَلِيّاً وَصِيُّهُ وَ هُوَ الْخَلِيفَةُ مِنْ بَعْدِهِ وَ الْإِمَامُ الْمُفْتَرَضُ الطَّاعَةِ مِنْ بَعْدِهِ فَشَهِدَ بِذَلِكَ فَقُلْتُ لَهُ إِنَّكَ لَنْ تَنْتَفِعَ بِذَلِكَ حَتَّى يَكُونَ مِنْكَ عَلَى يَقِينٍ فَذَكَرَ أَنَّهُ مِنْهُ عَلَى يَقِينٍ ثُمَّ سَمَّيْتُ الْأَئِمَّةَ رَجُلًا رَجُلًا فَأَقَرَّ بِذَلِكَ وَ ذَكَرَ أَنَّهُ عَلَى يَقِينٍ

So I said, ‘Say, ‘I testify that Ali^-asws is his^-saww successor and he^-asws is the Caliph from after him^-saww, and the Imam^-asws of Obligatory obedience from after him^-saww’. So he testified with that. So I said to him, ‘You will never benefit with that until it happens from you upon conviction’. So he mentioned that he was upon conviction of it. Then I named the Imams^-asws, man by man, and he acknowledged with that and mentioned that he was upon conviction.

فَلَمْ يَلْبَثِ الرَّجُلُ أَنْ تُوُفِّيَ فَجَزِعَ أَهْلُهُ عَلَيْهِ جَزَعاً شَدِيداً قَالَ فَغِبْتُ عَنْهُمْ ثُمَّ أَتَيْتُهُمْ بَعْدَ ذَلِكَ فَرَأَيْتُ عَرَاءً حَسَناً فَقُلْتُ كَيْفَ تَجِدُونَكُمْ كَيْفَ عَزَاؤُكِ أَيَّتُهَا الْمَرْأَةُ فَقَالَتْ وَ اللَّهِ لَقَدْ أُصِبْنَا بِمُصِيبَةٍ عَظِيمَةٍ بِوَفَاةِ فُلَانٍ رَحِمَهُ اللَّهُ وَ كَانَ مِمَّا سَخَا بِنَفْسِي لِرُؤْيَا رَأَيْتُهَا اللَّيْلَةَ فَقُلْتُ وَ مَا تِلْكَ الرُّؤْيَا قَالَتْ رَأَيْتُ فُلَاناً تَعْنِي الْمَيِّتَ حَيّاً سَلِيماً فَقُلْتُ فُلَانٌ قَالَ نَعَمْ فَقُلْتُ لَهُ أَ مَا كُنْتَ مِتَّ فَقَالَ بَلَى وَ لَكِنْ نَجَوْتُ بِكَلِمَاتٍ لَقَّنِّيهَا أَبُو بَكْرٍ وَ لَوْ لَا ذَلِكَ لَكِدْتُ أَهْلِكُ .

It was not long before the man died and his family panicked upon him with an intense panic. So I was absent from them, then went over to them after that, and saw them in good condition. So I said, ‘How come I am finding you all (like this). How was your grieving, O woman?’ So she said, ‘By Allah^-azwj! We have been hit by great difficulty by the death of so and so, may Allah^-azwj have Mercy on him, and he was generous with myself due to a dream I dreamt last night’. So I said, ‘And what is that dream?’ She said, ‘I saw so and so, meaning the deceased, as alive, safe. So I said, ‘(Are you) So and so?’ He said, ‘Yes’. So I said to him, ‘Had you not died?’ So he said, ‘Yes, but I was salvaged by the words which Abu Bak (the narrator) indoctrinated with, and had it not been for that, I was almost destroyed’.[145]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُنَّا عِنْدَهُ وَ عِنْدَهُ حُمْرَانُ إِذْ دَخَلَ عَلَيْهِ مَوْلًى لَهُ فَقَالَ جُعِلْتُ فِدَاكَ هَذَا عِكْرِمَةُ فِي الْمَوْتِ وَ كَانَ يَرَى رَأْيَ الْخَوَارِجِ وَ كَانَ مُنْقَطِعاً إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ لَنَا أَبُو جَعْفَرٍ ( عليه السلام ) أَنْظِرُونِي حَتَّى أَرْجِعَ إِلَيْكُمْ فَقُلْنَا نَعَمْ

From him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws, said, ‘We were in his^-asws presence, and in his^-asws presence was Humran, when a slave of his^-asws came over, and he said, ‘May I be sacrificed for you^-asws! This Ikrama is in (pangs of) death, and he views with the views of the Kharijites, and he was (also) devoted to Abu Ja’far^-asws’. So Abu Ja’far^-asws said to us: ‘Wait for me^-asws until I^-asws return to you’. So we said, ‘Yes’.

فَمَا لَبِثَ أَنْ رَجَعَ فَقَالَ أَمَا إِنِّي لَوْ أَدْرَكْتُ عِكْرِمَةَ قَبْلَ أَنْ تَقَعَ النَّفْسُ مَوْقِعَهَا لَعَلَّمْتُهُ كَلِمَاتٍ يَنْتَفِعُ بِهَا وَ لَكِنِّي أَدْرَكْتُهُ وَ قَدْ وَقَعَتِ النَّفْسُ مَوْقِعَهَا قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا ذَاكَ الْكَلَامُ قَالَ هُوَ وَ اللَّهِ مَا أَنْتُمْ عَلَيْهِ فَلَقِّنُوا مَوْتَاكُمْ عِنْدَ الْمَوْتِ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْوَلَايَةَ .

So it was not long before he^-asws returned, and he^-asws said: ‘But, had I^-asws seen Ikrama before the soul had reached its place, I^-asws would have taught him certain words he would have benefitted by. But I^-asws saw him, and the soul had already reached its place’. I said, ‘And what is that speech?’ He^-asws said: ‘It is, by Allah^-azwj, what you all are upon, therefore indoctrinate your dying ones during the death, the testimony that there is no god except for Allah^-azwj, and the Wilayah’.[146]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ أَحَدٍ يَحْضُرُهُ الْمَوْتُ إِلَّا وَكَّلَ بِهِ إِبْلِيسُ مِنْ شَيْطَانِهِ أَنْ يَأْمُرَهُ بِالْكُفْرِ وَ يُشَكِّكَهُ فِي دِينِهِ حَتَّى تَخْرُجَ نَفْسُهُ فَمَنْ كَانَ مُؤْمِناً لَمْ يَقْدِرْ عَلَيْهِ فَإِذَا حَضَرْتُمْ مَوْتَاكُمْ فَلَقِّنُوهُمْ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُهُ ( صلى الله عليه وآله ) حَتَّى يَمُوتَ

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,

(It has been narrated) from Abu Abdullah^-asws having said, ‘There is no one to whom death presents itself except that Iblees^-as allocates one of his^-la devils instructing him with the infidelity, and making him doubt in his Religion until his soul exits. So the one who was a Believer, he^-la would not be able over him. Thus, whenever death presents to your dying ones, indoctrinate them with the testimony, ‘There is no god except for Allah^-azwj, and that Muhammad^-saww is His^-azwj Rasool^-saww’, until he dies’.

وَ فِي رِوَايَةٍ أُخْرَى قَالَ فَلَقِّنْهُ كَلِمَاتِ الْفَرَجِ وَ الشَّهَادَتَيْنِ وَ تُسَمِّي لَهُ الْإِقْرَارَ بِالْأَئِمَّةِ ( عليهم السلام ) وَاحِداً بَعْدَ وَاحِدٍ حَتَّى يَنْقَطِعَ عَنْهُ الْكَلَامُ .

And in another report, ‘He^-asws said: ‘Indoctrinate him with the words of relief, and the two testimonies, and specify for him the acknowledgement in the Imams^-asws, one after one, until the speech is cut off from him’.[147]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا حَضَرَ أَحَداً مِنْ أَهْلِ بَيْتِهِ الْمَوْتُ قَالَ لَهُ قُلْ لَا إِلَهَ إِلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ سُبْحَانَ اللَّهِ رَبِّ السَّمَاوَاتِ السَّبْعِ وَ رَبِّ الْأَرَضِينَ السَّبْعِ وَ مَا بَيْنَهُمَا وَ رَبِّ الْعَرْشِ الْعَظِيمِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ فَإِذَا قَالَهَا الْمَرِيضُ قَالَ اذْهَبْ فَلَيْسَ عَلَيْكَ بَأْسٌ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘When the death presents itself for anyone from his family, so he should say to him, ‘Say, ‘There is no god except for Allah^-azwj, the Lofty, the Magnificent. Glorious is Allah^-azwj, Lord^-azwj of the seven skies and Lord^-azwj of the seven firmaments and whatever is between them, and Lord^-azwj of the Magnificent Throne; and the Praise is for Allah^-azwj, Lord^-azwj of the worlds’. So when the patient says it, he^-asws said: ‘So go, for there is no problem upon him’.[148]

سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ اللَّهِ لَوْ أَنَّ عَابِدَ وَثَنٍ وَصَفَ مَا تَصِفُونَ عِنْدَ خُرُوجِ نَفْسِهِ مَا طَعِمَتِ النَّارُ مِنْ جَسَدِهِ شَيْئاً أَبَداً .

Sohl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Abdullah Bin Al Qasim, from Abu Bakr Al Hazramy who said,

‘Abu Abdullah^-asws said: ‘By Allah^-azwj! Even if an idol worshipper were to describe what you are describe during the exit of his soul, the Fire would not consume anything from his body, ever!’.[149]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) دَخَلَ عَلَى رَجُلٍ مِنْ بَنِي هَاشِمٍ وَ هُوَ يَقْضِي فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قُلْ لَا إِلَهَ إِلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ سُبْحَانَ اللَّهِ رَبِّ السَّمَاوَاتِ السَّبْعِ وَ رَبِّ الْأَرَضِينَ السَّبْعِ وَ مَا بَيْنَهُنَّ وَ رَبِّ الْعَرْشِ الْعَظِيمِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ فَقَالَهَا فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْحَمْدُ لِلَّهِ الَّذِي اسْتَنْقَذَهُ مِنَ النَّارِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws that Rasool-Allah^-saww went over to a man from the Clan of Hashim^-as and he was expiring. So Rasool-Allah^-saww said to him: ‘Say, ‘There is not god except for Allah^-azwj, the Lofty, the Magnificent. There is no god except for Allah^-azwj, the Forbearing, the Benevolent. Glory be to the Lord^-azwj of the seven skies and the seven firmaments, and whatever is between them, and Lord^-azwj of the Magnificent Throne. And the Praise is for Allah^-azwj, Lord^-azwj of the worlds’. So he said it, and Rasool-Allah^-saww said: ‘The Praise is for Allah^-azwj Who Rescued him from the Fire’’.[150]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ أَبِي سَلَمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَضَرَ رَجُلًا الْمَوْتُ فَقِيلَ يَا رَسُولَ اللَّهِ إِنَّ فُلَاناً قَدْ حَضَرَهُ الْمَوْتُ فَنَهَضَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ مَعَهُ أُنَاسٌ مِنْ أَصْحَابِهِ حَتَّى أَتَاهُ وَ هُوَ مُغْمًى عَلَيْهِ قَالَ فَقَالَ يَا مَلَكَ الْمَوْتِ كُفَّ عَنِ الرَّجُلِ حَتَّى أَسْأَلَهُ فَأَفَاقَ الرَّجُلُ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Salim Bin Abu Salama,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The death presented itself to a man, so it was said, ‘O Rasool-Allah^-saww! The death has presented itself to so and so’. So Rasool-Allah^-saww stood up, and with him^-saww were some people from his^-saww companions, and went until he^-saww came over to him, and there was unconsciousness upon him. So he^-saww said: ‘O Angel of death, restrain from the man until I^-saww question him’. So the man woke up.

فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) مَا رَأَيْتَ قَالَ رَأَيْتُ بَيَاضاً كَثِيراً وَ سَوَاداً كَثِيراً قَالَ فَأَيُّهُمَا كَانَ أَقْرَبَ إِلَيْكَ فَقَالَ السَّوَادُ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) قُلِ اللَّهُمَّ اغْفِرْ لِيَ الْكَثِيرَ مِنْ مَعَاصِيكَ وَ اقْبَلْ مِنِّي الْيَسِيرَ مِنْ طَاعَتِكَ فَقَالَهُ

So the Prophet^-saww said: ‘What did you see?’ He said, ‘I saw a lot of whiteness and a lot of darkness’. He^-saww said: ‘So which of the two was nearer to you?’ So he said, ‘The darkness’. So the Prophet^-saww said: ‘Say, ‘O Allah^-azwj! Forgive me the abudance of my disobedience to You^-azwj, and Accept from the little from my obedience to You^-azwj’. So he said it’.

ثُمَّ أُغْمِيَ عَلَيْهِ فَقَالَ يَا مَلَكَ الْمَوْتِ خَفِّفْ عَنْهُ حَتَّى أَسْأَلَهُ فَأَفَاقَ الرَّجُلُ فَقَالَ مَا رَأَيْتَ قَالَ رَأَيْتُ بَيَاضاً كَثِيراً وَ سَوَاداً كَثِيراً قَالَ فَأَيُّهُمَا كَانَ أَقْرَبَ إِلَيْكَ فَقَالَ الْبَيَاضُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) غَفَرَ اللَّهُ لِصَاحِبِكُمْ

Then unconsciousness came upon him, so he^-saww said: ‘O Angel of death! Lighten from him until I question him’. So the man awoke, and he^-saww said: ‘What did you see?’ I saw a lot of whiteness and a lot of darkness’. He^-saww said: ‘So which of the two was nearer to you?’ So he said, The whiteness’. So Rasool-Allah^-saww said: ‘Allah^-azwj has Forgiven your companion’.

قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا حَضَرْتُمْ مَيِّتاً فَقُولُوا لَهُ هَذَا الْكَلَامَ لِيَقُولَهُ .

He (the narrator) said, ‘So Abu Abdullah^-asws said: ‘Whenever you are present with a dying one, so you should be saying to him these words, for him to be saying it’.[151]

باب إِذَا عَسُرَ عَلَى الْمَيِّتِ الْمَوْتُ وَ اشْتَدَّ عَلَيْهِ النَّزْعُ

Chapter 10 – When the death is difficult upon the dying one and the pangs are intense upon him

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ ذَرِيحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ كَانَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ كَانَ مُسْتَقِيماً فَنَزَعَ ثَلَاثَةَ أَيَّامٍ فَغَسَّلَهُ أَهْلُهُ ثُمَّ حُمِلَ إِلَى مُصَلَّاهُ فَمَاتَ فِيهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, from Zareeh who said,

‘I heard Abu Abdullah^-asws saying: ‘Ali^-asws Bin Al-Husayn^-asws said: ‘Abu Saeed Al-Khudry was from the companions of Rasool-Allah^-saww, and he was straightforward, but he was in agony for three days. So his family washed him, then carried him over to his prayer-mat, and he died in it’ (in the Hadith below, it is said to take a dying one to the place of his worship).[152]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا عَسُرَ عَلَى الْمَيِّتِ مَوْتُهُ وَ نَزْعُهُ قُرِّبَ إِلَى مُصَلَّاهُ الَّذِي كَانَ يُصَلِّي فِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the death is difficult upon the dying one and is snatching him, so take him closer to his prayer-mat which he was praying Salaat in’.[153]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ إِذَا اشْتَدَّتْ عَلَيْهِ النَّزْعُ فَضَعْهُ فِي مُصَلَّاهُ الَّذِي كَانَ يُصَلِّي فِيهِ أَوْ عَلَيْهِ .

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from Zurara who said,

‘When the snatching (of the soul) is difficult upon him, place him in his prayer-mat which he was praying Salaat in, or on it’.[154]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ لَيْثٍ الْمُرَادِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِنَّ أَبَا سَعِيدٍ الْخُدْرِيَّ قَدْ رَزَقَهُ اللَّهُ هَذَا الرَّأْيَ وَ إِنَّهُ قَدِ اشْتَدَّ نَزْعُهُ فَقَالَ احْمِلُونِي إِلَى مُصَلَّايَ فَحَمَلُوهُ فَلَمْ يَلْبَثْ أَنْ هَلَكَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aban, from Lays Al Murady,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Abu Saeed Al-Khudry, Allah^-azwj had Graced him this view, and his snatching (of his soul) was difficult upon him. So he said, ‘Carry me to my prayer-mat’. So they carried him, and it was not long that he died’.[155]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُوسَى بْنِ الْحَسَنِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ رَأَيْتُ أَبَا الْحَسَنِ يَقُولُ لِابْنِهِ الْقَاسِمِ قُمْ يَا بُنَيَّ فَاقْرَأْ عِنْدَ رَأْسِ أَخِيكَ وَ الصَّافَّاتِ صَفّاً حَتَّى تَسْتَتِمَّهَا فَقَرَأَ فَلَمَّا بَلَغَ أَ هُمْ أَشَدُّ خَلْقاً أَمْ مَنْ خَلَقْنا قَضَى الْفَتَى

Muhammad Bin Yahya, from Musa Bin Al Hassan, from Suleyman Al Ja’fary who said,

‘I saw Abu Al-Hassan^-asws saying to his^-asws son Al-Qasim: ‘Arise O my^-asws son, and recite by the head of your (dying) brother [37:1] I swear by those who draw themselves out in ranks (i.e., Chapter 37) until you complete it’. So he recited, and when he reached [37:11] Then ask them whether they were more difficult (for Us) to Create or those (others) whom We have Created, the youth expired.

فَلَمَّا سُجِّيَ وَ خَرَجُوا أَقْبَلَ عَلَيْهِ يَعْقُوبُ بْنُ جَعْفَرٍ فَقَالَ لَهُ كُنَّا نَعْهَدُ الْمَيِّتَ إِذَا نُزِلَ بِهِ يُقْرَأُ عِنْدَهُ يس. وَ الْقُرْآنِ الْحَكِيمِ وَ صِرْتَ تَأْمُرُنَا بِالصَّافَّاتِ فَقَالَ يَا بُنَيَّ لَمْ يَقْرَأْ عَبْدٌ مَكْرُوبٌ مِنْ مَوْتٍ قَطُّ إِلَّا عَجَّلَ اللَّهُ رَاحَتَهُ .

So when he was shrouded and they went out, Yaqoub Bin Ja’far turned towards him^-asws and said to him^-asws, ‘We used to entrust the deceased, when we are with him, reciting in his presence [36:1] Ya Seen [36:2] I swear by the Wise Quran (i.e. Chapter 36) and you^-asws have come ordering us with Al-Saffaat (Chapter 37)?’ So he^-asws said: ‘O my^-asws son! It would not be recited for one who is suffering from death at all, except that Allah^-azwj would Hasten his departure’.[156]

باب تَوْجِيهِ الْمَيِّتِ إِلَى الْقِبْلَةِ

Chapter 11 – Diverting the deceased to face the Qiblah

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ الشَّعِيرِيِّ وَ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي تَوْجِيهِ الْمَيِّتِ تَسْتَقْبِلُ بِوَجْهِهِ الْقِبْلَةَ وَ تَجْعَلُ قَدَمَيْهِ مِمَّا يَلِي الْقِبْلَةَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Al Shaeery and someone else,

(It has been narrated) from Abu Abdullah^-asws having said regarding making the deceased to face by his face towads the Qiblah: ‘You should make his feet from what follows the Qiblah’.[157]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَيِّتِ فَقَالَ اسْتَقْبِلْ بِبَاطِنِ قَدَمَيْهِ الْقِبْلَةَ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Muhammad Bin Abu Hamza, from Muawiya Bin Ammar who said,

‘I asked Abu Abdullah^-asws about the deceased, so he^-asws said: ‘Get him to face the Qiblah with the underside of his feet’.[158]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا مَاتَ لِأَحَدِكُمْ مَيِّتٌ فَسَجُّوهُ تُجَاهَ الْقِبْلَةِ وَ كَذَلِكَ إِذَا غُسِّلَ يُحْفَرُ لَهُ مَوْضِعُ الْمُغْتَسَلِ تُجَاهَ الْقِبْلَةِ فَيَكُونُ مُسْتَقْبِلًا بِبَاطِنِ قَدَمَيْهِ وَ وَجْهِهِ إِلَى الْقِبْلَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘I heard Abu Abdullah^-asws saying: ‘When one of your dying one dies, so shroud him to face towards the Qiblah; and similarly, when you wash him, dig up for him a place for the washing to face towards the Qiblah, so that he would happen to face it with the undersides of his feet and his face, towards the Qiblah’.[159]

باب أَنَّ الْمُؤْمِنَ لَا يَكْرَهُ عَلَى قَبْضِ رُوحِهِ

Chapter 12 – The Believer does not dislike the capture of his soul

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَبِي مُحَمَّدٍ الْأَنْصَارِيِّ قَالَ وَ كَانَ خَيِّراً قَالَ حَدَّثَنِي أَبُو الْيَقْظَانِ عَمَّارٌ الْأَسَدِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَوْ أَنَّ مُؤْمِناً أَقْسَمَ عَلَى رَبِّهِ أَنْ لَا يُمِيتَهُ مَا أَمَاتَهُ أَبَداً وَ لَكِنْ إِذَا كَانَ ذَلِكَ أَوْ إِذَا حَضَرَ أَجَلُهُ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ رِيحَيْنِ رِيحاً يُقَالُ لَهَا الْمُنْسِيَةُ وَ رِيحاً يُقَالُ لَهَا الْمُسَخِّيَةُ فَأَمَّا الْمُنْسِيَةُ فَإِنَّهَا تُنْسِيهِ أَهْلَهُ وَ مَالَهُ وَ أَمَّا الْمُسَخِّيَةُ فَإِنَّهَا تُسَخِّي نَفْسَهُ عَنِ الدُّنْيَا حَتَّى يَخْتَارَ مَا عِنْدَ اللَّهِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Abu Muhammad Al Ansary who said, and he was good, saying,

‘Abu Al-Yaqzaan Ammar Al-Asady narrated to me, from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘If a Believer were to swear upon his Lord^-azwj that He^-azwj should not Cause him to die, He^-azwj would not Cause him to die, ever. But, when it was that, or when his term approaches (its end), Allah^-azwj Mighty and Majestic Sends two aromas to him, an aroma called Al-Munsiyya and an aroma called Musakhhiya. So, as for the Munsiyya, so it would cause him to forget his family and his wealth; and as for Al-Musakhhiya, so it would cause him to be generous upon (giving up) the world until he chooses what is in the Presence of Allah^-azwj’.[160]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ هَلْ يَكْرَهُ 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 ( صلى الله عليه وآله ) لَأَنَا أَبَرُّ بِكَ وَ أَشْفَقُ عَلَيْكَ مِنْ وَالِدٍ رَحِيمٍ لَوْ حَضَرَكَ افْتَحْ عَيْنَكَ فَانْظُرْ

A number of companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from his father, from Sadeyr Al Sayrafi who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws, O son^-asws of Rasool-Allah^-saww! Does the Believer dislike it, upon the capture of his soul?’ He^-asws said: ‘No. By Allah^-azwj, when the Angel of death comes over to him in order to capture his soul, he panics during that. So the Angel of death is saying to him: ‘O friend of Allah^-azwj, do not panic! By the One^-azwj Who Send Muhammad^-saww, I will be more good to you and more kind upon you than a merciful parent, if he was present with you. Open your eyes and look!’

قَالَ وَ يُمَثَّلُ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَمِيرُ الْمُؤْمِنِينَ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ الْأَئِمَّةُ مِنْ ذُرِّيَّتِهِمْ ( عليهم السلام ) فَيُقَالُ لَهُ هَذَا رَسُولُ اللَّهِ وَ أَمِيرُ الْمُؤْمِنِينَ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ الْأَئِمَّةُ ( عليهم السلام ) رُفَقَاؤُكَ

He^-asws, and he would make resemblaces for him of Rasool-Allah^-saww, and Amir Al-Momineen^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the Imams^-asws from their^-asws offspring, and he would say to him: ‘This is Rasool-Allah^-saww, and Amir Al-Momineen^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the Imams^-asws, your friends’.

قَالَ فَيَفْتَحُ عَيْنَهُ فَيَنْظُرُ فَيُنَادِي رُوحَهُ مُنَادٍ مِنْ قِبَلِ رَبِّ الْعِزَّةِ فَيَقُولُ يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ إِلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ ارْجِعِي إِلى رَبِّكِ راضِيَةً بِالْوَلَايَةِ مَرْضِيَّةً بِالثَّوَابِ فَادْخُلِي فِي عِبادِي يَعْنِي مُحَمَّداً وَ أَهْلَ بَيْتِهِ وَ ادْخُلِي جَنَّتِي فَمَا شَيْ‏ءٌ أَحَبَّ إِلَيْهِ مِنِ اسْتِلَالِ رُوحِهِ وَ اللُّحُوقِ بِالْمُنَادِي .

He^-asws said: ‘So he would open his eyes and looks, and a Caller Calls our to his soul, from the Lord^-azwj of Might saying: ‘[89:27] O soul that art at rest! Upon Muhammad^-saww and the People^-asws of his^-saww Household [89:28] Return to your Lord, well-pleased with the Wilayah, well-pleasing with the Rewards [89:29] So enter among My servants, Meaning Muhammad^-saww and the People^-asws of his^-saww Household [89:30] And enter into My garden’. So there would be nothing more beloved to him than the extraction of his sould, and be attached with the Caller’.[161]

باب مَا يُعَايِنُ الْمُؤْمِنُ وَ الْكَافِرُ

Chapter 13 – What the Believer and the Infidel see

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) 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 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 فَإِذَا بَلَغَتْ نَفْسُهُ هَذِهِ أَيَّ شَيْ‏ءٍ يَرَى فَقُلْتُ لَهُ بِضْعَ عَشْرَةَ مَرَّةً أَيَّ شَيْ‏ءٍ فَقَالَ فِي كُلِّهَا يَرَى وَ لَا يَزِيدُ عَلَيْهَا

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Ali Bin Uqba, from his father who said,

‘Abu Abdullah^-asws said to me: ‘O Uqba! Allah^-azwj will not Accept from the servant on the Day of Judgement except for this matter (Al-Wilayah) which you are upon, and there is nothing between one of you and him seeing what his eyes would be delighted with except for his soul to reach upto this’, and he^-asws gestured by his^-asws to the jugular (vein), then he^-asws reclined. And Mualla was with me, so he winked at me that I should ask him^-asws, so I said, ‘O son^-asws of Rasool-Allah^-saww! So when his soul reaches to this, which thing would he see?’ And I said it to him^-asws ten times, ‘Which thing?’, and every time he^-asws said: ‘He sees’, and would not increase upon it.

ثُمَّ جَلَسَ فِي آخِرِهَا فَقَالَ يَا عُقْبَةُ فَقُلْتُ لَبَّيْكَ وَ سَعْدَيْكَ فَقَالَ أَبَيْتَ إِلَّا أَنْ تَعْلَمَ فَقُلْتُ نَعَمْ يَا ابْنَ رَسُولِ اللَّهِ إِنَّمَا دِينِي مَعَ دِينِكَ فَإِذَا ذَهَبَ دِينِي كَانَ ذَلِكَ كَيْفَ لِي بِكَ يَا ابْنَ رَسُولِ اللَّهِ كُلَّ سَاعَةٍ وَ بَكَيْتُ فَرَقَّ لِي فَقَالَ يَرَاهُمَا وَ اللَّهِ فَقُلْتُ بِأَبِي وَ أُمِّي مَنْ هُمَا

Then he^-asws sat up during the last of it and he^-asws said: ‘O Uqba!’ So I said, ‘At your^-asws service and your^-asws assistance!’ So he^-asws said: ‘You refuse except that I^-asws teach you?’. So I said, ‘Yes, O Rasool-Allah^-saww! But rather, my Religion is with your^-asws Religion. So when my Religion goes away to what it was beforehand, how would it be for me with you^-asws, O son^-asws of Rasool-Allah^-saww, every moment?’ And I cried, so he^-asws was sympathetic to me, and he^-asws said: ‘He sees them both, by Allah^-azwj’. So I said, ‘May my father and my mother be sacrifice for you^-asws! Who are the two (he would be seeing)?’

قَالَ ذَلِكَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٌّ ( عليه السلام ) يَا عُقْبَةُ لَنْ تَمُوتَ نَفْسٌ مُؤْمِنَةٌ أَبَداً حَتَّى تَرَاهُمَا قُلْتُ فَإِذَا نَظَرَ إِلَيْهِمَا الْمُؤْمِنُ أَ يَرْجِعُ إِلَى الدُّنْيَا فَقَالَ لَا يَمْضِي أَمَامَهُ إِذَا نَظَرَ إِلَيْهِمَا مَضَى أَمَامَهُ فَقُلْتُ لَهُ يَقُولَانِ شَيْئاً قَالَ نَعَمْ يَدْخُلَانِ جَمِيعاً عَلَى الْمُؤْمِنِ فَيَجْلِسُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عِنْدَ رَأْسِهِ وَ عَلِيٌّ ( عليه السلام ) عِنْدَ رِجْلَيْهِ

He^-asws said: ‘That would be Rasool-Allah^-saww and Ali^-asws. O Uqba! Never would a Believer be drying, ever, until he sees them both^-asws’. I said, ‘So when the Believer looks at them^-asws both, would he return to the world?’ So he^-asws said: ‘No, he would go ahead when he looks at them^-asws in front of him’. So I said to him^-asws, ‘Would they^-asws be saying anything?’ He^-asws said: ‘Yes. They^-asws would both be coming over to the Believer, so Rasool-Allah^-saww would be seated by his head, and Ali^-asws by his feet.

فَيُكِبُّ عَلَيْهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَيَقُولُ يَا وَلِيَّ اللَّهِ أَبْشِرْ أَنَا رَسُولُ اللَّهِ إِنِّي خَيْرٌ لَكَ مِمَّا تَرَكْتَ مِنَ الدُّنْيَا ثُمَّ يَنْهَضُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَيَقُومُ عَلِيٌّ ( عليه السلام ) حَتَّى يُكِبَّ عَلَيْهِ فَيَقُولُ يَا وَلِيَّ اللَّهِ أَبْشِرْ أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ الَّذِي كُنْتَ تُحِبُّهُ أَمَا لَأَنْفَعَنَّكَ

So Rasool-Allah^-saww would lean over and he^-saww would be saying: ‘O friend of Allah^-azwj! Receive glad tidings. I^-saww am Rasool-Allah^-saww. I^-saww am better for you than whatever you left from the world’. Then Rasool-Allah^-saww would get up and Ali^-asws would stand until he^-asws leans over him, and he^-asws would be saying: ‘O friend of Allah^-azwj! Receive glad tidings. I^-asws am Ali^-asws Bin Abu Talib^-asws whom you used to love, I^-asws shall benefitting me’.

ثُمَّ قَالَ إِنَّ هَذَا فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قُلْتُ أَيْنَ جَعَلَنِيَ اللَّهُ فِدَاكَ هَذَا مِنْ كِتَابِ اللَّهِ قَالَ فِي يُونُسَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ هَاهُنَا الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ. لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ لا تَبْدِيلَ لِكَلِماتِ اللَّهِ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ .

Then he^-asws said: ‘This is in the Book of Allah^-azwj, Mighty and Majestic’. I said, ‘May I be sacrificed for you^-asws! Where is this from the Book of Allah^-azwj?’ He^-asws said: ‘In (Surah) Yunus^-as (Chapter 10), the Words of Allah^-azwj Mighty and Majestic [10:63] Those who had believed and were pious [10:64] For them is good news in the life of the world and in the Hereafter; there is no changing the Words of Allah; that is the mighty achievement’.[162]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ خَالِدِ بْنِ عُمَارَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا حِيلَ بَيْنَهُ وَ بَيْنَ الْكَلَامِ أَتَاهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ مَنْ شَاءَ اللَّهُ فَجَلَسَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنْ يَمِينِهِ وَ الْآخَرُ عَنْ يَسَارِهِ فَيَقُولُ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَمَّا مَا كُنْتَ تَرْجُو فَهُوَ ذَا أَمَامَكَ وَ أَمَّا مَا كُنْتَ تَخَافُ مِنْهُ فَقَدْ أَمِنْتَ مِنْهُ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Kjalid Bin Umara, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘When there is a cessation between him and the speech, Rasool-Allah^-saww comes over to him along with the one whom Allah^-azwj Desires. So Rasool-Allah^-saww would get seated on his right, and the other one^-asws on his left, and Rasool-Allah^-saww would be saying to him: ‘As for what you were desiring for, so it is in front of you, and as for what you used to fear from, so you are safe from it’.

ثُمَّ يُفْتَحُ لَهُ بَابٌ إِلَى الْجَنَّةِ فَيَقُولُ هَذَا مَنْزِلُكَ مِنَ الْجَنَّةِ فَإِنْ شِئْتَ رَدَدْنَاكَ إِلَى الدُّنْيَا وَ لَكَ فِيهَا ذَهَبٌ وَ فِضَّةٌ فَيَقُولُ لَا حَاجَةَ لِي فِي الدُّنْيَا فَعِنْدَ ذَلِكَ يَبْيَضُّ لَوْنُهُ وَ يَرْشَحُ جَبِينُهُ وَ تَقَلَّصُ شَفَتَاهُ وَ تَنْتَشِرُ مَنْخِرَاهُ وَ تَدْمَعُ عَيْنُهُ الْيُسْرَى فَأَيَّ هَذِهِ الْعَلَامَاتِ رَأَيْتَ فَاكْتَفِ بِهَا

Then the Door to the Paradise is opened up for him, and they^-asws would be saying: ‘This is your house from the Paradise, and if you so desire to, we^-asws can return you to the world and for you would be gold and silver therein’. So he would be saying, ‘There is no need for me with regards to the world’. Thus, during that, his colour would whiten, and his forehead would drip, his lips would shrivel, and his nostrils would spread, and his left eye would fill up with tears. So whichever of these signs you see, suffice with it.

فَإِذَا خَرَجَتِ النَّفْسُ مِنَ الْجَسَدِ فَيُعْرَضُ عَلَيْهَا كَمَا عُرِضَ عَلَيْهِ وَ هِيَ فِي الْجَسَدِ فَتَخْتَارُ الْآخِرَةَ فَتُغَسِّلُهُ فِيمَنْ يُغَسِّلُهُ وَ تُقَلِّبُهُ فِيمَنْ يُقَلِّبُهُ فَإِذَا أُدْرِجَ فِي أَكْفَانِهِ وَ وُضِعَ عَلَى سَرِيرِهِ خَرَجَتْ رُوحُهُ تَمْشِي بَيْنَ أَيْدِي الْقَوْمِ قُدُماً وَ تَلْقَاهُ أَرْوَاحُ الْمُؤْمِنِينَ يُسَلِّمُونَ عَلَيْهِ وَ يُبَشِّرُونَهُ بِمَا أَعَدَّ اللَّهُ لَهُ جَلَّ ثَنَاؤُهُ مِنَ النَّعِيمِ

So when the soul comes out from the body, it (the world and the Hereafter) would be displayed to it just as it had been displayed to him when it was in the body, and he would choose the Hereafter. So you would wash him among the ones who wash him, and turn him over among the ones who turn him over. So when he is enshrouded in his shroud and placed upon his bed, his soul comes out walking in front of the people ahead, and the souls of the Believers meet him, greeting him, and giving him glad tidings with what Allah^-azwj, Majestic is His^-azwj Praise has Prepared for him, from the Bounties.

فَإِذَا وُضِعَ فِي قَبْرِهِ رُدَّ إِلَيْهِ الرُّوحُ إِلَى وَرِكَيْهِ ثُمَّ يُسْأَلُ عَمَّا يَعْلَمُ فَإِذَا جَاءَ بِمَا يَعْلَمُ فُتِحَ لَهُ ذَلِكَ الْبَابُ الَّذِي أَرَاهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَيَدْخُلُ عَلَيْهِ مِنْ نُورِهَا وَ ضَوْئِهَا وَ بَرْدِهَا وَ طِيبِ رِيحِهَا

So when he is placed in his grave, the soul is returned to him up to his knees. Then he is asked about what he knows. So when he comes with what he knows, that Door which Rasool-Allah^-saww had shown would be opened up for him, and there would enter upon him, its light, and its illumiation, and its coolness, and its aromatic fragrances’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأَيْنَ ضَغْطَةُ الْقَبْرِ فَقَالَ هَيْهَاتَ مَا عَلَى الْمُؤْمِنِينَ مِنْهَا شَيْ‏ءٌ وَ اللَّهِ إِنَّ هَذِهِ الْأَرْضَ لَتَفْتَخِرُ عَلَى هَذِهِ فَيَقُولُ وَطِئَ عَلَى ظَهْرِي مُؤْمِنٌ وَ لَمْ يَطَأْ عَلَى ظَهْرِكِ مُؤْمِنٌ وَ تَقُولُ لَهُ الْأَرْضُ وَ اللَّهِ لَقَدْ كُنْتُ أُحِبُّكَ وَ أَنْتَ تَمْشِي عَلَى ظَهْرِي فَأَمَّا إِذَا وُلِّيتُكَ فَسَتَعْلَمُ مَا ذَا أَصْنَعُ بِكَ فَتَفْسَحُ لَهُ مَدَّ بَصَرِهِ .

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! So where is the squeezing of the grave?’ So he^-asws said: ‘Far be it! There is nothing upon the Believers from it. This earth would pride upon this, and it would be saying, ‘A Believer trod upon my back and a Believer did not tread upon you’, and the earth would be saying to it, ‘By Allah^-azwj! I used to love you when you were walking upon my back. So when I loved you, then you shall soon come to know what I would be doing with you’. So it expands for him to the extent of his vision’.[163]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ سَعِيدِ بْنِ يَسَارٍ أَنَّهُ حَضَرَ أَحَدَ ابْنَيْ سَابُورَ وَ كَانَ لَهُمَا فَضْلٌ وَ وَرَعٌ وَ إِخْبَاتٌ فَمَرِضَ أَحَدُهُمَا وَ مَا أَحْسَبُهُ إِلَّا زَكَرِيَّا بْنَ سَابُورَ قَالَ فَحَضَرْتُهُ عِنْدَ مَوْتِهِ فَبَسَطَ يَدَهُ ثُمَّ قَالَ ابْيَضَّتْ يَدِي يَا عَلِيُّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Yunus Bin Yaqoub,

(It has been narrated) from Saeed Bin Yasaar that he was present with one of the two sons of Sabour, and for them was merit, and piety, and sincerity. So one of them became sick, and I do not reckon except that it was Zakariyya Bin Sabour. He said, ‘So I was present with him during his death, and he extended his hand, then said, ‘My hands have whitened, O Ali’.

قَالَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عِنْدَهُ مُحَمَّدُ بْنُ مُسْلِمٍ قَالَ فَلَمَّا قُمْتُ مِنْ عِنْدِهِ ظَنَنْتُ أَنَّ مُحَمَّداً يُخْبِرُهُ بِخَبَرِ الرَّجُلِ فَأَتْبَعَنِي بِرَسُولٍ فَرَجَعْتُ إِلَيْهِ فَقَالَ أَخْبِرْنِي عَنْ هَذَا الرَّجُلِ الَّذِي حَضَرْتَهُ عِنْدَ الْمَوْتِ أَيَّ شَيْ‏ءٍ سَمِعْتَهُ يَقُولُ قَالَ قُلْتُ بَسَطَ يَدَهُ ثُمَّ قَالَ ابْيَضَّتْ يَدِي يَا عَلِيُّ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ اللَّهِ رَآهُ وَ اللَّهِ رَآهُ وَ اللَّهِ رَآهُ .

He (the narrator) said, ‘So I went over to Abu Abdullah^-asws, and in his^-asws presence was Muhammad Bin Muslim. So when I arose from his^-asws presence, I think that Muhammad informed him^-asws with the news of the man. So a messenger pursued me and I returned back to him^-asws. So he^-asws said: ‘Inform me about this man whom you were present with during his death. Which thing did you hear him saying?’ I said, ‘He extended his hand, then said, ‘My hands have whitened, O Ali’. So Abu Abdullah^-asws said: ‘By Allah^-azwj, he saw him^-saww! By Allah^-azwj, he saw him^-saww! By Allah^-azwj, he saw him^-saww!’.[164]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ حَدَّثَنِي مَنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مِنْكُمْ وَ اللَّهِ يُقْبَلُ وَ لَكُمْ وَ اللَّهِ يُغْفَرُ إِنَّهُ لَيْسَ بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَغْتَبِطَ وَ يَرَى السُّرُورَ وَ قُرَّةَ الْعَيْنِ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ هَاهُنَا وَ أَوْمَأَ بِيَدِهِ إِلَى حَلْقِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ammar Bin Marwan who said,

‘It was narrated to me by the one who heard Abu Abdullah^-asws saying: ‘By Allah^-azwj, there would be Acceptance from you, and by Allah^-azwj there would be Forgiveness for you! There is nothing between one of you and his exultation, and him seeing the joy and the delight of his eyes, except the reaching of his soul to over here’, and he^-asws gestured with his^-asws hand to his^-asws throat.

ثُمَّ قَالَ إِنَّهُ إِذَا كَانَ ذَلِكَ وَ احْتُضِرَ حَضَرَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٌّ ( عليه السلام ) وَ جَبْرَئِيلُ وَ مَلَكُ الْمَوْتِ ( عليه السلام ) فَيَدْنُو مِنْهُ عَلِيٌّ ( عليه السلام ) فَيَقُولُ يَا رَسُولَ اللَّهِ إِنَّ هَذَا كَانَ يُحِبُّنَا أَهْلَ الْبَيْتِ فَأَحِبَّهُ وَ يَقُولُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا جَبْرَئِيلُ إِنَّ هَذَا كَانَ يُحِبُّ اللَّهَ وَ رَسُولَهُ وَ أَهْلَ بَيْتِ رَسُولِهِ فَأَحِبَّهُ وَ يَقُولُ جَبْرَئِيلُ لِمَلَكِ الْمَوْتِ إِنَّ هَذَا كَانَ يُحِبُّ اللَّهَ وَ رَسُولَهُ وَ أَهْلَ بَيْتِ رَسُولِهِ فَأَحِبَّهُ وَ ارْفُقْ بِهِ

Then he^-asws said: ‘When it would be like that, and he is about to die, Rasool-Allah^-saww and Ali^-asws and Jibraeel^-as and the Angel of death attend him, and Ali^-asws would approach him and he^-asws would be saying: ‘O Rasool-Allah^-saww! This one used to love us^-asws, the People^-asws of the Household, so love him. And Rasool-Allah^-saww would be saying: ‘O Jibraeel^-as! This one used to love Allah^-azwj, and His^-azwj Rasool^-saww, and the People^-asws of the Household of His^-azwj Rasool^-saww, so love him. And Jibraeel^-as would be saying to the Angel of death: ‘This one used to love Allah^-azwj, and His^-azwj Rasool^-saww and the People^-asws of the Household of His^-azwj Rasool^-saww, so I^-as love him and be kind with him.

فَيَدْنُو مِنْهُ مَلَكُ الْمَوْتِ فَيَقُولُ يَا عَبْدَ اللَّهِ أَخَذْتَ فَكَاكَ رَقَبَتِكَ أَخَذْتَ أَمَانَ بَرَاءَتِكَ تَمَسَّكْتَ بِالْعِصْمَةِ الْكُبْرَى فِي الْحَيَاةِ الدُّنْيَا قَالَ فَيُوَفِّقُهُ اللَّهُ عَزَّ وَ جَلَّ فَيَقُولُ نَعَمْ فَيَقُولُ وَ مَا ذَلِكَ فَيَقُولُ وَلَايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام ) فَيَقُولُ صَدَقْتَ أَمَّا الَّذِي كُنْتَ تَحْذَرُهُ فَقَدْ آمَنَكَ اللَّهُ مِنْهُ وَ أَمَّا الَّذِي كُنْتَ تَرْجُوهُ فَقَدْ أَدْرَكْتَهُ أَبْشِرْ بِالسَّلَفِ الصَّالِحِ مُرَافَقَةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٍّ وَ فَاطِمَةَ ( عليها السلام )

So the Angel of death approaches him and would be saying to him: ‘O servant of Allah^-azwj! Did you take the redemption of your neck (from the Fire)? Did you take the deed of security of your freedom (from the Fire), attaching with the greatest immunity in the life of the world?’ So Allah^-azwj would Cause him to speak and he would be saying, ‘Yes’. So he (the Angel of death) would be saying: ‘And what is that?’ So he (the deceased) would be saying, ‘The Wilayah of Ali^-asws Bin Abu Talib^-asws’. He would be saying, ‘You have spoken the truth. As for that which you were cautious of, so Allah^-azwj has Secured you from it, and as for that which you were wishing for, so will realise it. Receive glad tidings to be with the righteous ancestors as friends of Rasool-Allah^-saww and Ali^-asws and (Syeda) Fatima^-asws’.

ثُمَّ يَسُلُّ نَفْسَهُ سَلًّا رَفِيقاً ثُمَّ يَنْزِلُ بِكَفَنِهِ مِنَ الْجَنَّةِ وَ حَنُوطِهِ مِنَ الْجَنَّةِ بِمِسْكٍ أَذْفَرَ فَيُكَفَّنُ بِذَلِكَ الْكَفَنِ وَ يُحَنَّطُ بِذَلِكَ الْحَنُوطِ ثُمَّ يُكْسَى حُلَّةً صَفْرَاءَ مِنْ حُلَلِ الْجَنَّةِ فَإِذَا وُضِعَ فِي قَبْرِهِ فُتِحَ لَهُ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ يَدْخُلُ عَلَيْهِ مِنْ رَوْحِهَا وَ رَيْحَانِهَا ثُمَّ يُفْسَحُ لَهُ عَنْ أَمَامِهِ مَسِيرَةَ شَهْرٍ وَ عَنْ يَمِينِهِ وَ عَنْ يَسَارِهِ ثُمَّ يُقَالُ لَهُ نَمْ نَوْمَةَ الْعَرُوسِ عَلَى فِرَاشِهَا أَبْشِرْ بِرَوْحٍ وَ رَيْحَانٍ وَ جَنَّةِ نَعِيمٍ وَ رَبٍّ غَيْرِ غَضْبَانَ

Then his soul would flow (out of his body) with a gentle flowing. Then they would descend with his shroud from the Paradise, and his embalming from the Paradise with the saffron musk, so he would be enshrouded with that shroud and embalmed with that embalming. Then he would be clothed with a yellow garment from the garments of the Paradise. So when he would be placed in his grave, a Door from the Doors of the Paradise would be opened up for him, and there would be entering upon him its breezes and its fragrances. Then there would be expanded for him, from ahead of him, a travel distance of a year, and from his right and from his left. Then it would be said to him: ‘Sleep the sleep of a newly wedded bride upon her bed. Receive glad tidings with the breezes and the fragrances and a blissful garden and a Lord^-azwj not Angered’.

ثُمَّ يَزُورُ آلَ مُحَمَّدٍ فِي جِنَانِ رَضْوَى فَيَأْكُلُ مَعَهُمْ مِنْ طَعَامِهِمْ وَ يَشْرَبُ مِنْ شَرَابِهِمْ وَ يَتَحَدَّثُ مَعَهُمْ فِي مَجَالِسِهِمْ حَتَّى يَقُومَ قَائِمُنَا أَهْلَ الْبَيْتِ فَإِذَا قَامَ قَائِمُنَا بَعَثَهُمُ اللَّهُ فَأَقْبَلُوا مَعَهُ يُلَبُّونَ زُمَراً زُمَراً

Then he would be visiting the Progeny^-asws of Muhammad^-saww in Gardens of Pleasure, so he would eat with them^-asws from their^-asws meals, and drink from their^-asws drinks, and would be discussing with them^-asws in their^-asws gatherings until the rising of our^-asws Qaim^-asws of the People^-asws of the Household. So when our^-asws Qaim^-asws rises, Allah^-azwj would Send for them, and they would meet up with him^-asws exclaiming Talbiyya (Here I am, Here I am), in groups and groups.

فَعِنْدَ ذَلِكَ يَرْتَابُ الْمُبْطِلُونَ وَ يَضْمَحِلُّ الْمُحِلُّونَ وَ قَلِيلٌ مَا يَكُونُونَ هَلَكَتِ الْمَحَاضِيرُ وَ نَجَا الْمُقَرَّبُونَ مِنْ أَجْلِ ذَلِكَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِعَلِيٍّ ( عليه السلام ) أَنْتَ أَخِي وَ مِيعَادُ مَا بَيْنِي وَ بَيْنَكَ وَادِي السَّلَامِ

Therefore, during that, the doubters would be invalidated, and be destroyed by an annihilation, and very few of the cautioning ones (of the appearance of Al-Qaim^-asws) would happen to perish, and the ones speaking of its nearness (of the appearance of Al-Qaim^-asws) would attain salvation. Due to that, Rasool-Allah^-saww said to Ali^-asws: ‘You^-asws are my^-saww brother^-asws, and an appointment between me^-saww and you^-asws is in the Valley of Peace’.

قَالَ وَ إِذَا احْتُضِرَ الْكَافِرُ حَضَرَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٌّ ( عليه السلام ) وَ جَبْرَئِيلُ ( عليه السلام ) وَ مَلَكُ الْمَوْتِ ( عليه السلام ) فَيَدْنُو مِنْهُ عَلِيٌّ ( عليه السلام ) فَيَقُولُ يَا رَسُولَ اللَّهِ إِنَّ هَذَا كَانَ يُبْغِضُنَا أَهْلَ الْبَيْتِ فَأَبْغِضْهُ وَ يَقُولُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا جَبْرَئِيلُ إِنَّ هَذَا كَانَ يُبْغِضُ اللَّهَ وَ رَسُولَهُ وَ أَهْلَ بَيْتِ رَسُولِهِ فَأَبْغِضْهُ فَيَقُولُ جَبْرَئِيلُ يَا مَلَكَ الْمَوْتِ إِنَّ هَذَا كَانَ يُبْغِضُ اللَّهَ وَ رَسُولَهُ وَ أَهْلَ بَيْتِ رَسُولِهِ فَأَبْغِضْهُ وَ اعْنُفْ عَلَيْهِ

When the infidel is near to dying, Rasool-Allah^-saww and Ali^-asws and Jibraeel^-as and the Angel of death come over to him. So Ali^-asws approaches him and would be saying: ‘O Rasool-Allah^-saww! This one used to hate the People^-asws of the Household, so hate him’. And Rasool-Allah^-saww would be saying: ‘O Jibraeel^-as! This one used to hate Allah^-azwj and His^-azwj Rasool^-saww, and the People^-asws of the Household of His^-azwj Rasool^-saww, so hate him’. So Jibraeel^-as would be saying: ‘O Angel of death! This is one who used to hate Allah^-azwj and His^-azwj Rasool^-saww and the People^-asws of his^-saww Household, so hate him and be fierce upon him.

فَيَدْنُو مِنْهُ مَلَكُ الْمَوْتِ فَيَقُولُ يَا عَبْدَ اللَّهِ أَخَذْتَ فَكَاكَ رِهَانِكَ أَخَذْتَ أَمَانَ بَرَاءَتِكَ تَمَسَّكْتَ بِالْعِصْمَةِ الْكُبْرَى فِي الْحَيَاةِ الدُّنْيَا فَيَقُولُ لَا فَيَقُولُ أَبْشِرْ يَا عَدُوَّ اللَّهِ بِسَخَطِ اللَّهِ عَزَّ وَ جَلَّ وَ عَذَابِهِ وَ النَّارِ أَمَّا الَّذِي كُنْتَ تَحْذَرُهُ فَقَدْ نَزَلَ بِكَ ثُمَّ يَسُلُّ نَفْسَهُ سَلًّا عَنِيفاً ثُمَّ يُوَكِّلُ بِرُوحِهِ ثَلَاثَمِائَةِ شَيْطَانٍ كُلُّهُمْ يَبْزُقُ فِي وَجْهِهِ وَ يَتَأَذَّى بِرُوحِهِ فَإِذَا وُضِعَ فِي قَبْرِهِ فُتِحَ لَهُ بَابٌ مِنْ أَبْوَابِ النَّارِ فَيَدْخُلُ عَلَيْهِ مِنْ قَيْحِهَا وَ لَهَبِهَا .

So the Angel of death approaches him and would be saying to him: ‘O servant of Allah^-azwj! Did you take the redemption of your neck (from the Fire)? Did you take the deed of security of your freedom (from the Fire), attaching with the greatest immunity in the life of the world?’ So he would say, ‘No’. So he would be saying, ‘Receive news, O enemy of Allah^-azwj Mighty and Majestic, of His^-azwj Punishment and the Fire. As for that which you were scared of, so it would descend unto you’. Then his soul would flow (out from his body) with a rough flowing. Then three hundred devils would be allocated with him, all of them spitting in his face, and hurting his soul. So when he is placed in his grave, a Door from the Doors of the Fire would be opened up for him, and there would enter upon him its pus and its flames’.[165]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ عَبْدِ الرَّحِيمِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) حَدَّثَنِي صَالِحُ بْنُ مِيثَمٍ عَنْ عَبَايَةَ الْأَسَدِيِّ أَنَّهُ سَمِعَ عَلِيّاً ( عليه السلام ) يَقُولُ وَ اللَّهِ لَا يُبْغِضُنِي عَبْدٌ أَبَداً يَمُوتُ عَلَى بُغْضِي إِلَّا رَآنِي عِنْدَ مَوْتِهِ حَيْثُ يَكْرَهُ وَ لَا يُحِبُّنِي عَبْدٌ أَبَداً فَيَمُوتُ عَلَى حُبِّي إِلَّا رَآنِي عِنْدَ مَوْتِهِ حَيْثُ يُحِبُّ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) نَعَمْ وَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِالْيَمِينِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yaya Al Halby, from Ibn Muskan, from Abdul Raheem who said,

‘I said to Abu Ja’far^-asws, ‘Salih Bin Maysam narrated to me from Abayat Al-Asady, that he heard Ali^-asws saying: ‘By Allah^-azwj! No servant would hate me^-asws ever, dying on hatred, except that he would see me^-asws during his death abhorring it, and no servant would love me^-asws ever, dying upon my^-asws love, except that he would see me^-asws during his death loving it’. So Abu Ja’far^-asws said: ‘Yes, and with Rasool-Allah^-saww upon his right’.[166]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ يَحْيَى بْنِ سَابُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي الْمَيِّتِ تَدْمَعُ عَيْنُهُ عِنْدَ الْمَوْتِ فَقَالَ ذَلِكَ عِنْدَ مُعَايَنَةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَيَرَى مَا يَسُرُّهُ ثُمَّ قَالَ أَ مَا تَرَى الرَّجُلَ يَرَى مَا يَسُرُّهُ وَ مَا يُحِبُّ فَتَدْمَعُ عَيْنُهُ لِذَلِكَ وَ يَضْحَكُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Wahab, from Yahya Bin Sabour who said,

‘I heard Abu Abdullah^-asws saying regarding the deceased, tears flowing form his eyes: ‘That is during him seeing Rasool-Allah^-saww, so he sees what overjoys him’. Then he^-asws said: ‘Have you not seen the man seeing what overjoys him and what he loves, so his eyes fill up with tears due to that, and he laughs?’[167]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ بْنِ جُذَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ النَّفْسَ إِذَا وَقَعَتْ فِي الْحَلْقِ أَتَاهُ مَلَكٌ فَقَالَ لَهُ يَا هَذَا أَوْ يَا فُلَانُ أَمَّا مَا كُنْتَ تَرْجُو فَأْيَسْ مِنْهُ وَ هُوَ الرُّجُوعُ إِلَى الدُّنْيَا وَ أَمَّا مَا كُنْتَ تَخَافُ فَقَدْ أَمِنْتَ مِنْهُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from someone else, from AbanBin Usman, from Aamir Bin Abdullah Bin Juza’at,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘When the soul comes to be in the throat, an Angel comes over to him and says to him: ‘O you!’, or ‘O so and so! As for what you were hoping for, so despair from it’, and it is the returning to the world, ‘And as for what you were fearing, so you are (now) secured from it’.[168]

أَبَانُ بْنُ عُثْمَانَ عَنْ عُقْبَةَ أَنَّهُ سَمِعَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الرَّجُلَ إِذَا وَقَعَتْ نَفْسُهُ فِي صَدْرِهِ يَرَى قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا يَرَى قَالَ يَرَى رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَيَقُولُ لَهُ رَسُولُ اللَّهِ أَنَا رَسُولُ اللَّهِ أَبْشِرْ ثُمَّ يَرَى عَلِيَّ بْنَ أَبِي طَالِبٍ ( عليه السلام ) فَيَقُولُ أَنَا عَلِيُّ بْنُ أَبِي طَالِبٍ الَّذِي كُنْتَ تُحِبُّهُ تُحِبُّ أَنْ أَنْفَعَكَ الْيَوْمَ

Aban Bin Usman,

(It has been narrated) from Uqba who heard Abu Abdullah^-asws saying: ‘The man, when his soul comes up to be in his chest, sees’. I said, ‘May I be sacrificed for you^-asws! And what does he see?’ He^-asws said: ‘He sees Rasool-Allah^-saww, and Rasool-Allah^-saww is saying to him: ‘Receive glad tidings!’ The he sees Ali^-asws Bin Abu Talib^-asws, and he^-asws is saying to him: ‘I^-asws am Ali^-asws Bin Abu Talib^-asws, whom you used to love. Your love would benefit you today’.

قَالَ قُلْتُ لَهُ أَ يَكُونُ أَحَدٌ مِنَ النَّاسِ يَرَى هَذَا ثُمَّ يَرْجِعُ إِلَى الدُّنْيَا قَالَ قَالَ لَا إِذَا رَأَى هَذَا أَبَداً مَاتَ وَ أَعْظَمَ ذَلِكَ قَالَ وَ ذَلِكَ فِي الْقُرْآنِ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ. لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ لا تَبْدِيلَ لِكَلِماتِ اللَّهِ .

He (the narrator) said, ‘I said to him^-asws, ‘Can it happen for anyone from the people when he sees this, then he would return to the world?’ He^-asws said: ‘No. When he sees this, he would be dead forever, and that is a great thing. And that is in the Quran, the Words of Allah^-azwj Mighty and Majestic [10:64] For them is good news in the life of the world and in the Hereafter; there is no changing the Words of Allah’.[169]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ كَانَ خَطَّابٌ الْجُهَنِيُّ خَلِيطاً لَنَا وَ كَانَ شَدِيدَ النَّصْبِ لآِلِ مُحَمَّدٍ ( عليهم السلام ) وَ كَانَ يَصْحَبُ نَجْدَةَ الْحَرُورِيَّةَ قَالَ فَدَخَلْتُ عَلَيْهِ أَعُودُهُ لِلْخُلْطَةِ وَ التَّقِيَّةِ فَإِذَا هُوَ مُغْمًى عَلَيْهِ فِي حَدِّ الْمَوْتِ فَسَمِعْتُهُ يَقُولُ مَا لِي وَ لَكَ يَا عَلِيُّ فَأَخْبَرْتُ بِذَلِكَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) رَآهُ وَ رَبِّ الْكَعْبَةِ رَآهُ وَ رَبِّ الْكَعْبَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdul Aziz Al Abdy, from Ibn Abu Yafour who said,

‘Khattab Al-Juhny used to blend in with us and he was extremely hostile to the Progeny^-asws of Muhammad^-saww, and he was a companions of Najdat Al-Harouriyya. So I went over to him for a short visit (during his death) due to his blending in with us and the (observance of) dissimulation. So when he was gloomy upon it during a limit of the death, I heard him saying, ‘What is the matter with me and you, (i.e., ‘Why am I against you’) O Ali?’ So I informed Abu Abdullah^-asws about that. So Abu Abdullah^-asws said: ‘He saw him^-saww, by the Lord^-azwj of the Kabah! He saw him^-saww, by the Lord^-azwj of the Kabah!’[170]

سَهْلُ بْنُ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَوَّاضٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا بَلَغَتْ نَفْسُ أَحَدِكُمْ هَذِهِ قِيلَ لَهُ أَمَّا مَا كُنْتَ تَحْذَرُ مِنْ هَمِّ الدُّنْيَا وَ حُزْنِهَا فَقَدْ أَمِنْتَ مِنْهُ وَ يُقَالُ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ عَلِيٌّ ( عليه السلام ) وَ فَاطِمَةُ ( عليها السلام ) أَمَامَكَ .

Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Abdul Hameed Bin Awwaz who said,

‘I heard Abu Abdullah^-asws saying: ‘When a soul of one of you reaches this (point), it is said to him: ‘As for what you were cautious of from the worries of the world and its grief, so you are safe from it’; and it is said to him: ‘Rasool-Allah^-saww and Ali^-asws and Fatima^-asws are in front of you’.[171] 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ آيَةَ الْمُؤْمِنِ إِذَا حَضَرَهُ الْمَوْتُ يَبْيَاضُّ وَجْهُهُ أَشَدَّ مِنْ بَيَاضِ لَوْنِهِ وَ يَرْشَحُ جَبِينُهُ وَ يَسِيلُ مِنْ عَيْنَيْهِ كَهَيْئَةِ الدُّمُوعِ فَيَكُونُ ذَلِكَ خُرُوجَ نَفْسِهِ وَ إِنَّ الْكَافِرَ تَخْرُجُ نَفْسُهُ سَلًّا مِنْ شِدْقِهِ كَزَبَدِ الْبَعِيرِ أَوْ كَمَا تَخْرُجُ نَفْسُ الْبَعِيرِ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Hamza who said,

‘I heard Abu Ja’far^-asws saying: ‘A sign of the Believer when the death presents itself (is that) his face whitens more intensely than the whitening of his colour, and his forehead sweats, and (water) flows from his eyes like tears, so that would happen during the exit of his soul; and the Infidel, his soul flows from the angle of his mouth like the foam of the camel, or just as the exiting of the soul of the camel’.[172]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ أَصْلَحَكَ اللَّهُ مَنْ أَحَبَّ لِقَاءَ اللَّهِ أَحَبَّ اللَّهُ لِقَاءَهُ وَ مَنْ أَبْغَضَ لِقَاءَ اللَّهِ أَبْغَضَ اللَّهُ لِقَاءَهُ قَالَ نَعَمْ قُلْتُ فَوَ اللَّهِ إِنَّا لَنَكْرَهُ الْمَوْتَ فَقَالَ لَيْسَ ذَلِكَ حَيْثُ تَذْهَبُ إِنَّمَا ذَلِكَ عِنْدَ الْمُعَايَنَةِ إِذَا رَأَى مَا يُحِبُّ فَلَيْسَ شَيْ‏ءٌ أَحَبَّ إِلَيْهِ مِنْ أَنْ يَتَقَدَّمَ وَ اللَّهُ تَعَالَى يُحِبُّ لِقَاءَهُ وَ هُوَ يُحِبُّ لِقَاءَ اللَّهِ حِينَئِذٍ وَ إِذَا رَأَى مَا يَكْرَهُ فَلَيْسَ شَيْ‏ءٌ أَبْغَضَ إِلَيْهِ مِنْ لِقَاءِ اللَّهِ وَ اللَّهُ يُبْغِضُ لِقَاءَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid and Al Husayn Bin Saeed, altogether from Al Qasim Bin Muhammad, from Abdul Samad Bin Basheer, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said, ‘May Allah^-azwj Keep you^-asws well! The one who loves to meet Allah^-azwj, Allah^-azwj Loves to meet him, and the one who hates meeting Allah^-azwj, Allah^-azwj would Hate to meet him?’ He^-asws said: ‘Yes’. I said, ‘By Allah^-azwj! I dislike the death’. So he^-asws said: ‘That is not where you are going with it. But rather, that is during the eye-witnessing when he sees what he loves. So there would be nothing more beloved to him than him proceeding, and Allah^-azwj the Exalted would Love to meet him, and he would love to meet Allah^-azwj, then and there. And when he sees what he dislikes, so there would be nothing more hateful to him than meeting Allah^-azwj and Allah^-azwj would Hate to meet him’.[173]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْمُسْتَهِلِّ عَنْ مُحَمَّدِ بْنِ حَنْظَلَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ حَدِيثٌ سَمِعْتُهُ مِنْ بَعْضِ شِيعَتِكَ وَ مَوَالِيكَ يَرْوِيهِ عَنْ أَبِيكَ قَالَ وَ مَا هُوَ قُلْتُ زَعَمُوا أَنَّهُ كَانَ يَقُولُ أَغْبَطُ مَا يَكُونُ امْرُؤٌ بِمَا نَحْنُ عَلَيْهِ إِذَا كَانَتِ النَّفْسُ فِي هَذِهِ فَقَالَ نَعَمْ إِذَا كَانَ ذَلِكَ أَتَاهُ نَبِيُّ اللَّهِ وَ أَتَاهُ عَلِيٌّ وَ أَتَاهُ جَبْرَئِيلُ وَ أَتَاهُ مَلَكُ الْمَوْتِ ( عليه السلام ) فَيَقُولُ ذَلِكَ الْمَلَكُ لِعَلِيٍّ ( عليه السلام ) يَا عَلِيُّ إِنَّ فُلَاناً كَانَ مُوَالِياً لَكَ وَ لِأَهْلِ بَيْتِكَ فَيَقُولُ نَعَمْ كَانَ يَتَوَلَّانَا وَ يَتَبَرَّأُ مِنْ عَدُوِّنَا فَيَقُولُ ذَلِكَ نَبِيُّ اللَّهِ لِجَبْرَئِيلَ فَيَرْفَعُ ذَلِكَ جَبْرَئِيلُ إِلَى اللَّهِ عَزَّ وَ جَلَّ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Abu Al Mustahil, from Muhammad Bin Hanzala who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! A Hadeeth which I heard from one of your^-asws Shia and the one in your^-asws Wilayah, reporting it from your^-asws father^-asws’. He^-asws said: ‘And what is it?’ I said, ‘He was claiming that he^-asws had said: ‘Overjoyed is what a person would happen to be with what we^-asws are upon, when the soul was in this (point)’. So he^-asws said: ‘Yes. When it would be that, the Prophet^-saww of Allah^-azwj would come to him, and Ali^-asws would come to him, and Jibraeel^-as would come to him, and the Angel of death would come to him. So that Angel would be saying to Ali^-asws: ‘O Ali^-asws! Was so and so in your^-asws Wilayah and of the People^-asws of your^-asws Household?’ So he^-asws would be saying: ‘Yes, he used to be with our^-asws Wilayah, and used to disavow from our^-asws enemies’. And Rasool-Allah^-azwj would be saying that to Jibraeel^-as, and Jibraeel^-as would raise that to Allah^-azwj Mighty and Majestic’.[174]

وَ عَنْهُ عَنْ صَفْوَانَ عَنْ جَارُودِ بْنِ الْمُنْذِرِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا بَلَغَتْ نَفْسُ أَحَدِكُمْ هَذِهِ وَ أَوْمَأَ بِيَدِهِ إِلَى حَلْقِهِ قَرَّتْ عَيْنُهُ .

And from him, from Safwan, from Jaroud Bin Al Munzar who said,

‘I heard Abu Abdullah^-asws saying: ‘When the soul of one of you reaches this (point)’, and he^-asws gestured with his^-asws hand to his^-asws throat, his eyes would be delighted’.[175]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلُهُ عَزَّ وَ جَلَّ فَلَوْ لا إِذا بَلَغَتِ الْحُلْقُومَ إِلَى قَوْلِهِ إِنْ كُنْتُمْ صادِقِينَ فَقَالَ إِنَّهَا إِذَا بَلَغَتِ الْحُلْقُومَ ثُمَّ أُرِيَ مَنْزِلَهُ مِنَ الْجَنَّةِ فَيَقُولُ رُدُّونِي إِلَى الدُّنْيَا حَتَّى أُخْبِرَ أَهْلِي بِمَا أَرَى فَيُقَالُ لَهُ لَيْسَ إِلَى ذَلِكَ سَبِيلٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Suleyman Bin Dawood, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘(What about) the Words of Allah^-azwj Mighty and Majestic [56:83] So why is it not then that when it (soul) comes up to the throat – up to His^-azwj Words [56:87] That you do not send it back, if you are truthful? So he^-asws said: ‘When it (soul) reaches the throat, then he sees his house from the Paradise, so he is saying, ‘Return me to the world until I inform my family with what I see’. So it is said to him: ‘There is no way to that’.[176]

سَهْلُ بْنُ زِيَادٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا قَالَ قَالَ إِذَا رَأَيْتَ الْمَيِّتَ قَدْ شَخَصَ بِبَصَرِهِ وَ سَالَتْ عَيْنُهُ الْيُسْرَى وَ رَشَحَ جَبِينُهُ وَ تَقَلَّصَتْ شَفَتَاهُ وَ انْتَشَرَتْ مَنْخِرَاهُ فَأَيَّ شَيْ‏ءٍ رَأَيْتَ مِنْ ذَلِكَ فَحَسْبُكَ بِهَا .

Sahl Bin Ziyad, from someone else from our companions who said,

‘He^-asws said: ‘When you see the decease to have fixed his gaze, and his left eye flows (with tears), and his forehead sweats, and his lips shrivel, and his nostrils expand, so whichever thing you see from that, it would suffice you with it (of his salvation)’.

وَ فِي رِوَايَةٍ أُخْرَى وَ إِذَا ضَحِكَ أَيْضاً فَهُوَ مِنَ الدَّلَالَةِ قَالَ وَ إِذَا رَأَيْتَهُ قَدْ خَمَصَ وَجْهُهُ وَ سَالَتْ عَيْنُهُ الْيُمْنَى فَاعْلَمْ أَنَّهُ .

And in another report, (He^-asws said): ‘And when he laughs as well, so it is from the evidence (of the salvation). And when you see his face to have frowned and his right eye to have flowed (with tears), so know that he . . .(perished)’.[177]

باب إِخْرَاجِ رُوحِ الْمُؤْمِنِ وَ الْكَافِرِ

Chapter 14 – The extraction of the soul of the Believer and the Infidel

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِدْرِيسَ الْقُمِّيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَأْمُرُ مَلَكَ الْمَوْتِ فَيَرُدُّ نَفْسَ الْمُؤْمِنِ لِيُهَوِّنَ عَلَيْهِ وَ يُخْرِجَهَا مِنْ أَحْسَنِ وَجْهِهَا فَيَقُولُ النَّاسُ لَقَدْ شَدَّدَ عَلَى فُلَانٍ الْمَوْتُ وَ ذَلِكَ تَهْوِينٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ وَ قَالَ يُصْرَفُ عَنْهُ إِذَا كَانَ مِمَّنْ سَخِطَ اللَّهُ عَلَيْهِ أَوْ مِمَّنْ أَبْغَضَ اللَّهُ أَمْرَهُ أَنْ يَجْذِبَ الْجَذْبَةَ الَّتِي بَلَغَتْكُمْ بِمِثْلِ السَّفُّودِ مِنَ الصُّوفِ الْمَبْلُولِ فَيَقُولُ النَّاسُ لَقَدْ هَوَّنَ اللَّهُ عَلَى فُلَانٍ الْمَوْتَ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Isa, from Yunus, from Idrees Al Qummy who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Mighty and Majestic Commands the Angel of death, so he returns the soul of the Believer in order to ease upon him, and extracts it from the best of its modes’.[178]

عَنْهُ عَنْ يُونُسَ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دَخَلَ رَسُولُ اللَّهِ ( عليه السلام ) 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 كَانَ لَنَا فِي قَبْضِهِ مِنْ ذَنْبٍ

From him, from Yunus, from Al Haysam Bin Waqid, from a man,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww went over to a man from his^-saww companions and he was in his last breaths. So he^-saww said: ‘O Angel of death! Be kind to my^-saww companions for he is a Believer’. So he said, ‘Receive glad tidings, O Muhammad^-saww, for I am kind with every Believer, and know, O Muhammad^-saww, I capture the soul of a son of Adam^-as and his family members panic. So I stand in a corner of their room and I am saying: ‘What is this panic? By Allah^-azwj! We do not hasten it before its term and there is no sin for us with regards to its capture.

فَإِنْ تَحْتَسِبُوا وَ تَصْبِرُوا تُؤْجَرُوا وَ إِنْ تَجْزَعُوا تَأْثَمُوا وَ تُوزَرُوا وَ اعْلَمُوا أَنَّ لَنَا فِيكُمْ عَوْدَةً ثُمَّ عَوْدَةً فَالْحَذَرَ الْحَذَرَ إِنَّهُ لَيْسَ فِي شَرْقِهَا وَ لَا فِي غَرْبِهَا أَهْلُ بَيْتِ مَدَرٍ وَ لَا وَبَرٍ إِلَّا وَ أَنَا أَتَصَفَّحُهُمْ فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ وَ لَأَنَا أَعْلَمُ بِصَغِيرِهِمْ وَ كَبِيرِهِمْ مِنْهُمْ بِأَنْفُسِهِمْ وَ لَوْ أَرَدْتُ قَبْضَ رُوحِ بَعُوضَةٍ مَا قَدَرْتُ عَلَيْهَا حَتَّى يَأْمُرَنِي رَبِّي بِهَا

So if you were to be considerate and observe patience, you would be Recompensed, and if you were to panic, you would be sinning be burdened, and you know that there is a return for us regarding you, then a (another) return. So the caution is the caution. There is neither a family in the east nor in the west, urban or rural, except that I scan them five times during every day, and I am more knowing of their young ones and their elder ones than their own selves are, and had I wanted to capture the soul of a fly, I would not have the ability over it until my Lord^-azwj were to Command me with it’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّمَا يَتَصَفَّحُهُمْ فِي مَوَاقِيتِ الصَّلَاةِ فَإِنْ كَانَ مِمَّنْ يُوَاظِبُ عَلَيْهَا عِنْدَ مَوَاقِيتِهَا لَقَّنَهُ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ نَحَّى عَنْهُ مَلَكُ الْمَوْتِ إِبْلِيسَ .

So Rasool-Allah^-saww said: ‘But rather, he (the Angel of death) scans them during the timings of the Salaat. So if he was from the ones who were regular upon it during its timings, he indoctrinates him with, ‘There is no god except for Allah^-azwj and that Muhammad^-saww is Rasool-Allah^-saww’, and the Angel of death would prevent Iblees^-la from him’.[179]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ حَضَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَجُلًا مِنَ الْأَنْصَارِ وَ كَانَتْ لَهُ حَالَةٌ حَسَنَةٌ عِنْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَحَضَرَهُ عِنْدَ مَوْتِهِ فَنَظَرَ إِلَى مَلَكِ الْمَوْتِ عِنْدَ رَأْسِهِ فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ارْفُقْ بِصَاحِبِي فَإِنَّهُ مُؤْمِنٌ

Ali Bin Ibrahim, from Ibn Mahboub, from Al Mufazzal Bin Salih, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww attended a man from the Helpers, and there was a good status for him in the presence of Rasool-Allah^-saww. So he^-saww attended him during his death, and he^-saww looked towards the Angel of death by his head, and Rasool-Allah^-saww said to him: ‘Be kind with my^-saww companion, for he is a Believer’.

فَقَالَ لَهُ مَلَكُ الْمَوْتِ يَا مُحَمَّدُ طِبْ نَفْساً وَ قَرَّ عَيْناً فَإِنِّي بِكُلِّ مُؤْمِنٍ رَفِيقٌ شَفِيقٌ وَ اعْلَمْ يَا مُحَمَّدُ إِنِّي لَأَحْضُرُ ابْنَ آدَمَ عِنْدَ قَبْضِ رُوحِهِ فَإِذَا قَبَضْتُهُ صَرَخَ صَارِخٌ مِنْ أَهْلِهِ عِنْدَ ذَلِكَ فَأَتَنَحَّى فِي جَانِبِ الدَّارِ وَ مَعِي رُوحُهُ فَأَقُولُ لَهُمْ وَ اللَّهِ مَا ظَلَمْنَاهُ وَ لَا سَبَقْنَا بِهِ أَجَلَهُ وَ لَا اسْتَعْجَلْنَا بِهِ قَدَرَهُ وَ مَا كَانَ لَنَا فِي قَبْضِ رُوحِهِ مِنْ ذَنْبٍ

So the Angel of death said to him^-saww: ‘O Muhammad^-saww! Feel good with yourself^-saww and delight the eyes, for I am kind, compassionate with every Believer. And know, O Muhammad^-saww! I am present with a son of Adam^-as during the capture of his soul. So when I capture it, a shrieker from his family shrieks out during that. So I stand aside by the side of the house, and with me is his soul, and I am saying to them: ‘By Allah^-azwj! We have neither oppressed you nor have be preceded his term with him, nor have we hastened his Ordainment with him; and there was never a sin for us during the capture of his soul.

فَإِنْ تَرْضَوْا بِمَا صَنَعَ اللَّهُ بِهِ وَ تَصْبِرُوا تُؤْجَرُوا وَ تُحْمَدُوا وَ إِنْ تَجْزَعُوا وَ تَسْخَطُوا تَأْثَمُوا وَ تُوزَرُوا وَ مَا لَكُمْ عِنْدَنَا مِنْ عُتْبَى وَ إِنَّ لَنَا عِنْدَكُمْ أَيْضاً لَبَقِيَّةً وَ عَوْدَةً فَالْحَذَرَ الْحَذَرَ فَمَا مِنْ أَهْلِ بَيْتِ مَدَرٍ وَ لَا شَعْرٍ فِي بَرٍّ وَ لَا بَحْرٍ إِلَّا وَ أَنَا أَتَصَفَّحُهُمْ فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ عِنْدَ مَوَاقِيتِ الصَّلَاةِ حَتَّى لَأَنَا أَعْلَمُ مِنْهُمْ بِأَنْفُسِهِمْ

So if you were to be pleased with what Allah^-azwj has Done with him, and are patient, you would be Recompensed and you would be Praised; and if you were to panic and are angered, you would be sinning, and be burdened, and there should not be a criticism for you about us, and that for us with you as well, is a remainder and a return. So the caution is the caution, and there is none from a family, neither urban nor rural, in a land nor in a sea, except that I scan them five times during every day during the timings of their Salaat until I am more knowing of them than their own selves are.

وَ لَوْ أَنِّي يَا مُحَمَّدُ أَرَدْتُ قَبْضَ نَفْسِ بَعُوضَةٍ مَا قَدَرْتُ عَلَى قَبْضِهَا حَتَّى يَكُونَ اللَّهُ عَزَّ وَ جَلَّ هُوَ الْآمِرَ بِقَبْضِهَا وَ إِنِّي لَمُلَقِّنُ الْمُؤْمِنِ عِنْدَ مَوْتِهِ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) .

And had I wanted, O Muhammad^-saww, to capture the soul of a fly, I would not have the ability upon its capture until Allah^-azwj Mighty and Majestic happened to have Commanded with its capture, and I prompt the Believer during his death, the testimony that there is no god except for Allah^-azwj and that Muhammad^-saww is Rasool-Allah^-saww’.[180]

باب تَعْجِيلِ الدَّفْنِ

Chapter 15 – 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)’.[181]

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 should not snooze except in his grave’ (spend night in the grave – so should be buried during the day).[182]

باب نَادِرٌ

Chapter 16 – Miscellaneous

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  deceased who dies and he is left alone except that the Satan^-la would play with him in his inside’.[183]

باب الْحَائِضِ تُمَرِّضُ الْمَرِيضَ

Chapter 17 – The menstruating woman looking after the sick

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 desist from him and from his proximity, for the Angels are harmed by that (menstruation)’.[184]

باب غُسْلِ مَيِّتٍ

Chapter 18 – Washing the deceased

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ غُسْلَ الْمَيِّتِ فَاجْعَلْ بَيْنَكَ وَ بَيْنَهُ ثَوْباً يَسْتُرُ عَنْكَ عَوْرَتَهُ إِمَّا قَمِيصٌ وَ إِمَّا غَيْرُهُ ثُمَّ تَبْدَأُ بِكَفَّيْهِ وَ رَأْسِهِ ثَلَاثَ مَرَّاتٍ بِالسِّدْرِ ثُمَّ سَائِرِ جَسَدِهِ وَ ابْدَأْ بِشِقِّهِ الْأَيْمَنِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When you want to wash the deceased, so make a cloth to be between you and him to veil his private part from you, whether it is a shirt or something else. Then begin with his palm and his head (washing it) three times with the lotus (leaves), then the rest of his body, and beginning with the right hand side.

فَإِذَا أَرَدْتَ أَنْ تَغْسِلَ فَرْجَهُ فَخُذْ خِرْقَةً نَظِيفَةً فَلُفَّهَا عَلَى يَدِكَ الْيُسْرَى ثُمَّ أَدْخِلْ يَدَكَ مِنْ تَحْتِ الثَّوْبِ الَّذِي عَلَى فَرْجِ الْمَيِّتِ فَاغْسِلْهُ مِنْ غَيْرِ أَنْ تَرَى عَوْرَتَهُ فَإِذَا فَرَغْتَ مِنْ غُسْلِهِ بِالسِّدْرِ فَاغْسِلْهُ مَرَّةً أُخْرَى بِمَاءٍ وَ كَافُورٍ وَ شَيْ‏ءٍ مِنْ حَنُوطِهِ ثُمَّ اغْسِلْهُ بِمَاءٍ بَحْتٍ غَسْلَةً أُخْرَى حَتَّى إِذَا فَرَغْتَ مِنْ ثَلَاثٍ جَعَلْتَهُ فِي ثَوْبٍ ثُمَّ جَفَّفْتَهُ .

So when you intend to wash his private part, then take a clean rag and wrap it around your right hand, then enter your hand from beneath the cloth which is upon the private part of the deceased, and wash it from without seeing his nakedness. So when you are free from washing him with the lotus (leaves), then wash him again with water and camphor, and something from his embalming. Then wash him with pure water with another washing until when you are free from the three (washings), then make him to be in a cloth, then enshroud him’.[185]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ غُسْلِ الْمَيِّتِ فَقَالَ اغْسِلْهُ بِمَاءٍ وَ سِدْرٍ ثُمَّ اغْسِلْهُ عَلَى أَثَرِ ذَلِكَ غَسْلَةً أُخْرَى بِمَاءٍ وَ كَافُورٍ وَ ذَرِيرَةٍ إِنْ كَانَتْ وَ اغْسِلْهُ الثَّالِثَةَ بِمَاءٍ قَرَاحٍ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed and Muhammad Bin Khalid, from Al Naar Bin Suweyd, from Ibn Muskan,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about washing the deceased, so he^-asws said: ‘Wash him with water and lotus (leaves). Then wash him upon the footsteps of that with another washing with water and camphor and fragrant powder if there was, and wash him for the third washing with clear water’.

قُلْتُ ثَلَاثَ غَسَلَاتٍ لِجَسَدِهِ كُلِّهِ قَالَ نَعَمْ قُلْتُ يَكُونُ عَلَيْهِ ثَوْبٌ إِذَا غُسِّلَ قَالَ إِنِ اسْتَطَعْتَ أَنْ يَكُونَ عَلَيْهِ قَمِيصٌ فَغَسِّلْهُ مِنْ تَحْتِهِ وَ قَالَ أُحِبُّ لِمَنْ غَسَّلَ الْمَيِّتَ أَنْ يَلُفَّ عَلَى يَدِهِ الْخِرْقَةَ حِينَ يُغَسِّلُهُ .

I said, ‘Three washings for his body, all of it?’ He^-asws said: ‘Yes’’. I said, ‘There would happen to be a cloth upon him when he is washed?’ He^-asws said: ‘If there is capacity that there happens to be a shirt upon him, so wash him from beneath it’. And he^-asws said: ‘I would love it for the one who wash the deceased if he wraps a rag upon his hand when he washes him’.[186]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُغَسَّلُ الْمَيِّتُ ثَلَاثَ غَسَلَاتٍ مَرَّةً بِالسِّدْرِ وَ مَرَّةً بِالْمَاءِ يُطْرَحُ فِيهِ الْكَافُورُ وَ مَرَّةً أُخْرَى بِالْمَاءِ الْقَرَاحِ ثُمَّ يُكَفَّنُ

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Al Halby who said,

‘Abu Abdullah^-asws said: ‘The deceased should be washed with three washings – once with the lotus (leaves), and once with the pure water where is camphor, and once more with clear water. Then he should be enshrouded’.

وَ قَالَ إِنَّ أَبِي كَتَبَ فِي وَصِيَّتِهِ أَنْ أُكَفِّنَهُ فِي ثَلَاثَةِ أَثْوَابٍ أَحَدُهَا رِدَاءٌ لَهُ حِبَرَةٌ وَ ثَوْبٌ آخَرُ وَ قَمِيصٌ قُلْتُ وَ لِمَ كَتَبَ هَذَا قَالَ مَخَافَةَ قَوْلِ النَّاسِ وَ عَصَّبْنَاهُ بَعْدَ ذَلِكَ بِعِمَامَةٍ وَ شَقَقْنَا لَهُ الْأَرْضَ مِنْ أَجْلِ أَنَّهُ كَانَ بَادِناً وَ أَمَرَنِي أَنْ أَرْفَعَ الْقَبْرَ مِنَ الْأَرْضِ أَرْبَعَ أَصَابِعَ مُفَرَّجَاتٍ وَ ذَكَرَ أَنَّ رَشَّ الْقَبْرِ بِالْمَاءِ حَسَنٌ .

And he^-asws said: ‘My^-asws father^-asws wrote in his^-asws bequest that I^-asws should enshroud him^-asws in three clothes – one of them being a cloak of his^-asws as a veil, and another cloth, and a shirt’. I said, ‘And why did he^-asws write this?’ He^-asws said: ‘Fearing the words of the people, and we placed a turban on him^-asws after that, and we^-asws cleaved the ground for him for the reason that he^-asws was hefty, and had instructed me^-asws that I^-asws raise the grave from the ground by four thin fingers, and he^-asws mentioned that sprinkling the grave with the water is good’.[187]

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ الْكَاهِلِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ غُسْلِ الْمَيِّتِ فَقَالَ اسْتَقْبِلْ بِبَاطِنِ قَدَمَيْهِ الْقِبْلَةَ حَتَّى يَكُونَ وَجْهُهُ مُسْتَقْبِلَ الْقِبْلَةِ ثُمَّ تُلَيِّنُ مَفَاصِلَهُ فَإِنِ امْتَنَعَتْ عَلَيْكَ فَدَعْهَا ثُمَّ ابْدَأْ بِفَرْجِهِ بِمَاءِ السِّدْرِ وَ الْحُرُضِ فَاغْسِلْهُ ثَلَاثَ غَسَلَاتٍ وَ أَكْثِرْ مِنَ الْمَاءِ وَ امْسَحْ بَطْنَهُ مَسْحاً رَفِيقاً

From him, from Muhammad Bin Sinan, from Abullah Al Kahily who said,

‘I asked Abu Abdullah^-asws about washing the deceased, so he^-asws said: ‘Face the undersoles of his feet towards the Qiblah until his face happens to be facing the Qiblah. Then soften the joints, and if it is not possible for you, then leave it. Then begin with his private part with water of lotus (leaves) and potash, so wash him with three washings and frequent from the water, and wipe his body with gentle wiping.

ثُمَّ تَحَوَّلْ إِلَى رَأْسِهِ وَ ابْدَأْ بِشِقِّهِ الْأَيْمَنِ مِنْ لِحْيَتِهِ وَ رَأْسِهِ ثُمَّ ثَنِّ بِشِقِّهِ الْأَيْسَرِ مِنْ رَأْسِهِ وَ لِحْيَتِهِ وَ وَجْهِهِ وَ اغْسِلْهُ بِرِفْقٍ وَ إِيَّاكَ وَ الْعُنْفَ وَ اغْسِلْهُ غَسْلًا نَاعِماً ثُمَّ أَضْجِعْهُ عَلَى شِقِّهِ الْأَيْسَرِ لِيَبْدُوَ لَكَ الْأَيْمَنُ ثُمَّ اغْسِلْهُ مِنْ قَرْنِهِ إِلَى قَدَمَيْهِ وَ امْسَحْ يَدَكَ عَلَى ظَهْرِهِ وَ بَطْنِهِ ثَلَاثَ غَسَلَاتٍ ثُمَّ رُدَّهُ إِلَى جَنْبِهِ الْأَيْمَنِ حَتَّى يَبْدُوَ لَكَ الْأَيْسَرُ فَاغْسِلْهُ مَا بَيْنَ قَرْنِهِ إِلَى قَدَمَيْهِ وَ امْسَحْ يَدَكَ عَلَى ظَهْرِهِ وَ بَطْنِهِ ثَلَاثَ غَسَلَاتٍ

Then turn around to his head and begin with his right side from his beard and his head. Then deal with his left side from his head, and his beard, and his face, and wash him with gentleness, and beware of the roughness and wash him with a gentle washing. Then lie him down upon his left side for the right side to be exposed to you. Then wash him from his head to his feed and wipe your hand upon his back and his belly with three washings. Then return him to his right side until the left side is exposed to you, so wash it what is between his head up to his feet, and wipe your hand upon his back and his belly with three washings.

ثُمَّ رُدَّهُ إِلَى قَفَاهُ فَابْدَأْ بِفَرْجِهِ بِمَاءِ الْكَافُورِ فَاصْنَعْ كَمَا صَنَعْتَ أَوَّلَ مَرَّةٍ اغْسِلْهُ ثَلَاثَ غَسَلَاتٍ بِمَاءِ الْكَافُورِ وَ الْحُرُضِ وَ امْسَحْ يَدَكَ عَلَى بَطْنِهِ مَسْحاً رَفِيقاً ثُمَّ تَحَوَّلْ إِلَى رَأْسِهِ فَاصْنَعْ كَمَا صَنَعْتَ أَوَّلًا بِلِحْيَتِهِ مِنْ جَانِبَيْهِ كِلَيْهِمَا وَ رَأْسِهِ وَ وَجْهِهِ بِمَاءِ الْكَافُورِ ثَلَاثَ غَسَلَاتٍ

Then return him to his back and begin with his private parts with water (with) camphor and deal with him just as you dealt the first times, washing him with three washings – with the water with camphor and the fragrant powder, and wipe your hand upon his belly with a gentle wiping. Then turn towards his head and deal with it just as you dealt firstly, with his beard from both its sides, and his head, and his face, with the water with camphor with three washings.

ثُمَّ رُدَّهُ إِلَى الْجَانِبِ الْأَيْسَرِ حَتَّى يَبْدُوَ لَكَ الْأَيْمَنُ فَاغْسِلْهُ مِنْ قَرْنِهِ إِلَى قَدَمَيْهِ ثَلَاثَ غَسَلَاتٍ ثُمَّ رُدَّهُ إِلَى الْجَانِبِ الْأَيْمَنِ حَتَّى يَبْدُوَ لَكَ الْأَيْسَرُ فَاغْسِلْهُ مِنْ قَرْنِهِ إِلَى قَدَمَيْهِ ثَلَاثَ غَسَلَاتٍ وَ أَدْخِلْ يَدَكَ تَحْتَ مَنْكِبَيْهِ وَ ذِرَاعَيْهِ وَ يَكُونُ الذِّرَاعُ وَ الْكَفُّ مَعَ جَنْبِهِ طَاهِرَةً كُلَّمَا غَسَلْتَ شَيْئاً مِنْهُ أَدْخَلْتَ يَدَكَ تَحْتَ مَنْكِبَيْهِ وَ فِي بَاطِنِ ذِرَاعَيْهِ

Then return him to the left side until the right side is exposed to you, so wash him from his head up to his feet with three washings. Then return him to the right side until the left side is exposed to you, so wash him from his head up to his feet with three washings, and enter your hand under his shoulders and his forearms, and make the forearms, and the palms, along with his side, to be clean. Every time you wash anything from it, enter your hand under his shoulder and in the inside of his forearms.

ثُمَّ رُدَّهُ إِلَى ظَهْرِهِ ثُمَّ اغْسِلْهُ بِمَاءٍ قَرَاحٍ كَمَا صَنَعْتَ أَوَّلًا تَبْدَأُ بِالْفَرْجِ ثُمَّ تَحَوَّلْ إِلَى الرَّأْسِ وَ اللِّحْيَةِ وَ الْوَجْهِ حَتَّى تَصْنَعَ كَمَا صَنَعْتَ أَوَّلًا بِمَاءٍ قَرَاحٍ ثُمَّ أَزِّرْهُ بِالْخِرْقَةِ وَ يَكُونُ تَحْتَهَا الْقُطْنُ تُذْفِرُهُ بِهِ إِذْفَاراً قُطْناً كَثِيراً ثُمَّ تَشُدُّ فَخِذَيْهِ عَلَى الْقُطْنِ بِالْخِرْقَةِ شَدّاً شَدِيداً حَتَّى لَا تَخَافَ أَنْ يَظْهَرَ شَيْ‏ءٌ وَ إِيَّاكَ أَنْ تُقْعِدَهُ أَوْ تَغْمِزَ بَطْنَهُ وَ إِيَّاكَ أَنْ تَحْشُوَ فِي مَسَامِعِهِ شَيْئاً فَإِنْ خِفْتَ أَنْ يَظْهَرَ مِنَ الْمَنْخِرَيْنِ شَيْ‏ءٌ فَلَا عَلَيْكَ أَنْ تُصَيِّرَ ثَمَّ قُطْناً وَ إِنْ لَمْ تَخَفْ فَلَا تَجْعَلْ فِيهِ شَيْئاً وَ لَا تُخَلِّلْ أَظَافِيرَهُ وَ كَذَلِكَ غُسْلُ الْمَرْأَةِ .

Then return him to his back, then wash him with clear water just as you did at first, beginning with the private part. Then turn towards the head and the beard and the face until you do just as you did firstly with clear water. Then put on a loin cloth on him with a cloth and place the cotton to be under it to pad him with a lot of cotton. Then tighten his thighs upon the cotton with the cloth with an intense tightening until you do not fear that anything might become apparent (from his private part). And beware of sitting him up or pressing his belly, and beware of placing anything in his ears. So if you were to fear that something might become apparent from his nostrils, so it is not upon you that you stuff is with cotton, and if you do not fear such, so do not make anything to be in it, and do not clean (under) his nails. Similar to that is the washing of the woman’.[188]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ رِجَالِهِ عَنْ يُونُسَ عَنْهُمْ ( عليهم السلام ) قَالَ إِذَا أَرَدْتَ غُسْلَ الْمَيِّتِ فَضَعْهُ عَلَى الْمُغْتَسَلِ مُسْتَقْبِلَ الْقِبْلَةِ فَإِنْ كَانَ عَلَيْهِ قَمِيصٌ فَأَخْرِجْ يَدَهُ مِنَ الْقَمِيصِ وَ اجْمَعْ قَمِيصَهُ عَلَى عَوْرَتِهِ وَ ارْفَعْهُ مِنْ رِجْلَيْهِ إِلَى فَوْقِ الرُّكْبَةِ وَ إِنْ لَمْ يَكُنْ عَلَيْهِ قَمِيصٌ فَأَلْقِ عَلَى عَوْرَتِهِ خِرْقَةً وَ اعْمِدْ إِلَى السِّدْرِ فَصَيِّرْهُ فِي طَسْتٍ وَ صُبَّ عَلَيْهِ الْمَاءَ وَ اضْرِبْهُ بِيَدِكَ حَتَّى تَرْتَفِعَ رَغْوَتُهُ وَ اعْزِلِ الرَّغْوَةَ فِي شَيْ‏ءٍ وَ صُبَّ الْآخَرَ فِي الْإِجَّانَةِ الَّتِي فِيهَا الْمَاءُ

Ali Bin Ibrahim, from his father, from his men, from Yunus,

(It has been narrated) from them^-asws having said: ‘When you want to wash the deceased, so place him upon the washing place facing the Qiblah. So if there was a shirt upon him, then extract his hand from the shirt, and gather his shirt to be upon his private part, and raise it from his legs up to above the knees. And if there does not happen to be a shirt upon him, so cast a cloth to be upon his private part and pour water on to the chest, and make some of it to be in a utensil and pour the water upon it, and pat it with your hand until its foam raises and isolate the foam into something and pour the latter into the bucket in which is the water.

ثُمَّ اغْسِلْ يَدَيْهِ ثَلَاثَ مَرَّاتٍ كَمَا يَغْتَسِلُ الْإِنْسَانُ مِنَ الْجَنَابَةِ إِلَى نِصْفِ الذِّرَاعِ ثُمَّ اغْسِلْ فَرْجَهُ وَ نَقِّهِ ثُمَّ اغْسِلْ رَأْسَهُ بِالرَّغْوَةِ وَ بَالِغْ فِي ذَلِكَ وَ اجْتَهِدْ أَنْ لَا يَدْخُلَ الْمَاءُ مَنْخِرَيْهِ وَ مَسَامِعَهُ ثُمَّ أَضْجِعْهُ عَلَى جَانِبِهِ الْأَيْسَرِ وَ صُبَّ الْمَاءَ مِنْ نِصْفِ رَأْسِهِ إِلَى قَدَمَيْهِ ثَلَاثَ مَرَّاتٍ وَ ادْلُكْ بَدَنَهُ دَلْكاً رَفِيقاً وَ كَذَلِكَ ظَهْرَهُ وَ بَطْنَهُ ثُمَّ أَضْجِعْهُ عَلَى جَانِبِهِ الْأَيْمَنِ وَ افْعَلْ بِهِ مِثْلَ ذَلِكَ

Then wash his hands three times just as the person would do so from the sexual impurity, up to the half forearm. Then wash his private part and clean it. Then wash his head with the foam and be thorough in that, and strive that the water should not enter his nostrils and his hearing. Then turn him upon his left side and pour the water from half of his head to his feet, three times, and rub his body gently, and similar to that his back and his belly. Then turn him upon his right side and do with him similar to that.

ثُمَّ صُبَّ ذَلِكَ الْمَاءَ مِنَ الْإِجَّانَةِ وَ اغْسِلِ الْإِجَّانَةَ بِمَاءٍ قَرَاحٍ وَ اغْسِلْ يَدَيْكَ إِلَى الْمِرْفَقَيْنِ ثُمَّ صُبَّ الْمَاءَ فِي الْآنِيَةِ وَ أَلْقِ فِيهِ حَبَّاتِ كَافُورٍ وَ افْعَلْ بِهِ كَمَا فَعَلْتَ فِي الْمَرَّةِ الْأُولَى ابْدَأْ بِيَدَيْهِ ثُمَّ بِفَرْجِهِ وَ امْسَحْ بَطْنَهُ مَسْحاً رَفِيقاً فَإِنْ خَرَجَ شَيْ‏ءٌ فَأَنْقِهِ ثُمَّ اغْسِلْ رَأْسَهُ ثُمَّ أَضْجِعْهُ عَلَى جَنْبِهِ الْأَيْسَرِ وَ اغْسِلْ جَنْبَهُ الْأَيْمَنَ وَ ظَهْرَهُ وَ بَطْنَهُ ثُمَّ أَضْجِعْهُ عَلَى جَنْبِهِ الْأَيْمَنِ وَ اغْسِلْ جَنْبَهُ الْأَيْسَرَ كَمَا فَعَلْتَ أَوَّلَ مَرَّةٍ

The pour out that water from the bucket and wash the bucket with clear water and wash your hands (up) to the two elbows. Then pour the water into a utensil and throw some seeds of camphor into it and do with him just as you did in the first time, beginning with his hands, then with his private parts, and wipe his belly with a gentle wiping. So if something were to come out, so clean it. Then wash his head. Then turn him upon his left side and wash his right side, and his back and his belly. Then turn him upon his right side and wash his left side just as you did the first time.

ثُمَّ اغْسِلْ يَدَيْكَ إِلَى الْمِرْفَقَيْنِ وَ الْآنِيَةَ وَ صُبَّ فِيهَا الْمَاءَ الْقَرَاحَ وَ اغْسِلْهُ بِمَاءٍ قَرَاحٍ كَمَا غَسَلْتَهُ فِي الْمَرَّتَيْنِ الْأَوَّلَتَيْنِ ثُمَّ نَشِّفْهُ بِثَوْبٍ طَاهِرٍ وَ اعْمِدْ إِلَى قُطْنٍ فَذُرَّ عَلَيْهِ شَيْئاً مِنْ حَنُوطٍ وَ ضَعْهُ عَلَى فَرْجِهِ قُبُلٍ وَ دُبُرٍ وَ احْشُ الْقُطْنَ فِي دُبُرِهِ لِئَلَّا يَخْرُجَ مِنْهُ شَيْ‏ءٌ وَ خُذْ خِرْقَةً طَوِيلَةً عَرْضُهَا شِبْرٌ فَشُدَّهَا مِنْ حَقْوَيْهِ وَ ضُمَّ فَخِذَيْهِ ضَمّاً شَدِيداً وَ لُفَّهَا فِي فَخِذَيْهِ

Then wash your hands up to the two elbows and the bucket, and pour clear water into it and wash him with clear water just as you washed him the two times beforehand. Then wipe him with a clean cloth and deliberate to cotton (pads), and scatter something from the camphor upon him, and place it upon his private part and behind, and tamp the cotton in his behind, lest something might come out from him, and take a long cloth of a palms width, so tighten it from his loins and his thighs with an intense tightening, and wrap it in his thighs.

ثُمَّ أَخْرِجْ رَأْسَهَا مِنْ تَحْتِ رِجْلَيْهِ إِلَى جَانِبِ الْأَيْمَنِ وَ أَغْرِزْهَا فِي الْمَوْضِعِ الَّذِي لَفَفْتَ فِيهِ الْخِرْقَةَ وَ تَكُونُ الْخِرْقَةُ طَوِيلَةً تَلُفُّ فَخِذَيْهِ مِنْ حَقْوَيْهِ إِلَى رُكْبَتَيْهِ لَفّاً شَدِيداً .

Then bring out its top end from under his legs up to the right hand side, and push it into the place which the cloth had been wrapped it, and the cloth should happen to be long enveloping his thighs from his loins down to his two knees with a tight enveloping’.[189]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَيِّتِ هَلْ يُغَسَّلُ فِي الْفَضَاءِ قَالَ لَا بَأْسَ وَ إِنْ سُتِرَ بِسِتْرٍ فَهُوَ أَحَبُّ إِلَيَّ .

Muhammad Bin Yahya, from Al Amraky Bin Ali,

(It has been narrated) from Ali son of Ja’far^-asws, from his brother^-asws Abu Al-Hassan^-asws, said, ‘I asked him^-asws about the deceased, ‘Can he be washed in the open?’ He^-asws said: ‘There is no problem, and if he were to be veiled with a curtain, so it would be more beloved to me^-asws’.[190]

باب تَحْنِيطِ الْمَيِّتِ وَ تَكْفِينِهِ

Chapter 19 – Embalming the deceased and his enshrouding

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ رِجَالِهِ عَنْ يُونُسَ عَنْهُمْ ( عليهم السلام ) قَالَ فِي تَحْنِيطِ الْمَيِّتِ وَ تَكْفِينِهِ قَالَ ابْسُطِ الْحِبَرَةَ بَسْطاً ثُمَّ ابْسُطْ عَلَيْهَا الْإِزَارَ ثُمَّ ابْسُطِ الْقَمِيصَ عَلَيْهِ وَ تَرُدُّ مُقَدَّمَ الْقَمِيصِ عَلَيْهِ ثُمَّ اعْمِدْ إِلَى كَافُورٍ مَسْحُوقٍ فَضَعْهُ عَلَى جَبْهَتِهِ مَوْضِعِ سُجُودِهِ وَ امْسَحْ بِالْكَافُورِ عَلَى جَمِيعِ مَفَاصِلِهِ مِنْ قَرْنِهِ إِلَى قَدَمَيْهِ وَ فِي رَأْسِهِ وَ فِي عُنُقِهِ وَ مَنْكِبَيْهِ وَ مَرَافِقِهِ وَ فِي كُلِّ مَفْصِلٍ مِنْ مَفَاصِلِهِ مِنَ الْيَدَيْنِ وَ الرِّجْلَيْنِ وَ فِي وَسَطِ رَاحَتَيْهِ

Ali Bin Ibrahim, from his father, from his men, from Yunus,

(It has been narrated) from them^-asws having said regarding the embalming of the deceased and his enshrouding, said: ‘Spread the wrapping with a spreading. Then spread the loincloth upon it. Then spread the shirt upon it and fold the front of the shirt upon it. Then deliberate to the camphor powder and place it upon his forehead, the place of his prostrations, and wipe it with the camphor upon the entirety of his joints, from his head up to his feet, and in his head, and in his neck, and his shoulders, and his elbows, and in every joint from his joints, from the two hands and the two legs, and in the middle of his palms.

ثُمَّ يُحْمَلُ فَيُوضَعُ عَلَى قَمِيصِهِ وَ يُرَدُّ مُقَدَّمُ الْقَمِيصِ عَلَيْهِ وَ يَكُونُ الْقَمِيصُ غَيْرَ مَكْفُوفٍ وَ لَا مَزْرُورٍ وَ يَجْعَلُ لَهُ قِطْعَتَيْنِ مِنْ جَرِيدِ النَّخْلِ رَطْباً قَدْرَ ذِرَاعٍ يُجْعَلُ لَهُ وَاحِدَةٌ بَيْنَ رُكْبَتَيْهِ نِصْفٌ مِمَّا يَلِي السَّاقَ وَ نِصْفٌ مِمَّا يَلِي الْفَخِذَ وَ يُجْعَلُ الْأُخْرَى تَحْتَ إِبْطِهِ الْأَيْمَنِ وَ لَا يُجْعَلُ فِي مَنْخِرَيْهِ وَ لَا فِي بَصَرِهِ وَ مَسَامِعِهِ وَ لَا عَلَى وَجْهِهِ قُطْناً وَ لَا كَافُوراً

Then carry him and place him upon his shirt and fold the front of the shirt upon him, and the shirt should happen to be without any hemming or buttons, and make two pieces of wet branches to be for him, of an arm’s length, making one of it to be in between his knees, halfway from what follows the leg, and halfway from what follows the thigh, and make the other one to be under his right armpit, and do not make cotton or camphor to be in his nostrils, nor in his eyes, nor his ears, nor upon his face. 

ثُمَّ يُعَمَّمُ يُؤْخَذُ وَسَطُ الْعِمَامَةِ فَيُثْنَى عَلَى رَأْسِهِ بِالتَّدْوِيرِ ثُمَّ يُلْقَى فَضْلُ الشِّقِّ الْأَيْمَنِ عَلَى الْأَيْسَرِ وَ الْأَيْسَرِ عَلَى الْأَيْمَنِ ثُمَّ يُمَدُّ عَلَى صَدْرِهِ .

Then make a turban by taking the middle of the turban and wrapping it around his head in circles. Then cast the extra ends, the right one upon the left and the left one upon the right. Then extend it upon his chest’.[191]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِمَ كُفِّنَ قَالَ فِي ثَلَاثَةِ أَثْوَابٍ ثَوْبَيْنِ صُحَارِيَّيْنِ وَ بُرْدٍ حِبَرَةٍ .

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Mufazzal Bin Salih, from Zayd Al Shahham who said,

‘Abu Abdullah^-asws was asked about Rasool-Allah^-saww, by what he^-saww was enshrouded. He^-asws said: ‘In three clothes, two ‘Suhary’ fabrics and one garment wrapping’.[192]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَفَّنْتَ الْمَيِّتَ فَذُرَّ عَلَى كُلِّ ثَوْبٍ شَيْئاً مِنْ ذَرِيرَةٍ وَ كَافُورٍ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When you enshroud the deceased, so scatter upon every cloth, something from the fragrant powder and camphor’.[193]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ أَنْ تُحَنِّطَ الْمَيِّتَ فَاعْمِدْ إِلَى الْكَافُورِ فَامْسَحْ بِهِ آثَارَ السُّجُودِ مِنْهُ وَ مَفَاصِلَهُ كُلَّهَا وَ رَأْسَهُ وَ لِحْيَتَهُ وَ عَلَى صَدْرِهِ مِنَ الْحَنُوطِ وَ قَالَ حَنُوطُ الرَّجُلِ وَ الْمَرْأَةِ سَوَاءٌ وَ قَالَ وَ أَكْرَهُ أَنْ يُتْبَعَ بِمِجْمَرَةٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When you want to embalm the deceased, so deliberate to the camphor and wipe with it the places of the prostrations from it, and the joints, all of them, and his head, and his beard, and upon his chest, from the embalming (camphor)’. And he^-asws said: ‘The embalming of the man and the woman is the same’. And he^-asws said: ‘And it is disliked that it be followed by the (smoke of) incense burning’.[194]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَا قُلْنَا لِأَبِي جَعْفَرٍ ( عليه السلام ) الْعِمَامَةُ لِلْمَيِّتِ مِنَ الْكَفَنِ قَالَ لَا إِنَّمَا الْكَفَنُ الْمَفْرُوضُ ثَلَاثَةُ أَثْوَابٍ وَ ثَوْبٌ تَامٌّ لَا أَقَلَّ مِنْهُ يُوَارِي جَسَدَهُ كُلَّهُ فَمَا زَادَ فَهُوَ سُنَّةٌ إِلَى أَنْ يَبْلُغَ خَمْسَةَ أَثْوَابٍ فَمَا زَادَ فَهُوَ مُبْتَدَعٌ وَ الْعِمَامَةُ سُنَّةٌ

Ali Bin Ibrahim, from his father, from Hammad Bin usman, from Hareyz, from Zurara and Muhammad Bin Muslim who both said,

‘We said to Abu Ja’far^-asws, ‘The turban of the deceased, is from the enshrouding’. He^-asws said: ‘No. But rather, the Obligatory shroud is of three clothes and a complete cloth, not being less than it to cover his body, all of it. So whatever increase, so it is a Sunnah, up it reaching five clothes. So whatever increase, it would be an innovation. And the turban is a Sunnah’.

وَ قَالَ أَمَرَ النَّبِيُّ ( صلى الله عليه وآله ) بِالْعِمَامَةِ وَ عُمِّمَ النَّبِيُّ ( صلى الله عليه وآله )

And he^-asws said: ‘The Prophet^-saww ordered with the turban, and the Prophet^-saww was turbaned’.

وَ بَعَثَ إِلَيْنَا الشَّيْخُ الصَّادِقُ ( عليه السلام ) وَ نَحْنُ بِالْمَدِينَةِ لَمَّا مَاتَ أَبُو عُبَيْدَةَ الْحَذَّاءُ بِدِينَارٍ وَ أَمَرَنَا أَنْ نَشْتَرِيَ لَهُ حَنُوطاً وَ عِمَامَةً فَفَعَلْنَا .

The Sheykh Al-Sadiq^-asws sent a Dinar to us, when Abu Ubeyday Al-Haza’a died, and we were in Al-Medina, and ordered us that we should buy embalming material (camphor etc.), and a turban. So we did it’.[195]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَيِّتُ يُكَفَّنُ فِي ثَلَاثَةٍ سِوَى الْعِمَامَةِ وَ الْخِرْقَةِ يَشُدُّ بِهَا وَرِكَيْهِ لِكَيْلَا يَبْدُوَ مِنْهُ شَيْ‏ءٌ وَ الْخِرْقَةُ وَ الْعِمَامَةُ لَا بُدَّ مِنْهُمَا وَ لَيْسَتَا مِنَ الْكَفَنِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The deceased would be enshrouded in three (clothes) besides the turban, and the cloth would be tightened around his hips lest something be apparent from it, and the cloth and the turban are both inevitable and they are both from the shroud’.[196]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَتَبَ أَبِي فِي وَصِيَّتِهِ أَنْ أُكَفِّنَهُ فِي ثَلَاثَةِ أَثْوَابٍ أَحَدُهَا رِدَاءٌ لَهُ حِبَرَةٌ كَانَ يُصَلِّي فِيهِ يَوْمَ الْجُمُعَةِ وَ ثَوْبٌ آخَرُ وَ قَمِيصٌ فَقُلْتُ لِأَبِي لِمَ تَكْتُبُ هَذَا فَقَالَ أَخَافُ أَنْ يَغْلِبَكَ النَّاسُ وَ إِنْ قَالُوا كَفِّنْهُ فِي أَرْبَعَةٍ أَوْ خَمْسَةٍ فَلَا تَفْعَلْ وَ عَمِّمْنِي بِعِمَامَةٍ وَ لَيْسَ تُعَدُّ الْعِمَامَةُ مِنَ الْكَفَنِ إِنَّمَا يُعَدُّ مَا يُلَفُّ بِهِ الْجَسَدُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umyer, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘My^-asws father^-asws wrote in his^-asws bequest that I^-asws should enshroud him^-asws in three clothes – one of them being a cloak of his^-asws which he^-asws used to pray Salaat in on the day of Friday, and another cloth, and a shirt. So I^-asws said to my^-asws father^-asws, ‘Why did you^-asws write this?’ So he^-asws said: ‘Out of fear that the people might overcome you and if they were to say, ‘Shroud him^-asws in four, or five (clothes)’, do not do it, and turban me^-asws with a turban, and do not count the turban as being from the shroud. But rather, count what the body is wrapped with’.[197]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ عُثْمَانَ النَّوَّاءِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَغْسِلُ الْمَوْتَى قَالَ وَ تُحْسِنُ قُلْتُ إِنِّي أَغْسِلُ فَقَالَ إِذَا غَسَلْتَ فَارْفُقْ بِهِ وَ لَا تَغْمِزْهُ وَ لَا تَمَسَّ مَسَامِعَهُ بِكَافُورٍ وَ إِذَا عَمَّمْتَهُ فَلَا تُعَمِّمْهُ عِمَّةَ الْأَعْرَابِيِّ قُلْتُ كَيْفَ أَصْنَعُ قَالَ خُذِ الْعِمَامَةَ مِنْ وَسَطِهَا وَ انْشُرْهَا عَلَى رَأْسِهِ ثُمَّ رُدَّهَا إِلَى خَلْفِهِ وَ اطْرَحْ طَرَفَيْهَا عَلَى صَدْرِهِ .

Ali, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Usman Al Nawa’a who said,

‘I said to Abu Abdullah^-asws, ‘I tend to wash the dead bodies’. He^-asws said: ‘And you are good (at it)?’ I said, ‘I wash’. So he^-asws said: ‘When you wash, so be gentle with it and neither press it nor touch its ears with camphor; and when you turban him, so do not turban him the turbanning of the Bedouins’. I said, ‘How should I do (it)?’ He^-asws said: ‘Take the turban from its middle and display is upon his head, then turn it to its behind, and drop its two ends upon his chest’.[198]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ أَصْنَعُ بِالْكَفَنِ قَالَ تَأْخُذُ خِرْقَةً فَتَشُدُّ بِهَا عَلَى مَقْعَدَتِهِ وَ رِجْلَيْهِ قُلْتُ فَالْإِزَارُ قَالَ إِنَّهَا لَا تُعَدُّ شَيْئاً إِنَّمَا تَصْنَعُ لِيُضَمَّ مَا هُنَاكَ لِئَلَّا يَخْرُجَ مِنْهُ شَيْ‏ءٌ وَ مَا يُصْنَعُ مِنَ الْقُطْنِ أَفْضَلُ مِنْهَا ثُمَّ يُخْرَقُ الْقَمِيصُ إِذَا غُسِّلَ وَ يُنْزَعُ مِنْ رِجْلَيْهِ قَالَ ثُمَّ الْكَفَنُ قَمِيصٌ غَيْرُ مَزْرُورٍ وَ لَا مَكْفُوفٍ وَ عِمَامَةٌ يُعَصَّبُ بِهَا رَأْسُهُ وَ يُرَدُّ فَضْلُهَا عَلَى رِجْلَيْهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullah^-asws, ‘How should I deal with the shroud?’ He^-asws said: ‘Take a cloth and tighten it upon his seat and his legs’. I said, ‘So (what about) the loincloth?’ He^-asws said: ‘It does not count as anything. But rather, you should do so to secure what it is over there, lest something might come out from it, and what you do from the cotton (padding) is superior to it. Then the shirt is torn, when you wash, and removed from his legs’. He^-asws said: ‘Then the shrouding shirt should be without any buttons and hemming, and a turban is what his head is wrapped with, and its extra ends would be returned upon his legs’.[199]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْعِمَامَةِ لِلْمَيِّتِ فَقَالَ حَنِّكْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws regarding the turban for the deceased. So he^-asws said: ‘Wrap it (around his head)’.[200]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُكَفَّنُ الْمَيِّتُ فِي خَمْسَةِ أَثْوَابٍ قَمِيصٍ لَا يُزَرُّ عَلَيْهِ وَ إِزَارٍ وَ خِرْقَةٍ يُعَصَّبُ بِهَا وَسَطُهُ وَ بُرْدٍ يُلَفُّ فِيهِ وَ عِمَامَةٍ يُعَمَّمُ بِهَا وَ يُلْقَى فَضْلُهَا عَلَى صَدْرِهِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Enshroud the deceased in five clothes – A shirt with no buttons upon it, and a loincloth, and a cloth to wrap around his middle, and a cloak to wrap him in, and a turban to turban him with, and cast its excess upon his chest’.[201]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكَافُورُ هُوَ الْحَنُوطُ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from someone else,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The camphor, it is the embalming (material)’.[202]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِي فِي كَفْنِ أَبِي عُبَيْدَةَ الْحَذَّاءِ إِنَّمَا الْحَنُوطُ الْكَافُورُ وَ لَكِنِ اذْهَبْ فَاصْنَعْ كَمَا يَصْنَعُ النَّاسُ .

Ali Bin Ibrahim, from his father, from Salih Bin Al Sandy, from Ja’far Bin Bashir, from Dawood Bin Sirham who said,

‘Abu Abdullah^-asws said to me regarding the shroud of Abu Ubeyda Al-Haza’a: ‘But rather, the embalming (material) is the camphor, but go and do just as the people are doing’.[203]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ مَاتَ أَبُو عُبَيْدَةَ الْحَذَّاءُ وَ أَنَا بِالْمَدِينَةِ فَأَرْسَلَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بِدِينَارٍ وَ قَالَ اشْتَرِ بِهَذَا حَنُوطاً وَ اعْلَمْ أَنَّ الْحَنُوطَ هُوَ الْكَافُورُ وَ لَكِنِ اصْنَعْ كَمَا يَصْنَعُ النَّاسُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Dawood Bin Sirham who said,

‘Abu Ubeyda Al-Haza’a died and I was in Al-Medina, so Abu Abdullah^-asws sent a Dinar to me and said: ‘Buy embalming (material), and know that the embalming (material), it is the camphor, but do as what the people are doing’.

قَالَ فَلَمَّا مَضَيْتُ أَتْبَعَنِي بِدِينَارٍ وَ قَالَ اشْتَرِ بِهَذَا كَافُوراً .

He (the narrator) said, ‘So when I went, he^-asws followed me with a Dinar and said: ‘Buy camphor with this’.[204]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَنُوطِ لِلْمَيِّتِ قَالَ اجْعَلْهُ فِي مَسَاجِدِهِ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked Abu Abdullah^-asws about the embalming for the deceased. He^-asws said: ‘Make it to be in his praying places (forehead, two palms, two knees, two toes)’.[205]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) نَهَى أَنْ يُوضَعَ عَلَى النَّعْشِ الْحَنُوطُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws that the Prophet^-saww forbade from places the embalming material (camphor) upon the coffin’.[206]

باب تَكْفِينِ الْمَرْأَةِ

Chapter 20 – Enshrouding the woman

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 ) فِي كَمْ تُكَفَّنُ الْمَرْأَةُ قَالَ تُكَفَّنُ فِي خَمْسَةِ أَثْوَابٍ أَحَدُهَا الْخِمَارُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from someone else, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah, said,

‘Abu Abdullah^-asws was asked regarding enshrouding the woman. He^-asws said: ‘She would be shrouded in five clothes, one of them being the scarf’.[207]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ سَأَلْتُهُ كَيْفَ تُكَفَّنُ الْمَرْأَةُ فَقَالَ كَمَا يُكَفَّنُ الرَّجُلُ غَيْرَ أَنَّهَا تُشَدُّ عَلَى ثَدْيَيْهَا خِرْقَةٌ تَضُمُّ الثَّدْيَ إِلَى الصَّدْرِ وَ تُشَدُّ عَلَى ظَهْرِهَا وَ يُصْنَعُ لَهَا الْقُطْنُ أَكْثَرَ مِمَّا يُصْنَعُ لِلرِّجَالِ وَ يُحْشَى الْقُبُلُ وَ الدُّبُرُ بِالْقُطْنِ وَ الْحَنُوطِ ثُمَّ تُشَدُّ عَلَيْهَا الْخِرْقَةُ شَدّاً شَدِيداً .

A number of our companions, from Sahl Bin Ziyad, from one of our companions, raising it, said,

‘I asked him^-asws about how the woman would be enshrouded. So he^-asws said: ‘Just as the man would be enshrouded, apart from that a cloth would be tightened upon her breasts to press the breasts upon the chest and it would be tightened upon her back, and the cotton (padding) would be done for her more than what would be done for the man, and stuffing the front and the back with the cotton and the embalming (camphor), then the cloth would be tightened upon her with an intense tightening’.[208]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ قَاسِمِ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يُكَفَّنُ الرَّجُلُ فِي ثَلَاثَةِ أَثْوَابٍ وَ الْمَرْأَةُ إِذَا كَانَتْ عَظِيمَةً فِي خَمْسَةٍ دِرْعٍ وَ مِنْطَقٍ وَ خِمَارٍ وَ لِفَافَتَيْنِ .

Al Husayn Bin Muhammad, from Adullah Bin Aamir, from Ali Bin Mahziyar, from Fazalat, from Qasim Bin Yazeed, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said ‘The man would be enshrouded in three clothes, and the woman, when she was large, in five – a shirt and a loincloth and a veil and two wrappings’.[209]

باب كَرَاهِيَةِ تَجْمِيرِ الْكَفَنِ وَ تَسْخِينِ الْمَاءِ

Chapter 21 – Abhorrence of burning the incense for the shroud and warming the water

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُجَمَّرُ الْكَفَنُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not burn incense for the shroud’.[210]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُسَخَّنُ الْمَاءُ لِلْمَيِّتِ وَ لَا يُعَجَّلُ لَهُ النَّارُ وَ لَا يُحَنَّطُ بِمِسْكٍ .

A number of our companions, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from a number of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Neither warm up the water for the deceased nor make the fire for him, nor embalm him with musk’.[211]

أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ وَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) لَا تُجَمِّرُوا الْأَكْفَانَ وَ لَا تَمْسَحُوا مَوْتَاكُمْ بِالطِّيبِ إِلَّا بِالْكَافُورِ فَإِنَّ الْمَيِّتَ بِمَنْزِلَةِ الْمُحْرِمِ .

Ahmad Bin Muhammad Al Kufy, from Ibn Jamhour, from his father, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar, from Abdullah Bin Abdul Rahman, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Neither smoke the shrouds with incense burning, nor touch your dead ones with the perfume except with the camphor, for the deceased is at the status of the one in Ihraam (pilgrim)’.[212]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ النَّبِيَّ ( صلى الله عليه وآله ) نَهَى أَنْ تُتْبَعَ جَنَازَةٌ بِمِجْمَرَةٍ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws that the Prophet^-saww forbade to follow the funeral pyre with burning incense’.[213]

باب مَا يُسْتَحَبُّ مِنَ الثِّيَابِ لِلْكَفَنِ وَ مَا يُكْرَهُ

Chapter 22 – What is recommended from the clothes for the shroud and what is disliked

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَجِيدُوا أَكْفَانَ مَوْتَاكُمْ فَإِنَّهَا زِينَتُهُمْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Get the best shrouds for your dead ones, for these are their adornments’.[214]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ مِنْ لِبَاسِكُمْ شَيْ‏ءٌ أَحْسَنَ مِنَ الْبَيَاضِ فَأَلْبِسُوهُ مَوْتَاكُمْ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Jameela, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘There is nothing better from your apparels than the white, therefore clothe your dead ones (in white)’.[215]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ وَ غَيْرِهِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لَيْسَ مِنْ لِبَاسِكُمْ شَيْ‏ءٌ أَحْسَنَ مِنَ الْبَيَاضِ فَأَلْبِسُوهُ وَ كَفِّنُوا فِيهِ مَوْتَاكُمْ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Amro Bin Usman, and someone else, from Al Mufazzal Bin Salih, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Prophet^-saww said: ‘There is nothing better from your apparels than the white, therefore wear it, and enshroud your dead ones in it’.[216]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ بَعْضِ أَصْحَابِهِ قَالَ يُسْتَحَبُّ أَنْ يَكُونَ فِي كَفَنِهِ ثَوْبٌ كَانَ يُصَلِّي فِيهِ نَظِيفٌ فَإِنَّ ذَلِكَ يُسْتَحَبُّ أَنْ يُكَفَّنَ فِيمَا كَانَ يُصَلِّي فِيهِ .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from one of his companions who said,

‘It is recommended that there happens to be in his shroud a (piece of cloth) which he used to pray Salaat in, clean, for that is recommended that you enshroud him in what he used to pray Salaat in’.[217]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ فَضَّالٍ عَنْ مَرْوَانَ عَنْ عَبْدِ الْمَلِكِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ رَجُلٍ اشْتَرَى مِنْ كِسْوَةِ الْكَعْبَةِ شَيْئاً فَقَضَى بِبَعْضِهِ حَاجَتَهُ وَ بَقِيَ بَعْضُهُ فِي يَدِهِ هَلْ يَصْلُحُ بَيْعُهُ قَالَ يَبِيعُ مَا أَرَادَ وَ يَهَبُ مَا لَمْ يُرِدْ وَ يَسْتَنْفِعُ بِهِ وَ يَطْلُبُ بَرَكَتَهُ قُلْتُ أَ يُكَفَّنُ بِهِ الْمَيِّتُ قَالَ لَا .

Abu Ali Al Ashary, from one of our companions, from Ibn Fazzal, from Marwan, from Abdul Malik who said,

‘I asked Abu Al-Hassan^-asws about a man who bought something (a piece) from the covering of the Kabah. So he fulfilled his need with part of it and there remained part of it in his hand. Is it correct for him that he sells it?’ He^-asws said: ‘He can sell what he wants and gift what he does not want and benefit (someone else) by it and seek its Blessings’. I said, ‘Can he enshroud the deceased with it?’ He^-asws said: ‘No’.[218]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تَنَوَّقُوا فِي الْأَكْفَانِ فَإِنَّكُمْ تُبْعَثُونَ بِهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Be choosy regarding the shrouds for you would be Resurrected in it’.[219]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكَتَّانُ كَانَ لِبَنِي إِسْرَائِيلَ يُكَفَّنُونَ بِهِ وَ الْقُطْنُ لِأُمَّةِ مُحَمَّدٍ ( صلى الله عليه وآله ) .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hashim, from Abu Khadeeja,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The flax (linen) was for the Children of Israel, they were enshrouding with it, and the cotton is for the community of Muhammad^-saww’.[220]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنِّي كَفَّنْتُ أَبِي فِي ثَوْبَيْنِ شَطَوِيَّيْنِ كَانَ يُحْرِمُ فِيهِمَا وَ فِي قَمِيصٍ مِنْ قُمُصِهِ وَ عِمَامَةٍ كَانَتْ لِعَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) وَ فِي بُرْدٍ اشْتَرَيْتُهُ بِأَرْبَعِينَ دِينَاراً لَوْ كَانَ الْيَوْمَ لَسَاوَى أَرْبَعَمِائَةِ دِينَارٍ .

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Amro Bin Saeed, from Yunus Bin Yaqoub,

(It has been narrated) from Abu Al-Hassan^-asws the 1^st, said, ‘I heard him^-asws saying: ‘My^-asws father^-asws was enshrouded in two clothes, Shatwayn (a type of Egyptian fabric) which he^-asws used to wear Ihraam with, and in a shirt from his^-asws shirts, and a turban which was for Ali^-asws Bin Al-Husayn^-asws, and in a cloak which had been bought for forty Dinars. If it was today, it would equate to four hundred Dinars’.[221]

سَهْلُ بْنُ زِيَادٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَمَّنْ رَوَاهُ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّ الْحَسَنَ بْنَ عَلِيٍّ ( عليه السلام ) كَفَّنَ أُسَامَةَ بْنَ زَيْدٍ بِبُرْدٍ أَحْمَرَ حِبَرَةٍ وَ أَنَّ عَلِيّاً ( عليه السلام ) كَفَّنَ سَهْلَ بْنَ حُنَيْفٍ بِبُرْدٍ أَحْمَرَ حِبَرَةٍ .

Sahl Bin Ziyad, from Ayoub Bin Nuh, from the one who reported it, from Abu Maryam Al Ansary,

(It has been narrated) from Abu Ja’far^-asws that Al-Hassan^-asws Bin Ali^-asws enshrouded Asama Bin Zayd with a red cloak of Hibra (a type of fabric), and that Ali^-asws enshrouded Sahl Bin Huneyf with a red cloak of Hibra’.[222]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْكَفَنُ يَكُونُ بُرْداً فَإِنْ لَمْ يَكُنْ بُرْداً فَاجْعَلْهُ كُلَّهُ قُطْناً فَإِنْ لَمْ تَجِدْ عِمَامَةَ قُطْنٍ فَاجْعَلِ الْعِمَامَةَ سَابِرِيّاً .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The shroud should happen to be Burda (a fabric), so if it cannot happen to be Burda, so make all of it to be cotton. If you cannot find a cotton turban, so make the turban to be of Sabiriyya (a fabric)’.[223]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْوَشَّاءِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُكَفَّنُ الْمَيِّتُ بِالسَّوَادِ .

Ali Bin Muhammad, from one of his companions, from Al Washha, from Al Husayn Bin Al Mukhtar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not enshroud the deceased in black’.[224]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ رَاشِدٍ قَالَ سَأَلْتُهُ عَنْ ثِيَابٍ تُعْمَلُ بِالْبَصْرَةِ عَلَى عَمَلِ الْعَصْبِ الْيَمَانِيِّ مِنْ قَزٍّ وَ قُطْنٍ هَلْ يَصْلُحُ أَنْ يُكَفَّنَ فِيهَا الْمَوْتَى قَالَ إِذَا كَانَ الْقُطْنُ أَكْثَرَ مِنْ الْقَزِّ فَلَا بَأْسَ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Isa, from Al Husayn Bin Rashid who said,

‘I asked him^-asws about the clothes made in Al-Basra upon Yemenite workmanship from silk and cotton. Is it correct for the deceased to be enshrouded in it?’ He^-asws said: ‘When it was more cotton that the silk, so there is no problem’.[225]

باب حَدِّ الْمَاءِ الَّذِي يُغَسَّلُ بِهِ الْمَيِّتُ وَ الْكَافُورِ

Chapter 23 – A limit of the water to wash the deceased with, and (for) the camphor

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ فُضَيْلٍ سُكَّرَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ هَلْ لِلْمَاءِ حَدٌّ مَحْدُودٌ قَالَ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ لِعَلِيٍّ ( صلوات الله عليه ) إِذَا أَنَا مِتُّ فَاسْتَقِ لِي سِتَّ قِرَبٍ مِنْ مَاءِ بِئْرِ غَرْسٍ فَغَسِّلْنِي وَ كَفِّنِّي وَ حَنِّطْنِي فَإِذَا فَرَغْتَ مِنْ غُسْلِي وَ كَفْنِي وَ تَحْنِيطِي فَخُذْ بِمَجَامِعِ كَفَنِي وَ أَجْلِسْنِي ثُمَّ سَلْنِي عَمَّا شِئْتَ فَوَ اللَّهِ لَا تَسْأَلُنِي عَنْ شَيْ‏ءٍ إِلَّا أَجَبْتُكَ فِيهِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Fuzayl Sukkara who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! Is there a restriction limit for the water?’ He^-asws said: ‘Rasool-Allah^-saww said to Ali^-asws: ‘When I^-saww pass away, so draw for me^-saww, six buckets of water from the well of Ghars, and wash me^-saww, and enshroud me^-saww, and embalm me^-saww. So when you^-asws are free from washing me^-saww, and enshrouding me^-saww, and embalming me^-saww, then take the entirety of my^-saww shroud and sit me^-saww upright and ask me^-saww about whatever you^-asws so desire to, for, by Allah^-azwj, you^-asws will not ask me^-saww anything except that I^-saww will answer you^-asws with regards to it’.[226]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِعَلِيٍّ ( عليه السلام ) يَا عَلِيُّ إِذَا أَنَا مِتُّ فَغَسِّلْنِي بِسَبْعِ قِرَبٍ مِنْ بِئْرِ غَرْسٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said to Ali^-asws: ‘O Ali^-asws! When I^-saww pass away, so wash me^-saww with seven buckets from the well of Ghars’.[227]

مُحَمَّدُ بْنُ يَحْيَى قَالَ كَتَبَ مُحَمَّدُ بْنُ الْحَسَنِ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) فِي الْمَاءِ الَّذِي يُغَسَّلُ بِهِ الْمَيِّتُ كَمْ حَدُّهُ فَوَقَّعَ ( عليه السلام ) حَدُّ غُسْلِ الْمَيِّتِ يُغْسَلُ حَتَّى يَطْهُرَ إِنْ شَاءَ اللَّهُ

Muhammad Bin Yahya who said,

‘Muhammad Bin Al-Hassan wrote to Abu Muhammad^-asws regarding the water by which the deceased is to be washed, how much is it’s limit?’ So he^-asws signed: ‘A limit of washing the deceased is until he is clean, Allah^-azwj Willing’.

قَالَ وَ كَتَبَ إِلَيْهِ هَلْ يَجُوزُ أَنْ يُغَسَّلَ الْمَيِّتُ وَ مَاؤُهُ الَّذِي يُصَبُّ عَلَيْهِ يَدْخُلُ إِلَى بِئْرِ كَنِيفٍ أَوِ الرَّجُلُ يَتَوَضَّأُ وُضُوءَ الصَّلَاةِ أَنْ يُصَبَّ مَاءُ وُضُوئِهِ فِي كَنِيفٍ فَوَقَّعَ ( عليه السلام ) يَكُونُ ذَلِكَ فِي بَلَالِيعَ .

He (the narrator) said, ‘And he wrote to him^-asws, ‘Is it allowed to wash the deceased and the water which is poured upon him enters into a bathroom cesspool (underground reservoir), or the man performs an ablution for the Salaat and the water of his ablution pours into a cesspool’. So he^-asws signed: ‘That would happen (end up) to be in a cesspool anyway’.[228]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ رَفَعَهُ قَالَ السُّنَّةُ فِي الْحَنُوطِ ثَلَاثَةَ عَشَرَ دِرْهَماً وَ ثُلُثٌ أَكْثَرُهُ وَ قَالَ إِنَّ جَبْرَئِيلَ ( عليه السلام ) نَزَلَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِحَنُوطٍ وَ كَانَ وَزْنُهُ أَرْبَعِينَ دِرْهَماً فَقَسَمَهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثَةَ أَجْزَاءٍ جُزْءٌ لَهُ وَ جُزْءٌ لِعَلِيٍّ وَ جُزْءٌ لِفَاطِمَةَ ( عليها السلام ) .

Ali Bin Ibrahim, from his father, raising it, said,

‘The Sunnah regarding the embalming is thirteen Dirhams and a third (in weight) at most’. And he^-asws said: ‘Jibraeel^-as descended unto Rasool-Allah^-saww with embalming (camphor), and its weight was of forty Dirhams. So Rasool-Allah^-saww divided it into three parts – a part for himself^-saww, and a part for Ali^-asws, and a part for (Syeda) Fatima^-asws’.[229]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَقَلُّ مَا يُجْزِئُ مِنَ الْكَافُورِ لِلْمَيِّتِ مِثْقَالٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Abu Najran, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The least of what is allowed from the camphor for the deceased is one Misqaal (approx 4.7 gms.)’.

وَ فِي رِوَايَةِ الْكَاهِلِيِّ وَ حُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقَصْدُ مِنْ ذَلِكَ أَرْبَعَةُ مَثَاقِيلَ .

And in a report of Al-Kahily, and Husayn Bin Al-Mukhtar, from Abu Abdullah^-asws having said: ‘The moderate from that is four Misqaals’.[230]

باب الْجَرِيدَةِ

Chapter 24 – The Twig

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنِ الْحَسَنِ بْنِ زِيَادٍ الصَّيْقَلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يُوضَعُ لِلْمَيِّتِ جَرِيدَتَانِ وَاحِدَةٌ فِي الْيَمِينِ وَ الْأُخْرَى فِي الْأَيْسَرِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Ibn Muskan, from Al Hassan Bin Ziyad Al Sayqal,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Two twigs would be placed for the deceased – one on the right and the other on the left’.

قَالَ قَالَ الْجَرِيدَةُ تَنْفَعُ الْمُؤْمِنَ وَ الْكَافِرَ .

He (the narrator) said, ‘He^-asws said:’ The twig would benefit the Believer and (as well as) the infidel’.[231]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ يَحْيَى بْنِ عُبَادَةَ الْمَكِّيِّ قَالَ سَمِعْتُ سُفْيَانَ الثَّوْرِيَّ يَسْأَلُهُ عَنِ التَّخْضِيرِ فَقَالَ إِنَّ رَجُلًا مِنَ الْأَنْصَارِ هَلَكَ فَأُوذِنَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِمَوْتِهِ فَقَالَ لِمَنْ يَلِيهِ مِنْ قَرَابَتِهِ خَضِّرُوا صَاحِبَكُمْ فَمَا أَقَلَّ الْمُخَضَّرِينَ قَالَ وَ مَا التَّخْضِيرُ قَالَ جَرِيدَةٌ خَضْرَاءُ تُوضَعُ مِنْ أَصْلِ الْيَدَيْنِ إِلَى التَّرْقُوَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail Bin Bazie, from Hanan Bin Sadeyr, from Yahya Bin Ubada Al Makky who said,

‘I heard Sufyan Al-Sowry asking him^-asws about the greenery, so he^-asws said: ‘A man from the Helpers died and Rasool-Allah^-saww advised in his death and he^-saww said to the one who was the closest from his relatives: ‘(Make) greenery (to be with) your companions, and what is the least are two green plants’. He said, ‘And what is the greenery?’ He^-saww said: ‘A green twig placed at the root of the hands up to the clavicle’ (collarbone).[232]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ رَجُلٍ عَنْ يَحْيَى بْنِ عُبَادَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تُؤْخَذُ جَرِيدَةٌ رَطْبَةٌ قَدْرَ ذِرَاعٍ فَتُوضَعُ وَ أَشَارَ بِيَدِهِ مِنْ عِنْدِ تَرْقُوَتِهِ إِلَى يَدِهِ تُلَفُّ مَعَ ثِيَابِهِ

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from a man, from Yahya Bin Ubada,

(It has been narrated) from Abu Abdullah^-asws having said: ‘You should take a wet twig of the measurement of a cubit and you should place it’, and he^-asws gestured by his^-asws from his^-asws clavicle up to his^-asws hand’, ‘wrapped with his cloth (shroud)’.

قَالَ وَ قَالَ الرَّجُلُ لَقِيتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) بَعْدُ فَسَأَلْتُهُ عَنْهُ فَقَالَ نَعَمْ قَدْ حَدَّثْتُ بِهِ يَحْيَى بْنَ عُبَادَةَ .

He (the narrator) said, ‘And the man who met Abu Abdullah^-asws said afterwards, ‘I asked him^-asws about it, so he^-asws said: ‘Yes, I^-asws had narrated with it to Yahya Bin Ubada (the narrator of this Hadeeth)’.[233]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَ رَأَيْتَ الْمَيِّتَ إِذَا مَاتَ لِمَ تُجْعَلُ مَعَهُ الْجَرِيدَةُ قَالَ يَتَجَافَى عَنْهُ الْعَذَابُ وَ الْحِسَابُ مَا دَامَ الْعُودُ رَطْباً

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘I said to Abu Ja’far^-asws, ‘What is your^-asws view of the deceased when he died and the twig was not made to be with him?’ He^-asws said: ‘The Punishment and the Reckoning would be staved off from him as long as the branch is wet’.

قَالَ وَ الْعَذَابُ كُلُّهُ فِي يَوْمٍ وَاحِدٍ فِي سَاعَةٍ وَاحِدَةٍ قَدْرَ مَا يُدْخَلُ الْقَبْرَ وَ يَرْجِعُ الْقَوْمُ وَ إِنَّمَا جُعِلَتِ السَّعَفَتَانِ لِذَلِكَ فَلَا يُصِيبُهُ عَذَابٌ وَ لَا حِسَابٌ بَعْدَ جُفُوفِهِمَا إِنْ شَاءَ اللَّهُ.

He^-asws said: ‘And the Punishment, all of it, is in one day and one hour, a measurement of what it takes to enter the grave and the people returning, and rather, the two foliage’s have been made to be for that, thus there would neither be a Punishment nor a Reckoning after these two dry up, Allah^-azwj Willing’.[234]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ إِنَّ الْجَرِيدَةَ قَدْرُ شِبْرٍ تُوضَعُ وَاحِدَةٌ مِنْ عِنْدِ التَّرْقُوَةِ إِلَى مَا بَلَغَتْ مِمَّا يَلِي الْجِلْدَ وَ الْأُخْرَى فِي الْأَيْسَرِ مِنْ عِنْدِ التَّرْقُوَةِ إِلَى مَا بَلَغَتْ مِنْ فَوْقِ الْقَمِيصِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

‘He^-asws said: ‘The twigs are to be of the measurement of a palm’s width – one would be placed by the clavicle to what reaches from what follows the skin, and the other one on the right by the clavicle up to what reaches from the top of the shirt’.[235]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ تُوضَعُ لِلْمَيِّتِ جَرِيدَتَانِ وَاحِدَةٌ فِي الْأَيْمَنِ وَ الْأُخْرَى فِي الْأَيْسَرِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Sama’at, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Two twigs would be placed for the deceased – one of the right and the other one on the left’.[236]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ حَرِيزٍ وَ فُضَيْلٍ وَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) لِأَيِّ شَيْ‏ءٍ تُوضَعُ مَعَ الْمَيِّتِ الْجَرِيدَةُ قَالَ إِنَّهُ يَتَجَافَى عَنْهُ الْعَذَابُ مَا دَامَتْ رَطْبَةً .

Ali Bin Ibrahim, from his father, from Abdullah Bin Al Mugheira, from Hareyz, and Fuzayl, and Abdul Rahman Bin Abu Abdullah who said,

‘It was said to Abu Abdullah^-asws, ‘For which thing is the twig placed with the deceased?’ He^-asws said: ‘It would stave off the Punishment from him as long as it is wet’. [237]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قِيلَ لَهُ جُعِلْتُ فِدَاكَ رُبَّمَا حَضَرَنِي مَنْ أَخَافُهُ فَلَا يُمْكِنُ وَضْعُ الْجَرِيدَةِ عَلَى مَا رَوَيْتَنَا قَالَ أَدْخِلْهَا حَيْثُ مَا أَمْكَنَ .

A number of our companions, from Sahl Bin Ziyad, raising it, said,

‘It was said to him^-asws, ‘May I be sacrificed for you^-asws! Sometimes there is danger for me from the one whom I fear, so it is not possible to place the twig upon what you^-asws have narrated to us’. He^-asws said: ‘Enter it (in the grave) wherever it is possible’.[238]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْجَرِيدَةِ تُوضَعُ فِي الْقَبْرِ قَالَ لَا بَأْسَ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from someone else, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the twig placed in the grave. He^-asws said: ‘No problem’.[239]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا قَالُوا قُلْنَا لَهُ جُعِلْنَا فِدَاكَ إِنْ لَمْ نَقْدِرْ عَلَى الْجَرِيدَةِ فَقَالَ عُودَ السِّدْرِ قِيلَ فَإِنْ لَمْ نَقْدِرْ عَلَى السِّدْرِ فَقَالَ عُودَ الْخِلَافِ .

A number of our companions, from Sahl Bin Ziyad, from someone else from our companions who said,

‘We said to him^-asws, ‘May we be sacrificed for you^-asws! (Supposing) we are not able upon the (palm) twigs?’ So he^-asws said: ‘A lotus twig’. It was said, ‘Supposing we are not able upon the lotus?’ So he^-asws said: ‘A different twig’.[240]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ بِلَالٍ أَنَّهُ كَتَبَ إِلَيْهِ يَسْأَلُهُ عَنِ الْجَرِيدَةِ إِذَا لَمْ نَجِدْ نَجْعَلُ بَدَلَهَا غَيْرَهَا فِي مَوْضِعٍ لَا يُمْكِنُ النَّخْلُ فَكَتَبَ يَجُوزُ إِذَا أُعْوِزَتِ الْجَرِيدَةُ وَ الْجَرِيدَةُ أَفْضَلُ وَ بِهِ جَاءَتِ الرِّوَايَةُ .

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from Muhammad Bin Muhammad,

(It has been narrated) from Ali Bin Bilal who wrote to him^-asws asking him^-asws about the twig, ‘When it cannot be found, can we make something else to be in its place, if the palm tree is not possible to get to?’ So he^-asws wrote: ‘When the twig (of the palm tree) is scarce; and the twig (of the palm tree) is superior, and with it has the report come’.[241]

وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ فِي رِوَايَةٍ أُخْرَى قَالَ يُجْعَلُ بَدَلَهَا عُودُ الرُّمَّانِ .

And Ali Bin Ibrahim reported in another report,

‘He^-asws said: ‘You should make the pomegranate stick to be in its place’.[242]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ قَالَ سَأَلْتُهُ عَنِ الْجَرِيدَةِ تُوضَعُ مِنْ دُونِ الثِّيَابِ أَوْ مِنْ فَوْقِهَا قَالَ فَوْقَ الْقَمِيصِ وَ دُونَ الْخَاصِرَةِ فَسَأَلْتُهُ مِنْ أَيِّ جَانِبٍ فَقَالَ مِنَ الْجَانِبِ الْأَيْمَنِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel who said,

‘I asked him^-asws about the twig to be placed below the cloth (shroud), or from above it?’ He^-asws said: ‘Above the shirt and below the loins’. So I asked him^-asws, ‘From which side?’ So he^-asws said: ‘On the right side’.[243]

باب الْمَيِّتِ يَمُوتُ وَ هُوَ جُنُبٌ أَوْ حَائِضٌ أَوْ نُفَسَاءُ

Chapter 25 – The dying one is dying and he is with sexual impurity, or a menstruating woman, or a woman with post-childbirth bleeding

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لَهُ 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 .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,

‘I said to him^-asws, ‘A dying one died and he was with sexual impurity. How should he be washed and what would suffice him from the water?’ So he^-asws said: ‘He would be washed with one washing, that would suffice him from it for his sexual impurity and for the washing of the deceased, because these two (washings) are two sacred ones, being together in one sanctity’.[244]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ إِذَا مَاتَتْ فِي نِفَاسِهَا كَيْفَ تُغَسَّلُ قَالَ مِثْلَ غُسْلِ الطَّاهِرَةِ وَ كَذَلِكَ الْحَائِضُ وَ كَذَلِكَ الْجُنُبُ إِنَّمَا يُغَسَّلُ غُسْلًا وَاحِداً فَقَطْ .

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan Bin Ali, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the woman when she dies in her post-childbirth bleeding, how would she be washed. He^-asws said: ‘Similar to the washing for the cleanliness (menstruation free), and similar to that is the menstruating woman, and similar to that is the one with sexual impurity. But rather, she would be washed with one washing only’.[245]

سَهْلُ بْنُ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ فِي الْمَرْأَةِ إِذَا مَاتَتْ نُفَسَاءَ وَ كَثُرَ دَمُهَا أُدْخِلَتْ إِلَى السُّرَّةِ فِي الْأَدَمِ أَوْ مِثْلِ الْأَدَمِ نَظِيفٍ ثُمَّ تُكَفَّنُ بَعْدَ ذَلِكَ .

Sahl Bin Ziyad, from Ibn Mahboub, and Ahmad Bin Muhammad,

‘Regarding the woman, when she dies with post-childbirth bleeding, and there is a lot of blood, she would be entered into the bag up to the navel, or like a clean bag, then she would be enshrouded after that’.[246]

باب الْمَرْأَةِ تَمُوتُ وَ فِي بَطْنِهَا وَلَدٌ يَتَحَرَّكُ

Chapter 26 – The woman dies and in her belly is a moving child

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ سَأَلْتُ الْعَبْدَ الصَّالِحَ ( عليه السلام ) عَنِ الْمَرْأَةِ تَمُوتُ وَ وَلَدُهَا فِي بَطْنِهَا قَالَ يُشَقُّ بَطْنُهَا وَ يُخْرَجُ وَلَدُهَا .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from Muhammad Bin Abu Hama, from Ali Bin Yaqteen who said,

‘I asked Al-Abd Al-Salih^-asws (7^th Imam^-asws) about the woman dying and her child is in her belly. He^-asws said: ‘Her belly would be split and her child would be extracted’.[247]

سَهْلُ بْنُ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ تَمُوتُ وَ يَتَحَرَّكُ الْوَلَدُ فِي بَطْنِهَا أَ يُشَقُّ بَطْنُهَا وَ يُسْتَخْرَجُ وَلَدُهَا قَالَ نَعَمْ .

Sahl Bin Ziyad, from Ismail Bin Mihran, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the woman dying and the child is moving in her belly, should her belly be split open and her child extracted?’ He^-asws said: ‘Yes’.

وَ فِي رِوَايَةِ ابْنِ أَبِي عُمَيْرٍ زَادَ فِيهِ يُخْرَجُ الْوَلَدُ وَ يُخَاطُ بَطْنُهَا .

And in a report of Abu Umeyr there is an increase in it, ‘The child would be extracted and her belly would be stitched up’.[248]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا مَاتَتِ الْمَرْأَةُ وَ فِي بَطْنِهَا وَلَدٌ يَتَحَرَّكُ شُقَّ بَطْنُهَا وَ يُخْرَجُ الْوَلَدُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibn Wahab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘When the woman dies and in her belly is a moving child, split open her belly and extract the child’.

وَ قَالَ فِي الْمَرْأَةِ تَمُوتُ فِي بَطْنِهَا الْوَلَدُ فَيُتَخَوَّفُ عَلَيْهَا قَالَ لَا بَأْسَ أَنْ يُدْخِلَ الرَّجُلُ يَدَهُ فَيُقَطِّعَهُ وَ يُخْرِجَهُ .

And he^-asws said regarding the woman dying and the child is in her belly, so there is fear upon her, said: ‘There is no problem if the man inserts his hand, so he cuts it and extracts it’.[249]

باب كَرَاهِيَةِ أَنْ يُقَصَّ مِنَ الْمَيِّتِ ظُفُرٌ أَوْ شَعْرٌ

Chapter 27 – Abhorrence of cutting the nails and the hair from the deceased

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يُمَسُّ مِنَ الْمَيِّتِ شَعْرٌ وَ لَا ظُفُرٌ وَ إِنْ سَقَطَ مِنْهُ شَيْ‏ءٌ فَاجْعَلْهُ فِي كَفَنِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Do not touch from the deceased, neither hair nor a nail, and if something falls off from him, so make it to be in his shroud’.[250]

عَنْهُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَرِهَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) أَنْ تُحْلَقَ عَانَةُ الْمَيِّتِ إِذَا غُسِّلَ أَوْ يُقَلَّمَ لَهُ ظُفُرٌ أَوْ يُجَزَّ لَهُ شَعْرٌ .

From him, from his father, from Abdullah Bin Al Mugheira, from Giyas,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws disliked shaving the pubic hair of the deceased when washing, or clipping a nail of his, or shearing his hair’.[251]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كُرِهَ أَنْ يُقَصَّ مِنَ الْمَيِّتِ ظُفُرٌ أَوْ يُقَصَّ لَهُ شَعْرٌ أَوْ تُحْلَقَ لَهُ عَانَةٌ أَوْ يُغْمَضَ لَهُ مَفْصِلٌ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibrahim Bin Mahziyar, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It is disliked to shorten the nails of the deceased, or shorten his hair, or shave off his pubic hair, or close down a joint of his’.[252]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْكِنْدِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَيِّتِ يَكُونُ عَلَيْهِ الشَّعْرُ فَيُحْلَقُ عَنْهُ أَوْ يُقَلَّمُ قَالَ لَا يُمَسُّ مِنْهُ شَيْ‏ءٌ اغْسِلْهُ وَ ادْفِنْهُ .

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Al Kindy, from Ahmad Bin Al Hassan Al Maysami, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah who said,

‘I asked Abu Abdullah^-asws about the decease who happens to have the hair upon him, so can it be shaved off from it or clipped?’ He^-asws said: ‘Do not touch anything from him. Wash him and bury him’.[253]

باب مَا يَخْرُجُ مِنَ الْمَيِّتِ بَعْدَ أَنْ يُغَسَّلَ

Chapter 28 – What comes out from the deceased after having been washed

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خَرَجَ مِنْ مَنْخِرِ الْمَيِّتِ الدَّمُ أَوِ الشَّيْ‏ءُ بَعْدَ الْغُسْلِ وَ أَصَابَ الْعِمَامَةَ أَوِ الْكَفَنَ قَرِّضْهُ بِالْمِقْرَاضِ .

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Yahya Al Kahily,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the blood comes out from a nostril of the deceased, or something (else) after the washing and hits the turban or the shroud, cut if off with the cutter’.[254]

عَنْهُ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ إِذَا غُسِّلَ الْمَيِّتُ ثُمَّ أَحْدَثَ بَعْدَ الْغُسْلِ فَإِنَّهُ يُغْسَلُ الْحَدَثُ وَ لَا يُعَادُ الْغُسْلُ .

From him, from one of his companions, raising it, said:

‘When the deceased is washed, then excretes after the washing, so the excretion should be washed off, and the (whole) washing would not be repeated’.[255]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خَرَجَ مِنَ الْمَيِّتِ شَيْ‏ءٌ بَعْدَ مَا يُكَفَّنُ فَأَصَابَ الْكَفَنَ قُرِضَ مِنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When something comes out from the deceased after having been shrouded, and it hits the shroud, it should be cut off from it’.[256]

باب الرَّجُلِ يُغَسِّلُ الْمَرْأَةَ وَ الْمَرْأَةِ تُغَسِّلُ الرَّجُلَ

Chapter 29 – The man washes the woman, and the woman washes the man

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’.[257]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ أَ يَصْلُحُ لَهُ أَنْ يَنْظُرَ إِلَى امْرَأَتِهِ حِينَ تَمُوتُ أَوْ يُغَسِّلَهَا إِنْ لَمْ يَكُنْ عِنْدَهَا مَنْ يُغَسِّلُهَا وَ عَنِ الْمَرْأَةِ هَلْ تَنْظُرُ إِلَى مِثْلِ ذَلِكَ مِنْ زَوْجِهَا حِينَ يَمُوتُ فَقَالَ لَا بَأْسَ بِذَلِكَ إِنَّمَا يَفْعَلُ ذَلِكَ أَهْلُ الْمَرْأَةِ كَرَاهَةَ أَنْ يَنْظُرَ زَوْجُهَا إِلَى شَيْ‏ءٍ يَكْرَهُونَهُ مِنْهَا .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullah^-asws about the man, ‘Is it correct for him that he looks at his wife when she dies, or he washes her if there does not happen to be in her presence the one who can wash her; and about the woman, can she look to similar to that from her husband when he dies?’ So he^-asws said: ‘There is no problem with that. But rather, his doing that, the family of the woman may dislike her husband looking at something which they are disliking for her’.[258]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُغَسِّلُ امْرَأَتَهُ قَالَ نَعَمْ مِنْ وَرَاءِ الثَّوْبِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Al A’ala, from Muhammad Bin Muslim who said,

‘I asked him^-asws about the man washing his wife. He^-asws said: ‘Yes, from behind the cloth’.[259]

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’.[260]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ سَمِعْتُ صَاحِباً لَنَا يَسْأَلُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ تَمُوتُ مَعَ رِجَالٍ لَيْسَ فِيهِمْ ذُو مَحْرَمٍ هَلْ يُغَسِّلُونَهَا وَ عَلَيْهَا ثِيَابُهَا قَالَ إِذاً يُدْخَلَ ذَلِكَ عَلَيْهِمْ وَ لَكِنْ يَغْسِلُونَ كَفَّيْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Dawood Bin Farqad who said,

‘I heard a companion of ours asking Abu Abdullah^-asws about the woman who is dying with men, there not being among them one with sanctity (the one she cannot be married to). Can they wash her and upon her are her clothes?’ He^-asws said: ‘When that (situation) comes upon them, but they should be washing her palms’.[261]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنِ الْمَرْأَةِ إِذَا مَاتَتْ فَقَالَ يُدْخِلُ زَوْجُهَا يَدَهُ تَحْتَ قَمِيصِهَا إِلَى الْمَرَافِقِ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Husayn Bin Usman, from Sama’at who said,

‘I asked about the woman when she dies. So he^-asws said: ‘Her husband would insert his hand under her shirt up to the elbows’.[262]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الرَّجُلِ يَمُوتُ فِي السَّفَرِ أَوْ فِي أَرْضٍ لَيْسَ مَعَهُ فِيهَا إِلَّا النِّسَاءُ قَالَ يُدْفَنُ وَ لَا يُغَسَّلُ

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham,

(It has been narrated) from Abu Abdullah^-asws regarding the man who dies during the journey, or in a land, (where) there being no one with him except for the women. He^-asws said: ‘He should be buried and not washed’.

وَ قَالَ فِي الْمَرْأَةِ تَكُونُ مَعَ الرِّجَالِ بِتِلْكَ الْمَنْزِلَةِ إِلَّا أَنْ يَكُونَ مَعَهَا زَوْجُهَا فَإِنْ كَانَ مَعَهَا زَوْجُهَا فَلْيُغَسِّلْهَا مِنْ فَوْقِ الدِّرْعِ وَ يَسْكُبُ عَلَيْهَا الْمَاءَ سَكْباً وَ لْتُغَسِّلْهُ امْرَأَتُهُ إِذَا مَاتَ وَ الْمَرْأَةُ لَيْسَتْ مِثْلَ الرَّجُلِ الْمَرْأَةُ أَسْوَأُ مَنْظَراً حِينَ تَمُوتُ .

And he^-asws said regarding the woman who happens to be with the men to be at that very status, except that if there happens to be her husband with her. So if her husband was with her, so let him wash her from above the shirt, and the water to be poured with a pouring; and let his wife wash him when he dies, and the women are not like the men. The woman is an evil sight when she is dying’.[263]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرَّجُلِ يَخْرُجُ فِي السَّفَرِ وَ مَعَهُ امْرَأَتُهُ يُغَسِّلُهَا قَالَ نَعَمْ وَ أُمُّهُ وَ أُخْتُهُ وَ نَحْوُ هَذَا يُلْقَى عَلَى عَوْرَتِهَا خِرْقَةٌ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, altogether from Safwan Bin Yahya, from Mansour Bin Hazim who said,

‘I asked Abu Abdullah^-asws about the man going out in a journey and with him is his wife, can he wash her (if she were to die)?’ He^-asws said: ‘Yes, and (he can wash) his mother, and his sister and such as this, casting a cloth upon her private part’.[264]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ سَمِعْتُ صَاحِباً لَنَا يَسْأَلُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَرْأَةِ تَمُوتُ مَعَ رِجَالٍ لَيْسَ مَعَهُمْ ذُو مَحْرَمٍ هَلْ يُغَسِّلُونَهَا وَ عَلَيْهَا ثِيَابُهَا فَقَالَ إِذاً يُدْخَلَ عَلَيْهِمْ وَ لَكِنْ يَغْسِلُونَ كَفَّيْهَا .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Dawood Bin Farqad who said,

‘I heard a companion of ours asking Abu Abdullah^-asws about the woman dying with men and there is none with them with sanctity (the one she cannot be married to). Can they wash her and upon her are her clothes?’ So he^-asws said: ‘When it comes up upon them, but they would be washing her palms’.[265]

سَهْلُ بْنُ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الْمَرْأَةِ إِذَا مَاتَتْ وَ لَيْسَ مَعَهَا امْرَأَةٌ تُغَسِّلُهَا قَالَ يُدْخِلُ زَوْجُهَا يَدَهُ تَحْتَ قَمِيصِهَا فَيُغَسِّلُهَا إِلَى الْمَرَافِقِ .

Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws regarding the woman when she dies and there is no woman with her to wash her. He^-asws said: ‘Her husband would insert his hand under her shirt, up to the elbows, and he would wash her’.[266]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُغَسِّلُ امْرَأَتَهُ قَالَ نَعَمْ إِنَّمَا يَمْنَعُهَا أَهْلُهَا تَعَصُّباً .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked him^-asws about the man, ‘Can his wife washing him?’ He^-asws said: ‘Yes. But rather her family would prevent him out of prejudice’.[267]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ الْمُسْلِمِ يَمُوتُ فِي السَّفَرِ وَ لَيْسَ مَعَهُ رَجُلٌ مُسْلِمٌ وَ مَعَهُ رِجَالٌ نَصَارَى وَ مَعَهُ عَمَّتُهُ وَ خَالَتُهُ مُسْلِمَتَانِ كَيْفَ يُصْنَعُ فِي غُسْلِهِ قَالَ تُغَسِّلُهُ عَمَّتُهُ وَ خَالَتُهُ فِي قَمِيصِهِ وَ لَا تَقْرَبُهُ النَّصَارَى

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaq Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullah^-asws having been asked about the Muslim man dying during a journey and there is no Muslim man with him, and with him are Christian men, and with him is his paternal aunt and his maternal aunt, both Muslim. How would his washing be dealt with?’ He^-asws said: ‘His paternal aunt and his maternal aunt should wash him in his shirt, and the Christians should not go near him’.

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

And about the woman who is dying during the journey and there is no Muslim man with her, and with her are Christian women, and her paternal uncle and her maternal uncle, both Muslims. He^-asws said: ‘They can both wash her, and the Christian women would not go near her, just as the Muslim women would wash her apart from that there would happen to be a shield upon her, so the water would be poured from above the shield’.

قُلْتُ فَإِنْ مَاتَ رَجُلٌ مُسْلِمٌ وَ لَيْسَ مَعَهُ رَجُلٌ مُسْلِمٌ وَ لَا امْرَأَةٌ مُسْلِمَةٌ مِنْ ذِي قَرَابَتِهِ وَ مَعَهُ رِجَالٌ نَصَارَى وَ نِسَاءٌ مُسْلِمَاتٌ لَيْسَ بَيْنَهُ وَ بَيْنَهُنَّ قَرَابَةٌ قَالَ يَغْتَسِلُ النَّصْرَانِيُّ ثُمَّ يُغَسِّلُهُ فَقَدِ اضْطُرَّ

I said, ‘Supposing a Muslim man dies and there is neither a Muslim man with him nor a Muslim woman from his relatives, and with him are Christian men and Christian women, there not being any relationship between him and them’. He^-asws said: ‘The Christian men would wash (themselves), then they would wash him, for there is (a state of) desperation’.

وَ عَنِ الْمَرْأَةِ الْمُسْلِمَةِ تَمُوتُ وَ لَيْسَ مَعَهَا امْرَأَةٌ مُسْلِمَةٌ وَ لَا رَجُلٌ مُسْلِمٌ مِنْ ذَوِي قَرَابَتِهَا وَ مَعَهَا نَصْرَانِيَّةٌ وَ رِجَالٌ مُسْلِمُونَ لَيْسَ بَيْنَهَا وَ بَيْنَهُمْ قَرَابَةٌ قَالَ تَغْتَسِلُ النَّصْرَانِيَّةُ ثُمَّ تُغَسِّلُهَا

And about the Muslim woman dying and there is neither a Muslim woman with her nor a Muslim man from her relatives, and with her are Christian woman and Muslim men, there not being any relationship between her and them. He^-asws said: ‘The Christian women would wash (themselves), then they would wash her’.

وَ عَنِ النَّصْرَانِيِّ يَكُونُ فِي السَّفَرِ وَ هُوَ مَعَ الْمُسْلِمِينَ فَيَمُوتُ قَالَ لَا يُغَسِّلُهُ مُسْلِمٌ وَ لَا كَرَامَةَ وَ لَا يَدْفِنُهُ وَ لَا يَقُومُ عَلَى قَبْرِهِ.

And about the Christian man who happens to be in the journey and he is with the Muslims, and he dies. He^-asws said: ‘The Muslim should not wash him nor is there a prestige, nor should he bury him, nor stand upon his grave’.[268]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَنْ غَسَّلَ فَاطِمَةَ ( عليها السلام ) قَالَ ذَاكَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) كَأَنَّكَ اسْتَفْظَعْتَ ذَلِكَ 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 ( عليها السلام ) لَمْ يُغَسِّلْهَا إِلَّا عِيسَى ( عليه السلام )

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abdul Rahman Bin Salim, from Mufazzal Bin Umar who said,

‘I said to Abu Abdullah^-asws, ‘Who washed Syeda Fatima^-asws?’ He^-asws said: ‘Amir Al-Momineen^-asws’. It was as if I was astonished from his^-asws words, so he^-asws said to me: ‘It is as if you are constricted from what I^-asws informed you’. So I said, ‘It was that, may I be sacrificed for you^-asws’. So he^-asws said to me: ‘Do not be constricted, for she^-asws is a truthful. None could have washed her^-asws except for a truthful. Do you not know that Maryam^-as, none washed her^-as except for Isa^-as?’

قُلْتُ جُعِلْتُ فِدَاكَ فَمَا تَقُولُ فِي الْمَرْأَةِ تَكُونُ فِي السَّفَرِ مَعَ الرِّجَالِ لَيْسَ لَهَا مَعَهُمْ ذُو مَحْرَمٍ وَ لَا مَعَهُمُ امْرَأَةٌ فَتَمُوتُ الْمَرْأَةُ مَا يُصْنَعُ بِهَا قَالَ يُغْسَلُ مِنْهَا مَا أَوْجَبَ اللَّهُ عَلَيْهِ التَّيَمُّمَ وَ لَا تُمَسُّ وَ لَا يُكْشَفُ شَيْ‏ءٌ مِنْ مَحَاسِنِهَا الَّذِي أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِسَتْرِهِ قُلْتُ كَيْفَ يُصْنَعُ بِهَا قَالَ يُغْسَلُ بَطْنُ كَفَّيْهَا وَ وَجْهُهَا وَ يُغْسَلُ ظَهْرُ كَفَّيْهَا .

I said, ‘May I be sacrificed for you^-asws! So what are you^-asws saying regarding the woman who happens to be in the journey with the men, there not being anyone with sanctity for her with them, nor is there a woman with them, and the woman dies. What should be done with her?’ He^-asws said: ‘He would wash from her what Allah^-azwj Obligated the Tayammum upon, and she would neither be touched nor anything being uncovered from her beauty which Allah^-azwj Mighty and Majestic Commanded with its concealment’. I said, ‘How would he deal with it?’ He^-asws said: ‘He would wash the inside of her palms, and her face, and he would wash the back of her palms’.[269]

باب حَدِّ الصَّبِيِّ الَّذِي يَجُوزُ لِلنِّسَاءِ أَنْ يُغَسِّلْنَهُ

Chapter 30 – A limit of the male child which is allowed for the women that they can wash him

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنِ ابْنِ النُّمَيْرِ مَوْلَى الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) حَدِّثْنِي عَنِ الصَّبِيِّ إِلَى كَمْ تُغَسِّلُهُ النِّسَاءُ فَقَالَ إِلَى ثَلَاثِ سِنِينَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Yunus Bin Yaqoub, from Ibn Al Numeyr, a slave of Al Haris Bin Al Mugheira who said,

‘I said to Abu Abdullah^-asws, ‘Narrate to me about the male child, up to how much (age) can the women wash him?’ So he^-asws said: ‘Up to three years’.[270]

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[1] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 1 H 1

[2] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 1 H 2

[3] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 2 H 1

[4] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 2 H 2

[5] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 2 H 3

[6] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 2 H 4

[7] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 2 H 5

[8] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 3 H 1

[9] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 3 H 2

[10] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 3 H 3

[11] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 4 H 1

[12] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 4 H 2

[13] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 4 H 3

[14] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 4 H 4

[15] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 4 H 5

[16] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 5 H 1

[17] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 5 H 2

[18] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 5 H 3

[19] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 6 H 1

[20] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 6 H 2

[21] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 6 H 3

[22] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 6 H 4

[23] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 6 H 5

[24] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 6 H 6

[25] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 7 H 1

[26] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 7 H 2

[27] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 7 H 3

[28] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 7 H 4

[29] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 7 H 5

[30] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 8 H1

[31] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 8 H 2

[32] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 8 H 3

[33] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 9 H 1

[34] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 9 H 2

[35] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 9 H 3

[36] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 9 H 4

[37] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 9 H 5

[38] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 9 H 6

[39] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 9 H 7

[40] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 10 H 1

[41] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 10 H 2

[42] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 10 H 3

[43] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 11 H 1

[44] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 11 H 2

[45] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 11 H 3

[46] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 12 H 1

[47] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 12 H 2

[48] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 12 H 3

[49] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 12 H 4

[50] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 12 H 5

[51] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 12 H 6

[52] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 13 H 1

[53] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 13 H 2

[54] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 13 H 3

[55] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 13 H 4

[56] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 13 H 5

[57] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 13 H 6

[58] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 14 H 1

[59] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 14 H 2

[60] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 14 H 3

[61] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 15 H 1

[62] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 15 H 2

[63] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 15 H 3

[64] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 15 H 4

[65] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 16 H 1

[66] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 16 H 2

[67] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 16 H 3

[68] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 16 H 4

[69] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 16 H 5

[70] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 17 H 1

[71] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 18 H 1

[72] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 18 H 2

[73] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 18 H 3

[74] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 18 H 4

[75] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 19 H 1

[76] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 19 H 2

[77] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 19 H 3

[78] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 19 H 4

[79] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 19 H 5

[80] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 20 H 1

[81] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 21 H 1

[82] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 21 H 2

[83] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 21 H 3

[84] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 21 H 4 

[85] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 21 H 1

[86] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 21 H 2

[87] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 21 H 3

[88] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 22 H 1

[89] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 22 H 2

[90] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 23 H 1

[91] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 23 H 2

[92] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 23 H 3

[93] Al Kafi – V 3 – The Book of Menstruation (Haydh) Ch 24 H 1

[94] Al Kafi V 3 – The Book Of Funerals CH 1 H 1

[95] Al Kafi V 3 – The Book Of Funerals CH 1 H 2

[96] Al Kafi V 3 – The Book Of Funerals CH 1 H 3

[97] Al Kafi V 3 – The Book Of Funerals CH 1 H 4

[98] Al Kafi V 3 – The Book Of Funerals CH 1 H 5

[99] Al Kafi V 3 – The Book Of Funerals CH 1 H 6

[100] Al Kafi V 3 – The Book Of Funerals CH 1 H 7

[101] Al Kafi V 3 – The Book Of Funerals CH 1 H 8

[102] Al Kafi V 3 – The Book Of Funerals CH 1 H 9

[103] Al Kafi V 3 – The Book Of Funerals CH 1 H 10

[104] Al Kafi V 3 – The Book Of Funerals CH 2 H 1

[105] Al Kafi V 3 – The Book Of Funerals CH 2 H 2

[106] Al Kafi V 3 – The Book Of Funerals CH 2 H 3

[107] Al Kafi V 3 – The Book Of Funerals CH 2 H 4

[108] Al Kafi V 3 – The Book Of Funerals CH 2 H 5

[109] Al Kafi V 3 – The Book Of Funerals CH 2 H 6

[110] Al Kafi V 3 – The Book Of Funerals CH 2 H 7

[111] Al Kafi V 3 – The Book Of Funerals CH 2 H 8

[112] Al Kafi V 3 – The Book Of Funerals CH 2 H 9

[113] Al Kafi V 3 – The Book Of Funerals CH 2 H 10

[114] Al Kafi V 3 – The Book Of Funerals CH 3 H 1

[115] Al Kafi V 3 – The Book Of Funerals CH 3 H 2

[116] Al Kafi V 3 – The Book Of Funerals CH 3 H 3

[117] Al Kafi V 3 – The Book Of Funerals CH 3 H 4

[118] Al Kafi V 3 – The Book Of Funerals CH 3 H 5

[119] Al Kafi V 3 – The Book Of Funerals CH 3 H 6

[120] Al Kafi V 3 – The Book Of Funerals CH 4 H 1

[121] Al Kafi V 3 – The Book Of Funerals CH 5 H 1

[122] Al Kafi V 3 – The Book Of Funerals CH 5 H 2

[123] Al Kafi V 3 – The Book Of Funerals CH 5 H 3

[124] Al Kafi V 3 – The Book Of Funerals CH 6 H 1

[125] Al Kafi V 3 – The Book Of Funerals CH 6 H 2

[126] Al Kafi V 3 – The Book Of Funerals CH 6 H 3

[127] Al Kafi V 3 – The Book Of Funerals CH 6 H 5

[128] Al Kafi V 3 – The Book Of Funerals CH 6 H 5

[129] Al Kafi V 3 – The Book Of Funerals CH 6 H 6

[130] Al Kafi V 3 – The Book Of Funerals CH 7 H 1

[131] Al Kafi V 3 – The Book Of Funerals CH 7 H 2

[132] Al Kafi V 3 – The Book Of Funerals CH 8 H 1

[133] Al Kafi V 3 – The Book Of Funerals CH 8 H 2

[134] Al Kafi V 3 – The Book Of Funerals CH 8 H 3

[135] Al Kafi V 3 – The Book Of Funerals CH 8 H 4

[136] Al Kafi V 3 – The Book Of Funerals CH 8 H 5

[137] Al Kafi V 3 – The Book Of Funerals CH 8 H 6

[138] Al Kafi V 3 – The Book Of Funerals CH 8 H 7

[139] Al Kafi V 3 – The Book Of Funerals CH 8 H 8

[140] Al Kafi V 3 – The Book Of Funerals CH 8 H 9

[141] Al Kafi V 3 – The Book Of Funerals CH 8 H 10

[142] Al Kafi V 3 – The Book Of Funerals CH 9 H 1

[143] Al Kafi V 3 – The Book Of Funerals CH 9 H 2

[144] Al Kafi V 3 – The Book Of Funerals CH 9 H 3

[145] Al Kafi V 3 – The Book Of Funerals CH 9 H 4

[146] Al Kafi V 3 – The Book Of Funerals CH 9 H 5

[147] Al Kafi V 3 – The Book Of Funerals CH 9 H 6

[148] Al Kafi V 3 – The Book Of Funerals CH 9 H 7

[149] Al Kafi V 3 – The Book Of Funerals CH 9 H 8

[150] Al Kafi V 3 – The Book Of Funerals CH 9 H 9

[151] Al Kafi V 3 – The Book Of Funerals CH 9 H 10

[152] Al Kafi V 3 – The Book Of Funerals CH 10 H 1

[153] Al Kafi V 3 – The Book Of Funerals CH 10 H 2

[154] Al Kafi V 3 – The Book Of Funerals CH 10 H 3

[155] Al Kafi V 3 – The Book Of Funerals CH 10 H 4

[156] Al Kafi V 3 – The Book Of Funerals CH 10 H 5

[157] Al Kafi V 3 – The Book Of Funerals CH 11 H 1

[158] Al Kafi V 3 – The Book Of Funerals CH 11 H 2

[159] Al Kafi V 3 – The Book Of Funerals CH 11 H 3

[160] Al Kafi V 3 – The Book Of Funerals CH 12 H 1

[161] Al Kafi V 3 – The Book Of Funerals CH 12 H 2

[162] Al Kafi V 3 – The Book Of Funerals CH 12 H 1

[163] Al Kafi V 3 – The Book Of Funerals CH 12 H 2

[164] Al Kafi V 3 – The Book Of Funerals CH 12 H 3

[165] Al Kafi V 3 – The Book Of Funerals CH 12 H 4

[166] Al Kafi V 3 – The Book Of Funerals CH 12 H 5

[167] Al Kafi V 3 – The Book Of Funerals CH 12 H 6

[168] Al Kafi V 3 – The Book Of Funerals CH 12 H 7

[169] Al Kafi V 3 – The Book Of Funerals CH 12 H 8

[170] Al Kafi V 3 – The Book Of Funerals CH 12 H 9

[171] Al Kafi V 3 – The Book Of Funerals CH 12 H 10

[172] Al Kafi V 3 – The Book Of Funerals CH 12 H 11

[173] Al Kafi V 3 – The Book Of Funerals CH 12 H 12

[174] Al Kafi V 3 – The Book Of Funerals CH 12 H 13

[175] Al Kafi V 3 – The Book Of Funerals CH 12 H 14

[176] Al Kafi V 3 – The Book Of Funerals CH 12 H 15

[177] Al Kafi V 3 – The Book Of Funerals CH 12 H 16

[178] Al Kafi V 3 – The Book Of Funerals CH 13 H 1

[179] Al Kafi V 3 – The Book Of Funerals CH 13 H 2

[180] Al Kafi V 3 – The Book Of Funerals CH 13 H 3

[181] Al Kafi V 3 – The Book Of Funerals CH 14 H 1

[182] Al Kafi V 3 – The Book Of Funerals CH 14 H 2

[183] Al Kafi V 3 – The Book Of Funerals CH 15 H 1

[184] Al Kafi V 3 – The Book Of Funerals CH 16 H 1

[185] Al Kafi V 3 – The Book Of Funerals CH 17 H 1

[186] Al Kafi V 3 – The Book Of Funerals CH 17 H 2

[187] Al Kafi V 3 – The Book Of Funerals CH 17 H 3

[188] Al Kafi V 3 – The Book Of Funerals CH 17 H 4

[189] Al Kafi V 3 – The Book Of Funerals CH 17 H 5

[190] Al Kafi V 3 – The Book Of Funerals CH 17 H 6

[191] Al Kafi V 3 – The Book Of Funerals CH 18 H 1

[192] Al Kafi V 3 – The Book Of Funerals CH 18 H 2

[193] Al Kafi V 3 – The Book Of Funerals CH 18 H 3

[194] Al Kafi V 3 – The Book Of Funerals CH 18 H 4

[195] Al Kafi V 3 – The Book Of Funerals CH 18 H 5

[196] Al Kafi V 3 – The Book Of Funerals CH 18 H 6

[197] Al Kafi V 3 – The Book Of Funerals CH 18 H 7

[198] Al Kafi V 3 – The Book Of Funerals CH 18 H 8

[199] Al Kafi V 3 – The Book Of Funerals CH 18 H 9

[200] Al Kafi V 3 – The Book Of Funerals CH 18 H 10

[201] Al Kafi V 3 – The Book Of Funerals CH 18 H 11

[202] Al Kafi V 3 – The Book Of Funerals CH 18 H 12

[203] Al Kafi V 3 – The Book Of Funerals CH 18 H 13

[204] Al Kafi V 3 – The Book Of Funerals CH 18 H 14

[205] Al Kafi V 3 – The Book Of Funerals CH 18 H 15

[206] Al Kafi V 3 – The Book Of Funerals CH 18 H 16

[207] Al Kafi V 3 – The Book Of Funerals CH 19 H 1

[208] Al Kafi V 3 – The Book Of Funerals CH 19 H 2

[209] Al Kafi V 3 – The Book Of Funerals CH 19 H 3

[210] Al Kafi V 3 – The Book Of Funerals CH 20 H 1

[211] Al Kafi V 3 – The Book Of Funerals CH 20 H 2

[212] Al Kafi V 3 – The Book Of Funerals CH 20 H 3

[213] Al Kafi V 3 – The Book Of Funerals CH 20 H 4

[214] Al Kafi V 3 – The Book Of Funerals CH 21 H 1

[215] Al Kafi V 3 – The Book Of Funerals CH 21 H 2

[216] Al Kafi V 3 – The Book Of Funerals CH 21 H 3

[217] Al Kafi V 3 – The Book Of Funerals CH 21 H 4

[218] Al Kafi V 3 – The Book Of Funerals CH 21 H 5

[219] Al Kafi V 3 – The Book Of Funerals CH 21 H 6

[220] Al Kafi V 3 – The Book Of Funerals CH 21 H 7

[221] Al Kafi V 3 – The Book Of Funerals CH 21 H 8

[222] Al Kafi V 3 – The Book Of Funerals CH 21 H 9

[223] Al Kafi V 3 – The Book Of Funerals CH 21 H 10

[224] Al Kafi V 3 – The Book Of Funerals CH 21 H 11

[225] Al Kafi V 3 – The Book Of Funerals CH 21 H 12

[226] Al Kafi V 3 – The Book Of Funerals CH 22 H 1

[227] Al Kafi V 3 – The Book Of Funerals CH 22 H 2

[228] Al Kafi V 3 – The Book Of Funerals CH 22 H 3

[229] Al Kafi V 3 – The Book Of Funerals CH 22 H 4

[230] Al Kafi V 3 – The Book Of Funerals CH 22 H 5

[231] Al Kafi V 3 – The Book Of Funerals CH 23 H 1

[232] Al Kafi V 3 – The Book Of Funerals CH 23 H 2

[233] Al Kafi V 3 – The Book Of Funerals CH 23 H 3

[234] Al Kafi V 3 – The Book Of Funerals CH 23 H 4

[235] Al Kafi V 3 – The Book Of Funerals CH 23 H 5

[236] Al Kafi V 3 – The Book Of Funerals CH 23 H 6

[237] Al Kafi V 3 – The Book Of Funerals CH 23 H 7

[238] Al Kafi V 3 – The Book Of Funerals CH 23 H 8

[239] Al Kafi V 3 – The Book Of Funerals CH 23 H 9

[240] Al Kafi V 3 – The Book Of Funerals CH 23 H 10

[241] Al Kafi V 3 – The Book Of Funerals CH 23 H 11

[242] Al Kafi V 3 – The Book Of Funerals CH 23 H 12

[243] Al Kafi V 3 – The Book Of Funerals CH 23 H 13

[244] Al Kafi V 3 – The Book Of Funerals CH 24 H 1

[245] Al Kafi V 3 – The Book Of Funerals CH 24 H 2

[246] Al Kafi V 3 – The Book Of Funerals CH 24 H 3

[247] Al Kafi V 3 – The Book Of Funerals CH 25 H 1

[248] Al Kafi V 3 – The Book Of Funerals CH 25 H 2

[249] Al Kafi V 3 – The Book Of Funerals CH 25 H 3

[250] Al Kafi V 3 – The Book Of Funerals CH 26 H 1

[251] Al Kafi V 3 – The Book Of Funerals CH 26 H 2

[252] Al Kafi V 3 – The Book Of Funerals CH 26 H 3

[253] Al Kafi V 3 – The Book Of Funerals CH 26 H 4

[254] Al Kafi V 3 – The Book Of Funerals CH 27 H 1

[255] Al Kafi V 3 – The Book Of Funerals CH 27 H 2

[256] Al Kafi V 3 – The Book Of Funerals CH 27 H 3

[257] Al Kafi V 3 – The Book Of Funerals CH 28 H 1

[258] Al Kafi V 3 – The Book Of Funerals CH 28 H 2

[259] Al Kafi V 3 – The Book Of Funerals CH 28 H 3

[260] Al Kafi V 3 – The Book Of Funerals CH 28 H 4

[261] Al Kafi V 3 – The Book Of Funerals CH 28 H 5

[262] Al Kafi V 3 – The Book Of Funerals CH 28 H 6

[263] Al Kafi V 3 – The Book Of Funerals CH 28 H 7

[264] Al Kafi V 3 – The Book Of Funerals CH 28 H 8

[265] Al Kafi V 3 – The Book Of Funerals CH 28 H 9

[266] Al Kafi V 3 – The Book Of Funerals CH 28 H 10

[267] Al Kafi V 3 – The Book Of Funerals CH 28 H 11

[268] Al Kafi V 3 – The Book Of Funerals CH 28 H 12

[269] Al Kafi V 3 – The Book Of Funerals CH 28 H 13

[270] Al Kafi V 3 – The Book Of Funerals CH 29 H 1