This is part 4 of 11 of “The Book of the Dying and Funerals (al-Jana'iz)”, book 12 of Al-Kafi — Hadith 4,370–4,419. The book is long enough that it is split across 11 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
2. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Ahmad ibn al-Hassan ibn Ali from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about the case of a woman who dies during her child- birth, how Ghusl (bath) to be given for her? He (the Imam) said, ‘It is just like cleansing Ghusl (bath) after blood discharge is over and so also is the case with a woman during her Hayd (menses) and after sexual relation: only one Ghusl (bath) is sufficient.’”
3. Sahl ibn Ziyad has narrated from ibn Mahbub and Ahmad ibn Muhammad in a Muzmar manner who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘A woman, who dies during her child-birth with a great deal of blood discharge, is placed in a clean bag of treated skin up to her bellybutton; then she is shrouded.’”
1. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad from Sama‘ah from Muhammad ibn abu Hamzah from Ali ibn Yaqtin who has said the f oho wing: “I once asked the virtuous servant of Allah about the case of a woman who dies with her child in her womb. He (the Imam), ‘Alayhi al-Salam, said, ‘Her belly is opened to remove her child.’”
2. Sahi ibn Ziyad has narrated from ’Isma‘ii ibn Mahziyar from Afi ibn abu Hamzah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a woman who dies and the baby moves inside her belly; is it prescribed to cut open to take the baby out. He (the Imam) said, ‘Yes, it must be cut open.’ In the narration of ibn abu ‘Umayr it is added that after taking out the baby the cut is stitched to close her belly.”
3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from ibn Wahab who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘If a woman dies and in her belly is a child that moves, her belly is cut open to take the baby out.’ He (the Imam), about the case of a woman in whose belly the baby dies and there is fear for her life, has said, ‘A man can use his hand to take out the dead baby (if needed) cut in pieces.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from certain persons of his people who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘Nothing of the hairs or nails of a deceased is touched and if any of such things fall off, you must place them in his shroud.’”
2. It is a narration from him (narrator of previous Hadith) by his father from ‘Abd Allah ibn al-Mughirah from Ghiyath who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has stated this Hadith. ‘’Amir al-Mu’minin, ‘Alayhi al-Salam, has said that it is detestable to shave a dead persons’ pubic hair, when giving Ghusl (bath), cut his nails or trim his hairs.’”
3. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ‘Abd al-Rahman ibn Mahziyar from Talhah ibn Zayd who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Cutting the fingernails of a dead person, trimming hairs or shaving pubic hairs or softening body joints are detested matters.’”
4. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad al-Kindiy from Ahmad ibn al-Hassan al-Mithamiy from Aban ibn ‘Uthman from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the case of a dead person whose body has hairs if it is required to shave or trim them. He (the Imam) said, ‘Nothing as such must be touched. Just give him Ghusl (bath) and bury.’”
1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd Allah ibn Yahya al-Kahiliy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If anything comes out of the nostrils of a deceased, like blood and so on, after Ghusl (bath) and such things come in contact with turban or shroud, such parts (of shroud) must be cut off and disposed.’”
2. It is a narration from him (narrator of previous Hadith) by certain persons of his people in a marfu‘ manner who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘After Ghusl (bath), if something happens, only that part is washed and repeating Ghusl (bath) is not required.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from certain persons of his people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If after shrouding a certain part of it (cloth) becomes unclean, it must be cut off and disposed.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Isa from af-Halabiy who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, was asked about a man who dies and there is no one to give him Ghusl (bath) except women. He (the Imam) said that his wife or a relative woman could give him Ghusl (bath). Women just pour water on him. In the case of a woman, her husband gives her Ghusl (bath) by reaching with his hand under her shirt.”’
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man if he can look at his wife when she is dying or give her Ghusl (bath) if there is no one for her Ghusl (bath) and if a woman can look at her husband in such a condition. He (the Imam) said, ‘It is not harmful. Only relatives of the woman may not like her husband to look as such that they dislike.’”
3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from al-‘Ala’ from Muhammad ibn Muslim who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about a man if he can give Ghusl (bath) to his dead wife from behind a cloth. He (the Imam) said, ‘Yes, he can do so from behind a cloth.’”
4. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad al-kindiy from more than one person from Aban ibn ‘Uthman from ‘Abd al-Rahman ibn abu ‘Abd Allah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who dies and there is no one to give him Ghusl (bath) except women. He (the Imam) said, ‘His wife can give him Ghusl (bath) or a woman of his relatives and other woman can just pour water from behind the cloth.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Nu‘man from Dawud ibn Farqad who has said the following: “I once heard a friend of ours ask abu ‘Abd Allah, ‘Alayhi al-Salam, about a woman who dies among men and none of them is of her relatives in that case can they give her Ghusl (bath) with her clothes on her. He (the Imam) said, ‘Thereby that feeling is apt to get in them, instead they must only wash her both palms (hands).”’
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from al-Husayn ibn ‘Uthman from Sama‘ah who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about the case of a woman who dies. He (the Imam) said, ‘Her husband can reach out with his hand under her shirt up to the elbows.’”
7. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Dawud ibn Sarhan who has said the following: “About a man who dies on a journey or a strage land and there is no one other than women with him, abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘He is buried without Ghusl (bath).’ He (the Imam) said that the same rule applies to woman in such condition unless her husband is among them, in which case he gives her Ghusl (bath) from behind the shield and pours water in a large amount on her body. A wife can give him Ghusl (bath) if he (her husband) dies. Women are different from men. Women are in a worse condition when they die.’”
8. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from all from Safwan ibn Yahya from Mansur ibn Hazim who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who goes on a journey with his wife (and she dies), can he give her Ghusl (bath)? He (the Imam) said, ‘Yes, he can do so and so also is the case of his mother and sister. Such person’s private parts are covered with a piece of cloth.’”
9. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn al-Hakam from Sayf ibn ‘ Amirah from Dawud ibn Farqad who has said the following: “I once heard a friend of us ask abu ‘Abd Allah, ‘Alayhi al-Salam, about a woman who dies among men and none of them is of her relatives if they can give her Ghusl (bath) with her clothes on her. He (the Imam) said, ‘Thereby that feeling is apt to get in them, instead they must only wash her both palms (hands).”’
10. Sahl ibn Ziyad has narrated from ibn Mahbub from ibn Ri’ab from al-Halabiy who has said the following: “About the case of a woman who dies and there is no other woman to give her Ghusl (bath), abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Her husband can reach out with his hand up to his elbow under her shirt to give her Ghusl (bath).”’
11. Ali ibn Ibrahim has narrated from his father from Fiammad ibn ‘Isa from Hariz from Muhammad ibn Muslim who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about the case of a woman who dies, if her husband can give her Ghusl (bath). He (the Imam) said, ‘Yes, but her relatives may hinder due to intolerance.’”
12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about a Muslim man who dies on a journey and there is no other Muslim man with him but there are Christian men with him and his paternal and maternal aunts who are Muslimah how to be given Ghusl (bath) is give to him. He (the Imam) said, ‘His aunts must give him Ghusl (bath) from behind his shirt and Christians must not come close to him.’ It then was asked about a woman who dies on a journey and there are no other Muslim women except Christian women and her paternal and maternal uncles. He (the Imam) said, ‘The uncles may give her Ghusl (bath). Christian women must not come close to her. Only the uncles give her Ghusl (bath) from behind a shield and water is poured from above the shield.’ I then asked about a Muslim man who dies on a journey and there is no other Muslim man or women from his relatives but there are Christian men and none relative Muslim women. He (the Imam) said, ‘Christian men themselves first take Ghusl (bath) to give him (the deceased) Ghusl (bath) because of the need.’ He (the Imam) was asked about the case of a Muslim woman who dies and there are no other Muslim women with her or men of her relatives; but there is a Christian woman and non-relative Muslim men. He (the Imam) said, ‘The Christian woman first herself must take Ghusl (bath) then she gives her (the deceased) Ghusl (bath).’ He (the Imam) was asked about a case where on a journey a Christian man dies among the Muslims. He (the Imam) said, ‘A Muslim cannot give him Ghusl (bath): it is not an honor (befitting) he cannot bury him and cannot stand on his grave.’”
13. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ‘Abd al-Rahman ibn Salim from Mufaddal ibn ‘Umar who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘Who gave Ghusl (bath) to Fatimah, ‘Alayha al- Salam ? He (the Imam) said, ‘That was ’Amir al-Mu’minin, ‘Alayhi al-Salam. It seems as if you find it astonishing to hear such words.’ He (the Imam) said to me, ‘It seems you are strained because of what I told you.’ I said, ‘I pray to Allah to keep my soul in service for your cause, that is true.’ He (the Imam) said to me, ‘You must not be stressed out; she was a truthful one and no one other than a truthful one could give her Ghusl (bath). Consider the case of Maryam (Mary) who was given Ghusl (bath) by no one other than Jesus, ‘Alayhi al-Salam .’ I then said, ‘I pray to Allah to keep my soul in service for your cause, what do you say about the case of a woman who dies during a journey in the company of men among whom there is no one of her relatives or other woman. What they must do?’ He (the Imam) said, ‘Only those parts of her body are washed which Allah has made obligatory to be used for Tayammum. She is not touched and neither anything of her beauty which Allah, most Majestic, most Glorious, has covered must be exposed.’ I then asked, ‘What they must do?’ He (the Imam) said, ‘Only her palms, face and the backs of her hands are washed.’”
1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Yunus ibn Ya’qub from ibn Numayr, Mawla’ al-Harith ibn al-Mughirah who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, up to what age a child can be given Ghusl (bath) by women? He (the Imam) replied, ‘It is up to three years of age.’”
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One who gives Ghusl (bath) to a dead person must himself also take a Ghusl (bath). I then asked, ‘What is one required to do after touching a dead body when it is still warm? He (the Imam) said, ‘Ghusl (bath) is not obligatory for him in such a case. One must take Ghusl (bath) after touching a dead body when it has become cold? I then asked, ‘What is the rule for one who places a dead body in the grave?’ He (the Imam) said, ‘Ghusl (bath) is not obligatory on him; he touches the cloth only.’”
2. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, about a man who closes the eyes of a deceased if he must take Ghusl (bath) because of touching a dead body. He (the Imam) said, ‘If he does it when the dead body’s natural temperature is not lost, Ghusl (bath) is not obligatory on him; if he touches it after body temperature is lost, then he must take Ghusl (bath).’ I then asked if one who gives Ghusl (bath) to the deceased is required to take Ghusl (bath). He (the Imam) said, ‘Yes, he is required to take Ghusl (bath).’ I then asked if he is required to take it before shrouding the deceased. He (the Imam) said, ‘He gives Ghusl (bath) to the deceased first, then washes his own hands clean of any objects and shrouds the deceased before himself taking Ghusl (bath).’ I then asked if those who carry the deceased are required to take Ghusl (bath). He (the Imam) said, ‘No, they are not required to take Ghusl (bath).’ I then asked if those who place the deceased in the grave are required to take Wudu’. He (the Imam) said, ‘No, they are not required to take Wudu’; however, they can take Wudu’ (Tayammum) with the soil of the grave if they so wanted.’”
3. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said, ‘Those who give Ghusl (bath) to a deceased, themselves must take Ghusl (bath). If one kisses a deceased when the dead body is still warm, one is not required to take Ghusl (bath); but if he touches the dead body or kisses it when it has become cold, must take Ghusl (bath) and it is not harmful to touch or kiss after the dead body is given Ghusl (bath).”’
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about a man who touches a dead body: if it is proper for him to take Ghusl (bath) for it. He (the Imam) said, ‘No, it is only necessary if it is the dead body of a human being.’ I then asked about a man whose clothes become polluted because of contact with a dead body. He (the Imam) said, ‘He must wash the polluted area.’”
5. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hajjal from Tha’labah from Mu’ammar ibn Yahya who has said the following: “I once heard abu ‘Abd Allah, Alayhi al-Salam, prohibit taking Ghusl (bath) because of entering the grave.”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from ’Isma‘il ibn abu Ziyad who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah kissed ‘Uthman ibn Maz’un after his death.”
7. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from ibn Ri’ab from Ibrahim who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that if a man’s clothes come in contact with a dead body after the deceased is given Ghusl (bath), he is not required to wash them. If they become polluted because of such contact before the dead body is given Ghusl (bath) he must wash them.’”
8. Sahl ibn Ziyad has narrated from ibn abu Najran from ‘Abd Allah ibn Sinan who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, if one who gives Ghusl (bath) to a dead person is required to take Ghusl (bath). He (the Imam) said, ‘Yes, he is required to take Ghusl (bath).’ I then asked if one who places the deceased in the grave is required to take Ghusl (bath). He (the Imam) said, ‘No, he is not required to take Ghusl (bath) because he only touches the cloth.’”
1. Ali ibn Muhammad ibn ‘Abd Allah has narrated from Ibrahim ibn ‘Ishaq from Muhammad ibn Sulayman al-Daylamiy from his father who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that once ‘Abd Allah ibn Qays al-Masir visited abu Ja’far, ‘Alayhi al-Salam, and said, ‘Tell me why a dead body is given Ghusl (bath) because of carnal activities?’ Abu Ja’far, ‘Alayhi al-Salam, said, ‘I do not want to tell you.’ He then left and thereafter found someone of the followers of the Imam. He said to him, ‘It is very strange of you Shi‘ah people. You consider this man as Divine guardian, obey him even if he asks you to worship him. I asked him a question but he had no answer for it.’ A few days later he visited the Imam again, asked the same question and he (the Imam) said, ‘I do not want to tell you.’ ‘Abd Allah ibn Qays then asked one of his people, ‘Join the Shi‘ah and pretend among them to be one of those who love the Imam. Condemn and denounce me. When it is time to perform Hajj come to me so I pay for your expenses; and then ask them to help you visit him (their Imam) Muhammad ibn Ali. When you are there, then ask him about why a dead person is given Ghusl (bath) because of carnal reasons.’ The man joined the Shi‘ah people until it was time to perform Hajj. During this time, he had observed the religious conditions of these people and had already accepted their belief, but did not tell ibn al-Qays about it for fear of being deprived of performing Hajj. When it was time for Hajj, he went to ibn al-Qays who provided him the expenses for Hajj. When he arrived in al-Madinah, his friends told him to stay behind until they informed the Imam about him and asked him for permission for a meeting. When they went to see abu Ja‘far, ‘Alayhi al-Salam, he asked them, ‘Where is your companion? You have not treated him with fairness.’ They said, ‘We did not know if you agreed to see him or not.’ He then sent someone to bring him for a meeting. Abu Ja‘far, ‘Alayhi al-Salam, welcomed him. He (the Imam) asked, ‘How do you feel comparing what you have found with what you had before?’ He replied, ‘O child of the Messenger of Allah, I did not have anything.’ He said, ‘You have spoken the truth. Your worships in those days were easier than what they are today; truth is heavy and Satan is assigned to work hard against our Shi ‘ah but other people themselves work for him. I, however, will tell you about the question of al- Qays al-Masir before even you ask me about it and will leave it for you to decide whether to explain it to him or not. Allah, Most High, has created creative agents. When He decides to create a creature, He commands them (agents) to get something from the soil, which He has mentioned in His book. “From it (soil) We created you and to that soil We return you and take you out of that at another time.” (20:57) Seed is then mixed with that soil from which they are created later after settling in the womb for forty nights. When four months are complete they (agents) ask, “Lord, what do you want to create out of it?” He then commands them to do what He wants to be done as regards the gender of the fetus being white or black. When the spirit comes out from the body, the seed comes out from that person just as it was, regardless of being young or grown up, male or female. For this reason the dead body is washed (just as) it is washed for carnal activities. He said, ‘O child of the Messenger of Allah, I will never tell it to al-Qays al-Masir.’ He said, ‘It is up to you.’”
2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy, from al-Sakuniy who has said the following: “Once, a person asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘Why does a dying person discharge (semen)?’ He said, ‘It is the seed from which he is created that he throws out.’”
3. Certain persons of our people have narrated from Ali ibn al-Hassan al-Mithamiy from Harun ibn Hamzah from certain persons of our people who has said the following: “Ali ibn al-Husayn, ‘Alayhi al-Salam, has said that a creature does not die until the seed from which it is created comes out through his mouth or his eye.”
1. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from ‘Abd Allah ibn Ghalib from Sa‘d al-Iskaf who has said the following: “This is a Hadith of abu Ja’far, ‘Alayhi al-Salam. He (the Imam) has said, Tf any believer, when washing the dead body of a believer says, “O Allah, this is the body of Your believing servant from which its spirit has come out and is just separated, please grant him forgiveness, and please grant him forgiveness.’” Allah then forgives his one year’s sins except the major ones.”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Um ay r from Sa‘d ibn Tarif who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, Tf one washes a dead body and keeps the trust, Allah grants him forgiveness.’ He was asked, ‘What is the trust?’ The Imam replied, ‘Does not make public whatever he sees.’”
3. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Any believing person who when washing the dead body of a believing person says, “O Allah grant him forgiveness,” Allah then grants forgiveness to him also.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Sinan from abu al-Jarud who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘One of the matters that Moses spoke about before Allah was this, “O Allah, what is the reward for one who washes a dead body?” The answer was, “I wash his sins as if his mother has just given him birth.’””
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Sayf ibn ‘Amirah from Sa‘d ibn Tarif who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘One who provides shrouding (materials) for a believing person is like one whose dressing (needs) is guaranteed up to the Day of Judgment.’”
1. Ali has narrated from his father from ibn abu ‘Umayr from Sayf ibn ‘ Amira from Sa‘d ibn Tarif who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘One who prepares the grave for a believing person is like one who provides him a desirable dwelling up to the Day of Judgment.”’
1. Sahl ibn Ziyad has said that according to the narration of our people:the depth of the grave is up to one’s collarbones. Certain ones have said that it is up to one’s chest and still others say that it is up to the whole height of a man, so one can pull the sheet over the head of those in the grave. The depth of Lahad is as high as one can sit straight inside. He (the narrator) has said that when Ali ibn al-Husayn, ‘Alayhi al-Salam, was about to die, he fainted for a while and then he removed the cloth and said, ‘All praise belongs to Allah who has made us heirs of paradise. We can live wherever we like and this is good reward for those who do good deeds.’ He (the Imam) then said, ‘Dig for me (a grave) and sprinkle water properly.’ He (the narrator) has said that he (the Imam), ‘Alayhi al-Salam, then pulled the sheet over his face and passed away.’” (Shahid al-Thani has said that fainting of the Imam in this Hadith is not in a literal sense; as long as an Imam is alive he is responsible and in a fainting condition one is not responsible). (Lahad is a prepared room horizontally at the bottom of the grave as opposed to a vertical ditch in the center of the grave)
2. Sahl has narrated from certain persons of his people from abu Hammam ’Isma‘il ibn Hammad who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, when about to leave this world said, ‘When I die dig a grave for me as a straight cut in the ground, as opposed to digging straight and then digging horizontally a passage to accommodate the body which is called Lahad. If people say that the Messenger of Allah was place in Lahad, accept it as true.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Uthman from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Abu Talhah al-Ansariy prepared Lahad for the Messenger of Allah.’”
4. Ali has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Holy prophet, prohibited digging the grave deeper than three hands (yards).”
1. A number of our people have narrated from Sahl ibn Ziyad and Ali ibn Ibrahim from his father all from al-Hassan ibn Mahbub from abu Wallad and ’Abd Allah ibn Sinan all who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The guardians of a deceased should inform the brothers (in belief) of the deceased about his death so they may attend his funeral services, perform prayer and appeal on his behalf for forgiveness (from Allah). Thus, a reward for them is written down as well as forgiveness. Also the person informing others about the funeral services earns a reward in addition to forgiveness for the deceased person.”’
2. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Dharih al-Muharibiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘Should people be informed to attend the funeral of a deceased person?’ He (the Imam) replied, ‘Yes, people should be informed.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from certain persons of his people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that people should be informed to attend the funeral of a deceased person.”
Daif· al-Majlisi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
