This is part 5 of 11 of “The Book of the Dying and Funerals (al-Jana'iz)”, book 12 of Al-Kafi — Hadith 4,420–4,469. 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.
1. I do not know about him more of his name - from abu Hamzah who has said the following: “Ali ibn al-Husayn, ‘Alayhi al-Salam, on seeing a dead body brought near, would say, ‘All praise belongs to Allah who has not brought my life to an end.’”
2. Muhammad ibn Yahya has narrated from Musa ibn al-Hassan from abu al-Hassan al-Nahdi in a marfu‘ manner who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, when seeing a dead person would say, ‘All praise belongs to Allah who has not placed me among the masses whose lives have already ended.’”
3. Humayd has narrated from ibn Sama‘ah from ‘Abd Allah ibn Jabalah from Muhammad ibn Mas’ud al-Ta’i from ‘Anbasah ibn Mus’ab who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ‘If one finds a dead body brought from the opposite direction or just sees one and says, “Allah is great. This is what Allah and His Messenger have told us will happen to us and Allah and His Messenger have indeed spoken the truth. O Lord, increase our belief and submission. All praise belongs to Allah who is Most Majestic due to His power and who has subdued people by death,” no angel is left in the heavens but will weep out of sympathy for the tone of his voice.””’
1. Ali ibn Ibrahim has narrated from his father from more than one person from Yunus from Ali ibn Yaqtin from abu al-Hassan, ‘Alayhi al-Salam, who has said the following: “Once, I heard the Imam saying, ’It is of the Sunnah (noble tradition) to lift up the front corner of the coffin on one’s right shoulder. Thereafter one should move back to lift up the second corner of the coffin, then move to the other side of the coffin from the back side to lift up the third corner and lastly move (forward) to lift up the fourth corner on one’s left shoulder.’”
2. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Ali ibn al-Hadid from Sayf ibn ‘Amirah from ‘Amr ibn Shimr from Jabir who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘It is of the Sunnah (noble tradition) to lift up all the four corners of the coffin (in a manner mentioned in the Hadith above). Other than this is extra and voluntary.’”
3. Ali ibn Ibrahim has narrated from his father from certain persons of his people from al-Fadl ibn Yunus who has said the following: “I asked abu Ibrahim, ‘Alayhi al-Salam, about lifting up all four corners of a coffin. The Imam said,
4. Ali ibn Ibrahim has narrated from his father from ibn Faddal from Ali ibn ‘Uqbah from Musa ibn ’Ukayl from al-‘Ala’ ibn Sayabah who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘Begin to lift up the coffin from the right side, then go around by the backside of the coffin to the other side then turn to the front like grinding stone (counterclockwise) . ’ ”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Isma’il from Muhammad ibn ‘Adhafir from Ishaq ibn ‘Ammar, who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘Walking behind the coffin of the deceased is more virtuous than walking in front of it.’”
2. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Uramah from Muhammad ibn ‘Amr from Husayn ibn Ahmad al-Minqariy from Yunus ibn Zabyan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Walk in front of the coffin of a knowledgeable Muslim but do not walk in front of the coffin of a rejecter (of belief). In front of the coffin of a Muslim, angels who hasten to paradise walk, but in front of the coffin of an unbeliever, angels walk who hasten with him (the unbeliever) to hell.”’
3. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Amr ibn ‘Uthman from Mufaddal ibn Salih from Jabir who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘The Holy Prophet once was walking behind the coffin of a deceased person and he was asked, “O Messenger of Allah, why do you walk behind the coffin?” He replied, “I see angels walk in front of the coffin and we just follow them.’””
4. 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 asked him [one of the two Imam] (abu Ja‘far or abu ‘Abd Allah, ‘Alayhim al-Salam, about walking in the funeral procession. He said, ‘Walk in front or on the right or left side or behind it.’”
5. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad al-Kindiy from more than one person from Aban ibn ‘Uthman from Muhammad ibn Muslim who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘(In a funeral procession) walk in front or behind (the coffin).”’
6. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hajjal from Ali ibn Shajarah from abu al-Wafa’ al- Muradiy from Sadir who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘If one wants to walk (in a funeral procession) like the honorable angels, then walk on either side of the coffin.’”
7. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Someone asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘How should I walk in a funeral procession?’ The Imam replied, ‘Walk in front, or behind or on the right or left side of the coffin.’ He (the Imam) then said, ‘Do not walk in front if he is someone opposed to our belief; the angels of torment will come his way with all kinds of torment.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from certain person of our people who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah once saw a group of people riding behind the coffin in a funeral procession. He said, ‘Why do these people not feel ashamed of following their companion while they have abandoned him in such condition?’”
2. Ali has narrated from his father from Hammad ibn ‘Isa from Hariz from ‘Abd al-Rahman ibn ‘Abd Allah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘A man from Ansar (new Muslims of al-Madinah) of the companions of the Messenger of Allah died. The Messenger of Allah came out and joined the funeral procession walking. Someone from his companions said, “Why do you not ride, O Messenger of Allah?” He replied, “I do not like to ride when angels are walking.” He refused to ride.’”
1. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from Zurarah who has said the following: “Once I was in the presence of abu Ja’far, ‘Alayhi al-Salam, in a funeral procession of one of his relatives. When he completed the prayer for a deceased, the guardian of the deceased said to abu Ja’far, ‘Alayhi al-Salam, ’Please return home. May Allah grant you the reward. Please do not become tired. You are not strong enough to walk. 5 I then said to abu Ja’far, ‘Alayhi al-Salam, ’He has given you permission to return. I am in need of something and I want to ask you about it.’ Abu Ja’far,
2. A number of our people have narrated from Ahmad ibn Muhammad ibn abu ‘Abd Allah in a marfu‘ manner who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ‘Two kinds of commanders have no command. One is he who joins a funeral procession. He has no command to return home before the burial is complete, or he is given permission to return. The other is a man who performs Hajj along with a woman. He has no command to leave her alone before she completes all activities of her Hajj.’”
3. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Ali ibn Ri’ab from Zurarah who has said the following: “Once abu Ja’far, ‘Alayhi al-Salam, joined a funeral procession for a man from Quraysh while I was with him. ‘ Ata’ (ibn Rabah) was also there. A woman began to cry loudly. ‘ Ata’ said, ‘You should calm down or I must leave.’ She did not calm down and ‘Ata’ returned. I then said to abu Ja’far, ‘Alayhi al-Salam, that ’Ata’ has returned.’ He asked, ‘Why did he do so?’ I said, ‘A woman began to cry loudly. ‘Ata’ asked her, “Calm down or I return.” She did not calm down thus he returned.’ He (the Imam) said, ‘Allow us to continue. If we saw falsehood alongside the truth and for that reason returned, we would not be yielding to the rights of a Muslim.’ The narrator has said, ‘When prayer for the deceased was performed, the guardian of the deceased came to abu Ja’far, ‘Alayhi al-Salam, and said, “Please return home. May Allah grant you good rewards and favors for your efforts. You are not strong enough to walk.’” The Imam refused to return. I then said, ‘He has given you permission to return. I need something and I want to ask you about it.’ He said, ‘Allow us to continue. We did not join the funeral procession by his permission, nor will we return by his permission. It is a matter of virtue and reward we seek, and such reward is proportionate to the amount of walking in the procession.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Sayf ibn ‘Ami rah from Jabir who has said the following: “Abu la’ far, ‘Alayhi al-Salam, has said, ‘When a believing person is placed in the grave, it is announced then: “Paradise is the first gift for you and forgiveness for those who have escorted you.’””
2. Ali has narrated from his father and a number of our people have narrated from Sahl ibn Ziyad all from ibn Mahbub from Dawud al- Riqqiy, from a man of his people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has stated this Hadith. ‘Allah, the Most Majestic, the Most Glorious, for one’s escorting the dead body of a believing person until it (the dead body) is buried, assigns seventy thousand angels of the escorting ones to escort him (escorting person) and ask forgiveness for him from the time he is taken out of his grave to the station (for Judgment).”’
3. Sahl ibn Ziyad has narrated from al-Hassan ibn Ali from Muhammad ibn al-Fudayl from Ishaq ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the first gift for a deceased believing person is forgiveness for those who escort him to his grave.”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from ‘Amr ibn Shimr from Jabir who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘If one escorts a deceased until the Salah (prayer) for a deceased is performed, his reward is one qirat and one who escorts the deceased up to the grave and until burial is complete, his reward is two qirat; and one qirat is of the size of the mountain of ‘Uhud.”
5. A number of our people have narrated from Sahl ibn Ziyad from ibn abu Najran from ‘Asem ibn Hamid from abu Basir who has said the following: “I heard abu Ja‘far, ‘Alayhi al-Salam, say, ‘If one walks in the procession for the burial of a deceased until Salah (prayer) for a deceased is complete and then returns back, his reward is one qirat. If one walks until burial is complete, his reward is two qirat and one qirat is of the size of the mountain of ’Uhud.’”
6. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from ibn Faddal from Ali ibn ‘Uqbah from Muyassir who has said the following: “I heard abu Ja‘far, ‘Alayhi al-Salam, say, ‘If one escorts the dead body of a Muslim, on the Day of Judgment, he will be given four kinds of intercession opportunities. Whatever he says (in response), the angel says, “Likewise is for you also.’””
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Husayn ibn ‘Ulwan from Sa‘d ibn Tarif from al-Asbagh ibn Nubatah who has said the following: “’Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘If one escorts the body of a deceased, his reward is four qirat, one for escorting, one for Salah (prayer) for a deceased, one for waiting until burial is complete and one for offering condolences.’”
8. 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 private conversations that Moses had with his Lord was this: “O Lord, what is the reward for one who escorts a deceased person?” The Lord said, “I assign angels of My angels who carry banners when escorting them from their graves to the station for Judgment.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Sayf ibn ‘ Amirah, from Jabir who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘If one lifts up (the coffin of) a deceased person from all of its four corners (at different times), Allah forgives his forty major sins.”
2. AI-Husayn ibn Muhammad has narrated from Ishaq from Sa‘dan ibn Muslim from Sulayman ibn Khafid from a man who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that if one holds the corner of the coffin, Allah forgives his twenty- five major sins; and if he lifts up all four corners (at different times) he comes out of all sins.”
3. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from al-Hajjal from Ali ibn Shajarah from ‘Isa ibn Rashid from a man of his people who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘If one lifts up all four corners of the coffin Allah forgives his forty major sins.’”
1. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from ibn abu Nasr from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, about performing Salah (prayer) for the dead bodies of men and women. He (the Imam) said, ’The dead bodies of men are placed near men and those of women behind the (dead) men.”’
2. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Ahmad ibn al-Husayn from Ali ibn ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabatiy who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about the case of one who performs Salah (prayer) for one or two or three dead bodies, how is he to perform them. He (the Imam) said, ‘If there are three or two or ten or less or more, he performs one Salah (prayer) with five Takbir (Allah is great beyond description) just as it is done for one deceased, and in so doing one has performed Salah (prayer) for all of them. The body of one deceased man is placed on the ground, the other is placed parallel to the hips of the first one and the head of the third is placed parallel to the hips of the second one similar to a ladder, until all of them are in place. When this is done, he then stands up in the middle and says five Takbir (Allah is great beyond description) doing what is done for one deceased person.’ It then was asked, ‘How Salah (prayer) is performed if there are the dead bodies of both men and women. He (the Imam) said, ‘First, the bodies of men are arranged by placing the head of the second dead body parallel to the hips of the first one. When all the bodies of men are arranged in this way, then the head of the dead body of the first woman is placed parallel to the hips of the dead body of the last man, then the head of the other woman parallel to the hips of the first woman until all of them are arranged in this way. Then he stands in the middle, the middle of men, says Takbir (Allah is great beyond description) and performs Salah (prayer) for them just as performing Salah (prayer) for one deceased person.’ He (the Imam) was asked about the case of a dead body that was found after Salah (prayer) with his head in place of his leg. He (the Imam) said, ‘It is corrected and Salah (prayer) is performed again, even if the body is carried away but is not buried yet. Once the body is buried, time of Salah (prayer) is passed, and Salah (prayer) is not performed after burial.’”
3. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn Sinan from Talhah ibn Zayd who has said the following: “When abu ‘Abd Allah, ‘Alayhi al-Salam, performed Salah (prayer) for a deceased man and a deceased woman, he (the Imam) would set forward woman, then the man. In the case of a slave and a free person, he (the Imam) would set forward the slave, then the free: and in the case of grown up and a minor, he set forward the minor then the grown up.”
4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from al-‘Ala’ 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 the case of deceased men and women as to how Salah (prayer) is performed for them. He (the Imam) said, ‘Men are placed before women from the side of the Imam in a queue one after the other.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from ibn Bukayr from certain persons of his people who has said the following: “About the case of the dead bodies of men, children and women, abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘Women are placed first from the direction of al-Qiblah (al-Ka‘bah). Then the children, and then men are placed, and the Imam stands next to the dead bodied of men.’”
6. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah 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 the case of the dead bodies of men and women collected together. He (the Imam) said, ‘The dead bodied of men are placed first, according to the book of Ali, ‘Alayhi al-Salam.’”
1. Ali ibn Ibrahim has narrated from his father from Yahya ibn Zakariya from his father Zakariya ibn Musa from al-Yasa’ ibn ‘Abd Allah al-Qummiy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a man who performs Salah (prayer) for a dead body alone. He (the Imam) said, ‘Yes, he can do so.’ I then asked, ‘Can two people perform Salah (prayer) for a dead body? He (the Imam) said, ‘Yes, but one of them stands behind the other and not on his side.’”
2. A number of our people have narrated from Sahl ibn Ziyad from ’Isma‘il ibn Mehran form Sayf ibn ‘Amirah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Salah (prayer) for dead bodies are not performed wearing shoes, but it is not harmful to wear al-Khuff (slippers, socks).”’
3. Ali ibn Ibrahim 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 Messenger of Allah has said, ‘The best row in Salah (prayer) is the first row but the best row in Salah (prayer) for dead bodies is the last one.’ It was asked, ‘Why is it so, O Messenger of Allah?’ He (the Messenger of Allah) said, ‘It is a curtain for women.’”
1. Ali ibn Ibrahim has narrated from his father from ’Abd Allah ibn al-Mughirah from certain persons of our people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that ’Amir al-Mu’minin) ‘Alayhi al-Salam, has said, ‘When performing Salah (prayer) for a deceased woman one does not stand next to her midsection. Instead; one stands next to her chest, but when performing Salah (prayer) for a deceased man, one stands next to his midsection.”’
2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from Musa ibn Bakr who has said the following: “Abu al-Hassan ‘Alayhi al-Salam, has said, ‘When performing Salah (prayer) for a deceased woman you must stand up next to her head and for a man stand up next to his midsection.’”
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, ‘The nearest relative performs Salah (prayer) for a deceased or one whom such relative likes to perform Salah (prayer).”’
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-ffusayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah from abu Basir from who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, who is the most deserving to perform Salah (prayer) for a deceased woman? He (the Imam) said, ‘It is her husband.’ I then asked, ‘Is her husband more deserving or her father, son or brother? He (the Imam) said, ‘Yes, her husband is more deserving.’”
3. Ali ibn Ibrahim has narrated from his father from ’Isma‘il ibn Marrar from Yunus from abu Basir from who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a deceased woman as to who is most deserving to perform Salah (prayer) for her. He (the Imam) said, ‘Her husband deserves the most to perform Salah (prayer) for her.’ I then asked, ‘Is he more deserving than her father, brother or son? He (the Imam) said, ‘Yes, he is more deserving.’”
4. Ali ibn Ibrahim has narrated from his father from Muhammad ibn Yahya from Talhah ibn Zayd who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If the Imam is present, he is the most deserving of all people to perform Salah (prayer) for a deceased person.’”
5. A number of our people have narrated from Sahl ibn Ziyad Ahmad ibn Muhammad from ibn abu Nasr from certain persons of our people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The nearest relative performs Salah (prayer) for a deceased or one whom such relative likes to perform Salah (prayer).”’
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from Yunus ibn Ya‘qub who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about performing Salah (prayer) for a deceased without Wudu’. He (the Imam) said, ’It is permissible; it is only Takbir (Allah is great beyond description), Tahlil (no one deserves worship except Allah), Tahmid (it is Allah only who deserves all praise), Tasbih (Allah is free of all defects) and Takbir (Allah is great beyond description).
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Isa from al-Halabiy who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, was asked about a man who attends Salah (prayer) for a deceased without Wudu’ and if he goes for Wudu’ he misses Salah (prayer). He (the Imam) said, ‘He can take Tayammum, then perform Salah (prayer).”’
3. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan and abu Ali al-Ash’ariy from Muhammad ibn ‘Abd al-Jabbar all from Safwan ibn Yahya from ‘Abd al-FIamid ibn Sa‘id who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about Salah (prayer) for a deceased when I do not have Wudu’, and because of going for Wudu’ I miss Salah (prayer) if I can perform it without Wudu’. He (the Imam) your being with Wudu’ is more beloved to me.’”
4. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from al-‘Ala’ 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 suddenly comes across Salah (prayer) for a deceased without Wudu’. He (the Imam) said, ‘He can say Takbir (Allah is great beyond description) along with them.’”
Sahih· 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.
