Ceci est la partie 2 sur 11 de « The Book of the Dying and Funerals (al-Jana'iz) », livre 12 de Al-Kafi — Hadith 4 270–4 319. Le livre est suffisamment long pour être divisé en 11 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
3. Ali has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘If you find a man in dying condition, dictate to him the relieving words: ‘Allah, the Most Forbearing, the Most Honorable, is the only Lord who must be worshipped. Allah, the Most High, the Most Great, is the only Lord who must be worshipped. It is Allah, Lord of seven heavens and seven earths, all that is between them and beneath them, Lord of the great Throne who is free of all defects, and it is only Allah, Lord of the worlds who deserves all praise.’ Abu Ja‘far, ‘Alayhi al-Salam, then said, ‘Had you met ‘Ikrimah in his dying condition you could have benefited him.’ He was asked, ‘In what way he could benefit him?’ The Imam replied, ‘By dictating to him the matters of your belief.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Dawud ibn Sulayman al-Kufiy, from abu Bakr al-Hadramiy who has said the following: “A man from my family fell ill and I went to visit him and told him, ‘Son of my brother, I have an advice for you and I hope you accept it.’ He said, ‘I accept it.’ I then asked him to say, ‘It is only Allah who must be worshipped and He has no partner.’ He then testified to this fact. I then said, ‘This will not be of any benefit unless you are certain about it.’ He said that he is certain about it. I then asked him to say, ‘I testify that Muhammad is His servant and messenger.’ He then testified to this fact also. I then said that this would not benefit you unless you are certain about it. He said that he is certain about it. I then asked him to say, ‘I testify that Ali is the executor of the will of the Messenger of Allah, his successor and the Imam who after the Messenger of Allah must be obeyed.’ He testified to such facts. I then said that this would not benefit you unless you are certain about it. He said that he was certain about it. I then mentioned all ’A’immah one by one. He testified and said that he is certain about them. Not very long thereafter, he passed away. His family began to cry intensely and mourn for him. I then left them and after a while visited, offered them my condolences, inquired as how they have been and asked the woman (of the house) how she was. She said, ‘His death was a great loss for us and very difficult to bear - may Allah grant him mercy - of things that provided relief for me was that one night I saw a dream.’ I then asked, ‘What did you see in your dream?’ She said, ‘I saw him - the deceased - living and sound. I asked him, “Did you not die?” He replied, ‘Yes, I died but I was saved by the words that abu Bakr dictated to me. Were it not for those words I would have (most certainly) been destroyed.””
5. It is narrated from him (narrator of the above Hadith) from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Qasim ibn Muhammad from Ali ibn abu ffamzah from abu Basir who has said the following: “Humran and we were present before abu Ja’far, ‘Alayhi al-Salam, when a servant came in. He said, ‘I pray to Allah to keep my soul in service for your cause, ‘Ikrimah is in dying condition and he believes in the point of view of the al-Khawarij. However, he is (also) inclined to abu Ja‘far, ‘Alayhi al-Salam .’ The Imam then said to us, ’Wait until I return to you.’ We agreed and after a while the Imam returned and said, ’Had I met ‘Ikrimah before the soul reached where it was to reach, I could have taught him the words that would have benefitted him but I met him when the soul had already reached where it was to reach.’ I then asked, ’May Allah keep my soul in service for your cause, what are those words?’ The Imam said, ’They, by Allah, are the (testimonies) of your belief. You must dictate to those in dying condition the testimony, “It is Allah alone who must be worshipped, and al-Walayah” (belief in the fact that ’A’immah possess Divine Authority).”’
6. Ali ibn Muhammad ibn Bandar has narrated from Ahmad ibn abu ’Abd Allah from Muhammad ibn Ali from ‘Abd al-Rahman ibn abu Hashim from abu Khadijah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that at the time of everyone’s death, Satan assigns one of his devils to urge the dying person to disbelief and tries to make him doubt his religion until the time his soul departs. The devil is not able to control a believing person. When you find one of you in dying condition you should dictate him the testimony of belief, ‘It is only Allah who must be worshipped, and that Muhammad is Allah’s Messenger’ until he passes away.’” In another Hadith it states, ‘The Imam said, “You should dictate to him the words of relief, the two testimonies and explain to him to profess the Divine Authority of ’A’immah one by one until he passes away.’””
7. A number of our people has narrated from Sahl ibn Ziyad from Ja‘far ibn Muhammad al-Ash’ariy from ‘Abd Allah ibn Maymun al- Qaddah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when ’Amir al-Mu’minin, ‘Alayhi al-Salam, would find any member of his family in dying condition, he would ask him to say, ‘It is Allah, the Most High, the Most Great, alone who must be worshipped. It is Allah, Lord of seven heavens and the Lord of seven earths, all that is between them and the Lord of the great Throne who is free of all defects. All praise belongs to Allah, Lord of the worlds.’ Upon the patient’s saying this, he (the Imam) then would say, ‘Go on. You do not have to worry about anything.’”
8. Sahl ibn Ziyad has narrated from Muhammad ibn al-ffassan ibn Shammun, from ‘Abd al-Rahman from ‘Abd Allah ibn Qasim from abu Bakr al-Hadramiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘By Allah, even if a worshipper of an idol, in his dying condition, says what you say, fire will never consume anything from his body.’”
9. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah once visited a man from the tribe of Hashim in his dying condition. The Messenger of Allah told him to say, ‘Allah, the Most Forbearing, the Most Honorable, is the only Lord who must be worshipped, Allah, the Most High, the Most Great is the only Lord who must be worshipped. It is Allah, Lord of seven heavens and seven earths, all that is between them and beneath them, Lord of the great Throne who is free of all defects, and it is only Allah, Lord of the worlds who deserves all praise.’ He said those words. The Messenger of Allah then said, ‘All praise belongs to Allah who saved him from the fire.’”
10. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from ‘Abd al- Rahman ibn abu Hashim from Salim ibn abu Salmah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that a man was in a dying condition and the Messenger of Allah was informed about it. The Messenger of Allah decided to visit him along with a group of his companions and they found him fainted. The Messenger of Allah said, ‘O angel of death, do not do anything to him; I want to ask him a question.’ The man regained consciousness and the Holy Prophet asked, ‘What did you see?’ He replied, ‘I saw a great deal of white things and a great deal of black things.’ The Holy Prophet asked, ‘Which kind was closer?’ He replied, ‘The black things were closer.’ The Holy Prophet asked him to say, ‘O Allah, forgive me for the great deal of my disobedience to You and accept from me the small amount of good deeds of obedience to You.’ The man then fainted again. The Holy Prophet said, ‘O angel of death, relieve him so I can ask him a question.’ The man gained consciousness again. The Holy Prophet asked, ‘What did you see?’ He replied, ‘I saw a great deal of white things and great deal of black things.’ The Holy Prophet asked, ‘Which kind was closer?’ He replied, ‘The white kind was closer.’ The Messenger of Allah then said to his companions, ‘Allah has granted forgiveness to your friend.’ The narrator has said that abu ‘Abd Allah, ‘Alayhi al-Salam, said, ‘If you find a person in dying condition tell him to say the above words.’”
1. Ali has narrated from his father from ibn abu ‘Umayr from al-Husayn ibn ‘Uthman from Darih who has said the following: “I heard abu ’Abd Allah, ‘Alayhi al-Salam, say, ‘Ali ibn al-Husayn, ‘Alayhi al-Salam, has said, “Abu Sa’eed al-Khudriy, one of the companions of the Messenger of Allah, was a straightforward person. He remained in dying condition for three days. His people gave him a bath and carried him to the place where he would say his prayers; then he died.’””
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abdullah, ‘Alayhi al-Salam, has said that if dying and separation of body and soul becomes difficult for one, he should be placed where he would perform his Salah (prayer).”
3. Ali has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘If dying becomes difficult for a person, you should place him in the place where he would perform his prayer.’”
4. Al-Husayn ibn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Washsha’ from Aban from Layth al-Muradiy who has said the following: “Abu ‘Abdullah, ‘Alayhi al-Salam, has said that abu Sa’eed al-Khudriy, a person of God-given good point, faced difficulties when dying. He asked his people to place him where he would perform his prayers and when they did as they were told, he died shortly thereafter.”
5. Muhammad ibn Yahya has narrated from Musa ibn al-Hassan from Sulayman al-Jafariy who has said the following: “I heard abu al-Hassan, ‘Alayhi al-Salam, say to his son al-Qasim, ‘ Son, stand up and recite Surah thirty-seven (of the Holy Quran), near the head of your brother, to the end.’ Al-Qasim began to recite, when he reached the passage, ‘Is their creation more powerful or those whom We have created’ (37:11) the young man passed away. When his body was prepared for burial they came out and Ya’qub ibn Ja’far turned to him (the Imam) saying, ‘ We would rather recite Surah 36 and now you command us to recite Surah 37.’ The Imam said, “ Son, if one facing distress in dying condition recites it, Allah expedites relief for him.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Ibrahim al-Shu’ayriy and more than one person who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said that facing a dying person toward Qiblah is turning his face in that direction such that the undersides of his feet point toward Qiblah.”
2. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad from Muhammad ibn abu Hamzah from Mu‘awiyah ibn ‘Ammar who has said the following: “I asked abu ‘Abd Allah, ‘Alayhi al-Salam, about a dying person. He said, ‘Make the undersides of his feet face toward Qiblah.’ ”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn Salim from Sulayman ibn Khalid who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘When any of you dies prepare his body (facing) toward Qiblah. Also, when giving the body a bath a place should be prepared for this purpose where the bottoms of his feet face the direction of Qiblah.’”
1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from abu Muhammad al-Ansariy who - a good person - has narrated from abu Yaqdan ‘Ammar al-Asadiy who said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ‘If a believing person appeals before his Lord for a guarantee not to cause him to die He will never cause him to die. However, when it is the time for him to die Allah, the Majestic, the Glorious, sends two fragrances; one is called causing forgetfulness and the other is called generous. The forgetfulness-causing fragrance makes him to forget his family and property. The generous one causes him to give up all worldly issues and choose what is with Allah.’”
2. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn Sulayman from his father from Sadir al-Sayrafiy who has said the following: “Once I said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘May Allah keep my soul in the service of your cause, O child of the Messenger of Allah, is a believing person forced to die?’ He said, ‘No, by Allah, but when the angel of death comes to take his soul away, he is frightened; and the angel of death then says to him, “O friend of Allah, do not be frightened. I swear by the One who has sent Muhammad, O Allah grant compensation to Muhammad and his family worthy of their services to Your cause, I am more kind and caring to you than a kind-hearted father ready (to help). Open your eyes and look.’” He said, ‘Figures of the Messenger of Allah, ’Amir al-Mu’minin, Fatimah, al-Hassan and al-Husayn, ‘Alayhim al-Salam, and all ’A’immah, from their descendents appear before him, and it is said to him, “There are the Messenger of Allah, ’Amir al-Mu’minin, Ali, Fatimah, al-Hassan, al-Husayn and all ’A’immah, ‘Alayhim al-Salam, your friends.’” He (the Imam) then said, ‘He then opens his eyes, and looks and his soul is called by a caller from the Lord of Majesty saying, “O peaceful soul, [in the company of Muhammad and his family] come back to your Lord with pleasure [under the guardianship of Muhammad and his family] and pleased [with the rewards from your Lord]. Enter in the company of My servants [Muhammad and his family] in paradise.” There is then nothing more beloved to him than allowing his soul to go and join the caller.’”
1. A number of our people have narrated from Sahl ibn Ziyad from ibn Faddal from Ali ibn ‘Uqbah from his father who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, once said, ‘O ‘Uqbah, Allah, on the Day of Judgment, will not accept anything other than what you believe in (following Ahl al-Bayt). No other thing stands between anyone of you, and the delight of the hearts, other than the time when one’s soul reaches this’ ( He (the Imam) pointed his hand toward his jugular vein). He then leaned against a pillow. Mu‘alla’ was with me and he made a gesture to ask the Imam more questions. I then said, ‘O child of the Messenger of Allah, when the soul reaches here, then what is it that the patient sees?’ I said it about ten times, ‘What?’ Every time he replied, ‘He sees’ and would not add anything more. At last he sat straight and said, ‘O ‘Uqbah.’ I replied, ‘Yes, here I am paying full attention.’ He said, ‘Is it necessary for you to know?’ I said, ‘Yes, O child of the Messenger of Allah, I must know. My religion is with your religion. If my religion is gone, how can I then live every hour?’ I wept and he sympathized and said, ‘He will see both of them.’ I then asked, ‘May Allah keep my soul in the service of your cause, who are the two of them?’ He replied, ‘The two are the Messenger of Allah and Ali, ‘Alayhim al-Salam, O ‘Uqbah, there is never a believing soul who does not see them.’ I then asked, ‘When a believing person sees them, does he then come back to the worldly life?’ He replied, ‘No, but he moves forward, when he sees them he moves forward.’ I then asked, ‘Do they say anything?’ He replied, ‘Yes, they both come to the believing person. The Messenger of Allah sits near his head and Ali near his feet. The Messenger of Allah leans over him and says, “O friend of Allah, good news for you. I am the Messenger of Allah and I am better for you than all that you have left in the world.” The Messenger of Allah then stands up and Ali, ‘Alayhi al-Salam, leans over him saying, “O friend of Allah, good news for you. I am Ali, ibn abu Talib, whom you loved. I am certainly to benefit you.” The Imam then said, ‘This is in the book of Allah, the Majestic, the Glorious.’ I then asked, ‘May Allah keep my soul in the service of your cause, is this from the book of Allah?’ He said, ‘It is in Yunus Surah ten where the words of Allah, the Majestic, the Glorious, say, “Those who have believed and have observed rules of faithfulness, there is good news for them in the worldly life and in the hereafter, there is no change in the words of Allah and this is the great success.’””( 10:64)
2. Ali ibn Ibrahim has narrated from Muhammad ‘Isa from Yunus from Khalid ibn ‘Umarah from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when a dying person loses the ability to speak, the Messenger of Allah comes to him along with whomever Allah wants. The Messenger of Allah sits near his right side and the other on his left side. The Messenger of Allah then says, ‘What you hoped for is in front of you, you are safe from that of which you were afraid.’ Then he opens for him a door to paradise saying, ‘This is your dwelling place in paradise. However, if you like I can send you back to the worldly life where you can have gold and silver.’ He will then say, ‘I do not want the worldly things.’ At this time his color whitens, his forehead sweats, his lips shrink, his nostrils expand and his left eye tears up (moistons with tears). Whichever of these signs you see is enough. When the soul departs the body, it is given the choice again as when in the body but it chooses the life hereafter. He is then washed among those who wash him and is turned side to side among those who turn him side to side. When he is wrapped up in the shroud and is placed on the stretcher, his spirit comes out and begins to walk before the people. The spirits of believing people meet him with greetings of peace and good news of whatever bounties Allah, to whom belongs the Glorious praise, has prepared for him. When he is placed in his grave his spirit is returned to him down to his thighs and is asked of what he knows. If he then comes up with what he knows, that door which the Messenger of Allah had shown to him is opened, light, brightness, coolness, goodness and sweet smelling fragrance comes to him from there.’ The narrator has said that I then asked, ‘What about the strong pressure that grave applies?’ The Imam replied, ‘Never, a thing as such ever happens to believing people. By Allah, this earth feels proud of him saying, “Look, a believing person walks upon me but no believing person walks upon you.” The earth says to him, “I loved you when you walked upon my back and when I love, you can see what I will do for you.” It opens up as far and wide as his eyes can see.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from Yunus ibn Ya’qub from Sa’id ibn Yasar who has said the following: “I was present at the time of the death of one of the sons of Sabur - both being people of merits, piety and great sincerity in their belief. One of them became ill and I think he was Zachariah ibn Sabur. I visited him in his dying condition. He stretched his hand and then said, ‘O Ali, my hands have become white.’ I then visited abu ‘Abd Allah, ‘Alayhi al-Salam, when Muhammad ibn Muslim was also there. When I stood up to leave, thinking that Muhammad would inform him about the case of the man (Zachariah ibn Sabur), he sent someone after me and I returned. He said, ‘Tell me about the man in whose dying condition you were present. What did you hear from him?’ I replied, ‘He stretched his hand and then said, “O Ali, my hands have become white!” Abu ‘Abd Allah, ‘Alayhi al-Salam, then said, ‘By Allah he saw him, by Allah he saw him, by Allah he saw him! ’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ‘Ammar ibn Marwan from a person who had who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam say, ‘Only from you, by Allah, it (good deeds) is accepted and only your sins are forgiven. There is nothing between any one of you and bliss, joy and the delight of heart, except the time when the soul reaches here’ - pointing to his throat he continued - ‘and when that time comes the Messenger of Allah, Ali, Gabriel and the angel of death come to visit him. Ali comes near him and says, ‘O Messenger of Allah, this person loved us (Ahl al-Bayt), thus please, love him.’ The Messenger of Allah, then says, ‘O Gabriel, this person loved Allah, His Messenger, and the family of His Messenger, thus please love him.’ Gabriel then says, ‘O angel of death, this person loved Allah, His Messenger, and the family of His Messenger, thus please love him and be kind to him.’ The angel of death then comes near him and says, ‘O servant of Allah, have you freed your neck (from punishment), acquired the certificate of exoneration (from sins) and established your hold to the greatest source of protection in the worldly life?”’ The Imam then said, ‘Allah, the Majestic, the Glorious, then grants him power to say, “Yes, I have done so.’” The angel asks, “What is it?” He replies, “It is (my accepting) the guardianship, the Divine Authority of Ali ibn abu Talib, ‘Alayhi al- Salam .” The angel then says, “You have spoken the truth. Allah has now granted you safety from whatever you feared and all of your wishes that you wanted have come true. There is good news for you along with the virtuous ancestors to be in the company of the Messenger of Allah, Ali and Fatimah, ‘Alayhim al-Salam .” Then he gently separates his soul from his body. Then his shroud is brought from paradise and a special (hunut) perfume in the form of Adhfar Musk. He then is dressed up with that shroud, and that hunut is used. In addition, he is dressed up with a yellow dress of the dresses of paradise. When he is placed in the grave, a door from paradise is opened, through which breeze and fragrance come to him. Thereafter, a space of the distance of one month’s journey is opened in front and on both of his sides. Then it is said to him, “Rest like a bridegroom in his bed with good news of the delightful breeze, fragrance, bountiful paradise and the pleasure of the Lord.” He then visits the family of Muhammad in Rizwan paradise, and is served food and drink with them. He speaks to them in their gatherings until the reappearance of al-Qa’im from Ahl al-Bayt. When al- Qa’im reappears, Allah resurrects them and they come along with him wholeheartedly in groups and formations. The unbelievers at this time become worthless, and disrespectful ones are destroyed but they are very few. People who want the reappearance of Al-Qa’im very quickly vanish and those who believe it (reappearance) is near gain their salvation. For this reason the Messenger of Allah said to Ali, ‘Alayhi al-Salam, “You are my brother and the place for us to meet is the valley of Peace.’” The Imam then said, ‘When it is time for an unbeliever to die, the Messenger of Allah, Ali, Gabriel and the angel of death visit him. Ali comes closer to him and says, “O Messenger of Allah, this person disliked us (Ahl al-Bayt), thus dislike him.” The Messenger of Allah then says, “O Gabriel, this person disliked Allah, His Messenger and the family of His Messenger (Ahl al-Bayt), thus please, dislike him.” Gabriel then says, “O angel of death, this person disliked Allah, His Messenger, and the family of His Messenger, thus you should also dislike him and be firm with him.” The angel of death then comes near him and says, “O servant of Allah, have you freed your neck from punishment, acquired the certificate of exoneration from sins and established a secure hold to the source of safety in the worldly life?” He then says, “No.” The angel then says, “O enemy of Allah, the Majestic, the Glorious, His anger, punishment and hell await you. Whatever you were afraid of has come upon you”; and then he separates his soul from his body in a very harsh manner. Three hundred devils are then assigned over his soul who spit on his face and torture his soul. When he is placed in his grave a door of the doors of hell, whereby pus and flames enter in his grave, is opened.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd, from Yahya al-Halabiy from ibn Muskan from ’Abd al-Rahim who has said the following: “Once I said to abu Ja‘far, ‘Alayhi al-Salam, that Salih ibn Mitham narrated to me from ‘Abayah al- Asadi who had heard Ali, ‘Alayhi al-Salam, say the following: ‘By Allah, everyone who dislikes me and dies in such condition, can see me at the time of his death but with dislike. Everyone who loves me and dies in such condition, can see me at the time of his death with love.’ Abu Ja‘far, ‘Alayhi al- Salam, then said, ‘Yes, and the Messenger of Allah on his right side.’”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mu‘awiyah ibn Wahab from Yahya ibn Sabur who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say about a dying person, ‘His eye tears up (moistens with tears) at the time of his death.’ He then said, ‘This happens upon seeing the Messenger of Allah. He sees what makes him happy.’ He then said, ‘Is it not a fact that when a person sees someone whom he loves his eye tears up (moistens with tears) and he laughs?”’
7. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad al-Kindiy from more than one person from Aban ibn ‘Uthman from ‘Amir ibn ‘Abd Allah ibn Judha‘ah who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘When a soul reaches the throat, an angel comes and says to him, “O you, - or so and so - what you had hoped for, be certain, is of no avail to you, meaning returning to the worldly life, but you have become safe from whatever you were afraid of.’””
8. Aban ibn ‘Uthman has narrated from ‘Uqbah who had heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘When a man’s soul reaches his chest he then sees.’ I then asked, ‘May Allah keep my soul in the service of your cause, what does he see?’ The Imam said, ‘He sees the Messenger of Allah and he says, “I am the Messenger of Allah. I have good news for you.” He then sees Ali ibn abu Talib, ‘Alayhi al-Salam, who says, “I am Ali ibn abu Talib, whom you loved. He loves to benefit you today.’” I then asked, ‘Can anyone who sees them come back to this life?’ He said, ‘No, when one sees them, he then can never return back to this life.’ He considered it a great thing. He said this is in the Quran in the words of Allah, the Majestic, the Glorious, ‘Those who believe, who were faithful to their belief, receive good news in this world and in the next life and there is no change in the words of Allah.’” (10:64)
9. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ‘Abd al-‘Aziz al-‘Abdiy from ibn abu Ya‘fur who has said the following: “Khattab al-Juhniy was one of our associates and he was a hardheaded adversary of the family of Muhammad, ‘Alayhim al-Salam. He was a companion of Najdah al-Harawriyyah. I once went to visit him to maintain social relations and due to fear. I found him fainted in dying condition and heard him say, ‘What did I have to do against you, O Ali?’ I informed abu ‘Abd Allah, ‘Alayhi al-Salam, about it and he said, ‘By the Lord of al-Ka‘bah, he saw him! By the Lord of al-Ka‘bah, he saw him.’”
10. Sahl ibn Ziyad has narrated from Ahmad ibn Muhammad ibn abu Nasr from Hammad ibn ‘Uthman from ‘Abd al-‘Aziz ibn ‘Awwad who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘When the soul of any one of you reaches this point, he is told, “You are now safe from the anxiety and sadness of the worldly matters.’” It is also said to him, ‘The Messenger of Allah, Ali and Fatimah, ‘Alayhim al-Salam, are in front of you.’”
11. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn Ali from Muhammad ibn al-Fudayl from abu Hamzah who has said the following: “I heard abu Ja‘far, ‘Alayhi al-Salam, say, ‘One of the signs of belief in a person is that at the time of his death his face turns more white than normal, his forehead sweats, something like tears flow from his eyes and that is the time for coming out of his soul from his body. The soul of an unbeliever comes out of his body as if forced out of his mouth with bubbles like the coming out of the soul of a camel.’”
12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Khalid and al-Husayn ibn Sa‘id all from al-Qasim ibn Muhammad from ‘Abd al-Samad ibn Bashir from certain persons of his people who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘May Allah grant you wellbeing, is it true that whoever loves to meet Allah, He loves to meet him, and whoever dislikes to meet Allah He dislikes to meet him?’ He said, ‘Yes, that is true.’ I then said, ‘By Allah, we dislike death.’ The Imam then said, ‘It is not the way you think it is. That happens upon observation. When one sees what he loves, then there is nothing more beloved to him than to advance forward and Allah, the Most High, loves to meet him and he loves to meet Allah at such time. When one sees things that he does not like, then there is nothing more to his dislike than meeting Allah and Allah dislikes meeting him.’”
13. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from abu al-Mustahal from Muhammad ibn Hanzalah who has said the following: “Once I said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘May Allah keep my soul in the service of your cause, I have heard a Hadith from your followers and servants who narrate from your father.’ He then asked, ’What is it?’ I replied, ‘They think that he said, “One should be proud of his affairs being as what we believe in when his soul reaches here.’” He (the Imam) said, ‘Yes, when that happens, the Holy Prophet of Allah comes, Ali comes, Gabriel comes and the angel of death comes. That angel then asks Ali, ‘Alayhi al-Salam, “O Ali, did so and so love you and your family?” He says, “Yes, he loved us and denounced our enemies.” Then the Holy Prophet says this to Gabriel and Gabriel raises this to Allah, the Majestic, the Glorious.’”
14. It is narrated from him (narrator of the above Hadith) from Safwan from Jarud ibn al-Mundhir who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘When the soul of one of you reaches here’ - pointing to his throat - ‘his eyes become delightful.’”
15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya al-Halabiy from Sulayman ibn Dawud from abu Basir who has said the following: “Once I said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘These are the words of Allah, the Majestic, the Glorious, “When it (the soul) reaches the throat. ... if you are truthful.’” (56: 82- 87) The Imam said, ‘When it reaches the throat then it sees its dwelling in paradise and says, “Return me to the worldly life so I can inform my family of what I have seen.’” It then is said, ‘There is no way for that to happen.’”
16. Sahl ibn Ziyad has narrated from more than one person of our people who has said the following: “He (the Imam) has said, ‘If you see a dying person’s eyes fixed upon something and tears come out of the left eye, his forehead sweats, his lips shrink and his nostrils expand, then whatever of such things you find with him is sufficient (proof of his salvation).’ In another Hadith it says, ‘And if he laughs also it then is proof.’ He also said, ‘If you find his face frowning and his right eye tear up (shed tears) then you should note that it is (otherwise).”’
1. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isa from Yunus from Idris af-Qummiy who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Allah, the Majestic, the Glorious, commands the angel of death to return the soul of a believing person, make it easy for him, and then take it out in the most comfortable way. People then say, “It (dying) was very difficult for so and so.” In fact it is the way Allah, the Majestic, the Glorious, provides him comfort.’ He then said, ‘It (comfort) is denied him if he is of those with whom Allah is angry, or Allah dislikes him. He commands him (the angel) to pull out his soul just as frying-bar is pulled out of wool soaked in water and people say, “Allah has made dying very easy for him.’””
2. It is narrated from him (narrator of the above Hadith) from Yunus from al-Haytham ibn Waqid from a man who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah once visited a man of his companions in dying condition. He then said, ‘O angel of death, make it easy for my companion; he is a believing person.’ He then said, ‘O Muhammad, I am a friend of every believing person. O Muhammad, please note that when I take away the soul of the sons of Adam, his family then cries and mourns. I stand on the side of their room and say, “What is this crying and mourning! By Allah, we have not done it before the due time and we have not done anything wrong. If you consider and bear patience, you will be rewarded but if you cry and howl, you sin and transgress. You should know that we come to you repeatedly; you should be on your guard and beware! There is no household in the East, West, urban, or countryside whose faces I do not study five times every day. I know their grownups and the young ones better than they themselves do. Even if I decide to take away the soul of a bug, I cannot do so without permission from its Lord.’” The Messenger of Allah has said, ‘He studies their faces at the times of Salah (prayer). If they observe proper times of performing their prayers, he dictates them the testimony of belief: “No one deserves to be worshipped except Allah and that Muhammad is the Messenger of Allah” and the angel of death drives Satan away from him.’”
3. Ali ibn Ibrahim has narrated from his father from ibn Mahbub from al-Mufaddal ibn Salih from Jabir who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah once visited a man from Ansar (people of Madinah) and he was of a good status before the Messenger of Allah. He visited him in his dying condition and looked at the angel of death near his head. The Messenger of Allah said, ‘Be kind to my companion; he is a believing person.’ The angel of death then said, ‘O Muhammad, be pleased and delighted; I am a very kind friend of every believer. O Muhammad, please consider that I visit the sons of Adam in their dying conditions and when I take their souls away, their families cry at that time. I then move away to the side of the room, with his spirit with me, and say to them, “By Allah, we have not done any injustice to him or come before the due time or rushed his measures. It is not our fault. If you agree with what Allah has done to him and bear patience, you will be rewarded and admired. If you howl and become angry, you sin and transgress; and you will not have any credit with us. Our work about you is not yet finished. So be on your guard, and beware! There is no household in urban or countryside, on land or water whose faces I do not study five times every day at the time of Salah (prayer), so much so that I know them better than they themselves do. If I, O Muhammad, decide to take away the soul of a bug, I cannot do so without the command of Allah, the Majestic, the Glorious, to do so. I dictate to a believer the testimony of belief at the time of his death: “No one deserves to be worshipped except Allah and Muhammad is the Messenger of Allah.’””
1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn Salim from Ahmad ibn al-Nadr from ‘Amr ibn Shimr from Jabir who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ‘O people, a man in whose home a death takes place, should not wait for burial until morning or wait until night, if it takes place during the day. Do not wait for the burial of your dead people until sunrise or until sunset. Expedite their burial, may Allah grant you blessings, and people said, “May Allah grant you blessings, O Messenger of Allah.
2. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from al-‘ Abbas ibn Ma’ruf from al-Ya‘qubiy from Musa ibn ‘Isa from Muhammad ibn Muyassir from Harun ibn al-Jahm from al-Sakuniy who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said that if one dies in the beginning of the day, he cannot have a nap anywhere other than his grave.”
1. Ali ibn Muhammad has narrated from Salih ibn abu Hammad and al-Husayn ibn Muhammad from Mu‘alla’ ibn Muhammad all from al- -Washsha’ from Ahmad ibn al-‘A’idh from abu Khadijah who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said that Satan plays inside every dead person who is left alone.”
1. Ali ibn Ibrahim has narrated from his father from and a number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub Ali ibn abu Hamzah who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about a woman who during her Hayd (menses) sits near the head of one who is about to die. He (the Imam) said, ‘It is not harmful if she is nursing. However, when death approaches, she must move away from places nearby; angels suffer thereby (Hayd (menses)).”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘When you decide to give Ghusl (bath) to a dead body, you must keep a piece of cloth between yourself and the private parts of the dead body, like a shirt or similar. You should begin to wash the palms (hands) and the head of the dead body three times with water mixed with Sidr (berry leaves), then the rest of the body, first the right side. When you decide to wash the private parts, you must take a clean piece of fabric, wrap your left hand with it, then enter your hand under the piece of cloth with which it is covered, then wash the private parts of the dead body without seeing them. When you complete Ghusl (bath) with water mixed with Sidr (berry leaves), wash it a second time with water mixed with camphor and something with which Hunut is done; and thereafter wash the dead body with pure water. After completing all three Ghusl (baths) place the dead body on a piece of fabric and dry it up.’” (Ahadith 2-3 are best explained in the form of fatwa.)
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Al-Husayn ibn Sa’id and Muhammad ibn Khalid from al- Nadr ibn Suwayd from ibn Muskan who has narrated the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about Ghusl (bath) for a dead body. He (the Imam) said, ‘You must give it a Ghusl (bath) with water mixed with Sidr, (Lotus tree leaves), thereafter one more Ghusl (bath) with water mixed with camphor and Dharirah (a certain herb or incense from India), if available, then you must give it one Ghusl (bath) with pure water.’ I (the narrator) then asked, ‘Is it necessary to give three Ghusl (baths) to all of the body?’ He (the Imam) said, ‘Yes, that is correct.’ I (the narrator) then asked, ‘Is it necessary to keep a piece of cloth on it during Ghusl (bath)?’ He (the Imam) said, ‘Yes, it is necessary; if possible, there must be a shirt on it so you can give it Ghusl (bath) under the shirt. He (the Imam) said, ‘I would like that one who gives Ghusl (bath) wrap his or her hand with a piece of fabric when giving Ghusl (bath) to a dead body.’”
3. A number of our people have narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from ibn Ri’ab from al-Halabiy who has narrated the following: “‘Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that a dead body must be given three Ghusl (baths). One Ghusl (bath) with water mixed with Lotus tree leaves, one Ghusl (bath) with water mixed with camphor, and one Ghusl (bath) with pure water. Thereafter, the dead body must be wrapped in the shroud. He (the Imam) said, ‘My father made a will that required me to shroud him with three pieces of cloth. One piece was a gown which was made in Hibrah, one more piece of cloth, and a shirt.’ I then asked, ‘Why did he say it in his will?’ He (the Imam) said that he (the Imam) did it so that people will have no objection. We then prepared a turban for him. We then dug the soil like a cut in the earth for him because his body was of a large frame. He had commanded me to raise the surface of his grave from the ground by about four inches.’ He (the Imam) mentioned that it is good to sprinkle water on the grave.’”
4. It is a narration from him (narrator of previous Hadith) by Muhammad ibn Sinan from ‘Abd Allah al-Kahiliy who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about Ghusl (bath) for a dead body. He (the Imam) said, Turn the bottom of the sole of the dead body’s feet toward al-Qiblah (al-Ka‘bah) which makes the dead body facing al-Qiblah (al-Ka‘bah). Thereafter, soften the joints of the bones of the dead body if possible; if not then leave them alone. First wash the private parts with water mixed with Sidr (berry leaves) and al-Huruz. (saltwort), You must give it three Ghusl (baths). Use plenty of water. Rub the belly of the dead body gently. Turn to the head. Begin with the right side of the beard and head, then the left side of the head, beard and face gently and avoid roughing it up. Wash with softness. Then make it lie down on the left side, so the right side is exposed to you. Wash it from head to the toes and rub gently the back and belly, wash it three times; then turn it on its right side to expose the left side to wash it from the head to the toes; rub its back and belly gently and wash it three times. Reach out to its underarms, arms and shoulder with your hand and make its side clean. Whenever you wash, reach with your hand under his shoulders and the inside of his arms. Thereafter make the dead body lie down on its back; then begin with the private parts with water mixed with camphor and do as you did before. Wash it three times with water mixed with camphor and al-Huruz (saltwort) and rub the belly of the dead body gently. You must then turn to the head and face and do as you did before on both sides, the head and face with water mixed with camphor three times. You must then turn it on its left side, so its right side is exposed. You must then wash it from head to the toes three times. Thereafter you must turn it on its right side to expose its left side. You must then wash it from its head to its toes three times, and push your hand under the shoulder bones of the dead body and arms. The arms and hands must be cleansed along with the sides. Whenever you wash anything, push your hand under the shoulder bones of the dead body and inside of the arms. You must then turn it on its back. You must then wash it with pure water as you did before. You must begin with the private parts, then turn to the head, beard and face to do what you did before with pure water. You must then wrap it with a piece of fabric from the waist down with a great deal of cotton underneath. You must then tie the thighs with a piece of fabric tightly, so nothing can come out. You must not make the dead body sit up or press its belly. You must not fill up the ears with something but if you are afraid of something coming out of the nostrils, you may fill it with cotton; but if you are not afraid do not fill it up with anything. Do not clean underneath the nails of the dead body: and so also is Ghusl (bath) for women.’”
5. Ali ibn Ibrahim has narrated from his father from his people from Yunus from ’A’immah, ‘Alayhim al-Salam, who have said the following: “When you decide to give Ghusl (bath) to a dead body, place it on the platform for Ghusl (bath), facing al-Qiblah (al-Ka‘bah). Remove his hands from the shirt if any, and pull it down over the private parts. Pull it up above his knees. If shirt is not there, cover his private parts with a piece of fabric. Find Sidr (berry leaves). Place them in a pail and pour water on them. Stir with your hand until foam rises. Remove the foam in something and pour the rest in a container with water. Wash his hands three times, half way up to the elbows, just as one washes them because of sexual relation. Then wash his private parts and clean them. Then wash his head with foam thoroughly and do not allow water to enter his nostrils or ears. Then place him on the platform for Ghusl (bath) on his left side, and pour water on one half of his head down to his toes three times. Rub his body gently as well as his back and belly. Then place him on his right side on the platform for Ghusl (bath). Do as you did with the left side. You must then throw away the water from the water container. You must wash it with pure water and wash your hands up to your elbows. You must then pour water in the pail and place a piece of camphor in it and do as you did before with Sidr (berry leaves). Begin with his hands, then his private parts, then rub his belly gently, and if something comes out, clean it. Then wash his head. Then place him on his left side and wash his right side, his back and belly. Then place him on his right side and wash his left side as you did before. Then wash your hands up to the elbows and the water pail with pure water. Give him Ghusl (bath) with pure water just as you did in the other two Ghusl (bath). Then dry him up with a piece of clean cloth. Then find cotton, spread a certain amount of Hunut (camphor) on it and fill it in his private parts front and back. Fill his buttocks with cotton so that nothing can come out. Then find a long piece of fabric about a foot wide and tie it tightly around him from waist down to his knees by sending one end underneath to the right side, wrapping it around tightly, and push its end underneath the end where it had started tight.’”
6. Muhammad ibn Yahya has narrated from al-‘Amrakiy from Ali ibn Ali ibn Ja‘far from his brother, abu al-Hassan, ‘Alayhi al-Salam, who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, Is it permissible to give Ghusl (bath) to a dead body in the open? He (the Imam) said, ‘It is not harmful, but I prefer that it is covered with a covering.’”
1. Ali ibn Ibrahim has narrated from his father from his people from Yunus from ’A’immah, ‘Alayhim al-Salam, who has said the following: “About Hunut and shrouding a deceased, he (the Imam) has said, ‘Spread al-Hibrah (the large sheet of fabric), then spread the loincloth over which you then spread the shirt. Then turn back upward the front side of the shirt. Then find the ground camphor, place a certain amount of it over his forehead on the place for sajdah and then rub camphor over all of his joints from his head down to his toes, on his head, neck, shoulders, and elbows and on all of joints of his hands and legs and on the middle of his palms. Then pick him up and place him on the shirt, then turn the front of the shirt over his front side. The shirt must not have any collar or buttons. Two fresh al-Jaridah (twigs of palm tree), one yard in length are placed with him. One is placed between his knees parallel with his leg and one-half of it parallel with his thigh and the other one under his right armpit. No cotton or camphor is placed in his nostril, eyes, and ears or on his forehead. Then a turban is made for him. The center of the turban is placed on his head and then turned around his head, then the remaining is thrown on his shoulders in opposite sides by throwing the right to the left and the left to the right. Then the remaining is pulled over his chest.”’
2. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from Mufaddaf ibn Salih from Zayd af-Shahham who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about the shroud of the Messenger of Allah. He (the Imam) said, ‘There were three pieces of fabric to shroud him. They were two pieces of Suhariyayn fabric and one piece of large sheet made in Hibarah.’”
3. A number of our people have narrated from Ahmad ibn Muhammad from ‘Uthman ibn ‘Isa from Sama‘ah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘When you shroud a deceased, scatter fragrant powder and camphor on every piece of the shroud.’”
Muwaththaq· al-Majlisi
Recueils sunnites : texte du jeu de données ouvert hadith-api. Al-Kafi : texte arabe, traduction de Muhammad Sarwar et authentifications de Thaqalayn.net via l'API Thaqalayn. La numérotation suit ces éditions et peut différer d'une copie imprimée — vérifiez l'arabe dans une édition de confiance avant de vous appuyer sur une référence.
