Ceci est la partie 8 sur 11 de « The Book of the Dying and Funerals (al-Jana'iz) », livre 12 de Al-Kafi — Hadith 4 570–4 619. 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.
9. Ali ibn Ibrahim has narrated from his father and Muhammad ibn Isma’il from al-Fadl ibn Shadhan all from ibn abu ‘Umayr from Hisham ibn al-Hakam who has said the following: “I observed (Imam) Musa, ‘Alayhi al-Salam, offer condolences before and after burial.”
10. A number of our people have narrated from Sahl ibn Ziyad from ibn Mehran who has said the following: “Abu Ja’far, the second, ‘Alayhi al-Salam, wrote to a man, T was informed of your suffering from the death of your son, Ali. I was also informed that he was the most beloved among your sons to you. It so happens that Allah, the Most Majestic, the Most Glorious, takes away from a father or other people the most beloved to his people so as to increase their reward for their suffering. May Allah increase your reward, grant you patience and strengthen your heart; He is Most powerful. May Allah very soon grant you one to replace him and I hope that Allah has already made it happen.’”
1. Ali ibn Ibrahim has narrated from his father from AI-Nawfafiy from af-Sakuniy who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has narrated from his ancestors who have said that the Messenger of Allah has said, ‘If one offers condolences to a saddened person, he will be given a well beautified dress on the station for Judgment
2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from Wahab who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ‘If one offers condolences to a depressed person, one will have a reward equal to his (depressed person’s) reward without any reduction in the reward for the latter, the sorrowful party.’”
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, was asked, ‘If a woman dies with a child moving in her womb, is her belly to be opened to take the child out?’ He (the Imam) said, ‘Yes, and her belly is stitched to close.”
2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Wahab 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 with the child moving in her womb whose life is in danger, her belly is opened and the child is taken out.’ About a woman whose child dies in her womb and her life is in danger, he (the Imam) said, ‘It is permissible for a man to enter his hand inside, cut it (the dead body) to take it out if there is no woman around.”
1. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from al-Husayn ibn Musa from Zurarah from who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘A miscarried child (fetus) after four months is given Ghusl (bath).’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad ibn ‘Isa from al-Halabiy and Zurarah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about Salah (prayer) of a child. He (the Imam) said, ‘There is Salah (prayer) for him when he is able to understand it (Salah (prayer)).’ I (the narrator) then asked, ‘When it becomes obligatory for him? He (the Imam) said, ‘It is when he is six years old and there is fasting on him when he is able to fast.’”
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ’Udhaynah from Zurarah from who has said the following: “I saw a son of abu ‘Abd Allah, ‘Alayhi al-Salam, during the life time of abu Ja‘far, ‘Alayhi al-Salam, called ‘Abd Allah Fatim moved in. I asked him about their Mawla’ next to him, ‘Who is he next to you?’ He replied, ‘He is my Mawla’ (servant or follower).’ The Mawla’, joking with him said, ‘I am not your Mawla’.’ He said, ‘That is worse for you.’ That boy was hurt and he died. (They carried) his body to al-Baqi’ cemetery in a basket. Abu Ja‘far, ‘Alayhi al-Salam, came out to join the funeral wearing a jubbah which was yellow, a yellow turban and a yellow shawl of khazz (a certain kind of fur). He (the Imam) walked to al-Baqi’ while leaning on me for support. People offered condolences for his grandchild. In al-Baqi’ abu Ja‘far, ‘Alayhi al-Salam, moved forward and performed Salah (prayer) for the deceased boy with four Takbir. He then commanded to bury him. He (the Imam) then holding my hand moved away and then said, ‘Salah (prayer) was not performed for deceased children. ’Amir al-Mu’minin, ‘Alayhi al-Salam, would command to bury them (children) without performing Salah (prayer). I performed Salah (prayer) only because of people of al-Madinah. I do not like their saying, ‘They do not perform Salah (prayer) for their children.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid and al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya ibn ‘Imran from ibn Muskan from Zurarah from who has said the following: “One of the sons of Abu Ja‘far, ‘Alayhi al-Salam, died. He (the Imam) was informed of his death and he commanded for Ghusl (bath) and shroud. He (the Imam) walked in his funeral and performed Salah (prayer). A prayer mat was spread and he (the Imam) stood on it, then he (the Imam) stood on his grave until he was free, then moved away and I (the narrator) also moved away. I walked along with him (the Imam). He (the Imam) said that Salah (prayer) was not performed in such cases, but people did things and we also do like them. I (the narrator) then asked, ‘When Salah (prayer) is obligatory?’ He (the Imam) said, ‘It is necessary when he understands Salah (prayer) and he is six years old. I (the narrator) asked, ‘What do you say about children?’ He (the Imam) said, ‘The Messenger of Allah was asked about them and he said that Allah knows best about what they have done.’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn ’Isma‘il from ‘Uthman ibn ‘Isa from Zur’ah from Sama‘ah who has said the following: “I once asked abu al-Hassan, al-Awwal, ‘Alayhi al-Salam, about a miscarried child whose body is complete if Ghusl (bath) is necessary as well as al-Lahad (a horizontal or vertical) ditch in the grave). He (the Imam) said, ‘All of such things are necessary.’”
6. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Mehran from Muhammad ibn al-Fudayl who has said the following: “I once wrote to abu Ja‘far, ‘Alayhi al-Salam, asking about what is done for a miscarried child. He (the Imam) wrote to me, ‘A miscarried child is buried with his blood in his place (right away).”’
7. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn Sa‘id from Ali ibn ’Abd Allah who has said the following: “I heard abu al-Hassan Musa, ‘Alayhi al-Salam, say, ‘When Ibrahim son of the Messenger of Allah passed away, three traditions were established. One tradition is that on that day a sun eclipse took place and people said that it is because of the death of the son of the Messenger of Allah. The Messenger of Allah went on the pulpit, praised Allah and glorified Him; then said, “O people the sun and the moon are two signs of the signs of Allah which move because of His command and in obedience to Him. Their eclipse is not because of the death or life of anyone. If one or both of them eclipse perform Salah (prayer) for eclipse.” He climbed down the pulpit and performed Salah (prayer) because of eclipse with the people. When he completed his Salah (prayer) by saying the last phrase, the greeting, he (the Messenger of Allah) said, “O Ali, you must prepare my son for burial.” Ali, ‘Alayhi al-Salam, gave Ghusl (bath) to Ibrahim, hunut and shroud. He brought the deceased out and the Messenger of Allah joined the funeral until they arrived near his grave. People said, “The Messenger of Allah has forgotten Salah (prayer) for Ibrahim due to shock because of his death.” He (the Messenger of Allah) stood up straight and said, “O people, Jibril just informed me of what you have thought about my forgetting Salah (prayer) for my son, Ibrahim, because of shock due to his death. You must know that it is not as you think it is. In fact the Most Kind and Most Aware one has made five Salah (prayer) obligatory on you and for your dead people. He has made five Takbir necessary, one Takbir from each Salah (prayer). He has commanded me to perform Salah (prayer) only for those who have performed Salah (prayer).” He (the Messenger of Allah) then said, “O Ali, climb down and place my son in al-Lahad.” He (Ali) climbed down and placed Ibrahim in Lahad. People said, “It is not proper for people to climb down in the grave of their sons because the Messenger of Allah has not done so.” The Messenger of Allah said to them, “O people, it is not unlawful for you to climb down in the grave of your sons, but I do not find it safe for you to do so because on opening the shroud of your sons Satan may play with you to cause a shock and you lose your reward.” He (the Messenger of Allah) thereafter, moved away and left the graveyard.’”
8. Ali has narrated from Ali ibn Shirah from Muhammad ibn Sulayman from Husayn al-Harshush from Hisham ibn Salim who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, that people speak against us and do not accept our words, ‘there is no Salah (prayer) for a deceased child’; he has not performed any Salah (prayer). They say, ‘You say that there is no Salah (prayer) for those who have not performed any Salah (prayer).’ We say, ‘Yes that is true.’ They say, ‘Consider if a Christian or a Jew becomes a Muslim, then he dies within the same hour, then what is the answer?’ He (the Imam) said, ‘Ask them to consider the case of this man, new Muslim, if he within the same hour falsely accuses a human being. What is his obligation because of his committing such sin? They will say that he is subject to punishment according to law. When they say this, then it is said to them, ‘If a child who has not performed any Salah (prayer) accuses a human being falsely, is he subjected to punishment according to law? They will say that he is not subject to any punishment. It then is said to them that you are right. Salah (prayer) is necessary for one who has performed Salah (prayer) and those who are subject to punishment according to law. Salah (prayer) is not necessary for one on whom Salah (prayer) is not obligatory or enduring punishment according to law.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn al-Hakam who has said the following: “About people found dead because of a sudden shock or drowned, abu al-Hassan, ‘Alayhi al-Salam, has said to wait three days unless a change in their condition takes place earlier.’”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Sayf ibn ‘Amirah from Ishaq ibn ‘Ammar who has said the following: “I once asked him (the Imam), ‘Alayhi al-Salam, if there is Ghusl (bath) for one who has died because of drowning. He (the Imam) said, ‘Yes, there is Ghusl (bath) and he is freed (of doubtful condition).’ I then asked, ‘How is he freed?’ He (the Imam) said, ‘He is left for three days before burial and so also is the case of one found dead because of a sudden shock. People think he is dead, perhaps he is not dead.’”
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 ’Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘Ghusl (bath) of one who has died because of drowning is necessary.’”
4. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad ibn al-Hassan from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One who has died because of drowning is kept until there is a change and his death becomes certain; then his Ghusl (bath) and shroud are done.’ He (the narrator) has said that he (the Imam) was asked about one who has died because of a sudden shock. He (the Imam) said, ‘If it (death) is because of sudden shock, he is kept for two days, then his Ghusl (bath) and shroud are done.’”
5. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ’Isma‘il ibn ‘Abd Allah al-Khaliq, brother of Shihab ibn ‘Abd Rabbihi who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Burial is delayed, unless there is a change, because of five kinds of reasons for death: Death because of drowning, sudden shock, internal (illness pain), crushed and smoke (fumigation).”’
6. Ahmad ibn Mehran has narrated from Muhammad ibn Ali from Ali ibn abu Hamzah who has said the following: “In one of the years many people in Makkah died because of a great deal of lightning and thunder. I visited abu Ibrahim, ‘Alayhi al-Salam, and he, without asking, initiated stating, ‘It is proper to delay for three days the burial of one who has died because of drowning and sudden shock unless the spread of smell proves his death.’ I then said, ‘I pray to Allah to keep my soul in service for your cause, are you telling me that many people are buried alive? He (the Imam) said, ‘Yes, O Ali, many people were buried alive and they did not die but in their graves.’”
1. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Ali ibn al-Hakam from al-Husayn ibn ‘Uthman from ibn Muskan from Aban ibn Taghlib who has said the following: “I once asked abu ’Abd Allah, ‘Alayhi al-Salam, about those who are killed in the way of Allah, are Ghusl (bath), shroud and hunut done for them? He (the Imam) said, ‘They are buried as they are found in their clothes, unless found alive, then die in which case Ghusl (bath), shroud, hunut and Salah (prayer) are done for them. The Messenger of Allah performed Salah (prayer) for Hamzah and his body was placed in the shroud because his clothes were looted.’”
2. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from ’Isma‘il ibn Jabir and Zurarah from who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the martyr who is buried with his blood (not washed clean). He (the Imam) said, ‘Yes, he is buried in his clothes, with his blood, without, hunut and Ghusl (bath) and is buried as he is found.’ He (the Imam) then said, ‘The Messenger of Allah buried his uncle Hamzah in his clothes, with his blood, in which he was hurt and the Holy prophet used his own gown for him, but it came short from the side of his legs. He (the Messenger of Allah) asked for ‘Idhkhir (a certain plant) as cover and he then covered him, performed Salah (prayer) - seventy Salah (prayer) and seventy Takbir.’”
3. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad from more than one person from Aban from abu Maryam who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘A martyr if found alive is given Ghusl (bath), shroud, hunut and Salah (prayer) is performed for him. If he is found dead he is buried in his clothes.’”
4. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from abu al-Jawza’ from al-Husayn ibn ‘Ulwan from ‘Amr ibn Khalid from Zayd ibn Ali from his ancestors, ‘Alayhi al-Salam, who has said the following: “’Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘Skull-cap, shoes, turban, loincloth and trousers are removed from a martyr unless they have become bloody in which case, they are left with, him and everything tied down with him is turned loose and open.’”
5. Ali ibn Ibrahim has narrated from his father from ibn Mahbub ibn Sinan from Aban ibn Taghlib who has said the following: “I once heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘Those who are killed in the way of Allah are buried with their clothes without Ghusl (bath) unless Muslims find him alive and then he dies afterward, in which case Ghusl (bath), shroud and hunut are done for him. The Messenger of Allah buried Hamzah with his clothes without Ghusl (bath) but he (the Messenger of Allah) performed Salah (prayer) for him.’”
1. Muhammad ibn Yahya has narrated from al-‘Amrakiy from Ali ibn Ja‘far from his brother, who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about one who is consumed by beasts and birds, and only his bones without flesh are left. He (the Imam) said, ‘Ghusl (bath), shroud and Salah (prayer) are done and then it is buried. If the deceased is found into two halves, Salah (prayer) is performed for the part which has the heart with it.’”
2. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr from Jamil ibn Darraj from Muhammad ibn Muslim who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘If one is killed and only flesh without bones are found, Salah (prayer) is not obligatory for it. If bones without flesh are found, there is Salah (prayer) for it.’” He (the narrator) has said, ‘It is narrated that Salah (prayer) is not obligatory for a head found without the body.’”
3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from certain persons of his people who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said, ‘A man who is found being killed, if there is a complete part of the body, it is buried after Salah (prayer) for it. If a complete part is not found it is buried without Salah (prayer).’”
4. A number of our people have narrated from Sahl ibn Ziyad from Ayyub ibn Nuh in a marfu‘ manner who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If a piece is cut from a man, it is dead. In case of one’s touching, whatever piece has bone in it Ghusl (bath) becomes obligatory, if bone is not found in it, Ghusl (bath) is not obligatory.’”
5. Sahl ibn Ziyad has narrated from ‘Abd Allah ibn al-Husayn from certain persons of his people who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If a man is cut in two pieces, Salah (prayer) is performed on the part in which the heart exists.’”
6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from abu al-Jawza’ from al-Husayn ibn ‘Ulwan from ‘Amr ibn Khalid from Zayd ibn Ali from his ancestors who has said the following: “’Amir al-Mu’minin, ‘Alayhi al-Salam, was asked about a man who was burnt. He (the Imam) instructed them to pour water on him well, then perform Salah (prayer) for the deceased.’”
7. Ali ibn Ibrahim has narrated from his father from Ali ibn Ma’bad from al-Dihqan from Drust from abu Khalid who has said the following: “He (the Imam), ‘Alayhi al-Salam, has said, ‘You must give Ghusl (bath) to every dead person because of drowning, being killed by beasts and by all other causes except those who are killed between two lines of fighters, who only if found alive, are given Ghusl (bath), otherwise, Ghusl (bath) is not required.’”
1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn ‘Abd al-Jabbar and Muhammad ibn ’Isma‘il from al-Fadl ibn Shadhan all from Safwan ibn Yahya from ibn Muskan from Ayyub al-Hurr who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about one who dies in a ship in the ocean. He (the Imam) said, ‘The deceased is placed in a vat and with its opening sealed is thrown into the water.’”
2. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad from more than one person from Aban from a man who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, was asked about one who dies in the company of people in the ocean. He (the Imam) said, ‘Ghusl (bath), shroud and Salah (prayer) are done for him and with some weight tied to him is thrown in the ocean.’”
3. A number of our people have narrated from Sahl ibn Ziyad in a marfu‘ manner has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘If one dies in a ship and it is not possible to bring him to the shore, shroud and hunut are done for him, after wrapping in a piece of cloth, is thrown into the water.’”
4. A number of our people have narrated from Ahmad ibn Muhammad ibn abu Nasr from Marwan ibn Muslim from ‘Ammar ibn Musa who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, ‘What do you say about a people who walk during a journey on the sea shore; they find a dead man who is naked, thrown out by the ocean and they also are naked except for a loin cloth on them; how do they perform Salah (prayer) for him when he is naked? They do not have extra clothes with them to use as shroud for him. He (the Imam) said, ‘A grave is dug and he is placed in it and with a piece of brick placed on his private parts, Salah (prayer) is performed for him and then he is buried.’ I (the narrator) asked. ‘Can Salah (prayer) be made after he is buried? He (the Imam) said, ‘Once a deceased is buried Salah (prayer) is not performed, nor when he is naked and before his private parts are covered.’”
1. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from ‘Abd Allah ibn ‘Abd al- Rahman from Misma’ Kirdin who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Ghusl (bath), hunut, and shroud are done for people stoned to death, male or female, prior to executing stoning, then Salah (prayer) is performed. Ghusl (bath), hunut, shrouding and Salah (prayer) for one executed because of retaliation are also done before the execution.”’
2. Ali ibn Ibrahim has narrated from his father from abu Hashim al-Ja‘fariy who has said the following: “I once asked abu al-Hassan al-Rida, ‘Alayhi al-Salam, about one who is crucified. He (the Imam) said, ‘Do you not know that my grandfather performed Salah (prayer) for his uncle?’ I said, ‘I know it but I do not understand it clearly.’ He (the Imam) said, ‘I explain it for you. If the face of the person crucified is toward al-Qiblah (al-Ka‘bah), stand near his right shoulder. If his back is toward al-Qiblah (al-Ka‘bah), then stand near his left shoulder but if it is between the east and west and his left shoulder toward al-Qiblah (al-Ka‘bah), then stand near his right shoulder. If his right shoulder is toward al- Qiblah (al-Ka‘bah), then stand near his left shoulder. To whichever direction he is, do not keep away from his shoulders and keep your face toward east or west, and do not stand face to face with him. You must not turn your back to him.’ Abu Hashim has said that I then said, ‘I certainly understood, by the will of Allah, I understood it by Allah.’”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-‘ Abbas ibn Ma’ruf from 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 the Messenger of Allah has said, ‘You must not keep a crucified person on (the woods) for more than three days, after which the deceased must be brought down and buried.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hafs ibn al-Bakhtariy (and from) Hisham ibn Salim who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said that when Ja‘far ibn abu Talib was martyred, the Messenger of Allah instructed Fatimah, ‘Alayha al-Salam, to prepare food for Asma’ bint ‘Umays for three days and visit her with a group of her women everyday for three days. This formed the tradition to prepare food for the people of the deceased for three days.”
2. Ali ibn Ibrahim has narrated from his father from Hammad from Hariz from Zurarah who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘Mourning ceremony is organized for a deceased for three days, beginning from the day of his death.’”
3. Al-Husayn ibn Muhammad has narrated from Ahmad ibn Ishaq from Sa‘dan from abu Basir who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that neighbors of the people of a deceased should prepare food for them (people of the deceased) for three days.”
4. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz or others who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, said in his will that eight hundred dirhams should be spent to organize a memorial service for his death. He considered it as part of the tradition; the Messenger of Allah had said, ‘Prepare food for the family of Ja‘far; they are preoccupied (with the death of Ja‘far).’”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah al-Kahiliy who has said the following: “Once I said to abu al-Hassan, ‘Alayhi al-Salam, ‘My wife and the wife of ibn Marid went to join a memorial service, and I tried to stop them but my wife said, “If it is unlawful then stop us so we desist, but if it is not unlawful then why should you stop us? If one of us will die no one will come to us.”’ Abu al-Hassan, ‘Alayhi al-Salam, then said, ‘You are asking about rights. My father would send my mother and mother of Farwah to meet the terms of the rights of the people of al-Madinah.’”
6. Ahmad ibn Muhammad al-Kufiy has narrated from ibn Jumhur from his father from Muhammad ibn Sinan from al-Mufaddal ibn ‘Umar who has said the following: “He has also said that al-Asamm has narrated to us from Hariz from Muhammad ibn Muslim from abu ‘Abd Allah, ‘Alayhi al-Salam, who has said the following: ‘’Amir al-Mu’minin, ‘Alayhi al-Salam, has said, “Instruct your families to speak good words when someone among you dies. When father of Fatimah, ‘Alayha al-Salam, died, daughters of children of Hashim supported her and she said to them, ‘Ignore eulogies but you must pray (to Allah).”””
1. A number of our people have narrated from Ahmad ibn Muhammad from Muhammad ibn Isma’il from ibn Bazi‘ from abu Isma’il al- Sarraj who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, has said that a son whom one sends (to the next life) is better than seventy sons who survive after one’s death, who have mounted their horses and are ready to march for the cause of Allah.”
2. Abu Ali al-Ash’ariy has narrated from Muhammad ibn Salim from Ahmad ibn al-Nadhr from ‘Amr ibn Shimr from Jabir who has said the following: “Abu Ja’far, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah went to see Khadijah when al- Qasim, her son, had just passed away and she was weeping. He then asked her, “Why do you weep?” She said, “My milk flows out thus I weep.” He then said, “O Khadijah, will you not be happy when on the Day of Judgment you proceed to the door of paradise and he will come to you, hold your hand and lead you to the best of the dwellings therein and such (reward) is for every believing person? Allah, the Most Majestic, the Most Glorious, is best honorable judge. He would never take away the fruit of the hearts of believing people, and make him suffer thereafter in any way or form.””’
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and a number of our people from Sahl ibn Ziyad all from ibn Mehran who has said the following: “A man once wrote to abu Ja‘far, the second, ‘Alayhi al-Salam, complaining due to his suffering from the death of his sons and the intensity of his grief. The Imam wrote to him, ‘Do you know that Allah, the Most Majestic, the Most Glorious, chooses from the property and sons of the believing people the most valuable items so He will reward him in the same way (with most valuable reward)?”’
4. 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, ‘When a son of a believing person dies - Allah knows what the servant (of Allah) may say - Allah, the Most Holy, the Most High, says to His angels, “Have you taken the soul of the son of My servant out of his body?” They reply, “Yes, O Lord, we have done so.” He then asks, “What did My servant say?” They say, “He praised You and said, ‘We are for Allah and to Him we return.’” Allah, the Most Holy, the Most High, then says, “So you took away the fruit of his heart and the delight of his eyes but he praised Me and spoke of his return to Me. (For his reward) build a house for him in paradise and call it the house of al-Hamd (praising Allah).””’
5. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma’il ibn Mehran from Sayf ibn ‘Amirah who has said that abu ‘Abd al-Rahman from abu Basir who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘When Allah, the Most Majestic, the Most Glorious, loves a servant, He takes away the soul of his most beloved son to Himself.’”
Majhul· 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.
