illal al sharaie - reasons for the laws - volume 1 - part 8 · with regards to the major ablution...

Chapter 1The reason for the rinsing of the mouth andthe nose both not being part of the ablution

In the Name of Allahazwj the Beneficent, the Merciful. ThePraise is for Allahazwj Lordazwj of the Worlds, and Blessing be

upon our Chief Muhaammadsaww and hissaww Purified Pro-genyasws, and greetings with abundant greetings.

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from IsmailBin Marar, from Yunus Bin Abdul Rahman, from the one whoinformed him, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws and Abu Abdul-lahasws both having said: ‘The rinsing of the mouth and thenose, both are not from the ablution, because they are bothfrom the inside (to do with the interior of the body)’.11 Al Illal Al Sharaie – V 1 Ch 206 H 1

2

Chapter 2The reason due to which it is not Obligatoryto wash the cloth which falls in the waterwhich has been used to cleaning oneself

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromMuhammad Bin Al Husayn, from Muhammad Bin Ismail BinBazie, from Yunus Bin Abdul Rahman, from a man from thepeople of Al Mashraq, from Al Anza, from Al Ahowl who said,

‘I went over to Abu Abdullahasws, so heasws said: ‘Askwhatever you like to’. So the questions moved me (hesitated).So heasws said to me: ‘Ask whatever occurs to you’. So I said,‘May I be sacrificed for youasws! The man cleans himself (fromdefecation), so his cloth falls in the water which he has used toclean himself with’. So heasws said: ‘There is no problem withit’. So I was quiet. So heasws said :’Or do you know why it be-came such that there is no problem with it?’ I said, ‘No, by Al-lahazwj, may I be sacrificed for youasws’. So heasws said: ‘Be-cause the water is far more than the filth (in it)’.22 Al Illal Al Sharaie – V 1 Ch 207 H 1

3

Chapter 3The reason due to which rinsing of themouth and the nose are not Obligatory inthe major ablution (Ghusl Janabat)

My father said, ‘Sa’ad Bin Abdullah, from Ahmad BinMuhammad Bin Isa, from Abu Yahya Al Wasity, from the onewho mentioned it who said,

‘I said to Abu Abdullah asws, ‘Does the one who is in require-ment of a major ablution have to rinse his mouth?’ Soheasws said: ‘But rather, he has (sexual impurity) on the exteri-or (of his body) and not the interior, and the mouth is from theinterior’.3

And it has been reported in a Hadeeth that Al-Sadiqasws saidwith regards to the major ablution (Ghusl Janabat) that:

‘If you like to rinse your mouth and your nose, so do it, but itis not an Obligation, because the washing is upon what is ap-parent, and not upon what is hidden’.4

3 Al Illal Al Sharaie – V 1 Ch 208 H 14 Al Illal Al Sharaie – V 1 Ch 208 H 2

4

Chapter 4The reason due to which when the manwashes from the sexual impurity before heurinates, then something comes out fromhim, he has to repeat the washing, and thewoman, when something comes out fromher after she has washed, does not have torepeat the washing

Muhammad Bin Al Hassan narrated to us, from Al HusaynBin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Us-man Bin Isa, from Ibn Muskan, from Suleyman Bin Khalid,

(The narrator says), ‘I asked Abu Abdullahasws about a manwho had sexual impurity, so he washed before he urinated, andsomething came out from him (a discharge)’. Heasws said: ‘Heshould repeat the washing’. I said, ‘So the woman, somethingcomes out from her after the washing?’ Heasws said: ‘She doesnot have to repeat it’.

I said, ‘So what is the difference between the two of them?’Heasws said: ‘Because what comes out from the woman, butrather it is from the water of the man’.55 Al Illal Al Sharaie – V 1 Ch 209 H 1

5

Chapter 5The reason due to which it is allowed for the(woman) menstruating and the (man) withsexual impurity to pass through the Masjid,and not place anything in it

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromYaqoub Bin Yazeed, from Hamaad Bin Isa, from Hareyz, fromZarara and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’farasws, both of themsaid, ‘We said to himasws , ‘Can the menstruating (woman), andthe sexually impure (man) both enter the Masjid, or not?’Heasws said: ‘The menstruating (woman) and the sexually im-pure (man) cannot enter the Masjid except when passing by.Allahazwj Blessed and High is Saying [4:43] nor when you areunder an Obligation to perform a bath - unless (you are)travelling on the road, both can be taking something fromthe Masjid, and not placing anything in it’.

Zurara said, ‘I said to himasws, ‘So what is the matter withboth of them to be taking (something) from it, and not placeanything in it?’ Heasws said: ‘Because both of them have noability (choice) upon taking whatever is in it except (to take)from it, and they are able to place whatever in their hands,somewhere else’.

I said, ‘So can they both be reciting anything from the Qur-an?’ Heasws said: ‘Yes, whatever they like, except for theProstration (Verses), and they can both mention Allahazwj uponevery situation’.66 Al Illal Al Sharaie – V 1 Ch 210 H 1

6

Chapter 6The reason regarding the differencebetween what comes out from the healthy(person) and what comes out from the sick(person), from the thick water

My father said, ‘Ali Bin Ibrahim narrated to us, from his fath-er, from Ibn Al Mugheira, from Hareyz, from Ibn Abu Yafourwho said,

‘I said to Abu Abdullahasws, ‘The man sees in his dream thathe is copulating and finds the desire. So he wakes up andlooks, but he does not see anything. Then he remains for awhile afterwards, so it comes out’. Heasws said: ‘If he was sick,so he should wash, and if he was not sick, so there is nothingupon him’. I said, ‘So what is the difference between the two ofthem?’ Heasws said: ‘Because the man, when he was healthy,his water comes strongly spurting out, but if he was sick, itwould not come except with the weakness’.7

My father said, ‘Ali Bin Ibrahim narrated to us, from his fath-er, from Hamaad, from Hareyz, from Zarara,

Abu Ja’farasws having said: ‘When you are sick and are hit bydesire, so perhaps it was the continuously coming out with aweak flowing, not having any strength to it, due to your illness,time after time, little by little, so you should wash (major ablu-tion) from it’.8


7

Chapter 7The Miscellaneous

My father said, ‘Sa’ad Bin Abdullah narrated o us, from AlHassan Bin Ali Al Kufy, from Abdullah Bin Jabala, from a man,

Abu Abdullahasws has said: ‘The man worships Allahazwj forforty years, and does not obey Himazwj with regards to theablution, (it would not be Acceptable from him)’.9

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Muhammad Bin Al Husayn BinAbu Al Khatab, from Al Hakam Bin Maskeyn, from MuhammadBin Marwan who said,

‘Abu Abdullahasws said: ‘The man comes to be of sixty or sev-enty years, and Allahazwj does not Accept the Prayer from him’.I said, ‘So how can that be?’ Heasws said: ‘Because he washes,what Allahazwj has Commanded him with the wiping’.10


8

Chapter 8The reason due to which it is Obligatory toName Allah(azwj) the High (saying Bismil-lah) during the ablution

My father said, ‘Muhammad Bin Yahya Al Ataar narrated tous, from Muhammad Ahmad, from Muhammad Bin Ismail, fromAli Bin Al Hakam, from Dawood Al Ajaly, a slave of Abu AlMugheira, from Abu Baseer,

Abu Abdullahasws has said: ‘O Abu Muhammad! The one whoperforms the ablution, so he mentioned the Name of Allahazwj,

would purify his entire body, and it would be an expiation fromthe sins, from one ablution to the other. And the one who doesnot mention (Bismillah), does not purify his body except for(the parts which) are hit by the water’.11

11 Al Illal Al Sharaie – V 1 Ch 213 H 1

9

Chapter 9The reason due to which the performer ofthe ablution forgets (washing) the arms, and(wiping) the head, it would be upon him torepeat the ablution

My father said, ‘Al Husayn Bin Muhammad Bin Aamir nar-rated to us, from Moala Bin Muhammad, from Al Hassan BinAli Al Washa, from Hamaad Bin Usman, from Hakam BinHakeym who said,

‘I asked Abu Abdullahasws about a man who forgets the armsand the head from the ablution?’ Heasws said: ‘He should re-peat the ablution. The Ablution, parts of it follow each other (itis sequential)’.12

My father said, ‘Sa’ad Bin Abdullah, from Ahmad BinMuhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ay-oub, from Sama’at, from Abu Baseer,

Abu Abdullahasws has said: ‘When you have performed partof your ablution, and a need presents itself to you to the extentthat your ablution dries out, so repeat your ablution, for theablution is continuous (sequential)’.13


10

Chapter 10Reason for the menstruation

Muhammad Bin Musa Bin Al Mutawakkal narrated to us,from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin AbuAbdullah Al barqy, from Al Hassan Bin Mahboub, from Abu Ay-oub Al Khazaz, from Abu Ubeyda Al Haza’a,

Abu Ja’far Muhammadasws Bin Aliasws has said: ‘The men-struation from the women is an impurity which Allahazwj hasThrown at the women. And the women in the era of Noahsaww

used to menstruate in every year, only once, until the womencame out from their veils, and there were seven hundred wo-men. So they wore yellow dresses, and made up, and appliedperfume, then went out dispersing in the cities. So theygathered with the men and participated in the festivals withthem, and sat in their rows. Therefore, Allahazwj Cast the men-struation at them during that to be once every month. Thosewere the women who used to sell themselves. So their bloodflowed, and they went out from in between the men, and it be-came so that their menstruation occurred once in everymonth’. Heasws said: ‘So Allahazwj Blessed and High got themto be occupied with the menstruation due to the frequency oftheir lustful desires’.

Heasws said: ‘And the other women who did not do the like ofwhat they had done, their menstruation occurred once in everyyear. So the sons of those who menstruated every month mar-ried the daughters of those who were menstruating once everyyear with a menstruation. Thus, the people intermingled, andthe daughters of these ones and those ones menstruated everymonth with a menstruation. And the children of those whomenstruated once in every month with a menstruation werenumerous due to the occurrence of the menstruation, and the

11

children of those that did not menstruate in a year except forone menstruation were less due to the spoiling of the blood.Thus, the offspring of these ones were numerous, and the off-spring of those ones were a few’.14


12

Chapter 11The reason due to which the owner of thehouse should begin with the ablution (wash-ing) before the meal

Muhammad Bin Musa Bin Al Mutawakkal narrated to us,from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin AbuAbdullah Al Barqy, from Muhammad Bin Ali Al Kufy, from Us-man Ibn Isa, from Muhammad Bin Ajlan,

Abu Abdullahasws has said: ‘The ablution (washing of thehands) before the meal, the owner of the house should begin,perhaps there is someone who would be embarrassed. So when(everyone) is free from the meal, he should begin (providingwater for washing of the hands) from his right of the door, be ita free one or a slave’.15

And in another Hadeeth: ‘So let the owner of the house bethe first one to wash his hands, then begin from his right,(providing water for the washing). And when the food is lifted,he should begin with the one on the left of the owner of thehouse, so that the owner of the house would be the last one towash his hands, because he would be the first one with the im-mersion and wiping with the hand towel during that’.16


13

Chapter 12The reason due to which the bleeding afterchildbirth have been given eighteen days,and not been given less from it or more

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad,from Hamdan Ibn Al Husayn, from Al Husayn Bin Al Waleed,from Hanan Bin Sudeyr who said,

‘I said, ‘For which reason has the bleeding after childbirthbeen given eighteen days and was not give any less from it, norany more?’ Heasws said: ‘Because the menstruation, its minim-um is three days, and its median is of five days, and its maxim-um is of ten days. Thus is has been given the minimum of themenstruation, and its median, and its maximum’.17


14

Chapter 13The reason due to which the menstruating(woman) is not allowed to apply dye (haircolour)

Muhammad Bin Ali Majaylawiya narrated to us, fromMuhammad Bin Yahya, from Muhammad Bin Ahmad IbnYahya, from Ahmad Bin Abu Abdullah, from Ali Bin Asbaat,from his uncle Yaqoub, from Abu Bakr Al Hazramy,

(The narrator says): ‘I asked Abu Abdullahasws about themenstruating (woman), can she apply dye (hair colour?’ Heasws

said: ‘No, because she should fear from the Satanla overcom-ing her’.18


15

Chapter 14The reason due to which the pregnant wo-man does not see the menstruation

My father said, ‘Muhammad Bin Abu Al Qasim narrated tous, from Muhammad Bin Ali Al Kufy, from Abdullah Bin AbdulRahman Al Asim, from Al Haysam Bin Waqad, from Maqran,

Abu Abdullahasws has said: ‘Salmanas asked Aliasws about thesustenance of the child in the belly of its mother. So heasws

said: ‘Allahazwj Blessed and High Withholds her menstruation,so Heazwj Makes it to be sustenance for it in the belly of itsmother’.19


16

Chapter 15Etiquettes of the bathroom

Muhammad Bin Al Hassan narrated to us, from Sa’ad Bin Ab-dullah, from Ahmad Bin Al Hassan Bin Ali Bin Fazal, from AlHassan Bin Ali, from Abdullah Bin Bakeyr, from Abdullah BinAbu Yafour who said,

‘Zarara Bin Ayn did not agree with me with regards to pluck-ing (the hair) from the armpits and shaving it. So I said, ‘Pluck-ing it is preferable to shaving it, and waxing it is better thanboth of these’. So we came over to the door of Abu Abdul-lahasws. We sought permission to (see) himasws, but it was saidto us, ‘Heasws is in the (Public) baths’.

So we went over to the baths, and heasws came out to us, andheasws had applied wax to hisasws armpits. So I said to Zarara,‘Is it sufficient for you (now)?’ He said, ‘No. But rather, per-haps heasws has done it due to a reason for it’. So heasws said:‘Regarding what have you both come over?’ So I said, ‘ZararaBin Ayan did not agree with me with regards to plucking thehair from the armpits and its shaving. So I said that plucking isbetter than shaving it, and waxing it is better than both ofthese’. So heasws said: ‘But, you have hit the Sunnah, andZarara has erred in it. Plucking it is better than shaving it, andwaxing it is better than both of these’

Then heasws said to us: ‘Wax it’. So we said, ‘We have done itthree days ago’. So heasws said: ‘Repeat it, for the waxing is apurifier’. So we did it. So heasws to us: ‘Learn, O Ibn Abu Ya-four!’ So I said, ‘May I be sacrificed for youasws, teach me’.

So heasws said: ‘Beware of lying down in the bath, for it meltsthe fat of the two kidneys. And beware of lying down upon yourright in the bath, for it inherits the illness of empyema (pus inthe chest). And beware of combing in the bath, for it inherits

17

the plague of hair. And beware of brushing in the bath, for itinherits the plague of the teeth. And beware washing yourhead with (Egyptian) mud, for it disfigures the face. And be-ware of rubbing your head and your face with leather for ittakes away the water of the face. And beware of rubbing yourfeet with (Syrian) clay under it, for it inherits the vitiligo.

And beware of washing from the washer of the bath, fortherein gather the bathers from the Jews, and the Christians,and the Magians, and the Nasibis, hostile ones to usasws, thePeopleasws of the Household, and they are the most evil ofthem, for Allahazwj Blessed and High did not Create a creaturefilthier than the dog, and the one who is hostile to usasws, thePeopleasws of the Household is filthier than it’.20


18

Chapter 16The reason due to which Rasool-Allah(saww)did not order for the brushing (of the teeth)along with every Prayer

My father said, ‘Ali Bin Ibrahim narrated to us, from his fath-er, from Abdullah Bin Maymoun,

Abu Ja’farasws has said: ‘Rasool-Allahsaww said: ‘Had it notbeen too difficult upon mysaww community, Isaww would haveordered them with the brushing of the teeth along with everyPrayer’.21


19

Chapter 17The reason due to which the brushing of theteeth is Sunnah at the time of standing atnight (for the Prayer)

My father said, ‘Ali Bin Ibrahim, from his father, from theone who mentioned it, from Abdullah Bin Hamaad Bin AbuBakr Bin Abu Samaak who said,

‘Abu Abdullahasws said: ‘When you stand at night (for thePrayer), so brush your teeth, for an Angel comes to you andplaces its mouth upon your mouth. Thus, there is none from aletter recited and spoken with, except that it ascends with it tothe sky. So let your mouth be with aromatic wind’.22


20

Chapter 18The reason due to which the menstruatingwoman fulfills the (missed) Fast and doesnot fulfill the (missed) Prayer

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Ab-dullah, from Musa Ibn Imran, from his uncle, from Ali Bin AbuHamza, from Abu Baseer who said,

‘I asked Abu Abdullahasws, ‘What is the matter that the men-struating woman fulfils the Fast (missed out) and does not fulfilthe Prayers (missed out)?’ Heasws said: ‘Because the Fast is amonth from the year, and the Prayer is in every day and night.Therefore, Allahazwj Obligated upon her the fulfilment of theFast and did not Obligate upon her the fulfilment of the Prayer,due to that’.23


21

Chapter 19The reason due to which the cloth is to bewashed from the milk and urine of the girlchild on milk, and need not be washed fromthe milk and urine of the boy child on milk

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed nar-rated to us, from Muhammad Bin Al Hassan Al Saffar, fromIbrahim Bin Hashim, from Al Husayn Bin Yazeed Al Nowfaly,from Ismail Bin Muslim Al Sakuny,

(It has been narrated) from Ja’farasws Bin Muhammadasws,from hisasws fatherasws having said: ‘Aliasws said: ‘The girl, be-fore she has started eating (only drinks milk), the cloth wouldbe washed from her milk and her urine, because her milkcomes out from the gall bladder of her mother, and the milk ofthe boy (child) before he has started eating (only drinks milk),the cloth need not be washed from it, nor from his urine, be-cause the milk of the boy child comes out from the twoshoulder and the two upper arms (of its mother)’.24


22

Chapter 20The reason due to which (the people of) Azdtend to be the people with the freshest ofthe mouths

My father said, ‘Muhammad Bin Yahya Al Ataar narrated tous, from Muhammad Bin Ahmad, from Muhammad Bin HasaanAl Razy, from Muhammad Bin Yazeed Al Razy, from Abu AlBakhtary,

Abu Abdullahasws has said: ‘Rasool-Allahsaww said: ‘When thepeople entered into the Religion in droves, the (people of) Azdcame over, who were softer of hearts and fresher of mouths. Itwas said, ‘O Rasool-Allahsaww! These ones are softer of hearts,we understand it, so why did they become fresher of themouths?’ Hesaww said: ‘because they used to brush their teethduring the Pre-Islamic period’. And Ja’farasws said: ‘Foreverything is a purifier, and the purifier of the mouth is thebrushing of the teeth’.25


23

Chapter 21The reason due to which it is recommendedthat the human being should happen to beupon ablution in all of his situations

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromMuhammad Bin Isa Al Yaqteeny, from Al Qasim Bin Yahya,from his grandfather Al Hassan Bin Rashid, from Abu Baseer,

Abu Abdullahasws has said: ‘Myasws fatherasws narrated tomeasws, from hisasws grandfatherasws, from his forefatherasws

Amir Al-Momineenasws having said: ‘The Muslim should notsleep whilst he is with sexual impurity, and he should not sleepunless his is clean. So if he cannot find the water, so let himperform Tayammum with the clean earth, for the soul of theBeliever goes to Allahazwj. So it is met with, and it is Blessedupon. Thus, if its term has presented itself, it is Made to be ininnermost Mercy, and if its term has not yet come, it is Sentalong with the trustworthy ones from the Angels, who return itback into its body’.26


24

Chapter 22The reason due to which seminal fluid andthe blood (discharge) are not breakers ofthe ablution

My father said, ‘Ali Bin Ibrahim narrated to us, from his fath-er, from Hamaad, from Hareyz, from Zarara,

Abu Abdullahasws has said: ‘If something flows from yourmanhood, seminal fluid or blood (discharge), and you are in thePrayers, so do not cut off the Prayer even if it reaches yourheel. But rather, that is at the status of the phlegm, andeverything which comes out from you after the ablution, so it isfrom the veins or from the haemorrhoids. Thus, it is not withanything, so you do not (have to) wash it from your clothes un-less it attaches itself to it’.27

And by this chain from Hareyz who said,‘I asked Abu Ja’farasws about the seminal fluid flowing until it

reaches the thigh. Heasws said: ‘He should not cut off his Pray-er nor wash it from his thigh, because it does not come outfrom the exit place of the sperms. But rather, it is at the statusof the phlegm’.28

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from IbnAbu Umeyr, from Umar Bin Azina, from Yazeed Bin Muawiyawho said,

‘I asked one of the two (5th Imamasws or 6th Imamasws)about the seminal fluid discharge, so heasws said: ‘It does notbreak the ablution, and do not wash the cloth from it nor thebody. But rather, it is at the status of the phlegm and the mu-cus’.29

25

My father said, ‘Muhammad Bin Yahya narrated to us, fromAhmad Bin Muhammad, from Ibn Fazal, from Ibn Bakeyr, fromUmar Bin Hanzala who said,

‘I asked Abu Abdullahasws about the seminal fluid discharge.Heasws said: ‘It and the phlegm are the same’.30

27 Al Illal Al Sharaie – V 1 Ch 231 H 128 Al Illal Al Sharaie – V 1 Ch 231 H 229 Al Illal Al Sharaie – V 1 Ch 231 H 330 Al Illal Al Sharaie – V 1 Ch 231 H 4

26

Chapter 23The reason due to which the People of theBook carry their dead ones to Syria

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromAhmad Bin Muhammad, from Al Hassan Ibn Ali Bin Fazal,

Abu Al-Hassanasws has said: ‘The moonlight was Withheldfrom the Chidlren of Israel. So Allahazwj Revealed unto Musaas:“Extract the bones of Yusufas from Egypt and Iazwj Promiseyouas the moonrise”. When heas extracted hisas bones, soMusaas asked around about the one who would know the placeof the grave of Yusufas. So it was said to himas, ‘Over there isan old woman, she has the knowledge of it’.

So heas sent for her, so they came with the old woman whowas crippled and blind. So heas said to her: ‘Do you recognisethe place of the grave of Yusufas?’ She said, ‘Yes’. Heas said:‘So inform me of it’. She said, ‘No, until youas give me fourcharacteristics – Fire up my feet for me, and return my eye-sight to me, and return to me my youth, and make me to bewith youas in the Paradise’.

Heasws said: ‘So that was grievous upon Musaas, and Al-lahazwj Mighty and Majestic Revealed unto himas: “O Musaas!Give her what she is asking for, for youas would be giving herupon a deed, so she would direct youas to it”. So heas extractedhimas from the shores of the Nile in a gypsum box. So whenheas extracted himas, the moon rose. So heas carried himas toSyria. Thus, it is due to that, the People of the Book tend tocarry their dead to Syria’.31


27

Chapter 24The reason due to which the fever of onenight came to be an expiation (for the sins)for a year

My father said, ‘Sa’ad Bin Abdullah narrated to us, from AlQasim Bin Muhammad, from Suleyman Bin dawood, from Sufy-an Bin Ayayna, from Al Zuhryy who said,

‘I heard Abu Abdullahasws saying: ‘Fever for a night is an ex-piation for a year (for the sins), and that is because the pain re-mains in the body for a year’.32


28

Chapter 25Reason for facing the dead (dying ones) to-wards the Qiblah

Muhammad Bin Ali Majaylawiya narrated to us, fromMuhammad Bin Yahya Al Ataar, from Muhammad Bin Ahmad,from Abu Ja’far Ahmad Bin Abu Abdullah, from Abu Al Jowza AlManbah Bin Abdullah, from Al Husayn Bin Alwan, from AmroBin Khalid,

(It has been narrated) from Zayd son of Aliasws, from his fore-fathersasws, from Aliasws having said: ‘Rasool-Allahsaww wentover to a man from the Clan of Abdul Muttalibas , and he wasin the market, and his face was towards other than the Qiblah.So hesaww said: ‘Face him towards the Qiblah, for when you dothat, the Angels would face him, and Allahazwj would Face himby Hisazwj Face’. So he did not cease to be like that until he(his soul) was captured’.33


29

Chapter 26Reason for the easing of the pangs of thedeath and its difficulties upon the Believerand the Infidel

My father said, ‘Muhammad Bin Abu Al Qasim Majaylawiyanarrated to us, from Muhammad Ibn Ali Al Kufy, fromMuhammad Bin Sinan, from Al Mufazzal Bin Umar who said,

‘Abu Abdullahasws said: ‘O Mufazzal! Beware of the sins andcaution ourasws Shias of it. By Allahazwj! It is not except one ofthe quickest from it towards you, is his enduring of difficultiesfrom the authorities, and what is that, except due to his ownsins; and he is hit by the illness, and what is that except due tohis own sins; and it is the withholding of the sustenance fromhim, and what is it except due to his own sins; and it is the dif-ficulties during the death, and what is it except due to his ownsins, to the extent that the ones present are saying, ‘He hasbeen anguished by the death’.

So when heasws saw what had entered into me (my mind),said: ‘Do you know why that is, O Mufazzal?’ I said, ‘I don’tknow, may I be sacrificed for you!’ Heasws said: ‘That, by Al-lahazwj, (is because) you all (Shias) would not be Seized for it inthe Hereafter, and it (Punishment) has been Hastened to youall in the world’. 34

Muhammad Al Qasim well known as Abu Al Hassan Al Jar-jany narrated to us, from Ahmad Bin Al Hassan Al Husayni,from Al Hassan Bin Ali Al Nasir, from his father,

(It has been narrated) from Muhammadasws Ibn Aliasws, fromhisasws fatherasws AlRezaasws, from hisasws fatherasws Musaasws

Bin Ja’farasws having said, ‘It was said to AlSadiqasws,‘Describe for us, the death?’ Heasws said: ‘For the Believer it islike an aromatic fragrance which he smells, so he dozes due to

30

its aroma, and the exhaustion and the pains, all of them are cutoff from him. And for the Infidel, it is like the stinging of thesnakes and the scorpions, or more intense’.

It was said, ‘But there are a people who are saying that it ismore difficult than being sawed by the chainsaws, and being cutby the scissors, and being crushed by the stones, and beinggrinded by the rotation of the swivel upon the millstones’.Heasws said, ‘It is like that, upon some of the disbelievers in Al-lahazwj and the immoral. Have you not seen among them onewho is suffering from the adversities? So those ones would bein more torment from the Punishment of the Hereafter, for it ismore intense than the punishment of the world’.

It was said, ‘So what is the matter than we see ease upon theInfidel, from the pangs of death, and he is discussing andlaughing and speaking, and among the Believers as well, thereare ones who are like that. And among the Believers and theInfidels are ones who suffer a great deal during the pangs ofdeath, from these difficulties?’ So heasws said: ‘Whatever wasfrom the comfort for the Believers over here, so it is thehastening of his Rewards, and whatever was from the diffi-culties, so it is a cleansing from his sins, in order for him to re-turn to the Hereafter clean and spotless, being deserving of theeverlasting Rewards with no sins being upon him to preventthese from him.

And whatever was from the ease over here upon the Infidel,so it is a fulfilment of a Recompense of his good deeds in theworld, in order for him to be returned to the Hereafter, andthere would be nothing for him except what Obligates thePunishment upon him. And whatever was from the difficultiesupon the Infidel over here, so it is the beginning of the Punish-ment of Allahazwj for him, after his good deeds. That is becauseAllahazwj is Just, Heazwj is not Unjust’.35

And by this chain, said,‘It was said to Al-Sadiqasws, ‘Inform us about the plague’. So

heasws said: ‘It is a Punishment for a people and a Mercy foranother (people)’. They said, ‘And how can the Mercy be aPunishment?’ Heasws said: ‘But are you not recognising thatthe Fires of Hell are a Punishment upon the Infidel, and Keep-ers of Hell are along with them therein, so it is a Mercy uponthem’.36

31

34 Al Illal Al Sharaie – V 1 Ch 235 H 135 Al Illal Al Sharaie – V 1 Ch 235 H 236 Al Illal Al Sharaie – V 1 Ch 235 H 3

32

Chapter 27The reason due to which it is not allowed forthe menstruating (woman) and the sexuallyimpure (man) to be present during the‘Talqeen’ of the dead

My father narrated to us, by a consecutive chain,(It has been asked) from Al-Sadiqasws having said: ‘The men-

struating (woman) and the sexually impure (man) should not bepresent during the ‘Talqeen’, for the Angels are harmed bythese two’.37


33

Chapter 28Reason for the (pungent) wind after the soul(departs), and reason for the comfort afterthe difficulties, and reason for the vermin(insects) which occur in the foodstuff

My father narrated to us, from Ali Bin Ibrahim Bin Hashim,from his father, from Muhammad Bin Abu Umeyr, from HishamBin Salim,

Abu Abdullahasws has said: ‘Allahazwj the High Conferred abenefit upon Hisazwj servants, by three – Heazwj Cast the (pun-gent) wind after the (departure) of the soul, and had it notbeen for that, a friend would not have buried a friend; and Castupon them the comfort after the difficulties, and had it notbeen for that, the lineages would have been cut off; and Castthe vermin to be upon the grains, and had it not been for that,their kings would have hoarded them just as they are hoardingthe gold and the silver’.38

My father said, ‘Ahmad Bin Idrees narrated to us, fromAhmad Ibn Muhammad Bin Isa, from Ali Bin Al Hakam, fromAbu Ayoub Al Khazaz, from Abu Hamza Al Sumaly who said,

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Con-ferred a benefit upon the servant with the grains, so Heazwj

Made the vermin to overcome it, and had it not been for that,the kings would have hoarded it just as they are hoarding thegold and the silver’.39


34

Chapter 29The reason due to which the dead body iswashed, and the reason due to which theone who washes it has to wash (himself),and the reason for the Praying over it

My father said, ‘Ahmad Bin Idrees said, ‘Muhammad BinAhmad Bin Yahya Bin Imran Al Ashary, from Hamdan Bin Su-leyman; and Abdul Wahid Bin Muhammad Bin Abdous Al Ney-sabouri Al Ataar narrated o us, from Ali Bin Muhammad BinQuteyba Al neysabouri, from Hamdan Bin Suleyman Al Neysa-bouri, from Al Hassan Bin Ali Bin Fazal, from Haroun BinHamza, from one of our companions,

Aliasws Bin Al-Hassanasws has said: ‘The creature does notdie until there exits from him the seed which Allahazwj theHigh Created him from, (either) from his mouth, or from oth-er’.40

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad,from Ibrahim Ibn Makhlad, from Ibrahim Bin Muhammad BinBasheer, from Muhammad Bin Sinan, from Abu Abdullah AlQazwiny who said,

‘I asked Abu Ja’far Muhammadasws Bin Aliasws about thewashing of the dead body, for which reason is it to be washed,and for reason does the washer has to wash (himself)?’ Heasws

said: ‘The dead body is washed because it is in a state of im-purity and would be meeting the Angels, and he would beclean; and similar to that is the washer, he would be meetingthe Believers’.41

My father informed us saying, ‘Muhammad Bin Abu Abdullahnarrated to us, from Muhammad Bin Ismail, from Ali Bin Al Ab-bas, from Al Qasim Bin Rabi’e Al Sahaf,

35

(It has been narrated) from Muhammad Bin Sinan, that AbuAl-Hassan Aliasws Bin Musa Al-Rezaasws wrote to him in answerto his question about the reason for washing the dead body:‘He (the dead) is washed because he has to be purified andcleaned from the diseases, and whatever had hit him from thetypes of illnesses, because he would be meeting the Angels andbe received by the inhabitants of the Hereafter. Therefore it isrecommended that when he Returns to Allahazwj Mighty andMajestic and the Peopleasws of the Purity, and he touchesthemasws, and they touch him, he should to be clean and spot-less, so that he can be faced towards Allahazwj Mighty andMajestic in order seek Hisazwj Face (Forgiveness) and he canbe interceded for.

And the other reason is that the speck which he had beenCreated from, comes out from him, so the washing has to bedone to him. And the other reason for the washing of the onewho washed him (the dead body), or touches what is appar-ent, what hits him from the fluids of the body, because thedead, when the soul exits from it, most of his afflictions remain.Therefore, it is due to that, the one who purifies him, shouldpurify (himself)’.42

And from him who said, Muhammad Bin Umar Bin AbuUmeyr narrated to us, from Muhammad Bin Amaar Al Basry,from Abaad Bin Saheyb,

(It has been narrated) from Ja’farasws Bin Muhammadasws,from hisasws fatherasws having been asked, ‘What is the matterof the dead to be washed?’ Heasws said: ‘Due to the seed whichhe had been Created from, being thrown out (at the time ofdeath)’.43

Al Husayn Bin Ahmad narrated to me, from his father, fromAhmad Bin Muhammad Ibn Isa, from Ahmad Bin MuhammadBin Abu Nasr, from Abdul Rahman Bin Hamaad who said,

‘I asked Abu Ibrahimasws (7th Imamasws), about the deadbody, why it is to be washed with a major ablution?’ Heasws

said: ‘Allahazwj Blessed and High is Higher and Purer thatHeazwj would Send things by Hisazwj Hands. Allahazwj Blessedand High has two creating Angels. So whenever Heazwj intendsthat Heazwj should Create a creature, Commands those twocreating Angels, so they grab from the soil for which Allahazwj

Mighty and Majestic has Said in Hisazwj Book [20:55] From it

36

We Created you and into it We shall be Sending you backand from it will We Bring you out once again.

So these two (creating Angels) knead it (the soil) with theseed which has settled in the womb. So when they havekneaded the seed with the soil, they both said: ‘O Lordazwj!What shall we create?’ So Allahazwj Blessed and High Revealedunto them both whatever Heazwj Intends from that - male or fe-male, Believer or Infidel, black or white, wretched or happy. Sowhen he dies, that seed flows away from him, that very one,not any other. Thus, from then, the dead becomes such that isrequires the washing of the major ablution’.44

40 Al Illal Al Sharaie – V 1 Ch 236 H 141 Al Illal Al Sharaie – V 1 Ch 236 H 242 Al Illal Al Sharaie – V 1 Ch 236 H 343 Al Illal Al Sharaie – V 1 Ch 236 H 444 Al Illal Al Sharaie – V 1 Ch 236 H 5

37

Chapter 30The reason due to which when the dead isburied, its face is made to (face) the Qiblah

My father said, Sa’ad Bin Abdullah narrated to us, fromAhmad Bin Abu Abdullah, from his father, from Hamaad BinIsa, from Muawiya Bin Amaar,

Abu Abdullahasws has said: ‘Al-Bara’a Bin Marour, the Helperwas at Al-Medina, and Rasool-Allahsaww was at Makkah, andthe Muslims were Praying (facing) towards Bayt Al-Maqdas. Sowhen he died, he bequeathed that when he is buried, his facebe turned to face towards Rasool-Allahsaww. So the Sunnahflowed with regards to it, and the Book was Revealed with re-gards to it’.45


38

Chapter 31The reason due to which it befits the guardi-ans of the dead (person) to announce itamong the brethren

Muhammad Bin Musa Bin Al Mutawakkal narrated to us,from Abdullah Bin Ja’far, from Ahmad Bin Muhammad, from AlHassan Bin Mahboub, from Abu Walaad, and Ibn Sinantogether,

Abu Abdullahasws has said: ‘It is befitting for the guardians ofthe dead (person) to announce it among the brethren of thedead (person) of his death, so they would be witnessing his fu-neral and be Praying over him. Thus, they would be attainingthe Recompense for themselves and attaining the Forgivenessfor the dead (person), and he (the announcer) would attain theRecompense among them and with regards to what Forgive-ness has been attained by the dead (person)’.46


39

Chapter 32The reason due to which it is recommendedto (use) better shrouds

My father said, ‘Ahmad Bin Idrees narrated to us, fromMuhammad Bin Ahmad, from Ahmad Bin Muhammad, from oneof our companions,

It has been narrated from Abu Abdullahasws: ‘(Use) bettershrouds for your dead ones, for these are an adornment forthem’.47

And from him, from Ahmad Bin Idrees who said, ‘Ahmad BinMuhammad Bin Ali Bin Al Hakam narrated to me, from YunusBin Yaqoub,

Abu Abdullahasws has said: ‘Myasws fatherasws bequeathed tomeasws of hisasws shroud, so heasws said to measws: ‘OJa’farasws! Buy for measws one of good quality, for the deadwould be showing off with their shrouds’.48


40

Chapter 33The reason due to which the branch is madeto be for the dead

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromYaqoub Bin Yazeed, from Hamaad Bin Isa, from Hareyz, fromZarara,

(The narrator says) ‘I said to Abu Ja’farasws, ‘What isyourasws view about the dead when he dies, and the branch isnot made to be with him?’ Heasws said: ‘(Both these branches)would defy the Punishment and the Reckoning for as long asthe sticks are wet. But rather, the Reckoning and the Punish-ment, all of it is in one day, and in one time, in a measurementof what enters the grave and the people return from him. Butrather, the two palms (branches) are made to be for that, andthere would neither be a Punishment, nor a Reckoning afterthey both having dried out, Allahazwj Willing’.49


41

Chapter 34The reason due to which one exclaims fivesexclamations (of Greatness of Allah(azwj))upon the dead

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromAhmad Bin Muhammad Bin Ali Bin Al Hakam, from usman BinAbdul Malik, from Abu Bakr Al Hazramy,

Abu Abdullahasws has said: ‘O Abu Bakr! Do you know howmany Prayers are to be upon the dead?’ I said, ‘No’. Heasws

said: ‘Five exclamations’. Then heasws said: ‘So, do you knowfrom where Iasws have taken?’ I said, ‘No’. Heasws said: ‘Iasws

have taken the five from the five Prayers, from every Prayer,one exclamation’.50

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Al Fazal Ibn Aamir, from MusaBin Al Qasim, from Suleyman Bin Ja’far, from his father,

Abu Ja’farasws has said: ‘Rasool-Allahsaww said: ‘Allahazwj Ob-ligated the five Prayers and Made one exclamation to be fromeach Prayer’.51

Ali Bin Hatim informed me, from Ali Bin Muhammad, from AlAbbas Bin Muhammad, from his father, from Ibn Abu Umeyr,from Muhammad Bin Al Muhajir, from his mother Umm Salmawho said,

‘I went out to Makkah and I was accompanied by a womanfrom the Murjiites. So when we came to Al-Rabza, the peoplewore their Ihraam, and she wore her Ihraam along with them,but I delayed my Ihraam up to Al-Aqeeq. So she said, ‘O groupof Shias! You are differing in everything. The people wore theirIhraam from Al-Rabza and you are wearing Ihraam from Al-Aqeeq, and similar to that you are differing in the Prayer uponthe dead. The people exclaim four Takbeers and you are

42

exclaiming five’. And she testified that the exclamations uponthe dead are four.

He (the narrator) said, ‘She went to Abu Abdullahasws, so shesaid, to himasws, ‘May Allahazwj Keep youasws well! A womanfrom the Murjiites accompanied me, so she said such and such’– and she informed himasws of her speech. So Abu Abdullahasws

said: ‘Whenever Rasool-Allahsaww Prayed upon the dead, ex-claimed, and hesaww testified, then exclaimed. So hesaww sent‘Salawaat’ upon the Prophetsaww and supplicated, then ex-claimed; and sought Forgiveness for the Believing men and theBelieving women, then exclaimed; so hesaww supplicated forthe dead, then exclaimed; and hesaww left.

So when Allahazwj the High Forbade from the Prayer uponthe hypocrites, hesaww exclaimed, then sent ‘Salawaat’ uponthe Prophetsaww, then exclaimed; so hesaww supplicated for theBelieving men and the Believing women, then exclaimed thefourth, then left, and did not supplicate for the dead (becausehe was a hypocrite)’.52

50 Al Illal Al Sharaie – V 1 Ch 244 H 151 Al Illal Al Sharaie – V 1 Ch 244 H 252 Al Illal Al Sharaie – V 1 Ch 244 H 3

43

Chapter 35The reason due to which the adversaries ex-claim upon the dead, four (Takbeers)

Ali Bin Ahmad narrated to us, from Muhmamad Bin Abu Ab-dullah, from Musa Bin Imran, from his uncle Al Husayn BinYazeed, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I said to Abu Abdullahasws, ‘For which reason do we exclaimwith five Takbeers upon the dead and our adversaries are ex-claiming with four Takbeers?’ Heasws said: ‘Because the found-ational pillars upon which Al-Islam is based are five – The Salat(Prayer), and the Zakat, and the Soam (Fast), and the Hajj, andthe Wilayah for usasws, the Peopleasws of the Household. There-fore, Allahazwj Mighty and Majestic Made for the dead, fromeach pillar, one exclamation. And you all (Shias) are recitingwith all the five, and your adversaries are reciting with fourand denying one. Thus, from that, they are exclaiming upontheir dead ones, four exclamations, and you are exclaimingfive’.53

My father said, ‘Ali Bin Ibrahim narrated to us, from his fath-er, from Ibn Abu Umeyr, from Hisham Bin Salim,

Abu Abdullahasws has said: ‘Rasool-Allahsaww used to exclaimfive upon a people, and four upon a people. So wheneverhesaww exclaimed four upon a man, the man (was considered tobe) denounced’.54

(It has been narrated from) Muhammad Bin Ali Majaylawiya,from Muhammad Bin Yahya Al Ataar, from Ja’far BinMuhammad Bin Malik, from Ahmad Bin Haysam, from Ali BinKhatab Al Khalal, from Ibrahim Bin Muhammad Ibn Hamranwho said,

‘We went out to Makkah, so we went over to Abu Abdul-lahasws. So the Prayer upon the funeral was mentioned, so

44

heasws said: ‘The Believer and the hypocrites used to be recog-nised by the exclamations of Rasool-Allah saww – five upon theBeliever, and four upon the hypocrite’.55

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Muhammad Bin Isa, from the onewho mentioned it who said,

‘Al-Rezaasws said: What is the reason with regards to the ex-clamation upon the dead with five exclamations?’ I said, ‘It isreported that it has been derived from the five Prayers’. Soheasws said: ‘This is the apparent Hadeeth. As for its esoteric,so Allahazwj Mighty and Majestic Obligated upon the servantswith five Obligations – The Salat (Prayer), and the Zakat, andthe Soam (Fasts), and the Hajj, and the Wilayah, So Heazwj

Made one exclamation to be for the dead, from each of the Ob-ligations. Thus, the one who accepted the Wilayah would ex-claim five, and the one who does not accept the Wilayah wouldexclaim four. Therefore, it is due to that, that you are exclaim-ing five, and the ones from your adversaries are exclaimingfour’.56


45

Chapter 36The reason due to which it is disliked towalk in front of the funeral of the adversary

Muhammad Bin Ali Majaylawiya narrated to us, from hisuncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Ab-dullah, from Wahab, from Ali Bin Abu Hamza who said,

‘I asked Abu Abdullahasws, ‘How should we act when we goout with a funeral pyre, walk in front of it, or behind it, or onits right or on its left?’ Heasws said: ‘If he was an adversary, sodo not walk in front of it, for the Angels of the Punishment arereceiving him with varieties of the Punishment’.57


46

Chapter 37The reason due to which it is forbidden forthe relatives to put the soil in the grave

Ali Bin Hatim informed me, from Abu Al Fazal Al Abbas BinMuhammad Bin Al Qasim Al Alawy, from Al Hassan Bin Sahl,from Muhammad Bin Sahl, from Muhammad Bin Hatim, fromYaqoub Ibn Yazeed, from Ali Bin Asbaat, from Ubeyd BinZarara who said,

‘A child of one of the companions of Abu Abdullahasws died,so Abu Abdullahasws was present at his funeral. So when hisbody was placed in the grave, his father moved forward toplace the soil upon him. So Abu Abdullahasws grabbed hisshoulder and said: ‘Do not lay the soil upon him, and the oneswho were his relatives (also) should not place the soil uponhim’. So we said, ‘O sonasws of Rasool-Allahsaww! Are youasws

forbidding from this one alone?’ So heasws said: ‘Iasws am for-bidding you all to place the soil upon the relatives, for that in-herits the hardness in the heart; and the one who is hard ofheart is remote from his Lordazwj Mighty and Majestic’.58


47

Chapter 38The reason due to which the grave is foursided

Ali Bin Hatim informed us, from Al Qasim Bin Muhammad,from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed,from the one who mentioned it,

(The narrator says), ‘I asked Abu Abdullahasws, ‘For whichreason is the grave four sided?’ Heasws said: ‘For the reasonthat the house he has left, is four sided’.59


48

Chapter 39The reason due to which it is abhorrent toenter into the graves with the shoes

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromMuhammad Bin Isa, from Ibn Abu Umeyr, from Ali Bin Yaqteenwho said,

‘I heard Abu Al-Hassanasws The First (saying: ‘Do not des-cend into the grave and upon you is the turban, nor the hat,nor the shoes, nor the mantle, and loosen your trouser, so thatis a Sunnah from Rasool-Allahsaww’. I said, ‘So what about thesocks?’ Heasws said: ‘Iasws do not see a problem with it’. I said,‘Why are the shoes disliked?’ Heasws said: ‘Fear that he wouldstumble by his feet and fall’.60


49

Chapter 40The reason due to which if the (washing for)the dead and for the sexual impurity gathertogether, one should wash for the sexual im-purity and leave the dead

Al Al Husayn Bin Ahmad narrated to us, from his father, fromAhmad Bin Muhammad, from Al Hassan Bin Al Nazar who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the people whohappen to be in the journey, so someone from among themdies, and with them is one with sexual impurity, and with themis little water to the measurement of what would suffice one ofthem. Which of them should they begin with?’ Heasws said:‘The one with the sexual impurity should wash, and leave thedead, because this is an Obligation, and this is Sunnah’.61


50

Chapter 41The reason due to which the dead shouldnot be brought to the grave without pausing

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromMuhammad Bin Al Husayn, from Muhammad Bin Sinan, fromMuhammad Bin Ajlan,

Abu Abdullahasws has said: ‘When you come with your (dead)brother to the grave do not dump him like a burden. Place himat the bottom of the grave by two cubits or three until due tothat he prepares himself for it. Then place him in his grave.And if you are able to stick his cheek upon the earth and sighupon his cheek, so do it.

So let the closest of the people from his head seek Refugefrom the Satanla, and let him recite (Surah Al-Fatiha – Chapter1), and (Surah Al-Naas and Surah Al-Falaq (Chapters 114 &113), and Surah Al-Ikhlaas (Chapter 112), and Ayat Al-Kursy(Chapter 2:255). Then he should say whatever he knows untilends up to his companions’.62

And it has been reported in another Hadeeth, (heasws having)said: ‘When you come with the dead to the grave, so do notdump him in the grave, for the grave is a grievous horror, andyou should seek Refuge from the emerging horrors. But, placehim near the pit of the grave and be patient over him, welcom-ing. Then move him forward a little and be patient over him,for him to prepare for it. Then move him forward to the pit ofthe grave’.63


51

Chapter 42The reason due to which the eye of the deadis tearful during his death

My father said, ‘Sa’ad Bin Abdullah, from Ibrahim Bin Mahzi-yar, from his brother Ali Bin Mahziyar, from Fazalat Bin Ayoub,from Muawiya Bin Wahab, from Yahya Bin Sabour who said,

‘I heard Abu Abdullahasws saying: ‘The dead, his eyes shedstears during his death. That is during his seeing Rasool-Al-lahsaww is what cheers him up’. Then heasws said: ‘You haveseen the man when he sees what cheers him up, so his eyes fillup with tears and he laughs’.64


52

Chapter 43The reason due to which it is befitting forthe owner of the difficulty (the bereaved)that he should (not) wear the robe

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Al Abbas Bin Marouf, fromSa’dan Bin Muslim, from Ali Bin Abu Hamza,

(It has been narrated) from Abu Abdullahasws, or from AbuBaseer, from Abu Abdullahasws having said: ‘It is befitting forthe bereaved (grieving) that he should not wear the robe andbe in a shirt until he is recognised (to be as such), and it is be-fitting for his neighbours that they should feed him for threedays’.65

And it has been reported,(Imam) Al-Sadiqasws has said: ‘Accursed is the one who

places his robe in the difficulties of others’.66


53

Chapter 44The reason due to which the water issprinkled upon the grave

Muhammad Bin Musa Bin Al Mutawakkal narrated to us,from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin AbuAbdullah Al Barqy, from his father, from Ibn Abu Umeyr, fromone of his companions who said,

‘I asked Abu Abdullahasws about sprinkling the water uponthe grave. Heasws said: ‘The Punishment is defied from him foras long as the wetness is in the soil’.67

Al Husayn Bin Ahmad, from his father, from Ahmad BinMuhammad, from Bakr Bin Salih, from Al Husayn Bin Ali AlRafiqy,

(It has been narrated) from Ja’farasws Bin Muhammadasws,from hisasws fatherasws having said: ‘The grave of the Proph-etsaww was raised by a palms width from the ground, and thatthe Prophetsaww ordered for the sprinkling (of the water) uponthe graves’.68


54

Chapter 45The reason due to which it is recommendedthe one closest of the people should be leftbehind at the grave of the dead, after thedispersal of the people from him, and heshould recite Talqeen in a raised voice

My father said, ‘Ali Bin Ibrahim narrated to us, from his fath-er, from one of our companions,

Abu Abdullahasws has said: ‘It is befitting that he should re-main behind at the grave, the one closest of the people to himafter the dispersal of the people from him, and he should grabthe soil with his palm and recite Talqeen in a raised voice. Sowhen he does that, it would suffice for the dead, the question-ing in his grave’.69


55

Chapter 46The reason due to which the incense is notto be burnt upon the shrouds, nor is the per-fume to be applied upon the dead

My father said, ‘Sa’ad Bin Abdullah narrated to us, fromMuhammad Bin Isa Bin Ubeyd, from Al Qasim Bin Yahya, fromhis grandfather Al Husayn Bin Rashid, from Abu Baseer,

Abu Abdullahasws has said: ‘Myasws fatherasws narrated tomeasws, from hisasws forefathersasws that Amir Al-Momin-eenasws said: ‘Do not burn incense upon the shrouds nor wipeyour dead ones with the perfume except for the camphor, forthe dead are at the status of the one in Ihraam’.70


56

Chapter 47The reason due to which the human being isborn in a land and he dies in another (land)

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad,from Hamdan, from Ibrahim Bin Makhlad, from Ahmad BinIbrahim, from Muhammad Bin Basheer, from Muhammad BinSinan, from Abu Abdullah Al Qazwiny who said,

‘I asked Abu Ja’far Muhammadasws Bin Aliasws, so I said, ‘Forwhich reason is the human being born over here and he dies inanother place?’ Heasws said: ‘Because Allahazwj Blessed andHigh, when Heazwj Created Hisazwj creatures, Created themfrom the crust of the earth. Thus, every human being would re-turn to his soil’.71


57

Chapter 48The reason due to which the (news of the)death of the Believer is not to be concealed

Muhammad Bin Musa Bin Al Mutawakkal narrated from us,from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin AbuAbdullah, from Ibn Mahboub, from Abdul Rahman Bin Sayabawho said,

‘I head Abu Abdullahasws saying: ‘Do not conceal the death ofa dead one from the Believers who died in his absence, in or-der for his wife to undergo the waiting period and his inherit-ance to be distributed’.72


58

Chapter 49The reason due to which the human beingfinds the feeling for the soul when it exitsfrom him, and does not find that when itresides in him

Ali Bin Hatim informed me, from Al Qasim Bin Muhammad,from Hamdan Ibn Al Husayn, from Al Husayn Bin Al Waleed,from Imran Bin Al Hajajj, from Abdul Rahman,

Abu Abdullahasws, said, ‘ when I asked, ‘For which reason,when the soul comes out from the body, a feeling is found forit, and when it is inside, he does not even know of it?’ Heasws

said: ‘Because the body grew upon it’.73


59

Chapter 50The reason for the occurrence of thePunishment of the grave

Muhammad Bin Al Hassan narrated to us, from MuhammadBin Al Hassan Al Saffar, from Al Sindy Bin Muhammad, fromSafwan Bin Yahya, from Safwan Bin Mahran Bin Al Hassan,

Abu Abdullahasws has said: ‘A man from the priests was madeto sit in his grave, so it was said to him: ‘I will whip you withone hundred lashes from the Punishment of Allahazwj’. So hesaid, ‘I cannot bear it’. So they did not do it until they ended upto one lash of the whip. So they said, ‘There is no escape fromit’. He said, ‘With regards to what are you going to be whip-ping me?’ They said, ‘We are whipping you because you Prayedone day without ablution, and you passed by a weak one butdid not help him’. Heasws said: ‘So they whipped him with onelash from the Punishment of Allahazwj the High, and his gravefilled up with the fire’.74

Ali Bin Hatim informed me, from Ahmad Bin Muhammad AlHamdany, from Al Manzar Bin Muhammad Qarat, from AlHusayn Bin Muhammad, from Ali Bin Al Qasim, from Abu Khal-id, from Zayd Bin Ali, from his father, from his grandfather,

(Imam) Aliasws has said: ‘Punishment of the grave occur fromthe slandering, and the urine (impurity), and the melting (hid-ing away) of the man from his family’.75

My father said, ‘Ali Bin Ibrahim Bin Hashim narrated to us,from his father, from Al Husayn Bin Yazeed Al Nowfaly, fromIsmail Bin Muslim Al Sakuny,

(It has been narrated) from Al-Sadiq Ja’farasws BinMuhammadasws , from hisasws fatherasws, from hisasws forefath-ersasws having said: ‘Rasool-Allahsaww said: ‘Squeezing of the

60

grave for the Believer is an expiation of what was from him,from the wasting of the Bounties’.76

Abu Al Hassan Ali Bin Al Husayn Bin Sufyan Bin Yaqoub BinAl Haris Ibn Ibrahim Al Hamdany narrated to us in his house atAl Kufa, from Abu Abdullah Ja’far Bin Ahmad Ibn Yusuf AlAzdy, from Ali Bin Nuh Al Hanaat, from Amro Bin Al Yas’a,from Abdullah Bin Sinan,

Abu Abdullah Al-Sadiq Ja’farasws Bin Muhammadasws hassaid: ‘Someone came to Rasool-Allahazwj and said, ‘Sa’ad BinMuaz has died’. So Rasool-Allahsaww arose and hissaww com-panions arose. So hesaww (participated) in carrying him, andordered for him to be washed him upon the door post. So whenhe had been embalmed and shrouded and carried upon hiscoffin, Rasool-Allahazwj followed him. Then hesaww was takingto be at the right of the coffin, and sometimes being at the leftof it, until they ended up with him to the grave.

So Rasool-Allahsaww descended with him until he was placedin it, and the rocks were levelled upon him, and hesaww wenton saying: ‘Give me stones! Give mesaww wet soil to fill in thegaps with what is between the rocks’. So when hesaww was freefrom placing the soil upon him and levelling his grave, Rasool-Allahsaww said: ‘Isaww know that he would be afflicted and theafflictions would arrive to him, but Allahazwj the High Loves aservant when he does a deed, so Heazwj would Judge him’.

So when hesaww had evened the soil upon him, the mother ofSa’ad said from the side, ‘Congratulations to you of theParadise!’ So Rasool-Allahsaww said: ‘O mother of Sa’ad! Shh!Do not assume (anything) to your Lordazwj, for Sa’ad has beenhit by a squeezing’.

Heasws said: ‘So when Rasool-Allahsaww returned, and thepeople returned, so they said, ‘O Rasool-Allahsaww! Indeed, wehave seen yousaww do upon Sa’ad what you did not do uponanyone else. Yousaww followed his coffin with neither a robenor shoes’. So hesaww said: ‘The Angels were without shoesand robes, therefore Isaww did the same as them regardingthese two things’.

They said, ‘And yousaww were taking to the right of the coffinsometimes, and sometimes to the left of it?’ Hesaww said:‘Mysaww hand was in the hand of Jibraeelas . I saww took towherever heas took mesaww’.

61

So they said, ‘Yousaww ordered for washing him, and Prayedupon his body, and placed him in his grave, then yousaww said:‘Sa’ad had been hit by a squeezing’?’ So hesaww said: ‘Yes. Heused to behave badly with his family’.77

The first volume is complete and would be followed byits second volume,

Allahazwj Willing. And Blessings be upon our Masterand our Intercessor Muhammadsaww, and hissaww Puri-

fied Progenyasws


62

"Wisdom is the lost property of the Believer,

let him claim it wherever he finds it"

Imam Ali (as)

illal al sharaie - reasons for the laws - volume 1 - part 8 · with regards to the major ablution...

Documents