 The Cleansing Quality of Water

The Quantity of Water that Always Remains Clean

The Case of a Small Quantity of Water, the Water with a Dead Body in it and its use by a Man to Wash His Dirty Hand in it

The Case of a Well and Things that May Fall in It (Fatwa best explains Ahadith 2-12 as well as the following chapter.)

A Well near a Cesspool

Taking Wudu’ With Water from Which Animals, Beasts and Birds Have Drunk

Taking Wudu’ with the Water from Which a Woman during Her Hayd (menses), People After Having Carnal Relations, a Jew, a Christian or a Person Hostile toward ’A’immah Has Drunk (Fatwa best explains Ahadith 4-6 of this chapter.)

A Man Places His Hand in the Water before Washing, the Limit of Washing Hands Because of Carnal Relations, Urination, Feces and Sleeping

Mixing of Rain Water with Urine, with Water Used for Taking Ghusl (bath) Because of Carnal Relations, Touching of One’s Cloth with Water Used for Washing Because of Urine

Water of Bath Houses and Water Heated by the Sun’s Rays

Places Not Desirable to Use as a Lavatory

Expressions to Say When Entering a Lavatory and When Coming Out

Draining Urine, Washing and If One Does Not Find Water

The Quantity of Water Required for Wudu’, Showers and One Who Is Excessive in the Use of Water for Wudu’

Brushing One’s Teeth

Rinsing One’s Mouth and Nostrils

Description of Wudu’

The Area of the Face and Hands to be Washed for Wudu’

Wiping of Head and Feet

Wiping Over the Shoes

Bandages and Wounds

Facing Doubts about Wudu’ Forgetting or Mixing Proper Order

Matters that Invalidate or Do not Invalidate Wudu’

One’s Stepping over Feces or Other Such Things

Certain Fluid, Which Is Other than Urine and Semen

Kinds of Ghusl (bath)

Matters Covered by Ghusl (bath)

Necessity of Ghusl (bath) on Friday

Description of Ghusl (bath), Wudu’ Before or Thereafter and a Man’s Ghusl (bath) in an Improper Place, Expressions to Say During Taking Ghusl (bath) and Moving a Ring During Ghusl (bath)

Reason Necessitating Ghusl (bath) for Men and Women

Wet Dreams of Men and Women

Finding Fluid Coming Out after Ghusl (bath)

One after Carnal Relations Eats, Drinks, Reads, Enters a Masjid, Dyes Hair, Uses Fragrance and So On

One after Carnal Relation Sweats in His Clothes, Clothes Touch His Wet Body

Semen or Al-Madhiy Comes in Contact with One’s Clothes or Body

Urine Comes in Contact with One’s Clothes or Body

Urine of Animals and Their Dung

Clothes Come in Contact with Blood and Pus

Dogs Touching Clothes, Body and So On

Description of Tayammum

When Tayammum Is Necessary and Finding Water Thereafter

One’s having Little Water on a Journey but Is Afraid of Facing Thirst

One’s Experiencing Carnal Relations and Having Only Ice

Taking Tayammum with Clay

Bandages, Injuries, One’s Suffering from Smallpox and or Experiencing Carnal Relations

Rare Ahadith about Wudu’

Chapters on Hayd (menses)

Minimum and Maximum Duration of Hayd

Women’s Experiencing Hayd After or Before Their Date of Hayd

Women Observe Yellowish Blood Before or After Hayd (menses)

First Time Hayd (menses)

Examining if Hayd (menses) has Ended or Not

Taking Ghusl (bath) Because of Hayd and the Kind of Water Needed

Women Find Blood after Sexual Relation

Comprehensive Instructions About Hayd (menses) and Istihadah (irregular menses)

Signs for Differentiating Between Blood of Hayd and Istihadah

Differentiating Among Blood of Hayd, Virginity or a Wound

Pregnant Woman Finds Blood

Blood Because of Childbirth

Blood Discharge after a Woman’s Experiencing Discharge-Free Period after Childbirth and Blood Discharge before Birth or after Childbirth

Matters Necessary for Women during Hayd at the Times of Salah (prayer)

Women Find Hayd Blood after the Coming of the Time for a Salah (Prayer) Before Performing It Or Become Clean Before the Coming of the Time for a Salah (Prayer) But Are Too Lazy for Ghusl (bath)

Women Feel Hayd during Salah (Prayer)

Women Must Make-up-for Fasting Because of Hayd but Not Salah (Prayer) 

Women’s Reading the Holy Quran During Hayd or Child-birth 

Women during Hayd Can Pick up Things from a Masjid but Must Not Leave Anything Therein

Women’s Hayd (menses) Stops, Comes Again and the Time of Menopause

Women’s Using Medicine to Have Hayd (menses) after It Stops 

Using Dye during Hayd (menses) 

Washing Clothes of Women during Hayd 

Women During Hayd Pick up Prayer Rug or Water 

Causes of Death and that Believing People May Die by any Manner of Dying 

The Reward for a Person Suffering from Illness 

Another Section on the Same Subject 

The Limits of Complaints 

A Patient’s Giving Permission to His Visitors 

How Often a Patient Should Be Visited, How Long the Duration of Visitation Should Be and Complete Visit 

The Limit of a Sudden Death 

The Virtue (Reward) of Visiting a Patient 

Dictations to a Dying Person

Difficulty in Dying (If Dying Becomes Difficult and the Agony of Death Intense) 

Facing the Dying Person Toward Qiblah

A Believing Person Is Not Caused to Die Against His Will

Things that Believers and Unbelievers See in Dying Conditions

Taking out of the Souls of Believing and Unbelievers

Burial Should Take Place Immediately

Rare Ahadith

Women during Hayd Nurse a Patient (The following chapters are about rules of washing a dead body for burial, shrouding and other matters of burial, and are best explained in the form of fatwa. Consult current fatwa about them.)

Washing a Dead Body

Hunut (Rubbing Camphor) on a Dead Body and Shrouding

Shrouding a Deceased Women

Undesirability of Perfuming the Shroud or Warming Water for Washing Dead Bodies

The Desirable Pieces of Shroud and the Undesirable Ones

The Amount of Water Needed for Ghusl (bath) of a Deceased Person

The Two Fresh Al-Jaridah (Twigs of Palm Tree)

Persons Dead Without Shower Due to Carnal Relations Hayd or Child Birth Reasons

Chapter 26- Dead Woman with a Baby Moving Inside Her

Cutting of Nails and Hairs of Dead Person Undesirable

Things Coming Out of a Dead Body after Ghusl (bath)

Washing of Persons of opposite Gender

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَالْحَسَنُ بْنُ عَلِيٍّ جَمِيعاً عَنْ أَبِي جَمِيلَةَ مُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ عَبْدِ الأعْلَى وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِبْرَاهِيمَ عَنْ عَبْدِ الأعْلَى عَنْ سُوَيْدِ بْنِ غَفَلَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (صلّى اللهُ عَلَيْهِ وَآلِه) إِنَّ ابْنَ آدَمَ إِذَا كَانَ فِي آخِرِ يَوْمٍ مِنْ أَيَّامِ الدُّنْيَا وَأَوَّلِ يَوْمٍ مِنْ أَيَّامِ الآخِرَةِ مُثِّلَ لَهُ مَالُهُ وَوَلَدُهُ وَعَمَلُهُ فَيَلْتَفِتُ إِلَى مَالِهِ فَيَقُولُ وَالله إِنِّي كُنْتُ عَلَيْكَ حَرِيصاً شَحِيحاً فَمَا لِي عِنْدَكَ فَيَقُولُ خُذْ مِنِّي كَفَنَكَ قَالَ فَيَلْتَفِتُ إِلَى وَلَدِهِ فَيَقُولُ وَالله إِنِّي كُنْتُ لَكُمْ مُحِبّاً وَإِنِّي كُنْتُ عَلَيْكُمْ مُحَامِياً فَمَا ذَا لِي عِنْدَكُمْ فَيَقُولُونَ نُؤَدِّيكَ إِلَى حُفْرَتِكَ نُوَارِيكَ فِيهَا قَالَ فَيَلْتَفِتُ إِلَى عَمَلِهِ فَيَقُولُ وَالله إِنِّي كُنْتُ فِيكَ لَزَاهِداً وَإِنْ كُنْتَ عَلَيَّ لَثَقِيلاً فَمَا ذَا عِنْدَكَ فَيَقُولُ أَنَا قَرِينُكَ فِي قَبْرِكَ وَيَوْمِ نَشْرِكَ حَتَّى أُعْرَضَ أَنَا وَأَنْتَ عَلَى رَبِّكَ قَالَ فَإِنْ كَانَ لله وَلِيّاً أَتَاهُ أَطْيَبُ النَّاسِ رِيحاً وَأَحْسَنُهُمْ مَنْظَراً وَأَحْسَنُهُمْ رِيَاشاً فَقَالَ أَبْشِرْ بِرَوْحٍ وَرَيْحَانٍ وَجَنَّةِ نَعِيمٍ وَمَقْدَمُكَ خَيْرُ مَقْدَمٍ فَيَقُولُ لَهُ مَنْ أَنْتَ فَيَقُولُ أَنَا عَمَلُكَ الصَّالِحُ ارْتَحِلْ مِنَ الدُّنْيَا إِلَى الْجَنَّةِ وَإِنَّهُ لَيَعْرِفُ غَاسِلَهُ وَيُنَاشِدُ حَامِلَهُ أَنْ يُعَجِّلَهُ فَإِذَا أُدْخِلَ قَبْرَهُ أَتَاهُ مَلَكَا الْقَبْرِ يَجُرَّانِ أَشْعَارَهُمَا وَيَخُدَّانِ الأرْضَ بِأَقْدَامِهِمَا أَصْوَاتُهُمَا كَالرَّعْدِ الْقَاصِفِ وَأَبْصَارُهُمَا كَالْبَرْقِ الْخَاطِفِ فَيَقُولاَنِ لَهُ مَنْ رَبُّكَ وَمَا دِينُكَ وَمَنْ نَبِيُّكَ فَيَقُولُ الله رَبِّي وَدِينِيَ الإِسْلاَمُ وَنَبِيِّي مُحَمَّدٌ (صلّى اللهُ عَلَيْهِ وَآلِه) فَيَقُولاَنِ لَهُ ثَبَّتَكَ الله فِيمَا تُحِبُّ وَتَرْضَى وَهُوَ قَوْلُ الله عَزَّ وَجَلَّ يُثَبِّتُ الله الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَياةِ الدُّنْيا وَفِي الآخِرَةِ ثُمَّ يَفْسَحَانِ لَهُ فِي قَبْرِهِ مَدَّ بَصَرِهِ ثُمَّ يَفْتَحَانِ لَهُ بَاباً إِلَى الْجَنَّةِ ثُمَّ يَقُولاَنِ لَهُ نَمْ قَرِيرَ الْعَيْنِ نَوْمَ الشَّابِّ النَّاعِمِ فَإِنَّ الله عَزَّ وَجَلَّ يَقُولُ أَصْحابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا وَأَحْسَنُ مَقِيلاً قَالَ وَإِنْ كَانَ لِرَبِّهِ عَدُوّاً فَإِنَّهُ يَأْتِيهِ أَقْبَحُ مَنْ خَلَقَ الله زِيّاً وَرُؤْيَا وَأَنْتَنُهُ رِيحاً فَيَقُولُ لَهُ أَبْشِرْ بِنُزُلٍ مِنْ حَمِيمٍ وَتَصْلِيَةِ جَحِيمٍ وَإِنَّهُ لَيَعْرِفُ غَاسِلَهُ وَيُنَاشِدُ حَمَلَتَهُ أَنْ يَحْبِسُوهُ فَإِذَا أُدْخِلَ الْقَبْرَ أَتَاهُ مُمْتَحِنَا الْقَبْرِ فَأَلْقَيَا عَنْهُ أَكْفَانَهُ ثُمَّ يَقُولاَنِ لَهُ مَنْ رَبُّكَ وَمَا دِينُكَ وَمَنْ نَبِيُّكَ فَيَقُولُ لاَ أَدْرِي فَيَقُولاَنِ لاَ دَرَيْتَ وَلاَ هَدَيْتَ فَيَضْرِبَانِ يَافُوخَهُ بِمِرْزَبَةٍ مَعَهُمَا ضَرْبَةً مَا خَلَقَ الله عَزَّ وَجَلَّ مِنْ دَابَّةٍ إِلاَّ وَتَذْعَرُ لَهَا مَا خَلاَ الثَّقَلَيْنِ ثُمَّ يَفْتَحَانِ لَهُ بَاباً إِلَى النَّارِ ثُمَّ يَقُولاَنِ لَهُ نَمْ بِشَرِّ حَالٍ فِيهِ مِنَ الضَّيْقِ مِثْلُ مَا فِيهِ الْقَنَا مِنَ الزُّجِّ حَتَّى إِنَّ دِمَاغَهُ لَيَخْرُجُ مِنْ بَيْنِ ظُفُرِهِ وَلَحْمِهِ وَيُسَلِّطُ الله عَلَيْهِ حَيَّاتِ الأرْضِ وَعَقَارِبَهَا وَهَوَامَّهَا فَتَنْهَشُهُ حَتَّى يَبْعَثَهُ الله مِنْ قَبْرِهِ وَإِنَّهُ لَيَتَمَنَّى قِيَامَ السَّاعَةِ فِيمَا هُوَ فِيهِ مِنَ الشَّرِّ وَقَالَ جَابِرٌ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ الْسَّلام) قَالَ النَّبِيُّ (صلّى اللهُ عَلَيْهِ وَآلِه) إِنِّي كُنْتُ أَنْظُرُ إِلَى الإِبِلِ وَالْغَنَمِ وَأَنَا أَرْعَاهَا وَلَيْسَ مِنْ نَبِيٍّ إِلاَّ وَقَدْ رَعَى الْغَنَمَ وَكُنْتُ أَنْظُرُ إِلَيْهَا قَبْلَ النُّبُوَّةِ وَهِيَ مُتَمَكِّنَةٌ فِي الْمَكِينَةِ مَا حَوْلَهَا شَيْ‏ءٌ يُهَيِّجُهَا حَتَّى تَذْعَرَ فَتَطِيرَ فَأَقُولُ مَا هَذَا وَأَعْجَبُ حَتَّى حَدَّثَنِي جَبْرَئِيلُ (عَلَيْهِم الْسَّلام) أَنَّ الْكَافِرَ يُضْرَبُ ضَرْبَةً مَا خَلَقَ الله شَيْئاً إِلاَّ سَمِعَهَا وَيَذْعَرُ لَهَا إِلاَّ الثَّقَلَيْنِ فَقُلْتُ ذَلِكَ لِضَرْبَةِ الْكَافِرِ فَنَعُوذُ بِالله مِنْ عَذَابِ الْقَبْرِ.

1. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman and a number of our people, from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr and al-Hassan ibn Ali all from abu Jamilah Mufaddal ibn Salih from Jabir from ‘Abd al-‘A’la’ and Ali ibn Ibrahim from Muhammad ibn ‘Isa from Yunus from Ibrahim from ‘Abd al-‘A’la’ from Suwayd ibn Ghafalah who has said the following: “Amir al-Mu’minin (a.s.), has said, ‘When a child of Adam finds himself in the first day of his next life and the last day of his worldly life, his property, children and deeds are pictured before him. He then turns to his property and says, “By Allah, I was very greedy and stingy about you. In what ways can you help me?” It will say, “All you can do is to take your shroud from me.” He then turns to his children saying, “I loved you, protected you all the time. In what ways can you help me?” They will say, “We can take you to your grave and bury you therein.” He then turns to his deeds and asks, “By Allah, I had very little inclination to perform you and felt burdened because of you. In what ways can you help me now?” His deed will say, “I am your companion in your grave up to the day you will be resurrected, until we both will be brought before your Lord.’” The Imam then said, ‘If he is a friend of Allah, a person, the best of people with fragrance, the best in beauty, and in the best of dresses comes to him and says, “I have brought you the happiness and fragrance of paradise of blessings and you are most welcome.” He will then ask, “Who are you?” The person says, “I am your good deeds. You now move from the worldly life to paradise.” He knows those who wash his body for burial and begs those who carry his coffin to hurry up. When he is placed in his grave, two angels will come with their hairs dragging on the ground and tearing the earth with their feet, with thunderous sounds and their eyes like swift lightening. They will ask, “Who is your Lord? What is your religion and who is your prophet?” He will reply, “Allah is my Lord, Islam is my religion and Muhammad, O Allah grant compensation to Muhammad and his family worthy of their services to Your cause, is my prophet.” The two angels will then say, “May Allah keep you steadfast in what you love and are happy therewith.” This is a reference to the words of Allah, most Majestic, most Glorious, “Allah keeps the believers steadfast in the unchanging words, in this world and in the next life” (14:26). The two angels then open up his grave as far as his eyes can see, and a door to paradise and then say to him, “Rest delightfully like a blessed young person,” because Allah, the Most Majestic, the Most Glorious, has said, “People of paradise, on that day will have the best station and resting place” (25:26). The Imam then said, ‘If he is an enemy of his Lord, Allah’s ugliest creatures with the ugliest dress, appearance and smell will come to him and say, “Your place is boiling water and to suffer heat.” He knows people who wash his body for burial and begs those who carry his body to his grave to hold him back. When he is placed in his grave, the two examiners will come to him, remove his shroud away and ask him, “Who is your Lord? What is your religion and who is your prophet?” He will say, “I do not know.” They will say, “You did not know and you never had any guidance.” They will strike him at the front part of his head with a crashing hammer that they carry. The sound of this strike will frighten all creatures of Allah, the Most Majestic, the Most Glorious, except man and Jinn. They then open a door to hell for him and say to him, “Lie down here in worst condition, due to lack of space, as if squeezed like the iron spike into the tip of spears.” It will force his brain to squirt out of his toe and fingernails through the tissues of his flesh. Allah then gives his control to the snakes, scorpions and the creatures of earth that keep biting him until Allah will resurrect him from his grave. He will wish for the coming of the Day of Judgment because of suffering in his wicked condition.’” Jabir has said that abu Ja‘far has said that the Holy Prophet has said, ‘When watching the camels and sheep graze, before being commissioned as a prophet - there is no prophet who did not shepherd sheep - 1 could see them, while in safe and protected place and nothing around them, suddenly become excited and jump around frightened. I would say, “What is this strange phenomenon?” Once, Jibril (Gabriel) told me that when an unbeliever in his grave is struck on his head by the interrogating angels, all creatures of Allah, except man and Jinn, hear the sound of that (horrifying) strike and become frightened. I then said, “This is because of only one strike on the head of a disbeliever. I seek refuge with Allah against the (rest of the) torments in the grave.’”” 

14ـ 2ـ سَهْلُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) عَنْ جَابِرِ بْنِ عَبْدِ الله قَالَ قَالَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) إِذَا حُمِلَ عَدُوُّ الله إِلَى قَبْرِهِ نَادَى حَمَلَتَهُ أَ لاَ تَسْمَعُونَ يَا إِخْوَتَاهْ أَنِّي أَشْكُو إِلَيْكُمْ مَا وَقَعَ فِيهِ أَخُوكُمُ الشَّقِيُّ أَنَّ عَدُوَّ الله خَدَعَنِي فَأَوْرَدَنِي ثُمَّ لَمْ يُصْدِرْنِي وَأَقْسَمَ لِي أَنَّهُ نَاصِحٌ لِي فَغَشَّنِي وَأَشْكُو إِلَيْكُمْ دُنْيَا غَرَّتْنِي حَتَّى إِذَا اطْمَأْنَنْتُ إِلَيْهَا صَرَعَتْنِي وَأَشْكُو إِلَيْكُمْ أَخِلاَّءَ الْهَوَى مَنَّوْنِي ثُمَّ تَبَرَّءُوا مِنِّي وَخَذَلُونِي وَأَشْكُو إِلَيْكُمْ أَوْلاَداً حَمَيْتُ عَنْهُمْ وَآثَرْتُهُمْ عَلَى نَفْسِي فَأَكَلُوا مَالِي وَأَسْلَمُونِي وَأَشْكُو إِلَيْكُمْ مَالاً مَنَعْتُ مِنْهُ حَقَّ الله فَكَانَ وَبَالُهُ عَلَيَّ وَكَانَ نَفْعُهُ لِغَيْرِي وَأَشْكُو إِلَيْكُمْ دَاراً أَنْفَقْتُ عَلَيْهَا حَرِيبَتِي وَصَارَ سَاكِنُهَا غَيْرِي وَأَشْكُو إِلَيْكُمْ طُولَ الثَّوَاءِ فِي قَبْرِي يُنَادِي أَنَا بَيْتُ الدُّودِ أَنَا بَيْتُ الظُّلْمَةِ وَالْوَحْشَةِ وَالضَّيْقِ يَا إِخْوَتَاهْ فَاحْبِسُونِي مَا اسْتَطَعْتُمْ وَاحْذَرُوا مِثْلَ مَا لَقِيتُ فَإِنِّي قَدْ بُشِّرْتُ بِالنّارِ وَبِالذُّلِّ وَالصَّغَارِ وَغَضَبِ الْعَزِيزِ الْجَبَّارِ وَا حَسْرَتَاهْ عَلَى مَا فَرَّطْتُ فِي جَنْبِ الله وَيَا طُولَ عَوْلَتَاهْ فَمَا لِي مِنْ شَفِيعٍ يُطَاعُ وَلاَ صَدِيقٍ يَرْحَمُنِي فَلَوْ أَنَّ لِي كَرَّةً فَأَكُونَ مِنَ الْمُؤْمِنِينَ.

2. Sahl ibn Ziyad has narrated from al-Hassan Ibn Ali from Bashir al-Dahhan from Abu ‘Abd Allah (a.s.), and Ali Ibn Ibrahim has narrated from Muhammad Ibn ‘Isa, from Yunus from Abu Jamilah from Jabir, Abu Ja’far from Jabir Ibn ‘Abd Allah who has said the following: “The Messenger of Allah has said that when an enemy of Allah is taken to his grave, he keeps saying to those who carry his coffin, ‘Why do you not listen to me, O my brethren, I complain before you about what has happened to me, one of your wicked brethren. The enemy of Allah (Satan) deceived me. He placed me in trouble but did not help me to escape. He swore before me that he was my good advisor but betrayed me. I complain before you against the worldly attractions that made me a conceited person, so much so that I felt satisfied with them; they destroyed me. I complain before you against friends of worldly desires who promised me great favors, but then denounced and betrayed me. I complain before you against my children whom I protected and gave preference over my own self, who consumed my properties but abandoned me. I complain before you against the properties from which I did not pay Allah’s dues and the responsibility for which was left upon me, but its profits went to the others. I complain before you against the house on which I spent all of my earnings, but it became a dwelling of the others. I complain before you against my long stay in my grave from which I hear, “I am a dwelling full of worms, a dwelling which is very dark, frightening and very congested.” O brethren, hold me back as long as you can and avoid facing what I have faced. I have been given the news of my suffering, the heat of fire that burns me, the humiliation and lowliness, and the anger of the Most Majestic, the Almighty Lord. How great is the loss of being careless and unconcerned about Allah and His chosen people! How lengthy is the time of crying and moaning! I have no one whose intercession for me is accepted. I have no friend who may feel pity about me. I wish I had a chance to become one of the believing people.’” 

3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) مِثْلَهُ وَزَادَ فِيهِ فَمَا يَفْتُرُ يُنَادِي حَتَّى يُدْخَلَ قَبْرَهُ فَإِذَا دَخَلَ حُفْرَتَهُ رُدَّتِ الرُّوحُ فِي جَسَدِهِ وَجَاءَهُ مَلَكَا الْقَبْرِ فَامْتَحَنَاهُ قَالَ وَكَانَ أَبُو جَعْفَرٍ (عَلَيْهِ الْسَّلام) يَبْكِي إِذَا ذَكَرَ هَذَا الْحَدِيثَ.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Amr ibn ‘Uthman from Jabir from abu Ja‘far ‘Alayhi al- Salam, a similar Hadith with the following addition: “He continues pleading (and crying) until he is placed in his grave. When he is placed in his grave, his spirit is then returned to his body and the two angels come to his grave and examine him.” “The narrator has that abu Ja‘far (a.s.), would weep whenever this Hadith was mentioned.” 

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما الْسَّلام) مَا نَدْرِي كَيْفَ نَصْنَعُ بِالنَّاسِ إِنْ حَدَّثْنَاهُمْ بِمَا سَمِعْنَا مِنْ رَسُولِ الله (صلّى اللهُ عَلَيْهِ وَآلِه) ضَحِكُوا وَإِنْ سَكَتْنَا لَمْ يَسَعْنَا قَالَ فَقَالَ ضَمْرَةُ بْنُ مَعْبَدٍ حَدِّثْنَا فَقَالَ هَلْ تَدْرُونَ مَا يَقُولُ عَدُوُّ الله إِذَا حُمِلَ عَلَى سَرِيرِهِ قَالَ فَقُلْنَا لاَ قَالَ فَإِنَّهُ يَقُولُ لِحَمَلَتِهِ أَ لاَ تَسْمَعُونَ أَنِّي أَشْكُو إِلَيْكُمْ عَدُوَّ الله خَدَعَنِي وَأَوْرَدَنِي ثُمَّ لَمْ يُصْدِرْنِي وَأَشْكُو إِلَيْكُمْ إِخْوَاناً وَاخَيْتُهُمْ فَخَذَلُونِي وَأَشْكُو إِلَيْكُمْ أَوْلاَداً حَامَيْتُ عَنْهُمْ فَخَذَلُونِي وَأَشْكُو إِلَيْكُمْ دَاراً أَنْفَقْتُ فِيهَا حَرِيبَتِي فَصَارَ سُكَّانُهَا غَيْرِي فَارْفُقُوا بِي وَلاَ تَسْتَعْجِلُوا قَالَ فَقَالَ ضَمْرَةُ يَا أَبَا الْحَسَنِ إِنْ كَانَ هَذَا يَتَكَلَّمُ بِهَذَا الْكَلاَمِ يُوشِكُ أَنْ يَثِبَ عَلَى أَعْنَاقِ الَّذِينَ يَحْمِلُونَهُ قَالَ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما الْسَّلام) اللهمَّ إِنْ كَانَ ضَمْرَةُ هَزِئَ مِنْ حَدِيثِ رَسُولِ الله (صلّى اللهُ عَلَيْهِ وَآلِه) فَخُذْهُ أَخْذَةَ أَسَفٍ قَالَ فَمَكَثَ أَرْبَعِينَ يَوْماً ثُمَّ مَاتَ فَحَضَرَهُ مَوْلىً لَهُ قَالَ فَلَمَّا دُفِنَ أَتَى عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما الْسَّلام) فَجَلَسَ إِلَيْهِ فَقَالَ لَهُ مِنْ أَيْنَ جِئْتَ يَا فُلاَنُ قَالَ مِنْ جِنَازَةِ ضَمْرَةَ فَوَضَعْتُ وَجْهِي عَلَيْهِ حِينَ سُوِّيَ عَلَيْهِ فَسَمِعْتُ صَوْتَهُ وَالله أَعْرِفُهُ كَمَا كُنْتُ أَعْرِفُهُ وَهُوَ حَيٌّ يَقُولُ وَيْلَكَ يَا ضَمْرَةَ بْنَ مَعْبَدٍ الْيَوْمَ خَذَلَكَ كُلُّ خَلِيلٍ وَصَارَ مَصِيرُكَ إِلَى الْجَحِيمِ فِيهَا مَسْكَنُكَ وَمَبِيتُكَ وَالْمَقِيلُ قَالَ فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ (عَلَيْهِما الْسَّلام) أَسْأَلُ الله الْعَافِيَةَ هَذَا جَزَاءُ مَنْ يَهْزَأُ مِنْ حَدِيثِ رَسُولِ الله (صلّى اللهُ عَلَيْهِ وَآلِه). 

4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Amr ibn Shimr from Jabir who has said the following: “Ali ibn al-Husayn (a.s.), has said, ‘We do not know how to deal with people. If we tell them that we have heard (such and such Hadith) from the Messenger of Allah, they laugh, and to remain silent (to neglect our mission) is not possible for us.’ The narrator has said that Damrah ibn Ma‘bad then said, ‘You then should narrate to us (of such) Ahadith.’ The Imam (a.s.), then said, ‘Do you know what an enemy of Allah says when his body is placed on the stretcher?’ We replied, ’No, we do not know.’ The Imam then said, ’He says to those who carry his coffin, “Why is it that you do not listen to my complaints against Allah’s enemy who deceived me in taking me to wickedness and then did not help me to escape there-from? I complain before you against those with whom I established brotherly relations but they all betrayed me. I complain before you against the children whom I protected all the time but they also abandoned me. I complain before you against the house upon which I spent all my earnings but other people began to dwell therein. Please be kind and gentle to me and do not rush me up to my grave.’” Damrah then said, ’O abu al-Hassan, if this man can say such things, he then may almost stand up on the shoulders of those who carry him.’ The narrator has said that Ali ibn al-Husayn (a.s.), then said, ‘O Allah, if Damrah has made fun of Hadith of the Messenger of Allah, then hold him like an angry person does.’ The narrator has said that after forty days he died. He had a servant who after his burial came to Ali ibn al-Husayn (a.s.). He sat next to the Imam who asked, ‘Wherefrom are you coming O so and so?’ He replied, ’I have come from the burial of Damrah. I placed my face over him (his grave) when he was buried and I heard his voice which I recognized. It was just as I knew it was in his lifetime. I heard him saying, “Woe is upon you, O Damrah ibn Ma’bad. Today all friends have abandoned you and your destination has become hell, wherein is your dwelling, a place of rest at night and in the morning.” The narrator has said that Ali ibn al-Husayn (a.s.), then said, ‘I plead before Allah for safety. Such is the recompense for those who make fun of the Ahadith of the Messenger of Allah.’” 

Al-Kāfi - Volume 3

Book 3, Chapter 87