Illal Al Sharaie - REASONS FOR THE LAWS - Volume 1 - Part 8

Sheikh Muhammad ibn Ali al-Saduq - XKP

Published: 2016

Tag(s): islam

Chapter   1

The reason for the rinsing of the mouth and the nose both not being part of the ablution

In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds, and Blessing be upon our Chief Muhaammadsaww and hissaww Purified Progenyasws, and greetings with abundant greetings.

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Ismail Bin Marar, from Yunus Bin Abdul Rahman, from the one who informed him, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘The rinsing of the mouth and the nose, both are not from the ablution, because they are both from the inside (to do with the interior of the body)’.1

1 Al Illal Al Sharaie – V 1 Ch 206 H 1

Chapter   2

The reason due to which it is not Obligatory to wash the cloth which falls in the water which has been used to cleaning oneself

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

‘I went over to Abu Abdullahasws, so heasws said: ‘Ask whatever 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 (from defecation), so his cloth falls in the water which he has used to clean himself with’. So heasws said: ‘There is no problem with it’. So I was quiet. So heasws said :’Or do you know why it became such that there is no problem with it?’ I said, ‘No, by Allahazwj, may I be sacrificed for youasws’. So heasws said: ‘Because the water is far more than the filth (in it)’.2

2 Al Illal Al Sharaie – V 1 Ch 207 H 1

Chapter   3

The reason due to which rinsing of the mouth and the nose are not Obligatory in the major ablution (Ghusl Janabat)

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

‘I said to Abu Abdullah asws, ‘Does the one who is in requirement of a major ablution have to rinse his mouth?’ So heasws said: ‘But rather, he has (sexual impurity) on the exterior (of his body) and not the interior, and the mouth is from the interior’.3

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

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

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

4 Al Illal Al Sharaie – V 1 Ch 208 H 2

Chapter   4

The reason due to which when the man washes from the sexual impurity before he urinates, then something comes out from him, he has to repeat the washing, and the woman, when something comes out from her after she has washed, does not have to repeat the washing

Muhammad Bin Al Hassan narrated to us, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Usman Bin Isa, from Ibn Muskan, from Suleyman Bin Khalid,

(The narrator says), ‘I asked Abu Abdullahasws about a man who had sexual impurity, so he washed before he urinated, and something came out from him (a discharge)’. Heasws said: ‘He should repeat the washing’. I said, ‘So the woman, something comes out from her after the washing?’ Heasws said: ‘She does not 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, but rather it is from the water of the man’.5

5 Al Illal Al Sharaie – V 1 Ch 209 H 1

Chapter   5

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

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

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

Zurara said, ‘I said to himasws, ‘So what is the matter with both of them to be taking (something) from it, and not place anything in it?’ Heasws said: ‘Because both of them have no ability (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 Quran?’ Heasws said: ‘Yes, whatever they like, except for the Prostration (Verses), and they can both mention Allahazwj upon every situation’.6

6 Al Illal Al Sharaie – V 1 Ch 210 H 1

Chapter   6

The reason regarding the difference between 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 father, from Ibn Al Mugheira, from Hareyz, from Ibn Abu Yafour who said,

‘I said to Abu Abdullahasws, ‘The man sees in his dream that he is copulating and finds the desire. So he wakes up and looks, but he does not see anything. Then he remains for a while afterwards, so it comes out’. Heasws said: ‘If he was sick, so he should wash, and if he was not sick, so there is nothing upon him’. I said, ‘So what is the difference between the two of them?’ Heasws said: ‘Because the man, when he was healthy, his water comes strongly spurting out, but if he was sick, it would not come except with the weakness’.7

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

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

7 Al Illal Al Sharaie – V 1 Ch 211 H 1

8 Al Illal Al Sharaie – V 1 Ch 211 H 2

Chapter   7

The Miscellaneous

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

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

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

‘Abu Abdullahasws said: ‘The man comes to be of sixty or seventy 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

9 Al Illal Al Sharaie – V 1 Ch 212 H 1

10 Al Illal Al Sharaie – V 1 Ch 212 H 2

Chapter   8

The reason due to which it is Obligatory to Name Allah(azwj) the High (saying Bismillah) during the ablution

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Ahmad, from Muhammad Bin Ismail, from Ali Bin Al Hakam, from Dawood Al Ajaly, a slave of Abu Al Mugheira, from Abu Baseer,

Abu Abdullahasws has said: ‘O Abu Muhammad! The one who performs the ablution, so he mentioned the Name of Allahazwj, would purify his entire body, and it would be an expiation from the sins, from one ablution to the other. And the one who does not 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

Chapter   9

The reason due to which the performer of the ablution forgets (washing) the arms, and (wiping) the head, it would be upon him to repeat the ablution

My father said, ‘Al Husayn Bin Muhammad Bin Aamir narrated to us, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Hamaad Bin Usman, from Hakam Bin Hakeym who said,

‘I asked Abu Abdullahasws about a man who forgets the arms and the head from the ablution?’ Heasws said: ‘He should repeat the ablution. The Ablution, parts of it follow each other (it is sequential)’.12

My father said, ‘Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Sama’at, from Abu Baseer,

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

12 Al Illal Al Sharaie – V 1 Ch 214 H 1

13 Al Illal Al Sharaie – V 1 Ch 214 H 2

Chapter   10

Reason for the menstruation

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

Abu Ja’far Muhammadasws Bin Aliasws has said: ‘The menstruation from the women is an impurity which Allahazwj has Thrown at the women. And the women in the era of Noahsaww used to menstruate in every year, only once, until the women came out from their veils, and there were seven hundred women. So they wore yellow dresses, and made up, and applied perfume, then went out dispersing in the cities. So they gathered with the men and participated in the festivals with them, and sat in their rows. Therefore, Allahazwj Cast the menstruation at them during that to be once every month. Those were the women who used to sell themselves. So their blood flowed, and they went out from in between the men, and it became so that their menstruation occurred once in every month’. Heasws said: ‘So Allahazwj Blessed and High got them to be occupied with the menstruation due to the frequency of their lustful desires’.

Heasws said: ‘And the other women who did not do the like of what they had done, their menstruation occurred once in every year. So the sons of those who menstruated every month married the daughters of those who were menstruating once every year with a menstruation. Thus, the people intermingled, and the daughters of these ones and those ones menstruated every month with a menstruation. And the children of those who menstruated once in every month with a menstruation were numerous due to the occurrence of the menstruation, and the children of those that did not menstruate in a year except for one menstruation were less due to the spoiling of the blood. Thus, the offspring of these ones were numerous, and the offspring of those ones were a few’.14

14 Al Illal Al Sharaie – V 1 Ch 215 H 2

Chapter   11

The reason due to which the owner of the house should begin with the ablution (washing) before the meal

Muhammad Bin Musa Bin Al Mutawakkal narrated to us, from Ali Bin Al Husayn Al Sa’ad Abady, from Ahmad Bin Abu Abdullah Al Barqy, from Muhammad Bin Ali Al Kufy, from Usman Ibn Isa, from Muhammad Bin Ajlan,

Abu Abdullahasws has said: ‘The ablution (washing of the hands) 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 (providing water for washing of the hands) from his right of the door, be it a free one or a slave’.15

And in another Hadeeth: ‘So let the owner of the house be the 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 the house, so that the owner of the house would be the last one to wash his hands, because he would be the first one with the immersion and wiping with the hand towel during that’.16

15 Al Illal Al Sharaie – V 1 Ch 216 H 1

16 Al Illal Al Sharaie – V 1 Ch 216 H 2

Chapter   12

The reason due to which the bleeding after childbirth 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 childbirth been given eighteen days and was not give any less from it, nor any more?’ Heasws said: ‘Because the menstruation, its minimum is three days, and its median is of five days, and its maximum is of ten days. Thus is has been given the minimum of the menstruation, and its median, and its maximum’.17

17 Al Illal Al Sharaie – V 1 Ch 217 H 1

Chapter   13

The reason due to which the menstruating (woman) is not allowed to apply dye (hair colour)

Muhammad Bin Ali Majaylawiya narrated to us, from Muhammad Bin Yahya, from Muhammad Bin Ahmad Ibn Yahya, 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 the menstruating (woman), can she apply dye (hair colour?’ Heasws said: ‘No, because she should fear from the Satanla overcoming her’.18

18 Al Illal Al Sharaie – V 1 Ch 218 H 1

Chapter   14

The reason due to which the pregnant woman does not see the menstruation

My father said, ‘Muhammad Bin Abu Al Qasim narrated to us, from Muhammad Bin Ali Al Kufy, from Abdullah Bin Abdul Rahman Al Asim, from Al Haysam Bin Waqad, from Maqran,

Abu Abdullahasws has said: ‘Salmanas asked Aliasws about the sustenance 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 its mother’.19

19 Al Illal Al Sharaie – V 1 Ch 219 H 1

Chapter   15

Etiquettes of the bathroom

Muhammad Bin Al Hassan narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Al Hassan Bin Ali Bin Fazal, from Al Hassan Bin Ali, from Abdullah Bin Bakeyr, from Abdullah Bin Abu Yafour who said,

‘Zarara Bin Ayn did not agree with me with regards to plucking (the hair) from the armpits and shaving it. So I said, ‘Plucking it is preferable to shaving it, and waxing it is better than both of these’. So we came over to the door of Abu Abdullahasws. We sought permission to (see) himasws, but it was said to us, ‘Heasws is in the (Public) baths’.

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

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

So heasws said: ‘Beware of lying down in the bath, for it melts the fat of the two kidneys. And beware of lying down upon your right in the bath, for it inherits the illness of empyema (pus in the chest). And beware of combing in the bath, for it inherits the plague of hair. And beware of brushing in the bath, for it inherits the plague of the teeth. And beware washing your head with (Egyptian) mud, for it disfigures the face. And beware of rubbing your head and your face with leather for it takes away the water of the face. And beware of rubbing your feet with (Syrian) clay under it, for it inherits the vitiligo.

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

20 Al Illal Al Sharaie – V 1 Ch 220 H 1

Chapter   16

The 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 father, from Abdullah Bin Maymoun,

Abu Ja’farasws has said: ‘Rasool-Allahsaww said: ‘Had it not been too difficult upon mysaww community, Isaww would have ordered them with the brushing of the teeth along with every Prayer’.21

21 Al Illal Al Sharaie – V 1 Ch 221 H 1

Chapter   17

The reason due to which the brushing of the teeth is Sunnah at the time of standing at night (for the Prayer)

My father said, ‘Ali Bin Ibrahim, from his father, from the one who mentioned it, from Abdullah Bin Hamaad Bin Abu Bakr Bin Abu Samaak who said,

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

22 Al Illal Al Sharaie – V 1 Ch 222 H 1

Chapter   18

The reason due to which the menstruating woman fulfills the (missed) Fast and does not fulfill the (missed) Prayer

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah, from Musa Ibn Imran, from his uncle, from Ali Bin Abu Hamza, from Abu Baseer who said,

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

23 Al Illal Al Sharaie – V 1 Ch 224 H 2

Chapter   19

The reason due to which the cloth is to be washed from the milk and urine of the girl child on milk, and need not be washed from the milk and urine of the boy child on milk

Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim 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, before she has started eating (only drinks milk), the cloth would be washed from her milk and her urine, because her milk comes out from the gall bladder of her mother, and the milk of the boy (child) before he has started eating (only drinks milk), the cloth need not be washed from it, nor from his urine, because the milk of the boy child comes out from the two shoulder and the two upper arms (of its mother)’.24

24 Al Illal Al Sharaie – V 1 Ch 225 H 1

Chapter   20

The reason due to which (the people of) Azd tend to be the people with the freshest of the mouths

My father said, ‘Muhammad Bin Yahya Al Ataar narrated to us, from Muhammad Bin Ahmad, from Muhammad Bin Hasaan Al Razy, from Muhammad Bin Yazeed Al Razy, from Abu Al Bakhtary,

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

25 Al Illal Al Sharaie – V 1 Ch 227 H 1

Chapter   21

The reason due to which it is recommended that the human being should happen to be upon ablution in all of his situations

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad 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 to measws, from hisasws grandfatherasws, from his forefatherasws Amir Al-Momineenasws having said: ‘The Muslim should not sleep whilst he is with sexual impurity, and he should not sleep unless his is clean. So if he cannot find the water, so let him perform Tayammum with the clean earth, for the soul of the Believer goes to Allahazwj. So it is met with, and it is Blessed upon. Thus, if its term has presented itself, it is Made to be in innermost Mercy, and if its term has not yet come, it is Sent along with the trustworthy ones from the Angels, who return it back into its body’.26

26 Al Illal Al Sharaie – V 1 Ch 230 H 1

Chapter   22

The reason due to which seminal fluid and the blood (discharge) are not breakers of the ablution

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

Abu Abdullahasws has said: ‘If something flows from your manhood, seminal fluid or blood (discharge), and you are in the Prayers, so do not cut off the Prayer even if it reaches your heel. But rather, that is at the status of the phlegm, and everything which comes out from you after the ablution, so it is from the veins or from the haemorrhoids. Thus, it is not with anything, so you do not (have to) wash it from your clothes unless 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 Prayer nor wash it from his thigh, because it does not come out from the exit place of the sperms. But rather, it is at the status of the phlegm’.28

Muhammad Bin Al Hassan narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Ibn Abu Umeyr, from Umar Bin Azina, from Yazeed Bin Muawiya who said,

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

My father said, ‘Muhammad Bin Yahya narrated to us, from Ahmad Bin Muhammad, from Ibn Fazal, from Ibn Bakeyr, from Umar 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 1

28 Al Illal Al Sharaie – V 1 Ch 231 H 2

29 Al Illal Al Sharaie – V 1 Ch 231 H 3

30 Al Illal Al Sharaie – V 1 Ch 231 H 4

Chapter   23

The reason due to which the People of the Book carry their dead ones to Syria

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

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

So heas sent for her, so they came with the old woman who was crippled and blind. So heas said to her: ‘Do you recognise the place of the grave of Yusufas?’ She said, ‘Yes’. Heas said: ‘So inform me of it’. She said, ‘No, until youas give me four characteristics – Fire up my feet for me, and return my eyesight to me, and return to me my youth, and make me to be with youas in the Paradise’.

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

31 Al Illal Al Sharaie – V 1 Ch 232 H 1

Chapter   24

The reason due to which the fever of one night came to be an expiation (for the sins) for a year

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Qasim Bin Muhammad, from Suleyman Bin dawood, from Sufyan Bin Ayayna, from Al Zuhryy who said,

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

32 Al Illal Al Sharaie – V 1 Ch 233 H 1

Chapter   25

Reason for facing the dead (dying ones) towards the Qiblah

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

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

33 Al Illal Al Sharaie – V 1 Ch 234 H 1

Chapter   26

Reason for the easing of the pangs of the death and its difficulties upon the Believer and the Infidel

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

‘Abu Abdullahasws said: ‘O Mufazzal! Beware of the sins and caution ourasws Shias of it. By Allahazwj! It is not except one of the quickest from it towards you, is his enduring of difficulties from the authorities, and what is that, except due to his own sins; and he is hit by the illness, and what is that except due to his own sins; and it is the withholding of the sustenance from him, and what is it except due to his own sins; and it is the difficulties during the death, and what is it except due to his own sins, to the extent that the ones present are saying, ‘He has been 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’t know, may I be sacrificed for you!’ Heasws said: ‘That, by Allahazwj, (is because) you all (Shias) would not be Seized for it in the Hereafter, and it (Punishment) has been Hastened to you all in the world’. 34

Muhammad Al Qasim well known as Abu Al Hassan Al Jarjany 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, from hisasws 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 is like an aromatic fragrance which he smells, so he dozes due to its aroma, and the exhaustion and the pains, all of them are cut off from him. And for the Infidel, it is like the stinging of the snakes and the scorpions, or more intense’.

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

It was said, ‘So what is the matter than we see ease upon the Infidel, from the pangs of death, and he is discussing and laughing and speaking, and among the Believers as well, there are ones who are like that. And among the Believers and the Infidels are ones who suffer a great deal during the pangs of death, from these difficulties?’ So heasws said: ‘Whatever was from the comfort for the Believers over here, so it is the hastening of his Rewards, and whatever was from the difficulties, so it is a cleansing from his sins, in order for him to return to the Hereafter clean and spotless, being deserving of the everlasting Rewards with no sins being upon him to prevent these 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 the world, in order for him to be returned to the Hereafter, and there would be nothing for him except what Obligates the Punishment upon him. And whatever was from the difficulties upon the Infidel over here, so it is the beginning of the Punishment of Allahazwj for him, after his good deeds. That is because Allahazwj 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 for another (people)’. They said, ‘And how can the Mercy be a Punishment?’ Heasws said: ‘But are you not recognising that the Fires of Hell are a Punishment upon the Infidel, and Keepers of Hell are along with them therein, so it is a Mercy upon them’.36

34 Al Illal Al Sharaie – V 1 Ch 235 H 1

35 Al Illal Al Sharaie – V 1 Ch 235 H 2

36 Al Illal Al Sharaie – V 1 Ch 235 H 3

Chapter   27

The reason due to which it is not allowed for the menstruating (woman) and the sexually impure (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 menstruating (woman) and the sexually impure (man) should not be present during the ‘Talqeen’, for the Angels are harmed by these two’.37

37 Al Illal Al Sharaie – V 1 Ch 236 H 1

Chapter   28

Reason for the (pungent) wind after the soul (departs), and reason for the comfort after the 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 Hisham Bin Salim,

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

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

‘Abu Abdullahasws said: ‘Allahazwj Mighty and Majestic Conferred 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 the gold and the silver’.39

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39 Al Illal Al Sharaie – V 1 Ch 236 H 2

Chapter   29

The reason due to which the dead body is washed, and the reason due to which the one who washes it has to wash (himself), and the reason for the Praying over it

My father said, ‘Ahmad Bin Idrees said, ‘Muhammad Bin Ahmad Bin Yahya Bin Imran Al Ashary, from Hamdan Bin Suleyman; and Abdul Wahid Bin Muhammad Bin Abdous Al Neysabouri Al Ataar narrated o us, from Ali Bin Muhammad Bin Quteyba Al neysabouri, from Hamdan Bin Suleyman Al Neysabouri, from Al Hassan Bin Ali Bin Fazal, from Haroun Bin Hamza, from one of our companions,

Aliasws Bin Al-Hassanasws has said: ‘The creature does not die until there exits from him the seed which Allahazwj the High Created him from, (either) from his mouth, or from other’.40

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

‘I asked Abu Ja’far Muhammadasws Bin Aliasws about the washing 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 impurity and would be meeting the Angels, and he would be clean; and similar to that is the washer, he would be meeting the Believers’.41

My father informed us saying, ‘Muhammad Bin Abu Abdullah narrated to us, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Qasim Bin Rabi’e Al Sahaf,

(It has been narrated) from Muhammad Bin Sinan, that Abu Al-Hassan Aliasws Bin Musa Al-Rezaasws wrote to him in answer to his question about the reason for washing the dead body: ‘He (the dead) is washed because he has to be purified and cleaned from the diseases, and whatever had hit him from the types of illnesses, because he would be meeting the Angels and be received by the inhabitants of the Hereafter. Therefore it is recommended that when he Returns to Allahazwj Mighty and Majestic and the Peopleasws of the Purity, and he touches themasws, and they touch him, he should  to be clean and spotless, so that he can be faced towards Allahazwj Mighty and Majestic in order seek Hisazwj Face (Forgiveness) and he can be interceded for.

And the other reason is that the speck which he had been Created from, comes out from him, so the washing has to be done to him. And the other reason for the washing of the one who washed him (the dead body), or touches what is apparent, what hits him from the fluids of the body, because the dead, when the soul exits from it, most of his afflictions remain. Therefore, it is due to that, the one who purifies him, should purify (himself)’.42

And from him who said, Muhammad Bin Umar Bin Abu Umeyr 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 matter of the dead to be washed?’ Heasws said: ‘Due to the seed which he had been Created from, being thrown out (at the time of death)’.43

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

‘I asked Abu Ibrahimasws (7th Imamasws), about the dead body, why it is to be washed with a major ablution?’ Heasws said: ‘Allahazwj Blessed and High is Higher and Purer that Heazwj would Send things by Hisazwj Hands. Allahazwj Blessed and High has two creating Angels. So whenever Heazwj intends that Heazwj should Create a creature, Commands those two creating Angels, so they grab from the soil for which Allahazwj Mighty and Majestic has Said in Hisazwj Book [20:55] From it We Created you and into it We shall be Sending you back and from it will We Bring you out once again.

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

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41 Al Illal Al Sharaie – V 1 Ch 236 H 2

42 Al Illal Al Sharaie – V 1 Ch 236 H 3

43 Al Illal Al Sharaie – V 1 Ch 236 H 4

44 Al Illal Al Sharaie – V 1 Ch 236 H 5

Chapter   30

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

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

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

45 Al Illal Al Sharaie – V 1 Ch 236 H 1

Chapter   31

The reason due to which it befits the guardians of the dead (person) to announce it among the brethren

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

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

46 Al Illal Al Sharaie – V 1 Ch 240 H 1

Chapter   32

The reason due to which it is recommended to (use) better shrouds

My father said, ‘Ahmad Bin Idrees narrated to us, from Muhammad Bin Ahmad, from Ahmad Bin Muhammad, from one of our companions,

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

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

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

47 Al Illal Al Sharaie – V 1 Ch 241 H 1

48 Al Illal Al Sharaie – V 1 Ch 241 H 2

Chapter   33

The reason due to which the branch is made to be for the dead

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

(The narrator says) ‘I said to Abu Ja’farasws, ‘What is yourasws view about the dead when he dies, and the branch is not made to be with him?’ Heasws said: ‘(Both these branches) would defy the Punishment and the Reckoning for as long as the sticks are wet. But rather, the Reckoning and the Punishment, all of it is in one day, and in one time, in a measurement of what enters the grave and the people return from him. But rather, the two palms (branches) are made to be for that, and there would neither be a Punishment, nor a Reckoning after they both having dried out, Allahazwj Willing’.49

49 Al Illal Al Sharaie – V 1 Ch 243 H 1

Chapter   34

The reason due to which one exclaims fives exclamations (of Greatness of Allah(azwj)) upon the dead

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

Abu Abdullahasws has said: ‘O Abu Bakr! Do you know how many Prayers are to be upon the dead?’ I said, ‘No’. Heasws said: ‘Five exclamations’. Then heasws said: ‘So, do you know from 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 Muhammad Bin Al Hassan Al Saffar, from Al Fazal Ibn Aamir, from Musa Bin Al Qasim, from Suleyman Bin Ja’far, from his father,

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

Ali Bin Hatim informed me, from Ali Bin Muhammad, from Al Abbas Bin Muhammad, from his father, from Ibn Abu Umeyr, from Muhammad Bin Al Muhajir, from his mother Umm Salma who said,

‘I went out to Makkah and I was accompanied by a woman from the Murjiites. So when we came to Al-Rabza, the people wore their Ihraam, and she wore her Ihraam along with them, but I delayed my Ihraam up to Al-Aqeeq. So she said, ‘O group of Shias! You are differing in everything. The people wore their Ihraam from Al-Rabza and you are wearing Ihraam from Al-Aqeeq, and similar to that you are differing in the Prayer upon the dead. The people exclaim four Takbeers and you are exclaiming five’. And she testified that the exclamations upon the dead are four.

He (the narrator) said, ‘She went to Abu Abdullahasws, so she said, to himasws, ‘May Allahazwj Keep youasws well! A woman from 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, exclaimed, and hesaww testified, then exclaimed. So hesaww sent ‘Salawaat’ upon the Prophetsaww and supplicated, then exclaimed; and sought Forgiveness for the Believing men and the Believing women, then exclaimed; so hesaww supplicated for the dead, then exclaimed; and hesaww left.

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

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51 Al Illal Al Sharaie – V 1 Ch 244 H 2

52 Al Illal Al Sharaie – V 1 Ch 244 H 3

Chapter   35

The reason due to which the adversaries exclaim upon the dead, four (Takbeers)

Ali Bin Ahmad narrated to us, from Muhmamad Bin Abu Abdullah, from Musa Bin Imran, from his uncle Al Husayn Bin Yazeed, from Ali Bin Abu Hamza, from Abu Baseer who said,

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

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

Abu Abdullahasws has said: ‘Rasool-Allahsaww used to exclaim five upon a people, and four upon a people. So whenever hesaww exclaimed four upon a man, the man (was considered to be) denounced’.54

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

‘We went out to Makkah, so we went over to Abu Abdullahasws. So the Prayer upon the funeral was mentioned, so heasws said: ‘The Believer and the hypocrites used to be recognised by the exclamations of Rasool-Allah saww – five upon the Believer, and four upon the hypocrite’.55

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

‘Al-Rezaasws said: What is the reason with regards to the exclamation upon the dead with five exclamations?’ I said, ‘It is reported that it has been derived from the five Prayers’. So heasws said: ‘This is the apparent Hadeeth. As for its esoteric, so Allahazwj Mighty and Majestic Obligated upon the servants with five Obligations – The Salat (Prayer), and the Zakat, and the Soam (Fasts), and the Hajj, and the Wilayah, So Heazwj Made one exclamation to be for the dead, from each of the Obligations. Thus, the one who accepted the Wilayah would exclaim five, and the one who does not accept the Wilayah would exclaim four. Therefore, it is due to that, that you are exclaiming five, and the ones from your adversaries are exclaiming four’.56

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54 Al Illal Al Sharaie – V 1 Ch 245 H 2

55 Al Illal Al Sharaie – V 1 Ch 245 H 3

56 Al Illal Al Sharaie – V 1 Ch 245 H 4

Chapter   36

The reason due to which it is disliked to walk in front of the funeral of the adversary

Muhammad Bin Ali Majaylawiya narrated to us, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from Wahab, from Ali Bin Abu Hamza who said,

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

57 Al Illal Al Sharaie – V 1 Ch 246 H 1

Chapter   37

The reason due to which it is forbidden for the relatives to put the soil in the grave

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

‘A child of one of the companions of Abu Abdullahasws died, so Abu Abdullahasws was present at his funeral. So when his body was placed in the grave, his father moved forward to place the soil upon him. So Abu Abdullahasws grabbed his shoulder and said: ‘Do not lay the soil upon him, and the ones who were his relatives (also) should not place the soil upon him’. So we said, ‘O sonasws of Rasool-Allahsaww! Are youasws forbidding from this one alone?’ So heasws said: ‘Iasws am forbidding you all to place the soil upon the relatives, for that inherits the hardness in the heart; and the one who is hard of heart is remote from his Lordazwj Mighty and Majestic’.58

58 Al Illal Al Sharaie – V 1 Ch 247 H 1

Chapter   38

The reason due to which the grave is four sided

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 which reason is the grave four sided?’ Heasws said: ‘For the reason that the house he has left, is four sided’.59

59 Al Illal Al Sharaie – V 1 Ch 248 H 1

Chapter   39

The reason due to which it is abhorrent to enter into the graves with the shoes

My father said, ‘Sa’ad Bin Abdullah narrated to us, from Muhammad Bin Isa, from Ibn Abu Umeyr, from Ali Bin Yaqteen who said,

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

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Chapter   40

The reason due to which if the (washing for) the dead and for the sexual impurity gather together, one should wash for the sexual impurity and leave the dead

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

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

61 Al Illal Al Sharaie – V 1 Ch 250 H 1

Chapter   41

The reason due to which the dead should not be brought to the grave without pausing

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

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

So let the closest of the people from his head seek Refuge from the Satanla, and let him recite (Surah Al-Fatiha – Chapter 1), 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 until ends 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 not dump him in the grave, for the grave is a grievous horror, and you should seek Refuge from the emerging horrors. But, place him near the pit of the grave and be patient over him, welcoming. Then move him forward a little and be patient over him, for him to prepare for it. Then move him forward to the pit of the grave’.63

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63 Al Illal Al Sharaie – V 1 Ch 251 H 2

Chapter   42

The reason due to which the eye of the dead is tearful during his death

My father said, ‘Sa’ad Bin Abdullah, from Ibrahim Bin Mahziyar, 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 sheds tears during his death. That is during his seeing Rasool-Allahsaww is what cheers him up’. Then heasws said: ‘You have seen the man when he sees what cheers him up, so his eyes fill up with tears and he laughs’.64

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Chapter   43

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

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

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

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66 Al Illal Al Sharaie – V 1 Ch 254 H 2

Chapter   44

The reason due to which the water is sprinkled upon the grave

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

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

Al Husayn Bin Ahmad, from his father, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al Husayn Bin Ali Al Rafiqy,

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

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68 Al Illal Al Sharaie – V 1 Ch 255 H 2

Chapter   45

The reason due to which it is recommended the one closest of the people should be left behind at the grave of the dead, after the dispersal of the people from him, and he should recite Talqeen in a raised voice

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

Abu Abdullahasws has said: ‘It is befitting that he should remain behind at the grave, the one closest of the people to him after the dispersal of the people from him, and he should grab the soil with his palm and recite Talqeen in a raised voice. So when he does that, it would suffice for the dead, the questioning in his grave’.69

69 Al Illal Al Sharaie – V 1 Ch 257 H 1

Chapter   46

The reason due to which the incense is not to be burnt upon the shrouds, nor is the perfume to be applied upon the dead

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

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

70 Al Illal Al Sharaie – V 1 Ch 258 H 1

Chapter   47

The reason due to which the human being is born 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 Bin Ibrahim, from Muhammad Bin Basheer, from Muhammad Bin Sinan, from Abu Abdullah Al Qazwiny who said,

‘I asked Abu Ja’far Muhammadasws Bin Aliasws, so I said, ‘For which reason is the human being born over here and he dies in another place?’ Heasws said: ‘Because Allahazwj Blessed and High, when Heazwj Created Hisazwj creatures, Created them from the crust of the earth. Thus, every human being would return to his soil’.71

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Chapter   48

The 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 Abu Abdullah, from Ibn Mahboub, from Abdul Rahman Bin Sayaba who said,

‘I head Abu Abdullahasws saying: ‘Do not conceal the death of a dead one from the Believers who died in his absence, in order for his wife to undergo the waiting period and his inheritance to be distributed’.72

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Chapter   49

The reason due to which the human being finds the feeling for the soul when it exits from him, and does not find that when it resides 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 for it, and when it is inside, he does not even know of it?’ Heasws said: ‘Because the body grew upon it’.73

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Chapter   50

The reason for the occurrence of the Punishment of the grave

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

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

Ali Bin Hatim informed me, from Ahmad Bin Muhammad Al Hamdany, from Al Manzar Bin Muhammad Qarat, from Al Husayn Bin Muhammad, from Ali Bin Al Qasim, from Abu Khalid, from Zayd Bin Ali, from his father, from his grandfather,

(Imam) Aliasws has said: ‘Punishment of the grave occur from the slandering, and the urine (impurity), and the melting (hiding 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, from Ismail Bin Muslim Al Sakuny,

(It has been narrated) from Al-Sadiq Ja’farasws Bin Muhammadasws , from hisasws fatherasws, from hisasws forefathersasws having said: ‘Rasool-Allahsaww said: ‘Squeezing of the 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 Bin Al Haris Ibn Ibrahim Al Hamdany narrated to us in his house at Al Kufa, from Abu Abdullah Ja’far Bin Ahmad Ibn Yusuf Al Azdy, from Ali Bin Nuh Al Hanaat, from Amro Bin Al Yas’a, from Abdullah Bin Sinan,

Abu Abdullah Al-Sadiq Ja’farasws Bin Muhammadasws has said: ‘Someone came to Rasool-Allahazwj and said, ‘Sa’ad Bin Muaz has died’. So Rasool-Allahsaww arose and hissaww companions arose. So hesaww (participated) in carrying him, and ordered for him to be washed him upon the door post. So when he had been embalmed and shrouded and carried upon his coffin, Rasool-Allahazwj followed him. Then hesaww was taking to be at the right of the coffin, and sometimes being at the left of it, until they ended up with him to the grave.

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

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

Heasws said: ‘So when Rasool-Allahsaww returned, and the people returned, so they said, ‘O Rasool-Allahsaww! Indeed, we have seen yousaww do upon Sa’ad what you did not do upon anyone else. Yousaww followed his coffin with neither a robe nor shoes’. So hesaww said: ‘The Angels were without shoes and robes, therefore Isaww did the same as them regarding these two things’.

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

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

The first volume is complete and would be followed by its second volume,

Allahazwj Willing. And Blessings be upon our Master and our Intercessor Muhammadsaww, and hissaww Purified Progenyasws

74 Al Illal Al Sharaie – V 1 Ch 261 H 1

75 Al Illal Al Sharaie – V 1 Ch 261 H 2

76 Al Illal Al Sharaie – V 1 Ch 261 H 3

77 Al Illal Al Sharaie – V 1 Ch 261 H 4

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Table of Contents

Title

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

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

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

Chapter 4 - The reason due to which when the man washes from the sexual impurity before he urinates, then something comes out from him, he has to repeat the washing, and the woman, when something comes out from her after she has washed, does not have to repeat the washing

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

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

Chapter 7 - The Miscellaneous

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

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

Chapter 10 - Reason for the menstruation

Chapter 11 - The reason due to which the owner of the house should begin with the ablution (washing) before the meal

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

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

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

Chapter 15 - Etiquettes of the bathroom

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

Chapter 17 - The reason due to which the brushing of the teeth is Sunnah at the time of standing at night (for the Prayer)

Chapter 18 - The reason due to which the menstruating woman fulfills the (missed) Fast and does not fulfill the (missed) Prayer

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

Chapter 20 - The reason due to which (the people of) Azd tend to be the people with the freshest of the mouths

Chapter 21 - The reason due to which it is recommended that the human being should happen to be upon ablution in all of his situations

Chapter 22 - The reason due to which seminal fluid and the blood (discharge) are not breakers of the ablution

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

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

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

Chapter 26 - Reason for the easing of the pangs of the death and its difficulties upon the Believer and the Infidel

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

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

Chapter 29 - The reason due to which the dead body is washed, and the reason due to which the one who washes it has to wash (himself), and the reason for the Praying over it

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

Chapter 31 - The reason due to which it befits the guardians of the dead (person) to announce it among the brethren

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

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

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

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

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

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

Chapter 38 - The reason due to which the grave is four sided

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

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

Chapter 41 - The reason due to which the dead should not be brought to the grave without pausing

Chapter 42 - The reason due to which the eye of the dead is tearful during his death

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

Chapter 44 - The reason due to which the water is sprinkled upon the grave

Chapter 45 - The reason due to which it is recommended the one closest of the people should be left behind at the grave of the dead, after the dispersal of the people from him, and he should recite Talqeen in a raised voice

Chapter 46 - The reason due to which the incense is not to be burnt upon the shrouds, nor is the perfume to be applied upon the dead

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

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

Chapter 49 - The reason due to which the human being finds the feeling for the soul when it exits from him, and does not find that when it resides in him

Chapter 50 - The reason for the occurrence of the Punishment of the grave